EÁzGΩ™Ω ÓœÁ ∆y |Á úϪ :

The Life and Works of a Multifaceted Man

Satguru Sri Sivananda Murty was born on 21

December 1928 (the intervening midnight between 20th
and 21st Dec) in a family whose fortunes were fast declining
from extraordinary wealth and aristocratic tradition. Values
like charity and purity survived, in the first decade of his
life. The traditional life-style of affluence continued and
then further decline started. He was exposed to teaching
with no schooling and values were imbibed from the parents
and other learned men. Concern in the family for the
conditions of the country with a wide range of contacts
filled the young mind besides a religious life-style.
Spirituality entered into him by certain events unveiling a
different consciousness. Wide reading, wide travel and
contacts acquainted him with the country, its past and present and the pulse of the people.
The delayed formal education culminated in a degree in Physics in 1949. Higher studies not
pursued, he left home for the sake of further exposure, for a small job in the Government
leaving behind a wealth that was still of a considerable size. Thus, the hunger for knowing
ground realities of the common man’s life was satisfied by his four decades’ life around
Hyderabad in Telangana besides his extensive tours in the length and breadth of India to
meet with the tribals and the poor which is the real world as opposed to the golden cages of
riches. As a loved father and Guru to many he took along with him thousands of families
over the decades and showed them what is India – its past and present. His love is India and
breath is Divinity.

Religious traditions are also taken care of without obsession. Thus, he performed
more than 700 havans in the company of tribals and the learned for common welfare. He is
attached to the values of the ancient India without rejecting the obvious modernity. He
believes in religion as a moral regulator in public life while spirituality is meant for only one
in many to reach God.

On the side of culture of our land, he is responsible for the creation of the Sanatana
Dharma Charitable Trust which is honouring men of eminence from different fields for
over a decade by now. The other institution founded with his inspiration is the Andhra
Music Academy which has completed ten years serving the cause of taste for good music and
dance. There are as many as six annual occasions (Srirama Navami, Krishnaastami,
Gurupournami, Maha Sivaratri, Ugadi, Birth-day Celebrations in Dec), besides very frequent
Chamber Music recitals at his residence in Bhimli. Under his directions, a grand structure,
Saptadham, in Warangal is constructed and dedicated to serve the cause of Hindu culture
and spirituality. Inspired and guided by him, his devotees are taking up various social service
activities and serving the poor and the downtrodden in various ways at Balusupadu.

Besides extending support to many authors both morally and materially, he also
authored a book of Yogic analysis of the Kathayoga (recognised by His Holiness Sri
Shankaracharya of Sringeri Matt and other scholars in India and abroad as original and
outstanding, being the only one of its kind). He also authored Maharshula Charitralu (two
volumes) on the lives of 41 sages of ancient past. He contributed more than 500 articles on
contemporary and traditional subjects which were published in Andhra Bhoomi , a Telugu
daily and some other journals being published from Chennai. Other works include
Suvarnabhoomi (Travelogue of Indonesia), the life of Trailinga swamy, on the life and work
of Lalladevi of Kashmir etc.

Recently, he authored the script on the life of the Buddha in his own style resulting in
the production of a full length feature film Tathagata Buddha in Hindi and Telugu which
received the prestigious Nandi Award from the Government of Andhra Pradesh. He authored
Mana Katha on the origin and ancient history of the Andhra people which was produced by
Doordarshan (2007). This also won the Nandi award for its script.

His talks on Dharma, Values, Patriotism and Music and Culture, Science, Astronomy
are received with devotion by the public on various TV channels or on academic and public
platforms.

He was honoured with a D.Litt by Potti Sriramulu Telugu University Hyderabad in

2005 and also the Chadrasekharendra Eminent Citizen Award for his propagation of Dharma.
On his religious side, he is the present Peethadhipati of Sri Saiva Mahapeetham whose
tradition is a thouosand year old. (He is also the present Mathadhipati of Sankaraaradhya
Matham appointed by the Government of Andhra Pradesh.)

He has constructed a grand temple for Adyaadi Sri Mahalakshmi at Bheemunipatnam

where he lives. He is the Chairman and patron for Uttaraandhra Veda Vidya Parishad for
over a decade by now. He has inspired cow-protection at three places where hundreds of
cows on the way to abattoir are purchased and protected. He asserts that natural death is the
birth right of every living creature.

He is a loving friend of all beyond the limits of religion, caste or nationality. He has a
very large extended family even beyond the borders of India whom he loves and is loved.

Yoga is his path and Patriotism is his way of life.

PLATINUM PLATFORM
(Thoughts in History, Literature & Social Studies)

Editorial Committee :
Y. SUDERSHAN RAO
K. SUPRASANNACHARYA
P. MALLIKARJUNA RAO
V. KISHAN RAO

Saptadham, Warangal
A.P. India
2010

i
PLATINUM PLATFORM
(Thoughts in History, Literature & Social Studies)

March 2010

Copies : 750

© Publishers

Price : Rs. 350/-

Publishers :
Sanathana Supatha Publications
Anandavan, Bhimunipatnam
Dist. Visakhapatnam
Andhra Pradesh - 531 163.
✆ 08933-229505

For copies :
Saptadham
Near Ayyappa Swamy Temple
Mulug Road, Warangal,
Andhra Pradesh - 506 002.

Cover Design :
Sri D. Laxminarayana
Hyderabad.

Printed at :
Shiva Offset printers
J.P.N. Road, Warangal
Andhra Pradesh - 506 002
Ph : 0870-2426364

The Publishers, the Sponsors of the Seminar and the Editorial Committee are not responsible for the views,
the data and any other information given in the articles published in this book in any way whatsoever.
The respective authors are exclusively responsible for the views expressed in their articles.

ii
 Editorial Note
Bharat ( India ) is itself the Platinum Platform, the most valuable and pious region covering the
Himalayan range and extending southwards to the plains-Aryavarta. Many philosophical schools,
religious thoughts, arts, cultures and civilizations are launched from this platform for the benefit of
humanity.The hoary past has a great knowledge, wisdom and advice to offer to us. Many wise men
today look to our past with discretion for guidance, in our present day turmoil which is global. Many
great gurus have continued this holy task of dispelling ignorance, from time to time. We can see in
Satguru Sri Sivananda Murty such a fountain of Jnana Ganga emanating. His presence for over a
thousand full moons is an occasion for his family to meet the men of wisdom and knowledge in many
a walk of life. Hence this meet.
The members of globally extended family of Satguru Sivananda Murty (Guruji) who is turning
82 in this year, 2010, have taken this divine and rare opportunity to express their love and gratitude to
him by dedicating this book, Platinum Platform, a collection of learned articles, to our dear mother
land, Bharat, which he ardently loves. He says that love for one’s Country also means love for its
culture, tradition, arts, literature etc besides its land and people. Such love would inspire one to sacrifice
which may also lead to Liberation. On this auspicious occasion when he is decorated with a thousand-
plus full moons, a series of seminars on Telugu Language, Literature, Culture, History, Art, Architecture
and National Issues is organised from 18th to 22nd March 2010 at Saptadham, Warangal, A.P. India.
Erudite scholars, writers, poets, critics, scientists, social scientists, historians, lawyers, senior
officers from Civil, Police and Defence services, academics, social activists and thinking citizens from
various walks of life have not only readily agreed with amazing spontaneity to contribute their articles
to this volume mostly on the suggested topics, but also to present their observations or views in person
in the respective technical sessions of the seminars. We are beholden to them for their kind gesture and
cooperation.
The organisers are very grateful to the devotees who have offered their moral and material
support, hospitality and services on this occasion at Warangal. We are also thankful to all those who
graciously enhanced the grandeur and importance of this celebration by their kind presence or conveying
their good wishes or endorsing this humble attempt without reservations.
Let this small offering of our prayer irrespective of its deficiencies reach the Lotus Feet of Lord
Siva and please Him to grant, in god-speed, what our Guruji intends for our Nation, Culture and
Dharma.
We thank the Shiva Offset Printers, Warangal for their unstinted cooperation in bringing out
this book in a beautiful shape in a very short time.

iii
iv
 CONTENTS
1. ѨÙ~å} "åV‡Ü«∂xH© <Õ\ ˜ ã¨=∂*ÏxH© QÆÅ ã¨O|O^èŒO – _®II "Õ^Œ∞Å ã¨∞„|Ǩχ}ºâߢã≤Î 1

2. ã¨O㨯 $`« â◊|Ìâߢã¨Î Pq~åƒù= qHÍã¨=ÚÅ∞ – „áêKå~°º â◊ÖÏHõ ~°Ñ¶¨Ú<å^äŒâ◊~°‡ 7

3. Cultures of Memory :
Rethinking Indian Reflective Traditions - Dr. D. Venkat Rao 11
4. Old Manuscripts - Preservation And Publication - Dr. V. Venkataramana Reddy 15
5. Telugu Language And Culture 3000 Years Ago - Dr. Bh. Krishnamurti 20
6. `«q∞à◊<å_»∞Ö’ "≥Åã≤# `≥Å∞QÆ∞™êÇ≤Ï`«ºO
(„H©.â◊.1100 #∞O_ç 1900 =~°‰õΩ) – _®II =Úk"Õ_»∞ „ѨÉèÏHõ~°~å=Ù 25

7. `«q∞à◊"åV‡Ü«∞OÖ’ N"≥·+¨‚= ™êÇ≤Ï`«º=Ú – _®II ÔH.q.Ü«∞<£. ~åѶ¨∞=<£ 49

8. `≥Å∞QÆ∞ ™êÇ≤Ï`«ºOÖ’ ''Hõ^è•xHõ–#=Å—— qHÍã¨O – _®II Ñ≤. ã¨∞=∞f #ˆ~O„^Œ 54

9. P^èŒ∞xHõ"≥∞ÿ# ™êÇ≤Ï`«º q=∞~°≈ : XHõ qǨÏOQÍ=Ö’Hõ#O – _®II HÀ"≥Å ã¨OѨ`«∞¯=∂~åKå~°º 58

10. Ô~O_»∞ â◊`åÉÏÌÅ `≥ÅOQÍ}Ï Hõq`«fiO (1801–2001) – _®II Zã‘fi ~å=∂~å=Ù 62

11. ™ê=∂lHõ Hõq Ü≥∂y "Õ=∞# – _®II Z<£. QÀÑ≤ 71

12. â‹·==Ú – _®II J`«ÎÅ∂i =∞$`«∞ºO[Ü«∞â◊~°‡ 75

13. „áêp# ^•H˜∆}Ï`«º â‹·= ã¨O„Ѩ^•Ü«∂Å∞ - _®II =ÚkQ˘O_» J=∞~°<å^äŒ â◊~°‡ 81

14. `≥ÅOQÍ}Ö’ â‹·==Ú – =ÚkQ˘O_» gˆ~â◊eOQÆ=Ú 85

15. PO„^è^Œ âÕ O◊ Ö’x N "≥+· =‚¨ ã¨O„Ѩ^•Ü«∂Å∞ – _®II ã≤ÃÇÏKü. ÅHõ∆ ‡}K«„Hõ=iÎ 89

16. Pã≤ÎHõ, <åã≤ÎHõ ("≥·kHÍ"≥·kHõ) ^Œ~°≈#=ÚÅ∞ – ^À~°ƒÅ qâ◊fi<å^äŒâ◊~°‡ 96

17. Sects of Buddhism in Andhra - Dr.V.V.Krishna Sastry 99

18. Jainism, Its Sects, Ceremonies and also its Contribution - Dr. G. Jawaharlal 105
19. The Malady of Our Times Scriptures and
Saints to our Succour - Dr. V.V.B. Rama Rao 110

20. HÍHõfÜ«∞ ã¨O㨯 $uH˜ J^ŒÌO HÍÃã ã¨~°fiÑ¨Ê 'ã≤^Õúâ◊fi~° K«i„`«=Ú— – _®II ǨÏi t=‰õΩ=∂~ü 114

21. Ü«ÚQÍO`«=∂? – ÔQO>ËÅ "≥OHõ@~°=∞} 120

22. qq^èŒ ^Œ~°≈<åÅÖ’ ÉèíH˜ÎH˜ ™ê÷#O - _®II ѨÙÖˇ¡Å N~å=∞K«O„^Œ∞_»∞ 125

v
23. Reform and Respect for Tradition - Dr. V. V. S. Sarma 131
24. Contribution of Telugu to Karnatic Music - Dr. Pappu Venugopala Rao 138
25. Art of Andhradesa - Dr. D.Kiran Kranth Choudary 145
26. The Art of Vijayanagara Times - Dr. V. Meena Kumari 151
27. Manifestations of Siva in the
Chalukyan Temples of Andhradesa : A Study - Dr. V. Sakunthala 156
28. The Temple in Andhradesa - Prof. B. Rajendra Prasad 158
29. Sciences and Arts in Indian Scriptures - Dr. G. Kamalakar 160
30. Role of Women in the Economic Growth of
Tirumala Tirupati Temples : A Historical Approach - Dr. S.S. Ramachandra Murthy 165
31. Welfare Activities of Tirumala Tirupati Temples :
A Historical Approach - Dr. Nagolu Krishna Reddy 169
32. Socio-Religious Conditions of Medieval Telangana
as gleaned from Kannada Inscriptions in Telangana - Dr. Aravind Kumar 173
33. Political Boundaries of the Telugu Country
from Ancient Times to The Formation of Andhra Pradesh - Dr. Kolluru Suryanarayana 179
34. ã¨fiã≤Î – ã¨fiã≤ÎHõ=Ú - Ñ≤.q. Ѩ~°„|Ǩχ âߢã≤Î 182
35. What remains to be done in Epigraphy - Dr. C. Somasundara Rao 184
36. Caste System During the Kakatiya Times - Dr. P. Hymavathi 186
37. qâ◊fiq^•ºÅÜ«∂Ö’¡ `≥Å∞QÆ∞ É’^èŒ# – _®II Hõã≤Ô~_ç¤ "≥OHõ\òÔ~_ç¤ 193

38. Judiciary under the Nizams of Hyderabad - Dr. H. Rajendra Prasad 198

39. HÍHõfÜ«∞ - HÍHõfÜ«∂#O`«~° HÍÅOÖ’ =∞`«=Ú, ã¨O㨯 $u-™êÇ≤Ï`«ºO – _®II HÀ"≥Å ã¨∞„Ѩã¨<åflKå~°º 202
40. Achala Yoga : An introduction - Prof. P. Mallikarjuna Rao 206
41. Demand for Telangana State Genesis,
Spread and Continuance - Dr. K. Jayashankar 211
42. „áêV‡#flÜ«∞Ü«ÚQÆOÖ’x ã¨O㨯 $`«–„áêHõ$`« âßã¨<åÖ’¡ `≥Å∞QÆ∞ÉèÏ+¨– _®II ~°"åfi NǨÏi 215
43. Teaching of History in Universities -
In the Past and Present - Dr. M.Radhakrishna Sarma 218
44. Means to improve Quality in
Technical Education - An Overview - Prof. Y. Venkatrami Reddy 221

vi
45. National Security - A Select Approach - Prof. A. Narasimha Rao 227
46. Education: An Overview - Dr. Ramesh Ghanta 231
47. Spirituality and Medicine - The Inseparables - Dr. V. Nageshwar, M.D. 232
48. School Education : A Perspective - Dr. D. Rajendra Prasad 234
49. Crime and Punishment - V. Harihar Rao 239
50. Towards a People Friendly Policing – Recruitment
Procedures & Training - K R Nandan, IPS 244
51. Administration of Justice - A Retrospect - Dr.Vijaya Chandra Tenneti 249

52. Public Interest, Citizen Litigation and Justice - Dr. Madabhushi Sridhar 253

53. Ѩiâ’^èŒ<å`«‡Hõ [~°fle[O – ZO.q.P~ü. âߢã≤Î 260

54. `≥Å∞QÆ∞ g∞_çÜ«∂ – *ÏfÜ«∞ ÉèÏ=# – Ñ≤~å@¡ "≥OHõ>Ëâ◊fi~°∞¡ 264

55. National Integration and Security –
Religious Fundamentalism - Dr. T. Hanuman Chowdary 266
56. Constitution, State and Status of Hinduism - Dr. S.V. Seshagiri Rao 275
57. Our Derailed Democracy
The Task of Putting it back on Rails - Dr. A. Prasanna Kumar 279
58. Governance –Reaching Villager - C. Sunder Rao 284
59. Towards a Comprehensive National Water Policy - Dr. R. Raghavendran 290
60. Centre State Relations – Demands for more Autonomy - G. Parthasaradhi Rao, IAS 293
61. Local Impact of the Foreign Remittances :
the Indian Experience - Dr. Madhu Kalimipalli 298
62. Consumerism, Pollution and Development - A Critique - Dr. Lalith Sivakumar Vadlamannati 307
63. Technology Framework for Inclusive Growth - Dr. H.Krishnamurthy 309
64. Princes and the British Raj - Smt. Hema Botlagudur 312
65. Social Justice under the Nizams - Dr. Y. Vaikuntham 318

66. The Rise of Telugu Consciousness in Hyderabad - Dr. V. Kishan Rao 321
67. ¿Ñ^ŒiHõO – „ѨÉèí∞`«fiO, <å_»∞ <Õ_»∞ – _®II Ñ≤. ã¨^•#O^ŒO 325
68. The Hyderabad State under the Nizams - An assessment - Dr. Y. Sudershan Rao 329

vii
69. ÃÇ·Ï^Œ~åÉÏ^£ ã¨O™ê÷#OÖ’ `≥Å∞QÆ∞ Ѩ„uHõÅ∞ – _®II QÆ∞=∞‡#flQÍi ÉÏÅNx"åã¨=¸iÎ 334
70. HÍHõfÜ«ÚÅ HÍÅѨ٠⋷="åV‡Ü«∞O „ѨuaOaOz# 'g~°`«fi— ^èÀ~°}∞Å∞ – _®II =Å∂¡i q[Ü«∞ ǨÏ#∞=∞O`«~å=Ù 338

71. Is India Heading Towards an Economic Implosion? - Dr. R. Satish 347

72. Research in Social Sciences and its Relevance
to the Present Times - A Note - Dr. K. Vijaya Babu 349
73. Challenges to Defence Planning - Raman Puri 351
74. Transparency Laws and Developing Countries - A.N. Tiwari 354
75. Indian Society - Past and Present - Dr. Sivananda Murty 367
76. A Report 369
Conclusion 375
The Event in Pictures

viii
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HÍO`å ã¨q∞‡`«Ü«∂ Ü«∞Ü«∂ ã¨~°ã¨`å=∂áê^Œº HÍ=º„tÜ«∂
Hõ~°Î"Õº ‰õΩ`«∞H© |∞^èÀ q~°z`«ã¨ÎÃã·º ã¨Ê $ǨO ‰õΩ~°‡¿ÇÏ II
(LáÈ 8)
Hõ^ä•~°∂ѨOÖ’ ǨÏ$^ŒºOQÍ ã¨∞ǨÏ$`«ûq∞‡`«OQÍ ^èŒ~À‡Ñ¨^Õâ◊O
KÕ¿ã ѨÙ~å} "åV‡Ü«∞O D<å\˜ ã¨=∂*ÏxˆH QÍ^Œ∞ U<å\˜
ã¨=∂*ÏxÔH·<å ã¨∞ã¨OQÆ`«"Õ∞ J=Ù`«∞Ok.
„|Ǩ Ï ‡Ñ¨ Ù ~å}O, Ѩ ^ Œ ‡ Ѩ Ù ~å}O, q+¨ µ ‚ Ñ ¨ Ù ~å}O,
"åÜ«ÚѨÙ~å}O, N=∞^•ƒùQÆ=`« ѨÙ~å}O, =∂~°¯O_ÕÜ«∞ ѨÙ~å}O,
„|Ǩ‡O_» ѨÙ~å}O, „|Ǩχ"≥·=~°Î ѨÙ~å}O "≥Ú^ŒÖˇ·# "å\˜H˜ (=∞Ǩ)
ѨÙ~å}ÏÅx =º=Ǩ~°O. Jq Ѩ^≥Ìxq∞k. D Jëêì^Œâ◊ ѨÙ~å}ÏÅH©
"åºã¨∞_Õ Hõ~°Î Jx ã¨O„Ѩ^•Ü«∞A˝Å∞ K≥áêÎ~°∞. ã¨#`«∞¯=∂~° #~°ã≤OǨÏ
"åã≤ëêª^Œ∞Å∞ LѨѨÙ~å}ÏÅ∞. â◊`«HÀ\˜ „Ѩqã¨Î~°"≥∞ÿ# ѨÙ~å}O XHõ¯>Ë
„|Ǩχ=ÚYO #∞O_ç "≥Å∞=_çO^Œx ^•xfl "åºã¨∞_»∞ Ѩ^xÌ≥ ‡kQÍ qÉèlí Oz
Ö’HÍxH˜ JOkOKå_»x ‰õÄ_® H˘O^Œ~°∞ ÉèÏq™êÎ~°∞.
„ѨѨOKÀ`«ÊuÎ „|Ǩ‡^Œ∞Å∞ KÕ¿ã L`«ÊuÎ ^Õ"åã¨∞~åk
qÉè^Ë À`«ÊuÎ "Õ~∞° "Õ~∞° =∞#∞=ÙÅ =Oâ◊O ã¨∂~°ºK«O„^Œ =Oâ◊=ÚÅ K«i„`«
J<Õ J~Ú^Œ∞ ÅHõ∆}ÏÅ∞ QÆÅk ѨÙ~å}O.
ã¨~°æâ◊Û „Ѩuã¨~°æâ◊Û =Oâ’ =∞#fiO`«~å}˜ K«
=Oâß#∞K«i`«O KÕu ѨÙ~å}O ѨOK«ÅHõ∆}"£∞ II
Éè Ï QÆ = `å^Œ ∞ Å∞ =∞iH˘xfl ÅHõ ∆ } ÏÅx Jkè H õ O QÍ
¿Ñ~˘¯O@∞<åfl~Ú.
D Jëêì^⌠◊ ѨÙ~å}ÏÅÖ’ qq^èŒ ^è~Œ å‡Å∞ qq^èŒ Ñ¨Ù}ºˆH„∆ `åÅ∞
â‹·= "≥·+¨‚= â߈HÎÜ«∞ QÍ}ÏѨ`«º NHõ$ëê‚kHõ ^Õ=`Àáêã¨#Å∞ QÆOQÍk
Ѩq„`« #^Œ∞Å∞ Ü«∞*Ï˝Å∞ „=`åÅ∞ `«Ñ㨠∞¨ û qq^èŒ ^•<åÅ∞ Ü«∞=∞xÜ«∞=∂k
Ü≥∂QÆ^èŒ~å‡Å∞ ÉèíHÎ̃ *Ï˝# "≥·~åQͺÅ∞ qq^èŒ ^Õ=`«Å ™È΄`åÅ∞ Hõ=KåÅ∞
1
^Œ ~ ° ≈ <åÅ∞ WÖÏ Z<Àfl q+¨ Ü « ∂ Å∞ "åºã¨ ∞ _» ∞ q=iOKÕ _ » ∞ .
"åÜ«ÚѨÙ~å}O ѨÙ~å}ÏÅÖ’x qq^è•OâßÅx ã¨O„QÆǨÏOQÍ WÖÏ
¿Ñ~˘¯O\’Ok.
ѨÙ~å}Ë¿+fi= |ǨÏ"À ^èŒ~凿ãÎ ã¨∞ x~°∂Ñ≤`åó
~åy}ÏO K« q~åQÍ}ÏO Ü«∞f<åO „|ǨχKåi}Ï"£∞
QÆ$Ǩϙê÷<åO =#™ê÷<åO ¢ã‘Îâ◊¥„^•}ÏO qâı+¨`«ó
„ÉÏǨχ} Hõ∆„uÜ«∞ qâßO ÜÕ∞ K« ã¨OHõ~°*Ï`«Ü«∞ó
QÆOQÍ^•ºÜ«∂ =∞Ǩ#^Àº Ü«∞[˝„=`« `«áêOã≤ K«
J<ÕHõ q^èŒ^•<åx Ü«∞=∂â◊Û xÜ«∞"≥∞ÿã¨ûǨÏ
Ü≥∂QÆ^èŒ~å‡ |Ǩïq^è•ó™êOMϺ ÉèÏQÆ=`åã¨Î^ä•
ÉèíH˜Î=∂~åæ *Ï˝# =∂~åæ "≥·~åQͺxÅ h~°*Ïó
Láêã¨<å qkèâ’ÛHõÎó Hõ~°‡ ã¨Oâ◊√^Œú KÕ`«™ê"£∞
„ÉÏǨχO â‹·=O K« ™œ~°OK« âßHõÎO K« `«^ä•~°›`«"£∞
+¨_»Ì~°≈<åx KÀHÍÎx ã¨fiÉèÏ=xÜ«∞`åx K«II (J 104)
ѨÙ~å}ÏÅÖ’ PÜ«Ú~ˆ fi^Œ *’ºu™êû=Ú„kHÍk âßG q+¨Ü∂« Å∞
Jâ◊fi QÆ[ âßG q+¨Ü«∂Å∞ WOHÍ WÖÏ Z<Àfl ^Œ~°≈#q∞™êÎ~Ú. q+¨Ü«∞
"≥q· ^蕺xfl |\˜ì ѨÙ~å}O ÉèÏ~°fÜ«∞ q*Ï˝# ã¨~fi° ã¨fi ã¨O„QÆÇϨ O J#^ŒQkæÆ .
=∞ǨÉèÏ~°`«OÖ’ "åºã¨Ñ¨~°=∂`«‡ =zOz# ''Ü«∞k Ǩã≤Î `«^Œ#º„`«
Ü«∞<ÕflǨã≤Î # `«`ü Hõfiz`ü—— J<Õ "åHõºO ѨÙ~å} q+¨Ü«∞OÖ’ ™ê~°÷HõO.
qq^èŒ ˆH∆„`å@#Å`À |Ǩïq^èŒ^Õ=`å~å^èŒ#Å`À ѨÙ}ºHõ~å‡K«~°}Å`À
™êO㨠¯ $uHõ O QÍ Ñ¨ Ù ~ÀQÆ q ∞㨠∞ Î # fl <Õ \ ˜ 㨠= ∂*ÏxH˜ Ѩ Ù ~å}O
Ѩ@∞ìH˘=∞‡QÍ xÅ∞ã¨∞ÎOk. ã¨$+≤ì„Hõ=∞O, „ѨÅÜ«∞O, HÍÅѨiQÆ}#,
ÉèÏ~°`^« âÕ ◊ Éè∫QÀoHõ ã¨OѨ^Œ =O\˜ q+¨Ü∂« Å∞ P^è∞Œ xHõ Ѩiâ’^艌 Ωõ ʼnõΩ
PHõ~°¬HõOQÍ LO\Ï~Ú.
Ö’HõOÖ’ „Ѩ^•è #"≥∞#ÿ â‹=· "≥+· =‚¨ ^Õ=`Àáê㨉Ωõ ÅH˜ ѨÙ~å}ÏÅ∞
ã¨=∞#fiÜ«∂xfl LѨ^tÕ ã¨∞<Î åfl~Ú. aè#fl ^Œ$HõÊ^äOŒ `À ã¨OѶ∞¨ ~°¬} Ѩ_"Õ åiH˜
t=ˆHâ◊=ÙňH QÍHõ „|Ǩχq+¨µ‚=∞¿ÇÏâ◊fi~°∞Å∞ =ÚQÆ∞æiH© JÉèË^•xfl
„Ѩuáêkã¨∞Î<åfl~Ú. Ѩ^Œ‡Ñ¨Ù~å}OÖ’x Ѩã≤_çѨÅ∞¯Å∞ :
â‹·=O K« "≥·+¨‚=O Ö’Hõ"Õ∞Hõ~°∂ѨO #~À`«Î=∞ I
^ŒfiÜ≥∂âßÛѨºO`«~°O <åã≤Î UHõ~°∂ѨO =∞Ǩ`«‡<Àó II
t"åÜ«∞ q+¨µ‚~°∂áêÜ«∞ q+¨‚"Õ t=~°∂Ñ≤}Ë I
t=㨺 ǨÏ$^ŒÜÕ∞ q+¨µ‚ifiëÈ‚â◊Û Ç¨Ï$^ŒÜÕ∞ t=ó II
UHõ=¸iÎ „ã¨ÎÜ≥∂ ^Õ"åó „|Ǩχq+¨µ‚ =∞¿ÇÏâ◊fi~åó I
„`«Ü«∂}Ï=∞O`«~°O <åã≤Î QÆ∞}ÉèË^•ó „ѨH©iÎ`åó II
qq^èŒ ã≤^•úO`åÅ =∞^茺 ™ê=∞~°ã¨ºO x~°∂Ñ≤OKÕ Ñ¨Ù~å}O
Jxfl HÍÖÏÅÖ’#∞ P~åkèOѨ^ŒQÆæ^Õ.
HÍÅOÖ’ Z<Àfl â◊`å|∞ÌÅ∞ QÆ_çz<å r=#ã¨~°}˜Ö’ ZO`À
Ѩi}Ï=∞O Hõeæ<å HÍ=∞„HÀ^è•^Œ∞Å∞ =∂#=ÙxH˜ ã¨Ç¨Ï[ã≤^•úÅ∞. Jq
HÍŠѨiQÆ}#H˜ JO^Œ=Ù. J\˜"ì å\˜x ZÖÏ x„QÆÇÏ≤ OK«∞HÀ"åÖ’ rq`«O
2 Platinum Platform
Ü≥ÚHõ¯ Ü«∞^ä•~°÷~°∂ѨO U^À „Ѩu=ºH©Î `å#∞ ã¨∞YѨ_»∞`«∂ W`«~°∞Åx
‰õÄ_® ã¨∞YÃÑ@ì_®xH˜ Uq^èOŒ QÍ „Ѩ=iÎOKåÖ’ "≥Ú^ŒÖ#·ˇ q+¨Ü∂« Åx
ѨÙ~å}O LѨ^Õtã¨∞ÎOk. =∂#=ÙxÖ’ ã¨Ç¨Ï[OQÍ LO_Õ Ñ¨â◊√`åfixfl
áê~°^Àe =∞#∞+¨º`åfixfl „Hõ=∞OQÍ k=º`åfixfl á⁄OkOK«_®xH˜
P=â◊ºHõ"≥∞ÿ# L`«Î=∞ ã¨O™ê¯~åxfl LѨ^ÕtOKÕ Ñ¨Ù~å}O U<å\˜^≥·<å
U<å\˜ÔH·<å t~À^è•~°º"Õ∞. ѨÙ~å}OÖ’ Hõ^äŒ P#∞+¨OyHõO. ^èŒ~°‡É’^茈H
„áê^è•#ºO. 'ã¨`«ºO =^Œ— '^èŒ~°‡O K«~°— 'Ñ≤`«$^Õ"À Éèí=— 'PKå~°º^Õ"À
Éè=í — "≥Ú^ŒÖ#·ˇ ^è~Œ å‡Åx Hõ^•ä ~°∂ѨOÖ’ ã¨=∂*ÏxH˜ JOkOKÕ Ñ¨Ù~å}O
™ê~°fiHÍeHõOQÍ ã¨=∂~å^茺"Õ∞ J=Ù`«∞Ok.
`å#∞ [x‡Oz# ^Õâ◊O ã¨fi~°æO HõO>ˇ ‰õÄ_® „âı+¨ª"≥∞ÿ#^Œ<Õ
ÉèÏ=O á⁄O^ŒQÆeæ#"åxH˜ P ^Õâ◊ ã¨O㨯 $uÃÑ· QÍ_è»"≥∞ÿ# P^Œ~°O
HõÅ∞æ`«∞Ok. „Hõ=∞OQÍ =$kú á⁄O^Œ∞`«∞Ok. ''[#h [#‡Éèí∂q∞â◊Û
ã¨fi~åæ^ÑŒ ≤ QÆsÜ«∞ã‘—— J<Õ "åHõºO Ü≥ÚHõ¯ PO`«~º° O J^Õ. HÍ|\˜ì ѨÙ~å}
"åV‡Ü«∞OÖ’ ÉèÏ~°`«^Õâ◊ „Ѩâ◊ã≤Îx "åºã¨∞_»∞ ÃщõΩ¯ ã¨xfl"ÕâßÅÖ’
Jaè=i‚OKå_»∞. ÉèÏ~°`«^Õâ◊OÖ’ [#‡ ÅaèOK«_»O ѨÓ~°fi[#‡Å
ѨÙ}ºÑ¶Å¨ =∞x ÃÇÏK«Ûiã¨∂Î LO\Ï_»∞. q+¨µÑ‚ Ù¨ ~å}OÖ’ ''[O|∂nfiѨOÖ’
ÉèÏ~°`«^Õâ◊O „âı+¨ª"≥∞ÿ#k. ZO^Œ∞HõO>Ë Jk Hõ~°‡Éèí∂q∞. `«k`«~°=ÚÅ∞
Éè’QÆÉ∂íè =ÚÅ∞. HÍ|\˜ì H˘xfl"ÕÅ [#‡ÅH˜ ѨÙ}ºÑ¶Å¨ OQÍ ZѨÙÊ_À „áê}˜
JHõ¯_» [#‡ á⁄O^Œ∞`å_»∞. ã¨fi~åæxH˜ "≥∂H∆ÍxH˜ P^è•~°OQÍ LO_Õ
ÉèÏ~°`«Éèí∂q∞Ö’ LO_Õ"å~°∞ ^Õ=`«ÅHõO>Ë Q˘Ñ¨Ê"å~°∞ Jx ^Õ=`«Å∞
QÍ#O KÕã¨∂Î LO\Ï~°——x "åºã¨∞x ã¨O^Õâ◊O.
J„`åÑ≤ ÉèÏ~°`«O „âı+¨ªO [O|∂nfi¿Ñ =∞Ǩ=Ú<Õ
Ü«∞`À Ç≤Ï Hõ~°‡Éèí∂ˆ~ëêǨϺ`À-<åº Éè’QÆÉèí∂=∞Ü«∞ó II
J„`« [#‡ ã¨Ç¨Ï„™ê}ÏO ã¨Ç¨Ï„Ãã·~°Ñ≤ ã¨`«Î=∞
Hõ^•zÅ¡Éèí`Õ [O`«∞~å‡#∞+¨ºO ѨÙ}ºã¨OK«Ü«∂`ü II
QÍÜ«∞Ou ^Õ"åó H˜Å wuHÍx
^èŒ<åºã¨∞Î `Õ ÉèÏ~°`«Éèí∂q∞ ÉèψQ
ã¨fi~åæѨ=~åæã¨Ê^Œ =∂~°æÉèí∂`Õ
Éèí=Ou Éèí∂Ü«∞ó ѨÙ~°∞ëêó ã¨∞~°`åfi`üII
1–2–22–24
„|Ǩχ"≥·=~°Î ѨÙ~å}OÖ’ NHõ$+¨‚[#‡MÏO_»O P~°OÉèíOÖ’
<å~åÜ«∞}∞_»∞ <å~°^∞Œ x`À ''â◊`[« #‡ `«Ñ㨠áÎ̈ ÈÎ [<Õ‡^ŒO ÉèÏ~°`Õ ÅÉè`Ë —ü —
(1–32) Jx K≥áêÎ_»∞. #∂~°∞[#‡Å∞ `«Ñ¨ã¨∞ûKÕã≤ `«Ñ≤Oz#"åxH˜
ÉèÏ~°`«^Õâ◊OÖ’ [#‡ Åaèã¨∞ÎO^Œx ÉèÏ=O. Dq^èŒOQÍ Ñ¨Ù~å}O
ã¨=∂[OÖ’ ^Õâ◊ÉèíH˜Îx ÃÑOK«_®xH˜ ^ÀǨÏ^ŒO KÕ™ÈÎOk.
ã¨=∂[O Ü≥ÚHõ¯ ѨÙ~ÀQÆuH˜ L`«Î=∞ =ºH˜Î`«fiO "≥<≥fl=ÚHõ
=O\˜k. Jk Ö’Ñ≤Oz#<å_»∞ Jaè=$kú ‰õΩO@∞Ѩ_»∞`«∞Ok. âßOu
Å∞ѨÎ=∞ø`«∞Ok. HÍ|\˜ì ™êÇ≤Ï`«ºOÖ’ Hõ=ÙÅ∞ U^Àq^èŒOQÍ L`«Î=∞
„Ѩ=$uÎx LѨ^Õtã¨∂Î LO\Ï~°∞. "åºã¨i¬ ѨÙ~å}ÏÖ’¡ Ü«∞^ä•=HÍâ◊OQÍ
L`«Î=∞ =ºH˜Î`åfixfl ã¨∞ǨÏ$`ü ã¨q∞‡`«OQÍ É’kèã¨∂Î LO\Ï_»∞.
N=∞ǨÉèÏQÆ=`«OÖ’ „ѨǨ¡^Œ∞x ã¨fiÉèÏ"åxfl "åºã¨Ñ¨~°=∂`«‡ WÖÏ
z„uOKå_»∞.
„|Ǩχ}ºó jÅã¨OѨ#fló ã¨`«ºã¨O^èÀ l`ÕO„kÜ«∞ó
P`«‡=`«û~°fiÉèí∂`å<å"Õ∞Hõó „Ñ≤Ü«∞ã¨∞ǨÏ$`«Î=∞ó II
^•ã¨=`«û#fl`å~åºO„Ѷ≤∞ó Ñ≤`«$=nÌ# =`«ûÅó
„ÉèÏ`«$=`«û^Œ$âı ã≤flQÀú QÆ∞~°∞+‘fiâ◊fi~° ÉèÏ=#ó
q^•º~°÷~°∂Ѩ [<å‡_èÀº =∂#ã¨ÎOÉèí q=i˚`«ó II
7–4–31, 32
<ÀkfiQÆflz`ÀÎ =ºã¨<Õ+¨µ xã¨ûfi$ǨÏó
„â◊√`Õ+¨µ ^Œ$¿+ì+¨µ QÆ∞}Ë+¨fi=ã¨∞Î^Œ$H±
^•O`ÕO„kÜ«∞ „áê}â◊s~°nèó ã¨^•
„ѨâßO`«HÍ"≥∂ ~°Ç≤Ï`å ã¨∞~À-ã¨∞~°ó II 33
P`«‡*Ï˝x jÅ=O`«∞_»∞ ã¨`«ºÑ¨~°∞_»∞ l`ÕO„kÜ«Ú_»∞
㨠~ ° fi „áê}∞Å#∞ `« # =Öˇ K« ∂ 㨠∞ H˘<Õ " å_» ∞ q∞H˜ ¯ e W+¨ µ ì _ ≥ · #
¿ãflÇ≤Ï`«∞x=Öˇ LO_Õ"å_»∞ ѨÓAºÅx =Oy #=∞㨯iOKÕ"å_»∞,
n#∞ÅÜ«∞O^Œ∞ `«O„_ç=Öˇ "å`«ûźO K«∂ѨÙ"å_»∞, ™ê\˜"åi Ü«∞O^Œ∞
„Éè Ï `« $ Éè Ï "åxfl „Ѩ ^ Œ i ≈OKÕ " å_» ∞ , J#∞~° ‰ õ Ω Î _ » ∞ QÆ ∞ ~° ∞ =ÙÅx
ÉèíQÆ=`«ûfi~°∂ѨOQÍ ÉèÏqOKÕ"å_»∞, q^Œº ã¨OѨ^Œ ~°∂ѨO [#‡
J<Õ"åx`À ‰õÄ_ç#"å_»∞, Jaè=∂#O „=∂#∞áê@∞ ÖËx"å_»∞, HõëêìÅÖ’
Ug∞ K«eOK«x"å_»∞, ^ÕxÃÑ· HÀiHõ ÖËx"å_»∞ q#fl, K«∂ã≤# qt+¨ì
=ã¨∞Î=ÙÅO^Œ∞ =ã¨∞ÎÉèÏ=O á⁄O^Œx"å_»∞ WO„kÜ«∂Åh „áê}ÏÅh
â◊s~åhfl |∞kúh x„QÆÇ≤ÏOK«∞H˘#fl"å_»∞ ZšѨÙÊ_»∞ q∞H˜¯e K«ÖÏ¡i#
HÀiHõÅ∞ QÆÅ"å_»∞ ~åHõã∆ ∞¨ _Õ J~Ú<å ~åHõã∆ ɨ Ïè =O ÖËx"å_»∞ „ѨÇ¨ ^¡ ∞Œ _»∞
Jx ÉèÏ=O. „ѨǨ¡^Œáê„`«x P^è•~°OQÍ "åºã¨ÉèíQÆ"å#∞_»∞ Ö’HÍxH˜
L`«Î=∞ r=<åxH˜ LO_»=Åã≤# QÆ∞}ã¨OѨ^Œx LѨ^ÕtOKå_»∞.
ã¨=∂*Ïxfl ã¨O™ê¯~° ã¨OѨ#flOQÍ fiÛk^Œ_Ì "» ∞Õ J`«x ÅHõ∆ ºO. JO^Œ∞Hˆ
ѨÙ~å}ÏÅ∞ <Õ\ ˜H© ã¨r"åÖË.
q+¨µ‚ѨÙ~å}OÖ’ _Ò~°∞fi_»<Õ=Úx ã¨QÆ~°∞xH˜ LѨ^ÕtOz#
ã¨^•Kå~åÅ∞ ‰õÄ_® JxflHÍÖÏÅH© J#∞QÆ∞}"≥∞ÿ#k. ã¨~°fi[#∞ʼnõÄ
J=ÅOaOѨ^QŒ qæÆ . ѨÙ~å}O Ü≥ÚHõ¯ Ѩ~=° ∂~å÷xfl Pq+¨¯iã¨∞<Î åfl~Ú.
<åã¨=∞O[ã¨jÖˇ·ã¨∞Î ã¨Ç¨ã‘`« Hõ^•K«#
ã¨^Œfi$`«Î ã¨xflHõ~À¬ Ç≤Ï Hõ∆}Ï~°÷=∞Ñ≤ â◊㨺`Õ II
q~À^èŒO <À`«Î"≥∞ÿ~°æKÕÛù<åfl^äŒ"≥∞ÿâ◊Û ã¨^• |∞^èŒó
q"åǨÏâ◊Û q"å^Œâ◊Û `«∞źjÖˇ·ó #$¿Ñ+¨º`Õ II
3–12–21,22
=∞Oz #_»=_çHõ ÖËx"åà◊`¡ À U<å_»∂ LO_»‰Äõ _»^∞Œ . L`«=Î ∞
jÅOQÆÅ "åi ™êOQÆ`«ºO J~°úHõ∆}"≥∞ÿ<å „Ñ¨â◊O™ê~°›O. ѨO_ç`«∞_»∞
L`«Î=ÚÅ`ÀQÍx J^èŒ=ÚÅ`ÀQÍx q~À^èŒO á⁄O^Œ‰õÄ_»^Œ∞. ã¨=∂#
jÅOQÆÅ"åi`À q"åǨÏO QÍx q"å^ŒO QÍx "åKè«hÜ«∞O.
Platinum Platform
q∞`«O Ç≤Ï`«O „Ñ≤Ü«∞O HÍÖË =âߺ`å‡ Ü≥∂-aèÉèÏ+¨`Õ
ã¨Ü«∂u Ö’HÍ<åǨ¡^Œ¿ÇÏ`«∞Éèí∂`å#H #$áêHõ∆Ü«∂<£ II 34
=∞#ã¨∞ûx Jnè#OÖ’ LOK«∞H˘x q∞`«OQÍ Ç≤Ï`«OQÍ
„Ñ≤Ü«∞OQÍ ã¨iÜ≥ÿ∞# ã¨=∞Ü«∞OÖ’ Z=_»∞ =∂\Ï¡_»∞`å_À J`«_»∞,
PǨ  ¡ ^ •xH˜ HÍ~° } OQÍ LO_Õ `« ~ ° Q Æ x Ö’HÍÅH˜ "≥ à ÏÎ _ » ∞ .
x`åº#O^Œ=∞Ü«∞"≥∞ÿ# Ö’HÍÅ#∞ á⁄O^Œ∞`å_»x ÉèÏ=O.
â◊=∞O #Ü«∞u Ü«∞ó „‰õΩ^•ú<£ ã¨~°fi|O^èŒ∞~°=∞`«ûs
cè`åâßfiã¨#Hõ$`ü ™ê^èŒ∞ó ã¨fi~°æã¨Î ™êºÅÊHõO Ѷ¨Å"£∞ II 37
„HÀ^è Œ O `À L#fl"åix âßOuOѨ * Ë ã ¨ ∂ Î JO^Œ i `À
|O^èŒ∞`åfixfl á⁄O^Œ∞`«∂ Z=iÃÑ· =∂`«û~°ºO á⁄O^Œ‰õΩO_® LO@∂
ÉèíÜ«∞Ѩ_»¤"åix F^•~°∞ã¨∂Î ™ê^èŒ∞ „Ѩ=$uÎ QÆÅ"åxH˜ ã¨fi~°æ„áêÑ≤Î
`«‰õΩ¯=Ѷ¨Å"Õ∞ J=Ù`«∞Ok.
^À+¨¿ÇÏ`«∂#âıëêOâ◊Û =âߺ`å‡ Ü≥∂ x~°ã¨ºu I
`«ã¨º ^èŒ~å‡~°÷ HÍ=∂<åO Ǩx~åflÖÏÊÑ≤ *ÏÜ«∞`Õ II 40
áêѨ ¿ ÇÏ`« ∞ =ÙÅx JxflO\ ˜ h u~° ã ¨ ¯ iOKÕ
P`«‡x„QÆÇϨ OQÆÅ"åxH˜ ^è~Œ å‡~°H÷ Í=∂ŠǨx H˘OK≥O ‰õÄ_® LO_»^∞Œ .
„áê}˜<å=ÚѨHÍ~åÜ«∞ Ü«∞^Õ"ÕÇ¨Ï Ñ¨~°„`« K« I
Hõ~°‡}Ï =∞#™ê "åKå `«^Õ= =∞u=∂<£ =^Õ`ü II 45
|∞kú=∞O`«∞_»∞ WǨÏÖ’HõOÖ’#∞ Ѩ~°Ö’HõOÖ’#∞ Hõ~°‡KÕ
=∞#ã¨∞ûKÕ "å‰õΩ¯KÕ „áê}∞ʼnõΩ "Õ∞Å∞ KÕ‰õĈ~Û^•x<Õ Ñ¨ÅHÍe.
"åºã¨ÉèíQÆ"å#∞_»∞ D ã¨xfl"Õâ◊OÖ’ LѨ^ÕtOz# D r=#ã¨∂„`åÅ∞
™ê~°fiHÍeHÍÅ∞. ™ê~°fi[h<åÅ∞. ѨÙ~å}O Ü≥ÚHõ¯ „Ѩ^è•#ÅHõ∆ ºO D
q^è"Œ ∞≥ #ÿ LѨ^âÕ "◊ ∞Õ . HÍ|\˜ì ѨÙ~å} "åV‡Ü«∞O U<å\˜ ã¨=∂*ÏxÔH<· å
ã¨=∂^Œ~°}©Ü«∞"Õ∞.
''[##=∞~° } ÏÅ`À Éè Ï ~åºÑ¨ Ù „`å^Œ º #∞|O^è • Å`À
qq^èâ·≥ fi◊ ~åº^Œ∞Å`À ‰õÄ_ç# ã¨O™ê~°O ^Œ∞óYÉè∂í ~Ú+¨Oª . ÖËâ=◊ ∂„`«OQÍ
‰õÄ_® ã¨∞YO ÖËxk. J\˜ì ã¨O™ê~åxfl `«iOK«_®xH˜ Ѩ~°"≥∂áêÜ«∞O
ÉèíQÆ=„`åÊÑ≤Î =∂„`«"Õ∞—— J#flk ÉèÏ~°fÜ«∞ ^Œ$HõÊ^äŒO. „Ѩu ѨÙ~å}O
WOK«∞q∞OK«∞ D "åHͺxH˜ "åºYº =O\˜^.Õ "åºã¨=∞ǨÏi¬ ѨÙ~å}ÏÅÖ’
D q+¨Ü«∂Åx `«~°K«∞QÍ É’kèã¨∂Î LO\Ï_»∞. q+¨µ‚ ѨÙ~å}OÖ’
Ѩ~åâ◊~°=Úx "≥∞ÿ„`Õ~ÚH˜ QÍqOz# D LѨ^Õâ◊O =∞Ǩ=∞O„`«O =Öˇ
x`«ºO [Ñ≤OK«^ŒQÆæk.
ѨÙ#â◊Û Qƈ~ƒù Éèí=u *ÏÜ«∞`Õ K« ѨÙ#óѨÙ#ó I
Qƈ~ƒù qbÜ«∞`Õ Éèí∂Ü≥∂ *ÏÜ«∞=∂<À-ã¨Î"Õ∞u "≥· II
*Ï`«=∂„`«ã¨º K« „q∞Ü«∞`Õ ÉÏÅÉèÏ"Õ^äŒ Ü«∞ø=<Õ-
=∞^茺=∞O "å =Ü«∞ó„áêѨº "å~°úˆH"å^äŒ"å =∞$uó II
6–5–51, 52
=∂@=∂@H© QÆ~°ƒùã¨∞÷_»=`å_»∞ [x‡™êÎ_»∞. [x‡™êÎ_»∞.
ѨÙ\˜ì#"å_»∞ =∞~°}˜™êÎ_»∞. ѨÙ@ì_»O J#QÍ<Õ =∞~°}O ‰õÄ_®.
3
ÉÏźܫ∞ø=<åÅÖ’<À #_ç=Ü«∞ã¨∞ûÖ’<À "å~°Hú Oõ Ö’<À =∞~°}O `«Ñʨ ^Œ∞.
''*Ï`«ã¨º Ç≤Ï „^èŒ∞"À =∞$`«∞ºó—— J<Õ w`å"åHͺxH˜ D â’¡HÍÅ∞ q=~°}
„áêÜ«∂Å∞.
ѨuÎyO[ ã¨#flx ^Œ∂k`«∞#HõÅ`À K«∞@∞ìH˘#|_ç#@∞¡
=∞#∞+¨µº_»∞ rqOz#O`«HÍÅO ^Œ∞óMÏÅÖ’ =ÚOK«|_»`å_»∞.
Sâ◊ fi ~åºkHÍxfl áÈQ˘@∞ì H ˘#flѨ Ù Ê_» ∞ 㨠O áêkOz#Ѩ Ù Ê_» ∞
ã¨O~°H˜∆OK«∞H˘<Õ@ѨÙÊ_»∞ ‰õÄ_® =∂#=ÙʼnõΩ J<ÕHõ ^Œ∞óMÏÅ∞
HõÅ∞æ`å~Ú. W+¨ì=ÚÅO^Œ∞ Hõ+¨ì=ÚÅO^Œ∞ ‰õÄ_® J>Ë¡. ѨÙ~°∞+¨µÅH˜ U
=ã¨∞Î=Ù W+¨ì"≥∞ÿ#^À J^Õ ^Œ∞óY=∞<Õ =$H∆ÍxH˜ q`«Î#O J=Ù`«∞Ok.
Ü«∂=r˚=u `å=K«Û ^Œ∞óMˇ·~åfl<åq^è≥·ó Ѩ١`«ó I
`«O`«∞HÍ~°} ѨH∆“‡ÃѶ∞ÿ ~å¿ãÎ HÍ~åÊ㨠c[=`ü II
„^Œ=º<åâı `«^äÀ`«Ê`ÒÎ áêÅ<Õ K« ã¨^• #$}Ï"£∞ I
Éèí=O`«º<ÕHõ ^Œ∞óMÏx `«^ä≥·"Õ+¨ì qѨuÎ+¨µ II
Ü«∞^Œº„fÊuHõ~°O ѨÙO™êO =ã¨∞Î "≥∞ÿ„`ÕÜ«∞ *ÏÜ«∞`Õ
`«^Õ= ^Œ∞óY=$Hõ∆㨺 c[`«fi=ÚѨQÆK«Ûùu II 5–3–55
ÉèÏ~åºÑ¨Ù„`« q∞„`«^èŒ<å^Œ∞ÅO^Œ∞ ^Œ∞óYO L#flO`«QÍ ã¨∞YO
ÖË^Œ∞. ã¨O™ê~° ^Œ∞óYOKÕ `«Ñ≤OKÕ"åxH˜ q=ÚH˜Î `«Ñ¨Ê =∞~˘Hõ\ ˜ Un
ã¨∞MÏxfl HõeOæ K«Ö^Ë ∞Œ . QÆ~ƒ° ù [#‡ [~å^Œ∞Å ^Œ∞óMÏxfl J#∞Éèqí OKÕ"åxH˜
ÉèíQÆ=„`åÊÑ≤Î XHõ¯>Ë k"Òº+¨^èŒO. Jk x~°uâ◊Ü«∂Ǩ¡^Œ ~°∂Ѩ"≥∞ÿ#k.
ã¨∞MÏ#∞Éèí∂u ÅHõ∆}OQÍ QÆÅk. J\˜ì ÉèíQÆ=„`åÊÑ≤ÎH˜ *Ï˝#O Hõ~°‡ J<Õq
¿ÇÏ`«∞=Ù.
HõÅ„`« Ѩل`« q∞„`å~°÷ QÆ$ǨψH∆„`« ^èŒ<åkÔH·ó I
„H˜Ü«∞`Õ # `«^ä• Éèí∂i ã¨∞YO ѨÙO™êO Ü«∞^ä•-ã¨∞Y"£∞ II
Wu ã¨O™ê~° ^Œ∞óMÏ~°¯ `åѨ`åÑ≤`« KÕ`«™ê"£∞ I
q=ÚH˜Î áê^ŒÑ¨KåÛùÜ«∂=∞$`Õ ‰õΩ„`« ã¨∞YO #$}Ï"£∞ II
`«^Œã¨º „uq^茙êºÑ≤ ^Œ∞óY*Ï`«ã¨º "≥· =∞=∞ I
QÆ~°ƒù [#‡ [~å^Õº+¨µ ™ê÷<Õ+¨µ „ѨÉèíq+¨º`«ó II
x~°™êÎuâ◊Ü«∂Ǩ¡^Œ ã¨∞YÉèÏ"≥·Hõ ÅHõ∆}Ï I
ÉèË+¨[O ÉèíQÆ=„`åÊÑ≤Έ~HÍO`å`«ºOuH© =∞`å II
`«™ê‡`«Î„`åÊѨÎÜÕ∞ Ü«∞`«fló Hõ~°Î=ºó ѨO_ç`≥·~°flÔ~·ó
`«„`åÊÑ≤οÇÏ`«∞~å˚ ˝#O K« Hõ~°‡ KÀHõÎO =∞Ǩ=Ú<Õ II
56–60
ã¨<å`«# ÉèÏ~°fÜ«∞ ã¨O㨯 $uH˜ "å~°ã¨∞ÅO Jx *Ïu
rqOz#O`«HÍÅO D q+¨Ü«∂Å∞ x`«ºO 㨇iOѨ^ŒQÆæ"Õ. q∞Åq∞Å
"≥∞i¿ã rq`«O Ü≥ÚHõ¯ Ü«∞^ä•~°÷ ã≤÷ux qâ◊nHõiOKÕ Ñ¨Ù~å}O D<å\˜
ã¨=∂*ÏxH˜ Hõ#∞qѨÙÊ Hõeæã¨∞ÎO^Œ#_»O J`«∞ºH˜ÎQÍ^Œ∞.
KÕã#≤ Hõ~‡° ѶŨ OQÍ „Ѩu „áê}˜ [x‡ã¨∞OÎ k. ã¨∞Y^Œ∞óMÏ^Œ∞Å∞
J#∞Éèíqã¨∞ÎOk Jx ÉèÏ~°fÜ«ÚÅ qâßfiã¨O. "åºã¨ Ѩ~°=∂`«‡ Hõ~°‡
ã≤÷uQÆ`«∞Åx ѨÙ~å}ÏÅÖ’ ÃщõΩ¯ ã¨O^Œ~åƒùÅÖ’ =∂@=∂@H©
4 Platinum Platform
x~° ∂ Ñ≤ O Kå_» ∞ . „|Ǩ Ï ‡"≥ · = ~° ΠѨ Ù ~å}OÖ’ kfifÜ« ∞ YO_» O Ö’
Ü«∞=∞^èŒ~°‡~åA `«# Éèí~°Î „áê}ÏÅHÀã¨O "≥O@ =ã¨∞Î#fl ™êq„u`À
Hõ~°‡ã¨fiÉèÏ"åxfl q=i™êÎ_»∞.
Hõ~°‡}Ï *ÏÜ«∞`Õ [O`«∞ó Hõ~°‡}ˇÿ= „ѨbÜ«∞`Õ I
ã¨∞YO ^Œ∞óYO ÉèíÜ«∞O â’HõO Hõ~°‡}ˇÿ= „ѨѨ^Œº`Õ II
Hõ~°‡}ËO„^À Éèí"Õr˚"À „|ǨχѨل`«ó ã¨fiHõ~°‡}Ï I
ã¨fiHõ~°‡}Ï Ç¨Ïˆ~~åÌ™È [<å‡k ~°Ç≤Ï`À Éèí"Õ`ü II
ã¨fiHõ~°‡}Ï ã¨~°fiã≤kúÜ«∞=∞~°`«fiO ÅÉèË„^Œ∞ú="£∞ I
ÅÉèË`ü ã¨fiHõ~°‡}Ï qëÈ‚ó ™êÖ’Hͺk K«`«∞+¨ìÜ«∞"£∞ II
24–17–19
„Ѩu „áê}˜ Hõ~°‡=Å¡ ѨÙ_»∞`«∞Ok. ÅÜ«∞=∞=Ù`«∞Ok. ã¨∞YO
^Œ∞óYO ÉèíÜ«∞O â’HõO J#∞Éèíqã¨∞ÎOk. Hõ~°‡KÕ`«<Õ r=Ù_»∞ WO„^Œ∞_»∞
„|ǨχѨل`«∞_»∞ ǨÏi^•ã¨∞_»∞ ‰õÄ_® J=`å_»∞. q+¨µ=‚ ÙH˜ ã¨O|OkèOz#
™ê~°∂Ѩº ™êÖ’Hõº ™êg∞Ѩº ™êÜ«Ú[º=ÚÅ<Õ <åÅ∞æq^è•Öˇ·# =ÚH˜Îx
á⁄O^Œ∞`å_»∞ Jx ÉèÏ=O. rq`«OÖ’ ã¨∞Y^Œ∞óMÏ^Œº#∞Éè=í ã¨=∞Ü«∞OÖ’
Hõ~°‡`«`«Î fiO J#fi~ÚOK«∞ HÀQÆey`Õ Z<Àfl J#~å÷Å∞ `˘ÅQÆ∞`å~Ú.
âßOu Åaèã¨∞ÎOk. HÍ|\˜ì ã¨^Œ∞Ѩ^Õâ◊ „Ѩ^è•#"≥∞ÿ# ѨÙ~å}O <Õ\ ˜
ã¨=∂*ÏxH˜ ZO`À J=ã¨~°O.
ÉèÏ~°fÜ«∞ ã¨O㨯 $uÖ’ QÆ∞~°∞=Ù Ü≥ÚHõ¯ ã≤u÷ J#∞`«=Î ∞"≥∞#ÿ k.
ã¨~°fi HÍ~åº~°OÉèíOÖ’ QÆ∞~°∞㨇~°} =∞# ã¨O„Ѩ^•Ü«∞O. ѨÙ~å}ÏÅÖ’
QÆ∞~°∞„Ѩâ◊ã≤Î `«~°K«∞QÍ Hõ#|_»∞`«∞Ok. „|Ǩχ"≥·=~°Î ѨÙ~å}OÖ’
=∞¿ÇÏâ◊fi~°∞_»∞ <å~°^Œ∞xH˜ PÇ≤ÏflHõ q^èŒ∞Åx q=iã¨∂Î QÆ∞~°∞„áêâ◊™êκxfl
qѨÙÅOQÍ Jaè=i‚™êÎ_»∞.
QÆ∞~°∞ „Ѩ^Œi≈`À ^Õ=ó =∞O„`«Ñ¨Ó*Ï qkè~°˚Ѩó I
# ^Õ"Õ# QÆ∞~°∞~°Ì$+¨ì ã¨Î™ê‡^ÕÌ"å^Œ∞æ~°∞ó Ѩ~°ó II
QÆ∞~°∞„~°ƒÇ¨‡ QÆ∞~°∞ifi+¨µ‚ ~°∞æ~°∞ˆ~Ì"À =∞¿ÇÏâ◊fi~°ó II
QÆ∞~°∞ó „ѨHõ$usâß^•º QÆ∞~°∞â◊ÛO„^À-#Ö’ ~°qó II
QÆ∞~°∞~åfiÜ«Úâ◊Û =~°∞}À QÆ∞~°∞~å‡`å Ñ≤`å ã¨∞ǨÏ$`ü
QÆ∞~°∞ˆ~= Ѩ~°O„|Ǩχ <åã≤ΠѨÓ*’º QÆ∞~Àó Ѩ~°ó II
Jcè+¨ì^Õ"Õ ~°∞¿+ìK« ã¨=∞~À÷ ~°Hõ∆}Ë QÆ∞~°∞ó I
# ã¨=∞~å÷ QÆ∞~“~°∞¿+ì ~°Hõ∆}Ë ã¨~°fi^Õ=`åó II
Ü«∞㨺 `«∞ëÈì QÆ∞~°∞ó â◊â◊fi`ü [Ü«∞ã¨Î㨺 Ѩ^ÕѨ^Õ I
Ü«∞㨺 ~°∞ëÈì QÆ∞~°∞ã¨Î㨺 ã¨~°fi<åâ◊â◊Û ã¨~°fi^• II
1–26–11–15
QÆ∞~°∞=Ù =∞O„`«Ñ¨Ó*Ï [Ѩq^èŒ∞Åx xˆ~Ìt™êÎ_»∞. QÆ∞~°∞=Ù
ÉèQí =Æ O`«∞}˜‚ K«∂Ñ≤™êÎ_∞» . ÉèQí =Æ O`«∞_»∞ QÆ∞~°∞=Ùx K«∂Ñ≤OK«Ö_Ë ∞» . HÍ|\˜ì
QÆ∞~°∞=Ù ÉèíQÆ=O`«∞xHõO>ˇ L#fl`«∞_»∞. QÆ∞~°∞=Ù „|Ǩχ q+¨µ‚ =∞¿ÇÏâ◊fi~°
ã¨fi~°∂ѨÙ_»∞. „ѨHõ$u Dâß^Œ∞Å∞ K«O„^Œ∞_»∞ Jyfl ã¨∂~°∞º_»∞ "åÜ«Ú=Ù
=~°∞}∞_»∞ ‰õÄ_®. `«e¡^ŒO„_»∞Å∞ ¿ãflÇ≤Ï`«∞Å∞ ‰õÄ_® QÆ∞~°∞"Õ. J`«_»∞
™êH∆Í`«∞ΠѨ~°„|Ǩχ=Ú. QÆ∞~°∞=Ù HõO>Ë Ñ¨Ó[hÜ«Ú_»∞ Z=fi_»∂ ÖË_»∞.
W+ì̈^=·≥ O P„QÆÇÏ≤ ¿ãÎ ~°HO∆˜ K«_O» Ö’ QÆ∞~°∞=Ù ã¨=∞~°∞_÷ ∞» . QÆ∞~°∞=Ù HÀÑ≤¿ãÎ
^Õ=`«Å∞ Z=fi~°∂ ~°H˜∆OѨÖË~°∞. QÆ∞~°∞=Ùx ã¨O`À+¨ÃÑ\˜ì#"å_»∞
=∂@=∂@H© q[Ü«∂xfl á⁄O^Œ∞`å_»∞. QÆ∞~°∞=ÙH˜ P„QÆǨxfl
HõeæOKÕ"å_»∞ ZѨÙÊ_»∂ ã¨~°fi<åâ◊#O á⁄O^Œ∞`å_»∞ Jx `å`«Ê~°ºO.
JÉè∞í º^ŒÜ∞« O á⁄O^•Åx HÀ~°∞H˘<Õ"å_»∞ `«Ñʨ Hõ QÆ∞~°∞=Ùx P~åkèOKåe.
QÆ∞~°∞ „áêâ◊™êκaè=~°‚#O <Õ\ ˜ ã¨=∂*ÏxH˜ P=â◊ºHõO.
''=∂`« $ ^Õ " À Éè í = Ñ≤ ` « $ ^Õ " À Éè í = —— Jx "Õ ^ Œ " å}˜ .
`«e^¡ OŒ „_»∞Åx ÉèQí =Æ `«ûfi~°∂ѨÙÅ∞QÍ P~åkèOK«_O» ÉèÏ~°fÜ«∞ ã¨O㨯 $u.
„áêp# ™êÇ≤Ï`«ºOÖ’ D q+¨Ü∞« O ÃщõΩ¯ ã¨O^Œ~åƒùÅÖ’ ã¨∂zOѨ|_»∞`«∂
LO@∞Ok. „|Ǩχ"≥·=~°Î ѨÙ~å}OÖ’ NHõ$+¨‚[#‡YO_»OÖ’ Éèí∂^Õ=`«
„|Ǩχ`À ''`«e¡^ŒO„_»∞Åh QÆ∞~°∞=Ùh ¢ã‘ÎÅh Ѩل`«∞Åh ¿ã=‰õΩÅh
áÈ+≤ O K« x "åà◊ ¡ Éè Ï ~åxfl <Õ # ∞ =Ç≤ Ï OѨ Ö Ë # ∞—— Jx WÖÏ
x"ÕkOK«∞H˘O@∞Ok.
Ñ≤`«$ =∂`«$ QÆ∞~°∞ ¢ã‘Î}ÏO áÈ+¨}O Ѩل`« áÈ+¨ºÜ≥∂ó I
ÜÕ∞ # ‰õΩ~°fiOu `ÕëêO K« # â◊HÍÎ ÉèÏ~°"åǨÏ<Õ II
4–21
„Ѩu=ºH˜Î `«e¡^ŒO„_»∞Åh QÆ∞~°∞=Ùh ¢ã‘ÎÅh Ѩل`«∞Åh
¿ã=‰õΩÅh áÈ+≤OKåÅx "åºã¨=∞ǨÏi¬ QÍqOz# LѨ^Õâ◊O JO^Œ~°∞
„QÆÇ≤ÏOѨ^ŒQÆæ^Õ.
™êÇ≤Ï`«ºOÖ’ Ü«∞Ü«∂u áê„`« ZO`À qÅHõ∆}"≥∞ÿ#kQÍ
„Ѩã≤kúá⁄OkOk. HÍ=∂#∞Éèí=OÖ’ `«$+¨‚ ZO`À |bÜ«∞"≥∞ÿ#^Œx
K≥Ñʨ _®xH˜ J`«x K«i„`« L`«=Î ∞ÅHõ∆ ºO. P`«xHõ^Œä q+¨µ‚ ѨÙ~å}OÖ’#∞
N=∞ǨÉèÏQÆ=`«OÖ’#∞ ‰õÄ_® LOk. `«# =Úkq∞x Ü«∞Ü«∂u
Ѩل`«∞_≥·# ѨÓ~°∞#‰õΩ WzÛ P`«x Ü«∞ø=<åxfl fã¨∞H˘x "ÕÅ
ã¨O=`«û~åÅ∞ HÍ=∂xfl J#∞ÉèíqOz P Ñ≤=∞‡@ q~°‰õΩÎ_≥· ÉèÏ~°ºÜ≥ÿ∞#
â◊i‡+¨ª`À ѨeH˜# ѨÅ∞‰õΩÅ∞ J#∞Éèí=ã≤^•úÅ∞.
# *Ï`«∞ HÍ=∞ó HÍ=∂<å=ÚѨÉè’ˆQ# âß=∞ºu I
ǨÏqëê Hõ$+¨‚=ˆ~·= Éèí∂Ü«∞ U"åaè=~°ú`Õ II
(q.ѨÙ. 4–10–23)
HÍ=∂Åx J#∞Éè í q OK« _ » O KÕ ` « HÍ=∞O Z#fl_» ∂
âßOuOK«^Œ∞. ǨÏqã¨∞ûKÕ Ç¨ÏŸ=∂yfl =$kúá⁄O^Õ@@∞¡ HÍ=∞O
J#∞Éèíqã¨∞Î#flH˘Åk ÃÑ~°∞QÆ∞`«∞O^Œx ÉèÏ=O. D â’¡HõO q+¨µ‚ѨÙ~å}
ÉèÏQÆ=`åÅ∞ Ô~O_çO\˜Ö’ Ü«∞^ä•`«^äŒOQÍ "åºã¨Ñ¨~°=∂`«‡ ~°zOK«_»O
QÆ=∞<å~°›O.
D ã¨O^Œ~°ƒùOÖ’<Õ ''Éè’QÍÅ∞ J#∞ÉèíqOKåÅ#fl `«$+¨‚
K≥_»∞|∞^Œ∞úʼnõΩ q_»∞=â◊HõºOQÍxk. â◊s~åxH˜ "å~°úHõO =zÛ<å P
`«$+¨‚H˜ =∂„`«O ֒ѨO ~å^Œ∞. „áêA˝_»∞ J\˜ì `«$+¨‚#∞ q_çzÃÑ\Ïìe——
Jx ‰õÄ_® Ü«∞Ü«∂u K≥áêÎ_»∞.
Platinum Platform
Ü«∂ ^Œ∞ã¨Îº*Ï ^Œ∞~°‡uaè~åº # r~°ºu r~°º`«ó I
`åO `«$ëê‚O ã¨O`«º*Ë`ü „áê[˝ó ã¨∞MË<≥·"åaèѨÓ~°º`Õ II 26
D â’¡HõOÖ’x L`«Î~å~°úO H˘OK≥O =∂~°∞Ê`À ''`åO `«$ëê‚O
^Œ∞óYx=Ǩ â◊~‡° HÍ"≥∂ „^Œ∞`«O `«º*Ë`—ü — (9–19–16) Jx ÉèÏQÆ=`«OÖ’
‰õÄ~°Ê|_çOk.
"å~°úHõO =¿ãÎ ˆHâßÅ∞ ^ŒO`åÅ∞ T_çáÈ`å~Ú. ^èŒ#OÃÑ·<å
rq`«OÃÑ·<å Pâ◊=∂„`«O `˘ÅQÆ^Œx q+¨µ‚ѨÙ~å}ÀH˜Î.
r~°ºOu r~°º`«ó ˆHâß ^ŒO`å r~°‚Ou r~°º`«ó I
^èŒ<åâß rq`åâß K« r~°º`ÀÑ≤-# r~°º`«ó II 27
D ã¨xfl"Õâ◊OÖ’ ÉèÏQÆ=`«OÖ’ Ü«∞Ü«∂u ''`«e¡`ÀQÍx
™È^Œi`ÀQÍx ‰õÄ`«∞~°∞`ÀQÍx XˆH Pã¨#OÃÑ· Hõeã≤ LO_»~å^Œx |ÅO
QÆÅ WO„kÜ«∞ ã¨=¸Ç¨ÏO ѨO_ç`«∞}˜‚‰õÄ_® K≥_»∞=∂~°æO "≥·Ñ¨Ù
ÖÏQÆ∞`«∞O^Œ——x WÖÏ ÃÇÏK«Ûi™êÎ_»∞.
=∂„`å ã¨fi„™ê^Œ∞Ç≤Ï„`å "å <åqqHÍÎã¨<À Éèí"Õ`ü I
|Å"åxO„kÜ«∞„QÍ"≥∂ q^•fiOã¨=∞Ñ≤ Hõ~°¬u II
9–19–17
D q^èOŒ QÍ ~Ô O_»∞ ѨÙ~å}ÏÅÖ’#∞ Ü«∞Ü«∂u K«i„`« =i‚ã∂¨ Î
"Õ^"Œ åºã¨ =∞ǨÏi¬ HÍ=∞ѨÙ~°∞ëê~å÷#∞Éè=í O ZO`« |bÜ«∞"≥∞#ÿ ^À K«H¯õ QÍ
x~°∂Ñ≤OKå_»∞. „áêp# ѨÙ~å}ÏÅ∞ <Õ\ ˜H© xÅzÜ«ÚO_»_®xH˜
W@∞=O\˜ LѨ^Õâ◊"Õ∞ „Ѩ^è•# ¿ÇÏ`«∞=Ù.
N=∞Ǩ  Éè Ï QÆ = `« O Ö’ |e"å=∞#∞ŠѶ ¨ ∞ @ì O ZO`À
qt+¨ì"≥∞ÿ#k. =^•#∞ºÅÖ’ |e J`«ºO`« „Ѩ=ÚY∞_»∞. WzÛ#=∂@
„ѨHÍ~°O =¸_»_»∞QÆ∞Å <ÕÅx "å=∞#∞xH˜ W=fi_®xH˜ |eK«„Hõ=iÎ
ã≤^ŒúѨ_»∞`«∂ LO_»QÍ P`«x QÆ∞~°∞"≥·# â◊√„HÍKå~°∞º_»∞ Ü«∞^ä•~å÷xfl
K≥Ñ≤Ê x"åiOѨɒ`å_»∞. JѨÙÊ_»∞ |e J`«x`À ''W™êÎ#x "åQÍÌ#O
KÕã≤ W=fi#x K≥ѨÊÖË#x—— ѨeH˜ Éèí∂^Õ=`« ''Jã¨`åºxH˜ q∞Oz#
J^èŒ~°‡O ÖË^Œ∞. <Õ#∞ ã¨~°fiO ÉèíiOѨQÆÅ#∞ QÍx Jã¨`«ºÑ¨~°∞}˜‚
ÉèíiOѨÖË#——x Jx =zOz#@∞¡ â◊√„HÍKå~°∞ºx`À WÖÏ „Ѩ=z™êÎ_»∞.
# ǨϺã¨`åº`«Ê~À-^èŒ~°‡ Wu Ǩϟ"åK« Éèí∂iÜ«∞"£∞ I
ã¨~°fiO ™È_è»∞=∞ÅO =∞<Õº ǨÏ$`Õ-gHõ Ѩ~°O #~°"£∞ II
8–20–4
Jã¨`åºxH˜ q∞Oz# J^èŒ~°‡O ÖË^Œx "åºã¨∞x LѨ^Õâ◊O.
ã¨∞ǨÏ$`ü ã¨q∞‡`«OQÍ x~°fiÇ≤ÏOѨ|_çOk.
D Hõ^äŒÖ’ =∞~˘Hõ¯ qâı+¨O. =¸_»_»∞QÆ∞Å <ÕÅ#∞ =∂„`«"Õ∞
HÀi# "å=∞#∞x`À |e ''J*Ï˝#OKÕ H˘OK≥"Õ∞ Ü«∂zOKå=Ù. WOHÍ
Z‰õΩ¯= Éè∂í q∞x HÀ~°∞HÀ—— JO\Ï_»∞. JѨÙÊ_»∞ P "å=∞#∞_»∞ ''`«#O`«@
`å#∞QÍ ÅaèOz# ^•x`À ã¨O`«∞+¨µì_≥·#"å_»∞ ã¨∞YOQÍ LO\Ï_»∞.
=∞#ã¨∞ûx [~ÚOK«x Jã¨O`«∞+¨µì_»∞ =¸_»∞ Ö’HÍÅ∞ á⁄Ok<å
ã¨∞YOQÍ LO_»ÖË_»∞—— Jx WÖÏ K≥áêÎ_»∞.
5
 Ü«∞^Œ$K«ÛùÜ≥∂ѨѨ<Õfl# ã¨O`«∞ëÈì =~°Î`Õ ã¨∞Y"£∞ I
<å ã¨O`«∞+¨ì ¢ã≤Îaè~À¡ÔH· ~°l`å`À‡Ñ¨áêk`≥·ó II 8–19–24
D ã¨O^Œ~°ƒùOÖ’ Ü«∂^Œ$zÛùHõOQÍ ÅaèOz# ^•x=Å¡ HõeˆQ
P#O^ŒO =ÚH˜Îxã¨∞ÎO^Œx ‰õÄ_® ''Ü«∞^Œ$K«ÛùÜ≥∂ѨѨ<Õfl# ã¨O`ÀëÈ
=ÚHõÎÜÕ∞ 㨇 $`«ó—— (25) Jx JO\Ï_»∞. D |e"å=∞#∞Å Hõ^äŒÖ’
J„ѨÜ∞« `«flOQÍ ÅaèOz#^•x`À ã¨O`À+≤OKÕ"å_»∞ ã¨∞YOQÍ LO\Ï_»∞,
P ã¨O`À+¨O =ÚH˜Î„Ѩ^ŒO, Jã¨`åºxH˜ q∞Oz# J^èŒ~°‡O ÖË^Œ∞ J<Õ
q+¨Ü∂« Å∞ LѨ^tÕ OѨ|_®¤~Ú. D LѨ^âÕ O◊ <Õ\ ˜ ã¨=∂*ÏxH˜ ZO`À
J=ã¨~°O.
<Õ\ ˜ ã¨=∂[OÖ’ Ç≤ÏO㨠„H“~°ºO Ü«∞^äKÕ Û« Qù Í qǨÏiã¨∞<Î åfl~Ú.
P Ô~O_çO\˜H© P^è•~°"≥∞ÿ#k „HÀ^èŒO. ^•x=Å¡<Õ Z<Àfl J#~°÷HÍÅ∞
U~°Ê_»∞`«∞<åfl~Ú. „HÀ^èÀѨâ=◊ ∞#O âßOux ã¨∞MÏhfl Hõeãæ ∞¨ OÎ k. „HÀ^è•xfl
`˘ÅyOK«∞HÀ_»O Hõ~=ΰ ºO. ѨÙ~å}ÏÅÖ’ „HÀ^è•xfl ^Œ∂~°O KÕã∞¨ HÀ"åÅx
É’kèOѨ|_»∞`«∂ LO@∞Ok. q+¨µÑ‚ Ù¨ ~å}Ï~°OÉèOí Ö’ "åºã¨=∞ǨÏi¬ „HÀ^èOŒ
=Å¡ HõeˆQ J#~å÷Åhfl áê„`«=ÚYOQÍ q=iOKå_»∞.
`«# `«O„_çÜ≥ÿ∞# â◊H˜Îx XHõ ~åHõ∆ã¨∞_»∞ ÉèíH˜∆OKå_»#fl
^Œ∞~å„QÆǨÏO`À ~åHõ∆ã¨∞Å q<åâ◊O HÀã¨O XHõ Ü«∂QÍxfl x~°fiÇ≤ÏOz
Ѩ~åâ◊~°∞_»∞ ZO^Œi<À ~åHõ∆ã¨∞Åx JO^Œ∞Ö’ PǨï`«∞Å∞ KÕÜ«∞QÍ
=ã≤+¨µª_»∞ =∞#∞=∞_≥·# Ѩ~åâ◊~°∞xH˜ „HÀ^è•xfl x„QÆÇ≤ÏOK«∞H˘=∞‡x WÖÏ
ã¨O^Õâ◊O W™êÎ_»∞.
JÅ=∞`«ºO`«HÀ¿Ñ# `å`« =∞#∞ºq∞=∞O [Ç≤Ï I
~åHõ∆™ê <åѨ~å^茺Ou Ñ≤`«∞¿ãÎ qÇ≤Ï`«O Ç≤Ï `«`ü II
=¸_è®<å"Õ∞= Éèí=u „HÀ^èÀ *Ï˝#=`åO ‰õΩ`«ó I
ǨÏ#º`Õ `å`« Hõó ˆH# Ü«∞`«ó ã¨fiHõ$`«Éèí∞H± ѨÙ=∂<£ II
ã¨Oz`«™êºÑ≤ =∞ǨÏ`å =`«ûˆH¡âı# =∂#"≥·ó I
Ü«∞â◊ã¨ã¨ÎѨã¨â‹·Û= „HÀ^èÀ <åâ◊Hõ~°ó Ѩ~°ó II
ã¨fi~åæѨ=~°æ "庿ã^èŒ HÍ~°}O Ѩ~°=∞~°¬Ü«∞ó I
=~°˚Ü«∞Ou ã¨^• „HÀ^èŒO `å`« =∂ `«^Œfiâ’ Éèí= II
(JO 1–1–16–19)
<åÜ«∞<å! Ѩ~åâ◊~å! D J`«ºO`«"≥∞ÿ# HÀáêxfl q_çzÃÑ@∞ì.
~åHõã∆ ∞¨ Å∞ x~°Ñ~¨ å^è∞Œ Å∞. h `«O„_çH˜ P q^è"Œ ∞≥ #ÿ =∞~°}O qÇ≤Ï`«"∞≥ #ÿ k.
„HÀ^èŒO =¸_è»∞ňH HõÅ∞æ`«∞Ok. *Ï˝#∞ÅH˜ Z@∞¡ HõÅ∞æ`«∞Ok? Z=_»∞
Z=xKÕ K«OѨ|_Õ"å_»∞? „Ѩu ѨÙ~°∞+¨µ_»∞ `å#∞ KÕã¨∞H˘#fl Hõ~°‡<Õ
J#∞Éèíq™êÎ_»∞. ZO`À „â◊=∞Ѩ_ç ã¨Oz`«OQÍ Pi˚Oz# Ü«∞â◊ã¨∞ûh
`«Ñ¨ã¨∞ûh ‰õÄ_® „HÀ^èŒO <åâ◊#O KÕÜ«∞_»OÖ’ J`«∞º#fl`«"≥∞ÿ#k.
ã¨fi~°æ"≥∂H∆ÍÅ <åâ◊<åxH˜ HÍ~°}=∞x ÉèÏqOz# Ѩ~°=∞|∞∞+¨µÅ∞ P
„HÀ^è•xfl q_çzÃÑ\Ïì~°∞. HÍ|\˜ì ÉÏ|∂! P „HÀ^è•xH˜ #∞=Ùfi =â◊√_»=Ù
H͉õΩO_® LO_»∞ Jx ÉèÏ=O. =ã≤+¨µªx LѨ^Õâ◊OÖ’x „Ѩu"åHõºO
rq`«OÖ’ PK«iOѨ^ŒQÆæ^Õ. „HÀ^è•xfl `«Ñ¨ÊHõ Ѩi`«ºlOKåe. Z=x=Å¡
6 Platinum Platform
Z=fi_»∂ K«OѨ|_»_»∞, „Ѩu=ºH©Î `«# Hõ~°‡x `å#∞ J#∞Éèíq™êÎ_»<Õ
Hõ~°‡`«`åÎ fixfl J#∞Éèí=OÖ’ xÅ∞ÊHÀ"åe. „HÀ^è•q+¨µìÖˇ·# ^Œ∞+¨µìÅ
^Œ∞+¨¯ $`åÅ`À Ѩi`«Ñã≤ ∞¨ #Î fl <Õ\ ˜ ã¨=∂*ÏxH˜ D LѨ^âÕ O◊ k"Òº+¨^OŒè
=O\˜k J=Ù`«∞Ok.
D<å_»∞ ã¨=∂[O ™êO㨯 $uHõOQÍ K≥`· #« º=O`« =∞ø`ÀOk.
=~°É‚ ^Ëè OŒ `À ã¨O|O^èOŒ ÖˉΩõ O_® ZO^Œ~À P~°¬ ™êÇ≤Ï`åºxfl J^躌 Ü«∞#O
KÕÜ«∞_®xH˜ L`åûǨïÖ∫`«∞<åfl~°∞. <À=ÚÅ∞ „=`åÅ∞ f~°÷Ü«∂„`«Å∞
™È΄`« áê~åÜ«∞}∞Å∞ "≥Ú^ŒÖˇ·# "å\˜Ü«∞O^Œ∞ Pã¨H˜Îx K«∂ѨÙ`«∞<åfl~°∞.
P`«‡`«`«Î fi l*Ï˝ã¨∞=ÙÅ∞ J=Ù`«∞<åfl~°∞. J@∞=O\˜"åiH˜ D Jëêì^Œâ◊
ѨÙ~å}ÏÅ∞ ÃÑxflkè. Ö’HõOÖ’ „ѨKå~°OÖ’#∞#fl Åe`å ã¨ÇϨ „ã¨<å=∂Å∞
^Œ∞~åæã¨Ñ¨Îâ◊u =O\˜q ѨÙ~å}ÏO`«~°æ`åÖË. ѨÙ~å}O J#QÍ<Õ
"≥∂Hõ=∆ ∂~åæxfl q=iOKÕ „QÆO^äOŒ Jx KåÖÏ=∞Ok Jaè„áêÜ«∞Ѩ_`» å~°∞.
^Õ=`å =∞Ç≤Ï=∞Å =~°‚#Å∞ qq^èŒ ^Õ=`å ™È΄`åÅ∞ P`«‡`«`«Î fi
„Ѩɒ^èHŒ ÍÖË. ѨÙ~å}ÏÅ∞ `«`åÎ fixfl ã¨∞ÅÉèOí QÍ ã¨=∂*ÏxH˜ JOkOK«_O»
HÀã¨"∞Õ ~°zOѨ|_®¤~Ú. J_»∞QÆ_∞» QÆ∞<å ѨÙ~å}OÖ’ P`«‡`«`‡« fi q=~°}
„Ѩã∞¨ Êù@=∞ø`«∂ LO@∞Ok. N=∞ǨÉèÏQÆ=`« Ѩ~=° ∂~°O÷ "≥∂H∆ÀáêÜ«∂xfl
LѨ^ÕtOK«_»"Õ∞. JO^Œ∞ˆH ''q^•º=`åO ÉèÏQÆ=`Õ Ñ¨sH∆Í—— Jx „Ѩã≤kú
U~°Ê_çOk. D q^èŒOQÍ Ñ¨ije¿ãÎ <Õ\ ˜ ã¨=∂*ÏxH˜ ѨÙ~å}O HõÅÊHõO
=O\˜k J=Ù`«∞Ok.
WOK«∞q∞OK«∞ _≥|ƒù~Ú Z#Éèˇ· ã¨O=`«û~åÅ „H˜O^Œ@ =~°‰õΩ
„Ѩ u „QÍ=∞OÖ’ áœ~å}˜ ‰ õ Ω _» ∞ Ѩ Ù ~å}Ïxfl „Ѩ = zOK« _ » O XHõ
ã¨O„Ѩ^•Ü«∞OQÍ LO_Õk. J`«_»∞ ѨÙ~å}ÏÅx K«kq qxÑ≤ã¨∂Î
"åºMϺxã¨∂Î ^èŒ~å‡Åh Hõ~°‡*Ï˝# ÉèíH˜Î "≥·~åQͺÅh q=iã¨∂Î „Ѩ[Åx
^èŒ~°‡x+¨µªÅx KÕ¿ã"å_»∞. "≥·~åQƺc*ÏÅx "åà◊¡ =∞#ó ˆH∆„`åÅÖ’ <å\˜
"åà◊¡x "≥∂H∆À#∞‡Y∞Å∞QÍ fiÛk^ÕÌ"å_»∞. ã¨=∂[O ã¨∞YâßO`«∞Å`À
qÅã≤Å¡_®xH˜ ѨÙ~å} "åV‡Ü«∞O „Ѩ=ÚY áê„`« =Ç≤Ïã¨∂Î LO_Õk.
ѨÙ~å} "åV‡Ü«∞O U<å\˜ ã¨=∂*ÏxÔH·<å L`«Î=∞ ã¨O™ê¯~°„Ѩ^ŒO Jx
xâ◊Û~ÚOK«_®xH˜ „Ѩ`º« Hõ∆ x^Œ~≈° #O Wxfl"ÕÅ `«~åÅ∞QÍ `åà◊Ñ„¨ `åÅÖ’
Jk Ѩi~°H˜∆OѨ|_»_»"Õ∞.
* * * * *
 ã¨O㨯 $`« â◊|Ìâߢã¨Î Pq~åƒù= qHÍã¨=ÚÅ∞
ÜÕ∞<åHõ∆~° ã¨=∂=∂flÜ«∞ =∞kèQÆ=∞º =∞¿ÇÏâ◊fi~å`ü,
Hõ$`«ûflO "åºHõ~°}O „áÈHõÎO `«Ãã‡Â áê}˜#ÜÕ∞ #=∞ó.
ÜÕ∞# ^èÒ`å y~°ó ѨÙO™êO q=∞Öˇ· â◊≈|Ì"åiaèó,
`«=∞ âßÛ*Ï˝#[O aè#flO `«Ãã‡Â áê}˜#ÜÕ∞ #=∞ó.
"åHõºHÍ~°O =~°~°∞zO ÉèÏ+¨ºHÍ~°O Ѩ`«O[e"£∞,
áê}˜xO ã¨∂„`«HÍ~°O K« „Ѩ}=∂q∞ =Úx„`«Ü«∞"£∞.
Wq ã¨O„Ѩ^•Ü«∞ ã≤^ŒúOQÍ "åºHõ~°}Ï^茺ܫ∞# q^•º~°∞÷Å∞
áê~î„° áê~°OÉèãí =¨ ∂Ѩ# ã¨=∞Ü«∂ÅÖ’ KÕ¿ã „áê~°#÷ â’¡HÍÅ∞. WO^Œ∞Ö’
áê}˜x =∞¿ÇÏâ◊fi~°∞x=Å# JHõ~∆ ã° =¨ ∂=∂flÜ«∂xfl á⁄Ok ã¨=∞„QÆ"∞≥ #ÿ
"åºHõ~°}O Ö’HÍxH˜ LѨ^ÕtOz#@∞¡ =∞#‰õΩ `≥eÜ«∞=ã¨∞Î#flk.
JWL}ü, |∞∞ H±, UFVò, SBKü, ǨÏÜ«∞=~°\ò, Å}ü, &=∞V}#"£∞,
~°≠Éèí&ò, Ѷ¨∞_è»^èŒ+π, [|QÆ_»^Œâò, YѶ¨Kè«~î°^äŒK«@`«"£, HõѨÜü∞, â◊+¨
㨠~ ü , Ǩ Ï Öò , D Ѩ ^ Œ ∞ <åeæ O \˜ x =∂¿ÇÏâ◊ fi ~° ã ¨ ∂ „`åÅ∞QÍ
ã¨O„Ѩ^•Ü«∞"Õ`«ÎÅ∞ QÆ∞iÎOKå~°∞. nx<Õ JHõ∆~° ã¨=∂=∂flÜ«∞O
JO\Ï~°∞. nxx QÆ∂iÛ XHõ P~°¬"åHõºO L#flk.
#$`åÎ=™ê<Õ #@~å[~å*’ #<å^Œ _èH» ͯO #=ѨOK«"å~°"∞£ ,
L^Œú~°∞ÎHÍ=∞ó ã¨#HÍk ã≤^•ú <Õ`«kfi=∞~°≈ t≈=ã¨∂„`«*ÏÖË.
Ѩ~°=∞t=Ù_»∞ â◊|Ì`«`«Î fil*Ï˝ã¨∞=ÙÖˇ· `«<åfl„â◊~ÚOz#
ã¨#‰õΩ_»∞ "≥Ú^ŒÖˇ·# ã≤^Œ∞úÅ#∞ L^ŒúiOѨQÀi#"å_≥· #$`åÎ=™ê#OÖ’
`«#_»=∞~°∞HÍxfl Ѩ^Œ∞<åÅ∞QÆ∞ =∂~°∞¡ „"≥∂yOKå_»@. P <å^ŒO
Ѩ ^ Œ ∞ <åÅ∞QÆ ∞ 㨠∂ „`åÖˇ · # 'JWL}ü — W`åºkQÍ "åiH˜
`≥eÜ«∞=zÛ#^Œ@. Jq â◊|Ìâߢ™êÎxH˜ c[„áêÜ«∂Å∞QÍ <≥·<åÜ«∞@.
`« ` « Î fi"Õ ` « Î Å ∞, „|Ǩ Ï ‡"Õ ` « Î Å ∞ J~Ú#"å~° ∞ D "åHͺÅ#∞
Ѩ~°=∞„Ѩ=∂}ÏÅ∞QÍ ã‘fiHõi™êÎ~°∞. ZO^Œ∞HõO>Ë ã¨$+≤ìÖ’ ã¨~°fi*Ï˝#
q*Ï˝<åÅ Pq~åƒù= qHÍ™êÅ∞ Ѩ~°=∂`«‡#∞O_çÜÕ∞ HõeQÍ~Ú J<Õk
xâ◊ۄѨK«"≥∞ÿ# ã¨`«ºO Hõ#∞Hõ.
U`å=`å â◊|âÌ ß¢ãOΨ "≥Ú^Œ@ ZHõ¯_» Pq~°ƒqù OzOk JO>Ë
Ѩ~°=∂`«‡ ^ŒQÆæ~°. PÜ«∞#‰õΩ ^Õâ◊HÍÖÏ^Œº =zÛù#fl`«Å∞ ÖË=Ù Hõ#∞Hõ
D âߢ™êÎxH˜ ‰õÄ_» ѨÙ\˜ì#~ÀA Jx XHõ\ ˜ LO_»^Œ∞. LO_»@O
KåÖÏ „Ѩ=∂^ŒHõ~°O. ZO^Œ∞HõO>Ë Jk LO>Ë JOu=∞ k#O ‰õÄ_®
XHõ\ ˜ LO_»=Åã≤=ã¨∞OÎ k. Hõ#∞Hõ<Õ `«`Ϋ fiA˝Å∞ ^•xx 'â◊|„Ì |Ǩχ=Ú—
Jx `≥eã≤H˘x „|ǨχÅHõ∆}Ï ÅxflO\˜h ^•xÖ’ ^Œi≈OK«∞‰õΩ<åfl~°∞.
JO`ÕHÍ^Œ∞ ''â◊|Ì„|Ǩχ}˜ xëê‚`«ó Ѩ~°O „|Ǩ‡kèQÆK«Ûùu—— Jx ‰õÄ_®
„Ѩ = zOKå~° ∞ . â◊ É ’Ì á ê㨠# KÕ ã ≤ P „|Ǩ Ï ‡=Ú#O^Œ ∞
`«Å=Ú#HõÖˇ·#"å_»∞ Ѩ~°„|Ǩχ=Ú#∞ á⁄O^Œ∞`å_»∞. ™ê~åOâ◊OQÍ
* q„âßO`åKå~°∞ºÅ∞, `≥Å∞QÆ∞ qÉèÏQÆO, NHõ$+¨‚^Õ=~åÜ«∞ qâ◊fiq^•ºÅÜ«∞O, J#O`«Ñ¨Ù~°O.
Platinum Platform
– „áêKå~°º â◊ÖÏHõ ~°Ñ¶¨Ú<å^äŒâ◊~°‡
XHõ=∂@ J#∞‰õΩO^•O. ã¨~°fiq*Ï˝#=Ú ÉèíQÆ=O`«∞xÖÏQÍ ã≤^Œú"Õ∞
J~Ú 'L#flk—. ^•xx `«Ñ¨â◊≈H˜Î`À ^Œi≈Oz# |∞∞+¨µÅ∞ P
*Ï˝#ÉèÏ"åxH˜ Ö’HÍ#∞„QÆǨÏHÍOHõ∆`À JHõ∆~åHõ$ux HõeÊOKå~°∞. J^Õ
âߢã¨ÎO J~ÚOk. P âߢ™êÎxH˜ Kåi„`«Hõ`« LO@∞Ok.
HÍQÍ Ñ¨`«O[e=∞ǨÏi¬ "åºHõ~°}=∞ǨÉèÏ+¨ºOÖ’ K≥Ñ≤Ê#
XHõ JOâßxfl ‰õÄ_® =∞#O WHõ¯_» „Ѩ™êÎqOK«∞HÀ"åe. Wk
â◊ÉÏÌ#O`åºxH˜ ã¨O|OkèOz# =∂@.
''|$ǨÏã¨Êu i¢<åÌÜ∞« k=ºO =~°¬ãǨ Ϩ „ã¨O „Ѩu Ѩ^ÀHÍÎ<åO
â◊ÉÏÌ<åO â◊|Ìáê~åÜ«∞}O „áÈ"åK«. <å#ÎO [QÍ=∞—— |$ǨÏã¨Êu
WO„^Œ∞#‰õΩ "Õ~Ú k=º=`«û~åÅ∞ „ѨuѨ^ÀHõÎ=ÚÖˇ·# â◊ÉÏÌÅ
â◊|Ìáê~åÜ«∞}Ïxfl „Ѩ=zOKå_»∞. HÍx â◊ÉÏÌÅ =ÚyOѨ٠=∂„`«O
HõÅ∞QÆÖË^Œ∞. K≥¿ÑÊ"å_»∞ |$ǨÏã¨Êu! J^茺ܫ∞#O KÕ¿ã "å_»∞
^Õ"OÕ „^Œ∞_»∞! HÍÅO "Õ~Ú k=º=`«û~åÅ∞! HÍh â◊ÉÏÌÅ∞ =ÚyOѨÙ#‰õΩ
~åÖË^Œ∞. Hõ#∞Hõ „Ѩu Ѩ^Œáê~î°~°∂Ѩ â◊|Ì*Ï˝#O ã¨=Ú„^ŒOÖ’ XHõh\˜
aO^Œ∞=Ù =O\˜^Œ=Ù`«∞Ok. Hõ#∞Hõ 'ÅHõ∆}O— U~°Ê_ç`Õ ^•x=Å#
=O^ŒÅ"ÕÅ H˘Åk â◊ÉÏÌÅ ã¨fi~°∂Ѩ*Ï˝#O áê~ Ωõ #‰õΩ HõÅ∞QÆ∞`«∞Ok.
P q^èŒ"≥∞ÿ# ÅHõ∆}Ïxfl KÕÜ«∞=Åã≤# P=â◊ºHõ`«#∞ QÆ∞iÎOz „áêp#
=∞ǨÏ~°∞¬Å∞ ã¨∂„`«q^è•<åxfl J=ÅOaOz âߢ™êÎxfl „Ѩ=iÎOѨ
*Ëâß~°∞. ã¨∂„`«O =O\˜k ã¨∂„`«O. q∞H˜¯e á⁄_»=ÙQÍ LO_Õ
XHõ^•~åxfl HõO_≥QÍ K«∞_»`å=Ú. Jk á⁄OkHõQÍ KÕuÖ’xH˜
W=Ú_»∞`«∞Ok. J=ã¨~°"≥∞ÿ#ѨC_»∞ HÍ=Åã≤#„Ѩ=∂}OÖ’ fã¨∞H˘x
LѨÜ≥∂yOK«∞‰õΩO\ÏO. ^•~åxH˜ HÍh LѨÜ≥∂QÍxH˜ HÍh Hõ∆u
LO_»^Œ∞. ѨxÖ’ ™œÅÉèíºO U~°Ê_»∞`«∞Ok. ã¨∂„`åÅ∞ J@∞=O\˜q.
JO^Œ∞=Å#<Õ WOK«∞q∞OK«∞ Jxfl âߢ™êÎʼnõΩ ã¨∂„`«Ñ¨^Œúux
x|OkèOKå~°∞ =∞ǨÏ~°∞¬Å∞, =∞ǨÏi¬ HõÅ∞ÊÅ∞. ã¨∂„`«O JÖÏÊHõ~∆ =° ¸,
J㨠O kQÆ ú = ¸, ™ê~° = `« ∂ Î , qâ◊ fi `À=ÚY=¸, J™ÈÎ É è í = ¸,
J#=^Œº=¸ J~Ú LO_®e. D ÅHõ∆}ÏÅhfl J#∂º<å#uiHõÎOQÍ
ã¨=∞#fi~ÚOKÕ âߢã¨ÎO "åºHõ~°}âߢã¨ÎO.
„Ѩ Ñ ¨ O K« O Ö’ 㨠O 㨠¯ $`å^è Œ º Ü« ∞ <å^è • ºÑ¨ < åÅÖ’
WOK«∞q∞OK«∞ ™ê~°fi„uHõOQÍ ã¨=∂^ŒiOѨ|_ç#k áê}˜hÜ«∞
ã¨O„Ѩ^•Ü«∞O. áê}˜x q~°z`« Jëêì^•è º~Ú, ^•xÃÑ· =~°~∞° z q~°z`«
"åiÎHÍÅ∞, P Ô~O\˜ÃÑ· H∆À^ŒHõ∆=∞OQÍ qKå~°} KÕã≤ ã≤^•úO`åÅ#∞
„ѨuáêkOz# Ѩ`«O[e=∞ǨÉèÏ+¨º=Ú – gxÃÑ· =zÛ# J<ÕHõ"≥∞ÿ#
"åºMϺ<åÅ∂ J<Õ "åx ã¨=Ú^•Ü«∂#flO`«\ ˜h áê}˜hÜ«∞OQÍ
ѨiQÆ}˜ã¨∞Î<åflO. ã¨O㨯 $`«"åV‡Ü«∞ K«i„`«HÍ~°∞Å∞ áê}˜x HÍÖÏxfl
7
„H©.ѨÓ. 700‰õΩ ѨÓ~°fiOQÍ x~°‚~ÚOKå~°∞. =~°~°∞zHÍ`åºÜ«∞#∞_»∞
„H©.ѨÓ. 500ʼnõΩ ÃÑ·"å_»h, =∞ǨÉèÏ+¨ºHõ~°Î Ѩ`«O[e „H©.ѨÓ. 350
„áêO`«O "å_»h gix~°‚Ü«∞O. ã¨∞=∂~°∞ 2,700 ã¨O=`«û~åʼnõΩ
ѨÓ~°fiO <å#º`À^Œ~≈° hÜ«∞"≥∞#ÿ Ѩ\+˜ "ª¨ ∞≥ #ÿ , â◊|âÌ ß¢ã=Ψ Ú#∞ =∂#=*Ïu
HõOkOz# =∞ǨÏhÜ«Ú_»∞ áê}˜x. x[<å=∞=Ú PÇ≤ωõΩ_»∞.
áê}˜xQÀ„`«<å=∞=Ú. âßÖÏ`«∞~°„QÍ=∞ q∞`«x [#‡Éèí∂q∞. Jk
„Ѩã¨∞Î`«=º=Ǩ~°=ÚÖ’ ÖÏǨϟ~ü. ^•H©∆â◊ÅO‰õΩ e`«x `«e¡^ŒO„_»∞Å∞.
áê}˜x âߢã¨Î x~å‡}=ÚÖ’ áê\˜Oz# KåÅ Q˘Ñ¨Ê
q+¨Ü∞« =Ú `«#ѨÓ~°∞fiÅ Jaè„áêÜ«∞=ÚÅ#∞ Q“~°==Ú`À ¿Ñ~˘¯#∞@.
J\Ï¡`«_»∞ ¿Ñ~˘¯#fl "≥·Ü«∞Hõ~°}∞Å∞ âßHõ\ÏÜ«∞#∞_»∞, âßHõÅ∞º_»∞,
PÑ≤âe◊ , QÍ~°∞ºæ _»∞, QÍÅ=Ù_»∞, HÍâ◊ºÑ¨Ù_»∞, ™ÈÊù\ÏÜ«∞#∞_»∞, Kå„Hõ=~°‡},
ÉèÏ~°^•fi*Ï^Œ∞Å∞ HõÅ~°∞. PÜ«∂ ã¨∂„`«=ÚÅÖ’ PÜ«∂<å=∞=ÚÅ#∞
¿Ñ~˘¯x qkèq^è•#=ÚʼnõΩ "≥·HõeÊHõ`«fi=Ú h`«_»∞ ™êkèOKå_»∞. D
ã¨O^Œ~°ƒùOÖ’ Ö’HõOÖ’ „ѨKå~°O á⁄Ok# XHõ K«=∞`å¯~°"≥∞ÿ# Hõ^äŒ#∞
‰õÄ_® =∞#O 㨇iOKåe.
qâßfiq∞„`«∞xH˜ XHõ~ÀA# `«# <å=∞x~°∞H˜Îx QÆ∂iÛ
ã¨O^ÕÇϨ O HõeyO^Œ@. "≥O@<Õ PÜ«∞# `«#HÍÅOÖ’ L#fl"≥Ü · ∂« Hõ~}° ∞
ÅO^Œi ^ŒQÆæ~°‰õΩ "≥o¡ <å<å=∂xfl h=Ù Uq^èŒOQÍ x~°∂Ñ≤OKå=Ù
Jx XH˘¯Hõ¯ix J_çQÍ_»@. ZO^Œ∞HõO>Ë ''qâ◊fi{Jq∞„`«—— Jx
ã¨=~°‚n~°…ã¨Okè Ü«Ú`«OQÍ ^•xx "å~°∞ K≥Ñ≤Ê LO>Ë `å#∞ qâßfix
HõO`«\ ˜H© ѨQÆ"å_≥· áÈ`å_»∞. QÍÜ«∞„f=∞O„`«„^Œ+¨ì J~Ú# =∞ǨÏi¬
qâßfixH˜ Jq∞„`«∞ _»=Ù`å_®? ÖËHõáÈ`Õ â◊|ÌO 'qâ◊fiq∞„`«— Jx
LO_®e. P Ü«∂ "åºHõ~°}Hõ~°ÎÅO^Œ~°∂ Ug∞ K≥ѨÊÖËHõ hà◊√¡ #q∞e
z`«ÎO z`«ÎO Jx T~°‰õΩ<åfl~°@. áê}˜x QÍ~°∞ =∂„`«O J^Õq∞\˜
™êfig∞! g∞HÀã¨O „Ѩ`ÕºH˜Oz XHõã¨∂„`«O „"åâß#∞. ''q∞„`ÕK«~“¬—— –
|∞∞+≤ `≥eÜ«∞=KÕÛ@ѨC_»∞ q∞„`«â◊|ÌO Ѩ~°OQÍ LO>Ë qâ◊fiâ◊ÉÏÌxH˜
n~°O… =ã¨∞OÎ ^Œ#fl J~°O÷ `À. Hõ#∞Hõ g∞~°∞ qâßfixH˜ q∞„`«∞ÖË J<åfl_»@.
PÜ«∞# KåÖÏ ã¨O`À+¨Ñ¨_ç h"åºHõ~°}O =∂„`«"Õ∞ xÅ∞ã¨∞ÎOk Jx
„Ѩã¨#fl|∞kúÜ≥ÿ∞ ѨeHÍ_»@. Pq^èŒOQÍ áê}˜hÜ«∞ "åºHõ~°}O
„áêK«∞~åºxfl ã¨O`«iOK«∞‰õΩOk. D SuǨϺO`À ã¨O|O^èOŒ ÖˉΩõ O_®
ÉèÏqOz<å P "åºHõ~°}x~å‡}OÖ’ áê}˜x „Ѩ^Œi≈Oz# „Ѩ[˝
Jx`«~°™ê^è•~°}"≥∞ÿ#k. J^Õ P â◊|Ìâߢ™êÎxH˜ JÖ’Hõ™ê=∂#º"≥∞ÿ#
Q“~°"åxfl `≥zÛÃÑ\ì̃Ok. D q+¨Ü∂« xfl =ÚO^Œ∞ =ÚO^Œ∞ =∞iH˘O`«
q=i™êÎ#∞.
â◊ÉÏÌÅ∞ ÉèÏ+¨Ö’ <åÅ∞QÆ∞*Ï`«∞Å∞QÍ LO\Ï~Ú. <å=∞=ÚÅ∞,
PMϺ`«=ÚÅ∞, xáê`«=ÚÅ∞, LѨã¨~°æÅ∞ P*Ï`«∞Å∞. gxÖ’ LѨã¨~°æ,
xáê`«=ÚʼnõΩ ã¨O|OkèOz ÃÑ^ŒQÌ Í ~°∂Ѩ™ê^è#Œ LO_»^∞Œ . WHõ <å=∞,
PMϺ`« qÉèÏQÆ=ÚÅÖ’ <å=∞=ÚʼnõΩ eOQÆ =K«# qÉèí‰õΩÎÅ#∞
ѨÙ~°ã¨¯iOK«∞H˘x J<ÕHõ"≥∞ÿ# ~°∂ѨÉèË^•Å∞ HõÅ∞QÆ∞`«∂ LO\Ï~Ú.
=ÚYºOQÍ ã¨O㨯 $`«ÉèÏ+¨Ö’ eOQÆO =ã¨∞Î=Ù#∞ =ºH˜Îx |\˜ì HÍHõ
â◊ÉÏÌxfl |\˜ì LO@∞Ok. ÃÑO_»¡=Ú J<Õ J~°÷OHõÅ ÉèÏ~åº â◊|ÌO
¢ã‘ÎeOQÆO. ^•~°â◊|ÌO ѨÙOeOQÆO. Hõà◊„`« â◊|ÌO #ѨÙOã¨HõeOQÆO.
=$Hõ∆â◊|ÌO ѨÙOeOQÆO. Å`åâ◊|ÌO ¢ã‘Î eOQÆO. qâı+¨}ÏÅhfl, ZHõ¯_À
`«Ñ¨Ê, qâıëêºxfl |\ì̃ eOQÆ=K«# qÉèí‰õΩÎÅ#∞ á⁄O^Œ∞`«∂ LO\Ï~Ú.
8 Platinum Platform
<å=∞=ÚÅÖ’ ã≤^Œú=ÚÅ∞, Hõ$`«Hõ=ÚÅ∞ Jx Ô~O_»∞ *Ï`«∞Å∞
HõxÊ™êÎ~Ú. Hõ$`«Îkú`« ã¨=∂㨠UHõâı+¨ ã¨<å^ŒºO`«^è•`«∞~°∂Ѩ=ÚÅ`À
J~Ú^Œ∞ =$`«∞ÎÅ∞ L<åfl~Ú. "åxH˜ ã¨O|OkèOz Juqã¨Î $`«"≥∞ÿ#
„Ѩ„H˜Ü«∞`À `≥eã≤HÀ^Œy# "åºHõ~°} =º=Ǩ~°O KåÖÏ L#flk. WHõ
PMϺ`«O JO>Ë „H˜Ü«∂qÉèíH˜Î. „H˜Ü«∂Ѩ^•ÅÖ’ HÍÅ J~°÷ѨÙ~°∞ëêk
ÉèË^•Å∞ KåÖÏ L<åfl~Ú. Jk =∞m¡ XHõ qâßÅ „ѨѨOK«O. WO`Õ
HÍ^Œ∞ "≥k· HõÉÏè ëê xÜ«∞=∂Å∞ Ö∫H˜HÉõ Ïè +¨‰Äõ , Ö∫H˜HÉõ Ïè ëê xÜ«∞=∂Å∞
"≥·kHõÉèÏ+¨‰õΩ XˆHq^èŒOQÍ, ™ê^è•~°}OQÍ =iÎOK«=Ù. L^•Ç¨Ï~°}‰õΩ
Ö∫H˜HõÉèÏ+¨Ö’ ''HõÔ~‚Âó—— Jx Hõ~°‚ â◊ÉÌ `«$fÜ«∂ |Ǩï=K«#~°∂ѨO.
"≥k· HõÉÏè +¨Ö’ J^Õ ''Hõ~ˆ a‚ óè —— Jx ^Œ$â◊º=∂#=∞=Ù`«∞#flk. J=ºÜ«∂Å∞
‰õÄ_® ÖÏHõ∆}˜HÍÅx L<åfl~Ú. "åxH˜ ã¨O|OkèOz „Ѩ„H˜Ü«∞
LO@∞Ok. áê}˜x =∞ǨÏi¬ WO`« JuqâßÅ"≥∞ÿ# â◊|̄ѨѨOKåxfl
3981 ã¨∂„`åÖ’ PáÈâ◊#Ѩ\Ïì_»∞. J`«x„QÆO^äŒO Jëêì^蕺~Ú.
"åºHõ ~ ° } Ѩ ~ ° O QÍ PÜ« ∞ #„"åã≤ # „QÆ O ^ä • Å∞ ^è • `« ∞ áê~î ° = Ú,
ã¨∂„`«áê~î=° Ú, QÆ}áê~î=° Ú, L}Ïkáê~î=° Ú, eOQÍ#∞âßã¨#=Ú Jx
J~Ú^Œ ∞ QÍ Ñ¨ i QÆ } #‰õ Ω =KåÛ~Ú. WO^Œ ∞ Ö’ L}Ïkáê~î ° O
âßHõ\ÏÜ«∞#∞Åk Jx Kåi„`«‰õΩÅ∞ K≥|∞`«∞<åfl~°∞. XHõ"Õà◊ J^Õ
x["≥∞ÿ`Õ áê}˜x ZO`«qâߊǨÏ$^ŒÜ«Ú_À =∞#‰õΩ `≥eã≤=ã¨∞ÎOk.
q+¨Ü«∞QÆ`« ã¨=∞„QÆ`«#∞ =∂„`«"Õ∞ PÜ«∞# ã¨OÉèÏqOKå_»∞ HÍh ~åQÆ
^ÕfiëêÅ`À =º=ǨÏiOz `«# ~°K«#Å#∞ ã¨O‰õΩz`« Ѩ~°K«ÖË^Œ∞.
ZO`À Ö’HÀ`«~Î „° Ѩ[˝ HõÅ"åxÔH<· å ™ê~°fi[˝º ÅHõ}∆ O LO_»^∞Œ .
^ÕâH◊ ÍÖÏkÉè^Ë •Å#∞|\˜ì â◊ÉÏÌÅÖ’ ÃÑ^ŒQÌ Í "≥q· ^躌 O LO@∞Ok. HÍ|\˜ì
J#∞HõÎ^Œ∞~°∞HõÎ z<åÎHõ~°`«fiÅHõ∆}O QÆÅ "åiÎHõ„ѨѨOK«O ѨÙ@ì=Åã≤
=zÛOk. HÍ`åºÜ«∞#=~°~°∞z áê}˜x ã¨∂„`åʼnõΩ PѨx KÕâß_»∞.
áê}˜x K≥ѨÊxq, K≥Ñ≤Ê#"åxÖ’ ã¨=~°}KÕÜ«∞=Åã≤# ã≤÷u HõÅg
J~Ú# "åxx PÜ«∞# Ѩ~å=∞~°≈ ѨÓ~°fiHõOQÍ ã¨iKÕÜ«∞\ÏxH˜
„Ѩܫ∞uflOKå_»∞. PÜ«∞# „"åã≤# ã¨∂„`åÅ=O\˜ "åxx "åiÎHÍÅ∞
JO\Ï~°∞. 866 J\˜ìq L<åfl~Ú. "åxx ã¨∂„`åÅ`À HõÅ∞ѨÙH˘x
qâı+¨ „ѨÜ≥∂[#O ™êkèOK«∞HÀ=K«∞Û. XHõ¯ L^•Ç¨Ï~°} K«∂^•ÌO.
'â◊â’Ûù-\˜— J<Õ ã¨∂„`«O L#flk.Ѩ^•O`«O Ö’x ~°≠Üü∞=~å‚xH˜
Ѩ~°OQÍ L#fl â◊HÍ~åxH˜ J\ò =~å‚Å∞ Ѩ~°OQÍ L#flѨC_»∞ Kè« HÍ~°O
P^ÕâO◊ QÍ =ã¨∞OÎ ^Œx ã¨∂„`å~°O÷ . J~Ú`Õ ''`«KÀ¡ ÛùHˆ #—— J<Õ „ѨÜ∂≥ QÆO
nx`À ™ê^茺O HÍ^Œ∞. J@∞=O\˜ "åxHÀã¨O "åiÎHõHÍ~°∞_»∞ ''Kè«`«fi
=∞g∞u "åK«º"£∞—— Jx J\ò „Ѩ`åºÇ¨~åxfl H˘OK≥O á⁄_çyOz
J"£∞=~å‚Å∞ Ѩ~°OQÍ L#flѨC_»∞ Jx K≥áêÊ_»∞. J=Ú‡ÅÖ’ ÅHÍ~°O
LOk Hõ#∞Hõ ''`«K¡ÀÛùˆH#—— J<Õ „ѨÜ≥∂QÍxH˜ QÆu ÅaèOzOk.
W@∞=O\˜ "åiÎHÍÅ#∞ „"åã≤# HÍ`åºÜ«∞# =~°~∞° zx "åHõºHÍ~°∞xQÍ
"åºHõ~°} ã¨O„Ѩ^•Ü«∞A˝Å∞ ѨiQÆ}˜Oz „Ѩ}Ï=∂ÅiÊã¨∂Î LO\Ï~°∞.
D ™Èáê#Ѩ~O° Ѩ~Ö° ’ Ѩ~=° ∞ „Ѩ=∂}"≥∞#ÿ k =∞ǨÉèÏ+¨ºO.
Ѩ`«O[e ã¨∂„`«"åiÎHÍÅ „ѨuѨ^•xfl xt`«OQÍ Ñ¨ijeOz
`«∞kf~°∞ÊÅ#∞ K≥áêÊ_»∞. PÜ«∞# qKå~°^è•~° Ѩ~°=∂â◊Û~°ºHõ~°"≥∞ÿ#k.
PˆH∆Ѩã≤^•úO`«ÉèÏëêºÅ ~°∂ѨO`À ™êQÆ∞`«∞Ok PÜ«∞# ~°K«#.
"åºHõ~}° âߢ™êÎxH˜ ã¨O|OkèOz ''Ü«∞^äÀ`«~Î O° =Úh<åO „áê=∂}ºO——
J#fl "åHõºO =∞#‰õΩ q#=ã¨∞ÎOk. áê}˜x "åHõºO HõO>ˇ =~°~°∞z
"åHͺxH©, =~°~°∞z "åHͺxHõO>Ë Ñ¨`«O[e"åHͺxH© „áê=∂}ºO
LO@∞Ok. JÖÏ Jx PÜ«∞# ѨÓ~åfiKå~°∞ºÅ#∞ JQ“~°=Ѩ~°K«_»∞.
âߢãQΨ “~°=O HÍáê_»@O HÀã¨O XH˘¯Hõ¯Ñ¨C_»∞ Dã¨∂„`«O D q^èOŒ QÍ
LO>Ë ÉÏQÆ∞O_»∞#∞ Jx ã¨∂K«# KÕ™êÎ_»∞ HÍh JO`«=∂„`«O KÕ`«
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''„Ѩ=∂}Éè∂í `« PKå~Àº ^Œ~ƒ° ù Ѩq„`« áê}˜ó â◊√Kå ==HÍâı
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q∞#∞flÅ∞ =Ú@∞ì`«∞#fl^À =∞#‰õΩ J=QÆ`« =∞=Ù`«∞Ok.
=∞ǨQÆOcè~°"≥∞ÿ# â◊|Ìâߢã¨Î J^茺ܫ∞<å^蕺Ѩ#=ÚʼnõΩ
ã¨∞ÅÉèí=∂~åæÅ#∞ J<Õfi+≤ã¨∞Î#fl J<ÕHõ =∞ǨѨO_ç`«∞Å∞ áê}˜hÜ«∞
Platinum Platform
ã¨∂„`åʼnõΩ "åºMϺ<åÅ∞ „"åâß~°∞. J~Ú`Õ áê}˜x ã¨∂„`åÅÖ’
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=~°∞ã¨QÍ J^躌 Ü«∞#O KÕã∞¨ ‰õΩO@∂ áÈ=@O. P ã¨∂„`åÅ∞ Zxq∞k
J^蕺ܫ∂Å∞QÍ L<åfl~Ú. XH˘¯Hõ¯J^蕺ܫ∞OÖ’ <åÅ∞ˆQã≤ áê^•Å∞
LO\Ï~Ú. XH˘¯Hõ¯áê^ŒOÖ’ JxÜ«∞`«ãO¨ YºÖ’ ã¨∂„`åÅ∞ LO\Ï~Ú.
Jëêì^•è º~Ú„Hõ=∞O`À J^躌 Ü«∞#O KÕ¿ã"åiH˜ ~°∂Ѩ™ê^è#Œ q+¨Ü∞« OÖ’
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JO`«‰õΩ=ÚO^Œ∞ „ѨKå~°OÖ’ XHõ "≥Å∞QÆ∞"≥ey# <å=∞áê~åÜ«∞}
^è•`«∞ áê~åÜ«∞}Ïk =$`«∞ÅÎ ∞ =∞~°∞QÆ∞# Ѩ_áç ÈÜ«∂~Ú. JO>Ë 'HÍtHõ—
™œÅÉè í º qÅã≤ ` « " ≥ ∞ ÿ „Ѩ H ÍtOzO^Œ # fl=∂@. nxÃÑ· ‰õ Ä _»
J<ÕHõ"åºMϺ„QÆO^äŒ=ÚÅ∞ =KåÛ~Ú.
`«~°∞"å`« q^•fiOã¨∞Å ^Œ$+≤ì „Ñ¨„H˜Ü«∂Ѩ^Œúu "≥·Ñ¨Ù
„Ѩ㠨iOzOk. „Ѩ„H˜Ü«∞ JO>Ë ~°∂Ѩ™ê^èŒ#. „H©.â◊ 1450
„áêO`«O"å_≥#· ~å=∞K«O„^•Kå~°∞º_»∞ „Ѩ„H˜Ü∂« H“=Úkx xi‡OKå_»∞.
nxx J`«ºO`«„â◊^•ú㨉õΩÎÅ`À J^茺ܫ∞#=Ú KÕã≤# „H©.
1640 „áêO`«O "å_≥·# Éèí\’ìrnH˜∆`«∞_»∞ Jëêì^蕺~Ú „Hõ=∂#fl#∞
ã¨iOz "≥Ú^Œ@ 'â◊|ÌH“ã¨∞ÎÉèíO— J<Õ "åºYº#∂, „Ѩ„H˜Ü«∂ Ѩ^Œúu
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"≥ Å ∞QÆ ∞ Ö’ JO`« ‰ õ Ω Ѩ Ó ~° fi O L#fl"åºMϺ<åÅhfl =∞~° ∞ QÆ ∞ #
Ѩ_çáÈÜ«∂~Ú. nxH˜ „Ѩ^è•#HÍ~°}O J^èÕº`«$â◊H˜Î ™ê=∞~å÷ºÅ#∞
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H˘O^Œ~°∞ â◊√^ŒúKåÛùO^Œã¨"å^Œ∞Å∞ Éèí\’ìrx u\˜ìáÈâß~°∞. PÜ«∞#
„QÆO^ä•O`«OÖ’ K≥Ñ≤Ê#
''W`«÷O Ö∫H˜Hõâ◊ÉÏÌ<åO kV͇„`« q∞Ç¨Ï ^Œi≈`«"£∞,
qã¨Î~°O `«∞ Ü«∞^ä•âߢã¨ÎO „^Œ+¨ì=ºO â◊ÉÌH“ã¨∞ÎÉèË——
J<Õ â’¡HõOÖ’x Ü«∞^ä•âߢã¨Î â◊ÉÏÌxfl Ѩ@∞ìH˘x Wk âߢã¨Îq~°∞^Œú=∞x
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· ∂« Hõ~}° ã≤^•úO`«H“=Úk—— áê~îH° Öõ ’HÍxH˜ WzÛ# "≥Å∞QÆ∞ ZO`À
qÅ∞= J~Ú#k. JO^Œ∞Ö’ „ѨH~õ }° qÉèÏQÆ=¸, „Ѩ„H˜Ü∂« q^è•#=¸
K«Hõ¯QÍ ~°∂ѨÙk^Œ∞ÌH˘<åfl~Ú.
Éèí\’ìr nH˜∆`«∞x t+¨µº_Õ J~Ú# =~°^Œ~å[ ѨO_ç`«∞_»∞.
âߢ™êÎO`«~°OÖ’ „Ѩ"ÕtOz# "åiH©, ÉÏÅ∞~°‰õΩ LѨHÍ~°HõOQÍ
ÅѶڨ ã≤^•úO`« H“=Úkx f~åÛ_»∞. Wk ã≤^•úO`«H“=ÚkÖ’ ã¨∞=∂~°∞
<åÅ∞QÆ= =O`«∞#‰õΩ „QÆO^ä•xfl `«yæOK«@"Õ∞ ÅHõ∆ ºOQÍ U~°Ê_ç#
9
„QÆO^äŒO. D q^•fiOã¨∞_»∞ ™ê~°H“=Úk, =∞^茺H“=Úk J<Õ
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„ѨÜ≥∂[#O HõeˆQ„Ѩܫ∞`«flO KÕâß_»∞.
D ã¨O㨯 $`« "åºHõ~}
° âߢ™êÎxH˜ ã¨O|OkèOz# „QÆO^ä•Å∞
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k k k
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ã¨∞ã¨OѨ#fl"≥∞ÿ J<ÕHõ ÉèÏëê`«`«Î fiA˝Å „Ѩâ◊Oã¨Å#∞ á⁄OkOk.
''PO„^èŒ`«fi =∂O„^èŒÉèÏëê K« „áêÉèÏHõ~° Ѩi„â◊=∞ó
`«„`åÑ≤ Ü«∂A+‘ âßMÏ <åÅÊ㨺 `«Ñ¨ã¨ó Ѷ¨Å"£∞.——
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Hõ#fl_»~åÜ«∞_≥·# NHõ$+¨‚^Õ=~åÜ«∞Å∞ ''^Õâ◊ÉèÏ+¨ÅO^Œ∞ `≥Å∞QÆ∞Öˇã¨û——
Jx „Ѩâ◊Oã≤OKå_»∞. áêâßÛ`«∞ºÅ∞ "Italian of the East" Jx
H˘xÜ«∂_®~°∞. Prof. Haldane J<Õ [~°‡h q^•fiOã¨∞_»∞ ÉèÏ~°fÜ«∞
ÉèÏ+¨Å #xflO\˜h K«H¯õ QÍ ã¨q∂H˜O∆ z ÉèÏ~°`^« âÕ O◊ Ö’ ~åRÉèÏ+¨ HÍ^Œy#
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~° ∂ á⁄Ok# Éè Ï +¨ º „áêÜ« ∞ „QÆ O ^ä Œ " Õ ∞ JǨ Ï Ÿ|ÅѨ O _ç f Ü« ∞ O.
"≥Ú#fl"≥Ú#fl\˜^•HÍ „áêK«ºq^•ºÑ¨@ì áê~ „áê}ÏoHõÅÖ’ D „QÆO^ä•Å∞
áê~îåºOâßÅ∞QÍ LO_Õq.
WOHõ `≥Å∞QÆ∞ "åºHõ~°} ˆH∆„`«OÖ’ WOK«∞q∞OK«∞ HõÅÊ=$Hõ∆
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10
ÉÏÅ"åºHõ~°}O =O\˜k ÉÏÅ"åºHõ~°}"Õ∞. ZO^Œ∞HõO>Ë Jk âߢã¨ÎO
J~Ú<å HÍ=º ™œO^Œ~°ºqÉèí∂+≤`«"≥∞ÿ áê~î°‰õΩŠǨÏ$^ŒÜ«∂Å#∞
PHõ@∞ì‰õΩO@∞Ok. ^•xÃÑ· |Ǩï[#Ѩe¡ ã‘`å~å=∂Kå~°∞ºÅ"å~°∞
„ueOQÆÅHõ∆}âı+¨=Ú J<Õ „áœ_è»"åºHõ~°}Ïxfl ~°zOKå~°∞. WO^Œ∞Ö’
„ѨÜ≥∂QƄѨ^Œ~°≈# KåÖÏ Q˘Ñ¨Ê q+¨Ü«∞O. P `«~°∞"å`« =O`«~åO
~å=∞Hõ$ëê‚~å=Ù QÍ~°<Õ q^Œfi^Œfi~°∞º_»∞ WOHÍ q∞yeáÈ~Ú# JOâßÅ#∞
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D =∞øeHõ„QÆO^ä•Å‰õΩ ã¨O㨯 $`« "åºHõ~°}âߢã¨ÎOÖ’ =Öˇ<Õ
J<ÕHõ"åºMϺ<åk „QÆO^ä•Å∞ =KåÛ~Ú. `≥Å∞QÆ∞ "åºHõ~°} „Ѩ™êÎ=#
=zÛ#ѨC_»∞ J„QÆѨÓ[ =[~≠Å z#ã‘`å~å=∞™êfiq∞ âߢã≤ÎQÍiH˜
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"≥Ú^ŒÖˇ·# QÆ}hÜ«ÚÅ∞ ZO^Œ~À L<åfl~°∞. z#flÜ«∞ã¨∂iÜÕ∞ =∞m¡
J=`«iOKå_® Jx ã¨OÉèÏqOѨ^yŒ # =∞Ǩ=∞h+≤ „|ǨχN ^Œ∞=Ófii
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ã¨=∂#ѨOH˜ÎÖ’ ‰õÄ~˘Û<Õ J~°›`«#∞ HõeÊOKå~°∞.
z=~°QÍ XHõ¯=∂@ J#∞HÀ"åe. "åºHõ~°}O ZO^Œ∞‰õΩ?
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* * * * *
Platinum Platform
 Cultures of Memory:
Rethinking Indian Reflective Traditions
Mnemocultures are cultures of memory. These
cultures move with and live on memory. Memory in Indic
or Sanskrit and other mnemocultures, unlike in Plato, is
neither figured as a malleable plastic substance on which
anything can be inscribed; nor is it personified by any archon
(Mnemon). Nor does memory here have a presiding deity
like a Mnemosyne – the mother of all Muses. In effect,
memory does not seem to sublimate in any narrative line
here. There is no mythology of memory to be valorised as
in Plato’s Phaedrus or Theatetus in the Sanskrit tradition.
One could argue that myths, Puranas, Itihasa etc., are the
irrepressible mnemocultural detours of the non-narrative
textual traditions of Sanskrit (Vedic) cultural formation.
Memory in Indic traditions (whether Sanskrit or
vernacular) significantly differs from Greek and Judaic
traditions of antiquity. If memory has entropic status in
Greek antiquity, it is configured as traumatic in Judaic
culture. Let me briefly dwell on these differences before
sketching my larger argument.
Aletheic Ventures
In philosophical accounts of memory in Greek
thought, memory is the soul’s quest or struggle to return to
its heavenly abode from where it is banished. The banished
soul descends to the earth in graded (or degraded) and
stratified division and occupies differently marked bodies.
The best will remember and yearn for the return more than
the worst, who will indulge and rejoice their degraded bodily
imprisonment. But this is a philosopher’s version of memory
that gains privilege at a certain moment in Greek culture
(5-4 centuries BC).
The pre-Socratics had recognisable continuities
with a cultural ethos that sustained itself in a different mode
in “archaic” Greece. In the earlier mode the goddess of
memory (Mnemosyne) touched the poet and released him
into a melopoeic realm. The poet-singer thus inspired and
intimated had access to the innermost past and the indefinite
future. He wandered along singing rhapsodically and
performing ecstatically about the vision he was exposed to.
This inspired memory recalled and recounted the past of
the beings and their deeds (Pythagoras and Empedocles
could recount their multiple lives and experiences).
The bard was a medium which connected the
present to a past and paved way for a future for generations.
*Professor, Department of English Literature, The English and Foreign Languages University, Hyderabad
Platinum Platform
- Dr. D. Venkat Rao*
These “masters of truth” and memory (as the bard/poet
along with the diviner and the king of justice were called in
ancient Greece) were displaced by a new tribe of seekers of
truth called philosophers. The masters of truth enacted
and performed their intimations. Whereas the seekers of
truth sought to propound truth by verbal postulates and
logical demonstrations. The gap between the two became
unbridgeable by the time of Aristotle.
Memory is no longer the lively intimation actively
performed in an immersive mode – but a mental category
to be invaded by the logical verbal protocols of knowledge.
Even this privileged access to memory was reserved for the
dialectician – the one who ought to be most capable of
remembering and the one who (with the promise of memory
drawing him to his original abode) prepares himself for
death. Philosophy was a preparation for death in this
entropic vision of memory in the work of Plato. Despite
his own defence of memory, his apparent celebration of the
tradition of memory (muthos) and the pivotal figure who
remembers most in his dialogues – Socrates – Plato’s work
confirms the entropic vision. Although Socrates never wrote
a word (at least none was preserved), Plato records and
preserves or creates and archives everything that Socrates is
supposed to have said. It is neither memory nor recitation
but entirely Plato’s writing that handed down Socrates (the
one who never writes) to posterity. By the time of Aristotle
memory is firmly a psychological philosophical theme for
conceptual speculations and archival preservations. History
– recording of past accounts – takes over the mantle of
performative memory.
Mosaic Distinction
If Greek antiquity provided one decisive root of
European tradition, monotheistic Judaism provides another
such root. Judaic memory configures a “normative past.”
It persistently recalls a traumatic history. This memorialised
trauma is not the work of the catastrophe of decimation
that the Jews were subjected to in the recent history. The
twentieth century trauma of the Jews seems to be an
aggravated repetition of a much more primal trauma that
seems to haunt Jewish memory. The Bible inscribes that
primal trauma of Jews and their life and suffering in Egypt
as slaves. Jewish memory is regulated by this indelible horror
11
of traumatized psyche. That horror of the past became a
narrative experience and a warning for the Jews.
As distinct and chosen people every Jew is required
to internalise the codified historical memory (because the
Bible and what it records/recounts is believed to be a “true”
historical occurrence) of the experience and every Jew is
required to learn the words of the Torah by heart and thus
become conscious of a memory and nurture it. The words
of the Torah “shall be upon thy heart” – inscribed in the
heart and soul. Deuteronomy in the Bible transmits this
codified traumatic memory. As Freud the Jew discovered,
trauma, whether real or imaginary (that is, whether one really
experiences trauma in one’s own life or not) – has the
tendency to haunt the subject.
Pura-api-navam
Neither entropic nor traumatic, memory in Indian
traditions never attracted a meta-level theoretical attention.
On the contrary, even to this day, memory in a myriad ways
articulates modes of being in the world in India. Memory
as a praxial force – something that is nurtured in being –
textures lives in the Indian context over millennia. Despite
the fact that Indian manuscript material far exceeds scribal
collections of the world, Indic traditions demonstrate a
marked indifference to writing. No wonder why, unlike in
monotheistic traditions (and despite their strong presence
in India over centuries), calligraphy never became an
important cultural practice in India.
For nearly two millennia before the Common Era, the entire
reflective and creative cultural articulation in Indic
formations came forth in mnemocultural forms. By the
time of the Upanisads (if not earlier) the mnemocultural
mode gets clearly articulated. Let’s recall Yajnavalkya’s advice
to Maithreyi on the eve of his decision to lead forest life,
when she inquires whether there is anything else that gives
happiness beyond the one that wealth gives. Of course there
is, Yajnavalkya affirms. It is the learning to learn the
intimations of para in our existence. How does one achieve
that, Maithreyi asks. It is here that the sage hints at the
mnemocultural mode of being. It is through shravana/
manana/nidhidhyasa (through attentive listening, focused
recollection and meditative concentration) that one can hope
to learn to learn the intimations of para in existence.
The mnemocultural mode suggested above
persistently and innovatively repeats and structures radically
heterogeneous creative and reflective compositions of Indian
cultural formations. No wonder mnemocultural mode
remains indifferent to writing – for as a praxial mode, it can
be realized only in embodying and enacting. In other words,
mnemocutural mode requires the putting to work of the
body – that is the body that we are gifted or cursed with will
12
have to be put to work to realize the imports of our existence.
No amount of archiving (writing and preservation of
documents) of this experience can ever become a worthy
substitute for that praxial mode of being in the world.
Curiously, the Sanskrit tradition even to this day
remains indifferent to the scribal craft. Despite their
millennia of existence, the Vedas were said to have been
written down only in the second millennium of the common
era (in Nepal). The Indian poet A.K. Ramanujan recounts
an experience of meeting a Pandit in Poona who could recite
the Rg Veda in its entirety, even backwards; he could
reproduce it skipping alternative lines; provide concordance
for any word or phrase from the composition. This stunning
performative of memory indicates a non-scribal literacy. Not
that the Pandits were unaware of writing. But the circulation
and sustenance of the Veda (and most of the Sanskrit
compositional tradition) is based on remembrance,
recapitulation and re-citation (jnâpaka, smarana, and
dhârana) of what is heard – œrti.
The Indologist Ashok Aklujkar recounts the story
of a Pandit who lived in Nagpur at the turn of the 19th
century. The Pandit was an expert in Pâninîya grammar.
When someone asked him a question relating to Pâninîya
grammar he would “almost always simply point to the books
and handwritten copies stacked on wooden planks fixed to
the walls of his agnihotra area and advice the inquirer to
take down a particular volume and look up a particular part
or page for the answer he [the inquirer] was seeking. He
would not feel the need to consult the volumes before
formulating his answer.” Although this Pandit claimed
knowledge of only Pâninîan grammar he wrote literary
commentaries “without opening any book and by citing
several authorities outside the grammatical literature.”
The memory-traces and the reiterated learning that
the Sanskrit tradition represents created a kind of “textual”
(from textere – weaving) tradition; this tradition is replete
with citations, repetitions, condensations and elaborations
of what others have said, unravelling the cryptic and the
enigmatic – and above all interminably responding to and
rendering one’s duty (vidhi) for what is received. It looks as
if every composition is predominantly a re-capitulation and
re-citation (smarana/dharana) of the inherited. In all this
the indifference prevails toward scribal craft. In fact a 10th
century treatise on literary inquiry emphatically renders
reading as an act of re-citation, and enumeratively specifies
the varied effects of different readings. Further the same
treatise, while acknowledging prevalence of writing and
writing material, identifies the poet as the one who does
not write. The poet needs scribes all the time. The poet
(kavi) is not the scribe.(Kâvyameemâmsa).
Platinum Platform
 No wonder the tradition celebrates neither an
archive nor an archon. There appears to be no Indic
counterpart of the Alexandrian Library, which the literate
(like Aristophanes) visited with feverish passion to pour
over the manuscript scrolls. The Sanskrit tradition appears
to have by-passed or de-toured with an in-difference the
manuscriptural archivation. It must however, be pointed
out that the indifference is only toward the scribal craft in
the literal sense. The tradition is acutely aware of the
metonymic relations within language and deems language
as just one instance of a profounder principle of relation,
connection, knot or bond across diverse elements of the
universe.
The most significant concept-metaphor that
exemplifies and constitutes this structural principle of the
tradition is bandha or sambandha. This principle is at the
basis of all linguistic-phonetic explorations and ritual
practices for millennia. It is therefore difficult to come
across in the tradition either anxiety for or nostalgia about
the externalised scribal material. The tradition is full of
memories about the lost material – the “lost” Veda (for
instance), the works done in Paishâchi (Gunadhya), writings
either burnt and writings offered to rivers. As there was no
central archive there was no search for the lost. The Sanskrit
text appears to be allusive and elliptical. The tradition is
built on the reception and augmented reiteration of these
elliptical and allusive traces and fragmentary threads (sûtras).
Mnemotexts
Memories are residual marks or remainders of
interminable events. They are the interminable traces of
the unavailable. Although memories are non-phenomenal
in their force, they emerge cocooned from the pores of the
material biological body. As marks and traces, memories
affect the body they inhabit. When memories are articulated
the bodies that give them form in turn affect them. A
mnemotext is composed of (a) allusion (implicitly referring
to other compositions) (b) citation (quoting from other
texts) (c) ellipsis (suggestive, oblique reference to other texts)
and (d) enumeration (numerical organization or
classification of material). With these specific compositional
features the mnemotext circulates as an interminably
proliferative and non-totalizable force. Its manifestation is
not directly linked to any specific empirical temporal/spatial
coordinates. Mnemotexts are organized on the epistemic
figure of memory – memory as singular and incalculable
occurrence or emergence.
Memories do not abide by the logic of the line.
They recur radially and parallely. Their recurrence, like the
re-citation of a mnemotext, does not point to an event or
an agent or a determined location in the past, but the
Platinum Platform
repetition, recurrence even as it alludes to an anterior
moment of existence has a performative status. Indeed the
mnemotext is performed at its every single emergence
through speech and gesture, in the alithic (without writing)
mode. In every instance, therefore the singularities of
performance constitute the life and drift of a mnemotext.
The effectiveness and significance of the mnemotext is
contingent upon each of its performative receptions.
Similarly, singularities of each existence/each life depend
on its reception of and response to the ineffable impressions
of memory that forms such an existence/life.
Memories can be said to emerge from a force-field
of traces – traces that haunt the finite body interminably
but discontinually and trans-generationally. Memory is not
any masterable experience of a determined past or a
recoverable event or identity of a past present. Woven in
the textures of the body mnemotexts move on memories.
They drift across all kinds of contextual determinations –
even as they manifest in specific contexts. Mnemotexts move
with the force of inventiveness. Therefore, every iteration
of a mnemotext is a singular invention, a living anew of an
inventive principle. No wonder no mnemotext can be
absolutely reduced to a specific determined content. The
inventive principle brings forth divergent contexts in its
formations of mnemotexts (in a very related context
Bhartrhari affirms: “Bhedanam bahumargatvam” [differences
manifest in multiple paths].
Although mnemotexts in their indexical relation
to memory drift across immemorial pasts carrying ineffable
impressions and although they are forever open to inventive
futures – mnemotexts are not anchored in any narrative
lineages. Mnemotexts are not governed by any cumulative,
sequential or aggregative logic. The force of proliferation
guides them, and they disperse across all sorts of temporal
and spatial determinations. The efficacy of a mnemotext is
neither in its authenticity nor in the gravity of its content.
The life of a mnemotext is contingent upon the singularity
of its performance, in its interminable articulations of
memory and desire from the pores of the body.
Inidic Difference
In the Indian context, cultural practices as
embodied memories not only acknowledge differences from
one another but in fact contain and enact specificities of a
jati or community set-up. The question of what is particular
to a group’s inherited memory could be addressed not so
much in terms of an inherent essence of the community as
such but more in relation (not always harmonious) to its
counterparts. Cultural forms and cultural compositions in
India, every verbal and visual genre that was invented and
circulated over millennia were generated on the singular
13
axiom: know yourself by knowing your kula (varna, jati).
That is, one’s life and awareness are deeply related to one’s
location in a kula. In other words, singularity of one’s
existence and one’s sense of it are contingent upon one’s
sense of the singularity of one’s own jati and its existence.
“Indian” cultural formations are woven with such fractal
multiplicity of singularities. Discrete in their living and
reflective compositions of speech and gesture, each of these
singular communities is also intricately related to the other.
Community (that is, jati) cultural memories and
practices in India demand a rigorous and fundamental re-
thinking. The available trajectories of folklore and myth-
studies are important but may not help us in the tasks we
wish to pursue. We identify two areas of inquiry tentatively
as a part of a larger inquiry into mnemocultures. For the
purposes of economy we shall call this entire mnemocultural
work as composed of the work of hand and work of face, or
constituted by the domains of gesture and speech. Cultural
practices of communities from the margins such as Baindla,
Chindu, Oggu, and Dakkali (all from the so-called scheduled
castes) combine these two elements in complex ways.
Gestures of various kinds – gestures already marked by
traditions of signification – are laced with totally
heterogeneous linguistic registers (from highly stylised jati-
specific epic narrative forms to totally colloquial idiom, from
song to meter-bound stanza, from proverbs to wisdom tales,
from shrieks to mourning and from visceral levity to pious
proclamations etc). Myth and legend, religious tale and
heroic narratives are brought forth from memory through
totally non-sequential narratorial and performative modes.
In this radical spectacle of forms it is impossible to privilege
either the work of hand (gesture) or face (language)
univocally. Though distinct and differentiable in their
appearance, these manifestations of hand (body) and face
(language) cannot be easily hierarchized. Memory bursts
forth in differentiated symbolic verbal and visual forms.
Viswanatha Satyanarayana passionately, if nostalgically,
invokes these manifestations as the distinct cultural fabric
of India in Veyipadagalu (especially in the scene where the
village troupes of a specific jati perform in the fort of the
jamindar).
(Written) Literary history identifies at least three
major forms of speech genres – lyric, epic and drama.
Cultures of memory disallow categorical differences among
these genres; they resist the law of genres (if any); they
interbreed and migrate and thus violate laws of order. One
such rhizomic form on the move in the context of oral
traditions of India is the Purana. Purana is probably the
most fitting figure to suggest the heteronymy of Indian jati
forms. Indeed Purana can also be said to articulate caste
14
manifestations (and, these days, manifestos – as in the case
of the the Jambapurana).
The larger work of this project aims at examining
the variations in the rendering of the Purana not only among
the communities, but hopes to identify the specificity of
rendering, hence distinction and difference, within a
particular, demarcated community. Despite all seeming
unities in the rendering of the Purana in these communities,
each group of a specific community (say that of Chindus of
Uppal) differentiates its performance and narration from
another group of the same community (say that of Chindus
from Aler or Vangapadu). The complexity and the substance
of Jambapuranas, for example, demand serious attention.
In terms of language used in these various compositions and
renderings (Sanskrit, Telangana idiom, localized Urdu,) the
themes contained (incest and its taboo, genealogies, Vedic
sacrificial ritual, myth, logical argumentation, and the origin
myths concerning caste forms and technology), the speech
genres deployed (stanzaic verse, hymns, prayers, eulogies,
dialogue etc) all these elements are of central significance in
any meditation on Indian cultural fabric. These cultures of
memory demand intimately critical exploration.
As can be seen from the above discussion the
complex of the body, memory, and desire brings forth or
embodies the mnemotext. The mnemotext is a radical
performative reflective enactment of the most essential and
constitutive features of this complex: Repetition. Heritage
or inheritance is unthinkable without this principle of
repetition being at work. The most singular feature of Indic
(Sanskrit) mnemotextual tradition is also the relentless
reflection on the question of repetition: repetition of the
body, desire and memory. What appears to be a sort of
deliriously reiterated and enacted reflection on the question
of repetition in the Indic textual heritage is also deeply
intimated by the question of liberation or emancipation.
The body complex with its forces of memory and/as desire
persistently weaves the question of repetition and
emancipation in the proliferating mnemocultures of Indic
textual inheritance.
How to re-activate and reconstellate such alithic
heritages, the “original” inheritances of the (ambivalent) unity
of the body and symbol (of gesture and speech) within the
context of lithic heritages of European colonial violence
remains the challenging task of the critical humanities in
India. These cultures of memory and their radial forms of
symbolization of gesture and speech call for interminable
exploration. It is my conviction that the space of the
university can be reoriented more meaningfully and
productively if we can learn to learn more about these
mnemocultural reflective and performative heritages of India.
* * * * *
Platinum Platform
 Old Manuscripts - Preservation And Publication
INTRODUCTION :
India, during its history extending over 5000 years
has produced a large wealth of literature pertaining to
different facets of knowledge. This literary material has
been preserved down the generations both in the oral and
written forms. In written form, this vast corpus of literature
is spread over different languages and scripts and on
different kinds of material like palm-leaf, birch bark, cloth,
wood, stone and paper.
Before the introduction of printing, manuscripts
were the major source for the dissemination and
advancement of knowledge. India possesses a rich and
enormous cultural heritage of manuscripts since the ancient
period. Probably India has the largest number of
manuscripts in the world. These are available in different
institutions like museums, libraries, Oriental Research
Institutes, palaces, residences of zamindars, temples,
Madarasas and monasteries. In addition, manuscripts are
also found in the families of priests, scholars and
professionals like astrologers, traditional architects,
practitioners of Indian medicine etc.
NEED FOR CONSERVATION OF MANUSCRIPTS :
The life of manuscripts is considered to be around
500 years in southern India but it is much more in
Northern India. If preserved properly the period of their
life can be extended further. If proper care is not taken
the plam leaves may be damaged or ruined within a very
short span of life. In this connection. I am tempted to
quote a stanza from some manuscripts of the late professor
V. Raghavan with his own rendering.
“It is to be decked like one’s beloved child; to be
guarded from another’s hand like one’s virtuous wife; to
be treated like an injured limb of one’s body; to be looked
up every day like a good friend; to be tied up strongly like
*Director, Oriental Research Institute, S.V. University, Tirupati - 517 502
Platinum Platform
- Prof. V. Venkataramana Reddy*
a prisoner with strong threads; and to be always thought
of like the Lord’s Name; if one does this, his manuscript
does not come to grief.”
The manuscripts and old printed books besides
other documents could not be preserved automatically, it
required proper care and preventive measures. It must be
ensured that we provide sufficient equipment,
infrastructure and skilled manpower for proper care and
to protect our documentary heritage.
DEFINITION AND MEANING OF
CONSERVATION :
All actions taken to increase the life expectancy
of manuscripts are called conservation. There is not much
variation in the lexical meanings of the terms conservation
and preservation and can be considered as synonyms. But
in Manuscriptology, the term conservation is used by many
traditionalists to indicate the rectification of manuscripts
so as to restore them to the extent possible, to their original
condition. If suitable methods are not adopted for
conservation, the damaged manuscripts will be fully lost
within a very short period. Therefore, it is important that
we learn how to preserve these manuscripts. Prevention is
better than cure. Therefore, it is important that preventive
measures should be practiced in order to safeguard them
from destruction.
TYPES OF CONSERVATION TECHNIQUES :
The various conservation techniques of the
manuscripts are –
1. curative conservation
2. preventive conservation
3. Restorative conservation
1. Preventive Conservation : All forms of indirect
actions aimed at increasing the life expectancy of
an undamaged and / or damaged elements of
cultural property are termed as preventive
conservation.
2. Curative Conservation : All forms of direct actions
aimed at increasing the life expectancy of an
15
 undamaged and / or damaged elements of cultural
property are termed as curative conservation.
3. Restorative Conservation : All forms of direct
actions aimed at enhancing the messages carried out
by damaged elements of cultural property are termed
as Restorative conservation.
DETERIORATION FACTORS OF MANUSCRIPTS :
Various kinds of deterioration are found in
manuscripts. Mainly there are three major factors of
deterioration. Physical, Chemical and Biological. For
manuscripts, physical and biological factors are most
serious. Physical factors can be further classified into light,
heat, humidity etc.
PHYSICAL FACTORS :
Light : Light is a very damaging factor, which
causes deterioration of the cellulose materials. Ultra violet
light is a part of light, which damages both palm leaf and
paper manuscripts. Therefore, it is necessary to avoid light
especially sunlight on manuscripts.
Protection from Light : Manuscripts should be
stored / displayed at a light intensity of not more than 40lux.
Use a lux meter to measure this light intensity. If a light
intensity is higher than 40lux, bring it down 40lux by
switching off extra lights or by dimming them using
dimmer switch. Sunlight should be blocked by closing
windows or by putting curtains on windows. Ultra violet
filters can be put over window panes to cut off these harmful
rays. Zinc oxide or Titanium oxide which absorbs UV
rays should be used to paint the walls and ceilings of the
storage area. Lights should be switched off when there are
no visitors / or no work.
Heat : Heat is responsible for many damages in
manuscript libraries. Because of direct sunlight, lamps and
movement of large number of persons the temperature
increases in the storage area. Constant exposure to high
temperature even for short period, will make manuscripts
brittle.
Humidity : Relative humidity is the measure of
moisture in the atmosphere at a particular temperature. It
is measured in percentage. The relative humidity ranges
from 0-100%. Lower the value drier is the condition,
higher the value more humid is the condition. Higher
humidity is unfavourable for the upkeep of manuscripts.
Protection from Heat and Relative Humidity :
Temperature and relative humidity should be constant as
16
much as possible by keeping the manuscripts wrapped in
destarched cotton cloth. If air-conditioners are used it
should be 24hrs and 365 days a year. Switching of the air-
conditioners after office hours will cause more damages to
the manuscripts. No pipelines, washbasins, toilets or water
accumulation should be allowed. Silica gel with self
indicator may be used to control relative humidity.
Fluctuations in the relative humidity will break or make
the manuscripts get wrinkled. There should be air
circulation to avoid fungal growth in the collection.
Exhaust fans may be used to exhaust damp air from the
room. The ideal temperature and humidity for palm leaf
and paper manuscripts are 20-22C and 45-55%
respectively.
CHEMICAL FACTORS :
Dust, Dirt and Atmospheric Gases : Dust and
dirt are highly dangerous for both palmleaf and paper
manuscripts. Atmospheric dust particles mixed with dirt
like textile fibers, organic matters settle on the manuscripts
when get inside the gallery or storage. Because of organic
residue, dust becomes excellent food for microbes, fungi
and it help their growth. Some dust contains metallic
element like potassium, sodium, iron which act as essential
nutrients for fungi and bacteria. Humidity with such dust
particles multiplies the growth of fungi manifold.
Protection from Dust & Atmosphere : Dust and
atmospheric pollution should first of all be eliminated by
not having the collection in a dusty or polluted area. The
area around the building should be made dust free by
planting grass and broad leafed tress. Lawn will help to
arrest dust from the locality. Important collections should
be in the inner rooms. An air curtain should be provided
at the entrance. A series of Vettiver door mats should be
placed along the way to the collection room. These mats
should be cleaned regularly. Furniture in the stock area
should be cleaned with a damp cloth or vacuum cleaner.
The collection cupboards should be away from the walls.
Biological Factors : In tropical countries,
biological agents cause great damage to palm leaf and paper
manuscripts which on account of their properties are easily
damaged. Biological factors can be grouped into three.
1. Micro-organisms such as Fungi, Yeasts, Algae and
Foxing.
2. Insects such as silver fish, cockroaches, book-worms,
book-lice, termites, etc.
3. Rodents such as rats etc.,
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 Among all the biological factors, insects cause
greater damage to the manuscripts.
1. Silver Fish : Silver fish, so known on account of
their fish like appearance, are invariably found in
the libraries of all types. They grow very quickly
and prefer dark places, for example behind the books
on shelves and cabinets. These insects are extremely
fond of sizing materials like starch and glue,
normally eating only the surface of paper
manuscripts.
2. Cockroaches : Cockroaches are some other
common household pests frequently found in
libraries and museums. These brown or brownish
black shiny insects damage different kinds of
materials including paper. Their excreta, which is
black in colour, also gets deposited on the books
and manuscripts and discolours them, thus
changing their appearance.
3. Book-Worms : Book-worms, as the name itself
suggests, feed on paper and damage it profusely.
They eat all kinds of materials and digest cellulose.
Their eggs are deposited on the surface of book-
binding or on the edges of the leaves. When the
eggs hatch, the larvae eat the book and produce
sort of channels inside the entire manuscript or
book.
4. Book-Lice : These are pale, tiny insects occurring
mostly on manuscripts which remain unused for
long periods. Book-lice can eat almost any type of
animal or plant matter. They can also survive on
starch and glue. They produce very tiny holes in
the paper / leaves.
5. Termites : Popularly known as white ants, these
abundantly found in the tropical and sub tropical
climates like that of India. They move from one
place to other through earthen channels which they
construct on the walls. They can attack any type of
material containing cellulose.
Rodents : Rodents like rats are other great enemies
of manuscripts including paper. Rats are a major threat
to all types of books, manuscripts and other organic
materials.
PROTECTION FROM INSECTS :
Newly acquired manuscripts may contain insect
eggs and larvae which will infect the healthy collections.
Therefore, the infected or newly acquired manuscripts
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should be separated from the healthy manuscripts. Food
should not be brought near the storage area to avoid pest
attack. The cloth to be used should be made acid free and
starch free. Fumigating the manuscripts is helpful in
eradicating worms and insects. For this purpose, special
fumigation chambers are used. Chemicals like Thymol,
Paradichloro-benzene are used as fumigants. Insect traps
may be placed in the stock room at vulnerable places.
The Maharaja Serfoji’s Saraswati Mahal Library,
Tanjavur is practicing the herbal method of fumigation
since the beginning of the Library. The following are
pulverized after drying under shade and kept in small cloth
sachets in between the bundles of the manuscripts.
1. Black Cumin - 1 part
2. Pattai (cinnamon) - 1 part
3. Sweet flag - 1 part
4. Pepper - 1/4 part
5. Cloves - 1 part
A little of green camphor is added along with it.
TECHNIQUES OF RESTORATION :
The conservation process is incomplete without
restoring the manuscripts to its original position.
Therefore, due importance is to be given to restoration of
manuscripts. The chief techniques used for restoring the
damaged manuscripts are :
1. Separation of sticking manuscripts by immersion
in hot glycerin water.
2. Restoring legibility of writing with the help of lamp-
black.
3. Restoration of non-stiff quality of leaves by brushing
then with glycerin.
4. Filling holes and broken edges by using fresh palm
leaves in the case of palm leaf manuscripts and
Japanese tissue paper in the case of paper
manuscripts.
5. Removing brittleness and fragility conditions by
using either fine chiffon or acid free tissue.
6. Lamination either manually or by machine.
7. Removal of stains by using solvents.
8. Use of cello tapes and tissue papers.
CONCLUSION :
To safeguard the valuable manuscripts from
deterioration, we should be cautious from the enemies of
17
manuscripts as mentioned earlier and we should follow
the control measures. In this way we can protect our rich
heritage and culture.
PUBLICATION OF MANUSCRIPTS :
The manuscripts preserved in libraries can be
utilized only by a limited number of people. For making
their contents reach to a wider circle, they are to be
published. In addition, the materials of the manuscripts
cannot be kept safe for ever and hence they are to be
transferred to print media for future generation. Then a
question arises. What way the manuscripts is to be
published? There exist three possibilities.
1. The text of the manuscript can be published
as such without making any change.
2. The manuscript can be published after noting
down the mistakes found in the text, such as
scriptural, lexical, grammatical, metrical etc.
3. All the available manuscripts of a work which
is to be published are carefully analyzed and
from them a reconstruction of the text is
made. This reconstructed text might be the
same or very near to the author’s intended text
and this text is to be published.
The second and third possibilities require editing
of the text. In the second case only common type of editing
is required, whereas in the third case the text is to be edited
critically. In the case of publication of manuscripts, usually
the third possibility is resorted to. For doing a critical
edition, one requires a sound knowledge in the principles
of textual criticism.
S.M. Katre’s “Introduction to Indian Textual
Criticism” has covered all the important aspects of textual
criticism and every person engaged in the critical editions
of Indian texts ought to master this small but pioneering
work. In addition, V.S. Sukthankar’s “Prolegomena to the
critical edition of the Adiparva of the Mahabharata” gives
a clear understanding of some of the problems in the critical
editions of Indian texts especially the epics and puranas.
READING THE MANUSCRIPTS :
Reading manuscripts is important not alone for
cataloging but also for editing. For a manuscript to be
read thoroughly, the knowledge of the script in which it is
written is quite essential. Even if the script is known, one
has to encounter a lot of problems in reading manuscripts.
In some instances letters may not be legible or may be
unclear due to the sprawling way of writing. To overcome
such difficulties manuscripts are very often read with the
18
help of a magnifying lens. Due to wear and tear of
manuscripts some of the words or letters may not be clear.
Worm-eating may cause holes and thus cause loss of letters
in manuscripts. In some old manuscripts, portions of a
folio may be torn off or damaged creating problems in
reading. The pattern of writing in manuscripts i.e., as a
continuous chain of letters without showing word borders
or sentence boundaries, makes the reading much difficult.
The manuscriptologist has to identify the word and
sentence boundaries and hence the text is to be read
carefully. For this, one needs to have the mastery over the
language.
TEXTUAL ERRORS :
The texts are transmitted in two ways :-
1. Licensed or protected transmission
2. Unlicensed or haphazard transmission.
When a text is copied under the direction of the
author or of any other scholarly person, it is a licensed
transmission. Here control is exercised on the copyist. Even
then it is possible to have some corruptions while copying.
If a text is copied without having the supervision of the
author or of any scholarly person, it is an unlicensed or
haphazard transmission. Most of the transmitted copies
belong to this category. In unlicensed transmissions, the
possibilities of corruptions are more.
Two types of errors are possible while copying. 1.
Visual and 2. Psychological. Errors such as substitution,
elision, addition etc., come under visual errors, whereas
many of the changes effected by the scribe due to his own
psychological factors such as preference to a lexical item or
aversion to some forms etc., fall under psychological errors.
The corruptions occurring to the transmitted texts classified
by Hall and adopted by KATRE are given below.
CONFUSIONS AND ATTEMPTS MADE TO
REMEDY THEM :
1. Confusion of similar letters or syllables.
2. Mistranscription of words
3. Wrong combination or separation
4. Mistranscription of Sanskrit into prakrt or
vernacular and Vice-versa.
5. Mistakes due to change of pronunciation.
6. Confusion of numerals.
7. Confusion in proper names.
8. Substitution of synonyms or familiar words for
unfamiliar.
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9. New spellings substituted for old ones.
10. Interpolation or the attempt to repair the results of
unconscious errors.
CRITICAL EDITION :
A manuscript text is critically edited following
the principles of textual criticism. The objective of textual
criticism is the restoration of a text, to the extent possible,
to its original form. By ‘Original form’ what is meant
here is not exactly the same as one written by the author
but it is the form intended by the author. This explanation
to the original form is essential since it is possible to have
scribal grammatical and such other errors even in a text
written by the author himself but they are not intended
by the author.
GATHERING INFORMATION :
An important preliminary step in the editing of a
manuscript text is gathering information on that.
Gathering information can be of two types.
1. Gathering information on the availability of the
manuscripts of the work chosen for critical edition.
For this purpose catalogus catalogorum can be
consulted. In addition there can be manuscripts
of the said work in private possessions or in some
other centres the availability of which might not
have got entry in any catalogue. Information is to
be collected from such places also.
2. Securing manuscripts or their copies of the work
to be critically edited. In the case of copies,
preference is given to those which are obtained
with the help of machines such as Xeroxing,
microfilming, computer scanning etc. Places from
where copies are not obtained, it is advisable to
go over there and personally refer then.
COLLATION :
After gathering manuscripts, the next step is the
collation of collected manuscripts.
For the collation of manuscripts following steps
are usually adopted.
1. The gathered manuscripts are sorted and for every
manuscript identification labels are given. It can
be done based on alphabet (letters), numerals,
abbreviations of the places from where the
manuscripts are got, scripts used in manuscripts
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or combinations of all these by which each
manuscript can be easily identified.
2. Among the gathered manuscripts if one is non-
transmitted and others are transmitted, then the
non-transmitted are considered as basic to which
other manuscripts are to be compared with.
3. From all available manuscripts, the one which is
undamaged, legible, archaic and having relatively
less number of erros is considered as the basic. In
some cases it is to be done based on simple logic,
common sense and discretion.
4. Suitable unit for comparison is to be determined.
For example in a prose work a sentence can be
taken as the unit and in poetical text, the unit taken
can be a stanza.
5. Each unit from the manuscript selected as basic
for comparison is to be written syllable by syllable
in separate squares.
6. Each syllable may be compared with those found
in other manuscripts. Deviations found in each
manuscript may be noted in the corresponding
squares.
7. A comparative study is made and the results
obtained are consolidated.
HIGHER CRITICISM :
Through higher criticism one provides all available
information about the work, author and various other
factors like social, political, cultural, geographical,
economic etc., which might have influenced the author in
varying degrees. It also makes an assessment of the
language, style, literary aspects and such other
characteristics related to the work. Though it is not very
essential for the critical edition of a text, it presents a total
picture of the work. Usually the higher criticism is done
by the editor himself and the results obtained are
incorporated in the introduction to the work. But it can
also be done by some other scholar even after the
publication of the text.
* * * * *
19
 Telugu Language and Culture 3000 Years Ago
[Note on Transliteration: Long vowels are indicated by double vowels and
retroflex (muurdhanya) consonants by capitals.]
- Bh. Krishnamurti*
Telugu and the other Dravidian Languages regarding the relationship of Telugu with the other
Dravidian languages.
1. According to the 1971 census there are twenty four
Dravidian languages spoken by 132 million people in South 2. One significant fact which has emerged is that
Asia.1 Of these, only four languages have independent Telugu is genetically closer to its northern neighbours than
literatures and scripts, viz. Tamil, Malayalam, Kannada, to its southern ones. The languages to the south and west
and Telugu. Telugu is spoken by the largest number of of Telugu constitute an independent group, consisting of
people in the whole family, i.e. 44.76 millions (1971 Tamil, MalayaaLam, IruLa, KannaDa, KoDagu, Toda,
Census). Kota, and TuLu. These languages are called South
That the Dravidian languages constitute a family Dravidian. Telugu has a shared cultural and political history
by itself is now an established truth; that Telugu is a member with Tamil and KannaDa during the historic period. But
of the Dravidian family and is not derived from Sanskrit is in the case of grammatical structure, Telugu is very different
now beyond any question. The majority of Dravidian from Tamil, MalayaaLam, and KannaDa. Languages
languages are spoken between Madhya Pradesh and spoken to the north of Telugu with which it has closer
Kanyaakumaari. Two languages, viz. Kurux and Malto are genetic ties are all tribal languages, viz. Gondi, KoNDa,
spoken in Bihar and Bengal, and a third one, viz. Brahui is Kui, Kuvi, Pengo and ManDa-mostly spoken in Madhya
spoken in Beluchistan (Pakistan), removed at least a Pradesh, Orissa, stretching out from northern and
thousand miles from its nearest Dravidian language. northeastern districts of Andhra Pradesh. These languages
are a separate subgroup called South-Central Dravidian.
It is now widely accepted that the Aryans, speaking
a variety of Sanskrit akin to the Rigvedic language, entered Telugu and its northern neighbours :
India from the Northwest around 1500 B.C. During the 3. Telugu shares the following linguistic features with
following one thousand years, the Dravidian and Aryan its immediate northern neighbours as distinct from its
peoples and cultures penetrated and influenced each other southern nieghbours.
extensively. It is said that a number of loanwords from
Dravidian found their way into the Rigvedic Sanskrit, viz. (a) Words beginning with r, l, and D in Telugu have
Skt. ketakii ‘screwpine’, elaa ‘cardomum’, mayuura parallels only in these languages. This occurred as
‘peacock’, puttikaa ‘whiteant’, nala ‘beautiful one; n. pr.’, a consequence of a sound change shared by these
niira ‘water’, Malaya ‘the Malabar mountains’, khala languages around ca. 1000 B.C. The Southern
‘threshing floor', phala ‘fruit’, maalaa ‘garland’, miina ‘star’ languages cannot have words beginning with r, l,
(Emeneau 1980: 85-125). D, and Z and, therefore, represent a state which is
closer to the parent language, e.g.
It is believed by Russian, Finnish and Indian
archeologists and ancient historians that the Mohenjodaro (i) Te. ela, lee, leeta ‘tender’, Kui laavenju ‘young
and Harappan civilization might be Dravidian. The proto- man’, laa ‘grown-up girl’, Kuvi la'a ‘young
Indic language of this people, recorded on seals, is said to woman’, Go. reyoor, leyoor ‘young persons’ :
be Proto-Dravidian or at least a variety of Early Dravidian. Ta. Ma. iLa, Ko. eL, Ta. eLa, Ka. eLa ‘young,
A great deal of research on comparative Dravidian has been tender’.
done during the past one hundred years and particularly (ii) Te. reNDu, Go. renD, ranD, KoNDa ruNDi,
during the last four decades. As a result of this, it is now Kui riiNDe, Kuvi riNDi ‘two things’: Ta.
possible for us to make certain justifiable statements iraNDu, Ka. eraDu.
*Former Vice Chancellor, University of Hyderabad, Hyderabad and Sivananda Eminent Citizen Awardee.
This article is a reprint from the Xlth All-India Conference of Dravidian Linguists (1981), held on Osmania Campus jointly sponsored by the
Dravidian Linguistics Association and the Linguistics Department at Osmania University.
1
According to the 2001 Census, there are 26 Dravidian languages spoken by over 220 million people; Telugu is spoken by 74 million as mother
tongue in India. It is the largest spoken of the Dravidian languages.

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(b) By a similar change, Telugu-Gondi-Kui, etc.
developed consonant clusters initially, whereas Ta.-
Ma. etc. have not developed such clusters, e.g.
(i) OTe. prãntta > praa(n)ta (> paata) ‘old’: Kui
pRaaDi, KoNDa (dial.) pRaa?i, Kuvi pRaa?i:
Ta. paZa, Ma. paZa, O.Ka. paLa, haLa Tu.
para.
(ii) Te. mraanu ‘tree’, Kui mrahnu, Kuvi mraanu,
KoNDa maran, mraanu : Ta. Ma. maram,
Ko. marm Ka. KoD. Tu. mara.
(c) Telugu changes older L, N to l and n, a tendency
found only in its northern sisters; on the other
hand, Ta. Ma. Ka. etc. have retained L and N,e.g.
(i) Te. ka(n)nu ‘eye’, Go. kan, Kui kanu, Kuvi
kannuu
.. : Ta. Ma. kaN, To. koN, KoD
kaNNi, Tu. kaNNu, Ka. kaN.
(ii) Te. kallu ‘toddy’, Go. kal, KoNDa kalu, Kui
kalu, Kuvi kallu: Ta. kaL, Ma. Ka. Ko. kaL,
..
KoD, kaLLi.
(d) The plural suffix in Telugu is -lu which comes from
-Lu. In Ta. Ma. Ka., etc. the plural suffix is -kaL
(e) In its gender and number system Telugu is closer
to its northern neighbours; for instance, it has not
innovated a separate form for ‘she’ corresponding
to Ta. Ma. Ka. avaL.
(f ) In personal pronouns, the genitive stems are naa ‘my’,
maa ‘our’, nii ‘your(sg.)’, mii ‘your (pl.)’, which are
the same as those found in Gondi, KoNDa, Kui,
Kuvi, etc.; compare these with Ta. en, nan, ‘my’, em-
, nam- ‘our’, nin, un- ‘your (sg.)’, nim-, num-, um-
‘your’ (pl.), found in the southern languages.
(g) The past principle is expressed by -tu or -i in
southern group corresponding to -ci / -si in Telugu
and its northern neighbours. In the Telugu words
wacci ‘having come’, tecci ‘having brought’, nilici
‘having stood’, ceesi ‘having done’, etc.the past
participial suffix is -ci / -si; the corresponding forms
in Tamil are wantu, tantu, ninRu, ceytu, etc.
4. The above evidence is sufficient to show that
Telugu is culturally closer to southern neighbours but
genetically to its northern nieghbours.
The Telugu-Gondi-Kui group thus had separated
from the Tamil-KannaDa-TuLu group at least a thousand
years before Christ, i.e., nearly 3000 years ago. Tamil had
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developed literature and grammar around the first century
of the Christian era. The language of the early Tamil classics
was already very different from early Telugu as known to
us from inscriptions from the 2nd century AD. We can,
therefore, say that Telugu has a prehistory of nearly 1000
years, followed by the historic (recorded) period of 2000
years. According to Namboodiri (1976:52), who applied
glottochronology to South Dravidian, Telugu and Tamil
separated in the 11th century B.C.; Tamil and KannaDa
are said to have separated around the 2nd century B.C.;
and Tamil and MalayaaLam around the 7th century A.D.
Telugu culture 3000 years ago
5. The culture of any speech community at any given
point of time is reflected in its language, particularly in its
vocabulary. Modern Telugu culture has superposed on its
native base, elements of culture brought into it by peoples
and civilizations with which it has come into contact
during the past 3000 years, viz. Aryans, Moghuls, and later
Moslems, Portuguese, French, Dutch, and English. Thus,
we now find it difficult to distinguish between a native
word and a loanword, unless we know the linguistic history
of each word. For instance, iTika (< Pkt.) ‘brick’, rooju (<
Pers.) ‘day’, kaayitam (< Urdu) ‘paper’, baatu (<
Portuguese) ‘duck’, roTTe (< Hin.) ‘bread’ are rarely
recognized as contributions of other languages to modern
Telugu language and culture. There are thousands of such
terms, which have become naturalized in our language.
If we want to know what Telugu culture was like
3000 years ago, the surest way is to look at the true native
Telugu vocabulary with a clear knowledge of the linguistic
history and comparative method. Burrow and Emeneau’s
A Dravidian Etymological Dictionary (1961) gives 4572
groups of cognates from various Dravidian languages.
From these etymologies, one has to look at the forms and
meanings of Telugu words wherever they occur, with
cognates at least in three or four languages. One can
reconstruct the pre-historic culture of the Telugu speakers
by studying these words and their ‘original meanings’. The
reason I emphasize ‘original meaning’ is, even without any
external influence, meanings of words may change with
changes in social structure in the course of time; e.g. the
original meaning of Te. neyyi (PD *ney) was ‘oil’, but it
later came to be exclusively used for ‘ghee’. Many languages
show both the meanings but almost all languages show
the original meaning (DED 3104).
Basic concepts are coded on basic words. Basic
words are simple, indivisible linguistic forms which carry
meanings; e.g. aawu ‘cow’, naa(n)gali ‘plough’, guuDu
21
‘nest’, are such basic words. Compounds are historically
later than simple terms, e.g. ‘money order’ is a later concept
and also a later compound formation derived from its basic
constituents, viz. ‘money’ and ‘order’. When we study the
proto culture of a people, we have to look at the basic words
and their meanings and not at the derived compounds
which were later innovated through the creative processes
inherent in any language.
6. It would be interesting to reconstruct Proto-Telugu
culture from basic Proto-Telugu words to see how much
of this heritage we still retain and how far we have changed
in our language and thought through the corridors of time
into the modern period.
(1) Political organization : Proto-Telugus had the
concept of ‘the king’ or ‘master’ (ReeDu) to whom ‘tributes’
or ‘taxes’ (ari, kappamu, teRa) were paid. We have no words
for ‘serfs’ and ‘people’. There were ‘forts’ (kooTa) and ‘moats’
(agaDta) dug deep around them and filled with water. There
were ‘villages’ (uuru), which were part of ‘a larger division’
called naaDu. ‘Garden towns’ were called proolu. The king
‘ruled’ (eelu). There were ‘fights’ (ani, pooru) and
‘battlefields’ (mona) and kings ‘won’ (gelucu), or ‘lost’ or
‘ran away (from)’ (ooDu) the battle. There was no word for
‘peace’ or ‘truce’. May be there existed the notion of ‘living
in harmony’ (pondu). ‘Workers / servants’ (tottu) ‘served’
(kolucu) the master. The word ‘minister’ (pergaDa) did not
exist in Proto-Telugu.
(2) Social organization : The Proto-Telugu had
an elaborate kinship organization like the other Dravidians.
In addition to words for ‘mother’ (amma), ‘father’ (ayya,
appa), ‘elder/younger sister’ (akka / cellelu), ‘elder/younger
brother’ (anna / tammuDu), we had a word for ‘son-in-
law’ (allu(n)Du.) The words used for ‘paternal aunt’ (atta)
and ‘uncle’ (maama) are the same as those used for ‘mother-
in-law’ and ‘father-in-law’. Uncle and aunt related by blood
were later called meena-maama and meen(a)-atta. ‘Ego’s
husband’s brother’ is known as maRa(n)di and ‘wife’s sister’
maRa(n)dalu. It is not possible to go into all the
anthropological details of the kinship organization of the
Telugus in this short sketch. We have not diverged much
from this proto-kinship system.
There were words used for ‘man’ (magaNDu) and
‘woman’ (aalu) and also for ‘husband’ and ‘wife’. The
institution of ‘marriage’ (peNDLi) existed. There were no
words for ‘family,’ but apparently all those related by blood
and marriage lived together (kuuDu) (Skt. kuTumba is
22
traced to the Dravidian root *kuuTu ‘to join’). Proto-
Dravidian had a word for ‘widow’ *kayntal : cf. Ta. kaintali,
kaini, Parji keetal, Ollari keeTal (DED 1687), which early
Telugu lost.
There were no clear words for ‘god’ or ‘goddess’.
Weel(u)pu ‘god’ is derived from the root *weeL (O.Te.
weelcu) ‘to sacrifice in fire’. The word guDi originally meant
‘house’ and not ‘temple’ (cf. guDise ‘hut’). The proto-
Dravidian word for ‘God’, ‘King’ was *koo, *koontu (cf.
Te. koovela ‘temple) (DED 1810); there was also another
word *pee(y), *pee(n) ‘devil, god, spirit’ but Telugu has no
term derived from it.
People talked of ‘cheating’, ‘lying’ and ‘stealing’
(kalla, bonku, Donga), but there was no word for ‘truth’.
(3) Food and drink : The main item of eating was
somewhat like ‘porridge’ (ambali, kuuDu), cooked out of
rice and other cereals. They drank ‘gruel’ (ganji) or
‘fermented rice water’ (kali). ‘Curds’ (perugu), ‘butter milk’
(calla), ‘butter’ (wenna) and ‘vegetables (kuura, kaaya) were
used as part of their food. Proto-Telugus drank ‘toddy’
(kallu) but they did not smoke. The only native names for
‘sweets’ were arise and buure. There were apparently
savouries, of which two or three could be reconstructed -
appam / doose ‘pan cake’, waDa ‘fried cake’ and appaDam.
They collected ‘honey’ (teene) and made ‘jaggery’ (bellam).
(4) Material culture : There were three types of
houses: those having straw roof (guDise), tiled (penku) roof,
and terrace (midde, meeDa).
Among the domestic tools, mention should be
made of ‘the grinding stone’ (tiragali), ‘the mortar’ (roolu)
and ‘the pestle’ (rookali). They also used ‘the winnowing
basket’ (ceeTa), ‘the broom’ (ciipuru) and ‘the umbrella’
(goDugu). They talked about ‘boiling’ (kaacu), ‘cooking’
(waNDu), ‘frying’ (wee(n)cu) and ‘roasting’ (kaalcu).
They had ‘pots’ (kuNDa), small ‘metal utensils’
(ginne, cembu), ‘spoons’ and ‘ladles’ made of wood (gariTe,
agapa). They have attics in their houses for storage.
They knew ‘weaving’ (neeyu). There was a common
word for cloth worn by men and women (kooka) and also
for ‘blouse’ (Rawika). No names are available for any
stitched clothes.
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 Proto-Telugus have words for ‘anklets’ (ande);
‘bells’ (muwwa), and ‘metal bangles’ (murugu, kaDiyamu).
People knew about ‘iron’ (inumu), ‘gold’ (pasiDi)
and ‘silver’ (weNDi). They presumably also knew ‘copper’
(cembu) and ‘lead’ (tagaram).
They had ‘ships’ (kappali, ooDa) and ‘boats’
(paDawa) for journey through rivers and ‘the sea’ (kaDali).
Apparently they knew sea-trade.
Among the musical instruments, only a word for
‘flute’ (kroowi) was available.
(5) Weapons : They used ‘bows’ (willu) and
‘arrows’ (ambu) and’hunted’ (weeNTa) for pleasure
(weeNDu ‘to desire’). Among the other weapons, they used
‘knife’ (katti), ‘spear’ (iiTe), ‘axe’ (goDDali), ‘stick’ (koola)
and ‘club’ (gudiya).
(6) Agriculture : The Proto-Telugu culture was
mainly agrarian. They domesticated ‘cows (aawu), ‘bull’
(eddu), ‘buffalo’ (enumu), ‘goat’ (eeTa), and ‘sheep’ (goRiya).
They had ‘poultry’ (kooDi).
There were many words for agriculture tools and
operations, viz. ‘plough’ (naangali), ‘sickle’ (koDawali),
‘field’ (polamu, ceenu) perhaps, ‘dry’ as well as ‘wet’. They
used ‘water’ (niiru) from ‘tanks’ (ceRuwu) and ‘wells’
(nuuyi). They referred to ‘canals’ (kaaluwa), ‘rivers’ (eeRu),
and ‘lakes’ (kolanu). They threshed grain with the help of
bullocks on ‘threshing floor’ (kalanu).
‘Ginger’ (cinki) was native to South India, but
Telugu lost this word (cf. Ta. inji). ‘Mustard’, ‘Bengalgram’
and ‘chillies’ were non-native to the Telugus. The ‘onion’
(ulli), ‘turmeric’ (pasupu) and ‘yam’ (ceema, genusu) were
native.
The coconut was known to the Telugus as a
southern fruit (Tenkaaya). The ‘palm’ (taaDi) and ‘plantain’
(araTi) were clearly native.
Among the crops that they raised, they had words
for ‘paddy’ (wari), ‘millets’ (aaLLu, aarike), ‘greengram’
(pesara), ‘redgram’ (kandi, togaru), ‘blackgram’ (minumu,
*uZuntu) and other cereals.
(7) Flora and Fauna : It is not possible to give a
list of trees which the Proto-Telugus knew. The list can
run into hundreds of items, e.g. neeReeDu, maareeDu,
usirika, cinta, maamiDi, nelli, etc.
Their ecological environment consisted of reptiles,
such as ‘house lizard’ (balli), ‘garden lizard’ (toNDa), ‘snake’
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(paamu), ‘cobra’ (traacu) and ‘crocodile’ (mosali); of
mammals such as ‘pig’ (pandi), ‘cat’ (pilli), ‘dog’ (naayi),
‘donkey’ (gaaDida) and ‘mongoose’ (mungisa). They had
‘mosquitoes’ (Dooma). They knew of wild animals like ‘the
tiger’ (puli), ‘fox’ (nakka), ‘deer’ (leeDi, jinka) and ‘bear’
(elugu), but they did not know ‘the lion’. They knew of
‘sparrow’ (piccika), ‘pigeon’ (paawuram), ‘parrot’ (ciluka),
‘hawk’ (Deega) and ‘vulture’ (*pandu). The ‘peacock’
(nemali) is a native bird to the Telugus.
(8) Body parts : While there were names for almost
all visible body parts, they also talked about the ‘brain’
(medaDu), ‘the heart / mind’ (ullamu) and the ‘liver’
(*taZank), ‘nerves’ (naram), ‘blood’ (netturu), ‘muscle’
(kaNDa), and ‘marrow’ (muulaga).
(9) Diseases and Medicine : They used ‘medicine’
(mandu from *maruntu) made out of ‘herbs’ (maram).
Among the diseases there are words for ‘measles’ (taTTu)
and ‘small pox’ (amma) and ‘heat’ (kaaNka), which
probably meant ‘fever’.
(10) Miscellaneous : Coming to abstract concepts,
they called about ‘knowledge’ (eRuka) and ‘intelligence’
(teliwi). They had a word for ‘word’ (maaTa) but no word
for ‘language’ as distinct from word.
They knew ‘writing’ (wraayu) which was called
‘scratching’ and ‘reading’ (caduvu).
‘Having’ (kalimi) and ‘not having’ (leemi), came
to be used for ‘wealth’ and ‘poverty’. People had words for
‘enemies’ and ‘enmity’ (paga), but the word for ‘a friend’
(celi) was doubtful.
People observed pollution after ‘birth’ (puruDu)
and ‘death’ . There was no clear word for death pollution.
They knew of four colours, ‘white’ (tella), ‘black’
(nalla), ‘red’ (eRa) and ‘yellow / green’ (pacca), and also
four tastes, ‘sweet’ (tiyya), ‘sour’ (pulla), ‘bitter’ (ceedu),
and perhaps, ‘hot / pungent’ (*kaDu). Telugu lost this last
word in favour of kaaramu which came later.
They had words for ‘sun’ (poZutu), ‘moon’ (nela),
‘stars’ (cukka) and the ‘sky’ (minnu), ‘sun-shine’ (eNDa)
and ‘rain’ (waana). They used the same word for ‘moon’
and ‘month’; They divided time into ‘day’ (pagalu) and
‘night’ (reeyi), ‘month’ (nela) and ‘year’ (eeNDu). There
were no words for divisions of the day into ‘hours’ and
‘minutes’, etc. There were words for ‘today’ (neeNDu) and
‘yesterday’ (ninna), ‘morning’ (Reepu) and ‘evening’
(maapu). They had no expressions for seasons, except for
‘monsoon’ (kaaru).
23
 They knew of frost (mancu) but did not know of References
mist, snow and ice.
Burrow, T. and M.B. Emeneau. 1961. A Dravidian
They knew about ‘buying’ (konu) and ‘selling’ Etymological Dictionary. Oxford: Clarendon Press.
(ammu) and ‘price’ (wela), but they had no word for
‘money’. ——. 1968. A Dravidian Etymological Dictionary :
Supplement. Oxford : Clarendon Press. Emeneau,
The Proto-Telugus had basic words for numerals M.B. 1980. Language and Linguistic Area. Essays by
‘1 to 10’, ‘hundred’ (nuuRu), and ‘thousand’ (weeyi). Telugu Murray B. Emeneau. Selected and introduced by
is the only Dravidian language which developed a native Anwar S. Dil. Stanford : Stanford University Press.
term for ‘1000’ pointing to a very advanced stage of Iswara Dutt, Kunduri. 1967. Inscriptional Glossary
‘counting’ (ennu). ofAndhra Pradesh, Hyderabad: A.P. Sahitya Akademi.
Krishnamurti, Bh. 1961. Telugu Verbal Bases: A
7. The foregoing is a very sketchy account of what Descriptive and Comparative Study. Los Angeles &
the Telugu culture was like before the Aryanization of the Berkeley : University of California Press.
Telugu speaking country. During the 5th century B.C. to
5th century A.D., the Aryan culture carried by means of ——. 1969. Comparative Dravidian studies. In Current
the Prakrit and Sanskrit languages had swept across the Trends in Linguistics. Sebeok, T.A. (Ed.) 5.409-33.
Telugu speaking area. This is clearly attested by the
epigraphical records available to us from the Saatavaahana ——. 1980. An overview of comparative Dravidian stud-
times. K. Iswara Dutt (1967: vii-cxxxvi) has provided a ies since Current Trends 5 (1969) (Presidential lec-
lucid account of the Andhra social and political history as ture to the 10th Annual Conference of the Dravidian
can be reconstructed from the vocabulary used in the Linguistic Association, New Delhi. July 10-12,
epigraphical records from the beginning till the 19th century 1980). Mss. 36 pp.
A.D. Names of administrative divisions used from the Namboodiri, E.V.N. 1976. Glottochronology (as applied
Saatavaahana period onwards, viz. haara, aahaara, raTTa, to four Dravidian languages). Trivandrum: Sangama.
patha, maNDala, raaSTra, viSaya, raajya, siima, bhooga are
all Sanskrit derived; only naaDu and paDi were native,
which occur in later records (xxxi-iii). Similarly the words
* * * * *
for different officers of State, norms followed in the gift of
grants to individuals and temples are mostly non-Telugu.
A few names of taxes were coined out of native words in
later Telugu, e.g. peNDLi tera ‘marriage tax’ (11th century),
ammubaDi sunkamu ‘sales tax’ (11th century), etc.
During the Bahaminis and the Golkonda Sultans,
Telugu borrowed extensive vocabulary pertaining to
administration, revenue and judiciary from Persian and
Arabic. We hardly need to say how our language got
enriched by our contact with the English language during
the past two centuries.
The Telugu culture around 1000 B.C. was
probably no more primitive than many other contemporary
cultures of the West and the East.

24 Platinum Platform
 `«q∞à◊<å_»∞Ö’ "≥Åã≤# `≥Å∞QÆ∞™êÇ≤Ï`«ºO
( „H©.â◊.1100 #∞O_ç 1900 =~°‰õΩ )
LáÈ^•…`«O : `˘e^Œâ◊ :
Z) `˘e^ŒâÖ◊ ’<Õ „^•q_»ÉÏè +¨ÅÖ’ ™êÇ≤Ï`«º ã¨$+≤ì J`«ºO`«
qÅHõ∆}OQÍ Hõ#|_»∞`«∞Ok. `«q∞à◊<å_»∞Ö’ B`«Î~åǨÏO #∞O_ç
=Åã¨=zÛ# *ˇ·#∞Å∞ „^•q_»ã¨OѶ¨∂Å∞ ™ê÷Ñ≤Oz P ÉèÏ+¨Ö’
ã¨OQÆ™êÇ≤Ï`åºxfl ã¨$+≤ìOKå~°∞. „H©ã¨∞Îâ◊HÍ~°OÉèíO <å\˜ˆH `«q∞à◊OÖ’
ѨOK«=∞ǨHÍ"åºÅ∞ "≥eâß~Ú. `«q∞à◊√Å∞ KåÅ `≥eqQÍ P
™êÇ≤Ï`åº#flO`å `«=∞ã¨$+≤ìQÍ „ѨHõ\˜OK«∞H˘x, *ˇ·#∞Å#∞ Ç≤ÏOã≤Oz
"≥à◊¡Q˘\Ïì~°∞. HÍx,`«=∞ ÉèÏ+¨Ö’x „áêp# ™êÇ≤Ï`«º ã¨OѨ^Œ#∞
<åâ◊#O KÕÜ«∞ÖË^Œ∞. ã¨OQÆHÍÅ ™êÇ≤Ï`«ºOÃÑ· `«q∞à◊<å_»∞Ö’ D
<å\˜H© Ѩiâ’^èŒ#Å∞ [~°∞QÆ∞`«∞<åfl~Ú.
Hõ#fl_»OÖ’ ‰õÄ_» *ˇ#· ∞ÖË `˘e^ŒâÖ◊ ’ ™êÇ≤Ï`«º ã¨$+≤Hì ~õ Åΰ ∞.
Hõ#fl_çQÆ∞Å∞ P™êÇ≤Ï`åºxfl Ü«∞^ä•`«^èŒOQÍ Ñ¨kÅѨ~°K«∞‰õΩ<åfl~°∞.
`«$}©Hiõ OK«Ö^Ë ∞Œ . Hõ~å‚@HõOÖ’ WѨÊ\˜H© *ˇ#· =∞`« ã¨O„Ѩ^•Ü«∂ʼnõΩ,
"åi ™êÇ≤Ï`åºxH˜ ã¨=Úz`«™ê÷#=Ú#flk. *ˇ·# ~å=∂Ü«∞}ÏÅ#∞
JO^Œ~°∂ J^茺ܫ∞#O KÕã¨∞Î<åfl~°∞.
`≥ Å ∞QÆ ∞ Ö’ ‰õ Ä _» `˘e^Œ â ◊ Ö ’ *ˇ · # ∞ÖË ™êÇ≤ Ï `« º
ã¨$+≤Kì âÕ ß~°∞. PÜ«∂„QÆO^ä•Å ¿Ñ~Ô <¡ å =∞#H©<å_»∞ `≥eÜ«∞_»O ÖË^∞Œ .
*ˇ·#∞Åg∞^Œ ѨQÆ`À, =∞`«^Õfi+¨O`À `≥Å∞QÆ∞"å~°∞ *ˇ·# ™êÇ≤Ï`åºxfl
^ŒQÆúOKÕâß~°∞. '^ŒQÆú~å¢+¨ì=∞<Õ— ¿Ñ~°∞ ~å=_»"Õ∞HÍ^Œ∞, `≥Å∞QÆ∞"å~°∞
K« i „`« Ç ‘ Ï #∞ÅÜ« ∂ º~° ∞ . =∞e¡ H Í~° ∞ ˚ # Ѩ O _ç ` å~å^è Œ ∞ ºx
t=`«`fiΫ ™ê~°OÖ’x =¸_»∞ HõO^ŒÑ^¨ •ºÅ∞ D K«~º° ʼnõΩ ™êH∆ͺÅ∞!
<å=∞=∂„`å=t+¨ìOQÍ L#fl á⁄#fl=∞Ü«∞º J<Õ <å=∂O`«~°O QÆÅ
„Ѩã≤^Œ∞ú_≥·# ã¨~°fi^Õ=Ù_»∞ „"åã≤# 'PkѨÙ~å}O— ÅÉèíº"≥∞ÿ`Õ Wk
`≥Å∞QÆ∞Ö’ `˘e HÍ=ºOQÍ K≥ѨÊ=K«∞Û. *ˇ·#∞Å ~°K«<å=âıëêÅ∞QÍ
~°∂áêO`«~°O á⁄Ok Åaèã¨∞Î#fl „QÆO^ä•ÅÖ’ =∞e¡Ü«∞ˆ~K«# „"åã≤#
Hõq[<å„â◊Ü«∞O, áê=ÙÅ∂i =∞Å¡# QÆ}˜`«™ê~° ã¨O„QÆǨÏO
¿Ñ~˘¯#^Œy#q. P `«~åfi`« =∞øeHõ ™êÇ≤Ï`«ºã¨$+≤ì [~°QÆ_®xH˜
KåÅ ã¨O=`«û~åÅ∞ `≥Å∞QÆ∞"å~°∞ "Õz=ÙO_»=Åã≤ =zÛOk.
=∞e^Œâ◊ :
=∞e^ŒâÖ◊ ’ =∞~˘Hõ q^è"Œ ∞≥ #ÿ q_»∂~¤ O° `«@ã¨Ñ÷ _¨ ∞» `«∞Ok.
`«q∞à◊<å_»∞#∞O_ç *ˇ#· ∞Å#∞, É∫^Œ∞Åú #∞ áê~°„^Àe# `«~åfi`« `«q∞à◊√Å∞
â‹=· , "≥+· =‚¨ ÉèHí Î̃ ™êÇ≤Ï`åºÅ#∞ „HÀ_ôHiõ Oz "åºMϺ<åÅ∞ „"åÜ«∞_»O
„áê~°OaèOKå~°∞. ã¨O㨯 $`« ™êÇ≤Ï`«º „ѨÉÏè =O`À HõO| ~å=∂Ü«∞}O
„"åÜ« ∞ _» O [iyOk. Hõ O | ~å=∂Ü« ∞ }OÃÑ· "åºMϺ<åÅ∞,
„Ѩ=K«<åÅ∞, Z‰õΩ¯=Ü«∂º~Ú. *ˇ#· ^Õ"åÅÜ«∂Å∞, =∞~îåÅ∞, =ã¨`∞« Å∞
¿Ñ~°∞¡ =∂~°∞ÛH˘x Ç≤ÏO^Œ∂ ^Õ"åÅÜ«∂Å∞QÍ ã≤~÷ Ñ° _¨ ®¤~Ú.
*Jã≤ÃãìO\ò „á⁄ÃѶã¨~ü PѶπ `≥Å∞QÆ∞, „áêK«ºÑ¨iâ’^èŒ# ã¨Oã¨÷, N"ÕOHõ>Ëâ◊fi~° qâ◊fiq^•ºÅÜ«∞O, u~°∞Ѩu
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– _®II =Úk"Õ_»∞ „ѨÉèÏHõ~°~å=Ù*
##flÜ«∞Éèí@∞ì („H©.â◊. 990–1055) HÍHõ~°Ñ¨é∞]Ö’
(Ѩ t Û=∞QÀ^•=i lÖÏ¡ , `« } ∞‰õ Ω `åÅ∂Hõ ) Ѩ Ù \˜ ì ÃÑiy#
`≥Å∞QÆ∞"å_≥<· å, gi ѨÓsfi‰õΩÅ∞ ##flÜ«∞ HÍÖÏxH˜ =¸_»∞ <åÅ∞QÆ∞
=O^ŒÅ ÜÕ∞O_»¡ „H˜`«"Õ∞ `«q∞à◊<å_»∞Ö’x HÍ"Õs #nf~°OÖ’QÆÅ
''#xflÅ"£∞—— „QÍ=∞O #∞O_ç `«∂~°∞Ê Kåà◊√Hõº~å[º ™ê÷щ¨ Ωõ Öˇ#· ‰õΩ|˚
q+¨µ‚=~°ú#∞x („H©.â◊.616–633) PǨfi#O g∞^Œ PO„^èŒ^Õâ◊OÖ’x
ѨtÛ=∞ QÀ^•=i lÖÏ¡, `«}∞‰õΩ `åÅ∂HÍÖ’x HÍHõ~°Ñ¨é∞]#∞
„ÉÏǨχ} J„QÆÇ¨ ~°OQÍ ~Ú=fi_»OKÕ`« JHõ¯_» ã≤~÷ Ñ° _¨ ¤» ‰õΩ@∞OÉÏʼnõΩ
K≥Ok#"å_»∞. HÍHõ~°Ñ¨é∞] P~ÀAÖ’¡ XHõ Ѷ¨∞\˜HÍ™ê÷#O (Uni-
versity).
`« q ∞à◊ < å_» ∞ Ö’ L#fl=C_» ∞ ##flÜ« ∞ Ѩ Ó sfi‰õ Ω Å∞
Kåà◊√‰õΩºÅ<å„â◊~ÚOz#"å~°∞. PO„^èŒ^Õâ◊OÃÑ· Kåà◊√‰õꧏ UÅ∞|_ç
U~°Ê_ç#ѨC_»∞ ##flÜ«∞Éèí@∞ìѨÓsfi‰õΩÅ∞ HÍHõ~°Ñ¨é∞]Ö’ ã≤÷~°Ñ¨_®¤~°∞.
™êOkè q„QÆÇ≤ωõΩÅ∞ ‰õΩÅ„ÉÏǨχ}∞Å∞, âßã¨#ÖËY‰õΩÅ∞QÍ g~°∞
`«~å`«~åÅ∞QÍ ~å[‰õΩ@∞OÉÏxH˜ PѨÙÎÅ∞. <åÅ∞QÆ∞ `«~åÅ ¿Ñˆ~¡
`≥Å∞ã¨∞Î<åfl~Ú. ##flÜ«∞ `å`« cè=∞#Éèí@∞ì. ~°}ã≤÷ѨÓ_ç âßã¨#Hõ~°Î
(„H©.â◊.1019) ##flÜ«∞ `«O„_ç ÉË`«# Éèí@∞ì. HÀ~°∞q∞e¡ âßã¨#Hõ~°Î
(„H©.â◊.1022 PQÆ+¨µì 16) HõekO_ç âßã¨#Hõ~°Î („H©.â◊.1036).
##flÜ«∞Éèí@∞ì ã¨fiÜ«∞OQÍ #O^ŒOѨÓ_ç âßã¨#Hõ~°Î („H©.â◊.1053
#=O|~°∞ 3). =∞O_»âßã¨#Hõ~°Î (1043). ##flÜ«∞‰õΩ=∂~°∞_»∞
cè=∞#Éèí@∞ì ™È=∞Å^Õq âßã¨#Hõ~°Î („H©.â◊.1065). ##flÜ«∞º#∞
~å[~åA `«e¡ ‰õΩO^Œ=∂^Õq ‰õΩÅѨل`«∞x =Öˇ P^ŒiOz
K«kqOѨ*Ëã≤Ok. ##flÜ«∞ ã¨fiÜ«∞O„ѨuÉèí`À Hõq J~Ú<å_»∞.
~å[~å[#ˆ ~ O„^Œ ∞ x HÀiHõ "Õ ∞ ~° ‰ õ Ω ##flÜ« ∞ =∞Ǩ  Éè Ï ~° ` «
ã¨OÇ≤Ï`å~°K#« |O^è∞Œ ~°∞_»Ü∂« º_»∞. Dq^èOŒ QÍ `≥Å∞QÆ∞Ö’ `˘@ì`˘e
=∞øeHõ „QÆO^äŒ ~°K«#‰õΩ NHÍ~°O K«∞\˜ìOѨ*Ëã≤Ok `«q∞à◊<å_»∞‰õΩ
K≥ O k# Kåà◊ √ Hõ º =OjÜ« Ú _≥ · # ~å[~å[#ˆ ~ O„^Œ ∞ _» ∞
(„H©.â◊.1001–1063). NHÍ~°O K«∞\˜ìOk `«q∞à◊<å_»∞ #∞O_ç
Kåà◊ √ ‰õ Ω ºÅ`À =Å㨠= zÛ# Ѩ O _ç ` « ‰õ Ω @∞O|OÖ’ Ѩ Ù \˜ ì #
##flÜ«∞Éèí@∞ì („H©.â◊.990 – 1055) J<Õ q+¨Ü«∞O Z#fl\˜H˜
q㨇iOѨ~åxk. DÜ«∞# P~å=∞„^•q_» âßvÜ«Ú_»∞ `À@
J~°=Åx PO„^èŒ^Õâ◊OÖ’ =º=Ǩ~°O.
`≥Å∞QÆ∞ ™êÇ≤Ï`åºxH˜ ##flÜ«∞#∞ `«q∞à◊<å_»∞ „Ѩ™êk¿ãÎ,
Hõ#fl_» ™êÇ≤Ï`«ºOÖ’x ~°`fl« „`«Ü∞« OÖ’ "≥Ú^Œ\"˜ å_≥#· ѨOѨ=∞ǨHõqx
`≥Å∞QÆ∞<å_»∞ „Ѩ™êkOzOk. l#=Å¡Éèí∞x ‰õΩ~å¯ ºÅ tÖÏâßã¨<åxfl
|\ì̃ („H©.â◊.945) ѨOѨ=∞ǨHõq, PÜ«∞# ™È^Œ~∞° _»∞ l#=Å¡É∞íè _»∞
Hõ=∞‡<å_»∞Ö’x QÆ∞O_»¡Hõ=∞‡f~°OÖ’x QÆ∞O@∂~°∞ lÖÏ¡ ÉÏѨ@¡
25
`åÅ∂HÍ =OyѨé∞] „QÍ=∂xH˜ K≥Ok#"å~°∞. ѨOѨ=∞ǨHõq
PO„^è∞Œ _»∞ Hõ#∞Hõ<Õ PÜ«∞# ã¨=∂kè‰Äõ _® x[=∂ÉÏ^£ lÖÏ¡ É’^è<Œ £
`åÅ∂HÍÖ’x É’^è<Œ Ö£ ’ QÆ∞iÎOѨ|_çOk. D ã¨=∂kèÃÑ· edOѨ|_ç#
âßã¨<åxfl Ѩije¿ãÎ Jk ã¨O㨯$`«ÉÏè +¨Ö’ Hõ#fl_»eÑ≤Ö’ „"åÜ«∞|_ç#
âßã¨#O. DÜ«∞# `«=Ú‡_»∞ l#=Å¡Éèí∞xH˜ "åK«HÍÉèí~°}∞_»x
a~°∞^Œ∞#flk. DÜ«∞#ÜÕ∞ `˘e `≥Å∞QÆ∞ KèO« ^À„QÆO^äHŒ ~õ Ü
ΰ ∞ÿ≥ # *ˇ#· Hõq
=∞e¡Ü«∞ˆ~K«#‰õΩ Hõq[<å„â◊Ü«∞ ~°K«#Ö’ `À_»Ê_ç#"å_»∞.
D q^èŒOQÍ =∞e^Œâ◊Ö’ ‰õÄ_® `«q∞à◊O=Å¡ `≥Å∞QÆ∞,
`≥Å∞QÆ∞=Å¡ Hõ#fl_»OÖ’ HÍ=ºã¨$+≤ì |Ü«∞Å∞^Õ~°_»O QÆ=∞xOK«=K«∞Û.
HÍ=º~°K«#Ö’ Hõ#fl_»™êÇ≤Ï`«ºOÖ’x J=`åiHÍ „ѨÉèÏ=O `≥Å∞QÆ∞ÃÑ·
„Ѩã¨iOzOk.
`«q∞à◊<å_»∞Ö’ "≥Åã≤# „áêp# `≥Å∞QÆ∞ =∞ǨHõq – #<≥flKÀ_»∞_»∞
`«q∞à◊<å_»∞Ö’x u~°∞z~åѨe¡H˜ X~°Ü«¸~°∞ J~°"≥∞ÿÅ∞
^Œ∂~°OÖ’ =ÙOk. X~°Ü¸ « ~°∞<Õ `«q∞à◊√Å∞ LéˇÜ ÿ ¸« ~ü JxÑ≤Å∞™êÎ~∞° .
#<≥flKÀ_»∞_»∞ `«##∞ X~°Ü¸ « ~°∞ѨÙ~°=~ånèâfi◊ ~°∞_»∞QÍ K≥ÑC¨ H˘x<å_»∞.
D X~°Ü«¸~°∞ „áêp#HÍÅO #∞O_ç *ˇ·#ˆH∆„`«O. X~°Ü«¸~°∞Ö’
NHõO^ŒÑ¨Êo§ J<Õ ã¨∞„|Ǩχ}º™êfiq∞ PÅÜ«∞O WѨC_»∞#flk. HÍx
Jk XHõѨC_»∞ *ˇ·# ^Õ"åÅÜ«∞O. nxH˜ xHõ¯O^ŒÑ¨Êo§ Jx¿Ñ~°∞.
xHõ¯O^Œ â◊|ÌO x~ü„QÆO^äŒ J<Õ *ˇ·#∞ÅÖ’ QÆÅ XHõ `≥QƉõΩ ¿Ñ~°∞.
nx „áêp# <å=∞O xHõ¯O^ŒHÀ@ì"∞£ Jk XHõÑC¨ _»∞ X~°Ü¸ « ~üÖ’x
*ˇ·# ^Õ"åÅÜ«∞O. D xHõ¯O^ŒHÀ@ì"Õ∞ HÍÅ„Hõ"Õ∞}Ï *ˇ·# „áêÉèí=O
`«QÆ∞æ=ÚYO Ѩ\˜ì#ѨC_»∞ HõO^ŒHÀ@ì"£∞QÍ =∂i HÀ@ì â◊|ÌO *ˇ·#∞Å
ã¨O|O^è•xfl ã¨∂zã¨∞Î#flk Hõ#∞Hõ WOHÍ =∂~°∞ÊKÕã≤ NHõO^ŒÑ¨Êo§
J<Õ¿Ñ~°∞`À ã¨∞„|Ǩχ}∞ºx HÀ"≥ÅQÍ =∂~°Û|_çÜ«Ú#flk.
#<≥ fl KÀ_» ∞ _» ∞ ~° z Oz# =∞Ǩ  „Ѩ | O^è Œ O ¿Ñ~° ∞
‰õΩ=∂~°ãO¨ Éè=í O. 12 Pâßfi™êÅ „Ѩ|O^èOŒ , 2400 QÆ^ºŒ Ѩ^•ºÅ∞.
Wk HÍo^•ã¨∞ ‰õΩ=∂~° ã¨OÉè"í åxH˜ J#∞"å^ŒO HÍ^Œ∞. ã¨fi`«O„`«"∞≥ #ÿ
„QÆO^èOŒ . `«q∞à◊ ÃÑiÜ«∞ ѨÙ~å}O #∞O_ç KåÖÏ Hõ^ÅŒä ∞ ã‘fiHõiOKå_»∞.
D „Ѩ|O^èŒO Ü≥ÚHõ¯ LxH˜x `«=∞ xt`« "Õ∞^è•â◊H˜Î`À QÆ∞iÎOz
`≥Å∞QÆ∞"åiH˜ `≥eÜ«∞*Ëã≤# MϺu =∞ǨѨO_ç`«∞Å∞ =∂#=e¡
~å=∞Hõ$+¨‚ Hõq („H©.â◊.1866–1957) QÍiH˜ ^Œ‰Ωõ ¯`«∞Ok. ~å=∞Hõ$+¨‚
HõqQÍ~°∞ #<≥flKÀ_»∞x ‰õΩ=∂~°ã¨OÉèí"åxfl Ô~O_»∞ ÉèÏQÍÅ∞QÍ
„ѨK«∞iOz<å~°∞. "≥Ú^Œ\˜ÉèÏQÆOÖ’ U_»∞ Pâßfi™êÅ∞ 1909Ö’#∂,
Ô~O_»= ÉèÏQÆOÖ’ 5 Pâßfi™êÅ∞ 1914Ö’#∂ „ѨHõ\˜OKå~°∞. giH˜
XHõ L|ÖÏ@O LO_Õk. ##flÜ«∞‰õΩ ѨÓ~°fi"Õ∞ `≥Å∞QÆ∞ ™êÇ≤Ï`«ºO
LO^Œx x~°∂Ñ≤OKåe. ^•xH˜ D Hõqx P^è•~°OQÍ KÕã¨∞H˘x
„H©.â◊.940 „áêO`«O "å_»x K≥áêÊ~°∞. ^•xHÀã¨O XHõ\˜ Ô~O_»∞
áê~îåO`«~åÅ#∞ Ãã·`«O ã¨$+≤ìOKå~°∞. HÍx, J=hfl xÅ∞=ÖË^Œ∞.
#<≥flKÀ_»∞_»∞ ##flÜ«∞ uHõ¯#Å #_çq∞HÍÅO"å_»<Õ "å^•xfl ѨÅ∞=Ù~°∞
ã¨=∞i÷Oz<å~°∞. JO>Ë „H©.â◊.1160 – 1170 =∞^茺HÍÅO.
`å#∞ HõiHÍÅ KÀà◊√_»∞ ѨÙ\˜#ì ã¨∂~°º=Oâ◊OÖ’ ѨÙ\Ïì#x,
`«# `«O„_ç áêHõ<å_»∞ W~°∞=k Ü≥ÚHõ¯ "Õ~ÚH˜ Jnèâ◊√_≥·# KÀ_»|e¡
26
Jx, `«# `«e¡ ÃÇ·ÏǨÏÜ«∂#fiÜ«∂O|~° â◊tˆ~YÜ≥ÿ∞# Nã¨u Jx
K≥ѨCH˘<åfl_»∞. `å#∞ ~åuá⁄#flÅ∞, ~åu HÀ_ç L#fl X~°Ü«¸~°∞
ѨÙ~åkèѨu Jx, `«#‰õΩ >ˇOHõ}Ïk`«∞º_»<Õ a~°∞^Œ∞#fl^Œx, `å#∞
qq^èŒ Ü«∞*Ï˝Å∞ KÕâß#x K≥ѨC‰õΩ<åfl_»∞.
W`«x QÆ∞~°∞=Ù =∞e¡HÍ~°∞#˚ Ü≥∂y. Nâ‹Å· x"åã≤. <åºÜ«∞
"≥·âı+≤HÍk +¨@Î~°¯ Hõ~°¯â◊√_»∞. Ѩ~°"åk ÉèíÜ«∞OHõ~°∞_»∞. Ѩ~°"ånO„^Œ
Ѷ¨∞<åѶ¨∞<åxÅ∞_»∞ J<Õ „Ѩâ◊Oã¨KÕâß_»∞. =∞e¡HÍ~°∞˚# Ü≥∂y
Z=~ÀHÍ^Œ∞ =∞e¡HÍ~°∞˚# ѨO_ç`å~å^èŒ∞º_Õ. W`«_Õ t=`«`«fi™ê~°Hõ~°Î.
Ѩ~°"ånO„^Œ∞_Õ *ˇ·#∞_≥·# "ånO„^ŒK«∂_®=∞}˜. W`«_»∞ `≥Å∞QÆ∞Ö’
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"ånO„^Œ K « ∂ _®=∞}˜ Z=~À `≥ e Ü« ∞ _» O ÖË ^ Œ x _®IIÑ≤ . q.
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=ÚxK«∂_®=∞}˜ „Ѩâ◊O㨠LO_»_»O <Õ#∞ QÆ=∞xOKå#∞.
â’¡II q^èŒfiã¨Î ^Œ∞~°flÜ«∞ ^è•fiO`«ó ã≤^Œúó ™êº^•fi^Œâßã¨#ó
q^•º#O^À l<À rÜ«∂`ü "ånO„^À =ÚxѨÙOQÆ=ó
_®II Ñ≤.q. Ѩ~°„|Ǩχ âߢã≤ÎQÍ~°∞ "ånO„^Œ K«∂_®=∞}˜
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#<≥flKÀ_»∞x Hõq`åfixH˜ "åK«qQÍ Ô~O_»∞ Ѩ^•ºÅ∞
~°q‰õΩÅ âıY~°∞O_»∞ Hõq~å[tMÏ=∞}˜ QÍ=ºHõ~ΰ ã¨
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Éè=í =∞>Ë, ã¨`¯« ^ä•kèÑu¨ Éè=í Ùº_»∞ [OQÆ=∞=∞e¡HÍ~°∞#˚ ∞O
_»qK«e`å~°÷ Ü≥∂QÆ^èŒ~°∞_»>ì̌ q#OQ˘xÜ«∂_» *ÏÅ^Õ! (1.57)
P`«Ñ¨ cèu h_»Å∞ ~°Ü∞« O|∞# „=∂‰õΩÅ„H˜O^Œ ^Œ∂~Ô <À
P`«~∞° Å∞O ^Œ$ëêaèÇϨ `«∞Öˇ· `«=∞h_»Å∞ `å~° „`å"≥<À
cèu##OQÆ h_»Å∞~°∞áê^ŒÑ¨ =¸Å=ÚO^Œ_O» QÔ „w
ëê‡`«Ñ¨ =∞^躌 "åã¨~=° ÚÅO^Œ∞ [eOѨHõ #∞O_»∞ <≥O_»Ö<£
(6–141)
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(„H©.â◊.1300–1375)
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=∂~°∞ÛH˘#flѨC_»∞ „H©.â◊.1323Ö’ ™êfiq∞"åi L`«û= q„QÆǨxfl
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h`åfi™êfiO ~å[^è•hO x[|Å xǨÏ`ÀuûHõÎ `Ò~°∞+¨¯ Ãã·#ºó I
Hõ$`åfi N~°OQÆÉ∂íè q∞O Hõ$`«ÜÚ« QÆ ã¨ÇÏ≤ `åO `«O`«∞ ÅH©‡∆ =∞Ç‘ÏÉèϺO
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(Ranganatha Inscription of Gopana, SS 1293 (1371
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`≥Å∞ã¨∞Î<åfl~Ú.
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Hõ~°∞}ÏHõ\ÏHõ∆O =Å# Hõq J~Ú<å_»∞. J=∂`«º qâı+¨}Ïxfl |\˜ì
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ã¨OzHõÖ’ H˘xfl q=~åÅ∞<åfl~Ú.
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"å\˜x‰õÄ_® ‰õÅ∞ѨÙH˘x K≥ѨÊ_»O [iyOk.
ѨK«ÛHõѨC~°Ñ¨Ù u~°∞"≥OQÆà◊Hõq q~°z`« K˘Hõ¯<å^äŒ K«i„`«
u~°∞"≥OQÆà◊Hõq, Éèí„\ÏA ‰õΩ@∞OÉÏxH˜ K≥Ok#"å_»∞.
ѨKÛ« HõÑC¨ ~°O"å~°∞ J<Õ XHõ Ǩϟ^•#∞ QÆ∞iÎOѨÙQÍ P<å\˜ ~åAÅ∞
~Ú=fi_»OKÕ`« J^Õ"åi ~ÚO\˜¿ÑÔ~·#k. D Hõq `å`«QÍ~°∞
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"≥∞zÛ q[Ü«∞#QÆ~° ~å*ˇ#· „áœ_è^» =Õ ~åÜ«∞Å∞ („H©.â◊.1422–1446)
ѨK«ÛHõѨC~åxfl |Ǩ˙HõiOK«_»OKÕ`« giH˜ J^Õ WO\˜¿Ñ~°∞QÍ
ã≤÷~°Ñ¨_ç#k.
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~å=∞#$ѨuH˜ JOH˜`«q∞Ü«∞º|_ç#k. ~å=∞#$Ѩu `«=Ú‡_»∞
z#~å=∞#$Ѩu „áÈ`åûǨÏO nxH˜ =¸ÅHÍ~°}O. gi^ŒÌ~°∞ Q˘Å¡
|ã¨=Éèí∂áêÅ∞x Ѩل`«∞Å∞. D J#fl^Œ=Ú‡Å∞ W^ŒÌ~°∞ Hõeã≤
L=∞‡_ç Q Í q[Ü« ∞ #QÆ ~ ° „Ѩ É è í ∞ "≥ · # JK« ∞ º`« ^ Õ = ~åÜ« ∞ Å
(„H©.â◊.1530–1542) ™ê=∞O`«∞Å∞QÍ ~å=∞<å^èŒÑ¨Ù~°O lÖÏ¡Ö’x
u~°∞Ѩ`«∂Î~°∞ ã‘=∞#∞ áêeOz#"å~°∞. g~°∞ Hõ=∞‡‰õΩÅã¨∞÷Å∞.
Ñ≤Ñʨ ÅQÀ„`«O "å~°∞. =∞^èfiŒ QÆ∞~°∞"≥#· "åºã¨f~°∞Å÷ t+¨µºÅ∞. gi^ŒiÌ H˜
LѨ # ∂iã≤ O Ǩ Ï =ÚÅx a~° ∞ ^Œ ∞ . Wk "åi Ѩ ~ å„Hõ = ∂xH˜
W=fi|_çOk.
ÃÑ^Œ~å=∞#$Ѩu u~°∞Ѩ`«∂Î~°∞Ö’x u~°∞`«Îo<åÜ«∞<å~ü
^Õ"åÅÜ«∂xH˜ „H©.â◊.1538Ö’ â◊`«=∞OQÆà◊O J<Õ „QÍ=∂xfl
^•#OKÕâß_»∞. z#~å=∞#$Ѩu PÜ«∞# ÃÑ^ŒÌ#flÜ«∞º u=∞‡Ñ¨ÊÖ’x
u~°∞ѨuÖ’x N"ÕOHõ>Ëâ◊fi~° ™êfiq∞H˜ 15"ÕŠѨ}ÏÅ#∞ ^Õ"åÅÜ«∞
NÉèÏO_®~å#‰õΩ ã¨=∞iÊOz#@∞¡ \˜.\˜._ç. ^Õ=™ê÷# âßã¨<åÅ
x"ÕkHõ (ѨÙ@Å∞ 244–245) Ö’ #"≥∂^≥·Ü«Ú#flk.
27
 'K˘Hõ¯<å^äŒ∞_»O>Ë— =∞^èŒ∞~å#QÆ~°OÖ’ "≥Åã≤# t=ÙxH˜
K˘Hõ¯<å^èŒ∞_»x ¿Ñ~°∞. Jà◊yÜ«∞ K˘Hõ¯<å^èŒ t=Ù_»Å∞¡_»∞ Jx ^èŒ∂~°̊\˜
NHÍà◊ Ç ¨ Ï ã≤ Î =∞Ǩ  `« ‡ ºOÖ’ JO\Ï_» ∞ . 㨠∞ O^Œ ˆ ~ â◊ fi ~° ∞ _» < Õ k
ã¨O㨯$`«<å=∞^ÕÜ«∞O. K˘Hõ¯ â◊ÉÏÌxH˜ JO^Œ=∞x J~°÷O. JO^Œ∞ˆH
㨠∞ O^Œ ˆ ~ â◊ fi ~° ∞ _» O \Ï~° ∞ . J=∞‡"åi ¿Ñ~° ∞ g∞<åH˜ ∆ . g∞<åH© ∆
ã¨∞O^Œˆ~â◊fi~°∞Å#fl=∂@ ã¨∞„Ѩã≤^Œú"Õ∞ Hõ^•. D ã¨∞O^Œˆ~â◊fi~°∞_Õ
ǨÖÏǨÏÅ ÉèíHõ∆}O KÕã≤#"å_»∞ Hõ#∞Hõ ǨÖÏ㨺<å^äŒ∞_»x ‰õÄ_®
Ñ≤Å∞™êÎ~°∞. `«q∞à◊OÖ’ PÅ=∞#QÍ q+¨O. "å~Ú J#QÍ <À~°∞
(P㨺O – ã¨O㨯 $`«O) ǨÖÏ㨺=∞<Õ =∂@ˆH `«q∞à◊OÖ’ PÅ"å~Ú
Jx¿Ñ~°∞. `«q∞à◊ÉÏè +¨Ö’ u~°∞qà‹Ü · ∂« _»Öò ѨÙ~å}O J<Õ t=bÖÏ`«‡Hõ
„QÆO^äOŒ L#flk. WO^Œ∞Ö’ t=Ùx K«`∞« +¨+bì≤ ÅÅ∞ =i‚OѨ|_ç<å~Ú.
`«q∞à◊ ÉèÏ+¨Ö’K≥ѨÊ|_ç# D 64 t=bÅÅ#∞ ѨK«ÛHõѨC~°Ñ¨Ù
u~°∞"ÕOQÆà◊Hõq K˘Hõ¯<å^äŒK«i„`« J<Õ¿Ñ~°∞`À kfiѨ^ŒHÍ=ºOQÍ
„"åâß_»∞.
=∞^èŒ∞~° g∞<åH©∆^Õq áêO_»º =∞ÅÜ«∞^èŒfiAx ‰õΩ=∂Ô~ÎQÍ
K≥ѨÊ|_çOk. t=Ùx 64 bÅÅ<Õ K«`«∞+¨¬+≤ì bÖÏqÖÏã¨=∞x‰õÄ_®
Ñ≤Å∞™êÎ~°∞. kfiѨ^ŒKè«O^Œã¨∞û =∂Ǩ`«‡º H©~°Î#‰õΩ J#∞"≥·#k. D
|$ǨÏ`å¯=ºO 11680 kfiѨ^ŒÅ∞ Hõeæ áêÅ∞¯iH˜ ™È=∞<å^äŒ∞x
HÍ=º~åtH˜ ã¨=∂#OQÍ L#flk. Wk *Ï#∞ `≥#∞QÆ∞Ö’, `Õ@`≥Å∞QÆ∞Ö’
„"åÜ«∞|_ç# HÍ=ºO. D HÍ=ºO „H©.â◊.1954Ö’ =∞„^•ã¨∞ „ѨÉ∞íè `«fi
„áêK«ºed`« ѨÙã¨ÎHõ ÉèÏO_®QÍ~°O "åiKÕ =Ú„kOѨ|_çOk
(„QÆO^äŒã¨OYº 35) `«q∞à◊ÉèÏëê =¸ÅO Hõeæ# D „Ѩ|O^èŒO
`«q∞à◊<å_»∞Ö’x ã¨O㨯$uH˜ qâı+≤Oz â‹·= ÉèíH˜Î`«`«Îfi Pqëê¯~åxH˜
UÔH·Hõ P^è•~°„QÆO^äŒOQÍ L#flk.
Éè í „ ^Œ H õ q eOQÆ H õ q kfiѨ ^ Œ Hõ $ `« ∞ Å∞ – ^Õ " åOQÆ Ñ ¨ Ù ~å}O,
™ê#O^ŒK«i„`«
eOQÆHqõ `«q∞à◊<å_»∞Ö’x L`«~Î ° P~å¯\ò lÖÏ¡‰Ωõ K≥Ok#
Ѩ_g·≥ _»∞ "åã¨=Î Ùº_»∞. DÜ«∞# g~°â=·‹ Hõq. DÜ«∞# `«O„_ç ~å=∞Ü«∞º
„ѨÉèí∞=Ù. `«e¡ J=∞ÖÏO|. Ô~O_»∞ kfiѨ^Œ Hõ$`«∞Öˇ·# ^Õ"åOQÆ
Ѩ Ù ~å}O. ™ê#O^Œ K« i „`« „"åã≤ # eOQÆ H õ q HÍÅO
„H©.â◊.1530–1540 Jx âßã¨<å^è•~åÅ∞KÕ`« x~°‚~ÚOѨ|_çOk.
^Õ " åOQÆ Ñ ¨ Ù ~å}Ïxfl q[Ü« ∞ #QÆ ~ ° „ Ѩ É è í ∞ "≥ · #
JK«∞º`«^Õ=~åÜ«∞ʼnõΩ ™ê=∞O`«∞_»∞, ^ŒO_»<åÜ«∞‰õΩ_»∞ Ѩ_≥·g_»∞
ѨiáêʼnõΩ_≥#· NHÍà◊ÇϨ ã≤Î <åÜ«∞‰õΩxH˜ JOH˜`q« ∞=fi|_çOk. Ѩ_g·≥ _»∞
J#QÍ Ãã·x‰õΩÅ∞ q_çkKÕ¿ã ã¨÷ÅO, Ãã·xHõ ™ê÷=~°=∞x J~°÷O.
^ŒO_»∞<åÜ«∞‰õΩxH˜ Ѩ_≥·Ü«∞ѨÊ<£ JO\Ï~°∞. NHÍà◊ǨÏã≤Î <åÜ«∞‰õΩx
<åÅ∞QÆ∞ âßã¨<åÅ∞ „H©.â◊.1530Ö’ "Õã≤#q Ô~O_»∞, 1532Ö’
"Õã≤#q Ô~O_»∞ L#flq. g\˜ P^è•~°OQÍ Hõq HÍÅx~°‚Ü«∞O
KÕÜ«∞|_çOk.
^Õ"åOQÆÑÙ¨ ~å}O U_»∞ Pâßfi™êÅ HÍ=ºO. nxH˜ =¸ÅO
„|Ǩ‡O_» ѨÙ~å}OQÍ K≥ѨÊ|_çOk. D HÍ=ºOÖ’ KÕ<Õ`« <Õ¿ã
28
™êÖˇ"åÔ~·# ^Õ"åOQÆ∞ŠѨÙ@∞ìѨÓ~Àfi`«Î~åÅ∞ `≥Å∞Ѩ|_®¤~Ú.
^Õ"åOQÆ°∞|∞∞+≤ ^•fi~å D KÕ<Õ`« Hõà◊ Pq~°ƒùqOz# q^è•#O, XHõ
=¢™êÎxfl ZÖÏ =∞QÆæOÃÑ· <ÕÜ«∂Ö’ ѨÓiÎQÍ q=iOѨ|_çOk. D
HÍ=ºO KÕ<`Õ « Ѩi„â◊=∞‰õΩ, KÕ<`Õ « HÍi‡‰õΩʼnõΩ q∞H˜¯e LѨÜ∂≥ QÆÑ_¨ Õ
„QÆO^äŒO. Wk `«Ñ¨ÊHõ =Ú„kOѨ|_çOk. nx „Ѩu u~°∞Ѩu
„áêK«ºed`« ѨÙã¨ÎHõ „QÆO^ä•ÅÜ«∞OÖ’ =Ù#flk.
™ê#O^Œ K«i„`« J<ÕkfiѨ^ŒHõ$u Q˘Ñ¨Ê t=Éèí‰õΩÎ_≥·#
™ê#O^Œ∞x Hõ^äŒ#∞ =i‚OKÕk. D HÍ=ºO u~°∞=}Ï‚=∞Öˇ· J<Õ
<å=∂O`«~°O QÆÅ J~°∞}ÏK«ÅO ã¨g∞ѨOÖ’x J~°∞}Ï„k =∞OQÆÅO
"åã¨Î=Ùº_≥·# g~°Éèí„^ŒÜ«∞º J<Õ â‹·=ÙxH˜ JOH˜`«q∞=fi|_çOk.
NHõ$+¨^‚ =Õ ~åÜ«∞Å („H©.â◊.1509–1530) ~å[º áêÅ#Ö’x
z=i^Œâ◊Ö’ <åQÆ=∞<åÜ«∞‰õΩ_»∞ =∞^èŒ∞~° ѨiáêʼnõΩ_≥· ~åÜ«∞Å
P[˝Å#∞ LÅ¡OѶ∞≤ Oz ã¨fi`«O„`«`« „ѨH\õ O˜ Kå_»∞. PÜ«∞# ‰õΩ=∂~°∞_Õ
qâ◊fi<å^ä<Œ åÜ«∞‰õΩ_»∞. <åQÆ=∞<åÜ«∞‰õΩ_»∞ ^•^•Ñ¨Ù 30 ã¨O=`«û~åʼnõΩ
ÃÑ·QÍ #q∞‡#|O@∞QÍ ~åÜ«∞ʼnõΩ J<ÕHõ q[Ü«∂Å#∞ ™êkèOz
ÃÑ\˜#ì "å_»∞. J@∞=O\˜ qâ◊fiã¨hÜ«Úx HÀÔ~¯#∞ HÍ^Œ#ÖËHõ ~åÜ«∞Å∞
=∞^è Œ ∞ ~° # ∞ <åQÆ = ∞<åÜ« ∞ ‰õ Ω xH˜ PÜ« ∞ # ‰õ Ω =∂~° ∞ _≥ · #
qâ◊ fi <å^ä Œ < åÜ« ∞ ‰õ Ω x UÅ∞|_ç Ö ’ H˘#™êˆ Q @∞¡ P*Ï˝ Ñ ≤ O z,
`«O*Ï=Ó~°∞#∞ `«#ÉèÏ~°º"≥·Ñ¨Ù |O^èŒ∞=ÙÖˇ·# K≥=fiѨÊ<åÜ«∞‰õΩxH˜
WKåÛ_»∞. =∞^èŒ∞~°#∞ <åQÆ=∞<åÜ«∞‰õΩxH˜ W=fi_»O ~å[|O^èŒ∞=ÙÖˇ·#
"åiH˜ W+¨ìOÖË^Œ∞. HÍ|\˜ì, „áê~°OÉèíOÖ’<Õ =∞^èŒ∞~°, `«O*Ï=Ó~°∞
<åÜ«∞Hõ ~åAÅ =∞^茺 ѨK«ÛQÆ_ç¤"Õ¿ãÎ ÉèíQÆ∞æ# =∞O_Õk. JÖÏ
~å[ºÑ¨iáêÅ#‰õΩ ã¨O|OkèOz JOѨHÍÅ∞, ѨOѨHÍÅ∞ [iy#
`«~°∞"å`« =∞^èŒ∞~° `«O*Ï=Ó~°∞ÅÖ’ [iy# ™êÇ≤Ï`«º Hõ$+≤x
QÆ=∞x^•ÌO.
Platinum Platform
~°Ñ¶¨Ú<å^äŒ <åÜ«∞‰õΩ_»∞ (1600–1631)
`«O*Ï=Ó~°∞#∞ `≥Å∞QÆ∞ <åÜ«∞‰õΩÅ∞ „H©.â◊. 1550 #∞O_Õ
Ѩ i áêe㨠∞ Î # flѨ Ê \˜ H © , z#K≥ = fiѨ Ê <åÜ« ∞ ‰õ Ω x =∞#∞=∞_≥ · #
~°Ñ¶¨Ú<å^äŒ<åÜ«∞‰õΩx UÅ∞|_çÖ’<Õ Jk ã¨∞ã≤÷~°"≥∞ÿ „Ѩã≤kúÔHH˜¯ P
HÍÅѶ¨∞@ìOÖ’ ѨÙ\˜ì# ™êÇ≤Ï`«ºO ^ŒH˜∆}^ÕjÜ«∂O„^èŒ "åV‡Ü«∞OQÍ
ѨiQÆ}O˜ Ѩ|_çOk. ~°ÑÚ¨¶ <å^ä<Œ åÜ«∞‰õΩ_»∞ „H©.â◊.1600–1631 =∞^躌
HÍÅOÖ’ `«O*Ï=Ó~°∞#∞ ѨiáêeOz<å_»∞. ~å[huÖ’#∞,
ѨiáêÅ<å ^ŒH`∆õ Ö« ’#∞ [#„Ñ≤ÜÚ« _≥#· ~åAQÍ ~°ÑÚ¨¶ <å^äŒ <åÜ«∞‰õΩ_»∞
NHõ$+¨‚^Õ=~åÜ«∞Å `«~°∞"å`« ^ŒH˜∆} ÉèÏ~°`«^Õâ◊OÖ’ Q˘Ñ¨Ê ¿Ñ~°∞
„ѨMϺ`«∞Å∞ QÆ_çOKå_»∞. JO^Œ∞ˆH W`«xx ~åÜ«∞Å"åi`À
áÈÅ∞™êÎ~°∞.
~åÜ«∞ʼnõΩ u=∞‡~°∞ã¨∞ =∞Ǩ=∞O„u HÍQÍ, ~°ÑÚ¨¶ <å^ä∞Œ xH˜
QÀqO^Œ nH˜∆`«∞Å∞ =∞O„u. ~åÜ«∞Å∞ Éèí∞=# q[Ü«∞ ã¨Éèí#∞
x~°fiÇ≤Ï¿ãÎ, ~°Ñ¶¨Ú<å^äŒ∞_»∞ q[Ü«∞Éèí=# ã¨Éèí#∞ x~°fiÇ≤ÏOKå_»∞.
JÅ¡™êx ÃÑ^ŒÌ# =∞#∞K«i„`«#∞ ~åÜ«∞ÅHõOH˜`«q∞=fiQÍ, KÕ=∞‰õÄ~°
"≥OHõ@Hõq q[Ü«∞qÖÏ™êxfl ~°Ñ¶¨Ú<å^äŒ∞xH˜ JOH˜`«q∞KåÛ_»∞.
~åÜ«∞Å∞ ã¨fiÜ«∞OQÍ ã¨O㨯 $`åO„^è•ÅÖ’ Hõq. ã¨O㨯 $`«OÖ’
=∞^•Å㨠K«i„`« W`åºk „QÆO^ä•Å#∞, `≥Å∞QÆ∞Ö’ P=ÚHõ=Î ∂ź^Œ#∞
„"åÜ«∞QÍ ~°ÑÚ¨¶ <å^ä∞Œ _»∞ ã¨O㨯 $`«OÖ’ Éè~í `° « ã¨O„QÆÇ¨ xfl, `≥Å∞QÆ∞Ö’
~°Ñ¶¨Ú<å^äŒ ~å=∂Ü«∞}O, "åb‡H˜ K«i„`«, #ÅK«i„`«Å∞ „"åâß_»∞.
qtëêì^≥·fiu Ü≥ÿ∞<å Ѩ~°=∞`« ã¨Ç¨Ï#O áê\˜OKå_»∞ ~åÜ«∞Å∞.
~°ÑÚ¨¶ <å^ä∞Œ _»∞ â‹=· "≥+· =‚¨ ã¨=∞#fiÜ«∞O`À ѨiáêeOKå_»∞. ~åÜ«∞Å∞
ã¨Ow`« HõàÏaè=∂x, áÈ+¨‰õΩ_»∞ HÍQÍ, ~°Ñ¶¨Ú<å^äŒ~åÜ«∞Å∞
ã¨Ow`«A˝_»∞, ~°Ñ¶¨Ú<å^äŒ "Õ∞à◊#∞ ã¨$+≤ìOz#"å_»∞. ~åÜ«∞Å
P™ê÷#OÖ’ Hõ=~Ú„`«∞Å∞ ÖË~°∞. HÍx, ~°Ñ¶¨Ú<å^äŒ∞x P™ê÷#OÖ’
`≥Å∞QÆ∞ ã¨O㨯 $`åÅÖ’ Hõ=~Ú„`«∞Å∞<åfl~°∞.
Z) ~å=∞Éèí„^•O| : D"≥∞ ~°Ñ¶¨Ú<å^äŒ<åÜ«∞‰õΩx
Ѩ@ì=∞Ç≤Ï+≤. ~°Ñ¶¨Ú<å^äŒ<åÜ«∞HÍÉèí∞º^Œ=∞<Õ ã¨O㨯$`« HÍ"åºxfl
~°zOzOk. P"≥∞ `≥Å∞QÆ∞Ö’ ‰õÄ_® Q˘Ñ¨Ê q^Œ∞+‘=∞}˜. K≥OQÆÅfiHÍà◊
Hõq t+¨µº~åÅ∞. HÍx P"≥∞ `≥Å∞QÆ∞ Hõ$`«∞Å∞ Ug ÅaèOK«ÖË^Œ∞.
a) =∞^è∞Œ ~°"å}˜ : ~°ÑÚ¨¶ <å^ä<Œ åÜ«∞‰õΩ_»∞ `≥Å∞QÆ∞Ö’ „"åã≤#
~°Ñ¶¨Ú<å^äŒ ~å=∂Ü«∞}Ïxfl D"≥∞ ~å=∂Ü«∞} ™ê~° HÍ=ºuÅHõO
J<Õ ¿Ñ~°∞`À ã¨O㨯$`«OÖ’xH˜ J#∞=kOzOk. Wk =Ú„k`«O.
D"≥∞ Jã¨Å∞ ¿Ñ~°∞ â◊√Hõ"å}˜. =∞^èŒ∞~°"å}˜ J<Õk a~°∞^Œ∞QÍ
=zÛOk. D"≥∞ ã¨O㨯 $`«OÖ’ „"åã≤# ‰õΩ=∂~° ã¨OÉèí=, <≥·+¨^èŒ
HÍ"åºÅ∞ ÅaèOK«ÖË^Œ∞.
~°Ñ¶¨Ú<å^äŒ <åÜ«∞‰õΩx ~°K«#Å∞
áêi*Ï`åѨÇϨ ~°}=Ú – `≥Å∞QÆ∞Ö’ Pâ◊√ „Ѩ|O^èOŒ . P~°∞
QÆO@ÅÖ’ x~åѶ¨∂@OQÍ K≥ѨÊ|_çOk. D HÍ=ºO q#fl `«~åfi`«
~°Ñ¶¨Ú<å^äŒ<åÜ«∞‰õΩx `«O„_ç JK«∞º`«Ñ¨Ê <åÜ«∞‰õΩ_»∞ ‰õΩ=∂~°∞xH˜
Hõ#HÍaè¿+HõO KÕâß_»∞.
Platinum Platform
QÆ*ËO„^Œ"≥∂Hõ∆=Ú, ~°∞H˜‡}© Hõ$+¨‚ q"åǨÏ=Ú, *Ï#H©
Ѩi}Ü«∞=Ú – D =¸_»∞ Ü«∞Hõ∆QÍ# „Ѩ„H˜Ü«∞Ö’ „"åÜ«∞|_ç#q.
JK«∞º`åÉèí∞º^ŒÜ«∞=Ú – `«# `«O„_ç JK«∞º`«Ñ¨Ê <åÜ«∞‰õΩx =ºH˜Î`«fi
ѨiáêÅ<å ^ŒHõ∆`«Å#∞ =i‚Oz# kfiѨ^ŒHÍ=ºO. ^ŒH˜∆}^ÕjÜ«∂O„^èŒ
"åV‡Ü«∞OÖ’ JÉèí∞º^ŒÜ«∞ HÍ"åºÅ‰õΩ NHÍ~°O K«∞\˜ì# HÍ=ºO.
^Œ∞~°^Œ$+¨ì=âß`«∞ÎQÍ ÃÑ· S^Œ∞ Hõ$`«∞Å∞ WѨC_»∞ ÅaèOK«_»O ÖË^Œ∞.
ÅÉèíº=∞ø`«∞#fl Hõ$`«∞Ö’¡ "åb‡H˜K«i„`« – 3 Pâßfi™êÅ
„Ѩ|O^èŒO. P@q‰õΩ_≥· J_»q ^˘OQÆQÍ L#fl "åb‡H˜, =∞ǨÏi¬QÍ
=∂i ~å=∂Ü«∞} ~°K«# KÕã≤# =$`åÎO`åÎxfl =i‚Oz# HÍ=ºO.
f~°÷Ü«∂„`å q∞+¨`À ^ŒH˜∆} ÉèÏ~°`«^Õâ◊OÖ’x ѨÙ}ºˆH∆„`åÅ∞
=i‚OK«|_ç<å~Ú. â‹·e =∞$^Œ∞=∞^èŒ∞~°"≥∞ÿ#k. "åb‡H˜ "≥·~åQͺxfl
~°Ñ¶¨Ú<å^äŒ <åÜ«∞‰õΩ_»∞ z„uOz# f~°∞ „Ѩâ◊Oã¨hÜ«∞O. D
ã¨O™ê~°"≥ÚHõ "åQÆ∞Hõ>ˇì =ÅѨ٠J<Õ ÉèÏ"åxfl Hõq, "åb‡H˜ ^•fi~å
WÖÏ K≥Ñ≤ÊOKå_»∞.
HõII ã¨uÜ≥∞=fi~°∞? ã¨∞`«∞_≥=fi~°∞?
Ç≤Ï`«∞Öˇ"åfiˆ~\˜=é^Œ <≥O^Õ<˘HõKÀ
[`«QÆ∂_ç# HÍ+¨ªO|∞Å
QÆu xOK«∞Hõ QÆ∂_ç, qzÛ Hõ^Œ∞Å∞^Œ∞~°=Ö<£
HõII g∞Ô~=fi~°∞? "Õ∞"≥∞=fi~°∞?
<Õ~°=ÚÖˇOK«Hõ K«#∞O_»∞ xÅ∞=HõÜ≥∞@ˆH
N~°Ñ¶¨ÚѨuÜÕ∞ <å‰õΩ #
HÍ~°}|O^èŒ∞O_»∞, QÆ∞~°∞O_»∞ QÆ}∞uOѨOQÆ<£
(2–147, 149)
~Ô O_»∞ Ѩ^•ºÅ#∞ „Ѩâßfl~°H÷ ÍÅ`À „áê~°OaèOK«_O» , "≥Ú^Œ\˜
Ѩ ^ Œ º O ÅѶ ¨ Ú =ÙÅ`À JO`« O KÕ Ü « ∞ _» O , Ô ~ O_» = Ѩ ^ Œ º O
Ѩ Ó ~å‚ # ∞™êfi~åÅ`À Ѩ Ó iÎ K Õ Ü « ∞ _» O – 㨠O Ѩ Ó ~° ‚ " ≥ ∞ ÿ #
ÉèíQÆ=`«`«ÎfiQÆ∞~°∞^Œ~°≈#O J~Ú# `«~åfi`« ã¨O™ê~°O ÅѶ¨Ú=ÙQÍ
Hõ#|_ç# f~°∞#∞ â‹b· q<åºã¨OKÕ`« ™êkèOK«_O» Q˘Ñ¨Ê ~°K<« åtÅÊO.
~°Ñ¶¨Ú<å^äŒ ~å=∂Ü«∞}O : ~å=∂Ü«∞}O ã¨OѨÓ~°‚OQÍ
„"åã≤#@∞¡ K≥Ñʨ |_çOk HÍx "≥Ú^Œ\˜ <åÅ∞QÆ∞ Pâßfi™êÅ∞ =∂„`«"∞Õ
ÅÉèíºO. <åÅæ= Pâßfiã¨OÖ’ âıfi`«nfiѨ =~°‚# =~°‰õΩ#flk.
^˘iH˜#O`«Ö’ ~°K«# Ѩije¿ãÎ ~°Ñ¶¨Ú<å^äŒ∞x â‹·e ~°=∞}©Ü«∞OQÍ
L#flk.
#ÅK«i„`« : D kfiѨ^ŒHÍ=ºO Zxq∞k Pâßfi™êÅ∞
HõÅk. =∞ǨÉèÏ~°`«OÖ’x #Å^Œ=∞Ü«∞O`«∞Å K«i„`«#∞ =i‚OKÕ
â◊$OQÍ~° HÍ=ºO. ~°Ñ¶¨Ú<å^äŒ <åÜ«∞‰õΩ_»∞ ##flÜ«∞ ÉèÏ~°`« ~°K«#<Õ
HÍHõ NǨÏ~°∞¬x <≥+· ^¨ •è xfl J#∞=kOz# N<å^ä∞Œ x â◊$OQÍ~°<+·≥ ^¨ •è xfl
‰õÄ_® ѨiQÆ}#Ö’x fã¨∞‰õΩ<åfl_»∞. ##flÜ«∞ N<å^äŒ∞Å „ѨÉèÏ=O
~°K«#ÃÑ· Hõ#|_»∞`«∞Ok. `≥Å∞QÆ∞Ö’ #ÅK«~°„`«#∞ `˘e™êiQÍ
HÍ=ºOQÍ „"åã≤# Hõq ~°Ñ¶¨Ú<å^äŒ <åÜ«∞‰õΩ_Õ. `«~åfiu Hõ=ÙÖˇO^Œ~À
nxfl J#∞ã¨iOKå~°∞. D HÍ=ºO KåÖÏHÍÅO J=Ú„k`«"≥∞ÿ#
29
LO_Õk. _®II ~å=∂ѨO`«∞Å ÅH©∆ ‡HÍ"Õ∞â◊fi~°~å=Ù "≥Ú^Œ\˜™êiQÍ
nxfl Ѩi+¨¯iOz Ô~O_»∞ „Ѩ`«∞Å`À áÈeÛ PO„^茄Ѩ^Õâò „ѨÉèí∞`«fi
„áêK« º ed`« Éè Ï O_®QÍ~° O (HÍH˜ < å_» ) ^•fi~å 1981Ö’
=Ú„kOz<å~°∞. D Ѩi+¨¯~°}Ö’#∞, =Ú„^Œ}Ö’#∞ J<ÕHõ Ö’áêÅ∞
LO_»_O» =Å# PKå~°º =∞^Œ∂~Ì ∞° ã¨∞ÉσÔ~_ç¤ QÍ~°∞ u~°∞Ѩu ã¨g∞Ѩ
„QÍ=∞OÖ’ ^˘iH˜# XHõ ã¨OѨÓ~°‚ „Ѩu`À áÈeÛ Ñ¨i+¨¯iOz
1988Ö’ =∞~°Å „ѨHõ\˜Oz<å~°∞.
â◊$OQÍ~° ™êq„u : „áê~°OÉèÏO`«=ÚÅ∞ ÖËx D HÍ=ºO
~°ÑÚ¨¶ <å^ä∞Œ x ~°K#« QÍ KåÖÏ=∞Ok „"åâß~°∞, HÍx, ã¨OѨÓ~°‚ „QÆO^äOŒ
Åaè O KÕ = ~° ‰ õ Ω x~° ‚ ~ ÚOK« _ ®xH˜ gÅ∞HÍ^Œ ∞ . `≥ Å ∞QÆ ∞ Ö’x
~å[Hõq„`«Ü∞« OÖ’ ~°ÑÚ¨¶ <å^äŒ <åÜ«∞‰õΩ_»∞ =¸_»="å_»∞. #<≥flKÀ_»∞_»∞
"≥Ú^Œ\˜ ~å[Hõq. NHõ$+¨‚^Õ=~åÜ«∞Å∞ Ô~O_»= ~å[Hõq.
~°Ñ¶¨Ú<å^äŒ <åÜ«∞‰õΩx P™ê÷# Hõ=ÙÅ∞, `«k`«~°∞Å∞ :
KÕ=∞‰õÄ~° "≥OHõ@Hõq ~°Ñ¶¨Ú<å^äŒ<åÜ«∞‰õΩx P™ê÷#Hõ=ÙÅÖ’ ~°`«flO
=O\˜ " å_» ∞ . DÜ« ∞ # Ô ~ O_» ∞ „Ѩ | O^è • Å∞ „"åâß_» ∞ . (1)
q[Ü«∞qÖÏã¨=Ú, (2) ™ê~°OQÆ^èŒ~° K«i„`«. ~°Ñ¶¨Ú<å^äŒ <åÜ«∞‰õΩx
ã¨Éèí ¿Ñ~°∞ q[Ü«∞Éèí=#ã¨Éèí HÍ=_»OKÕ`« ~°Ñ¶¨Ú<å^äŒ <åÜ«∞‰õΩ_»∞
q[Ü« Ú _» < Õ ¿Ñ~° ∞ QÆ Å J~° ∞ ˚ # ∞x =ÖË q[Ü« ∞ Ѩ ~ ° O Ѩ ~ ° Å ∞
™êkèOK«_»OKÕ`« HõqѨO_ç`« áÈ+¨‰õΩ_≥·# `«# ~åA#∞ J~°∞˚#∞xH˜
JÉèË^Œ„ѨuѨuÎQÍ ÉèÏqOz KÕ=∞‰õÄ~° "ÕOHõ@Hõq q[Ü«∞qÖÏã¨=Ú
J<Õ <å=∞Hõ~°}O`À J~°∞˚#∞_»∞ =ÚQÆ∞æ~°∞ Hõ#ºÅ#∞ q"åǨÏ=∂_ç#
=$`åÎO`åxfl q[Ü«∞qÖÏã¨OÖ’ =i‚OKå_»∞.
=∞ǨÉèÏ~°`«O PkѨ~°fiO #∞O_ç =¸ÅHõ^äŒ#∞ „QÆÇ≤ÏOz
##flÜ«∞ â‹·ex H˘O`«=~°‰õΩ áê\˜ã¨∂Î „ѨuѨ^Œº K«=∞`«¯ $uQÍ
~° z Oz# â◊ $ OQÍ~° „Ѩ É O^è Œ " Õ ∞ q[Ü« ∞ qÖÏ㨠O . nxÃÑ·
`åÑ‘^èŒ~å‡~å=ÙQÍ~°∞ ǨÏ$^ŒÜ≥∂ÖÏ¡ã≤h "åºMϺ#O |Ǩïã¨Oâ◊Ü«∞
qKÕÛù^ŒOQÍ, |Ǩïà◊ ™êfi~°ã¨º Éèíi`«OQÍ ™êyOk. =∞K«∞Û‰õΩ Ô~O_»∞
Ѩ^•ºÅ∞ K«∂^•ÌO.
`«#‰õΩOQ“ye ~¸ "˘HõѨC_»∞#∞ <å^ä•! h Hõ~°ã¨Ê~°≈#O
|∞# yeæO`«Öˇ Ü«∞OK«∞ñ |k‡x Hõ~åOÉè’[=Ú‡#<£ =∞O^Œ=∞O
^Œ #@^•fiÜ«Ú K«Å^ŒÌàÏOQÆ∞à◊√Å∞ Hõ#Ê@ìOQÆ #"≥fiÅ∞æ ~å
Ü«∞x '~å~å— Ü«∞x Ñ≤ÖˇÛ <å^ŒÔQ kfiˆ~á¶ê^ŒºO`« n~°…^èŒfi#∞Öò
(1–139)
LII z`«ÎAñ_»eæ`«∂ѨÙ"≥Ú#KÕã≤#ñ *ËÜ«∞QÆx=Ú‡, ÃÑ· ^èŒfi[O
ɡuÎ# <≥`«Îx=Ú‡, =z~ÚOK≥^Œ QÆeæ# =∂@ QÆ\˜ìQÍ
#`«Î~°àÏÜ«∞`ÕHõ∆} Hõ\ÏHõ∆ qÖÏ㨠~°ã¨„Ѩ"åǨÏ=ÚÖò
‰õΩ`«∞ÎHõ|O\˜ `å=∞~°Å‰õΩ<£, `«Å=Ú#¯Å∞ QÆO_»∞g∞ʼnõΩ<£
(3–15)
W@∞=O\˜ ~°ã¨=`«Î~° Ѩ^Œº~°K«#‰õΩ KÕ=∞‰õÄ~° ÃÑ\˜ì#k
¿Ñ~°∞. '¿Ñ~°∞Ö’<Õ #ã¨. Hõq`«fiO Ѩ㨗, 'KÕ=∞‰õÄ~° =∞Oz áêHÍ#
Ѩ_çOk— J<Õ ÃÑ^ŒÌÅ =∂@Å∞ J#fi~°÷=∞x K≥ѨÊHõ `«Ñ¨Ê^Œ∞.
30
™ê~°OQÆ^èŒ~° K«i„`« :– #=<å^äŒ∞ÅÖ’ XHõ_≥·# KÒ~°Oy
ã≤^Œ∞úx Hõ^äŒÜÕ∞ ™ê~°OQÆ^èŒ~°∞xHõ^äŒ. <å^äŒÑ¨O^䕉õΩ K≥Ok# D
Hõ^ä•=ã¨∞Î=Ù L`«Î~° ÉèÏ~°`«^Õâ◊O #∞O_ç PO„^èŒ ^ÕâßxH˜ =zÛOk.
D Hõ^ä• =ã¨∞Î=Ù#∞ ã‘fiHõiOz, „H©.â◊.1450Ö’ Q“~°# #=<å^äŒ
K«i„`«QÍ „"åâß_»∞. Jk kfiѨ^Œ HÍ=ºO. HÍx KÒ~°Oy ã≤^Œ∞úx
ѨÓ~åfi„â◊=∞ rq`åxfl „QÆÇ≤ÏOz =¸_»∞ Pâßfi™êŠѨ^ŒºHÍ=ºOQÍ
„"åâß_»∞ KÕ=∞‰õÄ~° "≥OHõ@Hõq. DHÍ=º tÖÏÊxH˜ "≥∂AѨ_ç
"Õ^ŒO "≥OHõ\~åÜ«∞âߢã≤Î XHõ "åºMϺ#O „"åÜ«∞QÍ, P "åºYº
ã¨iQÍÖË^xŒ náêÅ Ñ≤KÛ« Ü«∞ºâߢãQÎ≤ Í~°∞ l`«HÍt J<Õ¿Ñ~°∞`À K«H¯õ x
"åºYº „"åâß~°∞.
Hõ$ëê‚^èŒfii : <≥·+¨^èŒ áêi*ÏfÜ«∞=∞<Õ ^Œfiºi÷ HÍ"åºxfl
„"åã≤#"å_»∞ Hõ$ëê‚^èŒfii. D HÍ=ºOÖ’ #Å∞x Hõ^äŒ, Hõ$+¨µ‚x Hõ^äŒ.
„Ѩu Ѩ^ŒºOÖ’ J#fi~ÚOKÕq^èŒOQÍ âı¡+¨`À „"åÜ«∞|_çOk.
^ŒH}∆˜ ^ÕjÜ«∂O„^èŒ "åV‡Ü«∞OÖ’ D ^Œfii÷HÍ=º"≥ÚHõ „Ѩ`ºÕ Hõ „Ѩ„H˜Ü∞« QÍ
ѨiQÆ}˜OKåe. Wk J=Ú„k`«OQÍ `«O*Ï=Ó~°∞ „QÆO^ä•ÅÜ«∞OÖ’
=ÙOk.
gˆ~ QÍHõ ~°Ñ¶¨Ú<å^äŒ <åÜ«∞‰õΩx P™ê÷<åxH˜ =zÛ# Hõq
ѨO_ç`« HõàÏHÍ~°∞Ö’¡ "åˆQæÜ«∞ HÍ~°∞Ö’¡ ˆH∆„`«Ü«∞º, Hõq KÒ_»Ñ¨Ê
¿Ñ~˘¯#^Œy#"å~°∞.
HõOII <Õ~°∞`«∞#x =∂\Ï_»QÆ
"åi[Éèí=Ù #O`«"åx =â◊=∂! `«O*Ï
=Ói ~°Ñ¶¨∞<å^äŒ<åÜ«∞x
QÍi ã¨Éèí<£ QÆ∞O^Œ=~°Ñ¨Ù Hõq KÒ_»áêÊ!
ˆH∆„`«Ü«∞º K≥Ñ≤Ê# HõO^ŒÑ¨^ŒºO ‰õÄ_® qâı+¨„áêK«∞~åºxfl
á⁄OkO^Õ.
HõOII `«=Ú^•"≥∞ =`«∞Î ~°~°∞÷Å∞
„Hõ=∞"≥∞é˜y# ^•`«Hõ_»‰õΩ ~°=∞‡<åfl~å
Hõ=∞ÅO|∞Å∞#flKÀ\˜H˜
„Éèí=∞~°O|∞Å #K«∞º`ÕO„^Œ ~°Ñ¶¨Ú<å^äŒ#$áê!
q[Ü«∞~åѶ¨∞= <åÜ«∞‰õΩ_»∞
~° Ñ ¶ ¨ Ú <å^ä Œ < åÜ« ∞ ‰õ Ω x Ѩ Ù „`« ~ ° ` « fl "Õ ∞ q[Ü« ∞ ~åѶ ¨ ∞ =
<åÜ«∞‰õΩ_»∞. W`«_»∞ `«O„_ç `«~åfi`« `«O*Ï=Ó~°∞#∞ „H©.â◊.1633
#∞O_ç 1673 =~°‰õΩ ѨiáêeOKå_»∞. `«O*Ï=Ó~°∞<Õe# `≥Å∞QÆ∞
~åAÖÖ’ W`«_Õ z@ìz=i "å_»∞. DÜ«∞# `«~åfi`« =∞Ǩ~å¢+¨ì
„ѨÉ∞íè =ÙÅ∞ `«O*Ï=Ó~°∞#∞ ѨiáêeOKå~°∞. W`«_∞» `«O„_ç=Å¡<Õ Hõq
Ѩ O _ç ` « áÈ+¨ ‰ õ Ω _» ∞ , `« O „_ç H õ O >Ë ™êÇ≤ Ï `« º Hõ à ÏáÈ+¨ } Ö’
=ÚO^Œ_»∞QÆ∞"Õã≤ P™ê÷#OÖ’ Éèí~°`«<å@ºâߢã¨ÎOÖ’ „Ѩg}∞Öˇ·#
Hõq~Ú„`«∞Å#∞ áÈ+≤Oz, „áÈ`«ûÇ≤ÏOKå_»∞. q[Ü«∞~åѶ∞¨ = <åÜ«∞‰õΩx
P™ê÷# HõqÜ≥ÿ∞# K≥OQÆÅfi HÍà◊Hõq `«# ~å[QÀáêÅ qÖÏã¨OÖ’
q[Ü«∞~åѶ∞¨ =Ùx ™êÇ≤Ï`«º HõàÏáÈ+¨}#∞ H˘Å∞=Ù‰õÄ\Ïxfl ã¨=∞„QÆOQÍ
=i‚OzÜ«Ú<åfl_»∞. `«O„_çÜ∞ÿ≥ # ~°ÑÚ¨¶ <å^ä<Œ åÜ«∞‰õΩx x"åã¨É=íè <åxH˜
WOk~å =∞Ok~°=∞x, ™êÇ≤Ï`«º ã¨ÉèÏ Éèí=<åxH˜ q[Ü«∞Éèí=# ã¨Éèí
Platinum Platform
Jx ¿Ñ~°∞O_»QÍ, q[Ü«∞~åѶ¨∞= <åÜ«∞‰õΩx x"å㨠Éèí=<åxH˜
q[Ü«∞~åѶ¨∞= xÅÜ«∞=∞x P™ê÷# =∞O_»áêxH˜ âß~°^•^èŒfi[=∞x
¿Ñ~°∞. NHõ$+¨^‚ =Õ ~åÜ«∞Å =∞ÅÜ«∞‰õÄ@„áê™ê^Œ=Ú x"åã¨É=íè <åxH˜
¿Ñ~°∞. Éèí∞=# q[Ü«∞=∞<Õk ã¨ÉèÏ Éèí=<åxH˜ ¿Ñ~°∞.
q[Ü«∞~åѶ¨∞= <åÜ«∞‰õΩ_˘Hõ¯_Õ K«ÔH¯~° =Öˇ, *ÏuѨÙëêÊÅ
ã¨∞"åã¨#`À =∞ÅÜ«∞=∂~°∞`«O =Öˇ Ǩ~ÚQÍ K«O„^Œ∞x=Öˇ K«Å¡x
j`«Å"≥∞ÿ# ã¨Ê~°≈`À "≥∞ÿ=∞iÑ≤OKÕ Hõq`«fiO K≥ѨÊQÆÅ"å_»∞. DÜ«∞#
HÍeH˜ ^èŒiOz# QÆO_»ÃÑO_Õ~åxH˜ ™êÇ≤Ï`«º~åÜ«∞ ÃÑO_®~°=∞x
¿Ñ~°∞. Jk PÜ«∞# ™êÇ≤Ï`«º „Ѩ`º« ~°∞Å÷ [~ÚOz# ^•xH˜ ã¨∂K«HOõ .
™ê=∂#ºOQÍ ~åAÅ∞ â◊„`«∞[Ü«∞ã¨∂K«HõOQÍ ^èŒiOKÕ^•xx
q[Ü«∞~åѶ¨∞=Ù_»∞ ™êÇ≤Ï`«º q[Ü«∞ˆH`«#"≥∞ÿ# âß~°^• ^èŒfi*Ïxfl
ZQÆ∞~°"Õã≤# ^•xH˜ ã¨∂K«HõOQÍ ^èŒiOK«_»O qâı+¨O.
`≥Å∞QÆ∞™êÇ≤Ï`«ºK«i„`«Ö’ U~åA‰õÄ_® ã¨ÉèÏÉèí=#OÖ’#∞
™êÇ≤Ï`«º^èfiŒ [O, ™êÇ≤Ï`«º QÆO_»ÃÑO_Õ~åxfl ^èiŒ Oz#"å~°∞ÖË~∞° . XHõ¯
q[Ü«∞~åѶ∞¨ =<åÜ«∞‰õΩ_»∞ `«Ñʨ . NHõ$+¨^‚ =Õ ~åÜ«∞Å∞ QÆO_»ÃÑO_Õ~åxfl
`å#∞ ^èŒiOK«ÖË^Œ∞ =∞i, PO„^èŒ Hõq`å Ñ≤`å=∞Ǩï_≥·# JÅ¡™êx
ÃÑ^ŒÌ# XHõ¯_Õ ^•xH˜ `«y#"å_»x ã¨fiÜ«∞OQÍ PÜ«∞# HÍeH˜
JÅOHõiOѨ*Ëâß_»∞. q[Ü«∞~åѶ¨∞= <åÜ«∞‰õΩx K«~°ºÅ∞ ™êÇ≤Ï`«º
K«i„`«Ö’<Õ qÅHõ∆}"≥∞ÿ# =x K≥ѨÊ#Hõ¯~°ÖË^Œ∞.
<å@ºHõàÏáÈ+¨} – q[Ü«∞~åѶ¨∞= <åÜ«∞‰õΩ_»∞
q[Ü« ∞ ~åѶ ¨ ∞ = P™ê÷ # OÖ’ <å@ºHõ à ◊ ‰ õ Ω ÃÑ^Œ Ì Ñ ‘ @
"ÕÜ«∞|_çOk. „Ѩ^è•# ~å[#~°ÎH˜ K«O„^Œˆ~Y. P"≥∞ `«`«∂Ê~°fiO
q[Ü« ∞ #QÆ ~ åxfl áêeOz# "≥ O Hõ @ Ѩ u ~åÜ« ∞ Å
(„H©.â◊.1584–1616) P™ê÷# #~°ÎH˜. P"≥∞ÔH<Àfl a~°∞^Œ∞Å∞<åfl~Ú.
a~°∞^Œ∞QÆ^ŒºÅ`À, #@∞ì=Hõ`≥ÎÅ`À P"≥∞ ã¨ÉèÏÉèí=#„Ѩ"Õâ◊O KÕ¿ãk.
~å[QÀáêÅ qÖÏã¨OÖ’ K≥OQÆÅfiHÍà◊Hõq <åÅ∞QÆ∞
Pâßfi™êÅÖ’ K«O„^Œˆ~Y ~åAÔHO`«\˜ „Ñ≤Ü«Ú~åÖ’ `≥eáê_»∞.
Pâßfiã¨O 1 =Ú^Œ∞Ì K«O„^Œˆ~MÏHÍO`«∞_»∞
Pâßfiã¨O 2 =Ú^Œ∞Ì K«O„^Œˆ~MÏ<å^äŒ∞_»∞
Pâßfiã¨O 3 =Ú^Œ∞Ì K«O„^Œˆ~MÏ=∞^Œ#∞_»∞
Pâßfiã¨O 4 N=Ú^Œ∞Ì K«O„^Œˆ~MÏ„¿Ñ=∞¿ã÷=∂aè~å=Ú_»∞
H˘O_»g\˜ ~Ô _ç~¤ åAÅÖ’ H˘=∞~°yiÔ~_ç¤ Å‰õΩ=∞ <å@ºOÖ’
b#∞_≥· Hõ~°∂Ê~° =ã¨O`«~åÜ«∞Å<Õ a~°∞^ŒO`À „ѨHÍtOz#@∞¡QÍ,
ʼnõΩ=∞#∞ âßã¨<åÅÖ’ „Ñ≤Ü«∂ã¨^Œ$j „Ñ≤Ü«∂ Jx ѨiK«Ü«∞O
KÕ Ü « ∞ |_ç # @∞¡ Q Í `« O *Ï=Ó~° ∞ q[Ü« ∞ ~åѶ ¨ ∞ =<åÜ« ∞ ‰õ Ω _» ∞
K«O„^Œˆ~MÏ„Ñ≤Ü«Ú_»∞ HÍ=_»OÖ’ Pâ◊Û~°ºOÖË^Œ∞. K«O„^Œˆ~Y`Àáê@∞
<å@ºOÖ’ áêÖÁæ<Õ <å@ºHõ`ÅÎ≥ ¿Ñ~°∞¡ WÖÏ=Ù<åfl~Ú. 1) ~°∂Ѩ=u,
2) K«OѨHõ=e¡, 3) =¸iÎ, 4) HÀ=∞Å=e¡, 5) Ö’Hõ<å~ÚHõ, 6)
â◊tˆ~Y, 7) ~°`«flyi, 8) ÉèÏw~°kä g~°∞ „Hõ=∞OQÍ KÒѨ^Œ, â◊|Ì
zO`å=∞}˜, [H˜¯}˜, H˘~°q, #=Ѩ^,Œ ^Õt, kfiѨ^,Œ ¿Ñ~°}˜ #$`åºÅ∞
KÕ¿ã"å~°∞.
q[Ü«∞~åѶ¨∞=Ùx ã¨Ow`« áÈ+¨}. ^Õt, =∂~°æ ã¨Ow`«
Ѩ^Œú`«∞Å∞ Ô~O_çO\˜h q[Ü«∞~åѶ¨∞= <åÜ«∞‰õΩ_»∞ áÈ+≤OKå_»∞.
Platinum Platform
^ÕtѨ^ŒúuÖ’ ¢ã‘ÎÅ∞ g}, H˜<≥fl~°, =ÚYg}, Ñ≤Å¡#„QÀq, `«O|∂~°,
ã¨fi~°=∞O_»Å ~å=} ǨÏã¨Î, L_»∞Hõ¯, ^ŒO_≥, K≥OQÆ∞ "≥Ú^ŒÖˇ·#
"å^•ºÅ∞ "å~ÚOK«QÍ H˘O^Œ~°∞ ¢ã‘ÎÅ∞ *Ï#Ѩ^Œ ã¨Ow`« ÉÏ}©Å#∞
PÖÏÑ≤OKÕ"å~°∞. kfiѨ^ŒÅ∞ áê_Õ"å~°∞ H˘O^ŒÔ~·`Õ Ü«∞Hõ∆QÍ#
ã¨Ow`åxfl `«Åãπ*’Å, ã¨∞"åfiÅ, ^èŒ=à◊Å∞, UÅÅ∞ H˘O^Œ~°∞
áê_Õ"å~°∞. =∂~°æ ã¨Ow`« Ѩ^ŒúuÖ’ QÆ=∞Hõ=Ú, ™ê÷~Ú, ~åQÆ=Ú,
„Ѩ|O^èŒ=Ú QÍ#O KÕ¿ã"å~°∞.
q[Ü«∞~åѶ¨∞= <åÜ«∞‰õΩx Hõ$`«∞Å∞
Ü«∞Hõ∆QÍ# <å@Hõ=ÚÅ∞ : 1) K≥OQÆ=∞Å=b¡Ñ¨i}Ü«∞=Ú,
2) ^Œ H ˜ ∆ } ^•fi~° H õ 㨠÷ Å =~° ‚ # =Ú, 3)^è Œ < åaè ~ å=∞=Ú, 4)
QÀ=~°ú<À^Œú~°}=Ú, 5) *Ï#H© HõÖϺ}=Ú, 6) HõO㨠q[Ü«∞=Ú,
7) HÍmÜ«∞=∞~°#Ì =Ú, 8) Hõ$+¨q‚ ÖÏã¨=Ú, 9) "≥∂Ç≤Ïh qÖÏã¨=Ú,
10) „Ѩ}Ü«∞HõÅǨÏ=Ú, 11) áêi*Ï`åѨǨÏ~°}=Ú, 12)
ѨÓ`«<åǨÏ~°}=Ú, 13) „ѨǨ¡^ŒK«i„`«, 14) ~°f=∞#‡^äŒqÖÏã¨=Ú,
15) ~å^è• =∂^èŒ==Ú, 16) ~å㨄H©_® #=h`«KÀ~°=Ú, 17)
~°Ñ¶¨Ú<å^ä•Éèí∞º^ŒÜ«∞=Ú, 18) ~å[QÀáêÅ qÖÏã¨=Ú, 19)
~° ∞ H˜ ‡ }© H õ Ö Ïº}=Ú, 20) 㨠= Ú„^Œ =∞^è Œ # =Ú, 21)
ã¨`º« ÉèÏ=∂q"åǨÏ=Ú, 22) LëêѨi}Ü«∞=Ú, 23) q„Ѩ<å~åÜ«∞}
K«i„`«.
kfiѨ^ŒHÍ"åºÅ∞ : 1) áê^Œ∞HÍã¨Ç¨Ï„ã¨=Ú ("Õ^•O`«
^Õt‰õΩÅ ã¨O㨯$`«Hõ$uH˜ `≥Å∞QÆ∞ kfiѨ^Œ), 2) QÀÑ≤HÍ w`«Å∞, 3)
„Éè=í ∞~°w`«Å∞ (ÉèÏQÆ=`«O #∞O_ç ~°∂áêO`«sHõ~}° =Ú), 4) "≥∂Ç≤Ïh
qÖÏã¨=Ú, 5)~°Ñ¶¨Ú<å^äŒ<åÜ«∞HÍÉèí∞º^ŒÜ«∞=Ú (~°Ñ¶¨Ú<å^èŒ~åÜ«∞Å
rq`«K«i„`« – 910 kfi^ŒÑ¨Å∞ =¸_»= Pâßfiã¨O ã¨QÆOÖ’
PyáÈ~Ú#k).
~°QÆ_»Å∞ : Ѷ¨Å∞æ}À`«û= ~°QÆ_».
^ŒO_»Hõ=ÚÅ∞ : ~å[QÀáêÅ ^ŒO_»Hõ=Ú
P™ê÷# Hõ=ÙÅ∞ : 1) K≥OQÆÅfi HÍà◊Hqõ , 2) HÀ<Õ\˜ nH˜`∆ «
K«O„^Œ∞_»∞, 3) ѨÙ~°∞ëÈ`«Î=∞ nH˜∆`«∞Å∞, 4) HÍ=∞~°ã¨∞ "≥OHõ@Ѩu
™È=∞Ü«∂l
Hõ=~Ú„`«∞Å∞ : 1) ~°OQÍ[=∞‡, 2) Hõ$ëê‚r, 3) bÖÏ=u.
K≥OQÆÅfiHÍà◊Hõq :
W`«_»∞ `«O*Ï=Ói q[Ü«∞~åѶ¨∞= <åÜ«∞‰õΩx P™ê÷#
HõqQÍ Q˘Ñ¨Ê ã¨=∂‡<åÅ∞ á⁄Ok#"å_»∞. W`«_∞» áêHõ<å\˜ xÜ≥∂y
„ÉÏǨχ}∞_»∞. N=`«û QÀ„`«∞_»∞. Hõ$+¨‚=∂O| "≥OHõ@Ü«∞º W`«x
`«e^¡ OŒ „_»∞Å∞. ™êÇ≤Ï`«º HõàωõΩâ◊Å∞_»∞QÍ DÜ«∞#‰õΩ Åe`ÀH˜ÉÎ Ïè ~°q
J<Õ a~°∞^Œ∞`À Ñ≤Å∞=|_®¤_»∞. NHÍà◊ǨÏã‘Îâ◊fi~°™êfiq∞ Éèí‰õΩÎ_»∞.
~°Ñ∞¨¶ <å^ä<Œ åÜ«∞‰õΩx ÉèÏ~°º ~å=∞Éè„í ^•O| K≥OQÆÅfiHÍà◊Hqõ t+¨µº~åÅ∞.
P"≥∞ ã¨O㨯$`åO„^è•ÅÖ’ Q˘Ñ¨Ê q^Œ∞+‘=∞}˜. HÍà◊Hõq ~°K«#QÍ
~å[QÀáêÅ qÖÏã¨"≥ÚHõ¯>Ë ÅaèOz#k. Wk S^Œ∞ Pâßfi™êÅ
„Ѩ|O^ŒO. Wk `«O*Ï=Ó~°∞ ã¨g∞ѨOÖ’ ^ŒH}∆˜ ^•fi~°HQõ Í Ñ≤Å∞Ѩ|_Õ
=∞<åfl~°∞ QÆ∞_ç =∞Ǩ`出xfl =iflOKÕk. Wk S^Œ= Pâßfiã¨OÖ’x
q+¨Ü«∞OHÍQÍ `«H˜¯# "≥Ú^Œ\˜ <åÅ∞æ Pâßfi™êÅÖ’ NHõ$+¨µ‚_»∞
31
J+¨=ì ∞Ç≤Ï+¨µÅ`À KÕã#≤ â◊$OQÍ~° „H©_Å» ∞ =i‚OѨ|_ç<å~Ú. HÍà◊Hqõ
J+¨ì=∞Ç≤Ï+¨µÅ#∞ J+¨ìq^èŒ <å~ÚHõÅ∞QÍ ã¨=∞#fi~ÚOz ~°zOK«_»O
ã¨=∞O[ã¨OQÍ#∞ PÅOHÍiHõOQÍ#∞ L#flq. Wk ^ŒH˜∆}^Õj PO„^èŒ
"åV‡Ü«∞OÖ’x K«Hõ¯x „Ѩ|O^è•ÅÖ’ XHõ\˜QÍ K≥ѨÊ=K«∞Û.
HÀ<Õ\˜ nH˜∆`«K«O„^Œ∞_»∞
W`«_»∞ q[Ü«∞~åѶ¨∞= HõÖϺ}=∞<Õ <å@HÍxfl „"åâß_»∞.
D <å@HõO q[Ü«∞~åѶ¨∞=ÙxH˜ =∞^Œ# =∞O[i`À [iy# q"åǨÏ
=~°‚#O. D <å@Hõ ~°K«<åHÍÅO 1669 U„ÃÑÖò 21= `Õn
„áê~°OaèOK«|_ç 1669 "Õ∞ 7= `Õk ѨÓiÎKÕÜ«∞|_çOk.
ѨÙ~°∞ëÈ`«Î=∞ nH˜∆`«∞_»∞
W`«_»∞ `«O*ÏѨÙ~å#fl^•# =∞Ǩ<å@HÍxfl „"åâß_»∞. D
<å@HõOÖ’ q[Ü«∞~åѶ¨∞= <åÜ«∞‰õΩ_»∞ x~°O`«~°O „ÉÏǨχ}∞ʼnõΩ
KÕ¿ã J#fl^•# ã¨O`«~°Ê}Å∞ =i‚OѨ|_ç<å~Ú. `«O*Ï=Ó~°∞Ö’x
㨄`åÅ∞ J#fl^•<åxH˜ ÃÑ\˜ìOk ¿Ñ~°∞QÍ `«q∞à◊<å_»∞Ö’<Õ HÍ^Œ∞
PO„^èŒ^Õâ◊OÖ’ ‰õÄ_® „ѨMϺuÔHH˜¯Ok D HÍÅOÖ’<Õ.
HÍ=∞~°ã¨∞ "ÕOHõ@Ѩu ™È=∞Ü«∂l
DÜ«∞# `«##∞ Ѩ@ìOѨÙHõqQÍ ã¨OÉèÏqOK«∞‰õΩ<åfl_»∞.
JO>Ë '~åAKÕ HõqѨ@ì=Ú Hõ@ì|_ç# P™ê÷# Hõq— Jx J~°÷O.
DÜ«∞# q[Ü«∞~åѶ¨∞= K«O„kHÍqǨ~°=∞<Õ <å@HÍxfl „"åâß_»∞.
D <å@Hõ O q[Ü« ∞ ~åѶ ¨ ∞ =Ù_» ∞ bÖÏ=u J<Õ Hõ # º#∞
q"åǨÏ=∂_ç# =$`åÎO`«O. `«q∞à◊ "åV‡Ü«∞OÖ’ LÖÏ J<Õ „Ѩ|O^èŒ
„Ѩ„H˜Ü«∞ L#flk. JO^Œ∞Ö’ Hõ^ä•=ã¨∞Î=O@∂ Un =ÙO_»^Œ∞.
XHõ~åAQÍ~°∞ JOÉÏsÃÑ· Tˆ~yOѨÙQÍ Ñ¨Ù~°g^èŒ∞Ö’¡ ~åQÍ XHõ
ã¨∞O^Œ~åOy PÜ«∞##∞ K«∂z "≥∂Ç≤ÏOK«_»O, P `«~åfi`« P"≥∞
q~°Ç¨Ï"Õ^Œ# P"≥∞ `«~°Ñ¨Ù# P"≥∞ K≥eHõ`≥ÎÜ≥∂ ÖË^• "Õ~˘Hõ~À
~åAQÍiH˜ P"≥∞ q~°Ç¨Ï"Õ^Œ# q#flqOK«_»O, ~åA P"≥∞#∞
q"åǨÏ=∂_»_O» , Ju ã¨∞xfl`«"∞≥ #ÿ ÉèÏ+¨Ö’ â◊$OQÍ~°~㰠ɨ ∂íè ~Ú+¨Oª QÍ
=i‚OѨ|_Õ^Õ LÖτѨ|O^èŒO. `«q∞à◊OÖ’x D LÖÏ „Ѩ|O^èŒ
„ѨÉèÏ=O`À `≥Å∞QÆ∞Ö’ P<å\˜ Hõ=ÙÅ∞ =ÚYºOQÍ =∞^èŒ∞~°
`«O*Ï=Ó~°∞ Ü«∞HõQ∆ Í<åÖ’¡ D „Ѩ„H˜Ü∞« #∞ KÕÑ\¨ Ïì~∞° . Wk `«∞Å<å`«‡Hõ
™êÇ≤Ï`«º ѨijÅ#‰õΩ ^ÀǨÏ^ŒO KÕã∞¨ #Î fl JOâ◊O. xÖÏ J<Õ Ñ¨^•xH˜
K«O„^Œ∞_»∞, "≥<≥flÅ Jx J~°÷O. LÖÏ JO>Ë "≥∞~°=}˜, Tˆ~yOѨÙ
Jx J~°÷O. ã¨iQÍæ "≥OHõ@Ѩu ™È=∞Ü«∂l K«O„kHÍ qǨ~°=Ú
J<Õ <å=∞Hõ~°}O KÕâß_»∞. HÍ|\˜ì `«q∞à◊OÖ’#∞ LÖÏ „Ѩ|O^èŒ
„Ѩ„H˜Ü«∂ „ѨÉèÏ=O `≥Å∞QÆ∞ÃÑ· L#fl^Œx K≥ѨÊ=K«∞Û#∞. nx=Å#
q[Ü«∞~åѶ¨∞= K«O„^Œ K«O„kHÍqǨ~°O Jx <å=∞Hõ~°}O KÕ¿ãÎ
=∞iO`« ã¨iáÈ`«∞Ok. ~åA K«O„^Œ∞_»∞, <å~ÚHõ K«O„kHõ D
q^èŒOQÍ LÖÏ „Ѩ|O^èŒã¨fi~°∂ѨO ã¨=∞#fiÜ«∞=∞ø`«∞Ok.
~°OQÍ[=∞‡
~°OQÍ[=∞‡ q[Ü«∞~åѶ¨∞=Ùx P™ê÷# Hõ=~Ú„uQÍ<Õ HÍ^Œ∞
^ŒH˜∆}^ÕjÜ«∞ PO„^èŒ "åV‡Ü«∞OÖ’ Q˘Ñ¨Ê ™ê÷<åxfl P„Hõq∞OzOk.
P"≥∞ Pâ◊∞ „Ѩ„H˜Ü«∞Ö’ Q˘Ñ¨Ê k@ì. J+¨ì ÉèÏ+¨ÅÖ’ J#~°æà◊OQÍ
Pâ◊∞=ÙQÍ Hõq`« K≥ѨÊQÆŠѨO_ç`«∞~åÅ∞. ã¨O㨯 $`«O, `≥Å∞QÆ∞,
32
+¨_fiç ^è„Œ áê‰õ$`åÅ∞– g\˜x J+¨Éì Ïè +¨ÅO\Ï~°∞. P"≥∞ „Ѩ*Ï˝ áê@"åʼnõΩ
㨠O `À+≤ O z# q[Ü« ∞ ~åѶ ¨ ∞ =Ù_» ∞ Hõ # HÍaè ¿ +Hõ O `À P"≥ ∞ #∞
Q“~°qOKå_»∞. D"≥∞ Ѩã¨∞ѨÙÖË\˜ =OâßxH˜ K≥Ok# "≥OHõ\Ï„k,
=∞OQÆ=∂O|Å ‰õΩ=∂Ô~Î. P"≥∞ ~°K«#Å∞ (1) =∞<åfl~°∞^•ã¨ qÖÏã¨
„Ѩ|O^èOŒ , (2) =∞<åfl~°∞ ^•ã¨ qÖÏ㨠<å@HõO, (3) LëêѨi}Ü«∞
„Ѩ|O^èOŒ , (4) ~å=∂Ü«∞} ã¨O„QÆÇϨ =K«#O, 5) ÉèÏ~°`« ã¨O„QÆÇϨ
=K«#O, 6) ÉèÏQÆ=`« ã¨O„QÆÇ¨Ï =#K«O, (7) Ѩ^ŒHõq`«fiO ÃÑ· U_»∞
~°K«#Ö’¡ "≥Ú^Œ\˜ =¸_»∞~°K«#ÖË ÅÉèíºO. „Ѩ|O^èŒOQÍ <å@HõOQÍ
„"åÜ«∞|_ç# =∞<åfl~°∞^•ã¨ qÖÏã¨OÖ’ Hõ^•ä =ã¨∞=Î Ù XHõ¯>Ë. =∞<åfl~°∞
^•ã¨∞ Z=~À HÍ^Œ∞ q[Ü«∞~åѶ¨∞= <åÜ«∞‰õΩ_Õ. J`«_»∞ HÍOu=∞u
J<Õ Hõ#º`À q"åǨÏ=∂_»_»O WO^Œe Hõ^ä•=ã¨∞Î=Ù. D <å@HõO
^ŒH}∆˜ ^ÕjÜ«∂O„^èŒ Hõq`å ÉÏ}©x ѨÙ}˜Hј Ù¨ K«∞ÛH˘#fl Q˘Ñ¨Ê <å@HõOQÍ
K≥ѨÊ=K«∞Û.
Hõ$ëê‚O| ÖËHõ Hõ$ëê‚l
Hõ$ëê‚O| q[Ü«∞~åѶ¨Ú=Ùx P™ê÷# Hõ=~Ú„u. D"≥∞
Kè«O^Œó „ѨÜ≥∂QÆOÖ’ Hõ_»∞k@ì. D"≥∞ Pâ◊√=ÙQÍ U =$`åÎ<≥·fl<å
JѨÊ_çHÑõ C¨ _»∞ K≥Ñʨ _»"∞Õ HÍ^Œ∞ 13,42,17,726 J"åO`«~° Éè^Ë •Å∞
QÆÅ Kè«O^Œó „ѨÜ≥∂QÍÅ∞ K≥ѨÊQÆÅ Q˘Ñ¨Ê áêO_ç`«º„ѨHõ~°¬ QÆÅ
q^Œ∞+‘=∞}˜. XˆH ã¨=∞㨺#∞ `≥Å∞QÆ∞ ã¨O㨯$`åÅÖ’ ѨÓiOѨQÆÅ
<≥~°*Ï}. D"≥∞‰õÄ_® K≥OQÆÅfi HÍà◊HõqH˜ t+¨µº~åÅ∞.
bÖÏ=u
D"≥∞ <å@º~°OQÍxH˜ K≥Ok# #~°HÎ .˜ D"≥∞ KèO« ^À|^ŒOÌ QÍ
XHõ =Hõ¯}Ïxfl ~°zOK«QÍ ^•xx HÍ=∞~°ã∞¨ "ÕOHõ@Ѩu ™È=∞Ü«∂l
`«# q[Ü«∞~åѶ¨∞= K«O„kHÍ qǨ~°OÖ’ KÕ~°∞ÛH˘<åfl_»∞. HÍ|\˜ì
P"≥∞#∞ Hõ=~Ú„uQÍ ÉèÏqOK«=K«∞Û.
ˆH∆„`«Ü«∞º
q[Ü«∞~åѶ∞¨ =Ùx P™ê÷<åxH˜ =zÛ Hõq ѨO_ç`∞« Ö’¡ Hˆ „∆ `«Ü∞« º
„Ѩ=ÚYΩ_»∞. W`«_∞» ~°Ñ∞¨¶ <å^äŒ <åÜ«∞‰õΩx P™ê÷<åxH˜ ‰õÄ_® =KåÛ_»∞.
HÍx, q[Ü«∞~åѶ¨∞=Ùx ã¨O^Œi≈Oz#¨Ñ¨Ù_»∞ J`«xÃÑ· H˘xfl â◊$OQÍ~°
Ѩ^•Å∞ K≥áêÊ_»∞. Jq D<å\˜H© Åaèã¨∞Î<åfl~Ú.
ÃÑ^ŒÌ ^•ã¨i
ÃÑ^ŒÌ ^•ã¨i Ѩ^•Å#∞ áê_Õ"å_»∞. W`«x Ѩ^•Å∞
`≥Å∞QÆ∞^Õâ◊OÖ’ KåÖÏ „ѨMϺ`«"≥∞ÿ#q. W`«x Ѩ^•Å∞ WѨÊ\˜H˜ 12
=Ú„^Œ}Å#õΩ á⁄O^•~Ú. Wq 1670–1672 =∞^茺HÍÅOÖ’
~°zOѨ|_ç#q. ÃÑ^ŒÌ ^•ã¨i Q˘Ñ¨Ê ã¨Ow`«A˝_»∞ ‰õÄ_®. HÍx,
J`«_»∞ `«# ã¨Ow`« HõàÏ"≥·^Œ∞ëêºxfl W+¨ì^≥·="≥∞ÿ# #$ã≤OǨϙêfiq∞
g∞^Œ `«Ñʨ "Õ~˘Hõi g∞^Œ K≥Ñʨ #x „Ѩu[˝ ѨÓx#"å_»∞. J@∞=O\˜
xÜ«∞=∞ x+¨ªÅ∞ QÆÅ ÃÑ^ŒÌ ^•ã¨ix q[Ü«∞~åѶ¨∞= <åÜ«∞‰õΩ_»∞
`«#g∞^Œ‰õÄ_® áê@Å∞ áê_»=∞<åfl_»∞. HÍx, ^•ã¨i ^•xfl "≥O@<Õ
u~°ã¨¯iOKå_»∞. ^•x`À q[Ü«∞~åѶ¨∞=Ù_»∞ PÜ«∞##∞ xO_»∞ã¨ÉèíÖ’
J==∂#OáêÅ∞KÕã≤ ѨOáê_»∞. H˘O^Œ~°∞ K≥ѨÊ_»"Õ∞=∞O>Ë P
=∞Ǩ#∞ÉèÏ=Ù}˜‚ ã¨ÉèíÖ’ J==∂#Ѩ~°K«_»O =Å# q[Ü«∞~åѶ¨∞=Ùx
™ê„=∂[ºO Ѩ_çáÈ~ÚOk.
Platinum Platform
 q[Ü«∞~åѶ∞¨ =Ù_»∞, ~°OQÍ[=∞‡ Ѩ^•Å∞ J<ÕHOõ „"åâß~°∞.
Jq â◊$OQÍ~° ã¨OH©~#ΰ Å∞, P^蕺u‡Hõ ã¨OH©~#ΰ Å∞, <å@ºÑ¨^=Œ ÚÅ∞
„"åã≤#@∞¡ `≥Å∞™ÈÎOk HÍx, WѨC_»∞ Jq Uq ÅaèOK«_»OÖË^Œ∞.
`« O „_ç Ѩ ^ Œ º Hõ q `« ˆ H Ѩ @ ì O Hõ \ ˜ ì ™êÇ≤ Ï `« º áÈ+¨ } KÕ Ü « ∞ QÍ
q[Ü«∞~åѶ¨∞=Ù_»∞ Ѩ^ŒHõq`åfixH˜ Ѩ\Ïìaè¿+HõO KÕâß_»∞. W^Õ Ñ¨^Œúu
`«O*Ï=Ó~°∞ =∞Ǩ~å¢+¨ì ~åAÅ HÍÅOÖ’ Jaè=$kú K≥OkOk.
=∞<åfl~°∞^•ã¨∞
W`«_»∞ q[Ü«∞~åѶ¨∞=<åÜ«∞‰õΩx ‰õΩ=∂~°∞_»∞. `«O„_ç
`å`«Å =Öˇ Q˘Ñ¨Ê Hõq, ѨO_ç`«∞_»∞. W`«_»∞ `«# `«O„_ç rq`åxfl
q[Ü«∞~åѶ¨∞= <åÜ«∞HÍÉèí∞º^ŒÜ«∞O J<Õ¿Ñ~°∞`À „"åâß_»∞. HÍx
„Ѩã¨∞Î`«O D „Ѩ|O^èŒO ÅaèOK«_»OÖË^Œ∞. =∞~˘Hõ „Ѩ|O^èŒO
¿ÇÏ=∂|˚<å~ÚHÍã¨fiÜ«∞O=~°=Ú D „Ѩ|O^èŒO ¿ÇÏ=∂|˚<å~ÚHõ‰õΩ
~å[QÀáêÅ ™êfiq∞H˜ [iy# Hõ Ö Ïº}Ïxfl =i‚ ã ¨ ∞ Î O k.
~å[QÀáêÅ™êfiq∞ =∞<åfl~° ∞ QÆ ∞ _ç Ö ’x =¸Åq~å@∞ì . D
<å@HõOÖ’x ™êH∆ͺxfl |\˜ì Wk 1669 =∂iÛ – U„ÃÑÖò =∂™êÖ’¡
~°zOѨ|_çO^Œx `≥Å∞ã¨∞ÎOk. Wk‰õÄ_® ^ŒH˜∆}^ÕjÜ«∂O„^èŒ
"åV‡Ü« ∞ OÖ’ "≥ Å ã≤ # =∞Oz <å@Hõ O . =∞<åfl~° ∞ ^•ã¨ ∞ `À
`«O*Ï=Ó~°∞ <å~ÚHõ ~åAÅ ~å[ºO Jã¨qÎ ∞OzOk. =∞<åfl~°∞^•ã¨∞
=∞Ǩ~å¢+µ¨ Åì `À [iy# Ü«Ú^ŒOú Ö’ „H©.â◊.1673Ö’ =∞~°}O˜ Kå_»∞.
^•x`À `≥ Å ∞QÆ ∞ <åÜ« ∞ Hõ ~åAÅ `« O *Ï=Ó~° ∞ áêÅ#
JO`«=∞~ÚOk. 73 ã¨O=`«û~åÅ HÍÅO =ÚQÆ∞æ~°∞ `«O*Ï=Ó~°∞
<åÜ«∞Hõ ~åAÅ∞ `«q∞à◊<å_»∞Ö’ `≥Å∞QÆ∞ ™êÇ≤Ï`«º áÈ+¨} KÕâß~°∞.
`«O*Ï=Ó~°∞ =∞Ǩ~å¢+¨ì ~åAÅ ™êÇ≤Ï`«º¿ã= – áÈ+¨}
(„H©.â◊.1673–1855)
Platinum Platform
â◊Ç¨ r
â◊Ǩr `«O*Ï=Ó~°∞<Õe# Ô~O_»= =∞Ǩ~å¢+¨ì ~åA.
W`«_»∞ q[Ü«∞#QÆ~° ™ê„=∂[ºOÖ’ Hõ_»Ñ¨\˜ K«„Hõ=iÎ Ü≥ÿ∞#
g~° " ≥ O Hõ @ Ѩ u ^Õ = ~åÜ« ∞ Š㨠= ∞HÍb#∞_» ∞ . W`« x HÍÅO
„H© . â◊ . 1684–1710. W`« _ » ∞ ~åA H˘Å∞=ÙÖ’ 㨠O w`«
q^•fiOã¨∞Å`Àáê@∞ ã¨=∂‡xOѨ|_ç#"å_»∞. â◊ǨrH˜ =∞~À¿Ñ~°∞
Jaè#= Éè’A_»∞. „áêp# HÍÅOÖ’ Éè’A_»∞ ™êÇ≤Ï`åºxH˜ =∂„`«O
JOH˜`«"≥∞ÿ`Õ, Jaè#= Éè’A_≥·# â◊Ǩr ã¨Ow`« ™êÇ≤Ï`åºÅ‰õΩ
~Ô O_çO\˜H˜ K≥Ok# =ºH˜.Î `«# =∂`«$ÉèÏ+¨ J~Ú# =∞~åsî`ÀÉÏ@∞
â◊ Ç ¨  r `≥ Å ∞QÆ ∞ 㨠O 㨠¯ $`åÅÖ’ QÆ \ ˜ ì " å_» ∞ . ~å[Hõ = Ùʼnõ Ω
^ŒH˜∆}^ÕjÜ«∂O„^èŒ "åV‡Ü«∞O ѨÙ\˜ìxÅ∞¡. â◊Ǩr ~å[Hõq. DÜ«∞#
|Ǩï„QÆO^äŒHõ~°Î. 20 <å@HÍÅ#∞ „"åâß_»∞. "å\˜x Wu=$`åÎ#∞
‰õÄÅOQÍ WÖÏ qOQÆ_çOK«=K«∞Û.
1) Hõ Ö Ïº}Ï`« ‡ Hõ = ÚÅ∞ : âßO`åHõ Ö Ïº}=Ú,
ã‘`åHõÖϺ}=Ú, „^ÒѨk HõÖϺ}=Ú, ~°f HõÖϺ}=Ú, =b¡
HõÖϺ}=Ú, q¿Ñ¶∞flâ◊fi~° HõÖϺ}=Ú, â◊pѨÙ~°O^Œ~°=Ú.
2) t=ã¨O|O^èŒ"≥∞ÿ# <å@‰õ=ÚÅ∞ : H˜~å`«qÖÏã¨=Ú,
ÉèíHõÎ=`«ûÅ <å@Hõ=Ú.
3) N~å=∞ ã¨O|O^è"Œ ∞≥ #ÿ <å@HÍÅ∞ : N~å=∞Ѩ\Ïìa¿è +HõO
4) NHõ$+¨‚ ã¨O|O^è"Œ ∞≥ #ÿ <å@HÍÅ∞ : Hõ$+¨b‚ ÖÏqÖÏã¨=Ú,
[Å„H©_»Å∞.
5) ã¨O"å^Œ=ÚÅ∞ : QÆOQÍáê~°fif ã¨O"å^Œ=Ú, ~°∞H˜‡}˜
ã¨`«ºÉèÏ=∂ ã¨O"å^Œ=Ú, Éèí~°Î$^•#=Ú, ã¨fѨu ^•#â◊¥~°=Ú
W@∞=O\˜ Hõ^ä•=ã¨∞Î=Ù, `«`«∂Ê~°fiO Z=fi~°∂ KÕѨ@ìxk. <å~°^Œ∞_»∞
ã¨`«ºÉèÏ=∂ NHõ$+¨µ‚Å =∞^茺 P_ç# <å@HõO Wk. ã¨`«ºÉèÏ=∞
<å~°^∞Œ xH˜ NHõ$+¨µx‚ ^•#OQÍ WzÛ"Õã∞¨ OÎ k. =∞~°ÖÏ W=fi=∞#QÍ
Hõ$+¨`‚ ∞« ÖÏÉèÏ~åxH˜ XÑ≤Ê™êÎ_∞» <å~°^∞Œ _»∞. ~°∞H˜‡}˜ ã¨`º« ÉèÏ=∞Å∞ "åi
#QÍ #„\Ï =¸@Hõ\˜ì W™êÎ_»∞. ^•xH˜ `«∞Å`«∂QÆÖË^Œ∞. z=iH˜
ã¨`«ºÉèÏ=∞ `«# #QÆÅhfl WzÛ"Õã¨∞ÎOk. Hõ$+¨µ‚_»∞ ^ŒHõ¯ÖË^Œ∞. ~°∞H˜‡}˜
XHõ `«∞Åã≤^Œà◊O "Õ¿ãÎ `«∞Å`«∂yOk. HÍ|\˜ì, ÉèíH˜ÎH˜ =∂„`«"Õ∞
Éè í Q Æ = O`« ∞ _» ∞ ÖÁOy =™êÎ _ » ∞ <å~° ^ Œ ∞ _» ∞ `« # 㨠O ^Õ â ßxfl
JOkOKå_»∞.
ã¨f^•# â◊¥~°=Ú : XHõ q"åÇ≤Ï`« J~Ú# =∂`«OQÆ
Hõ#º N"≥·‰õΩO~î°=∞<Õ k=º^Õâ◊O "≥o§ =∞Ǩq+¨µ‚=Ù L`«û=
ã¨O|~åÅÖ’ áêÖÁæO@∞Ok. XHõ „ÉÏǨχ}∞_»∞ P Hõ#º#∞
„¿Ñq∞™êÎ_»∞. ^•xH˜ P =∂`«OQÆ Hõ#º Éèí~°Î P"≥∞#∞ „ÉÏǨχ}∞#‰õΩ
^•#O KÕ™êÎ_»∞. ^•x`À „ÉÏǨχ}∞_»∞ `«# ã¨fiã¨fi~°∂ѨO`À
™êH∆Í`«¯iOz =∂`«OQÆ Hõ#º#∞ =∞~°ÖÏ P"≥∞ Éèí~°Î`À HõÅ∞ѨÙ`å_»∞.
WO^Œe Hõ^ä•=ã¨∞Î=Ù JuÖ’Hõ"≥∞ÿ# =∞#ã¨Î`åfixH˜ ã¨O|OkèOz#k.
nxx 'P~°∞„^Œ—QÍ~°∞ Ѩi+¨¯iOz XHõ "å~°Ñ„¨ uHõÖ’ „ѨK∞« iOz<å~°∞.
„Ѩ|O^è•Å∞ – ã¨Ow`« ~°∂ѨHÍÅ∞ : ã¨Ow`« ~°∂ѨHÍÅ<Õ
POQÆ¡OÖ’ Opera Jx JO\Ï~°∞. Pà◊Ѩ=ÚÅ∞, ~îåÜ«∞=ÚÅ∞,
33
w`« = ÚÅ∞, K« H õ ¯ x ™ê÷ ~ ÚH˜ KÕ ~ ° ∞ ‰õ Ω O>Ë < Õ Jq 㨠O w`«
~°∂ѨHÍÖ∫`å~Ú. â◊Ǩr <åÅ∞QÆ∞ ã¨Ow`« ~°∂ѨHÍÅ∞ „"åâß_»∞.
1) q+¨µÑ‚ Ũ H¡ © ¿ã"å „Ñ¨|O^è=Œ Ú, 2) â◊OHõ~Ñ° Ũ H¡ © ¿ã"å „Ñ¨|O^è=Œ Ú,
3) ѨOK«~`° fl« „Ѩ|O^è=Œ Ú, 4) `åºQÆ~å[ q<À^Œ z„`« „Ѩ|O^è=Œ Ú.
g\˜Ö’ "≥Ú^Œ\˜ Ô~O_»∞ ¿ã"å „Ñ¨|O^è•Å#∞ _®II Q“i ‰õΩѨC™êfiq∞
QÍ~°∞ Ѩi+¨¯iOz „ѨK∞« iOK«QÍ ^•xH˜ _®II Zãπ.â◊OHõ~<° å~åÜ«∞}<£
QÍ~°∞ POQÆ¡OÖ’ Q˘Ñ¨Ê Kåi„`å`«‡Hõ Ñ‘iîHõ#∞ ã¨O`«iOKå~°∞. (w`å
|∞H±Ç¨Ï∫ãπ, "≥∞ÿã¨∂~ü 1976).
D <åÅ∞QÆ∞ <å@HÍÖ’¡ z@ìz=ik â◊Ǩr Ü≥ÚHõ¯
<å@ºHõàÏ "≥^· ∞Œ ëêºxH˜ K«H¯õ x „ѨfHõ. DÜ«∞# Z<Àfl Ѩ^HŒ qõ `«Å#∞
‰õÄ_® „"åã≤Ü«Ú<åfl_»∞.
â◊Ǩr áÈ+≤Oz# Hõ=ÙÅ∞
1) âıëêK«ÅѨu : W`«_»∞ PO„^èŒáê}˜x J<Õ a~°∞^Œ∞
^èŒiOKå_»∞. â◊Ǩr P™ê÷#OÖ’ J„ˆQã¨~°∞_»∞. W`«_»∞ `≥Å∞QÆ∞
Hõq`«fiOÖ’<Õ HÍ^Œ∞ ã¨O㨯 $`« „áêHõ$`« "åºHõ~°}ÏÅÖ’ ‰õÄ_®
QÆ\˜ìѨO_ç`«∞_»∞. W`«~°∞ „"åã≤# HÀã¨Å Éè’ã¨bÜ«∞O J<Õ ã¨O㨯 $`«
HÍ=ºO â◊ǨrH˜ JOH˜`«O. "ÕOHõ\ÏK«ÅѨu Hõq `«# ~°K«#Ö’¡
â◊Ǩr, âıëêK«ÅѨu Hõqx Q˘Ñ¨ÊQÍ Q“~°qOz ѨšH©x „Ѩ™êkOz
Hõ#HÍaè¿+HÍxfl KÕã≤#@∞¡ „"åâß_»∞. âıëêK«ÅѨu P~°∞"ÕÅxÜ≥∂y
„ÉÏǨχ}∞_»∞. ÉèÏ~°^•fi[ QÀ„`«∞_»∞. WO\˜¿Ñ~°∞ x=$uÎ. `«O„_ç ¿Ñ~°∞
"ÕOHõ@Ѩu. `«e¡ JHõ¯=∞‡. HÍ|\˜ì DÜ«∞# ѨÓiοÑ~°∞ x=$uÎ
âıëêK«ÅѨu Hõq Jx W`«~° P^è•~åÅ =Å¡ x~°‚~ÚOѨ|_çOk.
PO„^èŒáê}˜x a~°∞^Œ∞QÆÅ ã¨O㨯 $`åO„^èŒ "åºHõ~°} „QÆO^ä•Å∞
„"åã≤<å_»x H˘O^Œ~∞° K≥áêÊ~°∞. HÀã¨Å É’ã¨bÜ«∞O`À áê@∞ `≥Å∞QÆ∞
"åºHõ~°}Ïxfl ã¨O㨯 $`«OÖ’ „"åã≤<å_»x `≥Å∞ã¨∞Î#flk. D Ô~O_»=
Hõ$uÖ’ âıëêK«ÅѨu Hõq `«##∞ âı+¨ã¨∞=∞uQÍ ¿Ñ~˘¯<åfl_»∞. W`«x
"åºHõ~°}O áê}˜hÜ«∞ Ѩ^ŒúuÖ’ „"åÜ«∞|_çOk.
2) <≥Å∂¡i t=~å=∞Hõq : DÜ«∞# HÍ=∞HõÖÏxkè J<Õ
„QÆO^äŒO „"åã≤ [Ü«∞ã≤OǨï_»<Õ Ü«Ú=~åA‰õΩ JOH˜`«q∞KåÛ_»∞.
[Ü«∞ã≤OǨï_»∞ â◊~°Éè’l ‰õΩ=∂~°∞_»∞. <≥Å∂¡i t=~å=∞Hõq
`«#QÆ∞~°∞=Ù x=$uÎ âıëêK«Å Hõq Jx K≥ѨCH˘<åfl_»∞.
â◊Ǩr P™ê÷#OÖ’x `≥Å∞QÆ∞ Hõ=ÙÅ∞
âıëêK«ÅѨu Hõq „"åã≤#^Õ âßǨÏ~å* qÖÏã¨O J<Õ
<å@HõO. D <å@HõOÖ’ bÖÏ=u â◊Ç¨ rÃÑ· =∞~°∞Å∞Q˘#flk. â◊Ç¨ r
JѨC_»∞ ¿ã`«∞Ü«∂„`«#∞O_ç uiy=ã¨∞#Î fl ã¨O^Œ~ƒ° Où Ö’ Wk [iyOk.
D <å@HõO KåÖÏ Q˘Ñ¨Ê ™ê÷~ÚÖ’ „"åÜ«∞|_çOk. D <å@HõOÖ’<Õ
=∞~À W^ŒÌ~°∞ P™ê÷#ѨO_ç`«∞Å∞ ¿Ñ~˘¯#|_ç<å~°∞. "å~°∞ 1)
„`«Ü∞« O|Hõ~åÜ«∞Hõq. 2) ~å=∞Hõq. gi ¿Ñ~°∞¡ ѨiK«Ü∞« OÖ’ ÖËxq.
ã¨~ã° fi¨ f HõÖϺ}=Ú : D <å@HõO ã¨~ã° fi¨ f K«`∞« ~°∞‡Y∞Å
Hõ Ö Ïº}O. âı ë êK« ŠѨ u D <å@Hõ Hõ ~ ° Î $ `åfixfl â◊ Ç ¨  rH˜
ã¨=∞iÊOz#ѨÊ\˜H˜ QÆ^ŒºÉèÏQÆOÖ’ âıëêK«ÅѨu ¿Ñˆ~ Hõ#|_»∞`«∞Ok.
34
yi~å[ Hõq : â◊Ǩr P™ê÷#OÖ’ =∞~À Q˘Ñ¨Ê Hõq
yi~å[Hõq. DÜ«∞# `«=Ú‡_≥·# "≥OHõ@ Hõq „"åã≤# ~°∞H͇OQÆ^Œ
K«i„`« =Å# yi~å[ Hõq =Oâ◊=$Hõ∆O =∞#‰õΩ `≥Å∞ã¨∞ÎOk.
WO\˜¿Ñ~°∞ – ^Œ~åƒù, PѨã¨ÎO| ã¨∂„`«∞_»∞, ~ÀÇ≤Ï`« QÀ„`«∞_»∞
B|Å#fl Ô~O_»= ‰õΩ=∂~°∞_Õ yi~å[ Hõq. J`«_»∞ Ѩ^Œ
Ѩ^Œº ™êÇ≤Ï`«º ã¨$+≤ìÖ’ k@ì. JO^Œ∞=Å# J`«_»∞ Ü«∞Hõ∆QÍ#O
H˘~°=Ol Ѩ^`úŒ ∞« ÅÖ’ <å@HÍÅ∞ „"åÜ«∞_»"∞Õ QÍHõ Z<Àfl Ѩ^=Œ ÚÅ#∞
„"åâß_»∞. W`«_»∞ „"åã≤# Ü«∞Hõ∆QÍ# H˘~°=OAeq.
1) âß¿ÇÏO„^Œ K«i„`« (Ü«∞Hõ∆QÍ#O) : `«q∞à◊OÖ’x LÖÏ
„Ѩ|O^èŒÑ¨^ŒúuÖ’ „"åÜ«∞|_ç# Ü«∞Hõ∆QÍ#=Ú.
2) ~å=∞"≥∂ǨÏ# H˘~°=Ol : Wk‰õÄ_® ÃÑ· LÖÏ
Ѩ^uúŒ Ö’ Ü«∞HõQ∆ Í#"Õ∞. H˘~°=Ol ÖËHõ Z~°∞HõÅ „Ѩ^•è #áê„`« =Ç≤ÏOz
<å~ÚHÍ <åÜ«∞‰õΩÅ#∞ UHõO KÕã¨∞ÎOk.
3) ~å[Hõ<åº Ñ¨i}Ü«∞=Ú : Wk LÖÏ „Ѩ|O^èŒ
„Ѩ„H˜Ü«∞Ö’ „"åÜ«∞|_ç#^Õ. H˘~°=Ol ÖËx <å@Hõ=Ú.
4) "å^Œ[Ü«∞=Ú : W^ŒÌ~°∞ #~°ÎH©=∞}∞Å∞ â◊Ǩr P™ê÷#
=∞O_»ÑO¨ Ö’ #$`«ºOKÕ™êÎ~∞° . â◊Ç¨ r "åi^ŒiÌ h ã¨=∂‡x™êÎ_∞» . HÍx,
"åiÖ’ XHõ Hõ#º â◊Ǩrx q"åǨÏ=∂_»=∞x HÀ~°∞`«∞Ok. z=iH˜
~åA P"≥∞#∞ q"åǨÏO KÕã¨∞H˘O\Ï_»∞.
5) ã¨~åfiOQÆã¨∞O^Œs qÖÏã¨=Ú : ‰õΩO`«Å^Õâßnèâ◊√x
‰õΩ=∂Ô~Î ã¨~åfiOQÆã¨∞O^Œi â◊Ǩrx q"åǨÏ=∂_ç# Hõ^äŒ <å@HõOQÍ
„"åÜ«∞|_çOk. yi~å[ Hõq Z<Àfl Ѩ^•Å#∞‰õÄ_® „"åâß_»∞. PÜ«∂
Ѩ^•Å#∞ â◊Ç¨ r `«# <å@HÍÅÖ’ ã¨O^Œ~Àƒùz`«OQÍ "å_»∞‰õΩ<åfl_»∞.
HÍx, yi~å[ Hõq Hõ~°Î $`åfixfl K≥áêÊ_»∞. ~°fHõÖϺ}OÖ’#∂,
â◊ p Ѩ Ù ~° O ^Œ ~ ° O Ö’#∂ â◊ Ç ¨  r yi~å[ Ѩ ^ •Å#∞ ¿Ñ~˘¯#fl
f~°∞K«∂_»O_ç.
Ѩ~°∞=_ç yi~å[ Ѩ^Œ=ÚÅ#∞
ã¨~°ã¨∞_≥·# Ü«∞\˜ì âß¿ÇÏO„^Œ∞xKÕ
ѨiѨiq^èŒ=ÚÅ ÉÏ_»∞K«∞#∞
â◊Ǩr `«=Ú‡_≥·# â◊~°Éè’r HÍÅOÖ’ ‰õÄ_® yi~å[ Hõq
P™ê÷# HõqQÍ LO_ç<å_»∞. bÖÏ=f HõÖϺ}=Ú J<Õ <å@HÍxfl
yi~å[Hõq â◊~É° ’è rH˜ JOH˜`O« KÕâß_»∞. Hõ^•ä =ã¨∞=Î Ù K≥Ñʨ #=ã¨~O°
ÖË^Œ∞. ~åA#∞ K«∂z# "≥ÚQÆO`À "≥ÚQÆ∞}˜‚ KÕã¨∂Î "≥Ú`«Î|∞kú
"Õã≤O^Œ#fl@∞¡ `«q∞à◊ LÖÏ „Ѩ|O^è•xfl `≥Å∞QÆ∞ Hõ=ÙÅ∞ ZѨC_»∂
Platinum Platform
ZÖÏ Ñ¨@∞ì‰õΩ<åfl~À `≥eÜ«∞^Œ∞ QÍx áê_çO^Õáê@QÍ HÍh
Y~°∞ÛÖˉõΩO_® „Ѩu~åA‰õΩ <åÅ∞ÔQ·^Œ∞ HõÖϺ}ÏÅ∞ Lz`«OQÍ
KÕã≤ÃÑ\Ïì~°∞ Hõ=ÙÅ∞.
WqQÍHõ ''â◊~É° ’è r =Ú„^Œ—`À yi~å[ Hõq J<ÕHõ Ѩ^•Å#∞
„"åã≤ÃÑ\Ïì_»∞. D yi~å[Hõq Z=~À HÍ^Œ∞ ã¨∞„Ѩã≤^Œ∞ú_≥·#
`åºQÆ~å[™êfiq∞H˜ `«e¡"≥·Ñ¨Ù `å`«QÍ~°∞. DÜ«∞#ˆH yi~å[
„|Ǩχ=∞x‰õÄ_® ¿Ñ~°∞.
"≥OHõ@yiHõq L~°Ñ¶π qz„`«~åÜ«∞=`«Oã¨∞_»∞
"≥OHõ@yi Hõq â◊Ç¨ r P™ê÷# Hõq HÍHõáÈ~Ú<å PÜ«∞#
|O^èŒ∞=~°æOÖ’ `«O*Ï=Ó~°∞Ö’ x=ã≤ã¨∞Î#fl XHõ_≥·# qz„`«~åÜ«∞x
‰õΩ=∂~°∞_≥·# YO_ÀrH˜ ÉÏQÍ `≥eã≤#"å_»∞. YO_Àr W`«xx
P™ê÷# HõqQÍ xÜ«∞q∞ã¨∂Î `«O„_ç *Ï˝Ñ¨HÍ~°÷O qz„`«~åÜ«∞=`«Oã¨
J<Õ a~°∞^Œ∞xKåÛ_»∞. "≥OHõ@yi Hõq Ô~O_»∞ „QÆO^ä•Å∞ „"åâß_»∞.
1) ~°∞H͇OQÆ^Œ K«i„`«, 2) Jaè#Ü«∞^Œ~°Ê}=Ú. ~°∞H͇OQÆ^Œ K«i„`«
ã¨∞„Ѩã^≤ úŒ ǨÏiÉè‰í Ωõ _Î #·≥ ~°∞H͇OQÆ^∞Œ x UHÍ^Œj „=`« Hõ^#Œä ∞ kfiѨ^QŒ Í
„"åã≤# HÍ=ºO. Jaè#Ü«∞ ^Œ~°Ê}=Ú #OkˆHâ◊fi~°∞x ã¨O㨯 $`«
Jaè#Ü«∞ ^Œ~°Ê}ÏxH˜ `≥Å∞QÆ∞ J#∞"å^ŒO.
ÉÏÅHõq ã¨∞|ƒ#fl : W`«_»∞ â◊Ǩr P™ê÷#OÖ’x "å_»∞.
W`« _ » ∞ ‰õ Ä _® áê`« „¿Ñ=∞ Hõ ^ ä Œ # ∞ f㨠∞ H˘x bÖÏ=u
âßǨÏ~årÜ«∞=Ú J<Õ <å@HÍxfl ~°zOKå_»∞.
"åã¨∞^Õ= Hõq : DÜ«∞# áê~°fif Ѩi}Ü«∞=∞<Õ <å@HÍxfl
„"åâß_»∞. Wk t=áê~°fi`«∞Å q"åÇ¨Ï Hõ^äŒ. ~°K«<å q^è•#=Ú
ÉèÏ+¨ â‹·e Q˘Ñ¨Ê ™ê÷~ÚÖ’ L<åfl~Ú. HõqÜ≥ÚHõ¯ ã¨O㨯 $`«
ÉèÏëêkèHÍ~°O K«Hõ¯QÍ „Ѩ^Œi≈OѨ|_çOk.
Jëêì=^è•x Hõq : K«O„^ŒâıY~° qÖÏã¨<å@HõO W`«x
~°K«#. D <å@HõOÖ’ JHõ¯_»Hõ¯_» =∞~åsîî ÉèÏ+¨Ö’x "åHͺÅ∞
Hõ#Ѩ_»`å~Ú.
~å=∞ Hõq : W`«_∞» "å^Œ[Ü«∞ H˘~°=OlÖ’#∞ âßǨÏ~å[
qÖÏã¨=ÚÖ’x ¿Ñ~˘¯#|_ç<å_»∞. W`«_∞» â◊Ç¨ r P™ê÷#OÖ’ L#fl@∞¡
`≥Å∞™ÈÎOk.
~Ô O_»= <å@HõO `åuÎfiHõ Éè∂í q∞HõÃÑ· ~°zOѨ|_çOk. ã¨O㨯$`«OÖ’x
HÍj<å^äŒ Hõq, <å~åÜ«∞} Hõq, ™È=∞ Hõq : g~°∞
=ÚQÆ∞æ~°∞ Ѩ^Œ~°K«#Ö’ „Ѩã≤^Œ∞úÅ∞QÍ â◊Ǩr HÍÅOÖ’ LO_Õ"å~°∞.
HÍ|\˜ì, gix Ѩ^ŒHõ=ÙÅ∞QÍ QÆ∞iÎOѨ=K«∞Û.
`≥Å∞QÆ∞ ÖËY‰õΩʼnõΩ â◊Ǩr WzÛ# „áÈ`åûǨÏO
â◊Ǩr Ü≥ÚHõ¯ Q˘Ñ¨Ê ÉèÏëê ¿ã= J`«_»∞ âßâ◊fi`«
„áêuѨkHõg∞^Œ `≥Å∞QÆ∞ ÖËY‰õΩÅ#∞ L^ÀºQÍezÛ `≥Å∞QÆ∞ eÑ≤x
„áÈ`«ûÇ≤ÏOKå_»∞. DÜ«∞# HÍÅOÖ’<Õ Z<Àfl qÅ∞"≥·# `≥Å∞QÆ∞
„Ѩ | O^è • Å∞ L^•Ç¨ Ï ~° } ‰õ Ω #<≥ fl KÀ_» ∞ x ‰õ Ω =∂~° ã ¨ O Éè í = O,
=~°ÇϨ ѨÊÜ«∞º ѨO`«∞ÅKÕ „Ѩ`º« O`«~O° edOѨ|_çOk. â◊Ç¨ r `≥Å∞QÆ∞
ÖËY‰õΩʼnõΩ „áÈ`«ûÇ≤ÏOK«HõáÈ`Õ D „QÆO^äŒO Ö’HÍxH˜ WѨC_»∞
Platinum Platform
`≥e¿ãk HÍ^Œ∞. HõÅflÖò HÍe<£"≥∞HõOr HÍ=e ™È^Œ~°∞Å<Õ =ÚQÆ∞æ~°∞
„"åÜ«∞ã¨QÍà◊¡#∞, ã≤.Ñ≤. „É∫<£ „Ѩ`«ºO`«~°ÖËY<åxH˜ _»[#¡ H˘kÌ
„"åÜ«∞ã¨QÍà◊§#∞ „áÈ`«ûÇ≤ÏOz#@∞¡QÍ â◊Ç¨ r‰õÄ_® U_≥xq∞k `≥Å∞QÆ∞
„"åÜ«∞ã¨QÍà◊¡#∞ xÜ«∞q∞Oz<å_»∞. "åi ¿Ñ~°∞¡ WÖÏ L<åfl~Ú. 1)
‰õΩѨÊÜ«∞º =∞O„u, 2) #@∞ì= K«„Hõ=iÎ, 3) QÆ@∞ì #~°ã≤OǨïÅ∞,
4) =∞^•Ìe =Å¡Éèí∞_»∞, 5) „Ѩ`åѨQÆ[ã≤OǨïÅ∞, 6)<åQÆ=∞Ü«∞º,
7) "≥OHõ@~°OQÆÜ«∞º, 8) =~°Ç¨ÏѨÊÜ«∞º ѨO`«∞Å∞ "≥Ú^ŒÖˇ·# "åi
¿Ñ~°∞¡ J<ÕHõ `≥Å∞QÆ∞ `åà◊Ñ„¨ `« „Ѩ`∞« ÅÖ’ `«@ã¨Ñ÷ _¨ ∞» `å~Ú. ‰õΩѨÊÜ«∞º
=∞O„u xã¨ûO^ÕǨÏOQÍ P<å\˜ Q˘Ñ¨Ê ÖËY‰õΩÖ’¡ XHõ_»∞. â◊Ǩr
=∂@g∞^Œ PÜ«∞# J^Œ∞áê[˝ÖÖ’x xOÉ’r ‰õΩѨÊ##∞ "≥Ú`«ÎO
=∞ǨÉèÏ~°`åxH˜ "Õ~˘Hõ „Ѩu edOK«_®xH˜ xÜ«∞q∞OѨ|_ç J`«_∞»
PHÍ~åºxfl ã¨=∞~°=÷ O`«OQÍ x~°fiÇ≤ÏOѨ*âË ß_»∞. J^Õq^èOŒ QÍ kfiѨ^Œ
~å=∂Ü«∞}"≥∞ÿ# ~°OQÆ<å^äŒ ~å=∂Ü«∞}ÏxH˜ Hõ\Ïì=~°^Œ~åA
~å=∂Ü«∞}ÏxH˜ „Ѩ`«ºO`«~åÅ∞ ÅaèOK«_»O â◊Ǩr HÍÅ=ÚÖ’<Õ
[iyOk. =~°^Œ~åA kfiѨ^Œ~å=∂Ü«∞}O KåÖÏÃÑ^ŒÌk. `≥Å∞QÆ∞
ÖËY‰õΩʼnõΩ XHõ „Ѩ`ºÕ Hõ ™ê÷<åxfl HõeÊOKå_»∞ â◊Ç¨ r. â◊Ç¨ r Hõ$`«∞Å∞
20 HÍQÍ "å\˜Ö’ XH˘¯Hõ¯ „QÆO^ä•xH˜ 100 K˘Ñ¨C# „Ѩ`º« O`«~åÅ∞
„"åÜ«∞|_ç#q. "≥Ú`«ÎOg∞^Œ â◊Ǩr HÍÅ=ÚÖ’ =Ú„^Œ} Ü«∞O„`«O
ÖËxÖ’@∞ KåÖÏ=~°‰õΩ fiO^Œ<Õ K≥áêÊe. `≥Å∞QÆ∞ „áêp#
„Ѩ|O^è•Å‰õΩ =∞Ǩ~å¢+¨ì „ѨÉèí∞=ÙÅ∞ „"åã≤# „QÆO^ä•Å‰õΩ J`«ºkèHõ
„áê^è•#ºO W=fi|_çOk.
`«∞Å*Ïr (1728–1736)
â◊Ǩr Ü≥ÚHõ¯ Ô~O_»= `«=Ú‡_Õ `«∞Å*Ïr. DÜ«∞#
"≥Ú^Œ\˜ â◊~°Éè’r `«~°∞"å`« ã≤OǨã¨#O JÅOHõiOKå_»∞. J`«_»∞
‰õÄ_® ÃÑ^Œ#Ì flÜ«∞º =ÖË Q˘Ñ¨Ê ™êÇ≤Ï`«º „Ѩ[˝ HõÅ"å~°∞. ã¨Ow`«OÖ’
k@ì. PÜ«∞# Ç≤ÏO^Œ∞™ê÷h ã¨Ow`« ã¨O„Ѩ^•Ü«∂xfl ^ŒH˜∆}
ÉèÏ~°`^« âÕ O◊ Ö’ „Ѩ"âÕ Ã◊ Ñ\˜#ì "≥Ú@ì"Ú≥ ^Œ\˜ =∞Ǩ~å¢+ì¨ ~åA. PÜ«∞#
ã¨Ow`« Hõ$u ã¨Ow`« ™ê~å=∞$`«O ã¨Ow`« q^•fiOã¨∞ÅÖ’ KåÖÏ
„áêK«∞~åº#fl á⁄OkOk.
`≥Å∞QÆ∞Ö’ `«∞Å*Ïr Ô~O_»∞ <å@HÍÅ#∞ „"åâß_»∞. 1)
t=HÍ=∞ã¨∞O^Œs Ѩi}Ü«∞=Ú, 2) ~å[ ~°O[#q^•º qÖÏã¨=Ú.
„Ѩɒ^èŒ K«O„^À^ŒÜ∞« =∂~°Oæ Ö’ J^≥fi· `« ã≤^•ÌO`åxfl x~°∂Ñ≤OzOk.
D ~Ô O_»∞ <å@HÍÖË HÍHõ `«∞Å*Ïr Z<Àfl Ѩ^HŒ qõ `«Å#∞
„"åâß_»∞. huÉ’^è`Œ À ‰õÄ_»∞H˘#fl Ѩ^=Œ ÚÅ#∞ „"åÜ«∞_®xH˜ DÜ«∞<Õ
NHÍ~°O K«∞\Ïì_»∞. ^ŒH˜∆}^ÕjÜ«∂O„^èŒ "åV‡Ü«∞OÖ’ Ѩ^ŒHõq`«Åhfl
â◊$OQÍ~° Éèí∂~Ú+¨ì=ÚÅQÍ ~°zOѨ|_»QÍ ^•xfl `Àã≤~å[x <≥·uHõ
qÅ∞=Å∞ QÆŠѨ^ŒHõq`«Å∞ „"åÜ«∞_»O `«∞Å*Ïr KÕã≤# Q˘Ñ¨Ê
„ѨÜ≥∂QÆO. XHõ H˘`«Î =∞Å∞ѨÙ.
PÅ∂i ‰õΩѨÊ# Hõq : DÜ«∞# PKå~°º q[Ü«∞=∞<Õ
„Ѩ|O^è•xfl „"åâß_»∞. nxH˜ â◊OHõ~° q[Ü«∞=∞x‰õÄ_® ¿Ñ~°∞.
`«∞Å*Ïr D HõqH˜ PO„^èŒ HÍo^•ã¨ J<Õ a~°∞^Œ∞xKåÛ_»∞.
35
‰õΩѨÊ#Hõq Hõã¨∂Îi ~°OQÆ Hõq t+¨µº_»∞. Hõã¨∂Îi ~°OQÆ Hõq
^ŒH˜∆}^ÕjÜ«∂O„^èŒ "åV‡Ü«∞OÖ’ XHõ „Ѩ=ÚY Hõq. áêO_çKÕÛi
"åã¨=Î Ùº_≥#· P#O^Œ~O° QÆO Ñ≤৷‹ H˜ P#O^Œ~O° QÆ~å\òKO«è ^Œ=∞<Õ ÅHõ}∆
„QÆO^ä•xfl JOH˜`«q∞zÛ#"å_»∞. P#O^Œ~°OQÆO Ñ≤à‹·§ _≥·sÅ∞
„ÃÑO¶ z"åi K«i„`« `≥Å∞ã¨∞HÀ=_®xH˜ q∞H˜¯e LѨÜ∂≥ QÆÑ_¨ Õ J=¸Åº
x^è∞Œ Å∞.
Ô~O_»= UHÀr („H©.â◊.1737)
`«∞Å*Ïr ‰õΩ=∂~°∞_»∞ UHÀr XHõ ã¨O=`«û~°O =∂„`«"Õ∞
ѨiáêeOKå_»∞. PÜ«∞# KåÖÏ HõÅ∞ѨÙQÀÅ∞ =∞x+≤ HÍ=_»OKÕ`«
JO^Œ ~ ° ∂ PÜ« ∞ ##∞ ÉÏÉÏ™êÇ≤ Ï Éò Jx Ñ≤ e KÕ " å~° ∞ .
=Oâ◊áê~°OѨ~º° OQÍ DÜ«∞# ‰õÄ_® `≥Å∞QÆ∞ ã¨O㨯$`« ™êÇ≤Ï`åºÅÃÑ·
Pâ◊H˜Î ÃÑOK«∞H˘#fl"å_»∞ HÍ=_»OKÕ`« "åb‡H˜ ~å=∂Ü«∞}Ïxfl
ã¨O„QÆǨÏOQÍ UHÀr ~å=∂Ü«∞}O ¿Ñ~°∞`À kfiѨ^ŒQÍ „"åâß_»∞.
Ô~O_»= Hõ$u q¿Ñ¶∞flâ◊fi~° HõÖϺ}O. Wk â◊Ǩr q¿Ñ¶∞flâ◊fi~°
HõÖϺ}=∞<Õ <å@HÍxH˜ „Ѩ|O^è~Œ ∂° ѨO. nxÖ’ UHÀr ã¨O㨯$`«ÉÏè ëê
áêO_ç`º« O Hõ#|_»∞`«∞Ok. UHÀr‰õÄ_® hux É’kèOKÕ Ñ¨^HŒ qõ `«Å∞
J<ÕHõO „"åâß_»∞.
[Ü«∞ã≤OǨï_»∞
W`«_»∞ "≥Ú^Œ\˜ â◊~°Éè’r Ô~O_»= ‰õΩ=∂~°∞_»∞. `«e¡
~å[ǨÏO™êOaHõ. W`«_»∞ ã≤OǨã¨#O Jkè+≤ªOK«Hõ áÈ~Ú#ѨÊ\˜H˜
™êÇ≤Ï`«º áÈ+¨} KÕâß_»∞. <≥Å∂¡i g~°~åѶ∞¨ =Hõq ‰õΩ=∂~°∞_»∞ <≥Å∂¡~∞°
t=~å=∞Hõq HÍ=∞HõÖÏxkè J<Õ „QÆO^ä•xfl [Ü«∞ã≤OǨïxH˜ JOH˜`O«
KÕâß_»∞. Wk HÍ=∞âߢã¨Î „QÆO^äŒO. D „QÆO^äŒO Ü≥ÚHõ¯ J=`åiHõ
qt+¨"ª ∞≥ #ÿ k. ZO^Œ∞HõO>Ë ^ŒH}∆˜ ÉèÏ~°`^« âÕ O◊ Ö’ =∞Ǩ~å¢+µ¨ Åì K«i„`«
q+¨Ü«∂Åhfl WO^Œ∞Ö’ K≥ѨÊ|_ç<å~Ú. "åi =Oâ◊=$Hõ∆O „H˜Ü«∂
HõÖÏáêÅhfl =i‚OѨ|_ç<å~Ú. Wk Kåi„`«Hõ „áê^è•#ºO QÆÅ
HÍ"åº=`åiHõ. <≥Å∂¡i t=~å=∞Hõq „"åã≤# Ô~O_»= „QÆO^äŒO
~å=∞w`«Å∞. Ü≥∂QÆã≤^•ÌO`åxfl `≥eÜ«∞*Ë¿ã P~°∞ Pâßfi™êÅ
„Ѩ|O^èŒO. ÃÑ· Ô~O_»∞ „QÆO^ä•Å∞ =Ú„k`«=∞Ü«∂º~Ú.
„Ѩ`åѨã≤OǨï_»∞ („H©.â◊.1739–1763)
„Ѩ`åѨãO≤ Ǩïx HÍÅOÖ’<Õ ^ŒH}∆˜ ^ÕjÜ«∂O„^èŒ "åV‡Ü«∞OÖ’
ã¨∞„Ѩã≤^Œú Hõq~Ú„u J~Ú# =Ú^Œ∞Ì Ñ¨à◊x P™ê÷# Hõ=~Ú„uQÍ
L#flk. D"≥∞ ~åkèHÍ ™êO`«fi#O ÖË^• WàÏ^ÕgÜ«∞=Ú J<Õ
„Ѩ|O^è•xfl ~°zOzOk. Wk â◊$OQÍ~°HÍ=ºO J#_»O HõO>Ë
qâ◊$OYÅ â◊$OQÍ~° =~°‚#O J#_»O Öˇã¨û Jx ѨÅ∞=Ù~°∞
q=∞~°≈‰õΩÅ∞ Jaè„áêÜ«∞Ѩ_®¤~°∞. <åÅ∞QÆ∞ Pâßfi™êÅ „Ѩ|O^èŒOÖ’
WàÏ^Õg ÖËHõ ~åkèHÍ NHõ$+¨µ‚Å â◊$OQÍ~° ~å㨈He =i‚OѨ|_çOk.
ZO`« Ju"ÕÅ"≥∞ÿ# â◊$OQÍ~°=Ú =i‚OѨ|_ç<å =Ú^Œ∞ÌѨà◊x
ѨÅ∞‰õΩ|_ç â◊$OQÍ~° Ǩ= ÉèÏ= KÕëêì=~°‚#Å∞ Hõq`åfixfl â◊$OQÍ~°
~°™êxfl ÃÑOzáÈ+≤OKå~Ú J#fl"åà◊√§ L<åfl~°∞.
D HÍ=ºO „Ѩ`åѨã≤OǨïxH˜ JOH˜`«O. W`«_»∞ ^ŒH˜∆}
ã≤OǨã¨<å^茺Hõ∆ J<Õ a~°∞^Œ∞#∞ ^èŒiOK«∞H˘#fl "å~°∞. =Ú^Œ∞ÌѨà◊x
36
D a~°∞^Œ∞Ö’QÆÅ '^ŒH˜∆}— â◊ÉÏÌxfl =∂„`«O „QÆÇ≤ÏOz NHõ$+¨µ‚_»∞
^ŒH˜∆} <åÜ«∞‰õΩ_»∞ Hõ#∞Hõ `«##∞ áÈ+≤OKÕ ~åA „Ѩ`åѨã≤OǨïx
^ŒH˜∆}<åÜ«∞‰õΩ_»∞QÍ ÉèÏqOz `å#∞ ~åkèHõQÍ x~°∂Ñ≤OK«∞H˘x
HÍ"åºxfl ~°zOzOk. JO>Ë HÍ=ºOÖ’x Hõ$+¨µ_‚ ∞» ^ŒH}∆˜ <åÜ«∞‰õΩ_≥#·
„Ѩ`åѨã≤OǨï_»∞. ~åkèHõ Z=fi~À HÍ^Œ∞ =Ú^Œ∞ÌѨà◊x. <åÜ«∞‰õΩ_≥·#
„Ѩ`åѨã≤OǨï_»∞ =Ú^Œ∞ÌѨà◊xx ™êO`«fi#ѨiKÕ HÍ=º"Õ∞ ~åkèHÍ
™êO`«fi#O. HÍ=ºOÖ’ "≥∂`å^Œ∞ q∞Oz# â◊$OQÍ~° KÕ+¨ìÅ∞
L#flѨÊ\˜H˜ "≥Ú`«ÎOg∞^Œ ~°ã≤‰õΩʼnõΩ Wk P"≥∂^ŒÜ≥∂Qƺ"≥∞ÿOk HÍx
Jã¨Öˇ·# ~å^è•Hõ$+¨‚ `«`åfixH˜ Wk ÃÑ^ŒÌ Q˘_»¤eÃÑ@∞ì.
J=∞~°ã≤OǨï_»∞ („H©.â◊.1788–1789)
„Ѩ`åѨã≤OǨïx ‰õΩ=∂~°∞_»∞ J=∞~°ã≤OǨï_»∞ XHõ
ã¨O=`«û~°O =∂„`«O ~å[ºáêÅ# KÕâß_»∞. W`«x HÍÅOÖ’
=∂`« $ Éè í ∂ `« Hõ q ÖË H õ =∂`« $ Éè í ∂ `« Ü « ∞ º J<Õ ã¨ ∞ „Ѩ ã ≤ ^ Œ ú
"åˆQÜæ ∞« HÍ~°∞_»∞<åfl_»∞. =∂`«$Éè∂í `« Hõq áêi*Ï`åѨÇϨ ~°}=Ú J<Õ
<å@HÍxfl „"åâß_»∞. WO^Œe Hõ^äŒ ã¨∞„Ѩã≤^Œú"≥∞ÿ#^Õ. D HÍ=ºO
J=∞~°ã≤OǨïx qâßfiã¨áê„`«∞_≥·# =∞O„u t=~åÜ«∞ =∞O„u
HÀiHõg∞^Œ Hõq „"åÜ«∞_»O [iyOk. JO^Œ∞=Å# t=~åÜ«∞ =∞O„u
=Oâ◊=$Hõ∆ =~°‚#O Hõ#|_»∞`«∞Ok.
=∂`«$Éèí∂`« Hõq âßO_çźQÀ„`«∞_≥·# „ÉÏǨχ}∞_»∞.
~°OQÆÜ«∂~°∞ºx Ѩل`«∞_»∞. W`«_»∞ ã¨∞QÆOkè ‰õΩO`«Å J<Õ ¿Ñ~°∞QÆÅ
áê~°fif ^Õq Éèí‰õΩÎ_»∞. u~°∞zÛ ÖËHõ u~°∞z~åѨe¡ HÀ@ ֒Ѩe
^Õ " åÅÜ« ∞ =ÚÖ’ D J=∞‡"å~° ∞ L#flk. ™êfiq∞¿Ñ~° ∞
=∂`«$Éèí∂`Õâ◊fi~°∞_»∞. HÀ"≥Å¿Ñ~°∞ `åÜ«Ú=∂#=~ü HÀ~ÚÖò. `åÜü∞
`«e¡. P#=~ü `«e¡QÍ ‰õÄ_® J~Ú#"å_»∞ Dâ◊fi~°∞_»∞. XHõ xO_»∞
QÆiƒù}˜ ¢ã‘Î t=Éèí‰õΩÎ~åÅ∞ Hõ#∞Hõ ™êfiq∞ ¢ã‘Î ~°∂ѨOÖ’ =zÛ P"≥∞‰õΩ
„Ѩã¨"åxfl KÕâß_»∞. HÍ|\˜ì t=ÙxH˜ `åÜ«Ú=∂#=~ü (`åÜ«Ú"£∞
+ P#=~ü). `«q∞à◊ Ѩ^•xH˜ ã¨O㨯$fHõ~}° "Õ∞ =∂`«$Éè∂í `Õâfi◊ ~°∞_»∞.
ã¨∞QÆOkè‰õΩO`«Å J<Õ¿Ñ~°∞ N Pkâ◊OHõ~°∞Å ™œO^Œ~°ºÅǨÏiÖ’
J=∞‡"åi Hˆ â◊áêâßʼnõΩ ã¨ÇϨ [ã¨∞QÆO^èOŒ L#flã¨OQÆux K≥ÑÙ¨ `«∞#flk.
Wk =¸_»= ã¨OQÆ™êÇ≤Ï`«º HÍÅ=ÚÖ’ =∞^èŒ∞Ô~· áêO_»º~åA
P™êÎ<åxH˜ t=Ù_»∞ „"åã≤ÑO¨ Ñ≤# Hõq`«Ö’ áê~°fif^Õq Hˆ â◊áêâ◊=ÚÅ∞
ã¨Ç¨Ï[ ã¨∞QÆO^èŒ=Ú Hõey#q J<Õ q+¨Ü«∂xfl ã¨∞ÊùiOѨ*Ëã¨∞ÎOk.
nx<Õ ^è∂Œ ~°\˚ ˜ NHÍà◊ÇϨ ã‘Î =∞Ǩ`«º=ÚÖ’ #f¯~°∞x Hõ^ÖŒä ’ ã≤O^è∞Œ ~°
~å[QÆ=∞<å ^èŒq∞‡à◊¡ |O^èŒO|∞ ã¨Ç¨Ï[QÆO^èŒO|∞ J<Õ ã¨=∂ã¨=ÚÖ’
ã¨Ê+‘ìHõiOKå_»∞. D ¿Ñˆ~ WHõ¯_» ã¨∞QÆOkè ‰õΩO`«Å Jx J=∞‡"åi
¿Ñ~° ∞ QÍ L#flk. 㨠∞ QÆ O kè ‰ õ Ω O`« Å J=∞‡"åi ^Œ Ü « ∞ `À<Õ
=∂`«$Éèí∂`«Ü«∞º HõqQÍ "åˆQæÜ«∞HÍ~°∞_»∞QÍ „Ѩã≤kúÔHHͯ_»∞. PÜ«∞#
áêi*Ï`åѨǨÏ~°}ÏxH˜ `≥Å∞QÆ∞^Õâ◊OÖ’ „Ѩã≤kú ~åHõáÈ~Ú<å
„ut~°yi=Ú„^Œ `À „"åã≤# Ѩ^ŒHõq`«Å∞ |Ǩïà◊"åºÑ≤Î á⁄O^•~Ú.
áêi*Ï`åѨǨÏ~°}=Ú : =∂`«$Éèí∂`« Hõq „"åã≤#
áêi*Ï`åѨǨÏ~°}=Ú ^ŒH˜∆} ^ÕjÜ«∞ PO„^èŒ "åV‡Ü«∞=ÚÖ’<Õ
KåÖÏÃÑ^ŒÌk. S^Œ∞ JOHÍÅ∞ QÆÅ D <å@HõO =Ú„^Œ}Ö’ 300
Platinum Platform
ѨÙ@Å∞<åfl~Ú (PO„^èŒ qâ◊fiq^•ºÅÜ«∞O, qâßYѨ@ì}O, 1960). =∞^èŒ∞~° <åÜ«∞Hõ~åAÅ∞ ™êÇ≤Ï`«º HõàÏáÈ+¨}
<å@Hõ Hõ^ä•=ã¨∞Î=Ù z#fl^≥·<å Hõq NHõ$+¨‚ bÅÅhfl HõÅѨ_»O KÕ`« ( „H©.â◊.1559–1736 )
<å@HõO ÃÑ^Œ^Ì ~Œ ÚOk. 1) [Å„H©_Å» ∞, 2) QÀÑ≤HÍ=¢™êÎÑǨ Ϩ ~°}=Ú, `≥Å∞QÆ∞ <åÜ«∞Hõ ~åAÅ∞ =∞^èŒ∞~°#∞ „H©.â◊.1559 #∞O_ç
3) ~åkèH#õ ∞ „Ѩ"âÕ Ã◊ Ñ\ì_O» , 4)É’[Hõ<åº=$`åÎO`«O, 5) ã¨`º« ÉèÏ=∂ qâ◊fi<å^äŒ <åÜ«∞‰õΩx`À „áê~°OaèOz g∞<åH˜∆ ^Õq =~°‰Ωõ „H©.â◊.1736
=$`åÎO`«O, 6) Q˘Å¡HÖõ ÏѨO aè#fl Hõ^ÅŒä ∞<åfl Hõq `«# <≥Ñ· Ù¨ }ºOKÕ`«
=~°‰õΩ ѨiáêeOz L#flѨÊ\˜H˜ ™êÇ≤Ï`«º áÈ+¨}‰õΩ HÍ=Åã≤#
"å\˜x ã¨=∞#fi~ÚOz UHõ Hõ^äŒQÍ ÉèÏã≤OѨ*Ëâß_»∞. D ~°K«#Ö’
Hõq H©~°Î#Å∞, kfiѨ^ŒÅ∞ ^Œ~°∞=ÙÅ∞, `≥Å∞QÆ∞ Kè«O^Œã¨∞ûÅ∞ "å_®~°∞. xÅ∞Hõ _ » , "≥ ã ¨ ∞ Å∞ÉÏ@∞ u~° ∞ =∞Å <åÜ« ∞ ‰õ Ω x HÍÅO
25 㨠O 㨠¯ $`« â’¡ H ÍÅ∞<åfl~Ú. 㨠O 㨠¯ $`« O Ö’<Õ S^Œ ∞ („H©.â◊.1623–1659) #∞O_ç „áê~°OÉèOí HÍ=_»O =Å¡ JHõ¯_ç #∞O_ç
K«∂i‚HõÅ∞<åfl~Ú. D <å@HõOÖ’ qz„`«OQÍ `≥Å∞QÆ∞`Àáê@∞ K≥Ñʨ =Åã≤ =ÙOk. `≥Å∞QÆ∞ ™êÇ≤Ï`«º áÈ+¨}#∞ H˘#™êyOz# "å~°∞
ã¨O㨯 $`« `«q∞à◊ Hõ#fl_» =∞Ǩ~å¢+¨ì Ç≤ÏOn ÉèÏ+¨ÅÖ’ "å~°ÎÅ∞ K˘Hõ ¯ <å^ä Œ <åÜ« ∞ ‰õ Ω _» ∞ („H© . â◊ . 1659–1682) =Ú^Œ Ì à ◊ y i
ѨOѨ_»O Hõ#|_»∞`«∞Ok. („H© . â◊ . 1678) L#fl`« tY~åÅ#∞ JO^Œ ∞ H˘#flk
q[Ü«∞~°OQÆK˘Hõ¯<å^äŒ∞x HÍÅOÖ’<Õ „H©.â◊.1706–1732).
â◊~°Éè’l =∞Ǩ~åA
â◊Ǩr `«~°∞"å`« â◊~°Éè’r Q˘Ñ¨Ê =∞Ǩ~å¢+¨ì ~åAQÍ
`«O*Ï=Ó~°∞ áêeOKå_»∞. ѨiáêÅ<å ^ŒHõ∆`«`«`À áê@∞ ã¨O㨯$`«
`≥ Å ∞QÆ ∞ 㨠O „Ѩ ^ •Ü« ∂ Å#∞ áêâßÛ`« º 㨠O 㨠¯ $ux ‰õ Ä _®
QÆ∞iÎOz#"å_»∞. P^èŒ∞xHõ ^Œ$+≤ì HÀ}O`À K«∂¿ãÎ „QÆO^ä•ÅÜ«∞
x~å‡}=∞<Õk XHõ „H˘`«Î ^Œ$+≤ìHÀ}O. `åà◊Ѩ„`« „Ѩ`«∞Å ¿ãHõ~°}ÃÑ·
Pã¨H˜Î „áêp# Ѩ„uHõÅ∞, ѨÙã¨ÎHÍÅÃÑ· "≥∂A, Hõq ѨO_ç`«
~å[=Oâ◊=ÚÅ B^•~°ºO KÕ`« â◊~°Éè’r `«# JO`«óѨÙ~å<Õfl
„QÆO^ä•ÅÜ«∞OQÍ KÕã≤ ^Õâ◊ „Ѩ[ʼnõΩ ã¨=∞iÊOKå_»∞. W^Õ <Õ\˜
â◊~É° ’è r ã¨~ã° fi¨ f =∞ǨÏÖò „QÆO^ä•ÅÜ«∞OQÍ `«O*Ï=Ó~°∞Ö’ =Ù#flk.
t"år (1833–1855)
â◊~É° ’è r ‰õΩ=∂~°∞_Õ t"år. W`«_Õ z@ìz=i `«O*Ï=Ó~°∞
=∞Ǩ~å¢+¨ì áêʼnõΩ_»∞. W`«_»∞ `«# ѨÓsfi‰õΩÅ ã¨O„Ѩ^•Ü«∂xfl
~°H˜∆ã¨∂ΠѨiáêeOKå_»∞. Hõq ѨO_ç`«∞_≥·# t"år UÔH·Hõ Hõ$u
J#flѨÓ~å‚ Ñ¨i}=∞Ü«∞=∞<Õ <å@HõO. HÍ"åº=`åiHõÖ’ ã¨OѨÓ~°O‚ QÍ
Hõq =∞Ǩ~å¢+¨ì ~åAÅ =Oâ◊=$Hõ∆O WKåÛ_»∞. D <å@HõOÖ’
H˘OHõ}Ëâ◊fi~°∞_»∞ J<Õ¿Ñ~°∞QÆÅ t=ÙxH˜ J#flѨÓ~å‚ ^ÕqH˜ HõÖϺ}
=~°‚# =Ù#flk. HÍ"åºO`«OÖ’ ~°OQÆ<å^äŒ Hõq „Ѩ™êÎ=# =Ù#flk.
t"år P™ê÷#OÖ’x J=∞$`«Hõq, `«∞Åã≤ ~°OQÆÜ«∞º HõqQÍ
QÆ∞iÎOѨ|_çOk.
"≥OHõ@Hõ$+¨‚ Hõq : W`«_»∞ =∞Å∞¡ ‰õΩÅã¨∞Î_»∞ (™ê=Ú
QÆi_ôÅ∞ KÕ¿ã*Ïu"å_»∞). t"år P™ê÷# ѨO_ç`«∞ÅÖ’ XHõ_»∞.
W`«_»∞ t=áêi*Ï`«=∞<Õ Hõ$u „áê~°OÉèíOÖ’ `å#∞ =∞Å∞¡
‰õΩÅã¨∞_Î #» x =t+¨ª QÀ„`«∞_»#x K≥ÑC¨ ‰õΩ<åfl_»∞. `«O„_ç¿Ñ~°∞ HÍHõÜ∞« º.
K« O „^Œ = ∞ømâ◊ fi ~° ™êfiq∞ Hõ $ Ѩ ` À W`« x H˜ Hõ q `« fi =∞aƒ#k. u~°∞=∞Å <åÜ«∞‰õΩ_»∞ („H©.â◊.1623–1659) : u~°∞=∞Å
QÆ^ŒºÉèÏQÆOÖ’ D Hõq `«##∞ "≥OHõ@Hõ$+¨‚=∞*ˇ\˜ì, `«# `«O„_ç <åÜ«∞‰õΩ_»∞ Q˘Ñ¨Ê HõàÏaè=∂x. ã¨Ow`« ™êÇ≤Ï`«º Åe`«HõàÏ
Hõ#Hõ*ˇ\˜ì JxK≥áêÊ_»∞. `«iQ˘O_» "≥OQÆ=∂O| t=áêi*Ï`«=∞<Õ áÈ+¨‰õΩ_»∞. eOQÆ#=∞d HÍ"Õ∞â◊fi~°Hõq J<Õ `≥Å∞QÆ∞ Hõq 25
Ü«∞Hõ∆QÍ#O „"åã≤Ok. Wk =Ú„k`«O. „Ѩã¨∞Î`« t=áêi*Ï`«O ã¨O=`«û~åÅ∞ DÜ«∞# P™ê÷#OÖ’ LO_ç#"å_»∞. HÍ"Õ∞â◊fi~°Hõq
"≥OQÆ=∂O| `«~°∞"å`« „"åÜ«∞|_ç# Ü«∞Hõ∆QÍ#OQÍ ÉèÏqOKåe. ã¨`«ºÉèÏ=∂™êO`«fi#=∞<Õ „Ѩ|O^è•xfl „"åâß_»∞. nxH˜ u~°∞=∞Å
t=áêi*Ï`«O QÆOQÍ Q“i ã¨O"å^•`«‡HõO. t=Ù_»∞ "åix^ŒÌix <åÜ« ∞ ‰õ Ω _» ∞ =ÚHÍÎ ` « Ñ ¨ K « Û ù „ `« = Ú, Kå=∞~° = Ú, Hõ Ö ÏzHõ = Ú,
™êO`«fi#Ѩ~°K«_»O Hõ^ä•=ã¨∞Î=Ù. Hõ#HÍO^Àà◊=ÚÅ∞ WzÛ#@∞¡ „QÆO^äŒ=ÚÖ’ „"åã¨∞H˘<åfl~°∞.
Platinum Platform 37
K˘Hõ¯<å^äŒ <åÜ«∞‰õΩ_»∞ (1659–1682) :
u~° ∞ =∞Å<åÜ« ∞ ‰õ Ω x P™ê÷ # OÖ’x HÍ"Õ ∞ â◊ fi ~° H õ q
^èÕ#∞=∂Ǩ`«º=∞<Õ =K«# HÍ"åºxfl „"åâß_»∞. DÜ«∞#`À `≥Å∞QÆ∞
=K«# "åV‡Ü«∞O „áê~°OÉè"í ∞≥ Oÿ k. =∞^è∞Œ ~° <åÜ«∞Hõ Ü«ÚQÆO `≥Å∞QÆ∞
=K«# ~°K«#ʼnõΩ, `≥Å∞QÆ∞ =K«# âßã¨<åʼnõΩ ÃÑ\˜ì#k ¿Ñ~°∞QÍ
„ѨHÍã≤ÎÔHH˜¯#k. D =K«# HÍ=ºO J=Ú„k`«O.
=Ú^ŒÌà◊yi (1674–1678) : u~°∞=∞Å<åÜ«∞‰õΩx
=∞#∞=∞_Õ =Ú^ŒÌà◊yi. HÍ"Õ∞â◊fi~° Hõq ã¨`«ºÉèÏ=∂ ™êO`«fi<åxfl
=Ú^ŒÌà◊yiH˜ JOH˜`«OKÕâß_»∞ („H©.â◊.1674). D HÍ"åº=`åiHõ
116 QÆ^Œº Ѩ^•ºÅ∞ Hõey Kåi„`«Hõ „áê^è•#ºO HõÅk. WO^Œ∞Ö’
=∞^èŒ∞~° <åÜ«∞Hõ ~åAÅ ã¨OѨÓ~°‚ =Oâ◊=$Hõ∆O W=fi|_çOk. =Ú^Œ∞Ì
Jà◊QÍ„k ÖËHõ =Ú^Œ∞Ì Jà◊yi J<Õ¿Ñ~ˆ =Ú^ŒàÌ y◊ i Jx =º=Ǩ~°OÖ’
U~°Ê_çOk. DÜ«∞#ˆH Jà◊yi <åÜ«∞Hõ, =Ú`«∞ÎeOQÆ<åÜ«∞Hõ,
=Ú^Œ∞ÌJà◊yi <åÜ«Ú_»∞ J<Õ¿Ñ~°∞¡ ‰õÄ_® Hõ#Ê_»`å~Ú.
=Ú^ŒÌà◊yi Q˘Ñ¨Ê "≥·}˜‰õΩ_»∞. J`«_»∞ `«# P™ê÷#OÖ’x
¢ã‘ÎʼnõΩ g}Ï"å^•ºxfl <ÕiÊOKÕ"å_»x eOQÆ#=∞d HÍ"Õ∞â◊fi~°Hõq
„"åâß_»∞. HÍ"Õ∞â◊fi~°Hõq ‰õÄ_® Q˘Ñ¨Ê "≥·}˜‰õΩ_Õ. W`«_»∞ ã¨Ow`«
q^•fiOã¨∞_Õ ã¨Ow`« ˆQÜ«∞ ~°K«~Ú`«‰õÄ_®. W`«_»∞ =~°‚=ÚÅ∞,
w`åÅ∞, ã¨fi~åÅ∞, „"åâß_»∞. HÍx J"Õg ÅaèOK«_»O ÖË^Œ∞.
ã¨`º« ÉèÏ=∂™êO`«fi#O K«OÑ¨Ó „Ѩ|O^èOŒ . <åÅ∞æ Pâßfi™êÅ∞
â◊$OQÍ~°O „Ѩ^è•# ~°ã¨O. D Hõq „"åã≤# =∞~À „Ѩ|O^èŒO ~°∞H˜‡}©
Ѩi}Ü«∞O. =Ú^ŒàÌ y◊ iˆH JOH˜`O« . HÍx Wk JÅÉèºí Hõ$u. ~°∞H˜‡}©
Ѩi}Ü«∂xfl =Ú^ŒÌà◊yi ~°∞H˜‡}˜ J<Õ Hõ#º#∞ `«#ÉèÏ~°ºQÍ
„QÆÇ≤ÏOz#ѨÙ_»∞ „"åã≤Ü«ÚO_»=K«∞Û. ã¨`«ºÉèÏ=∂ ™êO`«fi#=Ú
=Ú^ŒÌà◊yi `«# Ô~O_»= ÉèÏ~°º g∞<åH˜∆x q"åǨÏ=∂_Õ ã¨O^Œ~°ƒùOÖ’
„"åã≤ Ü«ÚO_»=K«∞Û.
eOQÆ#=∞d HÍ"Õ∞â◊fi~° Hõq `«e¡^ŒO„_»∞Å∞ HÍ=∂H©∆
<åQÆ#flÅ∞. W`«_»∞ *Ï˝#„Ѩã¨∂<åO| ã¨"Õ∞`« NHÍà◊ǨÏã‘Îâ◊fi~°∞x
Éèí‰õΩÎ_»∞. W`«xˆH u~°∞HÍ=∞Hõq Jx‰õÄ_» ¿Ñ~°∞. u~°∞HÍ=∞ ã¨`«¯g
Jx „Ѩ|O^è•ÅÖ’ HõxÑ≤ã∞¨ OÎ k. =∞„^•ã¨∞Ö’x â◊$OQÍ~° „QÆO^ä=Œ ∂Å
1930Ö’#∞ =∞zbѨ@ì}OÖ’#∞ â◊$OQÍ~° HÍ=º „QÆO^äŒ =∞O_»e
"å~°∞ 1937Ö’#∞ ã¨`«ºÉèÏ=∂ ™êO`«fi<åxfl =Ú„kOKå~°∞.
QÆ}Ѩ=~°Ñ¨Ù "ÕOHõ@Hõq : =Ú^ŒÌà◊yi Jaè=∂xOz
áÈ+≤Oz# Hõ=ÙÅÖ’ QÆ}Ѩ=~°ÑÙ¨ "≥OHõ@Hõq XHõ_∞» . W`«_∞» â◊`åkèHõ
„QÆO^äHŒ ~õ .ΰ "åºHõ~}° O, KèO« ^Œã∞¨ û, JÅOHÍ~° âߢãOΨ , Pâ◊∞, =∞^è∞Œ ~°,
z„`«, qã¨Î~° Hõq`«Å<Õ K«`«∞ifi^èŒ Hõq`«ÅÖ’ KÕ~Úuiy# "å_»x
`≥Å∞ã¨∞Î#flk. =Ú^ŒÌà◊yi HÀiHõg∞^Œ "ÕOHõ@Hõq q^•º=u ^ŒO_»HõO
„"åâß_» ∞ . "Õ O Hõ @ Hõ q QÆ ∞ O@∂~° ∞ lÖÏ¡ Ö ’x QÆ } Ѩ = ~° O
„áêOfÜ«Ú_»∞. JHõ¯_ç #∞O_ç ã¨∞n~°… „Ѩܫ∂}OKÕã≤ P™ê÷#Hõq
HÍ=_»O Pâ◊Û~°ºO. 1) q^•º=u ^ŒO_»Hõ=Ú. "≥OHõ@Hõq
HÍÅx~°‚Ü«∂xH˜ `À_»Ê_Õ ~°K«# Wk. 2) „Ѩ|O^èŒ~å[ "ÕOHõ>Ëâ◊fi~°
q[Ü«∞qÖÏã¨=Ú.
38
ÃÑ^ŒÌà◊æi q[Ü«∞=Ú : J*Ï˝`« Hõq Hõ~°Î $Hõ=Ú (GOML -
Madras). Wk L`«ÊÅ=∂eHÍ =$`«O Î Ö’ „"åÜ«∞|_ç#k. `«O*Ï=Ó~°∞
HÀ@#∞ ÃÑ^ŒÌà◊æi ™êfinè#Ѩ~°K«∞H˘#fl q+¨Ü«∂xfl HÀ@ <åÅ∞QÆ∞
^•fi~åÅ#∞ ÔQez# f~°∞ =i‚OѨ|_çOk. 1) `«∂~°∞Ê=∂eHõ, 2)
^ŒH˜∆}Ѩ٠=∂eHõ, 3) Ѩ_»=∞\˜ =∂eHõ, 4) L`«Î~°Ñ¨Ù =∂eHõ. Wk
=Ú^ŒÌà◊yi q[Ü«∞=Ú Jx LO_®e. D ¿Ñ~°∞ „"åÜ«∞É’~Ú
ÖËY‰õΩ_»∞ ÃÑ^ŒàÌ iæ◊ Jx „"åâß_»∞. ÃÑ^ŒàÌ iæ◊ =Ú^Œ∞gÌ ~°∞x ‰õΩ=∂~°∞_»∞.
=Ú^ŒÌà◊æi `«O*Ï=Ó~°∞ HÀ@#∞ UHÀr H˘_»∞‰õΩ â◊Ǩr =Ú@ì_çOz
#ѨÙ_»∞ g~Àz`«OQÍ Z^Œ∞~˘¯#fl ã¨OQÆu Kåi„`«Hõ ã¨`«ºO. D
L`«ÊÅ=∂eHõ QÆ}Ѩ=~°Ñ¨Ù "≥OHõ@Hõq ~°K«# HÍ=K«∞Û#∞.
q[Ü«∞~°OQÆ K˘Hõ¯<å^äŒ∞_»∞ („H©.â◊.1706–32) : W`«x
HÍÅO ™êÇ≤Ï`«º HõàÏáÈ+¨}Ö’ L#fl`« ™ê÷~Ú KÕ~°∞H˘#flk. `å#∞
㨠fi Ü« ∞ OQÍ Hõ q Ü≥ ÿ ∞ J<Õ H õ Hõ q Ѩ O _ç ` « ∞ Å#∞ áÈ+≤ O z
P^ŒiOz#"å_»∞. W`«x HÍÅOÖ’<Õ ã¨O㨯 $`« `≥Å∞QÆ∞ Ѩ^Œº
âß㨠< åʼnõ Ω 㨠fi ã≤ Î K ≥ Ñ ≤ Ê `≥ Å ∞QÆ ∞ =K« # âß㨠< åʼnõ Ω NHÍ~° O
K«∞@ì|_çOk. DÜ«∞# HÍÅOÖ’<Õ `≥Å∞QÆ∞Ö’ =K«#HÍ"åºÅ∞ J<ÕHOõ
"≥eâß~Ú. `«q∞à◊<å_»∞Ö’ `«q∞à◊O „Ѩ^•è #ÉèÏ+¨ J~Ú#ѨÊ\˜H© `≥Å∞QÆ∞
=K«# ~°K«#‰õΩ JѨÓ~°fi"≥∞ÿ# ^ÀǨÏ^ŒO KÕã≤# `≥Å∞QÆ∞ ~åA
q[Ü«∞~°OQÆK˘Hõ¯<å^äŒ∞_»∞.
â‹·= "≥·+¨‚==∞<Õ ÉèË^ŒO ÖËHõ Jxfl ^Õ"åÅÜ«∂ʼnõΩ DÜ«∞#
^•#^èŒ~å‡Å∞ KÕâß_»∞. =ÚYºOQÍ =∞^èŒ∞~° g∞<åH©∆ ^Õ"åÅÜ«∂xH˜
N~°OQÆOÖ’x ~°OQÆ<å^äŒ ^Õ"åÅÜ«∂xH˜ Z<Àfl PÉè~í }° ÏÅ∞ Éè∂í =ÚÅ∞
^•#q∞KåÛ_»∞. P PÉèí~°}ÏÅxfl WѨÊ\˜H˜ K≥‰õΩ¯K≥^Œ~°‰õΩO_®
L<åfl~Ú. D PÉè~í }° ÏÅ "≥#∞HõÉÏè QÆOÃÑ· q[Ü«∞~°OQÆ K˘Hõ¯<å^èÜ Œ ∞« º
QÍi LÉèíÜ«∞O Jx LO_»_»O QÆ=∞xOK«=K«∞Û. âßã¨<åÅ z=~°
q[Ü«∞~°OQÆK˘Hõ¯<å^èŒÜ«∞º „"åÅ∞ Jx =ÙO@∞Ok. The Temple
Jewellery at Madura and Srirangam J<Õ "åºã¨OÖ’ _®II P~ü.
<åQÆ™êfiq∞QÍ~°∞ DÜ«∞# KÕã≤# ^•# q=~åÅhfl KèåÜ«∂z„`åÅ`À
=Ú„kOѨ*Ëâß~°∞. (South Indian Studies, Chennai 1980).
q[Ü«∞~°OQÆK˘Hõ¯<å^èŒ<åÜ«∞‰õΩx ÉÏźOÖ’<Õ `«O„_ç
=Ú`«∞Îg~°Ñ¨Ê <åÜ«∞‰õΩ_»∞ K«xáÈ=_»O =Å¡ J=fiQÍÔ~·# =∞OQÆ=∞‡
ÃÑOѨHOõ Ö’ ÃÑiQÍ_»∞. P"≥∞ ã≤OǨã¨#"≥∞H˜¯ („H©.â◊.1689–1706)
15 ã¨O=`«û~åÅ∞ ~å[ºáêÅ# KÕã≤Ok. =∞OQÆ=∞‡ HÍÅOÖ’<Õ
`≥Å∞QÆ∞ âßã¨<åÅ∞ "ÕÜ«∞_»O „áê~°OÉèí"≥∞ÿOk. nxx q[Ü«∞~°OQÆ
K˘Hõ¯<å^ä∞Œ _»∞ J#∞ã¨iOKå_»∞. K˘Hõ¯<å^äŒ <åÜ«∞‰õΩ_»∞ Ѩ^ºŒ HÍ"åºÅ∞
~åÜ« ∞ Hõ á È~Ú<å =¸_» ∞ =K« # „QÆ O ^ä • Å∞ „"åâß_» ∞ . 1)
N~°OQÆ=∂Ǩ`«‡º=Ú, 2) =∂Ѷ∞¨ =∂Ǩ`«‡º=Ú, 3) HÍsÎH=õ ∂Ǩ`«‡º=Ú.
WO^Œ∞Ö’ N~°OQÆ =∂Ǩ`«‡º=Ú J<Õ =K«# „QÆO^ä•xfl „Ѩã∞¨ `Î « "åºã¨H~õ ΰ
Ѩ i +¨ ¯ iOz qѨ Ù Å Ñ‘ i î H õ # ∞ J#∞|O^è • Å#∞ 㨠O „QÆ Ç ≤ Ï Oz
N"ÕOHõ>Ëâ◊fi~°qâ◊fiq^•ºÅÜ«∞„áêK«º Ѩiâ’^èŒ# ã¨Oã¨÷KÕ 1988Ö’
„ѨHõ\˜OѨKÕâß_»∞.
Platinum Platform
q[Ü«∞~°OQÆK˘Hõ¯<å^äŒ∞x P™ê÷# Hõ=ÙÅ∞ YO_»OÖ’xk. Ѩ^•‡=u ÉèÏ#∞=∞O`«∞Å q"åÇ¨Ï =$`åÎ`«O. D
ã¨=ÚY=Ú "ÕOHõ@Hõ$+¨‚Ñ¨Ê <åÜ«∞‰õΩ_»∞ : ã¨=ÚY=∞<Õ ~°K~« Ú`« Ü≥∂QÆâߢãOΨ ÉÏQÍ `≥eã≤#"å_»∞. ÃÑQ· Í `«# „Ѩ|O^è•xH˜
Ǩ Ï Ÿ^•Ö’ q[Ü« ∞ ~° O QÆ K ˘Hõ ¯ <å^ä Œ <åÜ« ∞ ‰õ Ω xKÕ ~å[Q“~° = `å<Õ ã¨fiÜ«∞OQÍ "åºYº‰õÄ_® „"åâß_»∞.
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1) *ˇ·q∞h ÉèÏ~°`«=Ú, 2) ™ê~°OQÆ^èŒ~° K«i„`«. *ˇ·q∞h ÉèÏ~°`«=Ú „ÉÏǨχ}∞Å∞. "≥Ú^Œ\’¡ PO„^èŒ^Õâ◊OÖ’x ѨtÛ=∞QÀ^•=i lÖÏ¡
Ñ≤ÅÅ¡ =∞„i Ñ≤#g~°É„íè ^Œ∞x („H©.â◊.1480) *ˇq· ∞h ÉèÏ~°`« Ѩ^ºŒ Hõ$uH˜ #~°™êѨÙ~°O `åÅ∂HÍ #∞^Œ∞~°∞áê_»∞ „QÍ=∞ "åºã¨Î=ÙºÅ∞. g~°∞
`≥Å∞QÆ∞ =K«#=Ú. ™ê~°OQÆ^èŒ~° K«i„`« KÕ=∞‰õÄ~° Hõq „"åã≤# 㨉Ωõ @∞O|OQÍ Hõ$+¨Ñ‚ ʨ <åÜ«∞‰õΩ_»∞ =∞^è∞Œ ~°#∞ ѨiáêeOKÕ HÍÅOÖ’
HÍ"åºxH˜ `≥Å∞QÆ∞ =K«#O. `« q ∞à◊ < å_» ∞ Ö’x Ѩ Ù ^Œ ∞ HÀ>ˇ ÿ ‰ õ Ω ¯ =zÛ ã≤ ÷ ~ ° Ñ ¨ _ ç < å~° ∞ .
‰õΩO^Œ∞iÎ "ÕOHõ\ÏK«ÅHõq : W`«_»∞ q∞„`«qO^• („H©.â◊.1564–1572). g~°∞ =Oâ◊Ѩ~°OѨ~°QÍ Ñ¨Ù^Œ∞HÀ¯@ ã¨O™ê÷#
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NHõ$+¨µ‚_»∞ q∞„`«qO^Œ#∞ q"åǨÏ=ÚKÕã¨∞H˘#fl =$`åÎO`«=Ú P~°∞ Ѩije¿ãÎ D q+¨Ü«∞O É’^èŒÑ¨_»∞`«∞Ok.
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„Ѩ|O^èŒOQÍ#∞ „"åâß_»∞. W`«_»∞ „"åã≤# ~å=∂Ü«∞} ÉèÏ~°`«
ÉèÏQÆ=`« =K«# HÍ"åºÅ∞ ÅaèOѨÖË^Œ∞.
|^≥ÌѨÓ_ç Z„~°~åA : W`«_»∞ q[Ü«∞~°OQÆK˘Hõ¯<å^äŒ∞x
™ê=∞O`«~åA. W`«_∞» ѨO@=OâßxH˜ K≥Ok#"å_»∞. HÍÅ∞=H˘Å#∞
QÀ„`«∞_»∞. N=Ú+¨‚ Éè∂í ѨÙ_»∞, g∞<åO| W`«x `«e^¡ OŒ „_»∞Å∞. ~ˆ =Ói
J#O`«Ü«∞º D`«x QÆ∞~°∞=Ù. J#O`«Ü«∞º QÍ^èÕÜ≥∂áêMϺ#=Ú,
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Z„~°~åA Ü«Ú=[# ǨÏ$^ŒÜ«∂#∞~°O[#=∞<Õ Ñ¨^ŒºHÍ"åºxfl
„"åâß_»∞. Ô~O_»∞ Pâßfi™êÖË Åaèã¨∞Î<åfl~Ú.
âı + ¨ = Ú"Õ O Hõ @ Ѩ u : `å~åâ◊ â ßOHõ q [Ü« ∞ O J<Õ
Ѩ^ºŒ HÍ"åºxfl „"åâß_»∞. Z„~°~åA „"åã≤# Hõ^•ä =ã¨∞=Î Ù<Õ „QÆÇÏ≤ Oz
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XHõÔ~·# =OQÆÅj#Ü«∞º‰õΩ JOH˜`«q∞KåÛ_»∞.
=OQÆÅ j#Ü«∞º : W`«_»∞ Q˘Ñ¨Ê Ѩ^ŒHõ~°Î. t=nH∆Í
Ѩ~°∞~åÅ#∞~å! J<Õ Ñ¨^ŒO DÜ«∞# „"åã≤#^Õ.DÜ«∞# Ѩ^•Å#∞
ã¨Ow`« ã¨O„Ѩ^•Ü«∞ „Ѩ^Œi≈hÖ’ ã¨∞|ƒ~å=∞nH˜∆`«∞Å "å~°∞
¿Ñ~˘¯<åfl~°∞. W`«_»∞ HÍâ◊ºÑ¨ QÀ„`«∞_»∞. Pâ◊fiÖÏÜ«∞# ã¨∂„`«∞_»∞.
W`«_»∞ yiÜ«∞=∂O| ã¨∂~°Ü«∞ºÅ ã¨O`å#=Ú.
"≥ Å QÆ Ñ ¨ Ó _ç Hõ $ +¨ ‚ Ü « ∂ =∂`« ∞ º_» ∞ : W`« _ » ∞
ÉèÏ#∞=∞kfi[Ü«∞=∞<Õ „Ѩ|O^•xfl „"åâß_»∞. ã≤.Ñ≤.„É∫<£ D
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K«i„`«‰õΩ LѨÜ≥∂QÆHõ~°"≥∞ÿ#k. D „Ѩ|O^è•xfl _®IIÃÑ·_çáê\˜
[Ü«∞~å=∞Ô~_ç¤ Ñ¨Ù#óѨi+¨¯~°}KÕã≤ ZO.ѶÖ≤ ò _ç„w á⁄O^•~°∞ (1983).
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Platinum Platform 39
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– #∞^Œ∞~°∞áê\˜ "≥OHõ#fl, 2) `˘O_»=∂<£ =Oâ◊„Ѩ`åѨ=∂eHõ –
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Manual) "≥OHõ#fl „"åã≤# =Oâß=ox ¿Ñ~˘¯#flk QÍx ™êO|t=
Hõq =∂oHõ#∞ ¿Ñ~˘¯#ÖË^Œ∞. D Ô~O_»∞ „QÆO^ä•Å∞ 1914Ö’#∞,
1917Ö’ #∞ =Ú„k`«=∞~Ú<å~Ú. ѨÙ^Œ∞HÀ¯@ =∂#∞º=Öò 1921
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=∂eHõÖ’#∂ =Oâß=oÖ’#∂ Hõ#|_»`å~Ú. "≥OHõ#fl ~åÜ«∞
~°ÑÚ¨¶ <å^ä∞Œ x =~°‰Ωõ „"åÜ«∞_»O ™êO|t=Hõq P `«~∞° "åu HÍÖÏxfl
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D Ô~O_»∞ „QÆO^ä•Å∞ Ѩiâ’kè¿ãÎ ^ŒH˜∆}ÉèÏ~°`«^Õâ◊ K«i„`«Ö’ L#fl
Z<Àfl ã¨O^ÕǨÅ∞ Ѩ\ÏѨOK«Å∞ HÍ=_»"Õ∞ HÍ^Œ∞ K«i„`«#∞
ѨÙ#ifli‡OK«=K«∞Û.
~åÜ«∞~°ÑÚ¨¶ <å^äŒ H˘O_»=∂<£ („H©.â◊.1769–89) : W`«_∞»
`≥Å∞QÆ∞ ™êÇ≤Ï`«ºOÖ’ ã¨∞„Ѩã≤^Œ∞ú_≥·# ~å[Hõq áÈ+¨‰õΩ_»∞ ‰õÄ_®.
DÜ«∞# ~°K«#Å∞ =Ú„k`«"≥∞ÿ KåÖÏHÍÅ=∞~ÚºOk. áê~°fif
Ѩi}Ü«∞=Ú, S^Œ∞ Pâßfi™êÅ∞ QÆÅ D Ѩ^Œº „Ѩ|O^èŒO 1908Ö’
=Ú„kOѨ|_çOk. Hõ^Œä HÍo^•ã¨ ‰õΩ=∂~°ãO¨ Éè=í OÖ’ K≥ÑÊ≤ O^Õ J~Ú#
`≥Å∞QÆ∞Ö’ #<≥flKÀ_»∞_»∞, N<å^äŒ∞_»∞ ZO`« =ÚK«Û@QÍ fiÛkkÌ<å
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ã¨O`«iOK«∞H˘x LO^Œx K≥áêÊe. Wk `«Ñʨ Hõ ѨÙ#~°∞‡„^Œ} HÍ^Œy#
„QÆO^äŒO.
Hõq [<Àr˚=x : Wk #∂~°∞ ã¨=∞㨺Å∞ QÆÅ ã¨OHõÅ#
„QÆO^äŒO
„ѨuѨ^ŒºO XHõ ã¨=∞㨺#∞ Wã¨∞ÎOk. D ã¨=∞㨺Å∞
~åÜ«∞~°ÑÚ¨¶ <å^ä∞Œ x P™ê÷# ѨO_ç`∞« Å∞ JѨÊ\˜HÑõ C¨ _»∞ W=fiQÍ ~å[Hõq
~°Ñ¶¨Ú<å^äŒ∞_»∞ ѨÓiOKÕ"å_»∞.
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ѨÓiOz# ã¨=∞㨺Å∞ K«∂¿ãÎ QÆ∞O_≥ QÆÉèËÅ∞=∞O@∞Ok. "åK«qQÍ
H˘xfl ji¬HÅõ ∞ WÖÏ =Ù<åfl~Ú. 1) JHõ~∆ ° =OK«#, 2) Ü«∞u=OK«#
– Hõiî# „áêã¨, 3) Hõiî# „áê㨠ѨÙ#~°∞HõÎ~°∂Ѩ q+¨Ü«∞ ã¨=∞㨺,
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K«∂_»=K«∞Û.
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Jx ѨeH˜# Ѩ^ŒºO K≥áêÊe.
HõOII =#*ÏO|‰õΩO_»∞ x#∞ñQÆx
y#∞HõO QÆ#Å∞K«∞#∞ QÆ#∞ÅñÔQOѨ٠[xOѨ<£
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q[Ü«∞#QÆ~° P™ê÷# Hõ=ÙÖˇ#· _çO_ç=∞=Oâ◊ Hõ=ÙÅÖ’ _çO_ç=∞ â◊|Oú
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Hõ = ÙÅO^Œ ~ ° ∂ ^•xfl ã‘ fi Hõ i Oz `« = ∞ ¿Ñ~° ∞ ‰õ Ω =ÚO^Œ ∞ QÍ
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DÜ«∞# ~°K«#Å∞ Ug ÅaèOѨÖË^Œ∞.
#∞^Œ ∞ ~° ∞ áê\˜ "≥ O QÆ # ÖË H õ #∞^Œ ∞ ~° ∞ áê\˜ "≥ O Hõ # Hõ q :–
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JK«Û`≥#∞QÆ∞. D PO„^èŒÉèÏëê~°‚==Ú 1898, 1900, 1910
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=¸_»∞ã¨OѨÙ\ÏÅ∞QÍ 1980Ö’ =Ú„kOz<å~°∞.
ã≤.Ñ≤.„É∫<£ ^˘~° `«Ü«∂~°∞KÕ~ÚOz# PO„^èŒÉèÏëê~°‚=
â◊|Ìã¨∂z PQÆ+¨µì 1850 <å\˜H˜ ѨÓ~°Î~Ú#k. Wk WѨÊ\˜H©
J=Ú„k`«"Õ∞.
~°Ñ¶¨Ú<ånäÜ«∞=Ú : Wk #~°ã¨Éèí∂áêbÜ«∞O =O\˜
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JOH˜`«OQÍ ~°zOѨ|_ç<å~Ú.
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=∞Ǩϟ^ŒÌO_»Hõq a~°∞^ŒO K≥ѨÊ|_çOk. PO„^èŒÉèÏ+¨Ö’ H©~°Î#Å∞
ã¨O㨯$`«OÖ’ ˆQÜ«∂Å∞ L<åfl~Ú.
`˘O_»=∂<£ =Oâß=o : 373 ã‘㨠áê^•Å∞ QÆÅ
=∂eHõ. ~åÜ«∞ ~°Ñ¶¨Ú<å^äŒ∞x ѨÓsfi‰õΩÖˇ·# W~°"≥·XHõ¯ `«~åÅ∞
=i‚OѨ|_ç<å~Ú. ѨÙ^Œ∞HÀ¯@ x~å‡}O, ѨÙ^Œ∞HÀ¯@‰õΩ =∞^èŒ∞~°,
`« O *Ï=Ó~° ∞ <åÜ« ∞ ‰õ Ω Å`À Ü« Ú ^•ú Å ∞, "åi q[Ü« ∂ Å∂
=i‚OѨ|_ç<å~Ú.
|$Ǩ Ï <åfl~ÚHÍ ^Œ O _» H õ = Ú : Wk Ѩ Ù ^Œ ∞ HÀ¯@
Ѩ Ù ~° = ~ånè â ◊ fi i J~Ú# |$Ǩ Ï <åfl~ÚHõ ‰ õ Ω JOH˜ ` « O QÍ
~åÜ«∞~°Ñ¶¨Ú<å^äŒ∞x QÆ∂iÛ `≥e¿Ñ ÃÑ^ŒÌ ^ŒO_»HõO. "≥OHõ<å~°∞ºx
x~°æà◊ ã¨O㨯 $`åO„^èŒ Hõ=# Ѩ\˜=∞‰õΩ Wk L^•Ç¨Ï~°}O.
=∞Å∞¡ ѨÙ~å}O : =∞Å∞¡Å L`«ÊuÎx QÆ∂iÛ `≥e¿Ñ 4
Pâßfi™êŠѨ^ŒºHÍ=ºO. =∞Å¡Ü«Ú^ŒúOÖ’ „Ѩâ◊HõÎ=∞ÜÕ∞º 32 Ѩ@∞¡
q<庙êÅ∂ nxÖ’ q=iOѨ|_ç<å~Ú. ѨÙ^Œ∞HÀ¯@‰õΩ 22
"≥∞ÿà◊§^Œ∂~°OÖ’ LO_Õ QÆO^èŒ~°fiHÀ@ x"åã≤Ü≥ÿ∞# a~°∞^Œ∞ ‰õΩáêÊÖò
=∞Å∞¡‰õΩ JOH˜`«OQÍ Wk „"åÜ«∞|_çOk. Wk J=Ú„k`«O.
N=∞<åfl~åÜ« ∞ }Ü« ∞ º ÖË H õ =∞<åfl~° Ü « ∞ º : W`« _ » ∞
„H©.â◊.1730–69 =∞^躌 HÍÅOÖ’ L#fl HÀ\˜ ~å[QÀáêÅ ~åÜ«ÚxH˜
P„t`«∞_»∞ W`«_»∞ ÉèÏ#∞Hõq q~°z`« ã¨O㨯$`« ~°ã¨=∞O[ix
PO„nèHõiOz<å_»∞. W`«_»∞ "≥OHõ\Ï~°∞ºx Ѩل`«∞_»∞, ÉèÏ~°^•fi[
QÀ„`«∞_»∞, „ᶜ_» Hõq. Wk PO„^èŒ ™êÇ≤Ï`«º Ѩi+¨`ü HÍH˜<å_»
"åiKÕ =Ú„kOѨ|_çOk. („QÆO^äŒ ã¨OYº 148)
#=#Ñ¨Ê ÖËHõ ÉèÏQÆ=`«∞Å <åÜ«∞#Ñ¨Ê : ^ŒH}∆˜ ^ÕjÜ«∂O„^èŒ
"åV‡Ü«∞OÖ’ J<ÕHõ âߢã¨Î „QÆO^ä•Å∞ ѨÙ\Ïì~Ú. JO^Œ∞Ö’ =∞Å∞¡
ѨÙ~å}=Ú, ^èŒ#∞ifi^•º qÖÏã¨=Ú =O\˜ „QÆO^ä•Å `«~åfi`« Ѷ¨∞_»æ
Platinum Platform
ÅHõ∆} t~À=∞}˜, t~À=∞}˜ =O\˜ „QÆO^äŒO. #=#Ñ¨Ê Jã¨Å∞ ¿Ñ~°∞
ÉèÏQÆ=`«∞Å <åÜ«∞#ѨÊ. W`«#∞ `≥<åe "åã¨Î=ÙºÅ∞ ÉèÏQÆ=`«∞Å
ѨÓ~°‚Ü«∞º âߢã¨∞ÎʼnõΩ ѨÓsfi‰õΩ_»∞. Y_»æâߢã¨ÎOÖ’ KåÖÏ Ñ¨i„â◊=∞
KÕã≤#"å_»∞. ^ŒH˜∆} ^Õâ◊OÖ’ =ÚYºOQÍ Ñ¨Ù^Œ∞HÀ¯@Ö’ D Y_®æÅ
Ѩi„â◊=∞ ÃÇÏK«∞ÛQÍ L#fl^Œx `≥eã≤ JHõ¯_çáÈ~Ú ã≤÷~°Ñ¨_®¤_»∞.
#∞^Œ∞~°∞ áê\˜"å~°∞ W`«x |O^èŒ∞=~°æOÖ’x "å~°∞. D Hõq
„H©.â◊.1780 „áêO`åÅÖ’ L#fl"å_»∞. q[Ü«∞ ~°Ñ¶¨Ú<å^äŒ ~åA
HÍÅO „H©.â◊. 1789–1807. D „QÆO^äŒO z#fl^≥·<å Jhfl
`≥Å∞ã¨∞HÀ=Åã≤# q+¨Ü∂« ÖË LO_»_O» qâı+O¨ . 32 q^è•Öˇ#· Y_®æÅ
¿Ñ~°∞¡ "å\˜ q=~åÅ∞ L~°∂ÌÉèÏ+¨Ö’ "å\˜¿Ñ~°∞¡ W=fi|_®¤~Ú W^˘Hõ
qÅHõ∆} "≥∞ÿ# âߢã¨Î „QÆO^äŒO. Wk x_»∞^Œ"ÀÅ∞ "≥OHõ„\Ï=Ù QÍiKÕ
Ѩi+¨¯iOѨ|_ç qѨÙÅ POQÆ¡ Ñ‘iîHõ`À 1960Ö’ =Ú„kOѨ|_çOk
(GOML, Madras).
#∞^Œ∞~°∞áê\˜ ™êO|t= Hõq : W`«_∞» "≥OHõ<å~°∞º# P~°=
‰õΩ=∂~°∞_»∞ „áœ_è»Hõq. W`«x =¸_»∞ Hõ$`«∞Å∞ ÅÉèíºO. 1)
aÅ›}Ü © ∞« O. Wk ã¨O㨯 $`« aÅ›}Ü© ∂« xH˜ `≥Å∞QÆ∞ ¿ã`«. ѨÓ~Àfi`«~Î °
ÉèÏQÍÅ∞QÍ ~°z`«"≥∞ÿ~ÚOk. ~°K«# „H©.â◊.1825–39 =∞^茺HÍÅO.
~åÜ«∞~°Ñ¶¨Ú<å^äŒ∞xH˜ JOH˜`«O. 2) `˘O_»=∂<£ =Oâ◊ „Ѩ`åѨ
=∂eHõ. DÜ«∞# `«O„_ç "≥OHõ<å~°∞ºx `˘O_»=∂<£ =Oâ◊=∂eHõ
„H©.â◊. 1789 =~°‰Ωõ ѨÙ^Œ∞HÀ¯@ ~åAÅ K«i„`« K≥a`Õ ™êO|t=Hõq
^•xH˜ „H©.â◊.1840 =~°‰Ωõ JO>Ë `«=∞ ã¨=∞HÍb# =~°‰Ωõ „"åâß~°∞.
Wk 342 ѨO‰õΩÎÅ ã‘ã¨=∂eHõ. JѨÊ\˜H© WOw¡+¨µ "åi áêÅ#
„áê~°OÉèíO HÍ=_»OKÕ`« ~åÜ«∞~°Ñ¶¨Ú<å^äŒ∞xH˜ His Excellency J<Õ
Q“~°= a~°∞^Œ∞ ¿Ñ~˘¯#|_çOk. (3) K«O„^•#<å ^ŒO_»HõO. Wk
áÈ`«# Éè’yx ^ŒO_»HõO =O\˜ ~°K«#. „H©.â◊.1825–39 Ö’
áêeOz# ~°Ñ¶¨Ú<å^äŒ `˘O_»=∂<£‰õΩ JOH˜`«O.
z^•#O^Œ Hõq : „H©.â◊.1844–1886 =∞^茺 HÍÅOÖ’
ѨÙ^Œ∞HÀ¯@ áêeOz# ~å=∞K«O„^Œ `˘O_»=∂<£‰õΩ JOH˜`«OQÍ
=∂`«$Éèí∂`«Ü«∞º ‰õΩ=∂~°∞_≥·# z^•HÍ~° Hõq (z^•#O^Œ Hõq)
~°zOz#^Õ K«O„^•## ^ŒO_»HõO. Wk J=Ú„k`«O.
`«q∞à◊<å_»∞Ö’ ã¨Ow`« ™êÇ≤Ï`«º HõàÏáÈ+¨} KÕã≤#
[q∞O^•~°∞Å∞
`«q∞à◊<å_»∞Ö’ 20H˜ÃÑ·QÍ z#fl z#fl [g∞O^•~°∞Å∞
‰õÄ_® `≥Å∞QÆ∞ ™êÇ≤Ï`«º ã¨Ow`« HõàÏáÈ+¨}#∞ KÕã≤<å~°∞. "å~°∞
1) PàÏfi~°∞ u~°∞#QÆi – uO^Œ∞Hõ PàÏfi<£ Hõq D
[g∞O^•sÖ’ L#fl"å_»∞. W`«_»∞ âıfi`« ‰õΩÉèí$#fl$ˆHã¨s â◊`«HõO
„"åâß_»∞. ã≤.Ñ≤.„É∫<£ ѨO_ç`«∞Å`À D â◊`«HÍxfl Ѩi+¨¯iOz
ÃÑ\Ïì_»∞. "å#=∂=∞Öˇ· "åã¨Î=ÙºÅ∞ ^Õ=<å^äŒ =Úx t+¨µº_»∞ D
Hõq. D â◊`H« Oõ Ö’ ã¨OÉ’kèOѨ|_ç# ^Õ=Ù_»∞ âıfi`åK«ÅOÖ’ "≥Åã≤#
N#$ã≤OǨï_»∞.
2) |OQÍ~° ∞ áêà◊ Ü « ∞ O – Wk „H© . â◊ . 1850Ö’
=∞Ǩ<åÜ«∞OHõ~åKå~°º |OQÍ~°∞ K«O„^è⌠Yı ~° <åÜ«∞‰õΩx [g∞O^•i.
41
W`«x UÅ∞|_çÖ’ ÉˇÅ¡OH˘O_» ™êO| Hõq ѨÙ+¨Ê^ŒO`ÀáêMϺ#=∞<Õ
Ѩ^ºŒ HÍ=ºO „"åâß_»∞. JѨÊ\˜H˜ =Ú„^Œ} Ü«∞O„`«O ~å=_»O =Å#
D [g∞O^•~°∞ Ѩ~°fi`«=∞O„u eOQÆ# „"åã≤# g~°=∂¿ÇÏâ◊fi~åKå~°
ã¨O„QÆÇ¨ xfl 1852 ÃãÃÑOì |~°∞ 27= `Õn# 4 Pâßfi™êÅ∞ =∂„`«"∞Õ
=Ú„kOKå~°∞. Ô~O_»= =Ú„^Œ} 1888 #=O|~°∞ 17= `Õn#
"ÕÅ∂i #>Ëâ◊<£ HõOÃÑh "å~°∞ =Ú„kOKå~°∞.
3) K≥Ü«¸º~°∞ (ÃãÜ«¸º~ü) – K≥OQÆÅÊ@∞ì – áÈ+¨‰õΩ_»∞
ÃÑiÜ«∞ HÍà◊Ñʨ "≥Ú^ŒeÜ«∂~ü. „H©.â◊. 1810–1900 =∞^躌 HÍÅOÖ’
rqOz# =∂~°∞ÃÑkÌ K≥OQÆÅfi~åÜ«∞Hõq Éè~í `° <« å\Ϻxfl ѨzÛ‰õΩO_»ÃÑ·
KÕ¿ã q^è•xfl q^è•<åxfl KÕã≤K«∂Ñ≤# "å_»∞. W`«_»∞ K≥Ü«¸ºi
âß~°^•OÉÏàò J<Õ Hõ#º#∞ D Hõà◊Ö’ xëê‚`«∞~åexQÍ KÕâß_»∞.
W`«_»∞ HõOzHÍ=∂H©∆g∞^Œ 360 Hõ$`«∞Å∞, =∞^èŒ∞~° g∞<åH©∆ g∞^Œ
340 Hõ$`«∞Å∞, u~°∞Ѩu N"ÕOHõ>Ëâ◊fi~° ™êfiq∞ g∞^Œ 100 Hõ$`«∞Å∞
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ã¨∞O^Œˆ~â◊fi~° qÖÏã¨=Ú Ü«∞Hõ∆QÍ# <å@Hõ=Ú – D
Ü«∞Hõ∆QÍ#=ÚÖ’ z„`«Hõq`«fiOÖ’ ã¨Ow`« q<庙êÅ∞ K«∂áê_»∞.
ã¨~°fi"å^Œº q<åºã¨=Ú – HÍq∞HÍQÆ=∞OÖ’ K≥ѨÊ|_ç#
ã¨~°fi"å^Œº q<庙êxfl ѨÙ#~°∞^ŒÌiOz ÃãÜ«¸º~°∞ ^Õ"åÅÜ«∞OÖ’
„Ѩ"Õâ◊ÃÑ\ì̃#"å_»∞.
Kå~°∞bÖÏqÖÏã¨=Ú – Éèí~°`«<å@º âߢ™êÎxH˜ K≥Ok#
„QÆO^äŒO. Ô~O_»∞ Pâßfi™êÖË ÅÉèíºO.
=Ú`«∞‰Î Ωõ =∂~° â◊`H« =õ Ú – =Ú`«∞‰Î Ωõ =∂~°∞x „ѨâO◊ 㨠QÆÅ
â◊`«Hõ=Ú.
4) Z\˜ìÜ«∂ѨÙ~°O ã¨O™ê÷#O : „H©.â◊. 19= â◊`å|ÌOÖ’
L`«Î~å~°÷OÖ’ ã¨Ow`« HõàÏaè=$kúH˜ áê@∞|_ç# „ѨÉèí∞=ÙÅÖ’ „H©.â◊.
1839Ö’ Z\˜ìÜ«∂ѨÙ~åxfl ѨiáêeOz# [QÆnâ◊fi~°~å=∞‰õΩ=∂~°
Z@ìÑ¨Ê „Ѩ=ÚY∞_»∞. W`«_»∞ |Ǩï ÉèÏëê "Õ`«Î ѨO_ç`«∞_»∞. W`«x
ã¨O™ê÷#OÖ’x ѨO_ç`«∞_»∞ Hõ=ÙÅ∞ WÖÏ =Ù<åfl~°∞.
âߢã¨Î ѨO_ç`«∞Å∞.
1) K«`«∞âߢã¨Î ѨO_ç`«–
Z) N~°OQÆO ‰õΩѨÊ#Ü«∞º
a) JѨÊÜ«∞º nH˜∆O`«∞Å =Oj‰õΩ_≥·# qâıfiѨÙi nH˜∆`«∞Å∞.
g∞=∂O™ê ѨO_ç`∞« _»∞– u~°∞‰õΩ¯_çHÍ=Öò HÀ^ŒO_»~å=∞âߢãÎ≤
"åºHõ~°} ѨO_ç`«∞_»∞ – qe¡Ñ¨Ù`«∂Î~ü g~°~åѶ¨∞"åKå~°ºÜ«∞~ü
`«~°¯ ѨO_ç`«∞_»∞ – q@¡Ñ¨Ù~°O =∞<åfl~°Ü«∞º
`«q∞à◊Hõ=ÙÅ∞ – Hõ_çÔH·¯Ñ¨ÙÅ=~ü (Ѷ¨∞\˜HÍq^•fiOã¨∞_»∞)
=Ú`«∞ΉõΩ=∂~°Ñ¨Ê
=∞~À #Å∞QÆ∞~°∞ Hõ=ÙÅ∞
`≥Å∞QÆ∞ `«q∞à◊Hõ=ÙÅ∞ – J=Öò<å\ÏìÖò ~å=∞eOQÆÜ«∞º
42
`≥Å∞QÆ∞ Hõ=ÙÅ∞ – ˆHâ◊=~åA Éèí„\ÏA
`≥Å∞QÆ∞ ѨO_ç`«∞_»∞ – ÉÏÅÜ«∞º QÀáêÅÜ«∞º
ã¨Ow`« q^•fiOã¨∞_»∞
Z) ÉÏÅ™êfiq∞ nH˜∆`«∞Å∞
a) g}g∞}ÏH˜∆,
ã≤) ã¨∞O^Œ~°~å=∞Ü«∞º
_ç) ã¨∞|ƒ~å=∞ nH˜∆`«∞Å∞
ã¨∞|ƒ~å=∞ nH˜∆`«∞Å∞
^ŒH}∆˜ ÉèÏ~°`^« âÕ O◊ „Ѩ™êkOz# Q˘Ñ¨Ê ã¨Ow`« q^•fiOã¨∞_»∞.
10 ã¨O=`«û~åÅ =Ü«∞ã¨∞ûÖ’<Õ PÜ«∞# HÍsΈHÜ«∞ ™êfiq∞ÃÑ· `å#
=~°=‚ ÚÅ∞ K≥áêÊ_»∞. P `«~åfi`« H˘O`«HÍÖÏxH˜ ã¨Ow`« ã¨O„Ѩ^•Ü«∞
„Ѩ^Œi≈x J<Õ =∞Ǩ „QÆO^ä•xfl ~°zOKå_»∞. JO^Œ∞ˆH PÜ«∞##∞
"åˆQæÜ«∞HÍ~å„QÆ}˜ Jx ѨO_ç`«∞_»∞ „Ѩâ◊Oã≤OKå~°∞. ^ŒH˜∆}
ÉèÏ~°`^« âÕ O◊ Ö’ Hõ~å‚@Hõ ã¨Ow`« ã¨O„Ѩ^•Ü«∂xfl PáÈâ◊# Ѩ\#ì˜ "å_»∞
ã¨∞|ƒ~å=∞ nH˜∆`«∞_»∞. ã¨Ow`« ã¨O„Ѩ^•Ü«∞ „Ѩ^Œi≈x <åÅ∞QÆ∞
ã¨OѨÙ\ÏÅ∞QÍ JK«Û~Ú WѨC_»∞ Åaèã¨∞Î#flk. D „QÆO^äŒOÖ’ 1)
"åˆQæÜ«∞ HÍ~°‰õΩÅ K«i„`«, 2) =∂~°æsu ã¨Ow`«O, 3) ã¨Ow`«
ã¨O„Ѩ^•Ü«∞ ã¨∂„`åÅ∞ – H©~°Î#, *Ï=bÅ∞ "≥ÚII. 300 H©~°Î#ʼnõΩ
~åQÆ`åà◊ã¨fi~° ã¨Ç≤Ï`«OQÍ q=iOѨ|_ç<å~Ú.
Hõq„`«Ü∞« ÉèÏ~°`O« – `«q∞à◊OÖ’ J#∞"å^ŒO – ã¨∞|ƒ~å=∞
nH˜∆`«∞Å∞ ã¨Ow`«OÖ’<Õ HÍHõ ™êÇ≤Ï`«ºOÖ’#∂ Hõq`«fiOÖ’#∂ k@ì.
`≥Å∞QÆ∞ `«q∞à◊ ÉèÏëê"Õ`«Î. W`«_»∞ `≥Å∞QÆ∞Ö’ Hõq„`«Ü«∞ ÉèÏ~°`åxfl
20 "ÕŠѨ^•ºÅÖ’ `«q∞à◊OÖ’ J#∞=kOKå_»∞. D `«q∞à◊
=∞ǨÉèÏ~°`«O Z\˜ìÜ«∂ѨÙ~°O [g∞O^•~°∞ Z@ìÑ¨Ê =∞Ǩ~å*ÏQÍiKÕ
=Ú„kOѨ|_çOk.
u.ã¨∞. =Ú~°∞ˆQâ◊<£ Ñ≤à‹·§ („H©.â◊.1870–1930) : W`«_»∞
`«q∞à◊ÉÏè ëê ã¨O„Ѩ^•Ü«∂Å#∞ <Õ\˜ `≥Å∞QÆ∞ "åiH˜ `≥eÜ«∞*Ëã#≤ "å_»∞.
u~° ∞ z~åѨ e ¡ " å㨠Π= Ùº_≥ · # Z\˜ ì Ü « ∂ Ѩ Ù ~° O Ö’ x=ã≤ O Kå_» ∞ .
ã¨O™ê÷<À^Àºy HÍHõáÈ~Ú<å 1904Ö’ DÜ«∞# ã¨Ow`« ã¨O„Ѩ^•Ü«∞
„Ѩ^iŒ ≈x Pq+¨¯~°} ã¨ÉÖíè ’ =∞Ǩ~åA#∞ Hõqx `≥Å∞QÆ∞ Ѩ^•ºÅÖ’
H©iÎOz<å_»∞. ^•x`À PÜ«∞#‰õΩ XHõ „Ѩ`ÕºHõ QÆ∞iÎOѨ٠ÅaèOz#k.
W`«x ~°K«#Å∞ 1) „ut~° ysâ◊ â◊`«Hõ=Ú (1915). 2)
HõO|=∞ǨHõq rq`«=Ú (1918), 3) Hõ}‚y ÖËHõ #∂ѨÙ~°=∞Ç≤Ï=∞
(1923). 4) „^•q_®O„^èŒ ÉèÏ+¨Å J<Àº#º ã¨O|O^è=Œ Ú (1918).
D <åÅ∞QÆ∞ ~°K«#Å∞ HÍH˜<å_» #∞O_ç "≥Å∞=_Õ PO„^èŒ ™êÇ≤Ï`«º
Ѩi+¨`ü Ѩ„uHõÖ’ PÜ«∂ ã¨O=`«û~åÅÖ’ =Ú„k`«"≥∞ÿOk.
lOl (L`«Î~° P~å¯\ò lÖÏ¡) K≥Ol ã¨O™ê÷#O : D
ã¨O™ê÷#OÖ’x Hõ=ÙÅ∞. 1) `«∞áê‰õΩÅ J#O`« Éè∂í áêÅ∞_»∞. W`«_∞»
"≥∞ÿã¨∂~°∞ "åã¨Î=Ùº_≥·# Hõà◊Ö g~°~åA (1730) ‰õΩ ã¨=∞HÍb‰õΩ_»∞.
PÜ«∞#`À Hõeã≤ Hõq„`«Ü«∞ ÉèÏ~°`åxfl `≥Å∞QÆ∞ =K«#=ÚÖ’
„"åâß_»∞. PkѨ~°fiO z=~°Ö’ W^ŒÌi QÆ^ŒºÉèÏQÍÅ∞O_»_»O KÕ`« Wk
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[O@ ~°K«~Ú`«. W`«x W`«~° ~°K«#Å∞ 1) q+¨µ‚ѨÙ~å}=Ú
=K«#=Ú, 2) ã¨∞O^Œ~°HÍO_»=Ú =K«#=Ú
Ǩϟã¨∂~°∞ ã¨O™ê÷#=Ú :– Hõ=~Ú„u ™êHõ=∞‡ `Àyi „QÍ=∞
"åã¨Î=Ùº~åÅ∞. Wk Ǩϟã¨∂~°∞ `åÅ∂HÍ ¿ãÅO lÖÏ¡Ö’ =Ù#flk.
D"≥∞‰õΩ Ǩϟã¨∂~°∞ ™êHõ=∞‡ J<Õk „Ѩã≤^Œú"≥∞ÿ# ¿Ñ~°∞. "≥Å<å\˜
âßY‰õΩ K≥Ok# D"≥∞ `«iQ˘O_» "≥OQÆ=∂O|=Öˇ ÉÏÅq`«O`«∞=Ù.
<å~åÜ«∞}Ü«∞u =^ŒÌ "Õ^•O`«O K«^Œ∞=ÙH˘#flk. D"≥∞Q˘Ñ¨Ê
^≥·=Éèí‰õΩÎ~åÅ∞. ~°K«~Ú„u. D"≥∞ ~°K«#Å∞ 1) ~å=∂Ü«∞}=Ú
(Ü«∞Hõ∆QÍ#=Ú), 2) =ÚH˜ÎHÍO`å HõÖϺ}=Ú, 3) ~°OQÆqÖÏã¨=Ú
(Ü«∞Hõ∆QÍ#=Ú), 4) QÆ∞~°∞t+¨º ã¨O"å^Œ=Ú. D ~°K«#Ö’¡
Ü«∞Hõ∆QÍ<åÅ∞ Ô~O_»∞ =∂„`«=Ú ÅÉèíºO. `«H˜¯#q JÅÉèíº=ÚÅ∞.
=∞^è∞Œ ~° ã¨O™ê÷#=Ú :– =∞@∂ì~∞° JáêÊ=Ù=Ú^Œe (1840)
=∂`«$â◊`«HÍxfl „"åâß~°∞. `«e¡x É’Å Ô~=fi~°∞<£ J<Õk =∞‰õΩ@O.
Wk 1861Ö’#∞ 1918Ö’#∞ ~Ô O_»∞™ê~°∞¡ =Ú„kOѨ|_ç# â◊`H« Oõ .
=∂##Å∂¡~°∞ (`«O*Ï=Ó~°∞) :– ã¨ÉèÏѨ`«Ü«∞º (1860)
^•H˜∆}Ï`«º ã¨Ow`« q^•fiOã¨∞ÅÖ’ Q˘Ñ¨Ê Ѩ^ŒHõ~°ÎQÍ „Ѩã≤^Œ∞ú_»∞.
ã¨ÉèÏѨ`«Ü«∞º Ѩ^Œ=ÚÅx "å\˜x Ñ≤Å∞™êÎ~°∞. W`«_»∞ =∞<åfl~°∞QÆ∞_ç
~å[QÀáêÅ ™êfiq∞ Éèí‰õΩÎ_»∞. ~å[QÀáêÅ∞xÃÑ· W`«_»∞ Z<Àfl
Ѩ^Œ=ÚÅ∞ „"åâß_»∞. W`«# ã¨Ow`« ~°∂ѨHõO (Opera) ã‘`å
ã¨fiÜ«∞O=~°O ÅaèOѨÖË^Œ∞. Éèí~°`«<å@ºOÖ’ W`«_»∞ k@ì. ˆH∆„`«Ü«∞º
Ѩ^•Å#∞ "≥Ú^Œ@ „ѨKå~°O KÕã≤#k DÜ«∞<Õ. Ѩ^ŒHõ~°ÎQÍ<Õ HÍHõ
ã¨Ow`«âߢã¨Î"Õ`«ÎQÍ ã¨ÉèÏ~°O[#O KÕÜ«∞QÆÅ xѨÙ}∞_»∞. W`«x
rq`«HÍÅOÖ’<Õ JO>Ë 1884Ö’<Õ DÜ«∞# Ѩ^•Å∞ =Ú„k`«
"≥∞<ÿ å~Ú.
=∞<åfl~°∞ QÆ∞_ç (K«OѨHÍ~°}ºˆH„∆ `«O) :– Ѩ~=° ∂#O^Œf~°∞Å÷ ∞
^Œ`å΄`ÕÜ«∞ ã¨O„Ѩ^•Ü«∞ „ѨKå~°‰õΩ_»∞. W`«_»∞ =∞<åfl~°∞QÆ∞_ç
"åã¨Î=Ùº_≥·# `«# t+¨ºÑ¨~°OѨ~°KÕ`« ^Œ`å΄`ÕÜ«∞ Ü≥∂y (1550)
ã≤ ^ •ú O `åxfl É’kè O z#"å_» ∞ . D Ü≥ ∂ y PO„^è Œ ^ Õ â ◊ O Ö’
`≥ÅOQÍ}Ö’x =∂Ǩ˙~°OÖ’ L#fl"å_»∞. W`«x ~°K«#Å∞
1)ã¨OѨy=∞#fl â◊`«HõO (J^≥·fi`« ã≤^•úO`« É’^èŒHõO), 2)
t==Ú‰õΩO^ŒÑ¨~°=∂#O^Œ â◊`«HõO (ǨÏiǨÏ~å^≥·fi`« „Ѩuáê^ŒHõ=Ú),
3) ^Œ`å΄`ÕÜ«∞ â◊`«Hõ=Ú (^Œ`å΄`ÕÜ«∞ QÆ∞~°∞=ÙÃÑ· „"åã≤#k).
kfiѨ^ŒÅ∞ : 1) J#∞Éèí= ^Œ~°Ê}=Ú – 4 Pâßfi™êÅ
Ѩ^ŒºHÍ=ºO. 2) t=*Ï˝# =∞O[i – ^Œ`å΄`ÕÜ«∞ ã≤^•ÌO`«
„Ѩuáê^ŒHõ=Ú.
Ü«∞Hõ∆QÍ#=ÚÅ∞ : =ÚH˜ÎHÍO`å Ѩi}Ü«∞=Ú – r=Ù_»∞
=ÚH˜Îx á⁄O^Õ „Ѩ„H˜Ü«∞.
=K«# HÍ"åºÅ∞ : 1) „|Ǩχq^•º ã¨∞^è•~°‚==Ú (J^≥·fi`«
ã≤^•úO`« =K«# „QÆO^äŒO). 2) q"ÕHõ zO`å=∞}˜ (â‹·=ã≤^•úO`«
"Õ ^ •O`« ã≤ ^ •ú O `« „Ѩ u áê^Œ H õ = Ú). 3) LѨ ^ Õ â ◊ „ Hõ = ∞=Ú
Platinum Platform
(=∞ǨÉèÏ~°`O« Ö’x L`«~Î ° w`«ÃÑ· QÆKÛ« ^ù •fi ºYº. 4) "Õ^•O`« "åiÎHOõ
(`≥Å∞QÆ∞ =K«#O) nxx `«q∞à◊OÖ’ J„â◊√`å~À÷Ñ<¨ åºã¨O J<Õ¿Ñ~°∞`À
J#∞=kOѨ|_çOk.
"Õ∞~°@∂ì~°∞ (`«O*Ï=Ó~°∞) ã¨O™ê÷#=Ú : "Õ∞Å@∂ì~°∞ /
"Õ∞~°@∂ì~∞° "ÕOHõ@~å=∞ âߢãÎ≤ („H©.â◊.1770–1830) `≥Å∞QÆ∞ "åi
‰õÄzѨÓ_ç ÉèÏQÆ=`« "Õ∞à◊ ã¨O„Ѩ^•Ü«∂xfl `«q∞à◊<å_»∞Ö’ "Õ∞~°@∂ì~∞°
ÉèÏQÆ=`«"∞Õ à◊ ã¨O„Ѩ^•Ü«∞OQÍ qÅã≤Å*¡ ãË #≤ "å_»∞. "≥Å<å\˜ âßYHõ∞
K≥Ok# `≥Å∞QÆ∞ „ÉÏǨχ}∞_»∞. gi ѨÓsfi‰õΩÅ∞ PO„^èŒ ^ÕâO◊ #∞O_ç
`«q∞à◊<å_»∞‰õΩ =Åã¨"o≥ §# "å~°∞. N=`«û QÀ„`«∞_»∞. `«O„_ç QÀáêÅ
Hõ$+¨Ü
‚ ∞« º. W`«_∞» ÅHõ∆ ‡}Ï~°∞ºx t+¨µº_»∞. ^Õg, #$ã≤OǨϟáê㨉Ωõ _»∞.
`«O*Ï=Ó~°∞ lÖÏ¡ ‰õΩOÉèíHÀ}O `åÅ∂HÍ Jxfl‰õΩ¯_çÖ’ gi
‰õΩ@∞Oc‰õΩÅ∞ WѨÊ\˜H© L<åfl~°∞. ã¨O㨯 $`åO„^è•ÅÖ’ q^•fiOã¨∞_»∞.
W`«x ~°K«#Å∞ – 1) „ѨǨ¡^Œ K«i„`«, 2) ~°∞H͇OQÆ^Œ K«i„`«, 3)
=∂~°¯O_ÕÜ«∞ K«i„`«, 4) LëêѨi}Ü«∞=Ú, 5) ǨÏiâ◊ÛO„^Œ, 6)
ã‘`åHõÖϺ}=Ú, 7) ~°∞H˜‡}© HõÖϺ}=Ú, 8) HõOã¨=^è,Œ 9) t=~å„u
<å@Hõ=Ú, 10) ã¨`üã¨OQÍ~°∞˚# <å@Hõ=Ú, 11) Jã¨`üã¨OQÍ~°∞˚#
<å@‰õ=Ú, 12) [QÆb¡ÖÏ<å@Hõ=Ú W=hfl J=Ú„k`åÖË.
hÅyi ã¨O™ê÷#=Ú : HÀÖÏ âıëêK«Å Hõq „"åã≤# hÅyi
Ü«∂„`« „H©.â◊.1846Ö’ „"åÜ«∞|_çOk. Wk =K«# HÍ=ºO. D
Hõq =∞„^•ã¨∞ zO`å„k¿Ñ@ "åã¨Î=Ùº_»∞. ^ä•=∞ãπ ã≤Oã¨<£ J<Õ
POˆQ¡Ü«Úx =^ŒÌ QÆ∞=∞™êÎQÍ Ñ¨xKÕ¿ã"å_»∞. DÜ«∞# =∞^Œ~åã¨∞
QÆ=~°fl~ü`À 1846 "Õ∞ <≥Å 12= `Õn hÅy~°∞ʼnõΩ |Ü«∞Å∞^Õi
22 ~ÀAÅ∞ Z_»¡|O_çÖ’ „Ѩܫ∂}=ÚKÕã≤ hÅy~°∞ʼnõΩ KÕ~å~°∞.
JHõ¯_» 6 <≥ÅÅ HÍÅO =∞HÍO"Õã≤ 1846 _çÃãO|~°∞ 27= `Õk
uiy =∞^Œ~åã¨∞ KÕ~°∞‰õΩ<åfl~°∞. `«# Ü≥ÚHõ¯ Ü«∂„`å#∞Éèí"åÅ∞,
hÅy~°∞ÅÖ’ „Ѩ[Å r=#q^è•<åÅ∞, K≥@∞¡ KÕ=∞Å∞, ѨÓÅ∞,
=∞$QÆ=ÚÅ∞ "≥Ú^ŒÖˇ·# q+¨Ü«∂Åhfl D „QÆO^äŒOÖ’ q=iOKå_»∞.
D „QÆO^äŒO qâßYѨ@ì}O [q∞O^•~°∞ P~Ú# N QÀ_Õ
"≥OHõ@[QÍæ~å=Ù QÍiH˜ JOH˜`« q∞KåÛ~°∞. [QÍæ~å=Ù QÍ~°∞ #Hõ∆„`«
Ѩiâ’^èŒ# âßÅ (Observetary). 1846Ö’ ™ê÷Ñ≤Oz YQÀà◊
âߢã¨Î Ѩiâ’^èŒ#Å∞ KÕ¿ã"å~°∞.
á⁄O^Œ"åHõ (`«O*Ï=Ó~°∞) : á⁄O^Œ"åHõ "åã¨Î=Ùº_»∞
"≥·kHõ„ÉÏǨχ}∞_≥·# K«ÖÏ¡ ã¨∂~°Ü«∞ H“O_ç#º „QÀ`«∞_»∞. Wu `«e¡
ÉÏѨ=∞, `«O„_ç ã¨∂~°Ü«∞. W`«_»∞ „H©.â◊.1750 „áêO`«OÖ’
L#fl"å_»∞. DÜ«∞# q"ÕHõq[Ü«∞=Ú J<Õ `åuÎfiHõ <å\HÍxfl
„"åâß_»∞. Wk ã¨O㨯 $`«OÖ’x „Ѩɒ^èŒ K«O„^À^ŒÜ«∞O =O\˜k.
D <å@HõO J^≥·fi`« ã≤^•úO`åxfl „Ѩuáêkã¨∂Î L#flk.
ѨÙ^Œ∞KÕÛi (áêO_çKÕÛi) : „ÃѶOz"å~°∞ P„Hõq∞Oz#
ѨÙ^Œ∞KÕÛiÜÕ∞ áêO_çKÕÛiQÍ D~ÀA Ñ≤Å∞=|_»∞`«∞#flk. D
„ÃѶOz"åi UÅ∞|_çÖ’ P#O^Œ~°OQÆO Ñ≤à‹·§ („H©.1709–1761)
Ö’ _»∂ÃÑ¡H±û ^˘~°‰õΩ ^Œ∞ÉÏ+≤QÍ Ñ¨xKÕã≤#"å_»∞. DÜ«∞# 3
ÉèÏ+¨ÅÖ’ „Ѩg}∞_»∞. D „"åã≤# _≥s· ÅÖ’ „ÃÑO¶ z"å~°∞ =∞#^ÕâO◊ Ö’
43
KÕã#≤ HÍ~°º„Hõ=∂Åhfl ѨÓã¨Q∞Æ zÛ#@∞¡QÍ =i‚OzÜ«Ú<åfl_»∞. HÍ|\˜,ì
P#O^Œ ~°OQÆO Ñ≤à‹·§ _≥·sÅ∞ P<å\˜ ™êOѶ≤∞Hõ, ~å[H©Ü«∞,
™êO㨯 $uHõ, Pi÷Hõ, r=# q^è•<åxfl „ѨuaOaã¨∂Î L#fl^Œx
Ѩiâ’^茉õΩÅ Jaè„áêÜ«∞O. D _≥·sÅ∞ 1925Ö’ "åqà◊§"åiKÕ
=Ú„k`«"≥∞ÿ WѨÊ\˜H˜ Åaèã¨∂Î L<åfl~Ú.
ѨÙeHÍ\ò („Ѩà◊Ü«∞HÍ"Õi) : ѨÙeHÍ\ò _»Kü "åi Ãã·xHõ
™ê÷=~°O. Wk XHõ "åºáê~°Hˆ O„^Œ=Ú ‰õÄ_®. ǨÖˇO_»~ûü J<Õ=∂@#∞
`≥Å∞QÆ∞"å~°∞ XÖÏO^•"å~°∞ Jx Ñ≤eKÕ"å~°∞. D "åºáê~° Hˆ O„^•xfl
WOw¡+¨µ "å~°∞ 1721Ö’ P„Hõq∞Oz<å~°∞. D _»Kü"åix
P„â◊~ÚOz# ^Œ∞ÉÏ+≤ ¿Ñ~°∞ =∞QÆ^ŒÅ Hõ$+¨‚ =∞O„u. DÜ«∞#
„H©.â◊.1680–1700 =∞^躌 HÍÅOÖ’ ѨÙeHÍ\ò QÆ=~°fl~°∞‰õΩ ^Œ∞ÉÏ+≤QÍ
=ÙO_Õ"å_»∞. ^èŒ~°}˜^Õ=ÙÅ ~å=∞Ü«∞º =∞O„u ^Œâß=`å~°K«i„`«#∞
Hõ$+¨‚=∞O„uH˜ JOH˜`«O KÕâß_»∞. Hõ$+¨‚ =∞O„u N^èŒ~° "ÕOHõ>Ëâ◊√xKÕ
J^≥· fi`« "Õ^•O`«OÖ’ „Ѩ"ÕtOz<å_»∞.
~å=∞<å_»∞ ¿ã`«∞Ѩ`«∞Å∞ (~å=∞<å^äŒÑ¨Ù~°O) : ¿ã`«∞Ѩ`«∞Å∞
`≥Å∞QÆ∞ ™êÇ≤Ï`åºxH˜ ¿ã=KÕã≤#"åiÖ’ K≥ѨCHÀ^Œy# "å~°∞.
q[Ü«∞~°ÑÚ¨¶ <å^äŒ ¿ã`«∞Ѩu („H©.â◊.1709–1720) <å@Hõ ~°K#« Ö’#∞,
<å@Hõ „Ѩ^Œ~°≈#Ö’#∞ Q˘Ñ¨Ê Pã¨H˜Îx Hõ#|~°z#"å_»∞. DÜ«∞#
XHõ <å@Hõ ~°OQÆãÖ÷¨ Ïxfl xi‡Oz<å_»∞. ~°ÑÚ¨¶ <å^äŒ ¿ã`«∞Ѩu „¿Ñ~°}`À
ÉÁ=∞‡ÖÏ@ <å@Hõ=Ú „"åÜ«∞|_ç ~°OQÆã¨÷ÅOÃÑ· „Ѩ^Œi≈OѨ|_çOk.
''^ŒH˜∆} ã≤OǨã¨<ånèâ◊fi~°∞O_»∞ q[Ü«∞¿ã`«∞ ~°Ñ¶¨Ú<å^äŒ Éèí∂áêÅ∞x
<å@Hõ âßÅÜ«∞O^Œ∞ P_ç áê_ç K«^Œ∞= <ÕiÛ# q^•fiOã¨∞Å∞——, J<Õ
ÉÁ=∞‡ÖÏ@ <å@HõOÖ’x "åHõºO QÆ=∞xOK«^Œy#k.
DÜ«∞# `«=Ú‡_»∞ =_»∞Hõ<å^äŒ ¿ã`«∞Ѩu ‰õÄ_® `≥Å∞QÆ∞
™êÇ≤Ï`«º áÈ+¨‰Ωõ _Õ. =∞Å∞¡ ѨÙ~å} Hõ~,ΰ ^•xx JOH˜`O« ѨÙK«∞ÛH˘#fl
¿ã`« ∞ Ѩ ^ ä Œ ∞ Å a~° ∞ ^Œ ∞ ‰õ Ω áêÊÖò =∞Å∞¡ ‰õ Ä _® ¿ã`« ∞ Ѩ ` « ∞ Å#∞
„Ѩâ◊Oã≤OzÜ«Ú<åfl~°∞.
`«Å=∞Å („ut~°Ñe¨ )¡ : `«q∞à◊<å_»∞Ö’x u~°∞z~åѨe¡ lÖÏ¡
<å=∞Hõ¯Öò `åÅ∂HÍÖ’x `«Å=∞Å Ü≥ÚHõ¯ Jã¨Å∞¿Ñ~°∞ `«Å=∞Öˇ·.
D H˘O_»#∞ X~°∞ã¨∞H˘x HÍ"Õi#k „Ѩ=ã≤Î#flk. `«∞Ô~·Ü«¸~ü
"åã¨Î=Ùº_≥·# áêÑ≤Ô~_ç¤ (1582–1597) D `«Å=∞Öˇ·x P„Hõq∞Oz
JHõ ¯ _» XHõ HÀ@#∞ xi‡Oz `« # Ô ~ O_» = ‰õ Ω =∂~° ∞ _≥ · #
~å=∞K«O„^•Ô~_ç¤H˜ WKåÛ_»∞. J`«_»∞ `«Å=∞Öˇ·#∞ 1623=~°‰õΩ
áêeOKå_»∞. DÜ«Ú# ‰õΩ=∂~°∞_»∞ áêÑ≤Ô~_ç¤ „H©.â◊.1673 =~°‰õΩ
áêeOKå_» ∞ . JѨ Ê \˜ H © PÜ« ∞ # H˘_» ∞ ‰õ Ω ~å=∞K« O „^•Ô ~ _ç ¤
Ü«ÚHõÎ=Ü«∞ã¨∞¯_≥·<å_»∞. W`«_»∞ „H©.â◊.1652Ö’ [x‡OKå_»∞.
`«Å=∞Å#∞ „H©.â◊.1718 =~°‰Ωõ áêeOKå_»∞. `«Å=∞Å ã¨O™ê÷#OÖ’
qâıfiâ◊fi~° Hõq Ü«ÚO_Õ"å_»∞. PÜ«∞# Hõ$+¨q‚ ÖÏã¨=∞<Õ HÍ=º=Ú „"åã≤
~å=∞K«O„^•Ô~_ç¤H˜ JOH˜`«O KÕâß_»∞. S^Œ∞ Pâßfi™êÅ∞ QÆÅ D
HÍ=ºO „áêp# „Ѩ|O^è•Å‰õΩ U=∂„`«O fã≤áÈ^Œx K≥áêÊ_»∞.
Ѩšq QÀáêÅÜ«∞º – `«O*Ï=Ó~°∞ :– Ѩšq QÀáêÅÜ«∞º
„Ѩ=ÚY ã¨Ow`« âߢãÎ̈"Õ`«Î, Hõq, "åˆQæÜ«∞ HÍ~°∞_»∞. gi ѨÓsfi‰õΩÅ∞
44
PO„^è^Œ âÕ O◊ Ö’x QÆ∞O@∂~°∞ lÖÏ¡ #∞O_ç =Å㨠=zÛ `«O*Ï=Ó~°∞Ö’
ã≤÷~°|_»¤"å~°∞. D q+¨Ü«∞O PÜ«∞# `«# HÍ=º"≥∞ÿ# ÉèíHõÎ[#
áêi*Ï`«=ÚÖ’ K≥áêÊ_»∞. Wk S^Œ∞ Pâßfi™êŠѨ^ºŒ HÍ=ºO. QÆ^ºŒ Ö’
D Hõq `«##∞ QÆ∞iOz ~å[QÀáêÅ"åˆQæÜ«∞HÍ~å„QÆ}˜ Jx
K≥ѨCH˘<åfl_»∞. Z=~°∂ Pâ◊√=ÙQÍ ^è•`«∞ =∂`«∞=ÙÅ∞ `≥eã≤
Ѩ^ŒHõq`«Å∞ JÅ¡QÆÅ~À "åix "åˆQæÜ«∞HÍ~°∞ÅO\Ï~°∞. Ѩšq
QÀáêÅÜ«∞º ˆH=ÅO Ѩ^ŒHõ~°ÎÜÕ∞ HÍ^Œ∞ "Õ^ŒÑ¨O_ç`«∞_»∞ ‰õÄ_®.
DÜ«∞#HÍÅO „H©.â◊.1700.
u~°∞Hõ¯_»Ü¸ « ~ü : u~°∞Hõ¯_»Ü¸ « ~ü Hõ$+¨^‚ •ã¨∞ („H©.â◊.1770)
~å=∞^•ã¨∞ K«i„`« J<Õ Ü«∞Hõ∆QÍ<åxfl „"åâß_»∞. ~å=∞^•ã¨∞
ã¨∞„Ѩã≤^Œ∞ú_≥·# Éèí„^•K«Å ~å=∞^•ã¨∞ Q͈~. DÜ«∞# Jã¨Å∞ ¿Ñ~°∞
HõOK≥~°¡ QÀѨ#fl. D Ü«∞Hõ∆QÍ#OÖ’ Hõq ~å=∞^•ã¨∞ H©~°Î#efl
ã¨O^Œ~Àƒùz`«OQÍ K˘Ñ≤ÊOK«_"» ∞Õ QÍHõ QÀѨ#fl „"åã≤# ^•â◊~k° ä â◊`H« Oõ
#∞O_ç H˘xfl Ѩ^•ºÅ∞ ‰õÄ_® "å_»∞‰õΩ<åfl_»∞. W`«~° â◊`«HÍÖˇ·#
*Ï#H© Ѩu ã¨`H« =õ Ú. ~å=∞`å~°Hõ â◊`H« =õ Ú, =∞Ç‘Ï*ÏkèѨ â◊`H« =õ Ú,
P~°~Î H° Í∆ =∞}˜ â◊`H« =õ Ú, ~°OQÆâß~Ú â◊`H« =õ Ú #∞O_ç ‰õÄ_® Ѩ^•ºÅ∞
fã¨∞‰õΩ<åfl_»∞. Wk J=Ú„k`«=Ú.
u~° ∞ Ѩ Ê à◊ Ü « ¸ ~ü (^Œ H ˜ ∆ } P~å¯\ò l ÖÏ¡ ) : ^è Œ ∂ ~° ˚ \ ˜
"≥OHõ@~åÜ«∞Hõq KÕ‰Äõ i ~å=∞™êfiq∞ J<Õ XHõ ã¨OѨ#fl „ÉÏǨχ}∞x
áÈ+¨}Ö’ Hõq`å "åºã¨OQÆO KÕã≤#"å_»∞. D Hõq ^èŒ∂~°˚\˜
=Oâ◊ã¨∞÷_»∞. ~°`åfl=o J<Õ „Ѩ|O^è•xfl KÕ‰õÄi ~å=∞™êfiq∞QÍiH˜
JOH˜`«OKÕã≤ "åi =Oâ◊=$H∆Íxfl =i‚Oz<å_»∞. W`«_»∞ ã¨O㨯$`«
ѨO_ç`«∞_»∞ ‰õÄ_® HÍ|\˜ì ã¨O㨯 $`« J=∞~°HÀâßxfl `≥Å∞QÆ∞Ö’
J#∞=kOKå_»∞.
u~°∞K«ÛO^Œ∂~ü (u~°∞#ÖËfie lÖÏ¡) : u~°∞K≥ÛO^Œ∂~ü
"åã¨=Î Ùº_≥#· j#Ü«∞º `«# ã¨fi„QÍ=∂xfl ÃãOk„QÍ=∞=∞x ¿Ñ~˘¯<åfl_»∞.
W`«_»∞ `≥Å∞QÆ∞Ö’ ã¨∞„|Ǩχ}º ™êfiq∞ +¨}∞‡Yã¨Ç¨Ï„ã¨=∞<Õ 1000
Ѩ^•ºÅ „QÆO^ä•xfl ~°zOKå_»∞. WO^Œ∞Ö’ =∞`ÕÎÉèí, âß~°∂ÌÅ
=$`åÎÅ∞<åfl~Ú. "Õ=∞# â◊`«HõO 1000 Ѩ^•ºÅ∞ ^•\˜Ok.
ã¨O㨯$`«OÖ’ "Õ^•O`« ^Õt‰õΩÅ áê^Œ∞HÍã¨Ç¨Ï„ã¨O, Jiâß}áêÖˇ·
"ÕOHõ\Ï^èŒfii „"åã≤# ÅH©∆ ‡ã¨Ç¨Ï„ã¨O =Öˇ `≥Å∞QÆ∞Ö’ j#Ü«∞º Hõq
+¨}∞‡Y ã¨Ç¨Ï„ã¨O „"åâß_»∞. ã¨O㨯 $`«OÖ’ „"åÜ«∞|_ç#q "≥·+¨‚=
㨠O |O^è Œ " ≥ ∞ ÿ # q. j#Ü« ∞ º Hõ $ u â‹ · = 㨠O „Ѩ ^ •Ü« ∂ xH˜
ã¨O|OkèOz#q. W`«x WO\˜¿Ñ~°∞ =OQÆÅ. DÜ«∞# `≥Å∞QÆ∞Ö’
Ѩ^•Å∞ ‰õÄ_® K≥áêÊ_»∞. t=nH∆ÍѨ~∞° ~åÅ#∞~å J<Õ Ñ¨^OŒ j#Ü«∞º
„"åã≤#^Õ. =∞^èŒ∞~°#∞ Ue# q[Ü«∞ ~°OQÆ K˘Hõ¯<å^äŒ∞xÃÑ· =OQÆÅ
j#Ü«∞º U_»∞ Ѩ^•Å∞ K≥Ñ≤ÊÜ«Ú<åfl_»∞. ^•xx náêÅ Ñ≤K«ÛÜ«∞º
âߢã≤Î QÍ~°∞ Kå@∞Ѩ^Œº ~°`åflHõ~°OÖ’ WKåÛ~°∞. u=∂‡=~°≠˚Å
HÀ^ŒO_»~å=∞Ü«∞ºQÍ~°∞ Ѩ^ŒHõq =OQÆÅ j#Ü«∞ºÃÑ· "åºã¨OÖ’
=∞iH˘xfl Ѩ^•Å∞ ‰õÄ_® ¿ãHõiOz „ѨHõ\˜OKå~°∞.
u~°∞`«Î}˜ : u~°∞`«Î}˜ "åã¨Î=Ùº_»∞ ~åK«g\˜ Hõq. DÜ«∞#
QÆ}˜HÍQÆ∞} „Ѩ=~°Î# `å~å=o J<Õ ÅѶ¨ÚHÍ=ºO „"åâß_»∞. Wk
Platinum Platform
 ã‘ã¨Ñ¨^Œº `å~å=o. `å~å=o JO>Ë 27 Ѩ^•ºÅ∞ HõÅk. D Hõq
"Õâߺ„Ѩ=$uÎx x~°ã≤Oz<å_»∞.
u~°∞"å~°∂~ü (`«O*Ï=Ó~°∞) : `«q∞à◊<å_»∞<Õ HÍ^Œ∞ Ü«∂=`ü
^ŒH˜∆} ÉèÏ~°`« ^Õâßxfl L„~°∂`«Å∂Ñ≤# ~å=∞Éèí‰õΩÎ_»∞ `åºQÆ~åA.
ã¨Ow`« Hõq„`«Ü∞« OÖ’ =¸_»= "å_»∞. DÜ«∞# „H©.â◊.1762–1847
=∞^茺HÍÅOÖ’x "å_»∞. gi ѨÓsfi‰õΩÅ∞ PO„^èŒ^Õâ◊O #∞O_ç
`«O*Ï=Ó~°∞‰õΩ =Å㨠"≥o§# "å~°∞. WO\˜¿Ñ~°∞ HÍHõ~¡° "å~°∞ QÆ∞~°∞=Ù
âÁOiî "ÕOHõ@~°=∞}Ü«∞ºQÍ~°∞. â◊Ǩr P™ê÷#OÖ’x yi~å[ Hõq
`åºQÆ~åA QÍiH˜ `«e¡"≥·Ñ¨Ù `å`« J=Ù`å_»∞. `åºQÆ~åA QÍ~°∞
~å=ÚxÃÑ· Z<Àfl H©~#ΰ Å#∞ „"åÜ«∞_»"∞Õ HÍHõ W`«~° ~°K#« Å∞ ‰õÄ_®
KÕâß_»∞. 1) <ÒHÍ K«i„`«=Ú, 2) „ѨǨ¡^Œ ÉèíH˜Îq[Ü«∞=Ú, 3)
ã‘`å~å=∞ HõÖϺ}O. "≥Ú^Œ\˜ Ô~O_»∞ ã¨Ow`« ~°∂ѨHÍÅ#∞ (Op-
eras) „á⁄II Zãπ.™êO|=¸iÎQÍ~°∞ Ѩi+¨¯iOz =Ú„kOz<å~°∞.
`«∞Ô~·Ü«¸~ü (u~°∞z~åѨe¡) : `«∞Ô~·Ü«¸~ü XHõ z#fl Ô~_»¡
ã¨O™ê÷#O. Wk H˘Å¡_®xH˜ L`«Î~°O "≥·Ñ¨ÙQÍ L#fl =ÚÖˇ·O^ŒÖ’
L#flk. nx¿Ñ~°∞ f~°÷yiQÍ „Ѩã≤^ŒúO. W^Õ `«∞Ô~·Ü«¸~üQÍ
=º=ǨÏiOѨ|_»∞`«∞Ok. Hõ$+¨‚~åÜ«∞x HÍÅOÖ’ `«∞Ô~·Ü«¸~üÖ’
^•i^ÀÑ≤_ç ^˘OQÆÅ Éˇ_»^Œ Z‰õΩ¯=QÍ LO_Õk. P ~åÜ«∞Å∞ J<åfl
Ô~_ç¤, â◊¥~åÔ~_ç¤ J<Õ W^ŒÌ~°#fl^Œ=Ú‡Å#∞ JHõ¯_çH˜ ѨOáê_»∞. "å~°∞
^ÀÑ≤_ô ^˘OQÆÅ#∞ |OkèOz „ѨâßO`«`« <≥ÅH˘ÖÏÊ~°∞. ~åÜ«∞Å∞
^•xH˜ "≥∞zÛ P J#fl^Œ=Ú‡Å#∞ `«∞Ô~·Ü«¸~ü#∞ UÅ∞HÀ=∞<åfl_»∞.
Dq^èŒOQÍ „H©.â◊.1547 #∞O_ç 1830 =~°‰õΩ ^•^•Ñ¨Ù 300
ã¨O=`«û~åÅ∞ g~°∞ `«∞Ô~·Ü«¸~ü ѨiáêeOKå~°∞.
eOQÍÔ~_ç¤ HÍÅO (1632–1667) HÍÅOÖ’ PÜ«∞# ÉèÏ~°º
Z„~åOaHõ =$^•úKÖ« âË fi◊ ~°∞xfl Éè‰í Ωõ ~Î åÅ∞. ÉèQí =Æ O`«∞_»∞ ~å}˜ ã¨fiѨflOÖ’
Hõ#|_ç `«#H˘Hõ PÅÜ«∂xfl "≥OQÆ#∂~°∞Ö’ Hõ@ì=∞x HÀ~å_»∞. P
„ѨHÍ~°OQÍ<Õ eOQÍÔ~_ç¤ =$^•úK«ÖËâ◊fi~° ™êfiq∞H˜ "≥OQÆ#∂~°∞Ö’
QÆ∞_çHõ\˜ìOKå_»∞. P ã¨O^Œ~°ƒùOÖ’ ˆ~=Ói J#O`«Ü«∞º =$^•úK«Å
=∞Ǩ`«‡º=∞<Õ „Ѩ|O^è•xfl `≥Å∞QÆ∞Ö’ „"åâß_»∞. ^•xfl eOQÍÔ~_ç¤
JOH˜`«O KÕâß_»∞.
#šѨÊÔ~_ç¤, eOQÍÔ~_ç¤ `«~åfi`« ~å[º"Õ∞ÖÏ_»∞. W`«_»∞
ã¨fiÜ«∞OQÍ Hõq HÍ=_»O =Å# ™ê¯O^ŒÑ¨Ù~å}O `≥Å∞QÆ∞Ö’
J#∞=kOKå_»∞. HÍx, WѨC_»∞ Jk ÅaèOK«_O» ÖË^∞Œ . "≥OHõ\ÏK«Å
~Ô _ç¤ („H©.â◊.1708–1740) q[Ü«∞~°OQÆ K˘Hõ¯<å^ä∞Œ x ã¨=∞HÍe‰õΩ_»∞.
K˘Hõ¯<å^ä∞Œ x P™ê÷# Hõq ‰õΩO^Œ∞iÎ "ÕOHõ\ÏK«ÅHõq. ã¨O㨯 $`« HÍsÎHõ
=∂Ǩ`å‡ ºxfl `≥Å∞QÆ∞=K«#OQÍ J#∞=kèOz `«∞Ô~·Ü«¸~üÖ’x
"≥OHõ\ÏK«Å Ô~_ç¤QÍiH˜ JOH˜`«q∞KåÛ_»∞. D ã¨O^Œ~°ƒùÖ’ Hõq¿Ñ~°∞
~åA ¿Ñ~°∞ XHõ>Ë HÍ=_»O Pâ◊Û~°ºO.
L^ŒÌO_»=∞Å¡ ã¨=Ú„^ŒO (¿ãÅO lÖÏ¡) : L^ŒÌO_»=∞Å¡
ã¨=Ú„^ŒO "åã¨Î=Ùº_≥·# ZÅ¡Ü«∞º `å~åâ◊âßOHõ q[Ü«∞=∞<Õ `≥Å∞QÆ∞
Ü« ∞ Hõ ∆ Q Í<åxfl „"åâß_» ∞ . ^•xˆ H K« O „^Œ ` å~åqÖÏ㨠= ∞<Õ k
Platinum Platform
<å=∂O`«~O° . HÀÖÏ âıëêK«Å Hõq hÅyi Ü«∂„`« J<Õ „QÆO^äOŒ Ö’
ZÅ¡Ü«∞º#∞ QÆ∞iOz =∞iO`« ã¨=∂Kå~°O JOkOKå_»∞. ZÅ¡Ü«∞º
D~À_£ Ö’x HÍ"Õi #nf~°OÖ’ XHõ J#fl㨄`åxfl xi‡OѨ*âË ß_»∞.
J`«_∞» D~À_£Ö’ LѨC á¶êºHõsì H˜ "Õ∞<Õ[~üQÍ LO_Õ"å_»∞. „ѨÉ∞íè `«fiO
P á¶êºHõsì Ö’ ÃÑ@∞¡ LѨC `«Ü∂« ~°∞KÕ~ÚOKÕ"å~°∞. D Ü«∞HõQ∆ Í#OÖ’
^Œ~°∞=ÙÅ∞, J<ÕHõ ~åQÆ`åàÏÅ`À =Ù<åfl~Ú. kfiѨ^ŒÅ∞, UÅÅ∞
â’¡HÍÅ∞<åfl~Ú. Wk =∞Oz XHõ Ü«∞Hõ∆QÍ#O.
=~° Ç ¨ ˙ ~ü (`« O *Ï=Ó~ü ) : <å~åÜ« ∞ }f~° ∞ ÷ Å ∞
^ŒH}∆˜ ÉèÏ~°`^« âÕ O◊ Ö’ ѨÙ\#ì˜ [Ü«∞^Õ=Ùx =O\˜"å~°∞. W`«_∞» "≥Å<å\˜
âßY‰õΩ K≥Ok# `≥Å∞QÆ∞ „ÉÏǨχ}∞_»∞. PO„^èŒ^Õâ◊OÖ’ Hõ$ëê‚
lÖÏ¡#∞O_ç =Å㨠=zÛ# "å~°∞. t"å#O^Œ f~°∞Å÷ KÀ ã¨<庙ê„â◊=∞
nHõ ∆ „QÆ Ç ≤ Ï OKå_» ∞ . Jk HÍ~° } OQÍ <å~åÜ« ∞ } f~° ∞ ÷ Å ∞,
t=<å~åÜ«∞} f~°∞Å÷ ∞QÍ Ñ≤Å∞=|_ç<å~°∞. "Õ∞~°@∂ì~∞° Ö’ H˘O`«HÍÅO
x=tOz ''JK«∞º`åaÌ =~°^Œ „Ñ¨É’è —— J<Õ ã¨OÉ’^è#Œ `À QÆŠѨ^•Å∞
JK«∞º`« ã¨=Ú„^ŒOÖ’x ™êfiq∞x L^ÕÌtOz#^Õ. "Õ∞~°@∂ì~üˆH
JK« ∞ º`åaú 㨠= Ú„^Œ = ∞x <å=∂O`« ~ ° O . <å~åÜ« ∞ }f~° ∞ ÷ Å ∞
=~°Ç¨˙~üÖ’ L#fl HÍÅOÖ’ Ѩi}Ï=∞â◊¥Å (e=~ü "åºkè) `À
ÉÏ^èÑŒ _¨ ™» êQÍ~°∞. J`«_∞» =~°Ç˙ ¨ ~ü áÈ"åÅ<Õ ã¨ÅǨ W=fi|_çOk.
JÖψQ KÕÜ«∞QÍ "åºkè LѨâ◊q∞OzOk. DÜ«∞# =~°Ç¨˙~üÖ’
N"ÕOHõ>Ëâ◊fi~°™êfiq∞ PÅÜ«∂xfl Hõ\˜ìOKå_»∞. `å#∞ XHõ =∂q∞_ç
K≥@∞ìHO˜ ^Œ ‰õÄ~˘Ûx PÅÜ«∂xH˜ Z^Œ∞~°∞QÍ LO_Õ"å_»∞. P~ÀAÖ’¡
PÜ« ∞ # ^Õ " åÅÜ« ∂ ÅÖ’ tHÀº`« û =O (L@¡ Ñ ¨ O _» ∞ QÆ )
ѨÙ#~°∞^ŒÌiOz<å_»∞. J`«_»∞ =~°Ç¨˙~üÖ’x `«∞ѨCO^Œ∞iÎÖ’
ã¨=∂kèá⁄O^•_»∞. =~°Ç˙ ¨ ~ü ^Õ"åÅÜ«∞OÖ’ PÜ«∞# KèåÜ«∂ z„`«O
WѨÊ\˜H© L#flk. <å~åÜ«∞}f~°∞÷Å∞ XHõ 100 ã¨O=`«û~åÅ∞
(„H©.â◊.1580–1680) rqOKå_»∞.
<å~åÜ«∞} f~°∞÷Å ~°K«#Å∞ : ã¨Ow`« ™êÇ≤Ï`åºÅÖ’
`≥Å∞QÆ∞ ã¨O㨯 $`åÅÖ’ ã¨=∂# „Ѩ*Ï˝áê@"åÅ∞ HõÅ"å_»∞. JO`ÕQÍHõ
"Õ^•O`« `«~¯° g∞=∂O㨠Ü≥∂QÆ™êâߢ™êÎÅ∞ `≥eã≤#"å_»∞. ã¨O㨯 $`«
~°K«#ÅHõ∞ "åºYºÅ∞. 1) âßO_çźÉèíH˜Îã¨∂„`åʼnõΩ "åºYº. 2)
™êOYºHÍiHÍ"åºYº, 3) ™êOYº`«`«ÎfiH“=Úk "åºYº, 4) Ü≥∂QÆ
ã¨∂„`åʼnõΩ \©HÍ, 5) <åºÜ«∞‰õΩã¨∞=∂O[e "åºYº, 6) "Õ^Œã¨Î=
"åºYº, 7) "Õ^•O`«qÉèÏ=<å "åºYº, 8) <åºÜ«∞=ÚHÍÎ=o ã≤^•ÌO`«
"åºYº, 9) ÉèíHõκkèHõ~°}=∂ÖÏ"åºYº, 10) Éèí@ìÉèÏëê„ѨHÍâ◊"åºYº,
11) ã≤^•ÌO`« aO^Œ∞ ÅѶ¨ÚK«O„kHÍ "åºYº.
<å~åÜ«∞}f~°∞÷Å Hõ$+¨‚bÖÏ `«~°Oy}˜ ^ŒH˜∆}ÉèÏ~°`«^Õâ◊OÖ’
w`«QÀqO^ŒO =O\˜k. Wk XHõ ã¨Ow`« ~°∂ѨHOõ (Opera) NHõ$+¨‚
rq`åxfl 12 JOHÍÅÖ’ =i‚Oz<å_»∞. g\˜H˜ `«~°OQÍÅx ¿Ñ~°∞.
`≥Å∞QÆ∞Ö’ áêi*Ï`åѨǨ~°=∞<Õ Ü«∞Hõ∆QÍ#O áêi*Ï`« Hõ^䌉õΩ
ã¨O|OkèOz#k. Wk J=Ú„k`«O.
K≥#flѨÙi K≥#flѨ@ì}O (=∞„^•ã¨∞) : K≥#flѨ@ì}O ^•"≥∞~°
JÜ«∞ºÑ¨ÊKÕ `«# `«O„_ç K≥#flÑ¨Ê *Ï˝ÑH¨ Í~°H÷ Oõ QÍ Ñ¨ÙeHÍ\ò "≥∞Öÿ ÏѨÓ~ü
45
=∞^茺ÉèÏQÆOÖ’ xi‡OK«|_çOk. PÅ∂i ‰õΩѨÊ# („H©.â◊.1740)
W`«xHˆ PÅ∂i ‰õΩѨÊ# Hõq, PO„^èŒ HÍo^•ã¨∞ Jx‰õÄ_® Ñ≤Å∞™êÎ~∞° .
W`«x QÆ∞iOz =ÚO^Õ H˘O`«K≥ѨÊ|_çOk. W`«_»∞ `«O*Ï=Ó~°∞
Ue# =∞Ǩ~å¢+¨ì „ѨÉèí∞=Ù `«∞Å*Ïr („H©.1729–1735) ÃÑ·
a~°∞^Œ∞xzÛ#"å_»∞. ‰õΩѨÊ# Hõq Ô~O_»∞ „Ѩ|O^è•Å∞ „"åâß_»∞. 1)
PKå~°º q[Ü«∞=Ú (â◊OHõ~° q[Ü«∞=Ú), 2) áê~°™÷ ê~°kè q[Ü«∞=Ú.
K≥#flѨÙiÖ’x xÜ≥∂y „ÉÏǨχ}∞Å∞ â◊OHõ~°q[Ü«∞O „"åÜ«∞=∞x
HÀ~°QÍ „"åâß_»∞. K«`«∞~° K≥#flѨÙs K«~°`ü ã¨z= =~°∞Å∞ Jx
"åix ¿Ñ~˘¯<åfl_»∞. nx ~°K«<åHÍÅO („H©.â◊.1740).
áê~° ÷ ™ ê~° k è q[Ü« ∞ O : Wk Ü« ∞ Hõ ∆ Q Í#O. "åºã¨
=∞ǨÉèÏQÆ=`«OÖ’ ^Œâ=◊ ∞ 㨯O^èOŒ Ö’ NHõ$+¨µx‚ Hõ^Œä #O`å „"åâß_»∞.
áê~°÷™ê~°kè <å=∞Hõ~°}O ZO^Œ∞HõO>Ë u~°∞=o§ˆH¯}˜Ö’ "≥Åã≤#
áê~°÷™ê~°kèH˜ JOH˜`«OQÍ „"åâß_»∞ Hõ#∞Hõ. ÔH·~°q}˜ ѨÙ~°O
(ã¨O㨯 $`«O) u~°∞=e¡ˆH¯}˜ (`≥Å∞QÆ∞–`«q∞à◊O), „\˜Ñ≤¡ˆH<£ (PQÆ¡O).
Wk 600 ѨÙ@Å Ü«∞Hõ∆QÍ#O. WO`« ÃÑ^ŒÌ Ü«∞Hõ∆QÍ#O `≥Å∞QÆ∞
™êÇ≤Ï`«ºOÖ’<Õ ÖË^Œ∞. Wk J=Ú„k`«O. XHõ ^Õ"åÅÜ«∞OÖ’x
=¸Åq~å@∞ì#∞, P<å\˜ Hõq ѨO_ç`∞« Å#∞ ‰õΩѨÊ# ѨiK«Ü∞« O KÕã#≤
q^èOŒ QÍ U `≥Å∞QÆ∞ „Ѩ|O^èOŒ KÕÜ∞« ÖË^∞Œ . „H©.â◊.1740Ö’ =∞„^•ã¨∞Ö’
`≥Å∞QÆ∞ ã¨O㨯 $`« Hõq ѨO_ç`«∞Å#∞ ‰õΩѨÊ# ѨiK«Ü«∞O KÕã≤#
q^èŒO K«∂_»O_ç.
1) `å_Õ Ñ ¨ e ¡ áê#HÍÅ ~åÜ« Ú _» ∞ („H© . â◊ . 1770).
QÆ∞O@∂~°∞Ö’x =∞OQÆày◊ i #$ã≤OǨϙêfiq∞ Éè‰í Ωõ _Î ∞» . P~°∞ â◊`H« ÍÅ∞
„"åâß_»∞. P~°= â◊`H« "õ ∞Õ áê~°™÷ ê~°kè â◊`H« Oõ . `«H¯˜ # â◊`H« ÍÅ ¿Ñ~°∞¡
1) =∂#ã¨É’^èŒ â◊`«Hõ=Ú. 2) z`ÀÎ^Àƒ^èŒ â◊`«Hõ=Ú. 3)
~°∞H˜‡}˜â◊`«Hõ=Ú, 4) =∞OQÆà◊yi #$ã≤OÇ¨Ï â◊`«Hõ=Ú, 5) ÅH©∆‡^Õq
â◊`«Hõ=Ú, 6) áê~°÷™ê~°kè â◊`«Hõ=ÚÖ’x =∞‰õΩ@O WÖÏ =ÙOk.
''u~°∞=eˆH}˜ Ѩ@ì}Ѩf! QÆ∞}h~°kè áê~°÷™ê~°nä!——
2) `À@ q[Ü«∞~åѶ¨∞= Hõq („H©.â◊.1840). W`«_»∞
u~°∞=eˆH¯}˜Ö’x Ç≤ÏO^Œ∂ ÉÏeHÍO„^èŒ q^•º Ѩ~î°#âßÅÖ’ `≥Å∞QÆ∞
ѨO_ç`∞« _»∞QÍ Ñ¨xKÕã#≤ "å_»∞. W`«_∞» „H©.â◊.1849Ö’ ™ê~°`~« À^•ƒù=
áê~°÷™ê~°kè ^Õ"å! J<Õ =∞‰õΩ@O`À áê~°÷™ê~°kè â◊`«HõO „"åâß_»∞.
D â◊`«Hõ=ÚÖ’# qâı+¨"Õ∞=∞O>Ë "≥Ú`«ÎO 100 Ѩ^•ºÅ‰õΩ '~°—
„áê㨙ê÷#Ö’ LO@∞Ok. D â◊`H« Oõ „H©.â◊.1840Ö’ „"åÜ«∞|_çOk.
1849Ö’ =Ú„kOѨ|_çOk.
3) H˜OHõ~∞° Hõ#flÜ«∞º („H©.â◊.1850). u~°∞=o¡Hˆ ¯}˜ "åã¨=Î Ùº_»∞
H˜ O Hõ ~ ° ∞ Hõ # flÜ« ∞ º áê~° ÷ ™ ê~° k ä â◊ ` « H õ O „"åâß_» ∞ .
ã¨OQÆuQÆ#=ÚH˜áÎ ê~°™÷ ê~°kè Hõ$ëê‚!, ã¨iQÍQÆ#∞=ÚH˜Î áê~°™÷ ê~°kä Hõ$ëê‚!
J<Õ =∞‰õΩ\ÏÅ`À D â◊`«HõO „"åâß_»∞.
4) `«_»Hõ=∞à◊§ "≥OHõ@Hõ$ëê‚~å=Ù („H©.â◊.1825–1890).
DÜ«∞# u~°∞=o§ˆH¯}˜ "åã¨=Î Ùº_»∞. ã¨O㨯$`« `≥Å∞QÆ∞ `«q∞à◊ =∞~åsî
Ç≤ÏOn ÉèÏ+¨Å∞ K«Hõ¯QÍ `≥eã≤#"å_»∞. Q˘Ñ¨Ê QÆ}˜`«âߢã¨Î"Õ`«Î.
46
ÉèÏ㨯~åKå~°∞ºÅ bÖÏ=f QÆ}˜`åxfl `≥Å∞QÆ∞Ö’ J#∞=kOz
"åºMϺxOKå_»∞. u~°∞=o§ˆH¯}˜x D „QÆO^ä•=`åiHõÖ’x „ѨâO◊ ã≤Oz
Ü«Ú<åfl_»∞.
5) =∞`«∞‰õΩѨe¡ #$ã≤OǨÏâߢã≤Î („H©.â◊.1860). DÜ«∞#
K≥#flѨÙi qÖÏã¨=Ú J<Õ „Ѩ|O^èŒ=Ú „"åã¨∂Î áê~°÷™ê~°kè HÀ"≥Å#∞
K«Hõ¯QÍ =i‚OKå_»∞.
6) H˘H˘¯O_» "≥OHõ@~°`fl« O („H©.â◊.1842–1915) DÜ«∞#
=∞^Œ ~ å㨠∞ „ÃÑã≤ ≤ _ ≥ h û Hõ à ÏâßÅÖ’ `≥ Å ∞QÆ ∞ Ѩ O _ç ` « ∞ Å∞QÍ
ѨxKÕã#≤ "å_»∞. `≥Å∞QÆ∞ ã¨O㨯$`« `«q∞àÏÅÖ’ áêO_ç`º« O HõÅ"å_»∞.
DÜ«∞# ~°K«# aÖËfiâ◊fisÜ«∞=Ú. L`«Î~° P~å¯\ò lÖÏ¡Ö’x
u~°∞=Å¡"∞£ Ö’ "≥Åã≤# aÖËfiâ◊fi~°∞_»<Õ t=Ùx g∞^Œ „"åã≤#k. W`«_∞»
HÔ ~· q° }©ÑÙ¨ ~åxfl ‰õÄ_® qѨÙÅOQÍ =i‚OKå_»∞. `«q∞à◊=¸ÅO #∞O_ç
`≥Å∞QÆ∞Ö’H˜ J#∞=kOѨ|_çOk.
7) =∂_»Éèí∂+≤ "≥OHõ\ÏKå~°∞ºÅ∞ („H©.â◊.1847–1897).
W`«_»∞ ÉèÏ~°`åÉèí∞º^ŒÜ«∞=Ú (1890) J<Õ „Ѩ|O^è•xfl „"åâß_»∞.
Ѩ#áêÊHõO J#O`åKå~°∞ºÅ "åi „¿Ñ~°}`À „"åÜ«∞|_ç#k D
„QÆO^äŒO. W`«_»∞ u~°∞=o§ˆH¯}˜Ö’x áê~°÷™ê~°käx „Ѩ`ÕºH˜Oz
¿Ñ~˘¯<åfl_»∞.
8) ¿Ñi HÍj<å^äŒ âߢã≤Î („H©.â◊.1856–1918). HÍj<å^äŒ
âߢã≤Î Q˘Ñ¨Ê "≥·Ü«∂Hõ~°}∞_»∞ q[Ü«∞#QÆ~°O Ö’x P#O^Œ QÆ[Ѩu
~å*Ï QÍi q^•fiOã¨∞_»∞. ~å*ÏQÍi HÀiHõg∞^Œ DÜ«∞# áê~°™÷ ê~°kä
â◊`«HÍxfl „"åâß_»∞. ^•x =∞‰õΩ@O WÖÏ =ÙOk. K≥#flѨ@ì}
ã≤÷~°=ã¨f ^ŒÜ«∂Éèí$`«=∞f =∞=Ú„É’=Ù=Ú áê~°÷™ê~°nä.
9) ^Õ=ÙÅѨe¡ ã¨∞|ƒ~åÜ«∞âߢã≤Î („H©.â◊.1853–1911).
DÜ«∞# â◊`å=^è•x Ñ≤~îåѨÙ~°O ã¨O™ê÷#OÖ’x "å_»∞. PÜ«∞#
K≥#flѨÙiH˜ =zÛ#ѨÙ_»∞ L^ŒÜ«∞O 4 QÆO@Öˇ·Ok. ^Õ"åÅÜ«∞O
=¸ã≤=ÙO_»QÍ PÜ«∞# Pâ◊√=ÙQÍ H˘xfl Ѩ^•ºÅ∞ K≥áêÊ_»∞. J~°Û‰õΩÅ∞
PÜ«∞##∞ P^ŒiOz ^Õ"åÅÜ«∞O `≥iÑ≤Oz ^Œ~°≈#O KÕ~ÚOKå~°∞.
Wk „H©.â◊.1895 Ѷ≤„|=i 9=`Õn [iy# ã¨OѶ¨∞@#.
10) qà◊O^Œ∞~° ™È=∞ã¨∞O^Œ~O° Ñ≤৷‹ („H©.â◊.1850). W`«_∞»
=∞^Œ~åã¨∞Ö’x ~åÜ«∞ѨÙ~°O "åã¨Î=Ùº_»∞. Q˘Ñ¨Ê "åºáêi. W`«_»∞
Hõ~åÅáê\˜ ~°OQÆÜ«∞º („H©.â◊.1819–1863) #∞ áÈ+≤Oz#"å_»∞.
~°OQÆÜ«∞º =∞^Œ~åã¨∞ „ÃÑã≤_≥hû HõàÏâßÅÖ’ Ѩ~°=ã¨∞Î z#flÜ«∞ã¨∂i
(„H© . â◊ . 1806–1862)H˜ `« ~ ° ∞ "å`« `≥ Å ∞QÆ ∞ Ѩ O _ç ` « ∞ _» ∞ QÍ
ѨxKÕã≤#"å_»∞. ™È=∞ã¨∞O^Œ~°OÑ≤à‹·§ Q͈~ `≥Å∞QÆ∞ Hõq„`«Ü«∞
=∞ǨÉèÏ~°`« =Ú„^Œ}#∞ 18 Ѩ~åfiÅ∞ 1853Ö’ ѨÓiÎKÕÜ«∞_®xH˜
`À_»Ê_ç#"å_»∞. g~°∞ gi ‰õΩ@∞O| ã¨Éèí∞ºÅ∞ =$^•úK«ÖËâ◊fi~°∞x
Éèí‰õΩÎÅ∞. „áêHÍ~° QÀѨÙ~° x~å‡}ÏÅ∞ KÕã≤#"å~°∞.
11) Hõ~åÅáê\˜~O° QÆÜ∞« º („H©.â◊.1819–1863). Hõq„`«Ü∞«
=∞ǨÉèÏ~°`«, ÉèÏ㨯~° ~å=∂Ü«∞}ÏÅ∞ Ѩi+¨¯iOz#"å_»∞. XHõ
ã¨O=`«û~° HÍÅO Ѩ~=° ã¨∞Î z#flÜ«∞ºã¨∂i `«~∞° "å`« „ÃÑã≤_h≥ û HÍÖËr
Platinum Platform
 `≥Å∞QÆ∞ ѨO_ç`«∞_»∞QÍ Ñ¨xKÕã≤#"å_»∞. W`«x ~°K«#Å∞ 1) Hõq[#
=∞<ÀǨÏ~°=Ú. 2) Éèí∂`«Ñ¨Ùi =∂Ǩ`«‡º=Ú. Éèí∂`«Ñ¨Ùi JO>Ë N
ÃÑ~°O|∂^Œ∂~°∞. Wk N=∞^£ ~å=∂#∞[Kå~°∞ºÅ∞"å~°∞ [x‡Oz#
ã¨÷ÅO. Wk 3 Pâßfi™êŠѨ^ŒºHÍ=ºO.
12) Ѩ~°=ã¨∞Î z#flÜ«∞ã¨∂i („H©.â◊.1806–1862).
ÉÏÅ"åºHõ~°}, huK«O„kHõÅ∞ `≥Å∞QÆ∞"åiH˜ JOkOz# Q˘Ñ¨Ê
"≥·Ü«∂Hõ~°}˜. =∞„^•ãπ „ÃÑã≤_≥hû HÍÖËrÖ’ `≥Å∞QÆ∞ ѨO_ç`«∞_»∞QÍ
ѨxKÕã≤#"å_»∞. J~°ƒ`ü <å\ò ^˘~°QÍiKÕ ã¨∂i J<Õ a~°∞^•xfl
ã¨fi~°‚HõOHõ}Ïxfl ã‘fiHõiOz#"å_»∞.
13) `«∞Åã≤OQÆâ‹\˜ì. W`«_»∞ Ãã·^•¿Ñ@ "åã¨Î=Ùº_»∞. POQÆ¡
„Ѩ É è í ∞ `« fi OÖ’ `« ∂ ~° ∞ ÊQÀ^•=i „áêO`« O Ö’ t~° ã ¨ Î ^ •~ü Q Í
„H©.â◊.1850Ö’ ѨxKÕã≤#"å_»∞. Hõq ѨO_ç`« áÈ+¨‰õΩ_»∞. t+¨µì
Hõ$+¨‚=¸iÎ âߢã≤Îx DÜ«∞# P^ŒiOz<å_»∞. t+¨µì"å~°∞ ¢ã‘Îhu
âߢã¨Î=Ú J<Õ „QÆO^äŒO „"åã≤ â‹\˜ìQÍiH˜ JOH˜`«O KÕâß_»∞.
=∞„^•ã¨∞Ö’ H˘O`«HÍÅO â‹\Qì˜ Íi P^Œ~}° `À x=ã≤OKå_»∞. JѨC_»∞
''^èŒ~°K≥#flѨÙiH˜x `å~°Ç¨~°Ñ¨Ùñ ÉË@ `«#~°∞ Ãã·^•¿Ñ@—— J<Õ
=∞‰õΩ@O`À H˘xfl Ѩ^•ºÅ∞ Pâ◊√=ÙQÍ K≥áêÊ_»∞. t+¨µì "åi
~Ô O_»=Hõ$u gH∆Í~°}º =∞Ǩ`«‡º=Ú. Wk `«∞Åã≤OQÆâ\‹ Hì˜ ˜ JOH˜`O« .
â‹\Qì̃ Íi „¿Ñ~°}`À<Õ g~°∞ "≥OHõ\ÏK«Å=∂Ǩ`«‡º=∞<Õ Ñ¨^ºŒ HÍ"åºxfl
‰õÄ_® „"åâß~°∞. D =¸_»∞ Hõ$`«∞Å∞ â‹\˜ìQÍ~°∞ =Ú„kOѨKÕâß~°∞.
gi =∂@g∞^Œ<Õ t+¨µª"å~°∞ NHÍà◊ǨÏã≤Î ã¨O™ê÷#OÖ’ H˘O`«
HÍÅO P™ê÷#HõqQÍ LO_ç<å~°∞.
K≥ # flѨ Ù s qÖÏ㨠= Ú („H© . â◊ . 1860). =∞`« ∞ ‰õ Ω =∞e¡
#$ã≤OǨÏâߢãQÎ≤ Í~°∞ N~å*ÏÉÁ=∞‡^Õ=~° <åQÆ#fl <åÜ«Ú_»∞, =Å∂¡~∞°
=ã¨O`«"å_» QÆ∂_»∂~°∞ Ѩ~°QÆ}ÏÅ [g∞O^•~°∞ QÍi „áÈ`åûǨÏO`À
„"åã≤# „Ѩ|O^èŒO— K≥#flѨÙs qÖÏã¨=Ú. Wk K≥#flѨ@ì} ã¨=∞„QÆ
ã¨fi~°∂áêxfl 1860 Ö’ L#flsuQÍ =i‚OѨ|_çOk. Wk 6
Ѩ^`úŒ ∞« ÅÖ’ ~°zOѨ|_çOk. ã¨fi~°∂Ѩ, ѨÓ~°fi, ^ŒH}∆˜ , Ѩt≈=∞, L`«~Î ,°
JO`«~åà◊ Ѩ^Œú`«∞Å∞. K≥#flѨÙiÖ’x =Ú„^Œ}âßÅÅ∞, |_»∞Å∞,
HõàÏâßÅÅ∞, „QÆO^ä•ÅÜ«∂Å∞ XHõ¯\˜ =^ŒeÃÑ@ì‰õΩO_® Jxfl
ѨÓã¨Q∞Æ zÛ#@∞¡ =i‚Oz# qÅHõ}∆ K≥#flѨ@}ì ™œÉèÏQƺ =~°#‚ HÍ=ºO
K≥#flѨÙi qÖÏã¨O. D „QÆO^ä•xfl QÆ∂iÛ qѨÙÅOQÍ „"åã≤#
HõàτѨÑÓ¨ ~°‚ Nx_»∞^Œ"ÀÅ∞ "≥OHõ@~å=Ù K≥ÑÊ≤ # =∂@Å∞ K«^=Œ O_ç.
"It may be said in one sentence that every part of Madras is
connected with Telugu for the last two centuries and a
complete history of Telugu in Madras will prove this fact"
(p.118 of The Southern School in Telugu Literature,
University of Madras, 1978).
~å[áêà◊Ü«∞O ~å[Hõ=ÙÅ Ü«∞Hõ∆QÍ<åÅ∞. ~å[áêà◊Ü«∞O
`«q∞à◊<å_»∞ ^ŒH˜∆}Ï„QÆOÖ’ ~å=∞<å^äŒÑ¨Ù~°O lÖÏ¡Ö’ L#flk.
NHõ$+¨‚^Õ=~åÜ«∞Å HÍÅO #∞O_ç nx „Ѩâ◊ã≤Î L#flk. ~å[áêà◊Ü«∞
ѨÙ~° x~å‡`«Å∞ PO„^èŒ ~°q‰õΩÅ Hõ∆„uÜ«ÚÅ∞. |∞^Œú~åA =~°Ç¨Å
~åA „"åã≤# PO„^èŒ Hõ„∆ uÜ«∞ ~å[ =Oâ◊ ~°`åflHõ~O° Ö’ ~å[áêà◊Ü∞«
Platinum Platform
~åAÅ „Ѩ™êÎ=# qiqQÍ L#flk. WHõ¯_» 3 HÀ@Å∞<åfl~Ú.
1.áê`«áêà◊Ü«∞O HÀ@, 2. [QÆæ~åA HÀ@, 3. ã≤OQÆ~åA HÀ@.
Q˘@∞ì=ÚHõ¯Å "å~°∞ ~å[áêà◊Ü«∞O ~å[=OâßxH˜
K≥Ok#"å~°∞. g~°∞ Hõ=ÙÅ∞. Ü«∞Hõ∆QÍ<åÅ∞ qiqQÍ „"åâß~°∞.
1) ã‘ ` åHõ Ö Ïº}O – Q˘@∞ì = ÚHõ ¯ Å Hõ $ +¨ ‚ = ∞~åA. 2)
áêi*Ï`åѨǨÏ~°}=Ú – Q˘@∞ì=ÚHõ¯Å ã≤OQÆ~åA. 3) ™êq„u
– Q˘@∞ì=ÚHõ¯Å ‰õΩ=∂~°ÃÑkÌ~åA. D =¸_»∞ Ü«∞Hõ∆QÍ<åÅ#∞
ã¨OáêkOz# "å~°∞ ~å[áêà◊Ü∞« O "åã¨=Î ÙºÅ∞ |ǨïÉèÏëê "Õ`ÅΫ ∞
=Ú^Œ∞#∂i [QÆ<åfl^äŒ~åAQÍ~°∞. Ѩi+¨¯iOz# "å~°∞ PKå~°º
u=∂‡=[˚ Å HÀ^Œ O _» ~ å=∞Ü« ∞ º QÍ~° ∞ . g~° ∂ =∞^è Œ ∞ Ô ~ ·
qâ◊fiq^•ºÅÜ«∞OÖ’ `≥Å∞QÆ∞ PKå~°∞ºÅ∞QÍѨxKÕâß~°∞. „ѨK«∞~°}
PO„^èŒ q^•ºÅÜ«∞O, ~å[áêà◊Ü«∞O, 1981.
WqQÍHõ <åOKå~°∞ Ѩi}Ü«∞=Ú – #O^Œ=~°Ñ¨Ù âıëêK«Å
=∞O„u, ‰õÄ~°`åÎàÏfi~ü K«i„`« J<Õ Ü«∞HõQ∆ Í<åÅ#∞ =Ú^Œ∞#∂i"å~°∞
Ѩi+¨¯iOz „ѨHõ\˜OKå~°∞.
=Ú^Œ∞#∂i [QÆ<åfl^äŒ ~å*Ï. ~å[áêà◊Ü«∞O "åã¨Î=ÙºÅ∞,
|ǨïÉèÏëê "Õ`«Î. Hõq, J#∞"å^Œ‰õΩ_»∞, =HõÎ, |Ǩï„QÆO^äŒHõ~°Î. g~°∞
„"åã≤# „QÆO^ä•eq. 1) `«q∞à◊OÖ’H˜ J#∞=kOz# „QÆO^ä•Å∞ :
1) Hõ < åºâ◊ √ ůO, 2) "Õ = ∞#, 3) Hõ à ÏѨ Ó ~À‚ ^ Œ Ü « ∞ O, 4)
P=ÚHõº=∂ź^Œ, 5) QÍ^ä•ã¨Ñ¨Îâ◊u, 6) <åQÍ#O^ŒO.
`≥Å∞QÆ∞Ö’H˜ J#∞=kOz# „QÆO^ä•Å∞ : HõÑ≤Å~ü „"åã≤#
‰õΩiOláêÊ@∞ì#∞ â‹·Åw`«=∞<Õ ¿Ñ~°∞`Õ J#∞=kOKå~°∞. 2)
=Ú`ÀÎàÏ¡~Ú~°O („H©.â◊.5 â◊`åaÌ) „QÆO^ä•xfl =Ú`åºÅǨ~°=∞<Õ
¿Ñ~° ∞ `À J#∞=kOKå~° ∞ .3)u~° ∞ ‰õ Ω ¯~° à ò # ∞ `Õ @ w`« ∞ ÖÖ’
J#∞=kOKå~° ∞ . 4) =∞ÅÜ« ∂ à◊ O Ö’H˜ =Ú`ÀÎ à Ï¡ ~ Ú~° O #∞
J#∞=kOKå~° ∞ . 5) Hõ # fl_» O Ö’H˜ =Ú`ÀÎ à Ï¡ ~ Ú~° O #∞
J#∞=kOKå~°∞.
=∞#™ê~°ã¨fi`« ã¨xflÇ≤Ï`«∞Å∞ : D ji¬Hõ`À x_»∞^Œ"ÀÅ∞
"≥OHõ„\Ï=Ù QÍ~°∞ S^Œ∞ ˆ~_çÜ≥∂ „Ѩã¨OQÍÅ∞ KÕâß~°∞. "åi ¿Ñ~°∞¡
Wq. 1) qà◊O^Œ∂~°∞ ™È=∞ã¨∞O^Œ~°O Ñ≤à‹·§, 2) u~°∞HͯÅuÎ
"≥Ú^ŒeÜ«∂~ü, 3) u.â◊√. =Ú~°∞Qˆ â◊O Ñ≤৷‹ , 4) =∂@∂ì~∞° JáêÊ=Ù
"≥Ú^Œe, 5) P~å¯\ò `åºQÆ~åÜ«∞ "≥Ú^Œe, giÖ’ =ÚQÆ∞iæ x QÆ∞iOz
ÃÑ· "åºã¨OÖ’ „"åÜ«∞|_ç LOk. „Ѩã¨∞Î`«O PO„^èŒÉè’[ P~å¯\ò
`åºQÆ~åÜ«∞ "≥Ú^Œe QÆ∞iOz <åÅ∞QÆ∞ =∂@Å∞.
J=∞$`«HõqK«„Hõ=iÎPO„^èŒÉè’[P~å¯\ò `åºQÆ~å[ "≥Ú^ŒeÜ«∂~ü :
([##O 19–8–1833, x~åº}O 3–6–1879). `«q∞à◊√_»∞QÍ
ѨÙ\˜ì =$uÎs`åº WO[h~°∞QÍ Ñ¨xKÕã≤ `≥Å∞QÆ∞ <Õ~∞° ÛH˘x |Ǩï„QÆO^äŒ
Hõ~Ü
ΰ ∞ÿ≥ # PO„^èŒ ÉèÏëêaè=∂x PO„^èÉŒ ’è [, `åºQÆ~åÜ«∞ "≥Ú^ŒeÜ«∂~ü
46 ã¨O=`«û~åÅ∞ =∂„`«"Õ∞ rqOKå~°∞.
W`«_»∞ PO„^茄Ѩ^Õâò ~åÜ«∞Åã‘=∞Ö’x J#O`«Ñ¨Ù~°OÖ’
ѨÙ\Ïì_»∞. HÍ~°}O `«O„_çH˜ JHõ¯_» L^ÀºQÆO LO_»_»O—. PÜ«∞#
47
`«e¡ `≥Å∞QÆ∞ ÉèÏ+¨ K«Hõ¯QÍ =∂\Ï¡_Õk. `åºQÆ~åÜ«∞ "≥Ú^Œe `«#
z#fl=Ü«∞ã¨∞Ö’ XHõ™êi U^À `«Ñ¨CKÕÜ«∞QÍ PÜ«∞##∞ `«e¡
`≥Å∞QÆ∞Ö’ u\˜ì#k. ^•xH˜ J~°÷O `≥eÜ«∞Hõ PÜ«∞# Ѩ@∞ì^ŒÅ`À
`≥Å∞QÆ∞#∞ <Õ~∞° ÛH˘x HÍÅ„Hõ"∞Õ } HõqÜ≥∞ÿ |Ǩï„QÆO^äHŒ ~õ Qΰ ÍJ~Ú<å_»∞.
`«q∞à◊OÖ’#∞ `≥Å∞QÆ∞Ö’#∞ „QÆO^ä•Å∞ „"åã≤<å_»∞. `«q∞à◊O : Ѩ}ᘠêÊ
HõÅO|Hõ"£∞. `≥Å∞QÆ∞ ã¨∞ÎuHÍ"åºÅ∞ : J[t=ã¨∞Îu =∂Å,
t"å#O^ŒÅǨÏi, Éè∞í =<Õâfi◊ s ã¨=Î =Ú, t"å#O^Œ ~°`fl« ~°`åflHõ~=° Ú.
™È=∞㨯O^Œã¨Î==Ú. YO_»HÍ"åºÅ∞ : H“=Ún „Ѩ™ê^Œ=Ú,
㨯O^Œ#O^Œ#HõO^•#Å=Ú. q[Ü«∞ q[Ü«∞=Ú, ÉÏǨïÖËÜ«∞
ѶŨ Hõ=Ú. =∞ǨHÍ"åºÅ∞ : <≥+· ^¨ •è #O^Œ ÅǨÏi, `åºQÆ~å[q[Ü«∞=Ú,
ã¨∞„|Ǩχ}º q[Ü«∞=Ú (q^Œfi`ü Hõ~å‚=∞$`«=Ú). "≥·*Ï˝xHõ ~°K«#Å∞
: HõO^Œ~°Ê ^Œ~°Ê ^Œ~°Ê}=Ú, Jâ◊fiqÖÏã¨=Ú, ~°ã¨xHõ~° ã¨O"å^Œ=Ú,
„Ѩ"∂≥ ^Œ „Ѩâ+¡ı =¨ Ú, â◊$OQÍ~°`~« O° QÆ ~°OQÆ=Ú, =º=™êÜ«∞ âߢã=Ψ Ú,
ÉèÏëêÜ≥∂ëê Éè∂í +¨}=Ú, PO„^èÅŒ Hõ}∆ Hõq ™È=∞âıY~° ~°`åflHõ~=°õ Ú,
ã¨∞ÅHõ∆} H©∆~° ǨÏO㨠=`«Oã¨=Ú, Kè«O^À~°`åflHõ~°=Ú. ‰õΩâ◊ÅHõÖÏ
~°`åflHõ~=° Ú, K≥#flѨÙi_®OaHõ q_»O|=Ú, HÔ =· źÃÇÏ· Ü«∞OQÆg#=Ú.
Jxfl\˜HõO>Ë =ÚYº"≥∞ÿ#k. PÜ«∞# =∞ǨÉèÏ~°`åxfl
`≥Å∞QÆ∞Ö’ Ѩ^ŒºHÍ=ºOQÍ ~åÜ«∞_»O. ^Œ∞~°^Œ$+¨ì =âß`«∞ÎQÍ Jq
=Ú„k`«O HÍÖË^∞Œ . HÍ|\˜ì ã¨ÉÏè Ѩ~fi° O =∂„`«O WѨC_»∞ „"å`«Ñu¨ QÍ
^˘~°∞‰õΩ`«∞Ok. DÜ«∞# „"åã≤# 32 Ѩ^•ºÅ#∞ =∂„`«O x_»∞^Œ"ÀÅ∞
"å~°∞ „ѨHõ\˜OKå~°∞. DÜ«∞# uHõ¯#QÍi â‹·eH˜ ^ŒQÆæ~°QÍ =™êÎ_»∞.
DÜ«∞# ~°K«#Å∞ KåÖÏ=~°‰õΩ J=Ú„k`«OQÍ<Õ LO_çáÈ=_»O
â’K«hÜ«∞O.
LѨãO¨ Ǩ~°O : `«q∞à◊<å_»∞Ö’ "≥Åã≤# `≥Å∞QÆ∞ ™êÇ≤Ï`«ºO.
ã¨=Ú„^Œ=∞O`« ÃÑ^ŒÌk. qâßÅ"≥∞ÿ#k. Ö’`≥·#k. ã¨=Ú„^•xH˜ U`«O
Z`«Î_»O Z=iH© ™ê^茺OHÍx Ѩx. HÍh <å‰õΩ KÕ`«<≥·#O`«Ö’ D
HÍ~åºxfl WÖÏ KÕÜ«∞QÆeQÍ#∞. D ji¬Hõ‰õΩ =¸_»∞ ã¨OѨÙ\ÏÅ∞QÍ
„"åÜ«∞=Åã≤#O`« ã¨=∂Kå~°O L#flk.
„H©.â◊. 1100 – 1600 "≥Ú^Œ\˜ ã¨OѨÙ@O.
„H©.â◊. 1601 – 1800 Ô~O_»= ã¨OѨÙ@O
(x_»∞^Œ"ÀÅ∞"å~°∞ D Hõ$+≤KÕâß~°∞).
„H©.â◊. 1801 – 2000 =¸_»= ã¨OѨÙ@O.
qãÎ̈$`«"∞≥ #ÿ Hˆ „∆ `« Ѩ~º° @# |Ǩï„QÆO^äŒ Ñ¨ijÅ#, Z_»`Q≥ xÆ
Ѩi„â◊=∞, Z<Àfl ã¨O=`«û~åÅ∞ KÕ¿ãÎ `«Ñ¨Ê D 900 ã¨O=`«û~åÅ
K«i„`« „"åÜ«∞_»O ™ê^躌 OHÍ^Œ∞. HÍ|\˜,ì q|∞^è=Œ ~°∞Å=Å# q#flO`«
Hõ#flO`« `≥eã≤=zÛ#O`« J#fl@∞¡QÍ WO`«=∂„`«"Õ∞ K≥ѨÊ_®xH˜
™êǨÏã≤Oz<å#∞.
=ÚHÍÎ~ÚOѨÙQÍ Nã¨∞„|Ǩχ}º ÉèÏ~°u „"åã≤# áê@ –
ã≤O^èŒ∞#kg∞^Œ Ѩ_»=ÅÖ’ „Ѩܫ∂}˜ã¨∂Î
KÕ~°^Õâ◊Ѩ٠ܫÚ=`«∞Å`À Q˘O`«∞HõeÑ≤
ã¨∞O^Œ~°"≥∞ÿ# `≥Å∞QÆ∞Ö’ áê@Å∞áê_»∞`«∂
Ǩ~ÚQÍ Ñ¨_»=Åg∞^Œ P#O^ŒOQÍ qǨÏiOz=^•Ì=Ú.
48
J<Õáê@ *ÏfÜ«∞ ã¨"∞≥ Hÿ ºõ `å ÉèÏ"åxfl x~°∂Ñ≤ã∞¨ #Î flk. ÉèÏ~°f
x[OQÍ ÉèÏ~°uÜÕ∞. ''ã¨∞O^Œ~° `≥Å∞OQÆ∞xÖò áê\˜ìâ‹·áÈÊ"£∞——
ã¨∞O^Œ~°"≥∞ÿ# `≥Å∞QÆ∞Ö’ áê@Hõ\˜ì PÖÏÑ≤™êÎ=Ú J#fl "åHõºO,
N<å^äŒ∞_»∞ NHõ$+¨‚^Õ=~åÜ«∞Å∞ ^Õâ◊ÉèÏ+¨ ÅO^Œ∞ `≥Å∞QÆ∞Öˇã¨û Jx
K≥ÑÊ≤ # ã¨∂Êùi<Î QÕ ÍHõ, ~åQÍ^ÕfiëêʼnõΩ Jf`«"∞≥ #ÿ ÉèÏ~°`*« ÏfÜ«∞ ÉèÏ=O
„Ѩã¨∞Êù@=∞=Ù`«∞#flk.
Nã¨∞„|Ǩχ}º ÉèÏ~°u, NHõO^Œ∞‰õÄi gˆ~â◊eOQÆO ѨO`«∞Å∞
ã¨=∞HÍe‰õΩÅ∞. gi^ŒÌ~°∞ PѨÎq∞„`«∞Å∞. ã¨∞„|Ǩχ}º ÉèÏ~°u
K«O„kÔH·~Ú<£ Hõ^≥· (K«O„kHõ Ü≥ÚHõ¯ Hõ^äŒ) J<Õ #=Å#∞ „"åã¨∂Î
JHÍÅ =∞~°}O K≥O^ŒQÍ P #=Å Jã¨OѨÓ~°O‚ QÍ xezáÈ~ÚOk.
P #=ÅÖ’ ÉèÏ~°u `«# PѨÎq∞„`«∞_≥·# HõO^Œ∞‰õÄi gˆ~â◊eOQÍxfl
XHõ áê„`«QÍKÕã≤ ã¨OѶ¨∞ã¨O㨯~À}^Œº=∂xfl „ѨKå~°O KÕ~Ú™êÎ_»∞.
D Pã¨OѨÓ~°‚ #=Å K«O„kHõ Hõ^äŒ J<Õ ¿Ñ~°∞`À `≥Å∞QÆ∞Ö’
J#∞=kOѨ|_çOk ‰õÄ_®.
D q^èŒOQÍ P^èŒ∞xHõ HÍÅOÖ’ HõO^Œ∞‰õÄi gˆ~â◊eOQÆO
XHõ Q˘Ñ¨Ê ã¨OѶ¨∞ ã¨O㨯~°ÎQÍ `«q∞à◊^Õâ◊OÖ’x XHõ =∞ǨHõqx
„ѨÉèÏq`«O KÕã≤ PÜ«∞# ~°K«#Ö’ XHõ ã¨fiH©Ü«∞ =ºH˜Î`«fiO`À XHõ
áê„`« áÈ+¨ } KÕ â ß_» O >Ë `« q ∞à◊ < å_» ∞ Ö’<Õ HÍ^Œ ∞
`«q∞à◊™êÇ≤Ï`«ºOÖ’‰õÄ_® `≥Å∞QÆ∞"åiH˜ XHõ „Ѩ`ÕºHõ™ê÷#=Ú#fl^Œx
`≥Å∞ã¨∞Î#flk Hõ^•!
W~å=∞Ü«∞º<£ J=∂‡<≥· J<Õ `«q∞à◊ Kåi„`«Hõ „QÆO^äOŒ =∞^è∞Œ ~°
<åÜ«∞‰õ ~åAʼnõΩ K≥Ok#k. ~å=∞Ü«∞º ÖËHõ ~å=∞Ñ¨Ê =∞^èŒ∞~°
<åÜ«∞Hõ ~åAÅ Ãã·#ºOÖ’ ^Œà◊"å~ÚQÍ Ñ¨xKÕâß_»∞. PÜ«∞#
PO„^èŒ∞_»∞. Q˘Ñ¨Ê g~°∞_»∞, PÜ«∞# â∫~°º Ѩ~å„Hõ=∂Å∞ q[Ü«∂Å∞
=i‚Oz# Kåi„`«Hõ „QÆO^äŒq∞k. nxx PKå~°º K«ÖÏ¡ ~å^è•Hõ$+¨‚â◊~°‡
QÍ~°∞ ^Œà◊"å~Ú ~å=∞ѨÊÜ«∞º J<Õ ¿Ñ~°∞`À J#∞=kOKå~°∞.
P^èŒ∞xHõ Ü«ÚQÆOÖ’ ZO^Œ~À PO„^èŒ∞Å∞ `«q∞à◊<å_»∞Ö’
ã≤÷~°Ñ¨_ç#"å~°∞<åfl~°∞. ZO^Œ~À XHõѨC_»∞ ã≤÷~°Ñ¨_ç H©iÎâı+¨µÖˇ·#
"å~°∞<åfl~°∞. "åiÖ’ "Õ@∂i „ѨÉÏè Hõ~Ⱐߢã,Î≤ =∂#=e¡ ~å=∞Hõ$+¨H‚ qõ ,
x_»∞^Œ"ÀÅ∞ "≥OHõ@~å=Ù, u=∂‡=~°≠Å HÀ^ŒO_»~å=∞Ü«∞º, K«ÖÏ¡
~å^è•Hõ$+¨‚â◊~°‡ "≥Ú^ŒÖˇ·# "å~°∞ „áê`«ó㨇~°}©Ü«ÚÖˇ·`Õ WѨC_»∞ ÉèÏëê
™êÇ≤Ï`«º ¿ã= KÕã∞¨ #Î fl "åiÖ’ PKå~°º ^Õ=à◊§zxflHõ$+¨Ü ‚ ∞« º, PKå~°º
ZÖò.a. â◊OHõ~°~å=Ù, PKå~°º JH˜¯Ô~_ç¤, PKå~°º ~å=∞K«O„^ŒKÒ^Œi,
PKå~°º ѨÙÅ∂¡i L=∞, PKå~°º yi„ѨHÍ+π, PKå~°º [Ü«∞„ѨHÍ+π
"≥Ú^ŒÖˇ·# qâ◊fiq^•ºÅÜ«∞ PKå~°∞ºÅ∞<åfl~°∞. NN, P~°∞„^Œ,
~å=∞ÅH˜∆ ‡P~°∞„^Œ, =∂Åf K«O^Œ∂~ü =O\˜ „Ѩã≤^Œú Hõ=ÙÅ∞,
~°K«~Ú`«Å∞, Hõ=~Ú„`«∞Å∞ L<åfl~°∞. ZO^Œ~À=∞Ǩ#∞ÉèÏ=ÙÅ∞
JO^ŒiH© =O^Œ#=ÚÅ∞ Jx `åºQÆ~åA K≥ÑÊ≤ # =∂@ D ji¬H‰õ Ωõ
ZO`À K«Hõ¯QÍ J#fi~Úã¨∞ÎOk. ^Õâ◊HÍÖÏ=^èŒ∞Å#∞ ^•\˜ ÉèÏ+¨ –
™êÇ≤Ï`«ºO – ã¨Ow`«O „u"Õ}˜ ã¨OQÆ=∞OÖÏ „Ѩãi¨ Oz, „Ѩ=Ç≤ÏOz
[#rq`åÅ#∞ UHõ ÉèÏ"À#∞‡YOQÍ KÕã¨∞ÎOk. W^Õ ÉèÏ~°`« *ÏfÜ«∞
ã¨"≥∞ÿHõº`å ~°Ç¨Ï㨺O.
*****
Platinum Platform
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™êO㨯 $uHõ Ѩi}Ï=∞ K«i„`«QÍ J~°÷OKÕã¨∞HÀ"åe.
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=~°‰õΩ L#fl ã¨OQÆOHÍÅOÖ’ ~°zOѨ|_ç# ™êÇ≤Ï`«ºO HÍÅQÆ~°ƒùOÖ’
HõÅã≤áÈ~ÚOk. J@∞ `«~°∞"å`« 'HõÅ„ÉÏÅ∞— HÍÅOQÍ K≥ѨÊ|_»∞`«∞#fl
HÍÅO „H©.ѨÓ. =¸_»∞ #∞Oz P~°= â◊`å|ÌO HÍÖÏxH˜ K≥Ok#k.
J@∞ `«~°∞"å`«<Õ â‹·="≥·+¨‚= "åV‡Ü«∂q~åƒù=O"≥Ú^ŒÖˇ·Ok. W^Õ ÉèíH˜Î
L^Œº=∞O "≥Ú^ŒÖ#·ˇ HÍÅO ‰õÄ_». J^Õ áêO_»∞ºÅ∞ ѨÅ=¡ ÙÅ HÍÅO‰õÄ_».
`«q∞à◊ ^Õâ◊OÖ’ ѨÙ\˜ì# ÉèíH˜ÎL^Œº=∂xH˜ Ô~O_»∞ âßYÅ∞.
XHõ\ ˜ â‹=· =Ú, ~Ô O_»=k "≥+· =‚¨ =Ú. t=ÉèHí Θ áê~°=∂ºxfl „ѨKå~°OÖ’H˜
`≥zÛ# „QÆO^ä•Å‰õΩ 'Z\Ïì~Ú~°O— Jx¿Ñ~°∞. JO>Ë Zxq∞k"ÕÅ
áêâ◊√~åÅ ã¨OѨÙ\˜. D =∞Ǩ"åV‡Ü«∞ x~å‡`«Å‰õΩ <åÜ«∞<å‡~°∞Å∞
Jx¿Ñ~°∞. "å~°∞ J~°"≥·=Ú=Ùfi~°∞. |Ǩïà◊ „ѨKå~°OÖ’ L#fl
u~° ∞ "åK« H õ O , u~° ∞ Ѩ Ê oÜ≥ ∞ à◊ √ zÛ, u~° ∞ "≥ O ÉÏ"≥ · "≥ Ú ^Œ Ö ˇ · # q
<åÜ«∞<å‡~°∞Å „Ѩ=ÚY ~°K#« Å∞. Ѩ~"° ∞Õ â◊fi~°∞xH˜ ã¨∞„ѨÉÏè `«O K≥ÑÙ¨ `«∂,
ã¨∞ÎuѨÓ~°fiHõOQÍ K≥ѨÊ|_ç# Ѩ^•ºÅ ã¨OѨÙ\˜ D ~°K«#Å∞.
q+¨µÉ‚ Híè Θ q~°[#∞ „Ѩ=Ç≤ÏOѨKãÕ #≤ =∞ǨÉè‰í Ωõ ÅÎ ∞ 'PàÏfi~°∞Å∞—.
g~°∞ Ѩ<fl≥ O_»∞ =∞Ok. á⁄Üü∞QÆÜ∂« àÏfi~ü, ѨÓ^Œ`åÎàÏfi~ü, ¿ÑÜ«∂àÏfi~ü,
ÃÑiÜ«∂àÏfi~ü, u~°∞=∞oâ◊Ü«∂àÏfi~ü, ‰õΩÅâıY~åàÏfi~ü, u~°∞áêÊ}˜
PàÏfi~ü, `˘O_»~°_çá⁄Ê_ç PàÏfi~ü, u~°∞=∞OQÆÜ«∂àÏfi~ü, =∞^èŒ∞~°Hõq
PàÏfi~ü, QÀ^•^Õq, #=∂‡àÏfi~ü Jx gi ¿Ñ~°∞¡. giˆH ^•fi^Œâ◊
k=ºã¨∂~°∞Å∞ Jx ¿Ñ~°∞. PàÏfi~°∞Å∞ JO>Ë HÍáê_»∞"å~°∞ Jx,
áêeOKÕ"å~°x, ÉèíH˜ÎQÆOQÆÖ’ ѨÓiÎQÍ=Ú}˜y# "å~°x J~°÷O.
ÉèíH˜ÎÉèÏ"À#‡`«∞ÎÖˇ· g~°∞~°zOz# <åÅ∞QÆ∞ "ÕÅ áêâ◊√~åňH '<åÖÏ~Ú~°
k=º„Ѩ|O^è=Œ Ú— '„^•q_» "Õ^=Œ Ú— Jx ¿Ñ~°∞<¡ åfl~Ú. Wq `«q∞à◊ÉÏè +¨Ö’
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=∞Ǩq+¨µ=‚ Ù N ^ÕqH˜ LѨ^tÕ OKå_»x P"≥∞ ^•xx q+¨fiHˆ û#∞Å"åiH˜
J@∞#∞Oz QÆ∞~°∞Ѩ~O° Ѩ~Q° Í N ÉèQí =Æ „^•=∂#∞[ʼnõΩ J@∞ `«~∞° "å`«
PKå~° ∞ ºÅ ^•fi~å Ö’Hõ O Ö’ "åºÑ≤ O zOk. nxˆ H Éè Ï QÆ = `«
ã¨O„Ѩ^•Ü«∞=∞x, N ã¨O„Ѩ^•Ü«∞=∞x, ~å=∂#∞[ ã¨O„Ѩ^•Ü«∞=∞x,
qtëêì^≥· fi`«=∞`«=∞x ¿Ñ~°∞¡=KåÛ~Ú.
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"≥Úo K«~°=∞„Ѩ|O^èŒ=Ú. D „Ѩ|O^èŒ=Ú K«`«∞ˆ~fi^Œ™ê~°Éèí∂`«=∞x
"åºMϺ`« Å ∞ `≥ e áê~° ∞ . 'u~° ∞ =~° O QÆ ` « Î = Ú^Œ < å~ü — ~° z Oz#
'W~å=∂#∞[#∂`«ÎO^•k— J<Õ ~°K«# ‰õÄ_® <åÖÏ~Ú~°k=º
„ѨO|O^èŒ=ÚÖ’ KÕ~°Û|_çOk. nxˆH „ѨѨ#flQÍÜ«∞„u Jx¿Ñ~°∞.
D <åÖÏ~Ú~° k=º„Ѩ|O^èŒ=Ú#∞ ~°H˜∆Oz ѨÙ#~°∞^ŒúiOz#
"å~°∞ N<å^ä=Œ Ú#∞Å∞. JO>Ë nxx ã¨O㨯iOz, <åÅ∞QÆ∞ ÉèÏQÍÅ∞QÍ
qÉèílOz ^Õ"åÅÜ«∂ÅÖ’ áê_»\ÏxH˜ J#∞QÆ∞}OQÍ KÕã≤# "å~°∞
49
<å^èŒ=Ú#∞Å∞. D <å^èŒ=Úx =∞#∞=∞_»∞ Ü«∂=Ú<åKå~°∞ºÅ "å~°∞.
g~°∞ P~°∞ ~°K«#Å∞ KÕâß~°∞. gi`«~°∞"å`«<Õ N =∞„^•=∂#∞AÅ∞ N
"≥·+¨‚==Ú#‰õΩ ã≤^•úO`«„Ѩuáê^Œ##∞ HõeÊOz qtëêì^≥· fi`«=∞`«OQÍ
Éè Ï ~° ` « ^ Õ â ◊ O Ö’ "åºÑ≤ Î x Hõ e ÊOKå~° ∞ . N=∞„^•=∂#∞Aʼnõ Ω
Ѩ Ó ~° fi HÍÅ=Ú#∞ PàÏfi~° ∞ Å Ü« Ú QÆ O QÍ#∞, J@∞ `« ~ ° ∞ "å`«
PKå~°ºÜ«ÚQÆOQÍ#∞ q=∞~°≈‰õΩÅ∞ ¿Ñ~˘¯<åfl~°∞. PKå~°∞ºÅ HÍÅOÖ’
N "≥·+¨‚= =∞`« ã≤^•úO`«„Ѩuáê^Œ#, „ѨKå~°=Ú, PàÏfi~°∞Å k=º
„Ѩ | O^è Œ = Úʼnõ Ω "åºMϺ#=ÚÅ∞, 㨠O 㨠¯ $`« ~° K « # Å∞
™È΄`«"åV‡Ü«∞=ÚÅ∞ qiqQÍ ~°zOѨ|_ç<å~Ú. D HÍÅOÖ’<Õ HõO|<£
=∞ǨHõq~°zOz# '~å=∂=`å~°O— J<Õ ~å=∂Ü«∞}HÍ=ºO ‰õÄ_»
"≥Å∞=_çOk. 'qe¡ÉèÏ~°`«"£∞— J<Õ ¿Ñ~°∞`À qe¡Ñ¨Ù`«∂Î~°~ü =∞ǨÉèÏ~°`«
WuǨã¨=Ú#∞ ~°zOKå~°∞. D HÍÅOÖ’<Õ N "Õ^•O`«^tÕ ‰õΩÅ∞ =O^Œ‰Ωõ
ÃÑ· Q Í ~° K « # Å∞ KÕ â ß~° ∞ . g~° ∞ 㨠O 㨠¯ $`« O Ö’ „áœ_è » H õ = ÙÅ∞.
qtëêì^·≥ fi`«OÖ’ =_»QÖÆ ·ˇ ã¨O„Ѩ^•Ü«∞ „Ѩ=~°‰Î Ωõ Å∞. giã¨=∞HÍe‰õΩÖˇ#·
Ñ≤৷‹ Ö’HÍKå~°∞ºÅ "å~°∞ `≥OQÆÅ ã¨O„Ѩ^•Ü«∞„Ѩ=~°‰Î Ωõ Å∞. 9= â◊`å|ÌO
#∞O_ç 14= â◊`å|ÌO =~°‰õΩ #_çz# HÍÅ"Õ∞ PKå~°ºÜ«ÚQÆOQÍ
K≥Ñʨ |_çOk.
N "≥·+¨‚= ™êÇ≤Ï`«º=Ú =∞}˜„Ѩ"åà◊ÉèÏ+¨ ã¨$+≤ìH˜HÍ~°}"≥∞ÿOk.
JK«Û"≥∞#ÿ `«q∞à◊ ÉèÏ+¨ JO^ŒiH˜ J~°O÷ HÍ^Œx, ã¨O㨯 $`« ÉèÏ+¨`À ‰õÄ_ç#
`«q∞à◊ ÉèÏ+¨#∞ ã¨$+≤ìOz JO^Œ∞Ö’ ~°K«#Å∞ KÕâß~°∞. H˘kÌáê\˜
`«q∞à◊O`À#∂, ã¨O㨯 $`«O`À#∂ ѨiK«Ü«∞O`À „^Œq_»"Õ^Œ=Ú#∞
K«^Œ∞=ÙHÀ=K«∞Û.
Éè í Q Æ = ^Œ O â◊ 㨠O Éè í ∂ `« ∞ Öˇ · # Ѩ x fl^Œ Ì ~ åàÏfi~° ∞ Å∞
ÉèíHÍκ"Õâ◊ѨÓi`«∞Öˇ·, ÉèíQÆ=kfi~°Ç¨xfl J#∞Éèíqã¨∂Î, ÉèíH˜ÎÉèÏ"À#‡`«∞ÎÖˇ·,
â◊~°}ÏQÆ`«∞Öˇ·, PiÎ`À ~°zOz# k=º„Ѩ|O^èŒ=ÚÅ∞ J^Œ∞ƒù`«"≥∞ÿ#
Hõq`«fiã¨$+≤ì. J^˘Hõ k=º ™œO^Œ~°º „Ѩ"åǨÏ=Ú. giH˜ D ã¨$+≤ì
[_» O HÍ^Œ ∞ . Jk Dâ◊ fi ~° ∞ x bÖÏ qÉè í ∂ u. D rq`« O
Ѩ~=° ∞Ѩ^OŒä KÕ~_° ®xH˜ ÉèQí =Æ O`«∞_çzÛ# XHõQ˘Ñ¨Ê J=HÍâ◊O. rq`«OÖ’x
„Ѩu J#∞Éèí=O ‰õÄ_» ÉèíQÆ=O`«∞}˜‚ KÕ~°_®xÔH "≥∞@∞¡QÍ ÉèÏqOKå~°∞.
J<ÕHõ k=º^ÕâßÅÖ’x ^Õ"åÅÜ«∂ÅÖ’x J~åÛ=¸~°∞ÎÅ ™œO^Œ~åºxH˜
=ÚQÆ∞úÖˇ·, P =¸~°∞ÎÅ#∞ „¿Ñq∞ã¨∂Î q~°Ç¨Ï`«Ñ¨ÙÎÖˇ· ™êfiq∞`À SHõºO
á⁄O^•Åx `« Ñ ≤ ã ¨ ∂ Î J<Õ H õ =O^Œ Å áêâ◊ √ ~åÅ∞ ~° z OKå~° ∞ .
u~°∞"ÕOQÆ_<» å^è∞Œ _»∞, N ~°OQˆ â◊fi~°∞_»∞, u~°∞=∂e~°∞Oâ’ÖˇÖ· ’x JÜ«∞QÆ~ü
™êfiq∞x, u~°∞‰õΩ¯~°∞QÆ∂~ü, Nqe¡|∞`«∂Î~ü, |^ŒiHÍ„â◊=∞=Ú "≥Ú^ŒÖˇ·#
=∞ǨˆH∆„`«=ÚÅÖ’x ^Õ=`«Å`À „Ѩ`«ºHõ∆ ã¨O|O^èŒO ÃÑ@∞ìH˘#fl"å~°∞
PàÏfi~°∞Å∞. u~°∞‰õΩ¯~°∞QÆ∂~°∞Ö’x ™êfiq∞ #=∂‡àÏfi~°∞#∞ Q“~°qOK«∞@‰õΩ
`å#∞ ^èŒiOz# =∂Å#∞ ѨOѨ@O`À PÜ«∞#‰õΩ '=‰õΩàÏÉèí~°}~ü— J<Õ
¿Ñ~°∞ U~°Ê_çOk. u~°∞=∞OÔQ·Ü«∂àÏfi~ü ã¨fiÜ«∞OQÍ J<ÕHõ ^Õ"åÅÜ«∂Å∞
xi‡OKå~° ∞ . H˘O^Œ ~ ° ∞ PàÏfi~° ∞ Å∞ Éè Ï ~° ` « ^Õ â ◊ O Ö’x J<Õ H õ
"≥·+¨‚"åÅÜ«∂Å#∞ ^Œi≈Oz JHõ¯_ç ^Õ=`å=¸~°∞ÎʼnõΩ =∞OQÆàÏâß#O
KÕâß~°∞. JÖÏ PàÏfi~°∞Å∞ =∞OQÆàÏâßã¨#O KÕã≤# ˆH∆„`åňH
'k=º^Õâ◊=ÚÅ∞— Jx ¿Ñ~°∞. Jq 108 ˆH∆„`åÅ∞.
50
PàÏfi~°∞Å HÍÅO<å\˜H˜ â‹·="≥·+¨‚= qÉèË^•Å∞ ÖË=Ù. XHõ "≥·Ñ¨Ù
â‹·="åV‡Ü«∞O, =∞~À"≥·Ñ¨Ù "≥·+¨‚= "åV‡Ü«∞O =$kúK≥O^Œ∞`«∂ =zÛOk.
PKå~°∞ºÅ HÍÅOÖ’<Õ D qÉè^Ë •Å∞ „Ѩ|Å=∞=Ù`«∂ =KåÛ~Ú. á⁄Üü∞QÔ ·
PàÏfi~ü áê_ç# áêâ◊√~åÅÖ’ N "ÕOHõ>âË fi◊ ~° ™êfiq∞x ǨÏiǨÏ~°=¸iÎQÍ
H©iÎOKå~°∞. ¿ÑÜ«∂àÏfi~ü =¸_»= u~°∞=O^•kÖ’ "ÕOHõ\ÏK«ÖÏxfl
u~°∞=∞Öˇ·QÍ ã¨∞Îuã¨∂Î ™êfiq∞x ǨÏiǨÏ~°=¸iÎQÍ H©iÎOKå~°∞.
''W~°O_»∞~°∞="£∞ XO„_®"£∞ WÃã·O^Œ∞—— Jx Ô~O_»∞ ~°∂áêÅ∞ XHõ¯\˜QÍ
J=∞i LO^Œx ¿Ñ~˘¯<åfl~°∞. á⁄Üü∞ÔQ· PàÏfi~°∞ XHõ áêâ◊√~°OÖ’
q+¨µ‚H©~°Î#Ö’ 'hÅâ◊s~°∞_®! hKÕuÖ’ â◊OYK«„HÍÅ∞<åfl~Ú. h
ǨÏ$^ŒÜ«∞OÖ’ Ѩ^Œ‡O #∞Oz ѨÙ\˜ì# ÅH˜∆ ‡ L#flk, h <åaèÖ’ „|Ǩχ
L<åfl_»∞. h ‰õΩ_ç áê~°≈fiO „uѨÙ~°=ÚÅ#∞ ã¨OǨÏiOz# ~åA‰õΩ
K≥Ok#k—— Jx ǨÏiǨÏ~°=¸iÎQÍ ^Œi≈OKå~°∞. QÀ^•^Õq PK«iOz#
„=`«O 'HÍ`åºÜ«∞h „=`«O—. WÖÏ Ñ¨ije¿ãÎ PàÏfi~°∞ÅHÍÅO <å\˜H˜
â‹·="≥·+¨‚= ™ê=∞~°ã¨ºO LO_Õ^Œx `≥Å∞ã¨∞ÎOk.
ÃÑiÜ«∂àÏfi~°∞ ó Ѩxfl^ŒÌ~åàÏfi~°∞ÅÖ’ ÃÑiÜ«∂àÏfi~°∞QÍ,
q+¨µz‚ `«∞ÅÎ ∞QÍ, Éè@í <ì å^ä∞Œ Å∞QÍ „Ѩãk≤ HÔú H˜¯# g~°∞ N=∞<åfl~åÜ«∞}∞xˆH
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=∞OQÆàÏâßã¨#=Ú#‰õΩ 'u~°∞ѨÊÖÏ¡O_»∞— Jx ¿Ñ~°∞.
''ѨÖÏ¡O_»∞ ѨÖÏ¡O_»∞ ѨÖÏ¡~Ú~°`åÎO_»∞ ѨÅHÀ_ç #∂~å~Ú~°O
=∞ÖÏ¡O_»uO_Ààò =∞}˜=}Ï‚ L<£ âı=_ç â‹qfi u~°∞HͯѨÙÊ——
Jx "≥Ú^Œ\ ˜ áêâ◊√~°OÖ’<Õ ™êfiq∞ áê^•~°qO^Œ=ÚʼnõΩ
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~°K#« ÃÑiÜ«∂àÏfi~ü u~°∞"≥Úo. =Ú^ŒÖÏ~Ú~° =∞x 473 áêâ◊√~åÅ`À
`å#∞Ü«∞â’^ŒÜ∞ÿ≥ "å`«ûź ÉèHí ÑΘ Ó¨ ~°fiHõOQÍ Hõ$+¨µx‚ ÉÏź„H©_Å» ∞ "≥Ú^ŒÅ∞
NHõ$+¨‚`«`«Î fi=Ú#∞ q=iOKå~°∞. `å=Ú Ü«∞â’^Œ`À `å^•`«‡ºO á⁄Ok
N Hõ$+¨µ‚x "Õ∞x ™œO^Œ~°º=Ú#∞ =i‚ã¨∂Î, zxfl Hõ$+¨µ‚x`˘>ˇìÖ’ ÃÑ\˜ì
=∂}˜Hõ¯OHõ\ ˜ì ! "≥·~°q∞_≥·Hõ\ ˜ì
P}˜á⁄<åflÖò â‹Ü«∞^Œ! =}‚zÛé∞`˘\˜ìÖò
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LÅQÆ"∞£ Jà◊O^•<Õ `åÖËÖ’, `åÖËÖ’ `å=∞Ô~· Hõ¯}‚<Õ `åÖËÖ’
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Jx *’Åáê@áê_®~°∞. =∞iH˘xfláêâ◊√~åÅÖ’ `å<Õ QÀÑ≤HõÜ≥ÿ∞
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=i‚OKå~°∞. QÀÑ≤HõÅ∞ á⁄Ok# k"åº#∞Éèí==Ú#∞ `å=Ú ‰õÄ_»
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Hõ$+¨‚q~°Ç¨ÏO`À zH˜¯áÈ~Ú# QÀÑ≤Hõ#∞ =i‚OKå~°∞. Hõ$+¨µ‚_»∞
Platinum Platform
QÀ=~°#ú =Ú#∞ ZuÎQÀáêÅ∞~°#∞ HÍáê_ç# JOâ◊=Ú#∞ 11 áêâ◊√~åÅÖ’
=i‚OKå~°∞. Ñ≤Å¡#„QÀq T^Õ Q˘Ñ¨Ê`«#=Ú#∞, Hõ$+¨µ‚x ÃÑ· „¿Ñ=∞
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q+¨Ü«∂xfl, Hõ$ëê‚=`å~°, ~å=∂=`å~° QÆ∞}KÕ+¨ìÅ#∞ W^ŒÌ~°∞K≥Å∞Å∞
"åkOK«∞H˘<Õ JOâßxfl, ÅOHõ‰õΩ ^Œ∂`«QÍ "≥o§# =∂~°∞u ã‘`å^Õqx
K«∂z ~å=Ú_»∞ K≥Ñ≤Ê# P#"åÅ∞#∞ K≥Ñ≤Ê, JOQÆ∞mÜ«∞=ÚxzÛ#
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`«"£∞J<≥·fl #~°Hõ"£∞ ѨÙQÍàò—— Jx JO\Ï~°∞. JO>Ë ÉèíQÆ=O`«∞x
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~°H˜∆™êÎ_»∞ Jx „ѨɒkèOKå~°∞.
D ÃÑiÜ«∂àÏfiˆ~ QÀ^•^ÕqH˜ `«O„_ç
QÀ^•^Õq ó D"≥∞Hˆ 'K«∂_ç‰Ωõ _»∞`«<Î åzÛÜ«∂~ü—, HÀ^≥,· PO_®àò,
P=ÚHõÎ=∂ź^Œ, QÀ^•^Õq Jx ¿Ñ~°∞¡. u~°∞áêÊ"≥·, <åzÛÜ«∂~ü
u~°∞"≥Úo, D"≥∞~°K«#Å∞. D"≥∞ Éèí∂^Õq JOâ◊QÍ, JÜ≥∂x[QÍ
Hõ$+¨‚„¿Ñq∞HõQÍ, N~°OˆQâ◊fi~°∞x „Ñ≤Ü«Ú~åÅ∞QÍ „Ѩã≤kúÔHH˜¯#k.
QÀ^•^Õq ~°zOz# 'u~°∞áêÊ"≥·— áê@Å∞ PO„^èŒ^Õâ◊OÖ’
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^èŒ#∞~å‡ã¨OÖ’ HÍ`åºÜ«∞x „=`«OÖ’ ÉèÏQÆOQÍ N Hõ$+¨µ‚x Éèí~°ÎQÍ
á⁄O^•Åx JaèÅ+≤Oz áê_ç# áê@ÖË 'u~°∞áêÊ"≥·—. N qe¡|∞`«∂Έ~
QÀ‰õΩÅOQÍ K≥eHõ`≥ÎÅ∞ QÀÑ≤HõÅ∞QÍ ÉèÏqOz XHõ =∞Ǩ=∂^èŒ∞~°º
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"Õ^ÀѨx+¨`ü ™ê~° Éèí∂`«"≥∞ÿO^Œx ѨO_ç`«∞Å "åºMϺ#=Ú. P"≥∞
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=@Ѩ„`«âß~Ú Hõ$+¨‚ Ѩ~°=∂`«‡QÍ ÉèÏqOz =∞#™ê QÀ‰õΩÅOÖ’
qǨÏiOzOk. Q˘Å¡ „ã‘ÎÅ=Öˇ<Õ JÅOHõiOK«∞‰õΩOk. "åi ÉèÏ+¨<Õ
J#∞HõiOzOk. P"≥∞ â◊s~°Ñ¨i=∞à◊O ‰õÄ_» Q˘Å¡„ã‘ÎÅ â◊s~°O #∞Oz
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`å^•`«‡ºO á⁄OkOk. JO^Œ∞Hˆ PàÏfi~°∞Å∞ á⁄Ok# k"åº#∞Éè=í =Ú#
Hõ<åfl QÀ^•^Õq á⁄Ok# J#∞Éèí=O qÅ¡Hõ∆}"≥∞ÿO^Œx "åºMϺ`«Å∞.
'ÉèíQÆ=O`«∞_»∞ J<åk=∂Ü«∞Ü«∞O^Œ∞ x„kã¨∞Î#fl PàÏfi~°∞Å#∞ ÖËÑ≤ `«#
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PÜ«∞#<Õ x„^ŒÖËÑ≤ `«#‰õΩ HÍ=Åã≤# ^•xfl á⁄OkO^Œ@. nx<Õ
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J=~üQÆoÅ∞"£∞ W=Öò qÅHõ∆}ˇÿ—— Jx J<åfl~°∞.
u~°∞áêÊ"≥· „Ѩ|O^èŒOÖ’ "≥Ú^Œ\ ˜ S^Œ∞ áêâ◊√~åÅ∞ „=`«
ã¨fiÉèÏ"åxfl q=i¿ãÎ, `«~°∞"åu Ѩk áêâ◊√~åÅ∞ N Hõ$+¨µ‚x ã¨xflkèH˜
Platinum Platform
KÕ~åÅ#fl `«Ñ¨#`À QÀÑ≤HõʼnõΩ ã¨∞„ѨÉèÏ`«Oáê_Õq, =∞^茺 L#fl S^Œ∞
áêâ◊√~åÅ∞ #O^ŒQÀѨÙx WO\˜ ^•fi~°áêʼnõΩ_»∞, hàÏ^Õq "≥Ú^ŒÖˇ·#
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Ѩkáêâ◊√~åÅ∞ N Hõ$+¨‚ ™êfiq∞H˜ „áê~°÷<å ѨÓ~°fiHõ =∞OQÆàÏâßã¨#O`À
â◊~}° ÏQÆuá⁄O^Õq. WÖÏ u~°∞áêÊ"≥x· <åÅ∞QÆ∞ ÉèÏQÍÅ∞QÍ K«∂_»=K«∞Û.
D u~°∞áêÊ"≥· Q˘Ñ¨Ê ™œO^Œ~°º=O`«"≥∞ÿ# ~°K«#. N qe¡|∞`«∂Î~°∞,
K«∞@∂ì L#fl ѨK«Û\˜ á⁄ÖÏÅ∞, "å\˜Ö’ qǨÏiOKÕ H˘OQÆÅ∞, Ѩ‰õ∆ΩÅ∞,
JHõ¯_ç QÀã¨OѨ^Œ, „QÍ=∞OÖ’ „áê`«óHÍÅOÖ’ "≥<≥flzeˆHQ˘Å¡ „ã‘ÎÅKÕu
QÍAÅK«ÑÙ¨ Ê_»∞, Jhfl XHõ =∞Ǩ=∂^è∞Œ ~°º „ѨÑO¨ Kåxfl Pq+¨¯i™êÎ~Ú.
QÀ^•^Õq Ü≥ÚHõ¯ =∞~˘Hõ JO^Œ"≥∞ÿ# ~°K«# <åzÛÜ«∂~ü
u~°∞"≥Úo. Hõ$+¨q‚ ~°ÇϨ `«ÑÙ¨ ~Î åÖˇ#· QÀ^•^Õq `«#∞fl Hõ$+¨µx‚ `À KÕ~Û° =∞x
=∞#‡^äŒ∞x ѨiѨiq^è•Å∞QÍ „áêi÷ã¨∞ÎOk. XHõ áêâ◊√~°OÖ’ '=∞#‡^Œ<Õ
L<≥fl· =}Oyy<Õ<] —£ — Jx =∞#‡^ä∞Œ xH˜ #=∞㨯iã¨∞OÎ k. Hõ$+¨µx‚ KÕ+Åì¨ #∞
=i‚ã¨∂Î Hõ$+¨µ‚x Ñ≤Å∞K«∞Hõ ~°=∞‡x HÀH˜Å#∞ HÀ~°∞`«∞Ok. (#=∂‡àÏfi~ü
Ѩ‰õ∆ΩÅ#∞ ™êfiq∞ =^ŒÌ‰õΩ ^Œ∂`«Å∞QÍ "≥o§~°=∞‡x „áêi÷™êÎ~°∞)
'Z<£Ñ¨=à◊"åÜ«∞<£ =~°‰õį"åÜü∞, Z<£"ÕOQÆ_»=<£ =~°‰õį"åÜü∞,
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QÀÑ≤HÅõ `À ‰õÄ_ç =„™êÎÅ∞ W=∞‡x Hõ$+¨µx‚ „áêi÷ã∞¨ OÎ k. WÖÏ QÀ^•^Õq
<åzÛÜ«∂~ü u~°∞"≥ÚoÖ’ ‰õÄ_» Hõ$+¨q‚ ~°ÇÏ≤ }˜QÍ ^Œ~≈° #q∞ã¨∞OÎ k. P"≥∞
q~°Ç¨ÏO ZÅ¡Å∞ÖËxk. ™ê=∂#º =∂#=ÙÅ J#∞Éèí=O`À QÀ^•^Õq
á⁄Ok# ÉèíQÆ=kÌfi~°Ç¨xfl H˘Å=@O ™ê^茺OHÍ^Œ∞. Jk =∞ǨÏ~°∞¬ÅˆH
™ê^茺"≥∞ÿ# JOâ◊O. qâ◊fi<å^èŒ "Õ~Ú Ñ¨_»QÆÅ∞Ö’x yiHõ QÀ^•^Õq
á⁄Ok# Hõ$+¨‚ q~°Ç¨xfl J#∞ÉèíqOzOk. Hõ_»Ñ¨\ ˜H˜ Hõ$+¨µ‚xÖ’
SHõº`«á⁄OkOk. QÀ^•^Õq Ѩ^Œ‡<åÉèí∞x`À ã¨O|O^èŒO Hõey#
áêOK«[#ºOÃÑ#· ‰õÄ_» D~°¬º=Ç≤Ïã¨∞OÎ k. â◊OY=Ú Ü≥ÚHõ¯ Q˘Ñ¨Ê`«<åxfl
H©iãÎ ∞¨ OÎ k. 'K«O„^Œ =∞O_»ÅOÖÏQÍ, ^•"≥∂^Œ~∞° x KÕuÖ’, JO^ŒÅ"≥∞H˜¯,
J`«x K≥qÖ’ WÅ∞¡Hõ@∞ì‰õΩ<åfl=Ù, WO„^Œ∞_»∞ ‰õÄ_» h ã¨OѨ^Œ‰õΩ
`«∞Å`«∂QÆÖË_»∞Hõ^•— Jx áêOK«[#º=ÚÃÑ· D~°¬ºÑ¨_»∞`«∞Ok. ™êfiq∞
=^ŒÌ‰õΩ "Õ∞Ѷ¨∞=ÚÅ#∞ ^Œ∂`«QÍ Ñ¨OÑ≤ã¨∞ÎOk. u~°∞=∂e~°∞Oâ’Öˇ·Ö’x
™œO^Œ~°º=O`«∞_≥·# ™êfiq∞ ™œO^Œ~°ºO`À `«# ™œO^Œ~°º=Ú#∞
áÈÅ∞ÛH˘O@∞Ok. `å#∞ <åÜ«∞H˜Ü≥ÿ∞, ™êfiq∞<åÜ«∞‰õΩ_≥· ™êfiq∞`«#∞fl
x~å^ŒiOz# q+¨Ü«∂xfl `«e¡H˜ q=iã¨∞ÎOk. WHõ¯_» QÀ^Œ#∞
x~å^ŒiOz# ™êfiq∞ N~°OQÆ<å^ä∞Œ _»∞. =∞iH˘xfl áêâ◊√~åÅÖ’ Hõ$+¨µx‚
=^ŒÌ‰õΩ `«##∞ Ñ≤Å∞K«∞H˘xáÈ~Ú =^ŒÅ=∞x HÀ~°∞`«∞Ok. Hõ$+¨µ‚_»∞
^èŒiOz# =„ã¨Î=ÚÅ∞, "≥Ú^ŒÖˇ·# "å\˜KÕ`« `«# q~°Ç¨Ï"Õ^Œ# f~°Û=∞x
HÀ~° ∞ `« ∞ Ok. Hõ @ ì H õ _ » Ñ ¨ \ ˜ H ˜ QÀ^•^Õ q H˜ Éè Ï =<å[QÆ ` « ∞ Î Ö ’x
|$O^•=#OÖ’ Hõ$+¨‚^Œ~°≈#=∞=Ù`«∞Ok. ''W+¨ì"≥∞ÿ# Ѩâ◊√=ÙÅ#∞
„¿Ñq∞Oz, ÃÑOz, "å\˜H˜ PǨ~°q∞zÛ, hizÛ "å\˜`À „H©_çOKÕ
'NHõ$+¨µ‚x`Àáê@∞ |$O^•=<åxfl K«∂Kå=Ú—— Jx P#Okã¨∞ÎOk.
„Ѩuáêâ◊√~°O Hõ_»Ñ¨\ ˜ ''q~°∞O^•=#`ÕÎ HõO_À"Õ∞—— Jx =ÚQÆ∞ã¨∞ÎOk.
51
 '"å~°}=∂~Ú~°"£∞— J<Õ ¿Ñ~°∞`À ~°zOz# Ѩ^ŒH˘O_»∞
áêâ◊√~åÅÖ’ `å#∞ NHõ$+¨µ‚x ÃÑo¡KÕã¨∞‰õΩ#fl@∞¡ `«#‰õΩ =zÛ# HõÅ#∞
K≥eH˜ q=iã¨∞ÎOk. KåÖÏQ˘Ñ¨Ê~°K«#. „^Œq_» ^Õâ◊OÖ’x q"åǨÏ
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„Ѩu áêâ◊√~°O Hõ_»Ñ¨@ WÖÏO\˜HõÅQÆ<åfl#∞ Jx K≥ѨÙÎOk. `À~°}ÏÅ∞
Hõ@@ì O "≥Ú^ŒÅ∞, Ѩã∞¨ ѨÙhà◊§`À Ѩq„`«™êfl#O KÕ¿ãO`«=~°‰Ωõ #fl q"åǨÏ
ã¨O„Ѩ^•Ü«∂Å#∞ =i‚ã¨∞ÎOk.
‰õΩÅâıY~åàÏfi~ü ó ÃÑ~°∞=∂àò u~°∞"≥Úo ¿Ñ~°∞`À 104
áêâ◊√~åÅ∞ ~°zOKå~°∞. g~°∞ N=∞„^•=∂Ü«∞}OÖ’x J<ÕHõ Ѷ∞¨ \ÏìÅ#∞
=∞~°Å `«xqf~° =i‚OKå~°∞. N~°OQÆ<å^èŒ∞xH˜ Ѩ~°=∞^•ã¨∞_≥·
~°OQÆ^•ã¨∞ʼnõΩ ^•ã¨ºO K≥Ü«∞º\ÏxH˜ W+¨ìѨ_ç# PàÏfi~°∞. g~°∞ ‰õÄ_»
Hõ$+¨q‚ ~°Ç¨ xfl 'U~ü=∞Å~ü— J<Õ áêâ◊√~åÅ`À z„uOKå~°∞. `å<Õ^=Õ H˜Ü∞ÿ≥
Hõ$+¨µx‚ ÉÏź bÅÅ∞ K«∂_»ÖHË áõ ÈÜ«∂<Õ Jx zOu™êÎ~∞° . `å<Õ H“ã¨ÅºQÍ
~å=ÚxH˜ ÖÏeáê@áê_®~°∞, ~å=Ú_»∞ J_»qH˜"o≥ `Õ ^Œâ~◊ ^° ∞Œä _»∞ Ѩ_#ç
"Õ^Œ##∞ `å#∞ J#∞ÉèíqOKå~°∞. JÖψQ ~å=∂Ü«∞}Ïxfl ã¨O„QÆǨÏOQÍ
J<ÕHõ áêâ◊√~åÅÖ’ áê_®~°∞. '=Ú‰õΩO^Œ=∂Å— ã¨O㨯 $`«OÖ’
„Ѩã≤kúá⁄Ok# ~°K«#.
u~°∞=∞oâ‹P· àÏfi~ü ó 'g~°∞— u~°∞K«ÛO^ŒÌ q~°∞`«"Î ∞£ J<Õ ¿Ñ~°∞`À
195 áêâ◊√~åÅ∞ ~°zOKå~°∞. D ~°K«# áêO_ç`«º ™ÈÊù~°HõOQÍ Hõq`å
=∂^èŒ∞~°ºO`À <å~åÜ«∞}∞_Õ Ñ¨~°=∞^≥·==∞x „Ѩuáêkã¨∞ÎOk.
`˘O_»~°_çá⁄Ê_ç PàÏfi~ü ó giH˜ q„Ѩ<å~åÜ«∞}∞Å∞,
ÉèíHÍÎO„Ѷ≤∞ˆ~}∞=Ù Jx ‰õÄ_» ¿Ñ~°∞¡. g~°∞ u~°∞=∂Öˇ· u~°∞ѨÊoÜ≥∞à◊√zÛ
~°zOKå~°∞. gi u~°∞=∂ÖˇÖ· ’ N~°OQÆ<å^ä∞Œ x ™œO^Œ~º° =Ú#∞ `«xqf~°
=i‚ã¨∂ΠѨK≥Û=∂=∞Öˇ·áÈÖˇ"Õ∞x ! Ѩ=à◊"åÜü∞ Hõ=∞ÅK≥ÛOQÆ}ü
JK«∞Û^• J=∞~°~ü UéË ! PÜ«∞~ü`«O H˘Ü«ÚO^Õ Z#∞fl"£∞
WK«∞Û"≥· `«q~å<£áÈÜü∞ ! WOk~°Ö’HõO Pà◊√"£∞
JK«∞Û"≥· ¿Ñi}∞O "ÕO_Õ<£ ! J~°OQÆ=∂#QÆ~°∞àÏ<Õ !
Jx <å‰õΩ WO„^•k Ѩ^=Œ ÙÅ∞ J=ã¨~O° ÖË^∞Œ , hã¨xflkè KåÅ∞
Jx "Õ_»∞‰õΩ<åfl~°∞. "åi 'u~°∞ѨÊoÜ≥∞à◊√zÛ— N~°OQÆ<å^äŒ∞xH˜ áê_ç#
ã¨∞„ѨÉèÏ`«O. â◊`«HõOÖ’ÖÏQÍ „Ѩuáêâ◊√~°O Hõ_»Ñ¨@ 'J~°OQÆ`«Î=∂‡!
Ѩo§Ü≥∞à◊√O^Œ~∞° àÏÜÕ∞— J<Õ =∞‰õΩ@O LO@∞Ok. „áê`«óHÍÅ ™œO^Œ~º°
=~°#‚ `À áê@∞ N~°OQÆ<å^ä∞Œ xH˜ ã¨∞„ѨÉÏè `«O áê_»\ÏxH˜ ã¨HÅõ ^Õ=`«Å∞,
ã≤^ÑúŒ Ù¨ ~°∞+¨µÅ∞, H˜#fl~°∞Å∞, QÆO^è~Œ ∞° fiÅ∞, QÆ~∞° _»∞Å∞, =Ú#∞Å∞, `«∞O|∞~°
<å~°^∞Œ Å∞ WO„^•k^Õ=`«Å∞, =∞~°∞`«∞ÅÎ ∞, =ã¨∞=ÙÅ∞, <≥=∞e`À ‰õÄ_ç#
+¨}∞‡Y∞_»∞ JO^Œ~°∂ =KåÛ~°@.
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HÍOux q~°lq∞‡# #Hõ∆„`åÅ∞ HÍOu qÇ‘Ï#=ÚÖˇ·<å~Ú. `Õ<≥Å∞
*ÏÅ∞"åˆ~@@∞¡ ѨÓÅhflqHõã≤OKå~Ú. ~åAÅ∞, „Ѩ[Å∞ JO^Œ~°∂
XHõi<˘Hõ~°∞ `Àã¨∞H˘O@∂ Z^Œ∞~°∞QÍ xÅ|_ç L<åfl~°∞–™êfig∞
x„^Œ"Õ∞Å∞HÀ Jx ™êfiq∞H˜ ã¨∞„ѨÉèÏ`«O áê_®~°∞.
u~°∞ѨÊoÜ≥∞à◊√zÛ Q˘Ñ¨Ê ™œO^Œ~°º=O`«"≥∞ÿ# ~°K«#.
52
u~°∞áêÊ}˜PàÏfi~°∞ ó 'J=∞Ö<åkÑ≤~å<£—, =∞^è∞Œ ~° HõqPàÏfi~ü
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~°K#« .
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k=ºˆH∆„`åÅ#∞ ^Œi≈Oz JHõ¯_ç ^Õ=`«Å‰õΩ =∞OQÆàÏâßã¨#O KÕã≤#
=∞ǨÉè‰í Ωõ ÅÎ ∞. g~°∞ J<ÕHõ ^Õ"åÅÜ«∂Å∞ ‰õÄ_» xi‡OKå~°∞. g~°∞ KÕã#≤
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ÉèQí =Æ kfi~°Ç¨ xfl J#∞Éèqí ã¨∂Î zOuã¨∂,Î `«# ÉèÏ=# JO`å ÉèQí =Æ O`«∞x
g∞^Œ<Õ Hõ^• Jx `«#∞fl`å#∞ F^•~°∞Û‰õΩO\Ï~°∞. ÉèQí =Æ O`«∞x HÔ O· Hõ~åºxH˜
LѨ Ü ≥ ∂ QÆ Ñ ¨ _ » x J=Ü« ∞ "åÅ∞ Ѩ x H˜ ~ åx=x Éè Ï q™êÎ ~ ° ∞ .
gi'u~°∞<≥_»∞<åÌ}¤Hõ"£∞—Ö’ <åÜ«∞‰õΩx`À Z_»ÉÏ@∞‰õΩ <åÜ«∞H˜Ñ¨_»∞
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`«#"Õ^Œ##∞ K≥Ñ≤Ê# JOâ◊O H˘xfl áêâ◊√~åÅÖ’ z„uOKå~°∞.
giÃÑiÜ«∞u~°∞"≥ÚoˆH 'HÀ~ÚÖò u~°∞"≥Úo— Jx ‰õÄ_» ¿Ñ~°∞.
k=º„Ѩ|O^è•ÅÖ’x J~°÷=ÚÅ#∞ q=iã¨∂Î u~°∞=∞OQÆÜ«∂àÏfi~°∞
P~°∞„QÆO^ä•Å#∞ ~°zOKå~°∞.
#=∂‡àÏfi~°∞ ó =∞ǨÉèí‰õΩÎÅ∞, #=∂‡àÏfi~ü ~°zOz#
'u~°∞"åÜü∞"≥Úo—ˆH n~°…â◊~°}ÏQÆu, K«~°=∞„Ѩ|O^èŒ=Ú Jx¿Ñ~°∞¡.
N=∞<åfl~åÜ«∞}∞_»∞ `«#Hõ#∞„QÆÇ≤ÏOz# Hõq`å ã¨OѨ^Œ#∞ ™êfiq∞
HõàϺ}QÆ∞}=~°‚#ňH qxÜ≥∂yOKåÅx ã¨OHõeÊOz Hõq`åfixfl
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N=∞<åfl~åÜ«∞}∞xH˜ áê^Œ™ê÷hÜ«ÚÅ∞. ^Õ"åÅÜ«∂Ö’¡ WKÕÛ 'â◊~îåi—
gi¿Ñ~°∞g∞^Õ U~°Ê_çOk.
g~°∞ ~°zOz# Hõq`«fiO Hõ~°∞}Ï~°ã¨ „Ѩ"åǨÏO Jx
q=∞~°≈‰õΩÅ∞. ã¨=∞ã¨Î r=ÙÅ∞ Ü«∞O^Œ∞ Jáê~°"≥∞ÿ# HÍ~°∞}ºÉèÏ=O`À
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u~°∞"åÜü∞"≥Úo.
g~° ∞ ‰õ Ä _» QÀ^•^Õ q =Öˇ , W`« ~ ° PàÏfi~° ∞ Å=Öˇ
ÉèíQÆ=kfi~°Ç¨Ï=Ú#∞ J#∞ÉèíqOKå~°∞. XHõ ^Œâ◊Ö’ ÉèíQÆ=O`«∞_»∞ giH˜
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™êfiq∞x T~° _ ç ™ êÎ ~ ° ∞ . ''áÈ~Ú#HÍÅ=Ú, áÈ`« ∞ #flHÍÅ=Ú,
áÈÉ’`«∞#flHÍÅ=Ú, h"Õ <å‰õΩ `«e¡^ŒO„_»∞Å=Ù`«∞<åfl=Ù. <Õ#∞ x#∞fl
á⁄O^•#∞. x#∞fl <Õ#∞ =^ŒÅQÆÅ<å Jx ™êfiq∞x T~°_ç™êÎ_»∞.
Platinum Platform
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<å<£ Ñ≤_ç`ÕÎ<£— Jx ™êfiq∞x F^•iÛ<å~°∞.
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™êfiq∞`À SHõºO á⁄O^•Åx JO`«QÍ `«Ñ≤OKå~°∞ '' =Ú<£ LÅQÆOQÆàò
ZÖÏ¡OѨ_≥·`«Î! =ÚyÖò =}‚<£ Hõ}‚<£! Z<£#Å"£∞ H˘O_» Ñ≤~å<£ `«#‰õΩ¯
! Z<£xÅ"≥∞ÿ LÔ~`· !ÎÕ —— ''=ÚO^Œ∞ Ö’HÍÅ#∞ ã¨$+≤Oì z# "Õ∞Ѷ∞¨ =~°H‚ $õ +¨µx‚ H˜,
<å Ç≤Ï`åxfl HÀˆ~ <åÜ«∞‰õΩ#‰õΩ <å ã≤u÷ x `≥eÑ≤~å~å—— ! Jx Ѩ‰Ω∆õ Å#∞
^Œ∂`«Å∞QÍ Ñ¨OѨÙ`å~°∞. Jáê~°"≥∞ÿ# „¿Ñ=∞`À ''"å~åÜü∞ X~°∞<åàò——
XHõ ~ÀA ~å‰õÄ_»^• Jx ™êfiq∞x ‰õÄiÛqÅÑ≤™êÎ~°∞. ™êfiq∞`À
SHõº=Ú#∞ =∞#™ê ÉèÏ=# KÕã¨∂Î, „Ѩ`«ºHõ∆OQÍ ™êfiq∞ =zÛ `«#`À
„H©_çOKåÅx =∞#ã¨∞ HõiˆQ@@∞¡ Ñ≤Å∞™êÎ~°∞. ™êfiq∞ „Ѩ`«ºHõ∆"≥∞ÿ`Õ
ã¨O`À+≤Oz ™êfiq∞H˜ =∞OQÆàÏ âßã¨#O KÕâß~°∞. XHõ ^Œâ◊Ö’
<åÜ«∞H˜ÉèÏ==Ú á⁄Ok# #=∂‡àÏfi~°∞ ™êfiq∞ J^Œ$â◊ºOHÍQÍ =¸~°Ûù
á⁄O^•~° ∞ . `« e ¡ <å=∞ 㨠O H© ~ ° Î # KÕ Ü « ∞ QÍ<Õ `≥ e q=zÛOk.
`≥eq`≥K«∞ÛH˘x =∞~°ÖÏ ™êfiq∞ k=º^ÕǨÏ=Ú#∞ H“yeOK«∞HÀ"åÅx
~å„uO|QÆà◊√§ qÅÑ≤ã¨∂Î ''áêqÜÕ∞<£ HÍ}˜æ#]ÖË<£—— 'áêÑ≤x<Õ#∞
™êfiq∞xK«∂_»ÖËHõáÈ`«∞<åfl#∞— Hõ^• Jx qÅÑ≤™êÎ~°∞. ''F "å=∞#∞_®
ZHõ¯_» ZHõ¯_» Jx ~å„u ѨQÅÆ ∞ Q˘O`≥uÑÎ e≤ ¿ã,Î F =∂Ü«∞QÍ_® <åHõà§◊ ‰õΩ
HõxÑ≤OK«‰õÄ_»^•—— Jx XHõ áêâ◊√~°OÖ’ `«Ñ≤™êÎ~°∞.
JÖψQ ÉèQí =Æ O`«∞x `«ÅK«‰Ωõ O_® Hõ+Ñì¨ _¨ Õ „áê}∞Å#∞ K«∂z
=º^äŒK≥Ok q~°H˜Îá⁄Ok, `˘O^Œ~°QÍ <å~åÜ«∞}∞x áê^ŒÑ¨^•‡Å#∞
KÕ~∞° HÀ"åÅx Ѩi`«Ñ™≤ êÎ~∞° . H˘xfl áêâ◊√~åÅÖ’ <å~åÜ«∞}∞x Ѩ~`° `« Ϋ fi
„Ѩuáê^Œ# KÕâß~°∞. ™êfiq∞„Ѩ`«ºHõ∆"≥∞ÿ <å=Å¡ hHÀiHõÅ∞ ã≤kú™êÎ~Ú
Jx JO>Ë `«#‡Ü«Ú_≥· <å~åÜ«∞}∞x H©iÎã¨∂Î '"≥·‰õΩO~î°∞x K«∂_»\ÏxH˜
<å =∞#ã¨∞û Lqfià◊¥§~°∞`«∂ ~å„uѨQÆÅ∞ ÖˇHõ¯KÕÜ«∞@O ÖË^Œ∞ JO@∂
''J=<Õ JHõÖò &ÍÅ"£∞! Ѩ_`·≥ ∞« Î W_»O^•<£ J=<Õ J=#∞"£∞ I J=#∞"£∞
J=#∞"£∞ J=<Õ=∞„>ˇÖÏ¡=Ú"£∞—— I Jx J<åfl~°∞. J`«_Õ J`«_∞» , J`«_∞» ,
J`«_Õ, JO>Ë J`«xH˜ Z=fi~°∂ ™ê\˜~å~°∞. J`«_Õ q∞ye#=hfl ‰õÄ_»
I Jx J~°÷O. Hõ_»Ñ¨\ ˜H˜ PàÏfi~°∞ „tÜ«∞ó Ѩu`À SHõºOá⁄Ok#@∞¡
=i‚ã¨∂Î u~°∞"åÜü∞"≥Úox ѨÓiÎKÕ™êÎ~°∞.
N=∞<åfl~åÜ« ∞ }∞xÃÑ· Jáê~° " ≥ ∞ ÿ # Éè í H ˜ Î , „¿Ñ=∞,
J##ºâ◊~}° ÏQÆu, ^•ã¨ÉÏè ==Ú giáêâ◊√~åÅÖ’ =ºHõOÎ KÕâß~°∞. =∞~À
áê~°≈fiOÖ’ `å#∞ „ã‘Î ÉèÏ==Ú#∞ =Ç≤ÏOz ™êfiq∞x „Ñ≤Ü«Ú_»∞QÍ
ÉèÏqã¨∂Î, q~°Ç¨Ï"Õ^Œ##Ω J#∞ÉèíqOKå~°∞. Jáê~°"≥∞ÿ# ÉèÏ=ÙHõ`«,
=~°‚<åH“â◊Å=Ú, gi áêâ◊√~åÅÖ’ K«∂_»=K«∞Û.
u~° ∞ =~° O QÆ ` « Î = Ú^Œ < å~ü ~° z Oz# ''W~å=∂#∞[
#∂`«OÎ ^•k——, =∞}"åà◊=∞Ǩ=Ú#∞Å∞ ~°zOz# 'LѨ^âÕ ~◊ u° #Î =∂Öˇ—· —,
Platinum Platform
''u~°∞"åÜü∞"≥Úo#∂`«ÎO^•k——, Ñ≤à‹§ÂÖ’HÍKå~°∞ºÅ =Ú=Ú‰õ∆ΩѨÊ_ç
N=K«#Éèí∂+¨}=Ú, `«`«Î fi„`«Ü«∞=Ú, Jà◊yÜ«∞=∞}"åà◊ ÃÑ~°∞=∂àò
<åÜ«∞<å~ü ~°zOz# PKå~°ºÇ¨Ï$^ŒÜ«∞O – J<Õ „QÆO^ä•Å‰õΩ `«q∞à◊
ÉèÏ+¨Ö’ "åºMϺ#=ÚÅ∞ (=∞}"åà◊ =∂=Ú#∞Å∞ ~°zOz#q) N"≥+· =‚¨
™êÇ≤Ï`«ºOÖ’ Q˘Ñ¨Ê„QÆO^ä•Å∞.
N=∞„^•=∂#∞AÅ "åi t+¨ µ ºÖˇ · #
'u~°∞‰õΩ¯~°∞ÔH·Ñ≤Ê~å<£Ñ≤ÖÏ¡<£— k=º „Ѩ|O^è•xH˜ =∞}˜„Ѩ"åà◊ ÉèÏ+¨Ö’
"åºMϺ#O ~°zOK«@O`À, "åºMϺ# ѨÓ~°fiHõ ~°K«#ʼnõΩ <åOk
U~°Ê_çOk. ÃÑ~°Ü«∞"åKåÛ<£ Ñ≤à◊§Üü∞ Jxfl áêâ◊√~åʼnõΩ "åºMϺ#O
~° z Oz<å, 'ÃÑiÜ« ∂ àÏfi~ü u~° ∞ "≥ Ú o—H˜ ~° z Oz#
"åºMϺ#OÅ∞ѨÎ=∞~ÚáÈ~ÚOk. gˆ~ u~°∞áêÊ"≥·H˜ '=Ú"åfi~Ú~°Ñ¨Ê_ç—
Jx Q˘Ñ¨Ê"åºMϺ#O ã¨=∞‰õÄ~åÛ~°∞. DÜ«∞#‰õΩ "åºMϺ# K«„Hõ=iÎ
Jx a~°∞^Œ∞. =Ú"åº~Ú~°Ñ¨Ê_ç`À ã¨∂ÊùiÎá⁄Ok P~å~Ú~°Ñ¨Ê_ç,
ÜÕ ∞ ~å~Ú~° Ñ ¨ Ê _ç , <åÖÏ~Ú~° Ñ ¨ Ê _ç "≥ Ú ^Œ Ö ˇ · # "åºMϺ#=ÚÅ∞
=∞}˜„Ѩ"åà◊ÉèÏ+¨Ö’ ~°zOѨ|_ç<å~Ú. JÖψQ #Oa^•ã¨~ü ~°zOz#
'K«∂_çH˘_»∞`«<Î åzÛÜ«∂~ü „Ѩ|O^è=Œ Ú—— JÖψQ Zxq∞k 'QÆ∞~°∞Ѩ~O° Ѩ~Ô ·
ѨÙ~å}=ÚÅ∞— PO_®àò ‰õΩq∞‡— PO_®àòÑ≤à◊§Üü∞`«Îq∞àò— PO_®àò
K« O „^Œ H õ à Ï=∂Öˇ · , QÀ^≥ · " ≥ < 僗 "≥ Ú ^Œ Ö ˇ · # ~° K « # Å∞ QÀ^•^Õ q
rq`«"É·≥ =íè =Ú#‰õΩ "åºMϺ# ѨÓ~°fiHõ"∞≥ #ÿ ~°K#« Å∞. "Õ^•O`«^tÕ ‰õΩÅ∞
ã¨O㨯 $`«OÖ’ â◊`åkèHõ „QÆO^äŒHõ~°Î.
PàÏfi~°∞Å, PKå~°∞ºÅ Ü«ÚQÆO `«~°∞"å`« ã¨fi`«O„`«
~°K«#ÅHõ<åfl "åºMϺ# ѨÓ~°fiHõ"≥∞ÿ# ~°K«#ÖË Z‰õΩ¯=QÍ =KåÛ~Ú. N
"≥·+¨‚= ™êÇ≤Ï`«ºO L`«Î~°ÉèÏ~°`«OÖ’ ÉèíH˜Î L^Œº=∂xH˜ ã¨∂ÊùiÎxzÛOk.
nxH˜ ^ÀǨÏ^ŒO KÕã≤# "å~°∞ N=∞„^•=∂#∞AÅ∞. D ÉèíHÎ̃ L^Œº=∂ÖË
ÉèÏ~°`«^Õâ◊=Ú#∞ SHõºOQÍ LOK«QÆeQÍ~Ú.
* * * * *
53
 `≥Å∞QÆ∞ ™êÇ≤Ï`«ºOÖ’ ''Hõ^è•xHõ–#=Å—— qHÍã¨O
20= â◊`å|ÌOÖ’ qâı+¨ „áêK«∞~°ºO á⁄Ok# „Ѩ„H˜Ü«∞Å∞
Hõ^ä•xHõ, #=Å, Hõq`«fiO. "≥Ú^Œ\ ˜ Ô~O_»∞ ™ê=∂#∞ºÅ#∞ ‰õÄ_®
JÅiOz#q, „ѨÉèÏq`«O KÕã≤#q. Hõq`«fiO H˘O`«=~°‰õΩ ™ê=∂#º
áê~î°‰õΩʼnõΩ JO^Œ∞ÉÏ@∞Ö’ ÖËx^Œ<Õ K≥áêÊe. Hõ^ä•xHõ, #=Å
„Ѩ„H˜Ü∂« Ѩ~O° QÍ aè#fl"≥∞#ÿ "Õ HÍx "åxÖ’ ™ê^è•~°} ÅHõ} ∆ ÏÅ∞ ‰õÄ_®
Z‰õΩ¯"Õ HÍ=_»O KÕ`« Jq XHõ =¸ÅOÖ’Oz =zÛ#=<Õ Jaè„áêÜ«∞O
KåÖÏ =∞OkH˜ LO@∞Ok. Jk H˘O`«=~°‰õΩ ã¨`«º"Õ∞.
`≥Å∞QÆ∞ Hõ^ä•xHõ XHõ q^èŒOQÍ #∂`«# ÅHõ∆}ÏÅ∞ Hõey#^Õ
J~Ú<å Ju„áêp# HÍÅOÖ’x Hõ^äŒÅ‰õΩ ã¨O|OkèOz#^Õ Jx
K≥ѨÊ=K«∞Û. P<å\˜ Hõ^äŒÅ‰õΩ h`«∞ºÑ¨^ÕâßÅ∞ „Ѩ^è•# ÅH∆ͺÅ∞ J~Ú`Õ
D<å\˜ Hõ^ÅŒä ‰õΩ "åã¨qÎ Hõ`,« tÅÊO „Ѩ^•è # ÅH∆ͺÅ∞. ã¨OH˜Ñ∆ `Ψ « ‰õÄ_®
Ju=ÚYº"≥∞ÿ# Hõ^ä•xHõ ÅHõ∆}O. UHÍ„QÆ`« Hõ^ä•xHõ‰õΩ PÜ«Ú=ÙѨ@∞ì.
Hõ^ä•xHõ ZѨC_»∞ ZÖÏ Ñ¨Ù\˜ìOn `˘e `≥Å∞QÆ∞ Hõ^ä•xHõ Uk J<Õ
K«~°Û z~°HÍÅO #∞Op [~°∞QÆ∞`«∂<Õ LOk. =∞Oz^Õ. J~Ú`Õ
Hõ^ä•xHõÖ’ =zÛ# =∂~°∞ÊÅ∞ J#∂ǨϺ"≥∞ÿ#q. Hõ^ä•xHõ #∂ˆ~à◊√§
^•\˜ xÅ|_ç# „Hõ=∞OÖ’ J<ÕHõ"≥∞ÿ# Ѩi}Ï=∂ʼnõΩ Ö’<≥·Ok.
Hõq`«fiOÖ’ÖÏQÍ qÉèí[#ˆ~YÅ∞ wÜ«∞_»O ™ê^茺O HÍHõáÈ~Ú<å
=∂~°∞ÊÅ#∞ QÆ=∞xOz f~åe. XHõ =ºH˜Î<À, XHõ ã¨OѶ¨∞@#<À,
ã¨xfl"Õâß<Àfl fã≤H˘x, Wu=$`åÎxfl ˆHO„^ŒOQÍ ÃÑ@∞ìH˘x Hõ^ä•xHõ#∞
fiÛk^ŒÌ_»O [~°∞QÆ∞`«∞Ok. áê„`«Å∞, ã¨OÉèÏ+¨}Å∞, =~°‚#Å∞,
ÉèÏ"À^ÕfiQÍÅ∞ XHõ z#fl ѨikèÖ’ Wq∞_ç LO_®e. JO^Œ∞ˆH #=ÖÏ
~°K#« HõO>Ë Hõ^•ä xHõ ~°K#« H˜+¡ "ì¨ ∞≥ Oÿ ^Œx H˘O^Œ~∞° ÉèÏq™êÎ~∞° . ~°K~« Ú`«
`«#‰õΩ `å#∞ Ѩiq∞`«∞Å∞ qkèOK«∞H˘x ~°K#« KÕÜ∞« =Åã≤ LO@∞Ok.
n<Õfl Hõq`«fiOÖ’ J~Ú`Õ ''JÖÏÊHõ~∆ åÅÖ’ J#ÖÏÊ~°÷ ~°K#« —— JO\ÏO.
`≥Å∞QÆ∞ Hõ^ä•xHõ Pq~åƒù=O #∞Oz WѨÊ\˜^•HÍ ™êyOz# „Ѩ™ê÷#O
K«∂¿ãÎ Pâ◊Û~°ºK«H˜`«∞Å=∞=Ù`åO. XkÌHõQÍ =Ú^ŒÌ|Ou ѨÙ=ÙfiÖÏQÍ
XHõ Ñ ¨ C _» ∞ LO_Õ `≥ Å ∞QÆ ∞ Hõ ^ ä • xHõ Z<≥ fl xfl XÜ« ∂ º~åÅ∞
ã¨O`«iOK«∞H˘O^À ZO`« „áœ_è`» åfixfl JÅ=~°K∞« H˘O^À JxÑ≤ã∞¨ OÎ k.
rq`åxfl HÍz =_»É’Ü«∞@O J<Õ=∂@ XHõ\ ˜ LO>Ë Jk Hõ^ä•xHõˆH
=iÎã¨∞ÎOk.
ã¨=∂[OÖ’x Jxfl Jã¨=∂#`«Å#∞ ZuÎK«∂Ñ≤Ok `≥Å∞QÆ∞
Hõ^ä•xHõ. rq`«OÖ’x Z`«∞ÎѨÖÏ¡Å#∞ JkèQÆq∞ã¨∂Î ã¨∞n~°… „Ѩܫ∂}O
™êyOzOk. =∞x+≤ =∞#ã¨∞ á⁄~°ÅÖ’ xH˜∆ѨÎ"≥∞ÿ LO_Õ J<ÕHõ
áê~å≈fiÅÃÑ· "≥Å∞QÆ∞ „Ѩã¨iOzOk. ~°Hõ~°HÍÅ ã¨xfl"ÕâßÅ`À,
ã¨OѶ¨∞@<å`«‡Hõ Hõ^äŒ#O`À ~°H˜ÎHõ\ ˜ìOzOk `≥Å∞QÆ∞ Hõ^ä•xHõ. =∞Oz
Hõ^äŒÅ∞ ~å=_»O ÖË^Œ∞ J<Õ=∂@ U ^Œâ◊Ö’#∂ qxÑ≤OK«ÖË^Œ∞. WO`«
=∞Oz „Ѩ™ê÷#O #=ʼnõΩ ÖËHõáÈ=_»O QÆ=∞<å~°›O. HÍ~°}ÏÅ∞
*PKå~°∞ºÅ∞, `≥Å∞QÆ∞âßY, L™ê‡xÜ«∂ qâ◊fiq^•ºÅÜ«∞O, ÃÇ·Ï^Œ~åÉÏ^£.
54
– _®II Ñ≤. ã¨∞=∞f #ˆ~O„^Œ*
U"≥∞#ÿ ѨÊ\˜H© Hõ^•ä xHõ K˘K«∞ÛH˘xáÈ~Ú#O`«QÍ =∞ˆ~ ™êÇ≤Ï`«º „Ѩ„H˜Ü∞«
[#rq`«OÖ’H˜ K˘K«∞ÛH˘x áÈÖË^∞Œ . `˘e<åà◊§Ö’ XHõ =~°æ ™ê=∂lHõ
rq`å<Õfl Z‰õΩ¯= z„uOz#@¡xÑ≤Oz# Hõ^ä•xHõ ~å#∞~å#∞
áêÜ«∞áêÜ«∞Å∞QÍ qã¨ÎiOz# =∞Ǩ#kÖÏQÍ ™êÇ≤ÏfÖ’HÍxfl
~°OlOѨKãÕ O≤ k, „ѨtflOzOk, "ÕkOè zOk, "Õ∞ÖÁ¯eÑ≤Ok, JâßOux
~ˆ HÔ uÎOzOk. JO@~åx`«#O, x~°∞^ÀºQÆO, P_»ÑÅ≤ Å¡ Ѩ@¡ z#flK«∂ѨÙ,
"≥·^èŒ=ºO, PiúHõ W|ƒO^Œ∞Å∞, =∂#ã≤HõѨ~°"≥∞ÿ# PO^Àà◊#Å∞,
Jã¨=∂#`«Å∞, Jã¨Ç¨Ï#O, Jã¨∂Ü«∞, x~åâ◊ "≥Ú^ŒÖˇ·# J<ÕHÍ<ÕHõ
ÉèÏ"åÅ∞ Hõ^äŒÅ‰õΩ =ã¨∞Î=ÙÅÜ«∂º~Ú. HÍ^Õn Hõq`«Hõ#~°›O Jx NN
J#fl=∂@ Hõ^•ä xHõ‰Ωõ =iÎOz#O`«QÍ =∂ˆ~ „Ѩ„H˜Ü∞« ‰õÄ =iÎOK«^"Õ ∂≥ .
L^•Ç¨Ï~°}Å∞ W=fi=Åã≤# J=ã¨~O° ÖËHáõ È~Ú<å WO`« ™êÇ≤Ï`«ºHõ$+≤
"≥#∞Hõ L#fl Hõ$+‘=Å∞Å#∞ QÆ∞~°∞Î `≥K«∞ÛHÀHõáÈ=_»O Hõ∆=∂~°›O HÍ^Œ∞.
QÆ∞~°*Ï_» JáêÊ~å=Ù, ÉèíO_®~°∞ JK«Û=∂O|, zO`å nH˜∆`«∞Å∞,
=∂_»áê\˜ ǨÏ#∞=∞O`«~å=Ù, ã¨∞~°=~°O „Ѩ`åѨÔ~_ç¤, =Úx=∂}˜HõºO
#~° ã ≤ O Ǩ  ~å=Ù, Náê^Œ 㨠∞ „|Ǩ Ï ‡}ºâߢã≤ Î , H˘_» = \˜ Q Æ O \˜
‰õΩ@∞O|~å=Ù, áêÅQÆ∞q∞‡ Ѩ^Œ‡~åA, Hõ~°∞} ‰õΩ=∂~° (HõO^Œ∞‰õÄ~°∞
J#O`«O), K«ÅO, QÀÑ‘KO« ^£, |∞zÛÉÏ|∞, KåQÆO\˜ ™È=∞Ü«∂AÅ∞,
~åqâߢã≤Î, HÍmѨ@flO ~å=∂~å=Ù, "åHÍ\˜ áêO_»∞~°OQÍ~å=Ù
"≥Ú^ŒÖˇ·# ~°K«~Ú`«Å∞ ã¨Êi≈OK«x r=# ~°Ç¨Ï㨺O Un q∞QÆÅÖË^Œ∞.
'QÍe"å#—‰õΩ JO`«~å˚fÜ«∞ |Ǩï=∞u~å=_»O qâı+¨O. JѨÊ\˜H˜
ã¨=∂[OÖ’ `«Öuˇ #Î Jxfl ã¨=∞㨺Å#∞ g~°∞ z„uOKå~°∞. "≥Ú^Œ\`˜ ~« O°
"åiÖ’ q+¨Ü«∞O „Ѩ^è•#OQÍ HõxÑ≤Oz# Hõ^ä•xHõÅÖ’ ~å#∞~å#∞
tÅÊO „áê^è•#º`«#∞ ã¨O`«iOK«∞H˘Ok. XHõ^⌠Ö◊ ’ ã¨=∞㨺HõO>ˇ Jk
K≥Ñ≤Ê# f~°∞ =∞#ã¨∞#∞ Hõ\ ˜ìѨ_Õ¿ãk. <≥=∞‡kQÍ ã¨=∞#º Ö’`«∞
J~°÷=∞ÜÕ∞ºk.
`≥Å∞QÆ∞ Hõ^•ä xHõÅÖ’ =~°áæ È~å@O Hõ#fl |ÅOQÍ ™ê=∂lHõ
ã¨=∞㨺Šz„`«} [iyOk. ‰õΩ@∞O|O `≥Å∞QÆ∞ Hõ^•ä xHõ‰Ωõ =¸ÅˆH„∆ `«O
HÍ=_»"Õ∞ nxH˜ „Ѩ^è•# HÍ~°}O. =∞#ã¨Î`«fi qâı¡+¨}‰õΩ =∞Oz
L^•Ç¨Ï~°}Å∞QÍ xÅ∞™êÎ~Ú J<ÕHõ `≥Å∞QÆ∞ Hõ^äŒÅ∞.
=∞^èŒ∞~åO`«HõO ~å*Ï~å=Ù, ~å=Ói Éèí~°^•fi[, `åà◊¥§~°∞
<åˆQâ◊fi~°~å=Ù, ѨÙ~å}O ã¨∞„|Ǩχ}ºâ◊~°‡, =ÚxÑ¨Öˇ¡ ~åA Hõ^äŒÅÖ’
™ê=∂#∞ºÖË Hõ^䕈HO„^•Å∞. <åÜ«∞‰õΩÅ∞ Jx "å_»‰õÄ_»^Œx <å
Jaè„áêÜ«∞O. "å~°∞ Hõ^äŒ#∞ #_»Ñ¨_»O [~°QÆ^Œ∞. "åi K«∞@∂ì Hõ^äŒ#O
JÅ¡ | _» ∞ `« ∞ Ok. XHÀ¯™êi PÜ« ∂ áê„`« Å ∞ x㨠û Ǩ  Ü« ∞ OQÍ
xÅ|_çáÈ`å~Ú. ã¨∞Y^Œ∞óMÏÅ∞, x~åâß xã¨Ê $ǨÏÅ∞ rq`«OÖ’
ÉèÏQÍÖˇ·áÈ~Ú#ѨC_»∞ "å\˜x KèÕkOK«ÖËx áê„`«Å∞ H˘xfl, KèÕkOz
„ѨÜ∂≥ [#O ÖË^#Œ ∞H˘<Õ áê„`«Å∞ H˘xfl. ZHõ¯_À XHõKÀ@ D K«„@OÖ’
Platinum Platform
W=∞_»ÖHË õ ZkiOz xÅ|_ç# áê„`«Å∞ HõxÑ≤™êÎ~Ú. rq`«OÖ’ÖÏQÍ
Hõ^ä•xHõÅÖ’ ‰õÄ_® JÖÏO\˜ =ºH˜Î`åfiÅ∞ J~°∞^Œ∞QÍ<Õ HõxÑ≤™êÎ~Ú.
XHõ^Œâ◊Ö’ ‰õΩ@∞OÉÏxfl =∂„`«O P„â◊~ÚOz# Hõ^ä•xHõ ~å#∞~å#∞
`«# Ѩikèx ÃÑOK«∞H˘x ã¨=∂*Ïxfl P„â◊~ÚOzOk. =~°=‚ º=ã¨Ö÷ ’x
ÖÁã¨∞QÆ∞Å∞, ¢ã‘ΠѨÙ~°∞+¨ Jã¨=∂#`«Å∞, =∞`«"≥·+¨=∂ºÅ∞, L„QÆ"å^Œ
Ѷ¨∂`«∞HÍÅ∞, "≥„i"≥Ú„i "åº"≥∂ǨÅ∞ Jhfl D<å\˜ Hõ^ä•xHõʼnõΩ
=ã¨∞=Î ÙÅÜ«∂º~Ú. WÖÏ J#∞‰õΩ#flѨC_»∞ `≥Å∞QÆ∞ Hõ^•ä xHõÅÖ’ Ǩ㨺O
ÖË^Õ"≥∂ JxÑ≤ã¨∞ÎOk. HÍx HÍO`«O Hõ^äŒÅ∞, J`«ÎQÍi Hõ^äŒÅ∞,
=Úà◊§Ñ¨Ó_ç "åi Hõ^äŒÅ∞ Ǩ™êºxH˜ =∞Oz <≥Å=ÙÅ∞. J~Ú`Õ
rq`«OÖ’ ÖÏQÍ Hõ^•ä xHõÅÖ’ ‰õÄ_® Ǩ㨺O J~°∞^Œ∞QÍ<Õ Ñ¨O_çO^Œx
K≥áêÊe. =∞m§ ã¨=∞㨺Šq+¨Ü«∂xH˜ =¿ãÎ ~°K«~Ú`« ÉÏ^茺`«
ZO`«=~°‰õΩ J<Õ „Ѩâ◊fl L`«Ê#fl=∞ø`«∞Ok. ã¨=∂[OÖ’x Jxfl
~°∞QƇ`«Å#∞ #Ü«∞O KÕÜ«∞_®xH˜ ~°K«~Ú`« "≥·^Œ∞º_»∞ HÍ_»∞.
=∞O„`«^ŒO_»O Ug∞ LO_»^Œ∞. J~Ú`Õ PÖ’zOѨ*Ë¿ã â◊H˜Î
~°K«#‰õΩ#flO`«QÍ =∞ˆ~ ™ê^èŒ<åxH˜ LO_»^Œ∞. Jn =∞Oz Hõ^ä•xHõ
^•fi~å J~Ú`Õ "≥O@<Õ J~°÷=∞ø`«∞Ok. "≥Ú^Œ@ PHõ~°¬}, J@∞ÃÑ·#
PÖ’K«#, P `«~åfi`« ã¨ÊO^Œ# ѨÙ_»`å~Ú. D Ѩx KÕÜ«∞QÆey#"Õ
=∞Oz Hõ^ä•xHõÅ∞. ѨkHÍÖÏÅáê@∞ xezLO_Õ Hõ^ä•xHõÅ∞
`≥Å∞QÆ∞Ö’ KåÖÏ =KåÛ~Ú.
HõÅHõÅ∂i W<åHÀ Hõ^äŒÅ∞ ^Œo`« "Õ^Œ#‰õΩ J^ŒÌO Ѩ\Ïì~Ú.
áÈ~å\ÏxH˜ ѨÙiH˘ÖÏÊ~Ú. Hˆ `«∞ qâ◊fi<å^äOŒ ^ÀÑ≤_Hô ˜ QÆ∞i J=Ù`«∞#fl
"åi ^ŒÜ«∞hÜ«∞ ã≤÷ux z„uOKå~°∞.
¢ã‘ΠѨÙ~°∞+¨ ã¨O|O^è•Å g∞^Œ =ÚYºOQÍ ÉèÏ~°ºÉèí~°ÎÅ =∞^茺
LO_Õ ã¨∞xfl`«"∞≥ #ÿ ã¨OѶ∞¨ ~°¬}Å g∞^Œ KåÖÏ =∞Oz Hõ^ÅŒä ∞ `≥Å∞QÆ∞Ö’
=KåÛ~Ú. WKåÛùÑÙ¨ ~°O [QÆ<åfl^èOŒ , |e"å_» HÍO`å~å=Ù, WKåÛùÑÙ¨ ~°O
~å=∞K«O„^ŒO =∞Oz Hõ^äŒÅ∞ „"åâß~°∞. J~Ú`Õ W\©=Å XHõ ^Œâß|Ì
HÍÅOQÍ "å~°Ñ¨„uHõÅÖ’ â◊$OQÍ~°Ñ¨~°"≥∞ÿ# Hõ^ä•xHõÅ∞, JO`«HõO>ˇ
L„^ÕHÍxH˜ Ö’#∞KÕ¿ã ÉÁ=∞‡Å`À ~å=_»O ^Œ∞~°^Œ$+¨ìHõ~°O. Kè«∞H±=∞x
zOÑ≤ K«kq áêˆ~Ü«∞=K«∞Û#x ã¨Oáê^Œ‰õΩÖË K≥ѨÊ_»O =Å# "å\˜
qÅ∞= Uáê\˜^À `≥Å∞ã¨∞OÎ k. áÈ`Õ Hõ^•ä xHõÅÖ’ =zÛ# ÃÑ^ŒÌ =∂~°∞Ê
ÉèÏ+¨‰õΩ ã¨O|OkèOzOk. `≥Å∞QÆ∞ ÉèÏ+¨‰õΩ#fl JO^Œ=∞O`å
=∂O_»eHÍÅÖ’<Õ ^•y LOk. PÜ«∂ =∂O_»eHÍÅÖ’ J^Œ∞ƒù`"« ∞≥ #ÿ
Hõ^äŒÅ∞ =KåÛ~Ú. ~åqâߢã≤Î qâßYѨ@flOÖ’ kQÆ∞= `«~°QÆuÖ’
rqOKÕ"åi ÉèÏ+¨#∞ Hõ^äŒÅÖ’ "å_ç K«∂áê~°∞. `˘e k<åÅÖ’
„áê=∂}˜Hõ ÉèÏ+¨Ö’<Õ Z‰õΩ¯= Hõ^ÅŒä ∞ =KåÛ~Ú. ~å#∞~å#∞ "åº=ǨiHõ
ÉèÏ+¨Å`À Hõ^äŒÅ∞ ~å=_»O "≥Ú^ŒÖˇ·Ok. "åã¨ÎqHõ`«‰õΩ J^ŒÌO Ѩ>Ëì
Hõ^äŒÅ∞ ~å"åÅO>Ë =∂O_»eHÍÅ∞ "å_»@O J=ã¨~°O. ~°K«~Ú`«Å∞
P Ѩxx ã¨=∞~°ú=O`«OQÍ KÕâß~°∞. ã¨∞~°=~°O „Ѩ`åѨÔ~_ç¤, áêHÍÅ
Ü«∞â’^•Ô~_ç¤, <åq∞x ã¨∞„|Ǩχ}ºO <åÜ«Ú_»∞, Yn~üÉÏ|∞, HÍÅ∞=
=∞Å¡Ü«∞º, S`å K«O„^ŒÜ«∞º, =ÚkQÆO\˜ ã¨∞*Ï`åÔ~_ç¤, HÍã¨∞Å
„Ѩ`åѨÔ~_ç¤, *ÏAÅ Q“i, ã¨O."≥. ~°"Õ∞âò, =Oj "≥Ú^ŒÖˇ·#"å~°∞
`«=∞ =∂O_»eHõ ÉèÏ+¨ ~°∞K«∞Å∞ K«∂Ñ≤OKå~°∞. WѨC_çHõ P „Ѩ`ÕºHõ`«
ÖËHõáÈ`Õ U^À "≥eu U~°Ê_»¤@∞¡ JxÑ≤ã¨∞ÎOk. Pi÷HõOQÍ J@ì_»∞QÆ∞#
Platinum Platform
L#fl"å~°∞ ÉèÏ+¨Ö’ =∞\˜ì Ѩi=∞à◊O LO@∞Ok. q+¨Ü«∞O ‰õÄ_®
"åã¨=Î r=# ã¨`åºÅ‰õΩ ^ŒQ~æÆ Q° Í LO@∞Ok. JO^Œ∞Hˆ WѨC_ô Hõ^ÅŒä ∞
=∞#ã¨∞‰õΩ ǨÏ`«∞ΉõΩ<Õ@@∞¡ LO@∞<åfl~Ú.
Hõ^ä•xHõÅÖ’ ™ê÷xHõ`« „Ѩ^è•<åOâ◊O J~ÚOkѨC_»∞.
*ˇO_»~ü Jã¨=∂#`«Å∞, ^Œo`« "Õ^Œ#, =∞`« =∞ø_论Å∞ ‰õÄ_® WѨÊ\˜
„Ѩ^è•# =ã¨∞Î=ÙÅ∞. ÉÁQÆ∞æQÆ#∞Å Hõ^äŒÅ∞, KÕѨŠK≥~°∞=ÙÅ Hõ^äŒÅ∞,
ph`À@Å Hõ^äŒÅ∞, <Õ`« Hõ^äŒÅ∞, w`« Hõ^äŒÅ∞, *ÏÅi Hõ^äŒÅ∞, Wk
Jk Jx Uq∞\˜ Jhfl Hõ^ä• =ã¨∞Î=ÙÖË. XHõѨÊ\˜q ™ê~å Hõ^äŒÅ∞,
WѨC_»∞ =ã¨∞Î#flk ™ê~À Hõ^äŒÅ∞. Hõ^ä•xHõÅ∞ „"åã≤# ~°K«~Ú„`«∞ÅÖ’
kfi"Õ^Œ∞Å qâßÖÏH˜∆, =∂Åf K«O^Œ∂~ü, ÉèÏ#∞=∞f ~å=∞Hõ$+¨‚,
We¡O^ŒÅ ã¨~°ã¨fif^Õq, ~°OQÆ<åÜ«∞Hõ=∞‡, "åã≤Ô~_ç¤ ã‘`å^Õq
„Ѩ=ÚY∞Å∞. `˘e^Œâ◊Ö’ =ÚYºOQÍ ~°K«~Ú„`«∞Å∞ ‰õΩ@∞O|
ã¨O|O^èŒ"≥∞ÿ# ã¨=∞㨺Å#∞ „Ѩ^è•#OQÍ z„uOKå~°∞. ^Œo`«, ¢ã‘Î"å^Œ,
"≥∞ÿ<åi\© "å^•Å∞ „ѨÉèÏ=O`À =∞Oz Hõ^ä•xHõÅ∞ „"åã≤#
~°K«~Ú„`«∞Å∞ *ÏAÅ Q“i, EáêHõ ã¨∞Éèí„^Œ, H˘O_»g\˜ ã¨`«º=u,
FÖÏæ, Z<£. [Ü«∞, ëê[Ǩ<å "≥Ú^ŒÖˇ·# "å~°∞ HÍÖÏ#∞QÆ∞}"≥∞ÿ#
suÖ’ `≥Å∞QÆ∞ Hõ^ä•xHõ ZѨÊ\˜HõѨC_»∞ #∂`«#"≥∞ÿ# áÈHõ_»Å#∞
ã¨O`«iOK«∞H˘O@∂ =zÛOk. J@∞ ÉèÏ+¨Ö’, W@∞ =ã¨∞Î"≥·q^茺OÖ’
H˘`«Î X~°=_çx U~°Ê~°K«∞H˘#flk. tÅÊOÖ’, „ѨÜ≥∂QÆOÖ’ U W`«~°
ÉèÏëê Hõ^ä•xHõʼnõΩ fã≤áÈx ™ê÷~ÚÖ’ `≥Å∞QÆ∞ Hõ^ä•xHõ xÅ|_çOk.
HÍňH∆áêxH˜ =∂„`«"Õ∞ ѨxH˜=KÕÛ Hõ^äŒÅ∞ ‰õÄ_® `≥Å∞QÆ∞Ö’ "ÕÅH˘nÌ
=KåÛ~Ú. "å\˜ =∞#∞QÆ_» `å`å¯eHõ"Õ∞ J~Ú<å „"å¿ã, K«k"Õ
JÅ"å@∞#∞ Jq ÃÑOKå~Ú. ^Œ$â◊º=∂^躌 =∞O =KÕÛ^•HÍ u~°∞QÆ∞ÖËx
[<å"≥∂^ŒO Hõey# „Ѩ„H˜Ü«∞ Hõ^ä•xˆH. ~å#∞~å#∞ K«k"Õ JÅ"å@∞
`«yáæ È`«∞#fl „Hõ=∞OÖ’ Hõ^•ä xHõ Éèqí +¨º`«∞Î ZÖÏ LO_»É’`«∞Ok J<Õk
XHõ „Ѩâıfl. q=∞~°≈ ‰õÄ_® `≥Å∞QÆ∞ Hõ^ä•xHõ =∂~åæxfl xˆ~ÌtOK«_®xH˜
W`ÀkèHõOQÍ `À_»Ê_çOk. J~Ú`Õ Hõq`«fiO g∞^Œ =zÛ#O`« qã¨Î $`«
™ê÷~ÚÖ’ Hõ^ä•xHõ g∞^Œ QÍx #=Å g∞^Œ QÍx q=∞~°≈~åÖË^Œ<Õ
K≥áêÊe. #=Å g∞^Œ q=∞~°≈‰õΩ Z‰õΩ¯= J=HÍâ◊O LOk HÍx
`≥Å∞QÆ∞Ö’ Jk‰õÄ_® HÍ=Åã≤#O`« ™ê÷~ÚÖ’ ~åÖË^Œ∞. Hõ^ä•xHõ
ã¨∂Hõ∆ ‡"≥∞ÿ# Jaèx"Õâ◊O`À „"åÜ«∞|_®e. J^Õ Ñ¨^ŒúuÖ’ q=∞~°≈
~å"åe. J^Õ Hõ+¨ìO ‰õÄ_®! WHõáÈ`Õ `≥Å∞QÆ∞ #=Å Z<≥fl<Àfl
=∂~°∞ÊʼnõΩ Ö’<≥·Ok. ã¨=∂*ÏxH˜ ^Œ~°Ê}O ÖÏQÍ LO_®e J<Õ
^Œ$HõÊ^äŒO`À ѨÙ\˜ì# #=Å P Ѩxx H˘O`«"Õ∞~°‰õΩ x~°fiÇ≤ÏOz<å
XH˘¯Hõ¯Ñ¨C_»∞ ^Œ∂~°OQÍ "≥o§áÈ~ÚOk ‰õÄ_®. P^Œ~°≈O`«"≥∞ÿ#
rq`åxfl, ã¨=∂*Ïxfl PHÍOH˜∆ã¨∂Î `˘e^Œâ◊Ö’ „"åÜ«∞|_ç# `≥Å∞QÆ∞
#=Å *ÏfÜ≥∂^Œº=∞ HÍÅOÖ’ ã¨∂Êùi΄Ѩ^•`«QÍ =∂iOk. P
„Hõ=∞OÖ’ J<ÕHõ Kåi„`«Hõ #=ÅÅ∞ =KåÛ~Ú. tÅÊ^Œ$ëêì º ~å#∞~å#∞
„áœ_è»`åfixfl ã¨O`«iOK«∞H˘Ok `≥Å∞QÆ∞ #=Å. =∞<Àqâı¡+¨}Ï`«‡Hõ
#=ÅÅ∞ =KåÛ~Ú `«^Œ#O`«~° HÍÅOÖ’ áêâ◊Û`«º <åQÆiHõ`å
"åº"≥∂ǨÏOÖ’ Ѩ_çáÈ~Ú qÅ∞=Å#∞ =∞iÛáÈ`«∞<åfl~°<Õ ^Œ$+≤ì`À
ÃÇÏ· O^Œ= ^è~Œ ‡° ~°H}∆õ ‰õΩ |^ŒHú Oõ Hõ}∞Öˇ,· ѨÙOMÏ#∞ѨÙOMÏÅ∞QÍ #=ÅÅ∞
„"åâß~°∞ qâ◊fi<å^äŒ ã¨`«º<å~åÜ«∞}. ¢ã‘ÎÅ ¿ãfiK«Ûù#∞ QÆ∞iOz "≥Ú^Œ@
55
 PÖ’zOz#"å_»∞ K«ÅO. =∞x+≤ „Ѩ=~°Î#‰õΩ ã¨fiÉèÏ"åxH˜ L#fl
Jq<åÉèÏ= ã¨O|O^è•xfl K«∂Ñ≤#"å~°∞ QÀÑ‘KO« ^£, |∞zÛÉÏ|∞. l.q.
Hõ$ëê‚~å=Ù, ~åqâߢã≤Î =∞^茺`«~°QÆu =∞#∞+¨µºÅ =∞#ã¨Î`åfixfl
„ѨuÉèÏ=O`«OQÍ z„uOKå~°∞. H˘_»=\˜ ‰õΩ@∞O|~å=Ù, ~å=Ói
Éèí~°^•fi[, =\˜ìHÀ@ PàÏfi~°∞™êfiq∞, ^•â◊~°kä ~°OQÍKå~°º ã¨=∞㨺Å
Ö’`«∞ÅÖ’H˜ "≥o§ ã¨=∞~°÷=O`«OQÍ ~°K«#Å∞ KÕâß~°∞. „Ѩ`ÕºHõOQÍ
K≥ѨCHÀ^Œy# ~°K«~Ú„u ~°OQÆ<åÜ«∞Hõ=∞‡. =~å‚O`«~° q"åǨÅ`À
„áê~°OÉèí"≥∞ÿ# P"≥∞ #=ÖÏ „Ѩ™ê÷#O ¢ã‘ΠѨÙ~°∞+¨ ã¨O|O^è•ÅÖ’x
ÖÁã¨∞QÆ∞Å`À H˘#™êy ¢ã‘Î"å^Œ ^Œ$HõÊ^äŒO`À tY~åÜ«∞=∂#"≥∞ÿOk.
=∂ÅfK«O^Œ∂~ü, "åã≤Ô~_ç¤ ã‘`å^Õq ã¨=∂[OÖ’ =ÚYºOQÍ ¢ã‘ÎÅ∞
Z^Œ∞~˘¯O@∞#fl ã¨=∞㨺Å#∞ #=ÖÏ =ã¨∞=Î ÙÅ∞QÍ ã‘fiHõiOKå~°∞. #=ÖÏ
áê~î°‰õΩÅ ã¨OYº#∞ ÃÑOz# #=ÖÏ=∞}∞Å∞ HÀ_»∂i H“ã¨ÖϺ^Õq,
Ü«∞^ŒÌ#ѨÓ_ç ã¨∞Ö’K«<å~å}˜. J^Õq^èŒOQÍ ~°K«~Ú`«ÅÖ’ ÉÏQÍ
„Ѩã≤kúÔHH˜¯#"å~°∞ =∞ÖÏ¡k "≥OHõ@ Hõ$+¨‚=¸iÎ, Ü«∞O_»=¸i
gˆ~O„^Œ<å^ä.£ J~Ú`Õ #=Å HÍňHá∆ êxH˜ =∂„`«"∞Õ Ñ¨xH˜ =KÕÛ „Ѩ„H˜Ü∞«
HÍ^Œ∞. LÖÏ¡ã¨O`À ÉÏ@∞ L`ÕÎ*Ïxfl, PǨ¡^ŒO`ÀÉÏ@∞ PÖ’K«##∞
~ˆ HÔ uÎOKÕkQÍ LO_®e. =∞#∞+¨µÅÖ’x ™êfi~å÷xfl, HÍOHõx∆ , =„Hõ|∞kúx
ÃÑOzáÈ+≤OK«_»O #=Å KÕÜ«∞^ŒQÆæ ѨxHÍ^Œ∞. áê~î°‰õΩx TǨÏ#∞
ÃÑ·™ê÷~ÚH˜ fã¨∞H˘xáÈÜÕ∞k =∞Oz #=Å. kQÆ*ψ~Ûk Ç‘Ï# ~°K«#.
Wk ~°K«~Ú`« ZѨC_»∂ QÆ∞~°∞ÎOK«∞HÀ=Åã≤# ÉÏ^茺`«. H©iÎ, _»|∞ƒ
HÀ~°_»OÖ’ `«Ñ¨CÖË^Œ∞ QÍx ^•xH˜ áê~î°‰õΩÅ áêâ◊qHõ ÅHõ∆}ÏÅ#∞
™⁄=Ú‡ KÕã¨∞HÀ"åÅ#∞HÀ‰õÄ_»^Œ∞. L„^ÕHÍÅ#∞ Ô~K«ÛQ˘>Ëì q^èŒOQÍ
LO_»‰õÄ_»^Œ∞.
W\© = e HÍÅOÖ’ =㨠∞ Î # fl #=ÖÏ ™êÇ≤ Ï `« º OÖ’
K≥ѨCHÀ^Œy#q „Ѩ^è•#OQÍ Ô~O_»∞ q+¨Ü«∂Å∞. XHõ\ ˜ =ã¨∞Î=Ù
q+¨Ü«∞O. ^Œo`«, ¢ã‘Î"å^Œ, "≥∞ÿ<åi\©, „áêOfÜ«∞ Jã≤Î`«fi"å^•Å∞
„Ѩ^è•# Wu=$`åÎÅ∞QÍ =ã¨∞Î#fl #=ÅÅ∞ H˘xfl HÍQÍ ˆH=ÅO JÉèí∂`«
HõÅÊ#Å`À, „¿Ñ=∞, "≥·Ñ¶¨ÅºO, PHõ~°¬} "≥Ú^ŒÖˇ·# =ã¨∞Î=ÙÅ`À
ã¨=∂[O`À ã¨=∞㨺Å`À U=∂„`«O ã¨O|O^èŒO ÖˉõΩO_® =ã¨∞Î#fl
#=ÅÅ∞ H˘xfl. ^Õxfl K«^Œ"åÖ’ ^Õxfl K«^Œ=‰õÄ_»^À J<Õ PÖ’K«#
áê~î°‰õΩ_ç̂H =kÖËã¨∞Î<åfl~Ú ã¨QÆ@∞ Ѩ„uHõÅhfl. H˘OK≥O ÉÏ^茺`« `«=∞
g∞^Œ ‰õÄ_® LO^Œx Ѩ„uHõÅ"åà◊√§ QÆ∞iοãÎ =∞Ozk. áê~î°‰õΩÅ∞
K«^Œ∞=Ù`«∞<åfl~°∞ Hõ#∞Hõ "Õ∞=Ú „"åã¨∞Î<åflO, "å~°∞ "Õã¨∞Î<åfl~°∞ Jx
~°K«~Ú`«Å∞ ‰õÄ_® ÉèÏqã¨∞Î<åfl~°∞. Wk K«~°ÛhÜ«∂Oâ◊O.
WOHõ Ô~O_»=k tÅÊ q+¨Ü«∞O. ™êÇ≤Ï`«ºO âßGO HÍ^Œ∞.
™œO^Œ~°ºO z„`åxH˜, tÖÏÊxH˜ ZÖÏ „Ѩ^è•#"≥∂ JÖψQ ÉèÏ=QÆ=∞º`«,
~°ã~¨ =° ∞º`« ~°K#« ‰õΩ LO_ç f~åe. n<Õfl áêiÉèÏ+≤HOõ QÍ tÅÊO JO\ÏO.
XHÍ<˘Hõ ^Œâ◊Ö’ tÖÏÊxH˜ J`«ºO`« „áê^è•#ºO W=fi|_çOk. #=ÖÏ
™êÇ≤Ï`«ºOÖ’ P #=ÅÅ∞ WѨÊ\˜H˜ =∞}˜náêÖË. =ã¨∞=Î Ù`À qÉèkË Oz#
ã¨O^Œ~°ƒùOÖ’ Ãã·`«O tÖÏÊxH˜ *’Ǩ~°∞¡ J#=Åã≤# #=ÅÅ∞ Jq.
qâ◊fi<å^äŒ, K«ÅO, QÀÑ‘K«O^£, |∞zÛÉÏ|∞, ÉÏÑ≤~åA, <Ài,
~°OQÆ<åÜ«∞Hõ=∞‡, _®. N^Õq, H˘.‰õΩ #=ÅÅ∞ tÅÊs`åº J`«∞º#fl`«
™ê÷~Ú#O^Œ∞H˘#flq. tÅÊO `«~åfi`« K≥ѨCHÀ=Åã≤Ok ÉèÏ+¨ q+¨Ü«∞O.
56
#=ÅňH HÍ^Œ∞ Hõ^äŒÅ‰õΩ, Hõq`åfixH˜, U ™êÇ≤Ï`«º
„Ѩ„H˜Ü«∞ÔH·<å ÉèÏ¿+ ѨÙ<åk. ÉèÏëê ™œ+¨ª=O ÖËx U ~°K«# J~Ú<å
H˘kÌHÍÅO =∂„`«O =∞#∞QÆ_» ™êyOK«QÆÅ∞QÆ∞`«∞Ok. `«~åfi`«
HÍÅQÆ~°ƒùOÖ’ Hõeã≤áÈ`«∞Ok. ~å#∞~å#∞ ÉèÏëêáê@=O ¿ÑÅ="≥∞ÿ
~°K«# ™ê÷~Úx `«yæOz "Õã¨∞Î#flk. Q˘Ñ¨Ê =ã¨∞Î=Ù‰õΩ =∞Oz ÉèÏ+¨ [`«
HÍ=_»O |OQÍ~åxH˜ `åq J|ƒ_»O =Ú^•=ǨÏO. ~°K«~Ú`«Å∞
`å`å¯eHõ „ѨÜ∂≥ [<åxfl Ptã¨∞<Î åfl~å âßâ◊fi`«`åfixfl HÀ~°∞‰õΩO@∞<åfl~å
J<Õk "åi q[˝`«ˆH =kÖËÜ«∞_»O =∞Ozk.
`≥Å∞QÆ∞ Hõ^äŒÅÖ’ #=ÅÅÖ’ J#O`«"≥∞ÿ# "≥·q^茺O
HõxÑ≤ã¨∞ÎOk. ~å[H©Ü«∞ Hõ^äŒÅ∞, Kåi„`«Hõ ã¨xfl"ÕâßÅ∞, áœ~å}˜Hõ
Ѷ∞¨ \ÏìÅ∞, ™ê=∂lHõ ã¨=∞㨺Å∞ „Ѩ`ºÕ HõOQÍ ‰õΩ@∞O| r=#O, =∂#=
ã¨O|O^è•Å∞ – =∞s =ÚYºOQÍ ¢ã‘ΠѨÙ~°∞+¨µÅ =∞^茺 PHõ~°¬},
J#∞~åQÆO, JáÈÇ¨Ï Hõ^•ä =ã¨∞=Î ÙÅ∞QÍ Z<Àfl Hõ^ÅŒä ∞ #=ÅÅ∞ =KåÛ~Ú.
QÆ∞ÖÏa J`«Î~°∞ =O\˜ Hõ^äŒÅ Ѩi=∞à◊O WѨÊ\˜H© J#∞Éèí"≥·Hõ"Õ^ŒºO.
Ѩ_»= „Ѩܫ∂}OÖ’ ã¨∞xfl`«"≥∞ÿ# =ÅѨ٠"≥Ú~°@∞^Œ#O "≥#∞Hõ ^•y
LO_»_»O K«∂™êÎO. K≥ѨCÅ ^•#O Hõ^ä•xHõÖ’ „|uH˜ L#flѨC_»∞
Ѩ\ ˜ìOK«∞HÀx ã¨O`å#O Hõ~°‡HÍO_»Å∞ Ѷ¨∞#OQÍ KÕÜ«∞_»OÖ’x
"≥ · Ñ ¨ s `åºxfl „Ѩ t flOK« ∞ ‰õ Ω O\ÏO. =∞^è Œ º `« ~ ° Q Æ u r=#OÖ’x
=∂^èŒ∞~åºxfl HÍO`«O Hõ^äŒÅÖ’ J#∞Éèíq¿ãÎ, ^≥·#Ok# rq`«OÖ’
=KÕÛ ã¨=∞㨺Å#∞ H˘_»=\˜QÆO\˜ Hõ^äŒÅÖ’ J#∞Éèíq™êÎO.
=∞#ã¨Î`«fiâßG J^茺ܫ∞<åxH˜ L^•Ç¨Ï~°}Å∞QÍ Ñ¨xH˜=KÕÛ
áê„`«Å∞ QÀÑ‘KO« ^£ ã¨$+≤Oì z# ã‘`å~å=∂~å=Ù, |∞zÛÉÏ|∞ ^ŒÜ∂« xkè,
r.q. Hõ$ëê‚~å=Ù, ã¨∞|ƒÜ«∞º "≥Ú^ŒÖˇ·#q. ~°OQÆ<åÜ«∞Hõ=∞‡ |eÑ‘~î°O
WѨÊ\˜H© =~å‚O`«~° q"åǨʼnõΩ ã¨"åÅ∞ qã¨∞~°∞`«∞#flk. J~°∞},
¢ã"Α å^•xH˜ x~°fiK«#OÖÏ xez# q=∞Å âßâ◊fi`«`åfixfl ™êkèOKå~Ú.
Pâ◊ÅѨšH˜Ö’ Tˆ~yOz# Ü«∞^ŒÌ#ѨÓ_ç '~å[âıY~ü— #=Å áê„`«H˜
Ç‘Ï~À~Ú*Ïxfl `≥zÛÃÑ\˜#ì "≥#· O `≥eã≤O^Õ. nxg∞^Œ KåÖÏ q=∞~°≈Å∞
=KåÛ~Ú. ¢ã‘ Î Å ∞ ~° K « < å~° O QÆ O Ö’ ™êkè O z# q[Ü« ∂ Å#∞
ã¨ Ç ≤ Ï OK« Ö Ë H õ < Õ q=∞i≈OKå~° x uÑ≤ Ê H˘\Ïì ~ ° ∞ ~° K « ~ Ú„`« ∞ Å∞.
¿ÇÏÜ«∞"≥∞ÿ#^Õn WO^Œ∞Ö’ ÖË^Œ<Õk =∂„`«O "åã¨Î=O. HÍÖÏf`«
=º‰õΩÎÅÖ’ HõàϺ}˜, WOk~° =∞#‰õΩ `«~°K«∞ HõxÑ≤ã¨∂Î<Õ LO\Ï~°∞.
ǨÏ$^ŒÜ«∞<Õ„`«O, HÍň~YÅ∞ `≥Å∞QÆ∞ #=ÅʼnõΩ L`«Î=∞"≥∞ÿ# ˆHO„^Œ
™êÇ≤Ï`«º JHÍ_≥g∞ J"å~°∞Ť #∞ ã¨OáêkOzÃÑ\Ïì~Ú. WHõ¯_˘Hõ¯=∂@
#=ÖÏ~° K « ~ Ú`« ‰ õ Ω ¿ãfiK« Û ù ZO`« = ~° ‰ õ Ω JOwHÍ~° O Jx
„ѨtflOK«∞HÀ"åe.
J<ÕHõ ÉèÏ+¨Å∞, PKå~° =º=Ǩ~åÅ∞ L#fl ÉèÏ~°`«^Õâßxfl
XHõ\ ˜QÍ LOz# „QÆO^äŒ „`«Ü«∞O ~å=∂Ü«∞} ÉèÏ~°`« ÉèÏQÆ=`åÅ∞.
P Hõ^ÅŒä Ѩ@¡ =∞‰õΩ¯=, P áê„`«Å Ѩ@¡ Q“~°=O ÉèÏ~°`*« Ïu ã¨O㨯 $uH˜
=¸ÅHõO^•Å∞. JÖÏO\˜ áê„`«ÅÖ’ =∞s „Ѩ`ÕºHõOQÍ HõxÑ≤OKÕq
ã‘`,« „^ÒѨk áê„`«Å∞. „^ÒѨk XHõ qz„`«"∞≥ #ÿ Ѩiã≤u÷ Ö’ ѨOK«É~íè ΰ $Hõ
J~ÚOk. rqOz#O`« HÍÅO P HÍ~°}OQÍ J<ÕHõ J==∂<åÅ#∞
Z^Œ∞~˘¯Ok. Hõ$OyáȉõΩO_® `«# ^è≥·~°ºÃã÷Â~åºÅ`À `å#∞ xÅ|_»_»"Õ∞
H͉õΩO_® `«# "åix xÅɡ\ ˜ìOk. ÉèÏ~°`ÕuǨã¨O XHõ HõeÊ`« QÍ^äÕ
Platinum Platform
J#∞H˘<åfl P ¢ã‘Î=¸iÎ #∞Oz <Õ~°∞ÛHÀ^ŒyOk J^Õ. P áê„`«#∞
fã¨∞H˘x HÍ=ÚH˜QÍ, Ѩ~°=∞ AQÆ∞áêûHõ~°OQÍ z„uOKÕ ¿ãfiK«Ûù
~°K«~Ú`«‰õΩ LO_»=K«∞Û<å Jx U XHõ¯Ô~·<å PÖ’zOz LO>Ë
Ü«∂~°¡QÆ_»¤ "åi „^ÒѨkH˜ ˆHO„^Œ ™êÇ≤Ï`«º JHÍ_≥g∞ J"å~°∞¤ =zÛ
LO_Õk HÍ^Œ∞. nxfl YO_çOK«=Åã≤# ÉÏ^茺`« „Ѩu XHõ¯iH© LOk.
WÖÏO\˜q WHõ=ÚO^Œ∞ ~å‰õΩO_® LO_®Åx Pt^•ÌO.
WHõ W\©=Å =ã¨∞Î#fl Jã≤Î`«fi "Õ^Œ#ʼnõΩ ã¨O|OkèOz#
Hõ^ÅŒä ∞, #=ÅÅ∞ "åãÎ̈qHõ`‰« Ωõ J^ŒOÌ Ñ¨\ #ì̃ @∞¡<åfl~Ú. g\˜Ö’ ÉèÏ+¨,
tÅÊO `«‰õΩ¯=™ê÷~ÚÖ’ LO@∞<åflÜ«∞<Õ q=∞~°≈ XHõ@∞Ok. ^•xfl
JkèQÆq∞OKåe. =∞~˘Hõ q=∞~°≈ =ÚYºOQÍ #=ÅÅ q+¨Ü«∞OÖ’
KÕÜ«∞=Åã≤ LOk. J^茺ܫ∞#O `«‰õΩ¯= „"å¿ãk Z‰õΩ¯= HÍ=_»O
=Å# ~åt ÃÑiy "åã≤ `«‰õΩ¯= J=Ù`«∞#flk. XHõ Q˘Ñ¨Ê #=Å
HÀã¨O rq`«=∞O`å "≥zÛOz# "åà◊√§<åfl~°∞. XHõ =∂ÅѨe¡, XHõ
z=~°‰Ωõ q∞yÖËk WѨC_≥O^Œ∞‰õΩ ~å=_»OÖË^∞Œ . XHõ ~°K~« Ú`« â◊`åkèHõ
#=ÅÅ∞ „"å¿ãÎ XHõ ¯ >ˇ ÿ < å K« i „`« Ñ ¨ Ù @ÅÖ’ ™ê÷ # O
ã¨OáêkOK«∞HÀQÆÅ∞QÆ∞`«∞O^• – J#∞=∂#"Õ∞. "åã¨Î= rq`åxfl
`≥Å∞QÆ∞ #=ŠѨ\Oì˜ K«∞HÀ^•. ‰õΩÖÏÅ∞, =∞`åÅ∞, „áêO`åÅ∞ =∞#efl
q_»nã¨∞Î<åfl~Ú J<Õk x[O HÍ^•. P "åã¨Î"åxfl ZO^Œ∞‰õΩ
~°K«~Ú`«Å∞ ^è≥·~°ºOQÍ Z^Œ∞~À¯=_»O ÖË^Œ∞. g\˜H˜ Jf`«OQÍ "åà◊√§
P áê„`« Å #∞ z„u㨠∞ Î < åfl~° # ∞H˘O^•=∂! J~Ú<å Ü« ∞ ^•~° ÷
ã¨OѶ¨∞@#Å∞ "åi<≥O^Œ∞‰õΩ „ѨKÀk`«O KÕÜ«∞_»O ÖË^Œ∞. Hõq`«Å∞
=zÛ#O`« "ÕQOÆ QÍ, ã¨∂\˜QÍ "åã¨=Î OQÍ Hõ^ÖŒä Oˇ ^Œ∞‰õΩ ~å=_»O ÖË^∞Œ
J<Õk PÖ’zOK«=Åã≤# q+¨Ü«∞"Õ∞ Hõ^•!
=ÚO^Õ K≥ÑC¨ H˘#fl@∞¡ ã¨∞O^Œ~° ǨÏ~出xH˜ ѨÙ<åk |ÅOQÍ
LO_®e. ÖËHõáÈ`Õ xi‡OK«QÍ<Õ ‰õÄeáÈ`«∞Ok. ѨkHÍÖÏÅ áê@∞
=∞#QÆeˆQ Hõ^ä•xHõ‰õΩ ÖË^• #=ʼnõΩ =∞Oz ÉèÏ+¨ LO_»e. =∞Oz
ÉèÏ+¨ JO>Ë „áê=∂}˜Hõ ÉèÏ+¨ J<Õ J~°÷O HÍ^Œ∞. „QÍ=∂ÅÖ’ x`«º
=º=Ǩ~°OÖ’ Ju ™ê=∂#∞ºÅ∞ "å_»∞H˘<Õ^Õ =∞Oz ÉèÏ+¨. J~Ú`Õ
^•xfl Ѩ@∞ìHÀ=_»O ^•xg∞^Œ Ѩ@∞ì ™êkèOK«_O» Pëê=∂+‘ q+¨Ü∞« O
HÍ^Œ∞. =∂O_»eHÍÅÖ’ KåÖÏ =∞Oz Hõ^äŒÅ∞ #=ÅÅ∞ =ã¨∞Î#fl D
`«~∞° }OÖ’<Õ ¿ÑÅ="≥∞#ÿ ~°K#« Å∞ J<ÕHOõ "≥Å∞=_»∞`«∞<åfl~Ú. ÉèÏ+¨Ö’
Ü«∂ã¨Ö’ ã¨=∞`«∂HõO LO_»_»O ÖË^Œ∞. Ü«∞^èÕK«ÛùQÍ „"å¿ãã¨∞Î<åfl~°∞.
áê~ Ωõ Å∞ ‰õÄ_® K«kq Ѩ_ãÕ ∞¨ <Î åfl~°∞. Wk P~ÀQƺHõ~"° ∞≥ #ÿ Ѩi}Ï=∞O
HÍ^Œ∞. Hõq`« J~Ú<å Hõ^äŒ J~Ú<å HõkÖËk, HõkeOKÕk, ÃÑ#∞
x^Œ∞Ì~° =keOKÕkQÍ LO_®e. yeyO`«Å∞ ÃÑ>Ëì Ǩ㨺O, =∞#ã¨∞x
=∞$^Œ∞=ÙQÍ ã¨Ê $tOKÕ ~åQÆ gzHõ, JO`«~°OQÍÅÖ’ „ѨHõOѨ#Å∞
ѨÙ\˜ìOKÕ ^èŒ~凄QÆǨÏO, ǨÏ$^ŒÜ«∂xfl „^ŒgÉèí∂`«O KÕ¿ã Hõ~°∞}O,
ѨÓ#∞H˘x XHõ =∞OzѨ<≥·<å KÕÜ«∂Å<Õ L`åûǨÏO ™êÇ≤Ï`«ºOÖ’<Õ
^˘~°HÍe. Jq ã¨=∂[OÖ’H˜ "åºÑ≤OKåe. ^ŒOѨ`«∞Å =∞^茺
ã¨=∞#fiÜ«∞O, `«e¡^ŒO„_»∞Å Ñ≤Å¡Å =∞^茺 "å`«ûźO, ã¨=∂[O Ѩ@¡
Hõh㨠Hõ~°Î=ºO, ã¨Ç¨ÏK«~°∞ŠѨ@¡ ã¨Ç¨Ï#O, Q“~°=O, B^•~°ºO <Õ~°Êx
™êÇ≤Ï`«ºO =$^ä•.
Platinum Platform
ã¨OѶ∞¨ ~°¬}Ö’ H˘@∞ìq∞\Ïì_∞» `«∞#fl ã¨=∂[O =∞#k. r=#
"ÕQÆO H˘@∞ì‰õΩáÈ`«∞#fl =∂#=`åfixfl KÕlH˜¯OK«∞H˘x xÅѨ=Åã≤#
ÉÏ^茺`« XHõ¯ ~°K«~Ú`«Å^Õ HÍ^Œ∞ QÍx "åik ã≤OǨÏÉèÏQÆO. "å\˜x
„áÈ`«ûÇ≤ÏOKåeû# Hõ~°Î=ºO Ѩ„uHõÅ "åik, „ѨK«∞~°} ã¨Oã¨÷Åk
HÍQÍ P^ŒiOKåeû# "å~°∞ áê~î°‰õΩÖË! "åi HÀã¨"Õ∞, "åi =Å#<Õ
=∞Oz ™êÇ≤Ï`«ºO =∞#∞QÆ_» Éèí„^ŒOQÍ LO@∞Ok. Hõ^ä•xHõÅ
q+¨Ü∞« OÖ’ =zÛ# XHõ =∞Oz Ѩi}Ï=∞O Hõ^•ä ã¨OHõÅ<åÅ ‰õÄ~°∞Ê.
`˘e`«~O° Hõ^ÅŒä #∞ ZO`À HÍÖÏxH˜ JHÍ_≥g∞ "å~°∞, W`«~° „ѨK∞« ~°}
ã¨Oã¨Å÷ "å~°∞ ã¨OHõÅ#O KÕâß~°∞. `å<å "å~°∞ XHõ ã¨OHõÅ#O "Õâß~°∞.
XHÀ¯ ã¨O=`«û~°O =zÛ# Hõ^äŒÅ#∞ 98, 99, WÖÏ ã¨O=`«û~åÅ
"åsQÍ ã¨OHõÅ#O KÕâß~°∞. Wk P~ÀQƺHõ~"° ∞≥ #ÿ Ѩi}Ï=∞O. ZѨC_»∞
UÜÕ ∞ =∞Oz Hõ ^ ä Œ Å ∞ =KåÛ~Ú Jx `« ^ Œ # O`« ~ ° HÍÅOÖ’
qâı¡+≤OK«∞H˘#flѨC_»∞ P Hõ^ä•HÍÅO <å\˜ ™ê=∂lHõ Ѩiã≤÷`«∞Å∞
‰õÄ_® `≥Å=¡ ∞=Ù`å~Ú. qâ◊fiq^•ºÅÜ«∂ÅÖ’ #=ÅÅ g∞^Œ, Hõ^•ä xHõÅ
g∞^Œ =∞Oz Ѩ i â’^è Œ # Å∞ "≥ Å ∞=_®¤ ~ Ú. ÉÁ_» ∞ ¤ á ê\ ˜
‰õΩ@∞O|~åÜ«∞â◊~°‡, "≥Ú^Œe <åQÆÉèí∂+¨}â◊~°‡ #=ÖÏ qHÍã¨O g∞^Œ
=∞Oz „QÆO^ä•Å∞ „"åâß~°∞. Hõ^äŒg∞^Œ áêHÍÅ Ü«∞â’^•Ô~_ç¤, Hõ^ä•xHõ
g∞^Œ áÈ~°∞H˜ ^ŒH˜∆}Ï=¸iÎ ™êkèHõ"≥∞ÿ# Ѩiâ’^èŒ# KÕâß~°∞. PÜ«∂
~°K«~Ú`«Å ~°K«#Å g∞^Œ KåÖÏ<Õ ã≤^•úO`« "庙êÅ∞ "≥Å∞=_®¤~Ú.
J~Ú`Õ XHõ HÍÅOÖ’ =zÛ# Hõ^äŒÅ g∞^Œ ÖË^• #=ÅÅ g∞^Œ UÜÕ∞
ã≤^•úO`åÅ „ѨÉèÏ=O QÍ_è»OQÍ Ñ¨_çOn, P ã≤^•úO`åÅÖ’ LO_Õ
|ÖÏÅ∞, |ÅÇ‘Ï#`«Å∞, ~°K«~Ú`«Å∞ "å\˜H˜ ZO`« =~°‰õΩ <åºÜ«∞O
KÕâß~°∞ J<Õk Ö’`«∞QÍ J^茺ܫ∞#O ™êyOKåeû# JOâ◊O.
„ѨѨOpHõ~°}O =zÛ# <ÕѨ^䌺OÖ’ ^•xfl x~°ã≤ã¨∂Î KåÖÏ=∞Ok
Hõ^äŒÅ∞, Hõq`«Å∞, #=ÅÅ∞ „"åã¨∞Î<åfl~°∞. J~Ú`Õ ZO`«=∞Ok
„ѨѨOpHõ~°}O JO>Ë Uq∞\˜ ^•x ÖÏÉèí#ëêìÅ∞ Uq∞\˜, =∞#
rq`åÅÃÑ· ^•x „ѨÉèÏ=O ZO`« Ѩ_çOk? Ѩ_»∞`«∞#fln J~°÷O
KÕã¨∞H˘x „"åã¨∞Î<åfl~°∞. W^Õ HÍ^Œ∞ W`«~° q+¨Ü«∂ʼnõΩ ‰õÄ_® D
„Ѩâ◊fl =iÎã¨∞ÎOk. ~°K«~Ú`« Uk K≥Ñ≤Ê<å Jk JHõ∆~°ã¨`«ºO, J^Õ
Ѩ~°=∞ã¨`«ºO Jx ÉèÏqOKÕ =∞# ã¨=∂[OÖ’ ~°K«~Ú`«Å∞ WOHõ
H˘OK≥O ÉÏ^茺`åÜ«Ú`«OQÍ „"åÜ«∞=Åã≤ LO@∞Ok. ~°K«#ÅÖ’
‰õÄ_® á¶ê+¨<£Å∞ =∂~°∞`«∞O_»_»O =∞#O QÆ=∞xã¨∞Î#fl q+¨Ü«∞O.
XHõ~°∞ „"åâß~°∞ Jk QÆ∞iÎOѨ٠á⁄OkOk Hõ#∞Hõ JO^Œ~°O J^Õ
^•iÖ’ "≥àÏÌO J<Õ ^èÀ~°}˜ `«yæ`Õ =∞iO`« =∞Oz Hõ^äŒÅ∞, #=ÅÅ∞
~å=_®xH˜ P™ê¯~°=ÚOk. K«kqOKÕ Hõ^äŒÅ∞, #=ÅÅ∞ ~å"åe.
K«kq# `«~åfi`« ã¨O™ê¯~åxfl ѨO_çOKÕ ~°K«#Å∞ ~å"åe. ~°K«#ʼnõΩ
Ѩ ^ Œ ∞ #∞ÃÑ>Ë ì q=∞~° ≈ Å∞ WOHÍ ~å=Å¿ã LOk. W=hfl
™êHÍ~°=∞ø`åÜ«∞x HõÅÅ∞ HõO^•O!
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57
 P^èŒ∞xHõ"≥∞ÿ# ™êÇ≤Ï`«º q=∞~°≈ : XHõ qǨÏOQÍ=Ö’Hõ#O
ÉèÏ~°fÜ«∞ HÍ=ºâߢ™êÎxH˜ P^Œ∞ºÅ~Ú# ^ŒO_ç, ÉèÏ=∞ǨïÅ∞
"≥Ú^ŒÅ∞H˘x [QÆ<åfl^äŒ Ñ¨O_ç`«~åÜ«∞Å ^•HÍ #_çq∞ "≥ÜÕ∞ºO_»¡‰õΩ
ÃÑ· | _ç # HÍÅOÖ’ qKå~° } ÏjÅ∞~° ~ Ú#"åi PÖ’K« # ʼnõ Ä ,
J#∞Éèí"åʼnõÄ 'HÍ=ºO— ˆHO„^ŒOQÍ LO_çOk. HÍ=º=∞O>Ë Uq∞\˜?
HÍ"åºxfl x~°fizOK«@O Z\Ï¡? HÍ=ºO =Å¡ áê~î°‰õΩʼnõΩ HõeˆQ
„ѨÜ≥∂[#O Uq∞\˜? HÍ=ºO Z=iHÀã¨O? HÍ=º ¿ÇÏ`«∞=ÙÖËq∞\˜?
HÍ=º ™œO^Œ~°º ã¨fiÉèÏ="Õ∞q∞\˜? ™œO^Œ~°ºO ã¨Ç¨Ï[=∂? ™ê^茺=∂?
– W"Õ P HÍÅOÖ’ „Ѩ^è•#=∞~Ú# qKå~°}ÏOâßÅ∞.
`˘e<åà◊§ qKå~°}ʼnõΩ ѨÓ~°∞fiÅ~Ú# HÍo^•™ê^Œ∞Å∞ „Ѩ^•è #
„¿Ñ~°} HõeyOKå~°∞. 'â◊ÉÏÌ~“÷ ã¨Ç≤Ï`Ò HÍ=º—=∞#flk ÉèÏ=∞Ǩïx
HÍ=ºx~°fiK«#O. '~°Ñ¶¨Ú=Oâ◊— =∞ǨHÍ"åºxfl P~°Oaèã¨∂Î HÍo^•ã¨∞ –
'â◊ É ÏÌ ~ å÷ q = 㨠O Ѩ $ H“Î . ..— JO@∂ áê~° fi f Ѩ ~ ° " Õ ∞ â◊ fi ~° ∞ Å#∞
ã¨O㨇iOKå_»∞. áê~°fif Ѩ~°"Õ∞â◊fi~° Ü«ÚQÆà◊O – Ü«ÚQÆà◊|O^èŒO
ÉèÏ=∞ǨïxH˜ XHõ HÍ=º~°∂ѨOQÍ ÉèÏã≤OzOk. áê~°fifѨ~°"Õ∞â◊fi~°∞Å∞
â◊|Ì–J~°÷ ã¨fi~°∂áêÅ∞. HÍ=º=¸ â◊ÉÏÌ~°÷Ü«ÚQÆà◊"Õ∞. D Ü«ÚQÆà◊O
HÍHõ HÍ"åºxH˜ LxˆH ÖË^Œ∞. HÍo^•ã¨∞ JÅOHÍ~° (LѨ=∂)~°∂ѨOQÍ
K≥Ñ≤Ê# JOâßxfl ÉèÏ=∞Ǩï_»∞ âߢã‘ÎÜ«∞ x~°fiK«#OQÍ fiÛk^•Ì_»∞.
áê~°fifѨ~°"Õ∞â◊fi~°∞Å∞ ã¨OѨ$‰õΩÎÅ∞ – ã¨OÜ«Ú‰õΩÎÅ∞. D ã¨OѨ$H˜Î
ÉèÏ=∞Ǩïx ÉèÏ=#Ö’ 'ã¨ÇÏ≤ `«—=∞~ÚOk. t=Ù_∞» =∞OQÆà`◊ åfixH©, áê~°fif
™œO^Œ~åºxH© „ѨfHõÅ∞. (â◊OHõ~° ÉèíQÆ=`åÊ^Œ∞Å ^Õgã¨∞Îu –
™œO^Œ~°ºÅǨÏi) D Ô~O_çO\˜ Jq<åÉèÏ= ã¨O|O^èŒ"Õ∞ HÍ=ºO.
t=áê~°fi`«∞Å ã¨OѨ$H˜Î =Öˇ<Õ â◊ÉÏÌ~å÷Å ã¨OÜ«ÚH˜Î qt+¨ì=¸,
qÅHõ∆}=∞~ÚOk. ÉèÏ=∞Ǩïx HÍ=º ÉèÏ=#Ö’ qÅHõ∆}=∞~Ú#
k=ºÉèÏ=# ™êy#@∞¡ ã¨∞Êùiã¨∞ÎOk.
W\Ï¡ "≥Ú^ŒÅ~Ú# HÍ"åºÉèÏ=# [QÆ<åfl^äŒ Ñ¨O_ç`«~åÜ«∞Å
<å\˜H˜ – '~°=∞}©Ü∂« ~°÷ „Ѩuáê^ŒHóõ â◊|óÌ HÍ=º"£∞—QÍ ~°∂Ѩ٠k^Œ∞‰Ì Ωõ Ok.
D K«~åK«~° [QÆ`∞« Î – „ѨH$õ u ^Õg ã¨fi~°∂Ѩ qÅã¨#O. Jk Ѩ~"° ∞Õ â◊fi~°∞x
„Ѩuáêkã¨∞ÎOk. HÍQÍ áê~°fiu â◊|ÌO, Ѩ~°"Õ∞â◊fi~°∞_»∞ J~°÷O. P J~°÷O
~°=∞}©Ü∞« =∞~ÚOk. '~°=∞}©Ü∞« `«— ѨO_ç`~« åÜ«∞Å ÉèÏ=#Ö’x qt+¨`ì .«
ÉèÏ=∞Ǩïx #∞O_ç ~åÜ«∞Å ^•HÍ ™êy# "≥Ü∞Õ ºO_»¡ HÍÅOÖ’
qKå~°}ÏjÅ∞~°~Ú# ѨÅ∞ =∞Ǩ#∞ÉèÏ=ÙÅ HÍ=º x~°fiK«<åÅ#∞
*Ï„QÆ`«ÎQÍ qâı¡+≤OK«∞H˘O>Ë "å\˜ JxflO\˜Ö’#∂ XHõ J#∞ã¨∂ºp,
„Hõ=∞ qHÍã¨=¸, XHÍ<˘Hõ q^èŒ=∞~Ú# "åºMϺ# ÅHõ∆}=¸
J=QÆ`«=∞=Ù`«∞Ok.
ѨO_ç`«~åÜ«∞Å (17= â◊`å|ÌO) `«~°∞"å`« WOK«∞q∞OK«∞
#∂@Ü«∂Éèí~Ú – Ô~O_»∞=O^ŒÅ ã¨O=`«û~åÅ∞ D HÍ=º qKå~°}
q„âßOu fã¨∞H˘Ok. D q„âßOu HÍÅOÖ’ ^ÕâO◊ ~°H~õ H° ÍÅ H˜+¡ `ì¨ Å« ‰õÄ
*q„âßO`åKå~°∞ºÅ∞, HÍHõfÜ«∞ qâ◊fiq^•ºÅÜ«∞O, =~°OQÆÅ∞¡.
58
– _®II HÀ"≥Å ã¨OѨ`«∞¯=∂~åKå~°º*
=∂~°∞ÊʼnõÄ Ö’#~ÚOk. ^ÕjÜ«∞=∞~Ú# PÖ’K«<å q^è•#O,
q^•ºq^è•#O =∂iOk. POQÆ¡ÉèÏ+¨ q^•ºq^è•#OÖ’H˜ K«∂ѨH˜Ok
h~°∞ÖÏQÍ "åºÑ≤OzOk. POQÆ¡ÉèÏëê ™êÇ≤Ï`åºÅ`À ^ÕjÜ«ÚʼnõΩ
ã¨O|O^èŒO QÍ_è»=∞=Ù`«∂ =zÛOk. POQÆ¡ ™êÇ≤Ï`«º q=∞~°≈s`«∞Å∞
H˘`«QÎ Í qO`«QÍ ^ÕjÜ«ÚÅ#∞ "≥∂ǨÏÃÑ\˜#ì q. LѨi`«Å q+¨Ü∂« Åg∞k
"≥∂ǨÏO ÃÑiy QÍ_è=» ∞~Ú# qKå~°} "≥#‰õΩ¯`«yOæ k. nx`À HÍ=ºâßG
qKå~°}Ö’ XHõ qO`«=∂~°∞Ê – J#∞HÀ‰õΩO_®<Õ HÍ=K«∞Û =zÛOk.
P =∂~°∞Ê – JѨÊ\˜^•HÍ qKå~°}‰õΩ Hˆ O„^ŒOQÍ xez LO_ç# 'HÍ=ºO—
™ê÷#OÖ’ 'Hõq`«fiO— xÅ„^˘‰õΩ¯H˘Ok. D =∂~°∞Ê`À ѨÓ~°fiѨÙ
PÅOHÍi‰õΩÅ∞ 'q=∞~°≈‰õΩÅ∞—QÍ =∂iáÈÜ«∂~°∞. D =∂~°∞ÊÅ`À
'P^èŒ∞xHõ`«— "≥Ú^ŒÅ~ÚOk.
`˘e<åà◊§Ö’x D P^è∞Œ xHõ q=∞~°≈‰õΩÅÖ’ |∞„~å âı+y¨ i~å=Ù
(1912) ''POQÆ¡=∞O^Œ∞#fl x|O^èŒ# „QÆO^äŒ=Ú (Books of Criti-
cism) ÖÏO„nèHõiOѨ=ÅÜ«Ú#∞. J\Ï¡O„nèHõiOѨ|_ç# „QÆO^äŒ=Ú
ÅO^Œe ã¨∂„`«=ÚÅ##∞ã¨iOz `≥Å∞QÆ∞ „QÆO^äŒ=ÚÅ∞ q=∞i≈Oz
Ü«ÚѨ<åºã¨=ÚÅ∞ „"åÜ«∞=ÅÜ«Ú#∞. áêâßÛ`«º x|O^èŒ#Å#∞
`≥eã¨∞H˘x "åxx `≥Å∞QÆ∞ „QÆO^ä=Œ ÚʼnõΩ Ѩ\Oì˜ K«∞#∞^ÕâÌ º◊ =Ú`À `≥Å∞QÆ∞
„QÆO^äŒ=ÚÅ∞ K«^Œ∞==Öˇ#∞. áêâßÛ`«º ™êÇ≤Ï`«º =∂~°æ=ÚÅÖ’ =∞#=Ú
=ÚYº=ÚQÍ <Õ~∞° ÛH˘#^Œy#q q=∞~°≈<å q^è∞Œ Å∞—— ('„QÆO^äŒ q=∞~°≈#=Ú—
– PO„^èÉŒ Ïè ~°u, PQÆã∞¨ ì 1912) Jx ã¨fiÜ«∞OQÍ qâ◊fiã≤OKå~°∞. „ѨKå~°O
KÕ™ê~°∞.
^ÕjÜ«∞ HÍ"åº^Œ∞Å#∞ ^ÕjÜ«∞ „Ѩ=∂}ÏÅ`À HÍHõ áêâßÛ`«º
„Ѩ=∂}ÏÅ`À q=∞i≈OKåÅ<Õ qz„`«=∞~Ú# „Ѩ=$uÎ`À 'P^èŒ∞xHõ`«—
|ÅѨ_»™êyOk.
WO`«‰Ωõ =ÚO^Õ HÍ"åºxH˜ |^Œ∞Å∞ Hõqx „Ѩ^•è hHõiOK«∞H˘#fl
Ñ≤. ^ŒH}∆˜ Ï=¸iÎ ~°K<« Õ XHõ "åºã¨~∂° ѨOQÍ 1892Ö’ 'Ñ≤OQÆàã◊ ∂¨ ~°#—QÍ
"≥Å∞=_çOk. P `«~∞° "å`« 1914Ö’ qO[=¸i ~°OQÍKå~°∞ºÅ ''Ñ≤OQÆo
ã¨∂~°<å~°∞º_»∞—— "≥Å∞=_çOk. ^•x "≥#∞"≥O@<Õ "≥Å∞=_ç# Hõ@ì=∞Oz
~å=∞eOQÍÔ~_ç¤ |$ǨÏ`ü ~°K«# 'Hõq`«fi `«`«Î fiqKå~°=Ú—, ^Œ∞=Ófii
~åq∞Ô~_ç¤ „QÆO^äŒO (1922) ¿Ñ~°∞ 'Hõq`«fi `«`«Î fi x~°∂Ѩ}=Ú—, P
`«~∞° "å`« |ã¨=~åA JáêÊ~å=Ù, Éè’QÆ~åA <å~åÜ«∞}=¸iÎ ~°K#« Å∞
Ô~O_»∂ 'PO„^èŒ Hõq`«fi K«i„`«=ÚÅ∞—. W=hfl HÍ=º™ê÷#OÖ’H˜ Hõq`«fiO
~å=\Ïhfl, áêâßÛ`«º q=∞~°≈# s`«∞Å „ѨÉèÏ"åxfl ã¨∂z™êÎ~Ú.
HÍ=ºO, Hõq`«fiO – D Ô~O_çO\˜H˜ QÆÅ J#∞|O^è•Å∞
ZO`«QÍ ã¨xflÇ≤Ï`«=∞~Ú#=~Ú<å, "å\˜ =¸ÖÏÅ∞ aè#fl=∞~Ú#=x
P Ѩ^•ÖË =ºH©ÎHõi™êÎ~Ú.
Platinum Platform
 HÍ=ºO JO>Ë HõqHõ~°‡ – Hõq KÕ¿ã "åºáê~°O. P Ѩx
Ѷ¨ÅO HÍ=ºO.
Hõq KÕ¿ã D Ѩx âßaÌHõ=∞~ÚOk. 'Ѩx— ZѨC_»∂
É∫kúHõ=∞~ÚO^Õ. Hõq K«~°º ã¨OHõeÊ`«=∞~ÚO^Õ. JO^Œ∞ˆH =∞# ѨÓ~°fi
Hõ=ÙÅ∞ – '<å Ü≥Ú#~°fiO |∂x#–— JO@∂ HÍ"åºÅ∞ `≥Å∞QÆ∞Ö’
„áê~°OaèOKÕ"å~°∞.
Hõq`«fiO JO>Ë HõqÅHõ∆}O – =ºH˜Î`«fiO. HõqÜ≥ÚHõ¯
"≥·Ü«∞H˜ÎHõ=∞~Ú# „Ѩ=$`«∞ÎʼnõΩ „áê^è•#ºOQÆÅ Hõq`«fiO =∂#ã≤Hõ
"åºáê~°O. "≥·Ü«∞H˜ÎHõ=∞~Ú# K«^Œ∞=Ù, ã¨O™ê¯~°O, J`«x =ºH˜Î`åfixfl
„ѨÉèÏq`«O KÕ¿ã JOâßÅ∞ "≥Ú^ŒÅ~Ú#=hfl XHõ ã¨OѨÙ\˜QÍ
HõqÅHõ}∆ O.
HÍ=ºO „H˜Ü«∂Ѷ¨ÅO HÍ|\˜ì Jk É∫kúHõ „H˜Ü«∞HÍQÍ,
=ºH˜Î`åfi^Œ∞Å „áê^è•#ºO QÆÅ Hõq`«fiO =∂#ã≤Hõ „H˜Ü«∞. =∞#ã¨∞û
ÉèÏqã¨∞ÎOk. TÇ≤Ïã¨∞ÎOk. HõÅÊ#Å∞ KÕã¨∞ÎOk. W\Ï¡ Z<Àfl KÕã¨∞ÎOk.
J~Ú`Õ g\˜H˜ XHõ „Hõ=∞=∞xQÍh, `«∞k–"≥Ú^ŒÅx QÍh, XHõ
ã¨Ê+¨ì=∞~Ú# J#∞ã¨∂ºzQÍh LO_»^Œ∞. Jk XHõ ™êfiÑ≤flHõ ^Œâ◊ –
™êfiÑ≤flHõ „Ѩ=$uÎ =O\˜k. JO`å HõÅQÆÅ∞ѨÙQÍ, q_çáÈ`«∂,
JѨC_»Ñ¨C_»∞ Hõeã≤#@∞ì JxÊã¨∂Î, JxÊOK«‰õΩO_®#∂ JO`å
JãÎ̈=ºãÎ̈OQÍ LO@∞Ok. ¿ÇÏ`«∞|^Œ`ú Q« Íh, „Hõ=∞|^Œ`ú « QÍh LO_»^∞Œ .
W\Ï¡O\˜ ã≤÷uÖ’ J=ã¨~åxfl|\˜ì, HÍÖÏxfl, rqã¨∞Î#fl
ã¨=∂*Ïxfl|\˜ì, Bz`«º–J<Òz`åºÅ#∞|\˜ì, „ѨÜ≥∂[<åxfl–
Ç≤Ï`«–JÇ≤Ï`åÅ#∞ |\˜ì – WOHÍ W\Ï¡O\˜ "å\˜x |\˜ì XHõ
J#∞ã¨∂ºzx "å\˜H˜ ™êkèOz XHõ Ѩix+≤ª`«=∞~Ú# "å„QÆ∂áêxfl
ã¨OáêkOK«@O É∫kúHõ "åºáê~°O. J~Ú`Õ D É∫kúHõ "åºáê~°O
JK«ÛOQÍ ã¨OHõeÊ`« K«~°º HÍ^Œ∞. H˘O`« Jã¨OHõeÊ`« K«~åºÅHõ∆}O
‰õÄ_® LO@∞Ok. JO^Œ∞=Å¡ J#∞ã¨∂ºz =O\˜"å\˜Ö’ â‹·kèźO
HõÅ∞QÆ∞K«∂ LO@∞Ok. Jã¨=∞xfi`« ÅHõ∆}O QÆ∂_® U~°Ê_»∞`«∂
LO@∞Ok.
HÍ"åºxH˜ =∞øeHõ ¿ÇÏ`«∞=ÙQÍ PÅOHÍi‰õΩÅO^Œ~°∂
x~åúiOz# „ѨuÉèí#∞ ~å[âıY~°∞_»∞ (9= â◊`å) Ô~O_»∞ q^è•Å∞QÍ
qÉèílOKå_»∞. XHõ\ ˜ : ÉèÏ=~Ú„f â◊H˜Î, Ô~O_»∞ : HÍ~°~Ú„f â◊H˜Î
(„ѨuÉè‰í Ωõ â◊HÎ̃ J<Õk Ѩ~åºÜ«∞Ѩ^OŒ . D ~Ô O_»∂ „ѨuÉèí Ü≥ÚHõ¯ ~Ô O_»∞
áê~å≈fiÅ∞. ÉèÏ=~Ú„u ÉèÏqOѨ*Ëã¨∞ÎOk. Wk =∂#ã≤Hõ „H˜Ü«∞.
HÍ~° ~ Ú„u Éè Ï "åÅ#∂, Éè Ï =#Å#∂ „Ѩ Ü ≥ ∂ [<å`« ‡ Hõ O QÍ
™œO^Œ~åº#∞Ç≤Ï`« "å„QÆ∂ѨOQÍ fiÛk^Œ∞Ì`«∞Ok. D 'k^ŒÌ|_ç#—
"å„QÆ∂ѨO HÍ=ºO. Wk D ~Ô O_çO\˜ áê~üâfi◊ ã¨O|O^èOŒ – Jq<åÉèÏ=
ã¨O|O^èŒO. D 'k^ŒÌ|_ç#— HÍ=º qKå~°}Ö’ D Ô~O_»OâßÅ∂ –
ÉèÏ=~Ú„u, HÍ~°~Ú„u – qKå~°}©Ü«∞=∞~Ú# JOâßÖË. U XHõ\ ˜
HÍ"åºxfl ã¨=∞„QÆOQÍ qKåiOK«*ÏÅ^Œ∞. Ô~O_»∂ "≥∂Ç≤ÏHõ=∞~Ú#"Õ.
JO^Œ∞Hõx Jk `≥eã≤ U XHõ¯^•x^ŒQÆæ~å PyáȉõÄ_»^Œ∞. Ô~O_çO\˜
ã¨=∞xfi`« qKå~°} =Å¡# HÍ=º„ѨÜ≥∂[#O ã¨Ñ¶¨Å=∞=Ù`«∞Ok.
Platinum Platform
ÉèÏ=~Ú„u =Å¡ ÉèÏqOѨ|_ç# JOâßÅ∞ – ÉèÏ=#Å∞ –
g\˜x HõqÜ≥ÚHõ¯ Jaè„áêÜ«∂Å∞ (ÉèÏ=ó Hõ"~Õ a° „è áêÜ«∞ó) – g@xflO\˜h
Bz`«º=O`«OQÍ „ѨÜ∂≥ [#=O`«OQÍ 'fiÛk^Œ@Ì O— k^Œ@Ì OÖ’x <Õ~C°
H“â◊ÅO. D H“â◊ÖÏ<Õfl tÅÊO Jx JO@∞<åflO. D 'tÅÊO— J<Õ
=∂@ ѨÓ~åfiÅOHÍi‰õΩÖˇ=~°∂ LѨÜ≥∂yOz#@∞ì HõxÊOK«^Œ∞. Wk
P^è∞Œ xHõOQÍ POQÆ¡ „ѨÉÏè =O`À '>ˇHfl˜ H±— J<Õ Ñ¨^•xHÀ Ѩ~åºÜ«∞Ѩ^OŒ QÍ
J=∞Ö’¡H˜ =zÛ#@∞ì HõxÊã¨∞ÎOk. Ѩ~åºÜ«∞Ѩ^ŒOQÍ U~°Ê_®¤Hõ ^•xH˜
^ÕjÜ«∞OQÍ ã¨=∞~°ú#Å∞, x~°fiK«<åÅ∞, ã¨O㨯 $`« ÉèÏ+¨ "åºHõ~°}ÏÅ#∞
LѨÜ≥∂yOK«@O [iyOk. (#=Å J<Õ POQÆ¡ ™êÇ≤Ï`«º „Ѩ„H˜Ü«∂
~°∂áêxH˜ HÍjÉèí@¡ „|Ǩχܫ∞ºâߢã≤Î QÍ~°∞ – '#"å<£ÖÏu, QÆ$Ǩ‚fu
#=ÖÏ— Jx =Ùº`«Ê`«Îº~°÷O K≥Ñ≤Ê ÉèÏ~°fÜ«∞O KÕã≤#@∞ì) JO^ŒOQÍ
U=∞~Ú# tÅÊO, <Õ~∞° Ê J<Õ `å`«Ê~°ºOÖ’ q^è•#O (‰õÄ~°∞Ê q^è•#O)QÍ
„ѨKå~°OÖ’H˜ =zÛOk. J~Ú`Õ 'tÅÊ—=∞#fl ^•xH˜ XHõ ã¨Ê+¨ì=∞~Ú#
x~°fiK«#O, ÅHõ∆}O K≥Ñ≤ÊOk ˆH=ÅO qâ◊fi<å^äŒ ã¨`«º<å~åÜ«∞}
=∂„`«"Õ∞. HÍQÍ D tÅÊ=∞#flk U XHõ¯ JOâßxH˜ =∂„`«"Õ∞
Ѩiq∞`«OQÍ LO_»ÖË^Œ∞. ÉèÏ=~Ú„u, HÍ~°~Ú„u „ѨuÉèíÅ Ô~O_»∞
s`«∞ʼnõÄ K≥Ok# „Ѩu JOâßxH© qã¨ÎiOzOk. ÉèÏ=tÅÊO,
Hõ^ä•tÅÊO, JÅOHÍ~° tÅÊO, Kè«O^Œt≈ÅÊO... W\Ï¡ J<ÕHÍOâßʼnõΩ
LѨÜ≥∂QÆOÖ’H˜ =zÛOk. g@xflO\˜x ѨiQÆ}Ö’H˜ fã¨∞H˘#fl
ã¨q∞+≤ì~°∂ѨOQÍ tÅÊ q=∞~°≈ "≥Ú^ŒÅ~ÚOk. "≥Ú^Œ\’¡ D ¿Ñ~°∞
ÖË ‰ õ Ω <åfl D `« ~ ° Ç ¨  q=∞~° ≈ ‰õ Ω P^Œ º „QÆ O ^ä Œ O '##flÜ« ∞ QÍi
„Ѩã¨#flHõ^ä•Hõe`å~°÷Ü«ÚH˜Î—. Hõ^äŒ#∞ – Hõ^ä•qâı¡+¨}#∞, á⁄OkHõ#∞
„Ѩ^è•hHõiOz q∞ye# ѨÅ∞ JOâßÅ#∞ J#∞|O^è•Å∞QÍ KÕã≤
qâ◊fi<å^äŒ ã¨`«º<å~åÜ«∞}QÍ~°∞ ~°zOz# q=∞~°≈„QÆO^äŒ=∞k. 1949
„áêO`åÖ’¡ ÉèÏ~°uÖ’ "≥Å∞=_ç# "åºã¨Ñ~¨ O° Ѩ~å „QÆO^äqŒ ∞k. J#O`«~°
HÍÖÏ# ѨÅ∞ q=∞~°≈s`«∞Å∞ D „QÆO^äŒOÖ’ LO_»@O qâı+¨O.
tÅÊ=∂~åæxH˜ =ÚO^Œ∞ P^èŒ∞xHõ q=∞~°≈ ÉèÏ==∂~°æOQÍ
„Ѩ=iÎOzOk. ÉèÏ=O „Ѩ^è•#OQÍ, Hõq`«fiO „Ѩ^è•#OQÍ ™êyOk.
Wk "≥<flÕ \˜ ~å=∞K«O„^Œ~å=Ù '=∞#∞–=ã¨∞K«i„`« ~°K<« åq=∞~°≈#=Ú—
(1899) #∞O_Õ ~° ∂ Ѩ Ù Hõ @ ì _ » O "≥ Ú ^Œ Å ~ÚOk. Hõ q `« fi O
Hõq<å„â◊~ÚOK«∞H˘x LO_»@O =Å¡ Hõq JxflO\˜Hõ<åfl =ÚY∞º
_»~Ú<å_»∞. ÉèÏ=O, ÉèÏ=#, ã¨fiÉèÏ= Hõq`«, ÉèÏ=<åâ◊HΘ =O\˜ Ѩ^•Å∂
Ѩ^Œ|O^è•Å∂ áêiÉèÏ+≤Hõ Ѩ^•Å∞QÍ q=∞~°≈~°OQÆO g∞^Œ ™êH∆Í`«¯
iOK«@O "≥Ú^ŒÅ~ÚOk. 'ÉèÏ=Hõq`«fiO— XHõ „Ѩ`ÕºHõ Hõq`å suQÍ
"≥Ú^ŒÅ~ÚOk. JOQÆ¡O‰õΩ '~˘=∂O\˜H± á⁄~Ú„\©—, 'ÉËH±á⁄~Ú„\˜—
(....Ç≤Ï`« Hõq`«) `˘e<åà◊§ #∞Op „¿Ñ~°} HõeOæ z<å~Ú. ÉèÏ=Hõq`«fiO,
ÉèÏ=HÍ=ºO `≥Å∞QÆ∞Ö’ ã≤÷~°Ñ¨_ç<å~Ú. J~Ú`Õ, [=∞‡Å=∞_»Hõ
=∂^èŒ=~å=∞â◊~°‡† WO„^ŒQÆO\˜ ǨÏ#∞=∞KåÛù¢ã≤Î =O\˜"å~°∞ g\˜H˜
=¸ÖÏÅ#∞ =∞# JÅOHÍ~°âßGOÖ’ "≥kHÍ~°∞. JHõ¯_» 'ÉèÏ=—â◊|úO
HõxÊOK«QÍ<Õ `«=∞<å\˜ 'ÉèÏ=—=∞xÑ≤OѨ*Ëã≤ D ^èÀ~°}˜x '^ÕjÜ«∞O—
JxÑ≤OK«\ÏxH˜ „ѨÜ∞« `«flO KÕ™ê~°∞. P „ѨÜ∞« `«fl ™êѶŨ ºO Z\Ï¡ L<åfl,
Hõq`«fi=∞<ÕѨÊ\˜ HõÖÏ¡ HõqH˜ „áê^è•#ºO =zÛ J`«x "≥·Ü«∞H˜ÎHÍOâßÅ∞
=ÚO^Œ∞‰õΩ ~å=@O "≥Ú^ŒÅ~ÚOk. Hõq, J`«x [#‡HÍÅO, „áêO`«O,
59
ã¨xflÇ≤Ï`« ^ÕâH◊ ÍŠѨiã≤`÷ ∞« Å∞ J`«x r=# „Ѩ=$uÎ J`«x QÆ∞}QÆ}ÏÅ∞
=O\˜"å\˜ qKå~°} "≥Ú^ŒÅ~ÚOk. ‰õΩÅO, =~°O‚ , =~°Oæ "≥Ú^ŒÅ~Ú#q
ѨiQÆ}#OÖ’H˜ ~å=@O „áê~°OÉèí=∞~ÚOk. nx=Å¡ Hõq '=ºH˜Î—Ö’
áê~î°‰õΩ_çH˜ ѨiK«Ü«∞O J=ã¨~°=∞#flk J=ã¨~°=∞~ÚáÈ~ÚOk. D
=ºH˜Î ѨiK«Ü«∞O ã¨=∞HÍb#∞Ö’¡<Õ Ü«∞^ä•~°÷OQÍ ‰õΩ^Œ∞~°∞`«∞O^Œx
K≥ѨÊÖË=Ú. J\Ï¡O@ѨC_»∞ ѨÓ~°fiHõ=ÙÅ`À Z\Ï¡ ‰õΩ^Œ∞~°∞`«∞Ok. HÍx,
g\˜ x Ѩ Ó ~° ∞ fiʼnõ Ä J#∞=iÎ O Ѩ * Ë Ü « ∞ @O =Å¡ HÍo^•ã¨ ∞
„Ñ≤Ü∂« qÜ≥∂QÍxfl, ÉèÏ=Éè∂í u ÉèÏ~åºqÜ≥∂QÍxfl á⁄Ok J#∞Éèqí OK«@O
=Å¡ "Õ∞Ѷ¨∞^Œ∂`«O, L`«Î~°~å=∞K«i„`« ~°zOKå~°x, N<å^èŒ∞_»∞
"Õâߺ֒Å∞_»~Ú# 'â◊$OQÍi— Jx qO`« 'ã≤^•úO`åÅ∞— "≥Ú^ŒÅ~Ú<å~Ú.
##flÜ«∂^Œ∞Å∞, ÃÑ^ŒÌ<å^Œ∞Å∞ `«=∞‰õΩ P„â◊Ü«∞q∞zÛ# ~åAÅ∞
"≥Ú^ŒÅ~Ú#"åà◊§#∞ á⁄QÆ_»∂Î, L#flfHõiã¨∂Î, "åà◊§#∞ ã¨O`À+¨Ñ¨iKÕ
q^èOŒ QÍ |∞eÑ≤OKÕ q^èOŒ QÍ 'HÍ"åºÅ∞— ~°zOKå~°<Õ qz„`« x~°Ü ‚ ∂« Å∞
KÕÜ∞« @OQÆ∂_® "≥Ú^ŒÅ~ÚOk. 'Kå@∞Ѩ^•º—Å PO`«~º° O QÆ∞iÎOK«\ÏxH˜
„Ѩܫ∞uflOK«‰õΩO_® "å\˜x JOâßÅhfl "åi rq`« q+¨Ü«∂Åh
J#@=¸ "≥Ú^ŒÅ~ÚOk. D q^è=Œ ∞~Ú# "å\˜x `≥~=° ∞~°∞QÆ∞ KÕãO≤ k
tÅÊq=∞~°≈.
19= â◊`å|ÌO L`«~Î å~°O÷ #∞OKÕ 'L^Œº=∂Å∞— =∞#^ÕâO◊ Ö’
"≥Ú^ŒÅ~Ú<å~Ú. ™êfi`«O„`Àº^Œº=∞O ~å[H©Ü«∞=∞~Ú#k HÍQÍ
ã¨O㨯~°}À^Œº=∞O ™ê=∂lHõ=∞~ÚOk. 'L^Œº=∞—=∞#flk QÆ∂_®
POQơѨ^•xH˜ J#∞"å^Œ „áêÜ«∞OQÍ<Õ `≥Å∞QÆ∞Ö’H˜ =zÛOk. D
L^Œº=∞=∞#fl Ѩ^ŒO ™êÇ≤Ï`«ºOÖ’H© „Ѩ"Õâ◊ÃÑ@ì|_çOk. ÉèÏ=Hõq`«fiO,
JÉèí∞º^ŒÜ«∞ Hõq`«fiO =O\˜q Hõq`«fi 'L^Œº=∂Å∞— HÍ=@=∞~ÚOk.
HÍx ~å[H©Ü«∂k L^Œº=∂Å∂ – Hõq`Àfi^Œº=∂Å∂ =∞øeHõOQÍ
aè#fl=∞~Ú#q. `˘ek ™ê=¸Ç≤ÏHõO. `«~°∞"å`«k "≥·Ü«∞H˜ÎHõO. ã¨fi`«ó
"≥Ü
· ∞« H˜HÎ =õ ∞~Ú# ^•xfl ™ê=¸Ç≤ÏHõO KÕÜ∞« \ÏxH˜ ™êy# „ѨÜ∞« `«fl"Õ∞
'#=º™êÇ≤Ï`«º Ѩi+¨`«∞Η, qq^èŒ ~°K«~Ú`«Å ã¨OѶ¨∂Å∞, `˘ÅÎ\ ˜
ã¨OѶ¨∂Ö’¡ ™êÇ≤Ï`«ºO „Ѩ^è•#O HÍQÍ, =∞e"å\˜Ö’ ~°K«~Ú`«Å∞
„Ѩ^è•#=∞~Ú<å~°∞. D Ô~O_çO\˜H˜ ã¨O|OkèOz# Hõq`«fi=¸,
HÍ"åºÅ∂ =zÛ#~Ú HÍx g\˜H˜ ã¨O|OkèOz# q=∞~°≈ XHõ
qz„`«=∞~Ú# ^Œâ◊Ö’ ™êyOk. WHõ¯_çH˜ =KÕÛѨÊ\˜H˜ 'Hõq`«fi–HÍ=º
x~°fiK«<åÅ∞ =∞~°∞QÆ∞# |_ç =ã¨∞Î q+¨Ü«∞O „Ѩ=∂}OQÍ xeÛOk.
^Õâ◊ÉèíH˜Î Hõq`«fiOÖ’ Kåi„`«HÍOâßÅ∂, ã¨O㨯~°} Hõq`«fiOÖ’
™ê=∂lHÍKå~å^Œ∞Å∞ qKå~°}©Ü«∂OâßÅ∞QÍ xez<å~Ú. W\Ï¡
K≥ѨCHÀ=@O ã¨∂÷ÅOQÍ =∂„`«"Õ∞. x*ÏxH˜ g\˜H˜ ã¨O|OkèOz
q=∞~°≈ JO`«QÍ ™êy#@∞¡ HõxÊOK«^Œ∞. g\˜ HÍÅOÖ’<Õ –
WOK«∞q∞OK«∞ ã¨=∂O`«~°OQÍ ÉèÏ=Hõq`«fiO ~å=@O =Å¡ HÍ=K«∞Û
q=∞~°≈ ^•xg∞^Œ<Õ "≥∂ǨÏѨ_çOk. PO„^茄Ѩâ◊ã≤Î, t=ÉèÏ~°`«O, ~å}Ï
„Ѩ`åѨã≤OÇ¨Ï K«i„`«, ǨÏOÑ‘ˆH∆„`«O, ~åRQÍ#O =O\˜"å\˜x QÆ∂iÛ
– Jq HÍ"åºÅ~Ú<å, Hõq`åfiÅ~Ú<å, q=∞~°≈ ~å=Åã≤#O`«QÍ,
~å=Åã≤# suQÍ =zÛ#@∞ì ÖË^Œ∞. „ѨɒkèHõ`«, ^•xÖ’x f„=`«
=∂„`«"Õ∞ JO`À WO`À „Ѩ™êÎ=#‰õΩ =zÛOk. D L^Œº=∂Å
`«~°∞"å`«<Õ g\˜x QÆ∞iOz# PÖ’K«# H˘O`« H˘O`« ™êyOk.
60
D L^Œº=∂Å∞ ™êy# "≥Ú`«ÎO HÍÅOÖ’ WOK«∞q∞OK«∞
=¸_»∞ =O`«∞Å∞ QÆ_çKÕ<å\˜H˜ HÍ=K«∞Û =∂i¯û[O =∞#^Õâ◊OÖ’H˜
kQÆ∞=∞u J~ÚOk. ^Õâ◊OÖ’ J<ÕHõ=∞Ok Hõ=ÙÅ#∞ PHõi¬OzOk.
JÉè í ∞ º^Œ Ü « ∞ Hõ q `« fi O "≥ Ú ^Œ Å ~ÚOk. NN D Hõ q `åfixH˜
<åÜ«∞‰õΩ_»~Ú<å_»∞. J~Ú`Õ, Wk ˆH=ÅO Hõq`åfixH˜ =∂„`«"Õ∞
Ѩiq∞`«O HÍHõ ™êÇ≤Ï`«º „Ѩ„H˜Ü«∞ÅOxflO\˜h ã¨=∂=iOK«∞H˘#flk.
ÉèÏ=Hõq`«fiO <å_»∞ 'ÉèÏ=Hõ=Ù—ÖË `«Ñʨ 'ÉèÏ=~°K~« Ú`«—Å∞ ÖË~∞° . JÉè∞í º^ŒÜ∞«
Hõq`«fiO <å\˜H˜ JÉèí∞º^ŒÜ«∞ Hõ=ÙÅ`Àáê@∞ JÉèí∞º^ŒÜ«∞ ~°K«~Ú`«Å∞
=KåÛ~°∞. JÉè∞í º^ŒÜ∞« ™êÇ≤Ï`«º=∞#@=¸ "≥Ú^ŒÅ~ÚOk. '™êÇ≤Ï`«º—=∞#fl
Ѩ^ŒO ^ÕjÜ«∞ HÍ=ºâߢ™êÎxH˜ H˘`«Î^Õg∞ HÍ^Œ∞. '™êÇ≤Ï`«ºg∞=∂O™ê—,
'<å@HÍO`«OÇ≤Ï ™êÇ≤Ï`«ºO— =O\˜ „QÆO^ä•Å∂ ã¨∂‰õΩÎÅ∞ „ѨKå~°OÖ’
ÖËHõáÈÖË^Œ∞. HÍx, P<å_»∞ HÍ=º<å@HÍʼnõΩ =∂„`«"Õ∞ „Ѩ^è•#OQÍ
Jk Ѩiq∞`«=∞~Ú#@∞ìQÍ HõxÊã¨∞OÎ k. P^è∞Œ xHõOQÍ Hõ^,Œä #=Å =O\˜
~°Hõ~°HÍÅ „Ѩ„H˜Ü«∞ʼnõΩ "≥Ú`«ÎOQÍ "åK«Hõ=∞~ÚOk. JO>Ë ™êÇ≤Ï`«º
Ѩ^OŒ J~°O÷ "åºÑÎ̈=∞~ÚOk. (ÉèÏ+¨Ö’ Ѩ^•Å‰õΩ J~°"÷ åºÑ≤,Î Ju"åºÑ≤,Î
J~°÷qã¨Î $u ÉèÏëêâßGO JOwHõiOzOk. â◊|Ìâ◊‰õΩÎÅ∞–"åK«º, ÅHõ∆ º,
=ºOQͺÅ<Õq D JOâßxH˜ L^•Ç¨ÏiOK«∞HÀ=K«∞Û) HÍQÍ, ÉèÏ= Hõq`«fi
'HÍÅO—Ö’ ÉèÏ=HÍ"åºÅ∞ "≥Å∞=_ç#~ÚQÍx 'ÉèÏ=™êÇ≤Ï`«º—=∞O@∂
"≥Å∞=_ç#@∞¡ ÖË^Œ∞. JÉèí∞º^ŒÜ«∞ Hõq`«fiO J#@"Õ∞ HÍHõ =K«<å
„Ѩ„H˜Ü«∞Ö’¡H© 'JÉèí∞º^ŒÜ«∞O— "åºÑ≤OzOk. ('JÉèí∞º^ŒÜ«∞— Ѩ^ŒO ‰õÄ_®
J~°÷Ѩi=~°Î#, J~°÷"åºÑ≤Î á⁄Ok# Ѩ^Œ"Õ∞) nxÖ’ '™êÇ≤Ï`«º Ѩ^ŒO
ã¨~fi° „Ѩ„H˜Ü∞« ʼnõΩ ã¨=∂Ǩ~°É∂íè `«"∞≥ ÿ "åºÑ≤ÖÎ ’H˜ =zÛOk. D JxflO\˜H˜
ã¨O|OkèOz ™êˆQ qKå~°} '™êÇ≤Ï`«º q=∞~°≈— J~ÚOk.
JÉè í ∞ º^Œ Ü « ∞ ™êÇ≤ Ï `åºxH˜ =¸ÅO ™êÇ≤ Ï `« º OHÍHõ
=∂i¯û[=∞~ÚOk. =∂i¯û[O „Ѩ^è•#OQÍ XHõ ™ê=∂lHõ, PiúHõ
âßGO. QÆu `åi¯Hõ Éè∫uHõ"å^ŒO. g\˜ ѨÙ<å^Œ∞Å g∞^Œ ~°zOѨ|_Õk
JÉè∞í º^ŒÜ∞« ™êÇ≤Ï`«ºO. =∂i¯û[O „Ѩ=~°‰Î Ωõ Å∞ ™êÇ≤Ï`åº aè„áêÜ«∂Å#∞
=ºH©HÎ iõ OKåˆ~ `«Ñʨ , ™êÇ≤Ï`«º ã¨∂„`åÅ#∞ ~°∂á⁄OkOK«Ö^Ë ∞Œ . P f~°∞Ö’
q=∞~°≈ã¨∂„`åÅO@∂ =∂i¯û*ÏxH˜ ÖË=Ù. ^•xg∞^Œ QÍ_è» x+¨ªQÆÅ
~°K«~Ú`«Å∞ =∂i¯û[O =¸Åã¨∂„`åÅ<Õ ™êÇ≤Ï`«º, ™êÇ≤Ï`«º q=∞~°≈
ã¨∂„`åÅ∞QÍ ã¨=∞#fi~ÚOKå~°∞. J^Õ =∂i¯ûã¨∞ì q=∞~°≈QÍ „ѨKå~°OÖ’H˜
=zÛOk.
=∂i¯ûã¨∞ì q=∞~°≈ =ã¨∞Îã¨Ê $ǨÏ#∞ 'W["£∞— ã¨Ê $ǨÏ#∞
„Ѩ^è•hHõiOzOk. U q^èŒ=∞~Ú# =ã¨∞Î=Ù#∞, U ^Œ$HõÊ^äŒO`À
x~°fiÇ≤ÏOKåÖ’ D q=∞~°≈ xÜ«∞O„uOzOk. JO^Œ∞=Å¡ ~°K«~Ú`«Å‰õΩ
XHõ 'Hõ@_ì —ç U~°Ê_çOk. D q^èOŒ QÍ ™êÇ≤Ï`«ºÑ¨Ù qÅ∞=Å∞ "≥#∞Hõ|_»@O
„áê~°OÉèí=∞~ÚOk. Hõ=ÙÅ∞ – ~°K«~Ú`«ÅÖ’ =~°æ qÉèí[# [iyOk.
=∂i¯û[O =¸Å ã¨∂„`åÖ’¡ „Ѩ^è•#=∞~Ú# =~°æáÈ~å@O WHõ¯_®
"≥Ú^ŒÅ~ÚOk.
=∂i¯[O Ѩ^Œúu<Õ ~°K«~Ú`«ÅO^Œ~°∂ ã‘fiHõiOKåÅx
=∂i¯ûã¨∞Åì ∞ J#∞HÀ=@OÖ’ Z=iH© JÉèºí O`«~O° LO_»Háõ È=K«∞Û HÍx
"åi ÉèÏ=*ÏÖÏxH˜ K≥O^Œx"å~°∞ ‰õÄ_® LO_»@OÖ’#∂ Pâ◊Û~°º"Õ∞g∞
Platinum Platform
ÖË ^ Œ ∞ . 'Éè Ï =*ÏÅO—Ö’x Éè Ï =O Éè Ï =Hõ = ÙÅ 'Éè Ï =O—HÍ^Œ ∞ .
Jaè„áêÜ«∞=∞x =∂„`«"Õ∞ nx `å`«Ê~°ºO. J~Ú`Õ P Jaè„áêÜ«∞O
=∂i¯û[O „ѨuáêkOz# Jaè„áêÜ«∞*ÏÅO HÍ=@O =ÚYºO.
=∂i¯û[O ~åHõÖ’ ™êÇ≤Ï`«ºO, ™êÇ≤Ï`«º q=∞~°≈Ö’H˜
™êÇ≤Ï`Õº`«~° ã¨∂„`åÅ∞ „Ѩ=∂}O HÍ=@O "≥Ú^ŒÅ~ÚOk. x*ÏxH˜
U ã¨∂„`åÅ∞ „Ѩ=∂}ÏÅ<Õ^•xHõ<åfl ™êÇ≤Ï`åºxH˜ =ÚYºO ™êÇ≤Ï`«ºÑ¨Ù
qÅ∞=Å∞. D qÅ∞=Å∞ x~°H¡ ∆õ ºO KÕÜ∞« |_»Ñ¤ C¨ _»∞ Jk '™êÇ≤Ï`«º—=∞ÜÕ∞º
J=ã¨~°O ÖË^Œ∞. ™êÇ≤Ï`«º q=∞~°≈‰õΩ P™ê¯~°=¸ ÖË^Œ∞.
=∂i¯ûã¨∞ì q=∞~°≈‰õΩ =ÚO^Œ∞ #∞Op, ã¨=∂O`«~°OQÍ#∂
^ÕjÜ«∞ ѨÙ<åkQÍ ™êÇ≤Ï`«ºq=∞~°≈ ™êQÆ∞`«∂<Õ LOk. (WѨÊ\˜H©
JqzÛù#flOQÍ ™êQÆ∞`«∂<Õ LOk) ^ÕjÜ«∞ ™êO㨯 $uHõ =¸ÖϺÅ~Ú#
~° ™ ê^Œ ∞ Å PÅO|#OÖ’, HÍ=º Ѩ ~ ° = ∂~° ÷ ^Œ $ Hõ Ê ^ä Œ O `À
ã¨=∞#fiÜ«∂`«‡HõOQÍ ™êQÆ∞`«∂<Õ LOk. =∂i¯ûã¨∞ì q=∞~°≈ `«# Éè∫uHõ
Éè∂í q∞Hõ HÍ~°}OQÍ ~°ãO¨ "≥Ú^ŒÅ~Ú# ^ÕjÜ«∞ ™êÇ≤Ï`«ºÑ¨Ù qÅ∞=Å#∞
x~°ãO≤ z, x~åHõiOzOk. D q^èOŒ QÍ ^ÕjÜ«∞`«#∞ x~åHõiOK«\Ïxfl
x~åHõiOz# ^ÕjÜ«∞ q=∞~°≈# '#=º ã¨O„Ѩ^•Ü«∞ q=∞~°≈—QÍ
„Ѩ=iÎOzOk. ^ÕjÜ«∞ =∞<Àq*Ï˝<åhfl, BѨx+¨^~Œ å÷Å#∂ =¸ÖÏÅ∞QÍ
ã‘fiHõiOz =∂#=Ùx Éè∫uHõ =∂#ã≤Hõ P^蕺u‡Hõ „Ѩ=$`«∞ÎÅ#∞
ã¨Ê $tOzOk. ~°ÇϨ 㨺 Hõ^#Œä ã¨O„Ѩ^•Ü«∂^Œ∞Å#∞ "≥Å∞QÆ∞Ö’H˜ `≥zÛOk.
„Hõ=∞OQÍ ™êÇ≤Ï`«ºO, ™êÇ≤Ï`«ºq=∞~°≈ Ô~O_»∞ q^è•Å∞QÍ
Ѩi„Hõq∞OK«@O "≥Ú^ŒÅ~ÚOk. XHõ\ ˜ ^ÕjÜ«∞ ã¨O㨯 $u ѨÙ<åkQÍ
QÆÅk. ~Ô O_»∞: ^ÕjÜÕ∞`«~° ÉèÏ=*ÏÅO ѨÙ<åk QÆÅk. ^ÕjÜÕ∞`«~=° ∞~Ú#
ѨÙ<åk QÆÅk =∂i¯û[O. Ô~O_çO\˜H© ѨÙ<å^Œ∞Å∞ aè#flO HÍ=K«∞Û.
LѨi`«Å x~å‡}ÏÅ∞ Ѩiã≤÷`«∞Å∞ "≥Ú^ŒÅ~Ú#q XHõfˆ~. HÍHõáÈ`Õ
"å\˜x QÆ∂iÛ PÖ’zOKÕ f~°∞Å∂, Ѩiëê¯~°s`«∞Å∂ aè#fl=∞~Ú#q.
qÉèí[# J<Õk U^Àq^èŒOQÍ HÍ~°}O / HÍ~°}ÏÅ=Å¡
"≥Ú^ŒÅ~Ú`Õ, Jk qã¨ÎiOK«\ÏxH˜ U^À q^èŒ=∞~Ú# HÍ~°}ÏÅ∞
^˘~°Hõ¯áÈ=Ù. qÉèí[# ã¨=∂<åxH˜ LѨHÍ~°=∞~ÚO^•? ã¨OH∆ÀÉèí
HÍ~°Hõ=∞~ÚO^•? – D qKå~°}Ë „Ѩ^è•<åOâ◊O.
D<å_»∞ ã¨=∂[O =~°æ, eOQÆ, Ñ‘_»#, „áêOfÜ«∞ ã≤÷`«∞Å∞
– W\Ï¡ Z<Àfl ~°HÍÅ∞QÍ qÉèílOѨ|_»∞`«∞#flk. ZѨÊ\˜HõѨC_»∞ H˘`«Î
=~åæÅ∂, LѨ=~åæÅ∂ =ÚO^Œ∞‰õΩ =ã¨∞Î<åfl~Ú. ^Õx Jã≤Î`«fiO Jã≤‡`«
HÀã¨O Jk f„=OQÍ áÈ~å_»∞K«∞<åfl~Ú. =~°áæ È~å@O ™ê÷#OÖ’ Jã≤`Î fi«
áÈ~å\ÏÅ∞ Z‰õΩ¯=~Ú#~Ú. ^ÕxH© ^Õâ◊ ã¨=∂*ÏÅ ã¨=∞„QÆ`å ã¨Ê $ǨÏ
L#fl@∞ì PK«~°}Ö’ HõxÊOK«@O ÖË^Œ∞. W^ŒO`å ^Õâ◊ ã¨=∂*ÏÅ#∞
QÆ∞iÎOK«x XHÍ<˘Hõ ^Œ∞iæ=∞ ã¨OH∆ÀÉèOí Ö’H˜ `Àã≤"ãÕ ∞¨ #Î flk. nxH© <å\˜
‰õ∆Ω„^Œ '~å[H©Ü«∂Å∞I – ^•i`ÀK«x, `≥eã≤ ~åx "Õ∞^è•q`åfiÅ∂,
"≥·Ü«∞H˜ÎHõ ™êfi~°÷ – ^Œ∞~åâß^Œ∞Å∞ =¸‰õΩ=∞‡_çQÍ D ã¨OH∆ÀÉèÏxfl
ZѨÊ\˜HõѨC_»∞ ÃÑOK«∞`«∞<åfl~Ú. =∞#∞+¨µÅ =∂@, =∞#ã¨∞û, Ѩx
^Õx^•i# Jq Jã¨OHõeÊ`«OQÍ Ñ¨~°∞ÔQ_»∞`«∞<åfl~Ú =∞i.
Platinum Platform
W\Ï¡O\˜ Ѩiã≤÷uÖ’ ™êÇ≤Ï`«ºO QÍx, ™êÇ≤Ï`«º q=∞~°≈QÍh
x~°fiÇ≤ÏOK«=Åã≤# Hõ~°Î=ºO Uq∞\˜?
W"åà◊ ™êÇ≤Ï`«ºO x~°ã¨#Å∞, kèHͯ~åÅ =∞Ü«∞OQÍ LOk.
Kè«Ñ¨Ê#fl=~åæÅ∞ Ѩ~°ã¨Ê~°O xOkOK«∞HÀ=\ÏxH˜ HõÅÇ≤ÏOK«∞HÀ=\ÏxH˜
™êÇ≤Ï`åºxfl LѨÜ≥∂yOK«∞H˘O@∞<åfl~Ú. =º‰õΩÎÅ#∞ „ѨÉèÏq`«O
KÕÜ∞« =Åã≤# ™êÇ≤Ï`«ºO =º‰õΩÅÎ , =~åæÅ „ѨÉÏè "åʼnõΩ ÖÁOyáÈ`«∞#flk.
J\Ï¡ˆQ ™êÇ≤Ï`åºxfl ^•i#ÃÑ@ì=Åã≤# q=∞~°≈ P x~°ã¨#Å#∂,
kèHͯ~åÅ#∞ ã¨iQÍ =ºHõÎ=∞=Ù`«∞<åflÜ«∂? ÖË^•? K«∂Ѩ\ÏxH˜
„Ѩܫ∞uflã¨∞Î#flk. Uk "≥Ú^Œ\ ˜ Hõ^äŒ? Uk #=Å? =O\˜ ã¨=∂*ÏxH˜
J=ã¨~°O ÖËx, JǨÏOHÍ~åÅ#∞ ^•x ^•fi~å "≥·=∞#™êºÅ#∞
ÃÑOK«@OÖ’ `«Å=Ú#HõÅ∞QÍ LOk. XHõ Hõq/~°K«~Ú`« „"åã≤O^•xfl
q=∞i≈OK«@O J\Ï¡ LO_»QÍ, J`«_»∞ Ѷ¨ÖÏ<å q+¨Ü«∂xfl QÆ∞iOz
ZO^Œ∞‰õΩ ~åÜ«∞ÖË^xŒ q=∞i≈OK«@O, xOkOK«@O q=∞~°≈‰õΩ JÅ"å@∞
KÕÜ«∞@O ‰õÄ_® [~°∞QÆ∞`«∞#flk.
qã¨OѶ¨∞\˜`«=∞~Ú# ^Õâßxfl, ã¨=∂*Ïxfl ã¨OѶ¨∞\˜`«Ñ¨iKÕ
q^èŒOQÍ – Ѩiã≤÷`«∞Å<≥^Œ∞~˘¯x "å\˜x ™œ[#ºO`À JkèQÆq∞OKÕ
q^èŒOQÍ P`«‡Ãã÷Â~åºxfl LnÌÑ≤OѨ*Ë¿ã q^èŒOQÍ ™êÇ≤Ï`«º=¸, ™êÇ≤Ï`«º
q=∞~å≈ ѨÙ~ÀQÆq∞OK«=Åã≤# J=ã¨~°O ZO`«~Ú<å LOk. ^ÕjÜ«∞
™êÇ≤Ï`«ºO ѨÓ~°fiO P kâ◊Ö’ ™êyOk. '=ã¨∞^è≥·Hõ ‰õΩ@∞O|Hõ—=∞#fl
XHõ J^Œ∞ƒù`« ÉèÏ=##∞ „áÈk KÕã≤Ok. q^è•<åÅ∞ "Õ~°∞Ѩ_»=K«∞Û QÍx
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Hõhã¨O '^Õâ◊"Õ∞= ‰õΩ@∞O|Hõ— =∞#fl ÉèÏ=##~Ú<å „áÈk KÕÜ«∞HõáÈ`Õ
™êÇ≤Ï`«º „ѨÜ≥∂[#O, ™êÇ≤Ï`«ºq=∞~°≈ „Ѩܫ∞`«flO ZO^Œ∞‰õÄ
H˘~°Q͉õΩO_® áÈÜÕ∞ „Ѩ=∂^ŒO LOk.
U ^ÕâÑ◊ Ù¨ ™êÇ≤Ï`«ºO, q=∞~°≈ =¸ÖÏÅ∞ P ^ÕâÑ◊ Ù¨ ã¨O㨯 $u,
ã¨O„Ѩ^•Ü«∞O, <åQÆ~°`« J<Õ „uѨÙ\˜Ö’ LO\Ï~Ú. PÖ’K«#Å#∂,
TǨÏÅ#∂, Ѩi=∂i˚`«O KÕã≤ L^•`«Î ÅH∆ͺÅ#∞ x~°∂Ñ≤OKÕk
㨠O 㨠¯ $u, ^•x JqzÛù # fl=∞~Ú# J#∞㨠∂ ºux ~° H ˜ ∆ O KÕ k
ã¨O„Ѩ^•Ü«∞O. L^•`«Î rq`åxfl ™œO^Œ~º° =∞Ç≤Ï`«O, „ѨÜ∂≥ [#=O`«O
KÕ¿ãk <åQÆiHõ`.« D ^ÕâÑ◊ Ù¨ L^•`«Î ÅHõ∆ ºO – Jk ™êÇ≤Ï`åºxHõ~Ú<å,
q=∞~°≈Hõ~Ú<å –
'㨈~fi [<åó ã¨∞d<ÀÉèí=O`«∞—
61
 Ô~O_»∞ â◊`åÉÏÌÅ `≥ÅOQÍ}Ï Hõq`«fiO
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''ѨiѨÓ~°‚ áê=<åOÉèíã¨Î~°OQÀ^ÕfiQÆ
Q“`«g∞ QÆOcè~° QÆ=∞#=Ú#‰õΩ
PÅOѨÙs #O^Œ<å~å=∞ q„ÉèÏl
=∞Ö’æ| Ѷ¨Å~å[ =∞^èŒ∞~° ~°∞zH˜
PO„nè‰õΩ=∂s ã¨=∂Ü«ÚHõΠѨiѨÓ`«
`«∞OQÍ Ñ¨Ü«∞ã¨∞û =∂^èŒ∞~°º=Ú#‰õΩ
YO_»â◊~°¯~° *Ïu Y~°∂˚~° QÀH©∆~°
„^•H∆Ík Ü«Ú`« ~å=∞ ~°ã¨=Ú#‰õΩ#∞
J=∞$`« x+¨ºOk =Å¡H© Ǩ¡^Œ=Ú#‰õΩ
~åyj k=º ã¨"≥∂‡Ç¨Ï ~åQÆ=Ú#‰õΩ
`Õ<≥ `Õ@Å #=HõOѨ٠™È#ʼnõΩ#∞
™ê\˜ Ü«∞QÆ∞#∞ =∂ `≥#∞QÆ∞ ÉèÏëê=∞`«e¡——
`≥ÅOQÍ}Ï "≥·`åo‰õΩ_»∞ ã¨∞~°=~°O „Ѩ`åѨÔ~_ç¤ ~°zOz#
D Ѩ^ºŒ O `≥ÅOQÍ}Ï Hõq`«fi =∂^è∞Œ ~åºxfl „ѨuaOaã¨∞OÎ k. 1934Ö’
PÜ«∞# ã¨OHõeOz# 'QÀÅH˘O_» Hõ=ÙÅ ã¨OzHõ— `≥ÅOQÍ}Ï Hõ=ÙÅ
"≥·^Œ∞ëêºxfl Kå>Ë Hõq`å "≥·[Ü«∞OuHõ. 354 =∞Ok ã¨O㨯 $`åO„^èŒ
Hõ=ÙÅ K«i„`«‰õΩ ZuÎ# Hõ~°nÑ≤Hõ. 237 ã¨O㨯 $`« â’¡HÍÅ∞, 1181
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ѨiK«Ü«∞O ã¨=∞‰õÄ~°@O JѨÓ~°fi"≥∞ÿ# ã¨xfl"Õâ◊O. QÀÅH˘O_» Hõ=ÙÅ
ã¨OzHõ`À áê@∞ W`«~°„`« H˘#™êy# Ѩiâ’^èŒ#Å =¸ÅOQÍ
"≥Å∞QÆ∞Ö’H˜ =zÛ# ѨÅ∞=Ù~°∞ Hõ=ÙÅ „Ѩ|O^è•Å∞, â◊`H« ÍÅ∞, kfiѨ^ÅŒ ∞,
Ü«∞Hõ∆QÍ<åÅ∞, H©~°Î#Å∞ =Ú#flQÆ∞ |Ǩïà◊ „Ѩ„H˜Ü«∂~°K«#Å∞
ã¨O㨯 $`åO„^èŒ ÉèÏ+¨Ö’¡ KÕâß~°∞. W=hfl ã¨O„Ѩ^•Ü«∞ Hõq`å^èÀ~°}˜H˜
K≥Ok#"≥·<å JHõ¯_»Hõ¯_» P^èŒ∞xHõ ÉèÏ"åÅ∞ ‰õÄ_® ^Àº`«Hõ=∞=Ù`å~Ú.
giÖ’ 19= â◊`å|ÌOÖ’ [x‡Oz 20= â◊`åaÌ `˘eáê^ŒO =~°‰õÄ
rqOz# ã¨∞=∂~°∞ áêuHõ=∞Ok „Ѩã≤^Œú Hõ=ÙÅ∞ QÀK«i™êÎ~°∞.
<å~åÜ«∞}∞_»∞ J<Õ <å=∂O`«~°O QÆÅ =ÚxѨO`«∞Å∞
(=∂"≥∞_», PkÖÏÉÏ^£ lII) „Ѩ[Å <åÅ∞HõÅ g∞^Œ rqOz# Hõq.
ÉèÏ~°`«O, ~å=∂Ü«∞}O, =`«ûÖÏ Ñ¨i}Ü«∞O, |„|∞"åǨÏ# K«i„`«,
K«O„^ŒÇ¨ 㨠K«i„`«, ǨÏiâ◊ÛO„^ÀáêMϺ#O „QÆO^ä•Å`À áê@∞ "≥ÚǨτ~°O
áê@Å∞ "≥Ú^ŒÖˇ·#q ~°zOKå_»∞. =∞~åsî *Ï#Ѩ^Œ ˆQÜ«∞ÉÏ}©Å`À
‰õÄ_ç# W`«x ÉèÏ~°`«O 'QÀO_ô ÉèÏ~°`«O—QÍ „Ѩã≤kúÔHH˜¯Ok. z`åÎã¨∞
QÆOQÍ^èŒ~°Ü«∞º (K«~°¡Ñ¨e¡, #Å¡Q˘O_») ÉèíH˜ÎHõ^äŒÅ#∞ â◊$OQÍ~°~°ã¨
„Ѩ^•è #OQÍ =∞ÅKå~°∞. â◊$OQÍ~° ÉèÖí Ï¡} K«i„`«, â◊$OQÍ~° ã≤iÜ«∂à◊
K«i„`«, â◊√Hõã¨Ñ¨ÎÅ∞, QÆOQÍq"åǨÏO (=∞O[s kfiѨ^Œ), H˘eáêHõ
=∂Ǩ`«‡ºO W`«x ~°K«#Å∞. #Å¡Q˘O_» lÖÏ¡ Hõ#QÆÅ∞¡"åã≤ J~Ú#
*q„âßO`åKå~°∞ºÅ∞, `≥Å∞QÆ∞ qÉèÏQÆO, L™ê‡xÜ«∂ qâ◊fiq^•ºÅÜ«∞O, ÃÇ·Ï^Œ~åÉÏ^£.
62
– _®II Zã‘fi ~å=∂~å=Ù*
=¸_»= =∞iOQÆO\˜ "ÕOHõ@ #~°ã≤OǨKå~°∞ºÅ∞ (1800–1880)
'`åÖÏOHõ #Okh Ѩi}Ü«∞=Ú— ¿Ñ~°∞`À â◊$OQÍ~° ~°ã¨ „Ѩ^è•#"≥∞ÿ#
„áœ_è» „Ѩ|O^èOŒ q~°zOKå_»∞. |Å~å=Úx ‰õÄ`«∞~°∞ â◊t~ˆ Y q"åǨÏO
Wu=$`«ÎOQÍ QÆÅ D HÍ=ºO =ã¨∞K«i„`« â‹·ex `«ÅѨىõΩ `≥ã¨∞ÎOk.
=#ѨiÎ ã¨O™ê÷# ~å[|O^è∞Œ Öˇ#· `«∂=Ú ~å=∞K«O„^•Ô~_ç¤ (=∂<ål¿Ñ@)
'N JÅ∞"Õ∞Å∞ =∞OQÍ Ñ¨i}Ü«∞O— <åÅ∞QÍâßfi™êÅ „áœ_è» „Ѩ|O^èOŒ .
W`«x P„t`«∞_≥·# "Õ=ÚÅ ~å=∂Éèí@∞ì ‰õÄ_® 'Q“sqÖÏã¨O— J<Õ
P~°∞ Pâßfi™êÅ „Ѩ|O^èŒO „"åâß_»∞. =Ú#QÍÅ =∞O_»ÅOÖ’x
ÉË`"« ÀÅ∞ [g∞O^•~°∞ `«_H» =õ ∞à◊¡ "ÕOHõ@ Hõ$ëê‚~å=Ù (1830–1890)
bÖÏ=u QÆ}˜`åxfl `≥Å∞QÆ∞ Ѩ^ŒºHÍ=ºOQÍ J#∞=kOKå_»∞. `≥Å∞QÆ∞
"≥Å∞QÆ∞ =ÚQÆ∞^ŒHõ`«, HõO|∞HõO^èŒ= K«i„`« =Ú#flQÆ∞ =K«# „QÆO^ä•Å∞
„"åâß_»∞. W`«x 'HÍ=∞~°∂ѨHõ^䌗 `˘e `≥Å∞QÆ∞ #=Å J=Ù`«∞O^Õ"≥∂
Ѩiâ’kèOKåe. ÅHõ∆ ‡}Ï Ñ¨i}Ü«∞ „Ѩ|O^èŒ Hõ~°Î =Ú_»∞O|
ÅHõ ∆ ‡}ÏKå~° º `« _ » H õ = ∞à◊ § ã‘ ` å~å=∞K« O „^Œ ~ å=Ù P™ê÷ # Hõ q .
dÖÏëêѨ Ó ~° ∞ ‰õ Ω (=~° O QÆ Ö ò ) K≥ O k# ~° O QÆ ~ åA ˆ H â◊ = ~å=Ù
'WO„^Œ^Œ∞ºg∞flÜ«∞O—#∞ ¿Ñ~åfi~°O [QÆ<åfl^äŒO "≥Å∞QÆ∞Ö’H˜ `≥KåÛ~°∞.
q„Hõ = ∂kfºÜ« ∞ O, ~å=∂Éè í ∞ º^Œ Ü « ∞ O, Ǩ Ï #∞=∞kfi[Ü« ∞ O,
bÖÏѨ i }Ü« ∞ O, Hõ e ¯Ñ¨ Ù ~å}O, P^è • º`« ‡ ~å=∂Ü« ∞ }O,
^•â◊~n° âä `◊ H« Oõ , "Õ∞Å∞H˘Å∞Ѩ٠áê@Å∞ =O\˜ ã¨O㨯 $`åO„^èŒ Hõ$`«∞Å∞
W`«x ~°K#« Å∞. QÀ=~°#ú O "ÕOHõ@ #$ã≤OǨKå~°∞ºÅ∞ (W„|Ç‘ÏO¿Ñ@,
#Å¡Q˘O_» lII) ÃщõΩ¯ „Ѩ|O^è•Å∞, â◊`H« ÍÅ∞, Ü«∞HõQ∆ Í<åÅ∞ ~°zOKå_»∞.
K«O^•ÅˆHâ◊=^•ã¨∞ (1876–1956) Ѩ^ŒºHõ$`«∞Å∞, <å@HÍÅ∞
„"åÜ«∞@"Õ∞ HÍHõ NHõ$+¨‚`«∞ÖÏÉèÏ~°O, ã¨f J#ã¨∂Ü«∞, ÉèíHõ΄ѨǨ¡^Œ
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㨠g ∞Ѩ O Ö’x ZÅ∂¡ ~ ° ∞ "å㨠Π= Ùº_≥ · # "≥ Å ∂¡ i #~° ã ≤ O QÆ H õ q
(1860–1920) â◊`«Hõ, Ü«∞Hõ∆QÍ#, „Ѩ|O^èŒ „Ѩ„H˜Ü«∞Ö’¡ `«# Hõq`å
„ѨuÉèí#∞ „Ѩ^Œi≈OKå_»∞. '"≥Å∂¡i "≥OHõ\ÏK«Å~°=∞}Ï— =∞‰õΩ@O`À
'ã¨∞ÉèÏ+≤`« „uâ◊u—x PO„nèHõiOKå_»∞. Zxq∞^Œ= PàÏfiÔ~·#
q„Ѩ<å~åÜ«∞}∞_çx =∂q∞à◊§Ñ¨e¡ #~°ãO≤ Ǩϙêfiq∞ Éè‰í Ωõ xÎ QÍ ~°∂ѨÙkkÌ
'K«∂`«Ñ¨Ùs qÖÏã¨=Ú— J#fl Ü«∞Hõ∆QÍ#O ~°zOKå_»∞. NHõ$+¨µ‚_»∞
#~°HÍã¨∞~°∞x =kèOz K≥~°#∞O_ç q=ÚH˜Î KÕã≤# Ѩ^ŒÇ¨~°∞"ÕÅ =∞Ok
~å[Hõ#ºÅ#∞ Ѩi}Ü«∞=∂_ç# =$`åÎO`«O QÆÅ '~åK«Hõ#ºHÍ
Ѩ i }Ü« ∞ O— =∞^è Œ ∞ ~° Éè í H ˜ Î ~° ã ¨ | O^è Œ ∞ ~° O QÍ ~° ∂ á⁄OkOk.
ÉèÏQÆ=`åO|∞kèÖ’ aO^Œ∞~°∂ѨOQÍ L#fl =ã¨∞Î=Ù#∞ „QÆÇ≤ÏOz 1150
QÆ^ºŒ Ѩ^ºŒ =ÚÅ „Ѩ|O^èOŒ QÍ fiÛk^•Ì_∞» #~°ãO≤ QÆHqõ . „Ѩ|O^èÀz`«
=~°‚#Å`À, ǨÏ$^Œº"≥∞ÿ# Ѩ^Œ|O^è•Å∞ – *ÏfÜ«∂Å`À, ã¨~°ã¨
â◊ÉÏÌ~å÷ÅOHÍ~åÅ`À XѨÙÊ`«∞#flk ~åK«H#õ ºHÍ Ñ¨i}Ü«∞O. P`«‡‰õÄ~°∞
Platinum Platform
㨠O ™ê÷ # Hõ q u~° ∞ =∞Å |∞Hõ ¯ Ѩ @ flO Nx"å™êKå~° ∞ ºÅ∞
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q∞#flÜ«∞x „Ѩâ◊Oã¨Å∞ á⁄Ok# H©iÎâße. Nx"å™êKå~°∞ºÅ∞ 20H˜
ÃÑ·QÍ ã¨O㨯 $`«, „áêHõ$`« ~°K«#Å∞ "≥Å∞=iOKå~°∞. É’Ü«∞#Ѩe¡
"ÕOHõ\ÏKå~°∞º_»∞ (al<ÕѨe¡, =∞ǨÏ|∂Éò#QÆ~ü) '*Ï#H© Ѩi}Ü«∞O—
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=∂Ǩ`«‡ºO— HÍ=ºO ~°zOKå_»∞. W`«x '~å=∞ѨÓ*Ï q^è•#=Ú—Ö’
N~å=∞„=`« =∂Ǩ`«‡ºO`Àáê@∞ QÆ∞O_Õ~å=٠ǨÏ~寈~ â’¡HÍ#∞"å^ŒO
‰õÄ_® LOk. "≥∂`«∞‰õÄi ѨO_»i<å^äŒHõq (=~°OQÆÖò) 4000
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ѨO_»i<å^äŒ ~å=∂Ü«∞}O „Ѩã≤^Œú"≥∞ÿ#q.
"Õ=ÚÅ"å_» ~å[~å*Ëâ◊fi~åÅÜ«∞OÖ’ „Ѩux`«ºO q#|_Õ
ã¨∞„ѨÉèÏ`«Hõ~°Î J~Ú# =∂q∞_çѨe¡ ™êO|t=â◊~°‡ (1870) WOHÍ
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=∞OQÆà◊Ǩ~°`«∞Å∞, |∞é]Hõ^äŒÅ∞, H©~°Î#Å∞ "≥Ú^ŒÖˇ·#q ~°zOKå_»∞.
W`«x ã¨=∞HÍb#∞_≥#· Hõã|¨ Hõ$+¨=‚ ∂Kå~°∞ºÅ∞ (|Å∂‡~°∞, JK«ÛO¿Ñ@)
ÃщõΩ¯ ã¨O㨯 $`åO„^èŒ Hõ$`«∞Å∞, Ü«∞Hõ∆QÍ<åÅ∞ "≥Å∞=iOKå_»∞.
HõsO#QÆ~ü lÖÏ¡ ~å~ÚHõÖò „QÍ=∞"åã≤ HÔ ~· O° Éè∂í =∞^•ã¨∞ (Jã¨Å∞¿Ñ~°∞
ѨÙ~°∞ëÈ`«=Î ∞ Hõq) Q“_»‰Ωõ ÅOÖ’ ѨÙ\˜ì ~å=∂#∞[=∞`«O ã‘fiHõiOKå_»∞.
`≥ Å OQÍ}Ï lÖÏ¡ Ö ’ Ѩ ~ ° º \˜ O z H© ~ ° Î # Å∞, Kå@∞Ѩ ^ •ºÅ∞,
u~°∞<å=∂Å∞, =∞OQÆà◊Ǩ~°`«∞Å∞, *Ï#Ѩ^Œ ˆQÜ«∂Å∞ PÅÑ≤OKå_»∞.
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J#∞Éèí=™ê~åxH˜ J^ŒÌO Ѩ_»∞`«∞Ok.
''J#flO|∞ ^˘iH˜`Õ J@∞ =G=Ú#∞ QÀ~°∞
=GO|∞ ^˘iH˜`Õ =x`« QÀ~°∞
=x`« ^˘iH˜#O`« "åOKè« `«#Ü«ÚQÀ~°∞
`«#Ü«ÚÅ∞ ^˘iH˜# ^èŒ#=Ú QÀ~°∞
^èŒ#=Ú ^˘iH˜#O`« ^ŒO_ç QÆ∞„~°=Ú QÀ~°∞
QÆ∞„~°O|∞ÔH·^Œ∂à◊¡ QÆ∞`«ÎQÀ~°∞
QÆ∞`˘ÎHõ\ ˜ ^˘~°Hõ QÀ~°∞QÆ[O|∞#∞
U#∞QÆ∞ÔH· =∂Å∞ <ÕÅQÀ~°∞
XHõ\ ˜ ^˘iH˜`Õ Ü≥ÚHõ¯\˜ XHõ\ ˜ H˘Hõ\ ˜
HÀ~°∞K«∞O_»∞#∞ h'Ü«∂k— HÀ~°‰õΩO_»
QÆ[=Ú#‰õΩ "≥∂Hõ∆q∞zÛ# YQÆѨfO„^Œ
~å[~å*ËO„^Œ ~åqHõÖò ~å=∞K«O„^Œ——
ã≤k¿Ì Ñ@"åã≤, Ѩ^‡Œ âße ‰õΩb#∞_»∞ J~Ú# QÆ_O¤» ~å=∞^•ã¨∞
(1878–1930) ~°K«#Å∞ – HÍmÜ«∞=∞~°Ì#O, q„Ѩ<å~åÜ«∞}
K«i„`«O, „ѨÉèÏ=f qÖÏã¨O, ‰õΩKÕÖ’áêMϺ#O, ã¨`«ºHõ~°‡ =Ú„k`«O
Platinum Platform
HÍQÍ J=Ú„k`«"≥∞ÿ#q ÃщõΩ¯ L<åfl~Ú. Hõ~å‚@Hõ‰õΩ K≥Ok#
Ǩϟã¨^Œ∞~°æO Hõ=ÙÅ∞ Hõ$+¨‚=∂Kå~°∞ºÅ∞, Nx"åã¨~åѶ¨∞"åKå~°∞ºÅ∞,
Ô~O_»= Hõ$+¨‚=∂Kå~°∞ºÅ∞ =#ѨiÎ ã¨O™ê÷<åxfl <≥Å=ÙQÍ KÕã¨∞H˘x
㨠O 㨠¯ $`åO„^è Œ Hõ $ `« ∞ Å∞ „Ѩ H õ \ ˜ O Kå~° ∞ . giÖ’ "≥ Ú ^Œ \ ˜
Hõ$+¨‚=∂Kå~°∞ºÅ∞ "≥∞ÿã¨∂~°∞ Ѩ~°HÍÅ =∞~îåkèѨuQÍ L<åfl~°∞.
â‹·=™êÇ≤Ï`«ºOÖ’ `≥ÅOQÍ}Ï Hõ=ÙÅk „Ѩ`ÕºHõ"≥∞ÿ# ™ê÷#O.
=~°OQÆÖò lÖÏ¡ KÕ~åºÅ‰õΩ K≥Ok# q~îåÅ K«O„^Œ=∞øoâߢã≤Î
â◊`å=^è•xQÍ, "≥∞^ŒH± lÖÏ¡ QÆ*fiË Å∞‰õΩ K≥Ok# ‰õΩ‰õΩ¯#∂~°∞ ~å=∞âߢãÎ≤
âı¡+¨HõqQÍ, ã¨OQÍÔ~_ç¤H˜ K≥Ok# ~°∞H͇Éèí@∞ì ~å[=∞øoâߢã≤Î
Jëêì=^è•xQÍ ¿Ñ~°∞ QÆ_®OKå~°∞. zkÔH=∞~î°O g~°Éèí„^Œâ◊~°‡,
â◊OHõ~å~å^èŒ∞ºÅ∞ â‹·= "åV‡Ü«∂xH˜ „¿Ñ~°‰õΩÅ∞QÍ xeKå~°∞.
#Å¡OuѶ¨∞Öò K«„Hõ=~°∞ÎÅ ~î°OÜ«∂Å ÅH©;#~°ã≤OǨKå~°∞ºÅ∞
(1884–1959), =>ˇìO ã¨O|~åA ~å=∞K«O„^ŒHõq JK«Û`≥#∞QÆ∞
HÍ=º „Ѩ„H˜Ü«∞Ö’ ™ê÷#O QÆ_çOKå~°∞. ã≤H˜O^Œ~åÉÏ^Œ∞, ÃÇ·Ï^Œ~åÉÏ^Œ∞
[O@#QÆ~åÅ "åã¨Î=ÙºÖˇ·# Hõ=ÙÅ ¿Ñ~°¡#∞ ¿Ñ~˘¯#HõáÈ`Õ D "åºã¨O
Jã¨=∞„QÆ=∞=Ù`«∞Ok. "å~°}Ïã≤ ~å=∞Ü«∞º, ѨO`«O PO[<ÕÜ«∞ Hõq,
u~°∞=∞ŠѨOKåQÆO "ÕOHõ\ÏKå~°∞ºÅ∞, JiÔQ ~å=∞™êfiq∞, Q˘@∞ìÑi¨ Î
ã¨∞Éσ~å=Ù, H˘O_® Ü«∞Å¡Ü«∞º, ¿Ñ~°Hõ ~°OQÍKå~°∞ºÅ∞, H˜_®Oa"åk
ˆHã¨i â◊$OQÍ~°O Hõ$ëê‚Kå~°∞ºÅ∞, Ñ≤.q. =~°^•Kå~°∞ºÅ∞, z=Ù‰õΩÅ
JѨÊÜ«∞âߢã≤Î, =∞_»∞Ѩ٠âı™ê~å=Ù, J#flQÍi "ÕOHõ@Hõ$+¨‚ ~åÜ«∞_»∞,
"ÕÅ∂i ~°OQÆ^•è =∞<åÜ«Ú_»∞ =Ú#flQÆ∞ Jã¨OMϺHõ Hõ=ÙÅ∞ ã¨O„Ѩ^•Ü«∞
=∂~°æOÖ’ Hõq`å qǨ~°O ã¨ÖÏÊ~°∞.
áêÅ=¸~°∞ lÖÏ¡‰õΩ K≥Ok# "≥ÖÏ¡Å ã¨^•t=âߢã≤Î HÍ=º
"åºMϺ`«QÍ, q=∞~°≈‰õΩÅ∞QÍ, =>ˇìO âߢã≤ÎQÍ ¿Ñ~˘Ok# YO_»=e¡
#~°ã≤OǨÏâߢã≤Î "åºHõ~°}âßG"Õ`«ÎQÍ "åã≤ QÆ_çOKå~°∞. 1870
„áêO`«OÖ’ [x‡Oz# =Ú+≤ìѨe¡ *Ïw~åÌ~°∞ |_®~°∞ Nx"åã¨â◊~°‡
`≥ÅOQÍ}ÏÖ’ "≥Ú@ì"≥Ú^Œ\ ˜ Ѩ„uHõ 'Ç≤Ï`«É’kèx—x 1913Ö’
=∞ǨÏ|∂Éò#QÆ~ü #∞Oz x~°fiÇ≤ÏOKå_»∞. D Ѩ„uHõ „ÃÑã¨∞û `«~åfi`«
#Å¡Q˘O_» 'hÅyi Ѩ„uHõ—‰õΩ =∂iOk. `≥ÅOQÍ} „áêO`«OÖ’ `˘e
`≥Å∞QÆ∞ Hõ^ä•xHõÅ#∞ =Ú„kOz# H©iÎ 'q∞`«É’kèx—ˆH ^Œ‰õΩ¯`«∞Ok.
D Hõ^•ä ~°K~« Ú`« J~Ú# Nx"åã¨â~◊ ‡° ~°zOz# #=Å 'Pâß^À+¨O—
„Ѩã¨∞Î`«O JÅÉèíºO. x*Ï=Ú ~åAŠѨiáêÅ<å HÍÅOÖ’ 19, 20
â◊`åÉÏÌÅÖ’ áêÅ=¸~°∞ lÖÏ¡ ã¨O™ê÷<åÅ áÈ+¨}Ö’ =iúe#¡ ™êÇ≤Ïf
„áêÉèí"åxfl ÃÑ^ŒÌ=∞O^Œ_ç "ÕOHõ@Hõ$+¨‚Hõq q~°z`«"≥∞ÿ# D Ѩ^ŒºO
ã¨∞ã¨Ê+‘ìHõiã¨∞ÎOk.
Hõq`åÅ`åOy ã¨`«¯~åo"≥Ú^ŒÜ«∞^Õ, „Ѩu=`«û~°=Ú# QÆ^•fiÅ ã¨ÉèíÅ
PO„^èŒÉèÏ~°u =∞ǨÏ^•#"≥ÚO^Œ^Õ, „Ѩu =`«û~°=Ú =#ѨiÎ ã¨ÉèíÅ
ѨO_ç`« =∞O_»Å „áêÉèí=O ɡã¨QÆ^Õ, „Ѩu =`«û~°=Ú# QÀáêÅ∞¿Ñ@
PO„^茙êÇ≤Ï`«º q^•ºq<À^Œ=Ú ÖË^≥, Ü«∂`«‡‰õÄ~°∞Êix „Ѩ`«º|Ì=∞O^Œ∞
x\˜ì Ü«∂™ê÷#K«Ü«∞=ÚÅ H˜OÑ¨Ù ÉˇOѨÙ, `Õ["≥Úã¨y# <≥·*Ï=Ú ^Õâ◊=∞O^Œ∞
`≥Å∞QÆ∞#‰õΩ xHõ¯Ü≥ÿ∞# ~¸^Õâ◊=∞O^Œ∞, Hõq =ˆ~}∞ºÅ∞ ѨO_ç`«∞Öò QÆÅ~°∞ HõÅ~°∞.
63
 `≥ÅOQÍ}Ï ™êÇ≤Ïf ã¨∞ˆH∆„`«OÖ’ ^Õt™êÇ≤Ï`«º „Ѩ„H˜Ü«∞Å
ѨO@‰õÄ_® ѨÙ+¨¯ÅOQÍ Ñ¨O_çOk. Jã¨OMϺHõ"≥∞ÿ# H©~°Î#Å∞,
Ü«∞Hõ∆QÍ<åÅ∞, |∞„~°Hõ^äŒÅ∞, *Ï#Ѩ^Œ ˆQÜ«∂Å∞ JO^Œ∞‰õΩ ™êHõ∆ ºO.
zO`«Ñ¨e¡ ^Œ∞#flW^•Ìã¨∞, =∞<≥flOH˘O_» ǨÏ#∞=∞^•Ìã¨∞, ~åHõ=∞K«~°¡
"≥OHõ@^•ã¨∞, "ÕѨÓ~°∞ ǨÏ#∞=∞^•Ìã¨∞, K«O„^Œ=∞ømâ◊fi~° ™êfiq∞,
J<åfl=^èŒ∂`«, *ˇ·â‹\ ˜ì ~å[Ü«∞º =Ú#flQÆ∞"å~°∞ ÉèíH˜ÎѨÓi`«"≥∞ÿ#
Éè[í #áê@Å∞, P^蕺`«‡ ÉèÏ=qÅã≤`"« ∞≥ #ÿ H©~#ΰ Å∞ ~°zOz `«iOKå~°∞.
Éèí‰õΩÎÅ#∞ `«iOѨ*Ëâß~°∞. giÖ’ H˘O^Œi „Ѩ™êÎ=# PKå~°º a.
~å=∞~åA QÍi 'PO„^èŒÜ≥∂QÆ∞Å∞— ã¨OѨÙ\ÏÖ’¡ QÀK«iã¨∞ÎOk.
`≥ÅOQÍ}Ö’x qq^èŒ lÖÏ¡Ö’¡ Ü«∞Hõ∆QÍ<åÅ∞ ÖˇHõ¯‰õΩ q∞‰õΩ¯@OQÍ
"≥Å∞=_®¤~Ú. 1903Ö’ [x‡Oz# „Ѩ=ÚY Ü«∞Hõ∆QÍ# Hõq K≥ifi~åÅ
ÉÏQÆÜ«∞º 'ã¨∞„w= q[Ü«∞O— Ô~O_»∞ÅHõ∆Å „Ѩ`«∞Å∞ J=Ú‡_»=@O
™êÇ≤Ï`«º~°OQÆOÖ’<Õ JѨÓ~°fi"≥∞ÿ# q+¨Ü«∞O. ã¨∞=∂~°∞ Ô~O_»∞
=O^ŒÅ‰õΩÃÑ·QÍ ÉÏQÆÜ«∞º ~°zOz# qq^èŒ „Ѩ„H˜Ü«∂~°K«#Å∞ PÜ«∞#
rq`«HÍÅOÖ’ 50 ÅHõ∆Å „Ѩ`«∞Å∞, 1991 <å\˜H˜ Jhfl HõeÑ≤ HÀ\˜
„Ѩ`∞« Öˇ<· å J=Ú‡_»~Ú LO\ÏÜ«∞x Hõã~Ô≤ _ç¤ "≥OHõ@~Ô _ç¤ QÍi JOK«<å.
1946Ö’ =~°OQÆÅ∞¡Ö’ J_»∂¡i JÜ≥∂^茺~å=∞Ü«∞º ''ÃÇ·Ï^Œ~åÉÏ^Œ∞
ã¨O™ê÷# ~å*ϺOQÆ ã¨O㨯~°}Å∞—— J<Õ |∞„~°Hõ^äŒ#∞ „ѨK«∞iOKå_»∞.
|kÌÔ~_ç¤ HÀ>Ëâ◊fi~°~å=Ù ''<≥·*ÏO ~°*ÏHÍ~°¡ ^Œ∞~°O`åÅ∞——, u~°∞#QÆi
~å=∂O[<ÕÜ«ÚÅ∞ ''`≥ÅOQÍ}Ï g~°∞Å∞—— |∞„~°Hõ^äŒÅ∞ ‰õÄ_®
¿Ñ~˘¯#^Œy#q. PO„^èŒ~å¢ëÈì^Œº=∞O, „Ѩ`ÕºHõ `≥ÅOQÍ}À^Œº=∞O
ã¨O^Œ~åƒùÅÖ’ ‰õÄ_® |∞„~°Hõ^äŒÅ∞ "≥Å∞=_®¤~Ú. #Å¡Q˘O_» lÖÏ¡ Hõq
hÖÏ [OQÆÜ«∞º‰õÄ_® |∞„~°Hõ^äŒÅ∞ „"åâß_»∞. ã¨∞^•ÌŠǨÏ#∞=∞O`«∞
|$O^ŒO, ɡ#s˚ ^Œà◊O "≥Ú^ŒÖˇ·#q ¿Ñ~˘¯#`«y# |∞„~°Hõ^äŒ |$O^•Å∞.
ÉèÏQÍ=∞u „¿Ñ=∞Hõ^äŒ, ‰õΩb‰õΩ`üÉòëê x~å‡} "≥·Éèí=O, H©ÅHõ <å=∞
ã¨O=`«û~°OÖ’x =¸ã‘#k =~°^ÅŒ ∞ =Ú#flQÆ∞ Wu=$`åÎÅ`À *Ï#Ѩ^Œ
QÍÜ«∞‰õΩÅ∞ |∞„~°Hõ^äŒÅ ÉÏ}©ÅÖ’ áê@Å∞ PÅÑ≤OKå~°∞.
*Ï#Ѩ^Œ ˆQÜ«∞QÍ^äŒÖ’¡ `≥ÅOQÍ}‰õΩ „Ѩ`ÕºHõ"≥∞ÿ# QÆ}hÜ«∞
™ê÷#O =ÙOk. ã¨~åfi~Ú áêѨ#fl Hõ^äŒ, ã¨^•t=Ô~_ç¤ Hõ^äŒ, áêÅ=¸~°∞
lÖÏ¡‰õΩ K≥Ok# g~°QÍ^äŒÅ∞ – #Å¡ ™È=∞<å„k Hõ^äŒ, q∞Ü«∂™ê|∞
Hõ^äŒ, ~å*Ï ~å"Õ∞â◊fi~°~å=Ù Hõ^äŒ, ѨO_»∞QÆ ™êÜ«∞#fl Hõ^äŒ "≥Ú^ŒÖˇ·#q
|Ǩ ï à◊ „Ѩ K å~° O Ö’ L#fl ˆ Q Ü« ∞ QÍ^ä Œ Å ∞. WOHÍ |Å∂‡i
H˘O_»„ÖÏÜ«Úx Hõ^,Œä ɡÖÏ¡ÅH K≥~∞° =Ùáê@, |O*Ï~° QÍ^ä,Œ "≥ÚǨτ~°O
áê@, `≥ÅOQÍ} [#rq`« ã¨O㨯 $uH˜ ^Œ~°Ê}O Ѩ\ ˜ì# |`«∞Hõ=∞‡
áê@ "≥Ú^ŒÖˇ·#q "åºÑ≤ÎÖ’ L<åfl~Ú. ÃÇ·Ï>ˇH± <åQÆiHõ`« =¸ÅOQÍ
Hõ#∞=∞~°∞ÔQ· áÈ`«∞#fl ^Õt ™êÇ≤Ï`«º „Ѩ„H˜Ü«∞Å#∞ HÍáê_»∞HÀ"åÅ#fl
„Ѩܫ∞`åflÅ∞ [Ü«∞nè~ü u~°∞=∞Å~å=Ù (^ÕjÜ«∞ ˆQÜ«∞„ã¨=Ou),
##∞=∂㨠™êfiq∞ (=$uΠѨÙ~å}ÏÅ∞) =Ú#flQÆ∞"å~°∞ KÕ|@ì@O
=Ú^•=ǨÏO. QÆ^ŒÌ~ü, QÀ~°\ ˜ "≥OHõ#fl, JO^≥N „ѨÉèí$`«∞Å *Ï#Ѩ^Œ
Qˆ Ü«∂ÖÏѨ#`À ^ÕtHõq`å „ã¨=Ou x`«º#∂`«#OQÍ qÅã≤Å∞¡`∞« #flk.
ã¨∞~°=~°O "åi 'QÀÅH˘O_» Hõ=ÙÅ ã¨OzHõ— „áêp#
ã¨O„Ѩ^•Ü«∞ ^èÀ~°}˜H˜ K≥Ok# Hõ=ÙÅ#∞ "≥Å∞QÆ∞Ö’H˜ `≥¿ãÎ, 1950Ö’
64
™ê^èŒ# ã¨q∞u „ѨK«∞iOz# '„Ѩ`«∂º+¨— Hõq`å ã¨OHõÅ#O P^èŒ∞xHõ
`≥ÅOQÍ}Ï Hõ=ÙÅ#∞ ѨiK«Ü«∞O KÕã≤Ok. ''D HÍ=º ã¨OHõÅ#OÖ’,
„Ѩ^è•#OQÍ, `≥ÅOQÍ}OÖ’x ã¨∞„Ѩã≤^Œ∞úÖˇ·# Hõ=ÙÅ, Hõ=~Ú„`«∞Å
L`«Î"≥∂`«Î=∞ HÍ=ºã¨∞=∂Å#∞ Ui ‰õĈ~Û „Ѩܫ∞`«flO [iyOk—— Jx
HÍ~°º^Œi≈ ¿Ñ~˘¯<åfl~°∞. nxH˜ =∂_»áê\˜ ǨÏ#∞=∞O`«~å=Ù Ñ‘iîHõ
ã¨=∞‰õÄ~åÛ~°∞. WO^Œe 28 =∞OkÖ’ W^ŒÌ~°∞ =∂„`«"Õ∞ – <À=∞~åA
WO^Œ∞=∞f^Õq (1915), Ѩ~åû *Ï#H©^qÕ (1923) – Hõ=~Ú„`«∞Å∞.
g~°O`å ã¨∞~°=~°O „Ѩ`åѨÔ~_ç¤ (1896) `«Ñ¨Ê – 1904–1927
=∞^茺 [x‡Oz#"å~°∞. JO^ŒiÖ’H© =Ü«∞ã¨∞Ö’ ÃÑ^ŒÌ"å_»∞ QÍ~°¡áê\˜
~åѶ¨∞=Ô~_ç¤ (1904), z#fl"å_»∞ ^•â◊~°kä (1927). giÖ’
Hõq`å~°OQÆOÖ’ J_»∞QÆ∞ɡ\ ˜ì# Ü«Ú= Hõ=ÙÅ`Àáê@∞ J#O`«~°
HÍÅOÖ’ „áœ_è»Hõ=ÙÅ∞QÍ Ñ¨i}u K≥Ok#"å~°∂ L<åfl~°∞. „QÆO^äŒO
z=~° Hõ = ÙÅ K« i „`« qѨ Ù ÅOQÍ W=fi@O D<å_» ∞ ZO`À
LѨHiõ ã¨∞#Î flk. gi ¿Ñ~°∞¡ =∂„`«O „Ѩ™êÎqOz =ÚO^Œ∞‰õΩ ™êQÆ∞`å#∞.
YO_»=e¡ ÅH©;~°O[#O (1908), "å#=∂=∞Öˇ· =~°^•Kå~°∞ºÅ∞
(1914), ã≤ i „Ѩ Q Æ _ » ~å^è • Hõ $ +¨ ‚ ~ å=Ù (1916), ^Õ = ÙÅѨ e ¡
~å=∂#∞[~å=Ù (1916), ѨÖÏ¡ ^Œ∞~°æÜ«∞º (1916), |∂~°∞æÅ
~°OQÆ<å^äŒ~å=Ù (1917), HõѨÊQÆO`«∞Å ÅHõ∆ ‡}âߢ+≤Î (1917), "≥Å∞ÌiÎ
=∂}˜Hõº~å=Ù (1918), ÉˇÅ¡OH˘O_» K«O„^Œ=∞øoâߢã≤Î (1918),
Ñ≤ Å ¡ Å =∞é˜ ] "Õ O Hõ @ Ǩ Ï #∞=∞O`« ~ å=Ù (1918), Ѩ Ù e*Ï
ǨÏ#∞=∞O`«~å=Ù (1919), ^è=Œ àÏ Nx"åã¨~å=Ù (1919), QÆ_Ü ç ∂« ~°O
~å=∞Hõ$+¨‚â◊~°‡ (1919), ˆHâ◊=ѨO`«∞Å #~°ã≤OǨÏâߢã≤Î (1919),
=¸@∞Ѩ Ù i "≥ O Hõ > Ë â ◊ fi ~° ~ å=Ù (1919), [=∞‡Å=∞_» H õ
ã¨∂~°º„ѨHÍâ◊~å=Ù (1919), "˘@¡Ñe¨ ¡ ~å=∂~å=Ù (1920), ã¨xfl^è•#O
N^è~Œ â° ~◊ ‡° (1920), =Ù~°∞Ê@∂~°∞ ~åѶ∞¨ "åKå~°∞ºÅ∞ (1922), J_»∂i¡
JÜ≥∂^茺 ~å=∞Ü«∞º (1922), ã≤i„ѨQÆ_» ÉèÏ~°æ=~å=Ù (1923).
Éè Ï =Hõ q `å ^è À ~° } ˜ H ˜ K≥ O k# Hõ q `« Å ∞, PO„^è • aè = ∂<åhfl
*ÏfÜ« ∂ aè = ∂<åhfl Kå>Ë Hõ q `« Å ∞ D 㨠O Hõ Å #OÖ’
KÀ@∞KÕã¨∞H˘<åfl~Ú.
W~°"≥·Ü«∞= â◊`åaÌ PkÖ’ Pq~°ƒùqOz# #=ºHõq`å
^èÀ~°}∞Å∞ "≥Ú^ŒÅ∞H˘x <Õ\ ˜ ã¨=∞HÍb# Hõq`Àfi^Œº=∂ÅxflO\˜Ö’#∂
`≥ÅOQÍ}Ï Hõ=ÙÅ∞ áêÅ∞ѨOK«∞H˘x =ÚO^ŒO[ "Õâß~°∞. 1930Ö’
„áê~°OÉèí"≥∞ÿ# PO„^èŒ=∞Ǩã¨ÉèíÅ∞ ''PO„^èŒ^Õâ◊Ѩ٠=∞\˜ì Jk=∂‰õΩ
Hõ#Hõ=Ú‡—— =Ú#flQÆ∞ „áê~°÷<å w`åÅ`À ''PO„^èŒ =∂`«$ã¨Î==Ú——`À
H˘#™êy<å~Ú. ^•â◊~°kä Hõq`å ã¨OѨÙ@∞Ö’¡ Éèí~°`«Éèí∂q∞, QÍOnè
=∞Ǩ`«∞‡Å „Ѩâ◊O™ê Ѩ^•ºÅ∞ QÀK«i™êÎ~Ú. QÀÅH˘O_» Hõ=ÙÅ
ã¨OzHõÖ’ (1934) „ѨK«∞i`«"≥∞ÿ# HÀ^•\˜ ~å=∞Hõ$ëê‚~å=Ù
'ã¨∞=∞qÖÏѨO— Hõ~°∞}N 'ѨÙ+¨ÊqÖÏã¨O— HõO>Ë =ÚO^Õ q~°z`«"≥∞ÿ#
ÉèÏ=Hõq`å YO_çH.õ ѨÖÏ¡ ^Œ∞~°Ü æ ∞« º 'QÆOyÔ~^Œ∞—Ì , 'áêÅ"≥e—¡ ã¨OѨÙ@∞Å∞
„QÍg∞} „ѨHõ$uâ’Éèí#∞, Ѩb¡Ü«∞ rq`åxfl xã¨~°æ ã¨∞O^Œ~°OQÍ
=i‚OKå~Ú. QÆOQÆ∞Å âß~ÚÔ~_ç¤ 'HÍѨÙa_»¤— (1937) Hõ~°¬Hõ
Hõq`«fiâßYÖ’ HõeH˜`«∞~å~ÚQÍ Z#fl^ŒyOk.
Platinum Platform
`≥ÅOQÍ}Ï q=ÚH˜Î L^Œº=∞ Hõq`«fiO :
JÉèí∞º^ŒÜ«∞ Hõq`«fiOÖ’ JO`«~åƒùQÆ"Õ∞ J~Ú<å „Ñ¨`ÕºHõ
Hõq`å qÉèÏQÆOQÍ ¿Ñ~˘¯#`«y#k `≥ÅOQÍ}Ï q=ÚH˜Î áÈ~å@
Hõq`«fiO. ÉèÏ~°`«^ÕâßxH˜ ™êfi`«O„`«ºO =zÛ<å `≥ÅOQÍ}Ï =∂„`«O
x*ÏO x~°O‰õΩâ◊ áêÅ#Ö’ „=∞QÆ∞æ`«∂ „Ѩ[Å∞ ÃщõΩ¯Hõ_»QÆO_»¡‰õΩ QÆ∞i
J~Ú<å~°∞. ~°*ÏHÍ~°¡ ^Œ∞~°O`åʼnõΩ ZO^Œ~À ^è#Œ , =∂#, „áê}ÏÅ#∞
HÀÖ’ÊÜ«∂~°∞. D ^Œ∞ã≤÷ux Zkiã¨∂Î Hõ=ÙÅ∞ L^Œº=∞~°∂ѨOÖ’
Hõq`«Å∞, áê@Å∞ PÅÑ≤OKå~°∞.
F x*Ï=Ú Ñ≤âßK«=∂! HÍ#~å_»∞
x#∞fl É’e# ~åA =∂ÔH#fl_Õx
fÔQÅ#∞ `≥OÑ≤ JyflÖ’ kOÑ≤<å=Ù
<å`≥ÅOQÍ} HÀ\˜ ~°`åflÅ g}
JO@∂ QÆi˚Oz '~°∞„^Œg}—#∞ „"≥∂yOz, 'Jyfl^è•~°—#∞
=i¬Oz# "Õ∞\˜Hõq ^•â◊~°kä „Ñ¨`«ºHõ∆OQÍ `≥ÅOQÍ}Ï ™êfi`«O„`«º
ã¨=∞~°OÖ’ áêÖÁæ<åfl_»∞.
HÍà’r, Ü«∂^Œyi, u~°∞#QÆi ~å=∂O[<ÕÜÚ« Å∞, ã¨∞^•ÌÅ
ǨÏ#∞=∞O`«∞, =Ú#flQÆ∞"å~°∞ áê@Å ^•fi~å q=ÚH˜Î áÈ~å\ÏxH˜
JO_»QÍ xÅKå~°∞. ''<≥*· ÏO ã¨~¯° ~À_®, <årÅ q∞Oz<À_®—— JO@∂
P„QÆǨxfl =ºHõÎO KÕã≤# Ü«∂^Œyi x*ÏO áÈbã¨∞Å `«∞áêH© QÆ∞à◊¡‰õΩ
|Å~Ú J=∞~°∞_≥·<å_Õ.
=∂#=`å "å^Œ Hõq`«fiO :
=∂#=f ^Œ$HõÊ^äŒO J#flk =∂#=*ÏuH˜ ã¨$ëêì ºk #∞Op
ÅaèOz# JѨÓ~°fi=~°O, J~Ú`Õ <åQÆiHõ`« ÃÑ~°∞QÆ∞`«∞#flH˘nÌ
J<åQÆiHõ „Ѩ=$uÎ ‰õÄ_® ÃÇÏK«∞Û`«∂O_»@O`À =∂#=`å "å^•xH˜
„Ѩ`ºÕ Hõ ѨiQÆ}# ÅaèOzOk. „áêp# Ü«ÚQÆOÖ’ |∞^Œ∞_ú ∞» , =~°=ú ∂#
=∞Ǩg~°∞_»∞, Uã¨∞„H©ã∞¨ Î =ÚflQÆ∞ =∞ǨѨÙ~°∞+¨µÅ∞ =∂#=`å qÅ∞=Å
„áê^è•<åºxfl Kå\˜K≥áêÊ~°∞. J#O`«~° Ü«ÚQÍÅÖ’ =∂#=Ù_»∞
"≥·*Ï˝xHõOQÍ „ѨQÆux ™êkèOz#ѨÊ\˜H© Jqhu, ™êfi~°÷O =Ú#flQÆ∞
^Œ∞~å‡~°æ â◊‰Ωõ ÅÎ ∞ q[$OaèOK«@O`À "å\˜x x~ÀkèOK«\ÏxH˜ ZO^Œ~À
P^Œ~≈° =¸~°∞ÅÎ ∞ Hõ$+≤KâÕ ß~°∞. J~åfip# Ü«ÚQÆOÖ’ =∂#=`å"å^ŒO
(Ǩ˙º=∞x[O) „Ѩ`ÕºHõ"≥∞ÿ# L^Œº=∞OQÍ „áê=ÚYºO =Ç≤ÏOzOk.
=∞`« =∞ø_论xfl, ‰õΩÅ ÉèË^•Å#∞ x~°ã≤ã¨∂Î =ã¨∞^è≥·Hõ ‰õΩ@∞O|
ÉèÏ=##∞, ã¨~°fi=∂#= ™œ„ÉèÏ`«$`åÎ fixfl, ã¨OˆH∆=∂xfl PHÍOH˜∆OKÕk
=∂#=`å"å^ŒO. qq^èŒ "å^•Å‰õÄ, ÉèË^•Å‰õÄ Jf`«OQÍ ã¨=∂[
„âıÜ«∞ã¨∞û#∞ ÅHõ∆ ºOQÍ ÉèÏqOKÕk =∂#=`å"å^ŒO. qq^èŒ
"å^•Å‰õÄ, ÉèË^•Å‰õÄ Jf`«OQÍ ã¨=∂[ „âıÜ«∞ã¨∞û#∞ ÅHõ∆ ºOQÍ
ÉèÏqOKÕk =∂#=`å"å^Œ Hõq`«fiO.
x*ÏO x~°O‰õΩâ◊ áêÅ##∞ „ѨuѶ¨∞\˜Oz `≥ÅOQÍ}Ï
™êfi`«O„`«º ã¨=∞~° Hõq`«#∞ „"≥∂yOz# ^•â◊~°kä pHõ\ ˜`À áÈ~å@O
ã¨eÊ# "Õ∞\˜Hõq. =∞ǨÉ’kè, uq∞~°O`À ã¨=∞~°O, ^•â◊~°nä â◊`«HõO
Platinum Platform
"≥Ú^ŒÅQÆ∞ HÍ"åºÅ∞ PÜ«∞# =∂#=`å ^Œ$HõÊ^ä•xH˜ w@∞~åà◊√§.
ã¨=∞HÍb# L^Œº=∞ K≥`· <« åºxfl ri‚OK«∞H˘x =∂#=`å"å^Œ =∞O„`åxfl
qxÑ≤Oz# qt+¨Hì qõ ã≤. <å~åÜ«∞}Ô~_ç.¤ 'qâ◊fiwu— #∞Oz 'qâ◊fiOÉè~í °
=~°‰Ωõ 'ã¨=∞^Œ~≈° #O— #∞Oz '=∞x+‘ =∞\˜ì PHÍâ◊O— =~°‰Äõ H˘#™êy#
PÜ«∞# Hõq`å„Ѩ™ê÷#O Ö’x "≥∞ÿÅ∞~åà◊√¡ =∂#=`å"å^ŒOÖ’x
=∞lbÖË JO>Ë J`«∞ºH˜ÎHÍ^Œ∞.
HÍà’r, *ˇ. ÉÏѨÙ~Ô _ç,¤ Z<£. QÀÑ≤, u~°∞=∞Å Nx"å™êKåi
„ѨÉ$íè `«∞Å∞ =∂#=`å"å^Œ =∂~°Oæ Ö’ =∞$^Œº"≥∞#ÿ Ѩ^ºŒ , Qˆ Ü«∞, =K«#
Hõ$`«∞Å∞ "≥Å∞=iOKå~°∞.
„Ѩ[Å ÉÏ^è<Œ Õ `«#Q˘_»=QÍ (<åQ˘_»=) ÉèÏqOz# HÍà’r
Hõq`åã¨∂‰õΩÎÅ∞ "åi <åÅ∞HõÅÃÑ· ZѨÊ\˜H© xÅ∞™êÎ~Ú. „áêp#
J~åfip# ™êÇ≤Ïf ã¨O„Ѩ^•Ü«∂Å ã¨=∞#fiÜ«∞"≥∞ÿ# ÉÏѨÙÔ~_ç¤ Ñ¨^Œº,
Qˆ Ü«∞, =K«# HÍ"åºÅ∞ ã¨=∞`«, =∂#=`«Å ã¨OQÆ=∞OQÍ QÀK«i™êÎ~Ú.
'`«OQÔ _»∞ ѨÓÅ∞— #∞Oz '[Åw`«O— =~°‰Äõ H˘#™êy# _®II Z<£.QÀÑ‘
Hõq`å „Ñ¨™ê÷#OÖ’ =∂#=`å ^Œ$HõÊ^äŒ"Õ∞ JO`«ã¨∂û„`«OQÍ
^Àº`«Hõ=∞=Ù`«∞Ok.
#=º ã¨O„Ѩ^•Ü«∞ Hõq`«fiO :
q*ÏfÜ«∞ „¿Ñ~°}Å`À (~˘=∂O\˜ã≤[O, =∂~ü¯ã≤[O)
H˘#™êy# HÍÅÊx, JÉèí∞º^ŒÜ«∞ Hõq`å^èÀ~°}∞ʼnõΩ =ºuˆ~HõOQÍ
ã¨O„Ѩ^•Ü«∞, *ÏfÜ«∞"å^Œ ^Œ$HõÊ^äŒO`À #=ºã¨O„Ѩ^•Ü≥∂^Œº=∞O
"≥Åã≤Ok. ã¨O„Ѩ^•Ü«∞ |^Œú"≥∞ÿ# HÍ=fi ã¨fi~°∂áêxfl q_»<å_»‰õΩO_®
ã¨=∞HÍb# ã¨ÊO^Œ#`À, P^è∞Œ xHõ HÍÖÏ#∞QÆ∞}"≥∞#ÿ â‹e· `À ‰õÄ_»∞‰õΩ#fl
~°K«<å ^èÀ~°}˜x #=º ã¨O„Ѩ^•Ü«∞=∞x K≥ѨÊ=K«∞Û#∞. Wu=$`«ÎO
áê`«^Õ J~Ú<å Jaè=ºH˜ÎÖ’ #=º`«#∞ ã¨O`«iOK«∞H˘#flk #=º
ã¨O„Ѩ^•Ü«∞ Hõq`«fiO. „áêp# ™êÇ≤Ï`åºxH˜ J#∞"å^Œ=ÚÅ∞,
J#∞ã¨~°} „áêÜ«∞=ÚÖˇ·# ~°K«#Å∞ ã¨O„Ѩ^•Ü«∞ Hõq`«fiOÖ’<Õ
KÕ~`° å~Ú `«Ñʨ #=º ã¨O„Ѩ^•Ü«∞ ѨikèÖ’H˜ ~å=Ù. Náê^Œ Hõ$+¨=‚ ¸iÎ
âß„ã≤Î ÉèÏ~°`«, ÉèÏQÆ=`åÅ∞ "≥Ú^ŒÖˇ·#q D â◊`åaÌÖ’<Õ "≥Å∞=_ç<å
#=º ã¨O„Ѩ^•Ü«∞ ~°K«#Å∞ HÍ*ÏÅ=Ù.
"å#=∂=∞Öˇ · =~° ^ •Kå~° ∞ ºÅ 'áÈ`« # K« i „`« = Ú—,
[QÆ<åfl^ä•Kå~°∞ºÅ 'Ô~`· ∞« ~å=∂Ü«∞}=Ú— #=º ã¨O„Ѩ^•Ü«∞ =∂~°Oæ Ö’
"≥Å∞=_ç# =∞ǨHÍ"åºÅ∞. L`«ÊÅ ã¨`º« <å~åÜ«∞}ÏKå~°º, "Õ=ÚQÆO\˜
Nx"å™êKåi „ѨÉèí$`«∞Å∞ =∞ǨHÍ=º ~°K«# KÕÜ«∞Hõ áÈ~Ú<å
#=ºã¨ O „Ѩ ^ •Ü« ∞ =∂~åæ x fl J=ÅOaOz YO_» H Í"åºÅ∞,
Ѩ^ŒºYO_çHõÅ∞ q~°zOKå~°∞.
kOQÆ|~° Hõq`«fiO :
JÉèí∞º^ŒÜ«∞ Hõq`«fiO L^Œº=∞OQÍ ™êy# ~ÀAÅÖ’
=ã¨∞Î=Ù‰õΩ „áê^è•#ºO LO_Õk. L^Œº=∞f„=`« K«ÖÏ¡i# `«~åfi`«
~°∂áêxH˜ „áê=ÚYºO ÅaèOzOk. ^•x`À áê_çO^Õ áê@Ü≥ÿ∞ XHõ
=~°æO áê~î°‰õΩňH Ѩiq∞`«O H˘#™êyOk. ™ê=∞º"å^Œ áêsìÖ’
65
peHõÅ∞, qÉèË^•Å∞ ÃÑiy ã¨Ê+¨ì"≥∞ÿ# ÅHõ∆ ºO H˘~°=_»@O "≥ÚII
HÍ~°}ÏÅ =Å¡ JÜ≥∂=∞Ü«∞O Z‰õΩ¯"≥· JÉè∞í º^ŒÜ∞« Hõq`«fiOÖ’ „Hõ=∞OQÍ
ã¨Î|Ì`« "åºÑ≤OzOk. D ã¨Î|Ì`«#∞ `˘ÅyOz *ÏuÖ’ K≥·`«#ºO
ˆ~ÔHuÎOKåÅ#fl L^ÕÌâ◊ºO`À Hõq`å ~°OQÆOÖ’ „Ѩ"ÕtOKå~°∞ kQÆO|~°
Hõ=ÙÅ∞. 1965 – 68 =∞^茺 <åÅ∞ ã¨O=`åû~åÅ HÍÅOÖ’ =¸_»∞
ã¨OѨÙ\ÏÅ∞ "≥Å∞=iOKå~°∞. P~°∞QÆ∞~°∞ kQÆO|~° Hõ=ÙÖ’¡ =ÚQÆ∞æ~°∞
K≥~|° O_»~åA (|^ŒOÌ ÉèÏ㨯~° ~Ô _ç)¤ *ÏfiÖÏ=Úd (U.q. ~åѶ∞¨ "åKå~°∞ºÅ∞),
xdÖËâ◊fi~ü (Ü«∂^Œ=Ô~_ç¤) `≥ÅOQÍ}Ï Hõ=ÙÖË.
kQÆ O |~° Hõ q `« Ö ’x Pj¡ ŠѨ ^ Œ * ÏÅO Ѩ Å ∞=Ù~° ∞
™êÇ≤ÏfѨ~°∞Å P„QÆǨxH˜ QÆ∞i J~ÚOk. ˆH=ÅO 'ëêH±— HÀã¨O
AQÆ∞áêû=ǨÏ"≥∞#ÿ ÉèÏ+¨#∞ „Ѩ"∂≥ yOK«@O J<åºÜ«∞OQÍ ÉèÏqOKå~°∞.
J~Ú`Õ D Hõ=ÙÅ ÉèÏ"åÅ∞ ‰õÄ_® ZO`«=~°‰õΩ ã¨=∞O[ã¨O J#flk
PÖ’K«hÜ«∂Oâ◊O.
=º=ã¨#÷ ∞ ã¨=¸ÅOQÍ x~°∂‡ÅOQÍ x~°∂‡eOz#<å_Õ "å~°∞
PtOz# #∂`«# ã¨=∂[O Pq~°ƒùqã¨∞ÎO^Œx `«ÅOK«@O kQÆO|~°
Hõ=ÙÅ á⁄~°áê@∞. áê`«qÅ∞=Å#∞ áêuÃÑ\˜ì#ѨC_Õ #∂`«flâ◊HÍxH˜
<åOkHÍQÆÅ^Œx "å~°∞ PtOKå~°∞. QÆ`O« ֒Ѩe =∞Ozx „QÆÇÏ≤ OK«ÖHË õ
ã¨O„Ѩ^•Ü«∞ q^èŒfiO™êxfl „áÈ`«ûÇ≤ÏOKå~°∞. QÆ`«=∞<Õ Ñ¨Ù<åkÃÑ·<Õ P
QÆ`«O P^è•~°Ñ¨_ç =ÙO^Œ#fl ã¨`åºxfl q㨇iOKå~°∞. U„ѨÜ≥∂QÆ"≥∞ÿ<å
ã¨O„Ѩ^•Ü«∂xfl QÆsƒùHõiOK«∞‰õΩ#flѨC_Õ xÅ|_»QÆÅ∞QÆ∞`«∞O^Œ#fl
x*Ïxfl QÆ∞iÎOK«ÖËHõáÈÜ«∂~°∞. JO^Œ∞ˆH kQÆO|~° Hõ=ÙÅ „ѨÜ≥∂QÆO
„ѨÜ≥∂QÆOQÍ<Õ q∞yeáÈ~ÚOk. =¸_»∞ ã¨OzHõÅ =ÚK«Û@`À<Õ
=Úyã≤Ok. HÍx – J#O`«~° HÍÅOÖ’ J=`«iOz# qѨ¡=Hõq`å
^èÀ~°}˜H˜ c[O "ÕÜ«∞@O kQÆO|~° Hõ=ÙÅ∞ ™êkèOz# q[Ü«∞OQÍ
K≥ѨÊ=K«∞Û.
J#∞Éèí∂u Hõq`«fiO :
~å[H©Ü∂« Å á⁄e"Õ∞~°Å∞ ^•\˜ ™êÇ≤Ï`«º ã¨Ê $ǨÏ`À ‰õÄ_ç#
Hõq`å^èÀ~°}∞Å∞ J~°∞^Œ∞QÍ<≥·<å JqzÛù#flOQÍ H˘#™êQÆ∞`«∂<Õ
=ÙO\Ï~Ú. ™êfi`«O„`åº#O`«~° HÍÅOÖ’ „Ѩ=iÎe¡# Hõq`å^èÀ~°}∞Ö’¡
„Ѩ=ÚY"≥∞ÿ#k J#∞Éèí∂u"å^Œ Hõq`«fiO. 'ÉèÏ=Hõq`«fiO— J#fl â◊|ÌO
=O\˜^Õ 'J#∞Éèí∂u Hõq`«fiO—. ~å[H©Ü«∞ ã≤^•úO`« HõŇâßʼnõΩ
Jf`«OQÍ `åuÎfiHõ Éèí∂q∞Hõ`À ‰õÄ_ç# "≥·Ü«∞H˜ÎHõ J#∞Éèí∂`«∞Å
Pqëê¯~°"∞Õ J#∞Éè∂í u Hõq`«fiO. Wk <å\˜ uÅH± #∞Oz <Õ\ ˜ =~°‰Äõ
ã¨r=OQÍ H˘#™êQÆ∞`«∞#fl Hõq`å „ã¨=Ou. H˘O^Œ~°∞ ¿Ñ~˘¯#fl@∞¡QÍ
Wk ÉèÏ=Hõq`åfixH˜ =∂~°∞~°∂ѨO HÍh, ѨÖÏÜ«∞# "å^ŒO HÍh
HÍ^Œ∞. ''áê~î°‰õΩ_çH˜ h J#∞Éèí∂u PHÍ~°O JO^•e, ǨÏ`«∞ÎHÀ"åe——
JO@∂ uÅH± Hõq`«fiOÖ’ J#∞Éèí∂uH˜ Ѩ@ìO Hõ\Ïì_»∞.
=∞#O ã¨OáêkOz# q*Ï˝#O`À =∂#= „ѨQuÆ H˜ ^ÀǨÏ^ŒO
KÕÜ«∂Å#flk J#∞Éèí∂u Hõ=ÙÅ Pâ◊Ü«∞O. Hõq`åfixH˜ ã¨fiã¨÷`«
KÕ‰Äõ ~°Û@O gi ÅHõ∆ ºO. KÕ`<« å=~°Î Hõ=ÙÅ∞ (ã¨∞„Ѩã#¨ fl, ã¨OѨ`∞« ¯=∂~°,
66
¿Ñ~åfi~°O, "Õ#~Ô _ç)¤ D ^Œ$+≤`ì À<Õ ~°K#« Å∞ H˘#™êyOKå~°∞. W*ÏÅ#∂,
q^Õj "åº"≥∂ǨÅ#∂ JOwHõiOK«Hõ áÈ=@O gi „Ѩ`ÕºHõ`«.
¿ãfiKåÛùHõq`«fiO ¿Ñi@ =∂k~åA ~°OQÍ~å=Ù "≥Å∞=iOz# Hõq`å
ã¨OѨÙ\ÏÅ∞ ‰õÄ_® J#∞Éèí∂u Hõq`«fiO ѨikèÖ’xˆH =™êÎ~Ú.
`åuÎfiHõ Hõq`«fiO :
P^èŒ∞xHõ =∂#=Ù_»∞ ˆH=ÅO Éè∫uHõ"å^ŒO`À ã¨O`«$Ñ≤Î
K≥O^Œ@O ÖË^Œ∞. `åuÎ fiHõ l*Ï˝ã¨`À ‰õÄ_ç# JO`«~°‡^äŒ#O J`«xÖ’
H˘#™êQÆ∞`«∞#flk. ÃÇÏ· >ˇH± Ü«ÚQÆOÖ’ Ãã`· O« J^蕺u‡Hõ`‰« Ωõ ^Œ∂~°OQÍ
=∞#ÖËHõáÈ`«∞<åfl~°∞. =∞# x`«º rq`«O P^蕺u‡Hõ ^Œ$HõÊ^äŒO`À
=Ú_çѨ_ç=ÙO^Œ#flk "åã¨Î=O. PÖ’K«<å rq J~Ú# Hõq ‰õÄ_®
™ê=∂lHõ rq HÍ|\˜ì D `åuÎ fiHõ zO`«#‰õΩ ^Œ∂~°OQÍ =ÙO_»*ÏÅ_»∞.
=∂#=`å"å^ŒO „Ѩ^•è #OQÍ H˘#™êy# ã≤. <å~åÜ«∞}Ô~_çQ¤ Íi qt+¨ì
=K«# HÍ"åºÅ∞ Éèí∂q∞Hõ, qâ◊fiOÉèí~°ÅÖ’ `«`«Î fi l*Ï˝™ê`«‡Hõ"≥∞ÿ#
ÉèÏ"åÅ∞ ^Àº`«Hõ =∞=Ù`å~Ú. =∞^äŒ#O, #_»Hõ <å`«e¡ =Ú#flQÆ∞
Hõq`åã¨OѨÙ\ÏÖ’¡ ‰õÄ_® JO`«â‹·ƒ`«#º ÉèÏ=^è•~° QÀK«iã¨∞ÎOk.
=∞^ä#Œ O HÍ=ºOÖ’x ji¬HÍ qÉèÏQÍÖË (=∞##O. [fiÅ#O, L^Œ=æ ∞#O
Lh‡Å#O( JO^Œ∞‰õΩ x^Œ~°≈#O. „Ѩ}Ü«∞, „ѨQÆu ÉèÏ"åÅ`À
„Ѩ}"À#∞‡YOQÍ ™êyáÈÜÕ∞ *ˇ.ÉÏѨÙÔ~_ç¤ HÍ"åºÖ’¡ ‰õÄ_® P^蕺u‡Hõ
zO`«<åѨ~°"≥∞ÿ# ÉèÏ=™Èáê<åÅ∞ ^Àº`«Hõ=∞=Ù`å~Ú. J#O`«
ã¨`åºÅ∞, NHÍ~° tY~åÅ∞ "≥ÚII J^≥· fi`« ÉèÏ=|O^èŒ∞~°"≥∞ÿ# HÍ"åºÅ∞
JOkOz# ÉÏѨÙÔ~_ç¤ ÉèÏ= Éè∫uHõ"åkQÍ Ñ¨iQÆ}# á⁄O^•_»∞.
~å=∞Hõ$+¨Ñ‚ ~¨ =° ∞ǨÏO㨠™êfiq∞ q"ÕHÍ#O^Œ, J~°qO^ŒÜ∂≥ y,
~°=∞} =∞ǨÏi¬, l_»∞¤ Hõ$+¨‚=¸iÎ =Ú#flQÆ∞ ^•~°≈x‰õΩÅ `«`«Î fizO`«#
P^èŒ∞xHõ Hõ=ÙÅ P^蕺u‡Hõ l*Ï˝ã¨‰õΩ =∂~°æ^Œ~°≈#O KÕã≤Ok.
™êfi`«O„`åº#O`«~° Ü«ÚQÆOÖ’x =K«#Hõ=ÙÅ∞, J#∞Éè∂í u"å^Œ Hõ=ÙÅ∞,
KÕ`«<å=~°Î Hõ=ÙÅ∞ =Ú#flQÆ∞"åiÃÑ· D „ѨÉèÏ=O qã¨Î $`«OQÍ
„Ѩã¨iOzOk. JiÑ≤~åÅ qâ◊fiO 'ˆ~Ѩ\ ˜ ã¨fi~°æO— (1968) ^Œ∞~åæ#O^£
'z~°O`«#— (1970). =∂k~åA ~°OQÍ~å=Ù '"≥Å∞QÆ∞Ö’ D <ÕÅÃÑ·—
=Ú#flQÆ∞ =K«# HÍ"åºÅ∞ Z<Àfl `åuÎ fiHÍ#∞Éèí∂`«∞Å#∞ "≥^Œ[ÖÏ¡~Ú.
KÕ`«<å =~°ÎHõ=ÙÅ∞ 㨄Ѩã¨#fl ã¨OѨ`«∞¯=∂~° ^ŒfiÜ«∞OÖ’ P^蕺u‡Hõ
ÉèÏ= K≥·`«#ºO „Ѩã¨∞Êù@OQÍ QÀK«iã¨∞ÎOk. HÀ"≥Å ã¨∞„Ѩã¨#fl,
|∞∞`«OÉè~í ,° â◊`åO‰õΩ~°, áêO_çKÛÕ i w`åÅ∞ =Ú#flQÆ∞ HÍ"åºÅ∞ `åuÎ fiHõ
Ö’`«∞efl ã¨Ê $t™êÎ~Ú. Ü≥∂QÆ q^è•#OÖ’ QÆ∞iÎOѨ|_Õ =∞#Ö’x
+¨@Û„HÍÅ K«„Hõ`åfixH˜ „ѨfHõQÍ xeKÕ qÅHõ∆}HÍ=ºO '=∞}˜ ¿ã`«∞=Ù—
(2003). =¸ÖÏ^è•~° K«„HõO #∞O_ç ã¨Ç¨Ï„™ê~°O ^•HÍ ™êˆQ
„Ѩܫ∂}OÖ’x J#∞Éèí"åÅ ã¨=∂Ǩ~°O WO^Œ∞Ö’ z„u`«"≥∞ÿOk.
'™êѨ~åÜ«∞O— =∂#=Ùx P^ŒºO`åÅ#∞ =Ú_ç"Õ¿ã `åuÎ fiHõ QÍ^äŒ.
HÀ"≥Å ã¨OѨ`«∞¯=∂~åKå~°º ‰õÄ_® ã¨<å`«# ÉèÏ~°fÜ«∞ "Õ^•O`«
ã≤^•úO`åÅ ã¨=∞#fiÜ«∞ Hõq`«Å∞, HÍ"åºÅ∞ "≥Å∞=iOKå_»∞.
JO`«~°‡^äŒ#O— "≥Ú^ŒÖˇ·# Hõ$`«∞Ö’¡ =ºH˜ÎK≥·`«#ºO #∞O_ç qâ◊fi K≥·`«#ºO
=~°‰õÄ qã¨ÎiOz# ã¨OѨ`«∞¯=∂~° ÉèÏ"åÅ∞ ^Àº`«Hõ=∞=Ù`å~Ú.
Platinum Platform
„ѨfHÍ`«‡"≥∞ÿ# D Hõ=ÙÅ HÍ"åºÅ∞ Ѩ^ŒºO – ˆQÜ«∞O – =K«#O
=¸_»∞ ~°∂áêÖ’¡#∂ q~°z`«"≥∞ÿ<å~Ú.
D =∂~°æOÖ’<Õ H˘#™êy# J~åfip# `åuÎ fiHõ Hõq
J#∞=∂O_»¡ Éè∂í =∞Ü«∞º. D Hõ=ÙÅO^ŒiÃÑ· ѨÓ~°fi ^•~°≈x‰õΩÅ`Àáê@∞
ã¨=∞HÍb#∞Öˇ·# ÅHõ;} Ü«∞fO„^Œ∞Å∞, HõO^Œ∞‰õÄi t"å#O^Œ=¸iÎ
QÍ~°Å P^蕺u‡Hõ `«`Ϋ fi „ѨÉÏè =O „Ѩãi¨ OzOk. "Õ~Ú#^Œ∞Å "≥Å∞QÆ∞,
"≥Å∞QÆ∞#QÆŠǨÏOã¨, Jyfl =$Hõ∆=Ú, [fie`« H“ã¨Åº, K«Å∞=ѨOki
J#∞ HÍ=ºÑ¨OKå=∞$`«=Ú#∞ (ѨOK«=\˜) JOkOKå_»∞ Éèí∂=∞Ü«∞º.
Éèí∂=∞Ü«∞º Hõ$`«∞Åji¬HõÅ∞, Ѩ^•ºÅ∞ qq^èŒ âß„™êÎOâßʼnõΩ
ÉèÏëêºÅ∞QÍ xÅ∞™êÎ~Ú. LѨx+¨`ü "åHͺŠ™ê~åxfl QÆ∞ÉÏo™êÎ~Ú.
<å\˜#∞O_ç <Õ\ ˜ =~°‰õΩ Ѩ^ŒºHõqQÍ ã¨∞ã≤÷~° ™ê÷#O
ã¨OáêkOK«∞H˘#fl ã¨∞Hõq L`«ÊÅ ã¨`«º<å~åÜ«∞}ÏKå~°º JkèˆH∆Ѩ
=ºOQƺ HÍ"åºÅ`Àáê@∞–K«H¯õ x P^蕺u‡Hõ HÍ"åºÅ∞ "≥Å∞=iOKå~°∞.
NHõ$+¨‚`«`åÎ fixfl QÍ_è»OQÍ ri‚OK«∞H˘#fl L`«ÊÅ ~åã¨Ñ¨Ói‚=∞,
NHõ$+¨‚K«O„^À^ŒÜ«∞=Ú =Ú#flQÆ∞ ~°ã¨=∞Ü«∞ HÍ"åºÅ ^•fi~å
k=º=∞^è Œ ∞ ~° " ≥ ∞ ÿ # P^è • ºu‡HÍ#∞Éè í ∂ `« ∞ Å∞ "≥ ^ Œ [ ÖÏ¡ ~ ° ∞ .
ѨÅ∞Ѩ^ºŒ Hõ$`«∞Å∞, =K«# Hõq`å ã¨OѨÙ@∞Å∞ "≥Å∞=iOz# ~åqHõO\˜
=ã¨∞#O^Œ<£ 'Hõ$+¨O‚ — 'JëêìHO∆õ — =Ú#flQÆ∞ ~°K#« Å`À `åuÎ fiHõ Hõq`«fiOÖ’
qt+¨ì`«#∞ „Ѩ^Œi≈OKå_»∞.
D q^èOŒ QÍ P^è∞Œ xHõ Ü«ÚQÆOÖ’ P~°OÉè^í ⌠◊ #∞Oz D<å\˜
=~°‰õÄ Ñ¨^Œº, ˆQÜ«∞, =K«# HÍ"åºÅ ~°∂ѨOÖ’ qaè#fl Hõq`å
^èÀ~°}∞Å`À ã¨=∞OQÍ `åuÎ fiHõ Hõq`å^è•~° H˘#™êQÆ∞`«∂ =ã¨∞Î#flk.
JO^Œ∞KÕ`« P^èŒ∞xHõ Hõq`«fi K«i„`«Ö’ `åuÎ fiHõ Hõq`å „Ñ¨„H˜Ü«∞#∞
„Ѩ`ÕºHõ âßYQÍ Ñ¨iQÆ}˜OK«=Åã≤# J=ã¨~°O ZO`≥·<å LOk.
qѨ¡= Hõq`«fiO :
kQÆ O |~° Hõ = ÙÅ∞ PtOz# =º=™ê÷ x~° ∂ ‡Å#O
|ńѨÜ≥∂QÆO ^•fi~å =∂„`«"Õ∞ ™ê^茺=∞=Ù`«∞O^Œ#flk qѨ¡=Hõ=ÙÅ
qâßfiã¨O. #HõûÖò|sÖ’, NH͉õΩà◊O yi[# „áêO`«OÖ’ 1967Ö’
qѨ¡=Hõ=¸ºxã¨∞ì <åÜ«∞Hõ`«fiOÖ’ ™êÜ«Ú^èŒ áÈ~å@O H˘#™êyOk.
D L^Œº=∞ „¿Ñ~°}`À ''„Ѩ[Å#∞ ™êÜ«Ú^èŒO KÕã¨∞Î#fl i=Å∂º+¨#s
<Õ_»∞ Hõq—— J#fl x~°fiK«#O ~°∂_èçÜ≥ÿ∞ 1970Ö’ qѨ¡= ~°K«~Ú`«Å
ã¨OѶ∞¨ O Pq~°ƒqù OzOk. 1969 – 70 =∞^躌 u~°Q|Æ _»∞, ÖË, =∂~üÛ,
~°≠O [, qѨ¡=O =iúÖÏ¡e =Ú#flQÆ∞ Hõq`å ã¨OѨÙ@∞Å∞ "≥Å∞=_ç
qѨ¡= Hõq`å ^Œ$HõÊ^ä•xH˜ qã¨Î $u HõeyOKå~Ú.
kQÆO|~° Hõ=ÙÖ’¡ H˘O^Œ~∞° q~°ãO¨ Ö’ KÕi ^•xx =ÚO^Œ∞‰õΩ
#_çáê~°∞. =~°=~°~å=Ù, xdÖËâ◊fi~ü, K≥~°|O_»~åA, *ÏfiÖÏ=Úd,
=Ú#flQÆ∞ "å~°∞ "≥Å∞=iOz# HÍ"åºÅ∞ D ^Œ$HõÊ^ä•xfl „Ѩ|ÅOQÍ
„ѨKå~°O KÕâß~Ú. ''™êÇ≤Ï`«ºO XHõ PÜ«Ú^èŒ qâı+¨O. ã¨=∞„QÆ"≥∞ÿ#
=∂#= ™êfi`«O„`«ºO "≥·¿Ñ qѨ¡= ™êÇ≤Ï`«ºO [i¿Ñ =∞Ǩ „Ѩ™ê÷#O——
J#fl ÅH∆ͺxfl g~°O`å UHõ HõO~î°O`À Kå\Ï~°∞.
Platinum Platform
qѨ¡=Hõq`«fiOÖ’ áê@‰õΩ KåÖÏ „áê=ÚYºO ÅaèOzOk.
QÆ^ŒÌ~ü, =OQÆѨO_»∞ „Ѩ™ê^Œ~å=Ù =Ú#flQÆ∞"åi áê@Å∞ [#<å@º
=∞O_»e ^•fi~å qã¨Î $`« „ѨKå~°O á⁄Ok „Ѩ[Ö’H˜ "åºÑ≤OKå~Ú.
#~° ∞ _À Éè Ï ã¨ ¯ ~° ∞ _®, K≥ b ¡ K≥ O „^Œ = ∂‡ (t=™êQÆ ~ ü ) , T~° ∞
=∞#k~å–D"å_» =∞#k~å (QÆ∂_» JO[Ü«∞º) =O\˜ áê@Ö’¡ =Ù#fl
r=O J#O`« ~ ° HÍÅOÖ’x =K« # ~° ∂ Ѩ qѨ ¡ = Hõ q `« Ö ’¡
Ö’Ñ≤OzO^ŒO>Ë J`«∞ºH˜Î HÍ^Œ∞.
q∞h Hõq`«fiO :
„áêp# Ü«ÚQÆOÖ’x Kå@∞=ÙÅ∞, =ÚHõÎHÍÅ ™ê÷<åxfl
P^èŒ∞xHõ Ü«ÚQÆOÖ’ q∞h Hõq`«fiO =Ç≤Ïã¨∞Î#fl^ŒO>Ë J`«∞ºH˜Î HÍ^Œ∞.
"Õ=∞# P@ "≥Å^Œ∞Å∞ „áêp# 'q∞h Hõq`«— ~°∂áêÖË. Hõq`«fi
=ã¨∞=Î ÙÖ’, ÉèÏ=#Ö’ Ü«ÚQÀz`«"∞≥ #ÿ =∂~°∞ÊÅ∞ KÕ~@° O Jx"å~°ºO.
=K«# Hõq`«Ö’ `å=ÙKÕã¨∞H˘#fl Jã¨Ê+¨ì`«#∂, ã¨∞n~°…`«#∂
Ѩ i Ǩ Ï iOKÕ L^Õ Ì â ◊ º O`À P^è Œ ∞ xHõ Ü« Ú QÆ O Ö’ q∞h Hõ q `«
L`«Ê#fl"≥∞ÿOk. Hõq`«fi ~åÇ≤Ï`åºxfl ѨiǨÏiOz xHõ¯"≥∞ÿ# Hõq`«QÍ
"≥Å∞Q˘O^Œ∞`«∞#flk. Ѩ„uHõÖ’¡ Hõq`åfixH˜ Ѩiq∞`«"≥∞ÿ# ™ê÷#O
ÅaèOK«@O ‰õÄ_® ã¨OH˜∆ѨΠHõq`å~°∂áêʼnõΩ ^ÀǨÏ^ŒO KÕã≤Ok.
L~°∞‰õÄ, Ѩ~°∞QÆ∞Å`À r=Ü«∂„`« H˘#™êyã¨∞Î#fl ™êÇ≤Ïf ~°ã≤‰õΩʼnõΩ
q∞h Hõq`« 'K«e"ÕO„^ŒO—ÖÏ T~°@ HõeyOzOk. ã¨OH˜∆ѨÎ`«,
H˘ã¨"≥∞~°∞Ѩ٠q∞h Hõq`«‰õΩ „áê}O. ã¨∂‰õΩÎÅ∞QÍ „Ѩ[Å <åÅ∞HõÅÃÑ·
#iÎOKÕ Hõq`«fi ѨO‰õΩÅÎ #∞ q∞hHõq`« JOkOzOk. Jeâ‹\ì˜ „ѨÉÏè Hõ~ü
HÍ~°∂<ì £ Hõq`«Å∞, ^Õg„Ñ≤Ü∞« "≥ÚII "åi ~å[H©Ü∞« "åºMϺ# Hõq`«Å∞
=~°Î=∂# Ѩiã≤÷`«∞ʼnõΩ ^Œ~°Ê}O Ѩ\Ïì~Ú.
''ѨÙ@∞Hõ, hk, Kå=Ù hk, „|`«∞HõO`å ^Õâßxk——
"≥Ú^ŒÅQÆ∞ HÍà’r Hõq`«Å∞ q∞hHõq`å suH˜ ZuÎ#
Ѩ`åHõÅ∞.
WHõ¯_» =∞~˘Hõ q+¨Ü∞« O QÆ=∞xOK«=Åã≤ LOk. ÃÇÏ· ‰õÄÅ∞,
<åhÅ∞ "≥Ú^ŒÅQÆ∞ ¿Ñ~°`¡ À "≥Å∞=_»∞`«∞#fl ~°K#« Å∞ ‰õÄ_® q∞hHõq`å
~°∂áêÖË. ¿Ñ~°∞¡ UO ÃÑ\˜<ì å Wq á⁄\˜Hì qõ `«Ö.Ë QÆu Éè^Ë •Å∞, ѨO‰õΩÅÎ
ã¨OYº`À `Õ_®Å∞ `«Ñ¨Ê Wq q∞h Hõq`å "≥·q^蕺xfl x~°∂Ñ≤OKÕ"Õ.
ÃǷωõÄ ~°∂ѨOÖ’ ÃÑ<åfl t=~å=∞Hõ$+¨‚ Hõq`å ã¨OѨÙ@∞Å∞
"≥Å∞=iOKå_»∞. [áê<£ ÉèÏëê Hõq`å~°∂Ѩ"≥∞ÿ# 'ÃǷωõÄ—Å∞, _®II
Z<£. QÀÑ‘ „áê~°OaèOz# '<åh—Å =∂~°æOÖ’ =~°Î=∂# Hõ=ÙÅ∞
¿ãfiK«ÛùQÍ qǨÏiã¨∞Î<åfl~°∞. '[Åw`«O— Hõ~°Î J~Ú# =∂#=`å"åk
Z<£. QÀÑ‘ h–<å JO>Ë =∞#O^Œi rq`å#∞Éèí∂`«∞ʼnõΩ z„uHõ
Ѩ \ ˜ ì # Hõ q `å~° ∂ Ѩ O '<åh— „Ѩ Ü ≥ ∂ Hõ Î Q Í ã¨ ∞ ã≤ ÷ ~ ° ™ê÷ < åxfl
ã¨OáêkOK«∞H˘<åfl_»∞. ~Ô Hõ¯Å∞ (ã¨∞QÆ"∞£ ÉÏ|∞), „uѨ^∞Œ Å∞ (`«∞=¸‡i
~å=∞"≥∂ǨÏ#~å=Ù), K«∞Hõ¯Å∞ (áÈ`«∞‰õÄz), a.Z<£. ÉèÏ+≤`åÅ∞ ¿Ñ~°`¡ À
"≥Å∞=_»∞`«∞#flq ‰õÄ_® q∞h Hõq`å~°∂áêÖË.
67
 áê~°ã‘ ÉèÏëê Kè«O^Œã¨∞ûÅ „ѨÉèÏ=O`À `≥Å∞QÆ∞Ö’ QÆ[à◊√¡,
~°∞ÉÏ~¸Å∞ ‰õÄ_® Ѩi"åºÑ¨"Î ∞≥ <ÿ å~Ú. W=hfl q∞hHõq`å ã¨fiÉèÏ"åxfl
Hõey =Ù#fl\ì̃"Õ. L~°∂Ì ™êÇ≤Ï`«ºO`À QÆ∂_è» Ñ¨iK«Ü«∞O =Ù#fl ^•â◊~°kä
`≥Å∞QÆ∞Ö’ D „Ѩ„H˜Ü«∞‰õΩ =∂~°æ^Œ~°≈‰õΩ_»∞. 'QÍeÉò w`åÅ— „Ѩ}Ü«∞
=∂^èŒ∞~åºxfl, ~°∞ÉÏ~¸Å Hõq`å ™œO^Œ~åºxfl ^•â◊~°kä `≥Å∞QÆ∞
Ѩiî`«Å‰õΩ K«qK«∂ѨQÍ, „Ѩ}Ü«∂xH˜ |^Œ∞Å∞QÍ =∂#gÜ«∞
^Œ$HõÊ^ä•hfl, ã¨∞xfl`«"∞≥ #ÿ JkèHˆ á∆ êhfl ~°OQÆiOz <å~åÜ«∞}Ô~_ç¤ '`≥Å∞QÆ∞
QÆ[à◊—¡ #∞ =∞ÅKå~°∞. ã¨O„Ѩ^•Ü«∞ KèO« ^Œã∞¨ ûÖ’ '=∂ HõO^•Å∞— ¿Ñ~°∞`À
„ѨÜ≥∂QÆO ã¨eÊ# <å~åÜ«∞}Ô~_ç¤ '„ѨѨOK« Ѩ^Œ∞Å∞—`À ~°∞ÉÏ~¸
ã¨O„Ѩ^•Ü«∞OÖ’ ‰õÄ_® „ѨÜ≥∂QÍÅ∞ KÕâß~°∞. qt+¨ì"≥∞ÿ# =ÚHõÎHÍÅ∞
q~°zOz# u~°∞=∞Å Nx"å™êKå~°∞ºÅ∞ `≥Å∞QÆ∞^Œ#O`À xO_ç#
~°∞ÉÏ~¸Å#∞ "≥Å∞=iã¨∞Î<åfl~°∞. (`≥Å∞QÆ∞ ~°∞ÉÏ~¸Å∞, náêÅ
K«∂ѨÙÅ∞, ~°=fiŠѨ`åHõ).
¢ã‘Î"å^Œ Hõq`«fiO :
QÆ`« Ô~O_»∞ ^ŒâßÉÏÌÅ∞QÍ `≥Å∞QÆ∞ ™êÇ≤Ïf~°OQÍÖ’¡
„ѨKe« `«OQÍ qxÑ≤ã∞¨ #Î fl "å^•Å∞ ~Ô O_»∞<åfl~Ú. Jq ¢ã"Α å^ŒO, ^Œo`«
"å^ŒO. Wq ‰õÄ_® ÃÑ· "å^•Å =Öˇ<Õ u~°∞QÆ∞ÉÏ@∞ `«`åÎ fixfl
ri‚OK«∞H˘#fl"Õ.
J<åkQÍ ¢ã‘ Î Å ‰õ Ω [~° ∞ QÆ ∞ `« ∞ #fl J<åºÜ« ∂ Å#∞ U
„ѨÉ∞íè `åfiÅ∂, K«\ÏìÅ∂ JiHõ@Öì HË áõ ÈÜ«∂Ü«∞x – ÃÑ· Hõq`å ^èÀ~°}∞Å∞
"Õ\ ˜Ö’#∂ ¢ã‘Î K≥·`«#ºO QÀK«iOK«^Œh – JÉèí∞º^ŒÜ«∞, qѨ¡=Hõ=ÙÅ∞
‰õÄ_® ¢ã‘ÎѨ@¡ q=Hõ∆<Õ K«∂Ñ≤OKå~°h ¢ã‘Î"å^Œ Hõ=ÙÅ (Hõ=~Ú„`«∞Å)
Jaè„áêÜ«∞O. 1972Ö’<Õ ¢ã‘Î"å^Œ Hõq`å~°K«# (FÖÏæ) „áê~°OÉèí"≥∞ÿ<å
1975 – 85 =∞^茺QÆÅ HÍÖÏxfl JO`«~å˚fÜ«∞OQÍ =∞Ç≤ÏàÏ
^Œâß|ÌOQÍ Ñ¨iQÆ}˜OK«@O`À ¢ã‘Î"å^•xH˜ „Ѩ`ÕºHõ"≥∞ÿ# QÆ∞iÎOѨÙ
=zÛOk. D K≥`· #« ºO ™êÇ≤Ïf~°OQÍxfl „ѨÉÏè q`«O KÕÜ∞« @O`À ¢ã"Α å^Œ
Hõq`«fiO "≥Å∞QÆ∞K«∂ã≤Ok. `«=∞‰õÄ XHõ ǨÏ$^ŒÜ«∞O, J#∞Éèí∂u,
PÖ’K«<å LO\ÏÜ«∞#fl K≥·`«#ºO ¢ã‘ÎÅÖ’ „Ѩã¨∞Êù@"≥∞ÿ, "åi
=∞<ÀÉèÏ"åʼnõΩ ã¨O|OkèOz# qq^èŒ HÀ}ÏÅ∞ Hõq`«Å ~°∂ѨOÖ’
|Ç≤Ï~°æ`«"≥∞ÿ<å~Ú.
1981Ö’ „ѨK«∞i`«"≥∞ÿ# H©.âı. ˆ~=f^Õq 'tÖÏÖ’e`«— (34
Hõq`«Å∞) ¢ã‘Î"å^Œ Hõq`å ã¨OѨÙ@∞ʼnõΩ <åOk ѨeH˜Ok. 1990Ö’
„uѨÙ~°<Õx Nx"åãπ 'QÆ∞iK«∂ã≤ áê_Õáê@— ¿Ñ~°∞`À ¢ã‘Î"å^Œ Hõq`«Å
ã¨OHõÅ<åxfl „ѨK«∞iOKå_»∞. JѨÊ@∞flOz ¢ã‘Î"å^Œ ã¨Ê $Ç¨Ï JkèHõ"≥∞ÿ
Hõ=~Ú„`«∞Å ã¨OYº ÃÑiyOk. 1993 JHÀì|~üÖ’ 'Jã≤‡`«— "å~°∞
'he"Õ∞Ѷ¨∂Å∞— ¿Ñ~°∞`À D "å^ŒHõq`«Å#∞ ¿ãHõiOz „ѨHõ\ ˜OKå~°∞.
¢ã‘ÎÅ ã¨=∞㨺Å#∞ ¢ã‘ÎÖË â◊H˜Î=∞O`«OQÍ „Ѩ^Œi≈OK«QÆÅ~°x ¢ã‘Î"å^Œ∞Å
Jaè„áêÜ«∞O (HõO^Œ∞‰õÄi, QÆ∞~°*Ï_», Náê^Œ, K«ÅO =Ú#flQÆ∞
~°K«~Ú`«Å∞ |Ǩïâ◊ "åiH˜ D ã¨O^Œ~°ƒùOÖ’ QÆ∞~°∞ΉõΩ =zÛ=ÙO_»~°∞).
ëê[Ǩ<å, Jxâ‹\ ˜ì ~°l`«, tÖÏÖ’e`« (Ñ≤.ÅH˜;) =Ú#flQÆ∞"å~°∞
`≥ÅOQÍ}Ï ¢ã‘Î"å^Œ Hõ=~Ú„`«∞Å∞.
68
^Œo`« "å^Œ Hõq`«fiO :
D ^Œâß|ÌOÖ’ qxÑ≤ã¨∞Î#fl =∞~˘Hõ |Å"≥∞ÿ# Q˘O`«∞
^Œ o `« " å^Œ O . J„QÆ = ~å‚ Å ^Œ ∞ ~° Ç ¨ Ï OHÍ~åxH˜ , ™êOѶ ≤ ∞ Hõ " ≥ ∞ ÿ #
J}z"Õ`‰« Äõ , ~å[H©Ü∞« "≥∞#ÿ ^ÀÑ≤_Hô ˜ |e J=Ù`«∞#fl"åˆ~ ^Œo`«∞Å∞.
"åi Pâß x~åâ◊Å#∂, P"Õâ◊ P„QÆǨÅ#∞ „ѨuaOaOKÕk ^Œo`«
™êÇ≤Ï`«ºO. ^Œo`« rq`« "åã¨ÎqHõ`« #∞O_ç ^Œo`«"å^ŒO, ^Œo`« "å^Œ
„ѨÉÏè =O`À ^Œo`« ™êÇ≤Ï`«ºO Pq~°ƒqù OKå~Ú. *ÏfÜ«∞ ѨÙ#~°∞r˚=#
K≥·`«#ºO`À "≥Å∞=_ç# ã¨OѶ¨∞ã¨O㨯~°} Hõq`«fiOÖ’ ÉèÏQÆ"≥∞ÿ#
ǨÏi[<åÉèí∞º^ŒÜ«∞ Hõq`«fiOÖ’ ^Œo`«"å^Œ Hõq`«fiOÖ’x u~°∞QÆ∞ÉÏ@∞
`«`«Î fiO HõxÑ≤OK«^Œ∞.
1981Ö’ ã¨ÅO„^Œ ''^Œo`ü "Õ∞xÃѶ™Èì—— Hõq`« "≥Å∞=_ç#
`«~åfi`« ^Œo`«"å^Œ Hõq`«fiO XHõ „Ѩ`ÕºHõ Hõq`å^èÀ~°}˜QÍ QÆ∞iÎOѨÙ
á⁄OkOk. P ^Œ$ëêì º – q. ã≤=∞‡#fl, H˘O_»Ñ¨e¡ ã¨∞^Œ~°≈#~åA
„ѨHõ\ ˜Oz# '^Œo`« Hõq`«— (1991) `˘e ^Œo`«"å^Œ Hõq`å
ã¨OHõÅ#OQÍ ¿Ñ~˘¯#^ŒyOk. P `«~åfi`« [Ü«∞nè~ü u~°∞=∞Å~å=Ù
ã¨Oáê^ŒHõ`«fiOÖ’ '^Œo`«w`åÅ∞— (1993), „uѨÙ~°<Õx Nx"åãπ, l.
ÅH©;#~°ã¨Ü«∞ºÅ ã¨Oáê^ŒHõ`«fiOÖ’ 'zHõ¯#=Ù`«∞#fl áê@— (1995),
'Ѩ^≥<≥H˜¯# áê@— (1995) ã¨OHõÅ<åÅ∞ "≥Å∞=_®¤~Ú. WqHÍHõ
EÅ∂i Q“sâ◊OHõ~ü, |#flSÅÜ«∞º, HõÖˉõÄi „Ѩ™ê^£ =Ú#flQÆ∞"å~°∞
„Ѩ`ÕºHõ HÍ"åºÅ#∞ "≥Å∞=iOz ^Œo`«"å^Œ Hõ=ÙÅ∞QÍ ¿Ñ~°∞
`≥K∞« ÛH˘<åfl~°∞. ^Œo`« SHõº"ÕkHõ ѨHÍ∆ # a.Zãπ. ~å=ÚÅ∞ '„Ѩ=Ç≤ÏOKÕ
áê@ – PO„^茄Ѩ^Õâò ^Œo`« áê@Å∞— „ѨK«∞iOKå_»∞. WOHÍ
|Ǩï=K«#O, ^ŒO_À~å, "Õ∞"Õ∞, xâßx, QÆ∞O_≥_»Ñ¨ÙÊ =¸Å "åã¨∞Å
áê@Å∞, "≥Ú^ŒÅQÆ∞ ã¨OHõÅ<åÅ∞ Jz~°HÍÅOÖ’<Õ "åºÑ≤Îá⁄Ok#
^Œo`«"å^•xH˜ x^Œ~°≈<åÅ∞.
ã¨=∞HÍb# Hõq`«fiO :
㨠O H˜ ¡ + ¨ ì Éè í ∂ ~Ú+¨ ì O QÍ =∂i# „Ѩ ã ¨ ∞ Î ` « HÍÅOÖ’
J_»∞QÆ_»∞QÆ∞<å Z^Œ∞~°ÜÕ∞º ™ê=∂lHõ, ~å[H©Ü«∞, =∞`« Ѩiã≤÷`«∞ʼnõΩ
„Ѩuã¨ÊOkã¨∂Î =~°ú=∂# – =~°Î=∂# Hõ=ÙÅ∞ ѨÅ∞=Ù~°∞ qq^èŒ
~°∂áêÅÖ’ Hõq`å~°K«# KÕã¨∞Î<åfl~°∞. Jxfl "å^•Å∂, ^èÀ~°}∞Å
ã¨=∞#fiÜ«∞OQÍ QÀK«iOKÕ D Hõq`åfixfl 'ã¨=∞HÍb# Hõq`«fiO—QÍ
¿Ñ~˘¯#@O [~°∞QÆ∞`«∞#flk. J„QÆ~å*ϺŠ^Œ∞~å„Hõ=∞}, „ѨÑO¨ pHõ~} °
(QÀ¡|Öˇ·*Ë+¨<£) "≥Ú^ŒÖˇ·#q =~°Î=∂# „ѨѨOK«O Z^Œ∞~˘¯O@∞#fl
ã¨=∞㨺Å∞. g\˜x f„=OQÍ x~°ã≤ã¨∂Î ã¨=∞HÍb# Hõ=ÙÅ∞ ѨÅ∞=Ù~°∞
kèHͯ~° ã¨fi~åÅ∞ qxÑ≤ã¨∞Î<åfl~°∞. PѶ¨…x™êÎ<£, W~åH±ÅÃÑ· J"≥∞iHÍ
^•_çKãÕ #≤ ã¨O^Œ~ƒ° Où Ö’ Ü«Ú^Àú<å‡^•xH˜ =ºuˆ~HõOQÍ `≥Å∞QÆ∞ Hõ=ÙÅ∞
x#kOKå~°∞. =~°=~°~å=Ù (=∞ø#O XHõ Ü«Ú^Œú<Õ~°O), jÖÏ
ã¨∞Éèí„^•^Õq (Ü«Ú^ŒúO XHõ QÆ∞O_≥HÀ`«) "≥Ú^ŒÅQÆ∞ "åi Hõq`«Å∞
H˘xfl L^•Ç¨Ï~°}Å∞.
Platinum Platform
 „ѨѨOpHõ~°}, ã¨~°mHõ~°} <ÕѨ^䌺OÖ’ ã¨=∂*Ïxfl
Ѩ~å~¸Hõ~°}‰õΩ („ÃÑ·"Õ\ ©Hõ~°}) QÆ∞iKÕã¨∞Î#fl q^è•<åÅ#∞ YO_çã¨∂Î
‰õÄ_® ÃщõΩ¯ Hõq`«Å∞ "≥Å∞=_®¤~Ú. J~°"=·≥ ∞Ok Hõ=ÙÅ ã¨OHõÅ#"≥∞#ÿ
'„ѨѨOpHõ~°} „Ѩu^èŒfix— Zã‘fi ã¨`«º<å~åÜ«∞} ã¨Oáê^ŒHõ`«fiOÖ’
~°∂ѨÙk^Œ∞ÌH˘#flk. ™êO㨯 $uHõ Ѩ`«<åxfl x~°ã≤ã¨∂Î *ÏfiÖÏ=Úd,
J#fl=~°O ^Õ"ÕO^Œ~ü, J"≥∞iHÍ`À ‰õΩ^Œ∞~°∞ÛH˘#fl J}∞ XѨÊO^•xfl
=ºuˆ~H˜ã¨∂Î Åe`å#O^£ "≥ÚII "å~°∞ Hõq`«Å∞ ~°zOKå~°∞.
L„QÆ"å^ŒO–=∞`À<å‡^ŒO =¸ÅOQÍ K≥Å~ˆ QÆ∞`«∞#fl Ç≤ÏOã¨#∞ YO_çã∂¨ Î
Hõs=ÚÖÏ¡ ("Õ∞~åÉèÏ~°`ü =∞Ǩ<£), MÏ^Œ~+ü s¨ Ѷπ =Ú#flQÆ∞"å~°∞, W\©=e
=ÚOɡ· ¿ÑÅ∞à◊‰¡ Ωõ ã¨ÊOkã¨∂Î =∞iH˘O^Œ~∞° (Yn~ü, kÖÏ=~ü, JѶû¨ ~ü)
Hõq`«fiO „"åâß~°∞. QÆ∞[~å`ü =∞`« Ѷ¨∞~°¬}Ö’x Ç≤ÏO㨉õΩ K«eOz#
HõO^Œ∞‰õÄi N~å=ÚÅ∞ '^ŒÇ¨Ï#HÍ=ºO— "≥Å∞=iOK«QÍ, ^Œo`«
„ÔH·ã¨Î=ÙÅÃÑ· ^•_»∞Å#∞ `«∞.qÅû<£ ã¨∞^è•Hõ~ü, _Õq_£ eqOQ∑ã¨ì<£
QÆi›OKå~°∞.
'Ãã*ò—Å („Ѩ`ÕºHõ PiúHõ =∞O_»à◊√¡) ¿Ñi@ H˘#™êQÆ∞`«∞#fl
^Œ∞~å„Hõ=∞}Å#∞ Ô~·`«∞Å ^Œ∞~°ƒù~° ã≤÷ux (EHõO\˜, ^Œ~°ƒùâ◊Ü«∞#O)
^ŒÜ«∞hÜ«∞OQÍ Hõ=ÙÅ∞ =i‚OKå~°∞. KÕ<Õ`« HÍi‡‰õΩÅ∞, ã¨fi~°‚HÍ~°∞Å∞
"≥Ú^ŒÅQÆ∞"åi ‰õΩÅ =$`«∞ÎÅ∞ Pi÷Hõ ã¨OH∆ÀÉèÏxH˜ QÆ∞iÜ≥ÿ∞
P`«‡Ç¨Ï`«ºÅ‰õΩ ^•ifÜ«∞@O ‰õÄ_® Hõ=ÙÅ#∞ ("≥∂`«∞‰õÄi
Jâ’H±‰õΩ=∂~ü, ã¨∞<å~°Ñ¨Ù ~å=∞K«O„^Œ~å=Ù) HõÅz"Õã≤Ok.
H˘™êÎ „áêO`«O`À áÈe¿ãÎ Hõ~°∞=Ù HÍ@HÍʼnõÄ, "≥#∞Hõ|_»¤
`«<åxH© `≥ÅOQÍ}Ï, ~åÜ«∞Åã‘=∞ „áêO`åÅ∞ <≥Å=ÙQÍ =∂~åÜ«∞#flk
"åã¨Î= q+¨Ü«∞O. D ^Œ∞~°ƒù~° Ѩiã≤÷`«∞ʼnõΩ ^Œ~°Ê}O Ѩ_»∞`«∂
„áêOfÜ«∞ ã¨Ê $ǨÏ`À ‰õÄ_ç# Hõq`«fiO "≥Å∞¡=QÍ =ã¨∞Î#flk. D
^èÀ~°}Ö˜ ’ `≥ÅOQÍ}Ï Hõ=ÙÅk J„QÆQ}Æ º"≥∞#ÿ ™ê÷#OQÍ LOk. á⁄H˜¯e
(㨠O II EÅ∂~° ∞ Q“sâ◊ O Hõ ~ ü ) , =∞`« Î _ ç (㨠O II 㨠∞ OH˜ Ô ~ _ç ¤ ,
ã¨∞ˆ~O„^Œ~åA), Hõ~°∞=Ù (ã¨OII =∞ÖË¡â◊O, ÅHõ∆ ‡Ü«∞º), =iK«~ÚHõ
(ã≤iã≤Å¡ ™êÇ≤Ïfã¨q∞u) "≥Ú^ŒÅQÆ∞ Hõq`å ã¨OHõÅ<åÅ∞, á⁄Å=∂i#
áêÅ=¸~°∞ (HÍjO), Ѩ_®=Ù (=_≥¤É’~Ú# Nx"åãπ) =O\˜ n~°…
Hõq`«Å∞ `≥ÅOQÍ}Ï "åã¨ÎqHõ`«#∞ #QÆflOQÍ z„uOKå~Ú. WOHÍ
`≥ÅOQÍ}Ï [#r=# ã¨O㨯 $uH˜ =∞Or~å Hõ=ÙÅ∞, ã¨^•#O^Œâß~°^,Œ
cèOѨe¡ NHÍO`ü =Ú#flQÆ∞ "å~°∞ ^Œ~Ê° }O Ѩ\Ïì~∞° . EáêHõ ã¨∞Éè„í ^Œ,
J#fl=~°O ^Õ"ÕO^Œ~ü "≥ÚII "å~°∞ =∂O_»eHõ ÉèÏ+¨Ö’x „Ѩ`ÕºHõ`«#∞
Kå\Ï~°∞.
ã¨=∞HÍb# Hõq`å ^èÀ~°}∞Ö’¡ qxÑ≤ã¨∞Î#fl =∞~˘Hõ ã¨fi~°O
"≥∞ÿ<åi\© Hõq`«fiO. ^Œo`« ǨÏi[#∞Å =Öˇ<Õ a.ã≤.Å∞, =Úã≤¡OÅ∞
J<åºÜ« ∂ ʼnõ Ω |Å=Ù`« ∞ <åfl~° # fl Jaè „ áêÜ« ∞ O`À W\© = Å
"≥∞<ÿ åi\©"å^ŒO, =Úã≤O¡ "å^ŒO "≥Å∞QÆ∞K«∂âß~Ú. #Å¡Q˘O_» „áêO`«O
#∞O_ç "≥Å∞=_ç# |Ǩï=K«#O, "Õ∞"Õ∞ ã¨OHõÅ<åÅ∞, a.ã≤. Hõ=ÙÅ
„Ѩ`ÕºHõ Hõq`å ã¨OHõÅ#O "≥Ú^ŒÖˇ·#q |Ǩï[# Hõq`åfixH˜
„áêux^茺O =Ç≤ÏOKå~Ú. i[ˆ~fi+¨#¡ =Å¡ `«=∞ =~åæʼnõΩ <åºÜ«∞O
Platinum Platform
KÕ‰Äõ ~°Ö^Ë OŒ @∂ =sæH~õ } ° ¿Ñ~°∞`À ^Œo`«"å^Œ∞Å∞ =∂kQÆ ^ŒO_À~å,
=∂Å =∞Ǩ<å_»∞QÍ peáÈ=_»O QÆ=∞xOK«^Œy# Ѩi}Ï=∞O. D
`«QÆ=ÙÅ∞ J„QƉõΩÖÏÅ"åi ÃÑ`«Î<åxˆH ^•if™êÎÜ«∞x =∂™êìs˚
=O\˜"å~°∞ ÃÇÏK«Ûiã¨∂Î áê@Å∞ „"åâß~°∞. ÉÏ„c =∞ã‘^Œ∞ ‰õÄeÛ"Õ`«
=O\˜ ã¨OѶ¨∞@#Å`À ^Õâ◊OÖ’x =Úã≤¡OÅÖ’ JÉèí„^Œ`å ÉèÏ=O
KÀ@∞KÕã¨∞‰õΩ#flk. "åiÖ’ <≥ÅH˘#fl ^•i„^ŒºO, Éèí„^Œ`å ~åÇ≤Ï`«º
Éè Ï =O, Kè å O^Œ ã ¨ ` « fi O Å#∞ =㨠∞ Î = ÙÅ∞QÍ KÕ ã ¨ ∞ H˘x MÏ^Œ ~ ü
(ѨÙ@∞ì=∞K«Û), Ü«∂‰õÄÉò (J=fiÖòHõŇ), Ãã·¯ÉÏ|, kÖÏ=~ü, JѨû~ü,
Yn~ü, Q“ãπ, MÏ*Ï, ëê[Ǩ<å =Ú#flQÆ∞"å~°∞ Hõq`å~°K«# KÕâß~°∞.
"≥∞ÿ<åi\© "å^Œ Hõq`åfixH˜ =∞K«∞Û`«∞#Hõ '[Öò[ÖÏ— Hõq`å ã¨OѨÙ\˜.
D q^èŒOQÍ =~°Î=∂# ~å[H©Ü«∞, ™ê=∂lHõ ã¨=∞㨺ʼnõΩ,
ã¨OH∆ÀÉèÏʼnõΩ f„=OQÍ ã¨ÊOkã¨∂Î H˘#™êQÆ∞`«∞#fl Hõq`«fiO <Õ\ ˜
=º=ã¨÷Ö’x JâßOu, Jqhu "å`å=~°}Ïxfl 'ã¨"åÅ∞— KÕã¨∞Î#flk.
=~°Î=∂# =∞㨺Å#∞ |Å"≥∞ÿ# Jaè=ºH˜Î`À Hõq`å`«‡HõOQÍ
=ºH©HÎ iõ OK«@O <Õ\ ˜ Ü«Ú=Hõ=ÙÖ’¡ ǨÏi¬OѨ^yŒ # JOâ◊O. ã≤x=∂Å∞,
\©.q.Å „ѨÉèÏ=O =Å¡ ѨiѨHõfiO HÍx ÖË`«=Ü«∞ã¨∞Ö’ =Ú^Œ∞~°∞
„¿Ñ=∞Å∞ =ºHõκO KÕã¨∂Î =Ú‰õΩ¯Ñ¨K«ÛÖÏ~°x J=∂‡~ÚÅÃÑ· ^•_ç
KÕÜ«∞\Ïxfl QÆi›ã¨∂Î PÖ’K«<å`«‡Hõ"≥∞ÿ# Hõq`«Å∞ (lOÉ’, Ô~O\ÏÅ
HõÅÊ#, D`«HÀ@ ã¨∞Éσ~å=Ù "≥ÚII) "≥Å∞=_®¤~Ú. J=∞‡=∞#ã¨∞Ö’x
"≥K«Û`«<åxfl, =∂`«$`«fiOÖ’x =∞=∞HÍ~åxfl =i‚ã¨∂Î (Z<£. QÀÑ‘,
zÅ¡~° Éèí"åx, ã¨∞=∞f #ˆ~O„^Œ, ã¨fiÜ«∞O„ѨÉèí) '=∞^Œ~üû _Õ— =O\˜
ã¨O^Œ~åƒùÅ#∞ ѨÙ~°ã¨¯iOK«∞H˘x Jaè#O^ŒhÜ«∞"≥∞ÿ# Hõq`«Å∞
q~°z`«"∞≥ <ÿ å~Ú. ÉèÏ= Hõq`å „Ñ¨„H˜Ü∞« Ö’ =Öˇ<Õ ã¨=∞HÍb# Hõ=ÙÅ∞,
~°K«~Ú`« Jã¨Î=∞Ü«∞O Ѩ@¡ 㨇 $u Hõq`«Å∞ (ZerÅ∞) =KåÛ~Ú.
ã¨=∞HÍb# Hõq`å ^èÀ~°}∞Ö’¡ Ü«∂„`å Hõq`«fiO ‰õÄ_® (Z<£. QÀÑ≤,
^Œ~°ƒùâ◊Ü«∞#O, Ѷ¨}©O„^Œ) KÀ@∞ KÕã¨∞HÀ=@O QÆ=∞xOѨ^ŒyOk.
Hõ # Ѩ i Î ~å=∞K« O „^•Kå~° º , 㨠∞ =∞#N, J=∞‡Oy
"Õ}∞QÀáêÖò, U. ã¨∂~°º„ѨHÍâò, Pâß~åA, ™œÉèÏQƺ, ^Õ=~åA
=∞Ǩ~åA, ~å=∂ K«O„^Œ=∞øo, P~ÚÅ Ãã·^•Kåi, <åàıâ◊fi~°O
â◊OHõ~,ü =Å¡ÉÏè ѨÙ~°O [<å~°<Ì £ =Ú#flQÆ∞"å~°∞ ã¨=∞HÍb# Hõq`«fiOÖ’
QÆ}˜OѨ^Œy# H˘O^Œ~°∞ Hõ=ÙÅ∞.
W~°=Ü≥∂º â◊`åÉÌѨ٠á⁄e"Õ∞~°Å∞ ^•\˜ =ÚO^Œ∞‰õΩ
^Œ∂ã¨∞‰õΩáÈ`«∞#fl `«~°∞}OÖ’ Hõq`«fi~°OQÆOÖ’ „Ѩ*Ï™êfiq∞Hõ
qÅ∞=Å#∞ PǨfixã¨∞Î#fl =∂k~åA ~°OQÍ~å=Ù
''=∞`åÅ qK«∞ÛHõ`«∞ÎÅ "≥∞~°∞ѨÙÅÖ’
„|`«∞‰õΩ#∞ "≥eyOK«ÖË#∞
W*ÏÅ z‰õΩ¯@∞K«∞ÛÅ `«ÅѨÙÅ`À
„|`«∞‰õΩ#∞ |OkèOK«ÖË#∞—— (Ü«ÚQÆ ã¨OHˆ `«O)
''x#fl\˜ Ѩi=~°Î<åÅ <Õ\ ˜ ^Œ$+≤ìÖ’ ã¨O„Ѩ^•Ü«∞O
~ˆ Ѩ\ ˜ Ѩi=~°#Î O <Õ\ ˜ ^Œ$+≤Öì ’ JÉèºí ^ŒÜ∞« O—— (=ÚHõHÎ ÍÅ∞)
69
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WO`«=~°‰õÄ ¿Ñ~˘¯#flq QÆ`« J~°"≥· ã¨O=`«û~åÅÖ’
u~°∞QÆ∞ÉÏ@∞ `«`åÎ fixfl ri‚OK«∞H˘x "≥Å∞=_ç# qq^èŒ Hõq`å"å^•Å
Ѩi}Ï=∂xH˜ ã¨O|OkèOz#\˜ìq. PÜ«∂ Kåi„`«Hõ J=ã¨~åÅ#∞
|\˜ì "≥Å∞=_»@OÖ’ Jq qaè#fl Hõq`å ^èÀ~°}∞Å∞QÍ HõxÑ≤Oz<å
J<åºÜ«∂xfl, J„Hõ=∂Å#∞ „ѨuѶ¨∞\˜OK«@O "åxÖ’x „Ѩ^è•#
ã¨∂„`«O. Jaè=ºH˜Î `«`åÎ fixfl |\˜ì H˘xfl ™ê=∞~ÚHõ (>ˇÿg∞¡)
^è À ~° } ∞Å∞QÍ<Õ q∞yeáÈ~Ú<å~Ú. H˘xfl L^Œ º =∞~° ∂ Ѩ Ù #∞
k^Œ∞ÌH˘<åfl~Ú. =∞iH˘xfl WOHÍ L^Œº=∞™ê÷~Úx KÕ~°∞H˘#=Åã≤
=ÙOk. HÍÅ"Õ∞ g\˜H˜ w@∞~å~Ú.
J#∞"å^Œ Hõq`«fiO :
#=ºHõq`åfi~°OÉèí ^Œâ◊Ö’ ~åÜ«∞„áÈÅ∞, QÆ∞~°*Ï_»Å∞
POQÆ¡Hõq`åfi#∞ ã¨~°}`À (=~ü¤û=~üÎ, >ˇxflã¨<£ "≥ÚII) H˘xfl Hõq`«Å∞
~°zOKå~°∞. ÉèÏ=Hõ=ÙÅ∞ ‰õÄ_® POQÆ¡ HÍÅÊxHõ Hõ=ÙÅ #∞Oz ã¨∂ÊùixÎ
á⁄Ok J#∞ã¨$[# ~°K#« Å∞ KÕâß~°∞. áê~°ãH‘ õ Hõq L=∞~üMÏÜ«∂ºO‰õΩ
`≥Å∞QÆ∞ ¿ã`«Å QÆ∞iOz =∞~°‡Hõq`«fi „Ѩ™êÎ=#Ö’ ¿Ñ~˘¯#|_çOk.
|∂~°∞æÅ ~å=∞Hõ$ëê‚~å=Ù ã¨∂Ѷ‘Hõq ã¨~°‡^£ "≥Ú^ŒÅQÆ∞"åi Hõq`«Å#∞
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K«qK«∂Ñ≤# ^•â◊~k° ä Ç‘Ï~åÖÏÖò "≥∂iÜ«∂ Hõq`«Å#∞ („Ѩ}Ü«∞™œ^èOŒ )
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W`«~° ÉèÏ+¨Å #∞Oz `≥Å∞QÆ∞ ¿ã`«Å∞ [~°QÆ@O`Àáê@∞
„Ѩã^≤ úŒ P^è∞Œ xHõ Hõ=ÙÅ Hõ$`«∞Å∞ ã¨O㨯 $`«O, Ç≤ÏOn, POQÆO¡ , Hõ#fl_»O,
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POw¡HõiOKå_»∞. ã‘fiÜ«∞Hõ$`«∞Å#∞ POQÆ¡OÖ’H˜ J#∞=kOz# *ˇ.
ÉÏѨÙÔ~_ç¤ Pˆ~‡xÜ«∞<£, [áêhãπ, _®x+π, J"≥∞iHõ<£ Hõ=~Ú„`«∞Å#∞
`≥Å∞QÆ∞ áê~î°‰õΩʼnõΩ ѨiK«Ü«∞O KÕâß~°∞. nq ã¨∞Éσ~å=Ù, ÃÑ<åfl
t=~å=∞Hõ$+¨,‚ ã¨^•t=, "Õ}∞QÀáêÖò, ~å=∞f~°,÷ ^Õ=~åA =∞Ǩ~åA,
ã‘ ` å~åO, xdÖË â ◊ fi ~ü , H˜ ~ ° } ü É Ï|∞, 㨠∞ *Ï`å Ѩ \ Ïfii
Hõq`åfi#∞"å^Œ‰õΩÅ∞QÍ ¿Ñ~°∞QÆ_çOKå~°∞.
D q^èŒOQÍ Ñ¨^ŒºO, ˆQÜ«∞O, =K«#O, áê@ ~°∂áêÅÖ’
â◊`åaÌ Hõq`« H˘#™êQÆ∞`«∂ =ã¨∞ÎO^Œ#flk ã¨Ç¨Ï$^ŒÜ≥ÿ∞Hõ "Õ^ŒºO. HÍx
Ѩ^ŒºO ~°∂ѨO QÆ∞iOz H˘xfl JáÈǨÏÅ∞ D<å_»∞ „ѨKå~°OÖ’
LO_»@O QÆ~°›hÜ«∞O. Ѩ^ŒºO P^èŒ∞xHõ ÉèÏ= „ѨHõ@#‰õΩ J#∞"≥·#k
HÍ^Œx H˘O^Œ~°∞ Hõ=ÙÅ∞ Jaè„áêÜ«∂xfl "≥e|∞K«Û@O ã¨=∞O[ã¨O
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HÍ^Œ∞. `≥Å∞QÆ∞ Ѩ^ŒºO ã¨=∞HÍb# ÉèÏ=*ÏÖÏxfl „ѨuaOaã¨∂Î
™ê~°fiHÍb#`«#∞, ™ê~°fi[h#`«#∞ ã¨O`«iOK«∞H˘x ѨÙ~ÀQÆq∞ã¨∂Î
=ã¨∞Î#flk.
^Õ â ßxfl K≥ · ` « # º=O`« O KÕ ã ≤ # *ÏfÜ« ∞
Ѩ Ù #~° ∞ r˚ = <À^Œ º =∂xH˜ „Ѩ u ~° ∂ Ѩ O QÍ xÅz „áêux^è Œ º O
=Ç≤ÏOK«@OÖ’ W`«~° „Ѩ„H˜Ü«∞ÅHõO>Ë Ñ¨^Œº„Ѩ„H˜Ü«∞ÜÕ∞ =ÚO^ŒO[
"Õã≤O^ŒO>Ë J`«∞ºH˜Î HÍ^Œ∞. Jk ™êfi`«O„`Àº^Œº=∞O HÍx –
ã¨fi~å¢ëÈì^Œº=∞O HÍx – `≥ÅOQÍ}Ï q=ÚH˜Î áÈ~å@O HÍx –
Ѩ ^ Œ º Hõ = ÙÖË J„QÆ „ âı } ˜ Ö ’ xÅz "å\˜ H ˜ 㨠∂ Êù i Î # OkOKå~° ∞ .
ã¨OѶ¨∞ã¨O㨯~°} Hõq`«fiOÖ’ ‰õÄ_® =∞OyѨÓ_ç, *Ï+¨µ"å, HÍ@∂i
=Ú#flQÆ∞ Ѩ^ºŒ Hõ=ÙÅ∞ QÆ}#ÔHHͯ~°∞. É’~Úcè=∞#fl 'nѨãɨ —íè ™ê=∂lHõ
ã¨Ê $ǨÏ`À ‰õÄ_ç# qt+¨ì HÍ=ºO. J^èŒ∞<å`«# #QÆ~° rq`åxfl Ǩ㨺,
=ºOQƺ, Jkè̂H∆áêÅ`À ~°ã¨=∞Ü«∞OQÍ Pq+¨¯iOz# q^Œfi`«¯q L`«ÊÅ
ã¨`«º<å~åÜ«∞}ÏKå~°º.
Ѩ^•ºxH˜ W`«~° Hõq`å ~°∂áêÅ∞ "Õx`À#∂ "≥·~°O ÖË^Œ∞.
^Õx „Ѩ`ºÕ Hõ`« ^•x^Õ. Ѩ^ºŒ OÖ’ =º~°÷ Ѩ^•Å ѨÙÅ∞=Ú_»∞ ^À+¨"∞≥ #ÿ >Ë,¡
=K«# Hõq`«Ö’x Jã¨Ê+¨ì`«, ^Œ∞~°= É’^èŒO ^ÀëêÖË, QÆ∞}^ÀëêÅ∞
Ô~O\˜Ö’#∂ =ÙO\Ï~Ú. ˆH=ÅO Ѩ^ŒºHõq`«#∞ xOkOK«@"Õ∞ Ѩx
HÍ~å^Œ∞. ã¨O„Ѩ^•Ü«∞|^Œ"ú ∞≥ #ÿ J=^è•# „Ѩ„H˜Ü∞« Ãã`· O« HõOѨӺ@~ü#∞
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Ѩ^•ºxfl áê`« ~À`«QÍ H˘\˜ì"ÕÜ«∞@O J~°÷~°Ç≤Ï`«O. ™ê~°fiHÍb#
ã¨=∞HÍb#`«#∞ ã¨O`«iOK«∞H˘x Ѩ^ŒºO „Ѩ[Å <åÅ∞HõÅÃÑ· #iÎã¨∂Î<Õ
=ÙO@∞Ok. [# r=# =∞O„`«OQÍ HõÅHÍÅO „"≥∂QÆ∞`«∂<Õ =ÙO@∞Ok.
Ѩ^ŒºO z~°Orq.
D q^èOŒ QÍ KèO« ^À"≥q· ^蕺xfl (Ѩ^ºŒ O, Qˆ Ü«∞O, =K«# Hõq`«,
q∞h Hõq`«, áê@) ã¨O`«iOK«∞H˘x, „ѨfHÍ`«‡Hõ`«#∞ (ã≤OÉÏe[O)
~°OQÆiOK«∞H˘x, q#∂`«fl ÉèÏ=z„`åÅ`À (W"Õ∞[s) ~°∂ѨÙHõ@∞ìH˘x
J^èŒ∞<å`«# Hõq`«fiO =ÚO^Œ∞‰õΩ ™êQÆ∞`«∞#flk. ™ê=∞~ÚHõ"≥∞ÿ#
(Timely) u~°∞QÆ∞ÉÏ@∞ `«`åÎ fixfl ri‚OK«∞H˘#fl qq^èŒ ^èÀ~°}∞Å`À
áê@∞ =∂#=`å ^Œ$HõÊ^ä•xfl, `åuÎ fiHõ zO`«##∂ „ѨuѶe¨ ã¨∂Î #∂`«#
â◊`åaú ÉèÏ=*ÏÅOÖ’H˜ J_»∞QÆ∞ ÃÑ_»∞`«∞#flk.
D<å_»∞ J<ÕHõ "å^•Å∞, ^èÀ~°}∞Å∞, Jaè=ºH˜Î =∂~åæÅ∞
Ѩ~㰠ʨ ~° ã¨ÇϨ r=#O KÕã∂¨ Î "≥~· ∞° ^躌 OÖ’ "≥q· ^蕺xfl PǨfixã¨∞<Î åfl~Ú.
qaè#fl "å^•Å‰õÄ, qq^èŒ ^Œ$HõÊ^ä•Å‰õÄ PÅ"åÅ"≥∞#ÿ P^è∞Œ xHõ Hõq`å
[QÆ ` « ∞ Î Ö ’ ^Õ x „Ѩ ` Õ º Hõ ` « ^•x^Õ . Z=i ™ê÷ # O "åi^Õ .
ã¨OH˜+¡ Ñì¨ Ó¨ i`«"∞≥ #ÿ =~°=Î ∂# ã¨=∂[OÖ’ qq^èŒ „Ѩ[Å L^Œº=∂ʼnõΩ,
PHÍOHõÅ∆ ‰õΩ J#∞QÆ∞}OQÍ ã¨=∂O`«~° ™êÇ≤Ï`«º ^èÀ~°}∞Å∞ „Ѩãi¨ ã¨∂<Î Õ
LO\Ï~Ú. XHõ â◊`åaÌ QÆ_çz =∞e â◊`åaÌÖ’ J_»∞QÆ∞ ÃÑ\˜ì#
`«~°∞}OÖ’ #∂`«# qâı¡+¨}Å`À, ѨÙ#~°∂‡ÖϺOHõ#O`À `≥ÅOQÍ}Ï
Hõq`«fi K«i„`« x~å‡}O [~°QÍÅx PHÍOH˜∆ã¨∞Î<åfl#∞.
****
Platinum Platform
 ™ê=∂lHõ Hõq Ü≥∂y "Õ=∞#
J~Ú`Õ Hõq ÖË^• Ü≥∂y, W^ŒÌ~°∂ XˆH =ºH˜ÎÖ’ =ÙO\Ï~å†
LO\Ï~°#_®xH˜ "Õ=∞<Õfl =∞#‰õΩ „Ѩ`º« Hõ∆ x^Œ~≈° #O. Hõq P"ÕâÑ◊ ~¨ ∞° _»∞,
Ü≥∂y ã≤÷`«„ѨA˝_»∞ XˆHKÀ@ W^ŒÌi HÍѨÙ~°O ZÖÏ ™ê^茺=∞ø`«∞Ok?
™ê^茺=∞~ÚºOk J#\ÏxH˜ ‰õÄ_® "Õ=∞<Õfl XHõ `å~å¯}O. D
JѨÙ~°∂Ѩ q∞„â◊=∞O (ɡ¡O_£) ÉèÏ~°`«^Õâ◊OÖ’x W`«~° ÉèíH˜Î L^Œº=∞
Hõ=ÙÖ’¡ ‰õÄ_® HõxÑ≤ã∞¨ OÎ k. nxH˜ =ºH˜Î qt+¨`ì `« Àáê@∞ P HÍÅOÖ’x
Jã≤~÷ "° ∞≥ #ÿ ^ÕâH◊ ÍÅѨiã≤`÷ ∞« Å∞ ‰õÄ_® XHõ HÍ~°}O. JÖψQL^Œº=∞O
J<Õk XHõ ™ê=¸Ç≤ÏHõ „Ѩܫ∞`«flO, Ü≥∂QÆO J<Õk =ºH˜ÎQÆ`«OQÍ
™ê^èŒ# ^•fi~å PK«iOKÕ XHõ P^蕺u‡Hõ HÍ~°ºHõÖÏѨO. ÉèíH˜Î L^Œº=∞
Hõ=ÙÅ∞ D Ô~O_çO\˜ =∞^茺# w`«#∞ K≥i¿Ñã≤ XHõ q#∂`«#
ã¨=∞#fiÜ«∂xfl ™êkèOz#@∞ì HõxÑ≤ã¨∞ÎOk.
L`«Î~° ÉèÏ~°`«OÖ’ Hõc~ü, ã¨=∞~°÷~å=∞^•ãπ ÖÏO\˜"å~°∞
=∞Ǩ~åRÖ’ <å"£∞^Õ",£ QÀ~å‰õΩOÉÏ~ü, `«∞HÍ~åO ÖÏO\˜ =$uÎHÍ~°∞Å∞
ÉèíH˜Î L^Œº=∞ ã¨fiÉèÏ=O`À =zÛ# "åˆ~. JÖψQ QÆ∞~°∞<å#H±ÃÑ·<å
Hõc~ü „ѨÉèÏ=O LOk. ^ŒH˜∆}Ïk# u~°∞=à◊√¡=~°∞, ã¨~°fiA˝_»∞,
áÈ`«∞Å∂i g~°„|ǨχO, Éè„í ^•„k ~å=∞^•ã¨∞ ÖÏO\˜ "åix "Õ=∞#fl`À
áÈÅÛ=K«∞Û. JO`≥O^Œ∞‰õΩ `åuÎ fiHõ zO`«##∞ f¿ã¿ãÎ ™ê=∂lHõ
~å[H©Ü«∞ HÀ}OÖ’ =∞# HÍà’rx ‰õÄ_® "Õ=∞#ÖÏO\˜"å_»∞QÍ
ÉèÏqOK«=K«∞Û.
^ŒH˜∆} ÉèÏ~°`«^Õâ◊OÖ’ W™ê¡O „Ѩ"ÕtOKÕ<å\˜H˜ „áêOfÜ«∞
ã¨O„Ѩ^•Ü«∂Åhfl r=Hõà◊#∞ HÀÖ’Ê~Ú â◊H˜ÎÇ‘Ï#"≥∞ÿ# ã≤÷uÖ’
H˘@∞ìq∞\Ïì_»∞`«∞<åflÜ«∞<Õk Kåi„`«Hõ "åã¨Î=O. ‰õΩÅÉèË^•Å∞ ÖËx
J#º=∞`åQÆ = ∞#O`À Éè Ï ~° f Ü« ∞ =~° ‚ = º=㨠÷ K« e OK« _ » O
"≥Ú^ŒÅ∞ÃÑ\˜ìOk. JѨC_Õ XHõ ~°Hõ"≥∞ÿ# `«~°¯jÖÏxH˜ c["åѨ#O
[iyOk. ÉèíH˜Î L^Œº=∞ Hõ=ÙÖ’¡ KåÖÏ =~°‰õΩ ‰õΩÅ=º=ã¨÷#∞
YO_çOz#"åˆ~. áê`« q^è•<åʼnõΩ, H˘`«Î ÉèÏ"åʼnõΩ =∞^茺 [iy#
XiÑ≤_Öç ’ XHõ ~°H"õ ∞≥ #ÿ ã¨OkQÆ"ú å`å=~°}O á⁄QÆ=∞OK«∞ÖÏ "åºÑ≤Oz
LO_»@O QÆ=∞<å~°›O. ã¨iQÍæ W@∞=O\˜ Ѩiã≤÷`«∞Ö’¡<Õ ÉèÏ=Ù‰õΩÖˇ·#
"å~°∞ `«`åÎ fi<Õfi+¨}‰õΩ ѨÓ#∞‰õΩ<åfl~°∞. "åix QÆ∞iOz ã¨∞~°=~°O
„Ѩ`åѨÔ~_ç¤ QÍ~°∞ `«# 'PO„^èŒ∞Å ™êOѶ≤∞Hõ K«i„`«—Ö’ D q^èŒOQÍ
Jaè„áêÜ«∞Ѩ_®¤~°∞.
*q„âßO`åKå~°∞ºÅ∞,
`≥Å∞QÆ∞ qÉèÏQÆO, L™ê‡xÜ«∂ qâ◊fiq^•ºÅÜ«∞O, ÃÇ·Ï^Œ~åÉÏ^£. ѨÓ~°fi LѨ‰õΩÅѨu, á⁄\ì̃ N~å=ÚÅ∞ `≥Å∞QÆ∞ qâ◊fiq^•ºÅÜ«∞O, ÃÇ·Ï^Œ~åÉÏ^£.
t"å#O^Œ Zq∞<≥O\ò ã≤\ ˜[<£ J"å~°∞¤ „QÆÇ‘Ï`«Å∞.
Platinum Platform
– _®II Z<£. QÀÑ≤*
''J\˜ì ã¨xfl"Õâ◊=ÚÅÖ’ J#QÍ `«∞~°HõÅ∞, ¢ÔH·ã¨Î=ÙÅ
q[$OÉèí} HÍÅ=ÚÖ’ PO„^èŒ ^Õâ◊=Ú#∞ ~°H˜∆Oz#k ~åAÅ∞ HÍ~°∞†
`«`Ϋ fiÉ’^艌 Ωõ ÖË ~°HO∆˜ z#"å~°∞. ^Õâ=◊ ∞O`«\Ï "Õ^•O`«∞Å∞ |Ü«∞Å∞^Õi
ˆQÜ«∂Å`À =∞`å"Õâ◊=Ú#∞ HõeyOK«∞K«∞ ã¨OѶ¨∞ Ö’áêÅ#∞
ã¨O㨯iOK«∞K«∞ =zÛi. J\˜ì"åiÖ’ =ÚY∞ºÅ∞ "Õ=∞#Ü≥∂y,
áÈ`«∞Å∂i g~°„ÉǨχOQÍ~°∞—— (ѨÙ@:391)
HõqHõO>Ë ‰õÄ_® ѨO_ç`Ö« ’HõOÖ’ "Õ=∞#Ü≥∂y J<Õ "å_»∞Hˆ
Z‰õ Ω ¯=QÍ =ÙOk HÍ|\ ˜ ì =ÚO^Œ ∞ QÍ Ü≥ ∂ y QÆ ∞ iOKÕ
=∂\Ï¡_∞» HÀ"åÅ#∞‰õΩ<åfl JO^Œ∞Ö’x Hõq`åfiOâ◊#∞ `«ÑÊ≤ OK«∞HÀÖËO.
"Õ=∞#fl Ü≥∂QÆ™ê^èŒ# KÕâß_®? PÜ«∞#‰õΩ ~å[Ü≥∂QÆO ã≤kúOzO^•
J~Ú`Õ PÜ«∞# É’kèOz# J^≥· fi`«O â◊OHõ~å^≥· fi`«"∞Õ <å WOˆH^Œ~Ú<å
„Ѩ`ÕºHõ`« LO^• =O\˜ „Ѩâ◊flʼnõΩ ã¨=∂^è•<åÅ∞ K≥ѨÊ_»O ÃÑ^ŒÌ
Hõ+¨ì"Õ∞g∞ HÍ^Œ∞. PÜ«∞# K≥Ñ≤Ê# `åuÎ fiHõ Ѩ^•ºÖ’¡H˜ kyK«∂¿ãÎ XHõ
Ü≥∂y ѨÙOQÆ=Ù_»∞ `«Ñ¨Ê K≥ѨÊÖËx Ѩ^•ºÅ∞ KåÖÏ<Õ HõxÑ≤™êÎ~Ú.
J~Ú`Õ =∞#O "Õ = ∞#flÜ≥ ∂ QÍ#∞Éè í = OÖ’H˜ `˘Oy
K«∂_»\ÏxH˜ J_»∞¤ PÜ«∞# Hõ~°‡HÍO_»Å#∞ q=∞i≈OK«_»O. nx=Å¡
PÜ« ∞ # J~° ÷ O HÍHõ = Ú#∞¿Ñ Jáê~å÷ x H˜ QÆ ∞ ~° ~ Ú<å_» ∞ . P
q=∞i≈OK«_O» ‰õÄ_® J\Ï¡ W\Ï¡ HÍ^Œ∞ =∞ǨHõ@∞=ÙQÍ, =ºOQƺOQÍ,
ZQÆ`åoQÍ. "Õ=∞#flÃÑ<· å L`«=Î ∞„QÆO^äOŒ ~åã≤# ~åà◊Ñ¡ e¨ ¡ J#O`«H$õ +¨‚
â◊~°‡Q͈~ `«@∞ìHÀÖËHõ ''W`«x f@ <åÅ∞Hõ W`«xx q∞QÆ∞ÅK≥iz#k——
Jx x@∂ì~åÛ~°∞. nx=Å¡ J`«_∞» XHõ „Ѩ^•è #=∞`«=~åæxH˜ =ºuˆ~HõO
J#fl JѨ„Ѩ^äŒ J\Ï¡ =ÙO_çáÈ~ÚOk. "Õ=∞#flÃÑ·# "åºã¨OQÆO
KÕã≤#O^Œ∞‰õΩ ã≤.Ñ≤.„É∫<£ ‰õΩ ‰õÄ_® P ÃãQÆ `åHõHõ `«Ñ¨ÊÖË^Œ∞.
J~Ú`Õ J^Õ ~åà◊¡Ñ¨e¡ "å~°∞ J`«x f@ <åÅ∞Hõ ^ŒQÆæˆ~ PyáÈHõ
^•xH˜ "≥#∞Hõ "Õ=∞#‰õΩ n#∞ŠѨ@¡ QÆÅ HÀ=∞ŠǨÏ$^ŒÜ«∂xfl
‰õÄ_® K«∂âß~°∞. "Õ=∞# `åuÎ fiHõ Ѩ^•ºÅ#∞ FÑ≤QÍæ Ѩije¿ãÎ
=∞øeHõOQÍ PÜ«∞# ÉèÏ~°fÜ«∞ |∞∞+≤^èŒ~å‡Å‰õΩ =ºuˆ~HõO HÍ^Œx
`≥Å∞ã¨∞ÎOk. =∞i^ŒO`å ZO^Œ∞ˆH~°Ê_çOk? ZO^Œ∞HõO>Ë H©∆}^Œâ◊Ö’
rqã¨∞Î#fl P<å\˜ _®Oa‰õΩÅ∞ g\˜x ^Œ∞ifixÜ≥∂QÆO KÕã¨∞Î#fl
ã¨O^Œ~°ƒùO† "Õ+¨^è•~°∞Öˇ· Tˆ~QÆ∞`«∞#fl `«~°∞}O. Ѩ~°OѨ~å#∞QÆ`«"≥∞ÿ#
^è•i‡Hõ^è•~°#∞ ™êfi~°÷O HÀã¨O LѨÜ≥∂yOK«∞‰õΩO@∞#fl ã¨=∞Ü«∞O.
71
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JxÑ≤OK«Hõ =∂#^Œ∞. H˘xfl `åuÎ fiHõ Ѩ^•ºÅ∞ K«∂^•ÌO.
™êfi#∞Éèí∂uÖËHõ âßG "åã¨#ÅKÕ
ã¨Oâ◊Ü«∞O|∞ K≥_»^Œ∞ ™ê^茉õΩ#‰õΩ
z„`« nѨ=Ú##∞ pHõ\ ˜ K≥_»#@∞¡
qâ◊fi^•aè~å=∞ q#∞~°"Õ=∞.
Pf‡Ü«∞ J#∞Éèí=O ÖˉõΩO_® ˆH=ÅO `«`«Î fiâßG„QÆO^ä•Å∞
K«kq#O`« =∂„`å# ã¨O^ÕǨÏx=$uÎ [~°QÆ^Œ∞. Z=iH˜? ™ê^茉õΩxH˜.
WHõ¯_» Ü≥∂QÆ™ê^艌 Ωõ _»<Õ J~°O÷ . W^≥\Ï¡ LO@∞O^ŒO>Ë nѨO ÉÁ=∞‡wã≤
^•x`À pHõ\ ˜ áÈQ˘@ì^Œez#@∞ì. nѨO =Å¡ pHõ\ ˜ áÈ`«∞Ok QÍx
nѨOÉÁ=∞‡ KÕ`« pHõ\ ˜ áÈ^Œ∞QÆ^•? 'z„`«nѨO— J<Õ =∂@Ö’
É’Öˇ_»O`« Hõq`«fiO LOk. JÖψQ =∞~À Ѩ^ŒºO.
QÆ∞~°∞ K«~°}=Ú |@ì ‰õΩHõ¯Å∞ Hõ~°∞K«∞<å
QÆ∞~°∞K«~°}=Ú q_»∞= ‰õΩHõ¯ QÆ~°∞K«∞
‰õΩHõ¯‰õΩ#fl QÆ∞}=Ú QÆ∞~°∞#‰õΩ ÖË^Œ∞~å
qâ◊fi^•aè~å=∞ q#∞~°"Õ=∞
ÉèÏ~°`«^Õâ◊OÖ’ QÆ∞~°∞=Ù ™ê÷#O KåÖÏ Q˘Ñ¨Êk. #=Ú‡‰õΩ#fl
t+¨µºx J*Ï˝#Ѩ٠pHõ@¡#∞ áÈQ˘\˜ì J`«x rq`«OÖ’ "≥Å∞QÆ∞Å∞
xO¿Ñ"å_Õ x["≥∞ÿ# QÆ∞~°∞=Ù. WHõ¯_» QÆ∞~°∞=O>Ë P^蕺u‡Hõ
q+¨Ü«∞É’^茉õΩ_»∞. "Õ^•O`åk âߢ™êÎÅ QÆ∞iOz ÉÏQÍ `≥eã≤#"å_»∞.
*Ï˝x J#fl=∂@! HÍ=∞„HÀ^è•^Œ∞Å#∞ J^Œ∞Ѩ٠K≥Ü«∞º@O ^•fi~å
áêѨ~°Ç≤Ï`«∞_»∞ ‰õÄ_®.
WѨC_»∞ K«∂_»O_ô Ѩ^ŒºO. QÆ∞~°∞=Ù áê^•Å∞ #=Ú‡‰õΩ#fl
"åi *’eH˜ =∂Ü«∞ áÈ*ÏÅ^Œ∞. #=Ú‡HÀx "åix =∂„`«O Jk
Ñ‘_çã¨∞ÎOk. =∂Ü«∞#∞ „¿Ñˆ~Ñ≤OKÕ QÆ∞}O =∂Ü«∞ˆH LO@∞Ok QÍx
QÆ∞~°∞=Ù‰õΩ LO_»^Œ∞ Jx ÉèÏ=O. WHõ¯_» ‰õΩHõ¯ J<Õk =∂Ü«∞‰õΩ
ã¨OˆH`«O. Pâ◊, „ÉèÏOu J<Õq ‰õΩHõ¯Å∞. Wq =∂Ü«∂*x`«=ÚÅ∞.
'QÆ∞~°∞K«~}° O— JO@∞<åfl_»∞ "Õ=∞#. Wk UHõ=K«#O HÍ^Œ∞.
^ŒfiO^Œfi~°∂Ѩ UHõ`«fiO. '„|Ǩχ Hõ_çy# áê^Œ=Ú— Jx J#fl=∞Ü«∞º
J#ÖË^• J\Ï¡QÆ. Jxfl =∞`åÖ’¡#∞ ã¨O„Ѩ^•Ü«∂Ö’¡#∂QÆ∞~°∞=Ù#‰õΩ
„áê^è•#º=ÚO@∞Ok. â‹·=O, "≥·+¨‚=O "≥Ú^ŒÖˇ·#q. J#fl@∞ì JK«Å
ã¨O„Ѩ^•Ü«∞OÖ’ QÆ∞~°∞"Õ ã¨~°fiã¨fiO. "Õ=∞# ~°Hõ~°HÍÅ QÆ∞~°∞=ÙÅ#∞
QÆ∞iOz J<ÕHõ Ѩ^•ºÅ∞ K≥áêÊ_»∞. HõÅ¡QÆ∞~°∞=ÙÅ QÆ∞iOz ‰õÄ_®.
=∞Oz QÆ∞~°∞=Ù ^˘iH˜`Õ J^Œ$+¨ìO. =∞#‰õΩ D<å\˜ ã¨^Œ∞æ~°∞=Ù
HõO^Œ∞‰õÄi t"å#O^Œ=¸iÎQÍ~°∞ ^˘~°Hõ_»O ‰õÄ_® =∞# J^Œ$+¨ì"Õ∞.
72
JO`ÕHÍ^Œ∞ QÆ∞~°∞=Ù J<Õ ÉèÏ=##∞ `«fÎ fiHõiã¨∂Î K≥¿ÑÊ =∞~À
Ѩ^ŒºO q#O_ç.
q`«∞Î "≥Ú^Œ\ ˜ QÆ∞~°∞=Ù qâ◊fiO|∞#‰õΩ <≥Å¡
„Ѩ}==∞O„`« "≥ÚHõ\ ˜ Ѩ~°=∞QÆ∞~°=Ù
Hõ~°‡QÆ∞~°∞=Ù ã¨∞=Ú‡ QÍÜ«∞„u=∞O„`«O|∞
qâ◊fi^•aè~å=∞ q#∞~°"Õ=∞.
D Ѩ^ŒºOÖ’ =¸_»∞ ~°HÍÅ QÆ∞~°∞=ÙÅ∞<åfl~°∞. 1. q`«∞Î
(JO>Ë „Ѩ[˝), 2. „Ѩ}=O, 3. QÍÜ«∞„u. „ѨѨOKåxHõO`«\ ˜H©
„Ѩ^äŒ=∞QÆ∞~°∞=Ù *Ï˝#O. FOHÍ~°O`À „áê~°OÉèí=∞ÜÕ∞º ^蕺#"Õ∞
Ѩ~°=∞QÆ∞~°∞=Ù. „Ѩ^äŒ=∞ QÆ∞~°∞=Ù JO>Ë QÆ∞~°∞=ÙʼnõΩ QÆ∞~°∞=Ù. J\Ï¡ˆQ
PK«~°}‰õΩ L`ÕÎ[ѨiKÕ QÍÜ«∞„u =∞O„`«"Õ∞ Hõ~°‡QÆ∞~°∞=Ù JO@∂ ã¨$+≤ì
=¸ÅHõ, ã¨$+≤ì „Ñ¨=~°HÎ õ =∞O„`« =∞Ç≤Ï=∞Å#∞ QÆ∞iOz „Ѩɒkèã∞¨ <Î åfl_»∞
"Õ=∞#.
QÍe QÍe QÆeÃã QÆQÆ#O|∞ QÆQÆ#O|∞
=∞#∞fl =∞#∞fl QÆeÃã =∞O@ =∞O@
h~°∞ h@ QÆe¿ã x~°‡ÅOɡ·Ü«ÚO_≥
qâ◊fi^•aè~å=∞ q#∞~°"Õ=∞
„áê}O áÈQÍ<Õ Ñ¨ O K« É è í ∂ `å`« ‡ Hõ " ≥ ∞ ÿ # â◊ s ~° O Ö’x
ѨOK«Éèí∂`åÅ∞ |Ü«∞\˜ ѨOK«Éèí∂`åÖ’¡ Hõeã≤áÈ`å~Ú. ZÖÏ? QÍe
QÍeÖ’ Hõeã≤áÈ`«∞Ok. PHÍâ◊O PHÍâ◊OÖ’ HõÅ∞ã¨∞ÎOk. JÖψQ
xѨCÖ’ xѨC, h\˜Ö’ h~°∞ Hõeã≤áÈ`å~Ú. r=Ù_»∞ =∂„`«"Õ∞
x~°‡ÅOQÍ q∞yeáÈ`å_»∞. JO>Ë ^ÕǨÏO #tã¨∞ÎOk QÍx Éè∫uHõ
"åã¨<å~°Ç≤Ï`«"≥∞ÿ# P`«‡ #tOK«^Œ∞. ã¨∂Hõ∆ ‡~°∂ѨOÖ’ LO@∞Ok.
ã¨fiK«ÛOù QÍ "≥Å∞QÆ∞`«∞Ok. K«xáÈ~Ú# "å_»∞ r=#∞‡H˜xÎ á⁄O^Œ∞`å_»∞.
JO@∞<åfl_»∞ "Õ=∞#.
"Õ=∞# ZO`« Ü≥∂yÜ≥∂, JO`Õ Hõq Jx Hõ^• <Õ#O@∞#flk.
PÜ«∞# Ѩ^Œº~°K«# XHõ™êi PÅH˜OK«O_ç. "Õ=∞#fl Je¡# P@"≥Åk
JO^ŒiÖÏO\˜k HÍ^Œ∞. K«∞~°∞QÍæ Ѩ^•ºxfl #_çÑO≤ K«_O» Ö’ PÜ«∞#k@ì.
=∞Oz#_»Hõ =Å¡<Õ U Ѩ^Œº"≥∞ÿ<å lˆQÅ∞=∞x "≥∞~°∞ã¨∞ÎOk. ã¨∂~°º,
WO„^ŒQÆ}ÏÅ∞ =∂„`åQÆ}ÏÅ∞, JHõ∆~°QÆ}ÏÅ∞ HÍ^Œ∞. =∂„`åQÆ}ÏÖ’¡
QÆ∞~°∞ÅѶ¨Ú=ÙÅ#∞ =∂~°∞Ê KÕ¿ã gÅ∞Ok. "≥ã¨∞Å∞ÉÏ@∞ JO>Ë J^Õ.
"Õ=∞#fl `«~°K«∞QÍ "≥Ú^Œ\ ˜áê^ŒO z=iQÆ}OQÍ ã¨Å=Ú (IIUI )#∞
"å_»`å_»∞. Wk ã¨QÆ}ÏxH˜ `«~åfi`« ÅѶ¨Ú=Ù KÕi¿ãÎ U~°Ê_çO^Œx
=∞#Kè«O^À"Õ`«ÎÅ∞ K≥áêÊ~°∞. ã≤.Ñ≤.„É∫<£ [QÆ}ÏxH˜ =ÚO^Œ∞ ÅѶ¨Ú=Ù
KÕi¿ãÎ ã¨Å=Ú U~°Ê_çO^Œx ÉèÏqOKå_»∞. JO^Œ∞Hˆ nxH˜ Å[O (IIUI )
Jx ¿Ñ~°∞ ÃÑ\Ïì_»∞. XHõ~°HõOQÍ K«kq`Õ nxÖ’ [QÆ}ã¨∂ÊùiÎx
Platinum Platform
™êkèOK«=K«∞Û. D Ѩ^ŒºOÖ’x 'QÆQÆ#O|∞— JÖÏO\˜^Õ! L#fl HÍã¨Î
Ѩ^ŒºK«„@OÖ’ "Õ=∞# ZO`« ‰õΩ¡Ñ¨Î`«#∞ ™êkè™êÎ_»O>Ë 'QÍe QÍe
QÆeÃã— Jx J#fl `«~åfi`« 'QÆQÆ#O|∞ QÆQÆ#O|∞ QÆeÃã— Jx J#_»∞.
J#‰õΩ<åfl J#fl@∞ìQÍ ^èŒfixã¨∞ÎOk. Jn "Õ=∞# „Ѩ`ÕºHõ`«. ѨÙ+¨¯~°O
H˜O^Œ@ <Õ#∞ ~°∂á⁄OkOz# P^èŒ∞xHõ Hõq`å~°∂ѨO '<åhÅ∞— Ö’
<Õ#∞ „Ѩ"âÕ Ã◊ Ñ\˜#ì 20–25 JHõ~∆ åÅ "≥ã∞¨ Å∞ÉÏ@∞‰õΩ |Ǩïâß "Õ=∞#
P@"≥Åk x~å‡}"Õ∞ „¿Ñ~°}QÍ Ñ¨xKÕã≤ =ÙO@∞Ok. JÖψQ "Õ=∞#
Ѩ^ŒºO K«^Œ=QÍ<Õ, ÖË^• q#QÍ<Õ <À\˜H˜ ~å=_®xH˜ ^•xÖ’
xH˜∆ѨÎ"≥∞ÿ=Ù#fl ^è•~°}Ï#∞‰õÄÅtÅÊO ‰õÄ_® XHõ HÍ~°}O.
"Õ=∞# ZO`«\ ˜ JO`«~°∞‡Y∞_À JO`«\ ˜ |Ç≤Ï~°∞‡Y∞_»∞
‰õÄ_®. Ô~O_»∞ Ö’HÍÅ =∞^茺 PÜ«∞# XHõ Pâ◊Û~°ºHõ~°"≥∞ÿ#
ã¨=∞#fiÜ«∂xfl ™êkèOz#@∞ì HõxÊã¨∞ÎOk.
HÍq∞QÍx "å_»∞ HõqQÍ_»∞ ~°qQÍ_»∞
HÍq∞QÍHõ "≥∂Hõ∆HÍq∞QÍ_»∞
HÍq∞Ü≥ÿ∞#"å_»∞ HõqÜ«∞QÆ∞ ~°qÜ«∞QÆ∞
qâ◊fi^•aè~å=∞ q#∞~°"Õ=∞.
HÀiHõÅ∞ fi`Õ<Õ HÀiHõÅ∞ #t™êÎÜ«∞x K≥¿ÑÊ Ñ¨^Œºq∞k.
HÍOHõÖ∆ HË áõ È`Õ HõqÖÏ ÉèÏ=Ù‰õΩ_»∞ HÍÖË_∞» . ã¨∂~°∞º_çÖÏ `Õ[ã‘fi HÍÖË_∞» .
HÍ=∞"Õ∞ HÍ=∞~åÇ≤Ï`åºxH˜ ^•i fã¨∞ÎOk. JO>Ë "≥∂H∆ÍxH˜ ѨÙ<åk
"Õ ã ¨ ∞ Î O k JO@∞<åfl_» ∞ . Hõ q JO>Ë ã¨ Ê OkOKÕ QÆ ∞ }O
HõÅ"å_»∞,~°ã≤‰õΩ_»∞, ™œO^Œ~°º`«`«Î fiO `≥eã≤# "å_»∞. =∞i WHõ¯_»
'~°q— „Ѩã¨H˜Î ZO^Œ∞‰õΩ? „áêã¨HÀã¨=∂? HÍ^Œ∞. WHõ¯_» ~°q
™êaè„áêÜ«∞"Õ∞. ~°qHÍ_»∞ JO>Ë `å#∞QÍ "≥ÅQÆÖËx"å_»x,
ã¨fiÜ«∞O„ѨHÍâ◊‰õΩ_»∞ HÍ_»x, Hõq Ö’Hõ =º=Ǩ~åÅ#∞ gH˜∆OKÕ <Õ~°∞Ê
QÆÅ"å_»∞. ~°q‰õÄ_® JO`Õ Hõ~‡° ™êH˜.∆ `å#∂ "≥Å∞QÆ∞`å_»∞ W`«~∞° Å#∞
"≥ey™êÎ_»∞ Jx ™ê~åOâ◊O.
z`«Î=∞<≥_»∞ "Õ~°∞ tkäÅ"≥∞ÿ#ѨC_Õ
„ѨHõ$u Ü«∞<≥_»∞ K≥@∞ì Ѩ_»∞#∞ Ñ≤^ŒÑ¨
HÀ~°∞¯Å<≥_»∞ ÃÑ^ŒÌ H˘=∞‡ÖˇO_»∞#∞ QÆ^•!
qâ◊fi^•aè~å=∞ q#∞~°"Õ=∞.
'Z#flQÆ =∞#¿ã HÍ~°}/=∞xfl\˜H˜x K«∂_»K«∂_»<å`«∞‡_»∞
`å<Ò— J<åfl_»∞ "Õ=∞<Õ =∞~À Ѩ^ŒºOÖ’. z`«Î=∞O>Ë =∞#ã¨∞û. Wk
ã¨O™ê¯~åÅ#∞ ^•z=ÙOKÕ =∞#ó„ѨHõ$u. Wk QÆ_çzáÈ~Ú# "å\˜
QÆ∞iOz, ~åÉ’ÜÕ∞ "å\˜ QÆ∞iOz PÖ’zã¨∂Î =ÙO@∞Ok.
„|Ǩχ*Ï˝<åxfl á⁄O^Õ „Hõ=∞OÖ’ =∞#ã¨∞û ÃÑ^ŒÌ J_»¤OH˜.
J^Õ =¸ÅO. JO^Œ∞ˆH ^•xx "Õ~°∞`À áÈÅ∞ã¨∞Î<åfl_»∞ "Õ=∞#. "Õ~°∞
Platinum Platform
<åâ◊#"≥∞ÿ`Õ `«Ñ¨Ê ^•x g∞^Œ "≥Úez# K≥@∞ì Ѩ_çáÈ^Œ∞. Uq∞ K≥@∞ì
Jk? „ѨH$õ u J<Õ K≥@∞ì. „ѨH$õ u JO>Ë Uq∞\˜? ã¨$+≤Öì ’ Juâ◊~ÚOz
LO_Õk „ѨHõ$u. JO>Ë =∞#ã¨∞û, |∞kú, WO„kÜ«∞ qHÍ~åÅ∞,
ã¨`«Î fi~°[ã¨Î"≥∂QÆ∞}ÏÅ∞ W=hfl „ѨHõ$u.
z`«ÎO J<Õ "Õ~°∞#∞ #iˆH¿ãÎ ^•xH˜ ã¨O|OkèOz# „ѨHõ$u
J<Õ K≥ @ ∞ì ‰õ Ä eáÈ`« ∞ Ok. JѨ C _Õ O [~° ∞ QÆ ∞ `« ∞ Ok. UO
[~°∞QÆ∞`«∞O^ŒO>Ë HÀiHõÅ∞, „ÉèÏO`«∞Å∞, Pâ◊Å∞, JǨÏO J<Õ H˘=∞‡Å∞
ZO_çáÈ`å~Ú. JѨC_»∞ K≥@∞ì Ü≥ÚHõ¯ q^èŒfiOã¨O ѨÓ~°Î=Ù`«∞Ok.
P`«‡^Œ~°≈<åxH˜ ^•i ã¨∞QÆ=∞=∞=Ù`«∞Ok. ZѨC_≥·`Õ P`«‡*Ï˝#O
HõÅ∞QÆ∞`«∞O^À Ѩ~°=∂`«‡ *Ï˝<åxH˜ ™ê^èŒ# "≥Ú^ŒÅ=Ù`«∞Ok. =ÚH˜Î
„áêÑ≤ÎH˜ =∂~°æq∞^Õ JO@∞<åfl_»∞ "Õ=∞#.
[\˜Å"≥∞#ÿ `åuÎ fiHõ q+¨Ü∂« xfl Hõq`å=∞Ü«∞OQÍ K≥ÑÙ¨ <Î åfl_»∞
"Õ=∞# D Ѩ^ºŒ OÖ’. "Õ~∞° , K≥@∞ì, H˘=∞‡Å∞ J<Õ ^Œ$â◊º=∂#=ã¨∞=Î ÙÅ
^•fi~å J=¸~°Î"≥∞ÿ# P^蕺u‡Hõ ã¨`åºxfl Pq+¨¯iã¨∞Î<åfl_»∞.
ZO`«\ ˜ QÆǨÏ#"≥∞ÿ# q+¨Ü«∂<≥·fl<å JÅ"ÀHõQÍ K≥ѨÊ_»O
"Õ=∞#fl „Ѩ`ÕºHõ`«. D Ѩ^ŒºO K«∂_»O_ç.
h~°∞ HÍ~°=∂Ü≥∞ HÍ~°O|∞ h~åÜ≥∞
HÍ~°"≥∞ÿ# h~°∞ HÍ~°=∂Ü≥∞
HÍ~°=∞O^Œ∞ h~°∞ Hõ_»∞~°=∞º"≥∞ÿÜ«ÚO_»∞
qâ◊fi^•aè~å=∞ q#∞~°"Õ=∞.
PÜ«Úˆ~fi^ŒOÖ’x ã¨∂ˆ~HÍ~åxfl â◊√kúKտ㠄Ѩ„H˜Ü«∞
P^è•~°OQÍ r"å`«‡ Ѩ~=° ∂`«‡Å ã¨O|O^è•xfl `≥eÜ«∞*Ë¿ã J^Œ∞ƒù`"« ∞≥ #ÿ
Ѩ^Œºq∞k.
"Õ_ç K≥Ü«∞º‰õΩO_®<Õ ã¨∂ˆ~HÍ~°O h\˜Ö’ Hõ~°∞QÆ∞`«∞Ok.
JѨC_»∞ h\˜H˜ H∆Í~°Q∞Æ }O, H∆Í~åxH˜ h\˜Q∞Æ }O J|∞ƒ`å~Ú. "Õ_Kç ¿Õ ãÎ
h~°∞ ÃÑ·H˜ `Õe ã¨Êù\ ˜HÍÅ∞ J_»∞QÆ∞# ¿Ñ~°∞H˘x â◊√kú J=Ù`å~Ú.
H∆Í~°OÃÑ·# `Õe# `Õ@h~°∞ ZO`À ã¨∞O^Œ~°OQÍ =ÙO@∞Ok.
JO@∞<åfl_»∞ "Õ=∞#.
r"å`«‡ Ѩ~°=∂`«‡Ö’ qb#"≥∞ÿ`Õ Jk Ѩ~°=∂`«‡QÍ
=∂~°∞`«∞Ok. Ѩ~°=∂`«‡ `«`«Î fiO r"å`«‡Ö’ Hõe¿ãÎ Jk Ѩ~°=∂`Õ‡.
r"å`«‡Ö’ „ѨHÍtOKÕ Ñ¨~=° ∂`«‡ Ѩ~=° ∞ ~°=∞ºOQÍ =ÙO@∞Ok. J~Ú`Õ
D „Ѩ„H˜Ü∞« ‰õΩ ã¨∞n~°"… ∞≥ #ÿ ™ê^è<Œ å, ã¨Oã≤^`úŒ « HÍ"åe. XHõ~™° êÜ«∞xHõ
„H˜Ü∞« #∞ áÈeHõQÍ fã¨∞H˘x Q˘Ñ¨Ê P^蕺u‡Hõ ã¨`åºxfl Pq+¨¯iOK«_O»
HõxÑ≤ã¨∞ÎOn Ѩ^ŒºOÖ’.
"Õ=∞# KåÖÏ q+¨Ü«∂Ö’¡ `«# HÍÅO HõO>Ë =ÚO^Œ∞‰õΩ
K«∂_»QÆeQÍ_»∞. JO^Œ∞‰õΩ PÜ«∞##∞ Q“~°qOK«Hõ `«Ñ¨Ê^Œ∞.
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q„QÆǨ~å^èŒ##∞ =ºuˆ~H˜OKå_»∞. â‹·=, "≥·+¨‚= =∞`åÅ "åi `å\˜H˜O^Œ áêÅ∞ `åy# K«O^Œ=∞ø
P~åƒù\ÏÅ#∞, ^Œ∞~åKå~åÅ#∞, "≥∂™êÅ#∞ |@ì|Ü«∞Å∞ KÕâß_»∞. K≥~°∞‰õΩ "≥#∞fl|∞\˜ì K≥~°K«^• fÃÑÅ¡
J\Ï¡ |@ì|Ü«∞Å∞ KÕ¿ã@ѨC_»∞ "å\˜ =¸Å`«`«Î fiO #∞O_ç Jq "å#`À_»=K«∞Û =_»QÆO_»∞¡ xÅ∞K«∞<å
Z\Ï¡ ѨHõ¯‰õΩ [iQÍÜ≥∂ K«∂Ñ≤OKå_»∞. W=hfl PÜ«∞# XHõ `åuÎ fiHõ ÉÁQÆ∞æ áêÅ Hõ_»∞QÆ áÈ=Ù<å =∞e#O|∞?
™ê÷ ~ ÚÖ’ KÕ ã ≤ # "Õ . J~Ú`Õ nxH˜ PÜ« ∞ # 㨠fi `« O „`« ^ Œ $ +≤ ì x Ѩã≤iHÍÜ«∞ ѨÙ~°∞QÆ∞ Ѩykx K≥_çáÈ=Ù.
J=ÅOaèOKå_»∞.
WÖÏ Z<Àfl?
Hõq`«fiѨ~O° QÍ "Õ=∞# Ѩ^•ºÖ’¡ Z<Àfl qâıëêÅ#∞ "≥eH˜fã≤
Ö∫H˜HõOQÍ "Õ=∞#fl =∂#=`å"åk. J`«x q=∞~°≈Åhfl
K«∂Ѩ=K«∞Û. H˘xfl K«∂^•ÌO. 'LѨCHõÑC¨ ~°O|∞ XHõ¯ áÈeHõ #∞O_»∞—Ö’
JO^Œ∞Ö’x "≥Å∞Î~°∞ ÉèÏQÍÖË. J`«_»∞ WѨÊ\˜ J~°÷OÖ’ U =~åæxH©,
HõѨC~°O Ǩ~°u Hõ~°∂Ê~°O HÍ^Œh, Jk `åO|∂ÅOÖ’ "Õã¨∞‰õΩ<Õ
‰õΩÖÏxH©, =ºuˆ~H˜ HÍ^Œ∞. `«`«Î fiÇ‘Ï#`«‰õΩ =ºuˆ~HõO, ÃÑ·ÃÑ· "ÕëêʼnõΩ
ѨKÛ« Hõ~∂° Ê~°=∞h ¿Ñ~°∞Hˆ ѨKÛ« Hõ~∂° Ê~°O HÍx Jk `≥ÅQ¡ Í =ÙO@∞O^Œh
=ºuˆ ~ Hõ O . PÜ« ∞ # Éè Ï "åÅ∞ 㨠fi `« O „`åÅ∞, K« ^ Œ ∞ = K« ^ Œ ∞ =
WO`«\ ˜ Ö’Hõ*Ï˝<åxfl D `«~åxH˜ K≥ѨÊ=Åã≤# J=ã¨~°O LOk.
=∂^èŒ∞~°º=O`åÅ∞, ã¨=∞Ü«∞ã¨∂ÊùiÎ Éèíi`åÅ∞. ѨO_ç`«∞Å#∞,
JÖψQ 'J#QÆ##QÆ ~åQÆ=∞uâ◊~ÚÅ∞¡K«∞ #∞O_»∞—Ö’ D ~åQÆO
áê=∞~°∞Å#∞ ã¨=∂#OQÍ JÅiOKÕ *Ïu ~°`åflÅ∞. PÜ«∞# Ѩ^•ºÅ∞
ã¨Ow`«~åQÆ"∞Õ HÍ#Hõ¯~°Ö^Ë ∞Œ . ã¨fi`«Ç¨ QÆ =∞Oz Q˘O`«∞ÖËx"å_»∞ ZO`«
"å=∞#~°∂ѨOÖ’ L#fl „uq„Hõ=∞ náêÅ∞. "Õ=∞# â◊`«HõHõq HÍ^Œ∞.
JÉèϺã¨O KÕã≤<å "˘\˜ì^Õ. HÍ|\˜ì D~åQÆO ¢ã‘ΠѨÙ~°∞+¨µÅ =∞^茺 ÖË^•
ã¨Ç¨Ï„™êkèHõ Ѩ^ŒºHõq. „Hõ=∞OQÍ `≥Å∞QÆ∞‰õΩ ^Œ∂~°=∞ø`«∞#fl =∞#
ÉèÏ~åºÉèí~°ÎÅ =∞^茺 zQÆ∞iOKÕ J#∞~åQÆO ‰õÄ_® HÍ=K«∞Û#x H˘`«ÎQÍ
Ñ≤Å¡Å#∞ `≥Å∞QÆ∞‰õΩ Hõ\ ˜ì LOK«_®xH˜ "Õ=∞# Ѩ^•ºÅ∞ `«Ñ¨Ê‰õΩO_®
PÖ’zOK«=K«∞Û. WHõ '"Õ∞_çѨO_»∞ K«∂_» "Õ∞e"≥∞ÿÜ«ÚO_»∞#∞— J#fl
=∞Ozáê„`«#∞ x~°fiÇ≤Ï™êÎ~Ú.
^•O\’¡ "Õ∞eq∞ JO>Ë "Õ∞Öˇ·#k J<Õ J~°÷O á⁄ã¨QÆ^Œ∞. "Õ∞eq∞ JO>Ë
"Õ∞eq∞ |OQÍ~°O. ѨÙ@O ÃÑ\˜#ì |OQÍ~°O, K≥@∞ì g∞^Œ∞#fl "Õ∞_çÑO¨ _»∞, P~°¬^èŒ~å‡Å#∞ Ѩi~°H˜∆OKÕ XHõ ~å[Ü≥∂y, É∫^Œú=∞`åxfl
H˜Ok #∞Oz K«∂¿ãÎ HÍeÛ# |OQÍ~°OÖÏ Z„~°\ ˜, Ѩã¨∞Ѩ٠ѨK«Ûx H˘`«ÎHÀ}OÖ’ ^Œi≈Oz# XHõ ã¨^Œ∞æ~°∞=Ù N t"å#O^Œ=¸iÎ QÍi
HÍO`«∞Å∞ ã¨q∞‡o`«OQÍ HõxÑ≤ã¨∞ÎOk. ã¨xflkèÖ’ "Õ=∞# QÆ∞iOz =~°Î=∂# ã¨∂ÊùiÎ`À =∂\Ï¡_®Åx
<åHõxÑ≤OzOk. W^˘Hõ z#fl „Ѩܫ∞`«flO =∂„`«"Õ∞. JO^ŒiH©
'K«OѨ^Œy# Ü«∞\˜ì â◊„`«∞=Ù `«# KÕ`«— J<Õ Ñ¨^ŒºOÖ’
#=∞™ê¯~°O! ÃãÅ"£.
'á⁄㨠Q Æ " Õ ∞ Å∞ KÕ ã ≤ á⁄=∞‡#∞>ˇ K åÅ∞— JO@∂ `« Ñ ¨ C QÍ
K«^Œ∞=Ù‰õΩO@∞<åflO. Wk `åà◊Ѩ„`« „QÆO^ä•Ö’¡x ÖËYHõ„Ѩ=∂^ŒO.
'K«OѨ^Œy# "å}˜fl K«OѨO_ç, HÍx ZÖÏ? "å_çˆH^Œ~Ú<å ™êÜ«∞O
* * * * *
KÕã≤ Éèí„^ŒOQÍ Ñ¨Oáêe. J^Õ "å_çH˜ Kå=Ù— JO@∞<åfl_»∞ "Õ=∞#.
"Õ=∞#fl P@"≥Å^Œ∞Ö’¡ =¸_Àáê^ŒO H©ÅHõO. Zxfl ~°HÍÅ áÈeHõÖ’!,
'LѨ=∂ "Õ=∞#㨺— Jx J<åÅxÑ≤ã¨∞ÎOk. JÖψQ H˘xfl ~°`åflÖÏ¡O\˜
ã¨∂‰õΩÎÅ∞ ‰õÄ_® L<åfl~Ú K«∂_»O_ç.
HõOK«∞ "≥∂y#@∞¡ Hõ#HõO|∞ "≥∂QÆ∞<å
ѨO@ KÕ#∞ q_çz ѨiÔQ ÜÕ∞i#Ü«∞@∞¡
Ñ≤#fl KÕu k"≥fi ÃÑ^ŒÌQÍ "≥ÅQÆ^•?
`«ÅÅ∞ É’_»∞Öˇ·# `«ÅѨÙÅ∞ É’_»∞ÖÏ!
Hõkã≤ `å=∞~°O^Œ∞ HõÑ¨Ê QÆ∂~°∞Û#fl@∞¡
H˘Ü«∞ºÉÁ=∞‡ `≥zÛ H˘\˜ì`Õ QÆ∞}˜Ü«∞ø<≥?
`«Ñ¨CÖˇ#∞fl"å~°∞ `«=∞`«Ñ¨C Öˇ~°∞QÆ~°∞
=∞#ã¨∞ÖËx "åx =∞O„`«O|∞ ÖËÅ~å?
Z~°∞Hõ QÆÅ∞QÆ∞ "å_≥ ÃÇÏK≥ÛÂ# ‰õΩÅAO_»∞

74 Platinum Platform
 â‹·==Ú
P¿ã`«∞ Ç≤Ï=∂K«Å Ѩ~°ºO`« Éèí~°`« YO_»=Ú#<ÕQÍHõ
=ÚÖ’¡Hõ=ÚÅ Ü«∞O^Œ∞#∞ t"Àáêã¨# Ѩi"åºÑ¨Î"≥∞ÿ Ѩi_è»qe¡#
q+¨Ü«∞=Ú "Õ^•k"åV‡Ü«∂^è•~°=Ú# ã¨∞ã¨Ê+¨ì=Ú. t"Àáêã¨#ÜÕ∞
â‹=· =Ú. P Ü«Úáêã¨#Ü«∞O^Œ∞ J#∞ã¨iOѨ|_ç# =∂~°=æ ÚÖË J<ÕHqõ ^èŒ
â‹·=âßYʼnõΩ P^è•~°=ÚÅ∞. („|Ǩχ qëê‚fi^ŒÜ≥∂^Õ"åó, Q“`«=∂^•º
=∞ǨÏ~°¬Ü«∞ó, ^è•~°Ü«∞Ou ã¨^•eOQÆO L`«Î=∂OˆQqâı+¨`«ó)
WǨÏѨ~° ™ê^è#Œ =Ú x`«º x~°uâ◊Ü∞« ã¨∞MÏ"åÑ≤Ü Î ∞Õ =∂#=
=ÚM’º^ÕÌâ◊º"≥∞ÿÜ«Ú#flk. J\˜ì ã≤÷ux á⁄O^Œ∞@‰õΩ PQÆ"≥∂HõÎ qt+¨ì
™ê^èŒ<å=∂~°æ"Õ∞ HõeÜ«ÚQÆ=Ú# „âı+¨ª`«=∞=Ú. Hõ$`«Ü«ÚQÆ=Ú#
„â◊√`«∞ºHÍÎKå~°=Ú, „`Õ`åÜ«ÚQÆ=Ú# 㨇 $`«∞ºHÍÎKå~°=Ú, ^•fiѨ~=° Ú#
Ѩ Ù ~å}ÀHõ Î = Ú, Hõ e Ü« Ú QÆ = Ú# PQÆ " ≥ ∂ Hõ Î = ∂~° æ = ∞x
â◊HãΘ O¨ QÆ=∞`«O„`«=Ú `≥Å∞ѨÙK«∞#flk. â‹=· ã≤^•úO`«=Ú#∞ `≥Å∞ѨÙ#\˜ì
t"åQÆ = ∞=ÚÅ∞, "Õ ^ Œ = ∞Ü« ∞ =ÚÅ∞, gxˆ H ã≤ ^ •ú O `« = ÚÅx
<å=∂O`« ~ ° = Ú. "Õ ^ Œ = Ú =Öˇ < Õ =ÚYº „áê=∂}º=ÚQÍ
QÆ}O˜ Ѩ|_»∞K«∞#flq. (ã¨~fi° "Õ^•~°~÷ ∂° Ѩ`åfi„`åÊ=∂}ºO "Õ^=Œ `«û^•I)
HÍq∞HÍk "å`« ∂ ÖÏO`« Jëêì q Oâ◊ u t"åQÆ = ∞=ÚÅ∞, t=
Dâß#=ÚM’^Œ ∂ ƒù ` « = ÚÅ∞. (HÍq∞HÍ^•º"å`« ∂ ÖÏO`åó
t"Õ<ÀHÍÎt≈"åQÆ=∂ó I Dâß#=¢HõÎ ã¨O*Ï`åó ™êH∆Í^ÕÌ=㨺â◊¥e#ó
I) t= xâßfiã¨~∂° Ѩ"^Õ =Œ ÚÅ=Öˇ, t= =¢HÀÎ^∂Œ ƒù`« t"åQÆ=∞=ÚÅ∞#∞
Ѩ ~ ° = ∞ „Ѩ = ∂}=ÚÅ∞, "Õ ^ Œ „Ѩ u áê^Œ º "≥ ∞ ÿ # q+¨ Ü « ∞ "Õ ∞ ,
t"åQÆ = ∞=ÚÅÜ« ∞ O^Œ ∞ „Ѩ u áêkOѨ | _» ∞ K« ∞ #flk. QÍ#
PQÆ=∞=ÚÅÜ«∞O^Œ∞#∞ xQÆ=∞ =º=Ǩ~°=Ú HõÅ^Œx N hÅHõO~î°
ÉèíQÆ=`åÊ^Œ∞Å∞ – Ѩ~°=∞t=Ù_»∞ ã¨$+≤ìÜ«∂~°OÉèí=Ú# `«#Ü«∞O^Œe
q=∞Å *Ï˝#=Ú#∞ <å^Œ~°∂Ѩ=Ú# „ѨHÍtOѨ*Ëã≤, ã¨^•t=Ùx
~°∂Ѩ=Ú# q^Õºâ◊fi~åk ^Œâ◊t=ÙʼnõΩ, HÍq∞HÍk ã¨∞„ѨÉË^•O`«^Œâ◊
㨠O Ç≤ Ï `« Å (PQÆ = ∞=ÚÅ) q[Ü« ∂ k"å`« ∂ ÖÏO`« Jëêì ^ Œ â ◊
ã¨OÇ≤Ï`«Å#∞, J<åk ~°∞„^•k Jëêì^Œâ◊ ~°∞„^Œ∞ʼnõΩ É’kèOK≥#∞.
HÍ# HÍq∞HÍ^Œ∞Å∞ t"åQÆ=∞=ÚÅx, q[Ü«∂^Œ∞Å∞ ~°∞„^•QÆ=∞=ÚÅx
„Ѩã≤kú K≥Ok#q. „Ѩ`åºQÆ=∞=∞O^Œ∞#∞ q^•º, „H˜Ü«∂, Ü≥∂QÆ, K«~åº
áê^Œ=ÚÅx <åÅ∞QÆ∞ ÉèÏQÆ=ÚÅ∞O_»∞#∞. D <åeæO\˜ Ü«∞O^Œ∞
ã¨OѨÓ~°‚=ÚQÍ `«`«Î fi q"ÕK«#=Ú, Ѩâ◊√áêâß~°÷=ÚÅ∞, É’kè`«=ÚÅ∞,
ã¨fi~åækÉè’QÆ ~°∂Ѩ ã≤~÷ ° Ѷ֨ Ïaè~∞° z HõÅ∞QÆ*Ü
Ë Ú« "Õ^=Œ ÚÅHõ#fl ''¢`Q·≥ ∞Æ }º
q+¨Ü«∂"Õ^•ó—— Ѩu~°∂ѨÙ_≥·# Ѩ~°=∞t=Ùx ÉèíH˜Î, J~°Û#, „=`«, ^蕺#,
*Ï˝#=∞#∞ t=Ü≥∂QÆ ™ê^èŒ#=ÚÅ#∞ É’kèOK«∞K«∞, P`«‡Å‰õΩ
*ѨÓ~°fi „Ѩ^è•<åKå~°∞ºÅ∞, N ^Œ∞ˆ~æâ◊fi~° ã¨O㨯 $`åO„^èŒ =∞Ç≤ÏàÏ HõàÏâßÅ, =~°OQÆÅ∞¡. LѨ Ñ‘~îåkèѨu, N â‹·==∞ǨÑ‘~î°O.
Platinum Platform
– _®II J`«ÎÅ∂i =∞$`«∞ºO[Ü«∞â◊~°‡*
t=`åfiaè=ºH˜Ü Î ∞« #∞ "≥∂Hõ=∆ Ú#∞ HõÅ∞QÆ*Ü
Ë Ú« t"åQÆ=∞=ÚÖË "≥∂H∆Íi÷H˜
Ѩ~°"≥∂áê^ÕÜ«∞=ÚÖˇ·#q. "Õ^Œ™ê~å~°÷=Ú<Õ ã¨∞ã¨Ê+¨ì=ÚQÍ `≥Å∞ѨÙ`«∂
^À+¨â◊OHÍ=HÍâ◊=Ú ÖË#\˜ì, Z\˜ì ã¨Oâ◊Ü«∂ã¨Ê^Œ=Ú HÍ#\˜ì, Ѩq„`«
â‹ · " åQÆ = ∞=ÚÖË ã¨ ~ åfiQÆ = ∞=ÚÅHõ # fl |Å=`« Î ~ ° " ≥ ∞ ÿ #
„Ѩ = ∂}=ÚÅ=QÆ Å =x JѨ Ê Ü« ∞ nH˜ ∆ ` « ∞ Å"å~° ∞ (''"Õ ^ •~° ÷ ™ ê~°
㨠O „QÆ Ç ¨  `« ‡ HÍ<åO Hõ fi z^Œ Ñ ≤ ^À+¨ â ◊ O HÍ Hõ Å ∞+¨ ~ ° Ç ≤ Ï `å<åO,
â‹"åQÆ=∂<å"Õ∞= ã¨~åfiQÆ"Õ∞Éè’º |Å=`«fi=º=ã≤÷`ÕóI——)
™êOYº Ü≥∂QÆ áêOK«~å„`«=ÚÅ∞ "Õ^≥·Hõ ^Õâ◊=~°∞ÎÅ∞ –
â‹·==Ú ã¨HõÅ "Õ^Œ „Ѩuáê^Œº"≥∞ÿ#O^Œ∞# "Õ^Œ=∞Ü«∞=Ú, QÍ# ã¨~°fi
„âı+¨ª=∞x K≥ѨÊ|_ç#k. (''"Õ^≥·Hõ ^Õâ◊=iÎ`«fiO, â‹·=O "Õ^Œ=∞Ü«∞O
=∞`«O I "Õ^≥·Hõ ^Õâ◊=iÎÉèíºó – ™êOMϺkÉè’º =∞Ǩ=Ú<Õ,
ã¨~°fi"Õ^•#∞™êi`åfi`ü â‹·=O `«O„`«O qt+¨º`ÕI——) t=Ù_»∞ â‹·=
áêâ◊√Ѩ`«, ™È=∞, ÖωõΩÅ ÉèË^Œ=ÚÅKÕ J<ÕHõ „ѨHÍ~°=ÚÖˇ·#
PQÆ=∞=ÚÅ#∞ É’kèOK≥#∞. "åxÖ’ â‹·"åQÆ=∞=Ú "å=∞, ^ŒH˜∆},
q∞„â◊, ã≤^•úO`«=∞x <åÅ∞QÆ∞ ÉèË^Œ=ÚÅ∞ HõeyÜ«Ú#flk. â◊H˜ÎѨ~°=Ú
"å`«∂ÖÏQÆ=∞=Ú, Éè~·ˇ =° Ѩ~=° Ú ^ŒH}∆˜ ÏQÆ=∞=Ú, ã¨Ñ=Ψ ∂`«$HÍѨ~=° Ú
q∞„âßQÆ=∞=Ú, ã≤^•úO`«=∞#∞ â‹·"åQÆ=∞=Ú "Õ^•~°÷Ѩ~°"≥∞ÿ#k. D
t"åQÆ=∞=Ú "Õ^ÀHõÎ, Éèí㨇, ~°∞„^•Hõ∆, eOQÆ^è•~°}Ïk^èŒ~°‡=Ú#∞
„ѨuáêkOK«∞K«∞ "Õ^ŒÉÏǨϺ"≥∞ÿ# *ˇ·# Kå~åfiHÍk ^èŒ~°‡=ÚÅ#∞
YO_çOK«∞K«∞#flO^Œ∞# "Õ^Œã¨=∞‡`«"≥∞ÿ#k. Jx g~åQÆ=∞=Ú.
â‹ · = =Ú, áêâ◊ √ Ѩ ` « = Ú UHÍ~° ÷ H õ = ÚÖË . r=ÙÅ
ã¨O™ê~°|O^è=Œ ÚÅ #∞O_ç q_çÑO≤ K«∞#\˜ì Ѩ~„° |Ǩ‡`«‡Hõ eOQÆ=Ú#∞
ã¨^ŒƒùH˜ÎKÕ ^èŒiOK«∞"å_Õ áêâ◊√Ѩ`«∞_»∞, HÍ# áêâ◊√Ѩ`«∞_»x#
t=eOQÆ^è•iÜ«∞xÜÕ∞ Ü«∞~°÷=Ú. (â‹·=O áêâ◊√Ѩ`«OKÕuÜ«∞^ÕHõO
<å=∞Éè Ë ^ Œ ` « ó I áê~° " Õ ∞ â◊ fi ~° O I) (Ѩ ~ ° „ |Ǩ  ‡aè ^ Œ O eOQÆ O
Ѩâ√◊ áêâ◊q"≥∂K«HOõ , Ü≥∂^è•~°u ã¨^ƒŒ Hù Íκ ã¨áêâ◊Ñ`¨ « LK«º`Õ! â◊OHõ~°
ã¨OÇ≤Ï`«I) ѨÙ#~°#˚ ‡ ~°ÇÏ≤ `«"∞≥ #ÿ , "≥∂Hõ„∆ Ѩ^"Œ ∞≥ #ÿ eOQÆ^•è ~°}=Ú =Å#
Ѩâ◊√áêâ◊x=$uÎ HõÅ∞QÆ∞#∞. HÍ# xkÜÕ∞ áêâ◊√Ѩ`«Ü≥∞QÆ=ÚI
t=eOQÆ^•è ~°}"Õ∞ ã¨=∞ãÎ̈ "Õ^•O`«™ê~°=Ú. WkÜÕ∞ J`庄â◊=∞=∞x
„â◊√`«∞Å∞ É’kèOK«∞K«∞#flq.
â‹ · = =Ú# `« ` « Î fi„`« Ü « ∞ (t=, r=, [QÆ ` « ∞ Î Å ∞)
㨠O |O^è Œ = Ú##∞㨠i Oz, PKå~° , =º=Ǩ  ~° ÉË ^ è Œ = ÚÅ
##∞ã¨iOzÜ«Ú qaè#fl âßYÖË~°Ê_ç#q. g~åQÆ=∞=Ú# áêâ◊√Ѩ`«,
75
HÍÖÏ=ÚY, =∞Ǩ„=`«, HÍáêÅ, Éèˇ·~°=, âßHõÎ, „™ê=Hõ, Ü≥∂QÆ^è•~°}
~°∂ѨÉèË^Œ=ÚÅ∞ – "å`«∂Å=Ú# PKå~° ÉèË^Œ=Ú =Å# – ™ê=∂#º,
q∞„â◊, â◊√^Œú, g~°Ü«∞#∞ <åÅ∞QÆ∞ ÉèË^Œ=ÚÅ∞ `≥Å∞Ѩ|_ç#q. ("å=∂ó
áêâ◊√Ѩ`åâ‹·Û=, HÍÅ=ÚY=∞Ǩ„=`åóI HÍáêÖÏ Éèˇ·~°"åâ◊‡HÍÎóI
„™ê=HÍÜ≥∂QÆ^è•~°}Ïó I â‹·"å|Ǩïq^è•â‹·Û= I g~åQÆ=∞O I
â‹=· OK«`∞« ifi^èOŒ *ËÜ
˝ ∞« O ã¨=∂™êK«Û$ù }∞+¨}∞‡Y I ™ê=∂#º q∞„â◊HOõ K≥=·
â◊√^ŒúO g~°O Ü«∞^ä• „Hõ=∞O I)
„áê}∞ÅÜ«∞O^Œ∞ =∞#∞+¨µºÅ∞, "åiÜ«∞O^Œ∞ q„ѨÙÅ∞,
"åiHõ#fl "Õ^Œáê~î°‰õΩÅ∞, "åiHõ#fl Hõ~å‡K«~°}∞Å∞, "åiHõ#fl
"Õ^•~°÷A˝Å∞, "åiHõ#fl "Õ^•O`«™ê~°A˝Å∞, "åiHõ#fl ã¨<åºã¨∞Å∞,
"åiHõ#fl áêâ◊√Ѩ`«∞Å∞ (t=eOQÆ^è•~°∞Å∞) (ã¨~Àfi`«Î=∂Ç≤Ï =∞#∞*Ïó
, `«„`«q„áê=∞Ǩϟ`«Î=∂ó I "Õk#ó Hõ~°‡Hõ~åÎ~°ó `«^Œ~°÷*Ï˝qâı+¨`«ó I
`«`À"Õ^•O`«™ê~°*Ï˝ó `«`«ã¨û<åºã≤#ó Ѩ~åó I `«`« áêâ◊√Ѩ`åó „âıëêªó
.... I áê~°"Õ∞â◊fi~åQÆ=∞=Ú I Ѩ@Å=Ú 8–70, 71 â’¡II)
t=eOQÆ = Ú`À_» < Õ rqOK« ∞ @, t=eOQÆ = Ú`À_» < Õ
=∞~°}O˜ K«∞@ÜÕ∞ =ÚYº^è~Œ ‡° =ÚQÍQÆÅk áêâ◊√Ѩ`=« Ú. nx ^è~Œ ‡° =ÚÅ∞
tÖÏ^Œ Ñ ¨ Ù „`« ∞ _≥ · # #Onâ◊ fi ~° ∞ xKÕ ™ê÷ Ñ ≤ O Ѩ | _ç , 㨠¯ O^Œ ∞ xKÕ
~°HO∆˜ Ѩ|_ç#q. P 㨯O^Œ∞_»∞ JQÆ™êκk =∞Ǩ=Ú#∞ʼnõΩ É’kèOK≥#∞.
(''eOˆQ# ã¨ÇϨ ѨOK«`fi« O, eOˆQ# ã¨ÇϨ rq`«O,... ^è~Œ ‡° ó áêâ◊√Ѩ`„« âı+óª¨
, 㨯O^Õ# „Ѩuáêe`«ó II——) ''U`Õáêâ◊√Ѩ`åã≤û^•úó, Éè™í ȇ^Œ∂oú `« q„QÆÇ¨ ó
I eOQÍ~°Û~°`å x`«ºO ÉÏǨºÉèíºO`«~°`«ã≤÷`åó—— I J#∞ W`åºk
eOQÆѨÙ~å}=K«<å#∞™ê~°=Ú – áêâ◊√Ѩ`«∞Å# t=eOQÆ^è•~°∞Öˇ·#
â‹·=ÙÖËÜ«∞x =ºHõÎ=∞QÆ∞K«∞#flk. â‹·==∞`«"Õ∞ "≥Ú^Œ@ áêâ◊√Ѩ`«=∞x,
=º=Ǩ Ï iOѨ | _» ∞ K« ∞ O_≥ # ∞. WѨ C _» k áêâ◊ √ Ѩ ` « „=`« = ∞x
Ñ≤Å∞=|_»∞K«∞#flk. HÍÅ„Hõ=∞=Ú# WO^Œe PKå~°, =º=Ǩ~°=ÚÅÖ’
`«`«Î fi„`«Ü«∞ ã¨O|O^èŒ q+¨Ü«∞=Ú##∞ =zÛ# =∂~°∞ÊÅ ##∞ã¨iOz
Éè í ™ ȇ^Œ ∂ ú à ◊ # , „uѨ Ù O„_» ^ è • ~° } Ï`« ‡ Hõ O , Jx Éè í ã ¨ ‡ ~° ∞ „^•Hõ ∆
^è•~°}Ï`«‡Hõ=∞xÜ«Ú, Éèãí ‡¨ ~°∞„^•Hõ=∆ ∞ǨeOQÆ^•è ~°}Ï`«‡HõO JxÜ«Ú,
=Úqfi^è Œ = ÚÅ∞. Jx hÅHõ O ~î ° É è Ï +¨ º =∞ø#=^Œ k è H õ ~ ° } =Ú#
`≥Å∞Ѩ|_ç#k.
#‰õΩbâ◊áêâ◊√Ѩ`«=Ú : Éèí$QÆ∞HõK«Ûùã¨g∞Ѩ=Ú#O^Œe
''HÍ~° — —=#=Ú# [x‡Oz# #‰õ Ω bâ◊ √ _» ∞ "å=∞Ǩ Ï ã¨ Î = Ú#
ÅQÆ∞_»^è•iÜ≥ÿ∞#O^Œ∞# ''ÅQÆ∞_Õâ◊——, ʼnõΩbâ◊, #‰õΩbâ◊<å=∞=ÚÅKÕ
=º=ǨÏiOѨ|_»∞K«∞#fl@∞Å t=ѨÙ~å}©Ü∞« QÍ^èŒ =Å# `≥eÜ«ÚK«∞#flk.
â‹=· =∞`« „ѨKå~°‰Ωõ ʼnõΩ JëêìqOâ◊u Ü≥∂QÍKå~°∞ºÅÖ’x ''ʼnõΩbâ◊√_»∞——
`«# t+¨ºQÆ}=ÚKÕ áêâ◊√Ѩ`«=∞`«=Ú#∞ „ѨKå~°=Ú QÍqOz#O^Œ∞#
''ʼnõΩbâ◊ áêâ◊√Ѩ`«=∞——#∞ <å=∞=∞#fi~°÷=Ú. HÍ~°ºOHõâßkH˜Å
76
HÍ~°}g∞â◊fi~À-™œ I Ü≥∂QÆã¨ÎÜ≥∂ifikè~° ^ä•Ñ≤[áêk~°∂Ѩó I ^Œ∞ó
MÏOu`«fiqÇ≤Ï`«O qÇ≤Ï`«O „ѨѨOK«O I =O^Õ`«=∂kâ◊u áêâ◊√Ѩ`«O
=∞`«OÜ«∞ó II—— Jx Ѩ~=° ∞t= ™ê=∂ºÑ¨u~Î ∂° Ѩã~¨ Àfi#fl`« Ѩ^Œ „áêÑ≤Ü
Î ∞Õ
=ÚH˜Î, HÍ# ^•x ã¨Oáê^Œ#=Ú#‰õΩ HÍ~°ºHÍ~°}Ü≥∂QÆ, qkè, ^Œ∞ó
MÏO`«=ÚÅ<≥_∞» ѨOK«Ñ^¨ •~°÷ „ѨÑO¨ K«#Ѩ~"° ∞≥ #ÿ áêâ◊√Ѩ`â« ßG=Ú#∞
#‰õΩbâ◊√Å∞ „ѨuáêkOz<å~°∞.
„|Ǩ‡^•™ê÷=~åO`«q+¨Ü∂« *Ï`«=∞O`«ÜÚ« Ѩâ√◊ =ÙÅ∞. "åx
Hõ k è Ñ ¨ u Ü« ∞ QÆ ∞ t=Ù_Õ Ñ¨ â ◊ √ Ѩ u . QÆ ∞ ~° ∞ =ÙKÕ , =∞¿ÇÏâ◊ fi ~° ∞ xKÕ
„ѨuáêkOѨ|_ç#, =∞¿ÇÏâ◊fi~°„áêÑ≤ÎHõ~°=∞QÆ∞ Ü≥∂QÆ=Ú#∞ `«kfikèx
`≥Å∞ѨÙ@ÜÕ∞ áêâ◊√Ѩ`« âߢ™êÎ~°OÉèí „Ñ¨Ü≥∂[#=Ú.
^Œ∞óMÏO`«=Ú : Wk J<å`«‡Hõ, ™ê`«‡Hõ ~°∂Ѩ=Ú#
kfiq^èŒ=Ú. ã¨~°fi ^Œ∞óYq<åâ◊=Ú ^ÕxÜ«∞O^Œ∞ HõÅ∞QÆ∞<À Jk
J<å`«‡Hõ=Ú, ^Œ$„H˜¯Ü«∂ â◊H˜ÎÜ«Ú`« Sâ◊fi~°º„áêÑ≤Ιê`«‡Hõ=Ú.
HÍ~°º=Ú : Jã¨fi`«O„`«"≥∞ÿ# ã¨~°fi=Ú#∂ HÍ~°º=ÚQÍ
=º=ǨÏiOѨ|_»∞K«∞#flk. Jk q^Œº, HõÖÏ, Ѩâ◊√~°∂Ѩ=Ú#
=Úqfi^èŒ=Ú. gx *Ï˝#=ÚKÕ ã¨Oâ◊Ü«∂kx=$uÎ HõÅ∞QÆ∞#∞..
q^•º : Ѩâ◊√QÆ∞}=Ú Jk É’^èŒ, JÉ’^èŒ ã¨fiÉèÏ==Ú#
kfiq^è=Œ Ú, É’^è㌠fi¨ ÉèÏ==Ú#∞ q"ÕHõ Jq"ÕHõ „Ѩ=$uÎ Éè^Ë =Œ Ú# ~Ô O_»∞
q^èŒ=ÚÅ∞.
JkÜÕ∞ z`«Î=∞x K≥ѨÊ|_»∞K«∞#flk. ã¨=∞ã¨Î „áê}∞Å∞#∞,
z`«Î=Ú ^•fi~å É’^è•`«‡Hõ *Ï˝#=ÚKÕ ã¨=∞ã¨Î q+¨Ü«∞Hõ*Ï˝#=Ú#∞
á⁄O^Œ∞K«∞<åfl~°∞. q"ÕHõ „Ѩ=$uÎ ™ê=∂#º=ÚQÍ „Ѩ=∂} =∂„`«=Ú#
`≥eã≤H˘#^ŒyÜ«Ú#flk. Ѩâ◊√`«fi=Ú#∞ á⁄O^Œ∞@‰õΩ HÍ~°}"≥∞ÿ#
^èŒ~å‡^èŒ~°‡ ã¨O™ê¯~° q+¨Ü«∞Hõ"≥∞ÿ#k JÉ’^è•`«‡Hõ q^Œº.
HõÅ : KÕ`«<ånè#"≥∞ÿ, ã¨fiÜ«∞=ÚQÍ#KÕ`«#"≥∞ÿ#k HõÅ. Wk
HÍ~°ºHÍ~°}~°∂Ѩ=Ú# kfiq^èŒ=Ú. HÍ~°º~°∂Ѩ"≥∞ÿ# HõŠѨ$kä"åºk
ѨOK«=∞ǨÉè∂í `«=ÚÅ∞ "åx QÆ∞}=ÚÅKÕ ^Œâq◊ ^è=Œ ÚÅ∞. HÍ~°}~°∂Ѩ
''HõÅ—— ѨOK«*Ï˝<OÕ „kÜ«∞, ѨOK«H~ˆõ ‡O„kÜ«∞, J^躌 =™êÜ«∞, Jaè=∂#,
ã¨OHõÅÊ ~°∂Ѩ=$`«∞ÅÎ KÕ aè#fl"≥∞#ÿ JǨÏOHÍ~°, JO`«óHõ~} ° =ÚÅ KÕ`«
„`«Ü≥∂^Œâ◊ q^èŒ=Ú.
Ѩâ√◊ : Ѩâ√◊ `«fi (ѨÙ#~°̊<å‡kQÆ∞} ã¨O|O^è)Œ ^è~Œ ‡° =Ú HõÅk.
™êO[#, x~°O[# ÉèË^Œ=Ú# kfiq^èŒ=Ú. â◊sˆ~O„kÜ«∞ ã¨O|O^èŒ=Ú
HõÅk ™êO[#=Ú, `«„^ŒÇ≤Ï`«"≥∞ÿ#k x~°O[#=Ú.
HÍ~°}=Ú : ã¨=∞ã¨Î =ã¨∞Î ã¨$+≤ìã≤÷u, ã¨OǨ~å#∞„QÆǨÏ
u~À^è • # ~° ∂ Ѩ Ѩ O K« H õ $ `« º qt+¨ ì " ≥ ∞ ÿ # Ѩ u (t=Ù_» ∞ ),
x~°uâ◊Ü«∞^Œ$„H˜¯Ü«∂â◊H˜ÎÜ«Ú`≥·â◊fi~°º x`«ºã¨O|O^èŒ`«fi=Ú Ñ¨u`«fi=Ú.
Platinum Platform
 Ü≥∂QÆ=Ú : r=Ù#‰õΩ z`«=Î Ú ^•fi~å Dâ◊fi~° ã¨O|O^è=Œ Ú
HõÅ∞QÆ*ËÜ«Ú#k. „H˜Ü«∂ÅHõ∆} „H˜Ü≥∂Ѩ~°=∞ÅHõ∆} ~°∂Ѩ=Ú#
kfiq^è=Œ Ú. [Ѩ^•è º<åk~°∂Ѩ=Ú „H˜Ü∂« ÅHõ}∆ =Ú, xëêª ã¨Oq^Œ`æ åºk
~°∂Ѩ=Ú „H˜Ü≥∂Ѩ~°=∞ ÅHõ∆}=Ú. (x+¨ªÜ«∞# Dâ◊fi~°∞x Ü«∞O^Œe
Ü«∞K«OK«ÅÉèíH˜Î – ã¨Oq`ü ´ `«`«Î fi*Ï˝#=Ú. QÆu ´ â◊~°}ÏQÆu)
qkè : Dâ◊fi~°™êg∞Ѩº=Ú#∞ á⁄O^Œ*ËÜ«Ú "åºáê~°=Ú.
„Ѩ ^ è • #Éè í ∂ `« = Ú, QÆ ∞ }Éè í ∂ `« = ∞x Ô ~ O_» ∞ q^è Œ = ÚÅ∞.
™êH∆Í^Œú~°‡¿ÇÏ`«∞Éèí∂`«K«~°º"Õ∞ „Ѩ^è•# Éèí∂`«=Ú. Jk „=`«, ^•fi~°,
ÉèË^Œ=Ú# kfiq^èŒ=Ú. Éèí㨇™êfl#, Éèí㨇â◊Ü«∞#, LáêǨ~°, [Ѩ,
„Ѩ^HŒ }∆˜ =ÚÅ∞ „=`«=∞#|_»∞#∞. (LáêǨ~°=Ú´xÜ«∞=∞=Ú) ǨÏã≤`,«
w`«, #$`«º, Ǩï_»∞Hͯ~°, #=∞™ê¯~°, [Ѩº, ~°∂Ѩ+¨_»OQÆ=ÚÅ`À
‰õÄ_çÜ«ÚO_»∞#∞. „HÍ^Œ#, ã¨ÊO^Œ#, =∞O^Œ#, â◊$OQÍ~°},
Jq`«`«¯~°}, Jq`«^•ƒù+¨}=ÚÅ#∞#q ^•fi~° K«~°ºÅ∞.
Dâ◊ fi ~° q+¨ Ü « ∞ Hõ * Ï˝ # "Õ ∞ "≥ ∂ Hõ ∆ ™ ê^è Œ # =∂? ÖË H õ
™êH∆Í`å¯~°=∂? ÖËHõ Ü«∞^•~°÷ ~°∂Ѩ`«`«fix~°‚Ü«∞=∂? Jx qHõeÊOz
"≥Ú^Œ\k˜ HÍ^Œ∞. âßG*Ï˝#=Ú ÖËHÜ õ ∞Õ „áêHõ$`« [#∞ʼnõΩ, ^Õ"åkè‰Ωõ _»∞
=∞Ǩ^Õ=Ù_»#∞ *Ï˝#=Ú KÕ`«<Õ "≥∂Hõ∆=Ú Hõey# âߢ™êÎÉèϺã¨=Ú
qѶ¨Å=∞QÆ∞#∞. Ô~O_»=kÜ«Ú#∞ ã¨iHÍ^Œ∞. J<ÕHõ „ѨHÍ~°=ÚÅ
ã¨=¸Ç¨Ï=ÚKÕ xO_ç# K«~°‡K«‰õ∆Ω=ÙÅ∞ QÆÅ r=Ù#‰õΩ Ѩ~°"Õ∞â◊fi~°
™êH∆Í`å¯~°=Ú ÅaèOK«^Œ∞. =¸_»= qHõÅÊ=Ú ã¨iÜ≥ÿ∞#^Õ.
áêâ◊√Ѩ`â« ßG *Ï˝#=Ú ÖËxKÀ ——Ü«∞^è•=`«`Î fi« q+¨Ü∞« =Ú ‰õΩ^Œ∞~°^∞Œ .
HÍ# Ѩ~=° ∞ѨÙ~°∞ëê~°=÷ Ú á⁄O^ŒQÀ~°∞ „Ѩu"å~°∞#∞ ѨOKå~°÷ „Ѩuáê^Œ#
Ѩ~°=∞QÆ∞ áêâ◊√ѨuâßG=Ú <å„â◊~ÚOѨ=ÅÜ«Ú#∞.
â‹·==Ú : áêâ◊ó Ѩâ◊√ó Ѩuiu „u`«ÜÕ∞#ã¨~°fiO I "åºÑ¨ÎO
ã¨ÜÕ∞= ÉèíQÆ"å&˜Ûù= Dâ◊fi~À-„`« I Hõ~å‡^Œº¿ÑHõ∆Hõ WfǨÏqâı+¨}Ë#
I Ü«ÚHõOÎ `«"∞Õ = Ѩug∞â◊fi~°~∂° Ѩg∞_èÕ I Ѩu–Ѩâ√◊ , áêâ◊=∞#∞Ѩ^•~°÷
„`«Ü∞« Ü«Ú`« ã¨O„Ѩ^•Ü«∞=Ú ^ŒH}∆˜ ÉèÏ~°`=« Ú# ã¨∞„Ѩã^≤ "úŒ ∞≥ #ÿ k. nxH˜
t=㨠O Ç≤ Ï `« , JÇ≤ Ï ~° ∞ ƒù ^ è • flÜ« ∞ 㨠O Ç≤ Ï `« =O\ ˜ " Õ H ÍHõ
HÍq∞HÍkè"å`«∂ÖÏO`« JëêìqOâ◊`åºQÆ=∞=ÚÅ∞ =¸Å„QÆO^äŒ=ÚÅ∞
– Ѩ ~ ° " Õ ∞ â◊ fi ~° ∞ _» ∞ Ѩ u , Ѩ â ◊ √ , áêâß`« ‡ Hõ Ѩ ^ •~° ÷ Ü « Ú `« " ≥ ∞ ÿ
q^•º„H˜Ü«∂Ü≥∂QÆ K«~åºáê^Œ K«`«∞+¨ìÜ«∞Ü«Ú`« =∞Ǩ`«O„`«=Ú#∞
qã¨Î~°=ÚQÍ `≥eÑ≤Ü«Ú<åfl_»∞. Ѩ~°=∞ ѨÙ~°∞ëê~°÷ ~°∂Ѩ"≥∂Hõ∆
„áêÑ≤οÇÏ`«∞~°∂ƒù`«=∞QÆ∞ nHõ∆ Ѩâ◊√, áêâ◊, Dâ◊fi~° ã¨fi~°∂Ѩ
x~° ‚ Ü ≥ ∂ áêÜ« ∞ Éè í ∂ `« = ∞QÆ ∞ =∞O„`« = ∞O„`Õ â ◊ fi ~åk =∞Ç≤ Ï =∞Å
x~°‚~ÚOK«∞#\˜ì *Ï˝#=Ú ÖËHõ á⁄O^Œ∞@‰õΩ â◊Hõº=Ú HÍ#O^Œ∞# J\˜ì
*Ï˝#=Ú#∞ HõeyOK«∞ q^•º (*Ï˝#) áê^Œ=Ú "≥Ú^Œ@, J<ÕHõ
Platinum Platform
„ѨHÍ~°=ÚÅQÆ∞ ™êOQÆnH∆Í q^èŒ∞Å#∞ `≥Å∞ѨÙ#\˜ì „H˜Ü«∂áê^Œ=Ú
`« ^ Œ ∞ Ѩ i Ü≥ ∂ QÆ = Ú ÖË x KÀ Jcè + ¨ ì ã ≤ k ú <≥ ~ ° " Õ ~ ° ^ Œ ∞ QÍ#
™êOQÆÜ≥∂QÆ=Ú#∞ É’kèOK«∞ Ü≥∂QÆáê^Œ=Ú#∞, `«^Œ∞Ѩi, qÇ≤Ï`«
Hõ~å‡K«~°}, x+≤^Œú =~°˚#~°∂Ѩ=∞QÆ∞ K«~°ºÖËxKÀ Ü≥∂QÆ=Ú#∞
ã≤kúOK«^Œ∞QÍ# J\˜ì K«~åºáê^Œ=Ú z=~°QÍ x~°∂Ñ≤OѨ|_ç#k.
Ѩ u : Ѩ u Ѩ ^ Œ " åK« ∞ º_» ∞ t=Ù_Õ . =ÚHÍÎ ` « ∞ ‡ÅQÆ ∞
q^Õºâ◊fi~å^Œ∞ÅÜ«∞O^Œ∞#∞ t=`«fi=Ú#fl##∞ Ѩ~"° ∞Õ â◊fi~° áê^Œ`O« „`«∞ºÅ∞
HÍ# "åiH˜ ™êfi`«O„`«º=Ú ÖË^Œ∞. â◊sˆ~O„kÜ«∞ ã¨O™ê~åk
Ѩ^•~°÷=ÚÅ∞ ™ê=Ü«∞=ÚÅ∞ QÍ# HÍ~°º=ÚÅ∞. HÍ# ã¨~°fiA˝_≥·#
Hõ ~ ° Î K Õ xq xi‡OѨ | _ç # =#∞ J#∞=∂# „Ѩ = ∂}=ÚKÕ
Ѩ ~ ° " Õ ∞ â◊ fi ~° ã ≤ k ú . hÅHõ O ~î å Kå~° ∞ ºÅ"å~° ∞ Ѩ ~ ° " Õ ∞ â◊ fi ~° ã≤ k ú
âߢÃãÎHõQÆ=∞º=∞x P`«_»∞ xq∞`ÀÎáê^•#HÍ~°}=∞x qtëêì^≥· fi`«
ã≤^•úO`«=Ú#∞ „ѨuáêkOz<å~°∞.
''=∞ÖÏ^Œºã¨OÉèí"åKåÛùHõÎO..................................
.................................."å=∂^≥·º~°‡ã¨ÎHÍk=∞`üII——
W`åºk „Ѩ=∂}=ÚÅKÕ PQÆ=∞=ÚÅÜ«∞O^Œ∞ K≥ѨÊ|_ç#
ѨOK«=¢HõΠѨOK«^Œâ◊<Õ„`«Ü«Ú`« Ѩ~°"Õ∞â◊fi~° ~°∂Ѩ=Ú Dâ◊fi~°ã¨–
â◊s~°`fi« =Ú#∞ x~°∂Ñ≤OK«∞K«∞#flk. ™ê^艌 Ωõ xH˜ ^蕺#ѨÓ*Ï^Œ∞ÅH˘~°HÔ ·
™êHÍ~° ` « fi =Ú ã¨ $ +≤ ì , ã≤ ÷ u , 㨠O Ǩ  ~° , u~À^è • # J#∞„QÆ Ç ¨ Ï
~°∂ѨHõ$`«ºÑ¨OK«Hõ=Ú â◊√^•ú^èŒfi q+¨Ü«∞=Ú# ™êH∆ÍzÛù=Hõ~°Î $Hõ=Ú.
Jâ◊√^•Ì^èŒfi J#O`åk q^Õºâ◊fi~°∞Å ^•fi~å [~°∞QÆ∞#∞. HÍ#
t=â◊ | ú = ÚKÕ t=`« fi 㨠O |^Œ ú = ÚÖˇ · # 㨠~ ° fi Ѩ ^ •~° ÷ = ÚÅ∞
=∞O„`«=∞O„`Õâfi◊ ~° =∞¿ÇÏâ◊fi~° =ÚHÍÎ`‡« ʼnõΩ#∞ t=`«fi„áêÑ≤Î <˘OkOK«∞
™ê^è#Œ =ÚÅQÆ∞ nH∆Í, (nÜ«∞`Õ eOQÆ ã¨O|O^èóŒ H©Ü ∆ ∞« `Õ áêâ◊|O^è#Œ O)
LáêÜ«∂^Œ∞Å#∞ „QÆÇ≤ÏOѨ=K«∞Û#∞.HÍ# ѨuѨ^•~°÷=Ú qã¨Î $u
"åºÑ¨Hõ"≥∞ÿ#k.
Ѩâ◊√=Ù : J}∞ (aè#∞fl_»∞)=Ù, ˆH∆„`«A˝_»∞, "≥Ú^ŒÅQÆ∞
Ѩ~åºÜ«∞Ѩ^Œ=ÚÅKÕ `≥Å∞ã¨∞H˘#^ŒQÆ∞ r"å`«‡, áêâ◊|^Œ∞ú_»∞ –
ã‘fiÜ«∞Hõ~‡° ѶŨ Éè’Hõ,Î nH∆Íã¨O™ê¯~°=Ú# áêâ◊*ÏÅ ã¨=∂ѨºÎ #O`«~=° Ú
x`«º x~°uâ◊Ü«∞^Œ$„H˜¯Ü«∂â◊H˜Î ~°∂ѨK≥·`«<åº`«‡Hõ t=`«fi=Ú
<˘O^Œ∞"å_»∞. D Ѩâ√◊ =Ù q*Ï˝<åHõÅ, ѨÙà◊Ü∂« HõÅ, ã¨HÅõ , Éè^Ë =Œ Ú#
=Úqfi^èŒ=Ú.
q*Ï˝<åHõÅ∞_»∞ : q*Ï˝#, Ü≥∂QÆ, ã¨<åºã¨, Éè’QÆ=ÚÅKÕ
Hõ~°‡ Hõ∆Ü«∞=Ú HÍQÆ, HõÖÏkÉè’QÆ|O^èŒ=ÚÖË#O^Œ∞# HÀ=Å=∞Å
=∂„`«=Ú KÕ‰õÄ_ç#"å_»∞. ã¨=∂ѨΠHõÅâ◊√_»∞, Jã¨=∂ѨΠHõÅâ◊√_»x
77
kfiq^èŒ=Ú. Z=iÜ≥ÚHõ¯ HÍÅ∞+¨º=Ú q#+¨ì=∞QÆ∞<À J\˜ì "åxx
t=Ù_»#∞„QÆÇ≤ÏOz J#O`«ã¨∂Hõ∆ ‡t"À`«Î=∞, UHõ<Õ„`«, UHõ~°∞„^Œ,
„u=¸iÎ, NHõO~î°, tYO_», ~°∂ѨJ+¨ìq^Õºâ◊fi~° Ѩ^Œ=Ú <˘ã¨OQÆ∞#∞.
Jã¨=∂ѨÎHõÅâ◊√x ã¨Ñ¨ÎHÀ\˜ =∞Ǩ=∞O„`« ~°∂ѨÙxQÆ, =∞O„`Õâ◊fi~°∞xQÆ
##∞„QÆÇ≤ÏOK«∞#∞.
„ѨÅÜ«∂HõÅ∞_»∞ : „Ѩà◊Ü«∞=Ú# HõÖÏ^Œ∞Å∞ #tOK«QÍ
=∞Å=Ú`Àáê@∞ Hõ~°‡#∞ HõeyÜ«ÚO_»∞"å_»∞, ѨHÍfiѨHõfi ÉèË^Œ=Ú#
Ô~O_»∞ q^èŒ=ÚÅ∞ – Z=x =∞ÅHõ~°‡Å∞ ѨiѨHõfi=Ú <˘O^Œ∞<À "å_»∞
"≥∂Hõ∆=Ú<˘O^Œ∞#∞. JѨiѨHõfi=ÚÖ’x"å~°∞ Ѩ$käq "≥Ú^ŒÅ∞
HõÖÏѨ~º° O`« „uOâ◊``Ϋ åfi`«‡Hõ ѨÓ~°º+¨Hì Ü
õ Ú« `«∞_≥· (ã¨∂Hõ∆ ‡) Hõ~‡° =â◊=Ú#
<å<åq^èŒ [#‡Öˇ`«∞Î#∞.
ã¨HõÅ∞_»∞ : =∞Å=∂Ü«∂Hõ~°‡|O^èŒ ã¨Ç≤Ï`«∞_»∞. ѨHõfiHõÅ∞+¨
JѨ H õ fi Hõ Å ∞+¨ Éè Ë ^ Œ = Ú# kfiq^è Œ = Ú. JO^Œ ∞ Ѩ H õ fi Hõ Å â◊ √ #‰õ Ω
Ѩ~°"Õ∞â◊fi~°∞_»∞ "åx ѨiáêHõ„Ѩ}Ïo##∞ã¨iOz =∞O_»ÖϺk
Jëêì^Œâ’`«Î~° â◊`«=∞O„`Õâ◊fi~° Ѩ^Œ=Ú#∞ „Ѩ™êkèOK«∞#∞. gxÖ’#∞
Z=i =∞Å=Ú Ñ¨iѨHõfi`« <˘O^Œ∞<À "åx *Ï˝# q<åâ◊Hõ â◊H˜Îx
Ѩiã¨=∂Ñ≤Î QÍqOz =∞¿ÇÏâ◊fi~°∞_»∞ QÆ∞~°∞=¸iÎÜ∞ÿ≥ â◊HáΘ ê`«=Ú ^•fi~å
nHõ∆KÕ "åxx Ѩ~°`«`«fi=Ú# *Ë~°∞Û#∞. JѨHõfiHõÅâ◊√x (|^Œ∞úx)
Ѩ~°"Õ∞â◊fi~°∞_»∞ "åx Hõ~å‡#∞QÆ∞}=ÚQÆ Éè’QÆÉèωõΩ¯x QÍqOK«∞#∞.
áêâ◊=Ú : P}=, =∂~¸Ü«∞HÍ~°‡, ~À^èŒâ◊‰õΩÎÅx, áêâ◊=Ú
<åÅ∞QÆ∞ q^èŒ=ÚÅ∞. P`凄â◊Ü«∞"≥∞ÿÜ«Ú#fl ^Œ∞+¨ìÉèÏ#=Ú =∞Å=Ú.
^èŒ~å‡^èŒ~å‡k[#ºOHõ~°‡, Jq^•º„Ѩ^è•#O =∂Ü«∞ I ^Œ$¢H˜¯Ü«∂â◊H˜Îx
x~ÀkèOK«∞#k~À^èŒâ◊H˜Î – t=â◊H˜ÎÜÕ∞ áêâßxfl Ü«∞kè+≤ìOz ѨÙ~°∞+¨µx
HõÑÊ≤ "ÕÜÚ« #∞ QÍ# LѨKå~°=ÚKÕ`« áêâ◊=∞x K≥Ñʨ |_»∞K«∞#flk. Éèãí ‡¨ ,
~°∞„^•Hõ∆eOQÆ^è•~°}Ï`«‡Hõ áêâ◊√Ѩ`«=Ú ^•fi^ŒâßKå~°º qÅã≤`«"≥∞ÿ
"≥k· HõãO¨ „Ѩ^•Ü«∞|^Œ"ú ∞≥ ÿ Éèãí ‡¨ , ~°∞„^•Hõ,∆ =∞O„`«, QÆ∞~°∞, eOQÆ, [OQÆ=∞,
áê^Œf~°÷~°∂Ѩ Jëêì=~°}Ü«Ú`«"≥∞ÿ QÆ}Éèí$`åºKå~åk ѨOKåKå~°
=∞O_ç ` « " ≥ ∞ ÿ `« # ∞„`« Ü « ∞ QÆ ` « =∞Å„`« Ü « ∞ x"å~° } ‰õ Ω
+¨ _ » ^ Œ ú fi â’^è Œ # Ѩ Ó ~° fi Hõ = ÚQÍ nH∆ Í „`« Ü « ∞ =ÚKÕ eOQÆ
„`«Ü«∞^è•~°}QÍqOK«∞H˘x ÉèíHõÎ=∞¿ÇÏâ◊fi~°„Ѩ™ê^Œ „áê}eOQÆ â◊~°}
SHõº~°∂Ѩ +¨\òã¨÷Å=ÚÅ Ü«∞O^Œ∞ PKå~°, QÆ∞~°∞, t=, K«~°, „Ѩ™ê^Œ,
=∞ǨeOQÆ=ÚÅ#∞áêã≤OK«∞K«∞ +¨\òHÍÅ=ÚÅ (UHõ, „uHÍ=ÚÅ∞)
Ü«∞O^Œ∞ Hõ~°Ñ‘~î°=Ú# zK«ÛH˜Î „ѨHõ\ ©Hõ$`« Ѩ~°t"Õ+¨ìeOQÆ J~°Û#=Ú#
Ö’HÍ~å^èŒ∞ºÖˇ·, t=Ü≥∂QÆ∞Öˇ· (t"åq<åÉèÏ= ã¨O|O^èŒ=ÚKÕ)
J`庄â◊Ü«Ú_çQÆ#∞#fl "å~°∞ – â‹·=ÙÅ∞. D âßY #∞O_ç =~å‚„â◊=∂k
^èŒ~°‡=ÚÅ Hõ#fl t=ÉèíH˜ÎÜÕ∞ q∞#fl Ü«∞x `«ÅOK«∞K«∞ =~å‚„â◊=∞
78
^è~Œ ‡° =ÚÅ ("≥k· Hõ) =ke#\˜ì |ã¨"âÕ fi◊ ~° „ѨKåi`«"∞≥ #ÿ âßY ''g~°â=·‹ ——
Ѩ ^ Œ = º=Ǩ Ï $`« = ∞QÆ ∞ K« ∞ , â‹ · = =Ú#O^Œ e ~Ú`« ~ ° ^è Œ ~ ° ‡ =Ú#∞
(Láêã¨<åã¨O|^Œú) áê\˜OK«∞K«∞ |Ǩïà◊ „Ѩã≤kú <˘Ok#k. D
g~°â‹·==Ú – Pk, J<å^èŒ J#∞, =∞Ǩ, Ü≥∂QÆ, *Ï˝#, g~°
ã¨ÑqΨ ^虌 Èáê#=ÚQÍ *Ïu Éè^Ë =Œ Ú QÀK«iOK«∞K«∞#flk. gxÖ’ „uq^èŒ
nHõ∆Å∞, ѨOKåKå~°=ÚÅ∞, eOQÆ [OQÆ=∂~°Û#Å∞ ã¨=∞"Õ∞. J<åk
â‹·==Ú# Hõ~å‡K«~°}=Ú, Pkâ‹·==Ú# 㨇~°}=Ú, Jâ◊√â‹·==Ú#
=∞##=Ú, =∞Ǩâ‹·==Ú# xâ◊ÛÜ«∞=Ú, Ü≥∂QÆ â‹·==Ú##∞
*Ï˝#Ü≥∂QÆ=ÚÅ∞#∞ =ÚYº=ÚÅ∞. W@∞Å gxÖ’ H˜Oz`ü ÉèË^Œ=Ú
QÀK«iOK«∞K«∞#flk.
Pkâ‹ · = =Ú# t=Ù_Õ ã¨ fi Ü« ∞ =ÚQÆ #∞Ѩ ^ Õ t Oz#
Éè í ~ ° ^ •fi*Ïk=Ú#∞Å∞ Ѩ O K« Q ÀK« ~ ° ∞ Öˇ · nH∆ Í ã¨ O ™ê¯~° = ÚÅKÕ
™êfi~° ÷ Ñ ¨ ~ å~° ÷ , Ü« ∞ [#=Ú##kè H õ $ `« ∞ ÅQÆ ∞ K« ∞ <åfl~° ∞ . „Ѩ u ëêª k
„H˜Ü«∂HõÖÏѨ=ÚÅ Ü«∞O^Œ∞, PKå~°º Ѩ^Œ=Ú #kè=ã≤OK«∞K«∞<åfl~°∞.
ˆH=ŠѨOKåHõ∆~° =∞Ǩ=∞O„`« 㨇~°}=Ú QÆ∞~°∞^Œ`åÎeOQÆ=Ú#∞
Ñ‘~=°î Ú# QÍx, ã¨O÷ _çÅ=Ú#QÍx JiÛOK«∞K«∞O^Œ∞~°∞. g~°∞ <åÜ«∞<å~ü
ÉèíHõÎ ã¨O„Ѩ^•Ü«∞=Ú#‰õΩ K≥Ok#"å~°∞. D ѨOK«QÀK«~° (QÆ∞~°∞‰õΩÖò)
㨠O „Ѩ ^ •Ü« ∞ =Ú <Õ _ » ∞ `« q ∞à◊ ^Õ â ◊ = Ú# #kè H õ = ÚQÍ
QÀK«iOK«K«∞#flk.WO^Œ∞ QÆ~°ƒùnH∆ÍqkèÜ«Ú H˘O^ŒiÖ’ #∞#flk. g~°∞
™êfi~°÷ Ü«∞[<å~°∞›Å∞. nHõ∆KÕ Ñ¨~å~°÷ Ü«∞[<å~°∞›ÅQÆ∞^Œ∞~°∞.
"å`«∂ÖÏQÆ=Ú# PKå~° ÉèË^Œ=ÚKÕ ™ê=∂#º, q∞„â◊, â◊√^Œú,
g~°, ÉèË^Œ=Ú# â‹·=ÙÅ∞ <åÅ∞QÆ∞ q^èŒ=ÚÅ∞QÍ K≥ѨÊ|_ç<å~°∞.
1) ™ê=∂#º â‹·=ÙÅ∞ : eOQÆ=Ú#∞ K«∂z# "≥O@<Õ
Ü«∞iÛOK«∞"å~°∞. eOQÆ^è•~°}Ï~°Û#Å Ü«∞O^Œ∞
xÜ«∞=∞=Ú ÖËx"å~°∞. ã¨^• Éèí㨇^è•~°}O,
t=H©~°Î#, t=ÉèíHÍÎ~°Û#Å∞ KÕÜ«Ú"å~°∞.
2) q∞„â◊â‹·=ÙÅ∞ : q+¨µ‚, â◊H˜Î, "≥Ú^ŒÅQÆ∞ W`«~°
^Õ = `« Å `Àáê@∞ PÜ« ∂ =∞O„`« = ÚÅ`À
t=Ù#iÛOK« ∞ K« ∞ J#º^è Œ ~ ° ‡ =ÚÅ`À áê@∞QÆ
t=^è Œ ~ ° ‡ =Ú#O^Œ ∞ #∞ „Ñ‘ u QÆ Å "åÔ ~ ·
t=eOQÆ=Ú#O^Œ∞ ã¨=∞ã¨Î ^Õ=`åÉèÏ=# HõÅ"å~°∞.
3) â◊√^Œú â‹·=ÙÅ∞ : t=Ùx Ѩ~°^≥·==ÚQÆ W`«~°
^Õ=`«Å#∞, `«=∞#∞ r=ÙÅ∞QÍ ÉèÏqOz, =∞O„`«,
`« O „`« , =Ú„^•, <åºã¨ P"åǨ Ï <åk
|Ǩïq^èÀѨKå~°=ÚÅKÕ Ñ‘~î°=Ú# eOQÍ~°Û#
Platinum Platform
 *Ë Ü « Ú K« ∞ J@<Õ ` « ^ •=~° } ^Õ = `« Å ∞QÆ
^Œ∞~åæQÆ}Ѩ^•º^Œ∞Å #iÛOK«∞"å~°∞.
4) g~°â‹·=ÙÅ∞ : „ѨѨOK«=Ú# t=Ù_˘Hõ¯_Õ ^Õ=Ù_»∞.
"Õ ~ ˘O_» ∞ ^Õ = Ù_» ∞ ÖË _ » # ∞ g~° „ =`« = Ú#
t=Ù<å~åkè O K« ∞ K« ∞ , t"åiÊ`« r=ÙÖˇ · ,
t=eOQÆ=Ú#∞ ã¨∂÷Åã¨∂Hõ∆ ‡HÍ~°} ^ÕǨÏ=ÚÅ
Ü«∞O^Œ∞ W+¨ì „áê}ÉèÏ= eOQÍ`«‡QÍ ^èŒiOK«∞K«∞
„áê}eOQÆ ~°∂Ѩ=Ú# „áê}Ѩi`åºQÆ"Õ∞ HÍx
"Õ~˘O_»∞ „áêÜ«∞tÛ`åÎ^Œ∞Å∞ ÖË=#∞ xâ◊ÛÜ«∞=Ú
HõÅ"å~°∞.
„Ѩ`«ºaè*Ï˝ ^Œ~°≈#=Ú :
WO^Œ∞ Ѩ~"° ∞Õ â◊fi~° WKåÛù=∂„`«=Ú#<Õ ã¨O™ê~° x~å‡}=Ú
[~°∞QÆ∞#∞. `«# ã¨O"Õ^Œ# ^•fi~å J#∞=∂#=ÚKÕ â‹·"åQÆ=∞ ã≤^Œú
„Ѩ ` « º QÍ`« ‡ `À `å^•`« ‡ º=Ú#∞ á⁄Ok<å <å„Ѩ H Í~° = ÚÅQÆ ∞
=∂#"Õ∞Ü«∂^Œ∞Å ÉèË^•ÉèË^Œ=ÚÅ ^èŒiOK«∞"å_»∞ Ѩ~°"Õ∞â◊fi~°∞ _˘Hõ¯_Õ
ã¨fi`«O„`«∞_»∞. P Ѩ~°"Õ∞â◊fi~°∞_»∞ `«# P`«‡Ü«∞O^Œ∞ PHÍâßk
ÉèÏ==ÚÅ#∞ „ѨuaO| ~°∂Ѩ=ÚÅ∞QÆ #=ÉèÏã≤OѨ*ËÜ«Ú#∞. HÍ#
^Œ$âߺ^Œ$â◊º ã¨=∞ã¨Î =ã¨∞Î*Ï`«=∞O`«Ü«Ú Ѩ~°"Õ∞â◊fi~°ã¨fi~°∂Ѩ"Õ∞ QÍ#
nxx =ã¨∞Î"åk, „Ѩ`«ºÜ«∞"å^Œ ^Œ~°≈#=ÚQÆ ¿Ñ~˘¯#=K«∞Û#∞.
=ã¨∞*Î Ï`«=∞O`«ÜÚ« Ѩ~"° ∞Õ â◊fi~åaè#fl"Õ∞. =$Hõ"∆ Ú≥ Hõ¯>Ë Ü≥∞ÿ ##∞ âßYÅ∞
aè#flaè#fl"≥∞ÿ#@∞Å, Ѩ~°"Õ∞â◊fi~°∞x Ü«∞O^Œ∞ ÉèË^Œ=Ú, JÉèË^Œ=Ú
Ô~O_»∞#∞ HõÅ=Ù. D Ѩ~°"Õ∞â◊fi~°∞_»∞ „Ѩ`«ºQÍ`«‡`À `å^•`«‡º=Ú#∞
HõeyÜ«ÚO_»∞#∞. D q+¨Ü«∞=Ú J#∞=∂# „Ѩ=∂}=ÚKÕ QÍx,
â‹·"åQÆ=∞ q*Ï˝# |Å=ÚKÕ QÍx `≥Å∞ã¨∞H˘#=K«∞Û#∞. ''<Õ<Õ
~¸â◊fi~°∞_»#∞ J#∞º_≥=_»∞#∞ ÖË_»∞—— Jx „Ѩ`«ºaè[˝ `≥Å∞ѨÙK«∞#flk.
nxKÕ ''Dâ◊fi~ÀǨÏO—— J#∞*Ï˝#=Ú#<Õ Ñ¨~å=ÚH˜xÎ HõÅ∞QÆ*Ü Ë Ú« #\˜kì
ÉÏǨºÉèíºO`«~° K«~°º ã¨∞ÅÉèí™ê^茺=∞QÆ∞ „áê}ÏÜ«∂=∂k HÀ¡â◊
~°ÇÏ≤ `«"∞≥ #ÿ k „Ѩ`º« aè[,˝ J^≥· fi`«"å^Œ~∂° Ѩ D „Ѩ`º« aè[‰˝ Ωõ Dâ◊fi~°∞_»∞
ã¨ÊO^Œ~∂° ѨâH◊ Θ qÅã≤`"« ∞≥ #ÿ O^Œ∞# ''ã¨ÊO^Œ=∞——x, Ѩ~,° JѨ~,° Ѩ~åѨ~°
~°∂Ѩ„uHõ=Ú#∞ „ѨKå~°=Ú QÍqOz#O^Œ∞# „`«ºO|Hõ^Œ~°≈#=∞x,
JÉèË^Œ"å^Œ PÖ’Hõ#=Ú# JÉèË^Œ, ÉèË^Œ, ÉèË^•ÉèË^Œ~°∂Ѩ„uHõ=Ú
#aè=i‚OK«∞K«∞#flO^Œ∞# „uHõâßG=∞x, JP, WD, LT J#∞
J#∞`«Î~°, P#O^Œ, WK«Ûù, Dâ◊, L<Õ‡+¨, Ti‡~°∂ â◊H˜Î +¨@¯=ÚKÕ
Ѩ~°`«`ÀfiÖÏ¡ã¨=ÚQÍ# +¨_»~°÷âßG=∞xÜ«Ú „Ѩã≤kú. ^Œ∂~åfiã¨
=∂#ã¨Ñ¨Ù„`«∞_»∞ „`«ºO|HÍKå~°∞º_»∞ „ѨKå~°=Ú QÍqOz#O^Œ∞#
„`«ºO|Hõ ^Œ~°≈#=∞x, HÍj‡~°„áêOfÜ«∞ L`«ÊÅ, Jaè#= QÆ∞áêÎ^Œ∞Å∞
Platinum Platform
q∞H˜¯e „ѨKå~°=Ú QÍqOz#O^Œ∞# JK«Û@<Õ „Ѩãk≤ ú <˘Ok#O^Œ∞##∞
HÍj‡~°â‹·==∞xÜ«Ú =º=Ǩ~°=Ú. Wk ã¨∂„`«=Ú, =$uÎ, q=$u,
ÅѶڨ q=∞i≈x, |$ǨÏkfi=∞i≈x Ü«∞#∞ S^Œ∞ „ѨH~õ }° q=~°}=ÚÅ`À
‰õÄ_ç#k. „|Ǩχqëê‚fi^Œ∞Å∞ =∂Ü«∂nè#∞Öˇ#· O^Œ∞# =∂Ü«∂f`«∞_»Q∞Æ
=∞¿ÇÏâ◊fi~° ^•ã¨º=ÚKÕ JaèÅ+≤`« Ѩ^Œ=Ú <˘Ok#"å~°∞.
[#â◊|Ì=ÚKÕ ™ê^è•~°} =ºH˜ÎÜ«Ú#∞ Éèí㨇™êfl<åkèxÜ«∞=∞
áêÅ# ÖËHõÜÕ∞ „Ѩ`«ºaè*Ï˝ „â◊=}=Ú# „Ѩ=$`«∞Î_»∞ HÍ=K«∞Û#∞. „Ѩu
"åxH˜ Ѩ~°"Õ∞â◊fi~° ã¨fi~°∂Ѩ Hõ^äŒ#"Õ∞ =∞ǨѶ¨Å=Ú. Ѩ~°=∂~°÷=Ú#∞
HõÅ∞QÆ*ËÜ«Ú@ÜÕ∞ „Ѩ`«ºaè[˝. „Ѩ=∂}=ÚÅ ^•fi~å QÍx, âßG=ÚKÕ
QÍx, QÆ∞~°∞ "åHõº=ÚÅKÕ QÍx, ^Œ$_è» z`«Î=Ú`À qâßfiã¨Ñ¨Ó~°fiHõ
ã¨~°fiQÆ`« t=`«`«Î fi *Ï˝#=Ú Hõey# Ñ≤=∞‡@ ã¨∞=~°‚*Ï˝#=Ú Hõey#
`«~°∞"å`« XiѨ_ç ~å~Ú`À ѨxÖË#@∞¡ Hõ~°‚ÉèÏ==ÚÅ`À ѨxÖË^Œ∞.
™êfi`«‡#∞ Ѩ~°"Õ∞â◊fi~åaè#fl=ÚQÍ <åq+¨¯iOK«∞H˘x ѨÓ~°‚`«<˘Ok#
"åxH˜ ã¨=∞ã¨Î ã¨OѨ`«û=∞"åÑ≤Î HõÅ∞QÆ∞#∞. z„^Œ∂Ѩ Ѩ~°"Õ∞â◊fi~°
„ѨHÍâ◊=ÚKÕ `«<Õ ã¨=∞ã¨Î =ã¨∞Î „ѨHÍâ◊=Ú HõÅ∞QÆ∞#∞. =ã¨∞Î „ѨHÍâ◊=Ú#
ã¨∞ÊùiOK«∞ hÅ`åfi^Œ∞Å∞ QÆ∞} ÉèË^Œ=ÚÖË QÍx =ã¨∞ÎÉèË^Œ=ÚÅ∞ HÍ=Ù.
^Õâ◊ HÍÅ PHÍ~° ã¨OHÀK«=ÚÅ∞ ÖËx `«`«Î fi"≥ÚHõ\ ˜ÜÕ∞. JkÜÕ∞
K≥·`«#º~°∂Ѩ=Ú. D q+¨Ü«∞"Õ∞ ''K≥·`«#º=∂`凗— J#∞ t=ã¨∂„`«=Ú
„ѨuáêkOz#k. r=Ù#‰õΩ ã¨O™ê~À`«ÊuÎ ã≤÷u ÉèÏ=qHÍ~°=ÚÅ∞,
"åx ÉèË^Œ=ÚÅ∞ „H˜Ü«∂HõÖÏѨ=ÚÅ∞ JxflÜ«Ú ã¨fi`«O„`« Ѩ~°"Õ∞â◊fi~°
WKåÛù=∂„`«=ÚÖË. =Ú‰õΩ_Î ∞» =∞¿ÇÏâ◊fi~°∞x`À ã¨=∂#=ÚQÍ „Ѩ"∞Õ Ü«∞
Ѩ^•~°÷=ÚÅ ™êfiaè#fl=ÚQÍ K«∂K«∞#∞. |^Œúr=Ù_»∞ JÉèË^Œ *Ï˝#=Ú
ÖË#O^Œ∞# „Ѩ"Õ∞Ü«∞ Ѩ^•~°÷=ÚÅ Ü«∞O^Œ∞ J<ÕHõ ÉèË^Œ=ÚÅ#∞
K«∂K«∞#∞. Wk |^Œú=ÚHõÎ ã≤÷u`å~°`«=∞º=ÚQÍ K≥ѨÊ|_ç#k.
~°ã¨eOQÆ=Ú# t"Àáêã¨#ÜÕ∞ ~°¿ãâ◊fi~° â‹·==Ú. W`«~°
ã¨O„Ѩ^•Ü«∞=ÚÅ Ü«∞O^Œ∞ =∞~°}Ï#O`«~° =ÚH˜ÎÜÕ∞ K≥ѨÊ|_ç#k.
HÍx r=#∞‡H˜ Î „Ѩ u áêkOѨ | _ç # O^Œ ∞ # ^•xx
„ѨuáêkOK«∞@‰õΩQÍ#∞ „Ѩ=$`«Î"≥∞ÿ#^Õ ~°¿ãâ◊fi~° ^Œ~°≈#=Ú. rqOz
Ü«ÚO_çÜ∞Õ Ñ¨~"° ∞Õ â◊fi~° `å^•`«‡º ã≤u÷ ~°∂Ѩ=ÚH˜xÎ á⁄O^Œ∞@‰õΩ QÍ#∞
ã≤÷~°"≥∞ÿ# (k=º) â◊s~°=Ú HÍ=ÅÜ«Ú#∞. (â◊s~°=∂^ŒºO YÅ∞
^èŒ~°‡™ê^èŒ#O) JѨÙ_Õ r=#∞‡H˜Î HõÅ∞QÆ∞@Hõ=HÍâ◊=ÚO_»∞#∞. ã≤÷~°
â◊s~° ã≤kúH˜ áê~°^Œ (~°ã¨) "å^Œ=Ú K≥ѨÊ|_ç#k. ã¨O™ê~°=Ú Ü≥ÚHõ¯
P=e Ü≥Ú_»∞¤#∞ KÕ~°∞ã¨∞ÎOk QÍ# áê~°^Œ=∞x, J=º~°÷ ã¨O[˝
''ã¨O™ê~°ã¨º Ѩ~°Oáê~°O ^Œ`ÕÎ2 Báê~°^Œó 㨇 $`«ó——
~°™ê~°‚=OÖ’ t=Q“s ã¨O"å^Œ~°∂Ѩ=Ú# ™ê^èŒHÀ`«Î=ÚÅ
H˘~°‰õΩ Ѩ~å~°÷=Ú K≥ѨÊ|_ç#O^Œ∞# áê~°^Œ=Ú <åÜ«∞O`«~°OQÆ=Ú
79
#∞O_ç ѨÙ\˜ì#k. Wk x^Œ∞iOz# "åi`À ã¨=∞=Ú. <å^ÕǨÏ~°ã¨=Ú ~°ã¨, ^Œ~°≈#, ã¨Ê~°≈#, ÉèíHõ∆}, 㨇~°}, ѨÓ[#, ^•#, ~°∂Ѩ
QÍ# ~°ã=¨ ∞x =º=ǨÏ$`«=∞QÆ∞K«∞#fl^Œx ~°ã⨠|◊ Ì =Ùº`«ÊuÎ K≥Ñʨ |_ç#k. P~° ∞ q^è Œ = ÚÅKÕ ~° ã ¨ eOQÍ~° Û # KÕ ` « # ∞, ˆ H ^•~° HÍâߺk
*’ºui¡OQÍ~°Û# Hõ#fl #^kèHõ Éè’QÍ~ÀQͺ=∞$`«`åfi^Œ∞Å∞ ã≤kú™êÎ~Ú.
^ÕǨÏáê`å#O`«~° =ÚH˜Î Hõ~°`«ÖÏ=∞ÅHõ=Ú =Öˇ „Ѩ`«ºHõ∆O
JO^Œ∞=Å# ~°ã¨Ü≥∂QÆ=ÚKÕ k=º^ÕǨÏ=Ú <˘Ok Ü≥∂QÍÉèϺã¨=ÚKÕ
HÍ#O^Œ∞# ^ÕǨÏ=Ú#flѨÙ_Õ =ÚH˜Î<åi˚OK«=Öˇ##flKÀ ^ÕǨÏã≤÷~°`«
<å*Ï˝K«„Hõ=Ú# Jyfl, q^Œ∞º`«∂º~°∞ºÅ=Öˇ ("åix) [QÆ`«∞Î#∞
ã¨OáêkOKåe. ^èŒ# â◊s~° Éè’QÍ^Œ∞Åx`«º=ÚÅx Ü≥∞iOy =ÚH˜ÎÔH·
„ѨHÍtOѨKÕ¿ã *’ºuã¨∞º#∞ =∞#ã¨∞û<ÕHÍ„QÆ=Ú KÕã≤ ^Œi≈Oz#
„Ѩܫ∞uflOKåe. =ÚH˜Î*Ï˝# ÅÉèíº=Ú, *Ï˝#=Ú JÉèϺ㨠™ê^茺=Ú,
Hõ~°‡|O^èŒ=ÚÅ∞ #tOz D â◊s~°OÖ’<Õ „|Ǩχ`åfixfl á⁄O^Œ∞#∞.
JÉèϺã¨=Ú ^ÕǨÏã≤÷~°`«`À<Õ ™ê^茺=Ú. Jk ~°™êÜ«∞<å^Œ∞Å =Å#
''~°™È"≥ã· ó¨ – Éè=í u—— Jx „â◊√u‰õÄ_» ~°ã"¨ ∞Õ Ñ¨~O° „|Ǩχܫ∞x ™ê^艌 Ωõ _»∞
Åaèã¨∞ÎOk.
^•xx á⁄Ok P#O^Œ=Ú HõÅ"å_»QÆ∞#x `≥Å∞ÊK«∞#flk. WqHÍHõ
K«~°‡, ~°HõÎ, =∂Oã¨, H˘=Ùfi, Jã≤÷HõÅ∞, QÆ∞A˚, J#∞ P~°∞ ã≤^Œú, <å^äŒ, ã¨O„Ѩ^•Ü«∞=ÚÅ∞#∞ Ö’Hõ„Ѩã≤^Œú=ÚÅ∞, HÍáêeHÍk
HÀâ◊=ÚÅ`À QÆ∂_ç +¨\∫¯tHõ â◊s~°=Ú #tOK«∞ ã¨fiÉèÏ==ÚQÆÅk. ÉèË^Œ=ÚÅ∞ "åx PKå~°=ÚÅ∞#∞ HõÅ=Ù.
^•xH˜ ã≤÷~°`« Z@∞Å HõÅ∞QÆ∞##, ǨÏ~° ã¨$+¨ì~°ã¨, áê~°fiu ã¨Ê+¨ì P„ÉèíHõ
D q^èŒ=ÚÖˇ·# â‹·=ã¨O„Ѩ^•Ü«∞=ÚÅxflO\˜Ö’ t=Ù_Õ
ã¨OÜ≥∂QÆ=Ú# â◊s~°=Ú#‰õΩ ã≤÷~°`« ÅaèOK«∞#∞. ^•x`À +¨\∫¯tHõ
Ѩ~O° „|Ǩχ J@<≥=iH˜x q„ѨuѨuÖÎ ^Ë ∞Œ . [QÆxfl~å‡}=Ú# t=Ù#‰õΩ,
â◊s~°=Ú #tOѨHõ ã≤~÷ `° <« ˘O^Œ∞#∞. J\˜ì â◊s~°=Ú HõÅ"å~°∞ ~°ã㨠^≤ ∞Œ Åú ∞
™ê¿ÑHõ∆, x~°¿ÑHõ∆, WK«Û, HÍ~°}=ÚÅx (ÉèË^Œ=Ú) r=Ù_»∞ J}∞=Ù,
=Ú‰õΩÎÅ∞.
`«^OŒ â◊=Ú, t=Ù_Õ („ѨuaO|=Ú)Ü«∞x Éè^Ë =Œ ÚÅ∞ HõxÑ≤OK«∞K«∞#flq.
D ~°ã¨ ™ê=∞~°úº=Ú#<Õ J#O`åk q^Õºâ◊fi~°∞Å∞, â◊√„HÍk =ÚHõÎѨÙ~°∞+¨µ_»∞. t=ã¨=Ú_»x (™êÜ«Ú[º) t=Ù_ÕÜ«∞#∞ ÉèË^Œ=Ú
^≥`· ∞« ºÅ∞ "åÅdÖϺk =Ú#∞Å∞, ™È"Õ∞â◊fi~åk ~åAÅ∞, k=º ^ÕÇϨ =Ú QÀK« i OK« ∞ K« ∞ #flk. #‰õ Ω bâ◊ á êâ◊ √ Ѩ ` « ^Œ ~ ° ≈ #=Ú#O^Œ e
<˘Ok r=#∞‡‰õΩÖÎ ·ˇ K«iOK«∞K«∞<åfl~°∞. Hõ~‡° Ü≥∂QÆ=Ú ~°ã,¨ „áê}"åÜ«Ú ''`«^ŒÑ¨ÙºHõÎOã¨∂„`«H͈~} J#∞™êfl# x~å‡Åº eOQÆ^è•su—— J#∞
~°∂Ѩ=Ú# kfiq^èŒ=Ú. D Ô~O_»∞#∞ =¸iÛ`«"≥∞ÿ "åº^èŒ∞Å#∞ "åHõ º =ÚKÕ ` « # ∞ eOQÆ ^ è • ~° } "Õ ∞ â‹ · = ^Œ ~ ° ‡ =∞x 㨠∞ ã¨ Ê +¨ ì = ÚQÍ
ǨÏi™êÎ~Ú. =∞~°}˜Oz#"≥· rqOѨKÕã≤ PHÍâ◊ ã¨OKåi`åfi^Œ∞Å #=QÆ`=« ∞QÆ∞K«∞#flk. W@∞Å qaè#fl â‹=· âßYÅ∞ "åx Ü«∂Kå~°=ÚÅ∞
Hõe™æ êÎ~Ú, ~°™ê„ÉèHí õ ã≤kÌ Ñ¨^∞Œ <≥xq∞k ã¨O™ê¯~°=ÚÅ =Å¡ ã≤kãú ∞¨ OÎ k. Ѩi_è»qe¡#q.
^•x ã≤kKú Õ â◊s~° ã≤~÷ `° « Åaèã∞¨ OÎ k. ~°ã⨠ßG=Ú ^ÕÇϨ "Õ^^Œè •fi~°=ÚH˜Ü
Î ∞Õ
Ѩ~°=∞ „ѨÜ≥∂[#=ÚQÍ QÆÅk.
* * * * *
ã¨zÛ^•#O^Œ ã¨fi~°∂Ѩ P`«‡™êH∆Í`å¯~°=Ú#<Õ =ÚH˜Î
ã≤kúѨOQÍ k=º^ÕÇ¨Ï ã¨Oáê^Œ#‰õΩ D „Ѩܫ∂ã¨ÖËÅÜ«∞# "å~°úHõº,
WO„kÜ«∞ "≥·Hõ¡|º, HÍ㨠âßfi™êk ^Œ∞óY Éèí∂~Ú+¨ì`«ÅKÕ tkäÅ"≥∞ÿ#
^ÕǨÏ=Ú# z^•#O^Œ ã¨∞Êù~°}=ÚKÕ „ѨÜ≥∂[#=ÚO_»^Œ∞. HÍ=Ù#
k=º^ÕÇ¨Ï ã¨Oáê^Œ#=Ú#<Õ r=#∞‡H˜Îx á⁄O^Œ=ÅÜ«Ú#∞.
r=`«fi, =ÚHõÎ`«fi=ÚÅ∞ Ѩ~°ã¨Ê~° q~°∞^Œú=ÚÖˇ·#O^Œ∞#
XˆHKÀ@<≥@∞Å∞O_»∞##, =ÚH˜Î *˽ܫ∞=∂? HÍ^•? *˽ܫ∞=ÚHÍxKÀ
''â◊â◊qëê}=Ú=Öˇ Jã¨`üѨ^•~°÷=∞QÆ∞#∞, *˽ܫ∞=∞x# rq`«
=∂=â◊ºHõ=Ú, rqOK«x"åxH˜ VÍ˝`«$`«fi=Ú ‰õΩ^Œ∞~°^Œ∞ HÍ# =ÚH˜Î
ã¨=∞Ü«∞=Ú##∞ r=#=∂=â◊ºHõ=Ú. q+¨µ‚™êfiq∞ =∞`å#∞™ê~°∞ÅKÕ
#~°ãO≤ Ç¨Ï â◊s~°=Ú x`«º=∞x „ѨuáêkOѨ|_ç#O^Œ∞#, k=º^ÕÇϨ =Ú
x`«º=∞#∞@Ö’ <≥\ ˜ì ã¨OkÜ«∞=Ú ÖË^Œ∞. ~°ã¨~å["≥ÚHõ¯\˜ÜÕ∞ –
â◊s~åxfl [~å=∞~°} ~°Ç≤Ï`«"≥∞ÿ# k=º^ÕǨÏ=ÚQÍ KÕã¨∞ÎOk.

80 Platinum Platform
 „áêp# ^•H˜∆}Ï`«º â‹·= ã¨O„Ѩ^•Ü«∂Å∞
LáÈ^•…`«O:-
„ѨHõ$u`À Jq<åÉèÏ"åxfl á⁄Ok# Ѩ~°`«`«fi"Õ∞ t=Ù_»∞.
''Ѩ~°=∞ t=Ù_ç `åºQÆx~°u ÉèÏ~°`« ã¨O㨯 $uH˜ „ѨuaO|=Ú—— J#fl
q"ÕHÍ#O^Œ∞x "å‰õΩ¯ JHõ∆~° ã¨`«ºO. JO^ŒiH© Jhfl WKÕÛ Pkaè‰õ∆Ω=Ù
`«# HÀã¨O Ug∞ q∞QÆ∞Å∞ÛHÀ_»∞. PÜ«∞# ^èŒiOKÕ áê=Ú „ѨHõ$uÖ’x
rq. PÜ«∞# PǨ~°º"≥∞ÿ# ѨÙe =#rqÖ’ ÉèÏQÆO. PÜ«∞#
Jkè~ÀÇ≤ÏOKÕ Z^Œ∞Ì (=$+¨ÉèíO) „â◊"≥∞ÿHõ r=# ™œO^Œ~åºxH˜ „ѨfHõQÍ
xeKÕ =º=™êÜ«∞ ã¨O㨯 $uÖ’ XHõ ÉèÏQÆO. PÜ«∞#‰õΩ JO^Œ"≥∞ÿ#
ǨÏ~出Å∞ J=ã¨~°O ÖË^Œ∞. JO^Œ~°∂ z=iH˜ KÕ~°∞‰õΩ<Õ ã¨‡âß#O
J`«_çH˜ q„âßOu. Ѩ~°=∞ xi¡Ñ¨ÎOQÍ J`«ºO`« kèHͯ~°Ñ¨~°OQÍ LO_Õ
t=ã¨fi~°∂ѨO t=ã¨fiÉèÏ=O ZO`À „áêp#"≥∞ÿ#k. qâıëêÅ∞ XHõ¯
=∂@Ö’ K≥a`Õ Pkaè‰õ∆Ω"Õ Pk^≥·=`«O ‰õÄ_®.
t=Ù_»∞ ~°∞„^Œ∞_»∞QÍ "≥·kHõ "åV‡Ü«∞OÖ’ ^Œ~°≈#q∞™êÎ_»∞.
"≥·kHõ "åV‡Ü«∞OÖ’x ^≥·= ã¨fi~°∂Ѩ JOâßʼnõΩ H˘xfl xiÌ+¨ì"≥∞ÿ#
ÅHõ∆}ÏÅ∞<åfl~Ú. ~°∞„^Œ∞_»∞ =∞Ǩâ◊H˜Îâße. #=∞Hõ K«=∞HÍÅ∞ J`«x
qaè#fl â◊H˜Î =ÚMÏÅ#∞ ѨiK«Ü«∞O KÕã¨∞Î<åfl~Ú. J~Ú`Õ "≥·kHõ
"åV‡Ü«∞OÖ’ ^≥=· ã¨fiÉèÏ"åÖË L<åfl~Ú HÍx, ã¨fi~°∂áêÅ∞ HõxÑ≤OK«=Ù.
|Ǩïâ◊ P<å\˜ P~å^è<Œ å Ѩ^`úŒ ∞« Å∞ ‰õÄ_® W^Õ kâ◊Ö’ LO_Õ""Õ ∂≥ ?
WHõ ¯ _» H© Å Hõ " ≥ ∞ ÿ # Ѩ i }Ï=∞„Hõ = ∂xfl QÆ ∞ iÎ O Kåe. ~° ∞ „^Œ ∞ _» ∞
=¸iÎ=∞`åfixfl ZѨC_»∞ á⁄O^•_»∞ ^•x <ÕѨ^䌺"Õ∞q∞\˜.
„áêp# K«i„`«#∞ `≥e¿Ñ „QÆO^ä•Å∞. ѨÙ~å} "åV‡Ü«∞O.
„Ѩ[Å qâßfiã¨OÖ’ L<åfl SuǨºÅ∞, g@xflO\˜h ѨiQÆ}#Ö’H˜
fã¨∞‰õΩ#flѨC_»∞ H˘xfl qâıëêÅ∞ Pq+¨¯ $`«=∞=Ù`å~Ú. „H©ã∞¨ ÑÎ Ó¨ ~°fi=Ú
#∞O_Õ ^ŒH}∆˜ ÉèÏ~°`« ^ÕâO◊ Ö’ t=Ù_ç =¸iÎÑÓ¨ [ „ѨKå~°OÖ’ LO_Õk.
nxH˜ `«q∞à◊ ã‘=∞ P~°OÉèí ˆHO„^ŒO. `«q∞à◊<å_»∞Ö’x z^ŒO|~°O,
PѨ~°=∞ Ü≥∂QÆ ã¨fi~°∂ѨÙ_≥·# t=Ù_ç k=º <å\ϺxH˜ „Ѩu~°∂Ѩ=∞x
KåÖÏ =∞Ok qâßfiã¨O. Wk ZѨC_»∞ xi‡OKå~À `≥eÜ«∞^Œ∞.
`«q∞à◊√Å∞ „Ѩ^è•#OQÍ t=Ù_çx „ѨHõ$u ã¨OѨ^ŒÅ∞ JOkOKÕ
Hõ~°∞}Ï=¸iÎQÍ H˘eKå~°∞. „áêp# `«q∞à◊ ™êÇ≤Ï`«ºOÖ’ WO^Œ∞‰õΩ
ã¨O|OkèOz# Z<Àfl P^è•~åÅ∞ Åaè™êÎ~Ú. J~Ú`Õ ã¨O㨯 $`« „áêp#
"åV‡Ü«∞O J#∂k`«"≥∞ÿ# ™ê÷~ÚÖ’ `«q∞à◊ "åV‡Ü«∞O W`«~°
ÉèÏ+¨ÅÖ’H˜ ~åÖË^Œ∞. Hõ#∞Hõ `«q∞à◊ `«`«fi "åV‡Ü«∞ „Ѩâ◊ã≤Î Ü«∂=`ü
^Õâ◊OÖ’#∂ Z‰õΩ¯=QÍ `≥eÜ«∞^Œ∞. ''L#‡Ü«∞ qà◊Hõ¯O—— =O\˜
Ju„áêp# `«q∞à◊ „QÆO^ä•Å∞ #@~åA `«`åfixfl qѨÙÅOQÍ
*ã¨O㨯 $`« âßMÏ^茺‰õ∆ΩÅ∞, ã¨~åÌ~ü Ѩ>ËÖò _ç„w HõàÏâßÅ, Ѩ^•‡~å"£ #QÆ~ü, ã≤H˜O„^•ÉÏ^£
Platinum Platform
-_®II =ÚkQ˘O_» J=∞~°<å^äŒ â◊~°‡*
qâı+¡ O≤ Kå~Ú. `«q∞à◊ ã‘=∞‰õΩ ã¨i ǨÏ^Œ∞ÖÌ ’¡ L#fl z`«∂~Î ∞° lÖÏ¡Ö’x
''QÆ ∞ _ç =∞Å¡ O ——Ö’ J`« º O`« „áêp# t"åÅÜ« ∞ O LO_» _ » O
QÆ=∞xOK«=Åã≤# JOâ◊O.
KÀà◊√Å∞, Ѩš=ÙÅ∞, `≥Å∞QÆ∞ ã‘=∞ÃÑ· ^ŒO_≥uÎ =zÛ# W`«~°
„áêp# ~å[=OâßÅ∞ â‹·"åxfl P„â◊~ÚOKå~Ú. t=, 㨯O^Œ=~°‡
=O\˜ ¿Ñ~°∞¡ WO^Œ∞‰õΩ „ѨfHõÅ∞. J`«ºO`« „áêp# P~å^èŒ<å
q^è•<åÅ`À t=^Õ=Ù_»∞ ^ŒH}∆˜ ÉèÏ~°`O« Ö’ qÅÅã≤ÖÏ¡_∞» . ^ŒH}∆˜ ÏkÖ’x
â‹·=ˆH∆„`åʼnõΩ =∞ø~°∞ºÅHÍÅOÖ’<Õ áê@bѨل`«O #∞O_ç Éèí‰õΩÎÅ∞
=KÕÛ"å~°x K«i„`« K≥|∞`«∞Ok. Nâ‹·Å ˆH∆„`«OÖ’x „Éèí=∞~åO|
=∞e¡HÍ~°∞˚#∞Å#∞ ^Œi≈OKÕO^Œ∞‰õΩ áê@ÅѨل`«O #∞O_ç `«∞OQÆÉèí„^Œ,
Hõ$+¨‚efl ^•\˜ Éèí‰õΩÎÅ∞ `«~°e =KÕÛ"å~°∞.
â‹·= ™êÇ≤Ï`«ºO `«q∞à◊√Å ¿ã= :-
â‹·=™êÇ≤Ï`åºxfl ã¨∞ã¨OѨ#flO KÕã≤# `«q∞à◊ ã‘=∞Ö’x
J~°∞=k =ÚQÆ∞~æ ∞° (J~°∞=`«∞=Î ¸=~°∞) <åÜ«∞<å‡~°∞Å Hõ^ÅŒä xflO\˜h
â‹ H ˜ ¯ àÏ~° # ∞ =∞Ǩ  Hõ q ÃÑiÜ« ∞ Ѩ Ù ~å}O J<Õ „QÆ O ^ä Œ O Ö’
á⁄O^Œ∞ѨiKå_»∞. D J~°∞=k =ÚQÆ∞æi t=Éèí‰õΩÎÅ K«i„`« „ѨHÍ~°O
PO„^èŒ^Õâßxfl ѨiáêeOz# ѨÓ~°fiKåà◊√‰õΩºÅ∞#∞ „^Œq_» ^Õâßxfl
ѨiáêeOz# KÀà◊~åAÅ∞ „¿Ñ=∂#∞~åQÍÅ`À HõÅã≤Ü«ÚO_Õ"å~°∞.
J~° ∞ =k =ÚQÆ ∞ æ ~ ° ∞ <åÜ« ∞ <å‡~° ∞ ÅÖ’ #Å∞QÆ ∞ ~° ∞
<åÜ«∞<å‡~°∞Å∞ „Ѩ^è•#"≥∞ÿ# "å~°∞. *Ï˝# ã¨O|O^è•~ü, JѨÊ~ü
(590–671) ã¨∞O^Œ~°=¸iÎ (7â◊.) =∂}˜Hõº"åK«Hõ~ü (9â◊.) J<Õ
D #Å∞QÆ∞iÖ’ "≥Ú^Œ\ ˜ =ÚQÆ∞æi <åÜ«∞<å‡~°∞Å â‹·=wuHÍ
ã¨OHõÅ<åxH˜ ''`Õ "å~°=∞<Õ ¿Ñ~°∞. Wk â‹·=ÙÅ x`«º áê~åÜ«∞}
Ѩ~°=∞ Ѩq„`« „QÆO^äŒO.
*Ï˝# ã¨O|O^è•~ü‰õΩ =¸_ÕO_»¡ „áêÜ«∞OÖ’<Õ t"å#∞„QÆǨÏ
„áêÑ≤Î HõeyO^Œx JO\Ï~°∞. D`«x Hõq`«fiO `«q∞à◊ ^Õâ◊ ã¨O㨯 $u
<åQÆiHõ`«`Àáê@∞, ÉèÏëê=∂^èŒ∞~åºÅ#∞ QÍ_è»OQÍ ã¨O`«iOK«∞‰õΩx
ã¨Ow`« â◊$u ã¨OѨÓ~°‚`«`Àáê@∞ q~ålÅ∞¡K«∞#flk.
WHõ Ô~O_»= "å_≥·# =∞øx JѨÊ~ü ã¨Ç¨Ï$^ŒÜ«ÚÅ#∞
ã¨ÊOkOѨ*Ë¿ã q^èŒOQÍ 3066 Hõq`«Å`À Ѩ~°"Õ∞â◊fi~° "≥·tëêì ºxfl
„ѨѨOKåxH˜ JOkOKå_»∞.
=ÚK«Û@QÍ =¸_»="å_≥#· ã¨∞O^Œ~=° ¸iÎH˜ ã¨∞O^Œ~ˆ â◊fi~°∞_≥#·
Ѩ~°=∞t=Ùx`À „Ѩ`«ºHõ∆ ã¨O|O^èŒO L#fl^Œh, 1026 Hõq`«Å`À
81
t"å~å^èŒ# KÕã≤, t"å[˝#∞ LÅ¡OѶ≤∞Oz#O^Œ∞# ^Œ$+≤ì ֒ѨO
HõeyO^Œx, J@∞`«~°∞"å`« t"å#∞„QÆǨÏO =Å¡ uiy ^Œ$+≤ì
„áêÑ≤ÎOzO^Œx „Ѩã≤kú á⁄Ok# Hõ^äŒ „ѨKå~°OÖ’ L#flk.
#Ü«∞<å~°∞ÅÖ’ <åÅæ="å_≥·# =∂}˜Hõº "åK«Hõ~ü (9â◊.)
Ѩ~°=∂Kå~°∞º_»∞, Hõq ѨO_ç`«∞_»∞. âߢã¨Î"≥·^Œ∞+¨ºO`À áê@∞ WuǨã¨
Ѩi*Ï˝#O, x~°‡Å ÉèHí Θ ÉèÏ=O Hõey# DÜ«∞# Hõq`«ÅÖ’ =∂}˜HͺÅ
=O\˜ =∞^è∞Œ ~À‰õΩÅÎ ∞#flO^Œ∞# ''=∂}˜Hºõ "åK«H~õ —ü — J<Õ a~°∞^Œ∞ á⁄Ok,
™ê=∂#º „Ѩ*Ï r=#OÖ’#∂ ã¨∞ã≤÷~°™ê÷<åxfl ã¨OáêkOK«∞‰õΩ<åfl_»∞.
ÉèHí Íκ"ÕâO◊ `À áê@∞ J^≥· fi`« ã≤^•úO`« ™êÇ≤Ï`«º ã¨Ow`« ã¨"∞Õ ‡à◊<å`«‡Hõ"∞≥ ÿ
™ê~°fiHÍeHõ"≥∞ÿ# P^Œ~°} á⁄Ok#k.
â‹·=âßYÅ∞ – ã¨O„Ѩ^•Ü«∂Å∞ :-
â‹·=™êÇ≤Ï`åºxfl ã¨∂Hõ∆ ‡OQÍ Ñ¨ije¿ãÎ HÍÖÏ=ÚY,
áêâ◊√Ѩ`«, HÍj‡~°, g~°â‹·=, P~å^茺⋷==∞<Õ S^Œ∞ âßYÅ∞<åfl~Ú.
g\˜Ö’ HÍj‡~° â‹·=O `«Ñ¨Ê q∞ye#=hfl ^ŒH˜∆}ÉèÏ~°`«OÖ’x â‹·==∞`«
âßYÖË.
HÍÖÏ=ÚY (HÍáêeHõ â‹·=O) :-
Ü«∂=r˚=O „|ǨχK«~°ºO áê\˜OK«_»O, t=â◊‰õΩÎÅ#∞
Jq<åÉèÏ= ã¨O|O^èŒO`À ^Œi≈OK«_»O, JÇ≤ÏO™ê=Å#O|#O`À
áê@∞, ™êufiHÍǨ~°=Ú ¿ãqã¨∂Î Ü«∞[˝Ü«∂QÍ^Œ∞Å#∞ x~°ã≤OK«_»"Õ∞
HÍÖÏ=ÚY â‹·=ÙÅ „Ѩ`ÕºHõ`«Å∞. giÖ’ Ѩ~°=∞`« ã¨Ç¨Ï#O, =∞iÜ«Ú
=~°‚=º=ã¨÷ÃÑ· Q“~°=O Hõey# "å~°∞O_Õ"å~°∞. HÍÖÏ=ÚYOÖ’
+¨}∞‡„^ŒÅ JOwHÍ~°O Hõ#|_»∞`«∞#flk. +¨}∞‡„^ŒÅ∞ ^èŒiOz#@¡~Ú`Õ
ѨÙ#~°˚#‡ ÖË^Œx gi #=∞‡Hõ=Ú. D „H˜Ok Hõ~°‡Å∞ WǨÏѨ~°=ÚÅ#∞
™êkèOK«∞@‰õΩ =ÚM’ºáêÜ«∞=ÚÅx HÍÖÏ=ÚY=Ú `≥Å∞ѨÙK«∞#flk.
1. HõáêÅOÖ’ J#fl=Ú u#∞@
2. ^Œ Ç ¨ Ï # "Õ k Hõ #∞O_ç Éè í ã ¨ ‡ =Ú, f㨠∞ H˘x
â◊s~°=∞O`«@#∞ ^èŒiOK«∞@.
3. Éèí㨇=Ú#∞ P~°yOK«∞@
4. ^ŒO_»=Ú (ʼnõΩÅ=Ú) ^èŒiOK«∞@.
5. =∞^Œºáê„`«=Ú#∞ LѨÜ≥∂yOK«∞@
6. t=Ùx ѨÓlOK«∞@.
~°∞„^•Hõ=∆ ∂ÖÏ, JÅ∞¡H˘x# A@∞ì, HõáêÅ=ÚÖ’ Éè∞í lOK«∞@,
Éèí㨇O ^èŒiOK«∞@ "≥Ú^ŒÅQÆ∞ ã¨O„Ѩ^•Ü«∞=ÚÅ∞ HÍáêeHõ=Ú#‰õΩ
HÍÖÏ=ÚY=Ú Y=Ú#‰õΩ ã¨=∂#=ÚÅ∞QÍ Hõ#|_»∞#∞. nHõÜ ∆ ∞« #∞#k
giH˜ J`«ºO`« Ѩq„`« HÍ~°º=Ú. nHõ∆ fã≤H˘x# `«~°∞"å`« =Oâ◊,
=~°‚ ÉèË^Œ=ÚÅ∞ ÖË=Ù. nH∆Í „QÆǨÏ}"≥∞ÿ# "≥O@<Õ U *Ïu =ºH˜ÎÜ≥ÿ∞##∞
L`«Î=∞ „ÉÏǨχ}∞_»QÆ∞#x HÍÖÏ=ÚY â‹·= ã≤^•úO`«=Ú =∞iÜ«Ú
HõáêÅ nHõ∆ „QÆÇ≤ÏOz# "≥O@<Õ =ºH˜Î =∞ǨÏi¬`«∞Å∞º_»∞QÆ∞#x gi
82
#=∞‡Hõ = Ú. Nâ◊ O Hõ ~ ° ∞ Å∞, N~å=∂#∞*ÏKå~° ∞ ºÅ∞ `« = ∞
„QÆO^äŒ=ÚÅÜ«∞O^Œ∞ HÍáêeHõÅ#ΩÖË¡dOKå~°∞.
t=, áê~°fi`«∞Å#Ω Éèˇ·~°=K«O_çHÍ~°∂Ѩ=ÚÅÖ’ g~°∞
ѨÓl™êÎ~°∞. g~°∞ K«O_çHõH˜K«∞Û~°∂Ѩ=Ú q∞H˜¯e ÉèíÜ«∞OHõ~°"≥∞ÿ#k.
P"≥∞ HõáêÅ=∂Å#∞ ^èŒiOK«∞#∞. #~°|e q∞H˜¯e W+¨ì=Ú D
q^è=Œ ÚQÍ HÍáêeHõ HÍÖÏ=ÚY=ÚÅ<≥_ç ~Ô O_»∞ =∞`«=ÚʼnõΩ#∞ ÃÑ#·
¿Ñ~˘¯#|_ç# ã¨O„Ѩ^•Ü«∞=ÚÅ∞ =iΙêÎ~Ú. t==∞ǨѨÙ~å}OÖ’
g~°∞ =∞Ǩ„=`«∞Åx Ñ≤Å∞=|_»∞K«∞<åfl~°∞, =∞Ǩ„=`«=∞#QÍ L`«Î=∞
„=`«=Ú. HõáêÖÏ#fl ÉèíHõ∆}=Ú, Éèí㨇^è•~°}=Ú nx=ÚYºOQÆ=ÚÅ∞.
g\˜x HÍáêeHõ=Ú ‰õÄ_® JOwHõiOz#k. ''Éèí=Éèí∂u `«#
=∂Åf=∂^èŒ=<å@Hõ=Ú# D =∞Ǩ„=`«=Ú#∞ =i‚OKå_»∞. „Ѩã¨∞Î`«
HÍÅ=Ú# D `≥QÆ qiqQÍ HõxÑ≤OK«∞@ ÖË^Œ∞.
Pkâ◊OHõ~åKå~°∞ºÅ "å~°∞ `«=∞ kyfi[Ü«∞ Ü«∂„`«Ö’
Éè Ï QÆ = ÚQÆ Hõ ~ åfl@Hõ ~å¢+¨ ì = Ú#‰õ Ω "≥ o §#Ѩ C _» ∞ HÍáêeHõ
㨠O „Ѩ ^ •Ü« ∞ =Ú#∞ YO_ç O z q[Ü« ∞ =∞Ok "åix "≥ · k Hõ
=∂~åæ#∞Ü«∂Ü«ÚÅ∞QÍ KÕã≤#@∞¡ N â◊OHõ~° q[Ü«∞O J<Õ „QÆO^äŒO
^•fi~å `≥Å∞ã¨∞ÎOk.
áêâ◊√Ѩ`«=Ú:–
Ju „áêp# â‹=· =∞`« âßYÅÖ’ D áêâ◊√Ѩ`"« Ú≥ Hõ „Ѩ=ÚY
™ê÷#=Ú HõeyÜ«Ú#flk. D áêâ◊√Ѩ`«=∞`«"Õ∞ „Ѩ^äŒ=∞â‹·= ã≤^•úO`«"≥∞ÿ
W`«~°â‹·=âßYʼnõΩ „áêuѨkHõQÍ xez#k. t=Ù_Õ ''ʼnõΩÅ——
=∞#∞^ŒO_»=Ú#∞ ^èiŒ Oz ''ʼnõΩÖËâ√◊ _»∞——QÍ J=`«iOz, ‰õΩt~°, QÍ~°ºæ ,
H“~°∞+¨º, "≥∞ÿ„`ÕÜ«∞, J#∞ `«# t+¨º K«`«∞+¨ìÜ«∞=Ú`À D áêâ◊√Ѩ`«
ã≤ ^ •ú O `« = ÚÅ∞ "åºÑ≤ Î Ö ’xH˜ =KåÛ~Ú. Ѩ ` « O [e
=∞ǨÉèÏ+¨º=Ú#O^Œ∞#∞, =∞ǨÉèÏ~°`«=Ú#O^Œ∞#∞, "åÜ«ÚѨÙ~å}O
13= J^蕺ܫ∞OÖ’#∂, eOQÆѨÙ~å}O 21=, J^蕺ܫ∞OÖ’#∂
ʼnõΩbâ◊∞x QÆ∞iOz J`«x #Å∞QÆ∞~°∞ t+¨µºÅ q=~°} ‰õÄ_® HõÅ^Œ∞.
Ѩâ√◊ =Ù, áêâ◊=Ú. Ѩâ√◊ Ѩu, J#∞ =¸_»∞ q+¨Ü∞« =ÚÅ∞ „Ѩ^•è #=ÚÅ∞.
Ѩâ◊√ѨuÜÕ∞ WK«@ ã¨=∞ã¨Î ã¨$+≤ì, ã≤÷u, ã¨OǨ~°, u~À^è•#,
J#∞ „QÆǨHÍi, áêâ◊|^Œ∞ú_≥·# r"å`«‡ÜÕ∞ D ã≤^•úO`«=Ú#
Ѩâ◊√=#|_»∞#∞. HÍ~°}ÏHÍ~°º qkèÜ≥∂QÆ ^Œ∞óMÏO`«=Ú#|_»∞ S^Œ∞
Ѩ^•~°÷=ÚÅ JOwHÍ~°"Õ∞ „Ѩ^è•# q+¨Ü«∞=Ú.
HÍj‡~° â‹·=O :–
â‹ · = =Ú#‰õ Ω 㨠O |Okè O z# „áêp# âßYÅÖ’
HÍj‡~°â=·‹ "≥ÚHõ\.˜ nxˆH „Ѩ`º« aè*Ï˝ ã¨O„Ѩ^•Ü«∞=∞x, ã¨ÊO^Œ"å^Œ=∞x,
PÉèÏã¨"å^Œ=∞x, „uHõ ^Œ~°≈#=∞<Õ <å=∂O`«~°=ÚÅ∞ QÆÅ=Ù. HÍj‡~°
â‹=· =∞<Õ ¿Ñ~°∞#∞ |>Ëì nx „áê^Œ∞~åƒù= "åºÑ≤,Î „áêÉè=í =ÚʼnõΩ, HÍj‡~°
„áêO`«=Ú, `«`«Êiã¨~åÅ∞, Ѩ@∞ìH˘=∞‡Å∞QÍ xeKå~Ú.
Platinum Platform
 t"å#∞„QÆǨÏO =Å¡ „áêѨÎ"≥∞ÿ# Dâ‹·= ã≤^•úO`«=Ú#‰õΩ
^Œ∂~åfi㨠=∞ǨÏi¬ P „áêO`« =∞O`«@ PK«~°} ѨÓ~°fiHõ „ѨKå~°=Ú
KÕã≤#@∞¡ „Ѩã≤kú. „uHõ ã¨O„Ѩ^•Ü«∞=∞#∞ =∞~À ¿Ñ~°∞`À nxx
"åºÑ≤OѨ *Ëã≤#"å_»∞ =ã¨∞QÆ∞ѨÙÎ_»∞. „Ѩ`«ºaè*Ï˝ ã¨O„Ѩ^•Ü«∞=∞#∞
~å=_®xH˜ HÍ~° ‰ õ Ω Å∞ ™È=∂#O^Œ ∞ _» x K≥ Ñ ¨ C ^Œ ∞ ~° ∞ . D
ã¨O„Ѩ^•Ü«∞=Ú"≥ÚHõ¯ B#fl`«º=Ú `å~å™ê÷~ÚH˜ KÕiÛ, ^•x"≥·Éèí=
Ѩ`åHõ#∞ Ô~ѨÔ~ѨÖÏ_çOz# =∞Ǩ =∞¿ÇÏâ◊fi~°∞_»∞ Jaè#=QÆ∞ѨÙÎ_»∞.
Jaè#=QÆ∞ѨÙÎ_»∞ ~°zOz# ''Dâ◊fi~° „Ѩ`«ºaè*Ï˝^Œi≈x——
"≥Ú^ŒÅQÆ∞ „QÆO^äŒ=ÚÅ^•fi~å D ã¨O„Ѩ^•Ü«∞=Ú „Ѩã≤kú<˘Ok#k.
Ѩ~°"Õ∞â◊fi~°∞_»∞ zK«ÛùH˜Î, P#O^Œâ◊H˜Î, WKåÛùâ◊H˜Î, *Ï˝#â◊H˜Î, „H˜Ü«∂â◊H˜Î
J#∞ ѨOK«q^è⌠‰◊ Ωõ ÅÎ `À ‰õÄ_ç qâı+~¨ ∂° Ѩ=Ú# QÀK«iOK«∞K«∞O_»∞#∞.
„Ѩãk≤ ú á⁄Ok# t"å^≥· fi`«=Ú`À ~¸ „uHõ ^Œ~≈° #=Ú Ñ¨~º° =ã≤OK«∞@
„Ѩ^è•<åOâ◊=Ú. Ö’HõOÖ’ ™ê^è•~°}OQÍ aO|=Ú ##∞ã¨iOz
„ѨuaO|=ÚO_»∞#∞. HÍx D ã¨O„Ѩ^•Ü«∞OÖ’ qâßfi`«‡Hõ"≥∞ÿ#
„ѨuaO|=Ú ã¨fi`«ã≤û^Œú=ÚQÍ K≥ѨC@=Å# PÉèÏã¨"å^Œ=∞<Õ
=∞~À¿Ñ~°∞ nxH˜ HõÅ^Œ∞.
g~°â‹·==Ú:-
''g~°â‹·==Ú—— J<Õ =∂@ q#QÍ<Õ 'JO^ŒiH© ã¨∞ÊùiOKÕ
=∞Ǩϟ#fl`«=ºH˜Î â◊H˜Î, |ã¨"Õâ◊fi~°∞_»∞. J`«ºO`«g~å"Õâ◊=Ú`À
Hõ~åfl\ÏO„^è=Œ ÚÅÜ«∞O^Œ∞ Ѩi"åºÑ¨"Î ∞≥ #ÿ ã¨O„Ѩ^•Ü«∞"Õ∞ g~°â=·‹ =Ú.
HõàϺ} |ã¨=#fl Hõ~°ã¨Ê~°≈KÕ =~å‚„â◊=∞ ^èŒ~å‡ÅHõf`«=ÚQÍ
g~å"Õâ◊=Ú`À ™êy# â‹·=âßY ''g~°â‹·==ÚQÍ z~°"≥∞ÿ# ã≤÷~°"≥∞ÿ#
Ü«∞â◊ã¨∞û <åi˚Oz#k.
=∞Ǩϟ#fl`« k=º ™êHÍ~°=¸iÎÜ≥ÿ∞# |ã¨"Õâ◊fi~°∞_Õ
g~°â‹·==Ú Ü≥ÚHõ¯ P~å^茺 ^Õ=Ù_»∞. J‰õΩOiî`«"≥∞ÿ# |ã¨"Õâ◊fi~°∞x
Éèí=º t=ÉèÏ= ã¨OѨ^ŒÜÕ∞ g~°â‹·==Ú. JkÜ«¸ ‰õÄ_»e ã¨OQÆ=∞
^Õ=Ùx Ü≥ÚHõ¯ k"åº#∞„QÆÇ¨Ï Ñ¶¨Åã¨fi~°∂Ѩ=∞#Hõ `«Ñ¨Ê^Œ∞. ÉèíHõÎHÀ\˜x
Jaè=∂#∞Å#∞ P#OkOѨ*Ëã≤, Ѩ~°"å^Œ∞Å#∞ Ѩ~°∞QÆÅ∞ fÃã@@∞¡
KÕã≤#k.
g~° Ѩ^=Œ Ú Ü≥ÚHõ¯ J~°=÷ Ú#∞ qKåi¿ãÎ 'q— J<Õ JHõ~∆ =° Ú
q^•ºã¨ ∂ K« H õ = Ú. q^Œ º Ü« ∞ #QÍ ''t=–r=—— SHõ º =Ú#∞
(t=*Ï˝#=Ú#∞) É’kèOK«∞#k. '~°— J<Õ JHõ∆~åxH˜ ~°q∞OK«∞@ Jx
Ü«∞~°÷=Ú. HÍ=Ù# g~°â‹·=ÙÅ#QÍ t=r"≥·Hõº (t=*Ï˝#) ~°∂Ѩ
q^ŒºÅÜ«∞O^Õ x~°O`«~=° Ú ~°q∞OK«∞"å~°∞. "Õ^•O`« Ѩ~"° ∞≥ #ÿ *Ï˝#"Õ∞
q^ŒºÜ«∞x. J\˜ì q^ŒºÜ«∞O^Œ∞ ã≤~÷ "° ∞≥ #ÿ |∞kú xÅ∞ѨÙ"åˆ~ g~°â=·‹ ÙÅ∞.
qâı+¨"≥∞ÿ# Éèí‰õΩκ`åûǨÏ=ÚÖË gi „=`«=Ú. W\˜ì g~°„=`«=Ú
HõeyÜ«ÚO_»∞@KÕ nxH˜ g~°â‹·= MϺu QÆ_çOz#k.
D g~°â‹·==Ú Ô~O_»∞ q^èŒ=ÚÅ∞ :– 1) =~å‚„â◊=∞^èŒ~°‡
qÅã≤`«=Ú – „â∫`« g~°â‹·==Ú, 2) =~å‚„â◊=∞ ^èŒ~°‡ ~°Ç≤Ï`«=Ú –
Platinum Platform
ã¨fi`«O„`« g~°â‹·==Ú. =∞~À „ѨHÍ~°=ÚQÍ Wk=¸_»∞ q^èŒ=ÚÅ∞.
1. ™ê=∂#º g~°â=·‹ =Ú, 2.gâı+¨ g~°â=·‹ =Ú, 3.x~åÉèÏig~°â=·‹ =Ú,
t=ÉèHí Θ Hõey# ™ê„=∂*Ϻxfl ~°HO∆˜ K«∞‰õΩx, ^•x "åºÑ≤HÎ ˜ „áê}Ï~°Ê}ÔH·
ã≤^ŒúOQÍ LO_»_»O, ™êǨÏã¨|∞kú`À g~°∞x=Öˇ „Hõ=∞tHõ∆}`À, K≥‰õΩ¯
K≥^~Œ x° P`«‡ Ãã~Â÷ º° =Ú`À, xÜ«∞=∞=ÚÅ<Õ =∂„`«O ã¨_Å» hÜ«∞‰õΩO_®,
`«#=Ù KåeOK«∞ =~°‰Ωõ t=¿ã= KÕÜÚ« @ÜÕ∞ g~°â=·‹ ã¨O„Ѩ^•Ü«∞=ÚÅ
UÔH·Hõ ÅHõ∆ ºO.
D q^è"Œ ∞≥ #ÿ Ѩ~"° ∞Õ â◊fi~å#∞„QÆÇϨ „áêÑ≤`Î À t=™êÜ«Ú[º=Ú
á⁄O^Œ∞@ "åi =ÚMϺ^Œ~°≈=Ú.
P~å^茺⋷==Ú – ^•fi^ŒâßKå~°∞ºÅ∞:-
P~å^茺 â‹·==Ú "≥·kHõ ^èŒ~°‡=ÚʼnõΩ Ѩ@∞ìQ˘=∞‡. PQÆ=∞
xÜ«∞=∞=ÚʼnõΩ PÖÏ"åÅ=Ú. z#flÜ«∞ nHõ‰∆ Ωõ Hõ~‡° Éè∂í q∞, t"å^≥· fi`«
ã≤^•úO`åxH˜ z~°∞<å=∂, t=™êÜ«Ú[º ѶŨ „áêÑ≤HÎ ˜ K«H¯õ x =∂~åæÅÖ’
W\˜ì („â∫`«) â‹·= P~å^茺 â‹·= ã¨O„Ѩ^•Ü«∞=ÚʼnõΩ JǨÏ~°Ç¨Ï=Ú
„â◊q∞Oz ã¨O„Ѩ^•Ü«∞ z~åÜ«Ú~°aè=$^Œ∞úʼnõΩ Hõ$+≤ KÕã¨∂Î,
ÅHõ ∆ º™ê^è Œ # Ö’ `« = ∞ rq`« 㨠~ ° fi 㨠fi =ÚÅ#∞ Ѩ ~ ° = ∞ t=Ùx
áê^•~°qO^Œ=ÚÅÃÑ· ^è•~°áÈã≤# ^Œ∞~°O^èŒ∞~°ÖË ^•fi^Œâß~å^èŒ∞ºÅ∞ –
ѨO„_≥O_»∞QÆ∞~°∞. „Ѩ=ÚY∞Å∞.
1) ã≤^Œú„`«Ü«∞=Ú – 1.ˆ~=} ã≤^Œ∞ú_»∞, 2.=∞~°∞Å
ã≤^Œ∞ú_»∞, 3.UHÀ~å=∞ã≤^Œ∞ú_»∞.
2) PKå~°º„`«Ü«∞=Ú – 1 . â ı fi ` å K å ~ ° ∞ º _ » ∞ ,
2.ʼnõΩbâßKå~°∞º_»∞, 3.hÅHõO~îåKå~°∞º_»∞
3) P~å^茺„`«Ü«∞=Ú – 1.L^Œ ƒ ù \ Ï~å^è Œ ∞ º_» ∞ , 2.
HÀ\˜Ñ¨ÖϺ~å^èŒ∞º_»∞ (qâßfi~å^èŒ∞º_»∞), 3."Õ=∞<å~å^èŒ∞º_»∞
4) ѨO_ç`« „`«Ü«∞=Ú – 1. NѨu ѨO_ç`«∞_»∞, 2.
=∞OK«# ѨO_ç`«∞_»∞, 3. =∞e¡HÍ~°∞˚# ѨO_ç`«∞_»∞.
1. ~ˆ =} ã≤^∞Œ _ú ∞» :– H˘Å#∞ áêHõ ™È"Õ∞â◊fi~° eOQÆ ã¨=Ú^Œƒ=ù Ù_»∞.
JQÆ ã ¨ Î º =∞Ǩ Ï i¬H˜ t=`« ` åfixfl LѨ ^ Õ t Oz 'ã≤ ^ •ú O `«
tMÏ=∞}˜——Ü«∞<Õ „QÆO^ä•xfl ~°zOz K«O„^ŒH©Ü«∞=∞Ǩ~åA#∞
ѨÙ#~°∞r˚qOѨKÕã≤# =∞ǨÏhÜ«Ú_»∞.
2. =∞~°∞Å ã≤^Œ∞ú_»∞ :– ÉèÏ~°^•fi[㨠QÀ„`À^Œƒù=Ù_≥·# W`«_»∞.
QÀHõ ~ ° ‚ = Ú#O^Œ ∞ `« Ñ ¨ " ≥ Ú #iÛ â‹ · = ã≤ ^ •ú O `«
„ѨKå~°"≥Ú#iÛ#"å_»∞.
3. UHÀ~å=∞ã≤^Œ∞ú_»∞ :– ~å=∞<å^äŒÑ¨Ù~° eOQÀ^Œƒù=Ù_≥·# W`«xH˜
Ѷ¨∞O\ÏHõ~°∞‚_»<Õ <å=∞O`«~°=Ú HõÅ^Œ∞. "Õ^Œ "Õ^•OQÆ
xëê‚`«∞_»∞.
83
4. âıfi`åKå~°∞º_»∞ :– ã¨~fi° "Õ^•O`« `«`Ϋ fi^Œi≈. „Ѩ™ê÷# „`«Ü∞« ÉèÏ+¨º
Hõ~°ÎÜ«∞QÆ∞ hÅHõO~îåKå~°∞º#‰õΩ W`«_»∞ ^Õt‰õΩ_»∞.
5. ʼnõΩbâßKå~°∞º_»∞ :– "å=∞ǨÏã¨Î=Ú# ^Œ|ƒÑ¨O_»∞#∞. ^ŒH˜∆}
ǨÏã¨=Î Ú# ''ʼnõΩb—— ^ŒO_»=Ú#∞ ^èiŒ Oz# W`«_∞» . ‰õΩt‰õΩ_»∞,
QÆ~°∞æ_»∞, q∞„`«∞_»∞, H“~°∞+¨µº_»∞, J<Õ #Å∞QÆ∞~°∞ t+¨µºÅ`À
„â∫`«â‹·==Ú#∞ „ѨKå~°O KÕã≤# =∞ǨÏhÜ«Ú_»∞.
6. hÅHõO~îåKå~°∞ºÅ∞ :– NHõO~î°_»xÜ«Ú, q^•º HõO~î°∞_»xÜ«Ú,
DÜ« ∞ #‰õ Ω <å=∂O`« ~ ° = ÚÅ∞. "å~° } Ïã≤ Ü« ∞ O^Œ ∞
âıfi`åKå~°∞º#‰õΩ t+¨µº_≥·, âß~°aè, JѶ¨∞’~°, áêâ◊√Ѩ`«,
=∞O„`ÀѨ ^ Õ â ◊ = ÚÅ#∞ á⁄Ok „Ѩ ™ ê÷ # „`« Ü « ∞ =∞#|_» ∞ ,
„|Ǩχã¨∂„`«=ÚʼnõΩ ÉèQí =Æ næ`‰« Ωõ LѨx+¨`∞« ÅÎ ‰õΩ t=Ѩ~=° ÚQÍ
ÉèÏ+¨º=Ú#∞ ~°zOz, t"å^≥· fi`åxfl ã≤^•úOfHõiOz#
â‹·==¸~°ú#∞ºÅ∞.
7. L^Œƒù\Ï~å^èŒ∞º_»∞ :– ÉèÏ~°^•fi[㨠QÀ„`À^Œƒù=Ù_≥·# D`«_»∞
Ѷ¨∞’~°˚~°^Õâ◊"åã≤. =Å¡H© Ѩ~ånèâ◊√_≥·# =ÚO[ Éè’[~åA‰õΩ
PKå~°∞º_»∞. HÍj‡~° ~å[QÆ∞ [Ü«∂Ñ‘_»∞x P™ê÷#OÖ’
q^•ºkèHÍiQÍ LO_ç, â◊=^èŒ∂=∞ ã¨Ê~°≈ =∞Ç≤Ï=∞KÕ U_»∞
=O^ŒÅ=∞Ok QÆO^èŒ~°∞fiÅ#∞ âßѨq=ÚH˜Îx „Ѩ™êkOKå_»∞.
8. qâßfi~å^èŒ∞º_»∞ :– (HÀ@ѨÖϺ~å^èŒ∞º_»∞) – HÀ@¡Ñ¨e¡ ˆH∆„`«"åã≤
J~Ú# W`«_»∞ „H©IIâ◊II12= â◊`åaÌ"å_»∞. K«`«∞ˆ~fi^Œ
™ê~åk„QÆO^äŒHõ~°Î. =∞e¡HÍ~°∞˚# ѨO_ç`«∞#‰õΩ nH∆ÍQÆ∞~°∞=Ù.
9. "Õ=∞<å~å^èŒ∞º_»∞ :– ("Õenq) „QÍ=∞x"åã≤, q+¨µ‚^Õ=
Éè í ∂ áêÅ∞_» ∞ "≥ e ^Õ q Ü« ∞ #∞„QÍ=∞=Ú#∞ DÜ« ∞ #‰õ Ω
J„QÆǨ~°=ÚQÍ ã¨=∞iÊOK≥#∞. 12= â◊`åaÌH˜ K≥Ok#
=∞e¡HÍ~°∞˚# ѨO_ç`«∞#‰õΩ |ã¨=#‰õΩ#∞ ã¨=∞HÍe‰õΩ_»∞.
10. NѨu ѨO_ç`«∞_»∞ :– W`«_»∞ NHõ~°ÉèÏ+¨ºHõ~°Î, „H©IIâ◊II 11=
â◊`åaÌH˜ K≥Ok# D`«_»∞ `«# L`«ÎsÜ«∞=ÚÖ’ xѨCÅ∞
=¸@QÆ\ ˜ì =∞Ç≤Ï=∞Å#∞ „ѨHõ\ ˜Oz#@∞¡ „Ѩfu.
11. =∞OK«# ѨO_ç`∞« _»∞ :– ™êOMϺܫ∞#㨠QÀ„`À^Œƒ=ù Ù_≥#· D`«_∞»
11= â◊ ` åaÌ H ˜ K≥ O k#"å_» ∞ . Nâ‹ · Å ^Õ = ™ê÷ # =Ú#
`«Ñ¨"≥Ú#iÛ# =∞Ǩ=∞h+≤.
12. =∞e¡HÍ~°∞˚# ѨO_ç`«∞_»∞ :– „^•H∆Í~å=∞ˆH∆„`« x"åã≤ J~Ú#
D`« _ » ∞ . ''„uÖ’Hõ Q Æ ∞ ~° ∞ —— a~° ∞ ^Œ = Ú#∞ =Ç≤ Ï Oz,
t=`«`fi« ™ê~åkO„QÆO^ä=Œ ÚÅ#∞ ~°zOz 12= â◊`åaÌH˜ K≥Ok#
"å_çK«O^Œ"ÀÅ∞ ~å[ã¨ÉèíÖ’ =∞`«"åk q+¨Ü«∞=ÚÖÖ’
q[Ü«∞=Ú#∞ á⁄Ok# Q˘Ñ¨ÊѨO_ç`«∞_»∞.
D ^•fi^Œâß~å^èŒ∞ºÅO^Œ~°∂ JK«OK«Å nH∆Í ™ê^èŒ#Ö’
Ѩ~°=∞t"å#∞„QÆǨÏáê„`«∞Öˇ·, Z^ŒxO_® xOѨىõΩ#fl t=`«`«fi=Ú`À
84
áê@∞ "Õ^•QÆ=∂k „Ѩ=∂}=ÚÅ`À Ѩ~°=∞t=Ùx áê~°=∞º=Ú#∞
„Ѩ=zOz, P~å^茺 â‹·==Ú#∞ Ö’HÍ~å^茺 "≥Ú#~°∞Û@‰õΩ `«=∞
â◊H˜ÎÜ«Ú‰õΩÎÅ#∞ ^è•~°áÈã≤i. ^•fi^Œâß~å^茺 qÅã≤`«"≥∞ÿ# „â∫`«â‹·=O
(P~å^躌 â‹=· OÖ’) âßOÉè=í nHõ∆ J`«ºO`« „Ѩ^•è # JOâ◊O. âßOÉè=í nHõ‰∆ Ωõ
áêâ◊√Ѩ`« J`庄â◊=∞, t~À„=`«, p~°‚„=`«, q~°*ÏnHõ∆. z#‡Ü«∞nH∆Í
Ü«∞#∞ <å =∂O`«~°=ÚÅ∞ HõÅ=Ù.
`≥Å∞QÆ∞<å\ t"å~å^èŒ# K«i„`« :–
`≥Å∞QÆ∞"å~°∞ L`«Î~å# É’^èŒ<£ "≥Ú^ŒÅ∞H˘x ^ŒH˜∆}Ï#
QÆ∞_ç=∞Å¡O=~°‰õΩ t=Ù_»H˜ QÆ∞_»∞Å∞Hõ\ ˜ì P~åkèOKå~°∞. Wk ã¨∞=∂~°∞
~Ô O_»∞"ÕÅ S^Œ∞=O^ŒÅ ã¨O=`«û~åÅ#∞O_ç H˘#™êQÆ∞`«∞#fl t"å~å^è#Œ
Ѩ~°OѨ~° N⋷ňH∆„`«O Ѩš=ÙÅHÍÅOÖ’ ZO`À Jaè=$kú á⁄OkOk.
Ѩš=ÙÅ HÍÅOÖ’<Õ Éèˇ·~°=ÙxHÀ# t"å~å^茺ŠˆHO„^ŒOQÍ LO_Õk.
q+¨µ‰‚ Ωõ O_ç#∞Å∞ `«=∞ „Ѩ^•è # #QÆ~åÅÖ’ XHõ\Q˜ Í ÉèÏqOz# H©ã~¨ Ö° ’
XHõ =∞ǨÏ`«Î~°"≥∞ÿ# t"åÅÜ«∞=Ú#∞ xi‡OKå~°∞. |Ǩïâ◊ Wk P~°=
â◊`åaÌ HÍÅO <å\˜k HÍ=K«∞Û. `«∂~°∞Ê Kåà◊√Hõº ~åAÅÖ’ =ÚáêÊuHõ
=Úgfiã¨O =∞Ok â‹·=ÙÖË. ~å[~å[#ˆ~O„^Œ∞_»∞ `«#‰õΩ t"å~å^èŒ#
W+¨"ì ∞≥ #ÿ kQÍ ##flÜ«∞ J=`åiHõ K≥|∞`«∞Ok. WHõ HÍHõfÜ«ÚÅ HÍÅO
PO„^èŒ^Õâ◊OÖ’ â‹·"åxH˜ ã¨fi~°‚Ü«ÚQÆO. JѨÊ\˜=~°‰õΩ =∞`åKå~°OQÍ
L#fl â‹·=O HÍHõfÜ«ÚÅ HÍÅOÖ’ ™êOѶ≤∞Hõ ^èŒ~°‡OQÍ =∂iOk. *ˇ·#
`åufiHõ „ѨÉÏè "åxfl â‹=· O [~ÚOzOk. qâıfiâ◊fi~° t"åKå~°∞ºx =O\˜
=∞Ǩ"Õ∞^è•q â‹·= ã¨O„Ѩ^•Ü«∞O ^•fi~å =∞ǨÏ`«Î~°"≥∞ÿ# q^•º"åºÑ≤ÎH˜
`À_»Ê_»O, D ™êOѶ≤∞Hõ ^èŒ~°‡ ã¨∂„`åxfl x~°∂Ñ≤™ÈÎOk. â‹·=ÙÅ∞ QÀà◊H©
=∞~îåÅ∞ ™ê÷Ñ≤Oz q^•º É’^èŒ# KÕâß~°∞.
J~Ú`Õ q[Ü«∞#QÆ~° áêʼnõΩÅÖ’ `˘e~åAÅ∞, Ô~_ç¤
~å*ϺʼnõΩ K≥Ok# ZO^Œ~À ~åAÅ∞ â‹·= Jaè=∂#∞ÖË.
=ÚyOѨÙ:–
t=Ù_»∞ xi¡Ñ¨ÙÎ_»∞ x~å=∞Ü«Ú_»∞ x~å_»O|~°∞_»∞. |Ǩïâ◊
JO^Œ∞ˆH<Õ"≥∂, „Ѩ[Å∞ `«=∞=O\˜ ã¨fiÉèÏ==Ú#fl P =∞Ǩ^Õ=Ù_ç<Õ
J#=~°`«O P~åkèOKå~°∞.
LѨܫÚHõÎ „QÆO^äŒ=ÚÅ∞:-
1) q*Ï˝# ã¨~°fiã¨fiO – 3= =∞iÜ«Ú 6= ã¨OѨÙ@O
2) ã¨O„QÆǨO„^èŒ q*Ï˝# HÀâ◊O – 2= =∞iÜ«Ú 7= ã¨OѨÙ@O
3) A Dance of Shiva – Ananda Kumara Swamy
4) â‹·=ã¨~°fiã¨fiO – ZO. HÀ@Ü«∞ºâߢã≤Î
*****
Platinum Platform
 `≥ÅOQÍ}Ö’ â‹·==Ú
ã¨$+≤Öì ’ =∂#=r=`«=Ú XHõ qÅHõ}∆ "î ∞≥ #ÿ k. ^Õâî ßÅ"åsQÍ
Jaè=∂<åÅ∞, qâßfi™êÅ∞ =∂~°∞`«∞<åfl~Ú. =ÚѨÊk=¸_»∞ HÀ@¡
^Õ=`«Å∞#fl ÉèÏ~°`«^Õâ◊OÖ’ *Ï˝#"Õ∞ „áê=ÚYº=ÚQÆeæ#\˜ìk. HÍ=Ù#
*Ï˝#=Ú, q*Ï˝#=Ú J<Õ JOâßÅ#∞ ÉèÏ~°fÜ«∞ „Ѩ[Å∞ P~åkè™êÎ~∞° .
*Ï˝#-q*Ï˝#=ÚʼnõΩ ã¨O|O^èŒO, J#∞|O^èŒO =∞#‰õΩ ^Õ=`«Å
P~å^èŒ# ^•fi~å<Õ Åaèã¨∞ÎO^Œx qâßfiã¨=Ú `«`«Êùe`«"Õ∞ D ^Õâ◊OÖ’
qq^èŒ =∞`«=ÚÅ Pq~åƒù==Ú [iyOk. P =∞`åÖÖ’ â‹·==Ú
"Õ^Œ=∞`«=Ú Wk =∞`«"Õ∞HÍHõ ÉèÏ~°fÜ«∞ r=#q^è•#O ‰õÄ_® Jx
K≥áêÊe.
`≥ÅOQÍ}Ö’ q^•º=O`«∞Å∂ L<åfl~°∞ áê=∞~°∞Å∂
L<åfl~°∞. JO^Œ~∂° t=Éè‰í Ωõ ÖÎ Ë 'ÉèHí -Θ =∂#ã≤HOõ K«i„`«Ö’- „QÆO^ä•Å∞,
PÅÜ«∂Å∞, Éèí‰õΩÎÅ∞ H˘#~åHõáÈ~Ú<å, D ^Õâ◊Ѩ٠r=<å_ç ÉèíH˜Î,
*Ï˝#, Hõ~°‡Å Ü«∞O`« Hõ+¨ì=Ú HÍ^Œ∞ |Ǩï ã¨∞ÅÉèí=Ú.
=∞# ^Õ â ◊ O Ö’ ^è Œ ~ ° ‡ =Ú#‰õ Ω qt+¨ ì ™ê÷ # =Ú#flk.
^èŒ~å‡~°÷HÍ=∞"≥∂Hõ∆=ÚÅÖ’ "≥Ú^Œ\ ˜k ^èŒ~°‡=Ú, z=ik "≥∂Hõ∆=Ú,
^è Œ ~ å‡#∞ëêª # OKÕ ` « HÍ=∞"≥ ∂ Hõ ∆ = ÚÅ#∞ ™êkè ¿ ãÎ , "≥ ∂ Hõ ∆ = Ú
Pq~°ƒùqã¨∞ÎOk. Wk =∞# ѨÓ~°∞fiÅ∞ =∞#‰õΩ Éè’kOz# q+¨Ü«∞=Ú
"≥∂Hõ∆=Ú J#QÍ =ÚH˜Î, [#‡~åÇ≤Ï`«ºã≤÷u nxfl á⁄O^Œ\ÏxH˜ =∞`«O
PÅO|#OHÍQÍ =∞Ǩ Ï ~° ∞ ¬Å∞, Ü≥ ∂ QÆ ∞ Å∞, „Ѩ = Hõ Î Å ∞
=∞`«É’^èŒHÍqOz<å~°∞.
â‹·==Ú ‰õÄ_» "≥·kHõ=Ú, ã¨"≥·kHõ=Ú J#∞ ÉèÏQÆ=ÚÅ∞QÍ
HÍ#=ã¨∞Î#flk [OQÆ=∞O J<Õk J"≥·kHõ"≥∞ÿ<å, „Ѩ[ÅÖ’xH˜ ÉÏQÍ
K˘K«∞Û‰õΩáÈ~ÚOk. ÉèíH˜Î D Ô~O\˜Ö’#∞ ™ê=∂#º"Õ∞ XHõ „áê}˜
(=∂#=Ù_≥ · < å, N-HÍà◊ = Ú-Ǩ Ï ã≤ Î - U^≥ · < å-u#flx=Öˇ
Éèí‰õΩκ„^ÕHõ=Ú#‰õΩ ~Ú`«~° q+¨Ü«∞=ÚÅ∞ HÍ~°}=Ú HÍ~å^Œx `Õe#
™ê~åOâ◊=Ú JO^Œ∞KÕ`« q^Œº =∂„`«"∞Õ *Ï˝#=Ú#‰õΩ HÍ~°}=ÚHÍ^Œ∞
„ѨHõ$uÖ’x [ÅK«~°=ÚÅ#∞ Ѩâ◊√=ÙÅ#∞, Ѩ‰õ∆ΩÅ#∞ K«∂¿ãÎ ÉÏQÍ
Ѩije¿ãÎ D q+¨Ü«∞=Ú É’^èŒÑ¨_»∞`«∞Ok. HÍ=Ù#<Õ ÉèíH˜Î, *Ï˝#,
Hõ~°‡=ÚÅÖ’ qkè, x¿+^èŒ=ÚÅ∞ ÖËx ÉèíH˜ÎÜÕ∞ ã¨∞ÅÉèí™ê^茺=∞=Ù`«∂
L#flk. ^≥· fi`«=Ú, J^≥· fi`«=Ú, qtëêì ^≥· fi`«=Ú, J#∞ ÉèË^Œ=ÚÅ∞
âß„ã¨Î=Ú K«^Œ∞=ÙH˘#fl "åiˆH `≥eÜ«∞QÆÅ^Œ∞. HÍx „QÍq∂}∞ʼnõΩ,
*Ï#Ѩ^Œ∞ʼnõΩ `≥eÜ«∞^Œ∞. D HÍ~°}=Ú#<Õ ^•^•Ñ¨Ù U|k
ã¨O=`«û~°=ÚʼnõΩ ѨÓ~°fi=ÚHõ#fl - <Õ_»∞ ™ê=∂#º „Ѩ[ÅÖ’ ÉèíH˜Î
qѨs`«OQÍ ÃÑiyOk. PÅÜ«∂ÅÖ’ ‰õÄ_» Éèí‰õΩÎÅ ã¨OYº Jaè=$kú
K≥OkOk. HÍ~°}ÏÅ∞ Z<≥fl<Àfl! áêO_ç`åºxH˜-ÉèHí HΘ ˜ ã¨O|O^èOŒ ÖË^xŒ
|ã¨= ѨÙ~å} Hõ^äŒÅ∞ JO^Œe áê„`«Å∞ K≥ѨÊHõ<Õ K≥|∞`«∞<åfl~Ú.
qâ◊fi "åºÑ¨"Î ∞≥ #ÿ â‹=· =Ú# t=Ùx J+¨=ì ¸iÎ ã¨fi~°∂ѨÙ_»∞QÍ
HÍo^•ã¨∞ =∞ǨHõq áÈ`«# Jaè*Ï˝# â߉õΩO`«Å=ÚÖ’ "≥Ú^Œ\ ˜
â’¡Hõ=Ú# ¿Ñ~˘¯x<å_»∞.
*q„âßO`« PO„^èÀѨ<åºã¨‰õΩÅ∞, „ѨÉèí∞`«fi _ç„w HõàÏâßÅ, ǨÏ#∞=∞H˘O_».
Platinum Platform
– =ÚkQ˘O_» gˆ~â◊eOQÆ=Ú
â’¡H=õ Ú : Ü«∂ ã¨$+≤óì „ã¨+µ¨ ~ì å^•º =ǨÏu qkèÇï¨ `«O Ü«∂ ǨÏq~åºK« Ǩϟ„f
ÜÕ∞ ^Õfi HÍÅO q^èŒ`«Îó „â◊√uq+¨Ü«∞QÆ∞}Ï Ü«∂ ã≤÷`å "åºÑ¨º qâ◊fi"£∞
Ü«∂=∂Ǩïó ã¨~fi° c[„ѨH$õ uiu Ü«∞ Ü«∂ „áê}˜#ó „áê}=#Îó
„Ѩ`«ºH∆Íaèó „Ѩã¨#flãÎ̈#∞aè~°=`«∞ =¢™êÎaè~°ëêìaèsâ◊ó
HÍt^•ã¨∞ K≥Ñ≤Ê# J+¨ì=¸~°∞ÎÅ∞
1) h~°∞ 2) xѨC 3) Ü«∞[=∂x (Ǩϟ„f)
4) HÍÅã¨fi~°∂Ѩ"≥∞ÿ# ã¨∂~°º, K«O„^Œ∞Å∞ 5) PHÍâ◊=Ú
6) ^èŒfix 7) Éèí∂q∞ 8) "åÜ«Ú=Ù
ã¨$+≤ìÖ’x t=`«`«Î fi=ÚQÍ WHõ¯_» ã¨Ê+¨ì"≥∞ÿ#k.
t=Ùx ÉèÏ="Õ∞ â‹=· =Ú, t=Ù_»∞ J~°<÷ åsâ◊fi~°∞_»∞ t= â◊‰Ωõ ÅÎ ∞
Jq<åÉèÏ= ã¨O|O^èŒ=Ú Hõeæ#@∞¡ "å~°∞, "å‰õΩ¯, J~°÷=ÚÅ`À
áÈÅÛ^ŒQÆ∞#x, [QÆ`«∞Î#‰õΩ "å~°∞ Ñ≤`«~°∞Åx (=∂`åÑ≤`«~°∞Åx)
HÍo^•ã¨∞ ~°Ñ¶¨Ú=Oâ◊OÖ’x „Ѩ^äŒ=∞ ã¨~°æÖ’x „Ѩ^äŒ=∞ â’¡Hõ=Ú#
¿Ñ~˘¯#|_ç ã¨$+¨ì"≥∞ÿ#k â◊OHõ~åKå~°∞ºÅ, N ^ŒH˜∆}Ï=¸iÎ ™È΄`«=Ú
t=Ùx *Ï˝#~°∂Ѩ=Ú, Ü≥∂QÆ~°∂Ѩ=ÚÅ#∞ =ºHõÎ=Ú KÕÜ«ÚK«∞#flk.
#@~åA <å@º~°∂Ѩ=Ú, áê~°fif Ѩ~"° ∞Õ â◊fi~°∞Å k"åº#O^•#∞Éè∂í uH˜
P@Ѩ@∞ì J>Ë¡ t=QÆ}=ÚÖˇ·# QÆ}Ѩuk Ö’HõOÖ’ Jxfl\Ï "≥Ú^Œ\ ˜
ѨÓ[ g~°Éèí„^Œ∞_»∞ t=Ùx L„QÆ~°∂Ѩ=Ú [\ÏE@=Ú #∞O_ç
U`≥Oz# D Ü«Ú„QÆ=¸iÎ ^Œ∞+¨tì Hõ} ∆ , t+¨~ì H° }
∆õ „Ѩ^•è # ÅHõ∆ º=ÚQÍ
QÆÅk. áê~°fif=∂`« ™êH∆Í`«∞Î NÅe`å ã¨fi~°∂Ѩ=Ú P"≥∞ Ö’Hõ=∂`«
‰õΩ=∂~°™êfiq∞ ^Õ=¿ã<åx Ö’Hõ~°Hõ∆‰õΩ_»∞ ™êH∆Í`«∞Î ^Õ=`«Å ѨÓxHõKÕ
ˆH=Å `å~°HÍã¨∞~° ã¨OǨ~° xq∞`«Î"Õ∞ HÍHõ <Õ\ ˜H˜x ''ã¨∞„|Ǩχ}º
+¨+≤ª—— ¿Ñ~° x`«º=Ú P~åkèOK«|_»∞`«∂ L<åfl~°∞. #Onâ◊fi~°∞_»∞,
^èŒfi[ã¨ÎOÉèíOÃÑ·# LO_ç, „Ѩ`ÕºHõ ÅHõ∆}=ÚʼnõΩ L^ÕÌtOѨ|_ç<å~°∞.
#OkˆHâ◊fi~°∞x J#∞[˝ ÖËx^Õ t= ^Œ~°≈#=Ú [~°∞QÆ^Œ∞. J^Õ q^èŒOQÍ
Éèˇ·~°=Ù_»∞, Éèí$Oy, K«O_ç ‰õÄ_» PÜ«∂ HÍ~°ºx~åfiǨωõΩÅ∞ D ^Õ=`å
ã¨fi~°∂áêÅ∞ Jxfl Z=i ã¨fi~°∂Ѩ=Ú#‰õΩ "åi =∞O„`«=Ú,
c*ÏHõ ∆ ~ åÅ∞, Ü« ∞ O„`« = Ú Hõ e y#"å~° ∞ "Õ ^ Œ 㨠fi ~° ∂ Ѩ Ù Å∞,
LѨx+¨`«∞ÎÅÖ’ ѨÙ~å}=ÚÅÖ’ ¿Ñ~˘¯#|_ç#"å~°∞.
"Õ^Œâ’¡Hõ=ÚÅ∞ |∞Ω‰õΩ¯Å∞ Wq =∞O„`«=ÚÖË nxH˜ QÆÅ
Kè«O^Œã¨∞û- K«^Œ∞=Ù q^è•<åxfl `≥eÜ«∞*Ëã¨∞ÎOk. N ~°∞„^•^蕺ܫ∞O
ѨÓiÎQÍ t=Ùx â◊H˜Îx, =∞Ç≤Ï=∞#∞ LQÆæ_çOKÕ =∞O„`åÅ∞ Wk
#=∞Hõ=Ú, K«=∞Hõ=Ú J#∞ Ô~O_»∞ qÉèÏQÆ=ÚÅ∞ Hõey#\˜ìk.
N ~° ∞ „^•^è • ºÜ« ∞ =Ú J<Õ H õ q^è Œ = ÚÅ∞QÍ ~° ∞ „^Œ ∞ x
#∞uOK«∞#\˜ìk. JO^Œ∞ =Å# ''â◊`« ~°∞„nÜ«∞=Ú—— J<Õ ¿Ñ~°∞ ‰õÄ_»
HõeyÜ«Ú#flk. #=∞ã¨∞û`À „áê~°OÉèí"≥∞ÿ#k #=∞Hõ=Ú Wk UHÍ^Œâ◊
J#∞"åHõ=ÚÅ∞ Hõeæ#k. ~°∞„^Œâ◊‰õΩÎÅ∞ UHÍ^Œâ◊ ™êú#=ÚÅ∞
Jkè=ã≤Oz# HÍ~°}=Ú# Wk ~°∞„^ŒãO¨ YºÜ≥∞ÿ #k. WHõ ''K«=∞Hõ=Ú——
- 'K«— J#∞ JHõ~∆ =° Ú Ñ¨~=° ÚQÍ QÆe#æ Ѩ^∞Œ <˘HõO_»∞ J#∞"åHõ=ÚÅ∞
85
Hõeæ#\˜ìk. W=hfl Éèí‰õΩÎ_»∞ - ÉèíQÆ=O`«∞x HÀi# HÀÔ~¯Å∞ D
=∞O„`« = ÚÅ P=$uÎ x |\˜ ì =∞Ǩ  ~° ∞ „^Œ = ∞x, Ju~° ∞ „^Œ = ∞x
JO@∞<åfl~°∞. â◊„`«∞ÉèíÜ«∞x"å~°} "≥Ú^ŒÅ∞QÍ J<ÕHõ ã¨O^Œ~åƒùÅÖ’
Jaè¿+HÍÅ∞, Ǩϟ=∂Å∞, Ü«∂QÍÅ∞, [áêÅ∞, `«~°Ê}ÏÅÔH· #=∞Hõ-
K«=∞Hõ Ѩ~î°#O [~°∞QÆ∞`«∞#flk. ~å„+¨ì, ÉèÏëê ÉèË^Œ=ÚÅ∞ ÖˉõΩO_®
WO\˜OÖ’#∂ â‹·"åÅÜ«∞=ÚÖÖ’#∞ D Ѩ~î°#O Ѩi"åºÑ¨Î"≥∞ÿ#k.
WHõ â‹·==ÚÖ’x qÉèÏQÍÅ#∞ K≥ѨÊ=Åã≤Ü«Ú#flk. WǨÏ-
Ѩ~°Ö’Hõ=ÚÅÖ’ =∂#= rq`« Ѩ~°=∂~°÷=Ú#∞ „QÆÇ≤ÏOK«∞@‰õΩ
t=`«`«Î fi=Ú#∞ qq^èŒ JOâ◊=ÚÅ#∞ ã¨∂÷ÅOQÍ<≥·<å K«∂^•Ì=Ú
ÉèÏ~°`«^Õâ◊OÖ’x ã¨∞„Ѩã≤^Œú"≥∞ÿ# "≥·kHõ =∞`«=Ú D â‹·==Ú. „Ѩ^è•#
^≥·=`«=Ú Dâ◊fi~°∞_»∞ =∂#=Ù_»∞, *Ï˝#,ÉèíH˜Î, Hõ~°‡ =∂~°æ=ÚÅÖ’
ÉèíQÆ=O`«∞x P~å^èŒ# KÕã¨∞Î#flѨÙ_»∞ "≥Ú^Œ@ ã¨QÆ∞}Àáêã¨# ^•fi~å
„Ѩܫ∂}O KÕã≤ `«b¡# ã≤÷uÖ’ x~°∞æ}Àáêã¨#‰õΩ KÕ~°∞`å_»∞, HÍx Wk
JO`« `ÕeÔH·# q+¨Ü«∞O HÍ^Œ∞ "Õ^Œ, ѨÙ~å}, LѨx+¨`«∞ÎÅ∞,
PQÆ=∞=ÚÅ∞ÃÑ· =∂~°æ=Ú#‰õΩ ã¨∞ã¨Ê+¨ì=Ú KÕÜ«Ú#\˜ìq. t=Ù_»∞
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âßOÉèí=nHõ∆ (eOQÆ^è•~°}-rq`åO`«=Ú) rq`åO`«=Ú# ã¨=∂kè,
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t= qtëêì^≥· fi`«=Ú.
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WHõ¯_ç âßã¨#=ÚÅ∞ ‰õÄ_» ^Õ"åÅÜ«∞ K«i„`«#∞ LQÆæ_çOK«∞K«∞#flq.
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Platinum Platform
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(~°∞„^Õâ◊fi~°); áêÅO¿Ñ@, ~å=∞Ñ¨Ê PÅÜ«∞=Ú (1213) - „H©.â◊ fã≤H˘x "≥o¡<å~°∞. ^•#, ^èŒ~°‡=ÚÅÖ’ PÜ«∞#‰õΩ ™ê\˜ÖË~°∞.
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t=`«`Ϋ fi ~°™êÜ«∞#=Ú HÍÃã ã¨~fi° Ñ¨Ê ã≤^âúÕ fi◊ ~° K«i„`« Ñ≤_Ñ» i¨ Î |ã¨=Hõq PÜ«∞#∞fl „Ѩ`«ºHõ∆"≥∞ÿ# t=ÙxQÍ Éèí‰õΩÎÅ∞ ÉèÏqOKÕ"å~°∞
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|"≥∞‡~° áÈ`«# g~°Éèí„^Œ q[Ü«∞=Ú J#∞#q. „"åã≤#
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L`«û==Ú) 12) ÅHõ∆ ‡}Ëâ◊ã¨∞Îu
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N HÍj qâıfiâ◊fi~åÅÜ«∞O, =~°OQÆÅ∞¡ ¿ãì+¨#∞ ã¨q∂ѨOÖ’ L#flk. KÕ~ÚOK«∞ H˘x<å~°∞. â‹·= (P~å^茺) ã¨ÉèíʼnõΩ J„QÍã¨<åkèѨ`«º
PHÍ~°ÑÙ¨ "å~°∞ â‹=· =∞`åxH˜ KÕã#≤ ¿ã= J##º=Ú, "åi P^èfiŒ ~°ºOÖ’ "≥Ú#iÛ<å~°∞. â◊ÉÏÌ#∞âßã¨<åO„^èŒ ÉèÏëê xÅÜ«∞=Ú#‰õΩ âßâ◊fi`«
N =ÚkQ˘O_» gˆ~â◊eOQÆ âß„ã≤Î QÍ~°∞, P~å^èŒ∞ºÅÑ‘~î°O- N QÆ$ǨÏ^•#=Ú KÕã≤<å~°∞. P~å^èŒ∞ºÅ "åi [Ü«∞O`«∞Å∞, =~°úO`«∞Å∞,
â‹·==∞ǨÑ‘~îåkèѨuQÍ LO_ç, ^•^•Ñ¨Ù =O^Œ‰õΩÃÑ·# â‹·= „QÆO^ä•Å#∞ <Õ\ ˜H˜x [~°∞QÆ∞K«∞#flq. ''t=^èŒ~°‡=~°úh „QÆO^äŒ=∂Å——#∞ ™ê÷Ñ≤Oz
Ѩi+¨¯iOzQÍ PHÍ~°Ñ¨Ù "å~°∞ =Ú„kOz<å~°∞. t=N KåQÆO\˜ „QÆO^äŒ =Ú„^Œ} KÕ~ÚOz<å~°∞.
ÉèÏ㨯~°eOQÆ âß„ã≤Î QÍ~°∞ Z<Àfl ÜÕ∞O_»∞¡ N ~å=∞eOˆQâ◊fi~° PÅÜ«∞OÖ’ ''Éèí∂q∞ H˘~°∞"å~°∞ |∂_ç^≥·áÈ~Úi ^èŒ#=Ú HÀ~°∞"å~°∞
q<åÜ«∞Hõ K«qu #=~å„`«∞º`«û==ÚÅ∞ [iÑ≤ `«=∞ ÉèíH˜Î „ѨѨ`«∞ÎÅ#∞ ^ŒQÆú"≥∞ÿi, x#∞flHÀ~°∞"å~°∞ x`«∞ºÖˇ·Ü«ÚO^Œ∞~°∞, áêѨÉèíÜ«∞qÉèíOQÆ
Kå@∞H˘x<å~°∞. ÉèÏ=eOQÆ —— Jx âßâ◊fi`« H©iÎ HÍÜ«ÚÖˇ·<å~°∞.
Platinum Platform 87
 t=N =ÚkQ˘O_» â◊OHõ~°âß„ã≤Î QÍ~°∞ (1908-1993)
F~°∞QÆÅ∞¡Ö’ „Ѩã≤kú ÔHH˜¯#"å~°∞. +¨\ϯŠt=ѨÓ*Ï „=`«=Ú
rq`åO`« = Ú <≥ ~ ° Ñ ≤ # "å~° ∞ . Ô ~ O_» ∞ 㨠O 㨠$ ¯`« Hõ à ÏâßÅÅ∞
™ê÷Ñ≤Oz#"å~°∞ ZO`À =∞OkH˜ eOQÆ^è•~°}Å∞ KÕã≤,ã¨OKå~°=Ú
KÕâß~°∞. |Ǩï„QÆO^äŒHõ~°Î.
ѨÓ~°fiѨ٠N â‹·=Ñ‘~îåkäѨu t=N x~°‡Å â◊OHõ~° âß„ã≤ÎQÍ~°∞
|Ǩï„QÆO^äŒHõ~°Î N hÅHõO~î°ÉèÏ+¨º=Ú „Ѩ=ÚY „QÆO^äŒ=Ú. t=N
=ÚkQ˘O_» <åQÆg~°Ü«∞º âß„ã≤Î QÍ~°∞ t=ѨÓ*Ï „=`«ã¨∞÷Å∞, ™ê¯O^Œ
ѨÙ~å}ÏO`«~°æ`« '' t=ѨÙ~å} —— „QÆO^äŒ=∞#∞ Ѩ^ŒºHÍ=º"Õ∞ HÍHõ
''t=Éèí‰õΩÎÅ Hõ^äŒÅ∞ "≥Ú^ŒÅQÆ∞ J<ÕHõ „QÆO^äŒ=ÚÅ∞ ~°zOKå~°∞.
t=N t=^Õ=Ùx g~°Éèí„^Œâß„ã≤Î QÍ~°∞ (95) t=ѨÓ*Ï
„=`«ã¨∞÷Å∞ |Ç¨ï „QÆO^äŒHõ~°Î Z<Àfl=∂~°∞¡ ‰õΩ~°qÖ’ ''g~°Éèí„^Œ Ñ¨à‹¡=Ú——
ÃÑ\˜ì#"å~°∞ ZO`À =∞OkH˜ eOQÆ^è•~°} KÕã≤<å~°∞. ã¨Oã¨$¯`åO„^èŒ
Hõq`«fiO K≥ѨÊ@OÖ’ PÜ«∞#‰õΩ PÜ«∞<Õ ™ê\˜.
U „áêO`«OÖ’x XHõ =∞`åxfl qâßfi™êxfl QÆ∂iÛ J~Ú<å
K≥ѨÊ=Öˇ#O>Ë P „áêO`«O PÅÜ«∂Å∞, `«kfiâßfi™êxH˜ K≥Ok#
„QÆ O ^ä • Å∞, ~° K « ~ Ú`« Å ∞, Ü≥ ∂ QÆ ∞ Å∞, "åi ™ê=∂lHõ ¿ã=,
PKå~°=º=Ǩ~åÅ∞, ~Ú`åº^Œ∞Å∞ K≥ѨÊ=Öˇ. q^•º=O`«∞Å∞ HÍx
"å~°∞ ‰õÄ_» J#∂Kå##"≥∞ÿ# JOâßÅ#∞ "ÕÅH˘Åk ã¨O=`«û~åÅ
#∞O_ç J#∞ã¨iã¨∂Î LO\Ï~°∞. W\˜ì"Õ `≥ÅOQÍ} „áêO`«OÖ’ ‰õÄ_»
L<åfl~Ú. L^•: PkÖÏÉÏ^£ lÖÏ¡Ö’ <åQÀÉÏ *Ï„`« (<åQÆ Ñ¨Ó[‰õΩ
ã¨O|O^èŒ=Ú) =~°OQÆÅ∞¡ lÖÏ¡Ö’ Ô~O_»∞ ã¨O=`«û~åʼnõΩ XHõ=∂~°∞
ã¨=∞‡Hõ¯ *Ï„`« J~Ú`Õ "≥Ú^Œ@ "Õ=ÚÅ"å_» N ~å[~å*Ëâ◊fi~°∞x
^Œi≈Oz. `«^∞Œ Ѩi ã¨=∞‡Hõ¯ *Ï`«~‰° Ωõ "≥à@¡◊ O WHõ¯_ç „Ñ¨[ʼnõΩ Ѩiáê\˜.
P q^èŒOQÍ KÕ¿ãÎ "åi "åi HÀÔ~¯Å∞ <≥~°"Õ~°∞`åÜ«∞#flk #=∞‡Hõ=Ú.
~å„+¨ì „Ѩ[Å∞ =∂„`«"Õ∞ HÍHõ ~å„¿+ì`«~°∞Å∞ ‰õÄ_» =KÕÛ D *Ï„`«‰õΩ
q^ÕjÜ«ÚÅ∞ Ãã·`«O "≥o¡=™êÎ~°∞. JO^Œ∞ =Å¡<Õ `≥ÅOQÍ}O Ö’x
*Ï# Ѩ^Œ ˆQÜ«∂ÅÖ’ ‰õÄ_» qq^èŒ JOâßʼnõΩ ã¨O|OkèOz#q
HÍ#=™êÎ~Ú.
PkÖÏÉÏ^£ lÖÏ¡Ö’ Pã≤á¶êÉÏ^Œ∞ „QÍ=∞O z=i "åQÆ∞
X_»∞¤# N ÉÏÖËâ◊fi~° =∞Ok~°O L#flk WHõ¯_» áê~°fif^Õq „Ѩ^è•#
^≥·=`«=Ú „H©.â◊. 1240-1750 =~°‰õΩ áêeOz# QÀO_»∞ ~åAÅ
=Oâ◊OÖ’ `«^Œ∞Ѩi ~å*ˇ·# JOHõ=∞~åA HÍÅOÖ’x^Õ N ÉÏÖËâ◊fi~°
=∞Ok~°O WHõ¯_» N HÍjqâ◊fi<å^äŒ∞_»∞ ‰õÄ_» P~å^èŒ∞º_Õ JOHõ=∞
~åA Hõ^äŒ XHõ HÀÖÏ@O áê@. g~°Éèí„^Œ∞_»∞, q<åÜ«∞‰õΩ_»∞ ‰õÄ_»
JHõ¯_ç q„QÆǨÅÖ’ L<åfl~°∞.
J^Õ PkÖÏÉÏ^Œ∞ lÖÏ¡Ö’x =∂Ǩϟ~ü â◊H˜Î ˆH∆„`«=Ú.
„H©_®aè~å=∞ „QÆO^äŒOÖ’ =∂Ǩ˙~°=∞‡Hõ¯™êx Jx ‰õÄ_» L#flk.
P"≥∞ÜÕ∞ ~ˆ }∞Hõ ÖËHõ ZÅ¡=∞‡ P"≥∞ t= áê~°fi`«∞Å ‰õΩ=∂Ô~QÎ Í H˘O^Œ~∞°
¿Ñ~˘¯<åfl~°∞.
PkÖÏÉÏ^Œ∞ lÖÏ¡ *Ï#Ѩ^Œ ˆQÜ«∂Ö’¡ "Õ=ÚÅ"å_» N
~å[~å*Ëâ◊fi~° ™êfiq∞ =∂Ǩ`«‡ºO H˘xÜ«∂_»|_çOk WHõ¯_ç ‰õΩO\ÏÅ
™È"Õ∞â◊fi~°∞x „Ѩã¨H˜Î ‰õÄ_» 1,2, áê@Ö’¡ Hõ#∞Ñ≤ã¨∞ÎOk. J\Ï¡ˆQ
88
QÆOQÍ,Q“i ã¨O"å^Œ=Ú t=Éèí‰õΩΊѨÓ[, x=∞‡=fi Hõ^äŒ, J<Õq Jxfl
t=ÉèHí HΘ "õ ∞≥ #ÿ *Ï#Ѩ^Œ QÍ^èÖŒ Ë (ˆQÜ«∂ÖË) W^Õ =∂ki `åOã≤, `«O`Àe,
É’^ä£, Pã≤á¶êÉÏ^£, ã≤~°∂Ê~ü, x~°‡Öò, ã≤OkQ˘Ok, JOHÀe J#∞
PkÖÏÉÏ^Œ∞ lÖÏ¡Ö’x „QÍ=∂Ö’¡ t=ã¨O|O^è"Œ ∞≥ #ÿ *Ï# Ѩ^QˆŒ Ü«∂Å∞
Z<Àfl HÍ#=™êÎ~Ú.
`≥ÅOQÍ}=ÚÖ’ „Ѩ`ÕºHõOQÍ =~°OQÆÅ∞¡ lÖÏ¡ H˘=Ú~°"≥e¡
*Ï`«~°Ö’ Q˘Å¡Å∞, ‰õΩ~°∞=∞ "åi ã¨OYº Z‰õΩ¯= "åiH˜ PÜ«∞#ÜÕ∞
WÅ"Õ Å ∞Ѩ Ù . =∞Å¡ # fl Hõ ^ ä Œ |Ǩ ï à◊ „áêK« ∞ ~° º =Ú QÆ Å QÍ^ä Œ ,
ÃÇ·Ï^Œ~åÉÏ^Œ∞Ö’#∞ K«∞@∞ìѨ@¡ ‰õÄ_» q+¨µ‚‰õΩO_ç#∞Å t"åÅÜ«∂Å∞,
QÆ}Ѩu, g~°Éèí„^Œ PÅÜ«∂Å∞ (ÉÁO`«Ñ¨e¡) - =∞Ǩ|∂Éò#QÆ~°O
lÖÏ¡Ö’#∞ J<ÕHõ Ü≥∂QÆ∞Å∞ `«Ñ¨â◊Û~°º QÍqOz#@∞¡ K«i„`«#∞ K«∂¿ãÎ
`≥eÜ«∞=ã¨∞ÎOk. ã¨=∞„QÆ"≥∞ÿ# Ѩiâ’^èŒ# [iy#<ÕQÍx ã¨OѨÓ~°‚"≥∞ÿ#
ã¨Oã¨$¯u, <åQÆiHõ`«, qâßfi™êÅ∞ „QÆO^äŒ ã¨fi~°∂Ѩ=Ú, `≥eÜ«∞~å^Œ∞.
D ~° K « # ‰õ Ω J=HÍâ◊ q ∞K« Û # Ѩ Ó EºÅ∞ 㨠^ Œ ∞ æ ~ ° ∞
t"å#O^Œ=¸iÎ QÍi¯ ã¨q#Ü«∞OQÍ #=∞™ê¯~°=ÚÅ∞, ã¨=∞iÊOK«∞
‰õΩO@∂ "åiH˜ D "åºã¨O JOH˜`«=Ú KÕÜ«ÚK«∞<åfl=Ú.
2) P^è•~° „QÆO^äŒ ~°K«~Ú`«Å‰õΩ Hõ$`«[˝`«Å∞
P^è•~° „QÆO^ä•Å∞
1) PO„^èŒ∞Å K«i„`« - ã¨O㨯 $u N YO_»=e¡ ÅH©∆ ‡~°O[#O
2) `≥Å∞QÆ∞ *Ï#Ѩ^Œ ˆQÜ«∞ ™êÇ≤Ï`«º=Ú _®II a. ~å=∞~åA
3) PkÖÏÉÏ^Œ∞ lÖÏ¡ *Ï#Ѩ^Œ Qˆ Ü«∞ „ã¨=Ou - N =∂^•_ç <å~åÜ«∞} ~Ô _ç¤
4) PkÖÏÉÏ^Œ∞ lÖÏ¡ *Ï#Ѩ^Œ ˆQÜ«∂Å∞ - N =∂^•_ç <å~åÜ«∞}Ô~_ç¤
5) ÉèÏ~°fÜ«∞`« ("庙êÅ∞) t=N HõO. t"å#O^Œ=¸iÎ QÍ~°∞
6) PkÖÏÉÏ^Œ∞, =~°OQÆÅ∞¡ lÖÏ¡Å „ѨÉèí∞`«fi ÔQl\©~°∞¡ (Ô~O_»∞)
7) Ñ¨Öˇ¡ Ѩ^•ÅÖ’ „Ѩ*Ï r=#=Ú - _®. ~°Ñ¶¨Ú=∂Ô~_ç¤
8) `≥Å∞QÆ∞ ã¨O™ê÷#=ÚÅ∞ - _®. ^À}ѨÊ
9) HÍHõfÜ«∞ tÅÊHõàÏ"≥·Éèí=Ú - _®II ÃÇÏKü. ã¨#`ü‰õΩ=∂~ü
10) =ÚÅ∞QÆ∞ áêѨܫ∂~å^èŒ∞ºÅ ~°K«#Å∞ _®. QÀe "≥OHõ@ ~å=∞Ü«∞º
11) t=Ü≥∂y =ÚkQ˘O_» â◊OHõ~å~å^èŒ∞ºÅ =Ú„k`« ~°K«#Å∞
12) JOHõ=∞~åA Hõ^äŒ ( HÀÖÏ@O áê@) _®. ZO. <å~åÜ«∞} Ô~_ç¤
13) ~°Ñ¶¨Ú=Oâ◊O, â߉õΩO`«ÅO - HÍo^•ã¨∞
14) N ~°∞„^•^蕺ܫ∞O (#=∞Hõ - K«=∞HÍÅ∞)
15) N ^ŒH˜∆}Ï=¸iÎ ™È΄`«=Ú - Pk â◊OHõ~åKå~°º
*****
Platinum Platform
 PO„^è^Œ âÕ O◊ Ö’x N "≥+· =‚¨ ã¨O„Ѩ^•Ü«∂Å∞
– _®II ã≤ÃÇÏKü. ÅHõ∆ ‡}K«„Hõ=iÎ*
"≥k· HÍÅ∞, J"≥k· Hõ=∞#fl Éè^Ë OŒ =Å# ÉèÏ~°`^« âÕ O◊ Ö’ J<ÕHõ ã¨O„Ѩ^•Ü«∂Å∞ "≥e™ê~Ú. "≥k· Hõ ã¨O„Ѩ^•Ü«∂Å#∞ (=∞`åÅ#∞) Pã≤HÎ ÍÅx,
J"≥·kHÍÅ#∞ <åã≤ÎHÍÅx K≥ѨÊ_»O ã¨∂÷Å =º=ǨÏ~°O.Kå~åfiHõO,™œ„`åOuHõO,"≥·ÉèÏ+≤HõO,Ü≥∂QÍKå~°O,=∂^茺q∞HõO P~°›`«O J#flq
<åã≤HÎ ÍÅ∞.<åºÜ«∞,"≥â· +ı H≤ ,õ "Õ^•O`«,g∞=∂Oã¨,™êOYº,Ü≥∂QÍÅ∞ Pã≤HÎ ÍÅ∞.Pã≤HÎ ^õ ~Œ ≈° <åÖˇ#· D PiO\˜H˜ "Õ^•ÖË „Ѩ=∂}ÏÅ∞."Õ^OŒ Hõ~‡° HÍO_»=∞x
„|ǨχHÍO_»=∞x ~Ô O_»∞~°HÍÅ∞.Hõ~‡° HÍO_»‰Ωõ ѨÓ~°fig∞=∂Oã¨Jx,„|ǨχHÍO_»‰Ωõ L`«~Î g° ∞=∂O㨠J#fl =º=ǨÏ~°O ‰õÄ_®LOk. L`«~Î g° ∞=∂Oã¨Hˆ
LѨx+¨`∞« ÅÎ x,"Õ^tŒ ~°ã∞¨ ûÅx =º=ǨÏ~°OLOk. „|Ǩχ HÍO_»‰Ωõ ã¨O|OkèOz# L`«~Î g° ∞=∂Oã¨#∞ P^è•~°O KÕã∞¨ ‰õΩx
J^≥· fi`«,qtëêì^·≥ fi`«,^≥· fi`« ã¨O„Ѩ^•Ü«∂Å∞=KåÛ~Ú..JO^Œ∞Ö’ ~å=∂#∞*ÏKå~°∞ºÅ∞ ã≤^•úOfHõiOz# qtëêì^·≥ fi`åxˆH N "≥+· =‚¨ ã¨O„Ѩ^•Ü«∞=∞x
=º=ǨÏ~°O.nxH˜ „ѨѨuÎ=∞`«=∞x,ÉèÏQÆ=`«=∞`«=∞x, N ã¨O„Ѩ^•Ü«∞=∞x,~å=∂#∞[^Œ~°≈#=∞x =∞iH˘xfl ¿Ñ~°∞¡ ‰õÄ_®=º=ǨÏ~°OÖ’
L<åfl~Ú.~å=∂#∞[^Œ~≈° #=∞#fl ¿Ñ~°∞#∞ N ~°OQÆ<å^ä∞Œ _Õ ÃÑ\Ïì_x» =~°=~°=Ú#∞Å∞LѨ^âÕ ◊ ~°`fl« =∂ÖˇÖ· ’ K≥áêÊ~°∞.qtëêì^·≥ fi`« ã≤^•úO`«OQÍ
Ö’Hõ „Ѩã^≤ "úŒ ∞≥ #ÿ N"≥+· =‚¨ OÖ’x ã¨O„Ѩ^•Ü«∂Å#∞ PO„^è^Œ âÕ O◊ Hˆ O„^ŒOQÍ K≥Ñʨ _»O D "åºã¨ÅHõ∆ ºO.
qt+¨{ì J^≥· fi`«O´qtëêì^·≥ fi`«"∞£ . ~Ô O_»∞ =ã¨∞=Î ÙÅ∞ qâı+}¨ OQÍ L#fl XHõ=ã¨∞=Î Ù âßâ◊fi`«OQÍ LO_»_"» ∞Õ qtëêì^·≥ fi`«O.z^Œz`ü
qt+¨µ_ì #·≥ r=Ùx`À L#fl N=∞<åfl~åÜ«∞}∞_»∞ `«`Ϋ fi=Ú. ã¨∂Hõ∆ ‡ z^Œz`ü qtëêì"∞≥ #ÿ „|Ǩχ=Ú [QÆ`∞« ‰Î Ωõ HÍ~°}=Ú. ã¨∂Å÷ z^Œz`ü
qt+¨"ì ∞≥ #ÿ Ѩ~„° |Ǩχ=Ú HÍ~°º=Ú.D ~Ô O_»∞ qtëêì HÍ~°ºHÍ~°}=ÚÅ∞ Jaè#fl"≥∞#ÿ q r=ÙʼnõΩ <å~åÜ«∞}∞_Õ „áêѨº=Ú(á⁄O^Œ=Åã≤#
"å_»∞ „áêѨH=õ Ú (á⁄OkOK«∞"å_»∞)J#∞ qt+¨=ì ÚÅQÆ∞ `«`Ϋ fi=ÚÅ#∞ É’kèOK«_O» =Å# nxH˜ qtëêì^·≥ fi`«=∞#fl ¿Ñ~°∞ =zÛOk.
N=∞ÅHõ∆ ‡} Ü≥∂y#ã¨∞Î Éèí∞=#O ã¨`«ºO `«nâ◊ó „tÜ«∞ó
HÍO`À „|Ǩχ 㨠U= ™È2dÅ `«#∞ó aè<åfl ã¨Î`« âıÛ`«<åó
ã¨`åº ã¨Oã¨$u sâ◊ x„QÆÇ¨Ï Hõ$`å =ÚH˜Îã¨∞Î ÉèíHÍκk<å
`«„`åÊÑ≤Îó Ѩ~°"Õ∞ Ѩ^Õ `«^Œ#∞ Éèí∂`åºM˺u ã¨OK«Hõ∆`Õ
Wk qtëêì^≥· fi`« ã≤^•úO`«™ê~åxfl K≥¿ÑÊ â’¡HõO. WO^Œ∞Ö’x „Ѩ^è•<åOâßÅ∞
1. „ѨѨOK«O "åã¨Î="≥∞ÿ#k q∞^䌺HÍ^Œ∞.
2. ÅH©∆ ‡Ñ¨u J~Ú# N=∞<åfl~åÜ«∞}∞_Õ Dâ◊fi~°∞_»∞.J`«_Õ Ñ¨~°„|Ǩχ
3. PÜ«∞<Õ KÕ`«<åKÕ`«<åÖˇ·# =ã¨∞Î=ÙÅxflO\˜x `«#‰õΩ â◊s~°OQÍ Hõey L<åfl_»∞.
4. KÕ`«#∞ÅO^Œ~°∂ ã¨fi`«ó Dâ◊fi~°∞x HõO>Ë "ÕÔ~·#"åˆ~."åiH˜ ã¨fi~°∂ÃÑ·HõºO ÖË^Œ∞.
5. r=Ù_»∞ ÉèíH˜Î„ѨѨuÎ J<Õ Ô~O_»∞ LáêÜ«∂Å`À U^À XHõ ^•xx ™ê^èŒ#QÍ KÕã¨∞‰õΩx PÜ«∞# J#∞„QÆǨÏO`À Ѩ~°=∞Ѩ^Œ=∞#|_Õ
N"≥·‰õΩO~îåxH˜ "≥o§ JHõ¯_» âßâ◊fi`«OQÍ „|Ǩ‡#∞Éèí=OKÕ x~°uâ◊Ü«∂#O^ŒÉèíi`«∞_»∞QÍ LO_»_»"Õ∞ "≥∂Hõ∆O.
`«`«Î fi=Ú––––z`ü Jz`ü Dâ◊fi~°∞_»∞
x`«∞ºÅ∞ â◊√^Œúã¨`«Î fiO z`ü,Jz`ü ʼnõΩ "ÕÔ~·#"å_»∞
=Ú‰õΩÎÅ∞ q∞„â◊ã¨`«Î fiO *Ï˝<å#O^Œ ã¨fi~°∂ѨÙ_»∞,
|^Œ∞úÅ∞ ã¨`«Î fiâ◊¥#ºO HõàϺ}QÆ∞} Éèí∂+≤`«∞_»∞,ã¨$+≤ì ã≤÷u ã¨OǨ~°Hõ~°Î,
K«`«∞ifi^èŒ Ñ¨Ù~°∞ëê~°÷ Ѷ¨Åq∞KÕÛ"å_»∞, NÉèí∂ hà◊Å`À
"≥·‰õΩO~î°OÖ’ "ÕOKÕã≤ LO_Õ"å_»∞.
Ç≤Ï`«=Úó(LáêÜ«∞=Ú) ó Hõ~°‡,*Ï˝#,ÉèíH˜Î,„ѨѨ`«∞ÎÅ∞
ѨÙ~°∞ëê~°÷=Úó "≥∂Hõ∆=Ú ™êÖ’HõºO ™êg∞ѨºO ™ê~°∂ѨºO ™êÜ«Ú[ºO–™êÜ«Ú[º"Õ∞
*s_»~ü, PO„^èŒ q^•ºaè=iúx HõàÏâßÅ, ÃÇ·Ï^Œ~åÉÏ^Œ∞.
Platinum Platform 89
 "≥∂Hõ∆O „Ѩ=∂}=Úó– „Ñ¨`«ºHõ∆O–"åã¨Î=*Ï˝#O
J#∞=∂#O¿ÇÏ`«∞=Ù P^è•~°OQÍ KÕã¨∞‰õΩx x~åúiOK«_»O
â◊|ÌO– "Õ^Œ=ÚÅ∞, ѨÙ~å}ËuǨÏã¨=ÚÅ∞
Láê^•#=Úó xq∞`«ÎHÍ~°}O , ã¨Ç¨ÏHÍiHÍ~°}O, Láê^•#HÍ~°}O
`«`Ϋ fi,Ç≤Ï`« ѨÙ~°∞ëê~å÷Å∞ =¸_»∂ N=∞<åfl~åÜ«∞}∞_Õ."Õ^"Œ ∞Õ „Ѩ=∂}=Ú.ã¨~fi° [QÆ`∞« Î ã¨`º« "≥∞#ÿ ^Õ#x D ã¨~fi° [QÆ`∞« ‰Î Ωõ HÍ~°ºHÍ~°}ÏÅ∞
„^Œq_»"Õ^•Å∞ "Õ^Œ,"Õ^•O`åÅ∞ NÉèÏ+¨º ÉèíQÆkfi+¨Ü«∂Å∞ „Ѩ=∂}ÏÅ∞.N<å^äŒ=Úx,Ü«∂=Ú<åKå~°º,~å=∂#∞AÅ∞ =O\˜ PKå~°∞ºÅ∞
„Ѩ=∂`«Å∞ã¨HõÅKÕ`«<åKÕ`«<åʼnõΩ â◊s~°OQÍ HõÅ"å_≥· ã¨=∞ã¨Î HõàϺ} QÆ∞}Ï`«‡‰õΩ_≥·# N=∞<åfl~åÜ«∞}∞_Õ Ñ¨~°`«`Ϋfi=∞x J`«x áê^•~° qO^•Å
^ŒQÆæ~° Kտ㠄ѨѨ`ÕΠѨ~°=∞Ç≤Ï`«=Ú.x`åº#O^Œ=∞Ü«∞"≥∞ÿ# x`«ºÔH·OHõ~°º"Õ∞ Ѩ~°= ѨÙ~°∞ëê~°÷=∞x qtëêì^≥· fi`«OK≥|∞`«∞Ok.
N=∞Ǩq+¨µ=‚ Ù ã¨~åfiO`«~åºq∞,ã¨~fi° Éè∂í `åO`«~åºq∞.JO^Œ∞=Å¡ "≥+· =‚¨ O Éè∂í `«^Ü
Œ ∞« ‰õΩ Ѩ~åºÜ«∞/„ѨfHõ Ѩ^OŒ QÍ LO^Œ#=K«∞Û. qtëêì^·≥ fi`«
=∞`«=Ú#∞ J=ÅOaOKÕ "åi<Õ N"≥·+¨‚=ÙÅ∞ JO\Ï~°∞.PO„^èŒ^Õâ◊OÖ’ N"≥·+¨‚=ÙÅ∞ ã¨O„Ѩ^•Ü«∞ PKå~åÅѨ^ŒOQÍ PQÆ=∞ âß„ã¨Î Ѩ~°OQÍ,
Ô~O_»∞ ã¨O„Ѩ^•Ü«∂Å"å~°∞ HõxÑ≤ã¨∞Î<åfl~°∞. PQÆ=∞âß„ã¨Î Ѩ~°OQÍ áêOK«~å„`«O, "≥·MÏ#ã¨O
ã¨O„Ѩ^•Ü«∞/ã≤^•úO`« PKå~åÅѨ~°OQÍ =_»QÆÖˇ·,`≥OQÆÖˇ·
`≥OQÆÖˇ·Ö’ âßuÎ#N"≥·+¨‚=, âß`åÎ^Œ N"≥·+¨‚=,
âß`åÎ^ŒN"≥·+¨‚=ÙÅÖ’ kfiAÅ∞ ‰õΩÅâıY~°∞Å∞ „`≥·=i‚‰õΩÅ∞ u~°∞<å=∞^è•~°∞Å∞ u~°∞‰õΩ¯Å=~üÅ∞ L<åfl~°∞. D ã¨O„Ѩ^•Ü«∂Å#∞
q=iOK«∞‰õΩO>Ë PO„^èŒ^Õâ◊OÖ’x "≥·+¨‚= ÉèË^Œ ™ê^Œ$âߺÅ#∞ `≥Å∞ã¨∞HÀ=K«∞Û.
ã≤^•úO`«Ñ¨~°OQÍ, PKå~°=º=Ǩ~åÅѨ~°OQÍ aè#flâßMÏã¨O„Ѩ^•Ü«∂Å∞ U~°Ê_»_»O ã¨Ç¨Ï["Õ∞J~Ú<å JO^Œ∞‰õΩ aè#flOQÍ ÉèíQÆ=^Œ~°Û
<å q^è•<åxfl „Ѩuëêªq^è•<åxfl `≥e¿Ñ PQÆ=∂xfl |\˜‰ì Äõ _® N"≥+· =‚¨ OÖ’ ~Ô O_»∞ ã¨O„Ѩ^•Ü«∂Å∞ HõxÑ≤ã∞¨ <Î åfl~Ú."≥+· "‚¨ åQÆ=∂Å∞QÍ „Ѩã^≤ =úŒ ∞~Ú#
"≥·MÏ#ã¨,áêOK«~å„`« PQÆ=∂Å∞ xˆ~ÌtOz# xÜ«∞=∂Å##∞ã¨iã¨∂Î PKå~åÅ#∞ U~°Ê~°K«∞HÀ=_»O`À "≥·MÏ#ã¨,áêOK«~å„`« ã¨O„Ѩ^•Ü«∂Å∞
U~°Ê_®¤~Ú.x`«ºrq`« =º=Ǩ~°OÖ’ QÆ$Ǩ~°Û#‰õΩ ã¨O|OkèOz# q+¨Ü«∂ÅÖ’ PQÆ=∂Å∞ K≥Ñ≤Ê# PKå~°º, J~°ÛHõ ÅHõ∆}ÏÅ#∞ J#∞ã¨iOz#
Jk XHõâßYQÍ,ã¨O„Ѩ^•Ü«∞OQÍ U~°Ê_çO^Œ#=K«∞Û.
qt+¨ì ÅHõ∆}ÏÅ∞ Hõey# P Ѩ~°„|Ǩχ ã¨fi~°∂Ѩ"Õ∞ Ѩ~°,=ӺǨÏ,qÉèí=,JO`«~åºq∞,J~åÛ=`å~åÅ<Õ S^Œ∞~°∂áêÅ`À ‰õÄ_ç LO@∞Ok.
P™êfiq∞x JiÛOKÕq^è•<åxfl K≥¿ÑÊq PQÆ=∞âß„™êÎÅ∞.HõeÜ«ÚQÆ „áê~°OÉèíOÖ’ J#O`,«QÆ~°∞_,»q+¨fiˆHû#, Ñ≤`å=∞ǨÏ,â◊OHõ~°∞Å∞
ÉèíQÆ=O`«∞xâ◊~°}∞*ÁzÛ ''XHõ¯Hõ∆}O ‰õÄ_® JK«∞º`å~°Û# =^Œe LO_»ÖË=Ú.Ö’Hõ=ÚÅ∞ "Õ^ŒqÇ‘Ï#=ÚÅ∞ HÍQÍ =∂=∞#ã¨∞ÊÅ∞ K«eOz#q
JO^Œ∞=Å¡ ÅH©∆ ‡â◊ =∂‰õΩ XHõ LáêÜ«∞=Ú K≥ѨÊ=∞xJ_çQÍ~°∞.XH˘¯Hõ¯iH˜ XH˘¯Hõ¯i XH˘¯Hõ¯ ~å„u K≥ѨÊ_»O KÕ`« áêOK«~å„`«=Ú J~ÚOk.
<å~°Ü∞« }∞_çx <å~°^∞Œ _»∞ "≥∂H∆ÀáêÜ«∂xfl QÆ∞iOz# ã¨O^ÕÇϨ O J_çy#ѨÙÊ_»∞ ™êfiq∞ S^Œ∞ ~å„`«∞ÅÖ’ D âß„™êÎxfl K≥Ñʨ _»O =Å# áêOK«~å„`«O
J<Õ ¿Ñ~°∞ U~°Ê_çO^Œx XHõ QÍ^äŒ K≥|∞`«∞Ok.<å~åÜ«∞}∞x ^•fi~å K≥ѨÊ|_»¤ D âß„ã¨ÎO BѨQÍÜ«∞#,âßO_çź,Éèí~°^•fi[, H“tHõ,=∞øO*ÏÜ«∞#
|∞∞+¨µÅ ^•fi~å „Ñ¨fuH˜ =zÛOk.D áêOK«~å„`« PQÆ=∂#fl#∞ã¨iOKÕ "å~°∞ "≥·kHõHõ~°‡HÍO_»#∞ PѨã¨ÎOÉèí, Pâ◊fiÖÏÜ«∞#,É’^è•Ü«∞# ã¨∂„`åÅ
^•fi~å J#∞㨠i ™êÎ ~ ° ∞ .qtëêì ^ ≥ · fi`« O áêOK« ~ å„`åQÆ = ∞O "å~° ∞ qtëêì ^ ≥ · fi`« O K≥ Ñ ≤ Ê #Ѩ O K« ã ¨ O ™ê¯~åÅ#∞,nHõ ∆ # ∞ g~° ∞
J#∞ã¨i™êÎ~°∞.N~å=∂#∞[,PàÏfi~åKå~°º ã¨O„Ѩ^•Ü«∂xfl Wk Q“~°qã¨∞ÎOk.
ѨÓ~°fiO JK«∞º`«∞_≥·# q+¨µ‚=Ù ã¨fiÜ«∞OQÍ qY#ã¨∞#‰õΩ K≥áêÊ_»∞.^•xx PÜ«∞# Éèí$QÆ∞=Ù‰õΩ K≥Ñ≤Ê<å_»∞. Éèí$QÆ∞=٠ǨÏs`«∞xH˜
K≥Ñ≤Ê<å_»∞."≥·MÏ#㨠PQÆ=∂xH˜ "≥∞^Œ\ ˜ ¿Ñ~°∞ "≥·MÏ#ã¨âß„ã¨ÎO.`«~åfiuHÍÅOÖ’ Wk "≥·MÏ#㨠ã¨∂„`«OQÍ „Ѩã≤kú á⁄OkOk.g~°∞ PQÆ=∞OÖ’
ÉèÏQÆ"≥∞ÿ# ã¨∂„`«"Õ∞ J#∞ã¨i™êÎ~°∞.q+¨µ‚|e J<Õ ã¨O™ê¯~°O ^•fi~å "≥·MÏ#ã¨∞Å∞ ѨÙ@∞ìHõ`À<Õ "≥·+¨‚=ÙÅ∞ J=Ù`å~°∞.JO`ÕHÍ^Œ∞ g~°∞ QÆ~°ƒù
"≥+· =‚¨ ÙÅ∞ J~Ú#O^Œ∞# ѨÙ@∞ìH`õ À<Õ J~°ÛHõ J~°›`« =ã¨∞OÎ k. "≥+· "‚¨ åÅÜ«∞OÖ’ J~°Û#‰õΩJ~°∞›_=» Ù`å_»∞.J~Ú`Õ D J~°›`‰« Ωõ Jëêì^⌠◊ ã¨O™ê¯~°`Ϋ fiO,
PQÆ=∞q*Ï˝#O,^èŒ~å‡K«~°} „áêuѨkHõÅ∞.
"Õ^ŒOÖ’ K≥ѨÊ|_ç#q+¨µ‚=Ù XHõ¯_Õ Ñ¨Ó[hÜ«Ú_»∞.Jx qâ◊fiã≤OKÕ"å~°∞ "≥·MÏ#ã¨∞Å∞. "≥·MÏ#ã¨∞Å∞ N"≥·+¨‚=ÙÅÖ’ XHõâßYQÍ WѨÙÊ_»∞
QÆ∞iÎOK«|_»∞`«∞<åfl áêOK«~å„u‰õΩÅÖÏQÍ ~å=∂#∞AÅ#∞HÍh, PàÏfi~°∞Å#∞HÍh QÆ∞~°∞=ÙÅ∞QÍ =∂~°æ^Œ~°≈‰õΩÅ∞QÍ ÉèÏqOK«~°∞. qtëêì^≥· fi`«
`«`åÎ fixfl JOwHõiOK«~°∞. "≥·MÏ#㨠ѨÓ*Ïq^è•#OÖ’ ~å=∂#∞AÅ#∞,PàÏfi~°∞Å#∞ ѨÓlOKÕ„Hõ=∞O HõxÑ≤OK«^Œ∞. qtëêì^≥· fi`«O K≥¿ÑÊ
™êÖ’Hõº,™êg∞Ѩº,™ê~°∂Ѩº,™ê~Ú*ϺÅ<Õ "≥∂H∆ÍÅ#∞ P"≥∂^Œ, „Ѩ"∂≥ ^Œ, ã¨"∂≥ ‡^Œ "≥‰· Ωõ O~îåÅx "≥M· Ï#㨠HõÅÊã¨∂„`«O É’kèã∞¨ OÎ k.`«ÑΨ =Ú„^•OH˜`∞« _≥`· Õ
J`«_çx J=^Œ∞º_çQÍ ÉèÏqã¨∞ÎOk.„âß^•úkHõ~°‡Å∞ áêOK«~å„`«∞Å∂, "≥·MÏ#ã¨∞Å∂ J#∞ã¨iOz<å áêOK«~å„`«∞ÖË PàÏfi~åKå~°∞ºÅ „Ѩ|O^è•Å#∞
90 Platinum Platform
K«^∞Œ =Ù`å~°∞.áêOK«~å„`«∞Å∞ „|Ǩχ`«fiã≤kHú ˜ ëÈ_»âH◊ ~õ ‡° Å∞ J=ã¨~=° ∞x,ÉèQí =Æ uûkúH˜ ѨOK«ãO¨ ™ê¯~åÅ∞ J=ã¨~=° ∞x ÉèÏqOKå~°∞.ÉèQí =Æ ^•~å^è#Œ "Õ∞
ÉèíQÆ=uûkúH˜ LáêÜ«∂Å∞QÍ "≥·MÏ#ã¨∞Å∞ ÉèÏqOK«~°#=K«∞Û."≥·MÏ#ã¨∞Å PQÆ=∞OÖ’<Õ Hõ~å‡K«~°} q+¨Ü«∞"≥∞ # ã¨∂„`åÅ∞ K≥ѨÊ_»O`À Wq
ã¨O„Ѩ^•Ü«∞OQÍ U~°Ê_ÕO^Œ∞‰õΩ gÅ∞ U~°Ê_çO^Œ#∞HÀ=K«∞Û.
"≥·MÏ#ã¨O PQÆ=∞OÖ’x H˘xfl q+¨Ü«∂ʼnõΩ– =_»QÆÅâßY K≥¿ÑÊ H˘xfl JOâßʼnõΩ áÈeHõ LOk. J~Ú`Õ =_»QÆÅâßY k=º
„Ѩ|O^è•Å q+¨Ü«∞OÖ’ Hõiî#OQÍ LO^Œx K≥ѨÊÖË=Ú.PO„^èŒ^Õâ◊OÖ’ =_»QÆÅ `≥OQÆÅ âßYÅHõO>Ë "≥·MÏ#ã¨,áêOK«~å„`«∞Å q+¨Ü«∞OÖ’ H˘OK≥O
x„QÆǨÏO ÖËx`«#O HõxÑ≤ã¨∞ÎOk.
N"≥+· =‚¨ ã¨O„Ѩ^•Ü«∞OÖ’ =_»QÖÆ ,·ˇ `≥OQÆÖ·ˇ Jx ~Ô O_»∞ ã¨O„Ѩ^•Ü«∂Å∞<åfl~Ú.N"≥+· =‚¨ ã¨O„Ѩ^•Ü«∞=Ú N=∞„^•=∂#∞AÅ "åi J=`å~°=Ú
HõO>Ë H˘xfl "ÕÅ ã¨O=`«û~°=ÚʼnõΩ =ÚO^Õ L`«Î~° ÉèÏ~°`«^Õâ◊OÖ’ J=`«iOz# "åºã¨,"åb‡H˜,Ѩ~åâ◊~åk =∞ǨÏ~°∞¬Å =Å# ^ŒH˜∆}ÉèÏ~°`«^Õâ◊OÖ’
J=`«iOz# =∞ǨÏÉèí‰õΩÎÖˇ·# PàÏfi~°∞Å =Å# ã¨O㨯 $`« „^•q_» ÉèÏ+¨Ö’¡ „Ѩ=zOѨ|_ç LOk."庙êk =∞ǨÏ~°∞¬Å KÕ`« ã¨O㨯 $`« ÉèÏ+¨Ö’
"åºMϺxOK«|_ç# ã¨O㨯 $`« "Õ^•O`«„QÆO^ä•Å∞ PàÏfi~°∞ÅKÕ „Ѩ=zOѨ|_ç# „^Œq_» "Õ^•O`« „QÆO^ä•Å∞ N "≥·+¨‚"åxH˜ =¸Å „Ѩ=∂}ÏÅ∞
HÍ=_»O=Å# nxx É’kèOKÕ PKå~°∞ºÅ∞ LÉèíÜ«∞ "Õ^•O`« „Ѩ=~°Î‰õΩÅ∞QÍ Ñ¨iQÆ}˜OѨ|_»∞`«∞<åfl~°∞. J~Ú<å H˘O^Œ~°∞ ã¨O㨯 $`« "Õ^•O`åxH˜
„áê=ÚYºq∞=fi@O =Å# =_»QÖÆ ,·ˇ „^Œq_» "Õ^•O`åxH˜ „áê^è•#ºq∞=fi@O =Å# `≥OQÆÖ·ˇ Jx =º=ǨÏiOѨ|_»∞`«∞<åfl~°∞.=_»‰Ωõ ¯ JO>Ë L`«~Î ^° âÕ =◊ ∞x,
`≥<£ JO>Ë ^ŒH˜∆}^Õâ◊=∞x J~°÷O. `≥<åflKå~°O, =_»‰õΩ¯ PKå~°O =O\˜ =∂@Å∞ nxx =∞iO`« ~°∂_èç KÕã¨∞Î<åfl~Ú. ã¨∂÷ÅOQÍ =_»QÆÖˇ· ã¨O㨯 $`«
"Õ^•O`åxH˜, `≥OQÆÖˇ· „^Œq_»"Õ^•O`åxH˜ „áê^è•#ºq∞ã¨∞ÎO^Œ#=K«∞Û. D Ô~O_»∞ ã¨O„Ѩ^•Ü«∂ʼnõΩ ÉèíQÆ=„^•=∂#∞AÅ∞ "≥Ú^ŒÅ∞ ѨÓ~åfiKå~°∞ºÖˇ·#
PàÏfi~°∞Å∞, =∞ǨÏ~°∞¬Å∞ „Ѩ=∂}Hõ~°ÎÖË J~Ú<å "åi k=ºã¨∂‰õΩÎÅ#∞ ã¨∂„`åÅ#∞ ã¨=∞#fi~ÚOK«∞HÀ=_»OÖ’ z#fl z#fl Jaè„áêÜ«∞ ÉèË^•Å∞<åfl~Ú.
D ÉèË^•Å∞ 18 Jx ÃÑ^ŒÌÅ∞ QÆ∞iÎOz â’¡Hõ~°∂ѨOÖ’ ^•xx K≥áêÊ~°∞.
ÉèË^Œó™êfiq∞Hõ$áê Ѷ¨ÖÏ#ºQÆu+¨µ N"åºÑ¨Ùκ áêÜ«∞`«fiÜ≥∂ó
`«^•fi`«ûź^ŒÜ«∂x~°∞H˜Î =K«™Èó <庿ãK« `«`«¯~°Îi
^èŒ~°‡`åºQÆ q~À^èŒÜ≥∂óã¨fiqÇ≤Ï`Õ <庙êOQÆ¿ÇÏ`«∞`«fiÜ≥∂ó
„áêÜ«∞tÛ`«Î q^èÒ `«nÜ«∞ Éèí["Õ}∞ "åºÑ≤ÎÔH·=źÜ≥∂ó
`≥OQÆÖˇ· =_»QÆÖˇ·
™êfiq∞Hõ$Ѩ ó–
1. ã¨~°fi™êfiq∞Ü≥ÿ∞# ÉèíQÆ=O`«∞x Hõ$Ѩ KÕ`«#∞ÅÃÑ· 1. KÕ`«#∞ÅÃÑ· ÉèíQÆ=`«¯ $Ѩ xˆ~›`«∞Hõ=ÚQÍ „Ѩ#iOK«^Œ∞.
xˆ~›`«∞Hõ=ÚQÍ PHõã≤‡Hõ=ÚQÍ „Ѩã¨iOK«∞#∞. 㨿ÇÏ`«∞Hõ=ÚQÍ<Õ „Ѩã¨iã¨∞ÎOk.
Ѷ¨Å=Ú ó–
2. ÔH·=ź x+¨µªÅ‰õΩ, ÉèíQÆ=xfl+¨µªÅ‰õΩ "≥∂Hõ∆^Œâ◊Ö’ 2. ÔH·=źO J#|_Õ „Ѩ`«ºHõ∆"≥∂Hõ∆O ÖËHõáÈ=_»O KÕ`« D
HõõeˆQ P#O^•#∞Éèí=~°∂ѨѶ¨Å=ÚÖ’ Ô~O_»∞ Ѷ¨Å=ÚÅ∞ J„áê=∂}˜Hõ=ÚÅ∞.„|Ǩχ#O^•#∞Éèí="Õ∞
™êfi`å‡#O^•#∞Éèí==Ú,„|Ǩχ#O^•#∞Éèí==Ú ã¨OѶ¨Ó~°‚"≥∂Hõ∆Ѷ¨Å=Ú.
J<Õ `å~°`å=∂ºÅ∞<åfl~Ú.
J#ºQÆu ó–
3. J#ºQÆu q+¨Ü«∞OÖ’ Hõ~°‡*Ï˝#,ÉèíH˜Î Ü≥∂QÆ=ÚÅ∞ 3. Hõ~°‡*Ï˝# Ü≥∂QÆ=ÚÅ∞ Ô~O_»∂ÉèíH˜ÎH˜ ZѨÙÊ_»∂ JOQÆ=ÚÖË
=¸_çO\˜Ö’ U^À XHõ\ ˜ „Ѩ^è•<ÀáêÜ«∞=Ú HÍh Jq ã¨fi`«O„`« LáêÜ«∂Å∞ HÍ=Ù.
HÍ=K«∞Û#∞. `«H˜¯#ѨÙÊ_»∞ JOQÆ=ÚÅ=Ù`å~Ú.
Hõ~°‡‰õΩ –Éèí~°`«∞_»∞
*Ï˝<åxH˜ –[#‰õΩ_»∞
ÉèíH˜ÎH˜ –„ѨǨ¡^Œ∞_»∞ L^•Ç¨Ï~°}Å∞
N"åºÑ≤Î ó–
4. ã¨~°fir==~°æ=Ú =Öˇ ÅH©;‰õÄ_® J}∞ã¨fi~°∂ѨÙ~åÖË. 4. ÉèíQÆ=`ü ã¨fi~°∂ѨOÖÏQÍ P"≥∞ ã¨fi~°∂Ѩ=Ú ‰õÄ_® qÉèí∞"Õ,
P"≥∞ ÉèíQÆ=O`«∞x`À ã¨~°fi„`«"åºÑ≤Î Hõey LO_»_»O J#fl ã¨~°fi "åºÑ≤ÜÕ∞. P"≥∞ J}∞ã¨fi~°∂ѨO HÍ^Œ∞.
Platinum Platform 91
 q+¨Ü«∞O P"≥∞ Ü≥ÚHõ¯ JѶ¨∞\˜`« Ѷ¨∞@<å ™ê=∞~°÷ºO
KÕ`« „ѨÉèí=O\˜ Jã¨O‰õΩz`« *Ï˝#â◊H˜Î „Ѩ™ê~°OKÕ`«
ã¨OÉèíqã¨∞ÎOk.
LáêÜ«∞`«fiO ó–
5. ÅH©;^ÕqH˜ "≥∂Hõ∆„Ѩ^Œ`«fi=Ú ÖË^Œ∞.P"≥∞ ѨÙ~°∞+¨HÍ~°Éèí∂`«∞~åÅ∞ 5. ÅH©;^Õq ѨÙ~°∞+¨HÍ~°`«fiO=Öˇ<Õ LáêÜ«∞`«fiO ‰õÄ_®
=∂„`«"∞Õ . ™êH∆Í`«∞Î LáêÜ«∞Éè∂í `«∞_»∞ ÉèQí =Æ O`«∞_Õ. P"≥∞‰õΩ LáêÜ«∞`«fiO ã¨OÉèí="Õ∞.
K≥Å¡^Œ∞.
"å`«ûźO ó–
6. ÉèíQÆ=O`«∞_»∞ P„t`«∞Å ^À+¨=ÚÅ#∞ QÆ∂_® QÆ∞}=ÚQÍ Éè’Qƺ|∞kú 6. „¿Ñ=∂uâ◊Ü«∞O =Å# ÉèíQÆ=O`«∞_»∞ P„t`«∞ÅÖ’ LO_»∞
`À ã‘fiHõi™êÎ_»∞.^À+¨Éè’Qƺ`«fi"Õ∞ "å`«ûźâ◊ÉÏÌ~°÷=Ú ^À+¨=ÚÅ#∞ QÆ∞iÎOK«_»∞
^ŒÜ«∂ ó–
7. W`«~°∞Å ^Œ∞:Y=Ú#∞ K«∂z `å#∞ ‰õÄ_® JÜ≥∂º Jx 7. ÉèíQÆ=O`«∞_»∞ P#O^Œ=∞Ü«Ú_»∞.PÜ«∞# ^Œ∞:YѨ_»∞@
^Œ∞:YѨ_»∞#∞.J#∞„HÀâ◊O,J#∞HõOѨ DÉèÏ"å<Õfl É’kè™êÎ~Ú. J#∞z`«O.Ѩ~°^Œ∞:Y=ÚÅ#∞ x~åHõiOK«@O ^ŒÜ«∞
â◊~°}ÏQÆu(<åºã¨O) ó–
8. ã¨~°fi ™êfiq∞ ã¨fi`«O„`«∞_»∞ J~Ú# ÉèíQÆ=O`«∞_»∞ `«#‰õΩ 8. `«# ~°Hõ∆} ÉèÏ~°=Ú#∞ ÉèíQÆ=O`«∞x ÃÑ·#<À J`«x „Ѩuxkè
âı+¨Éèí∂`«∞Öˇ·# KÕ`«#∞Å#∞ `å<Õ ~°H˜∆OK«∞H˘#∞#∞.KÕ`«#∞_»∞ J~Ú# PKå~°∞ºx ÃÑ·#<À LOK«_»O â◊~°}ÏQÆu.
PÜ«∞#ÜÕ∞ ~°Hõ∆‰õΩ_»#fl ^$Œ_è» ã¨OHõÅÊO`À LO_®e.
Hõ~°Î :–
9. ÉèíQÆ=O`«∞x ã¨xflkèÖ’ â◊~°}ÏQÆuH˜ JO^ŒiH© 9. Hõ~°‡ VÍ# ÉèíH˜Î Ü≥∂QÍk W`«~° LáêÜ«∂ÅÖ’ Jâ◊‰õΩÎÖˇ·#
JkèHÍ~°O LOk. "åiˆH â◊~°}ÏQÆu KÕÜ«∞_®xH˜ J~°∞›Å∞.
^èŒ~°‡`åºQÆO:–
10. ã¨~°fi ^èŒ~å‡<£ Ѩi`«º[º J#fl w`å K«~°=∞ 10. Jxfl ^èŒ~°‡=ÚÅ∞ =^ŒÖÏÅx HÍ^Œ∞ Jâ◊‰õΩÎ_≥· ^èŒ~å‡Å#∞
â’¡HõOÖ’ â◊~°}ÏQÆux KÕÜ«∞_®xH˜ =ÚO^Œ∞ J#∞+≤ªOK« ÖËHõ `«ºlOz LO>Ë â◊~°}ÏQÆu KÕÜ«∞=∞x
Jxfl ^èŒ~°‡=ÚÅ#∂ ~°Hõ∆Hõ=ÚÅ∞HÍ=x =ke"ÕÜ«∂e. D â’¡HÍxH˜ J~°÷O.
q~À^èŒO ó–
11. r=ÙÅO^Œ~°∂ ã¨~°fiã¨fi`«O„`«∞_≥·# ÉèíQÆ=O`«∞xH˜ 11. Jâ◊‰õΩÎ_≥·# „ѨѨ#∞flxH˜ =∂„`«"Õ∞ Jq ã¨iѨ_»=Ù
Ѩ~°`«O„`«∞ÖË áê~°`«O„`«ºO J#|_Õ@@∞=O\˜ `«# QÆ#∞Hõ q~°∞^Œú=ÚÅ∞.
`å#∞ W`«~° ^èŒ~å‡#∞ëêª#OÖ’ „Ѩ=iÎOK«_»O q~°∞^ŒúO.
ã¨fiqÇ≤Ï`« ó–
12. „ѨѨ#∞fl_»∞ Ö’‰õΩÅ∞ `«##∞ P^Œ~°≈OQÍ fã¨∞‰õΩx 12. Ö’HõO H˘~°‰õΩQÍHõ Dâ◊fi~å*Ï˝ ~°∂ѨOQÍ âß„ã¨ÎO qkèOz#O^Œ∞#
Hõ~°‡„Éèí+¨µªÅ∞ H͉õΩO_® LO_»_®xH˜ ^èŒ~å‡#∞ëêª#O ^èŒ~å‡xfl J#∞ã¨iOKåe.
K͆Ƕe.
â◊~°}ÏQÆu JOQÆ=ÚÅ∞ ó–
13. â◊~°}ÏQÆu Ö’ P~°∞ JOQÆ=ÚÅ∞ JO^Œ∞Ö’ <åÅæ=k 13. â◊~°}ÏQÆuH˜ qkèQÍ Jxfl JOQÆ=ÚÅ∞ LO_ç f~åe.
Ü≥ÿ∞# QÀѨΠ$`«fi=~°}"Õ∞ â◊~°}ÏQÆu.q∞QÆ`å S^Œ∞
JOQÆ=ÚÖˇ·`Õ KåÅ∞.
92 Platinum Platform
 ¿ÇÏ`«∞`«fiO ó–
14. `å<Õ ã¨fi`«O„`«∞º_ç#x ÉèÏqã¨∂Î =zÛ# KÕ`«#∞_»∞ Dâ◊fi~°∞x 14. J<åkQÍ KÕ`«#∞x JѨ~å^èŒ=ÚÅKÕ x„QÆÇ≤ÏOz L#fl
~°Hõ∆Hõ`åfixfl u~°ã¨¯iã¨∂Î WѨÙ_»∞ `«# áê~°`«O„`«ºO `≥Å∞ã¨∞‰õΩx Dâ◊fi~°∞_»∞ P#∞„QÆÇ≤ÏOѨ KÕã¨∞HÀ=_»O.
PÜ«∞# Ü≥ÚHõ¯ ~°Hõ∆Hõ`åfixfl u~°ã¨¯iOK«‰õΩO_® XѨÙÊHÀ_®xH˜ ã¨∂K«#
D „ѨѨuÎ.
„áêÜ«∞tÛ`«Îqkè ó–
15. ѨÓ~°fiHõ$`« „ѨѨuÎ㨇~°}"Õ∞ D JѨKå~åʼnõΩ „áêÜ«∞tÛ`«Î=Ú. 15. J@∞=O\˜ JѨKå~°=ÚÅ∞ [iy#ѨÙÊ_»∞ =∞m§ â◊~°}ÏQÆu
â◊~°}ÏQÆu XHõ™êiÜÕ∞ QÍx =∞~°Å KÕÜ«∞~å^Œ∞. KÕã¨∞HÀ"åe.P ѨÙ#â◊≈~°}ÏQÆuÜÕ∞ ^•xH˜ „áêÜ«∞tÛ`«Î=Ú.
`«nÜ«∞Éèí[#O ó–
16. ÉèÏQÆ=`À`«Î=ÚÅ∞ U *Ïu"åÔ~·<å "åix J„QÆ*ÏuH˜ K≥Ok# 16. [#‡`«ó J„QÆ*ÏuHÍx"åÔ~·`Õ "åix J„QÆ*Ïu "≥·+¨‚=ÙÅ∞
"≥·+¨‚=ÙÅ∞ ‰õÄ_® ¿ãqOѨ=K«∞Û#∞.Ѩ~°=∞Éèí‰õΩÎÅ∞ *ÏuH˜ Jf`«∞Å∞. P^Œ~°O`À P„â◊~ÚOѨ`«QÆ^Œ∞.Éèí‰õΩÎÖˇ·<å [#‡`«ó =zÛ#
*Ïu `˘ÅyáÈ^Œ∞.
J}∞"åºÑ≤Î ó–
17. J}∞Ѩi=∂}=Ú Hõey# r=ÙÅÖ’ Dâ◊fi~°∞_»∞ J}∞`«~°ã¨fi~°∂ѨÙ_≥· 17. J}∞~°∂ѨÙÖˇ·# r=ÙÅÖ’ PO`«~åƒùQÆ=Ú LO_»^Œ∞.
J#Î~åfi ºÑ≤Îx á⁄O^Œ∞#∞. HÍ|\˜ì Dâ◊fi~°∞_»∞ "åiÖ’ JO`«~åfi ºÑ≤Î á⁄O^Œ@O
‰õΩ^Œ~°^Œ∞. HÍ|\˜ì J„ѨuѶ¨∂`«=ÚQÍ J}∞ã¨=∂#
^Õâ◊ "åºÑ≤`«fi"Õ∞ J#Î~åfi ºÑ≤Î.
ÔH·=źO ó–
18. l*Ï˝ã¨∞=Ù J~Ú# Éèí‰õΩÎ_»∞ ÉèíQÆ=O`«∞_çx ¿ãqOz „ѨHõ$u 18. ÔH·=ź=Ú "≥∂Hõ∆=Ú HÍ^Œ∞.XHõ"Õà◊ J@∞=O\˜ ™ê÷#O
|O^èŒ qx~°∞‡HõÎ"≥∞ÿ# P`å‡#O^•#∞Éèí==∞#∞ ÔH·=ź "≥∂H∆Íxfl L<åfl Jk „ѨHõ$u =∞O_»ÅO Ö’x^Õ. HÍh Ѩ~°=∞Ѩ^Œ=Ú
HÀ~°∞`å_»∞.J`«xH˜ ÅÉèíº"≥∞ÿ# P"≥∂Hõ∆ ™ê÷#=Ú „ѨHõ$u =∞O_»ÖÏxH˜ =Öˇ x`«º™ê÷#O HÍ^Œ∞.D ÔH·=źO á⁄Ok# "åiH˜
J=`«Å Ѩ~=° ∞Ѩ^OŒ Ö’x XHõ „áêO`«OÖ’ LO_»∞#∞.Jkx`«º"Õ∞. ѨÙ#~å=$uÎ LO@∞Ok.
Wq Ãã·^•úOuHõOQÍ D âßMÏ ã¨O„Ѩ^•Ü«∂Å =∞^茺 L#fl ÉèË^•Å∞. PKå~° Ѩ~°"≥∞ÿ# ÉèË^•Å∞ ‰õÄ_® D Ô~O_»∞D âßMÏ ã¨O„Ѩ^•Ü«∂Å
=∞^茺 L<åfl~Ú.
PKå~°ÉèË^•Å∞ :–
ã¨<åºã≤,Ü≥∂QÆ∞º_≥·# QÆ$ǨÏã¨∞÷_»∞ Q“~°qOѨ^Œy#"åˆ~. ã¨<åºã≤, QÆ$ǨÏã¨∞÷HõO>Ë Ç¨ÏŸ^•Ö’Jkè‰õΩ_»∞.JO^Œ∞=Å¡
J~Ú<å QÆ$ǨÏã¨∞÷ Ü≥∂Qƺ`«#∞ |\˜ì J`«xx ã¨<åºã≤ QÆ$ǨÏã¨∞÷x Q“~°qOK« ‰õÄ_»^Œ∞.
Q“~°qOK«=K«∞Û.
q`«O`«∞=ÙÅ∞ t~À=ÚO_»#O KÕ~ÚOK«∞HÀ~å^Œ∞. q`«O`«∞=ÙÅ∞ t~À=ÚO_»#O KÕ~ÚOK«∞HÀ=Öˇ#∞.
JkèHõ ã¨OMϺHõ =~åæÅ∞ áê~°fi} „âß^•úxfl
=ºuˆ~H˜ã¨∞Î<åfl~Ú. áê~°fi} „âß^Œú=Ú JO^Œ~°∂ PK«iOK«^ŒyO^Õ.
UHÍ^Œt „âß^Œúukä J~Ú`Õ =∞~°∞ã¨\ ˜ ~ÀA „âß^•úxfl „âß^ŒúO P ukä<å_Õ KÕÜ«∂e. WOH˘Hõ k<åxH˜ LѨ"åã¨HÍ~°}O KÕ`«
PK«iOKåe. =∂~°Û‰õÄ_»^Œ∞.
PKå~°∞ºÅ q„QÆǨ~å^èŒ# QÆÅ^Œ∞.QÀ+≤ª,áê~åÜ«∞}, PKå~°∞ºÅ q„QÆǨ~å^èŒ# HõÅ^Œ∞. QÀ+‘ª áê~åÜ«∞}, "Õ^•O`«^Õt‰õΩÅ
âß`«∞Î=ÚÔ~·ÅÖ’ "åi ѨÓ~åfiKå~°∞ºÅ∞ K≥Ñ≤Ê#k „Hõ=∞O LO@∞Ok.
J#∞ã¨iOK«_»O. ~å=∂#∞[,=∞}"åà◊=∂=Úx „Hõ=∞O
LO@∞Ok.
Platinum Platform 93
 u~°∞<å=∞^è•~°}Ö’ #_çq∞k NK«∂~°‚=Ú Wk Z~°∞ѨÙQÍ #_»∞=∞ #∞O_»∞ <å=∞=Ú Z~°∞ѨÙ,Ѩã¨∞ѨÙÖ’¡ LO_»=K«∞Û'.N—H˜
LO_®e.N H˜ ã¨OˆH`«=Ú. ã¨OˆH`«=Ú.
Ñ‘~î°O ~å=∂#∞A_»x,u~°∞<å=∂Å∞ ™êfiq∞áê^•Åx ÉèÏ=#. u~°∞<å=∂Å∞ ™êfiq∞ áê^•Åx ã¨OˆH`«O.
N"≥·+¨‚= kfiAx áê^Œ^ŒfiO^Œfi=Ú#∞ „ѨH∆Íà◊# QÍqOz# N"≥·+¨‚=kfiAx ‰õΩ_ç áê^Œ=Ú#∞ „ѨH∆Íà◊#=Ú QÍqOz# [Å"Õ∞
[Å"Õ∞ Náê^Œf~°÷=Ú. Náê^Œ f~°÷=Ú.
=ºH˜ÎQÆ`« „ѨѨuÎÜ≥ÿ∞# ™êëêìOQÆ #=∞™ê¯~°=Ú XHõ¯™êi „ѨѨuÎ ™ê=∂lHõOQÍ LO_®e.=∞~°Å =∞~°Å „ѨѨuÎ KÕÜ«∂e.
KåÅ∞#∞.
ÉÏÇ≤Ï~° PKå~° q+¨Ü«∂ÅÖ’ ÃÑ· q^èŒ"≥∞ÿ# ÉèË^•Å∞ ™ê^Œ$âߺÅ∞ HõxÑ≤ã¨∞Î<åfl~Ú.W@∞=O\˜ =∞~À =O^Œ =~°‰õΩ L<åflÜ«∞O\Ï~°∞.
N=∞„^•=∂#∞AÅ `«~åfi`« "≥·+¨‚==∞`«O =_»QÆà◊,`≥#æÅ âßYÅ∞QÍ q_çáÈ~ÚOk.`≥#æÖˇ· âßY "åi "å^•Å‰õΩ „Ѩ=~°Î‰õΩÅ∞ D Ñ≤à‹Â§Ö’HÍKå~°∞ºÅ∞
=_»HõÖˇ·âßY"åi "å^•Å‰õΩ "Õ^•O`«^Õt‰õΩÅ∞ „Ѩ=~°Î‰õΩÅ∞QÍ D ã¨O„Ѩ^•Ü«∂Å"å~°∞ ÉèÏqã¨∞Î<åfl~°∞. N=∞„^•=∂#∞AÅ `«~åfi`« PàÏfi~°¡
w`åÅ#∞ J~åÛHÍ~°º„Hõ=∂Ö’¡ =ºuˆ~H˜OKÕ =~°æO =_»QÆÅ `≥QÆQÍ, ~å=∂#∞AÅ =∂~°æOÖ’ PàÏfi~°¡ áêâ◊√~åÅ#∞ ^≥·xHõ HÍ~°º„Hõ=∂Ö’¡
áê_Õ"å~°∞`≥#æÅQÍ q_çáÈÜ«∂~°∞. ÉèíQÆ=^Œ~°Û#Ö’ ^Õ=ÉèÏ+¨J~Ú# ã¨O㨯 $`«=Ú J#∞ã¨iOK«^ŒyO^Œ#fl ÉèÏ=# =_»QÆÅ "åi‰õΩOk.JO^Œ∞‰õΩ
HÍ~°}ÏÅ#∞ K≥|∞`«∂ "Õ^•^躌 Ü«∞<åxH˜ â◊¥„^Œ∞Å∞ „ã‘ÅÎ ∞ J#~°∞›Åx ^è~Œ ‡° âß„™êÎÅ∞ xÜ«∞=∞O qkèOKåÜ«∞<åfl~°∞.JO^Œ∞=Å¡ â◊¥„^Œ∞Öˇ#· PàÏfi~°∞Å,„ã‘Î
J~Ú# QÀ^•^Õq w`åÅ#∞ ѨiîOK«_»O JѨKå~°=∞#fl ÉèÏ=# LOk.`«q∞à◊OÖ’ L#fl „Ѩ|O^è•Å∞ `«q∞à◊√ňH É’kèã¨∞ÎO>Ë PàÏfi~°∞Å w`åÅ∞
HÍ=∂xfl „¿Ñˆ~Ñ≤ã¨∞Î<åfl~Ú.g\˜=Å¡ PàÏfi~°¡ áêâ◊√~åÅ∞^≥·qHõHÍ~°ºHõÖÏáêÅÖ’ áê~åÜ«∞}O KÕÜ«∞_®xH˜ J~°›"≥∞ÿ#qHÍ=#fl ÉèÏ=# =_»QÆÅ
âßYÖ’ HõxÑ≤ã¨∞ÎOk.
=_»QÆÅâßvÜ«ÚÅ QÆ∞~°∞"≥·# "Õ^•O`«^Õt‰õΩÅ∞ ‰õΩÅq^è•#O Ѩ@¡ PàÏfi~°∞¡,N=∞„^•=∂#∞AÅ∞ „ѨKå~°O KÕã≤㨠L^•~°ÉèÏ"åÅ ™ê÷<Õ
„ÉÏǨχ}ÏkèÑ`¨ åºxfl ã≤~÷ ° Ѩ~åÛ_»∞.`≥#Åæ "å~°∞ "≥k· Hõ J"≥k· Hõ JOâßÅ#∞ ã¨q∞‡„â◊OQÍ J#∞ã¨iOKå~°∞. PO„^è^Œ âÕ O◊ Ö’<Õ QÍHõ "≥Ú`«OÎ ÉèÏ~°`^« âÕ O◊ Ö’
‰õÄ_® „ÉÏǨχ}Ë`«~° =~åæÖˇ·# "≥·+¨‚=ÙÅ∞ `≥OQÆÅ <å=∂<Õfl Z‰õΩ¯=QÍ ^èŒiOK«@O =∞#O QÆ=∞xOK«=K«∞Û. ~å=∂#O^Œ∞Å∞, Hõc~°Ñ¨O`ü, MÏH©Å∞,
=ÚÅ∞HÍÌã¨∞Å∞, ^•^•Ñ¨O`ü, ~å~Ú^•ãπ, ¿ã<åѨO`ü, =Å¡ÉèÏKå~°º, g∞~åÉÏ~Ú, ~å^è•=Å¡Éèí, â◊H˜ÎÉèÏ=, K«~°}^•ã¨=∂^èŒ=, Éèˇ·~åQÆ,ǨÏiâ◊ÛO„^Œ
J<Õ ~°∂áêÅÖ’ N"≥·+¨‚=ÙÅ∞<åfl~°∞.ÃÑ·# K≥Ñ≤Ê# D "≥·+¨‚=ÙÅ∞ =_»QÆÅ,`≥OQÆÅâßYÅ∞ Ô~O_çO\˜Ö’#∂ L<åfl~°∞. `≥Å∞QÆ∞<ÕÅÖ’ D Ô~O_»∞
ã¨O„Ѩ^•Ü«∂Å"å~°∂ L<åfl `«q∞à◊ „áêO`åÅÖ’ L#flO`« Ѩ\ ˜ìOѨÙÅ∞ ÖË=x K≥ѨÊ=K«∞Û."≥·kHõ=~°æOÖ’ D ÉèË^•Å∞ ã¨Ê+¨ìOQÍ HõxÑ≤OKå~Ú
HÍh J"≥·kHÍÖ’¡ „ÉÏǨχ}Ë`«~°∞ÅÖ’ D ÉèË^ŒO ÉÏQÍ K˘~°|_ç#@∞¡ K≥ѨÊÖË=Ú. JǨϟaÅO ˆHO„^ŒOQÍ ~åÜ«∞Åã‘=∞ „áêO`«OÖ’ H˘OK≥O
=∞ǨÏ|∂Éò#QÆ~ü, Hõ~°∂flÅ∞,Hõ_»Ñ¨, „áêO`åÅÖ’ =_»QÆÅ ã¨O„Ѩ^•Ü«∞O J#∞ã¨iOKÕ"å~°∞ Z‰õΩ¯=QÍ HõxÑ≤™êÎ~°∞. ã¨=∞HÍb# ã≤÷uQÆ`«∞Ö’¡ D
Éè^Ë •Å∞#fl@∞¡ ëÈ_»â◊ Hõ~‡° Å J#∞ã¨~}° ^•fi~å<Õ `≥Å∞ã¨∞#Î flk.`≥Å∞QÆ∞<ÕÅÖ’~å=∂#∞[„áÈHõ"Î ∞≥ #ÿ `≥OQÆÅ ã¨O„Ѩ^•Ü«∞"Õ∞ Hõ$+¨=‚ ∂Kå~°∞ºÅ∞,`åà◊§áêHõ
=OjÜ«ÚÅ∞,"≥·+¨‚= ã¨O„Ѩ^•Ü«∂Kå~åxfl J#∞ã¨iOKÕ „ÉÏǨχ}Ë`«~° Hõ=ÙÅ∞ J#∞ã¨iOz#@∞¡ "åi ~°K«#Å^•fi~å `≥Å∞ã¨∞ÎOk.
PO„^èŒ^Õâ◊OÖ’ „ÉÏǨχ}∞Öˇ·# "åiÖ’ =_»QÆÖˇ·,`≥OQÆÖˇ· ã¨O„Ѩ^•Ü«∂Å∞<åfl~Ú.`≥OQÆÖˇ· ã¨O„Ѩ^•Ü«∂xfl J#∞ã¨iOK«∞`«∂ U~°Ê_»¤ =~°æO
Kå`åÎ^Œ N"≥·+¨‚=O.N=∞„^•=∂#∞AÅ∞ =~°‚ q^è•#OѨ@¡ L^•~°ÉèÏ"åÅ∞#fl =ºH˜Î.QÆ∞~°∞=Ù#∞O_ô <Õ~°∞Û‰õΩ#fl PëêìHõ∆s=∞O„`åxfl „Ѩ[ʼnõΩ
`≥eÜ«∞K≥Ñʨ _»OÖ’ „ÉÏǨχ}Ë`~« ∞° _≥#· =∞ǨѨÓ~°∞_‚ xç QÆ∞~°∞=ÙQÍ JOwHõiOK«_O» Ö’ â◊¥„^Œ =~åæxH˜ K≥Ok# PàÏfi~°∞Å#∞ H©iOÎ K«_O» Ö’ =~°=] º=ã¨÷
Ѩ@¡ XHõ L^•~°ÉèÏ=O L#fl@∞¡ `≥Å∞ã¨∞ÎOk."≥·+¨‚= =∞`«OÖ’ „ÉÏǨχ}Ë`«~° J~°Û‰õΩÅ∞<åfl~°∞.
"≥·+¨‚= =∞`«OÖ’ „ÉÏǨχ} J~°Û‰õΩʼnõΩ '™êuÎ#=<£— „ÉÏǨχ}Ë`«~°∞ʼnõΩ ™ê`«Î^Œ=<£ Jx =º=Ǩ~°O. âßuÎ# N"≥·+¨‚=ÙÅ<Õ
"≥·+¨‚=ÙÅxJO@∞<åflO.™ê`åÎ^Œ N"≥·+¨‚=OÖ’ ã¨∂÷ÅOQÍ „ÉÏǨχ}Ë`«~°O ™ê`åÎ^Œ N"≥·+¨‚=J#fl=∂@kfi[=~åæxH˜ =∂„`«"Õ∞ K≥|∞`«∞<åfl~°∞.
Hõ∆„uÜ«∞,"≥·â◊º,â◊¥„^Œ,ѨOK«=ÚÖˇ·# "≥·+¨‚=ÙʼnõΩ Kå`åÎ^Œ "≥·+¨‚= Jx =º=ǨÏiã¨∞Î<åfl~°∞.WHõ¯_» N ÖË^Œ∞. Kå`åÎ^Œ, âß`åÎ^Œ, ™ê`åx, `åx=O\˜
~°∂áêÅÖ’ D Ѩ^ŒO HõxÑ≤ã¨∞ÎOk. Kå`åÎ^Œ N"≥·+¨‚=ÙÅÖ’ "ÕOHõ@ѨÙ~° "≥·+¨‚=ÙÅ∞, ÉèÏQÆ=`«"≥·+¨‚=ÙÅ∞, P~°="å~°∞, =∞<ÕÜ«∞"å~°∞,
PO„^è"Œ +·≥ =‚¨ ÙÅ∞,MÏ„k"≥+· =‚¨ ÙÅ∞ J<Õ KåÖÏ Éè^Ë •Å∞<åfl~Ú.Kå`åÎ^Œ "≥+· =‚¨ ÙÅÖ’kfiAÅ∞,‰õΩÅâıY~°∞Å∞ „`≥=· i‚‰Ωõ Å∞, u~°∞<å=∞^è•~°∞Å∞, `≥Î=i‚‰Ωõ Å∞,
u~°∞<å=∞^è•~°∞Å∞, u~°∞‰õΩ¯Å=~ü J<Õ ÉèË^•Å∞ ‰õÄ_® L<åfl~Ú.‰õΩÅâıY~°∞Å∞ [#‡`«ó Hõ∆„fÜ«ÚÅ∞ HÍQÍ,„`≥·=i‚‰õΩÅ∞ "≥·â◊√ºÅ∞,u~°∞<å=∞^è•~°∞Å∞
â◊¥„^Œ∞Å∞.u~°∞‰õΩ¯Å=~°∞Å∞ ѨOK«=ÚÅ∞.Kå`åÎ^Œ "≥·+¨‚=ÙÅÖ’ kfi[, Hõ∆„uÜ«∞, "≥·â◊º =~åæÅ∞, =ÚO^Œ∞ Ü«∞VŸ˝Ñ¨g`«O ^èŒiOz<å `«~åfi`« x=∞fl
=~åæÅ ^ŒQÆæ~°‰õΩ ã¨O„Ѩ^•Ü«∂xfl KÕ~åÛÅ#fl „Hõ=∞OÖ’ nxfl `«ºlOKå~°∞.Dã≤÷uÖ’<Õ ÉÏǨχ}∞Å∞ âßuÎ# N"≥·+¨‚=ÙÅ∞QÍ#∂ „ÉÏǨχ}Ë`«~°∞Å∞
âß`åÎ^Œ N"≥+· =‚¨ ÙÅ∞QÍ#∂ U~°Ê_®¤~∞° .Kå`åÎ^Œ XHõ ‰õΩÅx~°∂‡Å# ã¨OѶ∞¨ OQÍ U~°Ê_ç `«~åfiu HÍÅOÖ’ XHõ ‰õΩÅ"≥∞Oÿ ^Œ#=K«∞Û. H˘xfl „áêO`åÅÖ’
gà◊§<Õ #O|∞Å∞ Jx ‰õÄ_® JO@∞<åfl~°∞.^ŒH˜∆}ÏkÖ’ D =~°æO HõxÑ≤ã¨∞ÎOk. „j=∞„^•=∂#∞AÅ"å~°∞ ™ê÷Ñ≤Oz# 74 ã≤OǨã¨<åÅÖ’
Ѩ~=° ã¨∞,Î u~°∞=∞ÅѨ~=° ã¨∞Î J#flq ™ê`åÎ^Œ N"≥+· =‚¨ (kfi[)‰õΩ ã¨O|OkèOz=x XHõ "å^Œ# LOk.Kå`åÎ^Œ N"≥+· =‚¨ ÙʼnõΩ |∞∞+≤ QÀ„`åÅ∞O_»=Ù.kfiAÖˇ#·
94 Platinum Platform
Kå`åÎ^∞Œ ʼnõΩ =∂„`«O LO\Ï~Ú. XHõ~H° Oõ QÍ Wk g~°â=·‹ O =O\˜^.Õ Kå`åÎ^=Œ ~°Oæ g~°"+·≥ =‚¨ O J#=K«∞Û. gik â◊~l°î ^Œ~Ì ≈° #=Ú. #=∂‡àÏfi~°∞Å
ã¨O„Ѩ^•Ü«∞=Ú.gi WO_»¡Ö’ [iˆQ ëÈ_»â◊ Hõ~°‡Å∞,P~å^èŒ<å ‰õÄ_® <åÖÏ~Ú~° k=º„Ѩ|O^èŒáêâ◊√~åÅ∞,H˘xfl J#∞+¨µìÑπ â’¡HÍÅ`À
[~°∞QÆ∞`«∞#fl@∞¡Kå`åÎ^Œ N"≥·+¨‚= ëÈ_»â◊ Hõ~°‡}˜ |\˜ì `≥Å∞ã¨∞ÎOk.=_»QÆÖˇ· ã¨O„Ѩ^•Ü«∞O J„Ѩ^è•#OQÍ K≥Ñ≤Ê# PàÏfi~°∞Å k=º„Ѩ|O^è•xfl
=∂#= Hõ~°‡HÍO_»Ö’ qxÜ≥∂yOK«_»O gix g~° "≥·+¨‚=ÙÅ∞QÍ K≥¿ÑÊO^Œ∞‰õΩ gÅ∞ HõeÊã¨∞Î#flk.
"≥·+¨‚= ã¨O„Ѩ^•Ü«∂Å#∞ J#∞ã¨iOKÕ D ™ê`åÎ#∞Å∞ PàÏfi~°∞Å k=º„|O^èŒ áêâ◊√~åÅ#∞ áê~åÜ«∞}O KÕã¨∂Î rq™êÎ~°∞.
"≥·+¨‚==Ú##∞ã¨iOKÕ W`«~° =$`«∞ÎÅ "åiH˜ J~°Û‰õΩÅ∞QÍ =º=ǨÏi™êÎ~°∞.D âßY PO„^èŒ^Õâ◊OÖ’ WѨÊ\˜H© HõxÑ≤ã¨∞ÎOk. `≥Å∞QÆ∞ <ÕÅÖ’
~å=∂#∞AʼnõΩ ѨÓ~°fiO "≥·+¨‚=O LOk.âß`«âßǨÏ# <å<ÕѶ¨∞\ò QÆ∞Ç¨Ï âßã¨#OÖ’ "åã¨∞^Õ= ã¨OHõ~°¬}∞Å „Ѩ™êÎ=# LOk.NH͉õΩà◊ PO„^èŒ
q+¨µ‚=Ù „ѨMϺu K≥O^Œ_»O =Å¡ JѨÊ\˜ "≥·+¨‚==Ú#fl@∞¡ H˘O^Œ~°∞ ÉèÏqã¨∞Î<åfl~°∞. QÍ^ä•ã¨Ñ¨Îâ◊uÖ’ ÉèÏQÆ=`«ã¨O„Ѩ^•Ü«∞O L#fl@∞¡, ~å^è•Hõ$+¨µ‚Å,
QÀÑ‘H$õ +¨µÅ‚ „ѨâO◊ ™ê L#fl@∞¡ ÉèÏqã¨∞<Î åfl~°∞.WH∆Ífi‰õΩÅ∞ q+¨µ‚ =$^ŒQú À„`«∞Åx,ѨÅ=¡ ÙÅ∞ QÆ∞ѨãÎ „¨ =∂@∞ìÅ =Öˇ Ѩ~=° ∞ ÉèÏQÆ=`«∞Åx,ÉèÏQÆ=`«q+¨µ=‚ Ù#∞
ѨÓl™êÎ=∞x ^Œ=∞âßã¨#OÖ’ K≥ѨÙʉõΩ<åfl~°∞.™êÅOHÍÜ«∞#∞Å∂ Ѩ~°=∞ ÉèÏQÆ=`«∞ÖË#x XHõ Jaè„áêÜ«∞O LOk.q+¨µ‚‰õΩO_ç#∞Å∞ ¿Ñ~°∞Ö’<Õ
q+¨µã‚ O¨ „Ѩ^•Ü«∞O J#∞ã¨iOKÕ"å~°x `≥Å∞ã¨∞OÎ k. `«∂~°∞ÊKåà◊√‰õΩºÅ∞ HÍOpѨÙ~° KÀà◊√Å`À ÉÏO^è=Œ ºO`À q+¨µ=‚ ∞`«ÅÜ«∞º~°∞. Kåà◊√Hõº,KÀà◊√ʼnõΩ
™ê=∞O`«∞Öˇ#· `≥Å∞QÆ∞ KÀà◊√Å∞ "≥+· =‚¨ J#∞Ü«∂Ü«ÚÖË. D HÍÅOÖ’x ~å=∂#∞AÅ"å~°∞ "≥+· "‚¨ åxfl „ѨKå~°O KÕâß~°∞. HÍHõfÜ«ÚÅ∞, ~Ô _ç~¤ åAÅ∞,
Ѩ^Œ‡<åÜ«∞‰õΩÅ∞, q[Ü«∞#QÆ~°~åAÅ∞ "≥·+¨‚=O
ÃÑ· Jaè=∂#O K«∂áê~°∞.q[Ü«∞#QÆ~~° åAÅHÍÅOÖ’ L#fl ÃÑ^Œ#Ì ‰õΩâ◊~Q°î ÀѨÜ∞« u QÆ∞~°∞=Ù =_»QÅÆ ã¨O„Ѩ^•Ü«∞Ѩ~∞° _»∞. J#fl=∞Ü«∞º‰õÄ
JO`Õ. Kåi„`«HOõ QÍ "≥+· =‚¨ O `≥Å∞QÆ∞<ÕÅÖ’ D ~°∂ѨOÖ’ HõxÑ≤ã∞¨ OÎ k. PO„^è^Œ âÕ O◊ Ö’ „H©.â◊. 14= â◊`åaÌ `«~åfi`« =_»QÖÆ ,·ˇ `≥OQÆÖ·ˇ ã¨O„Ѩ^•Ü«∂Å∞
U~°Ê_®¤~Ú.`≥OQÆÖÖ·ˇ ’ =∞m§ „ÉÏǨχ}Ë`~« =° ~°Oæ Kå`åÎ~° N"≥+· =‚¨ OJ~ÚOk. g@xflO\˜ HõO>Ë Ñ¨Ó~°fi"Õ∞ PQÆ=∞âß„™êÎxfl |\˜ì "≥M· Ï#ã¨O,áêOK«~å„`«O
J#fl ã¨O„Ѩ^•Ü«∞Å∞ HõxÑ≤ã¨∞Î<åfl~Ú.Kå`åÎ^Œ"≥·+¨‚=O ^•fi~å<Õ W`«~°‰õΩÖÏÖ’¡H© "≥·+¨‚= ã¨O„Ѩ^•Ü«∞O "≥o§Ok.JO^Œ∞‰õΩ ~å=∂#∞AÅ "åi
L^•~°ÉèÏ"åÅ∞,ѨOK«ã¨O™ê¯~°O J#flqHÍ~°}ÏÅ∞.

* * * * *

Platinum Platform 95
 Pã≤ÎHõ, <åã≤ÎHõ ("≥·kHÍ"≥·kHõ) ^Œ~°≈#=ÚÅ∞
Hõ~Àî Ѩx+¨`∞« Î #O^Œ∞ ''ÜÕ∞Ü«∞„"Õ∞Ê`Õ qzH˜`åû =∞#∞¿+º Jã‘Î
`ÕºHˆ <åÜ«∞=∞ã‘uÎ K≥Hˆ· —— J#∞ =∞O„`« ѨÓ~åfi~°=÷ Ú HõÅ^Œ∞. K«zÛáÈ~Ú#
=∞#∞+¨µº #O^Œ∞ L#fl^Œx H˘O^Œ~°∞, ÖË^Œx H˘O^Œ~°∞, J#∞ qzH˜`«û
Ü«Ú#fl^Œx ^•x Ü«∞O^Œ∞ ¿Ñ~˘¯#|_ç#k.
D qzH˜`«û (ã¨Oâ◊Ü«∞=Ú) =∞#∞+¨µº_»∞ K«zÛ#ѨC_Õ HÍHõ
U „áê}˜ =∞~°}˜Oz#ѨC_»∞#∞ HõÅ∞QÆ=K«∞Û#∞.
L#fl^Œx "≥Ú^Œ@, ÖË^xŒ Ñ≤^ÑŒ ¨ LO_»∞@ KÕ`« „áê=ÚYº=Ú
L#fl^Œx K≥ѨC"åiH˜ HõÅ^Œx ã¨Ê+¨ì=Ú. K«zÛ# â◊==Ú #O^Œ∞ „áê}
„Ѩ„H˜Ü«∞ ÖËHõáÈ=Ù@KÕ ÖË^Œx K≥ѨC "åxH˜O„kÜ«∞=Ú („Ѩ`«ºHõ∆)
„Ѩ=∂}=Ú. =∞$u K≥O^ŒHõ =ÚO^Œ∞#fl^Õ^À WѨC_»∞ ÖË^Œ∞ J#∞@
WO„kÜ«∞=ÚÅ∞#fl"åiH˜ ã¨Ê+¨ì=Ú.
Kå=Hõ=ÚO^Œ∞#flk „áê}=Ú, K«zÛ# `«~°∞"å`« Jk
áÈ=Ù@KÕ P â◊==Ú# ÖˉõΩ#fl^Œx ã¨Ê+¨ì=Ú. „|uH˜Ü«Ú#flѨC_»∞,
K«zÛ# `«~°∞"å`«#∞ ^ÕǨÏ=Ú HõO\˜H˜ Hõ#|_»∞K«∞<Õ Ü«Ú#flk HÍ=Ù#
^ÕÇ¨ `«‡ "å^Œ∞Å∞ ã¨∂Å÷ ^Œ$+≤ì HõÅ"å~°x, Kå=Hõ =ÚO^Œ∞ „áê}=Ú#flk
HÍ=Ù# áÈ~Ú#k „áê}"Õ∞ ^ÕǨÏ=Ú HÍ^Œx "åiHõ#fl ã¨∂Hõ∆ ‡
^Œ$+≤ìHõÅ"å~°∞ „áê}Ï`«‡"å^Œ∞Å∞ Jx `≥eÜ«Ú#∞.
LѨ x +¨ ` « ∞ Î Å Ö’ „Ѩ Ü ≥ ∂ yOѨ | _ç # „áê} â◊ | Ì = Ú
WO„kÜ«∂~°÷Hõ=Ú#∞. WO„kÜ«∂`«‡ "å^Œ∞Å∞ „áê}Ï`«‡"å^Œ∞ÅÖ’
KÕi##∞, H˜Oz^Õƒù^Œ=Ú#∞ QÆ=∞xOz#ѨC_»∞ WO„kÜ«∂`«‡"å^Œ∞Å∞
q_ç Q Í U~° Ê _ç Ü « Ú #fl@∞¡ `≥ e Ü« ∞ x"å~° ∞ . x„^•^Œ º =㨠÷ Å Ö’
„áê}=Ú#fl#∞, J#QÍ LKåÛùfi㨠xóâßfiã¨Å∞#fl#∞, ǨÏã¨Î áê^Œ K«Å<åk
WO„kÜ« ∞ "åºáê~° = ÚÅ∞O_» = x `≥ e ã≤ H ˘#flѨ C _» ∞
„áê}ËO„kÜ«∂`«‡"å^Œ∞Å∞ aè#∞flÅx =∞iO`« ã¨Ê+¨ì=∞QÆ∞#∞.
ã¨fiáêfl#∞Éèí==Ú J#∞Éèíq`«‰õΩ =∂„`«"Õ∞ `≥eÜ«Ú#∞. Wk
„áêuÉèÏã≤Hõ ã¨`º« =Ú Jx „QÆO^ä=Œ ÚÅÖ’ ¿Ñ~˘¯#|_ç#k. *Ï„QÆ^=Œ ã¨Ö÷ ’
L#fl"åxH˜ Ѩ Ó ~° fi *Ï„QÆ ^ Œ # ∞Éè í ∂ `« ∞ Å∞ 㨠‡ $uH˜ =K« ∞ Û#∞.
ã¨fiáêfl#∞Éèí==Ú `å`å¯eHõ"Õ∞. Jyfl HõO\˜H˜ Hõ#|_»HõáÈ~Ú##∞
HõO\˜H˜ Hõ#|_»∞ á⁄QÆ`À Jyfl‰õΩ#fl Jq<åÉèÏ= ã¨O|O^èŒ=Ú
„Ѩ`º« Hõ=∆ ÚQÍ „QÆÇÏ≤ Oz# "åxH˜ á⁄QÆ#∞ K«∂z Hõ#|_»x Jyfl L#fl^Œx
xâ◊Û~ÚOK«∞H˘#∞#∞. W@∞¡ Jq<åÉèÏ= ã¨O|O^èŒ=Ú P^è•~°=ÚQÍ
¿ÇÏ`«∞=Ù#∞ K«∂z ^•x`À Jq<åÉèÏ= ã¨O|O^èŒ=Ú HõÅ ^•xx
`≥eã≤H˘#∞@, „Ѩ`º« Hõ∆ =ã¨∞Î ^Œ~≈° <å#O`«~=° Ú J^Œ$+¨ì =ã¨∞=Î Ù `«~∞° "å`«
`≥Å∞ã¨∞H˘#∞@KÕ J#∞=∂# „Ѩ=∂}=∞x ^•xH˜ ¿Ñ~°∞ Hõey#k.
„Ѩ`«ºHõ∆=Ú (WO„kÜ«∞=Ú) "≥Ú^Œ\ ˜ „Ѩ=∂}=∞x ^•x `«~°∞"åu
*q„âßO`« PO„^èÀѨ<åºã¨‰õΩÅ∞, ~å=∂Ü«∞O¿Ñ@, "≥∞^ŒH± lÖÏ¡.
96
– ^À~°ƒÅ qâ◊fi<å^äŒâ◊~°‡
¿ÇÏ`«∞=Ù ^•fi~å J„Ѩ`«ºHõ∆ =ã¨∞Î=Ù Ü≥ÚHõ¯ LxH˜x „QÆÇ≤ÏOK«∞@KÕ
nxHÍ¿Ñ~°∞ ™ê~°÷Hõ=Ú.
^Œ∂~°^Õâ◊"åã≤ `«# Hõ_»‰õΩ =zÛ h‰õΩ H˘_»∞‰õΩ ѨÙ\˜ì<å_»x
K«∂z K≥Ñ≤Ê# PѨÙÎx "åHõº=Ú â◊|Ì „Ѩ=∂}=Ú.
WO„kÜ«∞ "Õ^Œº"Õ∞ ã¨`«º=∞#∞"å~°∞ =∞$`«∞Öˇ·# Ñ≤„`å^Œ∞Å∞
WѨC_»∞#fl "åiH˜ Éè’[#=Ú ÃÑ\˜#ì KÀ `«$Ñ≤Î K≥Ok#@∞¡ K≥ÑC¨ ^è~Œ ‡° âßG
"åHõº=Ú qâ◊fiã¨hÜ«∞=Ú HÍ^Œ∞. W@∞¡ =ºÜ«∞„Ѩܫ∂㨠™ê^茺"≥∞ÿ#
„âß^•ú^Œ∞Å∞ PK«~°}©Ü«∞=ÚÅ∞ HÍ=x K≥ѨC "åi =∂@ =ºÜ«∞
„Ѩܫ∂ã¨Å∞ `«yæOK«∞@KÕ q#∞"åiHõk Kå~°∞ (JO^Œ"≥∞ÿ#) "å‰õΩ¯Å∞
JxÑ≤OK«∞#@∞¡ =∂\Ï¡_ç# "åix Kå~åfi‰õΩÅ<åfl~°∞.
„Ѩ`º« Hõ"∆ ∞Õ HõO Kå~åfiHÍó (Kå~åfi‰õΩÅ∞ „Ѩ`º« Hõ=∆ Ú<˘Hõ¯ ^•x<Õ
„Ѩ=∂}=ÚQÍ #OwHõiOK≥^Œ~°∞) Jx K≥ѨÊ|_ç#k.
PѨΠѨÙ~°∞+¨µ_»∞ K≥Ñ≤Ê# ^•xx qâ◊fiã≤OѨHõ „Ѩ`«ºHõ∆=Ú<Õ
#q∞‡, ^•xx K≥Ñ≤Ê# Kå~åfi‰õΩÅ∞ Jáœ~°∞¿+Ü«∞ "Õ^Œ=Ú#∞ #=∞‡~°∞
HÍ=Ù# J"≥·k‰õΩÅ∞ Jx K≥ѨÊ|_ç<å~°∞.
„Ѩ`«ºHõ∆=Ú`À áê@∞ J#∞=∂#=Ú#∞ „Ѩ=∂}=ÚQÍ
JOwHõiOK«∞"å~°∞ "Õ^Œ=Ú#OwHõiOѨx ^•~°≈x‰õΩÅÖ’ É∫^Œ∞úÅ∞
=ÚY∞ºÅ∞. É∫^Œ∞úÅÖ’ Ç‘Ï#Ü«∂# =∞ǨÜ«∞#∞Å∞ HÍHõ, ™œ„`åOuHõ,
"≥·ÉèÏ+≤Hõ, Ü≥∂QÍKå~°, =∂^茺q∞Hõ – Jx <åÅ∞QÆ∞ q^èŒ=ÚÅ∞QÍ
K≥ѨÊ|_ç<å~°∞.
ã¨~°fiO â◊¥#º"£∞ Jx K≥ѨC â◊¥#º"å^Œ∞Å∞, „Ѩ=∂}
QÀK«~°=Ú#∞ â◊¥#º=∞#∞@ Jã¨=∞O[ã¨=Ú HÍ=Ù#, ã¨~°fiO Hõ∆}˜HõO
(q*Ï˝#=Ú ‰õÄ_®) Jx K≥ѨC Hõ∆}˜Hõ q*Ï˝# "å^Œ∞Å∞, H˘O`«
HÍÅ=ÚO_»∞@KÕ ^•xx Hõ∆}˜Hõ=∞x K≥ѨC@ Jã¨=∞O[ã¨=Ú HÍ=Ù#
"å~°∞#∂ Z‰õΩ¯= HÍÅ=Ú xÅ∞=*ÏÅHõáÈ~Úi.
Kå~åfi‰õΩÅ =Öˇ g~°∞#∂ "Õ^Œ=Ú#OwHõiOѨHõ áÈ=Ù@KÕ
J"≥·kHõ ^Œ~°≈# Hõ~°ÎÅÖ’<Õ KÕi<å~°∞. "Õ^Œ=Ú#OwHõiOѨx *ˇ·#∞Å∞
‰õÄ_® W\˜ì"åˆ~.
É∫^Œ∞Åú ∞ „Ѩ`º« H∆Í#∞=∂#=ÚÅ#∞, *ˇ#· ∞Å∞ „Ѩ`º« H∆Í#∞=∂#
PѨΠ"åHõº=ÚÅ#∞ „Ѩ=∂}=ÚÅ∞QÍ JOwHõiOz<å~°∞. |∞^Œ∞ú_»∞
K≥Ñ≤Ê#@∞¡ ÉèÏqOѨ|_ç# „uÑ≤@Hõ=ÚÅ#∞ K«`«∞~å~°º ã¨`«º=ÚÅ#∞,
JëêìOQÆ Ü≥∂QÆ =∂~°æ=ÚÅ#∞ JOwHõiOz#O^Œ∞#, *ˇ·#∞Å =Öˇ
É∫^Œ ∞ ú Å ∞#∞ „Ѩ ` « º H∆ Í #∞=∂# â◊ | Ì = ÚÅ#∞ „Ѩ = ∂}=ÚÅ∞QÍ
JOwHõiOK≥^Œ~°x K≥ѨÊ=Åã≤Ü«ÚO_»∞#∞.
Platinum Platform
 ÃÑ· # K≥ Ñ ¨ Ê |_ç # Kå~åfiHõ , É∫^Œ ú , *ˇ · # ∞ÖË QÍHõ
"Õ^Œ=Ú#OwHõiOK«x q=∞`«ã¨∞÷Å∞, P^èŒ∞xHõ "≥·*Ï˝x‰õΩÅÖ’ "Õ^Œ=Ú
#OwHõiOѨ‰õΩO_»∞@KÕ "å~°∞#∞ J"≥·k‰õΩÖË Jx K≥ѨÊ=Åã≤
Ü«ÚO_»∞#∞. ''<åã≤ÎHÀ "Õ^ŒxO^ŒHõó—— Jx Ü«ÚO_»∞@KÕ "Õ^Œ=Ú#∞
„Ѩ=∂}=ÚQÍ JOwHõiOѨx "åˆ~ HÍHõ "Õ^=Œ Ú `«~¯° =Ú#‰õΩ xÅ∞=x
q+¨Ü«∞=ÚÅ#∞ J„Ѩ=∂}=ÚÅx K≥ѨC"å~°∞#∞ "Õ^Œ xO^Œ‰õΩÅ∞
HÍ=Ù# <åã≤ΉõΩÖË.
"Õ^Œ=Ú#OwHõiOz# ™êOYº g∞=∂O㨉õΩÅ∞ Dâ◊fi~°∞
#OwHõiOK«~∞° . Dâ◊fi~°∞_Õ ã¨$+≤Oì z<å_»x K≥Ñʨ |_ç# qâ◊fi=Ú #O^Œ∞
Ѩ^•~°=÷ ÚÅ ã¨OYº q+¨Ü∞« =Ú#O^Œ∞#∞ "≥k· ‰õΩÖˇ#· ^Œ~≈° #Hõ~Åΰ ∞ HõÑÅ≤ ,
Hõ}Ï^Œ, Q“`«=ÚÅÖ’ Hõ}Ï^Œ∞_»∞ ã¨Ñ¨Î Ѩ^•~°÷"åk. „^Œ=ºQÆ∞} Hõ~°‡
™ê=∂#º qâı+¨ ã¨=∞"åÜ«∞=ÚÅ#∞ +¨_®ƒù= Ѩ^•~°÷=ÚÅ#∞
JÉèÏ==Ú#∞ U_»= Ѩ^•~°÷=ÚQÍ DÜ«∞# JOwHõiOz<å_»∞.
Q“`«=Ú_»∞ „Ѩ=∂} „Ѩ"Õ∞Ü«∂k ëÈ_»â◊ Ѩ^•~°÷=ÚÅ#OwHõ
iOz<å_»∞. "å^Œ ã¨O|O^èŒ=ÚÖˇ·# JOâ◊=ÚÅ#∞ Ѩ^•~°÷=ÚÅ∞QÍ
K≥ѨC@KÕ ëÈ_»â◊ Ѩ^•~°÷ "å^Œ=Ú JO`« ã¨=∞O[ã¨=ÚQÍ `ÀK«^Œ∞.
qâı+=¨ Ú J#∞ Ѩ^•~°=÷ Ú#∞ q_çQÍ JOwHõiOz# Hõ}Ï^Œ∞_»∞ "≥â· +ı H≤ õ
^Œ~°≈#Hõ~°Î. Q“`«=Ú_»∞ "å^Œ ã¨O|O^èŒ Ñ¨^•~°÷=ÚÅ#∞ <åºÜ«∞
x~°‚Ü«∞=Ú#HÍ=â◊ºHõ=ÚÖˇ·# "åxx K≥Ñ≤Ê#"å_Õ HÍ=Ù# PÜ«∞#
<åºÜ«∞ ^Œ~°≈# Hõ~°Î.
„ѨHõ$u ѨÙ~°∞+¨ ^≥· fi`«=Ú#OwHõiOz# HõÑ≤Å∞_»∞ „ѨHõ$u
W~°∞=k <åÅ∞QÆ∞ q^èŒ=ÚÅx ã¨OYº#∞ xˆ~ÌtOz#O^Œ∞# PÜ«∞#
^Œ~°≈#=Ú ™êOYº=Ú. ã¨OYº J#QÍ qKå~°=Ú. ^•x KÕ`« HõÅ∞QÆ∞
„ѨHõ$u ѨÙ~°∞+¨ q"ÕHõ=Ú "≥∂Hõ∆ ¿ÇÏ`«∞=x K≥ѨC ™êOYº=Ú
^Œ ~ ° ≈ #=ÚÅÖ’ qt+¨ ì ™ê÷ # =Ú Hõ e yÜ« Ú #flk. H˘xfl
"Õ^Œ=∞O„`«=ÚÅÖ’ HõÑ≤Å â◊|Ì=Ú HÍ#=K«∞Û#∞.
N=∞^•ƒùQÆ=`« =∞ǨѨÙ~å}=Ú# N=∞^•ƒù~°`ÕuǨã¨=Ú
#O^Œe ÉèíQÆ=næ`«Ü«∞O^Œ∞#∞ ™êOYº=Ú „Ѩ™êÎqOѨ|_ç#k. HÍx,
^•xÖ’x ™êOYº=Ú „ѨHõ$u ã¨fi`«O„`«=∞x HÍx, ѨÙ~°∞+¨µÅ<Õ‰õΩÅx
QÍx JOwHõiOѨ^Œ∞. JO^Œ∞ D „ѨHõ$u ™êfi`«O„`«º ѨÙ~°∞+¨
|Ǩï`«fi=ÚÅ∞ "åº=ǨiHÍã¨`º« =ÚÖË HÍx áê~°=∂i÷H=õ ÚÅ∞ HÍ=Ù
Jx LѨx+¨`∞« ÅÎ ∞ K≥ÑC¨ #x JOwHõiOK«∞@KÕ J^≥· fi`« ^Œ~≈° #=ÚQÍ<Õ
K≥ѨÊ=Öˇ#∞.
Dâ◊fi~°∞x ѨÙ~°∞+¨ qâı+¨=ÚQÍ K≥Ñ≤Ê# Ѩ`«O[e Ü≥∂QÆ
^Œ~°≈#Hõ~°Î. Dâ◊fi~°∞#OwHõiOz# DÜ«∞# ¿ãâ◊fi~° ™êOYº ^Œ~°≈#
Hõ~°Î. J#QÍ Dâ◊fi~°∞#OwHõiOK«∞#k Ü«∞OwHõiOK«∞@KÕ DÜ«∞#
^Œ~°≈#=ÚÖ’x „Ѩ`ÕºHõ`«. q∞ye# Jxfl JOâ◊=ÚÅÖ’ HõÑ≤Å∞x`À
ÉèËkOѨÖË^Œ∞ HÍ=Ù# DÜ«∞# ¿ãâ◊fi~° ™êOYº ^Œ~°≈#Hõ~°Î J~Ú<å_»∞.
Ü« ∞ =∞xÜ« ∞ =∞ P㨠# „áê}ÏÜ« ∂ =∞ „Ѩ ` åºÇ¨  ~°
^è•~å}Ï^蕺# ã¨=∂^èŒ∞Å#∞ JëêìOQÆ Ü≥∂QÆ=Ú#∞ `«# Ü≥∂QÆ
Platinum Platform
ã¨∂„`«=ÚÅÖ’ q=iOK«∞@ KÕ`« "≥∂Hõ∆=Ú#∞ á⁄O^ŒQÀ~°∞ "åiH˜
Wk Láê^ÕÜ«∞"≥∞ÿ# ^Œ~°≈#=Ú. "Õ^Œ=Ú =∞O„`« „ÉÏǨχ} ~°∂Ѩ=Ú.
P~°}ºHõ=ÚÅ∞ LѨx+¨`«∞ÎÅ∞ „ÉÏǨχ}=ÚÅÖ’x JO`«~åƒùQÆ=ÚÅ∞.
"Õ^=Œ Ú#O^Œe z=i"≥#· Ü«ÚѨx+¨`∞« ÅÎ ‰õΩ "Õ^•O`«=ÚÅ∞ Jx ¿Ñ~°∞.
|$ǨÏ^•~°}ºHÀѨx+¨`∞« Î P~°}ºHõ=ÚQÍ, LѨx+¨`∞« QÎ Í ¿Ñ~˘¯#|_ç#k.
Dâ◊fi~°∞_»∞ ÖË_»#∞ "åi "å^Œ=Ú#∞ YO_çOK«∞@‰õΩ "åi
ѨÓ~°fi ѨHõ∆=ÚÅ#∞ YO_çOz# "≥·âı+≤Hõ – <åºÜ«∞ ^Œ~°≈#=ÚÅ∞
P^èŒ∞xHõ HÍÅ=Ú# `«~°¯^Œ~°≈#=Ú Jx ¿Ñ~˘¯#|_»∞K«∞#flq. D
`«~°¯ ^Œ~°≈#=Ú# L^ŒÜ«∞<åKå~°∞º_»∞ q∞H˜¯e „Ѩã≤^Œ∞ú_»∞.
Ü«∞*Ï˝k "≥·kHõ Hõ~°‡HÍO_»=Ú#∞ x~°∂Ñ≤OK«∞ ^Œ~°≈#=Ú
*ˇ·q∞x <åºÜ«∞=∂ÖÏ „QÆO^äŒ=Ú.
LѨ=∂#=Ú#∞ „Ѩ=∂}=ÚQÍ JOwHõiOz#k `«~°¯
^Œ~°≈#=Ú. ^•x`À áê@∞ J~å÷ѨuÎ, Jã¨OÉèí==ÚÅ#∞ =∞i Ô~O_»∞
„Ѩ=∂}=ÚÅ#∞ ‰õÄ_» Hõ~°‡#∞ P#O^Œ¿ÇÏ`«∞=ÙQÍ K≥Ñ≤Ê# ѨÓ~°fi
g∞=∂O㨉õΩÅ∞, „|Ǩχ*Ï˝#"Õ∞ P#O^Œ¿ÇÏ`«∞=x K≥Ñ≤Ê# L`«Î~°
g∞=∂O㨠‰ õ Ω Å∞#∞ ÃÑ· # K≥ Ñ ¨ Ê |_ç # P~° ∞ „Ѩ = ∂}=ÚÅ#∞
JOwHõiOz<å~°∞.
„|Ǩχ=Ú#∞ (Dâ◊fi~°∞x) JOwHõiOK«x Hõ~°‡#∞ =∂„`«"Õ∞
g∞=∂Oã≤Oz# (qKåiOz#) ѨÓ~°fi g∞=∂Oã≤‰õΩÅ∞ ‰õÄ_»
J~°÷"≥·k‰õΩÅ∞QÍ<Õ H˘O^Œ~°∞ K≥Ñ≤Êi. xsâ◊fi~° ™êOYºq∞\˜ì^Õ Jx
"Õ~°∞QÍ K≥ѨÊ#Hõ¯~°ÖË^Œ∞.
L`«Î~° g∞=∂Oã≤‰õΩÅÖ’ ã¨fi`«O„`« Jã¨fi`«O„`«=∞#∞ Ô~O_»∞
Ѩ^•~°÷=ÚÖË L#fl=x K≥Ñ≤Ê# ^≥· fi`«∞Å∞ (=∂^èŒ∞ºÅ∞) „ѨHõ$u
r"Õâ◊fi~°∞Å#∞ =¸_»∞ Ѩ^•~°÷=ÚÅ#∞ JOwHõiOz# „`≥·`«∞Å∞
(qtëêì^·≥ fi`«∞Å∞) „ѨH$õ u =∂Ü«∂=∂„`«=Ú (Jã¨`º« =Ú) r"Õâfi◊ ~°∞Å∞
aè#∞flÅ∞ HÍ~°x K≥Ñ≤Ê# ã¨~°fi=Ú „|Ǩχ"Õ∞ Jk UHõ"Õ∞ Jx K≥Ñ≤Ê#
J^≥· fi`«∞Å∞ J#∞ „u=∞`«=ÚÅ∞ „áê^è•#º=Ú#∞ =Ç≤ÏOz#q.
HÍÅ„Hõ = ∞=Ú##∞㨠i Oz N â◊ O Hõ ~ ° ~å=∂#∞[=∂^è Œ ∞ fiÅ∞
(ѨÓ~°„‚ ѨAÅ˝ ∞) J#∞"å~°∞ J^≥· fi`« „`≥`· « ^≥· fi`«=ÚÅ L`«~Î ° g∞=∂O™ê
^Œ~°≈#Hõ~°ÎÅÖ’ =ÚY∞ºÅ∞. xOÉÏ~°∞¯_»∞, =Å¡Éèí∞_»∞, K≥·`«<åº^Œ∞Å∞
ÃÑ· ã≤^•úO`«=ÚÅÖ’ qaè#fl s`«∞Å#∞ „Ѩ^iŒ ≈Oz# "åiÖ’ L<åfl~°∞.
„|uH˜ÜÚ« #flO`« HÍÅ=Ú ^Õ¿ÇÏO„kÜ«∞ „áê}=ÚÅ∞ `«#q
ÖËHõ `å<Õ Jx =º=ǨÏiOK«∞ r=ÙÅ∞ "åx<Õ P`«‡QÍ ^Œi≈Oz#
=∞`«=ÚÅ∞ J"≥·kHõ=ÚÅ∞. ^Õ¿ÇÏO„kÜ«∞ „áê} =∞<À |∞kú Ѩ~°º#Î
Ѩ ^ •~° ÷ = ÚÅ∞ QÆ ∞ Ǩ Ï Jx ¿Ñ~˘¯#|_ç # q. gx Ü« ∞ O^Œ ∞
=∞=∞HÍ~åǨÏOHÍ~°=ÚÅ∞ HõÅ"å~°∞ r=ÙÅ∞. giH˜ Ѩ~°Ö’Hõ
QÆ=∞<å^Œ∞Å∞#flq.
„|uH˜Ü«Ú#flѨC_Õ ^ÕǨk |∞kú Ѩ~°º#ΠѨ^•~°÷=ÚÅ∞ P`«‡
aè#fl=ÚÅx P`«‡#∞ "åxH˜ aè#fl=ÚQÍ ^Œi≈Oz# "å~°∞ L`«Î=∞
r=ÙÅ∞. giÖ’ P`« ‡ Ѩ ~ ° = ∂`« ‡ Éè Ë ^ Œ = Ú#∞ q_ç z # r=
97
„|ÃÇ· Ï ‡Hõ º "å^Œ ∞ Å∞ r=#∞‡‰õ Ω Î Å ∞. "å~° ∞ â◊ s ~° = Ú#O^Œ e
ѨOK«Éèí∂`«=ÚÅ#∞ =∞~°}˜Oz#ѨC_»∞ "åxh Ö’Hõ=Ú#O^Œe
ѨOK«É∂íè `«=ÚÅÖ’<Õ qb#=Ú KÕÜÚ« ^Œ∞~°∞. "å~°∞ „|uH˜ L#flѨC_»∞
J*Ï˝#∞Å =Öˇ Jxfl Hõ~‡° Å∞ KÕÜÚ« K«∞#fl#∞ Jq "åiH˜ P Ѩ^•~°=÷ ÚÅ
PÉèÏ㨠=∂„`«=ÚÖË HÍ=Ù# "åx`À KÕÜ«∞|_»∞ Hõ~°‡Ü«Ú PÉèÏã¨"Õ∞.
J#QÍ W`«~∞° ʼnõΩ ã¨`º« =ÚÅ∞QÍ<Õ QÀK«iOz##∞ "åiHõq ã¨`º« =ÚQÍ
QÀK«iOѨ=Ù. W\˜ì r=#∞‡‰õΩÎʼnõΩ =∞~°}Ï#O`«~°=Ú ÔH·=ź=Ú
Hõ Å ∞QÆ ∞ #∞. D Ô H · = ź ã≤ ÷ u ÜÕ ∞ „|uH˜ Ü « Ú #flO`« =~° ‰ õ Ω
=∞~°}Ï#O`«~°=Ú "åiˆHHõ ~°∂Ѩ"≥∞ÿ Ü«ÚO_»∞#∞. ^Õ¿ÇÏO„kÜ«∞
qÅHõ∆}Ï`å‡#∞Éèí="Õ∞ "≥∂H∆Í#∞Éèí==Ú. J*Ï˝#=Ú HÍ~°} ^ÕǨÏ=Ú.
^•x #∞O_ç [xOK«∞ =∞<À |∞^Œ∞úÅ∞ ÖËHõ JO`«~°OQÆ=Ú „|Ǩ‡Ñ¨~ÀHõ∆
*Ï˝#=Ú HõÅ∞QÆ∞#O`« =~°‰õΩ LO_»∞#∞. JǨÏO „|Ǩ‡ã≤‡ J#∞ r=
„|ÃǷχHõº *Ï˝#=Ú HõÅ∞QÆ∞#O`« =~°‰õΩ P ã¨∂Hõ∆ ‡^ÕǨÏ=ÚO_»∞#∞.
ã¨∂÷Å ^ÕÇ¨Ï <åâ◊=Ú JO^Œ~°‰õΩ „Ѩ`«ºHõ∆"Õ∞. ÃÑ·# K≥Ñ≤Ê# K«~°=∞=$uÎKÕ
=∞<À =$`«∞ÎÅ∞ =∂„`«"Õ∞ HÍHõ =∞#ã¨∞û ‰õÄ_» #tOz W\˜ì
ã≤÷u#O^Œ∞@ÜÕ∞ J=∞#㨯 Ü≥∂QÆ=Ú ÖËHõ r=#∞‡H˜Î.
[QÆ=Ú#flk Dâ◊fi~°∞_»∞ ÖË_∞» . "Õ^=Œ ÚÅ∞ #=∞‡^Œy#q HÍ=Ù
HÍ=Ù# Jk K≥Ñ≤Ê##∞ Dâ◊fi~°∞_»∞<åfl_»x #=∞‡#Hõ¯~° ÖË^Œ∞.
ã¨OH˜∆ѨÎ=ÚQÍ <åÜ«∞=∞ã‘Îu K≥·ˆH. H˘O^Œ~°∞ ÖË_»O\Ï~°∞ J#∞ "åi
=∞`«=∞k.
=∞~°}˜Oz# Ñ≤^ŒÑ¨ LO\Ï~°∞ J#QÍ P`«‡ ÖËHõ r=Ù_»∞
L<åfl_»x J~°ú=Ú. J>Ë¡ ã¨~°fir=ã¨=∞+≤ì „Ñ¨à◊Ü«∞=Ú. J#QÍ
HõÖÏÊO`«=Ú# H˘O^Œ~°∞ LO\Ï_»#fl Dâ◊fi~°∞_»∞ ÖË_»x ÖË_»#fl"åi
ÉèÏ==Ú. „¿Ñ`« â◊|=Ì Ú =º+≤ì ã¨=∞+≤ì â◊s~°=ÚÅ ã¨∂zOK«∞#∞. r=Ùx
â◊s~°=Ú Ñ≤O_®O_»=Ú. Ñ≤O_®O_»=ÚÅ ã¨=∞+≤ì „|Ǩ‡O_»=Ú. J"≥k· Hõ
ÖËHõ <åã≤HÎ õ =∞`«=Ú ‰õÄ_® P`«‡ ÖËHõ r=Ù_»∞ ÖËHõ ^Õ=Ù_»∞ L<åfl_»#flO`«
„áêp#"≥∞ÿ# "å^Œ=Ú.
Kå~åfiHõ É∫^Œú *ˇ·#∞Å∞ "≥Ú^ŒÅQÆ∞ "åi "å^Œ=Ú P`å‡ã≤Î`«fi
r"åã≤Î`«fi Dâ◊fi~åã≤Î`«fi "å^Œ=∞O`« „áêp#=Ú.
N=∞„^•=∂Ü« ∞ }=Ú# "≥ · k Hõ =∞Ǩ Ï i¬ *ÏÉÏe
N~å=∞K«O„^Œ∞x =# QÆ=∞#=Ú ã¨ÇÏ≤ OѨÖHË õ `«xfl =$uÎ H˘~°‰Ωõ <åã≤HÎ õ
ÖËHõ J"≥·kHõ ™œQÆ`« "å^Œ=Ú KÕã≤#@∞¡#flk.
''^è•`å Ü«∞^ä• Ñ¨Ó~°fi=∞HõÅÊÜ«∞`ü—— J#fl=∂@ „ѨHÍ~°=Ú
„Ѩ ^ ä Œ = ∞ Hõ Ö ÏÊk J#∞ =∂@ ÖË ^ Œ ∞ . Ü« ∞ ^ä • Ѩ Ó ~° fi =ÚQÍ<Õ
WO`«‰õΩ=ÚO^Œ∞ HÍÅ=Ú# ã¨$lOz# J"≥·kHõ ÖËHõ <åã≤ÎHõ "å^Œ∞Å#∞
D HõÅÊ=Ú##∞ Dâ◊fi~°∞_»∞ ã¨$lOK≥#∞.
Dâ◊ fi ~° ∞ _» ∞ <åfl_» # fl "å^Œ = ÚÖ’x |ÅÇ‘ Ï #`« Å #∞
¿Ñ~˘¯#∞@#∞ "≥n· ‰õΩÅ∞ ‰õΩ`«~¯° =ÚQÍ ÉèÏqOK≥^~Œ ∞° . D ‰õΩ`«~¯° =Ú#∞
Ѩ Ù +¨ Ê ^Œ # Î =∞Ǩ  Hõ q W@∞¡ q=iOz<å_» ∞ . "≥ · k ‰õ Ω ÖÏ`« ‡
98
ã¨zÛ^•#O^Œ=∞Ü«∞=∞x K≥ÃÑÊ^Œ~∞° Hõ^• J\˜Kì À PÜ«∞# ã¨$+≤ì ã¨OHõÅÊ
"≥∞@∞¡^~Œ ÚOz#k? PÜ«∞#‰õΩ HÀiHõÅ [<凙ê÷#"≥∞#ÿ =∞#ã¨∞û#fl^•?
=∞#ã¨∞û ã¨∂÷Å ^ÕǨÏ=Ú# Hõ^• LO_»∞#∞. Dâ◊fi~°∞#‰õΩ ã¨∂÷Å
^ÕǨÏ=Ú#fl^•? ã¨$+≤ìHÍ~°º x~åfiǨωõΩ_»∞, W`«~° HÍ~°º x~åfiǨωõΩÅ∞
LáêÜ«∞=Ú#=ÅOaOz#>Ë¡ Dâ◊fi~°∞_Õ LáêÜ«∞=Ú`À ã¨$lOK≥#∞?
„uÉè∞í =#=Ú#∞ ã¨$lOz# Dâ◊fi~°∞_Õ „uÉè∞í =# aè#fl™ê÷#=Ú ÖË#ѨC_»∞
U P^è•~°=Ú# LO_ç ã¨$+≤ì HÍ~°º"≥Ú#Ô~Û#∞. „uÉèí∞=# HÍ~°º=Ú#‰õΩ
J#QÍ ‰õΩO_»‰õΩ =∞\˜ì Ü«Ú#fl@∞¡ U Láê^Œ# HÍ~°}=∂^è•~°=ÚQÍ
D ã¨$+≤ì HÍ~°º"≥Ú#Ô~Û#∞? W^ŒO`«ÜÚ« ‰õΩ`«~¯° =Ú. Dâ◊fi~°∞_»∞<åfl_»x
XѨCH˘#fl#∞ ã¨O^ÕÇϨ =ÚÅ∞ H˘xfl H˘O^Œ~∞° =∞O^Œ=∞`«∞ňH~°Ê_»∞#∞.
â◊s~°=Ú HÍx J=Ü«∞==ÚÅ∞ HÍx ÖËx Dâ◊fi~°∞_»∞ J=Ü«∞=
=O`«∞ÅQÆ∞ Ö’‰õΩÅ#∞ Z@∞¡ ã¨$lOK≥#∞? Dâ◊fi~åkèëêª#=Ú
<å^ŒiOѨHõ ã¨O™ê~° q^è•#"≥∞@∞¡ ™êQÆ∞#∞. J#QÍ ã¨O™ê~° qHÍ~°ãʨ ~°≈
ÖËx Dâ◊fi~°∞_»∞ ã¨qHÍ~° ã¨O™ê~°=Ú<≥@∞¡ ã¨$lOK≥#∞? Wk
ã¨O^ÕǨÏ=ÚÅ∞.
ã¨QÆ∞} ™êHÍ~Àáê㨉õΩ_≥·# ѨÙ+¨Ê^Œ#∞Î_»∞ `«# =∞Ç≤Ï=∞fl
™È΄`«=ÚÖ’x S^Œ=, P~°= â’¡H=õ ÚÅÖ’ ÃÑ· ‰õΩ`«~¯° =Ú â◊q∞OK«∞@‰õΩ
PÜ«∞# Sâ◊fi~°º=Ú (ã¨$+≤ì ã≤÷u ÅÜ«∞=ÚÅ<˘#~°∞Û@) J`«~°¯ º=∞x
K≥Ñ≤Ê W@∞¡ „ѨtflOK«∞"å~°∞ =∞O^Œ∞Åx "åi@∞¡ ã¨Oâ◊~ÚOK«∞K«∞<Õ
Ü«ÚO^Œ∞~°x K≥ÃÑÊ#∞.
Ѩ^•~°÷=ÚÅ∞ Ѩ~°=∂}∞ ~°∂Ѩ=Ú# x`«º=ÚÅx Jq
Ü«Úáê^•#=ÚQÍ Ñ¨~°"Õ∞â◊fi~°∞_»∞ ã¨∂÷Å „ѨѨOK«=Ú#∞ ã¨$lOK≥#x
`åi¯‰õΩÅ∞ K≥Ñ≤Êi. „ѨHõ$u =¸Å „ѨHõ$u ~°∂Ѩ=Ú# Ѩi}Ï=∞
~°Ç≤Ï`«"≥∞ÿ##∞ x`«º"≥∞ÿ##∞ =∞ǨÏ^•^Œ∞ÖË_»∞ qHõ$`«∞Å~Ú##∞
`«^#Œ O`«~° ã¨∂Å÷ Éè∫uHõ „ѨÑO¨ K«=Ú#‰õΩ „ѨH$õ `«∞ÅQÆ∞#x ™êOY∞ºÅ∞
„ѨѨOKÀáê^•# xq∞`«Î HÍ~°}=Ú ™êOYº=Ú# K«∂Ñ≤<å~°∞.
Hõ∆}˜Hõ"≥∞ÿ##∞ Hõ~°‡ `«# #∞O_ç ѨÙ\˜ì# JѨÓ~°fi=Ú ^•fi~å
Hõ~°‡Ñ¶¨Å Éè’QÆ~°∂Ѩ"≥∞ÿ# Éè∫uHõ, ã¨fi~°æ, #~°HÍk ã¨~°fiÖ’Hõ=ÚÅ
ã¨$lOK≥#x ѨÓ~°fi g∞=∂Oã≤‰õΩÅ∞ K≥Ñ≤Êi. ѨÙ~°∞+¨µÅ∞ ÖËHõ r=ÙÅ∞
Éè’HõÎÅQÆ∞@Ö’ ѨÓ~°fi g∞=∂Oã≤Hõ ™êOY∞ºÅ‰õΩ ÉèË^Œ=Ú ÖË^Œ∞. L`«Î~°
g∞=∂Oã≤ ‰ õ Ω ÅÖ’ „Ѩ ^ ä Œ = ÚÖˇ · # N â◊ O Hõ ~ ° ∞ Å∞ 㨠z Û^•#O^Œ
„|Ǩχ"≥ÚHõ>Ë Ñ¨~=° ∂~°÷ ã¨`Ϋ HõÅ^Œx ~Ú`«~° [QÆ=∞O`«ÜÚ« "åº=ǨiHõ
ã¨`«Î#∞ =∂„`«"Õ∞ HõÅ^ŒQÆ∞@KÕ =∂~ÚHõ=∞QÆ∞@ KÕ`«#∞ `«kfiKå~°=Ú
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Platinum Platform
 Sects of Buddhism in Andhra
Before attempting to assemble information
regarding the sects of Buddhism it is necessary to explore
the causes that paved the way for the schism in the Order
after Parinirvana and its subsequent branching off into
eighteen known sects that adopted their respective names
on the basis of the regions, traditions, mode of worship etc
but with negligible differences in their respective
philosophies. If at all there were differences, neither any
literary texts are available nor there are perceptible
architectural or artistic variations to emphasize such
differences. Differences, no doubt, occurred not on
aesthetics or ideology but on minor usages and traditions.
Thus the main structure built up by the Master was never
shaken but in order to induce more and more followers,
some cosmetic innovations were made from time to time.
The Three Councils held after Parinirvana
It is not strange that with the passing away of a
disciplinarian his disciples pull in different directions till
the order is restored by some one as competent and tactful
as the Great Kasyapa. That there were dissensions in the
Buddhist Order immediately after the death of the Buddha
is evident from the narratives found in some Buddhist
canons. The texts1 provide information about the First
Council that was held immediately after the demise of the
Buddha. A person by name Subhadra who became a
member of the order in his old age said to his followers “
Do not grieve, do not lament, we are happily rid of the
Great Sramana. We used to be annoyed by being told, this
becomes you, this becomes you not. But now we shall be
able to do what we like and what we do not like we shall
not have to do”
In order to obviate the dangerous effects of such
rebellious tendencies, Maha Kasyapa, probably one of the
greatest followers of Buddha, who was designated as the
successor to the Master proposed that the brethren should
assemble to rehearse the sayings of the Master.The proposal,
was overwhelmingly accepted. Kasyapa selected 500
competent Arhats for the purpose to assemble at Rajagriha.
During a seven-month long Sangiti (recital) or Council held
in the Sattapanni cave in the Vihara hill near Rajagriha, the
Vinaya was codified by Upali and Dhamma by Ananda.
Some Tibetan sources inform that there were some
followers like Purana or according to Tibetan sources
*Former Director, Dept. of Archaeology and Museums, Govt. of A.P.
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- Dr.V.V.Krishna Sastry*
Gavampati who did not accept the Vinaya and Dhamma
texts as approved by the council as the Buddhavacana or
the real word of the Master. Whether Gavampati and Purana
were one and the same or two different persons is
controversial but it is certain that Purana expressed his
inability to accept the approved2 . He had also insisted upon
the incorporation of the eight rules relating to food but the
assembly negatived his proposal. The differences were of
serious nature that Purana was either excommunicated or
on his own came out of the Sangiti and was compelled to
found a new Sect known as the Mahisahaka3 that had, most
probably, its headquarters in Andhra.The Vinaya that was
approved by the Mahisashaka sect of Purana incorporated
the eight rules pertaining to food4 .
There appears to be two or more versions regarding
the momentous Second Council held after 116 years of the
Mahaparinirvana of the Buddha during the time of
Kalasoka5 , (according to Dipavamsa, (v, 99.) he was the
son of Sisunaga, the predecessor of Nandas) that brought a
major division in the Sangha. According to the Pali Vinaya6
the Bhikkus of Vaisali of Vajjian origin promulgated the
ten points or rules as permissible.
The points are 1) Storing of salt in a horn, 2) Mid
day meal may be eaten after the sun’s shadow reach two
fingers after noon, 3) Going into village to eat again after
he had once left off, 4) Bhikkus residing in the same
monastery might hold uposhadha separately, 5) A sangha
that had not reached unity in itself might carry out an official
act, 6) It was permissible to a bhikku to do anything adopted
as a practice by his teacher, 7) That curds might be eaten
after finishing the mid day meals, 8) Permissible to drink
unfermented toddy, 9) A rug or mat need not be of the
limited size prescribed if it had no fringe, 10) Permissible
to receive gold or silver.
The points that were once strictly prohibited
during the lifetime of the Master were now being attempted
to be relaxed by a group of Vajjian monks. When the Vajjian
monks attempted to collect donations from the lay disciples
of Vaisali the venerable Yasa, the son of Kakandaka raised
objection for the permissions sought to be granted. He
endeavored to stop the iniquity of the bhikkus. The monks
retaliated by excommunicating him from the sangha. He
laid his case before the laymen of Vaisali who were
99
convinced of his arguments. He then proceeded to
Kausambi. From there he sent messengers to the monks of
the western country, Avanti, then the southern country. .
Thus he could muster a large number of monks who met
on the Ahoganga hill. After deliberations they decided
that the venerable Revata who was residing at Soreyya who
was wise in the traditions, an adept in Agamas, and who
knew the Dhamma, Vinaya, and Matikas by heart was the
proper person to judge the points sought to be permitted
by the Vajjians
Meanwhile the Vajjian monks too approached
Revata for support of their ten points. Then Revata laid a
resolution before the assembly that a committee of four of
the western monks that included Revata, Sambhuta, Yasas,
and Sumana and four of the eastern monks, namely,
Subbakamin, Salha, Khujjasobhita, and Yasabhagamika
would be entrusted with the task of judging the ten points
of Vajjians.The committee finally decided that all the points
of the Vajjians were declared to be illegal. The assembly
that congregated at Vaisali to decide the legality of the
Vajjian points and rehearse the Vinaya contained seven
hundred monks in all.
The Dipavamsa7 informs that after the Second
Sangiti had been closed another council was held by the
loosing party. The Vajjian monks who were
excommunicated by the Theras gained many people
holding the wrong doctrine and one more assembly was
convened at Valukarama at Vaisali attended by ten thousand
people. Therefore this bigger council was called the Great
Council or the Mahasangha.It would thus appear that a
majority of the Buddhists adhered to those who brought
schism in the Sangha.
In the Tibetan and Chinese translations 8 of
Vasumitra, Bhavya and Vinitadeva there is a different account
of the Second Council. It is said that Mahadeva put forward
five new propositions regarding the Arhats who brought the
division of the Sangha into two schools, viz., Mahasanghikas
and Staviravadins. Some of the monks from Vaisali
vehemently opposed the propositions of Mahadeva and
separated themselves from the Sangha of the elders or
Sthaviras and organised a new one of their own calling it a
Mahasangha from which they came to be known as
Mahasanghikas.The council alluded to by the Tibetan and
Chinese sources appears to be held during the time of
Mauryan Asoka due to the fact that a Mahadeva was his
contemporary, who was deputed to Mahisashaka for
propagation of Buddhist Dharma.
The Theravadins also known as the Staviravadins,
as discussed earlier was the oldest and the most orthodox
school of Buddhism.They believe Buddha was a human
100
being but possessing superhuman qualities. He was subject
to human weaknesses like anger, old age, physical infirmities
and death.
The Sthaviravadins were split up subsequently into
eleven sects still remaining as Hinayanists.The
Mahasanghikas, divided into seven sub sects, gradually gave
up their Hinayanic doctrine and paved the way to
Mahayanism.Vinitadeva, the author of “Bikshu Varshagra
Prchcha”9 grouped the 18 sects that included Sthaviras and
Mahasanghikas into the following groups.
A) The Staviras comprised 1) Jethavaniyas 2)
Abhayagirivasins and 3) Mahaviharavasins
B) The Mahasanghikas comprised 1) Purvaselias 2)
Aparaselias (Aparamahavinaselias of
Nagarjunakonda) 3) Haimavatas 4) Lokottaravadins
and 5) the Pragjnaptivadins
C) Sarvasthivadins included 1) Mula Sarvasthivadins
2) Kasyapiyas 3) Mahishasakas 4) Dharma Guptas
5) Bahusrutiyas 6) Tamrasatiyas and 7).
Vihajyavadins.
D) Sammatiyas included 1) Kurukullakas 2) Avantikas
and 3) Vastiputriyas.
Taranatha identified the sects of Chaityaka and
Purvaseliyas as belonging to the school of Mahadeva. As
the Chaityakas and Purvaseliyas were based only in Andhra
it is likely that Mahadeva, a contemporary of Ashoka or
Kalasoka, might have been connected with Andhra. The
Mahasanghika branches were again sub divided into two
groups The Mahasanghikas and the Chaityakas or
Lokottaravadins. The Chaityakas became widely known
as Seliya or the Andhaka schools. Out of a total of 18 sects
of Buddhism29 nine have bases in Andhra. They are 1)
Mahasanghiyas or Aryasanghiyas (Nagarjunakonda), 2)
Purvaseliyas (Amaravati and Alluru) 3) Aparaseliyas
(Nagarjunakonda and Ghantasala), 4) Rajagirika
(Amaravati), 5) Chaityakas (Amaravati) 6) Bahusrutiyas
(Nagarjunakonda) 7) Mahishasakas (Nagarjunakonda) 8
Uttarasailiyas (Kalinga region as at Bavikonda, Totlakonda
etc?) and 9) Saiddhantikas.
Let us make attempt to collate the respective
doctrines of the major sects.
The Sthavira or the Theravada was the original
school that remained out of the undivided Sangha.
Alternately these were also known as Vibhajyavadins It
appears that the monks of the west, particulary from
Kausambi (near Allahabad), and Avanti (Ujjaini) formed
the core of this school. There is a reference to them in the
Saranath inscription of the Kushan period in pure Pali
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language which is an indication of their existence there at
from very early times. In Nagajunakonda inscription makes
mention of their activities in propagating Buddhism.Many
Buddhist establishments of the Pre Christian era in Andhra
such as Kesanapalli, Dhulikatta etc appear to be centers of
Sthaviravadins.Manimekhalai, a Tamil work informs about
its popularity in and around Kanchi in the south10 . Hieun
Tsiang11 saw one hundred monasteries of the Sthavira
School in Dravida as also in Samatata
Doctrines of Theravadins :
The earliest available teaching of the Buddha
recorded in the Pali literature is ascribed to the Theravada
school or the most orthodox school. They admit the human
character of Buddha and that he had rupakaya having all
frailties of human beings, but possessing certain super
human powers. It is the attainment of Bodhi that makes a
being the Buddha. The Buddhas are above maitri (freterniy)
and karuna (compassion) but they show these traits to the
human beings.
Bodhisatvas are ordinary average beings and are
subject to all klesas or difficulties. Arhats are perfect beings
as such they cannot have a fall from the Arhathood.All
arhats attain nirvana. There are two grades of Arhats viz,
svadharma kusala, and paradharma kusala.
Arhats having reached the stage, which is beyond
merit and demerit, cannot accumulate merit or demerit
due to the influence of past karmas. This means that one
should try to reach such a stage or attain arhathood to get
rid of the influence of the past karmas. An average being
cannot eradicate the raga or attachment to worldly things
and dosha or hatred towards others or things he does not
like. But he may die in a perfect state of mind.
An arhat cannot utter words in a state of samadhi
or meditation. That means he should not recite or utter
any mantra or mantras in a samadhi, as it wouldn’t help in
attainment of perfection. An arhat cannot die while in the
highest samadhi. Reaching the state of highest samadhi
may itself mean physical death.
All worldly phenomena are subject to three
characteristics, viz, anitya or non-permanence, dukha or
full of sufferings, and anatma. Pudgala doesn’t exist in the
highest state. Pudgala literally means a smallest of the small
beings. It is probably the atma or soul. There is nothing
that can transmigrate from one existence to the other.
Briefly this is the anatmavada of the Buddhists.
As already stated the Mahasanghikas had branched
off into two streams , one towards north and the other
towards the south. According to N.Dutt12 the northern
or the north western group was subdivided into five sects,
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viz, Ekavyavaharikas, Kurukullikas, Bahusrutiyas,
Prajnaptivadins and Lokottara vadins. The southern
branch was sub divided into Purvaselia, Aparaselia,
Saiddhantikas, Rajagirikas and Chaityakas designated
collectively as the Andhaka or Andhra sects.
Doctrines of Mahasanghikas :
The doctrines of Mahasanghikas are contained
in the Kathavattu, the Mahavatthu, and works of
Vasumitra, Bhavaviveka, and Vinitadeva.In the
Kathavatthu the views discussed were those of the
Mahasanghikas who migrated to the south and settled
down in Andhra.13 .
The Mahasanghikas believed in the four noble
truths, the eight fold path and non existence of soul, the
theory of Pratitya Samutpada, the thirty seven Bodhi
pakshiya dharmas and the gradual stages of spiritual
advancement. They believed that the Buddhas are
Lokottara or supra mundane. Their bodies, their length
of life and their powers are unlimited. Concerned Buddha
is transcendental. The Mahasanghika conception of the
Buddha contributed to the growth of the Trikaya theory
of Mahayana. They believed that Bodhisattvas are also
supra mundane and do not undergo the four embryonic
stages of human beings. They enter their mother’s womb
in the form of white elephant and come out of the wombs
from the right side. A section of the Mahasanghikas, the
followers of Mahadeva, maintain that arhats have also
frailties and that they can be taught by others, that they
still have a degree of ignorance, a degree of doubt, and
that they can attain knowledge with the help of others.
The Ekavyavaharikas held that all composite
things are unreal and fictitious. The Kurukullikas held that
Abhidhamma of the Tripitika alone contained the real
teachings of the Buddha. The school denied the importance
of study; preaching and practice of meditation. The
Bahusrutiyas were treated as bridge between Hinayana and
Mahayana doctrines.
They were the Mahasanghikas comprising 1)
Purvaselias 2) Aparaselias (Aparamahavinaselias of
Nagarjunakonda) 3) Haimavatas 4) Lokottaravadins and
5) the Pragjnaptivadins
2. Sarvasthivadins included 1) Mula
Sarvasthivadins 2) Kasyapiyas 3) Mahishasakas 4) Dharma
Guptas 5) Bahusrutiyas and 6) Tamrasatiyas 7).
Vibajyavadins.
3. Sammatiyas that included 1) Kurukullakas 2)
Avantikas and 3) Vastiputriyas.
101
 The Mahasanghiya : or the Aryasanghiya sect may
be the direct offshoot of the original Mahasanghika that
drifted from the north and from which several of the
Andhaka sects had emanated. In the pillar inscription of
Nagarjunakonda dated to the 6th regnal year of the King
Sirivirapurusadata, Bhadanta Ananda who presided over the
ceremony of renovating the Mahacaitya that belonged to
the Aparasaila sect is said to be the disciple of the teachers of
Aryasangha.Thus there appears to no restriction during the
Ikshvaku times for the acaryas of Aryasangha to preside over
the functions of Apara or Purva seliyas. Inscriptions
mentioning Aryasanghiya are found, besides
Nagarjunakonda, (Hanumantharao et al, 1998,p140.) at
Salihundam in Srikakulam district (Hanumanthararao, ibid.
p118) and Guntupalli (Hanumantharao, ibid. p 112) in West
Godavary.
The Mahisasaka Sect :
The Mahishasakas became famous even from the
first Buddhist Council (483or487BC) held at Rajagriha.As
such its origin was definitely anterior to Mahasanghika. The
Mahasasaka Vinaya attached special importance to a person
by name Purana14 who formed a group with his followers
known as Mahishasaka.
It is interesting that among the disciples of Bavari415
dispatched to Buddha there was one Punna or Purna or
Punnaga who could be identified with Purana the founder
of Mahishasaka sect It may be recalled here that among the
16 disciples deputed by Bavari to the Buddha only Pingiya
returned and the fate of others is not clear. Punna or Purna
or Purana might have remained at Sravasti and subsequently
became important in the hierarchy with a large group of
followers to establish a clique known by the name of the
region from which he hailed, i.e, the Mahisaka. The earlier
school also reached Ceylon, evidently through Andhra.The
Mahisasakas mentioned in the inscription at
Nagarjunakonda16 might be the successors of the earlier
school. As the Mahisasaka region is to be identified with the
territory between the Godavary and Krishna rivers the origin
of both the sects, the earlier and the later Mahisasaka should
naturally be traced therefrom. Then the Dakshinagiri from
which Purana or Punna hailed should be traced from the
Mahisasaka region.
The hill over which over the stupendous rockcut
Buddhist caves, near the village Guntupalli also
Jeelakarragudem in the present West Godavary district is
known as Mahanagaparvata in the inscriptions. On the basis
of an inscription dated to 4th- 3rd centuries BC and the
existence of a horse-shoe shaped rock cut Chaitya cave similar
to Barabar caves of the Asokan times, the beginings of the
Buddhist establishment at Guntupalli may safely be dated
to the Asokan or even Preasokan times, (4th Cent. BC).
102
During the recent times an inscription in Brahmi
characters of circa 2 nd century BC was noticed at
Guntupall17 i. It records the gift of a mandapa (pavilion) by
Culagoma.He was the scribe of Maharaja Sirisada, of the
family of Mahamekhavahana, the lord of Kalinga and
Mahisaka. the region from Bhuvaneswar to Vijayavada.
Kharavela, either the father or the grandfather of Sirisada
annexed the region of Mahisasaka after subduing its capital,
Pithundanagara.
As Prof. R. Subrahmanyam18 had rightly suggested
that the Buddhist monastery at Guntupalli may be identified
with Pithundanagara, the mention of which is found in a
copper plate grant of the of the time of the Ikshvaku king
Ehuvala Chamtamula (3rd cent AD) found recently at
Pantangigudem, a hamlet of Kallacheruvu in the vicinity of
Guntupalli The rock cut Buddhist caves and vihara complex
at Guntupalli and its surroundings might have formed part
of Pithundanagara, (Pithynda of Ptolemy), the capital of
Mahisasaka during the Pre and early Christian times claimed
to have been razed to the ground and got ploughed with
donkeys by Kharavela, a Jaina by affiliation.The Dakshinagiri
of Purana might be the same as Mahanagaparvata at
Guntupalli and it was possibly the headquarters of the
Mahasasaka sect.
The Caityaka Sect :
In the commentary of Kathavastu the sects of
Rajagirika, Saiddhantika, the Purvaseliyas, the Aparaseliyas
are said to be the Andhaka or the Andhra sects19 Chetika or
Chetikiya, Purvaseliya and Aparaseliya were also the offshoots
of the Mahasanghikas.The sect Chetika20 was known as such
because of a chaitya situated on a mountain where its founder
Mahadeva lived and also due to their insistence on the
erection, decoration, and worship of the chaityas. In western
India the sect has been mentioned in a cave at Nasik, which
records carving of a cave, by an Upasaka of the Chetiya sect
(Chetikupasaka). The Mahachaitya at Dhanakataka
(Amaravati) was the exclusive property of the Chaityaka sect
as revealed through several inscriptions there at. If the belief
that Mahadeva founded the sect he must have stayed at
Dhanakataka where the Mahachaitya nestles not on a
mountain but over a plain. It may be possible that Mahadeva
might initially have stayed at Mahanagaparvata (Guntupalli)
and subsequently shifted to Dhanakata where he organised
his own faction. If he was the same Mahadeva21 deputed by
the Mauryan Emperor Asoka to Mahisamandala for
propagation of the Buddhist creed, then the above
presumption is authentic.
The Purva Selia and Aparaselia Sects :
According to Mahavamsa, also Dipavamsa, the
sects of Purvasaila and Aparasaila arose during the second
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century after the Buddha‘s death, possibly around 340 BC.
History, so far, knows no pre- Asokan king who ruled
Vijayavada- Dhanakataka area in the Mahishaka region
during the 4th century BC. . He may be Kubhiraka of the
Bhattiprolu relic caskets, or Somaka of the Vaddamanu
cave label inscription
Let us now examine the account of Hieun Tsang22
regarding the location of the above two sects. After traveling
a distance of 1000 Li or 270 Kms through desert and forest
towards south from A to lo (Andhra or the present
Telingana) Hieun Tsang reached Dhanakataka where there
were numerous sangharamas but mostly deserted and
ruined. Of those preserved there were about 20 with 1000
or so priests. They were all studying the Great Vehicle
(Mahayana) To the east of the capital leaning against a
mountain was a sangharama known as Purvasaila. Similarly
to the west of the city leaning against a mountain was
another sangharama known as Aparasaila.These two
convents were built by a former king, who cleared the
valley, made a road by the side of the river, opened the
mountain crags, constructed pavilions and long galleries.
During the thousand years immediately following Buddha’s
death thousands of lay Buddhists came there year after
year to spend the Vassavasa (rainy season). All these became
Arhats and went away through the air. For the last hundred
years before Hieun Tsang‘s visit (a century before 639-40
AD) there were no priests dwelling there due to the
mountain gods changing shapes and assuming the forms
of wild animals. As a result the place had become deserted
and wild, with no priests dwelling there.
If Hieun Tsang‘s Purvasaila is to be identified with
the present Amaravati Maha Stupa, which is 2 Kms east
of Dhanakataka, it neither stands on the slopes of a hill
nor was it deserted at the time of his visit. Inscriptions
inform that it was under worship till 14th century if not
later. Basing on the discovery of NBP 23 ware and
fragmentary Asokan edict24 , in which the sacred relics of
Buddha were enshrined, the Amaravati stupa is supposed
to have been built by Asoka or earlier. It was the most
popular of all Andhra stupas through the ages. It is evident
that Hieun Tsang never visited Dhanakataka, but sojourned
at some other viharas nearby and recorded the same under
the name Dhanakata.
This description almost suits to Vijayavada. The
rock cut caves, popularly known as Akkanna- Madanna
caves situated on the west having “pavilions, long galleries,
with wide chambers connecting the caverns”as Fergusson
described, found at the foot of the Indrakiladri hill at the
foot of the famous Kanaka Durga and Malleswara temples
might be the Aparasaila vihara. Towards northwest of these
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cave shrines, at the middle height and adjoining them, a
Buddhist stupa and the remains of a vihara were recently
exposed. A label inscription dated to 3rd century BC said
to have found on the floor of one of these caves by Dr.N.
Venkataramanayya enables us to push the original date of
these caves to 3rd or 4th cent. BC., Undoubtedly this might
be the Aparasaila vihara. The group of caves towards east
of the Vijayavada town situated in the suburb known as
Moghalrajapuram comprising the Nataraja, Durga and
others might be the Purvasaila.A Buddhist stupa recently
exposed on one the hills near Moghalrajapuram further
strengthens our premise.
These caves on the west and east might have been
converted as Brahmanical shrines during 7-8th centuries
AD under the Eastern Chalukyan hegemony, after they
fell into disuse during 6 Th century, a hundred years before
Hieun Tsang visited. The Eastern Chalukyan king, Mangi
Yuvaraja, who had the title of Vijayasiddhi, ruled from
682 to 706 AD with Vijayavada as his capital. Being a
great scholar in Metaphysics and Nyaya. He used to defeat
the exponents of Buddhist philosophy and turned them
out of the Vengi country. This may be the probable period
when the sangharamas of Purvasaila and Aparasaila at
Vijayavada were converted as Hindu shrines.
It is certain that the itinerary of Hieun Tsiang did
not include either Dhanakataka or Sriparvata at
Nagarjunakonda, Even presuming that he had visited
Dhanakataka, which was not identical with the Purva and
Aparasaila viharas, it is certain that his itinerary didn’t
include the present Nagarjunakonda or the Sriparvata
another most important Buddhist site that contained a
Mahastupa enshrining the relics of Buddha besides having
over thirty other Buddhist establishments. By the time of
his visit, it is possible that Nagarjunakonda had already
sunk to oblivion.
The Kukkutika Sect
Among the Mahasanghikas there was another sect
by name Kukkutikas 25 , also known as Gokulikas
(Kathavathu), who believed that the entire world is red
hot (like kukkula), i.e.fire brand or live coal and therefore
is full of misery. Several of the views held by this School
are found among those ascribed by Kathavatthu to the
Andhakas (Andhras). who appear to be a powerful section
among the Mahasanghika School. Prof.P.V. Bapat (2500
Years Of Buddhism, p.98.) informs that during the second
century after Buddha‘s death the Mahasanghika sect was
split up into Ekavyavaharika, Lokottara, Kukkutika
(Gokulia), Bahusrutiya, and Prajnaptivada and shortly after
these appeared the Saila schools. Pithapura or Pistapura
103
 1
of the early inscriptions, might be the Asanapura of the above Culla Vagga XI, Dipv, iv, v. etc
2
stated Ehuvala Chantamula inscription, in the present East Culla Vagga, XI, 1,11.
3
Godavary district of Andhra Pradesh appears to be the The region between the rivers Godavary and Krishna was
headquarters of this School.The Kukkuteswara temple known as Mahisahaka during the pre and post Christaian times.
4
The eight rules pertaining to food as translated by Suzuki and
dedicated to Siva at Pithapur might be identified with the
referred by N.Dutt are 1)-cooking food indoors, 2) cooking
earlier Kukkutapada Vihara (also see Taranatha‘s History. indoors? This rule appears repetitive, as the first one is specific.
Of Buddhism, P 55.) of Pistapura.This view is strengthened 3) Cooking food for one‘s own accord, 4) receiving food for
by the discovery of huge stone images of Buddha inside the one‘s own accord, 5) receiving (or consuming?) food when rising
town. The ruins of a Buddhist monastery were found near a early in the morning, 6) carrying food home in compliance
village by name Timmapur, situated in the middle distance with the wish of the offerer, 7) eating miscellaneous fruits, (as
between Kakinada and Pithapur. some are prohibited), 8) eating things grown in a pond (fish
etc?) See N.Dutt, Buddhist Sects in India.Notes P.39.
The Bahusrutiya Sect or the Bahuliyas of the Pali 5
If the period of 116 years after the death of Buddha is considered
sources, which is a later branch of the Mahasaghikas found the ruling king might not be the Great Mauryan Asoka. He
mentioned in the inscriptions at Nagarjunakonda26 . This might be a scion of the Sisunaga family Mauryan. Asoka is
school might have emanated from the They, was regarded as believed to have succeeded to the Magadhan throne in 268 or
the precursors of the Mahayana teachings. They incorporated 271 BC.In that case we may presume the Buddhist Council
the famous five propositions of Mahadeva in the first held during the time of Asoka might be the third one. There is
Buddhist Council, which brought a major schism in the evidence that there was one Mahadeva who was a contemporary
Buddhist order. In some doctrinal matters they had a great of Mauryan Asoka.
6
Cul.Vxi,
deal in common with the Sailia schools of Andhra. They 7
DipV, v, 99
were often described as a bridge between the orthodox and 8
N.Dutt, Buddhist Sects in India, Pp 22,23.
Mahayana schools. But Nalinaksha Dutt27 compares the 9
ibid, p51
wiews of Bahusrutiyas to that of Styasiddhi school of 10
Ayyangar. “ A Buddhist School at Kanchi”, Proceedings of the
Harivarman who founded the school 900 years after the Oriental Conference, Allahabad,
Mahaparinirvana of Buddha, roughly 3rd century AD.If the 11
Watters, 11, P.226.
12
Bahusrutiyas were the precursers of the Mahayana teachings N.Dutt, Buddhist Sects of India, P.64.
13
its origin may have happened in the preChristian era and Ibid
14
Harivarman might have rehabilitated the ancient faith. Cullavagga, XI, i.ii.
15
Parayanavagga Of Suttanipata, Trans by Max muller Pp176-
Rajagirika Sect : In one of the inscriptions of 202
Amaravati there is mention of a resident of Rajagiri28 by 16
E.I. Vol.XX detached pillar inscription, P24.
17
name Budharakshita, who was probably a superintendent Hanumantharao et.al, 1998,Buddhist Inscriptions Of AP, P
of renovation (Vedika navakamakasa). Some scholars 109.
18
identified Rajagiri with Gudivada in Krishna district having Prof.R.Subrahmanyam, 1968,The Guntupalli Brahmi
a Buddhist stupa. But its ancient name appears to be Inscription of Kharavela, Hyderabad, P 21.
19
N.Dutt, 1978,Buddhist Sects in India, p.51.
Gridhravatika. There is a place by name Rajagiri in Nalgonda 20
2500 Years of Buddhism, Edit. Bapat.P.V, PP.117-118.
district of AP, though no Buddhist remains are not so far 21
Mahavamsa, xii, PP. 1-8.
identified there at. No doubt a large number megalithic 22
Chinese Accounts Of India, Hieun Tsiang, Trans.Beal.S, 1884,
burials of the Iron Age were traced here and some excavated pp420- 427.
in the past. Future exploration may result in the discovery 23
Indian Archaeology –A Review, 1973-74.pp4-5.
of Buddhist establishment at Rajagiri now popular as 24
Hanumantharao, et.al, op.cit, p 42-43
25
Rayagiri. As it is surrounded by a string of Buddhist sites 2500 Years of Buddhism, Bapat.p98.
26
such as Phanigiri, Gajulabanda, Vardhamanakota, E.I, vol XX, p, 24, also E.I, xxi, p, 62pillar inscription at
Tirumalgiri etc the claim of Rayagir cannot be ruled out. Nagarjunakonda of the time of Eahuvala Camtamula
27
N.Dutt, op.cit, p70.
The paper is intended to make preliminary attempt 28
Hanumantharao.BS.L, et, al, p52
for identification of the seats or the headquarters of some of * * * * *
the Buddhist schools that existed in Andhra during Pre and
early Christian Era The identifications are purely tentative
and subject to further research by more competent scholars.

104 Platinum Platform

 Jainism, Its Sects, Ceremonies and also its
Contribution
The term, Jainism derives itself from the word,
JINA (Conqueror or Victor) and hence its followers came
to be known as Jains. It is a fully developed and well
established religious system purely indigenous to India.
Its main object is to lead all men to salvation and open its
arms not only to the elite noble-men but also to the low-
born, sudras and even the Mlechhas. It lays great stress on
pure and moral life ,which clearly implies that Jainism
lays emphasis on one’s “Conduct” and not ! Birth ! which
was hitherto given prominence. In a word, the advent of
Jainism indeed marks a departure from the prevailing tenets
of Hinduism found in the Vedas. The whole Jainism is
centered round 24 Tirthankaras ( from Adinatha to
Mahavira). As in all religions, the Jaina Tirthankaras were,
no more deified heroes, born of human parents, raised to
the position of Godhood by their renounciation and great
services rendered to mankind. It is generally believed that
the growth of Jainism was slow due to its strict adherence
to its discipline and practices like nudity and asceticism
which kept the general public away. Further, Jaina thought
remained conservative and hence did not develop into new
divergent streams like the Buddhism and Brahmanism.
But, the history of Jainism shows that it played a
remarkable role in socio-religious aspects of Indians.
Moreover, the Jains were no more forest recluses and turned
themselves into religious leaders of people and guides of
rulers. Hence, its relevance remains undiminished even
today. Therefore an attempt is made here to focus the
philosophy of Jainism and its various sects, ceremonies
and also its contributions.
1) KARMA : Before going too deep, let us know
about the philosophy of Jainism. All schools of Indian
philosophy, with the exception of Charavaka, interpreted
Karma differently. The word, Karma in the context of Jaina
thought, has a meaning which we find nowhere else. For
Jainism, Karma is not merely a ‘deed’ or ‘work’ or a
mystical invisible force (adrista). According to Jaina
thought, Karma is the link which binds the soul to the
body. Ignorance of truth and the four passions-
anger(krodha), greed(lobha), pride(mana) and
delusion(maya) which are called kasya, attract the flow of
karmic matter towards the soul.( 1).The state when karmic
particles begin to flow towards the soul to bind it is called
*Former Director of Oriental Manuscripts Library and Research Institute, Hyderabad.
Platinum Platform
- Dr. G. Jawaharlal
asrava or flow. The state when these particles infiltrate into
the soul and bind it is called bandha or bondage. Ideal
bondage (bhava - bandha) of the soul takes place as soon
as it has a bad disposition; and material bondage(dravya-
bandha) takes place when there is an actual influx of karma
into the soul. In bondage, the karmic matter unites with
the soul by intimate interpenetration, just as water unites
with milk or fire unites with red-hot iron ball. The
possession and practice of right faith, knowledge and
conduct stop the influx of fresh karma. This state is called
samvara or stoppage. Then, the already existing karma must
be exhausted. This state is called nirjara or wearing out.
When the last particle of karma is exhausted the
partnership between soul and matter is dissolved, and the
soul shines in its intrinsic nature of infinite faith,
knowledge, bliss and power. This state is called moksha or
liberation. Here, kevaljnana or omniscience is attained.
(2). In short, passions are due to ignorance. So, ignorance
is the real cause of bondage. Ignorance can be removed
only by right knowledge which is the cause of liberation,
This right knowledge is produced by faith in the teachings
of the omniscient, Tirthankaras. Hence faith is necessary.
All karmas could be destroyed by right conduct. Hence
these tri-ratnas, Right-belief, Right-knowledge, Right-
conduct together constitute the path to liberation. Thus,
the path to salvation is possible with the unity of ‘tri –
ratnas!
2) AHIMSA : The philosophy and rules of conduct
laid down in Jain religion are based on Ahimsa to all living
beings. The Jains postulated the three kinds of injury or
violence namely Kaya(physical), Vacha(words) and
Manasa(mental) are forbidden in Ahimsa doctrine and is thus
emphasized that life, irrespective of species, caste, colour, creed,
etc., is scared and each creature, therefore, has a sanctity and
dignity.(3). Respect for the self and others, is seen in Jain
aphorism –‘ to live peacefully’ and ‘let live fearlessly’. Thus,
reverence and respect for all manifests itself in another Jain
principle, religious tolerance. Although, every school laid stress
on this principle, its wide application forms the fundamental
base of Jainism. One who observes this priniciple must rid of
all the gross emotions, such as hatred, anger, etc., This lofty
Jaina-non-violence formed the guiding principle of life for
Indians even before the Aryans entered India.
105
 3) DHARMA : The principle of Ahimsa is
practically identical with the Jaina-dharma. According to
Jainism, Dharma is nothing but Ahimsa – dharma. From
Ahimsa – dharma springs four ethical principles. They are
Satya (not to speak falsehood), Asteya(not to steal),
Bramhacharya(not to covet the neighbour’s wife and
Aparigraha (not to be greedy for possession). The last Vrata,
aparigraha is emphasized only by Jainism. It was because
of this principle, that Mahavira, the 24th Tirthankara,
renounced his princely state and took to ascetism. The Jains
gave the principle of Parimita – parigraha to the house-
holder. According to it, each house-holder, irrespective of
his position in society, was expected to limit his income.
Whatever produce he receives from his property, beyond
the required limit,must be placed at the disposal of the
whole society. According to this principle, every individual
should realize that his life was meant partly for himself and
mainly for the whole society. Here, individual welfare was
linked with the general welfare. If we accept this ideal, there
would be no disagreements, struggles among the people.
4) ANEKANTAVADA : In order to prevent
philosophical conflicts, the Jains developed the philosophy
of anekanta – vada which allows for the understanding of
all points of reality, despite its contrary relationships. Hence
this doctrine variously interpreted as the doctrine of
manysidedness or non-absolutism, syadvada (the principle
of ‘may be’) snd also Saptabhangi-nyaya (seven modes of
thought). Hence, the reality is complex and it can be looked
at from different points of view.(4). Each point of view
presents a partial truth and not the whole and exclusive
truth . It teach us to respect other Views. Intellectual
tolerance is the foundation of this doctrine . It is the
symbolization of the fundamental non –violent attitude .
The concept of non-violent approach avoids the clashes
between man and man, society and society and also nation
and nation. As a major Jain principle, it provides a method
where all religious philosophies can co-exit.
5)YOGA or TAPAS : This is another point
peculiar to Jainism, called Tapas which has a special place
in Jain theology. Jainism recognizes only two postures of
body of the person, namely standing erect(Kayotsarga) and
quietly sitting engaged in yogic contemplation. The purpose
of this discipline is to secure complete control over body
entirely under its control. The various sense organs and
their activities are amenable to psychic control,. This would
give the power to delve-deep into the subconscious-self.
6) NO-GOD: The Jaina’s doctrine of ‘no-God’,
plays a very important role in avoiding religious clashes
between man and man. Religious history shows that God
106
has been the centre of many religious conflicts, smaller or
larger .For example, Vaishnavas and Saivas have quarreled
many a time over the topic of God. Even to –day we are
facing the religious difficulties. Hence, Jains eliminated
the concept of God only to lessen the conflicts ,but it is
the attempt of the individual himself to become perfect
without the the grace of God. According to Jainisim, man
is the architect of his own destiny. By living austere-Life of
purity and virtue, one can escape from the ills of life . The
preaching of self-perfection through self-efforts keeps man
from fatalism and the attitude of depending on other super-
humanbeings.! !Be a man first and last ,for,the kingdom of
God ,belongs to the son of man ,is the message of Jainism
to mankind!’(5).
SECTS : The original Jain sangha split into two
sects-namely Svetambaras(white-clad)and the
digambaras(unclad).Thanks to the liberal attiude of the
svetambaras, Jainism took deep roots and spread to farther
regions .Both sects uphold the philosophy of Jainism .On
the rules and regulations relating to monk,nudity, dress,
idol-worship of scriptures, the Svetambaras are more liberal
the Digambaras are more rigorous and puritanical; the
Svetambaras are more accommodating .The rule about
being nude or white-clad applies only to the highest monks.
The Svetambaras allowed their monks to wear white-
robes;whereas the Digambaras uphold that they should
give-up even clothes.The Digambaras maintained that the
perfect saint(kevali)needs no ood; and that the women
cannot obtain liberation with out being born as men in
the next life. Since the original canon of Mahavira is lost,
the Svetambaras reject these views.(6). Thus these two
Jaina sects developed due to differences on a number of
points .Their different modes of living tend to draw them
further apart instead of bringing closer. These differences
subsist till to-day.
DIVISIONS & SUB- DIVISIONS: The earliest
Jain organization mendicants were referred as Nirgranthas
in the Asokan records.Etymilogically,Nirgranthas were
generally engaged in austerities and were unfettered
liberated souls. They were known to have been the
promoters of knowledge from person to person without
the granthas or books .(7). It appears that after the nirvan
of Mahavir in 527 B.C., the Nirgrantha organization was
merged with the Mulasangha.Mahavir was known to have
started the Mulasangha with 4000 monks and left it in
charge of eleven disciples under the name of
Ganadharas.(8).It consisted of Yatis, Sadhus or monks,
Arjikes or women ascetics, Sravakas or lay-hearers,Sravakes
or women –hearers. After Mahavir , the Ieadership of
Mulasangha was carried by eleven Ganadharas –Gautama,
Platinum Platform
Sudharma, Jambu-svami, Vishnu, Nandisvara, Aparajita,
Govardhana, Stulabhadra and Bhadra-bahu.(9). After
division in Jainism ,the Mulasangha was also divided
between South and North. Both the groups could not
compromise, The Southern group stick to the original rules
of the Mulasangha,continued to observe nudity. On the
other hand, the Northern group advocated a limited
wearing of cloth. Later, in the South , there arose a great
acharya, Kundakunda belonged to Mulasangha. He was
revered greatly and was considered as the authority on the
gospel of Mahavira.Then the Mulasangha is known to have
divided into splinter groups like Dravida, Sena,
Nandi,Gouli.Simha,Bhadra and so on .(10). Later, they
too were divided into gana,gaccha, kula,anvaya, sakha and
so on .Gana ia a unit which consist of various samabhogas.
The head of gana is ganin. (11). It appears to be the
prinicipal division of the sangha.It may be recalled that
Mahavira divided his followers into nine ganas and placed
each of them under one of his disciples, who came to be
known asganadharas. Each gana was generally under an
Acharya, whose worthiness was judged by the possession
of the five- fold conduct,namely Jnana(know-ledge),
darsana (faith), charita (good behavior), tapas (penance)
and virya (fortitude). (12). The monks were not permitted
to change their ganas very often. On the other hand, the
change of one’s gana was considered to be a major sin.
The gaccha appears to be a sub-division of gana. In the
epigraphs it is mentioned only after sangha and gana. In
later times gaccha became almost synonym of gana and is
called’ ekacharya-parivarah’. Below the gana there was the
kula. Each gana was made up of several kulas
(ganahkulanam – Samudayam) Kula may be identical with
anvaya. It appears each kula was under a junior acharya.
Later, it appears to have been sub-divided into bali. The
monks were also divided into various sakhas which were
group of monks belonging to one kula studying under
specified teacher. The teachers could also be grouped in
the form of various gummas or followers of various
upadhyayas appointed by the acharya of a gana. A
gumma(sankt.gulma) could be divided into a number of
phaddayas, being a group under ganavacchedaka.(13).
YAPANIYA SANGHA : Besides , the Svetambara
and Digambara sects there existed the Yapaniya sect. The
mula sangha was followed by the establishment of the
Yapaniya sangha. The term Yapaniya derived from the root
‘Ya’ meaning ‘expelled’. Then they were considered to be a
breakaway sect of their parent organization. According to
Devasena, author of Darsanasara, (14), they believed in
women attaining moksha and in taking food by the morsel
of kevalin, yet the outer dress of those Yapaniyas resembled
Platinum Platform
that of the Digambaras. They lived naked,worshipped nude
images and adored Mayurapicchi . Whereas, the
Bhadrabahu-charita (15).informs that the yapaniyas were
a section of the Digambaras of the lower Deccan who put
on clothes as against the Digambaras ritual of nudity. They
also advocated, contrary to Digambaras, that women and
house-holders were fully entitled to obtain salvation. Due
to this dual allegiance, the writer of Nitisara (16)denounced
them as Jainabhasa (those who have only an outward
appearance of Jain-monks). The earliest mention of this
sect is most likely in the inscription of Kharavela. Though
the Yapaniyas became unpopular with both the
Svetambaras and Digambaras, they helped Jainism attract
popular attention through their missionary zeal. They were
not rigid in matters of religious practices. They also
introduced the cult of Yakshi and gradually adopted
Tantrism and practiced the occult-lore. Nodoubt, its
teachers played a distinguished role in propagating the
Jaina faith in south India. They produced many celebrated
authors and preceptors like Sivarya, Svayambhu,
Pushpadanta, Ravikirti, Sakatayana, Umasvati and
Jayakirti. Thus the Yapaniyas took Jainism very close to
the masses.
Besides, some more modern schools are existed
in Jainism.
1 Bisapantha: It started in A.D. 13th century. The
monks of this group live in a cloister under the
headship of Bhattaraka. They install images of
Thirthankaras and worship them by offering fruits,
flowers and other food-stuffs. They are found in
Jaipur, Ajmer, Nagpur and Meerut.
2) Terapantha: It came into existence in A.D.1528. In this
pantha Bhattarakas are the least respected. They worship
images and offer dry-rice, coconut, almonds. But fruits
and flowers, sandal etc are prohibited.
3) Tarapantha : It was born in A.D.1448. They do not
believe in caste distinctions and admit the low-caste
people. They construct the Saraswati mandir and
keep only the texts of cannons in lieu of images of
Thirthankaras. They were dominant in M.P.
4) Gummana pantha: It was started by pandit
Gummana Rama, a resident of Jaipur. According to
it, Lighting of candles or lamps is prohibited. They
do not offer anything to images; but they visit and
view the images. It is originated in 18th centuary and
prevalent in Rajastan.
107
5) Totapantha: It came into existence from the clash
between Bisapantha and Terapantha. They believe to
some extent in the doctrines of Bisapantha and to
some extent in those of Terapantha. Similarly,
Kurchakapantha, Kavipantha, Satyasamaja and
Stanikavasi also existed until recently.
FESTIVALS : Now let us take up the similarities
found in Jainism and Hinduism, particularly in ritual and
other aspects. It must be remembered that Jainism was a
run-mate of Hinduism. In other words, it was thriving along
with Hinduism and was even fostered by Hindu rulers.
Further, Jainism is known to have adopted non-violent
attribute to other faiths. Hence, the complete likeness
between Brahmanism and Jainism in their rituals. Like
Hindus, the Jains admit the institution of caste and also
observe the essential ceremonies and other Hindu rituals.
Among the common rituals, the scared ablution(Abhisheka)
comes first. It was far more complex than that approved in
the temples of Siva and Vishnu. The Jaina Thirthankars
are purely human in form. So the Jaina deity requires the
same amenities of life as human beings. A devotee purifies
his body by taking bath. Similarly he wants to purify the
deity by bathing him in water and other auspicious
substances like honey, butter, milk and so forth. The
Varangacharita (17).contains the elaborate details of this
rituals. The growing importance of this ritual of Abhisheka
perhaps the Jains to carve a particular type of images,
namely Chaukumas and mega sculptures. The
mahamastiakaabhisheka is being celebrated in every twelve
years at Sravanbelgola. Besides some of the Hindu festivals
like Divali, Sarada-puja, Lakshmi-puja, Jnana-panchimi,
Dasara and maker-sankranthi have been adopted by Jains
like the Hindu-pujas, the pujas like Jal-puja, Akshat-puja,
Naivedya-puja will end by Aarati. Further, the Jains like
Hindus believe in Prayachttas(expiation of sins) observe
fasts( Paryushan-diksha), conduct yatras to sacred places.
Further, the Jains admitted the Brahmanic
divinities like Ganesha, Sri, Kubera, Indra, 9 planets,
Jyotishi-gods, the Dikpalas, the Ashtamangalas, the 16 Srut-
devis or Vidya- devis, Navagrahas into their worship. But
the Jains treated the Hindu gods as subordinates to their
Thirthanakras. Then, the Tantric goddesses of Hinduism
like Kankali, Kali, Jvalamukhi, Durga, Bhadrakali,
Chamundi, Gouri have found a room in the Jaina
pantheom. The Jains are known to have possessed
Prathiharamahima and occultism to win over the sympathy
of the masses. Thus the Jains maintained religious tolerance
by adopting the practices of other faiths without hasitation.
108
CONTRIBUTIONS IN THE PAST: The Jains
have played a very vital role in the linguistic development
of the country. While Sanskrit was the medium of sacred
preachings and writings of the Brahmanas and Pali that of
the Buddhists, the Jains utilized the Vernacular Languages
of the different religions for their religious propaganda.
Lord Mahavira preached in the mixed dialect, called
Ardhamagadhi .It forms the link between the classical
languages like Sanskrit and Prakrit on the one hand and
the modern regional languages on the other . The earliest
Literature in Telugu,(18) Kannada is of jain authorship
and the early Tamil Literature also owes much to Jain writers
But we find even today ,some legacy of the Jains in social
and religious practices. For instance, the formula siddam
Namah’ which is being taught to children at the time of
learning their alphabet is originally a Jaina formula, for
,only the Jains gave venerable position to the siddhas by
including Siddhas in Namomantra(Namo
siddhanam).Later on ‘Om Namah Sivayah’was prefixed to
it.
Coming to art and architecture ,the Jains are
known to have taken due share in the development of arts
in the country. As said above, Jainism was a running-mate
of Hinduism and Buddhism. Moreover, the Jains are very
Liberal in assimilating the deities and other tenets from
Brahmanical, Buddhist and Folk-cults. So, there was
complete identity between the above religions in their ritual
architecture. In a word, the art and architecture of Jainism
have moved on parallel lines with these creeds. Where the
followers of Buddhism and Brahmanism have resorted to
the rock-cut form, the Jains have likewise excavated their
caves;whereas,the Buddhistsare known to have built stupas
, carved elaborate pillars and colossal statues, the Jains also
erected stupas at Kankali-tilla (U.P) and Vaddaman (A.P)
decorated gateways , raised colossal statues at Shravan-
belgola (Karnataka), Bhavangaj (M.P), Chilkur and
Danavulapadu in A.P.
The Jains are known to have distinguished
themselves by their cave-architecture .They are known to
have carved rock-beds in the caves in order to enable them
to perfrom ‘Sallekhana-diksha’.The ritual of terminating
one’s own life is considerd as the most pious act. The term,
Sallekhana and Sanyasana are unique to Jain theology, often
interpreted as death by slow starvation.(19).According to
it, Sallekhana is nothing but a wise ,righteous and planned
preparation for the inevitable death .The term ‘nishidi’ is
generally applied to indicate a memorial erected in honour
of those who invoked such death.By depicting the deceased
and his teacher on the memorial-stones, the Jains showed
the honour not only to the dead but also to the entire
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monastic order. Self-sacrifice and immolation were References :
considered by Jains as acts of heroic nature.Another
peculiar contribution of the Jains is the free-standing pillars 1. Jawaharlal, G : Comprehensive History of
found infront of Jinalayas.They are elegent structures with Andhra Pradesh, II, P. 140
a small pavilion on the top ,the capital surmounted by a 2. -do- : Op. cit., P. 141
small dome like sikhara.They are popularly known as 3. Jain Shelly : Jinamanjari, II, No. 2, P. 25
‘Manastambhas’. The Jains showed much interest in 4. Jain Hiralal : The Cultural Heritage of India,
selecting picturesque sites for constructing their Calcutta, P. 403.
basadis.The distinctive noteworthy characteristic feature
5. -do- : Op. cit., PP. 136-137.
of the Jain basadi is its stepped-pyramidal super–structure.
Most of the Jain basadis in the south posses this invariable 7. Robinson : The Cambridge History of India,
feature. P. 332.
8. Maxmuller : Sacred Books of the East,
CONTRIBUTIONS AT PRESENT; Though XXII, P. 286.
Jainism is divided and sub-divided into several schools,
9. R.C. Majundar ed : Age of Imperial Unity, P. 54.
its tradition had contributed to the society and culture of
South India in the past and is still on its mission. The 10. Sastri, TVG : Jinamanjari, VII, No. 2, P. 84
jains had their impact on the people and life of South 11. Jain Muni Uttam Kamal : Jaina Sects and Schools,
Indians. At present, Jains have their existence in every Delhi, 1975, P. 10 ff.
corner of the South, right from village to the city. The 12. Jawaharlal, G. : Jainism in Andhra, Hyderabad,
Digambara Samaj is performing extraordinary work at 1994, P. 67.
Shravanbelgola. They have not only edited the Jain 13. Jain, Muni Uttam Kamal : Op. cit., P. 12.
scriptures but also have taken the heavy work of translating
the fundamental Jain books in Kannada language.It is 14. Deo, S.B. ; History of Jaina Monachism, P. 555
contributing to teach the resource languages like prakrit 15. : Bhadrabahucharita ( Kolhapur edition)
to the students. They have also set up a number of Chapter, 6, 1921.
Danasalas in the south and are providing free facility of 16. : Jain Sidhanta Bhaskara,
basic needs of the life like food, water, clothes and Arrah, Vol. 7, I, P.3
medicines. In aword, the Jains have their impact on the 17. : Varangacharita, Chapter, 23, verse 60
people and life of South India.
18. Jawaharlal, G. : Jaina Monuments of Andhra,
The Sub-sects of the Svetambaras, like Murit- Delhi, 2002, P. 40
pujaka, Stanakvasi. Terapanthis, etc., have also played a 19. -do- : Jainism in Andhra, Hyderabad,
vital role in social reformation, education, medication and 1994, PP. 46-47
literature.(20).They belive that service of the diseased is 20. : Spectrum of Jainism in Southern India,
the service of a Tirthankara.The different Jaina Mumbai, 2009, PP. 208ff.,
organizations are contributing in various fields of society
to help the poor and needy ,to aid the diseased and conduct
various health camps for public welfare. They conduct
camps for the blind, Lame and provide free medication,
clothes, and other equipments to the needy. Thus,
Jainisim, though divided in to several schools in the past,
is making a valuable contribution to different fields of life
in South India. The foregoing analysis shows that Jainism
played a remarkabale role in socio-religious aspects of
India.By introducing Vegetarianism and Anekantavada,
Jainism makes the people of India hear and honour the
views of others and thus promote the religious-tolerance
and universal brotherhood among the people.
SARVE PRANINAHA SUKHINOBHAVANTU.

Platinum Platform 109

 The Malady of Our Times
Scriptures and Saints to our Succour
The expression ‘the malady of our times’ aptly
describes the condition of our society and body politic now.
We live in troubled times and our intellectuals seem to
have receded thinking it not worth the trouble even to
attempt to set things right. Are we living in an age of cultural
decadence and moral degeneration of values? Is it yuga
dharma? How far have we strayed from bhagavad bhakti,
God-love and paapa bheeti, Sin-fear? Is it a crisis of values:
human, national and individual? All these are befuddling,
mind-boggling posers. Statistics are showing explosion of
numbers of population, BPL families, diseases and umpteen
others.
But the individual needs to answer these questions
for his own self. He can ask himself: how much land does
a man need? How much money can one amass? How much
pleasure, how much comfort does one really need, after
one realizes the purpose of human existence? Is the average
man happier in the earlier eons? If he had been happier
than we are now, why is it so? We really don’t know for
certain but the extant scriptures and legends do tell us of
demons and their heinous misdeeds. The demons were a
few and the right-minded men outnumbered them and it
needed avatars to quell the evil doers. Today many seem to
have strayed from the path of righteousness in one direction
or another. Hence I used the term 'Malady of the Times'
to describe the human condition obtaining now.
Perhaps modern man ceased to think, to feel to
love and to aspire higher. At the micro, individual, level
one needs introspection and expeditious action under the
guidance of spiritual exemplars, scriptures and saints. The
tendency to blame all evils on the systems like governance,
distribution and entertainment, does not make anyone any
the wiser or better. There can be no universal panacea for
reconstructing humanity except by a single line guidebook
for the individual: love god, fear sin, live for joy – not for
loud-mouthed slogans.
Vyakulata – a turbulent disturbance in the mind
causes man to act for regeneration. Any value addition
must start from the individual, from the self and pervade
going upwards, family, society, nation and finally, world.
*Reader in English (Rtd), Maharaja College, Vizianagaram.
110
- Dr. V.V.B. Rama Rao*
Remember Sage Vedavyasa tossed in mental and spiritual
turbulence, thought it necessary to bring man to the path
of rectitude and gave us the eighteen puranas and classified
the Vedas into four distinctive identities. We are taught
one thing very powerfully: the individual is responsible to
himself; he can go higher or sink lower to get lesser, meaner
births. This life is meant to be a practicing ground to reach
higher, go nearer, to divinity in howsoever small a measure
it may be.
One has to turn the searchlight inward: Am I
comfort/pleasure bound? Am I money bound? Am I only
earth bound? Do I, can I, look beyond my nose?
Eternal verities, statements, exhortations,
prescriptions, prohibitions and guidelines have all the time
focused on the individual, on ME individually. Scriptures
and saints are there to guide us, just on one condition:
faith in God, faith in them and, most importantly, faith in
your own self. Our tradition, culture and way of life is
called sanatana dharma. Universal values are inherent in
eternal verities, truths that are valid for all time. We are
fortunate that our ancients left us treasures that could show
us the way to meaningful living and thus save ourselves
from anguish, ennui, doubt and inaction. Life has a purpose
and a goal. Our ancient wisdom and our sanatana dharma
urge us to reestablish our contact with the Supreme Being
as per our own desire, thirst or yearning.
Maharshi Vedavyas belonged probably to the 5th
millennium BC. In the grand narrative, during the days
of Aranyavas of the righteous Pandavas there was an episode
where Yamadharma Raja himself in the guise of a Yaksha
poses some questions to Dharmaraja, with the promise that
he would be allowed to drink of his pond. This is really a
test and the questions are related to Creation, dharma,
righteous life, human nature, insight into ideal human
relations and so on. Dharmaja answered all the seventy-
two questions to the satisfaction of the Yaksha, who out of
joy brings all the four brothers of the wise, righteous man
back to life. Here is a sampler of the questions and the
answers, which encapsulate eternal verities.
Platinum Platform
 What does really help man?
Dharma.
What which is the greatest among dharmas?
Ahimsa.
What is the path to heaven?
Truth.
What is jnaana?
Ability to discriminate, distinguish good and evil.
What envelops the whole world?
Ignorance, ajnaana.
What is ahamkara, ego sense?
Ignorance, ajnaana.
Which is the most surprising thing?
Seeing death everyday and still thinking of one’s
own permanence.
Who is a sthithaprajna?
The one who considers all dualities the same, the
one contented, the one who conquers the six
enemies, the one steadfast never losing his cool.
Adi Sankara of the 9th Century wrote Prasnottari
Mani Maala, where he asked questions and
answered them himself for the benefit of the
devout. Here is a sampler:
Who is in bondage?
Those attracted to vishayas, things, the sense
attractions.
What is called liberation, mukti?
Dispassion, vairagya towards vishayas.
Which is the most horrible hell?
This human body itself.
What is said to be the reason for liberation, moksha
kaaraNa?
Self-knowledge. atmajnaana, realization of the
self.
Who are the true enemies?
One’s own senses. If these are conquered, they
would be friends.
Who is the blindest?
The one tossed by lust.
What is death?
One’s own infamy or, disrepute.
Which is the malady right from the beginning?
Samsara, the world and also the birth cycle, which
leads to being born again and again.
Platinum Platform
Which is more poisonous than poison?
Attraction and slavery to vishayas: sense attractions
are poisonous.
Which is the biggest enemy?
Desire coupled with anger, untruth, and greed.
By destroying what does one get liberation?
Manas.
Mahatma Trailinga Swami (1607-1887) answered
his disciple’s queries with genuine love for all. These are
very pithy sayings, saarOktulu replete with the essence of
deep insights and understanding inspired by the Supreme
Being we call Eshwar. Here is a sampler:
Sishya: What is the most horrible naraka?
Guru: Our body.
Sishya: Where is swarga?
Guru: This very earth is swarga, if only desires die.
Sishya: How can the earthly bond be severed?
Guru: By attaining aatmajnaana.
Sishya: What would give mukti?
Guru: Aatmajnaana.
Sishya: What is the way for the attainment of
swarga?
Guru: Ahimsa, non-violence.
Sishya: Who is the enemy of Man?
Guru: His own senses.
Sishya: Who is the blind one?
Guru: The one ravaged by lust.
Sishya: What is Death?
Guru: Infamy or disrepute is Death. Man is
immortal.
Sishya: Who is Buddhiman? (The wise one)
Guru: The one who does not give in to lust.
Sishya: What is meant by manovinaasana?
(Destroying the manas)
Guru: Moksha, salvation.
Sishya: How do we have any belief in a thing,
which we do not see?
Guru: As we believe in the air and fragrance even
though we do not see them.
The eternal verities have relevance for all time as
guidelines to shape the goals for an individual’s conduct.
At the individual level (not as a great movement), everyone
should turn the searchlight inward. Rising above the
111
money-driven activities which are killing the human
personality, each should aspire and endeavour for
personality development and strive for a value-oriented and
principle-governed, god-loving society in one’s own way.
The moral ennui is the direct result of the erosion
of basic faith in God and goodness owing to man’s myopic
vision and skewed thinking. Belief and Faith are aspects of
Theism. Theism is a dynamics of thinking, which believes
in these intriguing concepts, intriguing because of one’s
own lack of basic understanding. This cannot be served on
a platter and this is where the concept of intimate one-to-
one relationship with God through a mental state and
contributory way of living called BHAKTI emerged. When
bad is done, wrong is committed, it would be brought to
book. It would be punished. This belief acts as a deterrent
to bad deeds. While asking people to cultivate belief and
have faith in God, the sages and seers went on to explain
the consequences of bad deeds, also called evil-doings. This
is what we now call a two-pronged approach to instill Faith.
This is found in almost all faiths, Hindu, Buddhist and
Christian religions to name only a few. In the
Mahabhagavata the punishments meted out to sinners are
listed and described. We have descriptions of twenty-one
frightful hells taamisra (thick dark) andha taamisra
(blinding dark), raurava (frightful and loathsome), and
mahaaraaurava (extremely frightful, loathsome),
kumbhipaaka (potter’s kiln) and several others.
In taamisra, those sinners who make fun of or
ridicule others’ wives and children would
be thrown into the pitch darkness. Andha taamisra
would be the lot of those sinners who
take a woman who already has a man of her own.
Rauravas are those places where those
who cheat others or be traitors for the sake of
maintaining families. Mahaaraurava is the
place where people who want to be on their own
without paying heed to the suffering and
travails of birds beasts and other beings. Those who
kill rats and creatures by ensnaring
them would be thrown into the hell where they
would be baked in potters’ kilns.
The one who is treacherous to his parents or the
pious brahmins would be thrown into the most dreadful
hell called Kaalasootra. Here there would be sun overhead
and flames underneath. The one who leaves the path of
righteousness and the Veda would be punished with
gripping sword blades on both sides making any movement
112
impossible. This is called asipatra forests. Kaalasootra naraka
is the place for those who punish the innocent. The servitors
of Yama inflict these punishments. They break the sinners
as simple sugar-cane while they howl miserably. For teasing
and joyously inflicting pain on animals and birds, the sinner
would be thrown into andhakoopa where he would be
treated as he treated the unfortunate. He who enjoys all his
wealth eating and spending only for himself without sharing
it with kith and kin would be thrown into this. There is
another severe punishment in the hell where a sinner is
made to eat worms. This is called krimi bhojan narak. In
Sandasa hell, those who commit theft of the property of
the righteous are pierced with spears heated in heated orbs.
For the madly lustful, the narak is designed in such a way
that the couple would stand intertwined, burnt endlessly
and made to embrace melting hot statues of iron. For those
who have intercourse with animals, the punishment is the
most severe. Those sinners are pounded with trees with
thorns sharp as diamond points. This hell is called vajra
kantaka shalmali. Vytaraninaraka is for the hearts of sinners
while they are made to list their sins. Here the sinner would
have to be under blood, marrow, semen and the excreta
eating and drinking them in that horrible and loathsome
heat. The one and such as those who train dogs and the
like and by killing them make a living in pride would be
punished there. There are other hells in this category called,
praanarodham where life-breath is intermittently stopped
as punishment. Vishasanamu, laalaabhakshanamu,
saarameyaadanamu, naveechirayambu are other hells where
unthinkable and unimaginable punishments are meted out.
Retah paanamu is the most detestable hell where sinners
are made to drink semen for making their wives do that in
lasciviousness. Besides these, there are seven more for
corrupt practices like bribe-taking, bearing false witness,
violating the modesty of one who performs a fire ritual,
harassing animals for fun, glaring at a guest with angry
looks, miserliness and so on. There are seven such hells,
and their names themselves are blood curdling:
kshaarakardama, rakshogana bhojana, shoolasootra,
dandashooka, navata nirodhana, saparya vartana and
shoochee mukha.Those interested to know further can go
to the second aashwaasa of the fifth skandha in Sree Mahaa
Bhaagavatham in Telugu.
The Buddhist conceptualization of hell closely
followed the Hindu perspective. There are said to be eight
hells, though some did say there were ten and even more
upto a thousand. Some Buddhists seem to have revealed
at a later stage that the tortures and hells are figments of
imagination, mainly of the sinners themselves. Khenpo
Konthar, the abbot of Karma Triyana Dharma Chakra, had
Platinum Platform
said, “From the Buddhist perspective, such a thing as hell
does not exist.” Though this is reassuring, Kshitigarbha
Bodhisattva described hells extensively. Earlier, in
Buddhism, we come across the description of eight hells.
The first is the Hell of Repetition where murderers
are sent. Those who kill for fun and pleasure inhabit this
place. The second is the Black Rope Hell for those who
kill someone while committing some other crime. It is
important to note that in the group of killers each has to
suffer though it is a sin committed by a group. In this hell
big black birds would be plucking out the eyes, pulling
out the tongues and picking out the innards of the sinners.
The tormented here are forced to drink molten copper
and then would be stabbed again and again. Crowded Hell
is for those who kill and steal and for those who are
concupiscent libertines. Satyrs and nymphomaniacs suffer
here for their transgressions. Fire Jar Hell is for those with
sexual perversions and sins associated with sexual abuse.
The organs of such are singed here. Those who indulge in
sexual fantasies with others’ women will have their eyes
scorched here. Those who are attached to the voices and
laughter of others’ women will have their ears burnt here.
The fifth is the Screaming Hell where there is a section
called Great Screaming Hell too. Those who abuse
intoxicants are thrown into this. The sixth hell is for those
who make use of voice and make sound to sow dissension.
For those who cause divisions and cause disharmony there
is a special torment. Snakes and vipers would be gnawing
at them continuously. People who hold false views are
tormented in hell of burning heat. False views include the
negating of the karmic law and God. Diamond Beak
Hornet Hell causes extreme pain to the sinner for he is
made to drink the spurting blood after the beaks stab them.
The seventh hell would be the lot of those who defile
religion. This hell is called the Burning Hell of Stinging
Worms. The worms thrust by force into the anus of sinners
would travel up eating everything on the way to emerge
out of the scalp. Hell of No Interval is the eighth where
five types of premeditated killers of father, mother, holy
man, the sangha and Bodhisattva.
Hell-fires are fierce deterrents but in spite of
knowing these, if not in this detail but at least in a broad
outline, are just brushed aside as mere fevered imaginations.
One may not believe any of these but can still adhere to
the path of rectitude out of the milk of human kindness
in his heart/mind, manas.
Six guiding principles I suggest for myself, and, if
you like, for you, you and you:
Platinum Platform
1. Choose a role-model: Goodness inspires goodness. One
can imbibe goodness from others around. One comes
across many such and one can take any one of those
and emulate the example.
2. Draw line or many lines: Money, comfort and
pleasure in the right measure are necessary and are
not wholly undesirable. But drawing a line comes
from sef-discipline: from the strength of one’s own
character. One must get stronger in character too.
3. Adjust your lenses: The implication of all this for
enthusiastic livers is to have the right attitude, to
cultivate serenity and equanimity, cheerfulness and
compassion. Only adjusting the lenses makes the
cultivation easy. If the greatest of literature has reflected
inclusive vision, the greatest of the scriptures,
Srimadbhagavadgita, has identified this attitude much
earlier (possibly five thousand years ago) as the quality
of the learned knowing ones. Sri Krishna, the divine
charioteer enjoins us to practice cultivating the saint’s
view, sama drishti. The spiritually evolved have this
quality.
Vidya vinaya sampanne brahmane gavi hastini
Shunichaiva swapaak echa pandithah samdarsinah
The learned ones, the panditas (they are jnaanis,
the knowing ones too, for learning with- out application
and practice is just tinsel appearing as gold) look upon the
learned pious brahmin, the cow, the elephant, the dog and
the one who cooks and eats dog’s meat with sama drishthi,
equal temper of mind.
4. Bridge the gap between your own professions and
your own performance : This requires self control.
One would do well to note that a person is judged
not by what he professes but by what he practises.
5. Agree / accept – One cannot expect everything to be
to one’s own taste or liking. This is a piece of advice
to listen patiently and resist the temptation to be
contrary. Contrariety is not a likeable quality. One
can disagree but with humility and conviction. It is
not necessary to negate all.
6. Live intensely; live for the ‘joy’ of living: Life is meant
to live with compassion, contentment and resilience.
* * * * *
113
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114
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QÆOQÍ^èŒ~°∞_»∞ â‹·=âß„™êÎQÆ=∂^Œ∞Å#∞ ÉÏQÍ J^茺ܫ∞#O KÕã≤#"å_»∞.
eOQÍ~°Û<å„H˜Ü∂« x~°`∞« _»∞. PÜ«∞# ‰õΩ=∂~°∞_»∞ QÍ#q^•ºHÀq^Œ∞_≥#·
=∞Å¡Ñʨ ~åA. =∞Å¡Ñʨ ~åA ÉèÏ~°º ÅH∆͇~Ú. P ^ŒOѨ`∞« ʼnõΩ- ã¨~fi° ѨÊ,
Ѩ~^° tÕ , g~°}Ï~°∞º_»∞ J<Õ =ÚQÆ∞~æ ∞° ‰õΩ=∂~°∞Å∞ [x‡OKå~°∞. "åiÖ’
ÃÑ^Œ"Ì å_≥#· ã¨~fi° ѨÊÜÕ∞ D ã≤^âúÕ fi◊ ~°Ki« „`« ~°K~« Ú`«. PÜ«∞# [#‡ã¨Å÷ =Ú
á⁄eH˘O_»ã‘=∞Ö’x K≥~°∞fiѨe¡. ã¨~°fiÑ¨Ê `«e¡ ÃÑO_®~°¡Ö’ - |Ǩïâ◊ó
<Õ\ ˜ ÃÑO_®ºÅ HÍ=K«∞Û- x=ã≤OKÕk. "åik KåÖÏ c^Œ‰õΩ@∞O|O.
P ã¨=∞Ü«∞OÖ’ - ã¨∞HõqQÍ#∞ =^•#∞º_»∞QÍ#∞ q#∞uÔHH˜¯# =ÚkQ˘O_»
^Œ=∞‡#fl - PÜ«∞# ÉèÏ~°º ~å=∞=∞‡ ^ŒOѨ`«∞Å∞, `«=∞ ‰õΩ=∂Ô~ÎxzÛ
ÃÑO_ç¡KÕã≤, L^ÀºQÆO WÑ≤ÊOKå~°@. P q^èŒOQÍ HÍÃã ã¨~°fiѨÊ
J#∞=∞H˘O_»Ö’x ã≤^âúÕ fi◊ ~°∞x Hõ~∞° }=Å# WHõ¯_çH˜ =zÛ ã≤~÷ Ñ° _¨ áç È~Ú,
D ã≤^Õúâ◊fi~°K«i„`«#∞ ~°zOKå_»@!
HõO^Œ∞‰õÄi gˆ~â◊eOQÆO ѨO`«∞Å∞QÍ~°∞, 'K«i„`« K«`∞« ~å##—
zÅ∞‰õÄi g~°Éèí„^Œ~å=ÙQÍ~°∞, KåQÆO\˜ âı+¨Ü«∞ºQÍ~°∞ =O\˜
K«i„`«Ñ¨iâ’^茉õΩÅ∞ ã¨~°fiÑ¨Ê 14= â◊`å|ÌO"å_»x x~°‚~ÚOK«\ÏxH˜
„ѨÜ∞« uflOKå~°∞. HÍx ã≤^âúÕ fi◊ ~°Ki« „`«Ö’x JO`«~`æ° « P^è•~åÅ#∞|\ì̃,
ã¨~°fiÑ¨Ê 16= â◊`å|ÌO"å_»∞QÍ HõxÊ™êÎ_»∞. ã¨~°fiÑ¨Ê `«# „QÆO^ä•xfl
UHÍ„=∞<å^ä∞Œ x '„Ѩ`åѨKi« „`«—#∞ J#∞ã¨iOz „"åã≤#@∞¡ K≥ÑC¨ H˘<åfl_»∞.
Hõ#∞Hõ ã≤^Õúâ◊fi~°K«i„`«, „Ѩ`åѨK«i„`« `«~°∞"å`« „"åÜ«∞|_ç#^Õ Jx
ã¨Ê+¨ìO J=Ù`«∞Ok. J~Ú`Õ - D Ô~O_»∞ „QÆO^ä•ÅÖ’#∞ ¿Ñ~˘¯#|_ç#
#~° Ñ ¨ u ~åÜ« ∞ Å∞ HÍHõ f Ü« ∞ ™ê„=∂[º Ѩ ` « < å#O`« ~ ° O 150
ã¨O=`«û~åʼnõΩ q[Ü«∞#QÆ~° ™ê„=∂*Ϻxfl ѨiáêeOz# „ѨÉèí∞=Ù.
Hõ#∞Hõ Jq Ô~O_»∂ 16= â◊`å|ÌOÖ’ „"åÜ«∞|_ç# „QÆO^ä•Åx
qâ◊^Œ=∞=Ù`«∞Ok. J\Ï¡ˆQ g\˜Ö’ - ~å=∂Ü«∞}=Ú#∞ „"åã≤#
Hõ=~Ú„u "≥ÚÅ¡ „Ѩ™êÎ=# HõxÊã¨∞ÎOk. "≥ÚÅ¡ ‰õÄ_® 16= â◊`å|ÌOÖ’
rqOz# Hõ=~Ú„u. Hõ#∞Hõ D ~Ô O_»∞ P^è•~åÅ#∞|\ì̃, HÍÃã ã¨~fi° ѨÊ
16= â◊`å|ÌOÖ’ x=ã≤Oz<å_»x ã¨Ê+¨ì=∞=Ù`«∞Ok.
ã¨~°fiÑ¨Ê `«# „QÆO^äŒ „áê~°OÉèíOÖ’ - J#∞=∞H˘O_»Ö’x
ã≤^Õúâ◊fi~°∞x Hõ~°∞}=Å¡<Õ D Hõ$ux K≥ѨÊQÆeyu#x K≥ѨCH˘<åfl_»∞.
`« # ‰õ Ω â◊ | Ì â ßGq+¨ Ü « ∂ Å∞HÍx, QÆ ∞ }^À+¨ = ÚÅ∞QÍx, Kè « O ^À
xÜ«∞=∂Å∞QÍx `≥eÜ«∞=h K≥ѨCH˘<åfl_»∞. P ã≤^Õúâ◊fi~°∞x
J#∞„QÆǨÏO=Å¡ qÅã≤e¡# HÍHõu =∞Ǩ~åAÅ K«i„`«#∞, "å~°∞
xi‡Oz# ^Õ"åÅÜ«∂Å∞ - `«\ÏHõ=ÚÅ∞ - ѨÙ~°=ÚÅ∞ =O\˜
ã¨`å¯~°º=ÚÅ#∞, WO^Œ∞Ö’ q=iOKå#x K≥ÑC¨ H˘<åfl_»∞. J#∞=∞H˘O_»
x~å‡`«Å~Ú# Zé∞Hõ~åAÅ#∞O_ç, z=i~å*ˇ#· „Ѩ`åѨ~∞° „^Œ=∞Ǩ~åA
=~°‰õΩ Ue# ~åAÅ K«i„`«Å#∞ WO^Œ∞Ö’ á⁄O^Œ∞ѨiKå_»∞. `å#∞
â‹·=ã¨O„Ѩ^•Ü«∞ã¨∞÷_»∞ HÍ=@O=Å#<Õ"≥∂, `˘e`≥Å∞QÆ∞ „Ѩ*ÏHõqQÍ
„Ѩã^≤ ∞Œ _ú #·≥ áêÅ∞¯iH˜ ™È=∞<å^ä∞Œ x =∂~åæxfl J#∞ã¨iOz, `«# HÍ"åºxfl
Platinum Platform
kfiѨ^ŒKè«O^Œã¨∞ûÖ’ „"åâß_»∞. `«# HÍ=ºO P<å\˜ ™ê=∂#º[#∞ʼnõΩ
‰õ Ä _® JO^Œ ∞ ÉÏ@∞Ö’ LO_» \ ÏxH˜ PÜ« ∞ # kfiѨ ^ Œ Ö ’
„"åã≤ÜÚ« O_»=K«∞Û#∞. ã¨∞Åe`«"∞≥ #ÿ K«H¯õ x â‹e· Ö’, 3 Pâßfiã¨=ÚÅÖ’
D „QÆO^äŒO „"åÜ«∞|_çOk. z=~°ÉèÏQÆOÖ’ XHõ ÃÑ^ŒÌ =K«#~°K«#
L#flk. D =K«#O PÜ«∞# „"åã≤O^À, ÖËHõ =∞Ô~=Ô~·<å KÕiÛO^À
x~åúiOK«\ÏxH˜ `«y# P^è•~åÅ∞ ÖË=Ù. U"≥∞ÿ#ѨÊ\˜H© JO^Œ∞Ö’x
q+¨Ü«∂Å∞ ZO`À Pã¨HõÎ^•Ü«∞HõOQÍ LO_»@"Õ∞HÍHõ, Jk ÖËHõáÈ`Õ
„QÆO^äŒO Jã¨OѨÓ~°‚OQÍ LO_Õ^Œ<Õ ^èÀ~°}˜Ö’ #_çzOk.
"≥Ú`«ÎO g∞^Œ D „QÆO^äŒO Z<Àfl Kåi„`«Hõ-™êO㨯 $uHõ
q+¨Ü«∂Å#∞ Pq+¨¯iã¨∂Î<Õ, HÍHõfÜ«∞ ~å[#∞ºÅ "≥·Éèí"À¿Ñ`«"≥∞ÿ#
K«i„`«#∞ ‰õÄ_® Pq+¨¯iã¨∞Î#fl^Œ#@OÖ’ ã¨O^ÕǨÏO ÖË^Œ∞.
ã¨~fi° Ñ¨Ê `«# HÍ"åºxfl 'ã≤^=úŒ ∂Ǩ`«‡º=Ú— Jx K≥ÑC¨ H˘#fl@∞¡
HÍ"åº~°OÉèíOÖ’x q+¨Ü«∂xfl |\˜ì, Pâßfi™êO`« QÆ^ŒºÅ#∞|\˜ì
`≥Å∞ã¨∞Î#flk. |Ǩïâ◊ó JO^Œ∞‰õΩ HÍ~°}O - `«#‰õΩ P ã≤^Õúâ◊fi~°∞x
J#∞„QÆǨÏO=Å¡<Õ Hõq`åâ◊H˜Î J|ƒ@O HÍ=K«∞Û#∞. JO`ÕHÍHõ - P
ã≤^Õúâ◊fi~°∞x J#∞„QÆǨÏO=Å¡<Õ HÍHõfÜ«∞~åAÅ∞ 1000 ã¨O=`«û~åÅ∞
ѨiáêeOK«QÆey#@∞¡ PÜ«∞# Jaè„áêÜ«∞OQÍ QÀK«iã¨∞ÎOk. P
q+¨Ü«∞O HÍHõfÜ«∞~åAÅ „Ѩ™êÎ=#Ö’ KåÖÏKÀ@¡ QÀK«iã¨∞ÎOk.
J#∞=∞H˘O_»‰õΩ 'ã≤^•ú„â◊=∞O— J<Õ „Ѩã≤kú LO_Õ^Œx, P
q^èŒOQÍ ã≤^ŒúˆH∆„`åÅ∞QÍ Éèí∂Ö’HõOÖ’ "åã≤ÔHH˜¯# =¸_çO\˜Ö’ Wk
XHõ¯\˜ Jx, WHõ¯_ç ã≤^Õúâ◊fi~°∞_»∞ Jyfl„Ѩu+¨ªÜ«∞x HÍ"åº~°OÉèíOÖ’
K≥áêÊ_»∞.
Ô H · Ö Ï㨠" åã≤ Ü ≥ ÿ ∞ # Dâ◊ fi ~° ∞ _» ∞ áê~° fi fã¨ Ç ≤ Ï `« ∞ _≥ ·
J#∞=∞H˘O_»Ö’x ã≤^•ú„â◊=∞OÖ’ =zÛ LO_»\ÏxH˜ HÍ~°}OQÍ XHõ
K«H¯õ x Hõ^#Œä ∞ K≥áêÊ_»∞ ã¨~fi° ѨÊ. Wk UHÍ„=∞<å^ä∞Œ x „Ѩ`åѨKi« „`«Ö’
ÖË^Œ∞. ã¨~°fiÑ¨Ê HõeÊOz#k. XHõ™êi áê~°fifѨ~°"Õ∞â◊fi~°∞Å∞ „|Ǩ‡k
^Õ=QÆ}=ÚÅ`À#∞, =Ú#∞Å`À#∞ H˘Å∞=Ùfi LO_»QÍ, „Ѩ=∞^äŒ∞Å∞
"åi=^ŒÌ‰õΩ =zÛ - Nâ‹·ÖÏxH˜ L`«Î~°kâ◊Ö’ Hõ$ëê‚ QÀ^•=s#^Œ∞Å
=∞^茺 LO_ç, Ç≤Ï_çOÉÏ„â◊=∞OQÍ „Ѩã≤kúÔHH˜¯# J#∞=∞H˘O_»‰õΩ
^ŒH˜∆}=Ú# L#fl H˘O_»g∞^Œ QÆ~°æàÏk =∞Ǩâ◊‰õΩÎÅ∞, =∞Ǩ#∞ÉèÏ=ÙÖˇ·#
ã≤^∞Œ Åú ∞ ZO^Œ~À L<åfl~°x, "å~°∞ HÍÜ«∞ã≤^∞Œ Åú ∞ B+¨^ãŒè ^≤ ∞Œ Åú ∞ W=fiQÆÅ
ã¨=∞~°∞÷Åx, JÖÏO\˜ ã≤^Œ∞úʼnõΩ PÅ"åÅ"≥∞ÿ# ǨÏ#∞=∂„k ™êH∆Í`«∞Î
^ŒH˜∆}ÔH·ÖÏã¨=∞x, P „áêO`«O ^ŒH˜∆}HÍt Jx, Hõ#∞Hõ P „Ѩ^Õâ◊OÖ’
=zÛ LO_»=∞x P áê~°fif Ѩ~°"Õ∞â◊fi~°∞Å#∞ „áêi÷OKå~°∞. JO^Œ∞‰õΩ
"å~°∞ JOwHõiOz, ã≤^Õúâ◊fi~°∞_»<Õ ¿Ñ~°∞`À Ѩ~°"Õ∞â◊fi~°∞_»∞, Ѩ^•‡H˜∆
J<Õ ¿Ñ~°∞`À áê~°fif^Õq, WHõ¯_çH˜ =zÛ Éè‰í Ωõ ÅÎ #∞ J#∞„QÆÇÏ≤ OK«™êQÍ~°∞.
„Ѩ=∞^äQŒ }Æ =∞O`å ã≤^∞Œ Öú ·ˇ =zÛ, "åix ¿ãqã¨∂Î WHõ¯_Õ LO_çáÈÜ«∂~°@!
P q^èŒOQÍ D „Ѩ^ÕâßxH˜ ã≤^Õúâ◊fi~° ˆH∆„`«O Jx ¿Ñ~°∞ =zÛO^Œ@.
D ã¨O^Œ~°ƒùOÖ’ HÍÃã ã¨~°fiѨÊ, áê~°fifѨ~°"Õ∞â◊fi~°∞Å
q"åǨÏ=~°‚# KÕâß_»∞. |Ǩïâ◊ó HÍ=ºO =∞OQÆà◊O`À „áê~°OÉèíO
HÍ"åÅx J\Ï¡ KÕ ã ≤ LO_» = K« ∞ Û#∞. Wk UHÍ„=∞<å^ä Œ ∞ x
„Ѩ`åѨK«i„`«Ö’ ÖË^Œ∞. D ã¨O^Œ~°ƒùOÖ’ =i‚Oz# PKå~åÅ∞
ã¨O„Ѩ^•Ü«∂Å∞ P<å\˜ q"åǨÏ=º=ã¨÷ f~°∞#∞ qâ◊^ŒÑ¨~°∞™êÎ~Ú.
Platinum Platform
Ç≤Ï=∞=O`«∞_»∞ `«# ‰õΩ=∂Ô~Î áê~°fiux Ѩ~°=∞t=Ù#ˆH W=fi\ÏxH˜
x~°‚~ÚOz, P q+¨Ü«∂xfl K«iÛOK«\ÏxH˜ `«# |O^èŒ∞=ÙÖˇ·# "Õ∞~°∞,
qO^è Œ º , K« „ Hõ " åàÏk Ѩ ~ ° fi `« ~å[=ÚÅ#∞ Ñ≤ e Ñ≤ O Kå_» @ .
=∞#∞+¨º~°∂ѨOÖ’ =zÛ# "åix ѨÓlOz, ˆH∆=∞ã¨=∂Kå~°=ÚÅ_çy,
`«# HÀiHõ#∞ "åiH˜ "≥Å_¡ Oç Kå_»@. ^•xH˜ "å~°∞ ã¨=∞‡uOz, =∞Oz
=ÚǨ˙~°=Î Ú# |Ü«∞ÖËiÌ â◊OHõ~∞° x=^Œ‰Ì Ωõ "≥àϧ~°@. "å~°O`å =∞Oz
â◊‰Ωõ <åÅ∞ K«∂ã¨∞H˘x, `åO|∂Å¿Ñ\˜HÅõ ∞ Ѩ@∞ìH˘x "≥o¡ `«=∞ HÀiHõ#∞
`≥eáê~°@. Dâ◊fi~°∞_»∞ JOwHõiOK«QÍ, `åO|∂ÖÏÅ∞, =~°^ŒH˜∆}
WzÛ =KåÛ~° @ ! P `« ~ ° ∞ "å`« â◊ √ Éè í Å QÆ fl =Ú# áê~° fi ux
ã¨HõÅÉèí∂+¨}=ÚÅ`À JÅOHõiOz, ÃÑo§‰õÄ`«∞ix =Ú`åºÅѨšH˜Ö’
fã¨∞H˘x"≥àÏ¡~@° . „|Ǩχ^Õ=Ù_»∞ [QÆ`∞« ÖÎ ’x â◊$OQÍ~°~™° ê#flO`å HõeÑ≤
zQÆ∞~°∞ É’}˜QÍ KÕâß_® J#fl@∞¡#fl áê~°fif^Õqx =Ú`åºÅQÆ^ÃÌ≥ Ñ#· ∞Oz,
`å~å|ÅO-K«O„^Œ|ÅO K«H¯õ QÍ L#fl â◊√ÉèÅí QÆfl=Ú#∞ xâ◊Û~ÚOKå~°@.
áê~°fiuH˜ „Ѩ^è•#Ѩ٠LOQÆ~°O `˘_çy, xâ◊ÛÜ«∞`åO|∂ÖÏ^Œ∞Å xzÛ
JO`«óѨÙ~åxH˜ ѨOÑ≤OKå~°@! ÅQÆflx~°Ü ‚ ∂« xH˜ =zÛ# =Úhâ◊fi~°∞Å#∞
H˘O`«^Œ∂~°O ™êQÆ#Oáê_»@ Ç≤Ï=∞=O`«∞_»∞. P `«~°∞"å`«
áê~° fi fHõ Ö Ïº}ÏxH˜ ~° = ∞‡x ^Õ " Õ O „^•k kHÍÊÅ=~° ∞ Å#∞
PǨfixOKå_»@. q"åǨxH˜ „|Ǩχ-q+¨µ‚=ÙÅ∞ =KåÛ~°@. QÆ~°∞_»
QÆO^èŒ~°fi H˜#fl~å^Œ∞Å∞ =KåÛ~°@! ^Õ=QÆ∞~°∞_≥·# |$ǨÏã¨Êu =∞O„`åÅ∞
K«kq, Ǩϟ=∂^Œ∞Å∞ KÕ~ÚOKå_»@! ~°OÉèÏ^Œ∞Å∞ <å@ºO KÕâß~°∞.
QÆO^è~Œ ∞° fiÅ∞ QÍ#O KÕâß~°∞. ÅH˜;, WO„^•}˜ =O\˜"å~°∞ ÃÑO_çá¡ ê@Å∞
áê_®~°@! ÃÑO_ç¡"ÕkHõ#∞ #=~°`«fl=∞O@ѨOQÍ fiÛk^•Ì~°∞.
ÃÑO_çH¡ ˘_»∞HÔ #· Ѩ~"° ∞Õ â◊fi~°∞#‰õΩ ã¨HÅõ ^Õ=`«Å∞ Z^Œ∞~°∞"≥o¡ PǨfixOz
`≥KåÛ~°∞. P `«~°∞"å`« ^Õ=`å„ã‘ÎÅ∞ áê~°fif^ÕqH˜ =∞OQÆà◊™êfl#O
KÕ~ÚOz, =GÉèí∂+¨}=∂ÖϺ^Œ∞Å`À ~°=∞ºOQÍ JÅOHõiOz,
=Ú`åºÅQ˘_»∞QÆ∞ h_»Ö’ P"≥∞#∞ fã¨∞H˘x =KåÛ~°@. P `«~°∞"å`«
"å^ŒºÑ¶¨∞’+¨ q∞#∞fl=Ú@ìQÍ, Ç≤Ï=∞=O`«∞_»∞ `«# ‰õΩ=∂Ô~Î#∞ „¿Ñ=∞`À
"≥O@ɡ@∞ìH˘x =KåÛ_»@. =ÚhO„^Œ∞ÅO`å '™ê=^è•#— Jx
=∞OQÆàÏ+¨Hì ÍÅ∞ K«^=Œ QÍ, â◊√„Hõ |$ǨÏã¨Ê`«∞Å∞ 'W^≥ ã¨∞=ÚǨ˙~°—Î =∞x
`≥Å∞ѨQÍ, âß„™ÈÎHõÎq^è•#OQÍ, Ç≤Ï=∞=O`«∞_»∞ `«# ‰õΩ=∂Ô~Î#∞
Ѩ~"° ∞Õ â◊fi~°∞#‰õΩ ^è•~°áÈâß_»@! ÃÑO_çH¡ ˜ =zÛ# ÃÑ^ŒÅÌ ‰õΩ Hõ@flHÍ#∞HõÅ∞
WzÛ ã¨`«¯iOKå~°@! P `«~°∞"å`« ‰õΩ=∂Ô~ΉõΩ H˘xfl h`«∞Å∞ É’kèOz
â◊ O Hõ ~ ° ∞ #‰õ Ω JѨ Ê yOKå~° @ ! WO`« q=~° O QÍ KÕ ã ≤ # D
q"åǨÏ=~°‚#Ö’ 400 ã¨O=`«û~åÅ „H˜`«O =∞# q"åǨÏ=º=ã¨÷ Z\Ï¡
LO_çO^À qâ◊^Œ =∞=Ù`«∞Ok. WO^Œ∞Ö’ =ÚYºOQÍ - ÃÑO_ç¡
q+¨Ü«∂Å#∞ =∂\Ï¡_»\ÏxH˜ "≥o§# ÃÑ^ŒÌÅ∞ '`åO|∂Å ¿Ñ\˜HõÅ∞—
(áê<£^•<£Å∞) "≥O@ fã¨∞H˘x"≥à◊¡@O - H˘O`« HÍÅO „H˜Ok=~°‰õÄ
D `≥ÅOQÍ}Ö’ „ѨK«∞~°OQÍ LO_ç# PKå~åxH˜ J^ŒÌO Ѩ_»∞`«∞#flk.
D q"åÇ¨Ï ã¨O„Ѩ^•Ü«∂Å#∞, PKå~åÅ#∞ =∞#O D<å\˜H©
PK«iã¨∞Î<åfl=∞O>Ë - =∞# q"åÇ¨Ï ã¨O„Ѩ^•Ü«∂Å∞ ZO`« HÍÅOQÍ
=ã¨∞Î<åflÜ≥∂ „QÆÇ≤ÏOK«=K«∞Û!
q"åǨ#O`«~°O Ѩ~°"Õ∞â◊fi~°∞_»∞ ã≤^Õúâ◊fi~°∞_»∞QÍ#∞, áê~°fiu
Ѩ^•‡H˜∆QÍ#∞, D ã≤^•ú„â◊=∂xH˜ qKÕÛã≤ ã≤÷~°Ñ¨_®¤~°@! „Ѩ=∞^äŒQÆ}O
ã≤^Œ∞úÅ ~°∂ѨOÖ’ WHõ¯_»<Õ "åix H˘Å∞ã¨∂Î LO_çáÈÜ«∂~°@!
115
JO^Œ∞=Å# nxH˜ 'ã≤^•ú„â◊=∞O— J<Õ ¿Ñ~°∞ ™ê~°H÷ =õ ∞~ÚOk. JO`ÕHÍHõ
- "å~°O`å q^•º~°∞÷ʼnõΩ q^Œº#∞, Ѩل`å~°∞÷ʼnõΩ Ѩل`«ã¨O`«ux,
"≥∂H∆Í~°∞÷ʼnõΩ "≥∂Hõ∆=Ú#∞ „Ѩ™êkã¨∂Î, Éèí‰õΩÎÅ HÀiHõÅ#∞ <≥~°"Õ~°∞ã¨∂Î,
x`«º=¸ "åi ѨÓ[ÅO^Œ∞‰õΩO@∞<åfl~°@! Wk Ѩ^•‡H©∆ ã≤^Õúâ◊fi~°∞Å
K«i„`«! D F~°∞QÆÅ∞¡ P q^èŒOQÍ ã≤^ŒúˆH∆„`«O J~ÚOk!
J@∞=O\˜ ѨÙ}ºÉèí∂q∞g∞^Œ HÍHõfÜ«ÚŠѨiáêÅ#
UHõK«Ûù„`åkèѨ`«ºOQÍ ™êyOk.
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~å^è•Hõ$+¨‚=¸iÎQÍ~°∞ Ü«∞O„`«„Ѩu+¨ª KÕã≤, J=∞‡"åi ~°∂áêxfl
„Ѩã¨#flOQÍ =∂ˆ~Û=~°‰õÄ Éèí„^ŒHÍm J=∞‡"åi ~°∂ѨO ÉèíÜ«∞OHõ~°OQÍ
LO_Õk. 400 ã¨O=`«û~åÅ „H˜`«O ‰õÄ_® J\Ï¡ˆQ LO_Õk J#\ÏxH˜
D ã≤^Õúâ◊fi~° K«i„`«Ö’x ''`«#~°∞ Éèí„^Õâ◊fii Ü«∞#OQÆ ÉèíÜ«∞^ŒO|∞QÍQÆ——
J#fl =∂@ÖË x^Œ~°≈#O! ã≤^Õúâ◊fi~°∞xH˜ ^ŒH˜∆}OÖ’ Pkâı+¨µxg∞^Œ
Ѩ=oOz# QÀáêÅ=¸iÎ, ѨtÛ=∞OÖ’ Éèˇ·~°=Ù_»∞, L`«Î~°ÉèÏQÆOÖ’
xëê^Œ~°∞„^Õâ◊fii - QÆ~°æà◊^Õ=Ù_»∞ =O\˜ ^Õ=`«Å∞ H˘Å∞"≥· LO_ç~°@!
J@∞=O\˜ Ѩ q „`« " ≥ ∞ ÿ # Éè í ∂ q∞H˜ , Nâ‹ · Å "åã≤ Ü ≥ ÿ ∞ #
Z~°∞Hõ^Õ=~åA J<Õ H˜~å`«~åA `«# ã¨Ç¨ÏK«~°∞Å`À Hõeã≤ =zÛ, D
„áêO`«O Q˘Ñ¨Ê ã≤^ãúŒ O¨ Kå~°^âÕ =◊ ∞x `≥eã≤, WHõ¯_»<Õ ã≤~÷ Ñ° _¨ ç ã≤^âúÕ fi◊ ~°∞x
H˘Å∞ã¨∂Î LO_çáÈÜ«∂_»@! J`«xH˜ J#∞=∞_»∞-H˘O_»_∞» -QÆ~àæ° Ü ı Ú« _»∞
J<Õ =ÚQÆ∞æ~°∞ ‰õΩ=∂~°∞Å∞ HõeQÍ~°∞. giÖ’ J#∞=∞_»∞-H˘O_»_»∞
J<Õ " å~° ∞ D „áêO`åxfl áêeOK« @ O=Å¡ < Õ D „Ѩ ^ Õ â ßxH˜
'J#∞=∞H˘O_»— Jx ¿Ñ~°∞ =zÛ#@∞¡ UHÍ„=∞<å^ä∞Œ x „Ѩ`åѨKi« „`«=Å#
ã¨Ê+¨ì=∞=Ù`«∞Ok. D Hõ^äŒÅ#∞ ã¨=∞#fi~ÚOz K«∂¿ãÎ, "≥Ú^Œ@ D
„áêO`åxH˜ 'ã≤^•ú„â◊=∞—=∞<Õ ¿Ñ~°∞O_Õ^Œx, P `«~°∞"å`« J#∞=∞_»∞-
H˘O_»_∞» J<Õ"å~°∞ áêeOz# `«~∞° "å`« 'J#∞=∞H˘O_»— Jx J~ÚO^Œx
ã¨Ê+¨ì=∞=Ù`«∞Ok.
Zé∞Hõ^Õ=~åA, PÜ«∞# ã¨O`«u"å~°∞ 186 ã¨O=`«û~åÅ∞
áêeOz# `« ~ ° ∞ "å`« H˘xfl 㨠O =`« û ~åʼnõ Ω , D „Ѩ ^ Õ â ◊ O Ö’
HÍHõfÜ«∞~åAÅ∞, Ѩ^•‡H©^∆ qÕ J#∞„QÆÇϨ O`À ~å[º=Ú#∞ ã¨OáêkOz,
UHõ t ÖÏ#QÆ ~ ° = Ú#∞ Hõ \ ˜ ì O Kå~° @ ! HÀ@Å∞ Hõ \ ˜ ì O Kå~° @ !
Ѷ¨∞’~°ã¨O„QÍ=∂Å∞ KÕã≤, qâßÅ ™ê„=∂*Ϻxfl ™ê÷Ñ≤Oz, "≥~Úº
ã¨O=`«û~åÅ∞ áêeOKå~°@! "åi "Õ∞\˜H©iÎx q=iOKÕ 125 Hõ^äŒÅ∞
UHÍ„=∞<å^äŒ∞x „Ѩ`åѨK«i„`«Ö’ L<åflÜ«∞x, "å\˜x kfiѨ^ŒÅÖ’
qã¨iÎ Oz K≥|∞`å#x ѨeH˜# HÍÃã ã¨~fi° ѨÊ, H˘xfl q+¨Ü∂« Å#∞ =∂„`«"∞Õ
q=iOKå_»∞! Jq H˘<Õfl J~Ú#ѨÊ\˜H© HÍHõfÜ«∞~åAŠѶ¨∞#H©iÎH˜
J^ŒÌO Ѩ_»∞`«∞<åfl~Ú!
ã≤^Õúâ◊fi~°K«i„`«- HÍHõfÜ«∞~åAÅk K«O„^Œ=Oâ◊=∞x
K≥ | ∞`« ∞ #flk. HÍx QÆ } Ѩ u ^Õ = Ùx "≥ ∂ @∞Ѩ e ¡ âß㨠# =Ú,
116
=∞ÖϯѨÙ~°âßã¨<åÅ∞ "å~°∞ ã¨∂~°º=Oâ◊~åAÅx K≥|∞`«∞<åfl~Ú. HÍx
„Ѩ ` åѨ ~ ° ∞ „^Œ ∞ x P™ê÷ # Hõ q Ü≥ ÿ ∞ # q^•º<å^ä Œ ∞ _» ∞ - "åik
ã¨∂~°ºK«O„^Œ=OâßÅHõ#fl Q˘Ñ¨Êk Jx K≥áêÊ_»∞. |Ǩïâ◊ó q^•º<å^ä∞Œ x
L^Õ Ì â ◊ º O - áêʼnõ Ω Å∞QÍ "å~° ∞ 㨠∂ ~° º K« O „^Œ = Oâ◊ ~ åAÅ#∞
q∞Oz#"å~°x HÍ=K«∞Û#∞. U"≥∞#ÿ ѨÊ\˜H© HÍHõfÜ«ÚÅ∞ U ‰õΩÅO"å~À
x~°‚~ÚOK«\ÏxH˜ ã¨iÜ≥ÿ∞# P^è•~åÅ∞ ÖË=Ù.
ã≤^âúÕ fi◊ ~°Ki« „`« „ѨHÍ~°O - N=∞Ǩq+¨µ=‚ Ù-„|Ǩχ-K«O„^Œ∞_»∞-
|∞^èŒ∞_»∞- =O\˜"å~°∞ [x‡Oz# K«O„^Œ=Oâ◊OÖ’ - áêO_»=ÙÅ∞-
Jaè=∞#∞º_»∞-ѨsH˜∆`«∞Î-[#"Õ∞[Ü«Ú_»∞- =O\˜"å~°∞ [x‡Oz#
H˘O`«HÍÖÏxH˜, ™È=∞^Õ=~åA ѨÙ\Ïì_»∞. PÜ«∞# HõO^•~°Ñ¨Ù~°=Ú#∞
áêeOKå_»∞. P ™È=∞^Õ=~åA Hõ@Hõ=Å¡Éèí∞_≥·# |šǨïx`À
Zxq∞k™ê~°∞¡ Ü«Ú^ŒOú KÕã≤ [~ÚOz<å, qã≤yáÈÜ«∂_»∞. P `«~∞° "å`«
P |šǨïx [~ÚOK«QÆŠѨل`«∞_»∞ HÍ"åÅ<Õ HÍOHõ∆`À Ѩل`«HÍ"Õ∞+≤ì
KÕâß_»∞. `«`«Êùe`«OQÍ ™È=∞^Õ=~åA ÉèÏ~°º ã≤iÜ«∂Å^Õq QÆ~°ƒùO
^èŒiOzOk. HÍx, H˘xfl ~ÀAňH |šǨï_»∞ KÕã≤# Ü«Ú^ŒúOÖ’
™È=∞^Õ=~åA =∞~°}˜OKå_»∞. P ã¨=∞Ü«∞OÖ’ - P"≥∞ QÆ~°ƒùã¨∞÷_≥·#
ÉèÏq K«„Hõ=iÎx ~°H˜∆OK«\ÏxH˜ 120 =∞Ok q„ѨÙÅ∞ ã≤iÜ«∂Å^Õqx
J#∞=∞H˘O_»‰Ωõ fã¨∞H˘x=zÛ, =∂^è=Œ â◊~‡° ~°H}∆õ Ö’ „ÉÏǨχ}"Õ+=¨ Ú#
LOKå~°∞. Jk `≥eã≤# |šǨï_»∞ J#∞=∞H˘O_»g∞^Œ ^ŒO_≥uÎ=zÛ,
`«# Éèí@∞ÅKÕ`« "å~°O~ÀAÅáê@∞ We¡Å∂¡ "≥kH˜OKå_»∞. HÍx
=∂^èŒ=â◊~å‡^Œ∞Å∞ P"≥∞ „ÉÏǨχ}=Oâ◊A~åÅx K≥Ñ≤Ê #q∞‡Oz
|šǨïx ѨOÑ≤Oz"Õâß~°∞. H˘O`«HÍÖÏxH˜ ã≤iÜ«∂Å^Õq XHõ
â◊√Éè=í ÚǨ˙~åÎ# =∞QÆtâ◊√=Ù#∞ Hõ#flk. P Ñ≤Å"¡ å_»∞ Éè∂í =∞O_»ÖÏxfl
JO`å UÅ∞`å_»x *’ºu+¨µ¯Å∞ K≥áêÊ~°∞. JO^Œ∞=Å# P Ñ≤Å¡"å_çH˜
=∂^èŒ==~°‡ Jx <å=∞Hõ~°}O KÕã≤, „â◊^ŒúQÍ ÃÑOK«™êQÍ~°∞. J`«_»∞
z#fl=Ü«∞ã¨∞ûÖ’<Õ âß„™êÎÅhfl K«kq „Ѩg}∞_»Ü«∂º_»∞. XHõ~ÀA#
J`«_∞» `À_ç ÉÏÅ∞~°`À Ѩ^•‡H©^∆ qÕ PÅÜ«∞OÖ’ K«^∞Œ =Ù‰õΩO@∂, ѨÅHõ-
ѨÙã¨ÎHõ=ÚÅ∞ =∞izáÈ~Ú WO\˜H˜ =KÕÛâß_»∞. Jk *Ï˝Ñ¨HõO =zÛ,
Jq `≥K«∞ÛHÀ=\ÏxH˜ XO@iQÍ Ñ¨^•‡H©∆^Õq PÅÜ«∂xH˜ "≥àÏ¡_»∞. P
ã¨=∞Ü«∞OÖ’ J=∞‡"å~°∞ Éèí∂`«-„¿Ñ`«-Ñ≤âßK«- âßH˜h-ÉèË`åà◊
Ѩi=$`«Ü≥ÿ∞ LO_çOk. =∂^èŒ==~°‡ x~°ƒùÜ«∞OQÍ P ^Õqx ZkiOz
=∂\Ï¡_ç, `«# ѨÅHõ ѨÙã¨ÎHÍÅ#∞ fã¨∞H˘x "≥à◊¡É’`«∂ LO_»QÍ, P
^Õq P`«x ^è~·≥ º° ™êǨϙêʼnõΩ ã¨O`À+≤Oz, Y_»Mæ @Ë Hõ=ÚÅ#∞ „Ѩ™êkOz,
"å\˜ ã¨Ç¨Ü«∞O`À â◊„`«∞=ÙÅ#∞ [~ÚOz, qâßÅ™ê„=∂*Ϻxfl
ã¨OáêkOK«=∞x, g∞ =Oâ◊O"å~°∞ "≥~Úºã¨O=`«û~åÅ∞ ~å[ºáêÅ#
KÕ™êÎ~°x Pj~°fikOzOk. P q^èŒOQÍ =∂^èŒ==~°‡ ÃÑiyÃÑ^ŒÌ"å_≥·
`«# â◊„`«∞=ÙÅ#∞ [~ÚOz, áÈ~Ú# ~å*Ϻxfl uiy ã¨OáêkOK«∞H˘x,
ǨÏ#∞=∞H˘O_»‰õΩ =zÛ ~å[ºO KÕÜ«∞™êQÍ_»∞.
ã≤^Õúâ◊fi~°K«i„`« 2,3 Pâßfi™êÅÖ’ - HÍHõfÜ«∞~åAÅ
ѨÙ@∞ìѨÓ~Àfi`«Î~åÅ∞, "åi =Oâß#∞ „Hõ=∞}˜Hõ, "å~°∞ KÕã≤# Ü«Ú^•úÅ∞,
™êkèOz# q[Ü«∂Å∞, Hõ\ ˜ìOz# QÆ∞_»∞Å∞-"Õ∞_»Å∞, „`«qfiOz#
`« \ ÏHÍÅ∞ =O\ ˜ Z<Àfl q+¨ Ü « ∂ Å∞ q=iOѨ | _ç < å~Ú.
„Ѩã¨HÍÎ#∞„Ѩã¨HõÎOQÍ KåÖÏ qâıëêÅ∞ HõxÊ™êÎ~Ú.
Platinum Platform
 P ~ÀAÅÖ’ F~°∞QÆÅ∞¡ #QÆ~°O Jáê~°"≥∞ÿ# ã¨OѨ^ŒÅ`À
`« ∞ Å`« ∂ QÆ ∞ `« ∂ LO_ç # @∞¡ Hõ x Ê㨠∞ Î O k. Éè í ∞ =<≥ · H õ = ∞Å∞¡ _ » ∞
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HõÑʨ =ÚÅ∞ ‰õÄ_® HÀ@¡Ö’ Hõ#Ѩ_∞» `«∞Ok. „Ѩ`åѨ~∞° „^Œ∞x P^•Ü«∞O
`«# ~å[ºO #∞Oz 20 HÀ@∞¡ HÍQÍ, F_çáÈ~Ú# ~åAÅ∞ K≥e¡OKÕ
HõѨÊ=Ú U\Ï 24 HÀ@¡@. „Ѩ`åѨ~°∞„^Œ∞_»∞ "å~°}Ïã≤ qâıfiâ◊fi~°∞xH˜,
Nâ‹Å· =∞e¡HÍ~°∞#˚ ∞xH˜, N"ÕOHõ>âË fi◊ ~°™êfiq∞H˜, HõOz UHÍ„=∞<å^ä∞Œ xH˜,
N~° O QÆ < åÜ« ∞ ‰õ Ω xH˜ , WOHÍ W`« ~ ° „Ѩ ã ≤ ^ Œ ú ^Õ = `å=¸~° ∞ Î Å
x`Àº`«û"åʼnõΩ „Ѩu ã¨O=`«û~°=¸ XH˘¯Hõ¯iH© 3 HÀ@¡ K˘Ñ¨C#
K≥e¡OKÕ"å_»@. „Ѩ`åѨ~°∞„^Œ∞x Y~°∞Û ã¨O=`«û~åxH˜ 44 HÀ@¡@!
D ÖˇHõ¯Å∞ K«∂¿ãÎ - „Ѩ`åѨK«i„`« ã≤^Õúâ◊fi~°K«i„`«ÅÖ’ =i‚Oz#
q^èŒOQÍ, F~°∞QÆÅ∞¡Ö’ ã¨Ê~°≈"ÕkeOQÆO LO_Õ^Œx, Jk „Ѩu~ÀE
XHõ ÉÏ~°∞= - JO>Ë 120 gÃãÅ |OQÍ~åxfl WKÕÛ^Œx, P q^èŒOQÍ
„áÈÅ~åA HÍÅO#∞Op „Ѩ`åѨ~∞° „^Œ∞x z=i ~ÀAÅ=~°‰Äõ , ^•^•Ñ¨Ù
300 ã¨O=`«û~åÅ∞ |OQÍ~°O Wã¨∂Î LO_çOk J<Õ Hõ^äŒ "åã¨Î="Õ∞
JxÑ≤ã∞¨ OÎ k. JO`ÕHÍHõ - `«∞~°∞+¨¯¿ã#Å#∞ 7 ™ê~°∞¡ ã¨=∞~°=÷ O`«OQÍ
ZkiOz áê~°„^Àe# „Ѩ`åѨ~∞° „^Œ∞_»∞ 1310Ö’ JÖÏ¡LnÌ<£ Ãã<· åºÅ‰õΩ
ÖÁOyáÈ~Ú, HõѨÊOQÍ QÆ[`«∞~°QÆ=ÚÅ`À áê@∞ Jáê~°"≥∞ÿ#
|OQÍ~°=Ú, "≥O_ç, ^è#Œ ~åâ◊√Å#∞ WK«∞ÛH˘x q_çÑO≤ K«∞H˘<åfl_»x Jg∞~ü
Y∞„™È =O\˜ `«∞~°∞+¨¯ K«i„`«HÍ~°∞Å∞ „"åâß~°∞. J\Ï¡ˆQ -
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=∞}∞QÆ∞Å |OQÍ~åxfl, Jáê~°^#Œè ~åâ◊√Å#∞ WzÛ q_çÑO≤ K«∞H˘<åfl_»@.
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„Ѩ`åѨKi« „`«-ã≤^âúÕ fi◊ ~°Ki« „`«ÅÖ’ „"åã≤#@∞¡ P<å_»∞ HÍHõfÜ«∞~åAÅ
P^•Ü«∞=ºÜ«∂Å∞ HÀ@¡Ö’ LO_Õ=#@OÖ’ ã¨O^ÕÇ≤ÏOK«#=ã¨~°O
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x^Œ~≈° <åÅ∞!
HÍHõfÜ«∞~åAÅ∞ KÕã≤# x~å‡}ÏÅ∞ H˘OK≥O =∂~°∞Ê`À
"åà◊¿¡ Ñ~°g¡ ∞^Œ<Õ D<å\˜H© K«ÖÏ=∞}˜Ö’ L<åfl~Ú. QÆ}Ѩu^Õ=Ùx ¿Ñ~°
xi‡Oz# T~°∞ 'QÆ}ѨÙ~°O— - D<å_»∞ nxx Ѷ¨∞#ѨÓ~ü Jx
JO@∞<åfl~°∞. PÜ«∞# ¿Ñ~° xi‡Oz# `«\ÏHõO 'QÆ}Ѩã¨=Ú„^ŒO—.
~°∞„^Œ=∞^Õq ¿Ñ~° xi‡OѨ|_ç#k '~°∞„^Œ=~°O—. „Ѩ[Å∞ P"≥∞#∞ `«eQ¡ Í
ÉèÏqOz 'JO|— Jx Q“~°=OQÍ Ñ≤eKÕ"å~°∞. P"≥∞ ¿Ñ~°∞#
Platinum Platform
xi‡OѨ|_çOk 'JOÉÏÅ—. P‰õΩÅ K«O„^ŒÜ«∞º J<Õ q„ѨÙx
^ÀÑ≤_ô^˘OQÆÅ∞ HõuÎ`À á⁄_»=QÍ =¸~°ÛùáÈÜ«∂_»∞. P`«x ÉèÏ~°º
Ѩ ~ ° = ∞Ѩ u „=`« . P"≥ ∞ ÅH© ; ^Õ q x P~åkè O z `« # Éè í ~ ° Î # ∞
„|uH˜OK«∞H˘#flk. JO^Œ∞‰õΩ ã¨O`«ã≤Oz# „Ѩ`åѨ~°∞„^Œ∞_»∞ P"≥∞
P~å^茺^≥·="≥∞ÿ# ÅH©;^Õq ¿Ñ~° 'ã≤iѨÙ~°=Ú—#∞ xi‡Oz WKåÛ_»@!
WÖÏO\˜ q+¨Ü«∂Å∞ D ã≤^Õúâ◊fi~°K«i„`«Ö’ H˘xfl HõxÊ™êÎ~Ú.
J\Ï¡Qˆ F~°∞QÆÅ∞¡ HÀ@ x~å‡}ÏxH˜ ã¨O|OkèOz# q+¨Ü∂« Å∞
WO^Œ∞Ö’ 3,4 KÀ@¡ HõxÊ™êÎ~Ú. F~°∞QÆÅ∞¡ HÀ@ x~å‡}O "≥Ú^Œ\ ˜
„áÈÅ~åA HÍÅOÖ’ - 1075= ã¨O=`«û~°OÖ’ „áê~°OÉèí"≥∞ÿ#^Œ@!
~° ∞ „^Œ ^ Õ = Ù_» ∞ „Ѩ Ç ¨ Ï iHÀ@, `À~° } 㨠ΠO Éè Ï Å∞ Hõ \ ˜ ì O Kå_» @ !
QÆ}Ѩu^Õ=K«„Hõ=iÎ HÍÅOÖ’ ~åuHÀ@, W\˜HÔ HÀ@Å∞ Hõ@|ì _ç<åÜ«∞@!
~°∞„^Œ=∞^Õq Éè∂í q∞HÀ@#∞ Hõ\Oì˜ K«@"Õ∞HÍHõ, ~åu-Éè∂í q∞ HÀ@Å =∞^躌
ѨÙ@ìHÀ@#∞ Hõ\ ˜ìOzO^Œ@! ~åuHÀ@‰õΩ ֒Ѩe"≥·Ñ¨Ù# `«O`≥Å∞
Hõ\ Oì˜ zO^Œ@! JO`ÕHÍHõ, HÀ@‰õΩ QÆ=#∞Å∞-k_»∞¡ xi‡Oz Ãã#· º~°H}∆õ
U~åÊ@∞ KÕ~ÚOzOk ‰õÄ_® ~°∞„^Œ=∞^ÕqÜÕ∞! Éèí∂q∞HÀ@‰õΩ-8
QÆ=#∞Å∞, 16 k_»∞¡ † ѨÙ@ìHÀ@‰õΩ-4 QÆ=#∞Å∞, 8 k_»∞†¡ ~åuHÀ@‰õΩ-
4 QÆ=#∞Å∞, 8 k_»∞¡ U~åÊ@∞ KÕ~ÚOzO^Œ@. XH˘¯Hõ¯ |∞~°∞A
~°Hõ∆}‰õΩ 50 =∞Ok <åÜ«∞‰õΩÅ#∞, QÆ=x ~°Hõ∆}‰õΩ 500 =∞Okx,
k_ç¤ ~°Hõ∆}‰õΩ 100 =∞Ok K˘Ñ¨C# xÜ«∞q∞OzOk. HÀ@ K«∞@∂ì
~°H}∆õ Hõ=K«OQÍ Ñ¨iѶ∞¨ Å#∞ xi‡Oz, "å\˜Ö’H˜ [Å=Ú xO¿Ñ U~åÊ@∞
‰õÄ_® KÕ~ÚOzOk. P HÀ@ K«∞@∂ì JO^Œ"∞≥ #ÿ K≥@#¡ ∞, ѶŨ =$H∆ÍÅ#∞
<å\˜OzOk. 1323Ö’ F~°∞QÆÅ∞¡#∞ =Ú@ì_çOz# LÅѶπ∞MÏ<£
#QÆ~°™œO^Œ~åºxfl "≥∞K«∞ÛH˘O@∂ „"åâß_»∞. HÀ@QÀ_»g∞^Œ ZH˜¯
xÅ∞ÛO>Ë, PÜ«∞#‰õΩ Z@∞K«∂ã≤<å h~°∞z=Ú‡`«∞#fl |∞QÆÅæ ∞, =∂q∞_ç-
J~°\-˜ Ѩ#㨠=O\˜ ѨO_»`¡ À@Å∞, ã¨OѨOy, *Ïl =O\˜ ѨÓÅ`À@Å∞
HõxÑ≤OKåÜ«∞@. Hõ#∞Hõ ã≤^Õúâ◊fi~° K«i„`«Ö’x q+¨Ü«∂Å∞ HõeÊ`åÅx
„`Àã≤"≥Ü«∞ºÖË=Ú.
HÍÃã ã¨~°fiÑ¨Ê K≥Ñ≤Ê# H˘xfl q+¨Ü«∂Å∞ Ü«∞^ä•~°÷=Ú
ÅxÑ≤™êÎ~Ú. D<å_»∞ KåÖÏ=∞Ok- F~°∞QÆÅ∞¡ JO>Ë XˆH ÃÑ^ŒÌ tÅ
Jx, HÀ@Ö’x ã¨fiÜ«∞OÉèí∂^Õ"åÅÜ«∂xH˜ =ÚO^Œ∞"≥·Ñ¨Ù H˘OK≥O
^Œ∂~°OÖ’ L#fl ÃÑ^ŒÌ H˘O_»ÜÕ∞ P UHõtÅ Jx, ^•x=Å¡<Õ nxH˜
UHõtÖÏ#QÆ~°=Ú ÖËHõ F~°∞QÆÅ∞¡ ¿Ñ~°∞ =zÛO^Œx K≥|∞`«∂ LO\Ï~°∞.
HÍx Jk ã¨=Úz`«OQÍ HõxÑ≤OK«^Œ∞. 'X~°QÆÅ∞¡— Ѩ_»¤KÀ@∞ Hõ#∞Hõ
nxH˜ F~°∞QÆÅ∞¡ Jx ¿Ñ~°∞ =zÛO^Œx ã¨~°fiÑ¨Ê K≥áêÊ_»∞. X~°QÆÅ∞¡
JO>Ë ã¨Ê~°≈"ÕktÅ. Jk `«QÅÆ @O=Å¡<Õ |O_çK„« HõÑÙ¨ W#∞Ѩ W~°∞ã¨∞
|OQÍ~°OQÍ =∂iOk. P q+¨Ü«∞O `≥eã≤ „áÈÅ~åA JHõ¯_çH˜ =zÛ
P Ѩ~°∞ã¨"Õk eOQÍxfl fã¨∞H˘x "≥à◊§\ÏxH˜ „Ѩܫ∞uflOKå_»@. Jk
~åHõáÈÜÕ∞ã¨iH˜ JHõ¯_Õ PÅÜ«∞x~å‡}O KÕ~ÚOKå_»∞. J^Õ <Õ\ ˜
'ã¨fiÜ«∞OÉèí∂^Õ"åÅÜ«∞O—. Hõ#∞Hõ [#„â◊√uÖ’ L#fl Hõ^äŒHõ#fl,
ã≤^Õúâ◊fi~°K«i„`«Ö’ L#fl q+¨Ü«∞"Õ∞ 'F~°∞QÆÅ∞¡— J#fl ¿Ñ~°∞ ~å=\ÏxH˜
HÍ~°}=∞x qâ◊^Œ=∞=Ù`«∞Ok.
J\Ï¡ˆQ - QÆ}Ѩu^Õ=K«„Hõ=iÎH˜ P ¿Ñ~°∞ ÃÑ@ì\ÏxH˜ QÆÅ
HÍ~°}O XHõ¯ ã≤^Õúâ◊fi~° K«i„`«Ö’ `«Ñ¨Ê =∞ˆ~ „QÆO^äŒOÖ’#∞ HõxÊOK«^Œ∞.
117
JO^Œ∞‰õΩ HÍ~°}O - ~°∞„^Œ^=Õ =∞Ǩ~åA‰õΩ KåÖÏHÍO =~°‰Äõ ã¨O`å#O
HõÅQÆÖË^Œ∞. JѨC_»`«_»∞ Nâ‹·ÖÏxH˜ "≥o¡, JHõ¯_» H˘xfl ~ÀAÅ∞ LO_ç,
N =∞e¡HÍ~°∞˚#™êfiq∞x P~åkèOKå_»@. P `«~°∞"å`« JHõ¯_» L#fl
10 "ÕÅ =∞Ok =∞~îåkèÑ`¨ ∞« Å#∞ P~åkèOK«QÍ, "åi â◊√ÉèÏjã¨∞ûÅ=Å#
XHõ ‰õΩ=∂~°∞_»∞ ѨÙ\Ïì_@» . P q^èOŒ QÍ t=QÆ}=ÚÖˇ#· P =∞~îåkèÑ`¨ ∞« Å
J#∞„QÆǨÏ=Ú# ѨÙ\˜ì#"å_»∞ Hõ#∞Hõ 'QÆ}Ѩu— Jx ~°∞„^Œ^Õ=Ù_»∞
¿Ñ~°∞ÃÑ\Ïì_»@!
J\Ï¡Qˆ - "≥ÚyeK«~Ö¡° ’x UHõg~å^ÕqH˜ P ¿Ñ~°∞ ~å=\ÏxH˜
HÍ~°}O JHõ¯_» P"≥∞ XHõ¯`ÕÎ LO_»@=∞@! D<å\˜H© P ^Õ"åÅÜ«∞OÖ’
XHõ¯ UHõg~å^Õq q„QÆǨÏO `«Ñ¨Ê =∞~˘Hõ q„QÆǨÏO ÖËHõáÈ=@O=Å#,
ã¨~°fiÑ¨Ê K≥Ñ≤Ê#k ã¨=∞O[ã¨"Õ∞ JxÑ≤ã¨∞ÎOk. JO`ÕHÍHõ - D<å\˜H©
P Ti¿Ñ~°∞ '"≥ÚyeK«~—¡° Jx LO_»@O QÆ=∞xOK«=Åã≤# q+¨Ü∞« =Ú!
ǨÏ#∞=∞H˘O_»Ö’x ~°∞„^Õâfi◊ ~åÅÜ«∞=Ú#∞ Hõ\ Oì˜ z# ~°∞„^Œ^=Õ Ù_»∞, ^•x
^è∂Œ Ѩ-nѨ-<≥"· ^Õ •ºÅ‰õΩ '=∞kÌK~≥ ∞° =ÙÅ— J<Õ „QÍ=∂xfl ^•#O KÕâß_»∞.
H˘O^Œ~°∞ Ѩiâ’^茉õΩÅ∞ P =∞kÌK≥~°¡ÜÕ∞ <Õ\ ˜ "≥ÚyeK«~°¡ Jx
JO@∞<åfl~°∞. HÍx Jk "åã¨Î=O HÍ^Œx ã≤^Õúâ◊fi~°K«i„`« -
„Ѩ`åѨK«i„`«Å=Å# ã¨Ê+¨ì=∞=Ù`«∞Ok.
J^Õq^èOŒ QÍ - ǨÏ#∞=∞H˘O_»‰Ωõ 2,3 H˜Ö’g∞@~°¡ ^Œ∂~°OÖ’
L#fl <Õ\ ˜ =_≥¤Ñ¨e¡H˜ ѨÓ~°fi<å=∞O 'X_»¤Ñ¨e¡—. WHõ¯_» K≥é∞=ÙQÆ@∞ì#
L#fl PÅÜ« ∞ O q<åÜ« ∞ ‰õ Ω x QÆ ∞ _ç . P q<åÜ« ∞ ‰õ Ω x ¿Ñ~° ∞
'|∞^Œ#ú QÆ}Ѩu—Ü«∞@! „Ѩ`åѨKi« „`«-ã≤^âúÕ fi◊ ~°Ki« „`«Å∞ ~Ô O\˜Ö’#∞ Wk
HõxÊã¨∞OÎ k. Wq ~°∞„^Õâfi◊ ~°∞_»∞ Hõ\Oì˜ z#=x „Ѩ`åѨKi« „`« K≥|∞`«∞#flk.
=~°OQÆÖò-ǨÏ#∞=∞H˘O_» =∞^茺֒ L#fl ã¨∞„Ѩã≤^Œú Éèí„^ŒHÍm
^Õ"åÅÜ«∞O ‰õÄ_® HÍHõfÜ«ÚÅ <å\˜^Õ. Wk „H©.â◊. 10= â◊`åaÌÖ’
Zé]É∂íè áêÅ∞xKÕ xi‡OѨ|_çO^Œx P ^Õ"åÅÜ«∞ ã¨OÎ Éèí âßã¨<åÅ#∞|\˜ì
`≥Å∞ã¨∞ÎOk. P ~ÀAÅÖ’ P"≥∞ ÉèíÜ«∞OHõ~°~°∂ѨOÖ’ LO_Õ^Œx,
JO^ŒiH© Éèí„^Œ=ÚÅ#∞ „Ѩ™êkOKÕk Hõ#∞Hõ P"≥∞#∞ 'Éèí„^Õâ◊fii— Jx
‰õÄ_® Ñ≤eKÕ"å~°x, ã≤^Õúâ◊fi~°K«i„`«Ö’x ''`«#~°∞ Éèí„^Õâ◊fiiÜ«∞#OQÆ
ÉèíÜ«∞^ŒO|∞QÍQÆ—— J<Õ "åHͺxfl|\˜ì qâ◊^Œ=∞=Ù`«∞Ok. JO`ÕHÍHõ -
„Ѩ`åѨ~°∞„^Œ∞x HÍÖÏxˆH P"≥∞ Éèí‰õΩÎÅáêe@ H˘OQÆ∞|OQÍ~°"≥∞ÿ
qÅã≤e¡#@∞¡ P Ô~O_»∞ „QÆO^ä•ÅÖ’#∞ HõxÊã¨∞ÎOk. „Ѩ`åѨ~°∞„^Œ∞x
P™ê÷#HõqÜ≥∞ÿ # âßHõ"e≥ ¡ =∞e¡HÍ~°∞#˚ Éè@í ∞ì P J=∞‡"åix 11 â’¡HÍÅÖ’
ã¨∞uÎ Oz, ^ŒH}∆˜ ^ÕâO◊ #∞Oz =zÛ# ã¨∞^Œ~≈° #q∞„`«∞x "å^ŒOÖ’ QÔ eÛ#@∞¡
D Ô~O_»∞ „QÆO^ä•Å∂ ™êHõ∆ ºq∞ã¨∞Î<åfl~Ú.
=~°OQÆÖò HÀ@‰õΩ ã¨∞=∂~°∞ 4 "≥∞àÿ ¡◊ ^Œ∂~°OÖ’ L#fl HÍj|∞QÆæ
^Õ"åÅÜ«∞O „Ѩ`åѨ~°∞„^Œ∞x z=i~ÀAÅÖ’ Hõ@ì|_ç#@∞¡ P Ô~O_»∞
„QÆO^ä•Å∂ ¿Ñ~˘¯O@∞<åfl~Ú. „Ѩ`åѨ~°∞„^Œ∞_»∞ Ѩ~°=∞t=Ùx
™êH∆Í`«¯iOѨ*Ëã¨∞HÀ\ÏxH˜QÍ#∞, =∞Ǩt=Éèí‰õΩÎ_≥·# áêÅ∞¯iH˜
™È=∞<å^äŒ∞x J#∞=∞u`À, „Ѩu~ÀE HÍj#QÆ~°O #∞Oz QÆOQÆh\˜x
`≥Ñ≤ÊOz Dâ◊fi~°∞#‰õΩ Jaè¿+HõO KÕ¿ã"å_»@. J\Ï¡ H˘xfl~ÀAÅ∞
QÆ_çKåHõ, XHõ~ÀA Dâ◊fi~°∞xH˜ P ~åAÜ≥ÚHõ¯ ÉèíH˜Îx ѨijeOKåÅ#fl
HÀiHõ Hõey, "å~°O~ÀAÅ áê@∞ „|Ǩ‡O_»"≥∞ÿ# ‰õΩOÉèí=$+≤ì
118
‰õΩiÑ≤OKå_»@. ^•x=Å# HÍj#QÆ~°O #∞Oz F~°∞QÆÅ∞¡ #QÆ~åxH˜
JOK≥ Å OK≥ Å ∞QÍ h~° ∞ `≥ K Õ Û HÍ=_ç " åà◊ ¡ ‰ õ Ω W|ƒOk Hõ e y
`ÕÖËHõáÈÜ«∂~°@. P ã¨=∞Ü«∞OÖ’ „Ѩ`åѨ~°∞„^Œ∞_»∞ ã¨fiÜ«∞OQÍ XHõ¯_Õ
|Ü«∞ÖËÌi =ã¨∂Î LO_»QÍ P ÃÑ^ŒÌ"å#=Å# =ÚO^Œ∞‰õΩ ™êQÆÖËHõ
áÈÜ«∂_»@. J~Ú#ѨÊ\˜H© `«# Ѩ@∞ì^ŒÅ#∞ =^ŒÅHõ „Ѩ`åѨ~°∞„^Œ∞_»∞
ZÅ∞ÔQuÎ Dâ◊fi~°∞x „áêi÷OK«QÍ, Dâ◊fi~°∞_»∞ „Ѩ`«ºHõ∆"≥∞ÿ P ~åA#∞
J#∞„QÆÇ≤ÏOz, TiH˜ L`«Î~°kâ◊Ö’ 2 „HÀã¨∞Å ^Œ∂~°OÖ’ U#∞QÆ∞
`˘O_» = ∞O`« Ö Ï=Ù ^è • ~° ` À QÆ O QÍ[ÅO LaH˜ =㨠∞ Î O ^Œ x
J#∞„QÆÇ≤ÏOKå_»@. P q^èŒOQÍ h\˜|∞QÆæ "≥Å∞=_ç#KÀ@∞ Hõ#∞Hõ
^•xH˜ 'HÍj|∞QÆæ— Jx ¿Ñ~°∞ =zÛOk. P QÆOQÍ[ÅO "≥Å∞=_ç#
KÀ@<Õ „Ѩ`åѨ~°∞„^Œ∞_»∞ XHõ t"åÅÜ«∂xfl Hõ\ ˜ìOz, P QÆOQÍ[ÅO`À
x`«º=¸ Jaè¿+HõO KÕã¨∂Î LO_Õ"å_»@! D<å\˜H© P „áêO`åxfl
HÍj|∞QÆæ J<Õ Ñ≤Å∞ã¨∞Î<åfl~°∞. H˘xfl ã¨O=`«û~åÅ„H˜`«O =~°‰õÄ P
^Õ"åÅÜ«∞O „ѨHõ¯# XHõ ÃÑ^ŒÌ ÉÏq LO_Õk. JO^Œ∞Ö’x h~°∞
ã¨fiK«ÛùOQÍ#∞, xO_»∞QÍ#∞ LO_Õk. ã¨∞=∂~°∞ 60 ã¨O=`«û~åÅ „H˜`«O
=~°OQÆÖòÖ’ ¿Ñ¡QÆ∞"åºkè =zÛ#ѨC_»∞, KåÖÏ=∞Ok JHõ¯_çH˜ "≥o¡ P
h\˜x „`åy „|uHÍ~°x P ~ÀAÅÖ’ K≥ѨCH˘<Õ"å~°∞. D<å_»∞ P
ÉÏq ^Œ∞~å„Hõ=∞}ʼnõΩ Ö’<≥·, ѨÓ_çÛ"ÕÜ«∞|_çOk. P PÅÜ«∞„Ѩâ◊ã≤Îx
`≥Å∞ã¨∞‰õΩ#fl JHõ¯_ç Éèí‰õΩÎÅ∞ H˘O^Œ~°∞ W\©=Å 10 ÅHõ∆Å Y~°∞Û`À
^Õ"åÅÜ«∂xfl ѨÙ#~°∞^ŒúiOz x`«ºÑ¨Ó*Ï^Œ∞Å∞ KÕã¨∞Î<åfl~°∞. P ÉÏqx
‰õÄ_® ѨÙ#~°∞^Œúi¿ãÎ =∞# F~°∞QÆÅ∞¡ˆH ZO`À "Õ∞Å∞ HõÅ∞QÆ∞`«∞Ok.
F~°∞QÆÅ∞¡Ö’x WÖÏO\˜ PÅÜ«∞ qâıëêʼnõΩ ã≤^Õúâ◊fi~°K«i„`«-
„Ѩ`åѨK«i„`«Å∞ Y#∞Å∞!
HÍHõfÜ«∞~åAÅ K«i„`«-ã¨O㨯 $`«∞ʼnõΩ ã¨O|OkèOz#
q+¨Ü«∂Å#∞ D ã≤^Õúâ◊fi~° K«i„`«Ö’ Z<Àfl K≥áêÊ_»∞ ã¨~°fiÑ¨Ê -
1. P HÍÅOÖ’ F~°∞QÆÅ∞¡ #QÆ~°OÖ’ HÀ\˜H˜ Ѩ_»ÔQuÎ# "≥·â◊√ºÅ∞
320 =∞Ok LO_Õ"å~°@!
2. "Õ^Œ"Õ^•OQÆáê~°QÆ∞Öˇ·# q„ѨÙÅ Wà◊√§ 18,000 LO_Õ=@!
3. QÆ}Ѩu^Õ=Ù_»∞ `«# ~å[ºx~°fiǨÏ}Ö’ ã¨Ç¨Ü«∞O KÕ¿ã"åiH˜
*Ïu-‰õΩÅ q=Hõ∆ ÖˉõΩO_® Ü≥∂Qƺ`«#∞ |\˜ì JkèHÍ~åÅ∞
WKÕ Û "å_» @ . JO^Œ ∞ =Å#<Õ PÜ« ∞ #‰õ Ω -
'<å<å=~°‚=~°=∞O_»b Hõ~°QÆO_»— J<Õ a~°∞^Œ∞ =zÛO^Œ@.
=∞~˘Hõ qz„`« " Õ ∞ q∞@O>Ë - QÆ } Ѩ u ^Õ = Ù_» ∞ `« # ‰õ Ω
Hõ^#Œ ~°OQÆOÖ’ ã¨Ç¨ Ü«∞OKÕã#≤ 77 =∞Ok Ѩ^‡Œ <åÜ«∞‰õΩÅ#∞
Lz`«sux ã¨OÉèÏqOK«@"Õ∞ HÍHõ, =∞O„`«∞Å∞, ¿ã<åѨ`«∞Å∞
JO^Œi`À Hõeã≤ 'XHõ¯Ñ¨OH˜—Î Ö’ ‰õÄ~˘Ûx Éè’[#O KÕ¿ã"å_»@!
Jn PÜ«∞#Ö’x B^•~°º=Ú, Q˘Ñ¨Ê`«#=Ú!
4. „Ѩ`åѨ~∞° „^Œ∞x =^ŒÌ 9 ÅHõÅ∆ =∞Ok qÅ∞HÍO„_»∞ LO_Õ"å~°@!
'#=ÅHõ∆ ^èŒ#∞~°ú~åkè<å^äÕ Ñ¨$kägO âßã¨u g~°~°∞„^Œ^Õ"Õ— Jx
„ѨâO◊ ã≤OѨ|_ç<å_»∞. "åi r`«É`íè åºÅ‰õΩ „Ѩu ã¨O=`«û~°=¸
3 HÀ@¡ 80 ÅHõ∆Å∞ Y~°ÛÜÕ∞º^Œ@!
Platinum Platform
5. „Ѩu ã¨O=`«û~°=Ú - ѨOH˜ÎÉè’[<åʼnõΩ, #QÆi náêʼnõΩ,
<å<å^ÕâßÅ #∞O_ç =zÛ# q^•º~°∞÷Å Y~°∞ÛʼnõΩ 3 HÀ@¡
60 ÅHõÅ∆ ∞ Y~°∞ÛÃÑ>Ë"ì å_»@! Wk "åi ™ê=∂[Hõ ã¨Ê $ǨωõΩ
x^Œ~°≈#=Ú.
6. "åyfi"å^ŒOÖ’ ÔQez# âßHõ"≥e¡ =∞e¡HÍ~°∞˚#Éèí@∞ì‰õΩ, W`«~°
F~°∞QÆO\˜ q„ѨÙʼnõΩ 10 ÅHõ∆Å =~°Ç¨Å∞ W=fi@"Õ∞HÍHõ,
F_çáÈ~Ú# ã¨∞^Œ~°≈#q∞„`«∞xH˜ ‰õÄ_® ÅHõ∆=~°Ç¨Å∞ WzÛ
ѨOѨ@O „Ѩ`åѨ~°∞„^Œ∞x B^•~åºxH˜ =∞~˘Hõ =∞K«∞Û`«∞#Hõ!
7. „Ѩ"åã¨∞Öˇ·#"åiH˜ =O_çÃÑ@ì\ÏxH˜ =O@ÅHõ¯Å Wà◊√§
F~°∞QÆÅ∞¡Ö’ 5 "ÕÅ∞ LO_Õ=@!
8. ^Õâ◊O ã¨∞aèHõ∆OQÍ LO_»@O=Å¡, P ~ÀAÅÖ’ "Õâߺ=º=ã¨÷
‰õÄ_® JkèHõOQÍ<Õ LO_çOk. Jk ZO`« „ѨK«∞~°OQÍ
LO_ç O ^À áêÅ∞¯iH˜ ™È=∞<å^ä Œ ∞ x |㨠= Ѩ Ù ~å}-
ѨO_ç`å~å^茺 K«i„`«ÅÖ’ q=~°OQÍ =i‚OѨ|_çOk.
k=ºHÍO`«ÅÖÏQÍ LO_ç, #=~°`fl« Yz`«"∞≥ #ÿ ѨÅH¡ Å© Ö’ ZH˜¯,
„Ѩ`åѨ~∞° „^Œ∞x P™ê÷<åxH˜ qKÕÛ¿ã Hõ=∞Å<Õ„u, ã≤iyi=∞Å∞¡,
z`åÎ~°∞"åi „Ѩu=∞ =O\˜ "Õâ◊ºÅ∞ 200 =∞Ok LO_ç#@∞¡
ã≤^Õúâ◊fi~°K«i„`« K≥|∞`«∞#flk. „Ѩ`åѨ~°∞„^Œ∞x LOѨÙ_»∞Hõ`≥Î
=∂K«ÖËÌq! ''ã¨~°fi[QÆ„`«Êã≤^Œú ã¨∞=∞<ÀÉÏ}Ïã¨<å=∂flÜ«∞
q^Àºáê^è • º~Ú, „Ѩ ` åѨ ~ ° ∞ „^Œ ^è Œ ~ ° } © â ’áê`« Î
QÀ+‘ª„Ѩuëêªáês}—— J~Ú# P =∂K«ÖËÌqH˜ P<å_»∞ LO_ç#
H© i Î „ Ѩ u +¨ ª Å ∞ ''_è ç e ¡ 㨠∞ ~° ` å}˜ H ˜ x ÖË ^ Œ ∞ —— J#fl
„H©_®aè~å=∞OÖ’x =∂@ P<å\˜ "Õâߺ=º=㨉÷ Ωõ Ѩ~åHÍ+¨Qª Í
HõxÑ≤ã¨∞ÎOk! ''Ü«∞^ä•~å*Ï - `«^䕄Ѩ*Ïó—— J#fl P~ÀºH˜Î
‰õÄ_® ™ê~°÷Hõ"≥∞ÿ#@∞¡ ã¨=∞HÍb# ™êÇ≤Ï`«ºOÖ’ HõxÑ≤ã¨∞ÎOk!
9. áêÅ∞¯iH˜ ™È=∞<å^ä∞Œ _»∞ áêʼnõΩiÎ #∞Oz F~°∞QÆÅ∞¡ #QÆ~åxH˜
qKÕÛ¿ã@ѨC_»∞ - â‹·=ÙÅ∞ HÍx"åix K«∂_»‰õÄ_»^Œ<Õ
xÜ«∞=∞O LO_»@O=Å¡, `å#∞ =KÕÛ |O_çH˜ XHõ ÃÑ^ŒÌ
QÆ∞_®~°O Hõ\ ˜ìOz, ^•xÖ’ Z=~°∂ `«#‰õΩ Hõ#Ѩ_»‰õΩO_®
‰õÄ~˘Ûx, |O_çH˜ Hõ\ ˜ì# Z_»¡‰õΩ ‰õÄ_® eOQÆ=Ú„^ŒÅ∞
"Õ~ÚOz =KåÛ_»@! nxx|\˜ì P<å\˜ â‹=· =∞`« „áêÉè=í =Ú,
â‹·=-"≥·+¨‚= =∞`«=ÚÅ =∞^茺 q^ÕfiëêÅ∞ ZO`« Z‰õΩ¯=QÍ
LO_Õ"À qâ◊^Œ=∞=Ù`«∞Ok.
10. Ѩ^Œ‡¿ã# =∞Ǩ~åA ã≤^Õúâ◊fi~°∞x ‰õÄëê‡O_» Ѷ¨Å=ÚÅ`À
ѨÓ[KÕÜ«∞@O =Å# PÜ«∞#‰õΩ ã¨O`«u HõeyOk. PÜ«∞#
¿Ñ~°∞ "≥#fl=∞~åA.
11. HÍHõfÜ«ÚÅ WÅ"ÕÅ∞Ê HÍHõu^Õq Jx ã≤^Õúâ◊fi~°K«i„`«
ã¨Ê+¨ìѨ~°∞ã¨∞Î#flk.
12. ~°∞„^Œ=∞^Õq `«# ‰õÄ`«∞~°∞ L=∞‡Hõ¯‰õΩ ã¨O`«uHÀã¨O
'Z_»¡<À=Ú— <À~ÚOzOk.
13. ''ѨÓ~°fi[#‡Hõ$`«O áêѨO "åºkè~°∂¿Ñ} ÉÏ^èŒu—— -
Platinum Platform
ѨÓ~°fi[#‡Ö’ KÕã≤# áêѨO=Å¡ D [#‡Ö’ ~ÀQÍÅ∞
ã¨O„Hõq∞™êÎÜ∞« x =∞#"åi #=∞‡HõO! ^•xH˜ âßOu ѨÓ[Å∞,
^•<å^Œ∞Å=Å# HõÅ∞QÆ∞`«∞O^Œx qâ◊fiã≤™êÎ~°∞. „áÈÅ~åA
‰õΩ=∂~°∞_≥·# =∞Ǩ^Õ=ÙxH˜ =∞Ǩâıfi`«~ÀQÆO =zÛOk.
JO^Œ∞‰õΩ ѨiǨ~°OQÍ „áÈÅ~åA XHõ „=`«O KÕ~ÚOKå_»∞.
P ѨÓ[ `«~°∞"å`« 5 ѨÙ@¡ #∞=ÙfiÅ#∞ uÅѨ~°fi`«OÖÏQÍ
áÈã≤ ^•#q∞Ñ≤ÊOKå_»∞. ^•xH˜ - =ÚO^Œ∞ ZѨC_»∂ ^•#O
fã¨∞HÀx 㨄^•ƒÇ¨Ï‡}∞x HÀã¨O QÍeOz, ^Œ∂kˆHâ◊=Ù_»<Õ
q„ѨÙx ã¨fiÜ«∞OQÍ „áêi÷Oz `≥zÛ ^•#O WÑ≤ÊOKå_»@.
`«`«Êùe`«OQÍ =∞Ǩ^Õ=~åA âıfi`«~ÀQÆO âßOuOzO^Œ@.
HÍh ^•#O ѨÙK«∞Û‰õΩ#fl ^Œ∂kˆHâ◊=Ù_»∞ K«zÛáÈ~Ú
„|Ǩχ~åHõ∆ã¨∞_≥·<å_»@. Jk `≥eã≤# „áÈÅ~åA P
„ÉÏǨ Ï ‡}∞x ‰õ Ω =∂~° ∞ x Ñ≤ e Ñ≤ O z, 3 "Õ Å =∞Ok
„ÉÏǨχ}∞ÅxzÛ, „áêÜ«∞tÛ`«OÎ QÍ 30 ÅHõÅ∆ ã¨∞=~°x‚ +¨¯=ÚÅ∞
^•#q∞zÛ, HÍjˆ H ∆ „ `åxH˜ Ѩ O Ñ≤ O z ^•#^è Œ ~ å‡Å∞
KÕ~ÚOKå_»@! P q^èŒOQÍ ^Œ∞+¨ì^•# Ѩi„QÆǨÏ}O=Å#
Hõ e y# =∞Ǩ  áê`« H õ = ÚÅ∞ áÈ~Ú, ^Œ ∂ kˆ H â◊ = Ù_» ∞
„|Ǩχ~åHõ∆ã¨`«fiO #∞O_ç q=Ú‰õΩÎ_≥·<å_»@! WO^Œ∞Ö’ -
=∞Ǩ~ÀQÍʼnõΩ âßOu Z\Ï¡ K≥Ü«∂ºÖ’, JѨC_»∞ KÕ¿ã
^•<åʼnõΩ ZÖÏO\˜ 㨄^•ƒÇ¨Ï‡}∞_»∞ HÍ"åÖ’, J~Ú#ѨÊ\˜H©
^•x ^Œ∞„+¨ÊÉèÏ=O Z\Ï¡ LO@∞O^À, ^•xx U q^èŒOQÍ
âßOuOѨ*ËÜ«∂Ö’ K«Hõ¯QÍ =i‚OѨ|_çOk.
W\Ï¡O\˜ qâıëêÅ∞ D ã≤^Õúâ◊fi~° K«i„`«Ö’ WOHÍ Z<Àfl
HõxÊ™êÎ~Ú. HÍÃã ã¨~°fiÑ¨Ê =~°OQÆÖò x"åã≤ HÍ=@O=Å¡ `≥ÅOQÍ}
=∂O_»eHÍÅ∞ WO^Œ∞Ö’ KåÖÏKÀ@¡ HõxÊ™êÎ~Ú. #∂‰õΩ, QÆÑC¨ K«∞ѨÙÊ,
~°≠Ï_çOz, ^˘~°Å∞, =∞~°¡|_»∞, *ÁǨ~°∞, `«O`≥Å∞, ã¨"åÅHõ∆ =O\˜
=∂O_»eHõ Ѩ^•Å∞, =r~°∞¡, ã¨~°^•~°∞¡, =H©à◊√¡, <Ò|`«∞Å∞ =O\˜
L~°∂ÌѨ^•Å∞ HõxÊ™êÎ~Ú. WO^Œ∞Ö’ *ÁǨ~°∞ JO>Ë XO\˜KÕ`ÀÎ KÕ¿ã
#=∞™ê¯~°=∞x |ã¨=ѨÙ~å}OÖ’ K≥áêÊ_»∞ ™È=∞#.
"≥Ú`«ÎO g∞^Œ WÖÏO\˜ Z<Àfl q+¨Ü«∂Å`À q~ålÅ∞¡`«∞#fl
D ã≤ ^ Õ ú â ◊ fi ~° K « i „`« Hõ e Ê`« = ∞x, Kåi„`« H Í^è • ~åÅ∞ ÖË x ^Œ x ,
J„áê=∂}˜Hõ=∞x „`Àã≤"≥Ü«∞º\ÏxH˜ gÅ∞ÖËxk. nxÖ’ K≥Ñ≤Ê#
q+¨Ü«∂ʼnõΩ `«y# P^è•~åÅ∞ K«i„`«Ñ¨Ù@ÅÖ’#∞, ã¨=∞HÍb#
™êÇ≤Ï`«ºOÖ’#∞ Hõ#Ѩ_»∞`«∂ LO_»@O=Å#, Wk HÍHõfÜ«∞ K«i„`«
ã¨O㨯 $`«∞ʼnõΩ „áê=∂}˜Hõ „QÆO^äŒOQÍ<Õ fã¨∞HÀ=Åã≤#kQÍ „QÆÇ≤ÏOz
Ѩiâ’kèOKåe!
* * * * *
119
 Ü«ÚQÍO`«=∂?
Ü«ÚQÆ=Ú J#QÍ Ñ¨~㰠ʨ ~°O ‰õÄ_»∞H˘xÜ«Ú#flk. Ѩ~㰠ʨ ~°O
JO>Ë... ''=∞#(ã¨∞)=Ú–„ѨHõ$u—— , ''^èŒ~°‡O–^•x Ѷ¨ÅO——. =∞#ã¨∞Ö’
^èŒ~å‡xH˜ „ѨHõ$u#∞O_ç „Ñ¨uѶ¨ÅO ÅaèOK«_»"Õ∞ Ü«ÚQÆO. Jk U
Ü«ÚQÆ"≥∞ÿ<å JO`Õ LO@∞Ok. Ü≥∂QÆâß„ã¨Î „ѨHÍ~°O Ѷ¨∞hÉèíqOz#
=∞#¿ã ^ÕǨÏ=∞x K≥áêÎ~°∞. h~°∞ QÆ_»¤Hõ_ç`Õ =∞OK«∞QÆ_»¤(Sãπ)
J~Ú#@∞¡QÍ =∞#¿ã „ѨHõ$uQÍ Ñ¨i}q∞ã¨∞ÎOk. =∞#ã¨∞Ö’ L#flk
„ѨѨOK«Ñ¨Ù ã¨∂H∆͇Oâ◊"Õ∞. ÉÏǨϺOÖ’ L#flk =∞#ã¨∞Ü≥ÚHõ¯
ã¨∂÷ÖÏOâ◊O. '=∞#ã¨∞–„ѨHõ$u— XˆH <å}ËxH˜ Ô~O_»∞=ÚMÏÅ=O\˜q.
„ѨHõ$u„ѨÉèÏ=O r=~åtÃÑ·#, =∞#ã¨∞ „ѨÉèÏ=O „ѨHõ$uÃÑ·#
„ѨuѶ¨eã¨∞ÎOk. =∞x+≤ `«# `≥eqKÕ`« KåÖÏHÍÅOQÍ , „ѨHõ$uÖ’x
KåÖÏÉèÏQÍxfl ã¨∞YO¿Ñ~°∞`À #+ì̈Ñ~¨ ∞° ã¨∂<Î Õ L<åfl_»∞. âß„ãÎ̈"`Õ ÅΫ O`å
ÃÇÏK«ÛiOKÕ ™ê÷~ÚÖ’ F*’<£ á⁄~°‰õΩ U~°Ê_ç# ~°O„^èŒ"Õ∞ JO^Œ∞‰õΩ
L^•Ç¨ Ï ~° } . JÖψ Q `« # QÆ ∞ }OKÕ ` « „Ѩ H õ $ u 㨠∂ „`åÅ#∞
`å~°∞=∂~°∞KÕã∞¨ <Î åfl_»∞. ã¨HÍÅOÖ’ =~å¬Å∞ ~åHõáÈ=_»O, JHÍÅOÖ’
=~å¬Å∞ [#„áêO`åxfl =ÚOK≥`_Ϋ O» W^ŒO`å ã¨∂„`åÖ’¡ =zÛ# =∂ˆ~Ê.
WÖÏ =∞x+≤ `≥eqKÕ`« ÉÏǨϺ„ѨH$õ ux, QÆ∞}OKÕ`« „ѨH$õ u ã¨∂„`åÅ#∞
qzÛù#flO KÕã¨∞Î<åfl_»∞.
*’ºu+¨º âß„ã¨OÎ „ѨHÍ~°O ~åâ◊√Å∞, #Hõ„∆ `åÅ∞, „QÆÇ¨ Å^•fi~å
=∞x+≤H˜ U~°Ê_Õ Hõ~°‡x , Hõ+¨ì#ëêìÅ#∞ `≥eÜ«∞*Ë¿ã q^è•#O LOk.
#=„QÆǨÅO>Ë ^Õ=`«Å∞ "≥Ú^ŒÅ∞H˘x ã¨=∞ã¨Îr=~åt L^Œƒù"åxH˜
HÍ~°}"≥∞#ÿ ã¨$+≤qì ^è•#Ѩ٠=¸ÅaO^Œ∞=ÙÅ∞. JO^Œ∞Hˆ =∞#O ѨÓlOKÕ
^Œâß=`å~åÅ∞ ‰õÄ_® #=„QÆǨÅ P^è•~°OQÍ U~°Ê_ç#"Õ#x K≥áêÎ~°∞.
㨠∂ ~° ∞ º_» ∞ – ~å=∂=`å~° O , K« O „^Œ ∞ _» ∞ – Hõ $ ëê‚ = `å~° O ,
‰õΩA_»∞–#~°ã≤OǨ=`å~°O, |∞^èŒ∞_»∞ – |∞^•ú=`å~°O, QÆ∞~°∞_»∞ –
"å=∞<å=`å~°O, â◊√„‰õΩ_»∞ – Ѩ~°â◊√~å=∂=`å~°O, â◊x –
‰õ Ä ~å‡=`å~° O , ~åǨ ï =Ù – =~åǨ  =`å~° O , ˆ H `« ∞ =Ù –
=∞`åºû=`å~° O QÍ K≥ á êÎ ~ ° ∞ . ^Õ = `åOâ◊ Å ∞ "≥ Ú ^Œ Å ∞H˘x
=∂#=ÙÅ`Àã¨Ç¨ ÉèQí =Æ O`«∞x J=`å~åÅ`À ‰õÄ_ç# ã¨=∞ã¨Î r=~åt
=~° ‰ õ Ä #=„QÆ Ç ¨  ÖË =¸ÅHÍ~° } OQÍ =∞#O QÆ ∞ iÎ O Kå=Ú.
r=HÍ~°‰Ωõ _≥#· ~°q ~å=∂=`å~°OQÍ#∂, =∞#ã¨∞ HÍ~°‰Ωõ _≥#· K«O„^Œ∞_»∞
Hõ$ëê‚=`å~°OQÍ#∂ L^ŒƒùqOKå~°∞ Hõ#∞Hõ<Õ ~å=Ú_»∞ r=<åxH˜
=∂~°æ^Œ~°≈‰õΩ_≥·`Õ, Hõ$+¨µ‚_»∞ `«# É’^èŒ`À =∞#ã¨∞ QÆ=∞<åxH˜
=∂~°æ^Œ~°≈‰õΩ_»Ü«∂º_»∞. ˆH=ÅO ^Õ==∂#=ÙÖËHÍ^Œ∞ Éèí∂q∞`Àã¨Ç¨
ã¨=∞ã¨Î ѨOK«Éèí∂`åʼnõΩ , =∞x+≤Ö’x QÆ∞}ÏʼnõΩ ‰õÄ_® #=„QÆǨÖË
*NQÆ∞~°∞^è•"£∞, |Å∞ã¨∞áê_»∞, [QÆæÜ«∞º¿Ñ@.
120
– ÔQO>ËÅ "≥OHõ@~°=∞}*
HÍ~°}OQÍ L<åfl~Ú. [ÅO, ã¨=Ú„^•xH˜ HÍ~°}"≥∞ÿ# â◊√„‰õΩ_»∞,
K«O„^Œ∞_Õ „¿Ñ=∞‰õΩ, =∞#ã¨∞‰õΩ HÍ~°}=∞ø`«∞<åfl~°∞. JÖψQ Éèí∂q∞H˜
HÍ~°‰õΩ_≥·# |∞^èŒ∞_Õ |∞kúH˜ HÍ~°}OQÍ L<åfl_»∞. JyflH˜ HÍ~°‰õΩÖˇ·#
~°q, ‰õΩAÅ∞ â◊H˜ÎH˜ , PHÍâ◊ HÍ~°‰õΩÖˇ·# QÆ∞~°∞_»∞ q"ÕHÍxH˜,
"åÜ«ÚHÍ~°‰õΩ_≥·# â◊x „â◊=∞‰õΩ HÍ~°‰õΩÅ∞QÍ L<åfl~°∞. WÖÏ
#=„QÆǨʼnõΩ , ^Œâß=`å~åʼnõΩ, ѨOK«Éèí∂`åʼnõΩ, „ѨѨOK«
=∞#∞QÆ_»‰õΩ, =∂#=rq`åxH˜ L#fl ã¨O|O^è•xfl HõxÃÑ\˜ì#
Ѩq„`«É∂íè q∞ =∞#k. W`«~° U ^ÕâO◊ Ö’#∂ WO`« qâßÅ"≥∞#ÿ qâı+¡ }
¨
Hõ#|_»^Œ∞. W^ŒO`å ÉèÏ~°fÜ«∞ =∞ǨÏ~°∞¬Å q*Ï˝#"≥·Éèí=O.
#=„QÆǨÅ∞ J=`å~åÅ∞ "≥Ú^ŒÅ∞H˘x ã¨=∞ãÎ̈ =∂#"åoH˜,
Ѩâ◊√ ѨH∆ͺk =$H∆ÍʼnõΩ, Ѩ~°fi`« #n#^•Å‰õΩ HÍ~°}"≥∞ÿ#q. "åºkèx,
F+¨kxè ~Ô O\˜x „QÆÇϨ "Õ∞ ã¨∂zã¨∞OÎ k. PǨ~°<åà◊O, <å_ô=º=ã¨Å÷ ‰õΩ
HÍ~°}"≥∞ÿ# K«O„^Œ∞_Õ ^•xH˜ J=ã¨~°=∞ÜÕ∞º HͺOѶ¨~ü J<Õ Ç¨ÏŸq∞ÜÕ∞
B+¨^•è xH˜ HÍ~°‰Ωõ _çQÍ L<åfl_»∞. ~°q „áê}ÏxH˜, K«O„^Œ∞_»∞ =∞#ã¨∞‰õΩ,
‰õΩA_»∞ â◊H˜ÎH˜, |∞^èŒ∞_»∞ |∞kúH˜, QÆ∞~°∞_»∞ q"ÕHõ, *Ï˝<åʼnõΩ, â◊√„‰õΩ_»∞
ã¨∞MÏxH˜ â◊x ^Œ∞óMÏxH˜, „â◊=∞H˜ „ѨurqÖ’#∂ HÍ~°‰õΩÅ∞QÍ
LO\Ï~° ∞ . ÅQÆ fl O JǨ Ï OHÍ~åxH˜ 㨠∂ zHõ Q Í LO@∞Ok.
~å=∞=`å~åxH˜ =ÚYºã¨OˆH`«O ã¨∂~°∞º_Õ J~Ú<å q∞ye# „QÆǨÅ
„ѨÉèÏ=O ÖˉõΩO_® áÈ^Œ∞. ~å=Ú_≥·<å, Hõ$+¨µ‚_≥·<å „QÆÇ¨Ï „ѨÉèÏ"åÅKÕ
rq`«OÖ’ Hõ+ãì¨ ∞¨ MÏÅ∞, ÖÏÉè#í ëêìÅ∞ K«qK«∂ã≤# "åˆ~. =∞# *Ï`«HÍÖ’¡
L#fl „QÆǨÖË "åi *Ï`«HÍÖ’¡#∂ L<åfl~Ú. HÍh L`«Î=∞"≥∞ÿ#
=∞#ã¨∞KÕ`« "åiÃÑ· "å\˜ „ѨÉÏè =O "Õ~∞° QÍ LOk. #=„QÆÇ¨ Å „ѨÉÏè =O
LO_»QÍ<Õ P`å‡#O^•xfl K«qK«∂ã≤# =∞Ǩ`«∞‡Å∞"å~°∞. D q^èOŒ QÍ
„QÆǨÅѨikèÖ’H˜ ~åx q+¨Ü«∞O UnLO_»^Œ∞. „QÆǨÅ∞ J#QÍ<Õ
=∞#H˘Hõ ~°∂ѨOÖ’ TÇ≤ÏOK«∞‰õΩO\ÏO. ^Õ"åÅÜ«∂Ö’¡ qq^èŒ
^Õ=`å=¸~°∞ÎʼnõΩ ѨÓ[Å∞ x~°fiÇ≤Ïã¨∞Î<åfl =∞#O KÕ¿ãk ZÖÏÔQ·`Õ
q„QÆǨ~å^èŒ#HÍ^À „QÆǨÏO ‰õÄ_® =∞#=∞#∞‰õΩ<Õ ~°∂Ѩ"≥∂,
<å=∞"≥∂HÍ^Œ∞. „QÆǨÏO JO>Ë Ñ¨~°=∂`«‡ â◊H˜Î^•fi~å ã¨$+≤ìx #_ç¿Ñ
XHõ ã¨OˆH`«O. XHõ =∞„iq`«Î#OÖ’ ZÖÏÔQ·`Õ ÃÑ#∞=$Hõ∆O , ^•x
Éèqí +¨º`ü ZÖÏ Wq∞_çLO@∞O^À „ѨÑO¨ K« Éèqí +¨º`ü JO`å #=„QÆÇ¨ Å<Õ
ã¨∂zHõÖ’¡<Õ á⁄O^Œ∞Ѩ~°Û|_ç LO@∞Ok. Jq =ºH˜ÎQÆ`«OQÍ#∂ ,
™ê=¸Ç≤ÏHõOQÍ#∂ LO@∞Ok. L^•Ç¨Ï~°}‰õΩ ‰õΩA_»∞, â◊√„‰õΩ_çH˜
=∞^茺 =∞Oz ^Œ$+≤ì ^•`«$`«fiO, ã¨OѶ¨∂xH˜ "Õ∞Å∞ KÕÜ«∂Å<Õ L^•~°`«
LO\Ï~Ú. J^Õ K≥_»∞^Œ$+≤ì LO>Ë ^Œ∞ÉÏ~åY~°∞Û, ÖˇHõ¯ÖËx `«#O,
<≥·uHõ`« Ѩ`«#O LO@∞Ok. J^Õ Éè∫QÀoHõOQÍ fã¨∞‰õΩ#flѨÙÊ_»∞
Platinum Platform
"å\˜=∞^茺 â◊√Éèí^Œ$+≤ì, q"åǨÅ∞, ã¨O`å#O, ã¨∞YO, âßOu,
"åºáê~°O, ^Õâq◊ ^ÕâßÅ=∞^躌 ã¨`û« O|O^èOŒ LO\Ï~Ú. J^Õ K≥_∞» ^Œ$+≤ì
LO>Ë q_®‰õ Ω Å∞, „Ѩ [ Ö’¡ Jqhu, 㨠O |Okè ` « <Õ ~ åÅ∞,
ã¨OѶ∞¨ q„^ÀǨÅ∞ „Ѩ|Å∞`å~Ú. JÖÏ<Õ Éè∫QÀoHõOQÍ ‰õΩ[, â◊#∞ʼnõΩ
=∞Oz^Œ$+≤ìLO>Ë âßOuÉèí„^Œ`«Å∞, áêÅ<å Ѩ\ ˜+¨ª`« ÉÏQÆ∞O@∞Ok.
K≥_∞» ^Œ$+≤ì LO>Ë „ѨÉ∞íè =ÙH˜ „Ѩ=∂^ŒO, f„="≥∞#ÿ „Ѩ=∂^•Å∞, „Ѩ[Ö’¡
Jã¨O`«$Ñ≤Î, ǨÏ`«ºÅ∞, ^˘OQÆ`«<åÅ∞ ÃÑ~°∞QÆ∞`å~Ú. =ºH˜ÎQÆ`«OQÍ
fã¨∞‰õΩO>Ë W"Õ „QÆǨÅ∞ =∞OzQÍ LO>Ë „áêH˜ìHõÖòQÍ, ^è≥·~°ºO`À,
ÅHõ∆ º™ê^èŒ#HÀã¨O Ѩi„â◊=∞ L@∞Ok. K≥_»∞^Œ$+≤ì LO>Ë JO^Œ∞‰õΩ
q~°∞^ŒúOQÍ LO@∞Ok. W^Õ ™ê=¸Ç≤ÏHõ =∞#ã¨Î`«fiO „ѨHõ$u^•fi~å
=ºHõÎO J=Ù`«∞Ok. ÉèÏ=OKÕ`« ^•xfl JkèQÆq∞OKåe. ZO^Œ∞HõO>Ë
Ü≥∂QÆâß„ã¨ÎO „ѨHÍ~°O D ã¨$+≤ìÖ’ U HÀiÔH·<å HÍÖÏO`«~°OÖ’
f~°‰Ωõ O_® LO_»^∞Œ . =∞#Ö’x K≥_∞» ^Œ$¿+ì HÍÖÏO`«~O° Ö’ „QÆÇ¨ Å=∞^躌
K≥_»∞^Œ$+≤ìx `≥ã¨∞ÎOk. JѨÙÊ_»∞ =º‰õΩÎÅÃÑ·<ÕHÍ^Œ∞, „ѨHõ$uÃÑ·‰õÄ_®
^•x ^Œ∞„+¨ÊÉèÏ=O LO@∞Ok. =ºH˜ÎQÆ`« `«Ñ¨ÙÊ ã¨q∞+≤ì ^Œ∞+¨ÊùÅOQÍ
=∂~°∞`«∞Ok.
J=ã¨~åxfl fˆ~Û „Ѩu J=HÍâ◊OÖ’#∂ L#flk „¿Ñ"Õ∞.
D q^èŒOQÍ ã¨HõÅ K«~åK«~° r=~åtH˜ r=# J=ã¨~åÅ∞ fˆ~Û
ѨOK«Éèí∂`åÖ’¡ „¿Ñ"Õ∞ W=∞_çLOk. HÍh =∞x+≤ ™êfi~°÷O`À „¿Ñ=∞#∞
q_çz g\˜x J=Ú‡H˘<Õ ™ê÷~ÚH˜ KÕ~°∞‰õΩ<åfl_»∞. Wk `«Ñ¨ÙÊ
JxÑ≤OKåeûOk áÈ~Ú `«Ñʨ _»OÖË^xŒ ã¨=∞i÷OK«∞‰õΩ<Õ ã≤u÷ H˜ =KåÛ_»∞.
„QÆǨτѨÉèÏ=O – =∞#ã¨∞ Ѩq„`«`«Å#∞ |\˜ì Ѷ¨ÖÏÅ∞, Ѩi}Ï=∂Å∞
LO\Ï~Ú. Ѩq„`« =∞#ã¨∞¯_çH˜ ‰õΩAx â◊√Éèí ^Œ$+≤ì „Ñ¨ÉèÏ=O
Ѩ~å„Hõ=∞O, ^è≥·~°ºOQÍ Ñ¨i}q∞ã¨∞ÎOk. HÍh J^Õ Jâ◊√Éèí^Œ$+≤ì
HÍ~°}OQÍ HÍ=∞OQÍ, ~åHõ∆ã¨`«fiOQÍ =∂~°∞`«∞Ok. J^Õ „ѨÉèÏ=O
Éèí∂q∞ÃÑ· Éèí∂HõOáêÅ∞QÍ HõxÑ≤ã¨∞ÎOk.
=∞x+≤ ˆH=ÅO ã¨∞MÏxfl HÀ~°∞HÀ=_»O =Å¡ r=#OÃÑ·
J=QÍǨÏ# ÖËHõ =∂#ã≤HõOQÍ Hõ$Oy P`«‡Ç¨Ï`«ºÅ∞ KÕã¨∞‰õΩ<Õ ã≤÷uH˜
KÕ~°∞‰õΩO@∞<åfl_»∞. Z=iH˜ "åˆ~ `«=∞k „Ѩ`ÕºHõ =∞#ã¨x J#∞‰õΩ<åfl
D ã¨$+≤ìJO`å XˆH =∞#ã¨∞ LOk. ã¨=Ú„^ŒOÖ’ U=¸Å JÅ[_ç
Hõey<å JÅÅ∞, `«~°OQÍÅ ~°∂ѨOÖ’ JO`«\Ï "åºÑ≤Oz#>Ë¡
=∞<Àã¨O„^ŒOÖ’ Hõey# JÅ[_ç „Ñ¨Hõ$uÖ’ =ºHõÎ=∞ø`«∞Ok. =∞x+≤
HÀ~°∞‰õΩ<Õk ã¨∞Y"Õ∞. „ѨHõ$u „Ѩ™êkOKÕn ã¨∞Y"Õ∞. ѨÓÅ=∂ÅÖ’
L#fl ^•~°OÖÏ nxfl J#∞ã¨O^è•#O KÕ¿ãk ^èŒ~°‡"Õ∞. ^èŒ~°‡=∞O>Ë
„|Ǩχ"Õ∞. HÍh ^èŒ~°‡OÖË#ѨÙÊ_»∞ P ã¨∞YO JO^Œ^Œ∞. K«∞@∂ì ZHõ¯_®
J#∞‰õÄÅ`«ÖË#ѨÙÊ_»∞ Z^Œ∞~°∞QÍ L#fl ã¨∞YO JO^Œ#ѨÙÊ_»∞ „ѨHõ$u
ZÖÏ L<åfl Jk `˘Å∞`« K≥ÑÙ¨ ʉõΩ#fl Ü«ÚQÍxH˜ qѶ∂¨ `«"∞Õ J=Ù`«∞Ok.
JѨ Ù Ê_» k Ü« Ú QÍO`« O HÍHõ =∞ˆ ~ =∞ø`« ∞ Ok. 㨠= Ú„^•Å∞
á⁄OQÆ∞`åÜ«∞<Õ ã¨Oâ◊Ü«∞O Hõ<åfl =ÚO^Œ∞ =∞# =∞#ã¨∞Å∞ ѨÓiÎQÍ
Hõ$OyáÈ~Ú L#fl q+¨Ü∂« xfl QÆ=∞x¿ãÎ Wk J~°Oú J=Ù`«Ok. =~°^ÖŒ ’
Platinum Platform
z‰õΩ¯‰õΩ#flѨÙÊ_»∞ HÍ=eû#xfl hà◊√§<åfl Jq „`åQÆ\ÏxH˜ gÅ∞
ÖËHõáÈ=_»"Õ∞ ÃÑ^ŒÌz‰õΩ¯. qxÜ≥∂QÆOÖ’H˜ `≥K«∞ÛHÀÖËHõáÈ`Õ P #k
L<åfl ÖË#>Ë¡. JÖÏ<Õ ã¨∞Y"Õ∞ ÖË#ѨÙÊ_»∞ „ѨHõ$u ZÖÏ L<åfl XHõ¯>Ë.
ã¨∞YO J<Õ „ѨÜ≥∂[#O HÀã¨O =∞#ã¨∞–„ѨHõ$u HõÅ=_»"Õ∞ Ü«ÚQÆO.
Pã¨∞Y"Õ∞ ÖË#ѨÙÊ_»∞, JO^Œ#ѨÙÊ_»∞ Jk Ü«ÚQÍO`«"Õ∞. Ü«ÚQÆO
^è~Œ å‡xfl , „¿Ñ=∞#∞ `≥Å∞Ê`«∞Ok. =∞#ã¨∞Ö’ „¿Ñ=∞ L#flѨÙÊ_»∞ W`«~∞° Å
Z_»Å, „ѨHõ$u Z_»Å =∞Oz ^Œ$HõÊ^èŒO U~°Ê_»∞`«∞Ok. „¿Ñ=∞`«ˆQæ
H˘kÌ U z#flq+¨Ü«∂xfl ÉèíiOK«ÖËx ã≤÷u HõÅ∞QÆ∞`«∞Ok. „¿Ñ=∞‰õΩ
HÍ~°‰õΩ_»∞ â◊√„‰õΩ_»∞. â∫~åºxH˜ HÍ~°‰õΩ_»∞ ‰õΩA_»∞. â∫~°ºO qHõ\ ˜Oz
qK«ÛÅq_ç`«#OQÍ =∂i`Õ =∞#ã¨∞Ö’¡ HõOѨ~åxH˜, „ѨHõ$uÖ’
HõOѨ<åÅH˜ J^Õ HÍ~°}=∞ø`«∞Ok. r=#OÖ’ =∂^è∞Œ ~°ºO áÈ`Õ =∞x+≤
`«#Ö’ `å<Õ rq`åxfl KåeOKåÅx J#∞‰õΩ#fl>Ë¡ =∞#ã¨∞Ö’¡
„¿Ñ=∞Ö’Ñ≤Oz#ѨÙÊ_»∞ „ѨHõ$uÖ’#∂ J^Õ „ѨuѶ¨eOz `«#‰õΩ`å#∞
LѨã¨OǨÏiOK«∞‰õΩO@∞Ok. „¿Ñ=∞ L#flѨÙÊ_Õ JO^Œih XHõ\ ˜KÕ¿ã
ã¨∞YâßO`«∞Å∞ JO^Œ∞`å~Ú. JkÖËx ~ÀA =∞x+≤#∞O_ç =∞x+≤H˜
ã¨∞YâßO`«∞Å∞ JO^Œ=Ù. „ѨH$õ uÖ’#∂ J^Õ HõxÑ≤ã∞¨ OÎ k. ~°∞`«∞=ÙÅÖ’
U~°Ê_®eû#q U~°Ê_»HõáÈ=_»O, ѨO_®eû#q ѨO_»HõáÈ=_»O
QÆ∞}OÖ’ =zÛ# =∂~°∞Ê=Å¡<Õ.
`«ÑÙ¨ ÊKÕ¿ã =ºH˜Î ^•x ^Œ∞„+¨ÊÉèÏ"åxfl QÆ∞iÎOK«‰Ωõ O_® JѨÊ\˜H˜
ã¨O`Àëêxfl á⁄O^Œ∞`«∞O_»=K«∞Û. HÍx ZѨÊ\˜H© Jk™ê^茺OHÍ^Œ∞.
=∞#ã¨∞ ™ê÷~ÚÖ’<Õ QÆ∞iÎOz PѨÖË#ѨÙÊ_»∞ J`«x =∞<À „ѨHõ$u
ÉÏǨϺ „ѨHõ$u^•fi~å f„= Ѩi}Ï=∂Å∞QÍ „ѨuaOaã¨∞ÎOk.
=∞#ã¨∞^•fi~å J`«#∞ QÆ∞iÎOK«ÖËx q+¨Ü«∂xfl HÍÅOÖ’ QÆ∞iÎOKÕÖÏ
„ѨHõ$`Õ ã¨ÊOkã¨∞ÎOk. J^Õ HÍÅ*Ï˝#=∞O>Ë. Ö’HõO K≥_çáÈ~ÚO^Œ<Õ
QÆ∞~°∞Î "≥Ú^Œ@ „ѨH$õ uÖ’<Õ HõxÑ≤ã∞¨ OÎ k. =∞x+≤Ö’x QÆ∞}ÏÖË „ѨH$õ uQÍ
„ѨuaOa™êÎ~Ú. =∞#ã¨∞ ÉÏQÆ∞O_»#ѨÙÊ_»∞ "å`å=~°}O (QÍe–h~°∞)
ZÖÏ L<åfl ã¨∞YO JO^Œ^Œ∞. =∞#ã¨∞ ÉÏQÆ∞O_»@O JO>Ë „¿Ñ=∞`À
LO_»@O. XHõ_»∞ W`«~°∞Å#∞ ^Àz _»|∞ƒã¨Oáêk¿ãÎ ÉÏkè`«∞Å
"Õ^#Œè "åi =∞<Àã¨O„^ŒOÖ’ JÅ[_çQÍ =∂~°∞`«∞Ok. HÍÖÏO`«~O° Ö’
P =ºH˜Î =∞#ã¨∞#∞ `åH˜ f~°∞`«∞Ok. JѨÙÊ_»∞ Ѩiã¨~åÅhfl ÉÏQÆ∞<åfl,
ã¨∞YO ã≤^ŒúOQÍ L<åfl =∞#ã¨∞=∂„`«O JÅ¡HõÖ’¡ÅO J=Ù`«∞Ok.
|Ü«∞\˜ „ѨHõ$uHõO>Ë =ÚO^Õ Ö’Ñ¨Å „ѨHõ$uÖ’ JÅ[_ç =ã¨∞ÎOk.
™ê=¸Ç≤ÏHõ „áê~°÷# „ѨHõ$u#∞O_ç U~°Ê_Õ qѨs`åÅ#∞
`«yOæ z#ѨÙÊ_»∞ ™ê=¸Ç≤ÏHõ J<≥u· Hõ`‰« Äõ _® „ѨH$õ u^•fi~å ™ê=¸Ç≤ÏHõ
âßѨOQÍ „ѨuaOaOz f~°∞`«∞Ok. HÍÅOÖ’ =KÕÛ =∂~°∞ÊÅQÆ∞iOz
f„=OQÍ PÖ’zOz K«iÛOK«∞HÀ"åeû# J=ã¨~°O ~å=_»"Õ∞ XHõ
ÃÑ^ŒÌ QÀ¡|Öò "åiflOQ∑ QÍ HõxÑ≤ã¨∞ÎOk. U L^ÕÌâ◊ºO HÀã¨O D
Éè∂í „QÆÇϨ O U~°Ê_çO^À Jk <≥~"° ~Õ #° ѨÙÊ_»∞ D „QÆÇϨ O „ѨÜ∂≥ [#O
U=ÚO@∞Ok? WHõ J^≥O^Œ∞‰õΩ JÖÏ q∞ye LO@∞Ok? „ѨѨOK«O
"≥Ú`åÎxH˜ ÉèÏ~°`^« âÕ "◊ ∞Õ H˘Å=∂#O. „ѨÑO¨ K«Éqíè +¨º`üH˜ ÉèÏ~°`^« âÕ "◊ ∞Õ
121
J^ŒOÌ ÖÏO\˜Ok. Z`≥#η „Ѩ^âÕ ßxfl‰õÄ_® h\˜=∞@ìO `åH˜O^ŒO>Ë Jk
=~°^Œ „Ѩ=∂^ŒŒ™ê÷~Úx `≥Å∞Ê`«∞Ok. JÖÏ<Õ „ѨѨOKåxH˜ XHõ
"≥∂_»ÖòQÍ , =∂~°æ^Œ~°≈HõOQÍ LO_ÕO^Œ∞‰õΩ ~°∂á⁄OkOz# ÉèÏ~°fÜ«∞
ã¨O„Ѩ^•Ü«∂ʼnõΩ ‰õÄ_® qѶ¨∂`«O U~°Ê_»@O „ѨѨOK«OÖ’ =ã¨∞Î#fl
=∂~°∞ÊÅ f„=`«‰õΩ , ~åÉ’ÜÕ∞ "å\˜ Ѩi}Ï=∂ʼnõΩ ã¨∂zHõQÍ
xÅ∞ã¨∞OÎ k. XHõ ѨÙ~°∞+¨µ_çH˜ kfiHõà„◊ `« Ü≥∂QÆO (Ô~O_Àq"åǨÏÜ≥∂QÆO)
LO^Œx K≥¿ÑÎ ÉèÏ~°fÜ«∞ ǨÏ$^ŒÜ«∂Å∞ `«Å¡_çÅ∞¡`å~Ú. XHõ „ã‘ÎH˜
=∂OQÆź qѶ¨∂`«O LO^ŒO>Ë ÉèÏ~°`«^Õâ◊OÖ’x =∞Ç≤Ïà◊Å QÆ∞O_≥Å∞
ѨQÆ∞Å∞`å~Ú. J^Õ ÉèÏ~°fÜ«∞`«. W`«~° ^ÕâßÖ’¡ ^èŒ~å‡xH˜ qѶ¨∂`«O
HõÅQÆ_»O, ÉèÏ~°`«^Õâ◊OÖ’<Õ ^èŒ~å‡xH˜ QÍ¡¡x HõÅQÆ_®xH˜ KåÖÏ `Õ_®
LOk. XHõ K≥@∞ì H˘=∞‡Ö’¡ , P‰õΩÖ’¡ `≥QÆ∞Å∞~å=_®xH˜ ^•x
"≥Ú^ŒÅ∞‰õΩ p_»Ñ¨@ì_®xH˜ L#flO`« `Õ_® LO@∞Ok.
Hõ$`«ÜÚ« QÆOÖ’ ^è~Œ ‡° O <åÅ∞QÆ∞áê^•Å`À #_çzOk. JO^Œ∞Hˆ
ÉÏÅ=∞~°}ÏÅ∞, JHÍÅ=∞~°}ÏÅ∞, ÉèíÜ«∞OHõ~° ~ÀQÍÅ=O\˜q ÖË=Ù.
<Õ\ ˜ HõeÜ«ÚQÆOÖ’ ^èŒ~°‡O XHõ¯áê^ŒOÃÑ· LOk. Hõ$`«–Hõe H˜ `Õ_®
JO`å ^èŒ~°‡OÖ’<Õ. Hõ$`«Ü«ÚQÆOÖ’ <åÅ∞QÆ∞áê^•Å ^èŒ~°‡O.
„`Õ`åÜ«ÚQÆOÖ’ =¸_»∞áê^•Öˇ·Ok. JO>Ë XHõáê^ŒO J^èŒ~°‡O`À
Hõeã≤Ok. Jk ^•fiѨ~°Ü«ÚQÆOÖ’ Ô~O_»∞áê^•Öˇ·Ok. JO>Ë J^èŒ~°‡O
Ô~O_»∞áê^•Å‰õΩ qã¨ÎiOzOk. HõeÜ«ÚQÆOÖ’ ^èŒ~°‡OUHõáê^Œ"≥∞ÿ
J^èŒ~°‡O =¸_»∞ áê^•Öˇ·Ok. J^èŒ~°‡"Õ∞ ѨÓiÎQÍ P„Hõq∞OK«_»"Õ∞
WHõ q∞yeOk. J^èŒ~°‡OÖ’ ''Hõe——ã≤áÈ=_»"Õ∞ ã¨OѨÓ~°‚ Hõe HÍÅO.
Ü«ÚQÆO U^≥·<å ^èŒ~°‡O–„ѨHõ$u Å =∞^茺 L#fl ã¨∂„`åxfl`≥ÖËÊ^Õ.
*Ï`«HOõ K«∂ã≤ Éèqí +¨º`ü K≥ÑÊ≤ #@∞¡ =∞#ã¨∞#∞ |\˜ì ã¨∂K«#QÍ Éèqí +¨º`ü
K≥ѨÊ=K«∞Û.
Éèíq+¨º`ü ã¨∂K«#Å∞ „QÆǨÏã¨OѨuÎ „ѨHÍ~°O LO\Ï~Ú.
QÆ`«OÖ’ =∞#O Z#fl_»∂ Hõx,qx Z~°∞QÆx `«Ñ¨ÙÊÅ#∞ QÆ=∞xOKåeû
~å=_»O, <åºÜ«∞™ê÷<åÅ∞ H˜@H˜@ÖÏ_Õ ™ê÷~ÚÖ’ J<åºÜ«∞O ÃÑ~°Q_Æ O» ,
=∞x+≤H˜ =∞x+≤H˜ =∞^茺 ^Œ∂~°OÃÑ~°QÆ_»O, P ^Œ∂~°O`À<Õ Hõeã≤LO_Õ
„Ѩܫ∞`«flOÖ’ ã¨OѶ¨∞~°¬}‰õΩ Ö’#∞HÍ=_»O, ™êfi~°÷O`À Hõeã≤ LO_ç
=∂#ã≤HõOQÍ q_çáÈ=_»O, ^Œ∞iƒùHõ∆O, PHõeKå=ÙÅ∞ W=hfl HÍÅOÖ’
QÀK«iã¨∞Î<åfl~Ú. WѨÊ\˜ˆH HõxÑ≤ã¨∞Î<åfl~Ú. "Õ^ŒO`À xOáêeû#
PHÍâßxfl =∞x+≤ ã¨fiÜ«∞OHõ$`«"≥∞ÿ# "Õ^Œ#`À xOѨÙ`«∞<åfl_»∞. „ѨHõ$u
ѨÙ+¨¯ÅOQÍ Wã¨∞Î<åfl =∞x+≤ ™êfi~°÷OKÕ`« HÍ"åeû#O`« ¿Ñ^ŒiHõO
ã¨OáêkOK«∞H˘x ^Œ∞iƒùH∆Íxfl WѨÊ\˜ˆH H˘x`≥K«∞Û‰õΩ<åflO. =∞#Ö’x
Jã¨=∂#`«Å#∞ „ѨH$õ uÖ’ ‰õÄ_® HõxÑ≤OKÕ^•HÍ fã¨∞H˘KåÛO. =∞x+≤
U =Ü«∞ã¨∞Ö’ KÕÜ«∂eû# Ѩ#∞Å∞ P =Ü«∞ã¨∞Ö’ KÕÜ«∞HõáÈ=_»O
=Å¡<Õ UU ~°∞`«∞=ÙÖ’¡ ~å"åeû# =∂~°∞ÊÅ∞ PÜ«∂ ~°∞`«∞=ÙÖ’¡
~å=_»OÖË^∞Œ . D Ѩiã≤u÷ H˜ =∞iH˘O`« ™êÜ«∞O "≥Ñ· s¨ `åºÅ ~°∂ѨOÖ’
„ѨHõ$u#∞O_ç‰õÄ_® HÍÅOÖ’ JO^Œ∞`«∞Ok JO>Ë „ѨHõ$uѨ~°OQÍ<Õ
h~°O^ŒHõ, Éèí∂q∞ ѨO_»Hõ W|ƒO^Œ∞Å∞ Ѩ_»`åO. h\˜H˘~°`«,
122
J<å^äŒÅ‰õΩ, =$^Œ∞úʼnõΩ ™êÜ«∞O H˘~°=_Õ q^èŒOQÍ ^•`«$`«fiO
=∞$QƺOHÍ=_»O,„ѨÉèí∞`«fi Y*Ï<å‰õΩ QÆO_ç. nx=Å¡ áêÅ# J<Õ
=∞øeHõQ∞Æ }O „ѨÉ∞íè `åfixH˜ áÈ=_»O. q∞ug∞i# ¿ãfiK«Û,ù Pâ◊, P"ÕâO◊ ,
ÉèíÜ«∞OHõ~°Hõ$Ï~°`«fiO, ^èŒ~å‡xH˜ QÍ¡¡x =O\˜ =∂#ã≤Hõ "≥·Ñ¨s`åºÖË HÍHõ
J<ÕHõ „ѨHõ$u "≥·Ñ¨s`åºÅ#∞ *’ºu+¨ºO ã¨∂zã¨∞ÎOk. *Ï`«HõOÖ’
™ê^è•~°}OQÍ =∞#ã¨∞#∞ K≥ÑÊ≤ Éèqí +¨º`üx K≥áêÎ~∞° . WHõ¯_»‰Äõ _® „ѨH$õ u
"≥·Ñ¨s`åºÅ`À áê@∞ =∞#ã¨∞Ö’ =KÕÛ =∂~°∞ÊÅ∞...JO>Ë „Ѩ[Å
=∞#ã¨∞Å#∞ , „ѨHõ$u cèÉèí`åûxfl HõeÑ≤ K≥ѨÙÎ<åfl~°∞.
*Ï`«HõOÖ’ „QÆǨÅ =Å¡ HõeˆQ Ü≥∂QÍÅ∞ =¸_»∞~°HÍÅ∞.
Jq Ü«Úu, ã≤u÷ , ^Œ$+≤.ì XHõ „QÆÇϨ O ã¨fi`«Ç¨ QÍ Éè∂í HõOáêxfl W=fi^Œ∞.
HÍh ^Œ$+≤ì, HõÅ~ÚHõÅKÕ`« Jk U~°Ê_»∞`«∞Ok. „ѨѨOK«Éèíq+¨º`ü
ÉèÏ~°`«^Õâ◊OÖ’ K«∂ã≤#>Ëì ÉèÏ~°`«^Õâ◊ Éèíq+¨º`ü =∞# =∞#ã¨∞Ö’¡
K«∂_»=K«∞Û. ^ÕxHÀã¨O =∞x+≤, „ѨHõ$uÅ HõÅ~ÚHõ LO^À Jk
ÖËx~ÀA P Ô~O_ç\ ˜H© qѶ¨∂`«"Õ∞. Jk Ü«ÚQÍO`«"Õ∞. =∞#ã¨∞Ö’
„¿Ñ=∞ ZO_ç`Õ =∂^èŒ∞~°ºOáÈ~Ú#>Ë¡ Éèí∂q∞Ö’ ѨO_çOKÕ QÆ∞}O J<Õ
„¿Ñ=∞áÈ~Ú x™êû~°=∞ø`«∞Ok. =~°¬ã¨∂K«#‰õΩ =ÚO^Œ∞ `«∂hQÆÅ∞
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Platinum Platform
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Platinum Platform
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=∞#Hõ~°‡Å#∞ =∞#ˆH JOkOKÕO^Œ∞‰õΩ „QÆǨÅ#∞ P^è•~°OKÕã¨∞H˘x
ã¨fiÉèÏ=OQÍ "≥Å∞Q˘O^Œ∞`å~°∞.
~°∂á⁄OkOz# ã¨$+≤Hì Í~°º~°K#« . P~å^è#Œ ^•fi~å „QÆÇ¨ Å#∞ P„â◊~Ú¿ãÎ
*Ï`«HõOÖ’ U „QÆǨÏO ÉÏQÆ∞O>Ë *Ï`«‰õΩxH˜ P QÆ∞}ÏÅ∞ â◊√ÉèíѶ¨ÖÏÅ∞ HõÅ∞QÆ∞`å~Ú. QÆ∞~°∞=Ù J#∞'„QÆǨxfl— P„â◊~ÚOz<å
qâı+¨OQÍ, „Ѩã¨∞Êù@OQÍ HõxÑ≤™êÎ~Ú. HÍh Jxfl „QÆǨÅ ã¨^Œ∞æ}ÏÅ∞ J^Õ Ñ¶¨ÅO <≥~°"Õ~°∞`«∞Ok. „QÆǨÏO HõxÑ≤OK«^Œ∞. HÍx QÆ∞~°∞=Ù
=¸ã¨áÈã≤#@∞¡QÍ LO_»@O XHõ¯ Ѩ~°„|ǨχˆH ™ê^茺O. NNN J#∞„QÆǨÏO Z^Œ∞~°∞QÍ QÀK«~°=∞ø`«∞Ok. `«#∞ÉèÏ"åxH˜ HÍ~°}"≥∞ÿ#
t"å#O^Œ ã¨^Œ∞æ~°∞=¸iÎÖ’ =∞#O^ŒiH© QÀK«iOKÕ „QÆǨÏQÆ∞}ã¨OѨ`ÕÎ ã¨∂~°∞º_Õ t=Ù_»∞. uiy r=Ù_çx `«#Ö’ HõÅ∞ѨىõΩ<ÕO^Œ∞ˆH D
"åi x[ã≤÷uH˜ xÅ∞=Ù@^ŒÌO. ã¨∂~°º„QÆǨÏѨ٠â◊√ÉèíÅHõ∆}ÏÖˇ·# ѨiѨÓ~°‚ `«#∞ÉèÏ"åxfl W™êÎ_∞» . ã¨∂~°∞º_ç#∞O_ç â◊x=~°‰Äõ ã¨=∞ã¨Î „QÆÇϨ ™ê~°OQÍ
â◊~°}ÏQÆu, x+¨¯Å‡+¨„¿Ñ=∞, „ѨHõ$u „Ñ≤Ü«∞`«fiO "åiÖ’ HõxÑ≤™êÎ~Ú. L#fl ã¨^Œ∞æ~°∞"Õ. =∞#ó, â◊H˜Î, Ü«Ú‰õΩÎÅ#∞ J~°ú, HÍ=∂Å HÀã¨O
K«O„^Œ„QÆǨÏѨ٠ѨiѨÓ~°‚"≥∞ÿ# „¿Ñ=∞`«`«fiO"å~°∞. ^è≥·~°ºO, |ÅO, H͉õΩO_® *Ï˝#O, „¿Ñ=∞ÅHÀã¨O qxÜ≥∂yOKÕ â◊√Éèíã¨OHõÅÊO
Ѩ~å„Hõ=∞O, P`«‡qâßfiã¨O, ã¨~°fiã¨fi`«O„`« ÉèÏ"åÅ`À ‰õΩAx =∞#‰õΩO>Ë ã¨^Œ∞æ~°∞=Ù =∞#‰õΩ "≥∂H∆Íxfl Hõ~°`«ÖÏ=∞ÅHõO KÕ™êÎ~°∞.
â◊√ÉèíÅHõ∆}ÏÅ#∞ „Ѩã¨∞Êù@O KÕ™êÎ~°∞. Jx`«~°™ê^茺"≥∞ÿ# *Ï˝Ñ¨Hõâ◊H˜Î, ã¨^Œ∞æ~°∞=ÙÃÑ· qâßfiã¨O`À =∞#ã¨∞#∞ ÉÏQÆ∞KÕã¨∞‰õΩO^•=∞<Õ |∞kú
Jx~°fiK«hÜ«∞"≥∞ÿ# "Õ∞^èŒã¨∞û, ã¨^•ã¨`«ºx+¨ª, ã¨~°fiâß„ã¨Î „áêg}ºO, U~°Ê_ç`Õ QÆ∞~°∞_»∞ WKÕÛ *Ï˝<åxfl, â◊√„‰õΩ_»∞ WKÕÛ `«$Ñ≤Îx JOkOz
|ǨïÉèÏëê<≥·Ñ¨Ù}ºO "åix JѨ~° |∞^茄QÆÇ¨Ï =¸iÎQÍ ^Œ~°≈#O â◊x WKÕÛ =ÚH˜Îx JOk™êÎ~°∞. J^Õ"åi WK«Ûù.
KÕ ~ Ú™êÎ ~ Ú. "Õ ^ Œ q *Ï˝ # Éè Ï O_®QÍ~° "≥ ∞ ÿ # P 㨠^ Œ ∞ æ } xkè
Jáê~°^•`«$`«fiO, P^蕺u‡Hõã¨OѨ^ŒÅ`À |$ǨÏã¨ÊuH˜ =∞~°∞~°∂ѨOQÍ *****
LO\Ï~°∞. ã¨^•ã¨O`À+¨ ~°∂ѨÙÖˇ· , Pf‡Ü«∞`å#∞~åQÍʼnõΩ,
HõàÏaè~∞° K«∞ʼnõΩ, „ѨH$õ u Ñ≤áê㨉Ωõ <≥Å=ÙQÍ HõxÑ≤OKÕ"å~°∞ â◊√„Hõ„QÆÇϨ
â◊√Éèãí O¨ ѨuQÎ Í HõxÑ≤™êÎ~∞° . ã¨ÇϨ <åxH˜ =∂~°∞¿Ñ~°∞QÍ x`«ºÑ¨iâ◊„=∞`À
ã¨OK«iOKÕ"åi Jáê~° x„QÆÇϨ â◊H,Θ xâ◊ÛÅ`«fiO, Hõ~=ΰ ºx+¨,ª ^Œ∂~°^$Œ +≤,ì
q#Ü«∞O â◊x„QÆÇ¨Ï â◊√ÉèíÅHõ∆}ÏÅ#∞ K«∂ѨÙ`å~Ú. ã¨∂~°º`Õ[ã¨∞û`À
Ü≥∂y~å*ˇ#· `«O„_çQÍ, K«O„^ŒHàõ Å◊ `À J=∞$`«=¸iÎÜ∞ÿ≥ # `«eQ¡ Í "åˆ~
LO\Ï~°∞. PѨ#∞flÅ#∞ P^Œ∞‰õΩ<Õ ‰õΩ[ Ѩ~å„Hõ=∞O, Hõ~°‡#∞
uiy~åÜ«∞QÆÅ |∞^èŒ q*Ï˝#O, *Ï˝<åxfl "≥^Œ[ÖË¡ |$ǨÏã¨Êu `Õ[O,
Ѩi_èq» ÖË¡ â◊√„‰õΩx „¿Ñ=∞, Hõ~‡° HõÜ∆ ∞« OKÕ¿ã x~°O`«~° Ѩi„â◊=∞Ö’ â◊<â·≥ Û◊ ~°
`«`«fiO`À U_»∞„QÆǨÅ â◊√ÉèíÅHõ∆}ÏŠѨÓ~°‚=ºH˜Î`«fiO "åik. JÖÏO\˜
Ѩ ~ ° „ |Ǩ Ï ‡ 㨠fi ~° ∂ Ѩ O QÆ ∞ ~° ∞ =ÙQÍ LO_» @ O, "åi h_» Ö ’
=ÚO^Œ∞‰õΩ™êQÆ@O =∞#O^ŒiH©=~°O. =∞# rq`«O ZÖÏLO^Œx HÍ^Œ∞.
rq`«OÖ’ "å~°∞ ZÖÏLO@∞<åfl~°#flk =∞#H˜ "åiKÕÛ x`«ºã¨O^ÕâO◊ .
P P^Œ~å≈xfl ~å=Ú_çÖÏ rqã¨∂Î, Hõ$+¨µ‚_çÖÏ É’kèã¨∂Î =∞#
124 Platinum Platform
 qq^èŒ ^Œ~°≈<åÅÖ’ ÉèíH˜ÎH˜ ™ê÷#O
ÉèÏ~°fÜ«∞ `åuÎ fiHõ qKå~°O J<åkHÍÅO #∞Op J<ÕHõ
^è•~°Å`À „Ѩ=Ç≤Ïã¨∂Î =ã¨∂Î#flk. XH˘¯Hõ¯ ^è•~° XH˘¯Hõ JuѨq„`«
„uѨ^äŒQÍ „™È`«ã¨∞û =O\˜k. g\˜HõxflO\˜H© XˆH XHõ QÆ=∞º™ê÷#O
Ѩ~°`«`«Î fi ã¨fi~°∂Ѩ q*Ï˝#O. Wk ã¨HõňH¡â◊„ѨǨ}Ï`«‡Hõ=Ú
Ѩ~°=∂#O^Œ~°∂Ѩ=¸ J~Ú# "≥∂H∆Íxfl JOkã¨∞ÎOk.
Ѩ~°`«`«Î fi^Œ~°≈#O KÕ~ÚOKÕ âߢ™êÎʼnõΩ '^Œ~°≈<åÅ∞— Jx
¿Ñ~°∞. J<ÕHõ ^Œ~°≈<åÅÖ’ „Ѩ^è•#"≥∞ÿ#q P~°∞ Pã≤ÎHõ ^Œ~°≈<åÅh
P~°∞ <åã≤ÎHõ ^Œ~°≈<åÅh „Ѩã≤kú D<å_»∞ Ö’HõOÖ’ LOk.
Ѩ~°Ö’HÍ^Œ∞Å∞ L<åfl~Ú J<Õ #"Õ∞‡"å_»∞ Pã≤ΉõΩ_»h, "å\˜x
#=∞‡x"å_»∞ <åã≤ΉõΩ_»h, Dâ◊fi~°∞_»∞<åfl_»x #"Õ∞‡"å_»∞ Pã≤ΉõΩ_»h
#=∞‡x"å_»∞ <åã≤ΉõΩ_»h JO@∂O\Ï~°∞. áê}˜x KÕã≤# x~°fiK«#O
„ѨHÍ~°O Ѩ~°Ö’HõO L#fl^Œ<Õ"å_»∞ Pã≤ΉõΩ_»∞, ÖË^Œ<Õ"å_»∞ <åã≤ΉõΩ_»∞
– ''Jã≤Î <åã≤Î k+¨ìO =∞uó—— (áê.ã¨∂. 4.4.60) ''Jã≤ΠѨ~°Ö’Hõó
Wu Ü«∞ó =^Œu 㨠Pã≤ÎHõó.....—— Jx ÔH·Ü«∞\Ï^Œ∞Å "åºMϺ#O
J~Ú`Õ – ''<åã≤HÎ À"Õ^xŒ #ÌHóõ —— J#∞ =∞#∞㨇 $u "åHͺxfl P^è•~°OQÍ
fã≤ H ˘x "Õ ^ Œ „ áê=∂}ºO JOwHõ i Oz#"å~° ∞ Pã≤ Î ‰ õ Ω Åh,
JOwHõiOK«x"å~°∞ <åã≤‰Î Ωõ Åh ѨO_ç`Ö« ’HõOÖ’ „Ѩãk≤ ú L#flk. nxx
J#∞ã¨iOz "Õ^Œ„áê=∂}ºO JOwHõiOz# ™êOYº–Ü≥∂QÆ–
<åºÜ«∞–"≥â· +ı H≤ –õ ѨÓ~°fig∞=∂O™ê–L`«~Î ° g∞=∂O™ê^Œ~≈° <åÅ∞ Pã≤HÎ õ
^Œ~°≈<åÅh, Kå~åfiHõ–*ˇ·#–É∫^Œú=∞`åÅ∞ <åã≤ÎHõ ^Œ~°≈<åÅh „Ѩã≤kú
U~°Ê_çOk. HÍx Dâ◊fi~°∞x JOwHõiOK«HõáÈ=_»O KÕ`« "≥Ú^Œ\ ˜q
=¸_»∞ <åã≤HÎ ^õ ~Œ ≈° <åÅ∞. ™êOMϺ^Œ∞Å∞ Pã≤HÎ ^õ ~Œ ≈° <åÅ∞ Jx K≥Ñʨ _»O
‰õΩ^Œ~^° ∞Œ . ™êOY∞ºÅ∞, ѨÓ~°fig∞=∂O㨉Ωõ Å∂ ‰õÄ_» ("Õ^„Œ áê=∂}Ϻxfl
JOwHõiOz<å) Dâ◊fi~°∞x JOwHõiOK«ÖË^Œ∞ QÍ# Jq ‰õÄ_»
<åã≤ÎHõ^Œ~°≈<åÖË HÍ=Åã≤ LO@∞Ok. JO^Œ∞KÕ`« ''<åã≤ÎHÀ "Õ^Œx#ÌHõó
—— J#∞ =∞#∞㨇 $u "åHͺxfl „Ѩ=∂}OQÍ KÕã≤H˘x D qÉèÏQÍxfl
JOwHõiOz#@∞¡ Hõ#|_»∞`«∞Ok.
"åã¨=Î OÖ’ =∞#∞㨇 $uÖ’x ÃÑ· "åHõºO <åã≤‰Î Ωõ x ÅHõ}∆ OQÍ
K≥Ñ≤Ê#k HÍ^Œ∞. ^èŒ~°‡O q+¨Ü«∞OÖ’ „â◊√u 㨇 $`«∞ÖË Ñ¨~°=∞„Ѩ=∂}O
Jx K≥¿ÑÊ Ñ¶¨∞@ìOÖ’ =∞#∞㨇 $uÖ’ ''U kfiA_»∞ ¿ÇÏ`«∞âߢ™êÎÅ#∞
(¿ÇÏ`«∞"å^Œ „Ѩ^è•#"≥∞ÿ# âߢ™êÎÅ#∞) J#∞ã¨iOz „â◊√u–㨇 $`«∞Å
„áê=∂}Ϻxfl „Ѩtfl™êÎ_À J\˜ì <åã≤‰Î Ωõ }˜‚ ã¨`∞« Ê~°∞+¨µÅ∞ |Ç≤Ï+¨¯iOKåe——
Jx JO@∂ ''JÖÏO\˜ "Õ^ŒxO^Œ‰õΩ_»∞ <åã≤ΉõΩx =O\˜"å_»∞—— J#fl
*q„âßO`åKå~°∞ºÅ∞, ã¨O㨯 $`« qÉèÏQÆ=Ú, L™ê‡xÜ«∂ qâ◊fiq^•ºÅÜ«∞O, ÃÇ·Ï^Œ~åÉÏ^Œ∞.
Platinum Platform
- =∞Ǩ=∞Ǩϟáê^蕺ܫ∞ _®II ѨÙÖˇ¡Å N~å=∞K«O„^Œ∞_»∞
Jaè„áêÜ«∞O`À ÃÑ"· åHõºO K≥Ñʨ |_çOk. JO^Œ∞KÕ`<« Õ `«^•fi ºMϺ#OÖ’
‰õ Ω Å∂¡ H õ É è í @ ∞ì – ''"Õ ^ Œ " åHõ º "£ ∞ J„Ѩ = ∂}"£ ∞ † "åHõ º `åfi`ü †
q„ѨÅ=∞ƒùH"õ åHõº=`ü† Wu „Ѩu‰õÄÅ `«~å¯=+¨"ì ∞Õ ƒù# Kå~åfiHÍk <åã≤HÎ õ
W= <åã≤ÎHõó Ü«∞`À "Õ^Œx#ÌHõó—— Jx P "åHͺ~°úO q=iOKå_»∞
(=∞.ã¨∞‡ $. 2.11) JO^Œ∞KÕ`« 'Jã≤Η '<åã≤Η â◊ÉÏÌÅ #∞O_ç
x+¨Ê#fl=ÚÖˇ·# 'Pã≤ÎHõ— '<åã≤ÎHõ— â◊ÉÏÌʼnõΩ áê}˜x K≥Ñ≤Ê# J~°÷"Õ∞
„QÆÇ≤ÏOK«_»O Ü«ÚHõÎO.
P J~°O÷ „QÆÇÏ≤ ¿ãÎ É∫^Œ–ú *ˇ#· ^Œ~≈° <åÅ∞‰õÄ_» Pã≤HÎ õ ^Œ~≈° <åÖË
J=Ù`å~Ú HÍx <åã≤HÎ õ ^Œ~≈° <åÅ∞ H͉õÄ_»^∞Œ . XHõ¯ Kå~åfiHõ ^Œ~≈° #O
<åã≤HÎ õ ^Œ~≈° #O Jx K≥áêÊe. JO^Œ∞KÕ`<« Õ „H©ã∞¨ âÎ H◊ Oõ ѨOK«=∞ â◊`åaÌH˜
K≥Ok# ǨÏiÉè„í ^Œã∂¨ i J#∞ XHõ *ˇ#· ^•~°≈x‰õΩ_»∞ +¨_~¤» ≈° hã¨=ÚK«ÛÜ ù ∞« ó
J#∞ XHõ „ѨH~õ }° „QÆO^äOŒ Ö’ – ''=¸ÅÉè^Ë •hfl, ^Õ=`å`«`Ϋ fi Éè^Ë •hfl
Ѩ\ ˜ì É∫^ŒúO, <≥·Ü«∂~ÚHõO, ™êOYºO, *ˇ·#O, "≥·âı+≤HõO, *ˇ·q∞hÜ«∞O
Jx ^Œ~°≈<åÅ∞ P~°∞ =∂„`«"Õ∞—— Jx „ѨuáêkOKå_»∞.
''^Œ~°≈<åx +¨_Õ„"å`« =¸ÅÉèË^Œ =º¿ÑHõ∆Ü«∂
^Õ=`å`«`«Î fiÉèË^Õ# *Ï˝`«"åºx =∞h+≤aèó
ɡ·^ŒúO <≥·Ü«∂~ÚHõO ™êOYºO *ˇ·#O "≥·âı+≤HõO `«^ä•
*ˇ·q∞hÜ«∞O K« <å=∂x ^Œ~°≈<å<å =∞=¸#ºÇ¨ÏŸ
ÃÑ·# K≥Ñ≤Ê# ^Œ~°≈<åÅhfl Pã≤ÎHõ ^Œ~°≈<åÖË Jx ‰õÄ_»
ǨÏiÉè„í ^Œã∂¨ i Jaè„áêÜ«∞O. JO^Œ∞KÕ`<« Õ W`«_∞» „QÆO^ä•O`«OÖ’ –
''*ˇ·q∞hÜ«∞ „Ѩ=∂}㨺 ã¨OˆH∆áÈ-Ü«∞O x"Õk`«ó
U==∂ã≤ÎHõ"å^•<åO Hõ$`«O ã¨OˆH∆ѨH©~°Î#"£∞——
Jx JO\Ï_»∞. *ÏQÆ~°ÎQÍ Ñ¨ije¿ãÎ D<å_»∞ „ѨKå~°OÖ’
L#fl Pã≤ÎHõ–<åã≤ÎHõ^Œ~°≈# qÉèÏQÆO J~åfip#O – U #∂~°∞
#∂@Ü«∂Éèˇ· ã¨O=`«û~åÅ „H˜`«"≥∂ U~°Ê_ç#k JxÑ≤ã¨∞ÎOk.
Pã≤ÎHõ^Œ~°≈<åÅ∞ P~°∞ J#∞ XHõ ã¨OYº x~åúiOz# `«~°∞"å`« <åã≤ÎHõ
^Œ~°≈<åÅ∞ ‰õÄ_» P~°∞ Jx HõeÊOz LO\Ï~°∞. ZO^Œ∞KÕ`«##QÍ D
qÉèÏQÆO „ѨHÍ~°O É∫^Œú – *ˇ#· ^Œ~≈° <åÅ∞ <åã≤HÎ ^õ ~Œ ≈° <åÅ∞ J<åfl‰õÄ_»
Kå~åfiHõ^Œ~°≈#O`À HõeÑ≤ "å\˜ ã¨OYº =¸_»∞ =∂„`«"Õ∞ HÍ"åe.
JO^Œ∞KÕ`« +¨@ûOMϺѨÓiÎHÀã¨O É∫^Œ^ú ~Œ ≈° #OÖ’x J"åO`«~° Éè^Ë •Öˇ#·
Ü≥∂QÍKå~°–™œ„`åOuHõ–"≥·ÉèÏ+≤Hõ–=∂^茺q∞Hõ ã¨O„Ѩ^•Ü«∂Å#∞
<åÅ∞QÆ∞ ^Œ~≈° <åÅ∞QÍ „QÆÇÏ≤ Oz P~°∞ Jx K≥Ñʨ _»O [iyOk. WÖÏO\˜
125
J"åO`«~° ÉèË^•Å#∞ HõÅ∞ѨÙH˘O>Ë Pã≤ÎHõ^Œ~°≈<åÅ ã¨OYº U W~°"≥·HÀ
ÃÑ~°QÍe. JÖψQ *ˇ·#OÖ’x, âıfi`åO|~°–kQÆO|~° ÉèË^Œ^ŒfiÜ«∂xfl
|\˜ì <åã≤ÎHõ ^Œ~°≈<åÅ∞ Hõhã¨O U_»∞ HÍ"åe. U"≥∞ÿ<å áê}˜hÜ«∞
x~°fiK«<å#∞™ê~°O É∫^Œú–*ˇ·# ^Œ~°≈<åÅ∞ ‰õÄ_® Pã≤ÎHõ^Œ~°≈<åÖË J<Õk
q=H˜∆`åOHõ∆O.
''Éèí[¿ã"åÜ«∂"£∞—— J#∞ ^è•`«∞=Ù #∞O_ç x+¨Ê#fl"≥∞ÿ# 'ÉèíH˜Î—
â◊ÉÏÌxH˜ ¿ãqOK«∞@ Jx J~°÷O. ¿ãqOK«∞@ J#_»OÖ’<Õ ^≥· fi`«O,
ÉèË^ŒÉèÏ=O JO`«~°æ`«"≥∞ÿ L#flk. ¿ã=Ùº_»∞ (¿ãqOѨ^Œy#"å_»∞),
¿ã=‰õΩ_»∞ (¿ãqOKÕ"å_»∞) J#∞ ÉèË^ŒÉèÏ=O L#flѨÙÊ_Õ '¿ã=— J<Õk
‰õΩ^Œ∞~°∞`«∞Ok. `«#HõO>ˇ Q˘Ñ¨Ê"å_≥·# XHõ =ºH˜Îx ÖË^• â◊H˜Îx
=∞<À"åHͯܫ ∂ ÅKÕ ` « P~åkè O z `« ^ Œ # ∞„QÆ Ç ¨  xfl
ã¨OáêkOK«∞H˘#_®xH˜ KÕ¿ã Ü«∞`«fl"Õ∞ ¿ã=. JÖÏO\˜ ¿ã=‰õΩ
„¿Ñˆ~Ñ≤OKÕ =∂#ã≤Hõ=$uÎ ‰õÄ_» ÉèíH˜ÎÜÕ∞.
qq^èŒ ^Õ=`«Å ã¨∞`Î ∞« Å`À xO_ç L#fl "Õ^•ÅÖ’ ÉèHí cΘ *ÏÅ∞
JO`«\Ï xH˜∆ѨÎ=ÚÖˇ· L<åfl~Ú. Ѩ~°"Õ∞â◊fi~°∞}˜‚ qq^èŒ~°∂áêÅÖ’
=i‚ã¨∂Î, `«^•~å^茉õΩÅ K«i„`«Å#∂, P~å^èŒ<å q^è•<åÅ#∂
qã¨Î $`«OQÍ „ѨuáêkOKÕ WuǨ㨠ѨÙ~å}ÏÅ Ju „áêp#HÍÅO
#∞Op ÉèÏ~°`^« âÕ O◊ Ö’ „ѨKå~°OÖ’ L#fl ÉèHí HΘ ˜ ã¨<å`«#^è~Œ ‡° OÖ’ L#fl
J`«∞º#fl`« ™ê÷<åxH˜ L^•Ç¨Ï~°}Å∞.
J~Ú`Õ Ñ¨~°`«`«Î fi x~°‚Ü«∞ „Ѩ^è•<åÖˇ·# ^Œ~°≈<åÅÖ’
ÉèíH˜Îã¨fi~°∂ѨO, "å\˜Ö’x Dâ◊fi~° ã¨fi~°∂Ѩ x~°‚Ü«∂xfl Ѩ\ ˜ì H˘OK≥O
"Õ~°∞"Õ~°∞QÍ Hõ#|_»∞`«∞Ok. Ô~O_»∞ =¸_»∞ ^Œ~°≈<åÅ∞ `«Ñ¨Ê q∞ye#
^Œ~≈° <åÅxflO\˜Ö’#∂ Dâ◊fi~°ÉHíè HΘ ˜ ZO`À „áê^è•#ºO L#flk. r=Ù#‰õΩ
Dâ◊fi~°∞#‰õΩ („|Ǩχ‰õΩ) ÉèË^ŒO ÖË^Œ∞ J<Õk Ѩ~°=∞ ã≤^•úO`«O Jx
„ѨuáêkOKÕ J^≥· fi`«^Œ~°≈#OÖ’ ‰õÄ_» ÉèíH˜ÎH˜ J`«ºkèHõ „áê^è•#ºO
LO_»_=» ¸, x*ÏxH˜ D<å_»∞ „ѨKå~°OÖ’ L#fl ÉèHí =Θ ∂~åæxH˜ J^≥· fi`«
ã≤^•úO`« ѨÙ#ó„Ѩuáê^Œ‰õΩÖˇ·# N â◊OHõ~°ÉèíQÆ=`åÊ^Œ∞ÖË „Ѩ^Œ~°≈‰õΩÅ<Õ
q+¨Ü«∞=¸ QÆ∞iÎOѨ^Œy#q.
É∫^Œ–ú *ˇ#· ^Œ~≈° <åÅ∞ Dâ◊fi~°∞}˜‚ JOwHõiOK«Háõ È=_»O KÕ`«
Dâ◊fi~°ÉèíH˜ÎH˜ "å\˜Ö’ J=HÍâ◊O ÖËHõáÈ~Ú<å, ^•xH˜ U=∂„`«=¸
fã≤áÈx W`«~"° ∞≥ #ÿ ÉèHí Θ "å\˜Ö’ ã≤~÷ "° ∞≥ #ÿ ™ê÷<åxfl ã¨OáêkOK«∞H˘#flk.
„áê~°OÉèí^Œâ◊Ö’ ZÖÏ L<åfl HÍÅ„Hõ=∂# É∫^Œú=∞`«OÖ’ |∞^Œ∞úx
P~å^èŒ#‰õΩ, ^•xH˜ ã¨O|OkèOz# J<ÕHõ HÍ~°º„Hõ=∂ʼnõΩ „áê^è•#ºO
W=fi_»O „áê~°OÉèí"≥∞ÿ#k. J<ÕHõ „Ѩ^ÕâßÅÖ’ J<ÕHõ q^è•Öˇ·#
^Õ"åÅÜ«∂Å x~å‡}ÏÅ∞ KÕÜ«∞|_®¤~Ú. Z<Àfl ã¨∂ÎáêÅ∞ <≥ÅH˘ÅÊ
|_®¤~Ú. ^Õ"åÅÜ«∂ÅÖ’ |∞^Œ∞úx q„QÆǨÅ∞ ™ê÷Ñ≤OK«|_®¤~Ú.
ã¨∂ÎáêÅÖ’ |∞^Œ∞úx âßs~å=âıëêÅ∞ xH˜∆ѨÎ=ÚÖˇ·<å~Ú. D
126
q„QÆǨʼnõΩ ѨÙëêÊ^Œ∞Å`À ѨÓ[Å∞ [~°∞QÆ∞`«∂O\Ï~Ú. ™ê=∂#º
„áê~°÷<å^Œ∞ÖËHÍHõ =∞ǨÜ«∂# =„[Ü«∂<åk É∫^Œúã¨O„Ѩ^•Ü«∂ÅÖ’
|∞^Œ∞ú}©‚, ^èŒ~å‡hfl QÆ∂iÛ# J<ÕHõ L`«û"åÅ∂, ѨÓ*Ïq^è•<åÅ∂
„áê~°OÉèOí JÜ«∂º~Ú. „Ѩf L`«û==¸ Hõ~‡° HõÖÏѨ=¸ ‰õÄ_» ''|∞^ŒOú
â◊~°}O QÆKåÛùq∞——, ''^èŒ~°‡O â◊~°}O QÆKåÛùq∞—— ''ã¨OѶ¨∞O â◊~°}O
QÆKåÛùq∞—— J#∞„uâ◊~°}QÆ=∞# =∞O„`åÅ [ѨO`À „áê~°OÉèíO
J=Ù`«∞Ok. ZO^Œ~À ^Õ=`«Å∂, =∞O„`åÅ∞, =Ú„^ŒÅ∞, ^è•i}©Å∞,
=∞O_»ÖÏÅ∞ "≥Ú^ŒÖˇ·#q J`«ºkèHõ „ѨKå~°OÖ’xH˜ =KåÛ~Ú. W=hfl
É∫^Œ=ú ∞`«OÖ’x ÉèHí HΘ ,© `«`û« O|^Œ"ú ∞≥ #ÿ HÍ~°ºHõÖÏáêxH© ã¨O|OkèOz#
„Ѩ^è•<åOâßÅ∞.
É∫^Œ∞Åú ∞ |∞^Œ∞}ú ‚˜ Dâ◊fi~°∞xQÍ ÉèÏqOz#>Ë¡ *ˇ#· ∞Å∞ *ˇ#· =∞`«
„Ѩ=HõÎÜ≥ÿ∞# =∞Ǩg~°∞}˜‚ Dâ◊fi~°∞xQÍ ÉèÏq™êÎ~°∞. =∞Ǩg~°∞x
q„QÆǨÅ`À#∞, *ˇ·#∞Å∞ P~åkèOz J<ÕHõ ^Õ=`«Å q„QÆǨÅ`À#∞
J<ÕH"õ ∞≥ #ÿ ^Õ"åÅÜ«∂Å∞<åfl~Ú. *ˇ#· ∞ÅO^Œ~∂° P q„QÆÇ¨ Å#∞ qq^èŒ
Ѩ^Œú`«∞ÅÖ’ ѨÓlã¨∞ÎO\Ï~°∞. D qѶ¨∞OQÍ *ˇ·#^Œ~°≈#OÖ’ ‰õÄ_»
ÉèíH˜Î=∂~åæxH˜ „áê^è•#ºO LOk.
Pã≤ÎHõ ^Œ~°≈<åÅ∞QÍ „Ѩã≤kúK≥Ok# ™êOYº–ѨÓ~°fi
g∞=∂O™ê ^Œ~≈° <åÅ∞ Dâ◊fi~°∞}Ë‚ JOwHõiOK«=Ù. [QÆ`û« $ëêì ºk‰õO
JO`å „Ñ¨^•è # ѨÙ~°∞+¨µÅ (r=ÙÅ∞) "å\˜ ã¨O|O^è=Œ ¸ – g\˜`À<Õ
[iyáÈ`« ∞ #flѨ C _» ∞ WOHõ Dâ◊ fi ~° ∞ x`À Ѩ x Uq∞\˜ Jx
™êOY∞ºÅO>Ë P Ѩ#∞Åhfl Hõ~°‡KÕ`«<Õ [iyáÈ`«∞<åfl~Ú QÍ#
Dâ◊fi~°∞_≥O^Œ∞‰õΩ Jx ѨÓ~°fig∞=∂O㨉õΩÅO\Ï~°∞. W^˘Hõ
qz„`«"∞≥ #ÿ J~°~÷ Ç° Ï≤ `«"∞≥ #ÿ "å^ŒO. ^Õ=Ù_»∞ LO_»_O» ÖËHáõ È=_»O
J<Õk XHõ Ü«∞^ä•~°ã÷ u÷≤ x |\˜ì x~°~‚ ÚOK«=Åã≤ LO@∞Ok. P`«_∞»
KÕÜ«∞=Åã≤# Ѩx Ug∞ ÖË^Œ∞ JO^Œ∞KÕ`« P`«_Õ ÖË_»∞ J#_»O
J~°~÷ Ç° Ï≤ `«"∞≥ #ÿ "å^ŒO. XHõi LxH˜ =∞# WëêìxëêìÅg∞^Œ J=ã¨~å#
=ã¨~åÅg∞^Œ P^è•~°Ñ¨_ç LO_»^Œ∞ Hõ^•? JÖÏO@ѨÙÊ_»∞, g∞
=∞`åxH©, g∞~°∞ J_»∞QÆ_∞» QÆ∞<å YO_çOKÕ Ö’HÍÜ«∞`« =∞`åxH©
Éè^Ë OŒ Uq∞\˜? JO^Œ∞KÕ`« P^Œ~≈° <åÅÖ’<Õ `«~∞° "åu PKå~°∞ºÅ∞
P "å^•xfl JOwHõiOK«Ö^Ë ∞Œ . âßGO „Ѩ=∂}O Jx JOwHõi¿ãÎ
^Õ=Ùxfl JOwHõiOKåe. JO^Œ∞KÕ`«<Õ „áêp#"≥∞ÿ# xsâ◊fi~°
™êOMϺxfl HÍ^Œx ¿ãâ◊fi~°™êOYº=Ú (J^Õ Ü≥∂QÆ^Œ~°≈#=Ú)
¿ãâ◊fi~°g∞=∂O™ê |Ü«∞Å∞^Õ~å~Ú. "å\˜Hˆ Pã≤HÎ Öõ ’HõOÖ’ Z‰õΩ¯=
„Ѩ=∂}ºO.
N â◊OHõ~°ÉèíQÆ=`åÊ^Œ∞ʼnõΩ =$^Œú ã¨=∞HÍe‰õΩ_≥·# ‰õΩ=∂iÅ
Éè\í Ïì~‰° Ωõ Å∞ `«# âß|~°ÉÏè +¨º "åºYºÜ≥∞ÿ # â’¡H"õ åiÎHOõ (âß|~°ÉÏè +¨ºO
ѨÓ~°fig∞=∂O™ê =¸Å"≥∞ÿ# *ˇ·q∞xã¨∂„`åÅ ÉèÏ+¨ºO) t=ã¨∞Îu`À
„áê~°OaèOKå~°∞.
Platinum Platform
 ''qâ◊√^Œú*Ï˝#^ÕǨ`«∞ „u"Õnk=ºK«‰õ∆Ω+‘
NÜ«∞ó „áêÑ≤Î xq∞`åÎÜ«∞ #=∞ó ™È=∂~°ú^è•i}Ë—— (â’¡."å. 1.1)
JO`Õ H ͉õ Ω O_® ''H˘O^Œ ~ ° ∞ „áêp# "åºMϺ`« Å ∞
ѨÓ~°fig∞=∂O™êâߢ™êÎxfl Ö’HÍÜ«∞`« "å^ŒO ã≤u÷ H˜ kQÆ*ψ~Ûâß~°∞.
Jk ã¨iKÕÜ∞« _»O HÀã¨O D "åºYº „"åã¨∞<Î åfl#∞—— Jx ‰õÄ_»
JO\Ï~°∞.
''„áêÜÕ∞}ˇÿ= Ç≤Ï g∞=∂O™ê Ö’ˆH Ö’HÍÜ«∞fHõ$`å,
`å=∞ã≤HÎ Ñõ ^¨ Õä Hõ~∞° =Î ∞Ü«∞O Ü«∞`«fló Hõ$`À =∞Ü«∂—— (â’."å. 1.10)
™êOYº^Œ~≈° #O „ѨHÍ~°O „ѨH$õ u, ѨÙ~°∞+¨µ_»∞ (r=Ù_»∞) Jx
Ô~O_Õ =¸Å`«`åÎ fiÅ∞. „ѨHõ$u [_»O, r=Ù_»∞ K≥·`«#ºã¨fi~°∂ѨÙ_»∞.
„ѨÑO¨ KåxH˜ =¸ÅHÍ~°}O „ѨH$õ u. Wk ã¨`Ϋ fi–~°[ãπ–`«"∂≥ QÆ∞}ÏÅ
ã¨OѶ∂¨ `«~∂° Ѩ"∞≥ #ÿ k. D =¸_»∞ QÆ∞}ÏÅ∞ ™ê=∂º=ã¨Ö÷ ’ L#flѨÙÊ_»∞
ã¨$+≤ì LO_»^Œ∞. JѨÙÊ_»∞ „ѨHõ$u („Ѩ^è•#O Jx ‰õÄ_» nxH˜ P
ã≤÷uÖ’ ¿Ñ~°∞) JK«OK«ÅOQÍ LO@∞Ok. ѨÓ~°fiHõ~å‡#∞™ê~°O
ѨÙ~°∞+¨µÅ‰õΩ „ѨH$õ u`À ã¨OÜ≥∂QÆO U~°Ê_»_O» `À „ѨH$õ u ã¨$+≤ì KÕÜ∞« _»O
„áê~°Oaèã¨∞ÎOk. „ѨHõ$u #∞O_ç "≥Ú@ì"≥Ú^ŒÅ∞ =∞ǨÏ`«Î`«Î fiO
ѨÙ_»∞`«∞Ok. ѨÙ~°∞+¨µx K≥·`«#ºO =∞ǨÏ`«Î`«Î fiOÖ’ „ѨuaOaOK«_»O
KÕ`« Jk KÕ`#« O =Öˇ ÉèÏã≤ã∞¨ OÎ k. JѨÙÊ_»∞ ^•xx ã¨HÅõ [QÆ^∞Œ `«ÊuÎ
¿ÇÏ`«∞"≥·# |∞kú`«`«Î fiO JO\Ï~°∞. D |∞kú`«`«Î fiO JǨÏOHÍ~°OQÍ
Ѩi}`«O J=Ù`«∞Ok. D JǨÏOHÍ~°`«`«Î fiO '<Õ#∞— '<åk— J#∞
Jaè=∂<åxH˜ HÍ~°}O. nx`À ã¨O|OkèOK«_»O KÕ`« ѨÙ~°∞+¨µ_»∞
Hõ~°Î#x J#∞H˘O@∂O\Ï_»∞. ã¨`«Î fiQÆ∞} „Ѩ^è•#"≥∞ÿ# JǨÏOHÍ~°O
#∞O_ç `«fiH±–K«‰Ω∆õ ó–„â’„`«–„Ѷ∂¨ }–~°ã#¨ Å#∞ S^Œ∞ *Ï˝<OÕ „kÜ«∂Å∞,
"åH±–áê}˜–áê^Œ–áêÜ«Ú–LѨã¨÷Å#∞ J~Ú^Œ∞ Hõˆ~‡O„kÜ«∂Å∞,
LÉèÜ í ∂« `«‡Hõ"∞≥ #ÿ =∞#ã¨∞û [x™êÎ~Ú. `«=∞ó „Ѩ^•è #"≥∞#ÿ JǨÏOHÍ~°O
#∞O_ç ѨOK«ã¨∂÷Å =∞ǨÉèí∂`åʼnõΩ HÍ~°}"≥∞ÿ# ã¨∂Hõ∆ ‡Éèí∂`åÅ∞
(g\ ˜ ˆ H Éè í ∂ `« ` « < 凄`« Å x ¿Ñ~° ∞ ) Ѩ Ù _» ` å~Ú. g\ ˜ Ö ’
â◊|–Ì ã¨Ê~°≈–~°∂Ѩ–~°ã–¨ QÆO^è•Å J=ºHÍÎ=ã¨Ö÷ ’ LO\Ï~Ú. g\˜#∞O_ç
ã¨∂÷Å=ÚÖˇ·# ѨOK« =∞ǨÉèí∂`åÅ∞ ѨÙ_»`å~Ú. D q^èŒOQÍ
™êOY∞ºÅ∞ 24 `«`åÎ fiÅ#∞ JOwHõi™êÎ~°∞.
r=Ù_»∞ J*Ï˝#=â◊O KÕ`« J<å`«‡Öˇ#· ^Õ¿ÇÏO„kÜ«∂^Œ∞ʼnõΩ
K≥Ok# ã¨∞Y^Œ∞óMÏÅ#∞ `«#g∞^Œ "Õã≤H˘x ã¨∞Y^Œ∞óY=â◊O=^Œ∞
_Ò`«∞O\Ï_»∞. ™ê^èŒ# ^•fi~å D J*Ï˝#O `˘ÅQÆQÍ<Õ Ö’Hõ=º=Ǩ
~å#flO`«h XHõ q^è"Œ ∞≥ #ÿ xi¡Ñ`Ψ À K«∂ã¨∂OÎ \Ï_»∞. W\˜ì ã≤u÷ Hˆ HÔ =· źO,
=ÚH˜Î, JѨ=~°æO Jx ¿Ñ~°∞¡. W\˜ì ã≤÷ux D â◊s~°O LO_»QÍ<Õ
ã¨OáêkOK«QÆey`Õ Jk r=#∞‡H˜Î.
Wk ã¨OH˜∆ѨÎOQÍ ™êOYº^Œ~°≈<åxHõ „Ѩ„H˜Ü«∞. nxÖ’
Dâ◊fi~°∞xH˜ QÍx Dâ◊fi~°ÉèíH˜ÎH˜ QÍx U=∂„`«=Ú `å=ÙÖË^Œ∞.
Platinum Platform
Ü≥∂QÆ^Œ~°≈#O [QÆxfl~å‡}Ïk q+¨Ü«∂ÅÖ’ KåÖÏ=~°‰õΩ
™êOYº^Œ~°≈<åxfl J#∞ã¨iOz LO@∞Ok. LѨx+¨^•^Œ∞ÅÖ’
xQÆ∂_è»"≥∞ÿ# D ^Œ~°≈<åxfl „Ѩ=iÎOѨKÕã≤#"å_»∞ Ѩ`«O[e =Úx.
D ^Œ~°≈#O ™êOY∞ºÅ K«`«∞ifiOâ◊u `«`åÎ fiÅ`Àáê@∞ Dâ◊fi~°∞}˜‚
‰õÄ_» ѨOK«qOâ◊u`«=∞`«`Ϋ fiOQÍ JOwHõiã¨∞OÎ k. J~Ú`Õ Dâ◊fi~°∞_»∞
[QÆ`ü ã¨$+≤ì – ã≤÷u – ã¨OǨ~åʼnõΩ HÍ~°}=∞x Ü≥∂QÆ^Œ~°≈#OÖ’
JOwHõiOz#@∞¡ ÖË^Œ∞. z`«ÎOÖ’ ã¨~°fi^• U"Õ"À ÉèÏ"åÅ∞
HõÅ∞QÆ∞`«∂<Õ LO\Ï~Ú. "å\˜H˜ z`«=Î $`«∞ÅÎ x ¿Ñ~°∞. D z`«=Î $`åÎxfl
ѨÓiÎQÍ PÑ≤"Ü Õ ∞« _»O Ü≥∂QÆO. D ã≤u÷ x ™êkèOK«_®xH˜ P=â◊ºHõ"∞≥ #ÿ
Ü«∞=∞xÜ«∞=∂k ™ê^èŒ<åÅ#∞ Ü≥∂QÆ^Œ~°≈#O É’kèã¨∞ÎOk.
z`åÎxfl UHÍ„QÆO KÕã≤H˘#_®xH˜ J<ÕHõ"≥∞ÿ# LáêÜ«∂Å#∞
É’kèã¨∂Î "å\˜Ö’ XHõ\ ˜ z`åÎxfl Dâ◊fi~°∞xg∞^Œ xÅѨ_»O Jx –
''Dâ◊fi~°„Ѩ}˜^è•<å^•fi—— (Ü≥∂.ã¨∂. 1.23)
J#∞ ã¨∂„`«OÖ’ K≥ѨÊ|_çOk. Dâ◊fi~°∞_»∞ ã¨~°fi[˝`åfik
QÆ∞}qt+¨µì_»∞. „Ѩ}=O (FOHÍ~°O) Dâ◊fi~° ã¨fi~°∂ѨO, Dâ◊fi~°
„ѨfHõ=¸ ‰õÄ_». nx J~å÷xfl =∞##O KÕã≤H˘O@∂ ^•xg∞^Œ
=∞#ã¨∞û xÅáêe. Wk z`«Î=$uÎ x~À^è•xH˜ LѨÜ≥∂yOKÕ
J<ÕHÀáêÜ«∂ÅÖ’ XHõ\ .˜ D q^èOŒ QÍ Ü≥∂QÆ^~Œ ≈° #OÖ’ Dâ◊fi~°∞xH˜
Dâ◊fi~°ÉèíH˜ÎH© L#fl „áê^è•#ºO JO`«O`« =∂„`«"Õ∞.
g∞=∂O™êã≤^•úO`«O „ѨHÍ~°O "Õ^•Å∞ Ѩ~°=∞„Ѩ=∂}O.
WÖÏ K≥Ü«∂ºe Jx "Õ^ŒOÖ’ qkèOz#^ŒO`å ^èŒ~°‡O. WÖÏ
KÕÜ∞« ‰õÄ_»^∞Œ Jx x¿+kèOz#k J^è~Œ ‡° O. P`«‡ [#‡=∞~°}~°ÇÏ≤ `«O.
x`«ºO. P`«‡‰õΩ *Ï˝#O ã¨ÇϨ [O HÍ^Œ∞. Wk P`«‡ ^Õ¿ÇÏO„kÜ«∂^Œ∞Å`À
ã¨O|OkèOz LO_ç q+¨Ü«∂Å#∞ „QÆÇ≤ÏOKÕ ã¨=∞Ü«∞OÖ’<Õ ^•xÖ’
*Ï˝#O HõÅ∞QÆ∞`«∞Ok. ^ÕǨÏÉèË^•xfl Ѩ\ ˜ì r=ÙÅ∞ aè#∞flÅ∞.
Hõ#|_»∞`«∞#fl D [QÆ`«ÎO`å ã¨`«º"≥∞ÿ#k. nxH˜ Pk HÍx JO`«O
HÍx ÖË^Œ∞. Jxfl HÍÖÏÅÖ’#∞ [QÆ^Œfi º=Ǩ~°O WÖψQ LO@∞Ok.
JO^Œ∞KÕ`« [QÆ`«û$ëêì º^Œ∞Å xq∞`«ÎO Dâ◊fi~°∞_˘Hõ_»∞<åfl_»x
JOwHõiOK«=Åã≤# ѨxÖË^∞Œ . r=ÙÅ Hõ~‡° Å##∞ã¨iOz „ѨÑO¨ K«OÖ’
Ѩ^•~å÷Å∞ ѨÙ_»∞`«∂O\Ï~Ú. Hõ~°‡ÜÕ∞ ã¨~°fiâ◊HõÎ"≥∞ÿ Ö’Hõ=º=Ǩ~°O
#_»∞ѨÙ`«∂ =ÙO@∞Ok.
=∂#=Ù_»∞ "Õ^ŒqÇ≤Ï`åÖˇ·# ã¨fi^èŒ~å‡Å#∞ (Hõ~°‡Å#∞)
PK«iã¨∂Î<Õ LO_®e. WÖÏ ã¨fi^èŒ~å‡#∞ëêª#O KÕÜ«∞QÍ KÕÜ«∞QÍ
Hõ~°‡|O^è•Åhfl #tOz "≥∂Hõ∆O Åaèã¨∞ÎOk. "≥∂Hõ∆O JqzÛù<åfl#O^Œ
~°∂Ѩ=∞x H˘O^Œi g∞=∂O㨉õΩÅ Jaè„áêÜ«∞O. ã¨fi^èŒ~å‡#∞ëêª#O
KÕ`« ã¨fi~°æO Åaèã¨∞ÎO^Œx „áêp# g∞=∂O㨉õΩÅOwHõiOK«QÍ
`« ~ ° ∞ "åu"å~° ∞ xëê¯=∞Hõ ~ ° ‡ KÕ ` « "≥ ∂ Hõ ∆ O Hõ Å ∞QÆ ∞ `« ∞ O^Œ x
JOwHõiOKå~°∞.
127
 Dâ◊fi~°∞}˜‚ JOwHõiOK«x „áêp# g∞=∂O㨉õΩÅ ^Œ$ëêì º
D ^Œ~°≈#OÖ’ Dâ◊fi~°∞xH˜ QÍx Dâ◊fi~°ÉèíH˜ÎH˜ QÍx J=HÍâ◊O
Ug∞ÖË^∞Œ . Dâ◊fi~°∞}˜‚ JOwHõiOz#"å~°∞ ‰õÄ_ P`«x "≥t· ëêì º^Œ∞Å#∞
QÆ∂iÛ QÍx, ÉèíH˜Îx QÆ∂iÛ QÍx Ug∞ K≥ѨÊÖË^Œ∞. "åà◊¡ ^Œ$+≤ì ‰õÄ_®
"Õ^•~°÷x~°‚Ü«∞ – Hõ~å‡K«~°}Ï^Œ∞Å q+¨Ü«∞OÖ’<Õ ˆHO„nHõ$`«"≥∞ÿ#k.
<≥Ü · ∂« ~Ú‰õΩʼnõΩ "≥â· +ı ‰≤ Ωõ ʼnõΩ ‰õÄ_® Ѩ~=° ∞ÅHõ∆ ºO "≥∂Hõ"∆ ∞Õ .
Wk `«`«Î fi*Ï˝#O KÕ`« ã≤kúã¨∞ÎOk. g~°∞ [QÆ`«∞Î#O`«#∂ H˘xfl
Ѩ^•~å÷Å~°∂ѨOÖ’ qÉèílOz D Ѩ^•~å÷Å Ü«∞^ä•~°÷ ã¨fi~°∂ѨO
`≥eã≤H˘O>Ë P`«‡Ü«∞^ä•~°÷ ã¨fi~°∂ѨO `≥Å∞ã¨∞OÎ ^Œh, J^Õ `«`Ϋ fi*Ï˝#=∞h,
Jk "≥∂Hõ∆¿ÇÏ`«∞=h „ѨuáêkOKå~°∞. g~°∞ Ü«ÚH˜Î™êǨÜ«∞O KÕ`«
Dâ◊fi~åã≤Î`åfixfl ™êkè™êÎ~°∞. Ѷ¨∞\Ïk HÍ~åºÅ∞<åflÜ«∞#QÍ "å\˜
x~å‡}Ï^Œ∞Å#∞ QÆ∂iÛ ÉÏQÆ∞QÍ `≥eã≤# â◊‰õΩÎÖˇ·# ‰õΩÖÏÖÏ^Œ∞Öˇ·#
Hõ~Åΰ ∞O_®e. J>Ë¡ [QÆxfl~å‡}O q+¨Ü∞« OÖ’ ã¨~fi° A˝_∞» – ã¨~fi° â◊‰Ωõ _Î ∂»
J~Ú# Dâ◊fi~°∞_˘Hõ_»∞ L<åfl_»x JOwHõiOKåe. P Dâ◊fi~°∞_Õ
[QÆ ` « û $+≤ ì – ~° H õ ∆ } –㨠O Ǩ  ~° H õ ~ ° Î . x`« º =ÚÖˇ · # Éè í ∂ `« K « ` « ∞ +¨ ì Ü « ∞
Ѩ~°=∂}∞=ÙÅ ™êǨÜ«∞O`À#∞, HÍÅ–P`«‡–kH±–PHÍâ◊–=∞#ã¨∞ûÅ
™êǨÜ«∞O`À#∂ Dâ◊fi~°∞_»∞, D [QÆ`«∞Î#∞, r=ÙÅO^Œ~°∂ "åi"åi
ѨÙ}ºáêáêŠѶŨ O J#∞Éèqí OK«_O» HÀã¨O ã¨$+≤ãì ∞¨ OÎ \Ï_»∞. ZѨÊ\˜HÔ <· å
„Ѩu r=Ù_»∂ ‰õÄ_» `«`«Î fi*Ï˝#O ã¨OáêkOK«∞H˘x JѨ=~°æO
á⁄O^Œ=K«∞Û#∞. JѨ=~°æOÖ’ ã¨∞Y=¸ LO_»^Œ∞ ^Œ∞óY=¸ LO_»^Œ∞.
^Œ∞óMÏÉèÏ="Õ∞ "≥∂Hõ∆O. Dâ◊fi~°∞}˜‚ JOwHõiOz<å ‰õÄ_» D ^Œ~°≈<åÅ∞
Dâ◊fi~°ÉèíH˜ÎH˜ „áê^è•#ºO Ug∞ W=fiÖË^Œ∞.
ÃÑ·# K«∂z#@∞¡QÍ – Pã≤ÎHõ^•~°≈x‰õΩÅx K≥ѨÊ|_Õ
™êOY∞ºÅ∞, ѨÓ~°fig∞=∂O㨉õΩÅ∂ ‰õÄ_» Ѩ~°"Õ∞â◊fi~°∞}˜‚ JOwHõ
iOK«ÖË^Œ∞. „áêp# ѨÓ~°fig∞=∂O㨉õΩÖˇ·`Õ WO„^•k ^Õ=`«Å‰õΩ
â◊sˆ~O„kÜ«∂^Œ∞Å∞<åflÜ«∞x ‰õÄ_® JOwHõiOK«ÖË^Œ∞. nxx Ѩ\ ˜ì
qq^èŒ Ñ¨Ù~å}ÏÅÖ’x ^Õ=`å=~°#‚ Ѷ∞¨ \ÏìʼnõΩ, ^Õ=`«Å‰õΩ ã¨O|OkèOz#
LáêMϺ<å^Œ∞ʼnõΩ gi =∞`«O „ѨHÍ~°O ZÖÏO\˜ „áê=∂}ºO
LO@∞O^À TÇ≤ÏOK«=K«∞Û#∞. Dâ◊fi~°∞}˜‚ JOwHõiOz# <åºÜ«∞–
"≥·âı+≤Hõ–Ü≥∂QÆ∞Å∞ ‰õÄ_® Dâ◊fi~°∞#‰õΩ â◊sˆ~O„kÜ«∂^Œ∞Å#∞
JOwHõiOK«ÖË^Œ∞. gà◊¡ =∞`«O „ѨHÍ~°O – Ѩ~°"Õ∞â◊fi~°∞xH˜ [QÆ`«û$+≤ì
– ~°Hõ∆}–ã¨OǨÏ~°}Ïk Hõ~°Î $`«fi=Ú, ã¨~°fi[˝`«fi–ã¨~°fiâ◊HõÎ`åfi^Œ∞Å∂
LO_»_»O KÕ`« ã¨QÆ∞}∞_≥·<å ‰õÄ_®, Ѩ~°"Õ∞â◊fi~°∞_»∞ x~åHÍ~°∞_»∞.
DÜ«∞#‰õΩ "Õ~°∞"Õ~°∞ Ö’HÍÅ∞, Ѩi"å~åÅ∞, ÉèÏ~åº^Œ∞Å∞ L#fl@∞¡
ÖË^∞Œ . Ѩ~"° ∞Õ â◊fi~°∞x‰õΩ#fl D Q˘Ñ¨Ê`«<åxfl, ã¨~fi° [˝`åfi^Œ∞Å#∞ QÆ∞iÎã∂¨ <Î Õ
=∂#=Ù_»∞ `«# ^èŒ~å‡Å#∞ `å#∞ x~°fiiÎOK«∞‰õΩO@∂, ~åQÆ^Õfiëêk
^ÀëêÅ#∞ `˘ÅyOK« ∞ H˘O@∂ `« # L^Œ ú ~ ° } O HÀ㨠O `å<Õ
„Ѩܫ∞uflOKåe.
128
"Õ^•O`« ^Œ~°≈<åxH˜ =¸Å„QÆO^äŒ"≥∞ÿ# ÉÏ^Œ~åÜ«∞}Hõ$`«
„|Ǩχã¨∂„`åxH˜ âßs~°Hõ g∞=∂O㨠J#∞ ÉèÏ+¨ºO ~°zOz N
â◊ O Hõ ~ ° É è í Q Æ = `åÊ^Œ ∞ Å∞ BѨ x +¨ ^ Œ " ≥ ∞ ÿ # J^≥ · fi`« ã≤ ^ •ú O `åxfl
LѨx+¨^•^Œ∞Å "åºMϺ<åÅ ^•fi~å ‰õÄ_® „Ѩu+≤`ª O« KÕ¿ã<å\˜ =~°‰Ωõ
JO`«‰Ωõ =ÚO^Œ∞ „ѨKå~°OÖ’ L#fl ^Œ~≈° <åÅÖ’ Dâ◊fi~°ÉHíè HΘ ˜ JO`«QÍ
K≥ѨÙÊH˘#=Åã≤# ™ê÷#O ÖË^Œ∞. W\˜ì ã≤÷uÖ’ Ѩ~°"Õ∞â◊fi~°∞_»∞ ‰õÄ_®
Éè í H õ Î [ <å#∞„QÆ Ç ¨ Ï OHÀ㨠O â◊ s ˆ ~ O„kÜ« ∂ ^Œ ∞ Å∞ ^è Œ i Oz
™êH∆Í`«¯iOK«_»OÖ’ `«Ñ¨ÙÊÖË^Œh, Jk LѨx+¨`«ûO=∞`«"Õ∞#h Z\˜ì
ã¨Oâ◊Ü«∂xH© `å=ÙÖËx =∂@ÅÖ’ ã¨~°fi„Ѩ^äŒ=∞OQÍ#∞, ^Œ$_è»OQÍ
„ѨuáêkOz ѨÙ~å}Ï^Œ∞Å „áê=∂}Ϻxfl ‰õÄ_» ™ê÷Ñ≤Oz# Ѷ¨∞#`«
N â◊OHõ~°ÉèíQÆ=`åÊ^Œ∞ňH K≥O^Œ∞`«∞Ok. JO^Œ∞KÕ`«<Õ–
''„â◊√u 㨇 $u ѨÙ~å}Ï<å=∂ÅÜ«∞O Hõ~°∞}ÏÅÜ«∞"£∞
#=∂q∞ ÉèíQÆ=`åÊ^Œ â◊OHõ~°O Ö’Hõâ◊OHõ~°"£∞——
J#∞ N â◊OHõ~°ÉèíQÆ=`åÊ^Œã¨∞Îu „ѨKå~åxH˜ =zÛOk.
''#∞=Ùfi K«∂ã¨∞Î#flk <å ã¨`«ºã¨fi~°∂ѨO HÍ^Œ∞. W^ŒO`å <å
=∂Ü«∂™êǨÜ«∞O`À HõeÊOz#k. <å Jã¨Å∞ ã¨fi~°∂ѨO nxH˜
Jf`«"≥∞ÿ#k—— Jx qâ◊fi~°∂Ѩ^èŒ~°∞_≥·# <å~åÜ«∞}∞_»∞ <å~°^Œ∞x`À
K≥Ñ≤Ê#@∞¡QÍ ÉèíQÆ=O`«∞_»∞ J#∞„QÆÇ≤ÏOK«_»O HÀã¨O qq^èŒ ~°∂áêÅ∞
^è Œ i OK« = K« ∞ Û#∞—— Jx N â◊ O Hõ ~ ° É è í Q Æ = `åÊ^Œ ∞ Å∞ XHõ KÀ@
K≥Ñ≤ÊL<åfl~°∞.
''™êº`ü Ѩ~°"Õ∞â◊fi~°™êºÑ≤ SKåÛù=âß`ü =∂Ü«∂=∞Ü«∞O
~°∂ѨO ™ê^èŒHÍ#∞„QÆǨ~°÷"£∞
=∂Ü«∂ ¿ÇϺëê QÆ∞}=∞~¸ Ü«∞<å‡O Ѩâ◊ºã≤ <å~°^Œ,
ã¨~°fiÉèí∂`«QÆ∞}ˇÿ~°∞ºHõÎO "≥∞ÿ=O =∂O *Ï˝`«∞=∞~°›ã≤——
Wu 㨇~°}Ï`ü. („|.ã¨∂.ÉèÏ. 1.120)
LѨx+¨`«∞ÎÅÖ’ ''„|Ǩχ`«Ñ¨Ê =∞ˆ~n ÖË^Œ∞—— (''<ÕÇ¨Ï <å<åã≤Î
H˜OK«#——) ''Hõ#|_Õ^ŒO`å „|Ǩχã¨fi~°∂Ѩ"Õ∞—— (P`≥·‡"Õ^ŒO ã¨~°fi"£∞——)
''h"Õ „|Ǩχ=Ù—— (''`«`Ϋ fi=∞ã≤——), ''D r"å`«‡ „|Ǩχ"Õ∞—— (''JÜ«∞=∂`å‡
„|Ǩχ——), ''<Õ<Õ „|Ǩχ#∞—— (''JǨÏO „|Ǩ‡ã≤‡——), ''„|Ǩχ XHõ¯>Ë L#flk,
Ô~O_»=k UnÖË^Œ∞ (''UHõ"Õ∞"åkfifÜ«∞O „|Ǩχ——) W`åºk "åHͺÅ∞
„|Ǩχ XHõ¯>Ë ã¨`«ºO† r=Ù_»∂ „|Ǩ‡ XHõ¯>Ë Jx J^≥· fi`åxfl
É’kèã∞¨ <Î åfl~Ú. WÖÏO\˜q J<ÕHõ "åHͺÅ∞ L<åfl~Ú. J>Ë¡ [QÆ`∞« #Î ∞,
[QÆ`«û$+≤ìh QÆ∂iÛ K≥¿ÑÊ "åHͺÅ, J<ÕHõ"≥∞ÿ# Láêã¨#Å#∞ QÆ∂iÛ
K≥¿ÑÊ "åHͺÅ∂ ‰õÄ_» JkèHõOQÍ L<åfl~Ú. D Ô~O_»∞ q^è•Öˇ·#
"åHͺÅ∂ ‰õÄ_» "Õ^Œ"åHͺÖË QÍ# J=hfl „Ѩ=∂}ÏÖË. "å\˜
„áê=∂}ºO ™ê÷ÑO≤ KåÅO>Ë "å\˜H˜ ã¨=∞#fiÜ«∞O K«∂Ñ≤OKåe. JO^Œ∞HÔ ·
N â◊OHõ~åKå~°∞ºÅ∞ áê~°=∂i÷Hõã¨`«Î, "åº=ǨiHõ ã¨`«Î J#∞ Ô~O_»∞
Platinum Platform
ã¨`ÅΫ #∞ JOwHõiOz áê~°=∂i÷Hõ ^ŒâÖ◊ ’ J^≥· fi`«O ã¨`º« O. J~Ú<å
‰õÄ_» =º=ǨiHõ^Œâ◊Ö’ ^≥· fi`«O ‰õÄ_» #∂\˜H˜ #∂~°∞áêà◊¥§ ã¨`«º"Õ∞
Jx „ѨuáêkOKå~°∞. áê~°=∂i÷Hõ ã¨`«º`«fiO L#fl „|Ǩχ#∞ 'ã¨`«ºO—
Jh, "åº=ǨiHõ ã¨`«º`«fiO L#fl [QÆ^•kHÍxfl 'q∞^䌺— Jh ¿Ñ~°∞
ÃÑ\Ïì~∞° . "åº=ǨiHõ ã¨`Ϋ JO>Ë Uq∞\’ J~°O÷ J=_®xH˜ „áêuÉèÏã≤Hõ
ã¨`«Î J<Õ ^•xx ‰õÄ_® K«∂ѨÙ`«∞O\Ï~°∞. XHõ_»∞ ^Œ$+≤ì^Àëê^Œ∞ÅKÕ`«
„`å_»∞K«∂z ã¨~°ÊO J#∞H˘<åfl_»∞. H˘xfl xq∞ëêÅ `«~°∞"å`« Z=~À
K≥ Ñ ¨ Ê QÍ<À, 㨠fi Ü« ∞ OQÍ<À Jk 㨠~ ° Ê O HÍ^Œ ∞ , „`å_» ∞ Jx
`≥Å∞ã¨∞H˘<åfl_»∞. JÖÏ `≥Å∞ã¨∞H˘<Õ=~°‰õÄ JHõ¯_» P ã¨~°ÊO LOk.
P ã¨~åÊx‰õΩ#fl ã¨`«Î (LxH˜) „áêuÉèÏã≤Hõ ã¨`«Î. ^•xÖ’ P ^À+¨O
L#flO`« =~°‰õΩ Jk Hõ#|_»∞`«∞Ok. J^Õ q^èŒOQÍ J<åkHÍÅO
#∞Oz r=ÙÅ∞ =∂Ü«∂=$`«∞Öˇ· x„^ŒáÈ`«∂O\Ï~°∞. P x„^Œ
H˘xfl=O^ŒÅ, "ÕÅ ã¨O=`«û~åÅáê@∞ LO_»=K«∞Û. QÆ∞~°∞ âߢ™êÎ^Œ∞Å
^•fi~å "åiH˜ *Ï˝#O HõeˆQ=~°‰õΩ LO_»=K«∞Û. Jk L#flO`« =~°‰õÄ
"åiH˜ D „ѨѨOK«Hõ=¸ LO@∞Ok† „ѨѨOK« =º=Ǩ~°O JO`å
LO@∞Ok. H˘xfl "ÕÅ =∞Ok D "åº=ǨiHõ`À ã¨`‰Î« Ωõ ã¨O|OkèOz#
=º=Ǩ~°O`À H˘xfl [#‡Åáê@∞ H˘@∞ìq∞\Ïì_»∞`«∂O_»QÍ U XHõ¯_À
nxx JkèQqÆ ∞Oz áê~°=∂i÷Hõ ã¨`åºxfl Hõ#∞Q˘#=K«∞Û#∞. P ã≤u÷ x
KÕ~°∞H˘#_®xH˜ LѨHõiOKÕ ™ê^èŒ<åÅÖ’ KåÖÏ „áê^è•#ºO HõÅk
Dâ◊ fi ~° É è í H ˜ Î . qq^è Œ ~° ∂ áêÅÖ’ L#fl D Éè í H ˜ Î =∂~åæ x fl
J=ÅOaOK«_»O ^•fi~å ™ê^茉õΩ_»∞ P`«‡*Ï˝#O ã¨OáêkOz "≥∂Hõ∆O
á⁄O^ŒQÆÅ∞QÆ∞`å_»x J^≥· fi`«ã≤^•úO`«O L^À…+≤ã¨∞ÎOk. D q^èŒOQÍ
ÉèíH˜ÎH˜ „Ѩ„Ѩ^äŒ=∞OQÍ L#fl`« ™ê÷<åxfl HõeÊOz# ^Œ~°≈#O J^≥· fi`«
"Õ^•O`« ^Œ~°≈#O. J^≥· fi`«O "Õ^•O`«^Œ~°≈#OÖ’ XHõ „áêp#
ã¨O„Ѩ^•Ü«∞O.
N=∞„^•=∂#∞*ÏKå~° ∞ ºÅ∞ D âßOHõ ~ ° =∞`åxfl
JOwHõiOK«‰õΩO_® Dâ◊fi~°∞xH˜ r=ÙxH© =∞^茺 ÉèË^ŒO JOwHõiã¨∂Î,
[QÆ`«∞Î ã¨`«º"≥∞ÿ#^Œx „Ѩuáêkã¨∂Î „|Ǩχã¨∂„`åʼnõΩ NÉèÏ+¨ºO
~°zOKå~°∞. Dâ◊fi~°∞_˘Hõ¯_Õ ã¨`«ºO. P Dâ◊fi~°∞xÖ’ P`«x
J=Ü«∞"åÅ∞QÍ z`«∞ÅÎ ∞ (r=ÙÅ∞), Jz`«∞Î (K≥`· #« º~°ÇÏ≤ `«"∞≥ #ÿ [QÆ`∞« ,Î
„Ѩ H õ $ u) L<åfl~Ú. Dâ◊ fi ~° ∞ _» ∞ (DÜ« ∞ # =∞`« O „Ѩ H Í~° O
N=∞Ǩq+¨µ‚"Õ ã¨~Àfi`«Î=Ú_≥·# ^Õ=Ù_»∞) J#O`« ã¨HõÅ HõÖϺ} QÆ∞}
qt+¨µì_»∞. J`«_»∞ `«# J=Ü«∞=OQÍ, `«#Ö’<Õ, `«#`Àáê@∞
âßâ◊fi`«OQÍ L#fl Jz`«∞Î #∞O_ç JKÕ`«# Ѩ^•~å÷Å#xflO\˜h,
™êÖˇÑ¨Ù~°∞QÆ∞ `«# ^ÕǨÏO #∞O_ç ^•~°O ѨÙ\˜ìOz#@∞¡ ѨÙ\˜ì™êÎ_»∞,
uiy `« # Ö’ˆ H f㨠∞ H˘O@∂O\Ï_» ∞ . r"å`« ‡ Å∞ J<Õ H õ O .
J}∞Ѩi=∂}=ÚÖ’ Jq J*Ï˝#O =Å¡ =zÛ# Hõ~°‡|O^èŒOÖ’
z‰õΩ¯H˘x ã¨∞Y^Œ∞óMÏÅ∞ J#∞Éèíqã¨∂ÎO\Ï~Ú. Éèí‰õΩÎ_»∞ x`«ºHõ~°‡Å∞
Platinum Platform
K«∂ã¨∂Î x~°O`«~° q+¨µ‚¿ã= KÕÜ«∞_»O ^•fi~å Hõ~°‡q=Ú‰õΩÎ_≥· "≥∂Hõ∆O
á⁄Ok, x`«º=¸ q+¨µ‚Ö’HõOÖ’ q+¨µ‚ ã¨xflkèÖ’ LO\Ï_»∞. z`ü,
Jz`ü D Ô~O_»∂ ‰õÄ_» ÉèíQÆ=^Œ=`å~åÖË QÍ# D J^≥· fi`«O
qtëêì^≥· fi`«O J~ÚOk.
N=∞^è•fiKå~°∞ºÅ∞ – ÃÑ·# K≥Ñ≤Ê# J^≥· fi`åxfl QÍx,
J=Ü«∞"åÜ«∞qÉèÏ"åxfl QÍx JOwHõiOK«Hõ r"Õâ◊fi~° [QÆ`«∞ÎʼnõΩ
Ѩ ~ ° ã ¨ Ê ~° = Ú Ñ¨ Ó iÎ Éè Ë ^ •xfl JOwHõ i ™êÎ ~ ° ∞ . gi =∞`« O Ö’
N=∞Ǩq+¨µ‚"Õ ã¨~Àfi`«Î=Ú_≥·# ^Õ=Ù_»∞. P`«xÃÑ· JK«OK«ÅÉèíH˜ÎÜÕ∞
"≥∂Hõ∆¿ÇÏ`«∞=Ù.
N=∞„^•=∂#∞*Ï~° ∞ ºÅ∞ q+¨ µ ‚ qtëêì ^ ≥ · fi`åxfl
„Ѩ u áêkOK« Q Í `« ~ ° ∞ "å`« =zÛ# H˘O^Œ ~ ° ∞ PKå~° ∞ ºÅ∞
t=–â◊H˜Î–ÅH©;–Hõ$ëê‚^Œ∞Å#∞ Ѩ~°`«`åÎ fiÅ∞QÍ „Ѩuáêkã¨∂Î
„|Ǩχã¨∂„`åʼnõΩ t=qtëêì^·≥ fi`«Ñ~¨ O° QÍ#∞, â◊HΘ qtëêì^·≥ fi`«Ñ~¨ O° QÍ,
ÅH©; qtëêì^≥· fi`«Ñ¨~°OQÍ#∞ "åºMϺ<åÅ∞ „"åâß~°∞. gi ã≤^•úO`«
„Ѩ„H˜Ü«∞ KåÖÏ =~°‰õΩ N=∞„^•=∂#∞*ÏKå~°∞ºÅ∞ JOwHõiOz#
„Ѩ„H˜Ü«∞<Õ J#∞ã¨iOz LO@∞Ok. =∂~°∞ÊÅ∞ KåÖÏ JÅÊO. D
"åºMϺq^è•<åÅxflO\˜ g∞^Œ qq^è•QÆ=∞–ѨÙ~å}ÏÅ „ѨÉèÏ=O
JkèHõOQÍ Hõ#|_»∞`«∞Ok. JxflO\˜Ö’#∂ ÉèíH˜ÎˆH „áê^è•#ºO.
H˘xfl â‹=· ^Œ~≈° <åÅ∞ „|Ǩχã¨∂„`åÅ *’eH˜ "≥à‰¡◊ Ωõ O_® H˘xfl
PQÆ=∂ňH Z‰õΩ¯= „áê^è•#ºO WzÛ `«=∞ ã≤^•úO`åÅ#∞ ™ê÷ÑO≤ Kå~Ú.
g\˜Ö’ ‰õÄ_» ÉèíH˜ÎH©, ^•xH˜ ã¨O|OkèOz# J<ÕHõ ѨÓ*Ïq^è•<åÅH©,
Hõ~°‡HõÖÏáêÅH© „áê^è•#ºO LO@∞Ok.
â‹=· ^Œ~≈° <åÅÖ’ HÍj‡~°^jÕ Ü«∞"≥∞#ÿ „Ѩ`º« aè*Ï˝^~Œ ≈° #O, nxH˜
''„uHõ^Œ~°≈#O—— ''t"å^≥· fi`«O—— Jx ‰õÄ_® ¿Ñ~°∞¡. D ã≤^•úO`«O
„ѨHÍ~°O ã¨~°fi=¸ t==∞Ü«∞"Õ∞. ™êH∆Í`ü t=ã¨fi~°∂ѨÙ_Õ J~Ú<å
‰õÄ_» r=Ù_»∞ J*Ï˝#=â◊O KÕ`« P t=`åfixfl =∞~°z ã¨O™ê~°OÖ’
z‰õΩ¯H˘x LO\Ï_»∞. 'Ѩâ◊√=Ù— 'J}∞=Ù— W`åºk <å=∂O`«~åÅ∞
QÆÅ r=Ù_»∞ x~°O`«~° ™ê^èŒ# ^•fi~å `å<Õ t=Ù_»∞ Jx QÆ∞iÎOK«_»O
^•fi~å "≥∂Hõ∆O á⁄O^Œ∞`å_»∞. WÖÏ QÆ∞iÎOK«_®xˆH '„Ѩ`«ºaè[˝— Jx
¿Ñ~°∞. W`«~° â‹·= ã¨O„Ѩ^•Ü«∂ÅÖ’ K≥Ñ≤Ê# Hõiî# `«Ñ¨â◊Û~åº^Œ∞Å`À
ã¨O|O^èOŒ ÖˉΩõ O_® JO`å t==∞Ü«∞O J#∞^Œ$HõÊ^äOŒ JÅ=~°K∞« H˘x
Ѩ i â◊ √ ^Œ ú r=# q^è • #O J=ÅOaè O K« _ » O =Å¡ „Ѩ ` « º aè [ ˝
HõÅ∞QÆ∞`«∞O^Œx D ã≤^•úO`«O K≥ÑÙ¨ `«∞#flk. D =∂~åæxfl J#∞ã¨iOz
P`À‡^Œ~°ú~°}O KÕã≤H˘<Õ J~°›`« „Ѩf XHõ¯iH© LOk. ''<Õ<Õ t=Ù_»#∞
J#∞ xtÛ`åaè„áêÜ«∞O XHõ¯™êi á⁄O^ŒHeõ y`Õ KåÅ∞. =∂\˜=∂\˜H˜
^•xx =∞##O K≥Ü«∞º=Åã≤# Ѩx‰õÄ_® ÖË^Œ∞.
129
 D q^è Œ O QÍ âßOHõ ~ å^≥ · fi`« ^ Œ ~ ° ≈ #O 㨠∞ ã≤ ÷ ~ ° ` åfixfl HÍ=K«∞Û#∞. U"≥∞ÿ<å #^Œ∞Åhfl "Õ~°∞"Õ~°∞=∂~åæÅÖ’ ã¨=Ú„^•xfl
ã¨OáêkOK«∞H˘#fl<å\˜ #∞O_ô ‰õÄ_» Jxfl ^Œ~≈° <åÅÖ’#∞ ÉèHí ÉΘ Ïè "åxH˜ KÕi#@∞¡ =∂#=ÙÅO^Œ~°∂ z=iH˜ KÕ~°=Åã≤#k x<Õfl—— Jx
KåÖÏ „áê^è•#ºO ÅaèOz#k. J~Ú`Õ D ^Œ~°≈<åÅÖ’ H˘xfl W`«~° ѨÙѨÊ^ŒO`«∞_»#∞ QÆO^èŒ~°∞fi_»∞ t=Ù}˜‚ ã¨∞ÎuOKå~°∞.
=∂~åæÅ`À áê@∞ ÉèíH˜Î=∂~°æO ‰õÄ_» "≥∂Hõ∆™ê^èŒ#O Jx JO>Ë H˘xfl
''Ü«∞O â‹·"åó ã¨=Úáêã¨`Õ t= Wu „|¿Çχu "Õ^•xÎ<À
^Œ~°≈<åÅ∞ ÉèíH˜Î XHõ¯>Ë „Ѩ^è•#"≥∞ÿ#k Jx JOwHõi™êÎ~Ú.
É∫^•ú |∞^Œú Wu „Ѩ=∂} Ѩ@=ó Hõˆ~Îu <≥·Ü«∂~ÚHÍó
J~Ú`Õ ÉèÏ~°fÜ«∞ ^Œ~°≈<åÅÖ’ L#fl "≥·t+¨ì ºO U=∞#QÍ – J~°›xfl`«º^äŒ *ˇ·#âßã¨#~°`åó Hõˆ~‡u g∞=∂Oã¨HÍó
U ^Œ~°≈#=¸ ‰õÄ_» ã≤^•úO`«=∂„`« „Ѩuáê^Œ#O`À `«$Ñ≤ÎѨ_»Hõ P ™È-Ü«∞O q^Œ^è•`«∞ "å&˜Ûù`«Ñ¶¨ÅO „`≥·Ö’Hõº<å^äÀ ǨÏió——
ã≤^•úO`«OÖ’ K≥Ñ≤Ê# `«`åÎ fixfl J#∞Éèí=OÖ’xH˜ `≥K«∞ÛH˘x `«iOKÕ
''t=Ù_»∞ Jx â‹·=ÙÅ∂, „|Ǩχ Jx "Õ^•O`«∞Å∞, |∞^Œ∞ú_»∞
Ѩ^Œú`«∞Å∞ ‰õÄ_» É’kèã¨∞ÎOk. Wq ''Ѩ_»Hõ ‰õΩsÛ `«`«Î fizO`«#Å∞——
Jx É∫^Œ∞úÅ∂, [QÆxfl~å‡`« Jx <≥·Ü«∂~Ú‰õΩÅ∂, l#∞_»x *ˇ·#∞Å∂,
(Armchair Philosophy) HÍ=Ù. U ã≤^•úO`åxfl J=ÅOaOz<å
Hõ~°‡ Jx g∞=∂O㨉õΩÅ∂ „uÖ’Hõ „ѨÉèí∞"≥·# U =∞Ǩq+¨µ‚=Ù#∞
`«^•fi~å Ѷe¨ `åÅ#∞ á⁄Ok P#OkOKÕ"å~°∞ J<Õ‰Ωõ Å∞ Hõ#|_»`å~°∞.
P~åkèã¨∂ÎO\Ï~À P =∞Ǩq+¨µ‚=Ù g∞ HÀÔ~¯Å∞ f~°∞ÛQÍHõ—— W`åºk
D ÉèíH˜Î=∂~°æO "≥#∞Hõ, P~å^èŒ<åѨ^Œú`«∞Å =¸ÅOÖ’ L#fl â’¡HÍÅ∞ ã¨~°fi„Ѩã≤^Œú"≥∞ÿ#q.
XHõ¯ Ѩ~°=∞ ã¨`åºxfl QÆ∞~°∞ÎOK«∞H˘x, `«=∞`«=∞ ã¨O„Ѩ^•Ü«∂Å#∞
Wk Hˆ =ÅO =∂@ňH Ѩiq∞`«O HÍ^Œ∞. PK«~}° Ö’ K«∂Ñ≤#
J#∞ã¨iOK«∞"å~°∞ "å\˜ ã¨`«Êùe`åÅ#∞ ѨÓiÎQÍ á⁄O^ŒQÆÅ∞QÆ∞`å~°∞.
ZO^Œ~À =∞ǨѨÙ~°∞+¨µÅ∞ „Ѩã≤^Œ∞úÅ∞. Ѩ~°=∞=∞¿ÇÏâ◊fi~°∞Öˇ·# (HÍj‡~°
`«kfi~°∞^Œ"ú ∞≥ #ÿ ÉèÏ"åÅ∞ =∞#ã¨∞ûÅÖ’ ÃÑOá⁄OkOK«∞H˘<åfl, „ѨKå~°O
^ÕâßxH˜ K≥Ok#) P#O^Œ=~°#ú Jaè#= QÆ∞áêÎ^∞Œ Å∞ t=Ù_Õ Ñ¨~`° `« Ϋ fiO
KÕã≤<å, q‰õ∆Ω|ú =∞#ã¨∞Öˇ· P Ѷ¨e`åÅ#∞ J`«ºÅÊOQÍ<Õ D [#‡Ö’
Jx qâ◊fiã≤Oz#"åˆ~ J~Ú<å J<ÕHõ ã¨÷ÖÏÅÖ’ =∞Ǩq+¨µ‚ ÉèíH˜Îx
á⁄O^ŒQÆÅ∞QÆ∞`å~°∞.
„Ѩ^iŒ ≈™êÎ~∞° . =∞#HÍÅOÖ’<Õ N t"å#O^Œ=¸iÎ QÍi Ñ≤`$« K«~} ° ∞Å∞
''W¢#Ì O q∞„`« O =~° ∞ }=∞yfl=∂Ǩ ï ~° ^ ä À k=ºó N |ã¨=~åA QÍ~°∞ ~å=∞`å~°Hõ =∞O„`« [Ѩ áê~åÜ«∞}∞Å∞QÍ „Ѩãk≤ ú
ã¨∞Ѩ~À‚QÆ~°∞`å‡<£ K≥O^•~°∞. ã¨^Œ∞æ~°∞=ÙÖË NHõ$ëê‚+¨ìg∞, N~å=∞#==∂º^Œ∞º`«û"åÅ∞
UHõO ã¨kfi„áê |Ǩï^è• =^ŒxÎ JyflO Ü«∞=∞O =∂`«iâßfi# =∞Ǩ"≥·Éèí=OQÍ [~°∞ѨÙ`«∂O\Ï~°∞. U ^Õ=`«Å q+¨Ü«∞OÖ’#∞
=∂Ǩïó—— (|∞∞ˆQfi^ŒO 1.164) ^Õfi+¨ÉèÏ=O Z~°∞QÆx ÉèíH˜Î=∂~°æO =∂„`«"Õ∞ „âıÜ«∞㨯~°O J=Ù`«∞Ok.
''ã¨∞=~°‚O q„áêó Hõ=Ü≥∂ =KÀaèó UHõO ã¨#ÎO |Ǩï^è• Nó Nó Nó
HõÅÊÜ«∞xΗ— (|∞∞."Õ. 1.10114)
* * * * *
(''ã¨`«Ê^•~°÷O XHõ¯>Ë. ^•x<Õ WO„^•k <å=∞^èÕÜ«∂Å`À
ѨO_ç`∞« Å∞ J<ÕHqõ ^è•Å K≥ÑC¨ `«∞O\Ï~°∞——) W`åºk |∞∞ˆQfi^Œ "åHͺÅ∞
„Ѩã≤^Œú"≥∞ÿ#q. P ÉèÏ"å<Õfl ѨÙ~å}ÏÅ∞, WuǨ™êÅ∞, W`«~° „áêp#
„QÆO^ä•Å∞ ‰õÄ_® J_»∞QÆ_»∞QÆ∞<å „Ñ¨uáêkã¨∞Î<åfl~Ú.
„`«~¸ ™êOYºO Ü≥∂QÆó Ѩâ◊√Ѩ`«=∞`«O "≥·+¨‚=q∞u
„Ѩaè<Õfl „Ѩ™ê÷<Õ Ñ¨~°q∞^Œ=∞^Œó Ѩ^䌺q∞uK«
~°∂p<åO "≥·z„`åº^Œ$A‰õΩ\˜Å <å<åѨ^äŒAëêO
#$}Ï"Õ∞HÀ QÆ=∞ºó `«fi=∞ã≤ Ѩܫ∞™ê=∞~°‚= W=
(t==∞Ç≤Ï=∞fl™È΄`«O)
''F! Ѩ~°=∞t"å! x#∞fl KÕ~°_®xH˜ – "Õ^Œ„`«Ü«∞=Ú,
™êOYº=Ú, Ü≥∂QÆ=Ú, â‹·==Ú, "≥·+¨‚==Ú "≥Ú^ŒÖˇ·# Z<Àfl
=∂~åæÅ∞<åfl~Ú. g\˜Ö’ H˘xfl ^ŒQÆæ~°^•~°∞Öˇ·`Õ H˘xfl =OHõ~° ^•~°∞Å∞

130 Platinum Platform

 Reform and Respect for Tradition
1. Introduction :
At the first look, the two terms, reform and
tradition, seem to be contradictory – it appears that if one
respects tradition, reform appears almost impossible. The
aim of the essay is to show that these two are indeed
compatible concepts and that the simultaneous realization
of both of them is possible and is, in fact, highly desirable.
This is in the best interest of an individual as well as that
of the society of which he is a member. Before we proceed
further, let us look at the meanings of the two words,
reform and tradition:
Reform - (v. t) to transform, to restore, to
rebuild, to make better by removing defects
- (n) The transformation of a system or
institution or religion for better, e.g. legislative reforms, social
reforms etc.
Tradition - a handing over, an oral transmission
from generation to generation of religious beliefs, customs,
tales and practices e.g. Vedic tradition, temple traditions,
householder traditions, continuous development of a body
of literature, music etc. e. g. Epic tradition, Puranic
tradition, Karnatic music tradition. Anything bound up
with or continuing in a family, e. g. the Siva-pooja
tradition, Hindu marriage tradition, the tradition of story
telling by grand parents to grand children etc.
Reform intends a beneficial change, more
specifically, reversion to a pure original state, by restoration,
repair or correction. Reform is generally distinguished from
Revolution. The latter means a basic or radical change;
whereas reform may be no more than fine tuning, or at
most redressing serious wrongs without altering the
fundamentals of the system. Reform seeks to improve the
system as it stands, never to overthrow it wholesale.
Radicals on the other hand, seek to improve the system by
trying to overthrow the available system, along with its
traditions, whether it is of the government or that of a
group of people themselves. A tradition is usually what
has been transmitted from generation to generation and
often contributes to the cultural wealth of the society.
*Professor of Computer Science (Rtd.) Indian Institute of Science, Bangalore.
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- Dr. V. V. S. Sarma*
However, over the years as times and environments change,
some of the traditions may require a relook and often need
adaptation to a new situation. Rabindranath Tagore sang
Where the mind is without fear, Where knowledge
is free, …, Where the clear stream of reason has not dried
up in the dreary desert sand of dead habit, … Into such
kind of freedom, O Father, let my country awake.
Customs related to older traditions have the risk
of degenerating into dead habits because the underlying
basis for them is often forgotten, the tradition itself appears
a superstition, and the changed situation certainly warrants
reform, while rediscovering the basis and preserving the
good features of the tradition. A citizen in a country has a
cultural heritage including his religion, language, beliefs
and customs to be transmitted as tradition to his progeny.
He plays the role of a link in a long chain. A home is a
unit of the nation and a family is a unit of the society.
Thus, he is a link in the long chain of a perpetual society.
Now a society can undergo changes as a nation in its
religion through reforms or by foreign invasions. A citizen
who did not realize his existence as a transmitting link in
the long chain of a tradition or culture would commit the
unpardonable mistake of breaking up of an age old valuable
message of the past on to the next generation. A citizen
has therefore a serious responsibility in preserving
traditions which should not be evaded in favour of a
materialistic existence, which is of no consequence at all.
Hinduism, with its most valuable human values,
social culture, spiritual beliefs and religious observances is
too precious to be ignored. A Hindu citizen without
adequate understanding and wisdom may commit the
mistake of mistaking it and commit the sin of eschewing
and discontinuing it much to the loss of his own progeny.
Hinduism has a valid reply to any criticism and answer to
any doubt about it. Today’s Hindu society has forgotten
the value of tradition under the influence of half-baked
criticism or under the influence of mushrooming new
schools of thought many of which are not quite sound in
their understanding of the ancient religion. But it may be
a different thing with the much needed reforms brought
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about by great men of wisdom who have not attempted to
replace the same rather than cleansing it or updating it to
suit the changing times. That it has been a golden rule in
the Hindu India that one should not discontinue the
tradition under any influence, but approach the wise and
the learned in case of doubt.
What applies to religious traditions equally applies
to the way of life, the culture, the language, the food, the
dress etc., all of which belonging to the Hindu India have
survived over many millennia. By the lack of understanding
of these values a citizen loses his own identity both national
and religious if he breaks the tradition and drifts into a
different culture with no understanding about it. Keeping
of traditions makes one a patriot faithful to his country.
Patriotism is the highest value in human life. A Nation’s
loss of a citizen may be small, but a citizen’s loss of a
nationality is a loss of everything and is irretrievable.
In the following, by considering examples from
several societal systems in the Indian context, we attempt
to show how to achieve a balance between reform and
respect for tradition.
2. The Hindu Society :
2.1 Why Hindu Society needs Reform ?
A subject of utmost importance for India’s all-
round development and national resurgence is the reform
and self-renewal of the Hindu society. Hinduism is the
repository of the most exalted teachings about human
evolution and realization of God. Its philosophy is
profound and the relevance of its principles is both universal
and eternal. Its distinguishing feature is its lack of dogma,
its readiness to accept truth in all its manifestations, without
putting the seal of finality on any of them, and its emphasis
on the need to climb higher on the ladder of human
evolution through righteous living. The freedom of thought
and expression that it provides in all intellectual, theological
and philosophical matters is unmatched. So much so that
even Charvaka, who denied the existence of God, was
respected as a rishi (seer) in the framework of Sanathana
Dharma because of his erudition. Since Hinduism teaches
us to see the divine in every animate and inanimate creation
of God, the concept of equality of human beings is in-
built in its belief system. The Bhagavad Gita states
emphatically that a man’s greatness is determined by his
karma and not by his birth.
Nevertheless, due to many historical factors certain
customs and traditions of the Hindu society are viewed as
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negative, regressive and thoroughly indefensible features.
The degeneration of the concept of Varna into division of
society in terms of high and low castes and the practice of
treating certain castes as ‘untouchables’ is one such. The
injustice in many forms that is often meted to women is
another. Customs such as “Sati” though not widely
prevalent acquired disrepute. (If it was widely prevalent,
the recommended living for widows in Dharma Sastras
would be redundant.)
Time and again the Hindu society has
demonstrated both its willingness and capacity to reform
itself by rediscovering its own foundational principles as
well as by learning from other constituents of humanity.
Secondly, considerable progress has indeed been achieved
in the modern era, both during the freedom movement
and the decades that followed. This is due to the efforts of
many modern-day social reformers such as Swami
Vivekananda, Swami Dayananda, Raja Ram Mohan Roy,
Mahatma Jyotiba Phule, Narayan Guru and, Mahatma
Gandhi and Dr B.R. Ambedkar. RSS and the various
organizations inspired by it, emphasize the message of social
equality in their mission for Hindu unity and Hindu
renaissance. While all condemn the caste system, politics
in India is unfortunately centred on caste and all political
parties exploit this at election times in activities such as
selecting candidates for membership of legislatures. What
were simple restrictive traditions in marriage or food were
brought into public life by our politicians.
3. The Hindu Marriage Tradition :
The institution of marriage and the matrimonial
relationship form the backbone of the Hindu society, which
inherited its values from the noble Vedic Aryans. The Aryans
envisaged the institution of marriage as a union leading
the married couple on a path of fulfillment, both in the
worldly and the other worldly obligations. In India, there
is an underlying dharma governing marital relationship.
Leading a happy married life, extending hospitality to
visitors, having good progeny, serving the nation and the
society have all been cited as the benefits of the institution
of marriage. But what is the spiritual aspect of this
matrimonial relationship? How does this system enable the
married couple to enter the path of spirituality leading to
the ultimate goal of life, liberation (moksha)?
We read in news papers these days about crimes
committed against young women by people, who expressed
their “love” towards them earlier. In some of the so-called
love marriages, couples are discovering irreconcilable
differences leading to divorces and even violent crimes such
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as murders have become common place. Even the
“arranged marriages” performed with parental efforts and
approval are not faring much better. Why are the marital
relations turning sour increasingly? Do the married couples
understand and totally accept the underlying sentiments
in the Hindu marriage? Are there any solutions for these
problems? What is the balance between the tradition we
lost in the process of “modernizing” and the introduction
of reforms such as divorce?
These questions are related to the fundamental
issues concerning the institution of Hindu marriage and
its decay in the recent times. People who have faith and
belief in the Hindu traditions, values and the institution
of marriage can only appreciate the answer here. Hindu
marriage assumes that both of the marital partners will, at
all times, be with each other in realizing the four goals or
ideals of human life, namely dharma, artha, kama, and
moksha.
3.1 Examples of Marriage as depicted in the Epics :
Rama, in Ramayana was an ideal son, an ideal
husband, an ideal king, an ideal brother and an ideal leader.
Why did this ideal king send his pregnant wife Sita to
forests, even personally acknowledging her chastity? If this
case is presented before a family court today, Rama might
have been convicted and punished of cruelty! But these
critics have to apply their mind to the following facts. Why
did Sita never complain that an injustice has been done to
her? She did not utter a word against this decision. Can
others take this as public interest litigation, in such a
situation? Sons Lava and Kusa asked their mother (not
knowing who they were) “Why did Rama abandon his
innocent wife? Why is he called a great person by Rishi
Valmiki?” Sita’s replied “Dear sons, you do not know
dharma. Rama did what is expected of a king with a full
knowledge of the intricacies of Raja dharma with all the
layers of his mind, intellect, consciousness and ego involved
in his decision. We do not have the competence and
wisdom to question his decision. It is wrong to criticize
him.” Rama upheld dharma and Sita accepted his decision.
This shows our tradition. Sita knows the subtlety of dharma
and Rama’s conflict of interests as a king and as a husband.
Of course, we need not always hold our head high
and say “We have given the highest place for women in
our culture and this level of dignity was never given to
women in any other society and culture.” The greatest
insult to women was meted out to Draupadi in the royal
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court of Hastinapur. It was done in the king’s durbar but
the king was blind. Sita at personal level suffered injustice,
and so did Draupadi. Such atrocities were committed and
such an event signaled the end of an era accompanied by
great destruction. It has become the turning point and the
heart of a great epic poem. Sita and Draupadi are two
noble women, who suffered and the injustice done to them
provided the subject matter of the two great epics of India.
The impact of these epics is visible even till today.
Savitri could restore her dead husband Satyavan
back to life by her encounter with Yama, the God of Death,
herself being alive through the power of yoga. She was
also committed to the welfare of her father-in-law.
Take the Puranic example of Sumati. Her husband
was a leper. Still he was the husband. He desired another
woman. She wanted his happiness. She carried him and
gave him to the woman desired by him. This is a severe
test she faced in her life. No body had such a test in life. It
can not be imagined. It is difficult to serve a person
suffering from leprosy. Over and above this, he was
immoral and was talking unimaginable immoral words.
Sumati’s choice of continuing to serve him cannot even
be imagined by others. It is the ultimate limit to stay in a
dharma of her choice. Purana says that she acquired
through this act the power even to stop the sun from rising.
Staying firm in pativrata dharma, gave enormous
power to such women. (e. g. Savitri, Sita, Anasuya and
Rukmini.). These women could even curse gods. This
dharma does not imply subservience to an individual. On
the other hand, it denotes submission to a concept, a
system, an institution, a dharma and a principle. (Pativrata
= a dedicated, faithful, loyal, virtuous and chaste wife.)
3.2 Hindu Marriage Today :
Hindus today are governed by Hindu Marriage
Act, 1955 which provides for the conditions of a Hindu
Marriage where under the bridegroom should be of 21
years and bride of 18 years, they both should be Hindus
and should not be within the degree of prohibited
relationship, neither party should have a spouse living nor
any party should be subject to recurrent attacks of insanity
or epilepsy, either of them should not be suffering from
mental disorders or should not be unfit for marriage and
procreation of children and both should be of sound mind
and capable of giving valuable consent.
As long as the institution of marriage retains its
character and purity, the Hindu society will survive and
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retain its noble character. In Indian marriage we are
invoking the powers of gods and are praying to them for
their grace. Agni or fire is used as witness in the case of
Vaidika marriage. Gauri-puja or worship of Gauri, consort
of Siva, is always performed by the bride. Gods are not like
the two witnesses identifying the bride and the groom in
the Registrar’s office in case of a civil marriage. They live
eternally without bodies as witnesses at the marriage rituals
done with their grace and they follow this couple by living
in their bodies and protect them.
The bridegroom vows - I take hold of your hand
for good fortune, so that with me, your husband, you may
attain old age. The gods Bhaga, Aryaman, Savitr, and
Pushan give you to me for leading the life of a house holder
(Rigveda 10.85.36)
Bounteous Indra, endow this bride with great sons
and fortune. Give her ten sons and make the husband the
eleventh. (Rigveda 20.85.46))
Traditional marriage involves several rituals such
as Niscitartha, Mantapa pravesa, Sumuhurtam,
Mangalasutra dharana, Pani-grahana, Sapatapdi, Laja-
homa, Asirvada etc. For example, Mangalasutra is analogous
to the wedding ring in the Western traditions and is more
deeply symbolic. The Mangalasutra represents a turmeric
soaked thread with a little gold coin of a traditional shape
and is placed on the yoke of a plough. This act is an
expression of hope that the couple will always walk together
and “pull the plough of life” and symbolizes the agricultural
background of Hindu society. The priest and the elders
bless the sutra and the bridegroom ties it around the neck
of the bride with three knots. These three knots symbolically
represents the the marriage of the mind, spirit and body.
For some who have not even seen a plough or its yoke, this
custom may appear as an anachronism.
Of late, these traditional aspects are increasingly
forgotten and great emphasis is put in the expensive
celebrations associated with the wedding ceremony. People
want a grand ceremony and minimal religious rites, which
are often performed with little interest and understanding.
The priest is instructed to complete the Vedic rituals in
minimum time. The implications of these are not
understood. Modern Hindu marriage definitely needs
reforms to regain its original purity.
134
3.3 The Question of Divorce :
Divorce under the Hindu Marriage Act 1955 can
be obtained on the grounds such as adultery, cruelty,
desertion for two years, conversion in religion, unsound
mind, suffering from venereal disease and/or Leprosy, has
renounced the world and not heard for 7 years Tradition
to a certain extent has played a role in the drafting of the
Hindu marriage act while reform is in mind when the
provision of divorce is added. It should, however, be
remembered that divorce is not in tune with the dharma
sastras of Hindus. Provision of divorce does not mean that
it is the recommended action in case of a conflict. In spite
of the act, many Hindu women are tolerating the atrocious
behaviour of cruel husbands without being influenced by
the provisions of the divorce act, while more educated and
financially independent women are in favour of divorce
with the idea that it offers a new found freedom. The
situation in a turbulent marriage may be considered
analogous continuing to work with a bad boss in an office,
because of the necessity of receiving the salary at the end of
the month. But when a woman tolerates a bad husband
there is an element of sacrifice which involves love for the
husband and concern for the future of children born out
of such a marriage. If the parents of the woman encourage
her to take the hasty action of divorce, abandoning the
marriage, they are not upholding any values. Having
separate careers and separate bank accounts, satisfying
individual fancies and seeking divorce to protect these is
certainly against the Hindu tradition and, in reality,
amounts to abusing both the reform and the tradition.
4. Hindu Traditions - Householders :
A Hindu is supposed to have four goals in life.
They are dharma, artha, kama, and moksha. Artha and
kama are pursuits of wealth, desires and even pleasures and
are considered necessary in the youthful years of a Hindu
householder. But these are to be obtained strictly according
to dharma and the ultimate goal in life is moksha. Moksha
means release, release from the bondage of life. The basis
for these is the theory of Karma. Karma denotes actions
performed by an individual and lead to results in due course,
some times even in the next life.
The first stage in an individual’s life is studenthood.
Marriage brings him or her into the stage of a householder.
It is during this stage that a man has children (with his
wife), forms a family, establishes himself in a career or job,
and strives to be an active member of his community. He
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will establish his own household, with appropriate puja
traditions. Indeed, with his wife, the householder is now
responsible for ensuring that the rituals of domestic life
are carried out at their proper times and in the proper
manner. This stage is important because it carries the
responsibilities of looking after and supporting elders such
as parents and children
Performance of numerous religious duties consists
of proper following of one’s Dharma. These are the
bounden or obligatory karma of a Hindu house holder.
There are five great sacrifices (Pancha-mahayajna). These
are to be performed thrice daily at sunrise, noon and sunset.
They consist of:
• Brahma-yajna, the acquisition of jnana
• Pitr-yajna, the worship of the ancestors, by
libations of water and periodical Shraddha
• Deva-yajna, the worship of the gods, by
pouring ghee on the sacred fire or puja
• Bhuta-yajna, the worship of all living things,
by scattering grains and food for the animals
and spirits
• Purusha-yajna, the worship of men, by
showing hospitality
The householder tradition aims at sustaining the
social order through the family system, and thereby
emphasizes sexual purity and loyalty. While the sannyasa
tradition is generally thought to be more direct because it
allows the aspirant to focus entirely on practice, this is
only a general rule. Many great yogis have come from
householder traditions, and many Vedic rishis were married
and had children. According to the Hindu tradition,
human beings can live a householder life and fulfill their
social and family duties and still achieve liberation. This
is particularly important today when monasticism is in
decline worldwide and in the West where it hardly exists
at all. While the renunciate tradition is generally more
direct, it is more strenuous, and is the exception rather
than the rule in all times and cultures, even those eras
which are enlightened. Yoga does not tell us that we must
give up what provides us with happiness, but suggests that
we should consider where our real happiness comes from.
True happiness resides in consciousness, not in any material
form, identity, or activity..
5. Hindu Temple and Pilgrimage Traditions :
A Hindu temple or Mandir is a place of worship
for Hindus. It is usually dedicated to one primary deity,
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Siva, Vishnu or Mother Goddess, as the presiding deity,
and other subordinate deities associated with the main
deity. Temples did not exist in the Vedic period. Temple
represents democratization of the Hindu religion and serves
all sections of the Hindu society while the Vedic rituals
can be performed only by the qualified and learned
Brahmins.
5.1 History :
Temple construction in India started nearly 2000
years ago. The oldest temples that were built of brick and
wood no longer exist. Stone later became the preferred
material. Temples marked the transition of Hinduism from
the Vedic religion of ritual yajnas to a religion of bhakti or
love and devotion to a personal deity. Temple construction
and mode of worship is governed by ancient scriptures
called agamas, of which there are several, which deal with
individual deities. For example, Pancharatra are Vaishnavite
devotional texts dedicated to a single deity Sriman
Narayana (or Vishnu), who manifests in different forms.
God exists in his absolute form (Para), his Vyuha forms,
his incarnations (as beings born as humans or animals)
and his existence in holy images. The Pancharatra Agamas
prescribe temple worship of icons as transformed from
Vedic rituals like Yajnas. The Agamas accept the authority
of Vedas, Samkhya, and Aranyakas. Agamas talk about
construction of temples; the rules for installation and
consecration of the deities in the temples; the methods of
performing pujas in the temples; philosophy; mantra-
sastra; tantras, bhakti yoga; domestic observances
(samskara, ahnika); and festivals. There are substantial
differences in architecture, customs, and traditions in
temples in different parts of India.
5.2 Temple Management :
The grand temples of India were built by kings
and maintained by royal patronage and public support in
terms of lands given by donors to the presiding God for
the upkeep of the temple. With the decline of Hindu
kingdoms, the component of royal patronage has declined
and in the independent India the princes have disappeared
along with their patronage of temples.
Today, the Archeological Survey of India has
control of most ancient temples of archaeological
importance in India. In India, theoretically, a temple is
managed by a temple committee or board that administers
its finances, management and events. However, since
independence, the autonomy of individual Hindu religious
135
denominations to manage their own affairs with respect to
temples of their own denomination has been severely
eroded. State governments of many states in India (and
especially all the states in South India) have gradually
increased their control over all Hindu temples. Over
decades, by enacting various laws which have been fought
both successfully and unsuccessfully up to the Supreme
Court of India, politicians of the ruling parties especially
in the southern states control every aspect of temple
management and functioning. The lands were mismanaged
and often occupied by other people with candid support
of politicians. Hindus are not a cohesive group, they do
not belong to any particular temple, and visiting temples
is purely voluntary. They feel sorry to see the erosion of
tradition but not in a position to demand reforms in the
existing setup.
5.3 Pilgrimages :
A pilgrimage is a Hindu social tradition and every
year millions of people participate in such pilgrimages at
several sacred sites in India, Nepal and Kailas-Manasarovar
in Tibet, China. Arjuna and Balarama had undertaken
pilgrimage (tirtha yatra) in the Mahabharata. Some times
it may involve thanks giving to the Lord for a wish fulfilled.
Some times it is done to atone for a sin (prayaschitta). Many
a time it is an urge to travel across the country and knowing
it. Pilgrimages are undertaken based both on individual
desire and as a part of socio-cultural tradition. India has
numerous pilgrimage sites such as Ayodhya, Mathura,
Hardwar and Himalayan places such Badarinath and
Kedarnath, Kasi (Varanasi), Kanchipuram and the pancha-
bhuta temples, the twelve Jyotirlinga sites such as Srisailam,
Tirumala, Puri, Dwaraka etc. The contribution of
piligrimages to Indian economy amounts to a very
significant share and millions of people or gainfully
employed in this activity. A Hindu pilgrimage or for that
matter Hinduism itself is a great unifying factor in India
and directly contributes to national integration. The
economic benefits are shared by Non-Hindus as well. For
example, all the people who support the visit and are fairly
compensated in the Amarnath Yatra in Kashmir are
Muslims. Of late, there is a tendency of state governments
to convert picturesque locations of temples into tourist
places. For example, the Kedarnath area and the Mandakini
valley in the Himalayas are sought to be converted as places
for winter sports of foreign tourists. This is a very dangerous
move as it has the danger of destroying the sanctity of holy
places and holy rivers.
136
5.4 Devadasi System :
Devadasi system originally described a religious
practice in which girls were “married” and dedicated to a
deity. Tradition says that Gods themselves patronize music
and dance. Dancing Siva or Nataraja is well known.
Saraswati is depicted with a Veena in hand. Narada,
Tumbura and Hanuman are considered great singers. In
addition, to taking care of the temple and performing
rituals, the devadasis learned and practiced Bharatanatyam
and classical dance forms and other classical Indian arts
traditions and enjoyed a high social status. Following the
demise of the great Hindu kingdoms the practice
degenerated. Originally, devadasis were celibate all their
life. Reference to dancing girls in temples is found in
Kalidasa’s “Meghadoot”. It is said that dancing girls were
present at the time of worship in the Mahakaleswara temple
ofUjjain.. Some scholars are of the opinion that probably
the custom of dedicating girls to temples became quite
common in past, as most of the Puranass containing
reference to it have been written during this period. Several
Puranas recommended that arrangements should be made
to enlist the services of singing girls for worship at temples.
By the end of 10th century, the total number of
devadasis in many temples was in direct proportion to the
wealth and prestige of the temple. During the medieval
period, they were regarded as a part of the normal
establishment of temples; they occupied a rank next only
to priests and their number often reached high proportions.
For example, there were 400 devadasis attached to the
temples at Tanjore.
Local kings often invited some temple dancers to
dance in their courts, the occurrence of which created a
new category of dancers, rajanartakis who modified the
technique and themes of the recitals. A devadasi had to
satisfy her own soul while she danced unwatched and
offered herself to the god, but the rajanartaki’s dance was
meant to be an entertainment for the king and his court.
The popularity of devadasis seems to have reached
its pinnacle around 10th and 11th century AD. The rise
and fall in the status of devadasis can be seen to be running
parallel to the rise and fall of Hindu temples. Invaders from
West Asia attained their first victory in India at the
beginning of the second millennium CE. After the Islamic
invasions, the status of the temples fell very quickly in North
India and slowly in South India. As the temples became
poorer and lost their patron kings, and in some cases were
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destroyed, the devadasis were forced into a life of poverty,
misery, and, in some cases, even prostitution. The Chola
Empire encouraged the devadasi system. Men and women
were dedicated to temple service. They developed the
system of music and dance employed during temple
festivals. The rise of Chola Empire in the 6th century AD
coincided with the decline of Buddhism and Jainism in
South India. Inscriptions reveal that the 400 dancers, their
gurus and orchestras, were maintained by the Brihadeesvara
temple, Thanjavur, with munificent grants, including the
daily disbursement of oil, turmeric, betel leaves and nuts.
Pressure from the British colonial reform
movement led to suppression of the practice. Adherents
of this movement considered devadasis immoral since they
engaged in sex outside of the traditional concept of
marriage, and described them as prostitutes. As a result of
these social changes, devadasis were left without their
traditional means of support and patronage. Reformists
and Abolitionists, under the pressure of the European
Christian priests and missionaries, conceived of the
devadasi practice as a social evil and considered every
Devadasi to be a prostitute. The first anti-Nautch and anti-
dedication movement was launched in 1882. Their main
aim was to do away with this system. Reform lobbyists
were drawn mainly from missionaries, journalists and
doctors. They urged the abolition of all ceremonies and
procedures by which young girls dedicated as Devadasis
of Hindu shrines. They organized seminars and conferences
to create a public opinion against the Devadasi system. In
the later part of 1892 an appeal was made to the Viceroy
and Governor General of India and to the Governor of
Madras. Social reformers such as Raja Rammohan Roy
also supported this movement.
engineering education, education in almost all branches
of knowledge such as pure sciences, humanities and
languages have all suffered utter neglect. Education system
has become purely commercial at all stages and the so called
reforms – which are undertaken periodically – seem to
worsen the system in every attempt. For example, the
concept of a university is a far more comprehensive
structure than an IIT, IIM, IIIT or a technological
university. But we have destroyed our university system
for political ends.
7. Conclusions :
We observe that many Hindu traditions have a
sound basis and they form the wealth of the society.
Occasionally, when the underlying basis is forgotten and
the situation in the society changes, and when the value
systems undergo changes, it appears that traditions
degenerate into dead habits and superstitions and the
reformers come to the fore. All the reformers need not be
genuine; some might represent vested interests whose main
aim is to debunk the Hindu religion and traditions. Some
of these may be pushed under the veneer of modernity.
8. Acknowledgements :
Much of the material for this essay is from the
discourses of Sadguru Sri Sivananda Murty garu. The topic
of the essay was also suggested by him. Some material is
from Dr. David Frawley’s writings. Wikipedia articles
provided some useful inputs.
* * * * *

6. Scientific and Philosophical Traditions of India :

Sanathana dharma has a comprehensive view of
life. Vedas, Vedangas, Darsanas, Itihasa and Purana
literature together constitute the overall picture of
Sanathana Dharma. For example, Nyaya and Tarka (the
science of logic and debate) has a sophisticated theory of
true knowledge of things of concrete and abstract things
and goes far beyond Aristotle’s logic. It is also intimately
connected to language and grammar, psychology and
philosophy of life. It also is related to other darsanas such
as Vaiseshika, Yoga, Mimamsa and Vedanta. Ayurveda has
excellent contributions to the science.
Our education system unfortunately lacks
reference to these traditions. Excepting undergraduate

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 Contribution of Telugu to Karnatic Music
We can study the contribution of Telugu to
Karnatic music under three heads:
1) Telugu’s contribution to origin and evolution of
Karnatic music.
2) Treatises written by Telugu scholars either in Sanskrit
or Telugu.
3) Telugu composers and compositions.
The terms Carnatic music and Hindustani music
were used for the first time in Sangita Sudhakara by
Haripala, written sometime between 1309 & 1312.
If we turn our attention to the word Karnataka it
represented the entire peninsular India during the days of
Vijayanagara empire. Krishna devaraya was described as
prabala rajaadhiraaja veera prataapa ——
raajaparameswaraartha durgaa natesa
sahitee samaraangana sarvabhauma—— Krishna
raayendra
gajapati gajakoota paakala.. mooru raayara ganda
karnata kshiti mandladheeswara…….
One who ruled over the karnata country, at that
time the entire south India.
Kallinadha, commentator to Sangitaratnakara,
defines Karnata as below:
Asti karnaata desam suvimala yasasaa pooritaalam
prudhivyaah
Kaaveree krishnavenee tarala tara tarangaadra
dakshottaraamsah
Hrushta samslishya poorvaapara vijana pushaa
praachya pashaatya vele
Paadho naatha prasakti prabalita nikhila swaanga
saubhaagya lakshmeeh
He refers to the entire southern India as Karnataka.
There are evidences that Krishadevaraya who ruled
the vijayanagara empire during 1510-1529 visited
Purandaradasa (1484-1564) at least 3 times and paid his
respects to him. Purandaradasa is said to have composed
4,75,000 compositions. Purandaradasa is known as the
Karnataka Sangeetha Pitamaha who laid a definite path
for learning Karnatic music. Not only a composer, he is
*Former Director, American Institute of Indian Studies, Chennai.
138
- Dr. Pappu Venugopala Rao*
one who set a syllabus for learning Karnatic music. He
also composed Suladi Prabhandas and also Ugabhogas. He
is the one who prescribed Maya Malava Gowlai Melam for
learning Karnatic music.
These are some major reasons why the south In-
dian music is known as karnatic music.I don’t want to go
further and deeper into this aspect.
Geetham Vadyam cha Ntrutyamcha triam
Sangeethaam uchyathe
Song, instrumental music and dance put together
is known as Sangeetham according to Sangeetha Ratnakara
of Saranga Deva. If we go back to the origin of Indian
music, all of us believe that the present music has evolved
from Sama Veda.
Sama Vedat idam geetham Samjagraha
Pithamahaha, says, Sangeetha Ratnakara.
The earliest treatise on music available to us today, is
Bharatha’s Natya Sastra, which talks about music exclu-
sively in six chapters. Bharatha mentions different re-
gional musics and mentions Andhri as one style.
Natya Sastra is ascribed to second Century BC.
The Sathavahanas, the Telugu kings who ruled entire In-
dia, during BC 184 AD 320, patronized music according
to inscriptional and sculptural evidences. A music instru-
ment called Eka Tanthra Veena, one stringed veena, Satha
Thantra Veena, a hundred stringed Veena were shown in
epigraphical evidences. The Nagarjuna sculputures show
two other veenas, the Deva Veena and the Manava Veena,
the divine and human veenas respectively. Mahendra Varma
of Pallava Dynasty who ruled Andhra was considered to
be a great vainica. There is a doubt about the nativity of
Pallava kings, while some say that they are Tamilians some
others claim them to be Andhra. A particular region in
Andhra is known after them as Pallavanadu or Palanadu.
Mahendra Varma, is said to have left Andhra for Tamil
Nadu and with him took several Telugu Musicians. In-
scriptional evidences show that his music guru was a vo-
calist known as Rudracharya, who discovered Sankeerna
Jathi Tala Bhedas and got inscribed a Swara Raga on
Kudimia Malai temple premises.
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 There are abundant literary evidences of great Ahobala Panditha 17th Century Sangeetha Parijatha
musical heritage in Andhra for a period almost from the Somanatha th
17 Century Raga Vibhodha
time of Bharatha (2nd century BC), but there was no Telugu
literature itself until 11th Century AD. It is presumed that Chatura Damodara 16-17th Century Sangeetha Darpanam
the official language during the period of Sathavahanas Subbrama Dikshitar 19-20 Century Sangeeta Sampradaya
was Sanskrit and it continued to dominate the life and Pradarsini
activities of the Telugus until literature began in 11th Cen-
tury AD. The music heritage Andhra had until then is are some of the prominent treaties which have
Desi or Regional music amalgamated with Sanskrit tradi- disciplined and directed the course of the evolution of
tional and classical music Karnataka music.

Palakuriki Somanatha a great Saivaite poet of 13th Having understood the role and contribution of
Century talks extensively about music in his works, Telugu in the origin and evolution of Karnatic music and
Panditaradhya Charitra and Basava Purana. the treaties that have been authored by the Telugu musi-
cologists, let us turn our attention to composers and the
These are the same kind of compositions which compositions who have enriched the density of classicism
are defined and refined by the classicists and renamed by of Karnatic music. While doing so we will also see what
the lakshana karaas in their treatise as Ela, Prabhandam, were the lakshana granthas written contemporarily to the
Padam etc., composers. This will enable us to infer the mutual and
Somanatha in his Basava Purana mentions the reciprocal influence on lakshana and lakshya.
classification of music as Margi and Desi, Classical and If we take the repertoire of Karnatic music pres-
Regional, the seven notes and the 22 sruthis. In ently available to us, we find compositions of Telugu are
Panditharadya Charithra, he classifies Ragas, as male, fe- more than all the other three languages put together. The
male and neutral, and also Shaudava and Audava. He reason and the logic behind this, needs to be probed into.
mentions 108 Ragas and divides them into Sanga,Desanga, A logical inference reveals that at the time of the forma-
Kriyanga, Upanga and Raganga Ragas. tion of the peninsular Indian music around 13th Century
There are umpteen number of references to mu- AD and from then on until about 5 centuries, Telugu
sic in Telugu literature which flourished during the rulers have ruled the major part of South India from
Vijayanagara regime. There are at least 15 major treaties Vijayanagara, Madhura, Tanjore, Chenji and other places.
authored or commented upon by Telugu lakshanakaras. Though the rulers of Vijayanagara are not by birth Telugus,
Nrutha Ratnavali of Jayapaseenani, 13th Century AD is there are historical evidences to show that they patronized
one of the most authentic works on dance and dance music. Telugu and their official languages used to be mostly
Sangeetha Ratnakara of Saranga Deva (13th Century AD) Telugu. The greatest of the Vijayanagar rulers, Sri Krishna
is one of the most extensive work on music and musicol- Deva Raya authored a book Amuktha Malyada in Telugu
ogy. Sangeetha Sudha, a commentary on this work was and some works in Sanskrit. This establishes the predomi-
authored by Simhabhoopala of 14th Century AD, other nance of Telugu in the field of music for about 500 years.
important treaties are : It is during his time that at least five major lakshana
Author Century Book grandhas have come up. His predecessor, Saluva
th
Narasimha Raya patronized Annamacharya for a while.
Haripala Deva 14 Century Sangeetha Sudhakara The Nayak rulers, of Tanjore, Raghunatha Nayaka and
Vidyaranya 14th Century Sangeetha Saram Vijayaraghava Nayaka were themselves musicologists who
Kumaragiri Vasantha Raju 14th Century Vasantha Rajeeyam wrote Sangeetha Sudha and composed several Yakshaganas
(Drametergy) during 17th Century. These 400 years from 1300 to 1700
Pedakomati Vema Reddy 15th Century Sangeetha Chithamani are very crucial to the formation of Karnatic music which
Gopendra Tippa Bhoopla 15th Century Tala Deepika has synthasised rich Tamil culture, the mellifluous Telugu
Chatura Kalinatha 15th Century Kalanithi – Commentary language and the regional musics of different geographi-
on S. R cal areas into one known as Karnatic music. This is the
Annamacharya 15th Century Sankeerthana Lakshana time when the Tamil country ruled by Telugus absorbed
Bandaru Lalxminaraya 16th Century Sangeetha Suryodaya Telugu as the language of music.
Cherukuri Laxmidhara 16th Century Raga Lakshana Vivekam
Ramamathya 16th Century Svara Mela Kalanidh The first available compositions in Telugu were

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in prose sung to music. These were written by Padams, Chiluka, Thummeda, Lali, Suvvi, Gobbi. Vuyyala,
Krishnamacharya and are entitled Simhagiri Narahari Jola, Melukolupu, Nalugulu, Dampullu, Gujjanagullu,
Vachanas. These are written in Telugu on the lines of Mangala Harathulu, Allonerallu, Thandanalu and
Srimadramanajua’s Gadhya Trayam. Krishnamacharya Vennelalu. He employed some very rare ragas, some of
(1268-1323) is said to have composed 4,00,000 prose com- which are not available to us today, like Telugu Kamboji,
positions with the refrain Simhagiri Narahari Namo Konda Malahari, Dravida Bhairavi, Desaalam, Amara
Namo Dayanidhi. These are also known as Churna Padams. Sindhu, Rayagoula, Narani etc., We find only 89 ragas
Though we do not have even 100 of his compositions avail- were employed by him very frequently.
able today, tradition tells us that these were sung in the hill Name of the Raga Frequency
temple of Tirumala for a very long time before
Annamacharya. Krishnamacharya’s compositions have also Ahiri 107
greatly influenced Annamacharya’s compositions and the Samantham 103
Divya Nama Sankeerthanas of Thyagaraja Swamy. Sreeragam 89
Mukhari 82
Treatises written during this period by Telugu Padi 60
Lakshanakaras in Sanskrit were: Bouli 57
Haripala Deva of 14 th Century Sangeetha Sankarabharanam 53
Sudhakara Ramakriya 44
Consists of five sections - Abhinaya, Thala, Mu- Kambhoji 37
sical Instruments, Natya, and Geetha. He defines Varali 37
Prabandha and describes 76 types of Geetha Prabandhas. Bhairavi 36
Salanganata 26
Vidyaranya of 14th Century, Sangeetha Saram,
Believed to have been the first work to describe Raga in Majority of the compositions of Annamacharya
detail. Raga aalapana has got six Angas. Aukshipta, Raga available to us are erotic. Annamayya is probably the trend
Vardhini, Vidari, Sthayi, Varthani and Nyasa. He describes setter for the Srungara padams as well, as much as
nearly 15 Melas and derives Janyas from them. Sankeerthanas, that is the reason why he is known both as
Pada Kavitha Pithamaha and as Hari Sankeerthanacharya.
Kumaragiri Vasantha Raju (14 th Century).
Vasantha Rajeeyam (Dramaturgy). Dr. Raghavan says that Some of the major Lakshana Granthas by Telugu
though this book is on Dramaturgy,it dealt with many as- scholars during this period were:
pects of music Annamacharya (15th Century) himself authored
PADAM, SANKEERTHAM AND THE Sankeerthana Lakshana
BHAJANA tradition are given to Karnatic music by the Annamacharya is the first composer whose work
Thallapaka Trinity, Annamacharya, his son Peda on Sankeerthana Lakshana is a pioneering work. It talks
Thirumalacharya and his grandson China about the division of the lyric for the first time into Pallavi
Thirumalacharya. If only, Annamayya is known to the and Charanams. He gives the characteristics of a compo-
world 200 years ago, history of Karnatic music would have sition and also describes, the Mudra Charanam. All his
been rewritten. Though he composed 32000 padams he compositions are examples of his treatise.
felt that even one composition is enough to protect him, Pedakomati Vema Reddy (15th Century)
got them engraved on copper plates and stored them in Sangeetha Chinthamani
the Sankeertanala Bhandaram inside the temple premises
of the Seven Hills. These were discovered as late as in 1933, Sangeetha Chinthamani consists of Nrutha,
by the Tirumala Tirupathi Devasthanams. Thatha, Vadya chapters and also Marga Thalas and Desi
Thalas. There are chapters on Sushira, Avanadha and Ghana
Annamayya (1408 to 1503) is a pioneer, a trend musical instruments and a chapter on Geethas.
setter and Lakshanakara who initiated compositions and
divided into Pallavi and Charanams for the very first time Gopendra Tippa Bhoopla (15th Century)
in Karnatic music. He is also the one who gave the tradi- Tala Deepika
tion of Mudra in the last charanams. Out of these 14,230 This is a book basically on rhythmic aspects of
compositions available to us today, there is a vast variety of music dealing with Marga Thalas, Desi Thalas, Thala
compositions, Jajaras, Chandamama Padams, Kovela Viveka, Prasthara and Nirupana.
140 Platinum Platform
 Chatura Kalinatha (15th Century)
Kalanidhi – Commentary on S. R
He is a court poet of Immadi Deva Raya, who
ruled Vijayanagara (1423-46). Kalanidhi is a commen-
tary on Saranga Deva’s Sangeetha Ratnakara. He mentions
and extensively quotes from Kohala, Bharatha, Mathanga,
Viswavasu, Thumbura, Yajnavalka, Datthila,
Abhinavagupta and other ancient authors of treaties.
Chatura is a title given to him for his exhaustive knowl-
edge of music and musicology.
Perhaps, India is only the country in the world,
where every form of Art is considered as path for libera-
tion or Moksha Marga and fortunately, during the period
of formation of Karnatic music and its evolution as a clas-
sical tradition between 13th and 18th Centuries there was
an indomitable Bhakti movement sweeping the entire
country in general and south in particular. Therefore, the
compositions invariably reflect the Madhura Bhakti tra-
dition where only Narayana is considered as absolute Man
or Paramapurusha and the rest of the universe as femi-
nine. Therefore, male composers imagined themselves as
the consorts of the Lord and sang his praise with erotic
devotion or Srungara Bhakti.
Immediately following Annamayya was Narayana
Thirtha, who composed Krishna Lila Tharangini in San-
skrit in 12 chapters, each known as a Tharangam (not
each composition as we call it today), and 156 composi-
tions. Narayana Thirtha mentions 36 Ragas for these. Some
of them are very rare, Mangala Kapi, Ahiri, Manjari,
Dwijavanthi, Karnataka Saranga, Gouri etc., Some of the
most popular compositions often heard in congregational
singing are:
COMPOSITION RAGA
Ayimudam Dehi Yadukula kamboji
Krishnam Kalaya Sakhi Mukhari
Puraya Mama Kamam Bilahari
Kalaya Yasode Tava Balam Kedara Goula
Bala Gopala Krishna Mohana, etc.,
Heard in concerts about 20 to 30 years ago,
Narayana Thirtha’s compositions are gradually receding
in to oblivion in musical arena though they are picking
predominance in the field of dance. Narayana Thirtha is
attributed to have written a Yakshagana entitled
Parijathapaharanam which came to light about 50 years
ago from the manuscripts available at Tanjore Saraswathi
Mahal library. By coincidence another copy of this palm
leaf manuscript is also found with the Melattur Bhagavath
Mela Artists, strengthening the concept of the possible
first Dance-Music Composition in Southern India.
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Another great Vaggeyakara, who enriched the rep-
ertoire of Karnatic music with his Sanskrit compositions
is Sadasiva Brahmendra. Prof. V Raghavan, in an article
dt. 11.1.1970 in The Hindu wrote thus, “Like Narayana
Thirtha, Brahmendra was a Telugu and his intiperu, sur-
name was Moksham and his general name was Sivarama’.
23 of his compositions are available today set to music by
Blamuralikrishna and the doyen of Karnatic music
Semmamgudi Sreenivasayyar. These songs are pregnant
with spiritualism, saturated with highest form of Bhakthi
and the Mudra in these is Parama Hamsa. Some of his
famous compositions are
“Pibare Ramarasam in Jhanjtho,
Maanasa Sancharare – Navaroju
Smara varam varam – Kapi
Thunga Tharange Gange – Surati
Chintha Nasthikila – Kamboji
Sarvam brahma mayam in peeloo
Critics opine that he left an indelible impression
on the Trinity in their Sanskrit compositions.
It is very common in Indian music that the com-
posers become Saints or Saints become composers.
Here is a case where a Government employee who
sang in praise of Rama in ardent devotion embezzled the
state funds and was imprisoned for 12 years. Bhadrachala
Ramadas (1620-1680) is one of the greatest composers
whom Thyagaraja mentions with reverence at least 4 times
in his compositions. Neither his surname was
Bhadrachalam nor his name was Ramadas. His original
name was Kancherla Gopanna. But he was identified with
Rama of Bhadrachalam and is known as Bhadrachala
Ramadas by the world today. Ramadas wrote about 154
compositions classified as those written before he went to
the prison, while he was in prison and after his release
from the prison. He is considered to be the foremost among
the composers who composed in Anandha Bhairavi for
the very first time and many times. There is no village in
Andhra without a Rama Temple, there is no Rama temple
without a Bhajan group of singers attached, there is no
Bhajan group who do not sing Ramadas compositions.
Some of the most popular of his are;
Tarakamantramu korina dorakenu Dhanyasi
Takkuvemi manaku Nadanamakriya
Yetheeruga nanu daya chusedavo Nadanamakriya
Garudagamana rara Yamuna Kalyani
Seetharamaswamy nechesina neramulemi Saveri
Palukebangaramayera‘ AnandaBhairavi
Iksvaku kula thilaka Kambhoji
Nanubrovamani cheppave Kalyani
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 Ramadas’ compositions reflect his life, his stead-
fast devotion, flowing from the depths of his heart.
Ramadas also composed a sathakam known as Dasaradhi
sathakam with Makutam – Dasaradhi Karuna Payonidhi,
an English translation of this work written by me was
published by the Telugu University, Hyderabad.
Incidentally, Bhadrachala Ramadas is the only the
composer who composed on only one God of one place.
Some of the Lakshana Granthas authored by
Telugu Musicologists during this periodwere:
Bandaru Lalxminarayana 16th Century Sangeetha Suryodaya
Cherukuri Laxmidhara 16th Century Raga Lakshana Vivekam
Ramamathya 16th Century Svara Mela Kalanidhi
It is a complex work of 328 couplets in Sanskrit
divided into 5 chapters, preface, Svara Prakarana, Veena
Prakarana, Mela Prakarana and Raga Prakarana. He is the
first lakshanakara who used the word Mela in the meaning
that we are using today and listed 20 Melas.
Ahobala Panditha (17th Century) Sangeetha Parijatha
Consists of 8 chapters. Introduction, Svara,
Grama, Murchana, Alamkara, Jathi and Gamaka. He clas-
sified the 22 Sruthis among the five Jathis.
A new chapter in the history of Karnatic music
was opened with the advent of the greatest Pada composer
Kshetrayya, who has given a definite shape to the Ragas in
Karnatic music that we use today. He employed about 39
Ragas of which there is only one Padam each for six Ragas.
He employed 22 Ragas very frequently. We find
37 in Kamboji, 22 in Mukhari, 16 in Saveri, 15 in
Thodi,
13 each in Kedara Goula, Panthu Varali, Ghanta
Ravam, 12 each in Mohana, Y Kamboji, 11 in Anandha
Bhairavi, 10 in Madhyamavathi,
9 each in Sankarabharanam and Ahiri,
8 each in Huseni, Punnagavarali and Sourashtra and
5 each in Begada, Navaroju and Saindhavi.
The concept of a composition has taken a distinct
shape in his writings. There is a gradual exposition of Raga,
as we go from Pallavi to Anupallavi and then to Charanams.
The complete picture of the Raga is seen gradually in
Yethugada, Nadai and Svara Sanchara. We can definitely
say that he has laid a clear cut Raga form for the later com-
posers particularly in Ragas like Saindhavi, Ahiri, Mukhari
and Begada. His compositions are sung normally in
Vilamba kala – slow tempo. In one of his compositions,
Vedukatho Nadachukonna Vitarayadu in Kamboji, he gives
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the total number of compositions he authoried as 4,500,
but what is available to us today are hardly 350 only. His-
torical evidences show that he sang in Madhura, Tanjore
and Golkonda courts. His compositions, though erotic in
nature are drenched in the ocean of devotion and his Mudra
“Muvva Gopala” reveals this.
Another great composer who influenced
Thyagaraja both in devotion and composition is Munepalli
Subrahmanya Kavi (1730-1780). His Adhyatma Ramayana
Sankeerthanas written in 6 chapters as Ramayana with 104
compositions where 31 Ragas are employed is a sacred
work embedded with spiritual music, figurative language
and melodious music.
Thyagarajaswamy’s Ghana Raga Panncha Ratnas reflect
inspiration and influence he received from Subrahmanya
Kavi. These compositions are not heard nowadays in the
concert field.
If we have to mention another Pada Composer of
great repute after Kshetrayya we need to mention
Sarangapani of Karveti nagar who composed with
Venugopala Mudra, 75 Srungara Padamas, 66 Vesya Vilasa
Dhushanams, 46 Vairagya neethi bodha and 16 folk com-
positions. Out of his many composition, two Hecharikas
set to Saveri and Kedara goula one Lullaby in Navaraoj
and one Mangalam in Bhairavi are very famous.
Mogudochi pilichedu a composition in Sahana is
very famous. Similarly, a compositions in Anandha Bhairavi
reveals his alliteration
“Rammanave ee menu vani sommanave, kougita
cherchukommanave, movi tenelimmanave” There is one
Padam which has a contrast with popular Tamil Padam
Example …
Telugu : Ichina Manchide
Tamil : Kayyil Kasilla vital
Some contemporary Lakshana Granthas at this
time were:
Somanatha, 17th Century Raga Vibodha
It consists of nine prakaranas dealing with, Sruthi,
Svara, Grama, Murchana, Gamaka, Mela, Raga. He also
enlists 122 Ragas.
Chatura Damodara, 16-17th Century Sangeetha
Darpanam
It consists of 7 chapters, Svara, Raga, Prakeerna,
Prabandha, Vadya, Tala and Nriya. He classifies Ragas into
four and describes 22 Melas.
If we go on talking the composers, the list becomes
endless. Govinda swamayya, Kuvana Samayya brothers
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from Karvetinagaram are known for their knowledge of
Bharatha’s Natya Sastra, their Jathi Svarams, Padavarnams
in Kedaragoula, Navaroju and Mukhari are very famous.
Muvvanalluri Sabhapathayya … Matru Bhuthayya
.. Changalvaraya Sastry, Subbaraya Sastry, Melatturi
Veerabhadrayya, Melatturi Venkatarama Sastry, Paidala
Gurumurthy Sastry, Narumanchi Janakairamayya, Dasu
Sreeramulu, Thumarada Sangameswara Sastry, Parimalaranga
Pada Kartha, Thachuri varu, Bhallaparapu varu, Sobhanagiri
varu Natapalli varu, Vinukonda varu, Sivarampuram varu,
Ogirala Veeraraghava Sarma, Hari Nagabhushanam, Adibhatla
Narayana das, Emani Sankara Sastry, Bobbili Kesavayya,
Thumu Narasimha Das, Veena Guracharyulu, Doorvasula
Somayajulu, Vaasa Krishnamurthy and umpteen number of
others, some composers are not known and some composi-
tions are not available.
Melatturi Veerabhadrayya of 18th Century is the
first composer who wrote Svarajathi, Varnam and Thillana.
Subbarama Dikshitar wrote in Sangeetha
Sampradaya Pradarsani and I quote “ eeyana Trailinga
Brahmanudu, Tenuguna manchi prajna kalavadu …….
His mudra was Atchutha varada. Even today, the Melattur
Bhagavatha Mela annual performances are celebrated out-
side Varadarajaswamy temple in Melatturu. Historical
evidences show that this village now known as Mellatturu
was given away by Atchuthappa Nayaka in early 17th Cen-
tury to the Melattur Bhagavatha Mela artists.
O Manasa Yemaraka Srirama namamu in Ahiri
and Neenama Keertanale tarakamayya in Kamas are two
of his great compositions, but Subbarama Dikshithar
mentions two others in Sangeetha Sampradaya Pradarsini,
Pathitha pavana in Bhairavi, Sevimparavamma in Kapi.
Prof. Raghavan, brought out a svarajathi in Mohana from
the Tanjore Saraswathi Mahal Library attributed to
MelatthuruVeerabhadrayya. This svara jathi,
Modi seya meragadane, thodi theve naa saamini,
was edited by Prof Raghavan and published in
Music Academy Journal. Subbarama Dikshithar paid a
very rich tribute to Melattur Veerabhadrayya, by saying I
quote “ Neti Karnataka Sangeethaniki Margadarsi”
Ghanam Seenayya (1704-1731) was a Minister
for the Madhura king Vijaya Ranga Chokkanadha- a very
staunch Vaishnava devoted to Mannaru Ranga. He wrote
the famous satire – Siva Deeksha Paruralanu Ra in kurunji.
Sangeetha Sarvaartha Sangraha mentions two of his com-
positions as examples. One is in Darbaru – Magavadani
Adudani, the other in Neelambari Magavadu Valachenu
Sukham
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In the post Venkatamakhi period one of the great-
est composers who wrote in all the 72 Melakarthas and
wrote 1000 geethams for the learners was Paidala
Gurumurthy Sastry . Some of his compositions were pub-
lished in Gayaka Parijatham of Thachuri Singaracharya
in 1971, He was known as Veeyi Geethala Gurumurthy
and composed in all the 7 Thalas.
Tirupathi Narayanaswamy (1873-1912) has many
popular compositions to his credit. Vagaladi Bhodanalaku
– the famous Javali was written by him. Ikanaina,
keerthana set to Pushpa Latika was recorded by Mysore
Choudayya , Baayaraani Baaliche Bhaamanampina Ravu
set to Kapi is another famous composition.
All the other contributions of Telugus put to-
gether, perhaps equal to a single handed contribution of
Thyagaraja Swami (1767 – 1847). . He is one among the
trinity who have metamorphosized and gave the Karnatic
music, its present form, structure, body and soul. Out of
the trinity, Thyagaraja has the unique distinction of hav-
ing more number of disciples than the other two. He also
is the one responsible for some of the aesthetic compo-
nents in the Kruthi format like “Sangathis”, “Gamakams”
and a concordance between the method of singing
Anupallavi and Charanam with identical svarams. There
are many number of his compositions which describe
Sangeetha as Mokhs Marga and emphasized Nadopasana
for liberation. A study of his Pallavis exclusively will make
a touching reading. His compositions summerise the
Vedas, Upanishads, Scriptures, Philosophy and Mundane
worldly sufferings of human beings. His compositions
on Tiruvattiur Tripura Sundari, Kovvuru Sundareswara,
Tirupathi Venkateswara, Kanchi Varadaraja Swamy etc.,
reflect his deep devotion. Whatever be the number of
compositions he said to have authorized, some say, 2400,
some say 3600, what is available to us today is close to
700 and in about 36 Melakarthas. He has made use of
some rare Ragas, Bahudari, Chenchu Kamboji, Deepaka,
Devamrutha Varshini, Gambheera Vani, Garuda Dwani,
Jana Ranjani, Kokila Dwhani, Mayura Dwhani,
Nabhomani, Nada Rangini, Navarasa Kannada, Phala
Manjari, Saramathi, Uma Bharanam, Suposhini, Vijaya
Sree etc., Some of these Ragas might have been created by
Thyagaraja himself because we do not find these Ragas in
the compositions earlier to him. About 200 Ragas are
employed by him. Most frequently used Ragas of
Thyagaraja are: Sankarabharanam, Thodi, Kalyani,
Bhairavi, almost 30 in each of these Ragas.
Dhanyasi, Saveri, Asaveri, Reethi Goula, Kedara
Goula, Darbaru, Atana, Arabhi, Deva Gandhari, Bilahari,
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Begada, about 20 in these Ragas and Nayaki, Sarangi,
Sehana, Huseni, Jai Manohari, Sree Ranjani, Neelambari,
Balahamsa in these delicate and soft Ragas 5 to 6 each.
Thyagaraja gave life to some of the Ragas which were
present in those days just in name like Kharaharapirya,
Hari Kamboji. There is a variety of Thalas employed by
Thyagaraja. We find 310 in Adi, 93 in Rupakam, 86 in
Desadi, 78 in Chapu, 33 in Jampe, 18 in Triputa and 8 in
Trisra laghu. His music operas are the first of that kind in
Telugu literature and in the history of South Indian music.
Out of the three, he composed, “Seetharama Vijayam”,
“Prahlada Bhakti Vijayam” and “Nowka Charitra” only the
latter two are available.
His Utsava Sampradaya Keertanas and Divya
Nama Keertahanas are class by themselves. He was also
the first composer who brought Western influence into
Karnatic music. His “Sara Sara Samaraik Sura in
Kuntalavarali is based on a British band tune. Similarly,
among his Divya Nama Sankeertana, Varaleela Gana lola
in Sankarabharanam is an imitation of an English tune.
The most authentic and exhaustive and the latest
of all the treatises is sangeeta sampradaya pradarsini by
subbarama dikshitar in four volumes in telugu, encom-
passing all most all composers, musicologists and the
lakshana granthas written earlier to him. He enlists the
various ragas, their characters, arohana, avarohana and gives
examples from earlier vaggeya karas. Easily the best in our
times is Sangeeta sampradaya pradrsini in telugu. This needs
badly a translation in to English.
I have not mentioned the Yakshagana composers
or the philosophical compositions of another class of com-
posers like, Pothuluri Veera Brahmam, Yedla Ramadas,
Dudekula Siddappa and others. These compositions may
not be fit for a classical concert, but they are fit to turn a
mundane man into an ascetic.
Similarly, there is another exclusive school of
Karnatic music in the Harikatha realm of devotional mu-
sic. Adibhatla Narayana Das, the Hari Katha Pithamaha
of Andhra needs a special mention as a composer of Hari
Kathas in Telugu and Sanskrit and for his gymnastics in
music with his Pancha Thala Prabhanda, where the five
thalas are simultaneously played and “ Dasavidha Raga
Navati Kusuma Manjari” where you read the composition,
in different ways in different Ragas and different Thalas.
There are many composers in 20 th Century – Hari
Nabhabhushanam, Patrayani Seetharama Sastry etc.,
Dr Bala Murali Krishna’s compositions in 5 differ-
ent Langauages, in 72 Mela kartha Ragas, in different forms,
Krithi, Keerthana, Samkeerthana, Padam, Varnam, Javalis
and more particularly “Thillanas” need to be high lighted.
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There are lot of instrumentalists who have gave a
definite direction to the techniques in playing Karnatic
music like Veena Gurachari, Emani Sankarasastry and
Chittibabu on Veena, Dwaram Venkataswamy Naidu on
Violin, Mullapudi Laxmana Rao on Mrudanga. Similarly,
Bobbili in North Andhra is as famous as Tanjore for mak-
ing Yekanda Veenas . We should also mention the intro-
duction of Mandoline into Karnatic music by Sreenivas.
Most of the varieties of the compositions have been
first written by Telugu people. There are historical evidences
which prove the fact that the Telugu has been the Lan-
guage of Music for over five hundred years and continues
to be so. Syama Satry out of the trinity, Puchi
Sreenivasayyangar, Patnam Subrahmanyam Ayyar,
Margadarsi Seshayyangar, and many others in Tamil Naudu
whose mother tongue was not Telugu chose to compose in
Telugu. Swathi Thirunal, deep down below in the South
also wrote in Telugu. Mysore Vasudevachariar wrote only
in Telugu. That itself is a signal contribution of Telugus to
Karnatic.
There is a school of musicians / musicologists who
think while rendering the compositions music is impor-
tant and not the language. Yes. Music is important, but
language is also equally important if not more. I would
even say that music may be more important. We talk of
music as inherited from the Vedas and pronounce compo-
sitions wrongly, split words unethically and distort intona-
tion. It is a very painful phenomenon, and if it is not
taken care of some of the compositions may become un-
recognizable in course of time. In Madras there are enough
Scholars in Sanskrit, Telugu, Tamil, Malayalam and
Kannada. Vocalists should not hesitate to approach them
for correct pronunciation. That does not diminish their
stature. It only enhances their personality. I don’t want to
give examples of wrong pronunciations. My appeal to the
vocalists in particular is .. Let us respect the composers and
their compositions.
Of late, we hear some of some futile attempts to
translate Thyagaraja Swamy’s and Annamacharya’s
compostions into Tamil. We can translate the composi-
tions definitely, but can we translate their heart? Their
devotion? Will any translation be useful without those
components ?
The contribution of Telugus to Karnatic music is
phenomenal and unparalleled. May Telugus recognize it.
This Paper is an offering at the LOTUS FEET
of Sadguru Sri Sivananda Murty Garu
* * * * *
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 Art of Andhradesa
Art is a product of human activity. It is used by
man and society for both religious and secular purposes.
Art was also used by powerful monarchs as a direct or
indirect means to propagate their socio-political ideas and
ideologies. In Andhradesa the Buddhist art was patronized
and well developed from the 3rd century B.C. to 4th century
A.D. The early art of Andhra is evidenced in the stupas at
Amaravati. The mahastupa here revealed the triratna,
vriksha-chaitya in graphic art, datable to the 3rd century
B.C. Yakshi figures and stele with carvings like events from
the life of the Buddha with label inscriptions, purchase of
Jetavana, structural complex, multi-storeyed building show
strong resemblance to the Sunga-period reliefs of Bharhut.
Flat forms of the body and angularities are similar to the
Sunga period reliefs. Amaravati art is basically
representational and narrative in character, which is a
feature of early Indian art of pre-Christian centuries. The
flora and fauna, human sculptures carved in low relief from
here exhibit flat carving, plump limbs, smiling faces,
draped turbans and heavy jewellery, belong to the 2nd and
1st century B.C. Stiff and angular style found in the figures
at Jaggayyapeta is very close to those seen at Bharhut.
The mature art of the Amaravati has taken place
during the Later Satavahana period with replacement of
the old railing with highly decorative one to the mahastupa.
Jataka stories, scenes from the life of the Buddha, flora
and fauna, Buddhist symbols are composed on the railings.
Still narration and descriptive content dominates, pushing
these to the background in the representation. Female
devotees paying homage to an empty throne marked with
the Foot-Prints and a roundel showing the Buddha in
human form subduing a maddened elephant are also
depicted. (Govt. Museum, Chennai). It shows both the
enraged elephants’ charge, tossing bystanders aside with
its trunk and the scene where it kneels down in the sacred
presence of the Lord. It is one of the best examples of the
mature Amaravati School. The action oriented
representation is remarkable for its space organization,
wealth of architectural details and human details. The head
of the Buddha is round, though slightly damaged, a
sophisticated production is a good example of subtle
modulation of flowing art. (Musee Guimet, Paris). In depth
*Professor of Ancient Indian History, Culture & Archaeology, Sri Venkateswara University, Tirupati.
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- Dr. D.Kiran Kranth Choudary*
carving, crowded compositions and various difficult poses
of forms are found. The figures register feelings and
emotions in their facial and physiognomic attitudes and
expressions. The mature art of the Amaravati is one of the
India’s major distinct styles. It is considered by many critics
to be the finest school of Indian sculpture.
The Ikshvaku period of Andhra art is found at
many Buddhist centres- Goli, Guntupalli, Gummididuru,
Alluru, Ghantasala, Ramatirtham, etc. The post-Ikshvaku
Buddhist art is seen at Nelakondapalli, Buddham,
Sankaram, Jaggayyapeta, etc. The Buddha and Bodhisattva
images in stone from Nagarjunakonda and Buddha figures
form Buddham are notable specimens. The life-size
standing Buddha figure developed at Amaravati seems to
have had influence on south-east Asian art. Amaravati
prescribed the standard for the Buddha figure with the
heavy physique, the robe covering the forearm, the right
hand in abhayamudra pose, and the left hand holding the
folds of the robe near the chest, a circular mark on the
forehead, and ring-like curls of hair in a top-knot.
With evidence of the Gudimallam Siva linga dated
to the 2nd century B.C. it can pointed that the Brahmanical
art tradition is as old as the Buddhist art tradition in
Andhradesa. The linga has seven sides in the middle, nut
shape at the top and is square at the bottom. It looks like
the male organ in a state of erection. Siva as a samapada
sthanakamurti is carved in the linga itself in bold relief.
Interestingly, he has only two hands and no yajnopavita,
“a remarkably early state in the iconographic concept of
Siva”. The fine cloth is tied below the abdomen. The creases
and both smaller and heavier folds of the cloth are very
well sculptured. These characters recall the Patna yakshas.
Additional waist band tied in loop-knot recalls the
Bharhut- Amaravati arts.
The Ikshvaku period sculptures of Kartikeya,
Gauri, Kubera, Nidhi are similar to the style of Buddhist
art. They are featured with an oval face, slim bodies with an
hourglass torso, and long limbs. Several stone plaques
depicting the trinity are found at Konidena, Kondamotu,
Madugula, Duvvuru, etc. The style of depiction of human
figures, drapery and ornamentation resemble the art of
Vijayapuri and Amaravati. The Duvvuru plaque depicts
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Brahma, a linga and a mother goddess, while the end figure
is broken. It may be Vishnu, as in the plaque found at
Konidena. The mother goddess is seated in a crouching
posture on a pitha. She has a full-blown lotus instead of a
human head, large breasts and a slim waist. The figures of
Vishnu from Kondamotu, Yeleswaram recall the early Pallava
four armed Vishnu. Large numbers of lingas ranging from
the 1st century to the 5th century A.D. are found. The
Amaravati-Nagarjunakonda idem is found in the fifth
century sculptures of Surya from Chejerla, Konidena and
in the sixth century figures from Yelaswaram, Vijayawada
and Undavalli.
A two armed Ganesa figure in terracotta from
Veerapuram, belonging to the first century A.D. shows a
fine physique and features a prominent paunch and trunk
turned to left. He has no yajnopavita. Two armed Kartikeya
figure from Chejerla shows the continuity of Ikshvaku style.
The deity is endowed with a youthful smiling face, smoothly
closed lips, large eyebrows. Interestingly he holds sula instead
of sakti. An early example of Siva and Parvati, datable to the
third or fourth century A.D. was found at Pedavegi. The
Amaravati and Nagarjunakonda naturalistic style of art forms
continued till the end of 6th century A.D.
In Andhradesa from the 7th century A.D. a new
style, Vengidesa art, began with faint reminiscence of early
sculptural style. Its continuity is evidenced with the art of
the Vishnukundin period at Vijayawada. From now on, the
Brahmanical sculpture predominates while the Jaina
sculpture proliferates over the stagnant state of Buddhist
art. The sculptural art of the 7th century A.D. is represented
by the Vijayawada dvarapala images, preserved in the
Government Museum, Chennai. The short and stout figures
in tribhanga are endowed with beaming expression. Among
the decorative detail of the images, folded large sized
kativastra with the tassels in a bunch at the centre, the
yajnopavita of lilies and lotuses, the top knot head dress
without horns and one of the left lower hands in vismaya
pose are noteworthy. The squarish face with stubby nose,
highly arched eyebrows, wide pouting lips and prominent
broad chin are the facial features.
In the 8th century the nasikas of the Jalpesvara
temple at Pondugula are inset with the human heads,
Trimurti decorative devices similar to that of the rock-cut
temples at Mogalrajpuram. The Vidyadhara figures and a
loose image of Mahishamardini from the Rupalamma temple
at Terala are supple and slender with pleasant expression.
The early 8th century Svetambara Jaina cave at Ambapuram,
Krishna district, houses a huge seated Jaina with chouri
bearers. The stiff standing Parsvanatha and Tirthankara
icons covered with small cloth, indicative of the Yapaniya
146
sect, and Ambika with trisula carved near Parsvanatha are
crude in appearance.
The sculptural panels of 9th century AD are found
in a temple of Jammidoddi locality, Vijayawada. Here one
of the panels featured with three musicians flanked by two
dancers on the sides and atop a sage. The vigorous
movements of the drummers and cymbal players are
brought out with sharp lines and angularities. The dancers
are shown in linear rhythm with graceful curves. The scenes
from Kiratarjuniya story are carved on an inscribed pillar
of the 9th century A.D.
Ganesa from the Golingesvara temple at Biccavolu
is a four armed classical pot-bellied figure. It is seated in
sukhasana without the presence of the rat. The introduction
of jatamakuta indicates the influence of the Kalinga art as
found in the temples of Mukhalingam. The Tirthankara
image from Biccavolu datable to the 9th century A.D. now
in the Government Museum, Chennai, is in elegant seated
form. The firm and slender torso and serene face are
noteworthy.
The sculptural art of 10th century A.D is evidenced
from the Virabhadra sculpture in the niche of Nakkalagudi
and Kancharagudi at Biccavolu. Stiff figures standing
rigidly have square face, short and sturdy nose, hollow eyes
with elevated eyebrow, pouted lips, pointed chin and short
forehead. The ornamentation particularly of the vanamala
and uttariya in the image of Vishnu is after the Kalinga
tradition. The 10th century’s sculptural art is also present at
Draksharama, Samarlakot, Chebrolu, Dharmavaram, etc.
The seated Ganesa figures at Draksharama, Samarlkot etc,
have similar traits as seen at Biccavolu. The images have
oval puffed up faces, long noses and pleasant beaming
expression. The stress on beaded ornamentation, elaborate
fold and tassels of kativastra is noteworthy.
The temples at Mukhalingam, represent a
distinctive sculptural art and iconographic tradition of
Kalinga. Intricately carved Madhukesvara temple,
belonging to the later half of the 8th century, recalls the
forebears in Bhuvanesvar. The figures are spectacular with
effective expression. The decorative trait and outer
treatment recall those of the early temples at Bhuvanesvar.
The short statured figures create cramped feeling and
terracotta appearance. These figures in dehancement are
slender and have prominent chest and waist with
exaggerated body contours. Besides the expressive chubby
faces, the masks like ones are also encountered. Bun type
head-dress with ringlets and variety of beaded
ornamentation, the delineation of folds of tassels in loops
and various stances emphasized characteristic to the art is
after the Kalinga tradition.
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 Unique iconographic features of the Mukhalingam
region also reveal the influence of Kosala and Bhuvanesvar
art traditions. In majority cases Siva in various forms is
invariably shown with urdhvalinga. Four handed Ganesa is
present without his vahana either sitting or dancing modes.
The dancing Ganesa on the outer door-jamb of the Parivara
shrine in the Madhukesvara temple is unique for its
iconographic features. The rhythmic dance pose of the four
armed Ganesa is well brought out with his right leg slightly
bent and resting on the ground while the left is touching
the ground with the toes. The third eye on the forehead,
the left turned and upraised proboscis holding sankha, small
snail like coiffure with snake fillet, jeweled crescent, a flower
band are noteworthy. The Western Andhra preserves the
Chalukayan Art of the 7th and 8th centuries A.D. The images
of Kumara Brahma at Alampur present with the supple and
youthful bodies and flush faces are endowed with radiant
expression. The smooth modelling and half-closed eyes
indicate a sensuous quality. The less ornamentation and
heavy coiffures of crowns with pronounced strings lend
majesty. In the composition and treatment of the mithuna
panels the impact of Vakataka-Kalachuri tradition is felt as
in the temples of Aihole. Parvati (now in the Site Musuem,
Alampur) in graceful stance holds a nilotpala in the uplifted
hand. The splendid tilt of the head, the chest thrown back
towards left, the marked outward of the hip enhances the
beauty of the figure. The facial physiognomy tends to be
squarish from the temple to the jaw and down to the chin
it becomes acutely pointed. High arching eyebrows,
downward cast glance, the gentle smile and the freshness of
the face make it more elegant. The Kalachuri art form can
be seen in the Sangamesvara temple at Kudavali.
In the images of the Virabrahma temple at Alampur
a change in proportions, elongation of body with slender
physique is encountered. Ganga and Yamuna figures have
short drooping shoulders and high navel. The Balabrahma
temple at Alampur has youthful images with an oval face
and the temple narrowing down to the chin, protruding
eyes and long pointed nose and open stare.
The period of Vinayaditya initiates a new trend in
the Svarga Brahma temple at Alampur. The balanced
decorative method is more pleasing. The influence of the
Kalachuri-Vakataka tradition lost its hold on art but some
art motifs are favoured. In general the short proportions
and slender bodied figures favoured as seen in the art of the
Bala Brahma temple. The sixteen armed Nataraja kept in
the bhadragavaksha dancing in chatura pose is elegant. The
slight tilt of the head to the left and the flexed torso to the
right make a harmonious blend of circular and semi-circular
movements of the figure. The linear creation of the attendant
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figures created in various poses brings grace and rhythm to
the entire panel. The absence of apasmara is noteworthy.
The Garuda Brahma temple at Alampur shows a
new trend of art in the 8th century A.D. The charming
figures are present with a rhythm and elegance. The Padma
Brahma temple preserves the horned dvarapalas and the
geometric designs. Geometrical devices based on svastika,
frets, checks and many patterns found at the base are rarely
seen in Indian temple architecture.
The Ramalingesvara and the Bhimalingesvara
temples at Satyavolu have images of Siva in various forms.
The sculptures in the Bhimalingesvara are crude in
appearance. High provincial character is felt in these
sculptures as in the case of architecture.
The Rupala Sangamesvara, Bhujangesvara and
the Sangamesvara temples at Bhavanasi Sangam belonging
to the last quarter of the 8 th century have lavish
ornamentation. The sculptures have youthful and
exuberant faces. The bodily poses, though encountered at
Alampur, and are derived from the art of Sangamesvara
temple at Kudavali. The eight armed Nataraja from
Papanasi is preserved in the Site Museum, Alampur. The
Siva dances gracefully in catura pose on the apasmara
purusha. The deity holds parasu, patra, damaru, trisula,
sarpa, agni and the remaining two are held in pravarita
and lolahasta poses. The third eye is present. Bedecked
with jatamakuta, sarpa and cakrakundalas, ekavali, a three
banded beaded hara, a three stranded yajnopavita, keyuras,
kankanas, and a large sized nupura Siva has a graceful form.
The kativastra is very short and is made up of several wavy
folds that flow across the thighs in circular motion. Two
figures are present playing flute and mardala.
The northern Telingana region had witnessed a
different art tradition. The Bhimesvara temple of
Vemulavada belonging to the later half of the 9th century
A.D. preserves bas-reliefs and sculptures. Among the
sculptures the Mahashasuramardini is significant for its
modeling. The eight armed goddess is shown trampling
the asura, and the latter is shown in human form. Though
the goddess has thin graceful physic, the twist of the body,
tilt of the head and position arms and the vigour present
in her action are indicative of excellent tight modelling.
Though the image exhibits delicate delineation, lack of
expression is striking. The vahana of the deity is absent.
This figure has similarities to the examples at Ellora and
Alampur.
The brick temples dedicated to Jaina pantheon are
found at Alavanipalli in Mahabubnagar. These are datable
to 9th to 10th centuries A.D. A headless image of a seated
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Mahavira is noteworthy for its strong volition imbued in
the slender and firm limbed body. The Tirthankara images,
the foot prints of the Tirthankara and the Cakresvari
sculptural panel on the Bommalagutta and the inscription
of Jinavallabha dated A.D. 945 deserve mention for these
are dated sculptures. The Tirthankara images with triple
parasol atop are full length supple figures. They are suffused
with youthful charm and serene grace.
In the lower south –western Andhradesa a new style
of art prevailed in the Nolambavadi, comprising the present
south-east Karnataka and contiguous portions of Andhra
Pradesh and Tamilnadu. The Nolambas nurtured Hemavati
the capital as a notable centre of artistic expression through
their monuments. The art of Nolambas testifies that it is an
expression of local idiom of art in a distinctive mode, hence
called Nolamba style. The monuments at Hemavati preserve
the art of 9th and 10th centuries A.D.
The Siddhesvara temple represents the art of 9th
century A.D. Bhairava enshrined in the sanctum is a powerful
and elegant one. The youthful Bhairava seated in lalitasana
pose holds the attributes in a naturalistic way, a deviation
from the tradition, is noteworthy. The fingers around the
trisula are relaxed, the damaru rests in the palm and fingers
of the hand but not held by two fingers, which is a normal
feature. The round and fleshy face with highly arched
eyebrows with open eyes and the mouth with two small
protruding fangs show pleasantness than ferociousness in
appearance. Stylized hair ringlets encircle the head in two
rows and form like a halo. A skull adores the head top and a
naga entwines the forehead. Neatly decorated image has also
naga keyuras and munda-yajnopavita. Though the ugra form
of Bhairava is not seen here it certainly dominates among
the other Bhairava forms in art. Another sculpture
comparable to the Bhairava aesthetically and spiritually is
that of Kali preserved in the Madras Government Museum,
Chennai. The Virupaksha temple has the most elaborate
pillar reliefs. The art at Hemavati is a blend of the Chalukyan
and Rashtrakuta traits in certain aspects but it has
autonomous local expression which can be termed as the
Nolambavadi idiom.
In the lower south –eastern of Andhradesa at
Tondamanadu, near Srikalahasti the Chola idiom is present.
Parantaka I (907-955 A.D.) erected a pallippadia
(sepulchral) temple in honour of Aditya I, near
Tondamanadu. The koshtha-devatas have heavy
physiognomy, round faces, short chin and visionless eyes
with high arched eye brows, flat modeling and rigid
frontality. It can be said that the originality of the Chola
idiom is missing.
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The Renandu region, comprised of the present
Kadapa district and parts of Kurnool and Prakasam districts,
presents a distinctive idiom of art. The earliest example,
belonging to 8th century A.D., in stone comes from the
Chennakesava temple at Muttukuru. The trisakha doorway
is decorated with latapatra in shallow carving. The dvarapala
figures at the base recall the Peddamudiyam plaque. It
exhibits pole like figures, bow like torso, the arresting chest
and hips and an elongated oval faces.
Similar features are noticed in the Saptamatrika
panel of 8th century from Ramesvaram. The early phase of
the rock-cut temples at Bhairavakonda, datable to the period
later of the 8th century, have the sculptures of Brahma,
Vishnu, dvarapalas, Candesa and Ganesa. The figures have
heavy physiognomy, flat modelling, linear accent of the
carving, high curved ends of the shoulders and inflexible
frontality. Trivikrama image from Pedda Chrukuru,
Prakasham district, datable to 7-8th century, is unique with
all the attendant figures carved as prescribed in the texts.
The balance and disposition of the limbs are superb. The
deep cut of contours elevates the main figure when compared
with the accessory figures. The deity has oval face with pouch
like mouth and with splayed nose and wears elongated
conical kiritamakuta with facets.
The images of Parsvanatha, Padmavati, headless
goddess, Caumukh from Danavulapadu are examples of 10th
century art of the Rashtrakuta period. The images have short
squarish face, heavy shoulders, high chest and elongated
torso, high arching eyebrow and wide pupils. These features
are evident in the paintings and sculptures of Ellora.
The Agastyesvara temple at Chilamakuru,
belonging to the 8th century A.D., has carvings on the pillars.
The eight armed Nataraja dances in the lalita mode on
apasmara. The diagonal movement of the body is balanced
with the display of arms. Manmatha in graceful bends
holding sugarcane along with its leaves as the bow in his left
hand and a flower with long stalk in the right as the arrow,
has pleasing expression in the face. Rati in three graceful
flexions in her body holds a lotus in her left hand and keeps
right in lolahasta pose has smile and a serene appearance.
The iconographic features are similar to those Cholamandala
tradition.
A good number of memorial stones are found in
the Rayalasima region from the 8th century to 10th century,
belonging to the period of Vaidumbas, Nolambas, and the
Banas. Memorial stones, usually rectangular in shape, contain
the sculptures of the heroes, and the depiction of the celestial
nymphs with flywhisks in their hands on either side of the
hero. Sometimes an inscription describing the valorous deed
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of the hero is engraved. In some cases auspicious objects
like water pots, boxes and mirrors are created. The standing
poses, movements, in some cases riding the horses and the
dispositions of arms in the sculptures are indicative of action.
Though the facial expressions are not effective the contours
of the body with virile expression are delineated in the
examples from Bodinayanipalli, Chittoor district,
Dambaladinne, Kurnool district and Vandadi of Kadapa
district. Majority of hero stones have the awkward, crude
physiognomy, expressionless with linear carvings. It can only
be explained that for the creation of these memorial the
local talent was utilized.
In the Telangana region under the Kalyana
Chalukyas the temples at Panagal, Nandikandi, Ganapur,
Patancheru, Kantesvaram, Mallesvaram, Choppadandi etc.,
reveal the art of 11th and mid 12th centuries A.D. The
sculpture during this period is largely confined to the bas
reliefs. Rarely sculpture in round is met with. These are
mostly in the hall flanking the doorway and a Nandi either
in the hall or outside is encountered. The niches do not
possess the figures. The sculptural scheme excelled at Panagal
Pachchala Somesvara temple. Slim figures however have
broad and heavy shoulders, broad hips and round limbs.
The ethnicity is seen in the face which has high arching eye
brows, protruding eyes, long pointed nose, pouting lips,
prominent chin, and high check bones. Tight modeling is
seen in the erect and elongated torso.
The Ramalingesvara temple at Nandikandi (A.D
1015-1042) preserves the life size figures. These figures have
heavy physiognomy, squarish faces and taut torso. While
the dry finish is seen in the dvarapala figures and Ganesa,
Sarasvati images reveal smooth and polished surface. It may
be noted that carving of life size dvarapalas become a rarity
in the 12th century temples. The old Trikuta temple at
Naganur in its art reveal affinity to the Panagal sculptures.
The 11th century Jain sculpture from Chilkur, Kulcharam,
Yellakonda, Kolanupaka, Patancheru, Hanumakonda,
Polasa etc are highly polished or of dry finish. Parsvanatha
figures from Patancheru now in the state Museum,
Hyderabad datable to the 11th century A.D is slender bodied
and an elegant figure.
The Veyistambhalagudi is the principal example
of mid 12th century art. The figures of Vasudeva, Dvarapalas,
dancers, attendant figures etc reveal stylization. In the figural
art two sub types are noticed. Slim pillar like figures have
with little flexions of the body. The puffy squarish faces
dominate and are characterized by prominent eyeballs, long
pointed noses and wide pouting lips. The other worldly
nature of the faces is striking. Tall crowns and the schematic
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carving of the jewellery give a feel of wooden craftsmanship.
The other type is the contorted pose and profile view of
the face of the slender figures. This type dominates the
Kakatiya art and can be termed as the stylistic preference of
the Kakatiya period in the Telangana region. The figures
are noted for their exaggerated stance, the emphatic thirst
of high naval region, and keeping the right leg much lower
at the bottom placing across the arching left leg. The figures
with oval face, broad forehead, and high cheek bones, narrow
and prominent chin are ubiquitous. Drooping broad
shoulders, heavy breasts and slim round limbs characterize
the figures. In the carving of the eyes, the double folds of
the arching eye brows are treated with an elongation.
Adorned with heavy jewellery mostly beaded and diamond
stringed chains, the figures glow in the contrast of black
and white of the stone.
The 13th century temples at Palampet, Ghanapur,
Warangal, Nagulapadu, Dharmapuri, Pillalamarri etc are
notable for Kakatiya art. The Ramappa temple at Palampet
built in A.D 1213 can be counted as an excellent, example
for Kakatiya art. As the temple was built with pale pink
stone of hard variety, the sharpness and freshness of the
decorative pieces and sculptural carving is noticeable. The
beautiful well modeled figures are in high relief while the
creeper is carved in low relief. The nayika figures in the
rangamandapa are characterized by stiffness and in frozen
quality. The stylized cylindrical movement and cubistic
carving dominate. The supple and graceful figures of nayikas
are notable in the rangamandapa of the Kotagudi, Ghanapur.
The tall, elongated and slim nayakas on the short pillars of
vedi are shown as playing instruments and some in dancing
posture. The majestically seated Nandi, beautifully bedecked
with beaded ornaments is typical of Kakatiya art in its
splendid form.
The Svayambhulinga temple at Warangal (A.D
1254) is now littered with sculptural and architectural
fragments. The nayikas adoring ornaments or looking at
mirror etc or torsos are shown in convoluted poses. The
masks like faces betraying serene quality characterize these
sculptures. Further rich and profuse ornamentation of
dvarapalas, the men or women or the animals and especially
Nandi is noteworthy. What strikes one seeing the remains
the meridian, the Kakatiya art had achieved.
The art of the Renadu region is best represented
by the Saumyanatha temple at Nandalur, the Vaidyanatha
temple at Pushpagiri. Very few sculptures are preserved in
the niches of the temples. Sculptures preserved in the
Vaidhyanatha temple-Umamahesvara, Surya, and
Lingodbhava are datable to the late 11th century A.D. These
149
are characterized by taut modelling and have smooth and
polished limbs. Simple physique with squarish face and pointed
chin are notable. Profuse ornamentation especially of pearls is
striking. The Chola sculptural styles impact is seen.
The art style of Pakanadu and Banavadi show the
dominant trend of Cholanadu style. Sri Kalahastisvara
temple, Sri Kalahasti, datable to the end of 10th century
A.D has the image of Lingodbhavamurti in the niche of the
sanctum. It is shown standing in the aperture of the linga in
samabhanga pose. Bedecked with a high crown of
jatamukuta, the supple bodied figure is a picture of elegance.
The radiating slight smile of the face is notable. Siva
Dakshinamurthi, in the southern niche of antarala is shown
seated in virasasana under the tree. Sparsely ornamented
Siva has a serene face, drooping arms and supple body. The
Siva Dakshinamurti and Umamahesvara figures from the
Kapilesvara temple, Tirupati datable to the mid 11th century
A.D are excellent specimens of Chola periods art.
The art of the Pakanadu region under the Telugu
Chodas of Nellore during the 12th and 13th centuries A.D is
influenced by the Chola art style. The sculpture in round is
preferred while the bas reliefs are rarely encountered on the
walls of the temple. The slender figures with squarish faces,
supple modelling and dry finish characterize the art. Heavy
physiognamy also is met with in the figures. Prominent knee
and angularities are characteristics to the sculptures. Notable
sculptures are seen in the Udayakalesvara temple at
Gandavaram, Krishnapatnam, Mallam, Chennur etc. In the
13 th century A.D sculptures reveal rigidity and
schematization. The sculptures are highly generalized in its
modeling but have vigour and dynamism in the portrayal of
the figures in the episodes of narrative art.
During the later Ganga period, 11th to 14th century,
the temples at Srikurmam, Simhachalam, Narayanapuram,
Jayati and the Bhimesvara temple at Mukhalingam were built.
Their architectural and art traditions of Kalinga late phase
have impacted the temples of Kalinga. The Srikurmam
temple’s four handed Trivikrama stands on his right leg while
the left foot is raised up to the height of his head. The tube
like arms, stump like legs show imbalance resulting in crude
disposition. The four handed Harihara in samapada sthanaka
has Siva in the right half and the left half corresponds to
Vishnu. The half third eye and membrum verile are present.
However, the round face, curved bent lower lip, hour glass
torso and the stance are disproportionate. The stocky and
rigid flexions resulted inaction. The Simhachalam temple
in the Visakhapatnam district dated to the beginning 12th
century A.D. contains life size sculptures in the niches of
walls. The stance, the threatening posture of the hand, the
150
muscular structure of the body and broad chest of
Yajnavaraha indicate the strength and determination to fight
with the demon. Figures are realistically portrayed in relaxed
positions, displaying a soft and sensuous modelling. Details
are simplified and the emphasis is on the flowing outlines of
the body. In the Nilakantesvara temple, 12th century A.D.
at Narayanapuram, Vijayanagaram district, Siva Nataraja is
noteworthy. Mahisasuramardini figure from the Bhimesvara
temple at Mukhalingam, stands with her left leg resting firmly
on her mount lion while her right leg is placed on the back
of the buffalo demon. The image is imbued with great
strength and vigour and exudes an aura of vitality. The
features are delicately created and the entire sculpture is
infused with dynamism. The Orissan impact is found in the
scheme of sculptures, but the beauty, liveliness and
tenderness are lacking.
Select Bibliography:
Douglas Barrett, Hemavati, Bombay, 1958
Gopalakrishna Murti .S, Kakatiya Sculptures,
Hyderabad, 1970
Gurumurthy. A, Sculpture and Iconography, Cuddapah
District temples, Madras, 1990
Jawaharlal G, Jaina Monuments of Andhra, Delhi,
2002
Kiran Kranth Choudary. D, Srikalahastisvara Temple
(Study based on Epigraphs and sculptures), New
Delhi, 2008
Krishna Kumari. M, Iconography and Art of
Andhra:Lesser Known Facets, New Delhi, 2008
Masthanaiah. B, Temples of Mukhalingam, Delhi, 1975
Nigam M L, Sculptural Heritage of Andhra Pradesh,
Hyderabad, 1975
Radhakrishna Sarma M, Temples of Telangana,
Hyderabad, 1972
Rajendra Prasad. B, Art of South India Andhra Pradesh,
Delhi, 1980 Rajedra Prasad. B,(ed.), Early
Medieval Andhra Pradesh AD 624-1000, New Delhi,
2009
Ramanaiah J, Temples of South India, New Delhi,
1989
Sankaranarayanan. S, Rare Facets of Ancient Indian
History and Culture,
New Delhi, 2009
Sarma, I.K. (ed.), Early Historic Andhra Pradesh
500BC-AD 624, New Delhi, 2008
Sivaramamurti. C, Nataraja in Art, Thought and
Literature, New Delhi, 1974
Sivaramamurti. C, Nolamba Sculptres, Bulletin of the
Madras Government
Museum, Madras, 1964
* * * * *
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 The Art of Vijayanagara Times
The Vijayanagara rule over the South India from
A.D. 1336 to 1680 A.D., was a glorious epoch. The
Vijayanagara empire was established in 1336 A.D., by
Harihara and Bukkaraya of Sangama Vamsa, with the
blessings of the great spiritual master, Vidyaranya. The
empire established for the propagation of Dharma and for
the support of Hindu ideals and reinforced by the blessings
of the great sage, grew in strength and spread dharmic and
religious institutions. The Sangama Vamsa (1336 to 1471
A.D.) followed by Saluva (1485 to 1503 A.D.), Tuluva
(1505 to 1576 A.D.), and Aliya or Araveeti (1576 to 1680
A.D.) Vamsas were great rulers of Vijayanagara. Sangama
Vamsa kings were Virupaksha bhaktas, where as the other
three Vamsas were followers of Vaisnavism. The
Vijayanagara rayas consciously promoted religion and
culture. Hampi had been a Saivite tirtha from pre-
Vijayanagara times. At Vijayanagara, were incorporated
many cults and religious traditions, not only Hindu, but
also Jain and Islamic. This explains the significance of
religious amalgamation. Alongside these are a variety of
secular themes including those depicting courtly and martial
scenes. This rich inter-mixture of religious and secular
themes make Vijayanagara art especially interesting and
different from the earlier periods of South Indian Art.
A new impetus was given to temple building and
in the large empire, which embraced Andhra, Karnataka,
Dravida, Kerala and Maharastra in its scope, touching even
Orissa, the Vijayanagara style of architecture, sculpture and
painting were influenced. It fused various elements of
Chalukya and Chola art, though the Dravida element
predominated. It was thus a continuation of the early and
Pandya traditions, combining to some extent, in the
Canaries and Telugu districts, Chalukya tradition that earlier
had firm roots there.1
Remains of Architectural sculptures and Icons are
surviving in many places. Very famous places of
Vijayanagara are Tirupparuttikunram, Hampi, Lepakshi,
Anegundi, Somapalli, Pillalamarri, Tadipatri, Penugonda,
Kanchipuram, Chandragiri, Srikalahasti, Tirupati,
Tirvannamalai, Chidambaram, Tiruvalur, Srirangam and
Kumbakonam, etc.
*Professor, Department of AIHC&A, Osmania University, Hyderabad-500 007, A.P.
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- Dr. V. Meena Kumari*
The artists of Vijayanagara followed the features
of Indian art. The six limbs of Indian art known as
Shadangas like Rupabheda, Pramana, Bhava, Sadrusya,
Lavanya and Varnikabanga which were his main vision.
They were followed intensely by other features like Idealism,
Naturalism, Symbolism, Mythology, Religion and
Philosophy to uplift Spiritualism. These characteristics with
the individuality of the sculptor, highlightened the aesthetic
taste of Rayas of Vijayanagara. They reflected their ideas,
their society, culture and economic conditions of the period.
These sculptors’ succeeded in their achievements with
various kinds of stone, metal and coins. They could chistle
the hard and smooth stones to achieve their goals equally.2
ICONOGRAPHY:
Iconography was popular and well developed
during this period. Forms of Siva such as Lingodhbhava,
Nataraja, Gangadhara, Chandrasekhara, Somaskanda,
Vishnuanugraha murti, Ravananugraha murti, Dakshina
murti, Gajantaka murti, and Tripurantaka murti, etc.
Virabhadra, Bhairava, Ganesha, Subrahmanya, Nandi,
Lingas in the round shape, Monolithic Lingas, Reliefs of
Lingas, Siva on Nandi, Kalyana Sundara Murti, Harihara,
Mailera or Khendoba, Mailara Deva, Chandikesvara,
Bhringi, Nageswara, etc., forms of Siva are represented.
Vaishnavism became very popular. Various kinds
of Vishnu Iconography became predominant. The two
important Vaishnava sects at Vijayanagara were Sri
Vaishnavism and Madhavaism. Both had their impact on
Vijayanagara sculptor, in which there appears certain
variations or new forms and the Madanagopala image,
Krishna with in a Prabhavali, the four armed Rama, Rama
seated like a king, Sthauna Narasimha, etc illustrate this.
There are two groups as the Chaturvimshati murtis, but
few of these twenty four appear individually. The
Dasavataras are very popular and appear as a group or
individually. Some incarnations were greatly favoured and
are frequently represented especially Narasimha, Rama and
Krishna. Other forms like Venkatesvara, Ranganatha,
Vithala, Varadaraja, were also popular. Minor aspects of
Vishnu like Mohini is also represented. Garuda, Hanuman,
Adishesha, Dvarapalakas, Jaya and Vijaya, Vrishvaksena,
Sudarshana also appear. The two main emblems of Vishnu,
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Chakra and Shankha gain in importance during this period
and are separately carved. The Namam appears in art during
Vijayanagara times. Sri Krishna theme became very popular
during Vijayanagara times. Balakrishna themes like
Vatapatrasayi, Navanita Krishna, crawling Balakrishna, Nritta
Gopala, seated Balakrishna with butter balls in hands, Raja
Gopala, Madana Gopala, Kaliyamardana Gopala, Venu
Gopala themes are favourite themes for Metallic Sculptor.
Numerous Bronze, Copper and Brass figures of Balakrishna
are found in Vijayanagara. Golden Balakrishna coins are
famous during this period along with Srirama, Siva Parvati,
Maheswara, Hanuman, Garuda coins. We find various forms
of hanuman in sculptures. Bhaktanjaneya, Viranjaneya,
Yantroddharaka Anjaneya, Chaturbhuja Hanuman,
Hanuman with Sanjeevini Parvata, apart from stories of
Ramayana. The Madhva sage Vyasaraya widely popularized
Hanuman worship. It is even claimed that he installed 732
Hanuman idols.3 Hence, Hanuman sculptures became very
popular.
Various goddesses like Saraswati, Lakshmi, Parvati,
Bhuvaneswari, Durga, Kali, Mahishasuramardani,
Saptamatrikas, Bhadrakali, Ganga, Yellamma, Lajja Gouri,
Bhairavi, etc., are found during the Vijayanagara period.
Brahma, Astadikpalakas, Surya, Chandra, Kama and Rati
Devi, Narada, Tumbura, Gandharvas, Kinnaras, Ganas,
Nidhis, Nagas, and other minor deities are also chistled.
Nayanars, Alvars, Acharyas, Saptarishis and their stories are
chistled in the form of Narrative Sculptures along with
Ramayana, Mahabharata and Bhagavata themes. Sati,
Veerakal, Jaina images are also found. Among the non-
religious themes courtly, martial themes, hunting scenes,
musical instruments, various dance figures, soldiers and
warfare, tribal hunters, folk dances like kolatam, composite
figures, flora and fauna, etc., are very famous during this
period. Nature representation is abundant in these
sculptures. Decorative motifs like floral and vegetal themes,
creepers, foliage, geometric motifs, Vijayanagara Emblem
like Varaha, are also found in these sculptures.4
Architectural sculptures are found on mandapas,
pillars, boulders, slabs, balustrades, walls, columns and piers,
ceilings, parapets and towers, etc. of palaces. Monolithic
sculptures of Kandi Ganapati, Avaginja Ganapati, Sivalinga
and Narasimha are very popular along with monolithic
Rathas at Hampi and Tadipatri. Portrait sculptures of Sri
Krishna Devaraya and other emperors are found at various
places like Tirumala, Chidambaram, etc.5 Portrait figures
of Sri Krishna Devaraya with his queens in copper are also
found at Tirumala. Metalic sculptures of Ghana and Sushira
are also famous during this period. Narrative scenes of the
152
Ramayana, Mahabharata, Bhagavata are very famous at
Hampi, Tadipatri, Srisailam, etc. Similarly Kannappa,
Srikalahasteeswara Mahatyam, Gajendra Moksham narrative
scenes are found at Srisailam, Srikalahastri, Mahanandi,
Lepakshi, Tiruvannamalai, Trichi, etc.
Such variety of sculptures indicate the special
features of sculptor’s interest.
PAINTING:
Remains of Vijayanagara painting have survived in
Tirupparuttikunram, Hampi, Lepakshi, Anegundi,
Somapalli, Pillalamarri. There are fragments of paintings at
Tadpatri, Kanchipuram, Kalahasti, Tirupati, Tirvannamalai,
Chidambaram, Tiruvalur, Kumbakonam, Srirangam and
other places belonging to the Vijayanagara and the Nayaka
periods.6
The painting of the early phase of the Vijayanagara
Empire can be seen in the Sangitamandapa of the
Vardhamana temple at Tirupparuttikunram. They may be
fragments, but yet they are most interesting, not only because
their themes portray important episodes pertaining to Jaina
legend, but also because of the special place they occupy in
the study of the development of painting during the age of
the Vijayanagara monarchs. This temple was built by
Irugappa, the minister and general of Bukkaraya-II in 1387-
88. Irugappa was a devoted follower of Jaina faith. Naturally
the themes choosen for depiction here are from the life of
Vardhamana. The nativity scene in the story of this
Tirthankara presents his mother, Priyakamini, in labour. The
bath and ceremony of anoiting the child by Saudharmendra,
the Jaina lord of the celestials, corresponding to Indra of the
Brahmanical pantheon, accompanied by his wife is painted
with elegance and is quite typical in every respect of the
form and deportment, ornamentation and decoration of the
period. In this episode, there is always presented the dance
of Saudharmendra before Vardhamana with legs crossed in
padasvastika which is unique. In this earlier phase, not only
the crowns, jewellery and apparel but also the fondness of
the line for smooth curves in outlining figures are features
derived from the classical tradition. The later phase recalls
the conventions of Ellora. The smooth curves give place to
angularities, figures become emaciated and the nose projects
sharply in profile.
The Virupaksha temple at Hampi, has 15th century
paintings on dynastic history, episodes from the Ramayana,
Mahabharata and the exploits of Siva. A homage is paid to
Vidyaranya, the spiritual preceptor and minister who helped
Harihara and Bukkaraya to found and stabilize their new
kingdom. He is shown as being carried in a palanquin in a
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procession. The composition is managed without crowding
and with a steady forward impulsion. This long procession
in the painting with Vidyaranya in a palanquin, preceded
and followed by a large retinue, including elephants, camels,
cavalry, trumpeters, banner – bearers and other hosts, is an
impressive scene of the fourteenth century, recorded a
century later. It may not be exactly of the time of Vidyaranya
himself, but still the image of Vidyaranya is fresh and is
seen from the ceiling of the pillared hall. There are paintings
of Arjuna’s archery test in which he won the hand of
Draupati, (Matsya yantra), (Sivadhanurbhanga), the
stringing of the mighty bow of Siva by Rama to win the
hand of Sita, Dasavataras, Tripurantaka Samhara Murti and
Madanantaka. These episodes have been picturised in a
symmetrical and decorative composition. The scene of
Arjuna’s archery recalls identical sculptural representation
in Hoyasala art. The Vijayanagara painter and sculptor
have occasionally chosen, especially when the fury of God
is to be indicated or the importance of the celestial as a
hero, to add the moustache to make him look valiant and
fierce. Tripurantaka in the Vijayanagara painting has been
given this appendage which is unknown in earlier painting
or sculpture. The frown and knit brow of Tripurantaka,
the blazing eyes no doubt depict the fury of the God. The
representation of horses of the chariot of Tripurantaka is in
stylistic fashion. Brahma, the charioteer is some what red,
which is the popular mode of representing rajas in a
Vijayanagara painting, rather than in the required golden
glow, while Siva as Sattva is white. The wheels of the chariot
of Tripurantaka are shown as the sun and moon, eyes, nose
and lips composing their face with the moustache specially
added as should be done in a scene of fury. The
representation of chariot in Madanantaka, depicts the birds
on their wings leading on the chariot have to be compared
with the horse galloping in race again for Tripurantaka. The
Lokapalas with their Vahanas are also interesting. Indra on
his elephant, Agni on his ram, Yama on Buffalo, Nirriti on
his human mount, Varuna on Makara, Vayu on his antelope,
Kubera on a horse and Isana on his bull, Tambura, equine
faced with the lute in his hand, Narada with his lute (Veena)
and Vidyadharas famed for vocal music are depicted
elegantly. The decorative and symmetrical composition and
the tidily framed figuration already points to the style of
the paintings of Tanjore of a much later date.7
Paintings in the Virabhadraswami temple at
Lepakshi in the Anantapur district were noticed by A.H.
Longhurst in 1912-13. This temple belongs to middle of
the sixteenth century as it has inscriptions of the time of
Achyuta raya. This temple was built by Virupanna and
Viranna, who were local chieftains. The ceiling of the
Platinum Platform
mandapa has a large figure of Virabhadra with his devotees,
Virupanna and Viranna, beside him. This magnificent large
panel probably the largest painting anywhere that represents
Virabhadra, is even larger to an extent than the largest
painting of Siva anywhere in any temple like Bruhadeeswara
temple at Tanjore. There is also representation in painting
of Virupanna and Viranna, with their retinue, receiving
sacred ashes (vilshudi) from the priests of their tutelary deity,
Virabhadra. Their dress and especially the headgear, recalls
that of Krishnadevaraya with his queens at Tirumala. It is
only the brothers as eminent chieftains that are shown with
their headgear, while the rest of the retinue wear other
varieties of turban. There are various themes like
Markandeyanugrahamurti, Tripurantakasamhara murti,
Andhakasurasamhara murti, Yogadakshina murti,
Chandesanugraha murti, Bhikshatana murti, Kalyanasundra
murti, Gangadhara murti, Ardhanareeswara, Natesa in
Bhujangatrasita, Vrishabharudha and Chandrasekhara etc.
A gana between the two figures, blowing a long bugle,
announces the great gift to the devotees is very interesting
in Chandesanugraha murti theme. The Vijayanagara type
is a picture of the concept of the times and differs in many
respects from the earlier form, though the tradition is
followed meticulously, in atleast iconographic detail of all
that has to be shown in the matter of the detail of
presentation. The theme of Gangadhara, is a delicate theme
rendered delicately. The whole composition of the picture
does credit to the genius of the painter. Here is a happy
blend of action and repose, anger and calm; also of the
straight line and the curved that make up the rhythmic
outline of the composition in the Samabhanga of Parvati
and the complex tribhanga of Siva, appears within the
boundary of atibanga. The expression of the jealous anger
of Parvati as Khandita nayika is well preserved here. Arjuna’s
penance for Pasupatastra (Kiratarjuneeya) is well depicted
here. Siva in the form of tribal hunter with his consort
hunts boar along with the arrow from Arjuna. The forest
with thick dense trees, various animals, etc., is very amusing
to watch. The boar hunt is depicted in a detailed style.
The very interesting themes like Vatapatrasayi, Dasavatara,
Mohini, etc., are worth noticing here. Kalpa Vruksha and
Kalpataruvu are noticed in various places.8
We find Cheetah hunting also. These hunters wear
shoes made of rope but they are different from those in the
Kiratarjuniya. The Cheetah is bold with a clear outline
alive and flexible. The change from gloomy red to the white
of this back ground throws a flood of light on to this picture.
These hunters are lively. The blood gushing out of the
wound made by the dagger and the cheetah’s biting the
hunter’s head make the scene very realistic. Line, colour
153
and illustration are powerful in this painting. Where as in
Kiratarjuneeya gave the painter a veritable holiday, releasing
from the bonds of purana. The fugitive deer, rabbits, dogs
and parrots, the bucks hiding in corners as the boar runs
fast, the hunters trying to spot the boar looking around from
the branches of trees, the laughing youth running over the
hills, the confusion of the mendicants at the sight of the
wild boar, gave enough freedom to the painter’s brush. It is
only Narada standing behind the bachelor youth, waiting
for Isvara’s darshan, who is a bit natural in his humility.
Stones and hills are indicated by curved lines, not
by straight blocks as in Ajanta. Clouds are delineated as
long boats with one difference that their bottom lines are
formed by a series of connected lines curving upward.
The contemporary social habits are seen in
painting. The upper half of the sarees of ladies goes round
the body twice for good covering. Plaiting the hair is seen
here and there but gathering the hair into a big knot was
the habit of the people. Loose flowers were stuck into those
knots. Men wear flexible sherwanis reaching down to their
knees and tied up their loins with an upper cloth, when
going to temple prayers. Garlands of pearls were worn
round their necks and wrists. They wore head gears in the
shape of turbans or caps. These were made up of thick
cloth, and carried embroidery and printed designs. We see
the sculptor with his characteristic cap, painted in profile
at Lepakshi. By his side is the painter – master with his
low hemispherical turban, with a small round prominence
at its corner. The interesting series of professional and
positional headgears of painter, general, sculptor, musician
and chief minister are depicted. We find six varieties. The
painter of the Bhairava Murti, stands by his side with folded
hands, wearing the painters turban. Two different figures
of painters are found at Lepakshi. All these paintings were
not done by one painter as can be seen from the types of
lady profiles or even in animals etc.9
Many types of Musical instruments like Veena,
Lute, Flute, the Drums, Mridanga, Shennoi, Cymbals, etc.,
are found here. Temples, chariots, fort walls and decorative
paper baskets are amusing. The designs of garments are
conspicuously emphasized and the panels are invariably
framed by borders of Textile designs. Vijayanagar period
was one of intense admiration of music and dance, and the
delineation of Karanas and angaharas in dance is a natural
corollary. Ornamentation and draping in the case of all
the figures has been done with great restraint and judging
from the charm of the paintings.
154
The paintings at Uchhayappa matha at Anegundi
fall in the third quarter of the sixteenth century. The
paintings here are interesting, both for the vigour with which
they are drawn and for the themes that reflect the spirit of
the age. One panel shows a bush in flowers, a squirrel and
two women. The squirrel holds the tail erect, body inclined
forward, and the eager little face uplifted, the small creatures
has been painted with an affection which recalls the animal
painting of Ajantan days. This recalls the age long affinity
of the art minded with nature around them. The running
women as palanquin bearers suggest an age when they were
freely used for such a purpose in the royal harem. Another
fragment shows a crowned and bearded figure riding a camel,
with an elephant running in front. Yet another has a bearded
rider with long hair on an elephant composed of five women
acrobats. Similarly another rider is on a horse of five women
while a woman with a bouncing step carries an umbrella in
front. Lotus garlands are suspended from the top in most
of these panels.10
Paintings of Vijayanagar at Chennakesava temple
at Somapalle, which were discovered by Dr. James, H.
Cousins, belong to the last quarter of sixteenth century. We
find Astadikpalakas approaching Vishnu to incarnate himself
to put an end to the evil on earth. In another, boy Rama is
slaying the Tataki. Another fragment depicts the
Sivadhanurbanga by Rama. Bows of princely figures, buglers,
drummers and musicians are here painted with great mastery.
The dress, ornamentation, the arrangement of the bride
(Sita), setting of the flowers, every detail meticulously follows
the Vijayanagara stream.
The temple at Pillalamarri has paintings of the last
phase of the Vijayanagara tradition. The panel showing
Rama’s battle with Ravana has survived in faint traces. The
clear sharp profile gives way to smoother contours. The
Moghal idiom of Akbar’s time began to insinuate itself into
a tradition whose first creative impulses had sunk to
exhaustion.
The temple of Varadaraja in Kanchipuram also has
fragments of paintings which consist of
Gopikavastrapaharana, and Kaliyamardana. There are
dancing figures, Vidyadhara riders on palanquins composed
of feminine figures, a theme popular in Vijayanagar art. The
Siva temple of Tiruvilimalalai in Tanjore district has few
paintings.
The six limbs of Indian paintings known as
Shadangas Rupabheda, Pramana, Bhava, Lavanya, Sadrisya
and Varnikabhanga is followed by the painters of Vijayanagar.
The Vijayanagar Empire was so far flung that, in the different
Platinum Platform
parts composing it, a variety of modulation or variation in
details of style, can be easily perceived. Thus as much as
there is a distinct Vijayanagara influence in the Deccani
Kalm of miniatures, there is a reflection of Vijayanagara
pictorial form and technique even in Orissa. The paintings
of the Cuddapah school and those from Lepakshi, the
forerunners of the great surviving art of Kalamkari are
influenced by Vijayanagara painting.11
MUSIC AND DANCE:
The contemporary literature of Vijayanagara times
gives us information about Music and Dance of that day.
Panditaradhya Charita mentions about dance dramas.
Kuchipudi Bhagavatulu presented a dance drama, in the
presence of Veera Narasimharaya about the Local Tyrait
Guravaraju and his misbehaviour with people. The king
understood their problems and released them from their
problems. Sri Krishna Devaraya’s Amuktamalyada mentions
about Music and dance forms. Srikrishna Devaraya had
learnt Veena from Musician Srikrishna. He patronized
dancers belonging to Ranjakam Vamsa. Kuppayi or
Kuppasani was his court dancer. She had two daughters.
They were Tirumalamma and Muddukuppayi.
Muddukuppayi was sent as Devadasi to Govindaraja swamy
temple at Tirupati later. The records of Pais prove that he
visited Natyasalas where dancers use to perform dances.
The Pillars of Vittala Temple at Hampi and Pillar of
Tirunalveli Temple produce Saptasvaras even today. The
temples of Vijayanagara times, stand as witness for music
and dance of those days.12
Different musical instruments are found in
sculptures and paintings of Vijayanagar. The stringed variety
of instruments like Veena, Tambura, Veena with one guard,
Veena with two guards, Ghana instruments like Cymbals,
Castanets, Twin Sticks (kolatam sticks), Wind Blown
instruments (sushira) like Shahnai and Nadaswaram, Modi
or Snake charmer’s type, Sankha or Jalaja, Trumpets like
Kommu, Baka, leather instruments like Damaru or Dhakka,
Dhol, Mridanga, Small drums, War Drum, Dundubhi or
Bheri, A shallow drum Pataha, etc., are found. A very good
number of dancers and musicians are in sculpture and
paintings. Music and dance were patronized by these
emperors. The artists used to give their performances at
Private and Public gathering, especially in the temples. The
Natyamandapa became the most attractive and largest
component of the temple, where numerous figures of
musicians and dancers in various poses are seen. Most of
them were attached to the temple. The musicians and
dancers were considered as privileged class. They were
permitted to sit before the emperor and chew pan.13
Platinum Platform
The Temple Architecture became very significant
during Vijayanagara period. Though they started Vesara
style at Hampi, slowly the Dravidian style predominated
later. The Prakara has Four Gopuras on all sides. They
were known as ‘Raya Gopuras’. The Amman or Devi shrine
is found at North Western side of Garbhagriha, Kalyana
Mandapa, Utsava Mandapa, Natya Mandapa, Nritta
Mandapa, Nrutya Mandapas were added inside the
complex. The Pakasala was also added. This temple is
based on Human habitation. The secular architectures in
the forts of Hampi, Penugonda, Chandragiri and Vellore
have Gajasalas, Aswasalas, Queen’s Palaces, etc. The Lotus
Mahal of Hampi and the Queen’s Palace at Chandragiri are
noteworthy. The Temple played a very important role in
the society.14 & 15
It is very interesting to note that these fine arts
like Sculptures, Paintings, Music, Dance and Architecture
are interlinked with each other. The presentation of
Sculptures, Paintings, Music and Dance in Temple complex
indicated the interdisciplinary system of fine arts. They
became sources of information for art historians, as they
acted as “Media of Communication”.
REFERENCES
1
C. Sivarama Murti, South Indian Paintings, New Delhi,
1970, p. 79.
2
C. Sivarama Murti, Indian Sculpture, New Delhi, 1961, p.
80.
3
B. Venkoba Rao, Introduction to Sri Vyasayogi Charitam,
pp. XIV-XV.
4
Anna, L. Dallipiccola & Anila Verghese, Sculpture at
Vijayanagara, (Iconography and Style), New Delhi, 1998, pp.
108-110.
5
Ibid., pp. 17-18
6
C. Sivarama Murti, Vijayanagara Paintings, New Delhi,
1985, p. 32.
7
Ibid., p. 35.
8
S. Gopala Krishna Murthy, The Art of Lepakshi, Hyderabad,
p. 20.
9
D. Hanumantha Rao, Lepakshi Temple, Delhi, 2004, p. 70.
10
C. Sivarama Murti, Indian Painting, New Delhi, 1970, p.
78.
11
C. Sivarama Murti, Vijayanagara Painting, New Delhi,
1985, p. 43
12
Dr. K. Kusuma Bai, Nayakarajula Charitra, Kala Samskruti,
Hyderabad, 2001, p.11.
13
D. Hanumantha Rao, Op.Cit., pp.128 & 136.
14
Percy Brown, Indian Architecture (Buddhist and Hindu), Vol.
1, Bombay, 1959.
15
N. Ramesan, Temples and Legends of Andhra Pradesh,
Bombay, 1962.
* * * * *
155
 Manifestations of Siva in the Chalukyan Temples of
Andhradesa : A Study
The extention of the Chalukyan power to
Andhradesa made a powerful impact on the cultural scene
of Andhradesa. Royal patronage to the religious institutions
and art traditions ete., manifested themselves in the temples
that were constructed.
During the Pre-Chalukyan period, Alampur is
known through 3rd century A.D. inscription and recent
excavations at Virapuram, Siddhesvaram, Kudavalli, etc.,
reveal the emergence of temples of Saiva affiliation at these
places1. The distribution of Siva temples in the villages of
the upper Krishna and lower Krishna regions is significant.
Virapuram, Siddhesvaram and Alampur are the
points of entry into the Southern Andhra. At Siddhesvaram,
phase I revealed the excavations of shrine of Siva which
can be dated to 4th century A.D.2 The Virapuram brick
temples numbering fourteen belong to two phases;3 the
early phase is dated to the beginning of the first century
A.D., while the other to the 3rd -4th century A.D. Each of
the temple units of the first phase contains a linga, rolled
river pebble of Quartzite, fixed into the floor of the shrine.
Each of the temples of the later phase possesses a linga on
pedestal in the centre of the shrine. No other icons or niche
figures are found. The Gurzala Brahmi inscription is clear
evidence for the existence of the Nava-Brahma temples at
Alampur4.
We can see the growth of Saiva Kshetra net work
by the 7th century A.D. While the pre-eminence of Srisaila
as Saiva Kshetra is indisputable, Alampur emerged as a
nodal Saiva centre in the upper Krishna valley, Siddhavatam
in the central Pennar valley, Tripurantakam at the cross
roads near the Srisailam hills and Umamahesvaram across
the Krishna on the north.
The existence of Pasupatmatha near Alampur is
known through the Amudalapadu plates which refers to
Sudarsanacharya who initiated Chalukya Vikramaditya into
Saivism by performing the ceremony of Sivamandala-
diksha. 5 With this event the Chalukya Vikramaditya
initiated the construction of temples at Alampur around
655 A.D. Nine temples known as Navabrahma temples
were built by 750 A.D.6
*Associate Professor, Dept of AIHC & Archaeology, S.V. University, Tirupati.
156
- Dr. V. Sakunthala*
The spread of the Pasupata cult by 3rd century A.D.
is attested by the Caturmukha linga from Amaravati.7 We
may consider the Ikshvaku period as the condusive period
for the strong Pasupata sect emerging in Andhradesa.
Commercial and political contacts with central and western
India brought in the Lakulisa-Pasupatism. It is characterized
by the Yoga and Bhakti worship of Siva as Mahesvara as an
essential element of Pasupata cult. The shrine dedicated to
Pushpabhadra svami is called a Mahadeva in the epigraph.
The inscription in the Arkabrahma temple at Alampur
refers to the shrine as Mahadeva.8
The acculturised tribals, memebers of Sudra varna
and also rich peasants and the nobility formed the social
support of the Pasupata sect. The Pasupata centres during
this period probably were located at Srisailam, Ipurankal
near Alampur and Siddavatam etc.
The growth of non-Brahmana Saiva matha and
temples were largely responsible for the increasing
popularity of Pasupata sect and its association with the
royalty and trade guilds.
The process of legitimation marks the gradual
transformation of a local ruling lineage into a regional
power.
There are certain historical mechanisms of the
religious process. Prof B.D. Chattopadhyaya opines that
in the related religious process the main trend was
integration of local cults, rituals and sacred centres into a
supra local structure and the mechanism of integration was
by seeking affiliation with a deity or a sacred centre which
had come to acquire supra-local significance.9
The Lakulisa images are found at Alampur and
Kudaveli.10 Two unique sculptures of Lakulisa are found at
the latter site. The bigger one almost life size, is in a koshtha
on the northern exterior wall face of the gudha mandapa.
The standing nude figure is two handed, and the right hand
holds a rosary and raised in abhaya and the left arm is
broken but reveals the out line of Lakula resting against
the shoulder of the figure. At the lower region, two disciples
are shown, one each on either side in namaskara mudra. At
Alampur the Bhara Siva is represented in the Svarga Brahma
temple on the pillar.11
Platinum Platform
 The popularity of Sada Siva concept from the fifth
century A.D. in the Deccan and South India is striking.
The role of Simha parishad in popularizing the Sadasiva
concept from the 9th century A.D. through five temple
centres in Vengidesa is noteworthy.12
In the Saiva Siddhanta system the Para Siva, the
supreme being is without form. When he wills for creation
Parasakti comes out from his self. From her Adisakti and
Ichchasakti and in turn Jnanasakti and the Kriyasakti
emerge. From these five saktis emerge the five aspects of
Sadasiva i.e., Isana, Tatpurusha, Aghora, Vasudeva and
Sadyojata. These elemental forms are related with the
Panchakrityas and five mantras. They preside over the five
elements. From the fifth aspect of Sadasiva originates
Mahesa. He is the direct agent in the acts of creation,
protection and reabsorption of the universe. Thus this
concept of Sadasiva of creation, protection and
reabsorption of the universe is the central concept of
Srisaila and its gateways.13
The Simhaparishad was instrumental in evolving
the five temple centres in the context of cultural centre
and sphere. The Srisaila is central to the circuit of space
and other four centres located at the caravan routes are in
the cardinal directions. These are Tripurantakam (east),
Siddhavatam (south), Alampur (west), and
Umamahesvaram (north).
The temples situated at Alampur, Panyam,
Satyavolu, Kadamara Kalava, Kudaveli, Mahanandi ete.,
reveal the manifestations of Siva and Siva as Lakulisa and
Siva Dakshinamurti. The other important sculptures are
the Bhikshatanamurthy, Tripurantaka, Nataraja and the
Lingodbhavamurti etc. 14(see Tables for the iconographic
scheme of the temples of the Chalukyas). Daksa images of
the Chalukyan period now in the Alampur Museum also
relate to the Pasupatas as Virabhadra, destroys the Daksa’s
sacrifice. The Lingodbhava representation denotes the Saiva
sectarian supremacy. The prominence given to the
Tripurantakamurthi symbolizes the Chalukyan supremacy
over the different kingdoms. The Siva Nataraja images in
the bhadra gavaksas of the temples signify the rhythmic
play as the source of all movement within the cosmos and
the purpose of his dance is to release the countless souls of
men from the snare of illusion.
Patronage and Integration of Local Cults: The
early Chalukyan inscriptions refer to the worship of
Saptamatrikas. At Alampur, Matrika sculptures of the
period are quite common. Another aspect possibly relating
to the environment of the times was the acute famine
conditions during this period. The increase in the
patronage of Deccan to Lajja Gauri is striking and she was
worshipped to ensure fertility of crops.15
There are two specimens of Lajja Gauri in stone
at Alampur. One is from Kudaveli and the other is near
the Dhvajastamba of the temple of Balabrahma. The
Kudaveli image is four handed specimen. It is more a
goddess than a sensuous symbol. In place of the head lies
a double foliated lotus. The representation of the lotus
shows suitability and mythical character in the sculpture.
References:
1. Sarma, I.K., The development of Early Saiva Art
and Architecture, Delhi, 1982, pp.43ff.
2. Ibid.,
3. Ibid.,
4. Rajendra Prasad, B., Chalukyan temples of Andhradesa,
Abhinav Publications, New Delhi, 1983, p.77.
5. Epigraphica Indica Vol-XXVI, pp.123-125.
6. Ibid., pp.99-103.
7. Kiran Kranth Choudary, D., Emergence of Saivism
in Andhra, Dr. Girigipati Rudrayya Choudary
Endowment lecture, Ramachandrapuram, East
Godhavari district, 1999.
8. Rajendra Prasad, B., 1983, p.106.
9. Chatopadhyaya, B.D., The Making of early
medieval India, Delhi, 1994, pp.30-31.
10. Rajendra Prasad, B., 1983, p.45.
11. Ibid., p.26.
12. Rajendra Prasad, B., Art of South India, New Delhi,
1980, p.
13. Kiran Kranth Choudary, D., op.cit., pp.10-11.
14. Rajendra Prasad, B., 1983, Tables II to VII, pp.80-
96.
15. Carol Rad Cliffe Bolon, Forms of the Goddess Lajja
Gauri in Indian Art, Delhi, 1997, pp.26-42, see
figures 52, 53, 55.
* * * * *

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 The Temple in Andhradesa
The beginnings of structural form of the temple
and its evolution through the centuries are briefly traced.
The small platforms under a tree supporting an
image or object and of a stone slab resting over two uprights
are the most ancient types of worship. Deep-rooted cult of
tree worship among the people through the ages deserves
mention. The tree in railing in the pre-Christian era was
called as the Rukka Caitya. These are depicted in the
Amaravati sculptures.
The hypaetheral type of shrines were raised in
ancient India in the pre Christian period. In Andhradesa
the open air type shrine is evidenced at Gudimallam. The
Parasuramesvara temple at Gudimallam, near Renigunta
airport, originally had an image of Siva-linga set on a
polished two stone rings and was enclosed by a limestone
square railing. Later in the 2nd century A.D an apsidal brick
structure was raised enshrining the linga. The hypothermal
temple is dated to 2nd century B.C. This form’s vide
prevalence can be noticed as it figures in the Ujjain coins
of 2nd century B.C.
Earliest temple form of Dravidadesa is evidenced
in the plaque form Ghantasala dated 2nd century A.D. A
two storeyed superstructure is shown decorated with blind
doors and kutas and crowned by an octagonal dome and a
stupi. The sala and gajaprastha type of roofs are also seen in
the structural representations in Buddhist art of Andhra.
The structural temples of the Satavahana and
Ikshvaku period are found at Virapuram, Siddhesvaram,
Alampur, Vijayapuri (Nagarjunakonda) etc. The
excavations at Nagarjunakonda revealed several temples of
3rd century A.D. The Pushpabhadrasvami temple built in
the 14th regnal year of Ehuvala Chantanula comprises of
an apsidal shrine a detached mandapa, a dhvaja stambha
enclosed in a prakara with gateway on all sides. The
gajaprshtakara vimana, 16 pillared mandapa and the dhvaja
stambha underline the temple layout.
The storeyed palatial Sarvadeva temple called as
the mandapa prasada also belongs to the reign of Ehuvala
Chantamula.
* Prof. B. Rajendra Prasad (July 1942), former Professor of Ancient Indian History, Culture & Archaeology, Sri Venkateswara University, Tirupati,
is known for his work on Art and Architecture of Andhra. He worked in the prestigious Project of Encyclopaedia of Indian Temple Architecture. He
has authored, edited and contributed articles on Temple Art and Architecture to several reference books.
158
- Prof. B. Rajendra Prasad*
Thus the temples at Vijayapuri square, oblong or
apsidal on plan conformed to the Dravida tradition.
During this Vishnukundin period the temples at
Keesaragutta, Kudaveli etc., followed the earlier tradition.
The seventh century A.D however brought forth sea change
in the architectural history of Andhradesa.
The temple form in Dravida tradition according
to the vastu texts consists of six major elements called the
adhisthana the base, pada, the wall, prastara, the entablature,
griva the neck, sikhara the roof and stupi the finial. The
ground plan of the Dravida temple in Andhra desa normally
consists of a mukhamandapa, the pillared hall, an antarala,
the vestibule and a garbhagriha, the sanctum. In the axial
arrangement of the temple the mukhamandapa is always
large in dimensions than the sanctum. Another form in
vogue is the diminutive mukhamandapa fronting the
sanctum as noticed in the temples at Biccavolu, Pondugula,
Gudem etc. The incidence of apsidal temples in
Rayalaseema region is striking. The temple complex is
enclosed by a prakara and around the main shrine at the
corners either four or eight subsidiary shrines are provided;
the former panchayatana and the latter ashtaparivara. From
the 13th century A.D the temple complexes were studded
with the Kalyanamandapa, yagasala, pakasala and matha.
The prakara acquired a towered gate, the gopura on all sides.
The torana gateway came into vogue from the 11th century
A.D as seen at Mallesvaram, Alampur, Nandikondi etc., in
the Telangana region. The tiruchuttimala, the cloister
around the prakara became popular from the 13th century
A.D as seen in the Pancharama shrines, Simhachalam,
Bapatla etc.
The madakara vimana – the storeyed temple,
wherein the ground floor features a mandapa and the hall
enclosing the sanctum, staircase is provided beside the
mandapa to reach the upper floor. Herein lies the sanctum
where one can circumambulate. The towering linga that
emanates from the ground floor is awe inspiring. Two
storeyed superstructure crowns the majestic structure. This
temple form is seen only at the Pancharamas: The
Bhimesvara temple at Draksharama, Kumararama,
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Samarlakot, the Bhimesvara temple, Bhimavaram, the The tiered pyramidal superstructure is defined in
Amaresvara temple, Amaravati. Though not reckoned as the vastu texts as the Phamsana. In the Kalinga region it is
a Pancharama shrine, the Bhimesvara temple at Chebrolu called as the Pidha deul . This form is also of Northern
is a madakara vimana of the early 10th century A.D. origin. Earliest known examples are found at Alampur,
Mahanandi, Kadamarakala etc. This is the most favoured
Seventh century A.D in Andhradesa witnessed temple form in the Telangana region from the 8th century
Badami Chalukyan hegemony that heralded the temples A.D.
of Nagara style. The Vastu texts call the temple architectural
tradition as the Nagara. The archetype of the Nagara temple The apsidal form temples are known as the vesara.
form is characterized by a square sanctum with a curvilinear But as a style the vesara can be ascribed to the Kalyana
sikhara, crowned by an amalaka, a ribbed globular shaped Chalukya, Hoyasala and the Kakatiya temples of vimana
member and topped by the Kalasa pitcher finial. The form. The Ramappa temple at Palampet is an excellent
temple on plan, normally features a mukhacatuski, the creation of Kakati Ganapatideva period.
porch, gudhamandapa, the closed hall, an antarala, and
the garbhagrha, the sanctum may have inner 1. Parasuramesvara temple, Gudimallam
circumambulatory path. The panchayatana temple layout 2. Rajarajesvara temple, Biccavolu.
is commonly noticed. What distinguishes the temple form
3. Bhimesvara temple, Draksharama
is the towering sikhara is its curvature, soaring to the sky
like the Kailasa Mountain. In Andhradesa, the Nagara style 4. Svarga Brahma temple, Alampur
temples are located at Alampur, Kudaveli, Satyavolu, 5. Ramalingesvara temple, Nandikandi
Mahanandi, Panyam. Alampur Navabrahma temple
complex architecturally is a significant one nurtured by 6. Papanasesvara temple, Papanasi.
the Badami Chalukyas from the time of Vikramaditya to 7. Ramappa temple, Palampet.
Kirttivarman A.D 655 to 730. Most significant temples,
in stylistic perspective are the Svarga Brahma and Visva
Brahma temples.
* * * * *
In course of time the Nagara style had evolved in
the tenth century A.D., a form called Bhumija; first
introduced at Omkara Mandhata in Madhya Pradesh. This
temple form is characterized by square, orthogonal, circular
and with eight offsets. The sikhara is bereft of corner offset.
The string of miniature sikharas called srnga comes in
between central offsets. They are either in three or five
rows vertically and five to nine rows horizontally. Each
storey in this part is decorated with kuta stambha over a
pilaster. The crowning members are the ghanta, griva,
amalasarka and kalasa.
The Bhumija form was adopted in Andhradesa
during the 11th century A.D., the period of Kalyana
Chalukya hegemony. The earliest example is the
Ramalingesvara temple at Nandikandi (early 11th century
A.D), Nilakanthesvara temple at Nizamabad, later half of
11th century A.D and the Siva temple at Peddatumbalam
of the early 12th century A.D. This form later on inspired
the architects to design the major temples of the Kakatiyas
as seen at the Thousand Pillar temple at Hanamkonda,
the Erakesvara temple at Pillalamarri, Kotagudi at
Ghanapur etc., several subsidiary shrines adopted the
Bhumija form.

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 Sciences and Arts in Indian Scriptures
Most of the present generation feel that basic
sciences are less useful than computers. They do not realise
that ancient sciences are the roots behind the present day
technology. In this connection, its not out of context or
place to mention that most of us brush aside the fact that
ancient Hindu scriptures are store houses of knowledge.
They reveal facts of sciences, arts, social justice, geography,
gemology etc. Every scripture is a store house of knowledge.
We read about Rama conquering Ravana and
coming back to Ayodhya by Pushpaka Vimana. For most
of us Pushpaka Vimana is a myth, but a few know that
Pushpaka Vimana was a reality. Many of us do not know
about Bharadwaja Vimana Sastra which describes the
elements used in building up an aircraft of those days.
Agni Purana (AP) deals in detail several subjects
which include building technology – construction of
temples from the preparation of ground to the finishing of
the structure in the chapters 39 and 42..
The details from the ground plan to the
measurements of different components like division of the
ground into different squares, size of adhisthana (base), door
jambs, size of the image in the sanctum, location of sub-
shrines etc are dealt in detail. Location of Navagrahas are
also mentioned. Simple formulae like “the height of the
tower should be a quarter lesser than that of the temple,
the pedestal of the image of the deity of five cubits should
be of a cubit” are also given(AP.42.22). It also mentions
about the height of walls, the projection measurements of
arches, height of the temple sikhara proportionate to the
length of the temple, location of mandapas and subsidiary
deities etc.
In the same Purana it gives the details of
characteristics of a site for building. Apart from that, the
Purana says what are all the plants one should have in the
court yard of the house together with directions. Position
of garden is also discussed. “ A Plaksa tree would be
auspicious on the north and the vata tree on the east of the
house. Udumbara tree on the south and the Asvattha tree
on the west are excellent. A garden should be laid on the
left of the house. Dwelling in such a house is good.”
(AP.247.24-31). It also deals with renovation of decayed
*Director, Birla Archaeological & Cultural Research Institute, Hyderabad.
160
- Dr. G. Kamalakar
images in chapter No.67. The same Purana deals with the
science of town planning in chapter No. 106.
If one goes through the details, certainly one feels
the town planning was much better than today’s town
planning of Metro Cities. It goes to the extent of saying
which community / professionals should stay where in the
city. It suggests that professional dancers and courtesans
be on the southern quarter, Brahmins, ascetics and holy
men be stayed in the northern quarter, army commanders
on the eastern quarter, the regiments of the army in the
south-eastern quarter, war material stores on the western
quarter, chief ministers, treasurers and architects should
be in the western direction and the judicial officers on the
northern part. The physicians and army be located in all
directions. The temples be located in the western part facing
the east (AP.106.7-17). One should notice here the
importance given to doctors and army by saying that they
be located in all directions
Coming to the science of Geography, Agni Purana
gives description of different continents in chapter No.119.
It gives the dimensions of Jambudvipa wherein India is
located. It says “Jambudvipa extends to a lakh of yojanas,
surrounded by the oceans measuring one lakh yojanas”
(AP.119.1) The same subject is dealt in the Bhagavata
Purana in the fifth skandha, chapter No.18. Brahmanda
Purana also deals on this subject under the heading length
and extent of the world and description of Jambudvipa.
Regarding the Magnitude of Oceans and Continents and
about the Continents Brahma Purana mentions in Chapter
Nos.18 and 16 respectively.
Archery – Vilu vidya is one of the 64 arts. About
this Agni Purana narrates in chapters No.249 and 250. It
narrates that Archery is of four sections – resting on the
warriors on chariots, elephants, cavalry and infantry. Again
they are classified as ones thrown by machines and hands.
Stones and other weapons like iron clubs thrown by means
of hands or machines are one type, the other type are the
ones permanently retained by the user like swords. It says
“battles fought with bows are excellent, those with darts
are mediocre, those with swords are inferior and those
fought with hands are still inferior to them” (AP.249.6-8).
About the positioning of hands while handling the bow, it
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says “an expert in the archery should keep the elbow down
while drawing an arrow, above while releasing and be in
the line with the target in the middle state, those who are
well-versed in the science of archery know it as the
excellent” (AP.250.30-37). It also says how a bow of same
size differs in its usage by cavalry, infantry, chariot and
elephant riders in the battle field. “ A bow of four cubits
is excellent, that of three and a half cubits is mediocre and
that of three cubits is inferior always by the infantry men”.
Regarding bows also it clarifies “the superior kind of arrow
is known to be twelve mustis (breadth of a clenched fist),
the mediocre of eleven mustis and the inferior one of ten
mustis”(AP.250.30-37). This way the Agni Purana
mentions all about bows, arrows, their qualities and usage.
About time – Kaala, different Puranas mention
in detail. Brahmanda Purana says about the division of
time in Chapter No.21. The same Purana in chapter No.6
and 29 deals in detail about the Kalpas, Manvantaras, their
duration and about the cycle of Yugas and the characteristics
of Yugas. the Bhagavata Purana in its chapter No.13 deals
about the future Manvantaras.
On military and administration skills, Agni
Purana mentions a lot. It describes about the invulnerable
forts and their construction in chapter no.222. It says
about the excellent fortification “ the king should reside in
fort, it should abound with the traders and servants and
sparsely with others. It should have few Brahmins and plenty
of artisans. (AP.222.1-2) It also says that the “ forts are six
types – forts guarded by archers, land, men, forest, water and
hills. The excellent among these would be the fort protected
by the hill. It is indestructible and it destroys others.
(AP.222.4-5). What a fort should contain is told as “ fort
should have the market place, temple and other things. A
fort furnished with weapons and implements and surrounded
by water is an excellent one” (AP.222.6).
The same Purana in chapter No.228 narrates the
instructions relating to Military expedition. “ One should
employ an army consisting largely of infantry etc. and
elephants in the rainy season. In the early and advanced
winter it should consist of chariots and cavalry, while it
should consist of four divisions of an army (cavalry,
infantry etc.) in the spring and autumn. An army consisting
of large number of infantry would always win the enemies”
(AP.228.6-7). What has been said in the Puranas about
the military administration is more or less being followed
by the present day military administration also because of
its merit.
In chapter No.242 of the same Purana it mentions
about the statesmanship for a king. In this also the
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planning and strategy of a King during battle is clearly
given. “After having worshipped gods, and arranging six
divisions of the army, the king should march against the
enemy. The six divisions of the army are the central force,
the front, the rear, the auxiliary, hostile and the pioneer….
The leader of the forces should march at its head being
surrounded by best warriors. The queen, king, treasury
and the excellent warriors of the army should be placed in
the middle. The cavalry men should be on the two sides,
the chariots by the side of the cavalry and the elephants by
the side of the chariots. The pioneer forces are by the side
of the elephants. Then the commander in chief should
go slowly behind all with a fully equipped army
encouraging the dejected” (AP.242.1-6). Further it states
about various array (formations of soldiers etc.) to be
adopted for various grounds of battle field etc. It also
mentions about the rewards, compensations etc. for the
victories and loss of life in battle. On every victory in the
battle, the soldiers be paid rewards, that too sufficient
amount. For the death of the enemy king a lakh should
be given as reward and half of that amount if the son of
the enemy king dies in the battle. For the death of the
enemy Commander in Chief also sufficient rewards are
mentioned (AP.242.34-38)
Chapter 239 deals with the duties of a king. In
short it says – the king, like the god of rain, should be the
sustainer of all good. He would take a part of the earnings
from the source of one’s earning. This indicates that tax
deduction at source was there right from puranic time. It
also says that the king should take tax after taking note of
people’s problems and dangers. One can understand from
this, how considerate the ruler and the rules were. It also
advocates that a good king should protect eight things
such as agriculture, trade, fort, bridges, elephant stables,
mines, ocean (source of gems) and the abodes of the down
cast thus following a good code of conduct. The relatives
and friends are advocated that they should dissuade the
king from doing evil deeds. (AP.239.42-48)
The same Purana mentions the art of using a
noose to capture and kill the enemies in chapter No.251
in great detail. It says, that the noose should be used by a
person who has control over hand & mind and obtained
proficiency in hitting the target from the chariot he is
riding. A noose should be of ten cubits length made up of
either cotton, tendon or hide. It should consist of thirty
well twined pieces. The noose should be a well rounded
one and should be made into a loop. It should be held in
the left hand and with the right hand it should be whirled
round the head and throw over the enemy galloping on a
horse so that the enemy’s head is locked in the loop of the
161
noose. After capturing the enemy this way, he should be
made stand before. Holding a new club in the right hand
and strike the enemy’s head so as to kill the enemy instantly.
(AP.251.1-12)
Criminal Justice is another subject dealt by
Puranas. Agni Purana in chapter No.227 describes about
various misdeeds, crimes and punishments thereon for
the crimes committed. Punishments were severe hence the
crime rate was also low. Some of the crimes in the society
and their punishments are given here.
“One who accepts payment and does not do the
work should be levied fine, in the same way a master
dismissing a servant before the end of the term should be
punished with the same fine.(AP.227.13-22). The killers
of a cow , elephant, horse or camel should have their legs
and hands cut off ”. Even there are punishments for cutting
a tree (AP.227.32) . One who steals a rope or the pot from
the well and damages the channel should be punished with
one month’s imprisonment. If a person beats an animal
also the punishment is same. Capital punishment is
prescribed for stealing gold and silver, same punishment
for kidnapping men and women.(AP.227.33-36). The
organ with which one would steal from others should be
removed by the king for the sake of discipline. (AP.227.37).
If one violates the bed of preceptor, a mark of female
generative organ should be made on the forehead, a pot of
wine in case of drinking of wine, a dog in case of stealing
and the head of a person in the case of killing a
Brahmin.(AP.227.50). A king should kill all those who
offer shelter, food and wealth to thieves in the villages also
(AP.227.52). The king should kill those who break tanks
and temples. (AP.227.54) If an accused person escapes
from the custody of the punisher on account of the latter’s
carelessness, that punisher should be fined.(AP.227.66)
Regarding the science of Astrology also Puranas
speak at length. Garuda Purana(GP) in chapter Nos.59-
62 and 66 describes various factors about astrology. In
these chapters dasas of different planets, auspicious stars
and in auspicious stars, auspicious and inauspicious animals
and their effects, asterism, ascendancy and descendancy
of moon and their effect, janma raasi, Lagnas, things to do
during ascendancy of different planets etc. (GP.I.62.1-19)
Narada Purana (NP) also deals about astrology in
chapter No.56 and in the chapter of Vedangas.
Narada Purana explains in detail the topics like
positioning of 9 planets (Nava Grahas), Lunar Days (Tithis),
the days of the week (Vaara), the asterisms (Nakshatra),
Yoga, Karana, Muhurta,Upagraha, Sun’s transit into a sign,
current motion of the planets (Gocharai), Strength of the
162
Moon and Planets (Chandra-Tarabala), Rising of the signs
(Sarva Lagna), First Menstruation (Prathama Arthva),
Naming Ceremony (Namakarana), First Feeding
(Annaprasana), Marriage, Vastu, Travel (Yatra) etc. In this
chapter it says what are the right and auspicious things to
do and what are the things to be avoided for good results.
Agni Purana in chapter 121 deals in detail the
science of jyotishya. It says in the very beginning of the
chapter that by knowing this science one becomes
omniscient(AP.121.1). Further it gives so many tips on
dos and don’t’s of several day-to-day ceremonies and events.
Regarding performing of marriages it advocates that a
marriage is not commendable when the Sun is in the house
of Jupiter or the Jupiter is in the house of the Sun (AP.121.5)
A marriage is said to be commendable in the asterisms
Rohini, Uttara, Mula, Svati, Hasta, and Revati when the
Sun is in Libra or Gemini.(AP.121.8).
The first feeding of the child (annaprasana) should
be done on a Friday or Thursday or in the asterism of
Mrigasira or in the sign of Pisces, in the five asterisms
beginning with Hasta, Chitta and Swati and in the three
asterisms beginning with Krittika, Rohini and rigasira
(AP.121.12). The first shave of a child (mundane or puttu
ventrukalu) is commended on Sunday, Monday,
Wednesday, Thursday and Friday in the six months
commencing with Magha (February –March)(AP.121.24).
The karnavedha i.e. piercing of the ear should be done on
Wednesday and Thursday in the asterisms of Pushya,
Sravana and Chitta. Aksharaabhyasa – commencement of
study in the fifth year should be done after worshipping
Vishnu, Saraswati and Lakshmi avoiding the sixth, first
and the fifteenth, the rikta days (4th, 9th &15th days) and
also Tuesday.(AP.121.25-26). Commencement of
constructing a new house in the asterisms of Asvini, Rohini,
Mula, Uttara Phalguni, Uttara Bhadrapada and Uttara
Ashadha, Margasira,Svathi, Hasta and Anuradha is
commendable.
Gifts (daana) have good effects on the giver. If
these gifts are given on the day of eclipse they have increased
effects. It says, when the Sun is eclipsed by Rahu, any gift
is deemed to be gold, all the Brahmins are equal to Lord
Brahma and all the waters are equal to Ganga .(AP.121.38).
.
Gemology is the science which deals with Gems
and their study. On testing of gems, Agni Purana describes
in the chapter No.246. Garuda Purana(GP) in its chapter
No.68 describes the testing of diamonds while the same
Purana in chapter Nos.69 to 80 mentions the testing of
Diamond, Pearls, Ruby, Emerald, Sapphire, Lapis Lazuli,
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Topaz, Karketana, Bhishma Mani, Pulaka, Blood Stone,
Crystal and Coral.
Garuda Purana says the origin of these gems also
from different sources. To say a few, Diamond from the
Vajrayudha (thunderbolt) of Indra, Pearls from the conch
of Vishnu and from many other animals, Ruby from the
blood of demon by name Bala, from the same demon’s
skin, semen, fat and entrails are produced topaz,
Bhishmamani, Crystal and coral respectively.
As a simple and general rule about the wearing of
gems, it is mentioned in brief that the good features of
gems are profusion of colour, heaviness, smoothness,
evenness, transparency, iridescence and greatness. It also
mentions that gems are not good if they are sandy, cracked
within and stained. If any one wears a gem of many flaws
knowingly or unknowingly, grief, anxiety, sickness, death,
loss of wealth and other evils torment him(GP.1-18,19)
Talking about the qualities of good diamonds, it
is mentioned that it must have six elevated tips, eight equal
sides and twelve sharp edges. If a person pure at heart and
body wears a diamond, all sorts of fear arising from snakes,
fires, poison, tigers, imprecatory and malefic actions, the
sorcery of the enemies shall not harass him.(GP.1.68.31,33)
Many of us know that Pearls are the products from
the pearl shells of sea. But, talking about pearls, the Garuda
Purana says that “pearls found in bamboos, elephants, whales,
and wild boars are usually devoid of luster though reputed to
be auspicious . It also says that – of the eight varieties of
pearls as the experts say, those obtained from the shells
and temples of elephants are the poorest in quality
(GP.I.69.3-4)
This Purana gives a detailed account of each gem,
their good and bad qualities, weight, identification and
their history of origin which many of the experts
Gemologists are also not aware. Agni Purana also gives
more or less the same account but very briefly.
The science of Cosmos and Planets – Astronomy
is also discussed in the Puranas. Agni Purana in Chapter
No.121 along with Jyotisha deals the subject of Astronomy
also. Narada Purana in chapter Nos.42 and 54 discusses
about Cosmogony and Mathematics & Astronomy
respectively. Brahmanda Purana in Chapter No.20,
21,22,23 and 24 describes Netherworlds, the Solar System,
movement of heavenly luminaries, the divine luminaries,
varieties of clouds, division of Stratosphere, the movement
of Polar Star, the Sun and the source of light to Luminaries
etc. It also deals with the creation of Universe in chapter
No.5.
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Narada Purana (NP) in the mathematics chapter
(No.54) deals with notational places, additions and
subtraction, multiplication, divisions, square, square root,
cube and cube root, fractions, fractions of fractions,
associated and dissociated fractions, addition and
subtraction of fraction, denomination of an integer,
multiplication and division of fractions, square etc. of
fractions, inverse operations, operations with assumed
numbers (istakarma), operations with sums and differences,
method to get perfect squares based on any assumed
number, operation involving the addition of quantity to
squares, capital and interest, geometrical progression,
triangles and quadrilaterals, circumference of a circle, sine
of an arc and arc from the sine etc.(N.P.54.12-51). Not
only these, it also gives interesting calculating methods
for measuring the water in a tank, measuring the rubble,
measuring a heap of corn, Gnamon and the lighted lamp
wherein the height of the lamp and the distance of shadow
can be calculated.(N.P.II.54.51b-59).
In the Astronomy chapter, the Narada Purana
gives the details of Mean Planets (Madhya Grahas), Sphuta
Grahas (True Planets), on direction, place and time,
Grahanas (Solar and Lunar eclipses), Vyatipata and
Vaidhrata (Malignant situations of Sun and Moon) and
other miscellaneous matters .(N.P.II.54.60-187). If we
go into details of the same, it tells us about the Yugas,
revolution of the planets, terrestrial and lunar days, additive
months (adhika masas), solar months, nodes of the planets,
Number of days from the epoch, Lords of the day, Mean
Planets, Mean apogees, Measurements of Earth, the
Central Meridian, Beginning of the Week day, Celestial
Latitude of the Moon and Planets (Viksepa), Retrogression
of planets, Length of Day and Night, Position of a planet
in an asterism, Yoga at a given time, Tithi at a desired
Time, the Karana at a desired time , setting the gnomon
etc .
On the eclipses, it mentions about the possibility
of an eclipse, eclipser and the eclipsed, computation of
the Lunar and Solar eclipses (NP.II.153b-156b)
On Medicine and Diseases also Puranas discuss
a lot. This includes not only the human diseases and
treatments but also the animals’. Cosmetology subject is
also included in this. Agni Purana in its chapter Nos.140
to 142 deals with description of herbs used in charms,
description of medicines and medicinal incantations.
Garuda Purana extensively deals with diseases, their
identification and cure. Several chapters are assigned in
Garuda Purana for this subject. Chapter 146 deals with
the description of the diseases. Chapters 147 to 193 and
163
200 to 203 - a total of 51 chapters exclusively deal with physical strength and the ailment.” (GP.I.108.25) This is
the subject medicine and diseases. The medicines and exactly what is needed for a good doctor even today.
treatments prescribed are just not only for humans bust
Dhanvantari did not leave even the treatment of
also for animals as said above.
fractured bones. He says “On locating the fracture of a
In Achara Kanda, Chapter No.201 deals with the bone, it shall be first washed with cold water. Then it
Medical Treatment of Horses and Elephants.(GP.II.201.1- must be plastered with clay and bound with Darbha grass.
39). In this chapter it deals about the varieties and qualities The diet of the patient must be black gram meat, ghee,
of horses and their ailments. For different ailments many milk and a soup of gingelly seeds. Restorative and
treatments are suggested. Gajaayurveda is mentioned for constructive diet and drink should be given to him … Let
the treatment of ailing elephants. Along with the treatment the patient be on a diet of garlic, honey, fried grain water
use of mantras also prescribed to keep the elephants hale and sugar residue. Broken, cut or dislodged bones will be
and healthy in all respects. set right instantaneously “ (GP.I.171.11-12) – how apt and
simple? There is no end for diseases, their diagnosis and
It may be astonishing for a common man that why
treatment mentioned in Garuda Purana. Even the peculiar
in Garuda Purana several chapters are meant for diseases
diseases of women (GP.I.172.1) and techniques of growing
and medicine? Because, Garuda Purana, for majority
hair on bald heads and blackening the grey hair - a hot
public, is a book containing the post rite rituals (Sraddha
topic of today’s society, are also discussed in
Karmas) and should not be read as a general reading like
detail(GP.I.176.1-18).
any other Purana. Majority believe that Garuda Purana
should not even kept in the house as its reading is rendered It is quite obvious that a common man cannot
only during the mourning period of a family due to the expect all these things from a Purana or any other scripture.
loss of a family member or a close relative. However, this Even for the educated in their respective fields, chances are
is not correct, this wrong belief came into existence because vague to know all these things unless one evinces keen
this Purana deals in great detail about the post rites of a interest to know.
person. At the end of Dharma Kanda (Garuda Purana has
Theses are only a few subjects from a large list
3 kandas – Achara Kanda, Dharma Kanda or Preta Kanda
one can find in Puranas. There are also art subjects like
and Brahma Kanda or Moksha Kanda) it says “the man
the science of Music, description of wrestling arena, Yoga
who hears it or narrates it gets rid of fierce tortures in hell
and its components, Criminal Law, Grammar etc. The
and shaking off his sins aside enters heaven where he enjoys
Puranas did not leave even the art of living. They discuss
the company of celestial nymphs” (GP.II.49.136). Hence,
from the duties of a king to the duties of a house holder in
this Purana, like any other Purana can be read at all times,
the society.
not necessarily during mourning period.
In short we can say that these scriptures which are
Now coming to various diseases and their
store houses of knowledge, instruct us about Art of Living
treatment, Lord Dhanvantari narrates to Susruta, the
in the society. The instruction of these scriptures, which
famous surgeon and physician of those days in this Purana.
are age old, are fit even to the present generation and also
No disease or subject of medicine were untouched. Mainly
for the future generations. It is for us, the present
pathology of different diseases are discussed. They include
generation, to take the torch of knowledge of these
pathology of fevers (GP.I.147.1), Svasa roga – dyspnea
scriptures to the future generations.
(GP.I.150.1), Hrudroga (heart disease)(GP.I.154.1), Arsas
– piles (GP.I.156.1-3), dysentery and diarrhea (GP.I.157.1),
Urinary diseases (GP.I.158.1-3), Diabetes (GP.I.159.1),
Ascites (GP.I.161.1), Jaundice (GP.I.162.1), diseases of * * * * *
Nervous system (GP.I.166.1-3) etc. These are very few to
mention from a large list.
Dhanvantari also says about how a doctor should
go about in diagnosing the diseases. He says “ A physician
shall start his work after thoroughly understanding the
habitation, season, age of the patient, digestive power,
physical temperament, nature of his constitution, drug,

164 Platinum Platform

 Role of Women in the Economic Growth of
Tirumala Tirupati Temples : A Historical Approach
In Hindu culture woman plays an important role
in religious activities. Unless accompanied by wife the hus-
band is not eligible to perform Vedic rituals like certain
yajnas. In the historical period too she enjoyed great reli-
gious freedom. This is well attested by several inscriptions.
The well known example comes from the epigraphs of the
Ikshvakus of Vijayapuri (3rd – 4th cen. A.D). The Ikshvaku
kings followed Vedic religion while their queens extended
liberal patronage to Buddhism and consequently both the
religions flourished simultaneously in the Nagarjunakonda
valley. Inscriptions of the following centuries have abun-
dant information regarding the participation of women in
temple activities. In the present paper it is proposed to
examine the role of women in the economic growth of
Tirumala Tirupati Temples, based on inscriptions. These
inscriptions cover a period of about nine centuries (9th to
17th century). Needless to say, chiefly women figure in these
inscriptions as dancers as also donors in the temples.
The earliest epigraph, to refer to a woman donor,
coming from the temple of Lord Venkatesvara may be dated
back to about the 9th century. It records an endowment by
Samavai, also known as Kadavan Perundevi, the wife of the
Kadava chief Sattivitankan (I – 8 and 9) *. She installed a
silver image of Manavala Perumal (processional deity) in
the temple of Lord Venkatesvara and gold jewels studded
with various kinds of precious stones. She further granted
land to perform the worship of the Lord for nine days com-
mencing with ankurarpanam. This nine – day-festival was
to be preceded by a two – day worship. This implies that
the utsavam initiated by the queen was the Brahmotsavam
celebrated to the Lord of the Seven Hills.
Parantakadevi – amman, the chief queen of Chola
Parantaka II (I – 14), gifted a pattam to Lord Venkatesvara
which was studded with six rubies, four diamonds and 28
pearls. In 1534 A.D. Periya Kommamma, the queen of the
chief Salakaraja Periya Tirumalayyadeva-maharaja, gifted
1,300 panam for providing various offerings to the god
Venkatesvara including atirasapadi to be offered on the 7th
festival day, during nine Brahmotsavams, on which day the
Lord is taken on the Garuda – vahana in procession along
the four mada streets of the Tirumala temple (IV – 31).
The queen also built a mantapa and laid a flower garden at
*Professor (Rtd.), Dept. of Ancient Indian History, Culture & Archaeology, Sri Venkateswara University, Tirupati.
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- Dr. S.S. Ramachandra Murthy*
Tirumala. In another inscription, dated 1536 A.D, she is
mentioned as Tathukkonamma (IV – 66). This inscription
records her endowment of 150 varahas for providing one
tirupponakam to the same god.
The liberal endowments made by Chinnadevi and
Tirumaladevi, the queens of the illustrious emperor
Krishnadevaraya to the god Venkatesvara are too well –
known to be repeated here.
In the history of the temples of Tirumala and
Tirupati the Vijayanagara period, particularly that of
Krishnadevaraya and his successors Achyuta and Sadasiva,
is a glorious chapter. The temples registered all – round
development during this period due to the liberal patron-
age of kings, queens, royal officials and the members of
their families as well as nobles, merchants and common
men. For instance, Lakshmi – ammangar, wife of the
Pradhani Saluva Timmarusu, gifted 1,200 panam to the
god Venkatesvara (III – 19; 1511 A.D). It is during this
period that several women belonging to different social hi-
erarchy made noteworthy contribution to the glory of the
temple of Lord Venkatesvara in different ways.
During the period of Saluva Narasimha, in 1457
A.D, one Venkatavalli, a dancing – girl (emberumanadiyar)
attached to the temple of Narasimhadeva (at Tirumala),
gifted 1000 narpanam for providing food offerings to the
god Venkatesvara (II – 5). As we see in the sequel many
dancing girls attached to the temple of Lord Venkatesvara
made liberal grants to temples at Tirumala and Tirupati.
In 1486 A.D a tiruvidhi – sani named Valandi gifted 300
narpanam for offering 30 tirukkanamadai (food offerings)
to the same god (II – 86). The tirukkanamadai was to be
offered at the rate of one per day during the Margali month.
The tiruvidhi – sani was the dancing girl who accompanied
the god in procession performing dance, the theme being
obviously, religious. The dancing girls were also singing
songs in praise of god. An inscription of 1495 A.D refers
to the practice of singing the ula of Kandadai Ramanuja –
ayyangar in the sanctum while Malaikuniyaninra – perumal
and Govinda – perumal were taken on procession during
the kodai – tirunal (summer festival) (II – 134). Another
inscription dated in the very next year informs that an
amount of two panam was paid to the emberuman – adiyar
165
who rendered service in an offering instituted by Kandadai
Ramanuja – ayyangar, noted above, and his disciple (II –
135). Yet another inscription states that one panam was
paid to the dancing girl (1506 A.D; III-7). Obviously there
was not uniformity in the wages paid to the dancing girls
and the amount to be paid was in accordance with the de-
sire of the donor or discretion of the sthanattar. This is
supported by another inscription of the same date (III –
13). It informs that six panams were to be paid towards the
wages to a tiruvidhi – sani in connection with a service in-
stituted by one Appa – pillai to the god Govindaraja of
Tirupati. One more inscription mentions the wages as three
panam to a tiruvidhi – sani (III – 105; 1515 A.D).
Liberal endowments by the dancing girls contin-
ued during the period of Krishnadevaraya also. Kuppayani,
daughter of Ranjakam Srirangaraja, gifted one thousand
panam for providing one sandhi to the god
Tiruvenkatamudaiyan (III – 24; 1512 A.D) 1 .
Tirumalamma, the daughter of Ranjakam Kuppayi, same as
Kuppayi mentioned above, gifted 3000 panams to the god
Venkatesvara in 1517 A.D (III – 117). The gift was in-
tended for providing one dose – padi every day to the god.
It is noted above that even the common women contrib-
uted their mite to the economic growth of the temple. In
1518 A.D one Ekkadi Timmamman, daughter of Nalla
Gangamman, gave 1500 panam to the temple to provide
one tirupponakam to the god Venkatesvara (III – 124).
Absence of any description of either the donor or her father
shows that she was not a woman of high status.
Achyutadevaraya is known to have deputed many
dancers of his court to Tirumala to render their services to
the god Venkatesvara and obviously they were highly tal-
ented and rich by the time they reached Tirumala. Their
gifts to the god and the reputation they earned are notewor-
thy. Apart from these sanis, others, who were already in the
service of the god, also made liberal endowments not only
in the form of money but also in other ways. Govinda –
sani, daughter of Sajjarauta Pollaiyan, residing at Tirupati,
gifted 300 narpanams for offering six atirasa – padis, every
year, to the god Govindaraja of Tirupati (IV – 5). She also
built a mandapa on the bank of the Govinda – pushkarini at
Tirupati. She stipulated that the atirasa – padi should be
offered to the god while he is seated in that mantapam. She
made this gift in 1530 A.D. Again in 1534 A.D she en-
dowed 1620 narpanam for providing one tirupponakam daily,
to the same god, during the month of Margali, thus total-
ling to thirty tirupponakam for the Dhanurmasa – puja (IV
– 33). Further, she along with her elder sister Chikkasavayi,
also residing at Tirupati, gifted 1750 narpanam to the same
166
god for providing certain offerings while he is seated in the
mantapam constructed by them in the garden, also laid by
them in Tirupati (IV – 39). Thus the sisters are stated to
have built a mandapa and laid a garden to the god. The
offerings to the god were to be made on the occasion of
Chittirai – Vishu i.e. Tamil New Year day.
From the inscription dated 1531 A.D we understand that
the emperor Achyutadevaraya ordered Muddukuppayi,
daughter of Vidvatsabharaya Ranjakam Kuppa – sani, to
serve the god Venkatesvara, (udiyam pannikkondu) (as
dancer) and receive one taligai prasadam every day from the
temple of Govindaraja at Tirupati (IV – 11). It is obvious
that Muddukuppayi was to reside at Tirupati and render
dance in the temple of the god Venkatesvara at Tirumala on
specific occasions.
At least two more sanis were sent by Achyuta to
serve the god Venkatesvara as evidenced by inscriptions. An
inscription dated 1540 A.D records an endowment of 820
narpanam by Hanumasani, daughter of Timmayan, who was
sent by Achyutaraya (Achchuta-maharayar vitta), for pro-
viding 13 appapadi, one dose – padi etc. to the god Venkatesa
and the deity Tiruvali – alvar (Sudarsana – chakra) on dif-
ferent occasions like Brahmotsavam (IV – 142). Another
dancing girl sent by Achyuta to the temple of Lord
Venkatesvara finds mention in an inscription of Sadasivaraya,
successor of Achyuta (V – 46). This inscription, dated 1545
A.D. states that Nagasani, daughter of Obulayyan, one of
the dancing girls sent by Achyutaraya (Achchutaraya –
maharayar vitta emberumanadiyaril), made provision for
providing 10 appa – padi to Malaikuniyaninra Perumal while
seated in the mantapa built by her in the garden also laid by
herself at Tirumala, on all the 7th day festivals of ten
Brahmotsavams at Tirumala and two appa – padi to the god
Govindaraja on the 7th day festivals of Vaikasi and Ani –
Brahmotsavams at Tirupati.
Linga – sani and Tiruvenkata – manikkam, who
are described as emberuman – adiyal (dancing girls) stand
foremost among the dancing girls who served the gods at
Tirumala. They were the daughters of Tippa – sani, also
known as Tiruvenkata – dasi (V – 32). In almost all the
inscriptions, which refer to them, they figure together sug-
gesting the deep affection they had towards each other. They
served the god for about 15 years extending over the reign
periods of Achyuta and Sadasiva. Their endowments to the
gods deserve special mention. Of the two sisters Tiruvenkata
manikkam was honoured by the temple authorities at
Tirumala for her distinguished service to the god. The earli-
est inscription which refers to Linga – sani and Tiruvenkata
– manikkam is dated 1533 A.D (IV – 21). It states that
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these emberumanadiyar gifted 300 narpanams for maintain-
ing 11 dose – padis every year of which nine were to be
offered to Malaikuniyaninra-perumal while seated in the
mantapa built by them in the garden also raised by them,
during all the 7th day festivals during the Brahmotsavams
celebrated to the god Venkatesvara. Two years later they
gifted 230 narpanams for providing food offerings to the
god Govindaraja at Tirupati (IV – 49). In 1540 A.D they
gifted 1,650 narpanams for maintaining food offerings to
the gods Malaikuniyaninra – perumal and Govindaraja (IV
– 146). Five years later (1545 A.D) they again gave 1,600
panams for providing various offerings including sacred food
to the god Malaikuniyaninra – perumal and Nachchiyar
while seated in the swing arranged in the stone – chariot on
the 20th day of the summer festival (V – 32). It is stipu-
lated by them that their share of prasadam should be dis-
tributed among the Srivaishnava devotees, Kumara
Tatayyaingar, Kuppa – Archaka – Karunakara – ayyan which
attests to their devotion to the Sri Vaishnava teachers. (In
this context the name of one of the dancers, Linga – sani, is
interesting. Probably earlier she had Saivite leanings).
The inscription dated 1546 A.D. which records
the honour conferred on Tiruvenkata – manikkam is inter-
esting in more than one respect (V – 74). Firstly, it shows
the distinguished position she enjoyed among the dancing
girls of the temple of the god Venkatesvara by virtue of her
talents and service to the god. Secondly, we learn from this
inscription the details of the practice of honouring the
temple dancers. No other inscription, as yet discovered in
Andhra Pradesh, gives this kind of information.
Tiruvenkata-manikkam is stated to have been recognized
as dancer par excellence by the local chief Potlapadi
Timmaraja and the sthanattar of the temple by the grace of
Lord Venkatesvara and the goddess Alarmalmangai. They
granted dandika (palanquin) and one full share of prasadam
without allu and alivu (portions of prasadam due to the
temple servants) to be delivered daily to her house at Tirupati
and another full prasadam to the cultivator of her flower
garden, known as Alarmelmangai – nachchiyar flower gar-
den situated at Tirumala. The latter was done probably at
her request. Of these two prasadams the first one is daily
offered to Lord Venkatesvara and his consort Alarmelmangai
during the first sandhi at Tirumala and the other is daily
offered to the god Govindaraja at Tirupati, also during the
first sandhi. It is specified that the grant of prasadam was
made hereditary. This is indeed a rare gesture.
Linga – sani and Tiruvenkata – manikkam figure
as donors in an undated inscription which records their
endowment of 930 narpanams for providing food offerings
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to the god (IV – 233). Since the inscription is damaged
the details are not known. The last dated inscription, 1548
A.D., curiously mentions only Linga – sani as making pro-
vision for offering ten manohara–padis to
Malaikuniyaninra–perumal on all the 7th day festivals dur-
ing the ten Brahmotsavams celebrated every year to god
Venkatesvara at Tirumala (V–104). The above data shows
that both the sisters together made an endowment of 4,710
narpanams in total to the gods over a period of 12 years. It
may further be noted that in the long history of the temples
of Tirumala and Tirupati Tiruvenkata–manikkam was the
only emberumanadiyar to receive the honour as noted above,
as evidenced by the Tirumala– Tirupati epigraphs.
In 1535 A.D Peruchchi, daughter of Malaghana
Venkatatturaivan Selvi, who was an emberumanadiyar, gifted
230 narpanam for maintaining food offerings to the god
Govindarajasvami (Tirupati), his consort Nachchimar and
Senai–mudaliyar (Vishvaksena) on the occasion of Makara–
sankramana (IV-44). Bejje, probably same as Peruchchi
referred to above, gifted 200 narpanam for providing one
dose–padi and one tirupanyaram to the god Govindaraja on
the Makara–sankramana day (V–116; 1538 A.D).
During the reign of Sadasiva, in 1543 A.D. one
Selli, a temple dancer, gifted 1,120 narpanam for provid-
ing various offerings to the gods Malaikuniyaninra–perumal,
Nachchimar, Senai–mudaliyar and Tiruvali–alvan (V-9). In
1545 A.D another dancing girl Senbagavengu, daughter of
Turigachchelvi Timmi, gifted 600 panam for providing ten
iddali – padi to the god Tiruvenkatamudaiyan during the
Churnabhisheka ceremony celebrated at Tirumamani–
mantapam on all the 9th day festivals of 10 Brahmotsavams
in a year (V–41). The stipulation regarding the distribu-
tion of the donor’s share in iddali–padi is interesting. Her
religious teacher Kumara Tatayyangar and Venkatatturaivar,
who recites the Tiruvenkata – mahatmyam were given each
two iddali padi in the donor’s share.
An inscription found engraved on the inner side
of the east wall of the old kitchen in the Kapilesvarasvami
temple (Tirupati) is noteworthy (V–172). This is dated
1563 A.D. Its primary purport is to record that Sevvu–
sani, a dancing girl installed the image of Vighnesvara in
the nritta–mandapa of the Kapilesvarasvami temple and that
she gifted 200 panam for daily worship, etc. Incidentally it
states that one Rachavittu–Nayakkar reconstructed the
prakara walls and the kitchen of the Kapilesvarasvami temple
as they were struck by thunder and suffered damage. It is
further stated that the amount of 200 panam paid by Sevvu-
sani would earn two panams as interest per month at the
rate of one panam per cent per month and that it would be
167
utilized for worship, etc. of the god Vighnesvara. The rate
of interest per year, obviously comes to 12%.
After the period of Sadasiva epigraphical references
to emberumanandiyar are almost absent. In the following
lines endowments made by women other than the dancing
girls are discussed.
It is noteworthy that in a couple of instances the
donors are referred to as adaippam, which means an officer
who carries betel leaves and areca nuts for the use of the
king. It is well – known that at the time of assigning any
important task the king offers tambulam to the individual
concerned in recognition of his ability to accomplish it and
it is for this purpose that the adapam (Telugu) or tambula–
karanda–vahi will always be available to the king. It is pos-
sible that here the adaippam were such officers. Alternately,
it may stand for surname. (Even today there are families in
Andhra bearing the surname adapam or adapa). Here it may
be noted that the donors Adaippam parmadamma and
Adaippam Rukmini-amma (see below) were the sisters of
Adaippam Bayyappa-Nayakkar (VII-p.222). An inscription
dated 1535 A.D states that Adaippam Parmadamma made
an endowment of 518 rekhaipon for maintaining various
offerings to the god (IV – 56 and n. 2). It is interesting to
note that of the gift amount 20 rekhaipon was to be spent
for purchase of a garden site; 18 for erecting compound
wall with stone; interestingly, 180 for purchase of plants
and 150 for construction of a mantapam in the garden.
Another inscription bearing the same date records an en-
dowment of a similar amount by Adaippam Rukmini–
amma, the purport of which is similar (IV–57).
A woman by name Ellamman, daughter of Kottiya
Mallayyar, gifted 1,600 narpanam for providing food offer-
ings to the god Venkatesvara (IV–65; 1536 A.D). Her sta-
tus is not known. It is interesting to note that a woman
belonging to shepherd community (Vadukar – Idaiyar) made
an endowment of 2,180 narpanam for maintaining various
offerings to god Venkatesa for the merit of her parents and
elder sister (V–38; 1545 A.D). An undated inscription
records that one Krishna–mangai gifted 110 panam for
maintaining food offerings to the gods Raghunatha and
Govindaraja at Tirupati (V–40). It mentions the recital of
Kaisiki – puranam on the day of Kaisiki–puranam festival,
celebrated in the temple of Govindaraja. There is a lone
instance of the grant of a village by a woman other than
queen. In 1547 A.D Chinnamman, daughter of Pratapa
Ellamarasar of Atreya-gotra, Asvalayana–sutra and Rik –
sakha, granted the village Vankayalapattu alias
Sriramachandrapuram situated in Kondavidu – sima, yield-
ing an annual income of 300 rekhai – pon for food offerings
168
to the gods Govindaraja and Vitthala of Tirupati (V – 118).
Probably Pratapa Ellamarasar was a chief of some region in
Kondavidu – sima.
The foregoing account leads us to some interesting
conclusions. Firstly, the contribution of women to the eco-
nomic prosperity of the temple is by no means negligible.
It may be recalled that the temple authorities at Tirumala
(sthanattar) invariably invested the gift–money on improv-
ing irrigation facilities in the temple villages resulting in the
significant economic growth of the temple. Except in one
instance, in all other instances the endowments were made
by women in the form of money only. Secondly, in the
early history of the temple the dancing girls were paid only
wages in the form of prasadam (I–220), whenever their ser-
vices were required and this was, of course, not often. It is
probable that during those days the temple was in dense
forest, infested by wild animals and it was very difficult to
reach and hence the presence of dancing girls in the temple
was rare. It is from the period of Saluva Narasimha that the
prominence of dancing girls, even as donors, started rising.
The emperor Achyuta sent his court dancers to Tirumala
and this heralded a new era in the participation of dancing
girls in the temple activities by way of making liberal en-
dowments to god which suggests that they were economi-
cally sound. The temple also recognised their talents and
contribution to the economic prosperity. It is significant
that the lone reference to conferring honour on a temple
dancer is found in an inscription coming from the temple
of Tirumala. Many of the temple dancers built mantapams,
of course, small in size, in their gardens where the proces-
sional deity received worship. With the end of the rule of
Sadasiva references to temple dancers became scarce and the
reasons are obvious. Apart from the temple dancers other
women also figure in inscriptions as donors. That one of
them belongs to the shepherd community is noteworthy.
Also interesting is the mention of two sisters described as
adaippam. The above discussion clearly points to the fact
that women’s participation in temple activities of the Andhra
country certainly deserves attention particularly to under-
stand their cultural, social and economic life.
Notes:
* The numeral in Roman refers to the no. of the volume of
the TTD Inscriptions while the following no. or nos. refers
to the no. of inscription in that volume.
1. Ranjakam Srirangaraja was the master of a troop of dancers of
the royal court. Krishnadevaraya conferred the title Vidvat–
sabh –raya–ranjakam on him. (III–p. 206, n.)
*****
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 Welfare Activities of Tirumala Tirupati Temples :
A Historical Approach
Temple particularly in the medieval period played
a key role in the religious as well as secular life of the society.
With the increase of endowments they grew rich and as
they became richer and richer they introduced more
number of festivals and festivities. Consequently they
became one of the largest employers and every section of
the society became involved in the temple activities and
benefited significantly. Another interesting factor is that
women in good numbers made donations to the temple.
Very often we find the donors making endowments to the
temple as stated and have been doing so for the merit of
their overlord or parents or other near relatives. Thus they
were sacrificing the punya that they earned for the benefit
of others. Naturally the sentiments like respect towards
elders, loyalty to the masters, helped in building a healthy
society.
The temple of Lord Venkatesvara at Tirumala and
those of Govindaraja and others at Tirupati were
patronized by the kings, chiefs and even common man to
a great extent. Though we find less number of donations
made to these temples during the time of the Yadavarayas
they became prominent. During the Vijayanagara period
particularly of Sri Krishnadevaraya, Achyutadevaraya and
Sadasivaraya, they registered a phenomenal growth in all
respects. New festivals and festivities were introduced and
new structures were added. These temples particularly of
that of Venkatesvara gained popularity and their fame
reached almost all over South India. This is evidenced by
the number of inscriptions [approximately 2000], engraved
on the walls of temples at Tirumala and Tirupati. The
very existence of the Kapilesvara swamy temple, a Saivite
one, at the foot of the hills shows the importance given to
the maintenance of religious harmony. It can be safely said
that devotees who visited the temple of Venkatesvara at
Tirumala visited that of Kapilesvara also, with the brief
that ultimately Siva and Vishnu are the manifestations of
one Supreme god. This is an indirect role played by the
temples at Tirumala as well as Tirupati in the maintenance
of communal harmony. With the wide influence they
commanded these temples paid due importance to the
welfare of the society. The present paper aims at throwing
*Associate Professor & Head Dept. of AIHC & Archaeology S V University, Tirupati-517 502.
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- Dr. Nagolu Krishna Reddy*
light on the welfare activities of the temples at Tirumala
and Tirupati.
The Tirumala and Tirupati temples had their
lands in several villages as evidenced by the epigraphs. The
temple authorities took keen interest in land reclamation
and development of irrigational facilities by way of
excavating tanks or improving the canals or repairing the
already existing ones by spending large amounts of money
donated by the devotees for conducting various kinds of
services in the temple. About 300 inscriptions available in
Tirumala Tirupati state that the temple trustees undertook
to spend the amount paid by the donors for the
improvement of tanks and canals in the temple villages.
For instance Lakshmi Ammangar, the wife of Pradhani
Saluva Timmarusayyangar, paid 1200 nar-panam into the
temple treasury for providing food service to the Lord of
Seven Hills in 1511 A.D. The temple authorities received
the gift amount and invested the same for the purpose of
digging the tanks and channels in the villages to improve
the irrigation facilities to the temple lands.1 Similarly the
amount of 150 nar-panam paid by a donor Tiruvenkata-
mudaiyar was utilized for the improvement of an
irrigational channel called Tirumala-nayakkar’s channel in
order to provide water facilities to the lands situated at the
devadana village Panakam.2
Further, temple authorities encouraged private
initiative also in this regard. Sometimes the donor himself
dug a new channel or caused necessary repairs to be done
to the already existing one at his own cost.3 In turn the
temple authorities bound themselves to conduct the
religious services instituted by these donors, by supplying
the necessary articles from the Sribhandaram in lieu of the
extra income resulting from the donor’s work. About 44
epigraphs record this type of arrangement between the
donors and the temple trustees.4 For example, an epigraph
of 1460 A.D. states that Tippu Nayakkar, a nattuva,
excavated a river channel to flowdown from its head-basin
within the boundaries of Tiruchchukanur, passing with
in the limits of Mannaipundi village, to irrigate the lands
in the temple village Padi and raise fresh crops. The temple
authorities agreed to conduct the service of food offerings
169
and lamps lighting to god Sri Venkatesvara as stipulated by
the donor, from the additional yield of the above land thus
irrigated.
These instances drive home the point that
Tirumala Tirupati temples played a unique role in providing
irrigation facilities on a large scale and consequently brought
vast extents of land under cultivation. Naturally this would
have enormously increased the temple’s revenue. A study
of the inscriptions reveals the fact that the aforesaid activities
of the temple were highly intensive and extensive during
the Vijayanagara period.
It is noteworthy that the Sthanattar, almost
invariably, invested the gift-money on excavating tanks and
irrigation canals in temple villages to get a reliable and stable
income. The cultivators of the land in temple villages were
also benefited by this kind of capital investment by the
temple. N. Ramesan states “Cultivators of temple village
not only realized the benefits from the capital improvements
in their land, and therefore greater, minor share - incomes,
but they probably benefited materially from the investment
initially since the money was mainly used for labour services
in construction of irrigation improvement. It is probable
that actual labour was performed by the cultivators”.5 Thus
the temple as well as the cultivator were benefited since the
former regularly got its melvaram and the cultivator,
kudivaram. The economic condition of the temple villages
too rose high. This kind of capital investment is found in
three more temples viz., the Srikalahastisvara temple at
Srikalahasti and the Varaha Narasimha Temple at
Simhachalam near Visakhapatnam in Andhra Pradesh and
Sri Ranganatha Temple at Srirangam in Tamilnadu and
such instances are rare even in these cases.6
Another welfare activity of the Tirumala Tirupati
temples is the distribution of prasadam of the donor. One-
fourth of the sacred food offered to the god would go to
the donor as his share [Vittavan Vilukkadu} and he had the
right to retain it for himself, or transfer to a person or
institution of his choice. Usually the 12 nirvahamsof the
Stanattar would get the 3/4th share of the prasadam; the
donor is given his due share, they distribute it among the
pilgrims. N. Ramesan observes “Inscriptions from the
temple make it very clear that there was a well regulated
trade in the prasadam. One inscription mentions eleven
lease-holders who had the monopoly to all the prasadam
after procuring it from the donors and temple functionaries.
These were called Prasadakkarar.... This clearly shows that
prasadams were being sold according to well established
170
trade practice and the sale deeds were also being registered
by the temple authorities. There are plenty of such
inscriptions registering sale deed of prasadams” 7 He
concludes that many temple functionaries sold their share
of prasadam and endowed the money thus earned to the
temple and consequently they got more prasadam which
can again be sold. In other words it became a safe investment
for them for good returns.8 Hence, it would appear that
the management of the finances of the temple were so finely
balanced that there was sufficient motivation for an
endowment to the Lord, as the monetary return by a sale
of the l/4th share of the prasada was sufficiently attractive”.9
It is noted above that the donors had right to give
their share of prasadam to the persons or institutions of
their choice. The following are a few examples. These
examples do not suggest the prevalence of the practice of
selling prasadam during the Vijayanagara period. Some
inscriptions show that the donors made over their share to
Ramanujakutams which were free feeding houses. One
Obalanayakkar Ramanayakkar gifted 200 cows for
providing paledukulambu to the god Venkatesvara. He gave
away his share of prasadam i.e., paledu-kulambu to the
Ramanujakutam, established by him. Similarly udiyam
Ellappa-nayakkar delivered his full share to
Ramanujakutam.10 Kuppayani, daughter of Ranjakam
Srirangaraja, gave away her share of prasadam to the
cultivator of the flower garden of the temple.11
Lakshmi Ammangar, wife of Pradhani Saluva
Timmarasu, gave away her share of prasadam to Nadendla
Appaya, who was her son-in-law.12 An inscription of
Pradhani Saluva Timmarasu, dated 1512 A.D. states that
he gave away one prasadam of his share to one Singayyan,
a Sattada Sri Vaishnava, who cultivates his flower garden.13
In several instances the donors made over their shares to
the 12 nirvahans of the Stanattar.14
Ekaki Tiruvenkatayyan, who was the manager of
Tiruvaliparappinan-nandavanam at Tirumala, gifted 240
narpanams in 1514 A.D. for offering eight atirasapadi to
the god Malaikuniyaninra-perumal.15 He made over his
share to the Srivaishnavas chanting lyal. It is interesting
that the Sthanattar, obviously at the request of the donor
stipulated that in the event of the death of the donor the
Ekaki Vaishnava who succeeds him as the manager of the
above noted nandavanam and the matham would be
entitled to receive the donor’s share. In another instance
the donor’s share was handed over to the Sri Vaishnavas,
Ekaki Sri Vaishnava who was the manager of a matham
and to the Tiruninra-ur-udaiyam [Temple Accountant].16
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 In 1520 A.D. Periya-Koyil-Kelvi Tiruvenkata-
Jiyyar, who was the manager of Perarulalan-
tirunandavanam at Tirumala, made a gift of 1510
narpanams for maintaining food offerings to the god
Venkatesa and stipulated that from out of his share of
prasadam the first half should be delivered to the Jiyar
managing the Perarulalan-matham and the second half to
be distributed among the desantaris managing the
Tiruvenakkal-kilai-matham.17
In one instance the donor made over her share to
her spiritual teacher Vengaluvu, daughter of Pagera
Ammanan, gifted 1500 narpanams to offer sacred food to
the god Sri Venkatesa.18 At her request the Sthanattar
undertook to deliver her share of prasadam to
Appaiyyangar, who was her acharya.
Ramanujakutam denotes the free feeding house
of Sri Vaishnava brahmanas and they are generally located
within the temple premises. They are so called after the
great Sri Vaishnava saint Ramanuja. One of the early
inscriptions referring to the Ramanujakutam at
Srinivasapuram, a suburb or Tirupati is dated 1450 A.D.19
It is stated that the donor Kesavadasa gave away his share
of one nail of prasadam as his charity to the
Ramanujakutam. This implies that Ramanujakutams were
in existence even before the middle of the 15th century.
An inscription dated 1456 A.D. records an
endowment made by Saluva Narasimhadeva maharaya.20
It states that the donors share of the prasadam consisting
of 13 appas and one nali of akkali were given to the
Ramanujakutams constructed by Narasimhadevaraya
himself at Tirumala and Tirupati for serving to the Sri
Vaishnavas in these free feeding houses. It is further
mentioned that these Ramanujakutams were managed by
one Ramanujayyan of Kandadai family. It is interesting to
note that this practice of delivering the donor’s share of
prasadam to the Ramanujakutams was specified to be
hereditary.
It is noted above that generally the
Ramanujakutams are located in the temple premises. An
inscription dated 1465 A.D., refers to a Ramanujakutam
situated in the Sannidhi street of the temple at Tirumala
which was managed by Kandadai Ramanujayyangar
referred to above. 21 Some of the managers of these
Ramanujakutams were of considerable importance in the
religious matters. The inscriptions under reference is of
particular significance. It states that under the direction
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of Kandadai Ramanujayyangar his disciples were to take
daily the sandal paste, turmeric paste, the paste of
myrobalan [usirika : in Tamil nelli], musk, refined camphor
and a small cloth and 25 arecanuts and the same number
of betel leaves to the temple at the time of Alagappiranar
for Tirumanjanam [sacred bath] from the Ramanujakutam.
In return the Ramanujakutam was to receive four arecanuts
and four betel leaves as prasadam. This clearly shows that
some of the managers of the Ramanujakutam were rich
and enjoyed the authority of providing certain articles for
the religious purpose to the temple. Kandadai
Ramanujayyangar as manager of Ramanujakutams figures
in a number of inscriptions belonging to the period of
Saluva Narasimhadeva maharaya.
During the period of Sri Krishnadevaraya the
practice of donors making over their share of prasadam to
the Ramanujakutams continued.22 An inscription dated
1521 A.D. informs that the managers of the
Ramanujakutams were incharge of the flower gardens laid
by the donors.23 The managers of the Ramnujakutams were
generally known as dharmakartas.
The references to the Ramanujakutams are quite
less as we comedown to the periods of Achyutadevaraya
and Sadasivaraya. However, this does not mean that the
institution of Ramanujakutams suffered a total set back.
The endowments continued to pour in during the period
of Sadasivaraya also into the temple treasury of Lord
Venkatesvara. The Ramanujakutams too might have been
continuing their welfare activity of free feeding. Just on
the basis of the mere absence of references to
Ramanujakutams we need not jump to the conclusions
that this institution was almost ignored.
A Historical study of the temples of Tirumala and
Tirupati points to the importance paid by the
administrative body [Sthanattar] for the welfare of the
society. In this respect the contribution of the donors is
also noteworthy. The measures taken by the temple
authorities to improve the irrigation facilities in the temple
villages had far reaching effects. By this vast extents of
land was brought under irrigation resulting in the increase
in the agricultural yield. Needless to say even dry land
could be converted into wetland by the provision of
perennial water supply made available through channels
and canals, sometimes, even connecting two tanks. It is
obvious that expert excavators were employed to maintain
the level of water that flows in the canal. With the increase
of agricultural activities the allied industries like carpentry,
171
ironsmithy also were benefited to considerable extent. The 6. S.S. Ramachandra Murthy, Endowments to the
agriculturist is also benefited by the increase in the yield Temple of Lord Venkatesvara during the period of
and it led to the increase of revenue to the state. Thus the Krishnadevaraya, paper presented at the Seminar
agro-economy got a boost. held on the occasion of 500 th year of Sri
Krishnadevaraya’s coronation by ICHR at
Secondly the introduction of Ramanujakutams Bangalore in January, 2010.
initiated by the great saint Ramanuja led to the
establishment of many such free feeding houses at Tirumala 7. N. Ramesan, Op. Cit, p. 397.
and Tirupati which cater to the needs of the pilgrims 8. Ibid., pp.397-98.
coming from outside. In this case the direct participation
of the donors, by making over their share to them is 9. Ibid., p. 398 n.
significant. Thirdly number of mathas were established who 10. TTD Inscriptions Vol. Ill, No. 109, also see Nos.
too often received donor’s share of prasadam, took keen 130, 140, 142, 147, etc.
interest to spread the tenets of Viashnava philosophy far
11. Ibid., No. 245.
and wide through their students. Fourthly a large number
of gardens were laid on Tirumala for the supply of flowers 12. Ibid., No. 19, 1511 A.D.
to the God. There were managers to supervise them. 13. Ibid.,No. 23.
Needless to say there were number of gardeners to tend the
gardens. Apart from the main purpose of supply of flowers 14. Ibid., Nos. 31, 99, 105 etc.
the ecological balance of the Tirumala hills was well 15. Ibid., No. 97.
maintained.
16. Ibid., No. 98, 1514 A.D.
Evidently the temples at Tirumala and Tirupati 17. Ibid., No. 139, also see No. 140.
apart from being repository of Hindu Culture, with a stress
on Sri Vaishnavism, played an active role in the welfare of 18. Ibid., No. 162 : 1524 A.D.
the society even on secular side. Being a large temple with 19. Ibid., Vol. I, No. 224.
the organization of a number of festivals and festivities and
offering variety of food items on a large scale to the god, it 20. Ibid., Vol. II, No. 5.
naturally became the biggest employer next to the royal 21. Ibid., No. 22.
court. The phenomenal growth of the temple over centuries
22. Ibid., Vol. III, No. 109.
is certainly amazing. Even today its contribution to the
social life by way of providing free education, medical 23. Ibid., No. 147.
facilities, maintaining orphanages etc., is quite apparent.
Finally it is a matter of astonishment that today the annual
budget of the Tirumala Tirupati Devasthanams exceeds that * * * * *
of a small state in India.
Notes and Refeences :
1. TTD Inscriptions, Vol. III, No. 19.
2. Ibid., No. 31.
3. Ibid., No. 105.
4. R. Soma Reddy Irrigation and Reclamation of Land
in the Tirumala Tirupati Temple Villages during the
Medieval Period, published in Proceedings of the
3rd Annual Conference of South Indian History
Congress, 1982, p. 147.
5. N. Ramesan, The Tirumala Temple, p. 389.

172 Platinum Platform

 Socio-Religious Conditions of Medieval Telangana
as gleaned from Kannada Inscriptions in Telangana
The present Telangana region comprises 10 out of
23 districts in the state of Andhra Pradesh viz..
Mahaboobnagar, Medak, Hyderabad, Rangareddy,
Nizamabad, Adilabad, Karimnagar,Warangal and
Nalgonda.(1).
Telangana was ruled during the medieval period
by the rulers who hailed from the central part of the present
Karnataka state. The rulers and their sub-ordinates issued
the inscriptions in Kannada language which was the official
language at that time. An attempt is made in the present
paper to throw some light on the socio- religious conditions,
based on the information given in the inscriptions. Kannada
inscriptions of present study give much information about
the Social conditions prevailing at that time. The
information can be corroborated with sources such as
writing of foreign travelers who visited the courts of the
kings during this period.
Caste System:
Society was based on caste, with all its hierarchical
characteristics during the medieval period, even the
Buddhists and Jains who originally disregarded it came
gradually under its influence and adopted it with certain
modification to suit their needs. The bulk of population
was Hindu. Society was basically divided into four main
castes, the Brahmins, Kshetriyas, Vaishyas and Sudras, and
a few minor sub-castes such as Nayaks, Boyas and Reddys
who find a mention in the inscriptions.
Brahmins:
The Brahmins occupied the foremost place in
society. They were the leaders of thought and repositories
of learning. They spent most of their time in the study and
teaching of Vedas and Shastras. They were held in high
esteem by members of other castes, kings and nobles
honored them by bestowing on them liberal gifts of land
and money. Some times the whole village was given as
donation known as agraharas. Several inscriptions mention
land donation to Brahmins. Inscriptions from Gangapuram
Mn 452 mentions the land grant made by Tribhuvanamalla
Vikramaditya VI to two learned Brahmins, Aditya
Bhattopadhyaya and Viddana Bhatta as Jyotirvritty
[Astrological endowment] Mn 88.3 Puduru mentions grant
made by Mahamandalesvara of Pondura Hallavarasa to his
* Assistant Professor, Dept of History, Archeology and Culture, Dravidian University, Kuppam - 517425
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- Dr. Aravind Kumar*
Guru Kanakaseva Bhatta 100 mattars of dry land and 1
mattar of wet land under Bheema Samudra Tank. Khazipet
inscription of Kakatiya Beta mentions grant of certain village
as Sarvamanya by King Dugga Tribuvanamalla son of
Betarasa to the Kalamukha monk Rameswara Pandita.
The Brahmins did not confine their activities to
religious pursuits only. As educated members of the
community their service was indispensable to society and
the state, to carry on the work of administration. Therefore
they entered the services of the state in large numbers and
helped the king in governing the kingdom as counselors to
ministers and members of civil service. They entered the
army and fought the battles for their kings, several Brahmana
warriors of distinction were mentioned in the inscriptions
who by dint of their merit rose to positions of highest
command.
In the Mn 49 Gangapuram inscriptions4 one
Jayananda Bhatta was mentioned as Dandanayaka of
Tailapadeva who ruled Kandurunadu. Brahmin names
ended within suffixes such as Bhatta, Upadhyaya, Pandita
sometimes as Arya if they were holding an administrative
post under the king. Such as Namaya Bhatta5 [Hd 1],
Nagadeva Bhatta [Mn 41]6, Prakash Bhatta [Mn 45 –
Gangapuram] who was the scholar and Guru of
Tribhuvanamalla Vikramaditya. Nagarasi Pandita, son of
Sadyojata Pandita., Burugugadda inscription mentions one
Govindarasa who was Mahapradhana of Ananthapalayya
sub-ordinate of Tribhuvanamalla Vikramaditya VI ruling
from Vengi-12000. It mentions his lineage with
Vipravamshottama and his conquest were mentioned in
the inscription. Brahmins also acted as Mahasthanapathi
of a temple who looked after the temple land’s income and
expenditure and proper conduct of temple rituals.
Inscription gives ample evidence in this regard. Most of the
land or money donated to a particular temple is made into
the hands of the Mahasthanapathi. Inscription from
Alampur shows this where Brahmeswara Bhatta
Mahasthanapati of Brahmeswaradeva7 [A1 8, 14, 19, 22].
Some other Mahastana Pathis mentioned in the epigraph
were Barni Rasi Pandita [A1 15]. Someswararasi Pandita
[A1 16, 41]. Keshavarasi Pandita [A1 32]. Several Pandita
[A 33] Dharinindrarasi Pandita [A1 37, 38]8.Thus we can
173
conclude that the Brahmins played a prominent role in the
medieval society in the areas under study.
Kshatriyas:
Kshatriyas, who occupied a second place in the
traditional caste hierarchy, still formed the ruling caste and
were a flourishing community. They fell into two large groups
called Solar and Lunar dynasties according to their assumed
descent from Sun or Moon. Chalukyas and Rashtrakutas
derived their descent from Lunar lineage.
In south India all the rulers of the day and all those
who took to military service did not belong to Kshatriya
caste.9 Reference has already been made to Brahmin general.
Among the rulers there were several who belonged to Sudra
caste. The Velanati Chodas, Kotas, and Reddys belonged to
the Durjaya family of fourth caste. After they became rulers
their status in social hierarchy was raised and they came to
be recognized as Kshatriyas, and the rulers who were
Kshetriyas by tradition entered into marriage alliances with
them. The Kakatiyas of Warangal belonged to the fourth
caste, but the two daughters Mailamba and Kundamba of
the Kakatiya king Mahadeva were married to Mettavadi
Rudra a Kshatriya10. The Agni Kulas who played prominent
part in the history of the Northern and Western India were
unknown in the South. Most of the nobles belonged to
Kshatriya caste of they lived in small estates scattered all
over the kingdom.
The names mentioned in the inscriptions do not
show any particular suffix to the people belonging to this
community. The term “Arasa” meaning a king may refer to
Kshatriya community or it is applied even to other caste
people who were holding high office under the government
service. Inscription from Burugugadda mentions one
Govindarasa who was a Brahmin, his Brahmin lineage is
mentioned in the inscription as “Chaumopam Vipra
vamsotamam”. The word arasa suffix shows high official or
a noble of royal class.
Vaisyas:
Vaisyas occupied the third position in the caste
hierarchy. They were exclusively devoted to trade; several
records registered their benefactions to temples and other
religious foundations.
Their names generally end with the suffix “setti”.
Many names ending with setti are mentioned in the
inscriptions. Sankisetti, Devasetti, Vayusetti [Mn 39]11
Rudrasetti, etc. the settis generally constituted themselves
into a guild called Nakaram. They are called as samayas or
shettikaras and [Mn 42]12 mentions as Shettikarasamayas
– “Shettikarum awara samaya samuhagala.” The guilds were
174
many such as nanadesis, ubhayananadesis [Mn 42] mentions
about Ubhayananadesis making gift to Saleswara deva,
Angabhoga and Rangabhoga. Inscription Mn43 (13)
mentions the number of Shettikaras 36 – “Muvattaru beedi
shettikarum. These vaisyas lived as a community in one place,
the market being in the center of the working place. This
might have led to the settlement of all the people of this
community in one place.
The inscription Mn 47(14) mentions that 500
Areca nut traders had their godowns in one place in a village,
Tripura – “Tripura dadakiya malagiya balasiddi yuvarabbaru
pramukha vagi alliya manigara.” The most celebrated guild
of the time was 500 swamys of Ayyevolepura. This body of
men was the protectors of Veera banaju dharma, i.e., law of
noble merchants of Ayyevolu, Bananju being a thathbhava
form of Sanskrit word vanika or vanija meaning merchant.15
This dharma was employed in 500 Veerasasanas, edicts of
heroes. There were 16 settis of eight nadus among them.
The mercantile community appears to have formed a vast
confederate of groups spread all over the land. One
inscription from Alampur of Kalachurya period mentions
the Ayyavole guild.16 “Panchashat veera shasana labdaneka
gunaganalankrita satya sancha charu charita naya vinaya
vibhuva veera bananju dharma pratipalakarappa sri Ayyavole
nobba swamigala pramhuka.”
These shettis, this community made many grants
to the temples. Several inscriptions mention names of these
shettis making grants to the temples. Inscription Mn 42(17)
mentions that the gift of income derived from certain taxes
from the market to god Sakalesvara’s Angabhoga and
Rangabhoga by all settikaras and ubhyanadesis. Mn 47
mentions income derived from tolls to god phojjeswara by
different settikaras nanadesis and the community of
nanadesis 500 strong having the areca nut market. Inscription
Mn 48(18) mentions gift of haga money for the pavitra
ceremony of god Savareswara. Another inscription mentions
the gift of money for Kaupina cloth of Rudrashakti Pandita
by Keshava Shetty son of Tiruvishetti.
Samayas:
On the basis of numerous inscriptions it becomes
clear that the society in the period under study led corporate
life. Besides the main four castes Brahmana, Kshatriya,
Vaishya and Sudra, there were several sub-sects formed
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mainly according to their profession. The usual way of
representing the people in general is by mentioning them
as Astadasa praja, 18 sects of people, a comprehensive term
conveying the whole society. All these 18 castes used to
organize their corporate associations particularly to look
after the well being of their individuals called samayas.
Sudras:
They formed the bulk of the population, though
no information is available about the structure of their
society. It might have been consisted of several sub-castes
as at present. The inscription mentions that people
belonging to this community had many suffixes, such as
Ayyas, Nayaks, Reddys, and Boyas to their names. They
were mainly tillers of the land and made their living by
means of agriculture and cattle rearing, weaving and
gardening. Inscription Kn 6 mentions one Machiga as a
gardener. Mn 43 mentions Bhoothinayaka. Mn 50 mentions
Rudramayya. The inscriptions Mn 60, 61, A1 17(20),
mention Nayakas. Md 1, Mn 50(21), Ng 43, Ng 49, Nd 2,
A1 8, A1 28, A1 42(22) mention ayyas. Mn 63 mention
one Gonaputta Reddy as a sub-ordinate ruler. Inscription
Wg 15(23) from Hanumakonda mentions a Boyapadi, as a
sweeper. A1 26 mentions a karimka called seva boya. (24).
It may however be noted that there was always an
upward mobility within the caste system. It is clear that the
Sudras did not form a homogenous community. On the
basis of the occupation carried on they were divided into
numerous sub-castes.
Boyas: These were sometimes acted as a custodians
of temple and employed in the temples.25
Nayakas: These are the members of the Sudra caste.
It is however not clear whether they all formed a separate
sub-caste or it was sort of title. We have several references
to this community.
Reddys: Reference to this is made in Mn 63
inscription. It is same as Rattadys a designation of a person
on whom a territory conferred.
ROLE OF WOMEN: In India society has
naturally varied in its importance at different times in various
places under changing circumstances. The conditions during
this period seems to have been favorable to women to take
part in public affair when they were inclined to do so, at
least for women from the higher strata of society. Some
instances of prominent women and their performance have
found mention in the inscriptions. The out standing
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instances of several women mentioned command proofs.
Besides the ladies of high society, there were in considerable
number women from the world of courtesans, “sulegars”
who were inclined to life in the larger cities performing
duties, assigned to them in temples during the daily worship
and on the occasion of festivals.
Queen Chandaladevi is mentioned in the
inscriptions. Mn 41, Mn 57 mention her beloved son
Tailapa Yuvaraja ruling from Kanduru making donation of
a village, Bodupura, to Rameswaradeva, God of
Nekkonde.(26)
Inscription Mn50, mentions gift made by one
Malhamadevi, whose lineage is mentioned in the inscription.
Inscription Md 5 mentions the gifts made to different
servants employed in the temple by Mahamandaleswara and
Somaparamadi’s wife Lakshemi Arasi. Ng 41 mentions the
gift given to the temple by Mahamandaleswara Krishnaraja’s
wife and sister.
Wg 15(27) which has four faces, the third mentions
some land donation and income from taxes by Prolamantri’s
wife Mailama to Kadalayabasadi on the eve of Uttarayana
Sankranti. Inscription Wg 17 mentions the construction
of a temple Muppeswaradeva by Mahamanadaleswara
Duggabhupala’s wife Muppamambika, to which
Mahamanadaleswara made donation of land and a water
tank. It also mentions gift by one woman Ketabarani.
Inscription from Alampur A1 15 mention the favourite
queen of Vikramaditya VI making grants to
Brahmeswaradeva, Angabhoga and Rangabhoga. In view
of her great learning she is described as Abhinava Saraswati.
This confirms that the women from the higher strata of
society had easy access to higher education. A1 36 mentions
another queen Mamadevi Wife of Vikramaditya VI making
some gifts to Brahmeswaradeva’s Angabhoga and
Rangabhoga. She had the title of Abhinava Parvathi, Sri
Mahadevi. This indicates she was very powerful and had
great influence on the king as she was a source of immense
strength and power as Parvati is associated with ‘Shakti’.
So we can say that the over all position was well
compared to other periods. They were free to move in the
society and take part in all activities of social life. The above
references confirm that general dependency of women on
men did not stand in the way of women making religious
endowments in their own name.
Education: During this period for receiving higher
education the students went to Agraharas, Brahmapuris,
Temples, Maths and Ghaticas.
Agraharas: Agraharas are institutions endowed by
ruler and other charitablly disposed people for the
175
preservation of ancient learning and its propagation. They
are not subject to any control by the state, and were fully
autonomous and self-governing. They enjoyed freedom in
respect of what should be taught and how it should be taught.
The agraharas may therefore be said to have constituted the
real universities of India. It may be ascertained from the
epigraphical records that many of these agraharas were state
foundations. An inscription from Lemulavada (Kn 7)(28)
mentions that the village Sankayapally was donated to
Lemulavada Agrahara to bear the expenditure of repairs to
the temple, feeding ascetics residing there and to give salaries
to the teachers residing there – “Tapodhanara vidyartigala
Aahaarakam daanakam vidyardhigalige vakkanisuva
upadhyayara jeevitakke.”
Brahmapuri: Second institution which imparted
education in those days is Brahmapuri, literally means a town
of Brahmins. It differed from Agrahara in that it had a part
of a city, town, while Agrahara was self sufficient and a
cooperative village. Inscription Mn 47 mentions a donation
by Yuvaraja Tailapadeva to Rameswaradeva of a Brahmapuri
Nagadatta – A village called Badambudupura. The word
Brahmapuri Nagabhatta confirms the existence of
Brahmapuri as learning centre.
Another important agency where education is
imparted was Ghatika. These were attached to temples where
the residential scholars known for their learning taught the
Vedas, Vedangas and Agamas, besides several other subjects,
secular in character. The term means an assembly of
Brahmins or a religious centre or an educational colony. A
very clear idea of Ghatika can be obtained by the study of
Ghatika at Nagai (in Gulbarga district of present Karnataka)
mentioned in the Nagai inscriptions.29 This Ghatika was
founded by Madhava in the temple of Madhusudhana at
Nagai in AD 1056. It made provisions for 200 students of
Veda, 50 students of Sastras and three teachers of Vedas,
three teachers of Sastras, besides one librarian, in all 257
persons. They were all to be fed and clothed out of proceeds
of endowments. It gives the details about the salaries of
teachers, librarian and the timekeeper. Many inscriptions
mention these Ghatikas which were attached to temples in
this region. The inscriptions Kn 5, Mn 41, Mn 46, Mn57,
Ng 46 mention the endowment made to the temples and to
the students staying in the Ghatikas attached to these
temples.
Another institution of learning was a Math. It was
typical Indian monastery with monks, ascetics and students
living within its precincts. The Mathas were also free
boarding houses where not only the students and ascetics
who received instructions at the math were provided with
176
food and clothes free of charge, but also the poor and the
infirm found free board and lodge. Inscription Mn48
mentions a donation of money for the Kaupeenavastra of
Rudrashaktipandita. It goes without saying that the training
in the technical arts was mostly hereditary and domestic.
The brief summary of education and educational
institutions and the spread of learning have demonstrated
that the pursuit of higher education was then, as now
necessarily concentrated in particular centers which
commanded the resources of men and material required for
it. The result of such study was evenly spread all over the
country. Men possessed highest learning to which they had
access at the time. The most cultured and refined intellectuals
went to live in villages all over countryside where they took
an active and constant part in guiding the daily lives of their
enlightened country men. Education in all its stages vitally
connected with all social life and institutions and was
productive of more abiding and tangible benefit to the people
than appears in our periods (30)
RELIGIOUS CONDITIONS: Religious
conditions of this period are a striking example of a general
atmosphere of spiritual conciliation in which many creeds
lived together on the basis of mutual tolerance and enjoyed
the impartial patronizing of monarchs and nobles. Saivism
and the Vaisnavism were major creeds in Hindusim, the
former being a more important faith, judging by the number
of adherents shown by the inscriptions. For the rest Jainism
was much more wide spread and commanded a large volume
of support than Buddism did. Under the Kalachuryas
occurred a strong revival of Saivism in the form of Lingayat
creed initiated by Basava – known as Veerasaivism. The
emperors adopted daana the bestowal of charitable gifts as
the most obvious and realistic method of evincing their
devotion alike to religion and to the welfare of their subjects.
Saivism: Among the several schools of Saivism like
Kalamukhas, Kapalikas, Pashupathas, Aradyasaivas and
Veerasaivas, we find in the early period Kalamukha Saivism
was very important, later Veerasaivism became dominant
creed during Kalachuris’ period. In Hanumakonda
inscription – Beta II is said to be the best pupil of Rameswara
pandita who professed Kalamukha Saivism. Rameswara
pandita was an authority on Lakuleswara Agama. When
Srisailam was the main Saiva Center it was presided by
Kalamukha guru.31 The ascetics of Kalamukha School were
well versed in Nyaya, Vaisesika and Sankhya darshanas.
Alampur on the bank of Tungabhadra was another
important Kalamukha Centre in this region. The
Mahastanapatis of Brahmeswara Temple at that place were
renowned for their scholarship and piety and were greatly
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revered. Several inscriptions mention about Kalamukha
ascetics: Mg 48, Mn 55, A1 10. Thus we notice that up
the end of the 12th century Kalamukha Saivism spread
throughout this region not only in temples and maths but
also in royal courts.
Vaisnavism: Several inscriptions mention about
Vaisnava Gods – Keshavadeva (Mn 51 and 59),
Jegadevanarayana (Mg 44). Inscription Ng 46 begins with
Vishnustuti. Inscription Nb2 mentions (31) about
construction of Indra Narayana temple at Bodhan by
Rashtrakuta Indra. An inscription from Alampur Al 28
mentions about a gift to Madhavadeva temple.
J A I N I S M: Jainism seems to have received an
impetus during the period. This is attested by a number of
inscriptions mentioning donation to Jaina Basadis. Jaina
Basadis are mentioned in the inscriptions – Kn7, Mn 52,
Mn 58.
Mn 58 mentions donation to Pallava Jinalaya of
Dravila Sanga. Mn 61 abd 62 from Ujjili mention
Baddijenalaya (Chenna Parswadevi). Md 3 from
Alladurgam mentions Keertivilasa Shanti Jinalaya. Ng 43
mentions Ambikadevi (Jaina Yakshi). As far the rituals are
concerned we do trace the impact of contemporary
Brahminical religion on Jainisim. Thus we find initiation
of women, worship of Yaksyas and Yakshis as adhistari Gods
and Goddesses etc. Many of the popular beliefs and
practices were common to both the systems of Jainism and
Hinduism. Jainism fell into bad days in later half of 11th –
12th century AD, probably by the rise of Veera Saivism
(33).
T E M P L E S: It was a Gurupeetha to propagate
principles of religion. It was a Vidyalaya for imparting Vedik
education. It was a platform from which religious teachers
delivered lectures. It was a sabha where the scholars
discussed the sastras, it was a public forum from which
pauranics revived and expanded the ethics, it was a prayer
hall. It was a great institution which protected the culture
and life of the age .34 This period witnessed the construction
of numerous temples dedicated to Siva, Vishnu and several
other Gods. It was a period when Saivism was more popular,
and hence Siva temples and shrines were more numerous
than those dedicated to other Gods. In the present study
other sects or religion include Vaishnava temples and Jaina
Basadis which are mentioned in the Kannada inscriptions.
The reasons for constructing temples were: decline in the
influence of other religions such as Bhuddism, influence
of Cholas who were builders of several temples in South
India and the peaceful conditions of the period. We find
from the inscriptions that several temples were constructed
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by the kings or their sub-ordinate chiefs. Temples were
constructed in the memory of the people and the deities
took the names by whom or for whom it was constructed.
Some times the names of the places were also given to the
Gods.
Some of the names mentioned in the inscriptions
are Harikeswara God (Kn 5, 7), Nekkonda Rameswara
(Mn 41), Saleswara Deva (Mn 42), Sagareswara (Mn 43),
Bheemeswara (Mn 46), Pojjeswara (Mn 47), Gooduru
Malleswara (Ng 42), Swayambu Someswara (Ng 47) and
Brahmeswaradeva is mentioned in several Alampur
inscriptions. Most of the records mention donations
made to these temples in the form of land or money form
several taxes for feeding the ascetics or jeernodhara (repairs),
white washing and for conducting the temple rituals such
as angabhoga, rangabhoga, dhoopa, deepa naivedya and
Nandadevige (eternal lamp). The inscriptions mention
several Vaishnava Gods and Jaina Basadis. The inscriptions
mention names of some other Gods such as Karthavadi,
Katyasomanatha (Mn 49), Varuna (Prathishta) – Wg 19.
Temple: Rituals: In all temples certain rituals
were conducted daily based on the Agama sastras. The
rituals are (1) waking of the deity (2) Karpurarchana (3)
Siddi (4) Tomala Seva (5) Archana (6) Naivedyam.
Naivedyam was the main food offering to the deity which
was later distributed amongst various servants of the
temples according to customary rules . These rituals include
such as Angabhoga, Rangabhoga, Dhoopa, Deepa and the
practice of burning a lamp eternally before the God
(Nandaa Deepa).Many inscriptions mention donations to
the temples for angabhoga, rangabhoga naivedya,
jeernodhara and for nandaa deepa.
Angabhoga: Angabhoga is often associated with
rangabhoga usually explained as decorations and
illuminations of the deity.35
Rangabhoga: Amusements to be arranged for a
deity and land granted for it is also called
Shringarabhoga.36
Nandaa deepa: A lamp kept burning before a deity
in a temple some times called Akhanda Deepa.37
Jeernoddhara means undertaking repairs,
renovations and conservation of an old temple. Temples
played an important part in the general life of people. Their
influence extended far beyond the sphere of religious
worship. They owned a large landed estate which is
confirmed by several inscriptions mentioning many land
grants and cattle farms. They maintained a large body of
agricultural laborers for carrying on cultivation of the land
belonging to them. There was a regular hierarchy of officers
177
from the Mahastanapati down to menial servants, whose 3. APAS NO3 page 40-41.
status as well as wages varied from category to category. 4. ibid page 36
Mahastanapati: is the most important official of the temple. 5. ibid page 18-19
He was the manager of the temple. He controlled various 6. APAS NO.3 PAGE-29
members of staff and supervised its daily routine. He was 7. Ibid page nos 105-118.
the chief in charge of endowments of the temple. Inscriptions 8. ibid page 124-126.
A1 15, 16, 19, 22, 23, 32, 33, 37, 41, mention the names 9. Vaidehi Krishnamurthy. A. Social and Economical
of Mahastanapatis. The important Mahastanapatis conditions in Eastern Deccan p-1‘29.
mentioned are Dharani Prarasi Pandita, Someswararasi 10. Shastry PVP. Kakatiyas of Warangal, p 180.APAS NO
Bhatta, Brahmarasi Bhatta, Kesavarasi Bhatta and Sevarasi 57, Govt of AP Hyderabad.
Bhatta.(38) 11. Dikshit. D.P. Guilds under the Chalukyas of Kalyana,
Poojaris: They are invariably Brahmins. Different Mythic society , Banglore.
priests were appointed to perform the worship or go through 12. APAS no 3 page 30-31
the rituals associated with each deity and were called with 13. ibid
the name of the deity(39).Other categories of servants 14. APAS no 3 page 31
employed by the temple the inscriptions mentions are Deva 15. Yazdani. G Early History of Deccan, Oxford University
dasis, Gorava (Priest of low caste), Drum Beater, Singer, press London 1960.
Dandapati and Sweepers. Inscriptions Md 5 mentions 16. ibid
donation of land to these sevants – Salake goravange
17. ibid page31
Kariyanela 6 mattars, Parakegarege (drum beater) Kisukeya
18. ibid page 35-36.
mattaru 2, Gandharvige (singer) 16 mattars, Netrikari
(dhandipati). Here the word ‘gorava’ means a low caste 19. op cit shastry page 180.
poojari or priest. Another inscription Nb 2 (Bodhan) 20. APAS NO 3 PS 42-43
mentions donation of house sites to different employees of 21. IBID PS 45-53.
Indra Narayana temple constructed by Rashtrakuta Indra – 22. IBID PS 131-132.
Narayanagere obathyu kaigala nivishamvrata patta – 23. op cit Vaidhehi Krishnamurthy ps129.
Sootradhari manaye niveshampatta varadu (9 x 70 yards) 24. APAS 3 PS 40
plots singers, 60 plots (of 7 x 30 yards) to sootradharis. 25. IBID PS 43-46.
Badaga devarolagada soolegeriyalli gana eradu (for devadasis 26. IBID PS66-67.
two oil mills). The temple had a great concern for any 27. IBID PS 125.
unemployed person in the village and provided employment 28. IBID PS 21-22.
to him or her. They did some work or other and made 29. APAS 3 PS
their livelihood. Several dozens of people like the Boyas, 30. Aravind kumar, studies in Kannada inscriptions in
shepherds, oil mongers and petty merchants who under take Telangana,ps 109,
the responsibility of supplies and provisions to the temple KA publications Hyderabad 2006.
regularly on behalf of the donars were also to be considered
31. op cit Vaidhehi Krishanmurthy, ps129.
among the servants although they were not regular
32. APAS 3 P 67-70.
employees.(40).
33. op cit Aravind Kumar p 111.
Thus we find that the Kannada inscriptions in 34. Sircar D.C. Epigraphical Glossary ps 276,321, 211.
Telangana give information on socio-religious aspects of
35. ibid ps 20,276.
medieval Telangana.
36. ibid p 211.
References 37. ibid p136, 321.
1. Radhakrishna sarma. M. Temples of Telangana 38. op cit Shastry PVP p 180.
Director of publications and press, Osmania 39. Iswara Dutta. K. Sasana Sabda Kosam, Andhra
University, Hyderabad. 1978. Pradesh Sahitya Academy, Hyderabad.
2. Andhra Pradesh Archaeological Series (APAS) No. 3 40. Op cit Aravind kumar p 115.
page 32.
Director of Archaeology and Museum Govt of * * * * *
Andhra Pradesh Hyderabad.

178 Platinum Platform

 Political Boundaries of the Telugu Country from
Ancient Times to The Formation of Andhra Pradesh
Boundaries are subject to frequent change due to
various forces and hence it is very difficult to determine
the boundaries of Telugu country across the ages. The
course of centuries witnessed various vicissitudes that
altered its boundaries. Occasionally natural, economic,
administrative and religious sentiments form a force in
shaping the boundaries, but they are not at all rigid and
constant. In the changing scenario of politico-
administrative systems inevitably changes will take place
in the fixation of boundaries. Thus any boundary is subject
to change in course of events and Telugu country is not an
exception.
Chilukuri Veerabhadra Rao who has written
History of Andhras, refers to the existence of Andhra country
even from the period of the epics, Ramayana and
Mahabharata. That fact is also testified in the Jaina and
Buddhist Literatures. Brihatsamhita, Markendeya Purana,
Natyasastra and Indica of Megasthanese considered Andhra
as one among the southern kingdoms. Jayamangala in his
commentary to the Kamasutras located Andhra province
to the eastern side of Karnataka. From the period of the
early Pallavas in the records of the ruling powers
Andhradesa is referred to as Andhra Padha, Andhra Bhutala,
Andhra Mandala, and Andhra Vishaya. In different periods,
in different contexts the word ‘Andhra’ is significantly used
to denote one province or other in the present Andhra
Pradesh.
Satavahanas, the curtain raisers of the history of
the Telugu country in their lengthy rule, at least on
some occasions, exercised authority over the entire
Dhakshinapadha, and claim themselves as ‘the lords of three
oceans1. More or less the entire present Telugu land in the
then territorial divisions like Assaka, Mulaka etc.,
constitute a part and parcel of the mighty Satavahana
empire. The authority of the succeeding ruling powers to
Satavahanas is limited to few provinces either in the present
Andhra or Telangana. Ikshvakus, Salankayanas, and
Vishnukundins held sway in different provinces of the
present Andhra Pradesh, where as Matharas and
Pitrubhaktas extended their authority into the Kalingan
frontiers. Thus in the succeeding centuries of the
*Professor, Dept. of History & Archaeology, Andhra University, Visakhapatnam.
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- Dr. Kolluru Suryanarayana*
Satavahana rule no political family could continue their
political legacy and as such the country was parcelled out
into small principalities with no political cohesion.
The situation has completely changed with the
advent of the Chalukyas from Badami in Karnataka to
Vengi in Andhra. Pulikesi Vallabha II who claimed over
lordship on entire dakshinapadha nominated his beloved
brother Kubja Vishnuvardhana as the ruler of the Vengi
kingdom. In course of time it separated itself from the
early Chalukyan family and is considered in history as the
Chalukyas of Vengi or Eastern Chalukyas . That family,
which identified itself with the Vengi country, ruled
Andhra for more than four and a half centuries and made
its impact on the history and culture of the Telugu people.
The establishment of Vengi rajya is considered to be a
turning event in the history of the Telugu region. Moreover
those rulers were considered as the makers of the Telugu
culture and literature. The geo-physical extensions of the
kingdom of Vengi from Mahendragiri mountain in the
north, to Manneru river in the south, along the Eastern
Ghats in the west, further extended the geographical spread
of the Telugu community identity. Though they extended
their power into the present districts of Telangana,
Rayalasima and parts of Kalinga occasionally, their main
authority is confined only to coastal Andhra. At the same
time the Eastern Gangas of Kalinga occupied present day
northern districts of coastal Andhra i.e., Trikalinga
province. From then onwards for a long period Trikalinga
province became a bone of contention between
Vengichalukyas and Gangas which is Vaguely referred to
in Dandin’s Dasakumaracharitra also. In different parts of
Rayalaseema, the Cholas of Renadu, the Banas and the
Vaidumbas were masters, but they had to accept the
suzerainty either of the Chalukyas of Badami or the Pallavas
of Kanchipuram. In fact Banas who originated at Parigi
region, i.e., the present Anantapur District claim that their
region is in the west to Andhra Patha, i.e., Andhra country.
The Telangana part was under the control successively of
the main authorities like the Chalukyas of Badami,
Rashtrakutas and the Chalukyas of Kalyana or under their
subordinates like Chalukyas of Vemulavada, where as some
provinces were under the Vengi subordinates like
179
Chalukyas of Mudigonda. Sri Vijaya a Court poet of
Amoghavarsha of the Rashtrakutas in his Kavirajamarga
described the extent of Kannada kingdom, from river Kavari
to river Godavari. In fact in those centuries major portions
of the present Telangana were a part and parcel of
Karnataka. \
Telangana or the earlier Telugana of the earlier
period is the entire land north of river Krishna. That is
referred to with its name sake in the inscriptions and
literature from the medieval period onwards. The Velicherla
inscription of Prataparudra Gajapati dated A.D. 1510 refers
that province as Telungana. Basing on the Orissan sources
it can be said that it is referred to in the same name even
from the period of Kapilesvara. Vennalakanti Surana in his
Vishnupurana also referred it as Telugana. Krishnadevaraya
in his Tirupati inscription refers it as Telangana.
Towards the end of the Vengi Chalukyan rule,
when Rajendra, the Kulottunga considered himself more a
Chola (from maternal side) than a Chalukya (from paternal
side), Vengi Kingdom lost its significance and glory and
was made a dependency on the Chola throne. As per the
policy of the Chalukyas of Vengi, a number of loyal and
capable subordinates were appointed as mandalika rulers
in different provinces and as a result the succeeding history
of the Telugu country is no other than the history of
mandalika rulers whose authority is restricted to a small
tract. Many subsidiary families of the Chalukya, Pallava
and Chola descents appeared on the political scene of the
Telugu country.
In Telangana, which was then under the control
of the Chalukyas of Kalyana, the Kakatiyas emerged as rulers
with Anumakonda and Orugallu as their head quarters.
During their period they extended their authority on the
entire Telangana and on Ralayasima and tried to hold their
authority on Coastal tract also. Ganapatideva found the
chiefs of Velanadu on the Coast as the representatives of
the Chalukya-Chola rulers and defeated them and tried
to unify the whole of Andhra Pradesh. However, even
Ganapatideva could not remove some ruling families, but
was satisfied with their submission. Thus the feudal chiefs,
with much autonomy, were exercising their political
authority in Coastal Andhra, while in Rayalasima, and
Telangana the chiefs must have had limited political control.
The authority of the Kakatiya power was acknowledged
throughout the Telugu country, though its effectiveness
varied from province to province. It seems the first
geographical identity to the Telugu country was brought
during the Kakatiya period. Vidyanatha the minister of
180
Pratapa Rudra in his Pratapa Rudra Yasobhushanam
identified the area amidst of the three lingas, i.e., Sriparvata
(Srisailam in Rayalasima), Kalesvara (Kalesvara in
Telangana) and Daksharama (Draksharama in Coastal
Andhra), as Trilinga Desa or Telugu country. The
inscriptions of the Velanati Chiefs describe the country
surrounded by the eastern sea, Sri Saila Mountain ,
Mahendragiri hill ranges and Sri Kalahasti, as the Andhra
country. Vinnakota Peddana in his Kavyalankarachudamani
also attests Sri Saila, Kalesvara and Daksharama as the
boundaries of the Telugu country. Even prior to the
Kakatiya period probably for the first time this type of
geographical identity of the Telugu country is found
in Rajasekhara’s Viddhasalabhanjika dated A.D. 999.
The Ganga rulers who began their rule in northern
districts of Coastal Andhra struggled with the Vengi
Chalukyas for the supremacy over the land, in course of
time, extended their authority towards north and shifted
their capital from Kalinganagara in Srikakularn district to
Cuttack in Orissa. Kapilesvara Gajapati who put an end to
the Ganga rule conquered as far as Orugallu, and stated to
have taken some devadasi families from there to Puri.
Sarasvathivilasam by Lolla Lakshmidhara of the period
describes the entire land from Gautami Ganga (Godavari)
to Bhagiradhi Ganga ( Ganga ) consists of the Kalinga
Country. Thus the boundaries of each province change in
echo with the changing political circumstances.
In the period between A.D. 1303 to 1323 a
number of attempts were done by the Muslim power to
put an end to the mighty Kakatiya power, and only in the
last attempt of A.D. 1323 they succeeded in occupying
Orugallu. During this period it seems the entire Andhra
Country had gone into the hands of Muslim rulers. Shortly
to this period, the Musunuris under Prolaya Nayaka and
the Reddis under Prolaya Vema Reddi asserted their power
and recovered some areas in the Krishna, Godavari
tracts. Muhammad-bin-Tughlaq, due to his own problems
found no time to deal with the changing political
circumstances in the Telugu country. As a result, the
Aravidu members and the Sangama family occupied
southern parts of Andhra while the Musunuris under
Kapaya Nayaka extended their authority into Orugallu by
A.D. 1336. But the Recherlas, former feudatories under
the Kakatiyas, were ruling parts of Telangana and this led
to a conflict between the Musunuris and the Recherlas.
The latter ousted the Musunuris within three decades. Thus
ended the brief rule of the Musunuris. Now, the Recherlas,
and from A.D. 1347 the Bahmanis in Telangana, the Reddis
in Coastal Andhra, mainly south of the river Krishna, and
Platinum Platform
the Sangamas of Vijayanagara in different parts of in the beginning of 19th century from the Nizam. Thus
Rayalasima stood out as the most outstanding ruling the entire Andhra went into the hands of the British and
families in different parts of Andhra Pradesh. in course of time became a part and parcel of the Madras
Presidency.
The Vijayanagara Rayas held sway on the entire
area south of Krishna by challenging the authority of the Partition of Bengal , Vandemataram movement
Reddies of Kondavidu. During the period of Devaraya I, and Swadeshi movement thoroughly influenced the
the port of Motupalli with all its commercial glory came Andhra people and turned them towards the direction of
into the hands of the Rayas. The Reddi Kingdom of achieving the linguistic state. To enlighten and to motivate
Kondavidu crumbled soon after by A.D. 1424. This was the people in that direction various meetings were held in
an accomplishment of a long felt desire of the Vijayanagara different centres of Andhra and Rayalasima and a number
to reach the river Krishna which should serve as a natural of delegates from Hyderabad , Warangal, Nagpur, Ballari
boundary. To safeguard themselves and to check the Rayas, and Berhampur participated in the deliberations. In those
the Reddis sought the help of the Bahamanis. When the decades the movement for linguistic state in Andhradesa
Vijayanagara empire was at its lowest ebb, the Gajapatis is thoroughly interwoven with the Freedom movement.
entered into the scene and conquered the entire area up to In the process of national interest Telugu people in utmost
the south. It is only during the period of Krishnadevaraya, dissatisfaction left some of their areas like Berhampur,
the authority was extended not only up to the river Krishna, Chatrapur, and Jaypure at the time of the formation of
but went beyond up to Simhachalam, if not to the capital Orissa state. Similarly in the later stages at the time of
of the Gajapatis, Cuttack . formation of Andhra state Telugu people lost the areas
like Bastar to Madhya Pradesh, Kolar and Ballary to
The land south of Krishna was under the strong Karnataka, and some areas in North Arcot to Tamilians.
hold of the Vijayanagara Rayas until the battle of Tallikota.
The province north of Krishna went into the hands of the After the division of the Hyderabad state into three
Qutb Shahis of Golkonda after the down fall of Gajapatis provinces, Telugu speaking districts were merged in Andhra
in the middle of the 16l century. Thus the coastal Andhra under some conditions and agreements which paved way
successively witnessed the authority of the Reddis of for the formation of Visalandhra,
Kondavidu, the Rayas of Vijayanagara, the Gajapatis of
Cuttack, and the Qutb Shahis of Golkonda. . Thus until the formation of Andhra Pradesh on
1st November 1956, it can be said that in no period in
During this period Telangana province was shared history Telugu land knows no boundaries.
between the Recherla rulers, the distinguished feudatories
under the Kakatiyas, and the Bahamani Sultans who were
succeeded by the Qutb Shahis of Golkonda. Qutb Shahis * * * * *
held their authority both in Telangana and the areas north
of river Krishna until the advent of the Europeans into
the Telugu country.
Rayalaseema was with, small exceptions, under
the Vijayanagara control until it was shared at a later stage
between Qutb Shahis and Adil Shahis.
The entry of Europeans into this country changed
the entire existing system. In the establishment of trading
companies at different centres, the mutual rivalries of the
French and the English form the history of the successive
periods. Their strategic involvement in the internal politics
of the native rulers benefited them in extending their
authority to various provinces both in coastal Andhra and
Rayalasima. British acquired Northern Circars (i.e. the
present Coastal Andhra) in the second half of eighteenth
century and ceded districts (i.e. the present Rayalasima)

Platinum Platform 181

 ã¨fiã≤Î – ã¨fiã≤ÎHõ=Ú
ã¨fiã≤Î :
D "≥Ú^Œ\ ˜ Ѩ^Œ=Ú Ju „áêp#HÍÅO #∞O_ç "≥·kHõ
ã¨O㨯 $uÖ’ â◊√Éèí=Ú, =∞OQÆà◊=Ú, ˆH∆=∞=Ú W`åºk J~°÷OÖ’
"Õ^•Ö’¡#∞, âßG, PQÆ=∂Ö’¡#∞ HõxÑ≤ã¨∞ÎOk. |∞∞ˆQfi^ŒOÖ’ 'ã¨fiã≤Î #
W„<ÀÌ =$^Œú„â◊"åó, ã¨fiã≤Î #ó ѨÓëê qâ◊fi"Õ^•ó, ã¨fiã≤Î #ó `å~À∆ º
Ji+¨<ì qÕ ∞ó, ã¨fiã≤Î <À |$ǨÏã¨Êu~°^Ì •è `«∞— (I–89–6) J#∞ =∞O„`«=ÚÖ’
WO„^Œ∞_»∞, ѨÓ+¨<å=∞Hõ Pk`«∞º_»∞, QÆ~°∞`«‡O`«∞_»∞, |$ǨÏã¨Êu D
^Õ=`«Å∞ =∂ H˘é‰õΩ =∞OQÆà◊„Ѩ^Œ∞Å∞ JQÆ∞^Œ∞~°∞QÍHõ. WK«@ 'ã¨fiã‘Î
`«ºq<åt <å=∞— Jx Ü«∂™ê¯Kå~°∞º_»∞ J~°÷=Ú K≥ѨC#∞. =∞é˜H˘xfl
L^•Ç¨Ï~°}=ÚÅ#∞ ‰õÄ_» WK≥Û#∞. '㨠K« ™êfi#ó ã¨fiãÎ̈Ü∞Õ — (I–1–9),
'¿ã=ã¨fi#ó ã¨fiãÎ̈ÜÕ∞—† 'WO„^•}© =∞ǨÏfi T`«"Õ∞ =~°∞}ÏhO ã¨fiãÎ̈ÜÕ∞—†
'~°H˜∆`å áêÜ«Ú ~°^Œ|úó ã¨fiã¨ÎÜÕ∞—. D q^èŒOQÍ J<ÕHõ ã¨O^Œ~åƒùÖ’¡
'ã¨fiã≤Η Ѩ^ŒO "≥·kHõ "åV‡Ü«∞OÖ’ HõxÑ≤ã¨∞ÎOk. <Õ_»∞ ‰õÄ_® áœ~å}˜Hõ
„Ѩ=K«<åÅ∞ =Úyã¨∂Î 'ã¨fiã≤„ΠѨ*ÏÉèºí ó— Jx =HõÅÎ ∞ =∞OQÆàã◊ ∂¨ K«HOõ QÍ
JO\Ï~°∞. D Ѩ^ŒOÖ’ ã¨∞, Jã≤Î J#∞ Ô~O_»∞ ÉèÏQÆ=ÚÅ∞ HõÅ=Ù. D
~Ô O_»∞ ‰õÄ_® =∞OQÆà◊ ã¨∂K«H=õ ÚÅx =∞ǨHõ=ÙÅ∞ `«Å∞ã¨∂Î H˘O^Œ~∞°
`«=∞ ~°K«#Å#∞ „áê~°Oaè™êÎ~°∞. 'Jã¨∞κ`«Î~°™êºO kt^Õ=`å`凗 Jx
HÍo^•ã¨∞ ‰õΩ=∂~°ã¨OÉèí= HÍ"åºxfl 'Jã≤Η Ѩ^ŒO`À „áê~°OaèOK≥#∞.
'ã¨`ü–z`ü–P#O^Œ— ã¨fi~°∂Ѩ=∞~Ú# Ѩ~°=∂`«‡#∞ 'ã¨`ü— J<Õk 'Jã≤Η
~°∂ѨOÖ’ ã¨∂zã¨∞ÎO^Œx ÉèÏ==Ú. J=∞~°HÀâ◊=Ú <å<å~°÷=~°æOÖ’
'ã¨fi™êκjó ˆH∆=∞ ѨÙ}Ϻ^Ò— Jx K≥ÃÑÊ#∞.
nxH˜ 'QÆ∞~°∞ÉÏÅ „ѨɒkèHõ— Pj~åfi^Œ=Ú, x~°∞Ѩ„^Œ==Ú,
ѨÙ}º=Ú, Pk â◊|=Ì Ú =Å# â◊√Éè=í Ú, „áê™ê÷xHõ=Ú (Ü«Ú^Œ=ú Ú#‰õΩ
É’=Ù ~åA#∞ nqOK«∞@), '„áê™ê÷qHõO ã¨fiã¨ÎºÜ«∞#O „ѨܫÚ[º—
Jx nqOK«∞@. D Ü«∞~°÷=ÚÅÖ’ "å_»∞@ HõÅ^Œ∞. âßã¨#
"åV‡Ü«∞OÖ’ "≥Ú^Œ\ ˜ 'ã¨fiã≤Η ™ê=∂#ºOQÍ HõxÑ≤ã¨∞ÎOk.
WO^Œ∞ =∞é˜Ü≥ÚHõ =ÚMϺOâ◊=Ú QÆ=∞xOK«^ŒyÜ«Ú#flk.
ã¨fiã≤Î J#QÍ ã¨∞ Jã≤Î Jx qÉèÏQÆ=Ú. JO>Ë ã≤÷~°"≥∞ÿ# ÉÏQÍ =Ù#flk.
W\˜ì LO_»∞@ XHõ ã¨`ü "åK«º"≥∞ÿ# Ѩ~°=∂`«‡‰õΩ =∂„`«"Õ∞
J#fi~ÚOK« ∞ #∞. Hõ # ∞Hõ 㨠fi ã≤ Î J<Õ Ñ¨ ^ Œ = Ú Ñ¨ ~ ° = ∂`« ‡
"åK«Hõ=∞QÆ∞K«∞#flk. 'Jã≤Î „Ñ≤Ü«∞O ÉèÏu— J<Õ Ñ¨~°=∂`«‡ ÅHõ∆}ÏÖ’¡
K≥ѨÊ|_ç# Jã≤ÎÜÕ∞ ã¨fiã≤Î (ã¨∞ Jã≤Î) Ö’#∞#fl 'Jã≤Η. Ü«∂™ê¯Kå~°∞º_»∞
K≥Ñ≤Ê# 'ã¨fiã‘Îu Jq<åt #=∞— J<Õ J~°÷O ‰õÄ_® Ѩ~°=∂`«‡
É’^èHŒ Oõ QÍ<Õ Ü«Ú#flk. 'Jq<åt`«∞ `«kfikú ÜÕ∞# ã¨~fi° q∞^ŒO `«`"« ∞£ —
J<Õ ÉèQí =Æ næ`å "åHõº=Ú ‰õÄ_® (II–17) Ѩ~=° ∂`«‡ =∂„`«"∞Õ Jq<åt
Jx K≥ѨCK«∞#flk Hõ^•. D Ѩ~åºÖ’K«##∞ |\˜ì 'ã¨fiã≤Η Ѩ^Œ=Ú
182
- Ñ≤.q. Ѩ~°„|Ǩχ âߢã≤Î
Jq<åtÜ«∞QÆ∞ Ѩ~°=∂`«‡‰õΩ <å=∞"≥∞ÿ Ü«Ú#flk. FOHÍ~°=Ú =Öˇ<Õ
'ã¨fiã≤Η Ѩ^ŒO ‰õÄ_® Ѩ~°=∂`«‡#∞ `≥Å∞ѨÙ@#∞ |\˜ìÜÕ∞ 'FO, #=∞ó,
™êfiǨ, ã¨fi^è•, =+¨\ò—, J<Õ Ñ¨OK«„Ѩ}"åÅ =Öˇ<Õ 'ã¨fiã≤—ΠѨ^Œ „ѨÜ∂≥ QÆ
ã¨O^Œ~°ƒù=Ú# K«`«∞s÷ qÉèíH˜Î „ѨÜ≥∂QÆ=Ú ã¨∂z`«=∞~ÚOk. 'ã¨fiã≤Î
„Ѩ*ÏÉèíºó † ã¨fiã≤Î QÀ „ÉÏǨχ}ËÉèíºó— W`åºkQÍ.
ã¨fiã≤ÎHõ :
'ã¨fiã≤ÎHõó ã¨~°fi`ÀÉèí„^À #<å̺=~åÎ^ŒÜ≥∂-Ñ≤K«
– J=∞~°HÀâ◊=Ú I, ѨÙ~°=~°æ=Ú–10
N=∞O`«∞Å QÆ$ǨÏx~å‡}=ÚÅÖ’ <˘Hõq^èŒ=Ú, ã¨fiã≤Î ´
â◊√Éèí=Ú#∞† ^Œ^•u ´ Wã¨∞ÎOk† Jx 'ã¨fiã≤Η Ѩ^•xH˜ 'Hõ— „Ѩ`«ºÜ«∞O
KÕi#@∞¡ 'QÆ∞~°∞ÉÏÅ „ѨɒkèHõ—, "åb‡H˜ ã¨∞O^Œ~°HÍO_»=ÚÖ’ H˘xfl
~åHõ∆㨠QÆ$ǨÅ∞ ã¨fiã≤ÎHÍHÍ~°=ÚÖ’ =Ù#fl@∞¡ =i‚OK≥#∞. H˘xfl QÆ$ǨÅ
Éè í ∂ „Ѩ ™ êÎ ~ åÅ∞ 㨠fi ã≤ Î H õ ~° ∂ Ѩ O Ö’ Hõ Å =x Éè Ï ==Ú.
JÜ≥∂^蕺HÍO_»=ÚÖ’ QÆ∞Ǩï_»∞ Éèí~°`«∞_çx ã¨fiã≤ÎHÍOH˜`«=ÚÅ~Ú#
<å=ÅÃÑ#· QÆOQÍ#kx ^•\˜Oz#@∞¡ HõÅ^Œ∞ (JÜ≥∂. 89–11–12).
nxfl|\˜ì "åb‡H˜ <å\˜H˜, (ã¨∞=∂~°∞ „H©.ѨÓ. 5= â◊`å|ÌO)
QÆ$ǨÏ"åã¨∞Î=ÙÖ’#∞, <å=Å JÅOHÍ~°qkèÖ’#∞ ã¨fiã≤ÎHõ zǨÏfl=Ú
„ѨK«e`«=∞~Ú Ü«Ú#fl@∞¡ `≥eÜ«ÚK«∞#flk. =∞ø~°∞ºÅ HÍÅO <å\˜
(„H©.ѨÓ. 3= â◊`å|ÌO) ѨOz=∂~°∞¯Å∞ QÆÅ <å}ˇ=ÚÅ g∞^Œ ã¨fiã≤ÎHõ
zǨÏflO HõÅ^Œ∞. g\˜x |\˜ì K«i„`« ÉÏQÍ `≥Å∞ã¨∞Î#fl <å\˜ #∞O_ç
ã¨fiã≤ÎHõ zǨÏfl=Ú â◊√Éèíã¨∂K«Hõ=ÚQÍ "å_»∞HõÖ’ HõÅ^Œx `≥Å∞ã¨∞Î#flk.
ã¨fiã≤ÎHõ W\Ï¡ˆQ =ÙO@∞O^Œx ÖË^• W\Ï¡O\˜ QÆ∞~°∞Î#∞
K«i„`«Ö’ q^•fiOã¨∞Å∞ ã¨fiã≤ÎHõ J<Õ ¿Ñ~°∞ ÃÑ\˜ì~å J<Õ ã¨O^ÕǨÏO
HõeQˆ J=HÍâ◊O HõÅ^Œ∞. D ã¨O^ÕÇϨ x=$uÎHÔ · =∞é˜H˘xfl ã¨O^Œ~åƒùÅ#∞
ѨijeOK«=Åã≤ÜÚ« #flk. Hõ$ëê‚#n =ÚY^•fi~åxH˜ ã¨g∞áê# ~ˆ Ѩ֡ˇ
#QÆ~°O ^ŒQÆæ~° Éèí\ ˜ì„áÈÅ∞ „QÍ=∂# XHõ „áêp# É∫^Œú ã¨∂ÎѨO HõÅ^Œ∞.
^•xfl „a\©+µ¨ "åi JkèHÍi JÖˇQÍ˚O_»~ü ~Ô , „`«qfiOz Ѩiâ’kèOK≥#∞.
|∞^Œ∞úx Jã¨∞÷Å#∞ H˘O\˜x Éèí„^ŒÑ¨éz# ã¨Êù\ ˜Hõ Hõ~°O_»=ÚÅ∞
(Éèíi}ˇÅ∞) =¸_»∞ ã¨∂ÎѨOÖ’ xH˜∆ѨÎ=Ú KÕÜ«∞|_≥#∞. JKÀÛ@
=ÚO^Œ∞QÍ <ÕÅg∞^Œ ѨOKü =∂~°∞¯Å∞ QÆÅ "≥O_ç <å}ˇ=ÚÅ#∞
ã¨fiã≤ÎHÍHÍ~°OÖ’ „Ѩã¨ÎiOz P „Ѩ™êÎ~°OÃÑ·# |∞^Œú ^è•`«∞=ÙÅ∞#fl
ã¨Êù\ ˜HõѨ٠Éèíi}ˇÅ#∞ LOz#@∞¡ Hõ#∞Q˘xi. *ˇ·#∞Å∞ ‰õÄ_® ã¨fiã≤ÎHõ
zǨflxfl =∞OQÆà◊„Ѩ^ŒOQÍ Ñ¨Å∞ ã¨O^Œ~åƒùÅÖ’ "å_çi.
„H©.ѨÓ. 1= â◊`å|ÌO =∞^茺ÉèÏQÍxH˜ K≥Ok# MÏ~°"ÕÅ∞_»∞
"Õ~ÚOz# ǨkäQ∞Æ OǨ âßã¨#O ã¨fiã≤HÎ õ zǨÏflO`À „áê~°OÉè=í ∞Ü≥∞º#∞.
Platinum Platform
Kå=∞~åÅ∞, â◊ O Y=Ú, Ѩ Ó ~° ‚ Ñ ¶ ¨ ∞ @=Ú, J^Œ Ì = Ú W`åºk
J+¨ì=∞OQÆà◊=ÚÅÖ’ ã¨fiã≤ÎHõ ‰õÄ_® HõÅ^Œ∞. "åã¨∞Î „QÆO^ä•Ö’¡
„áêp#=∞~Ú# '=∂#™ê~°— (Ñ≤.ÔH. PKå~°º „ѨK«∞iOz# "≥Ú^Œ\ ˜
=Ú„^Œ}, ¿Ñl. 318)Ö’ J+¨ì=∞OQÆàÏÅ#∞ K≥¿ÑÊ ã¨O^Œ~°ƒù=ÚÖ’
'^ŒH˜∆}G ^Œ~°Ê}O "å"Õ∞ ã¨fiã≤ÎHõO â◊OY"Õ∞=K«— Jx xÜ«∞q∞ã¨∂Î
K≥ÃÑÊ#∞. Hõ#∞Hõ â◊OYO „ѨH¯õ # QÆÅ zǨÏflO ã¨fiã≤HÎ =õ ∞x K≥Ñʨ =K«∞Û#∞.
Jk D q^èŒ=ÚQÍ HÍx, D q^èŒOQÍ HÍx LO_»∞#∞.
W\Ï¡O\˜ zǨÏfl=ÚÖË „H©.ѨÓ~°fi=Ú, „H©. `«~∞° "å`« áêeOz# H˘O^Œ~∞°
~åAÅ∞ WzÛ# ѨOz=∂~°∞¯Å∞#fl\˜ì <å}ˇ=ÚÅ∞, âß`«"åǨÏ#∞Å
=O\˜ ~åAÖÁã¨y# <å}ˇ=ÚÅ∞ Hõey Ü«ÚO_≥#∞. Hõ#∞Hõ ã¨fiã≤ÎHõ
zǨÏfl=Ú ã¨=ºOQÍ HÍx JѨã=¨ ºOQÍ QÍx QÆ∞iÎOѨ|_»∞`«∂ =™ÈÎOk.
HÍx H˘O^Œ~∞° Ѩiâ’^艌 Ωõ Å∞ ÉèÏ~°`^« âÕ O◊ Ö’ W\Ï¡QÍ, „w‰õΩ ^ÕâO◊ Ö’
W\Ï¡QÍ LO_Õ^Œx ã¨∂zOzi. (WO_çÜ«∞<£ UO\˜Hõfii VII –
119, 176 ¿ÑrÅ∞).
WO`«‰õΩ D zǨÏfl=Ú ã¨fiã≤ÎHõ=Ú#‰õΩ QÆ∞~°∞Î JxÜ«Ú, P
QÆ∞~°∞Î ã¨fiã≤Î (ˆH=∆ ∞=Ú#∞) HõeyOK«∞#∞ J<Õ J~°=ú Ú`À 'Hõ— „Ѩ`º« Ü«∞=Ú
KÕ~°Û|_ç ã¨fiã≤ÎHõ=Ú Jx ¿Ñ~˘¯#|_»∞K«∞ "åb‡H˜ ~å=∂Ü«∞} HÍÅO
#∞O_ç ÉèÏ~°`^« âÕ O◊ Ö’<Õ HÍHõ, „w‰õΩ, [~°‡h ^ÕâßÖ’¡ Ãã`· =« Ú "å_»∞HõÖ’
L#fl@∞¡ Ѩiâ’^茉õΩÅ∞ ÉèÏqOK«∞^Œ∞~°∞. JO>Ë =∞#‰õΩ ÉÏQÍ
`≥eÜ«∞=ã¨∞Î#fl Kåi„`«Hõ HÍÅO „H©.ѨÓ. 5, 6 â◊`åÉÏÌÅ #∞O_ç
=∂„`«"Õ∞ D QÆ∞~°∞Î Ü≥ÚHõ¯ „áêp#`«#∞ K≥ѨCK«∞<åfl~°∞.
D ã¨O^Œ~°ƒù=Ú# Ju=ÚYº=∞~Ú# JOâ◊=Ú#∞ QÆ∂iÛ
QÆ=∞xOK«=Åã≤Ü«Ú#flk. „H©.ѨÓ. 3 "ÕÅ ã¨O=`«û~åÅ #∞O_ç H˘xfl
â◊`åÉÏÌÅ∞ ã¨∞=∂~°∞ 12 – 15 â◊`åÉÏÌÅ∞ =iúe#¡ ã≤O^è∞Œ <åQÆiHõ`,«
ǨÏ~°áêÊ, "≥ÚǨÏO*Á^•~À, WѨÊ\˜ áêH˜™êÎ<£Ö’ #∞#fl „áêp#
#QÆ~åÖ’¡ |Ü«∞ÅÊ_ç# J<ÕHõ ѨÙ~å`«# J=âıëêÖ’¡ H˘xfl „"å`«Å∞,
=Ú„^ŒÅ∞ QÆÅ HÍeÛ# =∞\ì̃`À KÕÜ«∞|_ç# aà◊¡Å∞ H˘xfl "ÕÅ∞ HõÅ=Ù.
"å\˜Ö’ H˘xfl\˜ÃÑ·# ã¨fiã≤ÎHõ zǨÏfl=Ú ‰õÄ_® HõÅ^Œx Ѩiâ’^茉õΩÅ∞
QÆ∞iÎOzi.
D Ü«∂^è•~åxfl ѨÙ~°ã¯¨ iOK«∞H˘x ã¨fiã≤Î – ã¨fiã≤HÎ õ zǨÏfl=Ú
"≥ · k Hõ 㨠O „Ѩ ^ •Ü« ∞ O`À#∞, `« ^ •Ì fi ~å P 㨠O „Ѩ ^ •Ü« ∂ xH˜
=¸Å=∞~Ú# "Õ^Œ–"Õ^•OQÆ=ÚÅ∞ „H©.ѨÓ. 3 "ÕÅ ã¨O=`«û~åÅ
„áêp#`«#∞ ã¨∂zã¨∞Î#fl=x x~åúiOK«∞@ 㨿ÇÏ`«∞Hõ=∞QÆ∞K«∞#flk.
ã¨fiã≤Î – ã¨fiã≤ÎHõ=ÚÅ#∞ ã¨∂zOK«∞ JHõ∆~°=ÚÅ∞ P
"åV‡Ü«∞=ÚÖ’ „Ѩ`ÕºH˜Oz xˆ~ÌtOK«|_»ÖË^Œ∞. HÍx ÉÏQÆ∞O_»∞@,
ˆH∆=∞=Ú, Pj~åfi^Œ=Ú, ѨÙ}º=Ú J#∞ J~°÷=ÚÅ∞ QÆŠѨ^ŒOQÍ
'ã¨fiã≤Η Ü«Ú, "å\˜x HõeyOK«∞#kQÍ 'ã¨fiã≤ÎHõ—=Ú "å_»|_»∞@
„Ѩã≤^Œú"≥∞ÿÜ«Ú#flk.
ã¨fiã≤ÎHõ zǨÏfl=Ú#∞ xÅ∞=Ù ÉèÏQÆ=Ú, J_»¤ÉèÏQÆ=ÚÅ#∞
q_çQÍ „QÆÇ≤Ï¿ãÎ . Wq „H©.ѨÓ. 3 â◊`åÉÏÌxH˜ K≥Ok#
=∞ø~°º=OâßxH˜ K≥Ok# Jâ’Hõ K«„Hõ=iÎ âßã¨<åÖ’¡ F HÍ~åxfl
`≥Å∞ѨÙK«∞#flq. Ô~O_À^•xfl 900 ã¨=∞HÀ}OÖ’ „uÑ≤Ê K«∂_»=Öˇ#∞.
Platinum Platform
'"£∞— ǨÏÅ∞¡#∞ ÖË^• ^•xH˜ |^Œ∞Å∞ J#∞™êfi~åxfl (.) ÃÑ·# K«∂Ñ≤`Õ
4 . 'F"£∞— ÖËHõ 'FO— U~°Ê_»∞`«∞Ok. Hõ#∞Hõ „áêp# „ÉÏǑχ
JHõ∆~åÖ’¡ . #∞ W\Ï¡ xÅ∞=ÙQÍ#∞, ^•xH˜ J_»¤=ÚQÍ#∞ Ô~O_»∞
q^è • Å∞QÍ „"å¿ãÎ Ô ~ O_» ∞ 'FO—Å ‰õ Ä _ç H õ Ü Õ ∞ 㨠fi ã≤ Î H õ
zǨÏfl=∞QÆ∞K«∞#flk.
'F"£∞— J<Õ Ü«∞Hõ~∆ "° Ú≥ Hõ¯>Ë „|Ǩχ#∞ ã¨zÛ^•#O^Œ ~°∂ѨOÖ’
`≥eÜ«∞KÕã¨∞ÎO^Œx ^•xfl Láêã≤OK«=ÅÜ«Ú#x =Ú=Ú‰õ∆Ω=ÙʼnõΩ
„|Ǩχ}∞ºÅ~Ú# QÆ∞~°∞=ÙÅ∞ LѨ^ÕtOK«∞^Œ∞~°∞. LѨx+¨`«∞ÎÅÖ’
=ÚYºOQÍ =∂O_»∂ºHõ=Ú, KèåO^ÀQÆ=Ú, „Ѩâ◊flÅÖ’ F"£∞ Ü≥ÚHõ¯
„áêâ◊ã¨Îº=Ú J<ÕHõ q^è•Å∞QÍ =i‚OK«|_≥#∞. nxˆH „Ѩ}==∞x
<å=∂O`«~°=Ú.
=∂O_»∂HÀºÑ¨x+¨`«∞Î „áê~°OÉèíOÖ’<Õ
''Fq∞`Õº`«^ŒHõ∆~° q∞^ŒQ∑O ã¨~°fiO, `«™ÈºÑ¨"åºMϺ#"£∞
Éèí∂`«O Éèí=`ü Éèíq+¨ºku ã¨~°fiO FOHÍ~° U=,
Ü«∞KåÛ#º„uÎHÍÖÏf`«O, `«^ŒáȺOHÍ~° U=——
'FOHÍ~° = Ú ã¨ ~ ° fi =Ú— Jx Ju㨠O H˜ ∆ Ñ ¨ Î O QÍ
ã¨Q∞Æ }Ï`«‡Hõ=∞~Ú# D qâßfixfl JO`«#∞ Éè∂í `«, =~°=Î ∂#, Éèqí +¨º`ü
HÍÖÏʼnõΩ K≥Ok# ^•xx QÍ#∞, =¸_»∞ HÍÖÏʼnõΩ Jf`«=∞~Ú#
^•xx QÍ#∞ xˆ~ÌtOK≥#∞. `«^Œ∞Ѩi 12= =∞O„`«O =~°‰õΩ ^•xH˜
q=~°} K≥ѨÊ|_≥#∞. D =∞O„`åʼnõΩ Q“_»áê^Œ∞Å"å~°∞ HÍiHõÅ∞
~°zOK«QÍ N â◊OHõ~° ÉèíQÆ=`åÊ^Œ∞Å "å~°∞ `«=∞ QÆOcè~°â‹·eÖ’
ÉèÏ+¨º=Ú ~°zOzi. JO`«\ ˜ =∞Ç≤Ï=∂xfi`«=∞~Ú#k 'FO—HÍ~°=Ú.
áê`«O[Å Ü≥∂QÆ^~Œ ≈° #=Ú „Ѩ}==Ú ™êH∆Í`«∞QÎ Í Dâ◊fi~° "åK«H=õ ∞x
^•x<Õ =∞##=Ú KÕÜ«∞=∞x LѨ^ÕtOK«∞K«∞#flk.
„uHÍÖÏf`« = ∞~Ú# q+¨ Ü « ∂ Å#∞ q=iOKÕ k
LѨx+¨`«∞ÎÅ~Ú`Õ ã¨∂÷Å ^Œ$+≤ìÖ’ <åÅ∞QÆ∞ k‰õΩ¯Å‰õΩ ‰õÄ_»
Jf`«=∞~Ú# JOâßÅ#∞ ã¨∂zOK«∞@ÔH· „|ǨχѨ^•~°=ú Ú J#O`«=Ú
J<Õ Éè Ï =##∞ 㨠∞ Êù i OѨ * Ë Ü « Ú @Ô H · <åÅ∞QÆ ∞ q=$`«
=ÚY=ÚÅ∞O_»∞#@∞¡ ã¨fiã≤ÎHõ zǨÏfl=Ú ~°∂á⁄O^≥#∞. nx=Å¡ Ѩ~°
– JѨ~° „|Ǩχ=Ú k‰õΩ¯Å KÕ`«#∞, HÍÅ=ÚÅ KÕ`«#∞ J=zÛù#fl=Ú
J#QÍ Ñ¨iq∞`«=ÚQ͉õΩO_»∞#\˜ì XHÍ<˘Hõ Q˘Ñ¨Ê ã¨^fiŒ ã¨∞=Î Ù. JkÜÕ∞
ã¨fiã≤Î. J\˜ì ã¨fiã≤Îx zǨÏfl~°∂Ѩ=ÚÖ’ `≥eÜ«∞*Ë¿ã^Õ ã¨fiã≤ÎHõ=Ú.
Wk Ô~O_»∞ . (FO)Å Ü≥ÚHõ¯ HõÅ~ÚHõQÍ „"åÜ«Ú@
~Ô O_»∞ q^è•Å∞QÍ HõxÑ≤™ÈÎOk. "≥Ú^Œ\ k˜ XHõ^•x ÃÑ#· J_»O¤ QÍ
Ô~O_À #∞ W\Ï¡ „"åÜ«Ú@. Ô~O_Àk XHõ „ѨHõ¯<Õ Ô~O_Àk
„"åÜ«∞@O. W\Ï¡ „"å¿ãÎ |∞∞ `≥Å∞QÆ∞Ö’ HõÅ^Œ∞. "åb‡H˜
‰õÄ_® ã¨∞O^Œ~°HÍO_»Ö’ ǨÏ#∞=∞O`«∞_»∞ =∞¿ÇÏO„^•„kÃÑ· #∞O_ç
ÃÑHÔ· QÆ∞~°∞#ѨÙ_»∞ P H˘O_»g∞^Œ ã¨~Ê° =ÚÅ∞ Ѩ_Q» ÅÆ ∞ qÑ≤Ê P_»∞#ѨÙ_»∞
=ºHõÎOQÍ ã¨fiã≤ÎHõ zǨÏfl=ÚÅ∞ HõxÑ≤OK≥#x K≥ѨC#∞. (ã¨∞. 1 –
20)
* * * * *
183
 What remains to be done in Epigraphy
I wish to deal with the subject, What is still left to be done
in the Telugu Inscriptions in two parts viz., (A) Retrospect and (B)
Prospect. Unless we take stock of the work that has been done so
far, it will not be possible to suggest what is yet to be done. Though
I may suggest some topics for further research, the knowledge of
what was done would propel others to consider what subjects
need attention.
I would take by Telugu inscriptions, not merely the
language of the inscriptions, but inscriptions issued in Prakrit
and Sanskrit languages as well. One is aware of the fact that Prakrit
was the dominant language of India from the Asokan times (3rd
century BC) to 3rd century A.D., when Buddhism ruled the roost.
Prakrit was replaced by Sanskrit which continued to hold sway
up to the inscriptions of the Vijayanagara period. Desi (or Telugu)
occurs sometimes in the names of individuals and places but as
the language of inscriptions, it figures from the time of the Renati
Cholas in the middle of 6th century A.D. From 9th century
onwards, Telugu verse also comes into use, though literature, as
such, has to wait for 2 more centuries.
(A) Retrospect :
Inscriptions of Andhra Pradesh have been published in
several works, an outline of which is given below:
The Epigraphical wing of the Archaeological survey of
India has to be mentioned first. Its officials visit several places
and notice the inscriptions in their reports annually, called Annual
Report on South Indian Epigraphy, later changed to Annual Report
on Indian Epigraphy, where the summaries of the inscriptions
collected during the year are recorded, with highlighting of the
important records for historical reconstruction. The texts of these
inscriptions appear in a series called South-Indian Inscriptions. For
example, the inscriptions lying in several temples (and those on
loose slabs), like those at Draksharama, Chalukya-Bhimavaram
(Samalkot), Pithapuram, Vijayawada, Nadendla, Bapatla,
Mukhalingam, Srikurmam, Simhachalam etc. have been
published in Vols. IV, V and VI, along with the Kannada and
Tamil inscriptions from other parts of South India. Vol IX contains
Kannada inscription of the Madras Presidency, some of which
hail from the Anantapur and Kurnool districts.
Vol X is exclusively devoted to the Telugu Inscriptions of the
Madras Presidency which were arranged in a chronological order.
Vol. XVI is again exclusively devoted to the Vijayanagara
inscriptions in Telugu collected by the Department from 1904-
*Retd. Professor of History & Archaeology, Andhra University , Visakhapatnam .
184
- Dr. C. Somasundara Rao*
1928. The other publication, Epigraphia Indica is more valuable,
because, not only the text of the inscription, but the overall
importance and a discussion of the issues raised by the inscription
or its relationship to other inscriptions- are available here. Here,
not only the inscriptions collected by the office, but important
discoveries made by others are also edited. For example, some of
the inscriptions edited in the Journal of Andhra Historical Research
Society, Bharati and other journals by different writers are re-edited
and their readings checked and importance of the inscriptions is
re-evaluated.
Apart from the publications of the Epigraphy branch of
the Archaeological Survey of India, the former Hyderabad State
had its own department of Archaeology which examined
inscriptions. It published Parts I, II of inscriptions in the Telingana
Districts of the Nizam’s Dominions, while Parts III and IV were
published after the creation of Andhra Pradesh. The first three
parts were prepared by Dr. P. Sreenivasachar and the fourth part
was the work of Sri M. Somasekhara Sarma, but edited by Dr. R.
Subrahmanyam after Sri Sarma’s demise. The Department of
Archaeology and Museums, Government of Andhra Pradesh has
published several inscriptions under the title Inscriptions of Andhra
Pradesh relating to the Karimnagar, Warangal, Nalgonda,
Cuddapah (Kadapa), Mahboobnagar, Medak districts, after
undertaking a village-to-village survey for inscriptions. Copper-
plate inscriptions lying in the state Museum have been published
long back in 1960’s in two volumes by Dr. N. Ramesan.
The Department has also brought out 6 volumes of
Epigraphia Andhrica, where several scholars contributed articles.
New discoveries like the Bayyaram tank inscription, re-
interpretation of the Mangallu plates of Davarnava, symposium
on the Koravi inscription, editing of new grants of the Chalukyas
of Vengi and Mudigonda the Eastern Gangas , the Kakatiyas and
Vijayanagara rulers have made their way. Several other
publications like the Select Epigraphs of Andhra Pradesh,
Siddhodvaha edited by Dr. P. V. Parabrahma Sastry have come
out. The work of the Department of Archaeology and Museums,
Government of Andhra Pradesh, in respect of epigraphical
research has much to commend, because of the direction and
active work of Dr.P.V.Parabrahma Sastry and late Drs.
N.Venkataramanayya, N. Ramesan and R. Subrahmanyam. More
recent is the publication of the Corpus of the Telugu inscriptions
of the Vijayanagara period, sponsored by the Indian Council of
Historical Research. The completion of the Kannada inscription
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in 3 volumes and Telugu in 1 volume have given to scholars
valuable material for Vijayanagara history. It is to be hoped that
soon the Sanskrit and Tamil inscriptions of the period will be
published. We are given to understand that the corpus of the
Kakatiya inscriptions, edited by Prof. S. S. Ramachandra Murthy
is being brought out shortly. One must note that Kunduri Iswara
Dutt published the Epigraphical Glossary of Andhra Pradesh
which is of great use to students of epigraphy.
In respect of Palaeography, the most recent one is that of
Dr. P. V. Parabrahma Sastry and Dr. N. S. Ramachandra Murthy
on the Telugu Script (2009), published by the Government
Oriental Manuscripts Library, Hyderabad. This work gives a
complete picture of the evolution of the Telugu script from the
Asokan/Bhattiprolu script, with a good number of illustrations.
Another work is that of Dr. B. Rameschandra Babu on the
Palaeography of the Early Inscriptions of Andhradesa (300B.C-
300A.D) which deals with the problems relating to the
chronological arrangement of undated records.
(B) Prospect
1) There is need for revision of Sri K. Iswara Dutt’s
Inscriptional Glossary of Andhra Pradesh (1967). Over 40 years
have elapsed since its publication. It is necessary that scholars,
who are adepts in Sanskrit and Telugu, with a knowledge of
Tamil and Kannada should be able to deal with the words and
phrases that occur in the inscriptions of Andhra Pradesh. This
is very essential, because many feel difficulty in understanding
the usages and technical terms used in inscriptions. It is known
that scholars like Dr. Budaraju Radhakrishna and Dr. Korada
Mahadeva Sastri have published glossaries also at the end of their
works on Early Telugu Inscriptions up to 11th Century and also in
respect of inscriptions during 12th – 13th centuries. But this must
be extended to Sanskrit and Prakrit inscriptions. Therefore a
glossary of terms occurring from the Maurya – Satavahana period
to the Vijayanagara period is a desideratum. It would also be
advisable to see if such terms occur in the Sanskrit and Telugu
literary works and the context in which they occur.
2) As the inscriptions were composed by poets of
considerable merit, literary parallels from Sanskrit and Telugu
works can be cited, wherever possible. An attempt has been
made by Dr. P.V. Parabrahma Sastry to give the meaning of a
number of Sanskrit and Telugu stanzas found in the inscriptions
of the Kakatiyas. Scholars are aware of the fact that the invocatory
passages and heroism of the kings of this period are described in
high-flown language, unlike the verses and passages of the earlier
and later periods. The stereotyped forms of prasastis that occur
in the Eastern Chalukya and Eastern Ganga inscriptions were
given up; and each inscription has a different type of presentation,
though the lists of kings and their achievements are the same.
Dr. Parabrahma Sastry’s work is to be emulated; and the passages
occurring in the inscriptions of other dynasties have also to be
Platinum Platform
collected and summaries given, for the use of scholars as well as
the public. It would also be worthwhile, if the stanzas of famous
poets are compared with those of the writers of inscriptions.
3) It is already stated that the Department of
Archaeology and Museums, Government of Andhra Pradesh,
has published a number of District volumes under the Inscriptions
of Andhra Pradesh series. As is stated, except for the volume
relating to the Cuddapah district, all others relate to the Telangana
part. It is necessary that the rest of the volumes have to be brought
out. It would be advisable, if scholars visit places, not visited by
the Department of Epigraphy and search for new inscriptions.
If the manpower is a hurdle, then at least those published in
different South Indian Inscriptions and Epigraphia Indica volumes
may be first collected and then the texts available with the
Department of Epigraphy for inscriptions noticed in the Annual
Reports on Indian Epigraphy may be utilized in order to complete
the District Volume series. It is understood that the Department
of Archaeology and Museums, Government of Andhra Pradesh
is going to publish the Inscriptions of the Kurnool District. The
Epigraphia Andhrica volumes have to be revived.
4) Since the above-mentioned proposals would take
long time, it is advisable to publish soon the summaries of
inscriptions of Andhra Pradesh from the Maurya period to the
Vijayanagara period. Earlier, an attempt was made by Prof.
Maremanda Ramarao to publish the summaries of inscriptions
of Andhra Pradesh on the basis of topography, like that of Prof.
V. Rangacharya’s work. But it was incomplete, and only a few
districts were covered (from Anantapur to Guntur in alphabetical
order). It is possible to bring out in 2 or 3 volumes, the summaries
of inscriptions dynastic-wise, along with miscellaneous
inscriptions, when they cannot be attributed to a dynasty or
accommodated in the chronological order. This would be mostly
desk-work, without much field work. It may be necessary to go
to various libraries where old of inscriptions are available.
Bibliographical details of publication would be a great asset to
researchers in the fields of Andhra epigraphy and history.
5) A study of script is much more rigorous, and it has
to be done by senior epigraphists. While one is happy that the
nature of the script from the Brahmi to the Telugu script of the
Vijayanagara period is traced, it is possible to take small periods
and examine more closely the changes that occur in point of
time and also in a given area. The peculiar forms of letters or
optional forms of letters may be recognized in the script.
I have traced above the work that is accomplished and
that is yet to be worked upon in epigraphy. The general trend is
dwindling of interest in epigraphical and palaeographical studies.
Scholars working on early and medieval history do consult
inscriptions, which is the primary base, but ignore referring to
the estampage of the inscription to check the veracity of the
reading.
*****
185
 Caste System During the Kakatiya Times
The structure of society during the Kakatiya pe-
riod received a stimulus to attain positive features of equal-
ity, self-respect and mutual co-existence within the tradi-
tional heterodox composition. According to epic and
puranic stories, the Andhras were originally the inhabit-
ants of forest and hill areas and were identified with the
tribal groups like pulindas, sabaras, mahisakas, nagas, etc.
The Telugu country itself was referred by the Buddhists as
Andhaka-ratta as it was a dark region due to thick forests.
The literary works and inscriptions of the Satavahana pe-
riod refer to eighteen castes (ashtadasa-prajalu) , which can
be seen as formed on the basis of occupation. At the same
time, we can find the shadowy impact of north Indian four-
fold caste system in Andhradesa even by 3rd century B.C..
Some references in the Buddhist Jataka stories and the per-
formance of Vedic sacrifices by Satakarni attest to this fact.
Even the Nasik inscription of Gautami Balasri describes
Gautamiputra Satakarni as the protector of caturvarna
system in the country. But it was not so rigid and impos-
ing upon the already existing potent professional groups.
Here a doubt arises why this kind of effort to im-
pose social system of northern part of India on the south
was taken up? The political turmoil that took place in the
3rd century B.C. after the Greek invasions reminds us of
the agony that was faced by Indians. This severe cultural
blow made the intellectuals and the ruling class to think
about the remedies and to find ways to escape from fur-
ther such calamities. They aimed at cultural unification as
a base for political integration and even strongly believed
the dire need of socio-cultural unity. The intellectuals strove
to achieve this and propagated the need of linguistic and
structural unity of society from Setu to Sitachala. As a
result of this, we can see the penetration of fourfold caste
system into the Telugu country which was notionally ac-
cepted by the elite but could not affect the caste identity of
the people involved in material culture.
The fourfold caste system was adapted grouping
the professional communities following the line of
Caturvarna system of north India. But we do not find the
existence of ksatriya varna as such in Telugu country. Those
who followed the military profession were praised by the
poets as belonging to either solar or lunar race of the ksatriya
*Professor, Dept. of History & MTM, Kakatiya University, Warangal.
186
- Dr. P. Hymavathi
clan. Likewise, we can see the elite who were called as
Brahmins as involved in many a profession like agricul-
ture, warfare, state-craft, healing art, as lawyers, logicians,
priests, teachers, etc. The sudras took up military profes-
sion and rose to be the kings. Some of them entered into
trade and commerce. Thus following the circumstances of
the day, different communities followed other professions
deviating from traditional ancestral occupations.
These developments mostly took place during the
Chalukyan period, especially when each caste started sub-
divided due to division of labour in the fast growing in-
dustries and also the hegemonic expansion over different
regions of South India. Even Brahmins were divided
mainly into Vaidikas and Niyogis in addition to the re-
gional sakha variations like Pakanati, Kammanati, Velanati,
Mulikinati, etc. But it can undoubtedly be stated that the
Chalukyas tried to bring about cultural unity among the
Hindus and supported the notional frame work of the caste
hierarchy borrowed from the north. Though Saivites and
Vaishnavites stood for a certain kind of equality among
the devotees, they could not wipe out the caste identities.
The society continued to be organized on the basis of caste
system with a vertical division – Brahmin at the top, sudras
at the bottom and the kshatriya and Vaisya coming in be-
tween.
During the Kakatiya period, we can see the no-
tional concepts of caturvarna and astadasa-praja, though
there were many a number of sub-castes. Gaurana, the
author of Navanatha Caritra refers to the Caturvarnas as
Sudra, Vaisya, Rajula (Ksatriya) and Dwijula. He also gives
the ratio of these castes in the population as : 10,000 :
1000 : 100 : 10 respectively at a particular place.1 In the
inscriptions, we find the names of the 18 castes as:
vyavaharikas (officers) , pancalas (artisans), kumbhalikas
(potters), tantuvayas (weavers), vastrabhedakas (dyers),
tilaghatakas (oil-mongers), vastraraksakas (tailors), devanga
(spinners), perikas (transporters of goods by pack-loads),
goraksas (cowherds), kirata (hunters), rajakas (washermen)
and Ksurakas (barbars), etc.2
Brahmins:
As the custodians of the spiritual knowledge and
experts in subjects like Ayurveda, mathematics astronomy,
Platinum Platform
astrology, darsanas, etc., the Brahmins were considered as
the highest in rank in social structure and commanded
respect from all other sections. Markandeya Puranam re-
fers to the duties of a Brahmin as dana, adhyayana (learn-
ing), adhyapana (teaching) and yajana (performing reli-
gious rites)3 Brahmin community itself was classified
basing on their knowledge in Vedas and allied subjects.
We can find the sub-division basing on their gotra which
generally was derived from a rishi who was regarded as
their progenitor. We find a number of such gotras in the
contemporary epigraphical records. The most important
among them are Atreya, Bharadwaja, Kaundinya, Srivatsa,
Kausika, Sandilya, Haritasa, Kasyapa, Vasishta, Garga,
Gautama, Maudgalya, etc. 4
Another important factor in deciding the identity
of sub-division among Brahmins is the place or region, to
which they originally belong. The Brahmins of each nadu
formed into a separate sect which derived its name from
the nadu, their original habitat. Thus we can find the Brah-
min sect of Velanadu, Venginadu, Kammanadu,
Kandurunadu, Renadu, Pakanadu, Mulikinadu, Utkala,
Dravida, Kashmira, etc. In Kridabhiramam, we find a ref-
erence to a Kasalanati Brahmin.5 The Malkapuram inscrip-
tion refers to Dravida Brahmins, who were serving in dif-
ferent capacities in Golaki matha. Generally, the Brahmins
hailing from Utkala to Dravidadesa were known as
daksinatyas.6 Sometimes, the surname of the families were
changed when anybody in the family achieved a success or
got appointment as governors. For example, when Induluri
Somana conquered the Kolanu region and got appointment
as the governor of the newly conquered region, his family
name became Kolani family. The sub-grouping took place
basing on the occupation or branch of knowledge in which
they attained expertise.
During this period, owing to the political exi-
gencies, a large number of Brahmins entered into state
service and distinguished themselves in various capacities
as generals, mandalikas, revenue officers, etc. In course of
time, these Brahmins evolved into a distinct endogamous
sect known as niyogis. The names of these Brahmins were
prefixed or suffixed with the designations like
Dandanayaka, Preggada, Amatya, Raju, Samanta, Mantri,
etc. Their communal organization came to be known as
Karnalu and that of Vaidikas as Mahajanulu. Those en-
gaged in trade were known as Vaisya-brahmins and those
acted as temple priests, village priests, administrative or
military career etc. were called as sudra-brahmins, who
were considered as secondary by the Vaidika Brahmins
and marital relations were not allowed between these two
crystallized broader sects.
Platinum Platform
The Vaidika Brahmins were granted agrahas as
ekabhoga or ganabhoga. They were rewarded and honoured
not merely on the basis of caste superiority but by dint of
their merit either as scholars or teachers. They were given
noble roles as judges, physicians, meteorologists, poets etc.
Usually poets, dancers and other artists were patronized
by the religious institutions like temples and mathas and
agraharas. The role of Brahmins was based upon dignity
and prestige as before which their birth and learning con-
tinued to confer upon their capacity to act as the pace-
makers and ideal intellectuals playing multi-faceted roles.
Even agriculture was aimed to be brought on to the scien-
tific track with the help of Brahmin scholars. This indi-
cates the high expectations of the ruling class on the ser-
vices of the intellectual class in every sphere of activity.
Ksatriyas or Racavaru:
As mentioned earlier, we do not find a caste iden-
tified as ksatriya varna. Though Gaurana refers to Rajula
varna, we find only certain families ruling the country
who belonged to the fourth caste. The Racavaru of the
Telugu country were the descendants of four major wings,
namely the Kakatiyas, the Kotas, the Paricchedis, the
Reddis and the Padmanayakas. Some inscriptions state
that the Kakatiyas belonged to Durjaya family. Durjaya
means ‘one who can not be conquered or defeated easily’
which indicates their military career. The Bayyaram7,
Motupally8 and many other records describe them as who
belonged to Durjaya clan. The Malkapuram record9
record mentions that they were kshatriyas. But a perusal
and epigraphical and literary sources reveal that they be-
longed to the fourth caste.
In the Mangallu grant, the Kakatiyas were men-
tioned as samanta-visti family. Ganapatideva also intro-
duced himself as belonging to vitti-kula, which means as a
service caste. The word vitti is derived from the Sanskrit
word visti which means free’ service’ . The Pratapa Caritra
describes that the Kakatiyas belonged to a caste which is
far superior to either a solar or lunar line of kshatriyas,
making it clear that they did not belong to any kshatriya
clan. The Velanati and Natavati chiefs and also the
Kondapadumatis belonged to the Durjaya family of the
fourth caste in the varna system, with whom the Kakatiyas
maintined marital relations. Thus it can be taken that
vitti indicates the fourth caste, whose duty was to under-
take a profession of servicing nature. These families, who
originally belonged to the farming community extended
free military service at the time of wars and gradually left
the traditional occupation when found recognition in mili-
tary career and hence were called as Durjayas. As they
187
started their military career extending free service (vitti) to
the country, they proudly and confidently introduced them-
selves as belonging to vitti-kula and as durjayas instead of
claiming false notional kshatriya identity.
Vaisyas:
In the fourfold caste system, the Vaisyas occupied
the third place. They bore the suffixes as cettis, settis and
komatis. The last one was more common during the
Chalukya and the Kakatiya times. According to Kanyaka
Puranam, as they took their origin from the stomach of
the holy cow, they were called as Gomatulu. B.S.L.
Hanmanta Rao, who studied the Jaina sources opined that
they were called as Gomatulau since they, originally, were
Jainas by faith. As they were engaged primarily in trade
and commerce, they maintained good relations with all
the sections in the contemporary society and travelled
through out the Telugu country and overseas.
The Kanyaka Puranam, written by Guru
Bhaskaracharya explains the social status and ethics fol-
lowed by the Vaisyas of the Telugu country, who functioned
from Penugonda as their head-quarters. This work refers
to an elaborate list of gotras of this community which tally
with the names of the gotras of the Vaisyas found in the
inscriptions. An epigraph of 10th c. A.D. from Vemulawada
(Karimnagar dt.)10 refers to a group of nine srestis along
with other important elders of the royal court. Gradually,
they entered into royal service as rayacettis and treasurers.
Inscriptions from the Godavari, Krishna and Guntur dis-
tricts refer to the merchants who introduced themselves as
the Lords of Penugonds. A record of 12th c. A.D. from
Penugonda describes the professional skills and ethics of
the community as “they were the followers of dharma and
obtainers of the grace of the wise. They belonged to the
race of Kubera, with fame spread all over the world.”11 They
were supposed to follow the kuladharma(kattadi) at the
cost of anything in life. In protecting the kuladharma,
they were ready to sacrifice their lives can be grasped from
the decisive incident that took place in the life of Vasavi
Kanya, who on martyrdom, became their tutelary deity.
Though they respected Brahmins and made donations and
offered gifts to them, they did not follow the Vedic rituals.
They wanted to prohibit Vedic rituals and rejected widow-
marriages and inter-caste marriages.12
Though they were members in many trade guilds,
which were economic in nature, their social organization
seems to be Sresti-samaya of Penugonda. They maintained
samayas at local level and also represented in the adminis-
trative body of Bahattara . According to Pratarudra Caritra,
the number of Vaisya houses stocked with every material
in Orugallu in those days was 30,000.
188
The Sudras:
The sudras, as a matter of fact, formed the largest
section of society though they were ranked as the fourth
caste in the traditional varna organization. Marana’s
Markandeya Puranam explains the duties of a sudra as one
who was to serve the other varnas.13 Different communi-
ties involved in various occupations as carpenters, gold-
smiths, blacksmiths, stone cutters, masons, oil-mongers,
weavers, basket-makers, potters and a host of others were
the members of this varna group.
The Prataparudra Caritram of Ekamranatha while
referring to the astadasa-prajalu who lived in the capital
city of Orugallu and the details of their houses mentions
more than 18 castes. This reveals the fact that the number
18 is a traditional one in the Telugu country with regard to
the number of castes. In reality, there came up many castes
with the division of labour within the artisan communi-
ties. Among the sudra castes, Reddi, Velama and Kapus
were considered to be the groups of the same social status
and were commonly considered as kapus, indicating their
occupation as cultivation of lands and protection of the
crops as well as peace and order of the local area. The
Velama caste took its origin just before or after the battle
of Palnadu. According to folk traditional sources, once a
difference of opinion took place among the kapus with
regard to the status of women on par with menfolk in ev-
ery sphere of activity. To settle the issue, a meeting was
held and a decision was taken by Samaya-sabha to accept
for the opportunities to be provided for women in every
field of activity including state-craft. This decision was
not accepted by a group of people, who walked out with-
out accepting the decision. Those who did so were called
from that day as’ Velamas’ (those who were excommuni-
cated) and Malas became their priests to celebrate mar-
riage and other ceremonies when Brahmins rejected to
attend such duties at their homes. Those who accepted
the Document (kamma) came to be known as kammavaru.
But so far, no other historical evidence either from con-
temporary literature or epigraphical sources is available.
The information from kaifiyats is yet to be exploited to
find out any clue in this regard. However, it is an accepted
fact that the Velama caste came into existence after the battle
of Palnadu and Brahma Naidu is said to be the progenitor
of this caste. They continued the military profession and
got much recognition during the reign of Prataparudra.
They were mostly appointed as Nayamkaras when he for-
mulated the system. It is a known fact that the word reddi
indicates the designation of a village head. In the Telangana
and the Rayalasima regions of Andhra Pradesh. The vil-
lage-head, even now, is called as Reddi to whichever sub-
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caste he belongs. In the coastal region, Kapu or Peddakapu
was the substitute to it.
In course of time, these sub-groups were formed
into separate castes. The Reddis were further divided on
the basis of a variety of distinctions. An epigraph from
Bhogapuram dated A.D.1178 refers to desi-rattadis which
was a corporate body of native Reddis.14 The other sub-
groups were Pamta-reddis, Pakanati-reddis, Motati-reddis
and Kasalanati- reddis. These epithets to caste groups in-
dicate the regional identification. Among the Kapus, who
were basically agriculturists, some took up other occupa-
tions like trade, transport, bangle-making, manufactur-
ing of and trading in perfumes and cosmetics, etc. The
Virabalinjas, who previously worked as guards of mer-
chant-caverns turned into traders by themselves on wit-
nessing the high profits that the traders gained. The
Virabalinjas thus took separation from the Kapu commu-
nity and declared themselves as Balinja-settis. The Kapus
who turned as traders in glass-bangles came to be known
as Gajula-balinjas or Gajula-cettis. The Dasaris who
manufactured and traded with cosmetics and perfumes
also later came to be known as Dasaris or Kumkuma-dasaris.
The Telikulas were oil-mongers and they formed
into two prime sections – Telikulas of omteddu and Telikulas
of Rendedlu , those who employed a single and a pair of
bullocks respectively to run in the mill. An inscription
dated A.D. 1323 refers to them as gandlavaru.15 ( Gandla
or ganuga means an oil-mill) The Teliki community was a
powerful group as its industry was in a flourishing con-
dition. The Telikis tried to trace their origin from Manu
belonging to the lineage of Pulasthya, an off-spring of
Brahma to elevate their social status. They had a strong
caste organization through which they tried to impose
certain rules of conduct on the name of Samaya-dharma.
They tried to safeguard their rights and also to participate
in the social service activities through their samaya-sabha
with its head-quarters at Bezawada, which was popularly
known as Teliki-vevuru.16
The artisan community of this period claimed
the common origin and traced it from Viswakarma, who
had five faces (pancanana). Those five faces or heads are
said to have different names. They are: Maya, Silpi,
Twastra, Viswagna and Daivagna. Bhisagvaranjanamu of
Somaya, a medical work, also refers to the origin of five
divisions of the artisan community from the five faces of
Viswakarma.17 The word pancanulu used as a name of
the engineering community also denotes the same mean-
ing (panca = five; ananas = faces). Inscriptional evidences
also support the same fact. Somaya says that though the
faces are different, the trunk or body is one. Likewise, the
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inscriptions of the period also refer to the single commu-
nal organization, though they are engaged in five different
occupations – black-smithery, carpentry, stone-carving,
metal-work and jewellery.18 Among them goldsmith can
be found prosperous and well-stationed as indicated in
the inscriptions. They made many gifts to the temple on
behalf of the five subcastes of their community19. They
had instituted a deity named after Kammata (a portable
furnace), one of the important devices of their crafts, as
kammateswara. The deity was also known as Akkasaleswara
after the name of the agasalas or agnisales (goldsmiths)20.
Goldsmith, blacksmith, and carpenter were in-
cluded in the village administrative body consisting of 12
ayangas. Their Samaya at the rural level and ahana at the
regional level used to depute their representatives to par-
ticipate in the administrative bodies. The number of ahanas
of the panchanamvaru was seventy four21.
Salevaru:
As can be seen from the sources, textile industry
was in flourishing condition during the Kakatiya period.
According to Prataparudra Charitra, there were 25000
houses of silk cloths weavers and 9500 cotton producing
were in the capital city alone. This member might have
increased in the coastal textile producing centre like
Ghantasala, Machilipatnam, Korangi, Narasapur,
Hamsaladivi, Motupalli, Vetapalem, Pedaganjam
Chinaganjam. The weaving community had formed into
a caste organization known as Salevaru-samaya. The
Girmajipet inscription of A.D. 1228 refers to
Salaswaradevara, who was installed by the dharmasales and
the endowment made to the deity on collecting individual
contributions. The record inflicts the punishment of ex-
communication on the defaulters22.
In the inscriptions, we come across the words,
padmasale, devanga, jandra, togata, etc. which were subdi-
visions with in the community besing on the nature of
craft they adapted23. Though there were some subcastes
with in the productive caste, usually they were considered
as one and one among the 18 communities and were treated
as sudras. But as an attempt for self-appraisal, they traced
their origin from Bhavana rishi, of Khatriya origin and
had worn holy thread24.
Others :
The perfumers were called as Bukkavaru whose
products were in great demand in local as well as overseas
trade. According to Prataprudra Charitra, there were 6300
houses of performers who were engaged in this industry
located in the capital city of Orugallu. They had their com-
munal organization and a trade guild known as Gandha-
189
asesha-nakaramu to safeguard their privileges25. This indi-
cates that they not only produced perfumes and cosmatics
but also marketed them.
Likewise the potters, medaras (basket-makers) and
fishing community (bestavaru) also formed into caste or-
ganizations to settle their social issues and sefeguard their
privileges. The bestavaru was a samaya-sabha of the fishing
community. As their industry was in a flourishing condi-
tion, they added much revenue to the kakatiya state. Ac-
cording to inscriptional evidences, they were included
among the antyajas26 like medaras, whose occupation also
was pollution-prone, spreading fowl smell25 around the
soakage pils of bamboos. Hence they lived out side the
gate of warangal27. The fishermen marketed fish in a sepa-
rate fair known as maila-santa.Prataparudra charitra men-
tions that there were 16000 houses of fishermen and 2500
houses of mat-weavers in the capital city alone. According
to the same work, there were 1500 houses of painters, who
might have been engaged in textile printing.
There were some other castes like dommaris,
godugulavaru, gollavaru, mangali, madivalu or chakali,
garagalavaru edaravaru, kasevaru, kutrapuvaru(tailors)
mokari, etc. who also maintained caste organizations. But
we do not find much information regarding theme.
In Kridabhiramam, there is a reference to
chandalas, whose habitation was known as velipalem29 lo-
cated outside the Orugallu city. These people consisted of
two groups-malas and madigas. The madigas were gener-
ally the leather workers and some were appointed as ‘vettis’
and ‘nirukathis’ or ‘miradis’. As their profession was mainly
to clean leather and process it, and since it was very unhy-
gienic in its surroundings it was located outside the vil-
lages and towns and was called as velipalem.
The madigas took active part in the village ad-
ministrative bodies as ‘vetti’ and ‘miradhis’ were appointed
from among their caste people, leather work also added
significance to their economic and administrative role. In
these days, where there was no supple and strong material
like leather to assemble the agricultural and industrial imple-
ments and devis, leather enjoyed greater demand. From
the shoes to the puppets and musical instruments in addi-
tion to the agricultural and industrial package material ev-
ery thing was wonderfully manufactured by the madigas.
As such their presence in village administrative meetings
was felt very much essential and without the presence of
madiga representative meetings were postponed30. The
bavanis (pambalavaru) a sub-sect were the worshippers of
Ellamma, Maisamma, Pochamma and Balamma and can
be regarded as musicians at their temples. They were named
190
after the musical instruments they used like jamadikas,
Javanika and pamba31. The malas were engaged in weaving
coarse cloth and preparing leather ropes and buckets. In
Kridabhiramam, we find a reference to a mala woman, who
entered the streets of Orugallu singing on the glories of
Ekavira32.
Samayas :
It is a common feature that all the castes formed
themselves into caste organisations known as ‘samayas’. The
word ‘samaya’ literally means “an agreement”. The samaya
made the individuals of respective caste to abide by the
rules and regulations framed by the elders of their caste in
consultation with the members and in accordance with the
custom of the community which was popularly called as
samaya chara. Generally, the rulers or officials did not in-
terfere in the internal matters of the samaya especially with
regard to the social issues and their settlements. If the
organisation needed the help of the state in strict imple-
mentation of the decisions taken, then the samaya sabha
had to authorise the state to act accordingly. Then only the
state could interfere in the affairs of the samaya.
The samayas used to send their representative to
the administrative bodies from the local level, regional and
the central administrative bodies. At the village level, the
head of each community represented their organisation in
the ayangar-body whose traditional number was panniddary
(12) and at the top, they represented their caste leader in
bahattara body consisting of 72 officials.
The elders of each community were elected by
“mutual acceptance based on moral integrity33. The caste
organisations so formed enjoyed the right to decide the
rate of tax to be paid to the government in consultation
with the members of their community and executed the
responsibility of collecting the tax from their members and
remitting a major part to the state exchequer and the re-
maining was spent for the welfare of the community, con-
struction or repair of temples or public welfare activities in
general such as digging wells, canals, tanks, etc and laying
roads etc. also were taken up as virtues.
The samayas gave an opportunity to each caste to
represent in the government to redress the grievances of
the caste people who followed the same profession. Espe-
cially at the times of draughts they achieved tax remissions
or omissions through representation of their samayas. An
inscription dated A.D. 1245 reveals similar case where re-
mission of tax on bulls was accorded to perikavaru samaya
by the sunkedhikari of Ganapatideva.
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 The samayas also settled the internal communal
issues and also the social problems and imposed punish-
ments like ex-communication and penalties on the cul-
prits or those who violated the samayachara. Ketana’s
vignaneswara explains that the nature of punishments vary
depending on the samayachara of the respective caste34.
The same work mentions that one should not be asked to
produce either witness or take oath while executing a deed
of sale within the caste organization and among the same
caste people35.
Some times samayas of all castes took decisions
by meeting at a common place especially when it was the
welfare of the village, sthala or nadu. Then it was brought
to the notice of the local officials for implementation. An
inscription from Maktal dated A.D. 1321 reveals this
imformation where it is mentioned that the samayas of all
the castes in that village, together with the vaishnava-
samaya made a grant to a mason who built the temple
with the consent of all the samayas36.
The role of religious sects in influencing the caste
system also is noteworthy during this period. The Bhakti
centred radical movements such as Virasaivas tried to coun-
teract the influence of Jainism and cultivised Brahmanical
superiority. The Sri Vaishnavas also vied with the saivites
and tried to bring more number of people under their
wings. They competed with each other in propagating lib-
eral ideas in socio-religious matters. Equality of castes,
inter-dining, non-Brahmin priesthood and temple-entry
open to all the castes, etc. were propagated and imple-
mented. In such a competitive atmosphere, the Saivites
under the leadership of Nagamma came into conflict with
Vaishnavites under the leadership of Brahmanaidu. With
the defeat of Brahmanaidu, the reform movement was ar-
rested and the rulers also promoted the caste organiza-
tions. By strengthening the samaya sabhas, the government
sought its security in the economic sphere and peace in
the social matters. However, the followers of Basaveswara
and Brahma naidu settled down as new Sects within the
Sudra community which further led to the multiplicity of
castes.
As a part of their reform movement the Saivites
and Srivaishnavas give diksha to their followers and tried
to elevate their social status by allowing them to wear holy
thread (yagnopavita) and tracing the origin of their caste
from epic and puranic characters, thus, can be seen the
claim of panchanamvaru as viswa-brahmins and salsvaru
as the descendants of Bhavana rishi and wearing holy
thread. Like wise, the pallekarulu or bestavaru(fisherman)
declared themselves as agnikula kshatriyas as they were
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adventurous while fishing on the sea. They too started
wearing yagnopavita. The telikivevuru traced their origin
from Manu who was of the lineage of Pulastya, an off-
spring of Brahma and following the sankhya system
founded by sage Kapila. All these castes previously identi-
fied as belonging to the fourth caste, thus started claiming
theelite superior social status and came nearer to the ritual
order. The Reddis formed their way into the ruling elite
and tried to appropriate a position of affluence in social
order and claimed to be the satsudras37.
It is also interesting to note that all the eighteen
communities were formed into a samaya of astadasa-praja
or samastha-praja to promote the feeling of fraternity
among all the communities and to avoid the over-growth
of any one community. This samastha-praja organization
is referred in many inscriptions which recorded the gifts
or donations made collectively by all the communities
including Brahmins, komatis, nayakas and all the other
productive communities to religious institutions or pub-
lic welfare activities.38
The State generally did not interfere in the inter-
nal matters of these communities, but when any issue arises,
used to settle it through the representatives of the con-
cerned caste or community. An epigraph from Nelandanur
states that Kakatiya Prataparudradeva, having been in-
formed by Vidvamsulu that the local chiefs were unjustly
collecting certain taxes on the vrittis held by the Mahajanas
of the place in the villages of Nelandalur, Andapuram,
Mandadam and Astyapuram, ordered the remission of
those taxes. The Vidvamsulu who informed the emperor of
the unjust collection might be either poets of his court or the
Assembly of Vidwan Mahajanas of Nelandalur. Besides these
instances of illegal interference and unjust oppression, there
are many instances which clearly indicate that the State
did exercise some control over the affairs of these agrahara
villages or community organizations.39
The Velamas, who were intruders into the eco-
nomic, political and religious life of Palnadu, the region
which was dominated by the Saivites led by Reddis, were
defeated and driven away from that region. They were well-
received by the Kakatiyas, who provided them fiefdoms
of Pillalamarri and Amanagallu and employment in the
fort city of Orugallu. They maintained good relations with
the Kakatiya rulers and found more favour during the reign
of Prataparudra-II. This policy of favouritism to the
velamas by the ruler caused further aggravation of rivalry
between the Reddis and the Velamas which led to the fall
of the Kakatiya dynasty. When Muslim invasions took
place, the Reddis kept themselves from the catastrophe
191
thinking that after the defeat, Prataparudra would realize 87-92.
the weakness of the velamas and the merit, valour and pa- 5. Kridabhiramam (Kd.Rm. hereafter) vv.188-89.
triotism of the Reddis. But the situation turned 6. S.I.I. X -395
unfavourable as Junkhan sent Prataparudra to Delhi as a 7. Epigraphia Andhrica Vol.I, P.71
captive. Thus the rivalry between the politically dominant 8. Epigraphia Indica, XII, P.188
castes led to the fall of the Kakatiya dynasty which is known 9. S.I.I. X -395 lines 11-12
so far for its ideal policy of social justice and equality, pro- 10. ARE, 17 of 1966
tection of dignity of each community and also promotion 11. SII, X -82
of the policy of checks and balances among all the castes, 12. Kanyakapurana, ch 44, stanzas 24-27.
which in turn served as a protective-shield of social peace 13. Markandeya Puranam.III-142
and harmony. 14. Nellore District inscriptions, Voll.Ongole-58
Conclusion : 15. SII, X-533
16. Sundaram, K., Social life in Andhra
Thus we can find that inspite of the efforts made
(A.D.1000-1400), Hyd 1968, P.P. 44-45
by the bhakthi preachers, caste system was not eradicated
17. Ramarao, B. “Bhisagvaranjanamu”, Bultin,
as it had strong roots which were further strengthened by
IIHM, Vol.IV (3&4) P-136
the policies of the State. The Kakatiya rulers empowered
18. Sundaram,K., Social life in Andhra, A.D.
the samayasabhas delegating some powers to them, thus
1000-1400, 1968 PP 24-25.
lessoning the burden of the government and democratiz-
19. Narasimha Rao, R., Corporate life, P.61
ing the decision-making in evolving policies. By this, ad-
20. Ibid., P-63
ministration reached the threshold of the common man
21. NDI, Udayagiri,21
who was a member in a samaya, which enjoyed the right to
22. IAP, Warangal, 184
take decision on all important matters of local and regional
23. Corpus of Inscriptions in HEH The Nizam’s
administration. Each caste can best be described as a body
Dominions, Vol.II P.30.
comprising of strong self regulating group which shared a
24. Narasimha Rao, R., Corporate Life, PP 83-
common background of social rights and obligations. All
85;Thurston, Caste and Tribes, VI, p.187
the castes were treated equally and their role in effective
25. Narasimha Rao, R.,Ibid, p. 42
functioning of the State was recognized and honoured. The
26. SII, Vol.V-1307 Kd.Rm., v.170
caste order was marked on horizontal line but no vertical
27. Kd.Rm. v.170
division was accepted. The confidence that each caste gained
28. Ibid, v.101
and the liberty that was enjoyed by all the communities led
29. Ibid, v.67
them to claim an identity of their choice to bestow dignity
30. A.R.E.,1910, No.405
and honour to their respective community. Every caste
31. Ramaraju, B. Telugu Janapadageya Sahityam,
organization tried to protect its honor and participate in
P.435
social service in general. They enjoyed equal opportuni-
32. Kd.Rm. vv.127-133
ties. The samaya-dharma and samayachara inevitably im-
33. P.V.P.Sastry, the Kakatiyas, Hyd.1978, p.181
posed ethical code of conduct on each caste to follow for the
34. Prayaschitta kanda, v.116
protection of its dignity and elevation of its honour. It was
35. Vyavaharakanda, v.33
concerned with the welfare of the caste community in which
36. Corpus of Telangana Inscriptions, III, P.51
welfare of individual included.
37. Inscriptions of A.P., Warangal, p.50
Reference : 38.Narasimha Rao, R., Corporate Life, pp.12-13
1. Navanatha Charitra, AP Sahitya Acadamy, 39.Ibid.,pp.96-97.
Hyd, 1984, P.272)
2. Corpus of Telangana Inscriptions, No.107
3. Markandeya Puranam, A.P.Sahitya Akademi,
Hyd, 1984, III-142)
4. Annual Report on Epigraphy (ARE hereafter),
No.5 Epigraphia Andhrica, vol.IV, P.93,
Narasimha Rao, R. corporate Life in Medieval
Andhradesa, A.D. 1000-1450, Hyd, 1967, P.P.

192 Platinum Platform

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áê~î°º„QÆO^ä•Å #∞O_ç JÖÏ `˘ÅyáÈÜ«∂_»∞.
Jyæ – P„QÆǨÏO – W@∞Hõ – DQÆ
`≥Å∞QÆ∞ ÉÏÅtHõÖ∆ ’¡ JHõ~∆ åʼnõΩ J=∞‡–P=Ù–WÅ∞¡–Dâ◊fi~°∞_»∞
J<Õ Ñ¨^•Å∞O_Õq. J=∞‡ ÃãO\˜"≥∞O@∞ – JnQÍHõ ^Õ=`«#∞ ‰õÄ_®
J=∞‡ JO\Ï~°∞. P=Ù Ç≤Ï^Œ∞=ÙʼnõΩ Ѩq„`«"≥∞ÿ#k. WÅ∞¡ ‰õÄ_®
ÃãO\˜"≥∞O>Ë. Dâ◊fi~°∞_»∞ K≥áêÊeû# J=ã¨~°"Õ∞ ÖË^Œ∞ – ѨHͯ
Hõ=¸º#Öò. JO^Œ∞H˘~°‰õΩ D <åÅ∞æ Ѩ^•Å ™ê÷#OÖ’ Jyæ–P„QÆǨÏO
–W@∞Hõ–DQÆ J<Õ Ñ¨^•Å∞ "å_®Å<åfl~°∞. Jyæ ÃÑ_ç`Õ "≥Å∞QÆ∞ =ã¨∞OÎ k.
P„QÆÇϨ O JO>Ë áÈ~å@ Ѩ\=˜ ∞ ÃÑ~°∞QÆ∞`«∞Ok. W@∞Hõ JO>Ë W@∞Hõ‰Ωõ
ã¨=∂^è•#OQÍ ~å~Ú`À H˘@∞ì (D\òˆH ["åÉò Ѩ`«Î~ü¿ã^À) Jx
K≥á⁄ÊK«∞Û. P q^èŒOQÍ Ñ≤Å¡Å#∞ `«Ü«∂~°∞ KÕÜ≥ÚK«∞Û. DQÆ =ÚiH˜
g∞^Œ ZÖÏ „"åÅ∞`«∞O^À ^•x<≥ÖÏ K«Oá⁄KÀÛ K≥á⁄ÊK«∞Û.
~°^ä•xH˜ =∂~°∞QÍ ~°QÆ∞æ–~°QÆ_»
P =∞^躌 ÉÏÅtHõÃ∆ Ñ· PO„^è„Œ Ѩ^âÕ òÖ’ áê~ „QÆO^äŒ x~å‚Ü∞« Hõ
ã¨OѶ¨∞O "å~°∞ ‰õÄK«∞<åfl~°∞. "å~°∞ JHõ∆~åÅ q+¨Ü«∞OÖ’ Ѩ^•Å
q+¨Ü«∞OÖ’ K«~°ÛÅ∞ KÕâß~°∞. ѨÓ~°fi=Ú#fl ÉÏÅtHõ∆ „QÆO^äŒOÖ’ '~°—
J<Õ JHõ∆~åxH˜ ~°^äŒO LOk. ~°^äŒO XHõ =∞`åxfl (Ç≤ÏO^Œ∂) QÆ∞~°∞Î
KÕ ã ¨ ∞ Î O k. Ö∫H˜ H õ ~å[ºOÖ’ ~° ^ ä Œ O J<Õ =∂@ ÉÏÅtHõ ∆ Ö ’
LO_»~å^Œ<åfl~°∞. XHõ~°<åfl~°∞ ~°QÆ∞æ Jx. ~°QÆ∞æ `≥Å∞QÆ∞ Ѩ^ŒO
HÍ^Œ<åfl~˘Hõ~°∞. JO`Õ =∞~˘Hõ~°∞ ~°[x J<åfl~°∞. JO>Ë ~å„`å!
J=∂‡Ü«∂! ~å„`Õ J~Ú`Õ ÉÁ=∞‡ ZÖÏ "Õ™êÎO! J=∂‡ÜÕ∞ J~Ú`Õ
*q„âßO`åKå~°∞ºÅ∞, `≥Å∞QÆ∞ qÉèÏQÆO, L™ê‡xÜ«∂ qâ◊fiq^•ºÅÜ«∞O, ÃÇ·Ï^Œ~åÉÏ^Œ∞.
Platinum Platform
– _®II Hõã≤Ô~_ç¤ "≥OHõ\òÔ~_ç¤*
ÉÁ@∞ì ÃÑ\ÏìÖÏ! p~° Hõ\ÏìÖÏ! ѨÓÅ∞ ÃÑ\ÏìÖÏ! HÍ@∞Hõ ÃÑ\ÏìÖÏ!
W=hfl ÃÑ_ç`Õ P J=∂‡~Ú Ç≤ÏO^Œ∞=ÙÅ J=∂‡~Ú J=Ù`«∞Ok.
Ãã‰õΩºÅ~ü ^Õâ◊OÖ’ Ç≤ÏO^Œ∞=ÙÅ J=∂‡~Ú ÉÁ=∞‡ ÉÏÅtHõ∆Ö’
"ÕÜÚ≥ KåÛ! JO^Œ∞Hˆ WO`« =∞ã≤ÉÁ=∞‡ "Õã≤ ~å„`«#_»"∞Õ ÉÏQÆ∞O@∞Ok
J<åfl~°∞. ~°^ä•xfl =^ŒeÃÑ\˜ì ~å„`À – ~°[<À JO@∂ áê~î°º„QÆO^äŒ
x~å‚Ü∞« Hõ ã¨OѶ∞¨ O "å~°∞ H˘O`«¿ãѨ٠ã≤QÑÆ @¨ ∞ì Ѩ@∞ì‰Ωõ <åfl~°∞. ''W^ŒO`å
ZO^Œ∞HõO_ô! ~°OQÆÜ∞« ºQÍ~°∞ T~°Hˆ P ~°^•ä <Õfl LOK«~å^ŒO_ç—— J#flk
ã¨~ã° fi¨ `«=∞‡. ''P ~°^•ä xfl ÃÑ_ç`Õ =∞#efl q^•º=º=ã¨÷ HÍëêÜ«∞=∞Ü«∞O
KÕâß~°O\Ï~°∞ `≥Å∞™ê!—— J<åfl_»∞. WѨÊ\˜ˆH c*ˇÑ‘ "åà◊§#∞
Z„~°OQÀà◊√§ <å<åÜ«∂w KÕã¨∞Î<åfl~°∞. <åHõO^Œ∞Ö’ H˘O^Œ~°∞ `≥eã≤
L<åfl =∞#H© |^Œ∞<åO `«Ñ¨Ê^Œ∞. UO^ŒÉσ! D ~°QÆ_»O`å! J<åfl_»∞
ã≤OQÍ~°"ÕÅ∞. ''P P Ѩ^ŒO ^˘iH˜Ok—— Jx QÆO`Õâß_»∞ ~°OQÆÜ«∞º.
UOk ''JO^Œ~°∞ „Ѩâßfl~°÷HõOQÍ K«∂âß~°∞—— ''D ã≤OQÍ~°"ÕÅ#fl^Õ——
~°QÆ_» ~°QÆ_» J<åfl_»∞ ~°OQÆÜ«∞º.
''~°QÆ_» JO>Ë Kè«O^Œ™êû! ÖËHõáÈ`Õ [QÆ_»=∂!—— J_çyOk
ã¨~ã° fi¨ `«=∞‡. [QÆ_"» ∞Õ ! W^Œ~Ì ∞° H˘\Ï¡_∞» `«∞#fl á¶È\’ "Õ¿ãÎ KåÅ∞ J<åfl_»∞
~°OQÆÜ«∞º. JO^Œ~°∂ 㨈~ JO>Ë ã¨ˆ~ J<åfl~°∞ ã¨~°ã¨fi`«=∞‡ `«Ñ¨Ê.
z=~°‰õΩ ~°QÆ_Õ x~°‚Ü«∞"≥∞ÿOk.
JHõ∆~åÅ∞ U|Ü«∂º~À! #Å|Ü«∂º~À!
Ѩ^•Å ã¨OQÆu =ke"Õ^•ÌO. WHõ JHõ~∆ åÅ ã¨OQÆu K«∂^•ÌO
J#∞H˘<åfl~°∞ ~°OQÆÜ«∞º, ã¨`«ÎÜ«∞º, qâ◊fi<å^äŒOÅ∞. ''JHõ∆~åÖËO\˜
K«∂KÕk. FO =∂ÅÖ’ Zxfl LO>Ë Jxfl U|Ü«∂º~°∞—— JOk
ã¨~°ã¨fi`«=∞‡.
''UO =∂Å UO@=∂‡—— J_çQÍ_»∞ qâ◊fi<å^äŒO.
''F#=∂Å#∞ JO>Ë =~°‚=∂Å#∞ FO=∂Å J<åÅh,
ZO^Œ∞HõO>Ë D ^Õâ◊OÖ’ Jxfl ÉèÏ+¨Å‰õΩ FOHÍ~°"Õ∞ P^ŒºHõ∆~°=∞h
„|Ǩχ NǨÏi ÅH©;#~°ãO≤ ǨÏâ◊~‡° QÍ~°∞ K≥áêÊ~°∞—— J<åfl~°∞ ã¨~ã° fi¨ `«=∞‡
Ѩ~°=∂#O^ŒOQÍ.
''HÍëêÜ«∞ q^Œº HÍëêÜ«∞q^Œº—— Hõã∞¨ ~°∞H˘<åfl_»∞ ~°OQÆÜ∞« º.
''Z<åflà◊§‰õΩ ã¨`åº~°÷ „ѨHÍâ◊#O [iyOk—— J<åfl_»∞
#~°ã≤OǨÏÜ«∞º.
''Jã¨Å∞ ã¨OQÆuH˜ ~°O_ç! D Z|Ü«∂ºiO\’¡ H˘xfl JHõ~∆ åÅ∞
f¿ã^•ÌO—— J<åfl_»∞ ~°OQÆÜ«∞º.
193
 ''ZO^Œ∞‰õΩ—— J_çyOk ã¨~°ã¨fi`«=∞‡.
''`≥Å∞QÆ∞ ÉèÏëêaè=$kúH˜! g∞‰õΩ `≥Å∞™ê! Wxfl JHõ∆~åÅ∞
L#flO^Œ∞=Å¡ `≥Å∞QÆ∞ JHõ∆~åÅ∞ `˘O^Œ~°QÍ <Õ~°∞ÛHÀ=_»O ÖË^Œ∞——
HÀѨOQÍ J<åfl_»∞ ~°OQÆÜ«∞º.
''=¸Å„^•q_» ÉèÏ+¨‰õΩ U_À, `˘q∞‡^À JHõ∆~åÅ@ Hõ^•!
P „áÈ„\’„^Œq_çÜ«∞<£ JHõ∆~åÅ"≥·Ñ¨Ù "≥o§áÈ^•=∂—— #qfiOk
ã¨~°ã¨fi`«=∞‡.
''J=Ù#∞ `≥Å∞QÆ∞ „áêp# ÉèÏ+¨QÍ xÅ"åÅO>Ë JO`«^∂Œ ~°O
"≥o§áÈ"åe—— J<åfl_»∞ `≥Å∞QÆ∞<å@ Ãã\˜Å~Ú# `«q∞à◊ ã≤OQÍ~°"ÅÕ ∞.
''WѨC_»O`« Ѩx KÕÜ«∞ÖËO QÍx ÉÏÅtHõ∆Ö’ U|Ü«∂º~°∞
JHõ∆~åÅ∞ =∂„`«O =Ú„kOK« Î Î ~å^Œ∞. "å\˜Ö’ |∞∞, |∞∂,
(J~°ã¨∞#fl) V, &, K«, [, é J<Õ Ñ¨k JHõ∆~åÅ∞ `˘ÅyOKå~°∞. P
JHõ∆~åʼnõΩ „Ѩ`åº=∂flÜ«∞OQÍ '|∞∞ |∞∂—ʼnõΩ '~°∞ ~°Î ∂—Å#∞
Î '
—ʼnõΩ 'Å∞ Å∂—Å#∞ 'V—‰õΩ 'QÆfl— QÍh ã¨∞#fl QÍx, K« [ ʼnõΩ K«
[ Å#∂, '&—H˜ ã¨∞#fl#∞, 'éÏ—‰õΩ '~å—#∞ "å_®e. J~°ã¨∞#fl Jã¨Å∞
J=ã¨~°"Õ∞ ÖË^Œ∞. D Zxq∞k Ѩk JHõ∆~åÅ∞ ÖË#O`« =∂„`«OÖ’
LKåÛ~°}Hˆ O ֒ѨO ~å^Œ∞. `≥Å∞QÆ∞ ÉèÏ+¨‰Ωõ 46 JHõ~∆ åÖË Jx WѨÊ\˜
#∞O_ç K≥ѨCHÀ"åe...—— J<åfl_»∞ ~°OQÆÜ«∞º.
=∞i ÉÏÅ"åºHõ~°Î ã¨O㨯 $`«=Ú#‰õΩ =~°‚=ÚÖË|k Jx,
JK«Û `≥#∞QÆ∞‰õΩ =ÚѨÊÜ«∂º~°∞ Jx, P =ÚѨÊÜ«∂ºé∞ =~å‚ʼnõΩ
|∞∞, |∞∞ qã¨~°æ Y Kè« ~î° ^äŒ Ñ¶¨ Ѷ¨∞ ~°≠ _è» ^èŒ Éèí V & â◊ +¨
Å∞ HõeâßÜ«∞<åfl_»∞ Hõ^•! P Hõeã≤# Jxfl JHõ∆~åÅ∞ `˘ÅyOKåÅx
ˆ~Ѩ\ ˜<å_»∞ Z=Ô~·<å JO>Ë =∞Ǩ„áê}ÏÅ∞#fl KÀ@ JÅÊ „áê}ÏÅ∞
„"åÜ«∂Åx, â◊ +¨ Å∞ Ô~O_çO\˜H˜ 㨠HÍ~°O XHõ¯>Ë KåÅx "åkOKÕ
"åà◊√§ ѨÙ@∞ìH˘x ~å=K«∞Û Hõ^•!—— ã¨O^ÕǨÏO "≥e|∞zÛOk ã¨~°ã¨fiu.
JO`« J=ã¨~°O ÖË^Œ∞, =Ú#∞‡O^Œ∞ Z=~°∂ J#~°∞,
„Ѩã¨∞Î`åxH˜ D Ѩk `˘Åy¿ãÎ KåÅ∞. QÆ∞é∞]QÍ K«∂âß_»∞ ~°OQÆÜ«∞º.
'HÍHõáÈ`Õ <å L^ÕÌâ◊OÖ’ qã¨~åæxfl `˘ÅyOz ^Œ∞óY=Ú
J#flѨC_»∞ Ç¨Ï „H˜O^Œ Y „"å¿ãÎ (^Œ∞ǨÏö=Ú) KåÅ∞... (Q˘Ñ¨Ê ÉèÏëê
âßG"Õ`«ÎÖÏ) á¶ÈlKåÛ_»∞ qâ◊fi<å^äŒO.
''=∂ Ñ≤.Zãπ. ã¨∞„|Ǩχ}ºO, g∞ Éèí„k~åA, "å_≥=_À
ã¨ã¨∞~À, =∞~À|∂¡O Ѷ‘Öò¤ "åà◊¥§ gà◊¥§, L#fl"åà◊¥¡ áÈ~Ú#"åà◊¥§
H˘`«Î ^èŒfi#∞ʼnõΩ H˘`«Î „ѨfHõÅ∞ (ã≤O|Öòû – QÆ∞~°∞ÎÅ∞) ÃÑ@∞ìHÀ"åÅx
JO@∞<åfl~°∞ Hõ^•! g∞i\Ï¡ Ñ‘H˜ áêˆ~¿ãÎ ÉèÏëê âßG"Õ`ÅΫ ‰õΩ JѨKå~°O
KÕã#≤ @∞¡ Hõ^•! eÑ≤ ã¨O㨯~°} ¿Ñi@ L#fl"å\˜x Ñ‘Hˆ ¿ã,Î 'ѶH≤ ~õ ∞° Ö’x
HÍѶ‘—Ö’x Ѷ≤, Ѷ‘Å#∞ K«∂Ñ≤OKÕ^≥ÖÏ! WѨÊ\˜ˆH _®@∞¡, _®º+¨µÅ∞,
ÉÏ}ÏÅ∞ (-...^v) LK≥·Ûùã¨fi~åÅ∞ hK≥·ã¨fi~åÅ∞ =∞O„^Œã¨fi~åʼnõΩ (–)
L#fl QÆ∞~°∞ÎÖË"≥∞ÿáÈ"åe. g∞ `≥Å∞QÆ∞"åà◊§ `≥Å∞QÆ∞ <åHõ~°÷"≥∞ÿ Kå=_»O
ÖË^∞Œ . ÉèÏ+¨‰Ωõ |~°∞"À, ÉÏÅtHõ‰∆ Ωõ |~°∞"À <åHõO`å JÜ≥∂=∞Ü«∞OQÍ
194
LOk— J<åfl_»∞ *ÏfÜ«∞ q^•ºˆHO„^Œ Ѩiâ’^èŒ# ã¨q∞u ã¨Éèí∞º_»∞
ã≤OQÍ~°"ÕÅ∞ `«Å‰õΩ KÕ`«∞Å∞ Ѩ@∞ìH˘x.
''`≥Å∞QÆ∞ ÉèÏëê âßG"Õ`ÅΫ O "Õ∞O, áê`« zO`«HÍÜ«∞ ѨKÛ« _ç
ÖÏO\˜ `≥Å∞QÆ∞#∞ „QÍOkäHõ ^Œ∞~°æO^èŒO #∞O_ç |Ü«∞@ Ѩ_Õã≤,
"åº=ǨiHõO "≥·Ñ¨ÙQÍ Ñ¨~°∞ÔQuÎã¨∂Î P^èŒ∞xH©Hõ~°} ã¨∞QÆO^è•Å#∞
ѨOzÃÑ_»∞`«∞#flk "Õ∞O. `≥Å∞QÆ∞ `≥eÜ«∞x ã≤OQÍ~°"ÅÕ ∞ʼnõΩ, „QÍOkäHOõ
~˘K«∞ÛÖ’ á⁄~°ÖÏ_Õ ã¨~°ã¨fi`«=∞‡Å‰õΩ, <å@HõѶ¨H©¯Ö’ =∂\Ï_Õ
#~°ã≤OǨÏÜ«∞ºÅ‰õΩ <Õ\ ˜ `≥Å∞QÆ∞ QÆ∞iOz UO `≥Å∞ã¨∞—— J<åfl_»∞
~°OQÆÜ«∞º KèåÖˇO*ò KÕã¨∞Î#fl@∞¡.
''ɡO_»HÍÜ«∞Å∞ – =OHÍÜ«∞Å∞—— Q˘}˜QÍ_»∞ qâ◊fi<å^äŒO.
J~Ú<å ã¨~ã° fi¨ `«=∞‡‰õÄ, #~°ãO≤ ǨÏÜ«∞º‰õΩ, ã≤OQÍ~°"ÅÕ ∞‰õΩ P =∂@Å∞
J qxÑ≤OKå~Ú.
"å~°∞ =∞ø#=Ú„^•ÅOHõ$`«∞ÅÜ«∂º~°∞. U|Ü«∂ºiO\˜Ö’
ѨkO\˜x Ñ‘ˆHã≤ ÉÏÅtHõ∆Ö’ 46 JHõ∆~åÅ<Õ KÕ~åÛ~°∞. uÖÏáêѨO
`«ÖÏÑ≤_çÔH_»∞, JO^Œ~°∂ ã¨O`«HÍÅ∞ KÕâß~°∞.
`≥Å∞QÆ∞ ѨO`«∞à◊§áê@∞¡ – `«_»ÉÏ@∞¡
''U=∞Ü«∂º! H˘`«Î ѨO`«∞Å∂ ~°∞+≤, ~°∞Hõ∆=Ú, ~°∞`«=Ú,
~°∞`«OÉèí~° Jx „"åâß"Õ=∞Ü«∂º! U xѶ¨∞O@∞=ÙÖ’#<åfl D Ѩ^•Å∞
^˘~°∞‰õΩ`«Ü«∂º!—— J^蕺Ѩ‰õΩÅ QÆkÖ’ Jiz#O`«Ñ¨xKÕâß_»∞ áê`«
`≥Å∞QÆ∞ ѨO`«∞Å∞.
''<Õ#∞ x#fl "≥Ú#fl Z"Õ∞‡Ö’ „ѨHÍ~°º ÉèÏ+¨ (Ѷ¨OHõ∆#Öò
ÖÏOˆQfi*ò) K«^Œ∞=ÙH˘<åfl#∞. g∞ HÍÅOÖ’ D q+¨Ü«∞O ÖË^Œ∞. =∂‰õΩ
K≥Ñ≤Ê# J^èŒ∞<å`«# ÉèÏëê âßG"Õ`«ÎÅ∞ Ѩ„uHõÖ’¡x ÉèÏ¿+ Ѩ~°=∞
„áê=∂}˜Hõ ÉèÏ+¨ J<åfl~°∞. Ѩ„uHõÅ∂, J<ÕHõ \©g Kèå#à◊√¡, ZÖÏ
~å™êÎ~À, ZÖÏ ‰õÄ™êÎ~À J^Õ „áê=∂}˜H=õ ∞h Ü«¸x=iû\© „á⁄ÃÑ㶠~ˆ¨ ¡
JO@∞<åfl~°∞. "å~°∞ „ѨHÍ~°º ÉèÏ+¨ ¿Ñi@ J^Õ É’kèã∞¨ <Î åfl~°∞. =∂Hõ^Õ
XO@|\˜ìOk...—— #"åfi_»∞ H˘`«Î ѨO`«∞Å∞.
''Hõ$+≤, Hõ$+¨µ_‚ ∞» , Hõ$áêHõ~∞° _»∞, #$áêÅ∞_»∞, `«$}=Ú, `«$+¨.‚ ..
Wq ZÖÏ „"å™êÎ=Ù <åÜ«∞<å—— "≥H˜¯iO`« ^èÀ~°}˜Ö’ J_çQÍ_»∞ áê`«
ѨO`«∞Å∞.
''P Ѩ^•ÅxflO\˜H˜ H˘=Ú‡ÃÑ\˜ì, ˆ~Ѷ¨O `«yeOK«_»"Õ∞——
J<åfl_»∞ H˘`«Î ѨO`«∞Å∞.
''K«e— K«O^Œ=∂=∞ – Kå=∞ – K«∞Hõ¯ – K«∂Ѩ٠– KÒHõ –
[=Ú_»∞ – *Ï`«~° – A#∞fl – ZÖÏ LK«Ûi™êÎ~°∞ ™êfig∞—— =∞s
¿ÇÏà◊# KÕã¨∞Î#fl@∞¡ J_çQÍ_»∞ áê`« ѨO`«∞Å∞.
''D ^ŒO`ÀºKåÛ~°} WѨÊ\˜ˆH áÈ~ÚOk. =Ú#∞‡O^Œ∞
áÈ`«∞Ok. `åÅ"åºHõ∆~°O „"åÜ«∞|_®¤ `≥eã≤#"å~°∞ ^ŒO`«ºOQÍ
LK«Ûi™êÎ~°∞. `≥eÜ«∞x"å~°∞ `åÅ=ºOQÍ LK«Ûi™êÎ~°∞. ZÖÏ
Platinum Platform
LK«ÛiOz<å J~°÷OÖ’ Ѩ~°=∂~°÷OÖ’ =∂~°∞Ê LO_»^Œ∞ Hõ^•——
zkfiÖÏã¨OQÍ #"åfi_»∞ z#flѨO`«∞Å∞.
''Wk `≥Å∞QÆ∞ ÉèÏ+¨‰õΩ ™œÉèÏQƺ=∂! ^Ò~åƒùQƺ=∂!—— <≥uÎH˜
KÕ`«∞Å∞ ÃÑ@∞ìH˘<åfl_»∞ ÃÑ^ŒÌ ѨO`«∞Å∞.
''=Ú=∂‡\˜H© ^Ò~åƒùQºÆ "Õ∞—— QÆ\Qì˜ Í J<åfl_»∞ H˘`«Î ѨO`«∞Å∞.
a`«Î~°áÈ~Ú K«∂âß_»∞ áê`« ѨO`«∞Å∞.
''ã¨~!ü ##flÜ«∞, uHõ¯#, Zé]#, N<å^ä,Œ áÈ`«#, ÃÑ^Œ#Ì Å#∞
K«^Œ∞=QÆ∂_»^Œx, ÉèÏ~°`«, ÉèÏQÆ=`« ~å=∂Ü«∞}Ïk „QÆO^ä•Å#∞
J^茺ܫ∞#O KÕÜ«∞‰õÄ_»^Œx, ÉèÏ+¨ ˆH=ÅO ™ê=∂#∞ºxH˜ J~°÷=∞ÜÕ∞º
@@∞¡QÍ<Õ LO_®Åx, „áœ_è» ã¨=∂㨠Éèí∂~Ú+¨ì"≥∞ÿ# ~°K«#Å∞ KÕÜ«∞
‰õÄ_»^Œx, „áêp# ã¨O„Ѩ^•Ü«∞OÖ’ =zÛ# `≥Å∞QÆ∞ ™êÇ≤Ï`åºxfl
K«∂_»<Õ K«∂_»‰Äõ _»^xŒ É’kèOKÕ qâ◊fiq^•ºÅÜ«∞ J^蕺Ѩ‰Ωõ Å∞ =∂‰õΩ
QÆ∞~°∞=ÙÅ∞.
ÃÑ·QÍ ‰õΩÅ"å^Œ, ¢ã‘Î "å^Œ, ^Œo`«"å^Œ ã≤^•úO`åʼnõΩ
ÉÏxã¨Öˇ·# Ѩu`«∞Å∞ „Éèí+¨µìÅ∞ =∂ PKå~°∞ºÅ∞. J~°™êʼnõΩ,
q~°™êʼnõΩ, ã¨~°™êʼnõΩ H˘=Ú‡Å∞ HÍã¨∂Î, áêsìʼnõΩ ѨiKåiHõÅ∞QÍ
(LOѨÙ_»∞ QÆ`≥ÎÅ∞QÍ) ѨxKÕ¿ã ^Œ^ŒÌ=∞‡Å∞ =∂ J^蕺Ѩ‰õΩÅ∞. f~°÷O
J<Õ Ñ¨^ŒO áê~î°O =∞^茺֒ =¿ãÎ WO\˜ =ÚO^Œ∞#fl "≥∂sÖ’x hà◊§x
J~°O÷ K≥ÑÊ≤ # "≥^"Œè åÜ«∞Å∞ =∂ ѨO`«∞à◊√§. ÉèÏ~°fÜ«∞`«#∞ ÉèÏ~°fÜ«∞
™êÇ≤Ï`åºxfl Ѩ~=° ∞ K«O_®ÅOQÍ q=∞i≈ã¨∂Î =∞=∞‡efl q^Õj W*ÏʼnõΩ
ÉÏxã¨Å∞QÍ =∂ˆ~Û q+¨=ӺǨÅ∞ ~°zOKÕ ^Õâ◊„^ÀǨïÅ∞ =∂
LѨ<åºã¨‰õΩÅ∞. Ѷ¨ÖÏ<å ‰õΩÅO "å~°∞ K≥a`Õ q#HõO_ç JO@∂,
Ѷ¨ÖÏ<å "å_çx u@ìO_ç JO@∂ H˘O`«=∞Ok q^•º~°∞÷ʼnõΩ ^ŒO_çQÍ
– xO_»∞QÍ Ç¨[s – =∂~°∞¯Å∞ Pâ◊ K«∂ѨÙ`«∂ K≥=ÖÏÜ«∞Å∞QÍ
=∂~°∞ÛH˘<Õ JѨq„`åKå~°∞ºÅ∞ =∂ É’^茉õΩÅ∞... WHõ K≥ѨÊO_ç ã¨~ü!
"Õ∞"≥∞ÖÏ `«Ü«∂~°=Ù`å"≥∂! JO`Õ HÍ^Œ∞ D =∞^茺# ‰õΩÖÏÅ∞QÍ
peÛ Ñ¶¨ÖÏ<å "åx`À WÖÏ =∂\Ï_ç ÉèíÜ«∞ÃÑ_ç`Õ g∞ Ѩx
J=Ù`«∞O^Œh, P \©K«~ü |ÅÇ‘Ï#`«Å#∞ `≥Å∞ã¨∞H˘x u_ç`Õ
g∞~°#∞‰õΩ#fl Ѩ#∞Åhfl <≥~"° ~Õ ∞° `åÜ«∞x =º=Ǩ~° tHõ}∆ Ï `«~Q° `Æ ∞« Å∞
x~°fiÇ≤Ïã¨∞#Î fl K«^∞Œ =ÙÅ `«e¡ âßÅÖ’¡ "Õ∞O UO <Õ~∞° ÛH˘O\ÏO! ÉèÏ+¨<å!
ÉèÏ==∂! J#∞âßã¨#=∂! ã¨O™ê¯~°=∂! JO^Œ∞ˆH ^Ò~åƒùQƺO
JO@∞<åfl#∞ ã¨~ü...—— JO@∂ `å#∂ `«ÅѨ@∞ìH˘x ‰õÄ~°∞Û<åfl_»∞
H˘`«Î ѨO`«∞Å∞.
áê`« Ѩ O `« ∞ Å∞ Hõ O _» ∞ "å`À Hõ à Á§`« ∞ Î H ˘<åfl_» ∞ . P
áê~î°âßÅÖ’x q∞QÆ`å J^蕺Ѩ‰õΩÅ∞ z„`«™ê‰õ∆ΩÖÏ¡ xÅzáÈÜ«∂~°∞.
HÍÅO =¸QÆ"À~ÚOk.
<å<å\˜H˜ fã≤Hõ@∞ì – <åQÆOÉÁ@∞ì
L#fl`« áê~î°âßÅÅ =~°‰õΩ áê~î°º„QÆO^ä•ÅHõxfl\˜H˜,
„Ѩ^•è #OQÍ `≥Å∞QÆ∞‰õΩ „Ѩu `«~Q° uÆ H˜ F ã¨Oáê^Œ‰Ωõ _»∞, F ~°K~« Ú`«,
Platinum Platform
ÖË^• W^ŒÌ~°∞ ~°K«~Ú`«Å∂ LO\Ï~°∞. ÉÏÅtHõ∆ "≥Ú^Œ\ ˜ `«~°QÆu,
Ô~O_»= `«~°QÆu, =¸_»= `«~°QÆu... WÖÏ Ñ¨^Œ= `«~°QÆu =~°‰õΩ
`≥Å∞QÆ∞ "åK«HÍ Å∞O\Ï~Ú. ÃÑ· XHõ\ ˜ Ô~O_»∞ `«~°QÆ`«∞ʼnõΩ
LѨ"åK«HÍÅ∞O\Ï~Ú.
QÆ^ºŒ O, Ѩ^ºŒ O, Qˆ Ü«∞O, "åºHõ~}° O, Hõ^•ä xHõ, rq`«Ki« „`«,
™ê"≥ ∞ `« Å ∞, á⁄_» ∞ Ѩ Ù Hõ ^ ä Œ Å ∞, WÖÏ ZOÑ≤ H õ [~° ∞ QÆ ∞ `« ∞ Ok.
ã¨Oáê^Œ‰õΩxn, ~°K«~Ú`«n ã¨=∞#fiÜ«∞ ^Œ$+≤ì, ã¨=∞`å^Œ$¿+ì. HÍx
`«=∞ t+¨µºÅg, `«=∞ QÆ∞~°∞=ÙÅg, JO^Œ∞Ö’ KÀ@∞ KÕã¨∞H˘O\Ï~Ú.
~°K«~Ú`«Å∞ H˘O^Œ~°∞, ã¨Oáê^Œ‰õΩÅ∞ P áê~î°º ã¨Oq^è•#‰õΩx ¿Ñ~°∞
`≥Å∞ã¨∞H˘x ÃÑ~· g° Å∞ H˘#™êy™êÎ~∞° . H˘O^Œ~∞° ÃÑ· JkèHÍ~°∞Å #∞O_ç
~å[H©Ü«∞OQÍ |ÅOQÍ L#fl"åi #∞O_ç XuÎà◊¥¡ `≥™êÎ~°∞. WHõ D
ã¨Oáê^Œ‰õΩ_»∂ ÖË^• ~°K«~Ú`« U^À XHõ áêsìH˜ H˘=Ú‡HÍ¿ã"åÔ~·`Õ
WHõ K≥áêÊeû# J=ã¨~°O ÖË^Œ∞. x*ÏxH˜ `≥Å∞QÆ∞ "åK«HÍÅ ^•fi~å
q^•ºi÷H˜ ÉèÏëê qHÍã¨O, ™êÇ≤Ï`«º ѨiK«Ü«∞O, ™êÇ≤Ï`«ºO ^•fi~å
<≥·uHõ =∂#gÜ«∞ =¸ÖϺŠx~å‡}O [~°QÍe. ã¨`«ºO, JÇ≤ÏOã¨,
„¿Ñ=∞, Hõ~°∞}, ^è≥·~°ºO, ã¨$[#â◊H˜Î, =ºH˜Î`«fi qHÍ㨠x~å‡}O HÍ"åe.
ÉèÏëê ™êÇ≤Ï`åºÖË ã¨O^Œ~°ƒùOÖ’#∂ ~å[H©Ü«∞ áêsìŠѨiKåiHõÅ∞
HÍ~å^Œ∞. ѨHõ∆áê`« ^Œ$HõÊ^äŒOÖËx ~°K«~Ú`«Å∂ – ã¨Oáê^Œ‰õΩÅ#∂
WѨC_»∞#fl gi #∞O_Õ =∞#O xi‡OK«∞HÀ"åe. JѨC_Õ `≥Å∞QÆ∞
áê~îåºOâßÅ∞ ÉÏQÆ∞O\Ï~Ú.
D q+¨Ü«∞O WO@s‡_çÜ«∞\ò, _ç„w ™ê÷~Ú áê~îåºOâßʼnõΩ
‰õÄ_® =iÎã¨∞ÎOk. J~Ú`Õ ÉèÏëê – ™êÇ≤Ï`åºÅ q+¨Ü«∞OÖ’ ™ê÷~Ú,
„áê=∂}˜H`õ « `«Ñʨ xã¨iQÍ áê\˜OKåe. „Ѩu `«~Q° uÆ Ö’ H˘xfl =O^ŒÅ
H˘`«Î Ѩ^•Å∞ ѨiK«Ü∞« O HÍ"åe. #=Å, <å@HõO, rq`« K«i„`«Å#∞
LѨ"åK«HÍÅ∞QÍ áÈ\©Ö’¡ ZOÑ≤Hõ KÕã≤#ѨC_»∞ x+¨ÊHõ∆áê`« ^Œ$+≤ì
J=ã¨~°O.
Ü«Ú.l. ™ê÷~ÚÖ’ áê~îåºOâßÅ∞
„Ѩã¨∞Î`«O _ç„wÖ’ HÍ=∞<£HÀ~ü áê~îåºOâßÅ∞<åfl~Ú. Jxfl
qâ◊fiq^•ºÅÜ«∂Å J^蕺Ѩ‰õΩÅKÕ U~°Ê_»¤ Hõq∞\˜ "å~°∞ „ѨÉèí∞`«fiO
ã¨∂K«#Å "Õ∞~°‰õΩ Wq ã¨Oã≤^ŒúO KÕ™êÎ~°∞. „áêp# áê~îåºOâßÅÖ’
J~Ú<å, J~åfip<åO„^èŒ áê~îåºOâßÅÖ’ J~Ú<å ÉèÏëê qHÍã¨O,
™êÇ≤Ï`«º ѨiK«Ü«∞O, `«^•fi~å q^•º~°∞÷Ö’¡ =∂#gÜ«∞ =¸ÖϺÅ
x~å‡}O D ^Œ$+≤ì`À áê~î°º „Ѩ}ÏoHõ ã¨Oã≤^Œú=∞=Ù`«∞Ok. J~Ú`Õ
WO^Œ∞Ö’ ‰õÄ_® LѨ"åK«HÍk „QÆO^ä•Å∞ áÈ\©Å‰õΩ Ñ≤ezQÍx, ÖË^•
JK«Û~Ú# „QÆO^ä•Å∞ ѨijeOz QÍh, ÖË^• Ѩa¡+¨~°∞û ÃÑ>Ëì
„Ѩ֒ÉèÏʼnõΩ Ö’<≥·QÍh ZOÑ≤Hõ KÕÜ«∞_»O [~°∞QÆ∞`«∞O^Œx Hõ~å‚Hõi‚QÍ
qxÑ≤ã∞¨ OÎ k. =¸_»∞ „áêO`åÅ ~°K~« Ú`«Å‰õΩ „áêux^躌 O W"åfiÅ<Õ
PÖ’K«#Å∂ qxÑ≤ã∞¨ <Î åfl~Ú. ÉèÏ~°`,« ÉèÏQÆ=`«, ~å=∂Ü«∞}ÏOâßÅ#∞
=∞`«Ñ¨~°OQÍ K«∂_»‰õÄ_»^Œ<Õk D áê~î°º„QÆO^äŒ x~å‚Ü«∞Hõ ã¨OѶ¨∞O
"åiH˜ `≥Å∞ã¨∞. P HÍ~°}OQÍ "å\˜x D ^ÕjÜ«∞ r=# q^è•#OÖ’
195
JO`«~åƒùQÆOQÍ, ™êO㨯 $uHõ ÉèÏ=*ÏÅO L#fl"å\˜QÍ, =∂#hÜ«∞
=¸ÖϺÅ#∞ „áÈkKÕ¿ã JOâßÅ`À L#fl Ѷ¨∞\ÏìÅ<Õ K«∂ã≤ ZOÑ≤Hõ
KÕã∞¨ <Î åfl~°∞. J~Ú`Õ ÉèÏëê „áœ_è=ç ∞ H˘xfl KÀ@¡ "≥∂`å^Œ∞ q∞Oz#@∞¡
qxÑ≤ã¨∞ÎOk. J~Ú`Õ H˘`«Î Ѩ^•Å ѨiK«Ü«∂xH˜ Wk J=ã¨~°O Jx
H˘O`«=∞Ok J^蕺Ѩ‰õΩÅ "å^Œ#. Hõq∞\©Ö’ qâ◊fiq^•ºÅÜ«∂Å
J^蕺Ѩ‰õΩÅ∞ HÍHõ _ç„w HÍÖËl J^蕺Ѩ‰õΩÖË LO_®Å<Õ "å^Œ#
qxÑ≤ã¨∞ÎOk. „áêp# ™êÇ≤Ï`«º=∞O>Ë, ã¨O„Ѩ^•Ü«∞ ™êÇ≤Ï`«º=∞O>Ë
Ѩ_»x J^蕺Ѩ‰õΩÅ∞ Hõq∞\©Ö’¡ LO_ç, L^•`«Î =∂#gÜ«∂OâßÅ∞O_Õ
Ѷ ¨ ∞ \Ïì Å ∞ áê~î å ºOâßÅÖ’ ÃÑ@ì ‰ õ Ω O_®, ~å[iHõ =º=㨠÷ # ∞
„ѨuaOaOKÕq, â◊$OQÍ~°O ^ŒO_çQÍ LO_Õq HÍ"åÅ<Õ áê~îåºOâßÅÖ’
ÃÑ\˜ìOz Ѩk=∞Ok q=∞~°≈‰õΩ QÆ∞~°ÜÕ∞º@∞ì KÕã¨∞Î<åfl~°<Õ "å^Œ#Å∂
qxÑ≤ã¨∞Î<åfl~Ú.
ÉèÏ+¨g∞^Œ, ™êÇ≤Ï`«ºO g∞^Œ, ã¨O„Ѩ^•Ü«∞O g∞^Œ =∞=∞`«,
„¿Ñ=∞, x+¨ª U~°Ê_Õ@∞ì áê~îåºOâßÅ#∞ Z#∞flHÀ"åeû# J=ã¨~O° LOk.
Ü«ÚQÆÜ«ÚQÍÅ ™êÇ≤Ï`åºxfl ã¨HÍ~å`«‡Hõ ^Œ$HõÊ^äŒO`À q^•º~°∞÷Å∞
J^茺ܫ∞#O KÕ¿ã@∞ìQÍ, áê~îåºOâßÅ#∞ ã¨Oã≤^ŒúO KÕÜ«∞=Åã≤#
J=ã¨~°O LOk.
2008 – 2010 _ç„w `≥Å∞QÆ∞ ѨÙã¨ÎHÍÅ∞
=∞i áê~îåºOâßÅ∞ D QÆ∞}jÖÏÅ ^Œ$+≤ì`À ã¨Oã≤^ŒúO
KÕã¨∞Î<åfl~å! P ^Œ$+≤ì ÖËHõáÈ=_»"Õ∞ HÍ^Œ∞† `≥Å∞QÆ∞ ÉèÏ+¨#∂,
™êÇ≤Ï`åºhfl, `≥Å∞QÆ∞"åi ã¨O㨯 $ux <åâ◊#O KÕ¿ã q^èŒOQÍ
áê~îåºOâßÅ∞O@∞<åfl~Ú. JO^Œ∞‰õΩ L^•Ç¨Ï~°} 2008–2010 _ç„w
`≥Å∞QÆ∞ áê~î°º „QÆO^ä•Å∞.
_ç„w q^•º~°∞÷Å =Ü«∞ã¨∞û 18 ã¨O=`«û~åÅ∞ J#∞H˘O^•O.
F ã¨O=`«û~°O `«‰õΩ¯=, F ã¨O=`«û~°O Z‰õΩ¯=QÍ LO_»=K«∞Û ‰õÄ_®.
=∞#ã¨∞û ÉèÏ"åÅ#∞ =∞Å∞Ѩ٠u¿ÑÊ =Ü«∞ã¨∞û. JÉσ~ÚÖˇ·<å
J=∂‡~ÚÖˇ<· å W^Õ ã≤u÷ . J@∞=O\˜ =Ü«∞ã¨∞û q^•ºi÷h, q^•º~°∞Å÷ ‰õΩ
##flÜ«∞ ÉèÏ~°`«OÖ’x QÆOQÍâ◊O`«#∞Å Hõ^äŒ ÃÑ\Ïì~°∞. áê~îåºOâ◊O
¿Ñ~°∞ ã¨Oáê^Œ‰Ωõ ÖË ÃÑ_»`å~°∞. ##flÜ«∞º =∞¿ÇÏuǨ™êxfl "åºã¨∞Å"åi
##∞ã¨iOz J#∞=kOKå~°∞. D ÉèÏQÍxfl _ç„w q^•º~°∞÷ʼnõΩ
ÃÑ_»`å~°x, ÃÑ\ÏìÅx "å~°∞ „"åÜ«∞ÖË^Œ∞. Hõ^ä•Hõ^äŒ#OÖ’ J^˘Hõ
JOâ◊O.
=∞Ǩaè+µ¨ _»∞ WH∆Ífi‰õΩ~åA† PÜ«∞# „|Ǩχ¿ã=Ö’ LO\Ï_»∞.
JHõ¯_çH˜ QÆOQÆ =ã¨∞OÎ k. P QÆOQÆ =¢™êÎÅ∞ QÍeH˜ `˘eQÍ~Ú. JO^Œ~∞°
Hõà√◊ ¡ =¸ã¨∞‰õΩ<åfl~°∞. =∞Ǩaè+µ¨ _»∞ P"≥∞ "≥Ñ· Ù¨ JaèÖÏ+¨`À K«∂âß_»∞.
„|Ǩχ =∂#=Ö’HõOÖ’ ѨÙ@ì=Åã≤O^Œx â◊Ñ≤OKå_»∞. QÆOQÆ ‰õÄ_®
J`«xÃÑ· =∞#ã¨∞Ѩ_Oç k. P =∞Ǩaè+µ¨ _»∞ ǨÏã≤#Î #∞ áêeOKÕ „ѨfѨÙxH˜
â◊O`«#∞xQÍ [x‡OKå_»∞. =ã≤+µ¨ xª âßѨO =Å¡ J+¨=ì ã¨∞=ÙÅ∞ QÆOQƉΩõ
[x‡OKåÅx xâ◊Û~ÚOK«∞ H˘O\Ï~°∞. ѨÙ\˜#ì "≥O@<Õ Ñ≤ÅÅ¡ #∞ QÆOQÆ,
QÆOQÆáêÅ∞ KÕÜ∂« e Jx xÜ«∞=∞O. P QÆOQÆ `«Ñ㨠∞¨ û KÕã∞¨ #Î fl „ѨfѨÙ}˜‚
196
`«##∞ ã‘fiHõiOK« =∞O@∞Ok. =∞#‡^äŒ=â◊Ü≥ÿ∞ =zÛ J`«x `˘_» g∞^Œ
‰õÄ~°∞ÛO@∞Ok. Jyfl™êH˜Q∆ Í ÃÑo§ KÕãH≤ ˘#fl "åix `«Ñʨ =∞~˘Hõi"≥Ñ· Ù¨
K«∂_»##fl „ѨfѨÙ_»∞ `«# H˘_»∞‰õΩ#∞ ÃÑo§ KÕã¨∞H˘=∞‡O\Ï_»∞. QÆOQÍ
â◊O`«#∞Å q"åǨÏO [~°∞QÆ∞`«∞Ok. "åiH˜ Hõey# Zxq∞k =∞OkÖ’
U_»∞QÆ∞ix QÆOQÆ, QÆOQÆáêÅ∞ KÕã∞¨ OÎ k. Zxq∞^Œ= =ã¨∞=Ù „ѨÉÏè ã¨∞_»∞†
J`«_Õ cè+¨µ‡_»∞. cè+¨µ‡}˜‚ =^Œe QÆOQÆ "≥o§áÈ`«∞Ok. D =∞^茺֒
J+¨ì=ã¨∞=ÙÅ∞ #Okh ^èÕ#∞=ÙÃÑ· "≥∂A Ѩ_»_»O, z=i"å_≥·#
„ѨÉèÏã¨∞_»∞ ^˘OyeOK«_»O, JO^Œ∞=Å¡ =∂#=ÙÅ∞QÍ Ñ¨Ù@ìO_»x
=t+¨µª_»∞ âßѨq∞=fi_»O Hõ^äŒ K«~°Û‰õΩ =ã¨∞ÎOk. QÆOQÆ Jxfl q^ŒºÖ’¡
Pi`Õi# H˘_»∞‰õΩ#∞ JѨÊyOz "≥o¡áÈ`«∞Ok.
Wn JO^Œ∞Ö’x Hõ^.Œä Wk _ç„w q^•º~°∞Å÷ ‰õΩ áê~îåºOâ◊OQÍ
ÃÑ@ì=K«∞Û<å! QÆOQÆ |@ìÅ∞ `˘Åy`Õ =∞Ǩaè+¨µ_»∞ K«∂âß_»∞.
Jk‰õ Ä _® ''T~° ∞ =¸Å "Õ ∞ ~° Ê _» Q Æ #Ü« Ú ºq^Œ =Å∞=Ù
`˘ÅÔQ#xÅO|∞KÕ`«...—— T~°∞=¸Å =∞#fl =∂@#∞ q=iOz
K≥ѨÊQÆÅ=∂! `˘_»Å‰õΩ =¸Å „Ѩ^Õâ◊O Jx ZO`« *Ï„QÆ`«ÎQÍ K≥Ñ≤Ê<å
Ñ≤Å¡Å∞ H˜ã¨∞‰õΩ¯=∞x #=fi~å! P"≥∞#∞ "≥O@<Õ Hõ=∞ÅÜ≥∂x,
=∞~°ÎºÜ≥∂xÖ’ ѨÙ@ì=Åã≤O^Œx â◊Ñ≤OKå_»x LOk. D Ѩ^•Å∞#fl
Ѩ^ŒºO WÖψQ áê~îåºOâ◊OÖ’ LO_»=KåÛ! P `«~åfi`« „ѨfѨÙx
''^ŒH˜∆}À`«ûOQÆ=Ú #O^Œ∞ =∞#‡^äŒ =â◊O|∞##∞O_≥—— J<Õ =∂@‰õΩ
‰õΩ_ç`˘_» g∞^Œ =∞#‡^äŒ ÉèÏ"åxH˜ ‰õÄ~°∞Û#fl^Œ#fl q=~°} W=fiQÆÅ=∂!
=t+¨µª_»∞ =ã¨∞=ÙʼnõΩ =∞#∞[Ü≥∂x ѨÙ@ìO_»x âßѨq∞™êÎ_»∞. WHõ¯_»
‰õÄ_® D Ѩ^•xHõ~°÷O ZÖÏ K≥áêÊe.
ã≤Q∞Æ Kæ _≥ ç =ÚYO =Ú@HõiOK«∞H˘x, ã≤Q∞Æ qæ _çz K≥|∞`å_»∞.
q^•ºi÷h q^•º~°∞÷ÖË"≥∂ J#∞‰õΩO\Ï~°∞. U^≥ÖÏ [iy`Õ Jk
[~° ∞ QÆ ∞ `« ∞ Ok. Ѩ i }Ï=∂ÖË g ∞ Ѩ \ ˜ ì O K« ∞ HÀO! HÍh
ã¨Oáê^Œ‰õΩÖˇO^Œ∞H˜ÖÏ KÕâß~°∞? ÃÑ^ŒÌ „Ѩâ◊fl.
"åiH˜ q^•º~°∞÷Å =∞#ã¨Î`«fiO `≥eÜ«∞^•! Láê^蕺ܫÚÅ
W|ƒO^Œ∞Å∞ `≥eÜ«∞"å! =∞Ç≤ÏàÏ PKå~°∞ºÅ∞ =∞QÆ Ñ≤šʼnõΩ
K≥¿ÑÊ@ѨC_»∞, ѨÙ~°∞+¨ J^蕺Ѩ‰õΩÅ∞ P_»Ñ≤šʼnõΩ K≥¿ÑÊ@ѨC_»∞ Ѩ_Õ
=∂#ã≤Hõ H∆ÀÉèí QÆ∞iOz `≥eÜ«∞^•!
W=hfl `≥e¿ã KÕâß~å! ÉèÏ~°fÜ«∞ ã¨O㨯 $uH˜ =¸Å
HõO^•Å∞QÍ ÉèÏqOKÕ ÉèÏ~°`« – ÉèÏQÆ=`« – ~å=∂Ü«∞}Ï^Œ∞Ö’¡
W@∞=O\˜ â◊$OQÍ~åOâßÅ∞O\Ï~Ú. Ѩ^Œ*ÏÅO JÖψQ LO@∞Ok,
=~°∞㨠`«Ñ≤Ê# Ãã· fi~° qǨ~°O LO@∞Ok Jx ÅHõ∆ÖÏk =∞Ok
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HÍ|\˜ì...
*****
197
 Judiciary under the Nizams of Hyderabad
Hyderabad, it is generally recognized, was a Moghal
off-shoot in the Deccan. It rose from the dying embers of
an enfeebled Moghal empire. The founder of Hyderabad's
line of rulers - the Asif Jahs - was a Moghal appointee. Mir
Qamruddin Khan, the Moghal Viceroy of the Deccan region,
owed his initial authority to the seat of nominal durbar at
Delhi. Seventeen years after the death of the last powerful
Moghal emperor, Aurangzeb, the Moghal Viceroy of Deccan
declared what was for all purposes independence and
assumed near-sovereign powers. Given such strong bonds
with the Empire, it was little wonder that the State, founded
in 1724 by Nizam-ul-Mulk Asif Jah I, inherited, or adopted
with gusto, all that constituted Moghal flavour and
complexion: governance, social manners, land admini-
stration, nobility, court protocol, civil and military organi-
zation, cuisine, apparel - in fact everything that mattered to
the successor State.
So it was with justice, judiciary and judicial admini-
stration…
Originally comprising a cluster of Hindu chiefs and
rulers, some powerful like Kakatiya and Vijayanagar
kingdoms, the Southern region had long come under the
hegemony of Muslim conquerors from the north. Though
no more than a minority in a vast Hindu area, the victors
brought with them their Islamic modes of thought and deed.
Some of them, like the Qutb Shahi rulers learnt to treat all
their conquered subjects with a measure of impartial fairness.
Nevertheless, the basic tint and substratum of governance
remained predominantly Islamic.
The traditional Muslim view was that the Islamic
Law is natural, or more precisely, the Nature's Law. It is not
dependent on time, constricted by space, or confined to
any particular place. It is universal in its applicability, and
acquires currency in all ages and every era. The law of Islam
derives from what is called Usool-e-Fiq, or principles
comprising broadly the teachings of the Quran (the revealed
scripture), Hadees (the sayings of the Prophet), ijmah (debate
or discussion among learned religious scholars) and ishtahaj
(consensual authoritative comment of the Ulema) - and a
facilitatory process of qiyas (logical thought) and tafseer
(exegesis). In essentials the Islamic law takes on a compre-
hensive sweep: five hundred principles enshrined in the
Quran, three thousand sayings from the Hadees, and
numerous ideas from Ijmah.
*Former Chief Post Master General, Andhra Pradesh.
198
- Dr. H. Rajendra Prasad*
Traditionally, the Qazi - an official charged with
responsibility and authority to interpret and administer
religious law - occupied a position of centrality in all Islamic
societies. Prior to the emergence of Asif Jahs there had been
no well organized system of delivery of justice or redressal
of grievances in the region; it had been an era of remorseless
repression In the context of Deccan the Nizam came to
assume the position of head of executive as well as civil and
military departments of his government. He sat as a judge
in all original cases relating to revenue and landed property.
A Chief Judge (Qazi-e-Subah) headed the Provincial
judiciary, and enjoyed powers that were co-extensive with
the Governor of the province.
Lala Mansaram (Masar-e-Nizami) has left it on
record that the founder of the Asif Jahi line, Mir Qamruddin
Khan Nizam-ul-Mulk, was a devout man besides being an
intrepid general. He is said to have modelled his conduct
on the mode and pattern of Aurangzeb, and viewed his
station as the Vice-Regent of God and regarded temporal
authority as a gift from the Almighty. In that light, he was a
trustee of the people's rights who could not usurp the
inheritance of anyone. When an opinion expressed by him
was found incompatible with fairness and Shara, Nizam-ul-
Mulk was not averse to apologizing to the Qazi by owning
up the error.
Broadly, important towns had a court presided over
by a Qazi, while the Court in the capital, known as Dar-ul-
Qaza-Balda-e-Hyderabad, acted as the highest court of
appeal. Parallely, ecclesiastical courts, known as Sadar,
functioned in important moffusil towns with a higher one,
Sadarat-ul-Aliya under a Sadar-us-Sudoor. In criminal
matters, it was the Islamic law that prevailed, while in civil
matters, where the parties were not Muslim, the cases were
generally referred to Panchayats
The basic judicial structure put in place by Nizam-
ul-Mulk remained intact during the regime of his successors.
Inescapably, however, the contours and complexion of
judicial administration in Hyderabad came to be intervowen
with the fluctuations in her political fortunes. One seminal
trend in this regard was the increasing importance that the
Divans came to acquire in the power structure of the State.
Not long after their initial contact with the Nizams, the
British East India Company gathered around themselves
enough coercive power to be in a position to manipulate
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the policies and actions of their 'Subordinate Ally'. This was
true of the regimes of the four Nizams who came after the
founder: Nizam Ali Khan, Sikander Jah, Nasir-ud-Dowla
and Afzal-ud-Dowla. One effective and unfailing instrument
for pushing their authority through the side-door was to
instal a succession of pliable persons as Divans, who showed
themselves concerned more with promoting British interests
than protecting the interests of their own master. Azam-ul-
Umara, Mir Alam, Siraj-ul-Mulk, Munir-ul-Mulk and
Chandulal, fell in this category in varying degrees of
flagrance. The Divans, who, incidentally, were invested with
some overriding judicial powers under the kings of Delhi
Sultanate, had been divested of those powers but under the
Mughal rulers. Nizam-ul-Mulk continued the Mughal
practice with his Diwan playing no significant role of judicial
kind in the affairs of the territory. This changed during the
regime of his successors, with the Diwans acquiring
increasing judicial powers.
While the British-backed Divans revelled in their
growing importance in the affairs of the State, the situaion
deteriorated throughout the region. At the level of
governance it was a sad story of widespread lawlessness and
insecurity. The Nizam sulked in the innards of his palace,
unable to confront the British Resident or to control his
Minister. Pathan Jamedars harassed the peasantry. Robbers
and bandits infested the highways and countryside. The
Divan was on a rampage, almost. Lawlessness and insecurity
held sway everywhere. Execution of judgments was difficult
to carry through. People with a grievance probably found it
more expedient to obtain justice through instant coersion
by employing own mercenaries to perform that job. The
Qazis were left largely without work except to oversee
performance of marriages and issue nikah-namas.
Even so, a beginning to the long-needed judicial
reform emerged around this very time out of the prevailing
chaos. Diwan Siraj-ul-Mulk may well be called the progenitor
of modern judicial system in Hyderabad. He was
instrumental in setting up in 1821 a new court, Adalat-e-
Diwani in his palace and placed it under two Hindu pandits.
One other court, Adalat Faujdari or Court of Criminal
Judicature, (subsequently renamed Adalat-ul-Aliya) was
establishing in 1838. It was also during the tenure of Siraj-
ul-Mulk that the Government of Nizam abolished capital
punishment. For sometime the institution of the Qazis had
fallen to bad times due to a variety of reasons. Siraj-ul-Mulk
directed his attention to this sorry state and took steps to
appoint Mir Adls, Mirs and Mir Munsiffs at various levels,
and fixed clearly quantified salaries for each of them. In 1846
he set up what was known as Adalat-e-Diwani-e-Khurd or
Small Causes Court that has survived the Diwan, the ruler
and the regime itself and continues to function till today
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with periodic modifications and alterations to its structure
and composition.
'The King can do no wrong' is essentially a Western
concept... The Shara does not support this view. Custom
nevertheless ensured that the ruler of the realm was exempt
from the jurisdiction of any court of law. This held true of
the early Nizams as well. It might therefore be interesting to
note the role and status of the Nizam in the judicial scheme
of Hyderabad State. The Nizam in his capacity as the ruler,
enjoyed absolute sovereign authority in all spheres of his
territories. He could sanction the establishment of new
courts, appoint judges, and also confirm or commute
stringent sentences imposed by them. In theory, therefore,
he could well disregard or disobey the Courts. But at the
same time the Nizam held the rank of Chief Judge and would
not be expected to anything to demean, diminish or destroy
the majesty of law as interpreted or pronounced by 'his'
own law courts. This fact alone, more than any other, served
to engender a measure of restraint and balance between the
dual responsibilities of the Nizam.
The appointment of Mir Turab Ali Khan, Salar
Jung, as the Diwan in 1853 proved to be a landmark event
in the history of Hyderabad State. During the next thirty
years he embarked on a furiously wide-ranging cycle of
reforms, initially with the backing of the Residency but,
later, in the face of British hostility. In the sphere of judicial
administration Salar Jung turned his attention to the
continuing defiance and confusion spread by Arab, Pathan,
Rohilla and Sikh belligerents who were a law unto themselves,
seemingly beyond the jurisdiction of any of the existing law
courts. Within two years of his appointment he set up a
new court, Adalat-e-Badshahi, or the King's court, and
invested it with wide authority, including the power to
execute its own orders. Simultaneously, he moved to his
palace one of the existing courts and renamed it Adalat Chini
Khana, and set up one more court to try the Sikh soldiers
As a reward for the help extended to the British
during the troubled days of the Great Mutiny (1857), the
Raichur Doab and Naldurg pargana were restored to the
Nizam whereupon an original court and an appellate court,
Kutcheri Azla-e-Mustarida and Sadar Adalat Azla-e-
Mustarida (1863) respectively, were established to deal with
cases arising in these retroceded districts. A special court
was started in 1859 for the trial of Rohillas and other dagger-
happy ruffians who were prone habitually to commit heinous
crimes.
Besides restructuring the existing courts, many new
ones, and supporting or controlling offices and institutions,
were set up by Salar Jung. A legal department was started in
the Government in 1875. Trafficking in children and the
199
abominable practice of Sati had been banned in 1856 and
these prohibitions were reiterated and firmly imposed in
1876. In 1869 for the first time the post of a Minister of
Justice, Sadar-ul-Maham Adalat, was created, and even earlier
a Judicial Secretariat (1862) was set up. In the same year
stamp duty on bonds and legal documents was introduced.
These steps, together with the creation of an exclusive
Zilladari Force to suppress rampant Rohilla crimes, proved
salutary for peace in the countryside.
Zillabandi was the central piece of Salar Jung's
reform strategy. It inevitably impacted the judicial set-up
too. The entire State was divided into five Divisions and
placed under a Sadar Taluqdar (equal to Commissioner in
British Indian Provinces), Districts headed by Taluqdars
(Collectors/ Deputy Commissioners), Taluqas (under
Tahsildars) below which were Mouzas (villages) where two
village officials Maali or Kotwali Patels administered the
day-to-day local affairs All of these officials, except the Maali
Patels, were invested with administrative, and importantly,
judicial powers on a sliding downward scale. This was an
early exercise in decentralization of power in a setup that
was essentially feudal.
The next dose of reform of the judiciary came in
the form of what is known as Qanooncha promulgated by
the ruler's edict in 1892. It was announced by the sixth
Nizam, Mir Mahboob Ali Khan. The Qanooncha was a wide-
ranging ordinance that attempted the restructuring of
internal dispensation in higher echelons of administration.
In the very next year, 1893, a Legislative Council was
established for enacting laws for the State. It had, as the
ruler's nominees, the Chief Justice of the High Court, a
puisne judge and Judicial Secretary to the Council as
members - an indication of the importance attached by the
Palace to the higher judiciary and judicial officers.
Come twentieth century, and the rule of the seventh
Nizam. In 1919, the year that saw an end to the disastrous
First World War, Mir Osman Ali Khan inaugurated a new
apex body, known as the Nizam's Executive Council, headed
by an eminent Barrister from Bihar and former Member of
Viceroy's Executive Council, Sir Ali Imam,
Due to the concentration of judicial and civil powers
in the hands of Revenue officials, the litigants had until then
found it expensive and problematic to present themselves at
the hearings of cases in which they were involved either as
plaintiffs, defendants or even as witnesses. The officials (who
possessed also judicial powers as a necessary adjunct to their
appointment) were loaded and preoccupied with Revenue
and Settlement tasks, which they were apt to regard as their
primary duty. Judicial work was a lower priority. In the
normal discharge of Revenue work, these officials often
travelled to remote and far from accessible locations, and
200
expected the litigants too to reach those distant places. The
hearings, however, had a tiresome tendency, then as now, to
be adjourned repeatedly for a variety of valid or untenable
reasons. Consequently, witnesses and litigants were obliged
to undertake repeated and difficult journeys at considerable
expense and discomfort, only to find that their cases stood
deferred to some future date.
The rather antiquated situation was ripe for a
change. The existing judicial arrangements, wobbly and
creaking due to a variety of historical reasons, demanded
changes to be responsive to modern requirements.
The big change came on 8th May, 1921, when the
seventh Nizam, Mir Osman Ali Khan, issued a farman that
envisaged a complete separation of the Executive from the
Judiciary - a step that was unprecedented in the entire
subcontinent, including the British Indian provinces. In one
sweep every District and taluqa in the State was given a
whole-time judicial officer or Munsif. Parallely, the Revenue
officers at those centres stood divested of all judicial powers.
The decision was a distinct trail-blazer. Those who paved
the way for this path-breaking reform were the Judicial
Secretary Mushtaq Hussain, former Chief Justice Sir Nizamat
Jung, and Hyder Nawaz Jung, Chief Justice Mirza Yar Jung,
and the Prime Minister, Sir Ali Imam, who triggered the
move. And above all, what rendered it possible was the
willingness of the Nizam to permit such path-breaking
measure.
Simultaneous with the de-linking of the Executive
and Judiciary branches of administration, the old Manual
of Instructions (Dastur-ul-Amal) for judicial officers, issued
in 1885, was replaced by a Royal Charter (Manshoor-e-
Khusravi) that conferred on the High Court the status of he
last court of appeal of the realm (mumalik mahroosa) In
March, 1926, the Manshoor (charter) comprising seventeen
Articles, was handed over by the Nizam to Chief Justice
Mirza Yar Jung in a glittering ceremony. It defined the
original and appellate, as also the administrative and
regulatory jurisdictions of the High Court and its advisory
role. The Nizam's supreme authority remained undisturbed,
of course - as it could not indeed be any different in a
monarchical dispensation. Nevertheless, the area of operation
of the Judicial Committee, first set up in 1913-14, was
widened. It usually consisted of retired Chief or puisne juges
and other learned men. Based on the English model, the
Committee was tasked to advise the Nizam on the disposal
of cases referred to him for ultimate disposal where extended
terms of imprisonment, life-sentences and capital
punishment had been awarded.
Alongside such measures a conscious effort was
made to incorporate into the body of laws the codes and
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features of the Acts prevalent in British India. Even prior to
the separation of the Judiciary from the Executive, the
Legislative Council had already passed a Succession
Certificates Act, a Court Fees Act, the Penal and Criminal
Procedure Codes, the Evidence Act and the Prevention of
Cruelty to Animals Act. Some of the earlier Acts that were
hammered into law related to the peculiar needs of the Sate,
such as the Acts relating to Criminal Tribes and the Court
of Wards. These were virtual wholesale borrowings of the
Acts prevailing in British India, not very different from
verbatim translations from English into Urdu. Nonetheless,
they cleared to an extent the cobwebs of tradition and
historical expediencies that had necessitated various rules
and laws at various points of time but had clearly become
out of tune with modern times.
After the second decade of the last century, the
broad, basic contours as well as the varied components of
the State's judicial system and its ancillary supporting
institutions remained largely unaltered until the
disappearance of the Asif Jahi rule in 1948, with only periodic
changes made to streamline or strengthen their working.
For instance, the jury system, prevalent in British Indian
provinces, was introduced on an experimental basis in 1932.
The system of appointing Court Commissions was started.
A method was evolved for the transfer of cases, where
necessary or called for, between Courts of like status.
Provisions were made to deal with instances that attracted
Contempt of Court. A mandatory court dress was prescribed
for Judges, and later, colour-coded robes for the lawyers based
on seniority. Court vacations were fixed. In 1921, a total of
1,530 lawyers were plying their trade in Hyderabad's courts.
They fell into various grades, and shades: Barristers, law
graduates, holders of Judicial Certificaes and three grades of
vakils. It made for an odd, if not actually a comic, spectacle.
So, the judicial examination that had been until then
conferring on them the title and license to practice in a law
court, was abolished in 1926. A uniform standard syllabus
and primary educational qualification were laid down. A
Bar Association was allowed to be formed. A proper faculty
of Law was established in Osmania University with a view
to attracting promising young men towards legal studies.
SUMMING UP
The following broad patterns may be discerned in
the development of judicial dispensation during the two-
and quarter centuries of interregnum of the Nizams' rule :-
1. The house of the Asif Jahs - or the Nizams, as they
were generally known - found itself, like the Qutb Shahi
and Mughal rulers before it, in a region that was home
to a vast non-Muslim population. Their basic notions
of culture, governance and dispensation of justice
Platinum Platform
derived from Islamic precepts, practices and sources.
The instruments of justice delivery were, therefore,
necessarily religious functionaries like Qazis who
derived their legitimacy from the Quran at one level
and the ruler at the secular plane.
2. The demographic reality of the territories under their
control warranted, though, a different dispensation.
Pure Islamic law in its entirety could not be forced on
the majority of non-Islamic population. The rulers,
therefore, made a bid to reach out to the Hindus by
(a) appointing learned men like Shastris and Pandits,
and (b) availing of concepts and principles from
Dharma Shastras.
3. The sheer march of time and altering needs of
modernity necessitated frequent changes in the judicial
set-up and practices. The responses to such needs by
the governments of the day, though spasmodic and
tardy at times, were fairly adequate. By separating the
Executive and Judicial branches, the Nizam's
Government achieved a rare march over all other
political units in the subcontinent.
4. The primacy of the Nizam was unquestioned at all
times. Realistically, however, it was the office of the
Diwan that held the key to administration, generally.
When a Diwan was strong, judicial powers tended to
get concentrated in his hands. With active or
surreptitious backing of the British Resident, the
ascendancy of the Nizam was considerably reduced for
a time, while wily aspirants were appointed as Diwans.
Such phases were accompanied by general lawlessness
and the conventional judicial arrangements faltered
badly.
5. It was Sir Salar Jung who significantly nudged the State,
together with its judicial system, into modern era on
the model of British Indian provinces, while retaining
the core and substance of the prevailing indndigenous
system.
6. Within the constraints inherent in a feudal regime,
the government, especially that of the last two Nizams,
made reasonable efforts to march into modernity in
judicial matters. Whatever the defects and deficiencies
of governance and shortcomings of polity- and there
were many - there were no known cases of rank bias of
one kind or the other, overt prejudice or blatant
miscarriage of justice.
This paper is based largely on Prof. Dr. M. A. Muttalib's
Administration of Justice Under the Nizams (1724-1948)
Published by Andhra Pradesh State Archives & Research Institute
(1988)
****
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Platinum Platform
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q^•º<å^äŒ∞x „Ѩ`åѨ~°∞„^Œ Ü«∞â’Éèí∂+¨}O, JQÆã¨∞κx 72 HÍ"åºÅ∞
Jx`«~°™ê^茺"≥∞ÿ# ~Ú`«~°Hõ=ÙÅ ~°K«#Å∞ <å\˜ ã¨O㨯 $`« ™êÇ≤Ï`«ºO
ã¨O„Ѩ^•Ü«∞ „áê|ÖϺxfl `≥eÜ«∞*Ëã¨∞Î<åfl~Ú. âßã¨<åÅÖ’ Hõq`«fi"Õ∞
~ÚO`« JO^Œ"≥∞ÿ#^≥·`Õ, "åi ~°K«#Å∞ ZO`« ã¨∞O^Œ~°"≥∞ÿ#"À,
„Ѩ`ÕºHõOQÍ J^茺ܫ∞#O KÕÜ«∞=Åã≤ L#flk.
Platinum Platform
`≥Å∞QÆ∞ ™êÇ≤Ï`«ºO q+¨Ü«∂xH˜ =¿ãÎ HÍHõfÜ«ÚÅ HÍÅOÖ’
„Ѩ|Å"≥∞ÿ# ™êÇ≤Ï`«º =ºHÎ̃`«fiO áêÅ∞¯iH˜ ™È=∞#flk. `åÖ’`åÎÅ"≥∞ÿ#
"ÕQOÆ , ã¨$[#jÅO, „ѨÜ∂≥ QÆ^HŒ `∆õ ,« ^Õt=∂~åæxfl =ÚO^Œ∞‰õΩ xÅɡ\#ì˜
PÜ«∞# Ѩ\=˜ ∞ "≥Ú`«OÎ `≥Å∞QÆ∞ ™êÇ≤Ï`«ºK«i„`«Ö’<Õ J~°∞^≥#· ã¨xfl"ÕâO◊ .
J#∞"å^Œ „Ѩ„H˜Ü«∞QÍ =∞ǨÉèÏ~°`åxfl ÉèÏqOz`Õ, `˘e `≥Å∞QÆ∞
=∞øeHõHõq áêÅ∞¯iH˜ ™È=∞#flÜÕ∞.
ã¨g∞Ѩ ã¨=∞HÍb# =º‰õΩÎÅ r=#O Wu=$`«ÎOQÍ xi‡Oz
™È=∞#fl XHõ Jaè#= "åºã¨∞x=Öˇ #∂`«# ѨÙ~å} x~å‡}O KÕã<≤ å_»∞.
P`«x ѨÙ~å} x~å‡}OÖ’ *ˇ#· ѨÙ~å} Ѩ~O° Ѩ~å „Ñ¨ÉÏè =O L#fl^Œ#fl
~Ú\©=e Ѩiâ’^茉õΩÅ Jaè„áêÜ«∞O QÆ=∞xOK«^ŒyOk. P HÍÅOÖ’
ã¨g∞ѨOÖ’x Hõ#fl_» „áêO`«OÖ’ *ˇ·# ™êÇ≤Ï`«ºO q∞ye, ~ÚHõ¯_»
q+¨Ü∞« O. *ˇ#· ∞Å ™êÇ≤Ï`«ºO XHõ¯ `≥Å∞QÆ∞^ÕâO◊ Ö’<Õ ^èfiŒ ã¨=Î ∞~ÚO^•,
ÖËHõ =∞~°∞QÆ∞#Ѩ_ç Å∞ѨÎ=∞~ÚO^• J#flk XHõ ã¨O^ÕǨÏO. ™È=∞#
|ã¨=ѨÙ~å}O <å\˜H˜ *ˇ#· ∞ŠѨOK«HÖõ Ϻ}su „ѨÉÏè =O K«∂Ñ≤O^ŒO>Ë
~ÚHõ¯_» P "åV‡Ü«∞O Jã¨ÖË ÖË^Œ#\ÏxH˜ P™ê¯~°O ÖË^Œ∞.
™È=∞# |ã¨=ѨÙ~å}OÖ’#∂, ѨO_ç`å~å^茺 K«i„`«Ö’#∂
ã¨=∞HÍb# ã¨=∂[O, =$`«∞ÎÅ∞, r=#^èÀ~°}∞Å∞ „Ѩ|ÅOQÍ
„ѨuѶ¨eOKå~Ú. PÜ«∞# ~Ú`«~° ã¨O„Ѩ^•Ü«∂ÅÜ≥∞_» ã¨Ç¨Ï#O
ÖËx ^èÀ~°}˜ =∞#‰õΩ D<å_»∞ W|ƒOk Hõeyã¨∞Î<åfl - Éèíq ^Œ~°≈#
ã¨Ê~°≈<åÖÏѨ ^Œ∂~°`«fiO - â‹·=Éèí‰õΩÎÅ∞ HÍx"åi q+¨Ü«∞OÖ’ P
Éèí‰õΩÎÅÖ’ „Ѩ=~°Î#‰õΩ ÅaèOz# ™êH∆ͺÅ∞ PO`«iHõ"≥∞ÿ# Ѩiq∞`«
"åºÑ¨Î"≥∞ÿ# JOâßÅ#∞QÍ<Õ ÉèÏqOKåe.
J~Ú`Õ ™È=∞# ~°K«#Å∞ ^Õt=∂~åæxfl ~°H˜∆Oz =∂~°æHõq`å
^èÀ~°}Ö˜ ’ ã¨=∂#"≥∞#ÿ „áêuѨkHõ#∞ HõeÊOKå~Ú. `≥Å∞QÆ∞ ѨÅ∞‰õΩ|_ç
ã¨r="≥∞Oÿ k. ã¨ÇϨ ["≥∞#ÿ Qˆ Ü«∞K«ÛOù ^ŒO „Ѩ[Ö’¡H˜ =∞`« ã¨O„Ѩ^•Ü«∂
Å#∞ "åºÑ≤OѨK¿Õ ãO^Œ∞‰õΩ ^ÀǨÏ^ŒO KÕãO≤ k. W^ŒO`å *ˇ#· ∞Å<å\˜Hˆ
J=ÅOaOz# ™êÇ≤Ï`«º „ѨÜ∂≥ QÆ=∂~°"æ ∞Õ . `«#∞ „ѨuáêkOѨ^ÅŒ z#
JOâßxfl <Õ~°∞QÍ ã¨~°à◊OQÍ ™ê=∂#∞ºÅ‰õΩ JOkOK«@O. XHõ
q^èŒOQÍ ~Úk =∞ødHõ=∂~°æ"Õ∞.
™È=∞# Hˆ =ÅO ^Õt=∂~åæxHˆ Ѩiq∞`«O HÍÖË^∞Œ . ™ê=∂#º
„Ѩ[Å P"≥∂^ŒO =∂„`«O J`«xH˜ ã¨iáÈÖË^Œ∞. ѨO_ç`«∞Å∂
P"≥∂kOKåe. ѨO_ç`å~å^躌 K«i„`« PÜ«∞# |Ǩï=ÚY áêO_ç`åºxH˜
"ÕkHõ J~ÚOk. `«# „ѨÜ∂≥ QÍÅÖ’ â◊`H« Oõ , L^•Ç¨Ï~°}O, ~°Q_Æ Å» ∞,
QÆ^ŒºÅ∞, ^Õt^èÀ~°}˜, =∂~°æ^èÀ~°}˜`À ã¨=∞#fiÜ«∞O Kտ㠄Ѩܫ∞`«flO
KÕâß~Ú. â◊`«HõOÖ’ =∞‰õΩ@O - ^Õt Hõ^äŒ#OÖ’x ѨÙ#~°∞H˜Îx =∂~°æ
Hõq`«fiOÖ’H˜ `≥zÛÃÑ\˜ìOk. '|ã¨"å |ã¨"å |ã¨"å =$ëêkèáê— J#fl
Ñ≤Å∞ѨÙÅ#∞ *Ï„QÆ`«ÎQÍ QÆ=∞x¿ãÎ ^ÕtQÍ^ä•Hõ^äŒ#OÖ’x =∞~°Å =∞~°Å
„â’`«Å`À J#∞ã¨O^è•#O HõeÑ≤OK«∞‰õΩ<Õ Ñ¨^uúŒ ÜÕ∞ HõxÑ≤ã∞¨ OÎ k. Wk
ã¨O㨯 $`« â◊`«Hõ ã¨O„Ѩ^•Ü«∂xH˜ K≥Ok# JOâ◊O HÍ^Œ∞. J\Ï¡ˆQ
203
L^•Ç¨Ï~°}ÏÅÖ’¡ - =$`«Î=Ú =∂~°æ^èÀ~°}˜ J~Ú`Õ HõoHÀ`«¯oHõÅ∞-
~°QÆ_»Å∞-ˆQÜ«∂#∞‰õÄÅ"≥∞ÿ# ~°K«#Å∞. P áê^•O`åÅÖ’ qÉèíH˜Î
„Ѩ`«ºÜ«∞O `«Ñ¨ÊHõ LO_»@O ‰õÄ_® XHõ i„ÃѶ~Ú<£ - ѨÙ#~°∞H˜Î
^èÀ~°}˜ÜÕ∞. áêÅ∞¯iH˜ ™È=∞#fl KÕã≤# D „ѨÜ≥∂QÆ "≥·ÅHõ∆}ºO Ô~O_»∞
ã¨O„Ѩ^•Ü«∂ʼnõΩ XHõ =O`≥# "Õã≤#@¡~ÚOk. Ô~O_»∞ ^èÀ~°}∞Å∞
KÕ~°∞= HÍ=\ÏxH˜ HÍ~°}O J~ÚOk. D i„ÃѶ~Ú<£ - ѨÙ#~°∞H˜Î
áê@ÅÖ’ Ѩšq ÖÏO\˜k. `≥Å∞QÆ∞ â◊`«HÍŠѨi}Ï=∞OÖ’ D
i„ÃѶ~Ú<£ ã¨fi~°∂Ѩ ã¨fiÉèÏ"åÅ∞ qz„`«OQÍ Ñ¨i}u K≥O^•~Ú. ^Õt
Ѩ^•ºÅÖ’ â◊`«HõO ™êy#ѨC_»∞ D ѨÙ#~°∞H˜Î áê^•xH˜, Ô~O_»∞
áê^•Å‰õΩ qã¨ÎiOzOk. "Õ=∞# Ѩ^ŒºOÖ’ <åÅæ= áê^Œ=∞O`å
=∞‰õΩ@"Õ∞. #~°ã≤OǨÏâ◊`«HõOÖ’ Z`«∞ÎwuÖ’x z=i Ô~O_»∞áê^•Å∞
=∞‰õΩ@"Õ∞ J~ÚOk. PO„^èŒ<åÜ«∞Hõ â◊`«HõOÖ’#∂ ~Ú^Õ Ñ¨^Œúu.
=$`åÎÅÖ’ =∂„`«O z=~° XHõ\’ Ô~O_À Ѩ^•ÅÖ’ =∞‰õΩ@O xi‡`«
=∞~ÚOk. L^•Ç¨Ï~°}‰õΩ '^•â◊~°nä Hõ~°∞}ÏѨÜ≥∂xnè— W`åº^Œ∞Å∞
(qâ◊fi<å^äŒ"åi =∞^蕺Hõ¯~° â◊`«HÍÖ’¡ =∞‰õΩ@O Ô~O_»∞ =¸_»∞
Ѩ^•Å∞QÍ<Õ L#flk) nxfl|\˜ì =∞‰õΩ@O Ѩšq=Öˇ ^ÕtѨ^•ºÅÖ’
XHõ suQÍ, =$`åÎÅÖ’ =∞~˘Hõ suQÍ =$kúá⁄Ok#^Õ"≥∂ WOHÍ
Ö’`«∞QÍ Ñ¨ijeOKåe. JÅÉèíº"≥∞ÿ# XHõ â◊`«HõOÖ’ 'WO^Œ∂#O^Œ∞x
=∞O^Œ#∞O_ç QÆ^Œ h"Õ`≥OK«∞@Öò ~åHõÅ<£— J#fl =$`«ÎOÖ’ J~°∞^Œ∞QÍ
áê^Œáê^ŒO =∞‰õΩ@O HÍ=@O HõxÑ≤ã¨∞ÎOk.
HÍHõfÜ«ÚÅ HÍÅOÖ’ ~å=∂Ü«∞} ~°K«<å ã¨O„Ѩ^•Ü«∞O
XHõ\ ˜ |ÅOQÍ HõxÑ≤ã¨∞ÎOk. HÍHõfÜ«ÚÅ ¿ã<åx XHõ~°∞ ÉèÏ㨯~°
~å=∂Ü«∞}ÏxH˜ HÍ~°‰Ωõ Öˇ`· ,Õ XHõ ™ê=∞O`«~åA ~°OQÆ<å^äŒ ~å=∂Ü«∞
}ÏxH˜ HÍ~°}=∞Ü«∂º_»∞. Éèí„^•K«ÅOÖ’ N~å=∞ ˆH∆„`«O LO_»@O
nxH˜ HÍ~°}"≥∂ ÖË^• ~å=∂Ü«∞} P^Œ~°≈"≥∞ÿ# UHõѨffl„=`«O
„áêK«∞~°ºO á⁄O^ÕO^Œ∞‰õΩ „¿Ñ~°}QÍ ~å=∂Ü«∞}~°K#« ™êÇ≤Ï`«ºO"≥Ñ· Ù¨ QÍ
™êyO^Õ"≥∂ QÆ=∞xOKåe. JO`ÕHÍHõ ~å=∂#∞[ ã¨O„Ѩ^•Ü«∂xH˜
~å=∂Ü«∞}O =¸ÅHõO^ŒO HÍ=@O=Å¡ P ã¨O„Ѩ^•Ü«∞O XuÎ_ç=Å¡
~å=∂Ü«∞} ~°K«# ™êyO^Õ"≥∂ QÆ=∞xOKåe. `«q∞à◊Hõq HõO|~ü
F~°∞QÆÅ∞¡‰õΩ =zÛ<å_»h, HÀ@Ö’x ^•fi~° `À~°}ÏÅg∞^Œ XHõ `«q∞à◊
âßã¨#O L#fl^Œh, Jk HõO|~ü ~åHõ#∞ ã¨∂zã¨∞Î#fl^Œh q<åfl#∞.
HõO|~ü ã¨fiÜ«∞OQÍ ~å=∂#∞[ ã¨O„Ѩ^•Ü«∂xH˜ K≥Ok# =∞ǨHõq.
N~°OQÆOÖ’ PÜ«∞# ~å=∂Ü«∞}O qxÑ≤Oz# XHõ =∞O@ѨO L#flk.
=∞~˘Hõ JOâ◊O - HÍHõfÜ«ÚÅ HÍÅOÖ’ =∂~°¯O_ÕÜ«∞
ѨÙ~å}O `≥Å∞QÆ∞Ö’H˜ Ѩi=iÎ`«O HÍ=@O. Wk `˘e ѨÙ~å}Ï#∞
"å^ŒO. =∂~°¯O_ÕÜ«∞ ѨÙ~å}OÖ’ âßHõÎã¨O„Ѩ^•Ü«∂xH˜ „áê}Éèí∂`«
"≥∞#ÿ K«O_ôãѨ âΨ u◊ L#flk. Wk âßHõãÎ O¨ „Ѩ^•Ü«∞OÜ≥ÚHõ¯ „áê|ÖϺxfl
ã¨∂zã¨∞#Î flk. „H©_®aè~å=∞OÖ’ UHõg~å^Õq P~å^è#Œ „ѨãH¨ Θ L#flk.
"≥ÚyeK«~°¡Ö’ UHõg~åÅÜ«∞O L#flk. JO^Œ∞=Å¡ â߉õΩÎʼnõΩ
„Ѩ^•è #"≥∞#ÿ K«O_ôãѨ âΨ u◊ x "åºÑ≤ÖÎ ’xH˜ `≥KÛÕ L^ÕâÌ º◊ O`À D ѨÙ~å}O
204
Ѩi=iÎ`«"≥∞ÿ=zÛO^Œx `Àã¨∞Î#flk. =∞~˘Hõ\ ˜ ^•xÖ’ =∞ǨÉèÏ~°`«
ã¨O^Œ~°ƒù „Ѩâ◊flʼnõΩ ã¨=∂^è•hHõiOK«@O HÍ=K«∞Û.
uHõ ¯ # ™È=∞Ü« ∂ l =∞Ǩ  Éè Ï ~° ` åxfl QÆ } Ѩ u ^Õ = Ùx
P™ê÷#OÖ’ qxÑ≤Oz# JOâ◊O `≥Å∞QÆ∞ ™êÇ≤Ï`åºxH˜, HõàÅ◊ ‰õΩ P<å\˜
„áê=ÚMϺxfl `≥eÜ«∞*Ëã¨∞Î#flk. ѨÙ+¨Êyi =∞~î°OÖ’ uHõ¯# ~åHõ‰õΩ
ã¨O|OkèOz# tÅÊO L#fl^Œx `≥eÜ«∞=zÛOk.
3
HÍHõfÜ«ÚÅ ™ê„=∂[ºO Ѩ`#« O JÜÕ∞ºÑ¨Ê\˜H˜ P~°∞=O^ŒÅ
ã¨O=`«û~åʼnõΩ ÃÑ·QÍ D „áêO`«O =¸QÆáÈ~ÚOk. ^Õ"åÅÜ«∂Å∞
Jhfl ^èŒfiOã¨O JÜ«∂º~Ú. L`«û"åÅ∞ ^•^•Ñ¨Ù Hõ#∞=∞~°∞QÆÜ«∂º~Ú.
=∞`«ˆHO„^•Å∞ ^èŒfiOã¨O J~Ú „Ѩ[Å∞ J}z"Õ`«‰õΩ QÆ∞Ô~· k‰õΩ¯`ÀK«x
ã≤÷uÖ’ [#O L<åfl~°∞. |Å=O`«Ñ¨Ù =∞`«Ñ¨Ù =∂iÊà◊¡Ö’¡ H˘OK≥O
=∞Ok =∂iáÈ~Ú<å, JkèHõ ã¨OMϺ‰õΩÅ∞ U^Àq^èŒOQÍ `«=∞
Jã≤Î`åfixfl, Jã≤‡`«#∞ HÍáê_»∞‰õΩ<åfl~°∞.
^Õ"åÅÜ«∂Å, L`«û"åÅ ™ê÷<åxfl „=`åÅ∞ P„Hõq∞OKå~Ú.
Ü«∂^Œ=~å[º „Ѩ^•è x ¿ÇÏ=∂„k ~°zOz# '„=`«zO`å=∞}˜— „Ѩ[ʼnõΩ
P„â◊Ü∞« =∞~ÚOk. „=`åÅ PK«~}° ÃÑiyOk. XHõ„ѨH¯õ ^Õ"åÅÜ«∞O
‰õÄeáÈQÍ, „Ѩu ~ÚÅ∂¡ ^Õ"åÅÜ«∞O J~ÚOk. PQÆ=∞™ê÷#OÖ’,
"≥·kHõ ѨÓ[Å ™ê÷#OÖ’ áœ~å}˜HõQÍ^äŒÅ∞, J~°Û<ås`«∞Å∞ „áê|źO
á⁄O^•~Ú. Ѩiq∞`«"∞≥ #ÿ „=`åK«~}° ~å[^Œ$+≤Hì ˜ J}z"ÕÜ∞« =Åã≤#
JOâ◊OQÍ QÀK«iOK«ÖË^Õ"≥∂.
â‹·=-"≥·+¨‚= ã¨O„Ѩ^•Ü«∂Å∞ „Hõ=∞OQÍ QÆ∞~°∞=ÙÅ ^•fi~å
„QÍ=∂Ö’¡H˜ t+¨ºã¨OKå~°OQÍ =ã¨∂Î =∞øeHõ`«`åÎ fixfl <å\˜H˜
J=ã¨~°"≥∞ÿ# ~°∂ѨOÖ’ ™ê=∂#∞ºÅ‰õΩ JOkOz "åix P ˆHO„^ŒO
#∞Oz K≥‰õΩ¯K≥^Œ~°‰õΩO_® xÅɡ\Ïì~Ú. "åi LѨ^ÕâßÅÖ’
QÆ∞~°∞áê~°=∞ºO, ÉèÏQÆ=`« =∞Ç≤Ï=∞, =∞O„`å#∞ëêª#O „Ѩ^è•#"≥∞ÿ
P_»O|~åÅ∞ ÖËx ™ê=∂#º x+ª̈ xÅz, ^•^•Ñ¨Ù =∞`åxfl PK«~°}#∞
QÀѨºOQÍ LOzOk. Z=i =$`«∞ÎÖ’¡ "åà◊√§ LO_çáÈ~Ú<å~°∞.
ã¨OѨ#fl"≥∞#ÿ Ñ‘~åî Å ™ê÷#OÖ’ ™ê=∂#∞ºÖˇ#· LѨ^âÕ ‰◊ Ωõ Å∞ q∞yÖÏ~°∞.
=∞ødHõ ã¨O„Ѩ^•Ü«∞OÖ’ ã¨O„Ѩ^•Ü«∞ ™ê~åOâ◊O 'u~°∞<å=∂Å∞—
W`åºk ~°∂ѨOÖ’ „Ѩ[ʼnõΩ J`«ºO`«O KÕ~°∞=~ÚOk.
WOHÍ =$`«∞ÎÖ’¡ <≥ÅH˘#fl"åiH˜ JK«ÅÜ≥∂QÆ ã¨O„Ѩ^•Ü«∞O
JO^Œ∞ÉÏ@∞Ö’xH˜ =zÛOk. Wk J=¸~°"Î ∞≥ #ÿ Ѩ~`° `« åÎ fixfl K≥ÑÊ≤ Ok.
'|Ü«∞Å∞—, 'â◊¥#º—=∞x =i‚OzOk. JO`«~åºQÆ ™ê^èŒ##∞
LѨ^tÕ OzOk. áê@Å∞, HõO^•~å÷Å∞, `«`åÎ fiÅ∞ =∞##O KÕã∞¨ ‰õΩO@∂
`«# r=# =$uÎÖ’ áêÖÁæO@∂<Õ ˆHO„^ŒaO^Œ∞=Ù S# `«`«Î fiO`À
ã¨O|O^èŒO `≥QƉõΩO_® q∞yeáÈ~Ú<å_»∞ ™ê=∂#∞º_»∞.
WÖÏ ™êy# ã¨O^Œ~°ƒùOÖ’ HÍHõfÜ«∂#O`«~° rq`«O
qã¨ÎiOzOk. nxÖ’ JO`«Ô~· fi~åÅ∞ ^•^•Ñ¨Ù ÖË=Ù. JO`å
Platinum Platform
ã¨=∞#fiÜ«∞"Õ∞ „Ѩ^è•#"≥∞ÿ ™êyOk. JK«Å ã¨O„Ѩ^•Ü«∞O`À áê@∞
=∞Ǩ~åR #∞Oz =zÛ# ^Œ`å΄`ÕÜ«∞ ã¨O„Ѩ^•Ü«∞O, J=^èŒ∂`«
=∂~°=æ Ú `≥ÅOQÍ}Ï „áêO`åxfl Z‰õΩ¯= „ѨÉÏè q`«O KÕâß~Ú. WO\˜
=ÚO^Œ~° `«`åÎ fiÅ∞ áê_Õ aè‰õ∆Ω‰õΩÅ∞ „Ѩ[Ö’¡ P`«‡„Ѩ`«ºÜ«∂xfl
xÅɡ\Ïì~°∞.
™êÇ≤Ï`«º~°OQÆOÖ’ HÍHõfÜ«∂#O`«~° HÍÅOÖ’ „Ѩ^è•#"≥∞ÿ#
L^Œº=∂Å∞ |Å"≥∞ÿ#q Wq.
áÈ`«# ÉèÏQÆ=`å#∞"å^ŒO. 1830-1450 #_»∞=∞ ™êy#
D ~°K«# „Ѩ[ʼnõΩ J`«ºO`«=Ú P^Œ~°}©Ü«∞"≥∞ÿ '=∞O^•~° =∞Hõ~°O^Œ
=∂^èŒ∞~°º=ÚÅ#∞— „Ѩ=Ç≤ÏOѨ*Ëã≤Ok. „Ѩ[Å ã≤÷u „ѨǨ¡^Œ∞x=Öˇ
=º=ã¨÷g∞^Œ u~°∞QÆ∞ÉÏ@∞ KÕ¿ãkQÍ, QÆ*ËO„^Œ∞xÖÏQÍ P~°Î<å^ŒO
KÕ¿ãkQÍ, ~°∞H˜‡}˜ÖÏQÍ ã¨OˆH`åÅ#∞ ѨO¿ÑkQÍ =ºHõÎ=∞~ÚOk.
|eK«„Hõ=iÎ ã¨fi~°qæ [Ü«∞=~°#‚ Hˆ =ÅO <å\˜ P„HÍ=∞‰õΩÅ JÅ¡HÖõ ’¡ÖÏxfl
ã¨Ê+¨ìOQÍ Ü«∞^ä•`«^äŒOQÍ z„fHõiOzOk. HÍHõfÜ«∞ Ѩ`«<å#O`«~°O
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„ѨfHõ ^èfiŒ Oã¨O J~ÚOk. Ѩ~å~Ú ~åAÅ „H“~°ºO ÉèÜ í ∞« OHõ~"° ∞≥ Oÿ k.
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J#fl Ѩ^ŒºO P ~å[ x~°ã¨##∞ =ºHõÎO KÕã≤Ok.
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h~°∞ÖÏQÍ "åºÑ≤OzOk. ~å[kèHͯ~°O HÍ~°}OQÍ „ѨÉèí∞=ÙÅ∞
„QÆO^ä•xfl "≥Ú`«ÎO <åâ◊#O Kտ㠄Ѩܫ∞`«flO KÕã≤<å, P HÍÅO ^•xfl
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J~°∞^≥·# 'J=∞~°HÍ=ºK«i„`«—.
áÈ`«# „ѨHõ@O KÕã≤# ~å[kèHͯ~°^èÀ~°}˜ `≥ÅOQÍ}Ï
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q~À^èŒ=∞~ÚOk.
D ã¨O^Œ~°ƒùOÖ’ `≥ÅOQÍ}Ï ™êÇ≤Ï`«ºOÖ’ =ºHõÎ"≥∞ÿ# Ô~O_»∞
„ѨÜ≥∂QÍÅ#∞ QÆ∞iOz ‰õÄ_® =∞#O ã¨Ê+¨ìOQÍ q"ÕzOK«∞HÀ"åe.
JK«Û`≥#∞QÆ∞ HÍ"åºÅ „ѨÜ∂≥ QÆO - ~Ô O_»=k z„`«Hqõ `å^èÀ~°}˜ (QÆ~ƒ° -ù
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L~°∂Ì ÉèÏ+¨Å „áê|źO #∞Oz `≥Å∞QÆ∞#∞ ~°HO∆˜ K«∞HÀ=@O HÀã¨"∞Õ "≥∂
qKåiOKåe. =$ëêkèÑ⨠`◊ H« Oõ Ö’<Õ JK«Û`≥#∞QÆ∞ „ѨÜ∂≥ QÆO „áê~°OÉèOí
J~ÚOk.
`≥ Å OQÍ}Ï ™êÇ≤ Ï `« º OÖ’ D ^è À ~° } ∞Å∞ ZO^Œ ∞ ‰õ Ω
<≥ÅH˘<åflÜ≥∂ ZO^Œ∞‰õΩ qã¨ÎiOKåÜ≥∂ ѨijeOK«=Åã≤# JOâ◊O.
Platinum Platform
WHõ¯_ç HÍ"åºÅÖ’ XHõ qâı+¨ ÅHõ}∆ O =∂~°-æ ^Õt ^èÀ~°}∞Å
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P Jaè#fl"≥∞ÿ# JOâ◊OQÍ fiÛk^•Ì~°∞.
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eOQÆ=¸iÎ QÆ∞~°∞=¸iÎ ~°K«# 'ã‘`å~å=∂O[<ÕÜ«∞ ã¨O"å^ŒO—
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q=∞~°≈‰õΩÅ<åfl~°∞. nxÖ’x JK«Å, J=∞#㨯, ~å[Ü≥∂QÍÅ∞
qѨÙÅOQÍ q=iOѨ|_®¤~Ú. gi ‰õΩ=∂~°∞_»∞ ~å=∞=¸iÎ D
HÍ"åºxfl *Ï#Ѩ^Œ ^èÀ~°}˜Ö’ 'ã‘`«áê@—QÍ xi‡OKå_»∞. Wk =∂~°æ
^Õt ã¨=∞#fiÜ«∞O.
D „áêO`«OÖ’x „Ѩ|O^è•ÅÖ’ ~°K«# =∂O_»eHÍÅ
„ѨÜ≥∂QÆO Hõey LO@∞Ok. Z‰õΩ¯=ÉèÏQÆO z#flÜ«∞ã¨∂i
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ÅÖ’ ~ÚHõ¯_ç PKå~åÅ∞ HõxÑ≤™êÎ~Ú.
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"å\˜x x*ÏO „áêO`«O xO_® "åºÑ≤OѨ*Ëã≤# K≥ifi~åÅ ÉèÏQÆÜ«∞º
^Õt ã¨O„Ѩ^•Ü«∞ ѨÙ#~°∞r˚=#OÖ’ =∞~˘Hõ áêÅ∞¯iH˜ ™È=∞#fl.
`≥ÅOQÍ}Ï ™êÇ≤Ï`«ºO Wu=$`«ÎOQÍ K«i„`« xi‡¿ãÎ 1948
<å\˜H˜ qt+¨µìÖˇ·# "≥~Úº=∞Ok ~°K«~Ú`«Öˇ·<å =∞#‰õΩ HÍ#=™êÎ~°∞.
„Ѩ=ÚYOQÍ Pã¨Ñ¶π*ÏÇ‘ÏÅ HÍÅOÖ’ `≥Å∞QÆ∞ÉèÏëê ™êÇ≤Ï`åºÅ∞
J}z"ÕÜ∞« |_ç<å „Ñ¨[Å <åÅ∞HõÅ g∞^Œ `≥Å∞QÆ∞ ã¨O㨯 $u JK«ÛOQÍ
„|uH˜ L#flk.
****
205
 Achala Yoga : An introduction
After Vedanta, yoga is one subject that found an
excellent and ready market in the West. As on today there
are innumerable yoga schools spread far and wide in the
west. In California alone there are as many as 200 yoga
schools scattered across the length and breadth of the state
catering to the needs of the Americans. They have created
different modules and capsules keeping in view the market
demands of the clientele. Yoga is commoditised and sold
in the market. There are different attempts made to pack-
age yoga attractively and offer it as a means to melt down
the unwanted fat and trim the bodies into attractive shapes.
Calendars with pictures of nude men and women in yoga
postures are published in America. In other words yoga
has been commercialised and reduced to a physical exer-
cise. From its celestial heights it has been hurled down to
mundane levels. Unfortunately, yoga is (mis)understood
by many not only in the West but also in India today as
Yogasanas with an express objective of curing various dis-
eases. But, it is one of the most ancient practices to the
realization of the Self. Sage Yagnavalkya says, Ayam tu
paramo dharmo yadyogenatmadarshanam, which means of
all the dharmas (practices), Self-realization through yoga is
the supreme. To withstand the rigors of its practice a healthy
and sturdy body is required. To acquire that the yogasanas
are practiced. The physical exercise part of yoga is called
Hatha Yoga.
The Sanskrit word yoga has many meanings, and
is derived from the Sanskrit root "yuj", meaning "to con-
trol", "to yoke" or "to unite". Translations include "join-
ing", "uniting", "union", "conjunction", and "means." An
alternate root from which the word yoga may be derived is
"yujir samadhau", which means "contemplation" or "ab-
sorption." This translation fits better with the Raja Yoga
because it is through contemplation that discrimination
between Prakriti (nature) and Purusha (pure consciousness)
occurs.
Yoga is a meditative practice which is associated
with Hinduism, Buddhism, and Jainism. In Hinduism, it
figures among the Shatdarshanas, the six orthodox schools
of Hindu philosophy. The term yoga has much wider con-
notation in the Indian context. In Hinduism and Bud-
*Professor of English & Principal, University Arts & Science College, Subedari, Warangal.
206
- Prof. P. Mallikarjuna Rao*
dhism it refers to the deep contemplative practices called
meditation and in Jainism it refers to "the sum total of all
activities-mental, verbal and physical".
Major branches of yoga in Hindu Philosophy in-
clude Raja Yoga, Laya Yoga, Mantra Yoga and Karma Yoga.
Besides these the sacred Hindu text Bhagvad Gita enumer-
ates several other yogas including Raja Yoga, Karma yoga,
Jnana Yoga and the Bhakti yoga. Raja Yoga is based on the
aphorisms of Patanjali on Yoga known as Patanjali Yoga
Sutras and it forms a part of Sankhya tradition. While Yoga
is theistic and postulates Isavara and lays emphasis on lib-
eration, Kaivalyam (isolation not merger) through medi-
tative techniques, Sankhya, which is atheistic, emphasizes
the metaphysical knowledge as a means of liberation. Many
other Hindu texts discuss aspects of yoga, including the
Upanishads, the Bhagvad Gita, the Hatha Yoga Pradipika,
the Siva Samhita and various Tantric texts. Before we ana-
lyze the Achala Paripurna Raja Yoga let us learn about its
history briefly. Though its origin and roots can be traced
to the Upanishads, the Bhagvad Gita1, it is Yogi Vemana
who popularized its tenets in the 15th century. According
Rapelli Sridhar this system of yoga was re-established and
revived in the in the 18th century by Sivarama Dikshitulu
through his work Brihadvasistamu2 and in the 20th cen-
tury it found its best exponent in Dayananda Ponnala
Rajayogi who popularized it in Andhra Pradesh through
his work Rajayogeeyamu. But these seminal works are avail-
able only in Telugu. This system of yoga is not selective in
adopting any one yoga system to the exclusion of others. It
is argued that it is eclectic, comprehensive and all-inclu-
sive, as such more comprehensive. Rapelli Sridhar contends
that the emergence of Paripurna Raja Yoga is "... an evolu-
tionary development of the complete view of Yoga which
fills all gaps, replenishes all deficiencies, synthesizes all the
apparent contradictions, rectifies all the erroneous assump-
tions, and interconnects all the missings of the various phi-
losophies of Yoga"3.
Before we delve deeper into the subject let us first
get familiarized with the terms. The term Achala is from
Sanskrit: "a, not + the verbal root cal to be moved, agi-
tated. Immovable, not moving. As a masculine noun it
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means a mountain, rock and also the number seven. As a
proper noun, it is a name of Siva. As a feminine noun it
refers to the earth and also one of the ten stages or degrees
of a Bodhisattva in his progress toward Buddhahood. It is
used in the Bhagavad Gita to describe the self in contradis-
tinction to the not-self: "He is eternal, all-pervading, un-
changing and immovable (achala)." (2:24). Further, it
means something which is all pervasive and hence unmov-
ing (achala). The word Paripurna is also from Sanskrit
meaning "complete" or "absolute" or "consummate". The
phrase Raja Yoga refers to a system of yoga. Rajtva
tsarvayoganam rajayoga iti srumatah, which means that this
yoga is regal and supreme among all the different kinds of
yogas. That is why in Yoga Sastra this is described as the
highest form of yoga.
Raja Yoga is derived from the yoga sutras pro-
pounded by Patanjali in his book Yoga Sutras. His writ-
ings have become a basis for what is popularly known to-
day as Ashtanaga Yoga or Eight-Limbed Yoga.
The eight limbs are:
1. Yama (the five abstentions): non-violence, non-lying,
no-covetousness, non-sensuality, and non-possessive-
ness.
2. Niyama (the five observances): purity, contentment,
austerity, study, and surrender to God.
3. Asana (seat): seated position used for meditation, usu-
ally Padmasana.
4. Pranayama (suspending breath): Breath control: con-
trol of life force
5. Pratyahara (Abstraction): withdrawal of the sense or-
gans from external objects.
6. Dharana (Concentration): fixing attention on a single
object.
7. Dhyana (Meditation): Intense contemplation of the na-
ture of the object of meditation.
8. Samadhi (Liberation): Merging consciousness with the
object of meditation.
Of all the dharmas (practices), Self-realization
through yoga is considered the supreme as averred by Sage
Yagnavalkya. This yoga was taught and popularized by such
eminent sages as Marichi, Atri, Angirasa, Veda Vyasa,
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Vasista, Yagnavalkya, Kasyapa, Markendeya, Vamedeva and
others. The objective of this yoga is to attain Nirguna Brah-
man, that is, the attribute less, pure and transcendental
Brahman which is beyond the purview of Maya. Accord-
ing to the Yoga Sastra inner consciousness (antahkarana)
itself is the seat of Creation, Preservation and Dissolution.
The yoga which is performed with the help of this con-
sciousness is called the Raja Yoga. One who practices it is a
Rajayogi. The Inner Consciouness is divided into four,
namely: Manas (Mind), Buddhi (Intellect), Chitta (Sub-
conscious), and Ahamkara (Ego or self ). Soul is the
Dhrashta (Seer or witness) and Inner Consciousness cre-
ates the world in its interaction with the world through its
constituents. When the contact between the world and the
witness is established the Creation occurs. The reason for
this is the "modifications of the mind" (Taimini). That is
why the first sutra of Patanjali Yoga says" Yogah citta vritti
nirodhah" ("Yoga is the inhibition of the modification of
the mind" -Taimini). If one succeeds in conquering mind,
that is controlling it and making it still, then one can wit-
ness the effulgent self within. This process is called Raja
Yoga. Since Raja Yoga is based on the subtle principles, it
lays more stress on mental activity such as intellectual en-
quiry and analysis unlike the other yoga systems, which
are based on gross principles of practice, give more impor-
tance to body postures, breathing and such other physical
activities. That is why Raja Yoga meditation is called
Brahma Dhyana. The Samadhi that is attained is known as
"Nirvikalpa Samadhi" (thoughtless and desireless sate/con-
dition). One who attains liberation through this Yoga is
described as "Jivan Muktha" (One who has attained Con-
scious Immortality). The following are the angas and
upangas of the Raja Yoga:
Yama :
"Sarvam brahmeti vignana dindiyagrama samyamah,
Yamoayamiti samproktoabhyasaniyo mururmuhuhu".
Yama is that in which one controls/conquers the
senses with the absolute faith that the entire Universe is
none other than Brahman. Here prominence is given to
conception.
Niyama:
Sajatiya pravahascha vijatiya tiraskrutihi,
Niyamo hi paranando niyama tkriyate budhaihi.
Niyama means the rejection of the inert and the
false and abiding in the dynamic and the truthful.
207
Tyaga :
Tyaga means sacrifice; here it is sacrificing the fal-
sity of one's association with the world and concentrating
on the truthful and subtle Self.
Mouna :
Mouna here does not mean mere silence. It refers
to that which is beyond manas and Vak (mind and word
i.e. beyond conception and description), and comprehen-
sible only to yogis. Yogis always abide in that silence leav-
ing language to the laity.
Desa:
Aadavante cha madhye cha jano yasmi nna vidyate,
Yenedam satatam vyaptam sa deso vijanah smritah.
Desa means a country. Here this has a different
connotation. Here it means that country which is related
to people neither in the beginning nor in the middle, nor
in the end and is empty. Metaphorically it means the inner
world which a yogi keeps always blank and free of thoughts
and fills with silence; only that land is isolated and bereft
of people i.e. thoughts.
Kala:
Kalana sarvabhootanam brhmadinam nimesitah,
Kala sabdena nirdishta nischakhandananda advayah.
Kala is Time but this is not the temporal time,
which is measured by the chronographs, but the eternal
time. It refers to that fraction of time during which god
Brahma and the elements are born, grow and die. In other
words it is the eternity, which has neither a beginning, nor
middle, nor an end.
Asana:
Sukhenaiva bhave dysmin najasram brhamachintanam,
Asanam tadvijaniya netara skhasanam.
That sitting posture in which one meditates on
the Brahman comfortably is called Sukhasanam i.e. com-
fortable sitting posture. Any posture in which one's mind
is swayed by gross thoughts is not Sukhasanam.
Dehasamyam:
Anganam samatam vidyat sa me brahmani leeyate,
Noche nnaiva samanatvam mrijatvam sushka vrikshavat.
Body fitness. Here fitness does not merely refer to
the body. Deha samyam here means merger with the Brah-
208
man. What use is it if one's body, though smooth, is like a
withered tree?
Drishti :
Drishti jnanamayim kritva pasyed brahmamayam jagat,
Sa drishtih paramodara, na nasagrava lokinee.
Drishtru darsana drisyanam viramo yatra va bhavet,
Drishti statraiva kartavya, na nasagravalokinee.
Gaze. If we turn our gaze into one filled with Jnana
and look at the whole world as Brahman, then it is called
the auspicious gaze or drishti. Concentrating on the tip of
the nose is not the right gaze. Right gaze is that in which
the trinity, namely Drashta (seer), the seen (drisyam) and
the darsanam (the act of seeing) all merge into one. One
should try attaining that state, in which he alone is.
Mulabandham:
Yanmulam sarvabhootanam, yanulam chittabandhanam,
Mulabandah sada sevyo, yogyosou rajayoginam.
Mulabandha is that which is the basis for all ele-
ments and life, and that which prevents the modification
of the mind. It is always venerable to the Rajayogis.
Pranasamyamana:
Chttadi sarvabaveshu brahmatve sarvabhavanat,
Nirodhah sarvavrittinam prnayamah sa uchyate.
Pranayama does not merely mean the mechanical
control of breath. In Rajayoga through breath control the
yogi merges his mind and thoughts in the Brahman. In
rechaka (exhalation) he destroys the thoughts of the world;
through Puraka (Inhalation) he fills his mind with the
thought that "I am the Brahman" and lastly, through
Kumbhaka (retention of breath) he remains abided stably
in the thought of being Brahman. This the kind of
Pranayama practiced by the Jnanis.
Pratyahara:
Vishayeshwatmataam drishtwa manasa schitimajjanam,
Pratyaharah sa vijnebhyasaniyo mumukshibih.
To remain focused on the atmatattva even while
being amidst material comforts is called Pratyahara. This
practice is most beneficial to those who seek liberation.
Dharana:
Yatra yatra mano yati brhmana statra darsanat,
Manaso dharanam caiva, dharana sa para mata.
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 If one beholds Brahman in everything that mind
seeks then it achieves peace and steadiness. This is the su-
preme kind of Dharana. This suggests that a seeker should
never slip from the path by retaining the thought Brah-
man in mind steadily.
Atmadhyana :
Brahmaivasmiti sadvrutva niralambataya stitih,
Dhyana sabdenanvikhyata, paramanandadayini.
Atmadhyana is that practice in which one remains
stay put in the thought that "I am the Brahman"
One experiences the ultimate bliss by doing so.
Samadhi :
Nirvikarataya vritya, brahmakarataya punah,
Vritti vismaranam samyak samadhih jnanasanjnakah.
Urdhvapurna madahpurnam madhyapurnam tadatmakam
Sarvapurnam sa atmeti samadhistyasya laksanam
By being tranquil, by remaining steady in the
thought that I am the Brahman, by being firm in his re-
solve to seek liberation and by remaining unabsorbed in
the worldly affairs one attains Samadhi. In other words,
realizing one's self as the Infinite and all-pervasive is
Samadhi.
Raja Yoga identifies 7 stages on the path to real-
ization. They are: Jnapada , Samnyasada, Yogada,
Lilonmukti, Satpada, Anandapada and the last one is
Paratpara. In the Jnanapada the sadhak feels that he has
known whatever has to be known about; in Samnysada he
feels that he has renounced whatever has to be renounced;
in Yogada I have gained whatever energy I should; in
Lilonmukti he affirms that he has remained unaffected by
the tricks of Yogamaya; in Satpada he experiences the whole
Creation as Brahman; in Anandapada he experiences Brah-
man as the Creation; in the last stage he feels that he has no
second, he is changeless, and he is the satchitnanda Brah-
man. A fortunate seeker successfully uses the seven stages
as seven steps on the path. Besides these he has to cross 5
more stages to have Sasvarupa darsanam going beyond the
stage of Samadhi.4
How is the Achala Paripurna Raja Yoga different
from the Raj Yoga we have discussed so far? What is the
significance of the suffix Paripurna, which means complete
or consummate? Does it posit that what we have known
traditionally as Raja Yoga is incomplete and found want-
ing the final stage? Answers to these questions will explain
the unique characteristics of Achala Raja Yoga.
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The origin of Achala yoga can be traced back to
many ancient scriptures and the concept of Paripurna
Brhaman is found in the Rigveda, Bhagvad Gita,
Yogacudamani Upanishad, Kenopanishad, Sukarahsyo-
panishad, Taittariyopanishad, Kathopanishad, Mundako-
panishad, Brihadaranyopanishad, Sandilyopanishad,
Tejabidopaishad, and Candyogapanishad. Rapelli Sridhar
argues that any one of the three main schools of Vedanta
namely Advaita, Visistadvaita and Dvaita explain the
ultimate absolute reality. "The Brahman, which is explained
by all [the] three schools, is nothing but Yeruka, which is
the real cause of the world. But according to the theory of
Paripurna Rajayoga , these yoga systems are not separate or
different, but rather complementary to one another and
these together constitute the complete view of Yoga, which
leads to Paripurna Rajayoga."5
According to Dayananda Paripurna Raja yogi,
Bhakti yoga is the synthesis of the Karma and Jnana yogas.
If one transcends the Bhakti yoga he can reach Paripurna
Raja yoga, which delivers him from the shackles of Samsara.
The term Paripurna means complete or absolute and the
Raja Yoga means the king of yogas or the ultimate yoga.
Paripurna Raja yoga postulates that Bhakti yoga is a blend
of Karma and Jnana yogas. One perceives the transcen-
dental Paripurna Brhahman only after attaining trikarana
suddhi (manas, vak and karma) purification of the mind,
word and deed. This in turn will lead one to liberation
from the illusion of the cycle of life and death. Atma suddhi
is emphasized upon in this doctrine.
According to Rapelli Sridhar Vedas have indicated
the concept of Paripurna Brahman indirectly and it was
"indicated as a lakshyartha of Adhistana Cetana Brahman
(Yeruka)... Acala rsis noticed the absence of birth and death
in this yoga only and they preached this only to their dis-
ciples..."6
Bhagavata Krishna Dikshitulu, a 19th century ex-
ponent of this yoga put the essence of this yoga succinctly
in his major work Kandharthas thus: "parpunamu,
lenerukanu yerigi; yerukanu manumu"
Which means that one becomes a Paripurna yogi
only when one realizes the non-existing Yeruka and giving
up the known. This concept finds further amplification in
the works of Sivarama Dikshitulu8:
Asariram sarvadasti sariram rahitam sada
Ayameva sadyo muktiranyadha bhrama karanam
209
 The trinity of ideas that constitute Achala yoga Interestingly this yoga has been practiced and
are: 1.Achala Paripurna Brahman/Paripurna Brahman, popularised only in Andhra Pradesh. The yoga is known
2.Yeruka ( Saguna Nirguna Swarupa Adhistana Cetana to many today as the well-known Telugu poet Vemana
Brahman) or Brahman, 3. The path of renunciation of practiced and wrote many verses on it. Still it is being
Yeruka. Sridhar quotes a verse from the Mundakopaishad preached and practiced in some pockets of the state.
to illustrate the point of two Brahmans:
References :
Tasmai sa hovaca dve vidye veditavye'
Iti hasmayad Brahma vido vadanti para caivaparaca. 1. Rapelli Sridhar, A Critical Review of the Role and
Place of Paripurna Rajayoga in Relation to Emergent
"There are two kinds of knowledge to be acquired Indian Philosophical Systems ; Unpublished PhD Dis-
- the para means the Paripurna Brahman which is different sertation submitted to OU Hyderabad:2000, 19
from Brahman and the apara means the Brahman or Yeruka
which is the real cause of the world"9. Besides several 2. Ibid: 19
Upanishads, the Bhagvad Gita too alludes to Paripurna 3. R. Sridhar: 18
Brahman. Krishna exhorts Arjuna not to seek the pleasures
fostered by the three gunas as found in the Vedas, but to 4. Cheruvu Lakshminarayana Sastry, Yoga Sarvasvamu ;
rise above the three gunas and all dualities and always abide Tirupati, TTD: 2003, 11&14
in the Paramatma i.e. Paripurna Brahman. (2:45) Paripurna
5. R. Sridhar: 106
Brahman is defined by Siva Rama Diksitulu thus: " it does
not have birth and death, evolution and dissolution, and it 6. R.Sridhar: 116
exists in all places, all times, all substances, and it has no
origin and end, no motion, no transformations, and it exists 7. R. Sridhar: 116
itself everywhere."10 As it is the absolute truth, it can be
8. R. Sridhar: 116
described only in negative terms. It is beyond all dualities.
It is neither Satchitananda, nor is it a Sakshi.11 Brahman 9. Swami Gambhirananda (Trans), Eight Upanishads,
refers to apara in Achala doctrine and as such it is relative Vol.II, Advaita Ashrama, Calcutta: 1998,80
and non-existent. Hence it is described as "Leni Yeruka".
It is the cause of the Creation and Dissolution. It is both 10. As quoted by R. Sridhar, 119
the 'Karta" and the "Bohkta". It is "swayambhu" and self- 11. R. Sridhar: 120
supporting. A renunciation of Yeruka leads to the absolute
truth i.e. Paripurna Brahman. Guru, who is a realized soul, ***
assumes a great importance in this doctrine. A disciple can
renounce Yeruka only with the help of the Paripurna Guru.
Thus, Bhakti yoga, which is a combination of both Karma
and Jnana yogas in this doctrine, assumes a pivotal role as
Paripurna Guru is essential for disciples to realize the
Ultimate. Eventually, the renunciation of Yeruka leads to
what Dayananda Ponnala Rajayogi calls as "the Moksha
Sanyasa Yoga". This recalls to one's mind Bhagawan
Ramana Maharshi's definition of Sanyas or Renunciation.
He says that true Sanyas is the renunciation of 'I'. In
conclusion it may be said that though this doctrine has
points of difference with different schools of Vedanta, it
derives its ideas and concepts from the traditional scriptures.
While various schools of Hindu philosophy and several
Hindu spiritual doctrines seem to stop with the realization
of the Brahman, this doctrine goes a little beyond in
suggesting the renunciation of Brahman that is Yeruka, to
realize the Paripurna Brahman. Hence the epithet, Achala.

210 Platinum Platform

 Demand for Telangana State
Genesis, Spread and Continuance
A Historical Perspective
The people of Telangana are once again restive,
reiterating their demand for a separate state. The demand
of the people of this region for a separate state is not a new
development. It was voiced much before the formation of
Andhra Pradesh and continues to be raised even thereafter.
The reason for the opposition of people of
Telangana to join Visalandhra (metamorphosed to Andhra
Pradesh) was fear of neglect, injustice and exploitation in
the enlarged state. It had manifested itself several times,
including the agitation of 1952 when quite a few young
lives were lost. It is referred to as the Non-Mulki Agitation.
And the reason for their refusal to continue in the present
state is the actual experience of becoming victims of neglect,
injustice and exploitation. This resistance, intermittent yet
sustained, took and continues to take several forms
including the upheaval of 1968-69 when nearly four
hundred people, mostly students, were killed in the reign
of terror unleashed by the state government of the time.
It should be noted in this context that the State of
Andhra Pradesh was formed not only ignoring the wishes
of the people of Telangana but also against a categorical
recommendation of the States reorganization Commission.
Further, it was contrary to the expressed views of the tallest
leader of the time, Jawaharlal Nehru, who ridiculed the
demand for Visalandhra as an idea bearing a ‘taint of
expansionist imperialism’. (Indian Express, 17 October,
1953). The forced merger of Telangana with Andhra to
form the present state of Andhra Pradesh on 1st November
1956 was, therefore, an outcome of manipulative politics.
The States Reorganization Commission (SRC) set
up by the Government of India in early 50s to examine the
question of reorganization of states of the country was not
in favour of merging the Telangana region with the then
Andhra state. After a very careful examination of the issues
involved the SRC recommended:
... It will be in the interest of Andhra as well as
Telangana if, for the present, the Telangana area is
constituted into a separate state which may be known as
*Formerly: Member of National Commission for Enterprises in the Unorganised Sector, Govt. of India, New Delhi
Vice Chancellor of Kakatiya University, Warangal (AP)
Registrar of the English and Foreign Languages University, Hyderabad
Platinum Platform
— Dr. K. Jayashankar*
the Hyderabad state, with provision for its unification
with Andhra after the general elections likely to be held
in or about 1961, if by two-thirds majority the legislature
of the residuary Hyderabad state expresses itself in favour
of such unification. (SRC Report: Para 386)
The Commission further recommended:
Andhra and Telangana have common interests
and we hope these interests will tend to bring the people
closer to each other. If, however, our hopes for the
development of the environment and conditions
congenial to the unification of the areas do not materialize
and if public sentiment in Telangana crystallizes itself
against the unification of the two states, Telangana will
have to continue as a separate unit. (SRC Report: Para
388)
These categorical recommendations made by the
States Reorganization Commission (SRC), elaborating the
rationale underlying its conclusions, and a clearly expressed
opinion of the tallest leader of the time – Jawaharlal Nehru
– evidently reflected the hopes and aspirations of the people
of Telangana. Consequently, there was a strong wave of
jubilation among the people of the region.
But, the political leadership of Andhra State could
not digest it as it was longing for the formation of
Visalandhra; it was almost crestfallen. The primary concern
of Andhra leadership was to bail out the infant Andhra
State from the deep troubles confronting it from the day
one of its separation from the erstwhile composite State of
Madras on 01-10-1953. Their eyes were, therefore, on the
resource-rich Telangana without which it was impossible
for the then Andhra State to sustain itself. The panic that
pervaded the Andhra State could be gauged by the reactions
and observations of several top-ranking political leaders of
the Andhra State and the media, besides the opinions
expressed by the Pradesh Congress Committee, the
Chamber of Commerce and the deliberations of the
Legislative Assembly of the Andhra State. A few of them
(translated from Telugu) are reproduced hereunder:
211
I. Reactions on the Recommendations of the SRC
Ayyadevara Kaleswara Rao:
“If the formation of Visalandhra is postponed, it
will never happen. It is dangerous to wait for six years. The
desire for separate Telangana will be further strengthened,
and then they will not agree for Visalandhra. It will be
impossible to get two-thirds majority in the Assembly at
that time.”
(Andhra Patrika: 02-11-1955)
Kasu Brahmananda Reddy :
“Creating separate Telangana state and then
waiting for five years is not a good idea. The necessity of
getting two-thirds majority in the assembly is
incomprehensible. Why should we wait till the 1961
Elections are over?”
(Andhra Patrika: 02-11-1955)
Neelam Sanjeeva Reddy:
“If not now, Visalandhra can never be formed.”
(Andhra Patrika: 04-11-1955)
Vavilala Gopalakrishnayya:
“If Visalandhra is not formed now, it might
become impossible later.”
(Andhra Patrika: 06-11-1955)
Kala Venkata Rao:
“If it is feared that the lands in Telangana will be
usurped by Andhras, a law can be made to prevent that.”
(Andhra Patrika: 14-11-1955)
Andhra State Congress Committee :
“People of Telangana need not be apprehensive
about any troubles or losses if they join Visalandhra. There
will not be any laxity in ensuring their development and
progress.”
(Andhra Patrika: 03-11-1955)
Comments made in Andhra Patrika:
“There is no answer to the question raised by the
leaders of Telangana that if Telangana will not get any
additional benefits by joining Visalandhra, why should it
join at all?
Benefits to Andhra if Visalandhra is formed:
i) A ready-made, well-developed capital city;
ii) Advantages on social and cultural fronts;
iii) Development of transport and communication
facilities; and,
212
iv) Development of irrigation projects in Krishna and
Godavari basins by mobilizing resources from 20
districts of Visalandhra, instead of 8 districts of
Andhra.” (Andhra Patrika: 04-11-1955)
Resolutions passed in the Andhra State Assembly:
On 25-11-1955, the then Chief Minister of
erstwhile Andhra State, Bezawada Gopala Reddy,
introduced a resolution in the State Assembly, which was
unanimously approved. The summary of the resolution is
as under:
! We deem it our special responsibility to develop
the Telangana Region;
! We safeguard the rights of the region in the realms
of employment and education proportionate to the
population of the region;
! We ensure to them a fair share in the fruits of
development in all other spheres;
! All the resources that rightfully belong to the
Telangana region will be utilized for the benefit of
only the people of that region;
! We will be very generous towards them;
! The people of Telangana have not asked us for any
of these assurances; and,
! All these assurances are given by all the political
parties unanimously in the assembly.
II. Financial Problems of the Andhra State
Andhra Patrika:
The financial condition of the Andhra State is not
at all satisfactory; nor is it likely to improve in future. There
is no likelihood of paying salaries to the government
employees by the end of March (1955).
(Andhra Patrika: 03-12-1954)
There is a huge deficit in the revenue of the State.
It is not at all possible to take up any new projects.
(Andhra Patrika: 09-02-1956)
Now there is no possibility of using revenue
receipts for developmental works; nor is there any likelihood
of it even in the coming five years. Floating loans for
developmental works has become impossible.
(Andhra Patrika: 06-07-1955)
Bezawada Gopala Reddy:
“Out of 22 crore rupees of revenue receipts,
administrative expenditure alone is eating away 20 crores.”
(Statement in Andhra Assembly: 15-09-1954)
Platinum Platform
 “Regular payment of monthly salaries to the
teachers too has become a difficult exercise.”
(Andhra Patrika: 01-10-1953)
Neelam Sanjeeva Reddy:
“Now we are dragging on with a deficit of 18 crore
rupees. We are not in a position to pay salaries to the staff
unless the central government comes to our rescue.”
(Statement is Andhra Assembly: 05-11-1953)
“Wherever we go, the farmers are asking for
irrigation and electricity facilities. Where can we fetch them
from?”
(Statement is Andhra Assembly: 25-02-1954)
“Andhra Government had to borrow 6 crore rupees
in the very first year of its inception.”
(Statement is Andhra Assembly: 25-01-1956)
M. Bhaktavatsalam (Finance Minister of Madras):
“The sales tax receipts of the Andhra region are
very negligible.”
(Statement is Madras Assembly: 31-01-1953)
III. Plight of Andhra State for a Capital City
Kadapa Koti Reddy:
“In the Andhra State there in no proper place to
locate even district level offices; where is the question of
finding place for locating offices for the capital city of the
state?”
(Andhra Patrika: 13-03-1953)
Tanguturi Prakasam:
“All our troubles will be resolved if we get
Hyderabad. But how will we get it? We have to think as to
how to work for it.”
(Andhra Patrika: 02-06-1953)
Comments made in Andhra Patrika:
! Visakha: Where is a road on which two lorries can
safely cross each other?
! Kakinada: Where are the buildings suitable in shape
and number required for the capital city of the state?
! Rajahmundry: Doesn’t have the basic
requirements.
! Bezawada: There are more people than the available
open place.
! Guntur: j Just sufficient for the people there.
! Hyderabad : The one and the only way out.
(Andhra Patrika: 07-03-1956)
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Y. Suryanarayana Rao:
“We have already spent one crore rupees on the
capital city, Kurnool. We are still spending. Even after
spending so much, has Kurnool town got a shape suitable
for a capital city? Absolutely not.”
(Andhra Patrika: 29-09-1954)
“Andhra government employees are still in Madras
as tenants. The officials are worried about providing
residential accommodation to them. There is no hope of
completing the construction of new buildings for the
Secretariat. In addition, the government employees are
worried about the educational facilities for their children
in Kurnool.”
(Andhra Patrika: 01-09-1954)
Neelam Sanjeeva Reddy:
“People are enthusiastically waiting for moving to
Hyderabad. Nobody is feeling the pinch of shifting the
state’s capital from Kurnool.”
“We will assure the people of Telangana, if
necessary, that their positions in the cabinet and jobs in
the government will be protected.”
(Comment of Andhra Patrika on Sanjeeva Reddy’s
statement: “This very gentleman threatened to remain in
erstwhile Madras State itself if the capital city of Andhra
State was not located in Rayalaseema.”)
(Andhra Patrika: 09-08-1954)
“We faced many problems in the last two years.
There are no facilities for offices. If we have to wait for five
more years as recommended by Fazal Ali, Andhra State
will have to face innumerable problems.”
(Andhra Patrika: 03-02-1956)
IV. Status of Industrial Development
Neelam Sanjeeva Reddy :
“When compared to the other South Indian states,
generation of electricity in Andhra is not adequate.
Consequently, no industry worth its name could be
established.”
(Andhra Patrika: 05-01-1953)
Andhra Chamber of Commerce:
“In Andhra State, there are no industries at all.”
(Andhra Patrika: 20-01-1953)
Bezawada Gopala Reddy:
“There is neither coal nor oil available in Andhra
State. Electricity is very expensive.”
(Andhra Patrika: 07-10-1953)
213
P.V.G.Raju: on the people of Telangana. The Andhra leaders have not
realized, even now, that it is not possible to lure the people
“Telangana has registered industrial development.
of Telangana in favour of Visalandhra by making
There is scope for further growth.”
Hyderabad the capital city of the new state.”
(Andhra Patrika: 28-11-1955)
(Andhra Patrika: 04-04-1954)
This was the pathetic plight in which the Andhra
The merger of Telangana with Andhra was,
leadership found itself when the States Reorganisation
however, not unconditional. It was facilitated by a number
Commission (SRC) categorically recommended to retain
of solemn promises made and constitutional safeguards
Telangana as a separate state. In all their utterances and out
given to the people of the region as a protective umbrella
bursts, there was not even an iota of mention about
against the possible exploitation in the enlarged state. These
common language, common culture or emotional unity of
promises were made not once. They were made umpteen
the Telugu people. All their anxiety was to extricate the
times (and were also broken umpteen times). Nor the
then Andhra state from its miserable conditions. They were
merger of Telangana with Andhra was considered eternal.
more interested in,
Again, Jawaharlal Nehru himself compared it with a
! getting a ready-made, well-developed capital city, matrimonial alliance having provision for divorce, if the
free of cost; partners in the alliance cannot get on well. He said:
! having access to the surplus financial resources of “An innocent girl (Telangana) is being married
Telangana to meet the chronic deficit of Andhra to a mischievous boy (Andhra). If it works, it works. If it
State; and, doesn’t, they can take divorce.”
! having control on the abundant natural resources (The Deccan Chronicle: 06-03-1956)
of Telangana, especially river waters, coal, mineral As feared, nothing could prevent the successive
wealth, forest wealth and vast areas of cultivable governments from exploiting this region in every sphere –
land. economic, political, administrative, cultural and linguistic.
Thereby, the slogan of linguistic unity and
cultural identity became and continues to remain as an
* * * * *
empty rhetoric.
The entire scenario was aptly summed up by the
then leading Telugu daily newspaper, Andhra Patrika, in
its Editorial. The paper dispassionately reflected the fact
that the resistance of the people of Telangana had a strong
base of bitter experiences. Some excerpts:
“In Telangana, voices are raised against the
formation of Visalandhra. These voices vibrated throughout
the country during Non-Mulki Agitation. The behaviour
of government employees, who went to the Telangana
region in the immediate aftermath of Police Action, is
responsible for this resistance of the people of Telangana.
They still complain that those employees behaved like
Mahmood Ghazni. The charge of the people of Telangana
is that those employees have plundered their region, and
their behaviour smacked of immorality and dishonesty.
Therefore, the people of Telangana shudder at the very
thought of Visalandhra. The political leaders have not done
anything to alleviate the dissatisfaction, agony and anger
of people of Telangana. Instead of soliciting the
participation of the Telangana leadership, for the formation
of Visalandhra, the Andhra leadership is imposing itself

214 Platinum Platform

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âß`«"åǨÏ#∞Å HÍÅOÖ’ É∫^Œ∞úʼnõΩ Q“~°"å^Œ~åÅ∞ Z‰õΩ¯=QÍ LO_Õq.
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"≥·kHõ =∞`å#∞Ü«∂Ü«ÚÅ∞ É∫^Œú=∞`åxH˜ „Ѩ^è•#"≥∞ÿ# „áêHõ$`åxfl
`˘ÅyOK«_®xH˜ ^Õâ◊ÉèÏ+¨<Õ Z‰õΩ¯=QÍ "å_ç<å~°x ÉèÏqOK«=K«∞Û.
Ju„áêp#HÍÅOÖ’ ã¨O㨯 $`« „áêHõ$`«ÉèÏ+¨Å∞O_ç<åÜ«∞#
_®xH˜ âßã¨<åÅ∞, „QÆO^ä•Å∞ „Ѩ=∂}O. D Ô~O_çO\˜H˜ aè#flOQÍ
^Õâ◊ÉèÏ+¨ XHõ\ ˜ LO_Õ^Œ#\ÏxH˜ „Ѩ=∂}"Õ∞q∞ J<Õ ã¨O^ÕǨÏO
HõÅ∞QÆ∞`«∞Ok. 7, 8 â◊`å|∞ÌÅ #∞O_ç `≥Å∞QÆ∞ =º=Ǩ~°OÖ’ LO_çO^Œ#
\ÏxH˜ =∞#‰õΩ âßã¨<åÅ∞ „Ѩ=∂}OQÍ L<åfl~Ú. HÍx JO`«‰Ωõ ѨÓ~°fiO
`≥Å∞QÆ∞ÉèÏ+¨ LO^•? LO>Ë U ~°∂ѨOÖ’ LO_çOk? J<Õ q+¨Ü«∞O
PÖ’zOKåeû# JOâ◊O.
##flÜ«∞QÍiHõ<åfl H˘O`« „áêp#∞_»∞ L^Àº`«#∞_»∞ J<Õ
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"åà◊¡ ÉèÏ+¨Å#∂ ¿Ñ~˘¯<åfl_»∞. J`«_çzÛ# ^ÕâßÅ, ÉèÏ+¨Å *Ïa`åÖ’ J`«∞Hõ (Ô~·`«∞¿Ñ~°∞) – „H©.â◊.260
PO„^è^Œ âÕ O◊ , PO„^èÉŒ Ïè ëê L#fl@∞¡QÍ `≥Å∞ã¨∞OÎ k. JO^Œ∞Ö’ PO„^è∞Œ Å#∞
QÆ∞iOz XHõ QÍ^äŒ LOk.
Ñ≤Ü«∞ =∞Ç≤ÏàÏ ã¨OQÍ"Õ∞ ã¨∞O^Œ~°QÆ`ÕÎÜ«∞ Éè’Ü«∞}À ~À^ÕÌ
Jyæ[˚
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– „H©.â◊.350 =∞>Ëáì ê_»∞ âßã¨#O
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''JO^≥QÆ`≥ÎÅ<åfl, J^äŒ"å Ü«Ú^Œú~°OQÆ=∞<åfl#∂ ã¨=∂#OQÍ ã¨O㨯 $`åO„^èŒ âßã¨<åÖ’¡x `≥Å∞QÆ∞Ѩ^•Å =Å¡ H˘xfl JOâßÅ∞
„¿Ñq∞OKÕ"åà◊√¡#∂fl, JO^Œ"≥∞ÿ# â◊s~åÅ∞ QÆÅ"å~°∞#∂fl, uO_çÖ’ `≥eÜ«∞=ã¨∞Î<åfl~Ú. „QÍ=∂Å ¿Ñ~°¡ z=~° T~°∞, ‰õΩ^Œ∞~°∞, H˘#], HÀ_»∞,
k@ìÅ∞#∂fl J~Ú# PO„^èŒ∞Å∞ J@∂ ѨÙ@∂ ~°@∂ J#∞‰õΩO@∂ K≥é∞=Ù, `˘éˇ, Ѩ~°, Ѩ@∞ì, áê#, =∞Oz, =Ú_ç, =¸_ç, ˆ~=Ù, =\˜ì
=ã¨∂ÎO_»QÍ K«∂Kå_»∞—— Jx nx J~°÷O. J<Õ `≥Å∞QÆ∞=∂@Å∞O_Õq. ˆ~=Ù#∞ `˘é Jh, aÜ«∂ºxfl „áêÅ∞ Jh
J<Õ"å~°∞. Jyæ[˚, "Õ}˜[˚, #O^Œ[˚ "≥Ú^ŒÅQÆ∞ =º‰õΩÎÅ <å=∂Ö’¡x '[˚—
U"≥∞<ÿ å WO^Œ∞Ö’x 'PO„^è—Œ â◊|Ì „ѨÜ∂≥ QÆO =∞#‰õΩ „Ѩ^•è #O.
J[˚ J<Õ „áêHõ$`« â◊|Ì=ÚÜ≥ÚHõ¯ Å∞ѨÎâı+¨OQÍ HõxÑ≤ã¨∞ÎOk. J[˚<Õ
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ã¨Ê+¨ìOQÍ `≥Å∞ã¨∞ÎOk. `«~°∞"å`« JÜ«∞ºQÍ =∂i LO@∞Ok.

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`≥Å∞QÆ∞ â◊ÉÏÌÅ∞QÍ<Õ ÉèÏqOK«=Åã≤ LOk. W>Ë¡ =¸_»= =∂^èŒ==~°‡
=∞#^Õâßxfl áêeOz# „áêp# ~åAÅ∞ "Õ~ÚOz# ã¨O㨯 $`« "Õ~ÚOz# DѨÓ~°∞ `å„=∞ âßã¨#OÖ’ P[˝Ñ≤Î P`«x „Ñ≤Ü«∞Ѩل`«∞_≥·#
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fã¨∞‰õΩO>Ë Z<Àfl `≥Å∞QÆ∞ Ѩ^•Å∞ =∞#‰õΩ `≥Å∞™êÎ~Ú. P~°∞„^ŒQÍ~°∞ =∞OK«# J<Õ ~°∂áêÖ’¡ HõxÑ≤ã¨∞ÎOk.
JÖÏO\˜ Ѩ^•Å#∞ `«=∞ ã¨=∞„QÆ PO„^茙êÇ≤Ï`«ºK«i„`«Ö’ ã¨∞=∂~°∞
P~°∞ ѨÙ@Ö’¡ ¿Ñ~˘¯<åfl~°∞. H˘xflO\˜x L^•Ç¨Ïi™êÎ#∞. ÃÑ· Ѩ^•Å#∞ |\˜ì "≥Ú^Œ\ ˜ `≥Å∞QÆ∞âßã¨#O =zÛ# P~À
â◊`åaÌ HõO>Ë Ñ¨Ó~°fi"Õ∞ „H©.â◊.200 #∞O_ô `≥Å∞QÆ∞ „ѨKå~°OÖ’ L#fl@∞¡QÆ
„QÍ=∞<å=∂Å∞ : `≥Å∞ã¨∞ÎOk. JÖÏ HÍHõáÈ`Õ P~°∞, U_»∞ â◊`åÉÏÌÅ#∞O_ç ÅaèOz#
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qiÑ¨é – „H©.â◊.234 – „áêHõ$`«O L^ŒƒùqOzO^Œ#_»O Ü«ÚHõÎO HÍ^Œ∞.
áêO_»∂~°, ‰õΩ_»∂~° =∞~À qâı+¨"Õ∞=∞O>Ë Ô~O_»= q„Hõ"Õ∞O„^Œ=~°‡ ã¨O㨯 $`«OÖ’
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XOQÀ_»∞ – „H©.â◊.554 – ã¨O㨯 $`«O qO`«QÍ HõxÑ≤ã∞¨ OÎ k. âßã¨#"Õ∞"≥∂ ã¨O㨯 $`«O. Hõ#∞Hõ 'ã¨O=`«û~°O|∞àò—
`åO\˜H˘O@ – „H©.â◊.350 – ã¨O㨯 $`«O J<Õ Ñ¨^OŒ Ö’x ã¨O=`«û~° â◊|OÌ ÃÑ· ã¨O㨯 $`« |Ǩï=K«# „Ѩ`º« Ü«∞"≥∞#ÿ
K≥OK≥é∞= – „H©.â◊.500 – ã¨O㨯 $`«O [ãπ „Ѩ`º« Ü«∞O =zÛ U~°Ê_»¤ 'ã¨O=`«û~åó— J<Õ Ñ¨^OŒ „ѨÜ∂≥ yOѨ|_®e.
HõO|∞~åO K≥é∞= – „H©.â◊.500 – ã¨O㨯 $`«O
HÍx ã¨O=`«û~°O|∞àò J<Õ `«`«û=∞~°∂ѨO „ѨÜ≥∂yOѨ|_çOk. Wk
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=ºH˜Î<å=∂Å∞ : =Å¡<Õ [iyO^Œx K≥ѨÊ=K«∞Û.
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H˜}ˇ‚Ѩʖ „H©.â◊.450–550 JHõ∆~°O é – J<Õk HõxÑ≤ã¨∞ÎOk. HÍÖ¤̌fiÖò nxx POQÆ¡OÖ’x rzh J<Õ
QÀÅ â◊~°‡ – „H©.â◊.257 JHõ∆~åÅ ‰õÄ_çHõKÕ U~°Ê_Õ ^èŒfixQÍ QÆ∞iÎOz<å_»∞. D JHõ∆~°O

216 Platinum Platform

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„QÍ=∞<å=∞OÖ’#∞, "Õ∞é˜ `åѨÑ^¨ OŒ Ö’#∞ HõxÑ≤ã∞¨ OÎ k. WOK«∞q∞OK«∞QÍ „Ѩ`º« Ü«∞O. D Hõàò „Ѩ`º« Ü«∞"Õ∞ J#∞z`« qÉèÏQÆOKÕ 'à◊—HÍ~°O =∂„`«"∞Õ
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á⁄Ok#@∞¡QÍ ÉèÏqOK«=K«∞Û. (L^•: éˇO^Œ∞Å∂~°∞–^≥O^Œ∞Å∂~°∞– „áêVfl#flÜ«∞ Ü«ÚQÆâßã¨<åÖ’¡ HõxÑ≤OKÕ „QÍ=∞<å=∂Å∞
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aè#fl"≥∞ÿOk. JuÎ=~°‡ QÀ~°O@ âßã¨#O („H©.â◊.350) `åx] H˘#] J<Õ ã¨=∂ã¨Ñ¨^•Å∞ "å_»∞HõÖ’ LO_»_»O JO`«‰õΩ KåÖÏHÍÅO ѨÓ~°fi"Õ∞
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=¸Å„^•q_»OÖ’x `åÅ"åºK«∂Ê~°fiHõ HõHÍ~°O `åÅ=ºK«HÍ~°OQÍ =∂i# ****
~°∂áêÅ∞ HõxÑ≤™êÎ~Ú. L^• : K≥&‹Ûé∞=Ù, "≥ÚII K≥&‹Ûé∞=ÙÖ’x 'K≥O—
J<Õ ^•xH˜ ÔH"£∞ „áêp#~°∂ѨO. ÔHOѨO>Ë Zé]x ÖËHõ „ѨHÍtOKÕ J<Õ
J~°÷O. `åÅ"åºK«∂Ê~°fiHõO HÍ=_»O =Å¡ Wk K≥"£∞QÍ =∂i K≥&‹Ûé∞=Ù
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Platinum Platform 217

 Teaching of History in Universities - In the Past and Present
The topic is so vast and comprehensive that it is
unwise and impossible to totally cover it. What is practi-
cable is to touch upon a few significant ideas relating to it
keeping in view my own personal experiences as a student
and a teacher of history for about four decades. In an ap-
proach of this kind to the topic there cannot be a single
pervasive idea, covering end to end, but there can be selec-
tive ideas of the speaker, which he thinks are important
and worth-relating. For the sake of propriety, names of in-
dividuals and institutions, relating to many anecdotes have
not been mentioned.
Part-I
The essay has been conceived in two parts. The
first part consists for example, two aspects of history that
have been inadequately, if not, scarcely taught in the present
or past. This is also because first is the Eastern Origins of
Western Civilization as against the view of epoch of Vasco
de Gama from 1498. Sardar K.M.Pannikar's Asian and
Western dominance that was famous at the time of publi-
cation. Today this work is no longer accepted.
John Hobson challenges the ethnocentric bias of
mainstream accounts of the rise of the West. It is often
assumed that since Ancient Greek times Europeans have
pioneered their own developments, and that the East has
been a passive bystander in the story of progressive world
history. Hobson argues that there were two processes that
enabled the rise of the 'oriental West'. First, each major
developmental turning point in Europe was informed in
large part by the assimilation of Eastern inventions (e.g.
ideas, technologies and institutions!) which through ori-
ental globalization diffused from the more advanced East
across the Eastern-led global economy between 500 and
1800. Second, the construction of European identity after
1453 leading to imperialism, through which Europe ap-
propriated many Eastern resources (land, labor, and mar-
kets). Hobson's book thus propels the hitherto marginalized
Eastern people to the forefront of the story of progress in
world history.
On countering the Eurocentric myth of the pris-
tine West discovering the oriental West, Ruth Benedict is
of the opinion that "History cannot be written as if it be-
longed to one group [of people] alone. Civilization has
been gradually built up, now out of the contributions of
one [group], now of another. When all civilization is as-
*Former Professor Emiritus, Osmania University, Hyderabad.
218
- Dr. M.Radhakrishna Sarma*
cribed to the Europeans, the claim is the same one which
any anthropologist can hear any day from primitive tribes-
only they tell the story of themselves. They too believe that
all that is important in the world begins and ends with
them…We smile when such claims are made [by primitive
tribes], but ridicule might just as well be turned against
ourselves.;; Provincialism may rewrite history and play up
only the achievements of the historian's own group, but it
remains as provincialism.
Whereas Eric Wolf opines that "We have been
taught, inside the classroom and outside of it, that there
exists an entity called the West, and that one can think of
this West as a society and civilization independent of and
in opposition to other societies and civilizations [i.e. the
East]. Many of us even grew up believing that his West has
[an autonomous] genealogy, according to which ancient
Greece begot Rome, Rome begot Christian Europe, Chris-
tian Europe begot the Renaissance, the Renaissance the En-
lightenment, the Enlightenment the political democracy
and the industrial revolution. Industry, crossed with de-
mocracy, in turn yielded the United States, embodying the
rights to life, liberty and the pursuit of happiness….[This
is] misleading, first because it turns history into a moral
success story, a race in time in which each [Western] run-
ner of the race passes on the torch of liberty to the next
relay. History is thus converted into a tale about the fur-
therance of virtue, about how the virtuous [i.e. the West]
win out over the bad guys [the East].
Most of us naturally assume that the East and West
are, and always have been, separate and different entities.
We also generally believe that it is the 'autonomous' or
pristine' West that has alone pioneered the creation of the
modern world, at least that is what many of us are taught
at school, if not at university. (Source: see the article on
Countering the Eurocentric myth of the pristine West: dis-
covering the oriental West in John M.Hobson's The East-
ern Origins of Western Civilization. p.1)
The following table gives us an insight into the
various world-historical movements. c.500-1900 (source:
John M.Hobson's The Eastern Origins of Western Civili-
zation., Cambridge University Press, UK, Table.13.2. Two
Visions of the key world-historical moments.c.500-1900
pp.318-321)
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 Table.13.2. Two Visions of the key world-historica
Eurocentrism

733 Charles Martel’ victory over the ‘Saracens’ 751/1453

At the Battle of Tours and Poitiers

600-1000 Europe pioneers the medieval agricultural 400 BCE-5

Revolution

c.1000 Italians pioneer long-distance trade/early c.800

capitalism and Italy becomes the leading
global power

Post-1095 European Crusader assert control over the 1095-1517

Islamic Middle East
C.1400-1650 Italian Renaissance and scientific revolution. C.800-c.14

1434 China withdraws from the world leaving a 1434-1800/

Vacuum that is soon filled by the superior
Europeans.

1455 Gitenberg invents the movablemetal-type 1095/1403

Printing press.

Platinum Platform 219

 Thus, between 1700 and 1850 European
imagination divided, or more accurately forced, the world
into two radically opposed camps: West and East [or the 'West
and the Rest']. In this new conception, the West was imagined
as superior to the East. The imagined values of the inferior
East were set us as the antithesis of rational Western values. (
"Countering the Eurocentric Myth of the Pristine West" : in
John M.Hobson's The Eastern Origins of Western
Civilization., op cit, p. 7)
Secondly the Underside of History was originally
conceived to correct a massive injustice-the wholesale
omission of recognition for the contributions of the histories
of civilizations by one half of the human beings ever to have
populated the earth. The Underside has appeared, and women
scholars of every continent are producing documentation on
the lives of women, past and current, on the continents that
colonialism rendered invisible. Yet mainstream histories
continue to ignore women.(see: The Underside of History,
Revised Edition, Volume. I. "A View of Women Through
Time" by Elise Boulding, Sage Publications, New Delhi).
p.xiii)
The increasing differentiation among women
scholar in terms of the range of theories under development,
types of data and methodologies used, number of sub-cultures
from which women scholars emerge, and differences in
worldviews and preferred social and political strategies for
changing society are found among them. (Ibid. p.xiv)
In exploring the nature of women's identity and
culture beyond the existing critique of patriarchy and how
women think, how they do art and science, and how they
make ethical and moral valuations, Lesbian feminists have
asked radical and searching questions about the organization
of human society, questions that can cut the ground right
from under more familiar liberal equity-feminist approaches
to making society better for women. (For example, CAVIN
1985; Duberman et al.1989) (Ibid. p.xiv)
No less radical in their implications are recent studies
of women's ways of knowing--- how women process
information and arrive at judgements about empirical reality-
with a fuller involvement of experimental and intuitive
dimensions (Belenky et al.1986). Studies of how women
perform scientific investigations have uncovered a pattern of
differences in how women observe, relate to, and work with
scientific phenomena as compared with many of their male
colleagues (Keller 1983; Goodfield 1981; Bleier 1986).
Because science has played such a central role in the
development of the modern world, particularly in creating a
sense of alienation from nature, the feminist organic approach
to science offers new hope for an increasingly gay-conscious
world. (Ibid. p.xiv)
Another discovery has abruptly brought into
question long-accepted theories of stages in the moral
development of human beings (Kohlberg 1966) and the
220
meaning/ definition of minority. I refer to Gilligan's (1982)
findings that women's moral judgements tend to be arrived
at by a different route than men's being less abstract and rule
based and relying more on contextual and relationship
elements in the situation requiring judgment. (Ibid. p.xiv).
Therefore, much of the teaching required for the development
of that new society will have to come from women. (Ibid.
p.xvi)
In the teaching of History, in the past and present
Eurocentrism and men's role in the history of world
dominated. Asian contribution and women's role in the world
history have been hardly mentioned.
Part-II
The second part of the essay examines the teaching
of history subjects and inter-disciplinary approach of 50
aspects. As time passes aspects of subjects have become
multifaceted. Teaching and Research went hand and hand
and teachers carried on research and teaching together from
mid 1950's. While teaching History, the Imperial Approach
and National Approach have been adopted at the university
and collegiate level in the beginning. Thereafter the varieties
of history like, a. Political, b. Diplomatic, c. Economic, d.
Social, e. Art, f. Local,. g.. Subaltern, h. Universal, i. Freedom
Movement, j. South Indian History, k. Deccan History and
l. Andhra History were introduced by identifying the areas
of study and historical importance..
Shifting from the imperial and national approach,
the teaching of Indian History turned to periodisation of
Indian History viz; Ancient, Medieval and Modern and the
historians had to teach on the similar pattern.
Later on the study and teaching of History could
see a change and channelization into Archaeology,
Archaeological Methods, Epigraphy, Paleography,
Numismatics, Art, Painting, Sculpture, Iconography and
Museology and Tourism. They were subsequently added to
the main stream of learning looking at the global
developments and requirements. In the curriculum mains
like Indian History and subsidiaries like, Economics, Political
Science, Political Thought, Federalism, were there (Madras
University, 1950's) and Public Finance. Besides that the
English Constitutional History, European History, History
of America, History of Russia (1917-1964), History of Far
East, History of South -East Asia, Greek History, Roman
History and British History papers were taught..
New curriculum has been adopted from time to
time, in tune with the requirement of the takers. Research
Methodology has also become an important aspect for a
researcher. Keeping in view the developments world wide,
new methodology has been adopted in teaching as well as
research and field study. Thus, teaching of history in the
universities in the past and present underwent from time to
time.
*****
Platinum Platform
 Means to improve Quality in Technical Education
- An Overview
Present System of Technical Education
Since Independence in 1947, the Technical
Education System has grown into a fairly large-sized system,
offering opportunities for education and training in a wide
variety of trades and disciplines at certificate, diploma,
degree, postgraduate degree and doctoral levels in
institutions located throughout the country. Even though
the system boasts of institutions comparable to the best in
the world, quality of education offered in majority of
institutions leaves much to be desired.
At the dawn of independence, the country had
38-degree level institutions with intake capacity of 2500
and 53 diploma level institutions with intake capacity of
3670. The intake for postgraduates was only 70. By 1967-
68, the number of degree level institutions had increased
to 137 with intake capacity of 25,000 and 284 diploma
institutions with intake capacity of 47,000. In the next 10
years (by 1977), the system capacity increased only
marginally to admit 30,000 students for degree courses,
60,000 for diploma courses and 6,000 for postgraduate
courses.
The system capacity increased very rapidly in the
next 30 years, with the private sector playing the major
role. The system by 1997 had 547-degree institutions with
admission capacity of about 131,000 and 1100 diploma
institutions with admission capacity of about 184,000.
Admission capacity for postgraduate courses had been
increased to 16,900. Out turn of PhDs were about 370
annually.
In the year 2009, the total size of the system had
increased to an approved intake capacity of more than
6,50,000 in degree level and the intake in Andhra Pradesh
alone is about 1,00,000. More than 85% of these seats are
in the private sector.
Privatization of Technical education
Rapid proliferation of private institutions with
inadequate emphasis on infrastructure and qualified faculty
resulted in chaotic conditions prevailed in the field of
higher education in general and technical education in
particular.
*Former Vice-Chancellor, JNTU, Hyderabad. Chairman, APPSC
Platinum Platform
- Prof. Y. Venkatrami Reddy*
Justice A.R Lakshman’s observations(2003)
captured the chaotic state of affairs: “Every year during the
admission season, several lakhs of students undergo
immense suffering and harassment in seeking admission
to professional courses. This is caused by uncertain policies,
ambitious procedures and inadequate information. The
miseries of the students and parents are escalating year after
year due to the boundless expansion in the number of
professional institutions and their intake capacity,
emergence of a large variety of newer disciplines and
mobility of students seeking admission beyond the
boundaries of their states”
The private unaided sector has made a major
contribution in expanding access to technical/ engineering
education. The expansion of the private sector has been
governed by the state government policies. To meet a very
large student demand for professional training, a few states
have encouraged private sector to establish large number
of self-financing engineering colleges. This has resulted in
regional imbalance in the availability of engineering
students. In addition to the regional imbalance, there is a
wide variation in quality of technical education being
imparted, with in this category. Only 15% of technical
institutions in India are accredited by NBA and very few
students are involved in worth mentioning research activity.
With private sector occupying 85% of technical
education space in India, the natural question is what is
the permissible share of private sector in technical
education? It is important to establish motives for allowing
technical education growth. Also what are the goals of
technical education for society at large? Is it about creating
a merit- based competitive social space? Or does it reflect a
commitment to equality and quality?
In the discussions of the private education, a good
deal of emphasis is placed on the potential of private
philanthropy to make up for the deficiency of the state.. In
this context the following claims are evident.
1) There is a good deal of confusion on philanthropy
and non-profit educational institutions
2) Philanthropic commitment to public institutions of
higher education has been steadily declining.
221
Policy Initiatives :
Support for development and reforms in
engineering education came with the adoption of the
National Technology Policy Statement (1983), the National
Policy of Education (1986/1992), and the Information
Technology Policy (2000). The “Technology Vision for
India 2020” released by the Prime Minister in 1996 calls
for India to become a developed nation by 2020 and one
of the five biggest economic powers. In August 2001, the
Prime Minister released a task force report entitled: “India
as Knowledge Superpower: Strategy for Transformation”,
projecting a requirement of over 3 million trained
knowledge workers and suggesting ways and means to
achieve the same.
The policy and vision documents recommend (a)
public institutions to become more self-reliant with reduced
public subsidy; and (b) a significant role for the private
sector in providing professional education. This process
has gained momentum in engineering education in recent
years with well-known public institutions allowed to raise
their fees significantly, and a very large number of fully
self-supporting colleges permitted in the private sector to
meet the growing demand. The sudden capacity expansion
unfortunately has been coupled with compromise on
quality (mainly because of an acute shortage of qualified
faculty) and a skewed development of the private sector,
concentrating more on low-investment and high (social)
demand disciplines (such as electronics, IT, Management,
etc.). Other critical disciplines of engineering remain
confined to public funded institutions that also perform
major roles of providing access based on equity
considerations.
Since 1992 India opened its doors to competition
and globalization. Since then, the need to strengthen the
technical/engineering education system in the country has
been acutely felt. At the level of policy pronouncements,
many bold steps have been announced in pursuit of a major
transformation of the system - in capacity, effectiveness,
quality, efficiency and outreach. Actual implementation
on the ground of these policy initiatives has been slow, as
stakeholder commitment to profound reform and
institutional capacity to deliver it, especially in the states
that have primary responsibility for educational systems,
have developed more slowly than the policy framework at
the national level and in some cases conspicuously ignored..
The National Policy on Education (NPE), adopted
in 1986 and modified in 1992, supports major reforms at
all levels of education. In technical education, it focuses
222
on quality and relevance, excellence, resource mobilization,
greater institutional autonomy with accountability,
networking, research, and equity.
A National Policy Initiative for Technical
Education, approved in 1998 by the Ministry of Human
Resource Development, includes the following elements:
(a) building partnership between institutions and industry;
(b) delegating certain decision-making powers and
responsibility from state governments to institutions and
thereby bringing about a relaxation in the rather severe
control and centralization that exists in the current context;
(c) awarding a high degree of autonomy to deserving
institutions; (d) introducing a high degree of flexibility in
institutional program offerings and management; (e)
instituting a market-driven approach in curriculum design;
(f ) utilizing institutional resources for a larger spectrum of
academic services beyond formal academic programs; (g)
encouraging institutions to engage in income generation
and resources mobilization activities; and (h) involving
institutions in the development process of the community.
The GOI’s Information Technology Policy (2000)
supports development of appropriate scientific and
technical manpower at various levels to make India a leader
in Information Technology. A number of initiatives are
being supported under this policy in the public and private
sectors.
The GOI’s X Five- year Plan (2002-2007) is
focused on expansion of education facilities in information
technology, conversion of Regional Engineering Colleges
(RECs) as National Institutes of Technology (NITs) with a
standard comparable to world-class institutions,
improvement of postgraduate education in engineering and
technology, staff development, quality assurance and
certification, networking of institutions, granting of
autonomy to institutions, and increasing technical
education opportunities for weaker sections of society and
the physically challenged. Consensus around the urgent
need to implement the fundamental reforms long identified
in GOI policy statements has developed broadly in the last
two or three years in many states and among all pertinent
stakeholders. Paucity of funds has become the binding
constraint in implementation of major reforms.
Major Issues in Technical Education:
Over-centralization, and lack of autonomy and
accountability of institutions: Over-centralization in
decision making at the central and state levels has led to
institutions being unable to respond dynamically to a
rapidly changing national economic environment that is
demanding state-of-the art technical knowledge, multiple
Platinum Platform
work skills and professional/entrepreneurial attitudes from
graduates. Most institutions have little authority in the areas
of faculty appointments, student admissions, structure and
contents of programs, evaluation methodology and
financial management. Absence of autonomy in academic
decisions has inhibited innovations.
Resource constraint and wastage: In Government
funded institutions, financing covers not more than staff
salaries. Cost recovery from students form a small fraction
of expenditure. For example university engineering colleges
in A.P collect Rs. 10,000/- per student per annum, where
as the expenditure incurred by these colleges per student
per annum is anywhere around Rs. 40,000/- The existing
controls and regulations, in most cases, do not provide
positive incentives to institutions to mobilize other financial
resources. Inadequate funding coexists with several
inefficiencies in resource utilization: excess capacity in
many courses combined with heavy unmet demand for
newer courses; significant failure rates; average time taken
for completing a course being longer than the expected
duration of the course; and underutilization of libraries
and laboratories. There is very limited cooperation and
sharing of physical and human resources amongst
institutions and even less with industry or public research
and development laboratories.
Poor quality and relevance (weak quality assurance
mechanisms): While the IITs and a few other first-tier
institutions offer world-class education and training in
engineering and technology incorporating the “best
practices”, a large number of institutions offer rather
outdated programs (prescribed by their affiliating
university/Board) with inflexible structures and content.
Within each category of public, private aided and private
unaided institutions, there is wide variation in quality.
Quality assurance mechanisms are weak and programs in
less than 15% of institutions are accredited through the
National Accreditation Board, established in 1996.
Information technology is not used significantly for
teaching. Not more than 6% of institutions have any
research activity worthy of note.
Faculty shortages and quality: Many institutions
offering professional courses are unable to attract and retain
qualified and trained faculty due to noncompetitive pay
packages, lengthy recruitment procedures, and working
environments that are professionally and technically
underdeveloped and intellectually unstimulating.
Postgraduate seats remain unfilled. approximately one-
quarter of teaching positions are vacant. Faculty shortages
Platinum Platform
are more acute in IT-related disciplines as industrial
compensation and benefits are much higher. Only half of
the faculty members in professional institutions have a
postgraduate degree and very few, a doctorate degree.
Poor technology/infrastructure support: In many
self financed institutions, physical facilities are largely
outmoded. Probably not more than 20% of these
institutions have the barest minimum of laboratory
facilities necessary to meet the current demands.
Communication lines to most institutions are also
extremely limited and of poor quality for computer or
library linkages. Libraries are not equipped to provide
exposure to the students on latest developments.
Lack of interdisciplinary approach: Engineering
today, in the way it interacts with other disciplines and
with everyday problems, requires broad, collaborative,
innovative, and experiential learning.. Traditional
engineering skills are no longer sufficient differentiators in
the global marketplace. Differentiated jobs in the new
economy - jobs that could not be outsourced or automated
- required a set of skills that were not part of a traditional
engineering education.
Engineering research and practice are also
becoming increasingly multidisciplinary. Since no
individual could be expert in multiple fields, such work
had to be done in teams. Yet engineering colleges are not
typically set up to teach or prepare students to work across
traditional disciplines or to work in teams. Students were
still typically educated in a single department, such as
electrical engineering or civil engineering. Providing
students with a broad engineering education in the context
of the traditional departmental structure had become an
enormous challenge. While the change is permanent, the
mission for present should be to create knowledge, to open
the minds of students to that knowledge, and to enable
students to take best advantage of their educational
opportunities.
Traditional curriculum: Traditional curricula are
designed to deliver theoretical rather than experiential
knowledge. But in developing new technologies, such
knowledge, while obviously necessary, is far from sufficient.
Business knowledge, contextual understanding , and soft
skills such as group problem solving are equally important.
The pace at which modern techniques and tools are adopted
in industry is such that students can not possibly learn in
colleges all the scientific and technical knowledge they
would need in their careers; most would eventually find
themselves using information, techniques, and materials
223
that had not even existed while they were in college. Science
and Technology is not just learning facts… Science is a
way of thinking. Rather than designing the curricula which
forces the student to memorise facts and learn skills out of
context, it is much more important to develop the right
ways of thinking. We need to think engineering as twenty-
first century interdisciplinary degree.
Solutions
The technical education system in our country
should continuously work for an improvement in the
technical standards, so that the engineering graduates
produced will not only have good employment potential
in the country but also get their share of jobs in the global
market.
Industry increasingly looks for the employability
and problem-solving skills in the engineering graduates.
In India we have realized the employment potential for
engineering graduates and set up a large number of
engineering institutions. However there is a pressing need
for improving the quality of education to render our youth
as global players.
To convert present weaknesses into strengths, a
consensus should develop around systemic reform strategy.
Well thought about reforms in technical education is the
need of the hour to realize government’s vision for technical
education: “ To develop and nurture a Technical Education
System in the country which would produce skilled manpower
of the highest quality comparable to the very best in the world
and in adequate numbers to meet the complex technological
needs of the economy; and would provide the nation a
comparative advantage in the creation and propagation of
innovative technological solutions and in the development of
a technological capacity of the highest order, both for its
application in economic development of the country and for
becoming a major supplier of technology and technological
services in the world”.
Some of the following issues should be
immediately addressed to halt the downward slide in the
quality of technical education of this country and emerge
as a key player in the knowledge society.
Quality in teaching learning process : Every
institute should have a drive towards excellence based on
their own vision. Quality of service depends on several
quantifiable factors, such as standing of the faculty, the
extent to which laboratories were equipped, the number
of courses offered, course content in the curriculum,
knowledge-base imparted to the student etc. To make the
224
product of the institution excel in the market, the making-
process should be systematically designed. Faculty and
staff competence plays a vital role in that direction..
Institutions are not built by brick and cement but by
human resources. Capability and efficiency of faculty
members alone can result in quality. Over the last decade
MNCs attracted the top brains of this country into its
fold. Meanwhile there is a sudden growth in engineering
institutions during this period. This has severely affected
the quality of engineering teachers. It is therefore important
to bring innovations in teaching-learning processes, and
build capacity in engineering teachers. Short-term,
medium-term training of high quality, interaction with
reputed Technical Institutions in India and abroad,
Undertaking research for creation of new knowledge and
new technologies and undertaking consultancy projects
for industry and community and Development of capacity
for planning curricula to suit current and anticipated global
market requirements for both existing courses and future
ones that might be introduced can improve quality of
teachers and attract bright students into the teaching
profession. These measures can also indirectly counter the
ill-effects of inbreeding in institutions. Institutions should
be encouraged to network with other institutions to share
their resources and experience. Working closely with
industry and local community will help to minimize
isolation of institutions and students, especially in remote
areas.
Curricular Improvements
After Globalization industry has become dynamic
and the needs of the industry are changing rapidly. In such
a rapid changing scenario of industrial needs no
educational institution can meet the industrial human
resource requirements if it fails to review and update its
curriculum in accordance with the changes in the industry.
To maintain pace with industrial dynamics, academic
curriculum should be revised in smaller time spans.
However Technical institutions of the country should
establish a mechanism to obtain a proper feed back about
the industrial scenario and on the needs of national and
industrial employment markets
The importance of periodically updating and
improving curricula in short cycles needs to be appreciated
by all institutions. Regular, data and information based,
labor market orientation of educational offerings becomes
an important dimension of systemic transformation. The
markets to be considered may include industry, field
agencies, R&D organizations, government departments,
Platinum Platform
and entrepreneurial opportunities, both within India and
abroad.
Curricula should incorporate problem solving
skills, design skills, communication skills, entrepreneurial
skills, information processing, creative and innovative
thinking, skills related to managing people at work, multi-
skilling, learning-to-learn skills, positive attitudes, work
ethics, appreciation of environment management, product
and process quality, safety practices, etc.
Innovations in curriculum development like
competency-based-curricula, provision of self-learning,
problem solving projects for community and industry,
training in industry, sandwich programs, learning by
research, course flexibility, etc., may be adapted by
institutions.
Curriculum Implementation
Apart from developing need based Curricula, it
needs to be implemented in an effective manner in
classroom and laboratory to maximize student learning.
One important consideration is the introduction of variety
in the learning process. This will reduce classroom
monotony and make learning a challenging and worthwhile
activity. Training of teachers in the use of a variety of
instructional methods is an important prerequisite. In this
context, variety can be enhanced by the introduction of
planned student visits to industry, planned student training
in industry, expert lecturers from industry and field, student
problem solving projects, student self learning, and the use
of media in classrooms. Curricula must provide for learning
variety. The importance of continuous assessment lies in
making it congruent to student learning and providing
feedback to the student about learning as frequently as
possible. Feedback can be followed by remedial instruction,
which can be on a one to one basis. Also to be considered
are counseling cells which can help students with learning
difficulties and in selecting optional streams of
specialization.
Curriculum implementation should be subjected
to peer review and student feedback with a view to affecting
improvements in implementation and for identification
of faculty training needs.
Course Flexibility
If a student did not succeed, it is viewed as the
student’s own failure. The continuous quality improvement
mindset requires a clear understanding that the student is
a customer to the institutions. The role of faculty members
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in providing undergraduate educational experience is to
serve these customers. If a student fails, then the system
may have failed and one should ask how the system can be
changed to reduce failures. Interestingly enough, most of
the reported initiatives to achieve continuous quality
improvement in higher education in general and Technical
education in particular, have initially focused on the
administrative process. Students, the customers of technical
education institutes should have enough flexibility to decide
what they want. The concept of course flexibility based on
multi-level entry for students, credit acquisition and the
provision of learning options for students should be
successfully implemented.
An attempt must be made to conceive a system in
which entrants with different backgrounds are given credit
exemptions, students can learn at their own pace through
accumulation of credits, and student interests in specific
subjects and topics are encouraged. Such practices will make
curricula and learning much more student friendly and
acceptable. Institutions should experiment with course
flexibility patterns.
Flexible and qualitative assessment
Though the curriculum development is being
carried out regularly, by and large the academic assessment
remained traditional in the sense that the written
examinations and the marks obtained are still the sole
criteria in the evaluation. The shortcomings of this system
are that it puts more emphasis on the memory retention
and reproduction capabilities of the student rather than
his creative and innovative abilities in the application of
the knowledge gained. Reforms in the assessment and
evaluation are the need of the hour. Teacher must be given
freedom to test the student’ level of understanding, through
tests and procedures, that brings out the student’s abilities
and shortcomings. Case studies, group discussions, team
assignments and extension projects that go beyond the class
room teaching can be thought of to impose the quality of
technical education. But in this context, care shall also be
taken to remove the subjective and personal judgment of a
single teacher and scope for unethical practices.
E-Learning:
Today Information technology finds its applications
in every activity of our lives. Computer applications and
internet usage are rapidly replacing the conventional
methods. In the field of Technical education, applications
of information technology are taking deep roots giving rise
to new learning experiences. Providing high quality
experience for students requires an environment that fosters
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critical inquiry as well as innovation and creativity. Students
today have become accustomed to visualizing concepts as
well as hearing about them. Their interests in visualization
can be brought to the learning environment using
multimedia techniques. For example, when a dynamics
professor wants to discuss the three-dimensional aspects of
motion, an associated CD-ROM my be used to generate
the visual needed to understand the problem. It is therefore
necessary to evolve a strategy for promoting E-Learning in
engineering colleges. The initiatives so far addressed some
highly specialized issues and benefited a very small cross
section of the Technical education system. A comprehensive
e-learning strategy document addressing the issues shall
be worked out with the collaborative effort of a set of
experts. This can significantly bring considerable advantage
to the academic community and make e-learning
methodology a more acceptable for India.
Interaction with Industry
The fundamental objective of a Technological
institute is to sub serve the technology needs of the country
including the generation of necessary human resource
inputs required for the industry and industrialization. To
achieve this objective, the entire technological education
and research is to be developed around the requirement of
the industry and emerging areas of technology. The
foundation to technical institutes meaningful role can be
laid strongly only when a symbolic relationship is developed
with the industry. The development of such relationship
requires firstly careful understanding of the industrial needs
such as relevance, cost effectiveness, time bound
programmes, technology upgrading etc, by the Institute
and intern the understanding of the institutes capabilities
and limitations by the industry. In order to have an effective
interaction with the industry it is proposed to expand links
and partnership with industry. Each of the technical
institutions should establish an Industry Institute
Interaction Cell (IIC) with due participation by senior
faculty members from each department with the following
objectives :
a) To laission between institution and industry.
b) To explore learning opportunities to students so as
to enable them obtain practical exposure and to
encourage them take up ‘live projects’ in industry.
c) To identify talent in the industry and to arrange guest
lectures so that the rich experience of experts will
benefit the students.
d) To interact with industry for securing ‘sponsorship’
towards research projects
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e) To solicit representation from reputed personalities
from industry to act as members in the College
Academic Council and governing body thus
involving them as partners in the policy formulation
process.
f) To explore the possibilities of ‘Personnel-exchange’
between industry and institution
g) To increase the consultancy activities by
strengthening such requirements.
h) To develop Information Data Base on Technology
choice by keeping a constant tap on an Updated
Data Base with adequate knowledge of Technology-
Change, Technology Innovation and Technology
Transfer. This will help the industry by providing
the invaluable information.
Conclusion:
There is an urgent need to achieve systemic
transformation of technical education in the country to
make it dynamic, demand-driven, quality conscious,
efficient and forward looking, responsive to rapid economic
and technological developments occurring at both national
and international levels. Attempts to increase spin-off
activity within an institution depend on the efforts of the
institution and on the support of external players such as
government and industry. Majority of the current practices
and policies being followed by technical education
institutions should be revamped and quality consciousness
should be driven into the system with the twin objectives
of achieving excellence in technical education and to
promote advanced research to augment economic and
industrial growth.
* * * * *
Platinum Platform
 National Security - A Select Approach
Contemporary Security Perspectives:
Science and Technology have undoubtedly helped
us take giant strides in the field of medicine, travel and
communication. Each of these has vastly improved the
quality of our daily lives. Yet, none of this has helped us
ease the extreme political and economic tensions gripping
our society. With all the prowess at our command we have
failed to restrain political and economic crimes, incitement
of religious and ethnic passions or control greed. No doubt
greed and passion are as old as human kind but to what
gain our much hyped progress and development if it cannot
help us evolve into better humans and create a peaceful
world.
Wars are increasingly changing in their nature,
complexity and lethality, be it low intensity conflicts (LICs),
guerrilla or hi-tech wars. Constant and ceaseless innovation
in military technology especially weapon technology has
resulted in push button hi-tech warfare aided by
reconnaissance satellites – which ushered in RMA. The
result is high civilian casualties – almost 80 percent. This
remote controlled killing – distanced and dehumanized –
promotes insensitivity to the ferocity and cruelty with which
people are killed. There is an exponential growth – almost
a billion fold – in lethality indices viewed from bow and
arrow to NWS & laser guided munitions.
A parallel global phenomenon that further
complicates national security planning and preparedness
of any country is that the very concept of territorial or
nation-state is seriously challenged, albeit unsuccessfully,
throughout the world by two opposite groups. - One by
terrorist, insurgent, ethnic (sub-state), extra state groups
etc, and the other by various NGOs like CND, ecological
groups, war resistors etc.
Security issues cannot be discussed without
addressing social and economic contradictions prevalent
in the world. Philosophers like Spencer, Veblen and
Schumpeter believed, to the point of predicting, that
industrialization and trading activity would make it possible
for businessmen to displace war-mongers and national
conflicts. But, alas, how cruelly their hopes have been
shattered, as industrialism instead of undermining wars is
*Director (Hony), Rajaji International Institute of Public Affairs and Administration, Hyderabad.
Professor (Rtd.), Dept. of Political Science, Osmania University, Hyderabad.
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- Prof. A. Narasimha Rao*
in fact igniting and nurturing global national conflicts. We
are witness to the frequent and violent wars in the last and
present century in the Middle East over the energy resources
which are the life blood of industrial activity until
alternative sources of energy are found.
Conflicts could emerge from different patterns of
development and even from unexpected accidents of
history. With authoritarianism’s demise-however debatable
is that demise, the hope that democratisation and market
will have no fault lines to a peaceful world collapsed. Some
of the faultlines include:
1. Suicide Bombers
2. Death Squads
3. Genocide in Europe
4. Massacres in Africa
5. Urban Guerillas
6. Criminal and mafia gang wars
7. Subversion, Sub regionalism, ethnic conflict.
8. Isolation of women in the name of religion.
International political system is characterised by
unequally and differently motivated collection of states.
According to M.K.Narayanan “sustaining on
pluralist multi linguistic and multi-cultural entity and
defending it against assaults from various quarters is also a
function of security. This is however proving to be more
and more difficult in today’s perilous environment.
“New dangers of conflict would appear to arise
from a quite different source i.e. from the implosive or
black hole properties of weak states that cannot sustain
minimum order within their own boundaries or face
genocidal forms of civil strife.
These may sometimes be intertwined with
humanitarian exigencies, hypernationalism, ethnic
antagonisms and a variety of religious fundamentalisms may
hence challenge domestic governance structures far more
than conflict between nations”.
Information technology distorts the distinction
between internal and external security Apart from IT,
there are many other linkages that affect global security
scenario.
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 According to UN Security Council Resolution
2373 of 2001.” There is a connection between international
terrorism and transnational crime, illicit money laundering
and illegal movement of nuclear, chemical, biological and
other deadly materials”. Tax havens offer escape from taxes
and links have been established between ‘Tax havens’ and
Terror funding.
Democracies, like authoritarian states, are highly
vulnerable to centrifugal forces of vulgar sub-regionalism
shifting priorities of Governments from development to
maintenance of law and order. That defense and
development are mutually inclusive is a well-known axiom.
Politicisation of National Security as part of partisan politics
is dangerous and affects defense planning. “Starting
prepartions to counter a threat after it has materialized is
the surest way of inviting disaster. That means there is no
understanding of the concept of lead time needed for
preparations. This indifference to carry out regular periodic
assessments of security threat on the part of our political
class and beauracracy and communicate it to the nation is
at the root of overall insensitivity of our media, academia,
parliamentarians and the public at large to the problem of
national security. This Indian mindset is not a secret to our
adversaries” - K.Subramanyam.
If development gets affected /retarded we get tossed
between countries with medium development and high
development. If we slip from high development ladder, our
insecurity levels will rise and we will also experience a rise
in civil wars. Our security scenario is conditioned by global
security environment. Our world is dominated by USA.
It dominates arms trade. It dominates in advance military
technologies. Our global environment is littered by over
500 million small arms- 1/5th of which is illegal, mostly
untraceable but used. Terrorists operate across the
chessboard of international politics with no respect for
boundaries or lives. There are over 15 million refugees in
the world who fled for fear of war, persecution or for better
life. There are over 2 lakh child soldiers. Children killed in
conflict in the decade before 2000 – number 2 lakhs.
And there are religious wars across the globe. If
robust secularism is the answer for religious extremism /
fundamentalism, what is answer for secular extremism?
More than 20 million people died in conflicts after 1945
i.e., without a world war.
India’s national security is encountering threats not
only from the traditional adversaries. But, over the years,
regional and global security scenario has rapidly altered
wherein the non-state actors like terrorist outfits, pirates,
smugglers and illegal arms dealers have come to dominate
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the security situation. A major concern of countries like
India, bordered and located in one of the world’s terrorist
regions, is how to counter these non-traditional threats.
India’s foreign policy establishment has forgotten
or does not know our ancient and traditional wisdom of
‘Political Frontier’ (Khandantara Seema) as distinct from
‘Legal Boundary’.
Kalhana’s ‘Rajatarangini’ records thousands of years
of history with 1000s of inscriptions chronicling exemplary
feats of kings and commoners over a length of 5000 miles
of Indian Ocean. Indian Trade routes cris-crossed Asia,
Africa and Europe. Israel, US, Europe have separated power
from territory long ago. This seperation symbolises their
strong belief in the concept of “Political Frontiers”.
A vigorous return to our tested wisdom is urgently
called for. Our Military exercises with many countries,
particularly in Indian Ocean region without military
alliances is a small and welcome step in the direction of
our attempt to factor in political frontier as a key
component of our foreign policy.
Forging issue based coalitions with countries
having common threat perceptions require to be addressed.
Since all variables affecting a Nation's security
cannot be dealt with in a single essay, this paper is focusing
on two areas 1: China and 2: Some aspects of liberalized
economy.
LIBERALISATION:
Liberalisation opened floodgates - allegedly for
progress, development, enterprise, creativity and freedom.
Shadows began to emerge soon. Since liberalization,
between 2 &3 lakh farmers are estimated to have committed
suicide. Violence, crime and vulgarity took over the
entertainment industry. Not to lag behind Media-especially
electronic media, jumped on to the bandwagon of greed
and entered the living room of millions desensitising them
to strong, healthy and enriching traditions of our culture.
A Study in the United States show that by the age
of 18 American children see and get influenced by over 2
lakh acts of violence and 40,000 murders on TV screen.
We do not yet have a comparable study but results/effects
are glaringly evident.
Consumers ( all who see TV , films, purchase
products from advertisements) are bugged and trapped.
Accordingly a Media executive admits, “85% of what we
see is CRAP”
Advertisements are estimated at garnering 20000
crores of rupees and growing at the rate of 15% p.a.
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 Indian Advertisement industry generates about $2
Billion per annum with online segment at $100million,
Print and TV at 900 million.
It is roughly estimated that sms revenue generated
by mobile service providers could be Rs 50 million per
day. For services one has a right to get free, Indians pay
24,000 crores of rupees per annum as bribes.
It is time to make a study of expenditure on
advertisements in electronic and print media, films,
sponsorships, grey market operations, mobile phones
revenue and amount of black money in India. Black money
helps parallel economy to grow which inturn generates more
black money and is estimated, rather under estimated at
about 4,50,000 crores. The total amount of items
mentioned above carry a burden of wasteful expenditure
eating into legitimate requirements of people of a rich and
strong cultural tradition.
Following statement casts another shadow that
looms large and one that should worry opinion makers
concerned about threats to our peace, culture and security
and how our moral senses are dulled.
Ü«∞„`« <å~°ºã¨∞ΠѨÓ[ºO`Õ
`«„`«ó ~°=∞O`Õ ^Õ=`å
HõÅ HõOiî HõO@ Hõhfl~˘eH˜#
ã≤i ~ÚO@ #∞O_» <˘Å¡^Œ∞ ã¨∞=∞f!
1 Crime against woman - every 3mts
1 rape____________ every 30mts
1 dowry death______ every 75mts
1 + lakh female children killed — p.a.
Women paid less for equal or more work in
agriculture and some industrial labour.
5 1/2 laks women die in pregnancy & child birth
of which 3 1/2 lakh preventable
20-50 million bonded labour -1/2 being women
and children.
6000 die of small arm p.a in India
24000 die of hunger daily
Rural women spend 3000 crore hours p.a to fetch
firewood.
The information and figures given above relate to
just two areas of human development indices and are
enough to represent disgusting indifference to fundamental
principles of human relationships. They also represent
increasing inability, bordering on refusal, to appreciate the
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matchless contribution our scientists and artistes have made
over the years earning universal acclaim.
The amount of material wealth and human capital
that would have literally converted this country into a leader
among nations is being systematically drained of resources
and of values. These trends required to be urgently reversed.
China Factor
Despite the fact that India’s neighbourhood is
charactarised by constant threat scenarios from the eastern
and western security domains, further complicated by the
eroding borders accentuated by numerous non-traditional
military threats, Indian strategic and defence perspectives
do not address them adequately. In dealing with our
‘Himalayan giant and formidable neighbour’, there is
insufficient appreciation of the threat and the appropriate
strategies required to counter China. India’s foreign policy,
in ignoring the behaviour and actions of China, does not
reflect mature understanding of the threats implicit in our
Himalayan neighbour’s actions.
China is not only building its military capabilities
along the disputed borders – Ladakh and Northeastern
regions –but it is seriously challenging India’s traditional
security penumbra by encroaching into our immediate
neighbourhood. All the smaller states of the Indian
subcontinent are getting the Chinese military, economic,
technical, infrastructural and strategic support of some or
other type. China is supplying arms to Sri Lanka, building
a port and is engaged in the Lankan energy field.
On our eastern frontier, China is actively involved
in Bangladesh. A Sino-Bangladesh defence agreement has
been signed, though its details are not yet public.
Chittagong harbour, the major maritime hub of
Bangladesh, is being modernised with the Chinese
economic and technical cooperation.
China’s Massive assistance to Pakistan in
development of nuclear and missile technologies and in
Gwadar port development is an acknowledged fact.
China plans to use nuclear explosion in
contravention of Test Ban Treaty to blast a tunnel through
Himalayas to divert water from Tsangpo in the upper
reaches of the Brahmaputra river to the Yellow river. This
strategy undoubtedly would be of formidable consequence
to millions of Indians living down stream of the Himalayan
riparian system. In other words, these people would be at
the mercy of the Chinese manipulation of the upstream
water sources with the potential to flood them or withhold
their water supply. Downplaying such realities of far greater
229
security implications to our country is symbolic of naivette
or of fear and definitely not of a policy.
Map of Tsango diversion
Myanmar is a strong link in the Chinese ‘string of
pearls’ strategy whose objective is to encircle India by
cultivating closer relations with India’s South Asian
neighbours.
America over invests in Chinese economy which,
according to America itself, is a non-democratic nation.
And China modernizes because of advantages accruing from
western technological transfers and has already became a
formidable economic and military power.
Activities in Indian Ocean region by China and
some facets of Chinese foreign policy listed below clearly
demonstrate China as a security challenge to India.
China’s territorial interests and claims include:
Nepal, Bhutan, Sikkim, Assam, Andaman
Archipalego, Arunachal, some parts of Himachal Pradesh
and Uttar Pradesh.
W ‘59 = 1,40000 Sq. Mts
‘62" = 1,20,000 $ Aksaichin
‘80" =claim addl 40,000 in Pakistan & build
Karakoran heights
S= Pockets in H.P and U.P
E= ‘59/ 36,000 Sq. increase to 90,000 in’ 87
China intruded across the western and eastern
extremities of LAC more than 200 times.
‘No first use’ nuclear policy of China is directed
at non NW states which are signatories to NPT. Thus
India gets excluded. Therefore, this strategy of China is
meaningless and constitutes a threat to us.
230
Why is peace unattainable?
Because
a) To be good patriot, one should feel that one’s
country is always right and others are suspect.
b) For every thousand pages written on the
causes of war less than a page is written on
the causes of peace.
c) More people died of belief than for truth
d) The assumption that violence has a biological
basis. Studies on biological basis of morality
are either shunned or their existence is
unknown
e) The possession of a weapon that asks for a
military solution (Gorky’s play)
f ) Neutrality or indifference to higher values.
g) Society dominated by ‘power elite’ prepares
you for war.
Science and Art have no boundaries but their
applications get converted, distorted and misused by the
militarist/elitist Nation State. It is ironical that Terrorists
also do not recognize boundaries.
As an attempt to see a silver lining, a few examples
could be cited. Discovery of unsuspected unitary laws of
20th century had Physics rethink and accept the theory of
“WHOLE” expounded by ancient Indian and Greek
Philosophers. This greatly helped trancend all limitations
in the field of scientific thinking. Out emerged concepts
so primary in their level of importance and yet so universal
in their application- that every branch of human activity
or experiment we perform impacts on everything- be it
environment or the BATTLEFIELD (See Burn Northrop/
Isavas Upanishad commentaries). Power of a nation is
convertible. As is war and peace.
Dubchek’s stand on Soviet invasion, Kennedy’s
exhortation at the end of ‘Cuban Missile Crisis’, Gandhi’s
support to Britain in WW II, Disarmament treaties and
Establishment of International criminal court of justice
display successes of the intellectual and moral nature.
A return to Socialism with a human and spiritual
face may help alleviate, if not eliminate, the ills affecting
mankind. A daunting task and a tall order. Hopefully, not
an impossible one.
* * * * *
Platinum Platform
 Education: An Overview
The Education Commission (1964-66) on Indian
education stated in the opening sentence of its
comprehensive report that “the future of the nation is built
in her classrooms” and thus set the role and importance of
education in the nation building process. Throughout the
history, education is considered as an important instrument
for development in all spheres of human and social living.
Education particularly quality education in any given
society reflects the quality of living of its people.
Education has a long history in our country. Even
before the existence of many of the advanced countries of
the world, India has had an all comprehensive and life-
oriented educational system. Her ancient educational
institutions of higher learning like Nalanda and Taxila were
renowned throughout the world for a variety of
programmes they offered and the quality of education they
imparted. Indian education had experienced many changes
in course of time in responding to socio-economic and
cultural changes and needs of the day, ever since. It is
heartening to note that certain practices of ancient Indian
education are recalled, appreciated and recounted more
often than not by educational planners and practitioners
in India and also others who are concerned with education
across the world.
Having such a glorious past, Indian education has
undergone many changes due to several socio-political
considerations and emerging needs of the society,
particularly during pre and post independence period.
There was a tremendous pressure from different quarters
to develop a tailor-made indigenous system of education
to meet the emerging socio-cultural and economic needs.
Consequently the colonial education system, which we have
inherited underwent many changes. But, the changes
brought into our education system have failed to respond
to our societal needs causing an unprecedented
dissatisfaction regarding the relevance of education among
Indians. This is evidenced in the recent expressions of many
an intellectual including the Prime Minister. To quote,
the former President of India Abdul Kalam “my only dream
is to see India as a super power in terms of quality of life of
its people in the world of 2020, which is possible by way
of creating a knowledge society, which is again possible
*Professor, Department of Education, Kakatiya University, Warangal – 506 009 (AP)
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- Dr. Ramesh Ghanta
only with relevant and quality education that is imparted
at all levels”. Thus achieving Education for All with quality
has emerged as a new challenge before educational planners
and practitioners in India.
Education is one of the inevitable inputs for socio-
economic development of any nation in the contemporary
world. Its importance has been unequivocally recognized
by the founding fathers of our constitution. The Directive
Principles of State Policy (Article-45) declares that “the state
shall endeavour to provide within a period of ten years
from the commencement of this constitution for free and
compulsory education for all children until they complete
the age of fourteen years”. This broadly corresponds to the
provisions relating to primary education in Article 26 of
the Universal Declaration of Human Rights of UN. But
this constitutional goal still remains a distant dream in spite
of many interventions in the form of schemes like
Operation Blackboard, Non-Formal Education, Mahila
Samakya, National Programme of Nutritional Support for
Primary Education, State-specific education projects in
Bihar, Rajasthan, Uttar Pradesh, Andhra Pradesh and Sarva
Siksha Abhiyan etc., since the introduction of National
Policy on Education-1986.
On the other hand, the literacy situation, improved
though as per 2001 census, is still not encouraging. The
literacy rate rose from 14% (at the time of independence)
to 65.3% as per 2001 census. This is not a small
achievement. But, countries like China, Indonesia,
Srilanka, Brazil and Mexico which were in the same
situation as was India at the time of independence have
surpassed pushing us and countries like ours into a state of
embarrassment.
The main reason for the slow progress in the spread
of universalization of education in our country appears to
be lack of commitment and political will. The recent efforts
at making primary education a fundamental right through
86 th amendment bill aiming at achieving not only
universalization of elementary education but also total
literacy turned out to be a fiasco as a result of apathy of the
powers that be. Another reason is the existence of schism
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in primary education sector which is inconsistent and in-
egalitarian in a country like ours as pointed out by Indian
Education Commission in 1966 itself. The recent trend
of privatization has negatively affected primary education
sector of our country by opening the doors for the
emergence of corporate culture.
Even after six decades of liberating the nation from
colonial rulers, we could not develop our own indigenous
system of education in its true sense. Some times we feel
that the traditional society without much education lived
in peace and harmony. In the recent past, though the
opportunities for education in terms of accessibility have
improved fairly satisfactorily at an affordable cost, the
Spirituality and Medicine - The Inseparables
Doctor, why am I afflicted by this disease? why
me? And what is the meaning of my life now? are the
questions of concern often posed by the patients to the
physician. Obviously, these are the aspects that are beyond
the domain of modern scientific medicine.
As the scientific progress brought great advances
in medicine, the spiritual and mental aspects of healing
were set aside. Medicine became one-sided and body is
being perceived by the human beings as functioning
machine.
In the key note address to the British Medical
Association in England 25yrs ago, Prince Charles stated
that "we should respect the advances made in medical
sciences while at the same time being aware that man has a
mental and spiritual aspect and these are vital ingredients
in the healing process".
The above statement makes no new point. At
present there are about 3-4billion people worldwide who
believe in divine presence and the importance of the power
of prayer in healing. There are many recorded healings in
the history by this divine power.
Tuberculosis (Koch’s) was, and is considered as the
killer disease of human race. The oldest medical literature
speaks of Lord Jesus Christ suffering from Koch’s. How
was he cured of that disease? He did not take any anti-
tuberculous medicines or other drugs and yet he was cured.
The yogic practices he followed had the power to heal his
disease.
*Consulting Pulmonologist, Wockhardt Hospitals, Hyderabad.
232
increase in the number of educated in the society,
unfortunately failed to bring compassion and love in the
society. It all happened because the education which we
are imparting is not integrated with our culture and values.
Therefore, there is an immense need to reorient our
education with long cherished values of this great nation.
In this context, one should not hesitate to take the help of
the religion though ours is a secular country. Therefore,
the educational planners should include education about
the religion instead of religious education at different levels
of acquisition. With such a modest attempt, through
education one can prepare the educant as an integral being,
which will enable in the creation of an integral society.
* * * * *
- Dr. V. Nageshwar, M.D.*
Since the beginning of the history of human
civilization, religion/spirituality and medicine have been
intertwined, having a common origin in conceptual frame
work. To Hindu sages and monks the knowledge of
medicine was sacred, God being the ultimate source of this
knowledge of life.
Historical events such as persecution of
Galileo(1564-1642) for supporting the Copernican view
of the universe, widened the gap between organized religion
and science. Since the time of Newton (1642-1727)
scientists accepted the view that material reality is governed
by physical laws and an attempt is made to keep faith and
spiritual perspective separate from science and biomedicine.
Advances in science and technology in 20th century led to
widening of the chasm between modern medicine and
spirituality. The common thread which binds spirituality
and medicine is faith, and nothing in life is more wonderful
than faith.
In the late 20th century the notion of healing of
the whole person with care for the body, mind and spirit
started gaining greater importance.
The strength of modern western medicine has also
been its weakness in the sense that, it achieved remarkable
success in diagnosis and treatment of diseases, but the
spiritual component accompanying serious illnesses had
been so neglected for decades together, that it was almost
forgotten.
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 For instance, if a patient with 2 to 3 heart attacks
survives, people think that it’s the miracle of medicine, but
if you look deep into it, it is partly because of the fact that
each fiber in cardiac muscle acts like an independent heart
even if few of them are damaged. Surprisingly heart is the
only organ which has that capability. Such an excellence
and micro level perfection! What shall we call this? and
whom shall we praise for this? It’s the engineer God who
gets the credit ultimately.
Its not only the cardiac muscle, there are many
more examples like the synaptic junction in the nerve
physiology (explaining about the transmission of synaptic
impulse), the physiology of tissue injury and inflammation,
where it does not merely explain the changes after the tissue
injury but a deep philosophy of how and what has made
the cells migrate to the site of injury for healing. All these
are the real BHAGAVAT LEELA (miracle of god). So in
every aspect of medicine there is spirituality which is unseen
and not understood but ironically being practiced even
without our knowledge.
As a doctor when I go through the medical text,
what comes to my mind is that every line in medical text
speaks about the exceeding excellence of God's creation.
Every topic submits the beauty of Almighty’s perfect
precision in human body engineering and its adjustment
during illnesses. I strongly feel that becoming a doctor and
practicing medicine is all about spirituality which one has
to seek than just studying volumes.
As a critical care personel, I notice that, cancer
patients at their advanced stage, patients with serious
chronic illnesses in the ICU are given aggressive life support,
loads of medicines, and numerous monitoring devices
attached to their body. The doctor attempts to bring the
patient towards recovery with his knowledge and skills. In
spite of such a vigorous struggle, when all the scientific
parameters fail to respond in crisis management the science
fears to accept the defeat. So the life-support and
resuscitation keeps continuing until a point, where the
relatives feel that the inner soul of their loved one is
struggling to fight against death and experiencing torture
with the tubes at all body passages, lots of devices attached
to and loads of medicine flushing into their body. This is
the time when spirituality takes the lead from both sides
and relatives want to let their loved ones to pass away
peacefully without any further suffering.
The above example makes it clear that, when
science stands blank with no options left out against the
diseases, then spirituality comes to the rescue of science, in
a decent manner. Spirituality demands not only a peaceful
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life but also a decent and torture less death and that’s what
is all about the art of leaving as taught for centuries in
India . There is science and spirituality in every instance of
medicine whether it is life or death, thus both cannot be
viewed separately.
In fact in much earlier time in the history of the
world the priest and the medicine man were one and the
same in most cultures. It is time for the physicians to realize
that when illness threatens the health and possibly the life
of an individual, the person is likely to come to him with
both physical symptoms and spiritual issues in mind.
Spirituality is a part of caring for patients. Research
demonstrates that our health and wellbeing are influenced
by our physical body, our thoughts, feelings, our social
situation, our relationships and not the least, by our spiritual
belief and practices.
Many people also consider illness as a great
medium for inner spiritual change. This need not always
be the same it can happen at the preventive level also. The
spiritual path is a personal quest and cannot just be
understood by reading books—it has to be experienced
and lived.
In a study it was stated that 76% of physicians
believed in GOD/Spirituality and many patients, wanted
their doctors to pray for their healing. In another study about
85% of doctors believed that they should be aware of patient’s
spiritual needs but, only 10% of doctors routinely initiate a
spiritual history with patients. This led to the concept of
spirituality and medicine been taught from first year of
medicine. In the USA out of the 150 Medical schools 100
schools have started offering spirituality-in-medicine course
in their regular curriculum. World Health Organization has
accepted the spirituality as an important aspect to be dealt
for achieving quality of life.
As we are passing through the times of erosion of
values and virtues the meaning and purpose of value free
scientific medical education where monitory interests have
influenced the practice of medicine, the scenario has to be
changed at the earliest. The young Indian doctors need to
learn from the examples of history that how vital was the
knowledge of spirituality in healing for better, safe and
healthy society.
* * * * *
233
 School Education : A Perspective
Today’s school education could not make a student
a ‘total being’. The student is being given information on,
nature and society. The information that is being given is
not integrated with practical activity and the student is
unable to realize the practical value of education. In fact,
education has been kept away from practical life and thus
rendered unproductive. Consequently, the student is being
alienated from understanding his life and society in the
educational process. His degree is useful only in finding
some job or earning for him. Many philosophers, social
scientists, educationists and various commissions and
committees of national and international importance have
been emphasizing time and again to reorient education for
socially useful productive work. However, the purpose of
education should be the realization of self in the inner world
and freedom, equality and fraternity of people in the outer
world. Thus, the school education should impart relative
knowledge of nature and society (ever changing) and the
absolute knowledge (never changing) for self-realization.
Sensual knowledge changes with ever changing
external world and hence it is relative knowledge. Relative
knowledge always presupposes the existence of absolute
knowledge. Ancient yogis pondered over this and realized
that the eternal knowledge can be attained by withdraing
from sensual activities (thoughts) and traveling into inner
being and attaining the state of ‘sakshi butha’. While sensual
experience leads to relative knowledge (science of outer
world), the non-sensual experience leads to eternal
knowledge (science of inner world). The existence of these
two types of knowledge has to be realized by the
educationists before propounding any curricula and
methods of teaching in the schools. When we speak of
‘knowledge’ it should encompass both ‘relative’ and
‘absolute’ knowledge. Thus, we understand considering one
and leaving the other results in partial knowledge. Further,
not even considering the importance of experience or
activity in teaching in the class-room, the bookish
information does not provide even the relative knowledge
but dogmas which have nothing to do with reality.
Unfortunately, present education is going in this direction
creating dogmatic approach in the children, which is
*Associate Professor, Department of Education, Kakatiya University, Warangal.
234
- Dr. D. Rajendra Prasad*
leading to distress, misery, impatience, self-centeredness,
conflicts and even suicidal tendencies. The students are
unable to realize relation of cause and effect even though
the whole knowledge in the books is an expression of ‘cause
and effect’. Idea formation itself is based on ‘cause and
effect’. The cause and effect relation (knowledge) can only
be realized when theory and practice go together. They are
the two sides of the same coin and one can not exist without
the other. The present education has become end in itself.
Krishnamurthi says “to understand life is to understand
ourselves, and that is both the beginning and the end of
education”. Education has the purpose of understanding
oneself and the society. The transaction of present curricula
could not develop reasoning attitude in the students. This
shows that there is something wrong with the present
education.
The knowledge which we get through sense-
perception, always changes with time and space. Hence,
this knowledge is relative of time and space. Einstein’s theory
of relativity also illustrates the same. Thus, the earlier
knowledge which is already acquired can not be accepted
as it is in the present context. Because, past can not be the
same as present, even though it appears as the same. In the
fraction of a second, the earth's position is not the same.
Also, man is not the same in a fraction of second because a
number of changes take place in human body from moment
to moment. This applies to thoughts too. Science
established that every thing in this universe is in motion
and hence changing from moment to moment. Adi
Shankara said that the world is maya because it is ever
changing. He does not mean it as non-existing. When
change is the reality the concepts thus formed also need
correction in the light of new situations. So the concepts
or conceptualized knowledge only helps in guiding to
understand the present. Hund’s uncertainty principle in
physical sciences also speaks about uncertainty at even a
point of time in certain properties of atomic particles.
Hence, relative knowledge is uncertain and has to be verified
in every situation.
Human being is an organic entity of the universe.
The universe is reflected in multi-dimensions. The school
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education has to make the student understand his relation
with the existence. Thus, in the hierarchy of needs of
Maslow, self-actualization stands at the top of the pyramid.
Indian realized masters also said from ancient times that
self- realization is the ultimate aim of human beings. The
education should fulfill the needs such as food, clothes,
shelter etc., and should also help in self-realization. Delor’s
report (International Commission on Education for 21st
Century) emphasized that holistic education must
acknowledge physical, intellectual, aesthetic, emotional and
spiritual development of an individual. Further, the report
stated that conflicts, intolerance, jealousy, greed, hatred,
bigotry, fundamentalism and fanaticism among individuals,
groups or nations have to be dealt. And, the report kept
the whole responsibility on education and teacher
education.
There is a proverb among the Telugu people that
‘vidya lenivadu vintha pashuvu’. Karl Marx states that
without education there is no humanity. Lenin asserts that
education apart from life is a lie and hypocrisy and
education should be provided to counter hypocrisy and
lies with the complete and honest truth. Gandhi’s concept
of basic education is oriented towards life and community
development. John Dewey states that education is
participation in life. Now, the whole world including India
realized the importance of education in social and economic
development and considered it as human resource
development. School education has to be taken care of
seriously because it forms the basis in the education ladder
and it is the children's education which decides the future
of the country. In ancient days the curriculum was decided
by the master, what to teach and how to teach and how to
evaluate the performance of the disciple etc. Now, education
has emerged as a system which is decided by the State. The
State plays primary role in formulating the policy of
education in a particular system or social order. As such it
has been reduced to the politics of the ruling governments
at state and central level which are deciding the fate of
education. With the change of government and the political
parties in state or central level, the policies on education
are changed frequently. Thus, the education system which
should be based on long term man power planning of the
society has been tuned to the ad-hoc and vested interests
of political parties.
Education is the process of communication of
experiences. Communication of what one perceives is the
basic instinct of human being. Development of language
has revolutionized the human communication process.
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Language is the abstract expression of direct experience. If
the expressions are not based on experiences they lead to
Utopia or dogma or falsity. Education means acquisition
of knowledge. Hence, one has to understand how
knowledge is acquired, the ‘theory of knowledge’ or
epistemology. The first step in the process of knowledge
development is contact with the things of the external
world. The process of knowledge starts with interaction of
human beings with outer world with his sense organs which
forms ‘perceptions’. Hence, the perceptions which are basis
for human knowledge are coded in the form of a language.
From here the mental process takes language form. A
number of perceptions thus formed lead to an idea or a set
of ideas which in turn lead to a concept or concepts. A set
of concepts further leads to cognition which in turn follows
action leading to higher order perceptions. This is a spiral
process of ‘knowledge development’. If there is a leap from
perceptions to cognition there will be greater objectivity.
Language is a subjective expression of one’s experiences.
When language is used there is a possibility of distraction
of the objective reality. Language by itself is a duality. Thus,
language as a medium of expression may take more objective
and less subjective form or more subjective or less objective
form based on the expression. The reason is that the
thinking process which takes the form of language as a
medium always leads to subjectivity or distortion of truth,
like the appearance of a stick in distorted shape when it
has been kept in a glass of water (water is a medium). That
is why, realized people expressed that truth cannot be said.
If it is said it cannot be truth. They have given primary
importance to experience in knowing the truth. Budda,
Mahavira, Christ, Gandhi, Marx and many others’
teachings are misunderstood and misinterpreted by most
of the people in the course of time. Because they are
subjective conceptions of others without attaining the level
of consciousness. Hypothetically speaking if all these people
came and saw the way their teachings are interpreted in
the name of their-isms they would have felt sorry. We know
how Buddha has been understood in the name of
Buddhism, Mahavira in the name of Jainism, Chirst in the
name of Christianity, Gandhi in the name of Gandhism,
Marx in the name of Marxism. Every ‘ism’ is
conceptualization (generalization) of making it more a
dogma which goes against the essence of their teachings.
That is why after Buddha, Mahavira, Christ, Gandhi and
Marx their teachings were distorted resulting in divisions.
To understand Buddha one has to attain Buddhahood. To
understand Marx one has to rise to the level of the
conciousness of Marx. Otherwise, how can we understand
235
their teachings? Why I tell all these is because theory is a
guide to action and only in action one experiences the real
situations which leads to one’s own knowledge. It is reported
that Siddhartha after realization, after becoming Buddha
under Bodhi tree, did not speak for some time because
truth expressed in a language form leads to distortion. It is
also said that only his compassion towards humanity made
him speak for human realization. There is no better way
than to communicate one’s own experiences in the form of
language.
The aim of education is to provide an under-
standing of objective experiences. This is possible only when
perceptions are based on direct experience in contact with
external world. Rosella Linskie states “experience is of prime
importance, and activity is must”. Field theory psychologists
say that experience is an interaction of human organism
with the perceived environment. From ages we have been
taught that experience is the real master. Thus, the
philosophers and psychologists are in agreement of
provision of direct, first hand experiences to the child in
the school.
Research has found that the basic ideas are formed
in the children till the age of 7 years. Perceptions at this
stage are of greater significance. So, family and school play
a very vital role at this stage. All other thoughts grow
interacting with these perceptions at later stage of mental
process in the child. How closely (from all angles) the
subject experiences the objective world, decides the
effectiveness of learning. Hence, the child at this stage
should be cared well by providing concrete, objective
experiences. If direct experiences are not provided to the
children in the schools their perceptions can’t find any
relation to reality thus leading to unreal, illusory concepts
and theories which rule their thoughts and their life in a
world of illusions. This trend is the source of conflict among
the human beings. Unfortunately, this is what is happening
with the present education. Today’s education is following
‘talk and chalk’ method without any follow up of practical
experience leading to dogmatic approach. Theory is being
taught without practice or application. When there is a
gap between theory and practice, it goes against wholistic
or scientific approach and hence the present education is
unable to develop scientific attitude in the students, even
though they become great scholars in science. Einstein, a
great scientist worried much after propounding the energy
formula, E=mc2, because his formula was used to destroy
Hiroshima and Nagasaki in the world war. In his latter
stage of life, Einstein expressed that if he had another birth
236
in future, he wished to be born as a Carpenter. It is also
reported that Mikhail Kalashnikov, the Russian who
invented AK 47 also worried much because it is now used
widely for destruction rather than for protection of
socialism, for which he invented in 1940s. After looking
into the situation he expressed that it would have been
better if he had invented a machine useful for the peasant
rather than the gun. To build a right and humanist society
the vital or dynamic energies have to be channelized in a
right direction for constructive purpose right from school
age as stated by Sri Aurobindo. If the society doesn’t do it,
naturally this energy which is dynamic in nature flows in
wrong direction.
Every child is pure in his consciousness when he
is born. All knowledge is acquired through education and
it is a social product. The State owned or managed school
education system could not make him realize his pure
consciousness. On the other, the ever changing knowledge
(the relative knowledge) is provided with mechanistic
approach (unscientific). Ivan Illich says that the education
had made the student forget his humanness and hence it is
anti-educational and anti-social. Osho says “this is not
education, this is sheer stupidity; you are not teaching
anything significant”. In such a situation the nature of the
school, curriculum and its transaction by teacher need to
be probed. Reports revealed that a majority of government
schools are with poor infrastructure facilities, uncongenial
surroundings and high student teacher ratio and poor
teacher quality. This shows lack of political will of the
government. Failure of curriculum in practical orientation
of students towards productive, useful and community
work has been stressed by different committees and
commissions. Further, there is much criticism on the teacher
education programmes which prepare teachers for the
school education with regard to their selection procedure,
the way they are trained and the evaluation of their
performance. In recent years, commercialization of teacher
education has led to further deterioration of quality.
The problems of present education system
in the schools are :
- Non-enrollment of children in the school
- Children with malnutrition
- Child labour among school children
- Dropouts from the school
- No relation of the curricula with individual
and community life
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 - Teaching is theoretical and examination
oriented
- Energies of the children are wasted without any
productive work
- Not for imparting knowledge but for bookish
orientation in conceptual
development leading to dogmatic approach
- Class-room activities are teacher-centred
- Inner potentials are not identified to channelize
their energies
- Teachers’ do not know for what they are
teaching? (Giving the information provided in
books without looking its ultimate aim of
bringing behavioural changes such as
politeness, respecting others, tolerance etc. for
practicing and higher order of values of
community and culture such as equality,
freedom of expression ‘vasudaika kutumbakam’
etc.)
- Commercialization of education and teacher
education.
- No accountability
- No proper supervision of schools
- Improper teaching and evaluation procedures
- Non-integration of technology in the class-
room teaching
- Problem solving methods are not followed.
- Child is passive learner. No freedom to the
child.
- Poor infrastructural facilities. etc.
What should be done?
From the above discussion it can be concluded
that at school level concrete experiences have to be provided
to the child and the curriculum construction should be
based on providing practical activities and problem solving
experiences relating to productive work and community
development, shaping the school a place for participation
in life. Reports of different committees and commissions
of national and international importance, the thoughts of
Karl Marx to Gandhi and experiences of different countries
are to be considered to give a road map to school education.
The teachings of realized masters like Aurobindo,
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Krishnamurthi, and others on education are to be
considered to include spiritual component in the
curriculum. Then only the child can be a ‘total being’,
rooted at the centre with bliss, peace and contentment
which is the ultimate aim of life. Otherwise, living only
with the relative knowledge which is momentary leads to
conflict, anger, distress and unhappiness making one’s life
to move on the circumference without contentment.
The school curriculum should include:
• Mother tongue (Cultural and moral education)
• English (Introduction to an International
language and understanding)
• Singing, Dance, Music, Drawing and Painting
(Developing aesthetic appreciation and
creativity)
• Mathematics, History and Geography, Home
economics
• Science (To be integrated with field
experiences like working with community,
gardening, farming and handicraft activities
to develop positive attitude towards work and
dignity of labour)
• Sports and Games, Yoga and Meditation (To
develop physical, emotional balance and
concentration to understand oneself )
The schools should be provided with play ground,
gardening, farming and workshop in their premises to
implement such a curriculum and teachers should be
educated in this direction. Technology and computers have
to be integrated to facilitate the individualized instruction
to learn at one’s own pace with problem solving approach.
The teaching-learning process should go with gender
sensitivity. Krishnamurti says that a student must be free
which makes him sensitive towards study giving his heart
to it. The curriculum should become a tool for establishing
democratic, socialistic and scientific attitudes among the
children thus realizing the objectives of Indian constitution.
This is one dimension of education. Yogis define “A learner
is one who gets education to understand the nature of self.
A teacher is one who is on his way to understand self. A
master is one who understood the nature of self ”. Hence,
the curriculum should help in knowing thyself. This is the
second dimension of education which is attained through
yoga and meditation. In this way both the objectives of
attaining relative and eternal knowledge can be fulfilled
237
through educational process which will not only help one Rajendra Prasad, D. (1994). Readings in Education. New
to get his livelihood but also help in developing insights Delhi: Ashish Publishing House.
into self. The whole teacher education programmes need a
Rajendra Prasad, D. (2006). The School, Teacher-Student
paradigm shift in this direction to train the teachers to fit
Relations and Values. New Delhi:Ashish Publishing House.
for this type of education.
Sodhi, T.S. (1983). A Text Book of Comparative Education.
The constitutional obligation of providing free and
New Delhi: Vikas Publishing House.
compulsory education could not become a reality and the
targets fixed several times could not be achieved in school http://siteresources.worldbank.org/EDUCATION/Resources/
education as the nation failed to have a prospective plan 278200-1099079877269/547664-1099080026826/
with vision on school education. Certain initiatives which The_Cuban_education_system_lessonsEn00.pdf
were introduced could not yield expected results because
of its content and planning. The world history shows that http://en.wikipedia.org/wiki/
revolutionary changes in the curriculum construction and Education_in_the_People’s_Republic_of_China#Primary_schools
its implementation in the schools took place only with http://www.infed.org/thinkers/et-krish.htm
commitment on the part of the State. The State should
shift its paradigm in the light of world experiences in school http://www.sriaurobindosociety.org.in/activity/
education and should introduce the school curriculum in educate.htm#need
the light of the proposed curriculum frame work. Therefore,
http://www.oshoworld.com/osho_now/world_vision_osho.asp
there is a need that all political parties irrespective of their
ideologies should help the educationists in preparing a road http://www.ncte-india.org
map for school education with necessary budgetary
http://www.unesco.org/education/pdf/15_62.pdf
provision for the coming decades and should not interfere
in the process of implementation. Then, it will be possible
to give right direction to school education to realize march *****
of socialism and liberation of man.

References :

Aggarwal, J.C. (2006). Educational Reforms in India for the

21st Century. Delhi: Shipra Publications.

Aggarwal, Y. and Premi, K.K. (Ed.). (1998). Reforming School

Education: Issues in Policy Planning and Implementation. New
Delhi: Vikas Publishing House Private Limited.

Dale, Roger. (1989). The State and Education Policy. Milton

Keynes:Open University Press.

Devesh Kapur and Pratap Bhanu Mehta. Mortgaging the

Future? Indian Higher Education. http://en.wikipedia.org/wiki/
Education_in_India

Krishnamurti, Jiddu. (1953c). Education and the Significance

of Life. London: Victor Gollancz Ltd.

Krishnamurti, Jiddu. (2006). On Education. Chennai:

Krishnamurti Foundation India

Sarup, Madan. (1978). Marxism and Education. London:

Routledge & Kegan Paul.

238 Platinum Platform

 Crime and Punishment
A crime is an act deemed by law to be harmful to
society in general, even though its immediate victim is an
individual. The notion of crime as a threat to the whole
society is the material counterpart of the formal rule that
state alone is the master of the criminal prosecution. No
private person has a direct interest in a criminal proceeding,
although exception may be made by the statute in certain
cases. It is common knowledge that a criminal prosecution
is not intended for the private satisfaction of a personal
vendetta or revenge. (AIR 1980 SC 856 Krishna Iyer J and
Patak and other judges)
A crime is an act or omission which is prohibited
by law as injurious to the public and punished by the state.
“disobedience” to a command or prohibition made with
reference to a matter affecting public peace, order or good
government to which a sanction is attached, by way of
punishment or pecuniary penalty, in the interest of the state
by way of punishment or as a whole, and not by way of
compensation for the injury which the act or omission may
not have caused to an individual.
Certain kinds of wrongs are considered as a public
character because they possess elements of evil which affect
the public as a whole and not merely the person whose rights
of property or person have been invaded. Such a wrong is
called a crime. It can best be defined as any act or omission
which is forbidden by law to which punishment is annexed,
in which the state prosecutes in its own name.
Crime: - A crime is a social offence; every action
which does injury to others, either individuals or collectively,
is a crime; it consists of violation of human laws.
Vice: - vice is a personal offence and it is a violation
of moral laws.
Sin: - sin is a violation of divine law; sin therefore
comprehends both crime and vice; but there are many sins
which are not crimes or vices.
Crimes are tried before a human court and punished
by the judge, vice and sins are punished by tribunal of the
conscience.
The sins are sentenced by almighty.
Human Weaknesses :
Hobbe’s Theory holds good for all times to come.
It is theorized that ‘a herd of wolves is quieter and more at
one than so many men, unless they all have one reason in
them are have one power over them.
*Advocate, Hanamkonda.
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- V. Harihar Rao*
Those who think that a multitude of men can be
included to live by rule of reason are dreamers of dreams.
Without a common power to keep them all in awe it is not
possible for individuals to live in society.
Without such kind of power over the society,
injustice is unchecked and it becomes triumphant thereby
making the life of the people solitary, poor, nasty, brutish
and short.
Man is a fighting animal by nature and force is the
ultimate recourse of all mankind. Without a common power
it is impossible for men to cohere in any but most primitive
form of society. Without such power civilization is
unattainable. However orderly a society may be, the element
of force is always present and operative. Such power may
become latent but still exists. In course of time administration
of justice came to assume such kind of power.
Administration of justice is governed by well
established rules of procedure. Often a question is asked
why so many guilty persons who are accused to heinous
crimes are acquitted thereby making a common man loose
faith in administration of justice. The law concerns more
with innocent than the guilty persons. Law does not mind
letting of hundred guilty persons but not punish an innocent
person. In the present day context the witnesses are more
scared of the accused persons. The judges will proceed on
the basis of evidence produced by the prosecutors. There
are instances where the eye witnesses come before the court
and pretend to be blind than speak the truth. As a special
pubic prosecutor I was flabbergasted when a witness refused
to identify his own brother. This is nothing but the
degeneration of standards of human morality.
The judges are not monks. They are ordinary
human beings who perform their duty in accordance with
the law and the procedure for the time being in force. An
accused that is charged with a heinous crime, say, of murder
is acquitted by the court, will not be received by the public
with great respect and reverence. My experience shows that
the crime committed by them will be like a scar on their
forehead which proclaims him as an offender.
I was conducting a murder case wherein 12 accused
were charged under section 302 Indian Penal Code. The
case went on till the evening of Friday and the next day was
second Saturday. The principal accused was on bail. At the
239
end of the day he came to my chamber and told me that he
was going to his village for two days. I told him to be careful
and inform the concerned police station. On Monday
morning a police officer who was witness in the same case
came to my office. The wife of the deceased came to my
office and wanted to talk to me. She informed me that the
principal accused was brutally killed in the night before. I
requested the police officer to take her into custody and
produce her before the. S.P. when I went to court the other
accused came to my chamber and wept bitterly saying that
if the accused was in prison he would have been alive. The
police are responsible to protect the life of the guilty person
during trial. The safest would be the four walls of a cell in
the jail.
In another case where I was appointed as amicus
curie the murderer was acquitted. As soon as the judgment
was pronounced he ran away and he reached his village. He
was virtually stoned to death.
Causes of Crime :
Physical causes: - some Jurists are of the opinion
that criminality was closely related to the possession of certain
physical qualities. Certain physical characteristics revealed a
tendency of crime in their nature and that if several of these
were formed in one person he belonged to a criminal type.
Crime is an atavistic phenomenon. Some others
say that sociological as wall as biological factors play their
part. The criminal in custody is largely drawn from lower
economic state in which the position is unfavourable for
physical development. Nevertheless in an individual case, a
physical condition may be a contributory cause of crime.
Mental Factors: - In ordinary parlance mental
factors largely contribute to the crimes. The sense of
“revenge” is a strong mental factor for committing crimes.
A small boundary dispute may lead to flaring up of tempers.
Breaking the legs may be a common threat which may result
in actual offence of grievous hurt. Sexual advances to a
beloved may result in a serious offence of emasculation or
even murder.
Possession of the highest intellectual power is no
guarantee against crime. They may invent sophisticated
methods to commit crimes which pose challenge to
investigators.
“Rape is a crime and not a medical condition- Rape
is a legal term and not a diagnosis to be made by the medical
officer treating the victim. The only statement that can be
made by the medical officer is to the effect whether there is
evidence of recent sexual activity. Whether the rape has
occurred or not is a legal conclusion, not a medical one”. (
Deepak Verma J in Waheed Khan Vs. State of M.P. AIR
2010 SC 1)
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(?)Mens rea :- unless the statues creates an offence
independently of dishonest intention, there can possible be
no conviction unless the guilty mind is proved. But the criminal
quality of an act cannot be discerned, by limitation, nor can it
be discovered by reference to any standard but one.
An organization which is not declared as unlawful
organization by the government can still indulge in terrorist
activities, what is relevant is mens rea of the organization
(Redual Husssain Khan Vs National investigation Agency
2010(1) SCC 521)
Morality and criminality are far from being co-
extensive. Nor is the sphere of criminality necessarily part
of a more extensive field covered by morality? The domain
of criminal jurisprudence can only be ascertained by
examining what acts at any particular period are declared
by the state to be crimes and only the common nature they
will be found to possess is that they are prohibited by the
state and that those who commit them are punished. A
study of various legal systems makes it clear that law and
morals have had a long union with occasional desertion,
or judicial separation but they have never been completely
divorced. The development of law, at all times and places,
has in fact been profoundly influenced both by
conventional morality and ideals of particular social groups
and also by the forms of enlightened moral criticism of
those people whose moral horizon has transcended the
morality currently accepted.
Mens rea is a “state of mind”. Under criminal law,
“mens rea” is considered as guilty intention and unless it is
found that the accused had the guilty intention to commit
the crime he cannot be guilty. (Director of enforcement vs.
M/s MCTM corpn AIR 1966 SC 1100). One person by
name ‘A’ committed theft of jewellery from passerby lady
and was running away but on the way it began raining
heavily; he took shelter in the house of ‘B’ who provided
him food also when ‘A’ expressed hunger; this act of
kindness and generosity does not make ‘B’ an accomplice
of ‘A’, because his intention is noble.
At one point of time the jurists had conflicting views
on some crimes for eg. theft which is defined as “whoever
intending to take dishonestly any movable property out of
the possession of any person without that person’s consent,
moves that property in order to such taking, is said to commit
theft”.
A hungry person is near a baker’s shop. The shop
has some dried bread meant for his dog. The hungry person
asks for that bread but the owner of the shop refuses. Unable
to bear the hunger he snatches the bread and runs away.
Here the beggar is guilty of theft where as the shop
keeper is not. This is the distinction between law and
morality.
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 Mr. X was married to V in 1988 and begot two
children. He was working as a teacher and she was working
as a nurse. Both of them often had quarrels especially
regarding the house hold expenses. She used to complain to
her parents that her life is under threat. On the date of the
offence the wife went to her parent’s house with children
and had breakfast there. The children were taken care of by
her sister on that day. When she came back her husband
took her to the bathroom where she fell down, he poured
kerosene on her and set fire to her. Her husband bolted the
door from inside of the bathroom and jumped out scaling
the wall. He went to the hospital and got herself treated for
burns. The murder charge was framed against him. He was
acquitted. The High court reversed the finding and convicted
him. The S.C. confirmed the sentence basing on various
circumstances, contradictory statements of the accused and
the dying declaration of the deceased. The circumstances
revealed that accused had “mens rea”.
Cyber Crimes :
The internet has become a part of life for every
individual. The rapid increase of internet through out the
world has resulted in phenomenal increase of cyber crimes.
Using the computer as a weapon cyber crimes are
committed. On a broader assessment the computer crimes
or offences can be categorized as:-
(a) Conventional crimes through computer: cyber
defamation, digital forgery, cyber pornography, cyber
stalking / harassment, internet fraud, financial crimes,
on line gambling etc.
(b) Crimes committed on a computer net work, hacking/
unauthorized access, denial of service;
(c) Crimes relating to data alteration/ destinction virus/
worms/Trojan horses/logic bomb, theft of internet
hours, data diddling salami attacks, stegonagraphy;
(d) crimes relating to electronic mail: spamming/
bombing, spoofing
Case under the IT Act
On Feb, the Delhi Police registered their first cyber
crime under Section 65 of the Information Technology Act
by arresting two website developers who allegedly hacked
the website of their customers.
The accused were website developers who had
contracted with the complainant to develop his website.
Owing to non-payment of their wages, the accused blocked
access to the complainant’s website and stated the following
message on the website “this site is closed due to non-payment
of bill, please contact software corporation inc.Daryaganj “ It
is a lesson that not withstanding legislative efforts to catch
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up with technology, insufficient understanding of
technology by enforcers could result in disastrous
consequences.
Cyber Defamation:- The principle behind the
actual defamation is to protect the reputation of the injured
party and provide damages therefor. Similarly, cyber
defamation would include any act by any thing which can
be read, seen or heard with the help of computers. Having
regard to the fact that the internet being possessed of all the
characteristics of a newspaper, a television channel, a
magazine, a telephone system, an electronic library and a
publishing house, there is a distinction between on line and
offline attempt of defamation and in between these two, on
line defamation is effective. In fact, quantitatively, the acts
of defamation have reached to gigantic proportions, thereby
it would affect the reputation of a defamed person with an
ordinary publication, such act of defamation squarely falls
under Section 499 of the Indian Penal Code read with
Section 4 of Information Technology Act. Even through
Section 499 of the Indian Penal Code does not specifically
mention about any electronic publication, Section 4 of the
Information Technology Act gives legal recognition to the
electronic records. Fiction is also created under Section 4 of
the Information Technology Act, where any defamatory
information is posted on the Internet either through e-mails
or chat rooms or chat boards, that itself will fall within the
mischief of Section of 499 of the Indian Penal Code”.
Digital Forgery :
In the normal parlance, forgery is an act of creation
of a document which is not genuine and being used as if it is
genuine. It is an outcome of an affixing signature of somebody
else on a document. Similarly, the Digital Forgery implies
making use of digital technology to forge a document. The
Desktop publishing systems, colour laser and ink-jet printers,
colour copiers, and image scanners enable crooks to make
fakes, with relative ease, of cheques, currency, passports, visas,
birth certificates, I.D. cards, etc., As per Section 91 of the IT
Act read with second schedule therein,. These offences need
to be investigated promptly but we may lack Technical know-
how. An amendment was made to the provisions of Section
464 of the I.P.C. in elation to the forgery to include electronic
records as well. Consequently, Section 29A has been inserted
in the Indian Penal Code to provide for a definition of
‘electronic record’, which is assigned to Section 2(1)(f ) of
the IT Act. It is also to be noticed that the word ‘false
electronic record’ is added to Section 464 of the I.P.C,
explanation 3 of which provides for the expression ‘affixing
digital signature’ to have the same meaning as assigned to it
in Section 2(1)(d) of the IT Act. The definition of ‘forgery’
can be found under Section 463 of the IPC and after
amendment, it takes in making the electronic record or part
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thereof with an intent to commit fraud or that fraud may be
committed. The other concerned provisions relating to
forgery like 466, 468, 469, 470, 471, 474 and 476 of the
IPC, now include the electronic record. However, it is to be
noticed that Section 467 which pertains to the forgery of
valuable security, will, etc. has not been amended in view of
the fact that the provisions of the IT Act as per Section 1(4),
bars its applicability to certain documents like will, trust,
powers of attorney, contract of sale or conveyance of
immovable property, etc., Therefore, any digital forgery or
offence thereof are now covered under the IPC pursuant to
the aforesaid amendments to the IT Act.
Cyber Pornography :
On the same lines as normal understood, the Cyber
pornography includes pornographic web sites,
pornographic magazines produced using computers to
publish and print the material and the internet to download
and transmit pornographic pictures, photos, writings, etc.,
In recent times, there have been innumerable instances of
promotion of pornography through the use of computers.
The Information Technology has made it much easier to
create and distribute pornographic materials through the
Internet and the same can be transmitted all over the world
in a matter of seconds. As already stated, the geographical
barriers have totally disappeared. The foreign publications
enter into local territories. The reason for such rise in Cyber
Pornography is its easy access and an anonymity, there is
more use or misuse within the four walls of one’s own
homes. However, what has been disturbing is the increase
in child Pornography. After an elaborate enquiry, a
committee of the Bombay High Court on Protecting
Children from online pornography submitted a report on
30th January, 2002 with certain recommendations. The said
Committee was established in pursuance of a letter sent to
the Hon’ble the Chief Justice of the Bombay High Court
complaining about the proliferation of pornographic sites
on the Internet, which was treated as a suo motu writ
petition and at the intervention of the Internet Users
Association of India (IUAI). A Division Bench of the Court
appointed the said Committee to suggest and recommend
ways, measures and means to protect minors from access
to pornographic and obscene material on the Internet.
Ultimately it was suggested that the suggestions were made
on two broad categories viz. Regulatory and Educational.
The latter one deals with the increasing awareness among
Internet users. As regards Regulatory, it was felt that it was
inherently impossible or impractical to evolve a common
set of regulations governing all classes of service providers.
However, ultimately, it was suggested that
a) Blocking of sites;
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b) Preventing minors from accessing unsuitable material
from Cyber Cafes,
c) Preventing the publication or propagation of
pornography from Cyber Cafes;
Under Section 67 of the IT Act, publishing of
information, which is obscene, in electronic form has been
made an offence. For any such publication, the punishment
provided for is on first conviction with imprisonment of
either description for a term which may extend to five years
and with fine which may extend to one lakh rupees and in
the event of a second or subsequent conviction with
imprisonment of either description for a term which may
extend to ten years and also with fine which may extend to
two lakh rupees. It is curious to note that the parameters as
provided for under Section 67 of the IT Act run on the
same lines as that of Section 292 of the IPC which deals
with sale of obscene books. Similar such acts are also made
offences under the provisions of indecent Representation of
Women’s Act, 1986 and Young Persons (Harmful
Publication) Act, 1950. It is to be noticed that even persons
dealing in Cyber Pornography that is accessible to persons
under the age of twenty years are also liable to be prosecuted
under Section 293 of the I.P.C.
Cyber Stalking/Harassment :
This offence involves harassing and threatening
behaviour which an individual engages in repeatedly, such
as following a person, appearing at a person’s home or place
of business, making harassing phone calls, leaving written
messages or objects or vandalizing a person’s property.
Through the electronic medium such as Internet, in an
unsolicited fashion in contra to the normal form of stalking
where physical contact is involved, the same is absent. By
way of stalking the offenders made use of the communication
access to personal information on anonymity. There is a
distinction between offline and online cyber stalking. In
specific, in online cyber stalking, the cyber stalker can be
geographically located anywhere. In few instances, the cyber
stalker does not even directly harass his victim, instead, he
would post such comments on a common discussion board
that would prompt the other users to send messages to the
victim under a misconceived notion. Though such acts can
fall well within the mischief of Section 503 of the IPC which
provides for the commission of criminal intimidation. The
cyber stalking is a criminal intimidation with the help of
computers. The anonymity over the internet gives the
offender a suitable shield to commit the offence without
being easily detected. Yet, it is the same criminal intimidation
as provided for under Section 503 of the IPC.(courtesy
B.P.Rao J)
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 Theories of punishment,
There are five theories of punishments.
(a) Deterrent Theory:- A jurist by name Salmond
says “punishment” is before all things deterrent and chief
end of the law of crimes to make the evil doer an example
and warning to all that is like minded with him”.
Another jurist (Locke) stated that every offence
should be made “a bad bargain for the offender”. According
to this theory the object of punishment is not only to prevent
the wrong doer from doing a wrong a second time and also
making him a example to other persons who have criminal
tendencies. The aim of punishment is not revenge but terror.
According to some jurists as exemplary punishment should
be given to the wrong doer so that others may learn a lesson
form him.
The view of Manu was that “penalty keeps the
people under control, penalty protects them, penalty remains
awake when people are asleep. So the wise have regarded
punishment (Danda) as source of righteousness.
This theory is not without criticism. It is pointed
out that with the increase in the severity of punishment,
crimes have also increased. The excessive harshness of
punishment tends to repeat its own purpose by arousing
the sympathy of the public against cruel punishment.
Another jurist writes that “the more cruel
punishments become, the more human minds hardened
adjusting themselves, like fluids to the level of objects around
them.
(b) Preventive Theory:- The offenders are disabled
from repeating the offences by such punishments as
imprisonment, death, fine etc. The preventive theory
concentrates on the petitioner but seeks to prevent him from
offending again in future. An example of preventive theory
is cancellation of the driving license of a person. As he has
no license, he is prevented from driving.
Reformative Theory:- Even if an offender commits
a crime he does not cease to be a human being. The object
of punishment should be to bring about the moral reform
of the offender. By a sympathetic and loving treatment of
the offenders revolutionary change may be brought about
in their characters. This is more so in the case of juvenile
offenders. The oldest legislation in India was the Reformative
School Act, 1890. it was extensively amended and finally it
took the shape of Juvenile Justice (care and protection of
children) Act 56 of 2000.
The Probation of Offenders Act, 1948 has been
passed with a similar objective in view. The Act is a miles
stone in the progress of the modern liberal trend of reform
in the field of penology. It is the result of the recognition of
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the doctrine that the object of criminal law is more to reform
the individual offenders than to punish. It is a piece of social
legislation which is meant to reform juvenile offenders and
to prevent them from becoming hardened criminals (Moosa
Khan Vs State of Maharashtra AIR 1976 SC 2566)
Retributive Theory:- This aspect was recognized
in ancient penology. This kind of punishment was in vogue
in the primitive society. The person wronged was allowed
to have his revenge against the wrong doer. This theory of
punishment has now become obsolete.
The fundamental rights of a citizens are available
even to the offender so far as they deal with his person and
comfort. If a death sentence is awarded to a murderer the
question would arise what kind of death he deserves. In
India, hanging by neck till he is dead is the mode of carrying
out the punishment. Whether hanging causes any pain is
the question that arises. In some countries the execution is
done by making the accused sit on an electric chair or by
poisonous gas inhalement..
Section 354(5) Cr.PC which prescribes hanging the
convict by rope whether violates Article 21 of the Indian
constitution, arose in a case in SC (Dheena Vs union of
India AIR 1983 SC 1155)
The Bench of the SC considered various aspects
and observed that the law is a dynamic science; the social
utility of which consists is its ability to keep abreast of the
emerging trend in social and scientific advance and its
willingness to readjust its postulates in order to accommodate
those trends. Life is not static. The purpose of law is to serve
the needs of life; therefore the law cannot be static. After
considering various scientific and other material the SC came
to the conclusion that the death sentence or method of
executing that sentence by hanging is not violative of Article
21 on the ground that death sentence is barbarous or method
of hanging is cruel / inhuman or degrading.
“Guruji“is an embodiment of holiness. His presence
purifies the atmosphere, his voice when heard purifies the
ears of the listener, the whole being gets purified when he
blesses the devotee, nothing but divinity pervades the vicinity
of him, but how many times his profile is published in news
papers. In contrast the criminals who commit diabolical acts
of terrorism are prominently displayed in the news papers
with their photographs. It needs drastic change of attitude
in journalists to create awareness of good things in life. Every
period in history has witnessed the presence of vices like
‘women, wager and wine’ and it is difficult to erase them
from the minds of the people, but an attempt can be made
by highlighting the profiles of rarefied icons like Guruji,
Mahatma Gandhi, Vinobha Bhave, Medaha Patkar,etc who
have devoted their life for noble causes.
*****
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 Towards a People Friendly Policing – Recruitment
Procedures & Training
Introduction:
The topic given to me for this seminar in itself
suggests that policing is not people friendly and, therefore,
there is a need to make it so. The reasons for a negative
image are not far to seek. The image which the word “police”
evokes is one of fear and their behavior is largely seen as
being brutish, corrupt, untrustworthy and coercive. Far
from being seen as protectors of the people, they are seen as
oppressors.
Nobody is born as a police officer, but they become
one. When someone becomes a police officer, it is expected
that he will not behave in the manner he likes to behave,
but in the way he is expected to behave. Why then does he
behave in an unbecoming way?
Even before a person joins the police department, he
forms ideas and concepts about a police job. Many see the
uniform as being attractive or the role as being glamorous.
The authority and power which police have may be enviable.
All these lead to the formation of ego-concepts in one who
joins the police service and conditions his behaviour.
Coupled with his own ideas and feelings about who he is,
his behaviour may end up being unacceptable to society at
large. Perverted ego-concepts are almost always a learned
response. He sees such misuse of authority being employed
by his colleagues and concludes that the sub-culture existing
in the police approves of these practices or does not take
serious not of it, even though the dominant culture in society
frowns at such malpractices.
Now let us look at it from the other side. In a
public opinion survey about people’s behaviour towards
the police, 22.19% said that people were not cooperating
with the police, 36.08% opined that people have an attitude
of avoiding the police or what is called bystander apathy,
13.27% said that people hated the police etc. (Source: B P
R & D) : Some of the reasons for such behaviour :-
1) People in general are conditioned to fear the police.
Parents coerce children by saying that they would call
the police if the child does not obey.
2) There is constant and prominent negative reporting about
the police, whether true or otherwise, while events
which can show the police in good light are either
ignored or relegated to insignificance. 3) People avoid
*Director General of Police & Chairman, APSPHC, Govt of Andhra Pradesh
244
- K R Nandan, IPS*
getting involved with police due to cumbersome legal
procedures. 4) Police malpractices.
At the same time, people also recognise that :
1) there can be no public peace and order without the
police.
2) the police can prevent crimes and control criminal
tendencies among people
3) there can be no substitute for police services, which
are essential for happiness and welfare in society
It is, therefore, necessary to evolve a system in which
the concerns of the State and the needs of the people are
both fulfilled. Ideally, police and people should be working
in harmony to achieve common aims and objectives but in
reality they are mostly working in isolation and are almost
adversarial. Distrust and fear of police disempowers the
citizens while at the same time making it difficult for the
police to function effectively due to lack of public
cooperation. In order to remedy this situation, both citizens
and police need to have the right values i.e. citizenship values
and service values respectively to ensure best interest of
the community. This is possible when ideally, there are
shared values in the community. However, regardless of the
quality of citizenship values, police leaders must evolve
systems and procedures based on the right service values.
Towards this end, this paper seeks to briefly touch upon
how recruitment procedures and training can contribute
to better police services, leading to people friendly policing.
Importance of recruitment and training:
The successes of any organization in achieving its
objectives ultimately depends on the quality of personnel
who man it. This is more true of a manpower intensive
service organisation like the police, where the conditions of
service and requirements of the job are highly exacting and
demanding. Further, the law has invested the police with
enormous power and authority. Of all the public services,
the police alone can exercise direct coercive influence on
the citizen. Any misuse of power by even an individual
policeman can cause great damage to the image of the
organization. The recruitment and training policies must,
therefore, produce men having not merely physical fitness,
courage and alertness, but also the ability to act in a
responsible and sensitive manner.
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 Considering the heavy responsibilities involved,
requiring both physical and psychological assets, effort has
to be made to secure the best available person,
temperamentally suited to police jobs and willing to
undergo the rigours it entails. Simultaneously, conditions
have to be created in which the desirable kind of people
would be willing to accept the profession. This is possible
only through an attractive salary, good promotional
avenues, professional and personal growth through career
planning, all of which contribute to job satisfaction and
the opportunity to serve with dignity. Assuming that such
attractive and favourable service conditions are indeed
available, we may examine some of the pertinent issues
relating to recruitment and training, so as to make the
police people friendly.
The 1902 Police Commission had summed up
the duties of the constabulary as being of a “mechanical
character”. The constabulary (i.e. Police constables to
Asst. Sub Inspectors) constitutes over 80% of the police
force. Today, they have moved far from the predominantly
mechanical role assigned by the 1902 Commission. The
National Police commission of 1979 has observed that the
constable now has to interact with the public in large
numbers in a variety of situations where he has to apply
his mind, exercise his judgment, use his powers of
persuasion and appeal and enforce the law with public
understanding and cooperation. It is the constabulary
who form the cutting edge of police administration and
face the public most. It is his behaviour and response which
create the first and foremost impact on the public mind.
Along with the Sub-Inspector, the constabulary constitutes
over 90% of the force and the police image is largely
determined by the staff who function at the police station
level. Any attempt at meaningful police reform has to
necessarily start at their level, since no restructuring of the
system will be practicable or enduring unless the mass
base of the system is rendered healthy and efficient.
Therefore, they cannot function as automatons, recruited,
trained and developed to perform duties of a mechanical
character”. Therefore, the constable has to be recruited
and trained as a potential investigation officer and as a
potential Station House Officer who can with experience,
handle various situations relating to crime as well as law
and order independently and rise to higher ranks, even
beyond Inspector of Police on the basis of his performance
at reach level. This would need some organizational
restructuring to ensure a promotional channel for the
constable and would act as a great incentive for them to do
well and earn plaudits so that legitimate career ambitions
are fulfilled.
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Recruitment procedures in A.P. Police:
Very often, constables are recruited not because
the candidate has an inherent love for the job.
Unemployment and under employment are major factors
which make individuals to join the service. There is another
type of candidate who enters service purely for monetary
gain. Both types of candidates become a liability for the
department. It is therefore essential to judge the aptitude of
the candidates before recruitment, apart from his fitness
and suitability. Finally, it would be relevant to recall the
observation of the Gore Committee on Police Training,
1972: “ The nature of the police role in a democracy
requires that the members should be selected impartially;
they should be administratively competent, politically
neutral and imbued with the spirit of service . A police
officer enjoys vast powers under the law and exercises wide
discretion. The recruitment procedures should, therefore
be so devised that they are free from political, personal or
corruptive influences. The need for objectivity in selection
cannot be over emphasized”. With this objective, the A.P
State Police Recruitment Board has devised recruitment
procedures to ensure that the whole process is absolutely
fair, transparent and beyond any extraneous influences.
A brief overview of the process is given below:
The first stage of process is the 5 Km/2.5 km run
which the candidate will have to complete within 25 minutes
to qualify for the next stage. The department is taking steps
like (a) Blocking the road during the period of the test; (b)
Deploying an officer of the rank of RSI/SI every 500 meters
along the route (c) Developing a mobile party to move along
the route continuously to ensure that the test is conducted
fairly.
The next stage is the physical measurements and
the physical efficiency test. Regarding the physical
measurements, it must be noted that even if, by mistake or
otherwise, a candidate who does not have the required
minimum measurements does get through this stage and if
such a candidate is finally selected, he will be measured
again before admitting him to the training institute; and his
selection will be cancelled even at that stage part from taking
action against the officer concerned who has originally
recorded the measurements wrongly.
For the Physical Efficiency Test, (PET) the
candidates will be grouped into batches of 6 candidates for
each batch. This batch will be taken by the escort officer
assigned to that batch from one event to the other i.e., 100
Mts. Run: Long jump; Shot put; High jump & 800 Mts.
Run. At each event, the Deputy Superintendent of Police
who will be conducting the events will, after completing
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the event for all the 6 candidates in the batch, announce
aloud in the presence of all the 6 candidates, the
performance of each one of them. If the performance is
wrongly announced, the candidate may immediately bring
it to the notice of the incharge officer for rectification.
Thereafter the incharge officer will enter the performance
figures in the register and all the 6 candidates will sign in
the register as token of their accepting the figures therein as
correct. At the end of all the 5 events, each candidate
will be given a sheet containing the candidate’s performance
in all the events and PET marks, along with the personal
particulars given in the application from.
The last stage of the selection process is the written
examination. The candidate can take back the question
booklet along with him. This is being done so that the
candidate can keep a record of the answers which he has
marked. Within 2 days of the written examination, the
correct answers to the question paper will be displayed on
the website ‘ www apstatepolice.org’.
The candidate can visit the site and with the question
booklet, he can compare and assess for himself the
correctness of the results.
At each stage of the process, the Chief
Superintendent who will be the SP/DCP/CP concerned,
will be personally available and wherever the candidate feels
the need to bring any problem or deviations from procedure
mentioned above to his notice, the candidate can do so
unhesitatingly and obtain clarification and where necessary,
rectification.
After the selection is finalized, the performance of
the provisionally selected candidates will be again rechecked
with the original records of the PET to ensure that they
tally. The list of the provisionally selected candidates will
also indicate the marks of these candidates as well as the
marks obtained by the last selected candidate under each
category which should give an idea where the candidate
himself stands in the merit. Question papers in the written
examinations for the various categories of posts test the
candidates not only in Telugu, English and General studies
but also their I.Q and aptitude. For the technical streams
such as communications and Motor Transport, technical
papers are set.
The entire process is computerized to the maximum
extent possible, including generation of the list of selected
candidates and through use of OMR formats. The fairness,
transparency and objectivity of the recruitment procedures
developed by the Police Recruitment Board in Andhra
Pradesh have been acknowledged in studies by institutes such
as the Indian Institute of Public Administration, New Delhi.
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Training:
The police forces were the first among the civil
services to think of systematic institutional training for its
personnel. The Police Training School at Vellore (Madras
Presidency) was established in 1859. By the first decade of
the twentieth century, training schools were established in
each of the provinces of the then British India. However,
the training did not keep sufficiently abreast of the changing
conditions, particulars after independence, and its
inadequacies got reflected in the criticism of the police for
not changing its functioning, attitude and behaviour towards
the public. Initially, police training was patterned on the
training given in military establishments, primarily because
the higher ranks in the police service were mostly filled by
officers taken form the then British Indian Army, who
naturally organized training on the model they knew best.
This was perhaps in order when a colonial power ruled the
country but is anachronistic in a democratic polity. The
Committee on Police Training, 1972, recommended that
the focus must be shifted from drill and regimentation to
the development of proper skills and attitudes.
“ The world is changing more quickly and
dramatically than any time in history. Police Officers
throughout the world face challenges without precedent.
Never in history has the policeman’s job been more difficult.
The days when you could take a man who was honest and
physically superior, hand him a stick, a gun and a badge and
make a good policeman out of him, are gone forever. The
future in law enforcement belongs to those who prepare for
it”. This preparation is, primarily, the job of training which
has been defined as “any learning that establishes a pattern
of behaviour in a work situation”. Training has also been
defined as “ learning to do” and is, therefore, directed
towards inculcating occupational knowledge and skills in
the employees which equip them to perform designated
functions and making them familiar with the objectives of
the department and their potential contribution in the
furtherance of the departments goals.
Fulfillment of goals requires a set of functions to
be performed. Each function can be broken down into
specific tasks, with each task requiring a given knowledge or
skill and a corresponding work process or a standard
operating procedure which the functionary executes. For
each task, standards or norms of performance, which ought
to be verifiable, have to be laid down for its proper execution.
In a democracy, citizen satisfaction ought to be the primary
concern of the service which police extends to the citizens.
Therefore, for each task, norms have to be evolved which
contribute to citizen satisfaction. Also, tasks and norms
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cannot be static. They have to evolve to suit changing
requirements. For example new crimes, such as cyber crimes
etc need new knowledge and skill sets leading to new work
processes and operating procedures.
In an organization, every employee should have a
job description. Every job consists of a number of distinct
functions. Breaking down a job into its component function
is called job analysis. The job of an Inspector of Police
consists of various functions such as Crime investigation,
maintenance of law and order, traffic managements,
inspections, intelligence and security, personnel management
etc. Breaking down a function into its component tasks is
called task analysis. The function of investigation consists
of different tasks such as (a) issuing a First Information
Report, (b) Collection of evidence such as finger prints
from the crime scene, (c) examination of witnesses, (d)
interrogation of suspects, (e) writing case diaries etc. Task
(a) requires knowledge of law. Task (b) requires knowledge
of forensic science. Tasks (c) and (d) require skills in
communication and human psychology, while task (e) calls
for skills in drafting and report writing. Common to all
these tasks are attitudinal requirements like service
orientation, perseverance and patience, etc. Thus, task
analysis gives data about the knowledge, skills and attitude
required to execute a given task and the operating procedure
needed to do it efficiently and effectively as per laid norms
and procedures. Simultaneously, task analysis also gives data
about the training needs which require to be fulfilled so as
to equip the employee with the knowledge and skills required
to enable him to comply correctly with various work process.
Only then can every member of the police department play
his part and contribute meaningfully towards a well directed,
goal-oriented, task and function-linked effort in order to
truly raise police performance standards leading to citizen
satisfaction.
Problems of police training:
Traditionally, proper attention had not been paid
to the laying down of clear-cut objectives for the training
courses organized for various levels of policemen. Training
programmes for the constabulary, sub-inspectors, and deputy
superintendents were basically the same, with some
variations. All these levels have had similar outdoor training
schedules and the variations were more of degree than of
kind. For example, constables were taught some sections
of law while sub-inspectors and above are taught law in
greater detail. Same was the case with other subjects such as
Forensic Science and Medicine, Police Administration,
Investigation etc. What was not taken into account is the
fact that the recruits at these three levels will not be required
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to perform similar duties and that their functions vary not
in degree only but that the kind of work each of these levels
does is quite distinct.
It is necessary, therefore, to teach the knowledge
and skills appropriate to that particular level. This is possible
only on the basis of a clear determination of training needs
based on task analysis. Unfortunately, except in the armed
forces, civilian departments in Government do not have
systematic and precise job descriptions, leading to job
analysis, task analysis and development of standard operating
procedures for each given task. As a result, there is no clarity
on training needs and training objectives, leading to the
situation outlined in the previous para.
If police is a profession, professionalism requires
that a policeman must have a professional background, much
as an engineer or a doctor enter their professions after
acquiring a professional qualification such as a B.E or an
M.B.B.S. The lack of background of a professional
education in the entrants to the police service is attempted
to be made up by police training. In this situation, it is
professional education which is masquerading as training
and consequently training, defined earlier as “learning to
DO” and as “any learning that establishes a PATTERN
OF BEHAVIOUR IN A WORK SITUATION” is being
relegated to the background. Thus, most of the training
activity belongs to the realm of education. Education is
meant for imparting knowledge and theoretical information
and performs a wider and more general role. Training, on
the other hand, is the process of developing practical skills,
work habits and attitudes in the employees for a task or job
and is thus more specific and has a narrower scope.
Can this situation be remedied by the introduction
of Police Science, consisting of subjects such as Criminology,
Forensics, basics of criminal law etc., as a subject on the
analogy of Military Science at an appropriate level in high
school or intermediate or even as a Graduate programme?
Or, can police schools be set up on the pattern of sainik
schools? These can then serve as feeder programmes for
those interested in choosing policing as a career and enter
the service with an appropriate professional educational
background. Already, the minimum educational level for
recruitment is intermediate for the constabulary and many
graduates and even some post graduates are entering at that
level. If such a professional qualification is prescribed, then
truly recruitment will complement training.
At present, however, police training is shouldering
the burden of professional education to the detriment of
training and has consequently acquired a generalist bias.
Necessary as they are, there is more stress on teaching law,
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criminology, forensics etc., and the syllabus is becoming more
academic and more often divorced from real needs in the
field. Training requires to be imparted a need based character
and structure. While devising a training programme,
whether induction or in-service, it is necessary to ask
ourselves as to what we expect of a policeman and then
formulate the training programme to fit in with that
expectation.
Training in A.P. Police : recent trends:
It is with the above ideas and concepts that the
A.P. Police embarked on giving a new orientation to
training. A summary of the measures introduced is given
below:
A. P. Police has played a pioneering role in human
resource optimization and development. Training has been
given a new orientation to change the face of police.
Generally the training has been trainer centric and
knowledge obsessed. Though the police training centers
are meant for inculcating professionalism, they were only
imparting bookish knowledge. The curriculum was like
that of any University; an examination pattern that is
dependent on memory and an outdoor training which was
hogging all the time and attention, leaving little scope for
developing competence and right attitudes.
A.P. Police have gone for a paradigm shift in their
approach to make A.P. Police people friendly. It was
recognized that any amount of knowledge does not make a
good policeman out of a policeman. He must also have a
service attitude and right intention. Extensive work has
been done on revising the curriculum. Most of the chapters
that had no application in the real field were pruned.
Monologous lectures were cut down and new teaching
methodologies such as role play, group discussions,
demonstrations, activity charts etc were introduced. The
emphasis on unnecessary tough physical regimen was
reduced. An expert in sports medicine was engaged and
outdoor contents were revamped. Changes in behavioural
patterns were given top priority.
Everything that set apart a policeman from a normal
human being including a bowl-cut hair style was dispensed
with. Physical punishment on the ground, collective
punishment to all the squads and bad-mouthing of the
trainees was shot down, because such handling is more likely
to produce sadists. Efforts were made for improving the
self-esteem of the trainees by giving a quality life and basic
facilities to all training institutions because a person who
gets good treatment also treats others well. A. P. Police
created a huge infrastructure by spending about Rs.160
Crores to give quality training and create gentlemanly living
conditions in training centers.
248
Extracurricular activities like hobby clubs, cultural
programmes, sports events, lectures on subjects of varied
interest were arranged. Guest speakers from all walks of life
and from different social backgrounds were called to interact
with the trainees. Everyone was encouraged to read
newspapers and magazines to enhance their awareness.
Social interaction programme:
This is a very new concept which gives a hands
on experience to the trainees to serve as a social worker. In
this programme the trainees spend about 8 to 10 days
interacting with the villagers on social and developmental
issues in addition to police related issues. It was
acknowledged that the best way to befriend a community is
to talk about their problems. This programme was a roaring
success.
A 13-day District attachment sandwich programme
was introduced to expose them to realities of a policeman’s
life. Their queries and apprehensions were answered after
this attachment to districts.
Field visits to charity institutions, orphanages, old
age homes and missionary hospitals etc were arranged to
impact the sensibilities and the conscience of the trainees.
Every human being has a robust inner conscience. We have
to give some stimuli to activate it. Moral lessons and ethics
were imparted through different means like guest speakers,
films, slides etc.,
A full fledged paper on personality development
was included to hone interpersonal relationship and improve
their personality. They were imparted training in swimming,
computers, driving UAC and rules of various games to make
them a gentleman, to improve their self esteem and improve
their awareness of societal needs of people.
The faculty members are to act as a guide to the
trainees and impress upon them that the policeman has to
work like a social worker. The mission statement which
lays down the objectives of the training is:
1. Preparing a policeman to be the upholder of law and
the dignity of every individual
2. Inspiring him to serve humanity like a social worker
and protect it like a committed solder.
3. Inculcating human values, legal learning and police
skills.
With the above goals, a revamped training
programme was introduced in 2008/09. Its impact has
to be evaluated and basing on the feedback, it can be
improved upon.
****
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 Administration of Justice - A Retrospect
Introduction
Down the civilization, in all organized societies,
administration of justice was considered an important
function of the State. As aptly observed by Prof. Sidgwick,1
“In determining a nation’s rank in political civilization, no
test is more decisive than the degree in which justice as
defined by the law is actually realized in its judicial
administration’’.1 During the course of human civilization,
the system of administration of justice has crossed several
milestones, before it assumed its present form, in
consonance with the changing social order and principles
of justice governing the States.2 In the olden times, the
King was looked upon as a beholder of social and moral
order and for the purpose of maintaining Dharma, he was
endowed with the power of Danda i.e., punishment. The
duty of the King was to maintain and uphold the law.3
Apart from this, the two most essential functions of a State
were primarily considered to be : war and administration
of justice. According to Salmond, the administration of
justice implies the maintenance of right within a political
community by means of the physical force of the State.4
In the present paper, an attempt is made to
highlight the system of administration of justice from the
period of Kakatiyas to the present times, in particular, in
the context of the Warangal district, and maladies of the
system of administration of justice in general, particularly,
in the post-independent era.
Administration of Justice : A Historical View
The origin and growth of administration of justice
is identical with the origin and growth of man. The present
concept of administration of justice is based on the
fundamental principle of ‘Rule of Law’ i.e., the spirit of
predominance of rule by law rather than by man. In the
initial stages, administration of justice which was in vogue
in earliest societies, has permitted the self-enforcement of
the law, i.e., the method of self-redressal, by the aggrieved
party. Thus the principle of private vengeance was well
recognized. The second stage in the administration of justice
has started with the rise of political States. However, during
this stage, the State was not strong enough to regulate crime
*Asst. Professor of Law, UCL, Kakatiya University, Warangal.
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- Dr.Vijaya Chandra Tenneti*
and inflict punishment on the criminals. While the States,
at this stage have prescribed rules of the regulation of private
vengeance, they enforced the principle of ‘a tooth for a
tooth’, ‘an eye for eye’, so far as the dispensation of criminal
justice is concerned. With the growth of the power of the
State, the State began to act as a judge to assess liability and
impose penalty. It substituted public enquiry and
punishment for private vengeance.
There were numerous laws in the ancient times,
and each state had its own unique system of administration
of justice and modes of punishments. Many of these laws
were just an enhancement or an improvement upon the
existing social customs in the society. Crime and
punishment naturally were the focus of these early statues
or social traditions and customs.5 According to ancient
Indian Constitutional Law, (Rajadharma) , two of the most
important duties of the king or the state were to punish
the wrongdoers (Dustasya Dandam) and to protect and
honor the good people (Sujanasya Puja). The system of
criminal justice administration was conceived and
developed with admirable amplitude and magnitude . These
principles have very often been referred to, though not quite
accurately, as ‘Danda Neeti’, but this expression had also a
more comprehensive connotation to mean the principles
of governance of the kingdom or the State.6
Administration of Justice During the Reign of Kakatiyas :
In the eleventh century AD, Kakatiya rulers
appeared on the political stage of the Deccan. Kakatiyas,
began their political career as the subordinates of Chalukyas.
The glorious period of the Kakatiyas (1125 AD- 1323 AD)
has witnessed a sound socio-political development well
supported by a well guided legal system, based mainly on
Dharmashastras. Kakati represents a deity named Kakati
that is Durga. Inscriptions mention these rulers as
Kakatiuradheervaras. Kakatiya rulers were followers of Jain
faith in the early stage. Archeological remains of the ancient
town of Hanamkonda and Ekasila Nagar of Warangal Fort
have no traces left of Courts of justice of the Kakatiya
period. However, it should be noted that, there are no
authentic judicial records, which throw adequate light upon
the judicial functioning of the rulers in the matters of
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dispensation of justice, except a few inscriptions and
writings of a few scholars. In fact, dispensation of justice
by the courts of law constituted by the Kakatiya rulers
require deeper study and research to have a comprehensive
study of dispensation of justice in Andhra before the advent
of the Kakatiyas and during the period of their rule and
after the fall of the Kakatiya kingdom in the Deccan. Such
macro level study has yet to be undertaken to make a correct
and reasonable assessment of judicial administration of the
Kakatiya period.
During the Kakatiya period, the Raja was the final
dispenser of justice to the common public. He could consult
the Jury and scholars in his court, accept the verdict and
finally pass orders in cases brought before him for final
dispensation. ‘Raja mamathe dharmaha’ In matters of
justice the final word was that of the king as the
representative of God. Mundane civil suits, and criminal
cases were reviewed keeping ‘Manudharma Shastra’,
‘Sukraneeti’ and traditions in view. In the days of Kakatiya
rulers punishments for the criminals were very harsh. The
crimes consisted of thefts, murders, encroachments,
breaking of rule, by slaves and subordinates and servants
mostly belonging to shudra and lower orders of the society.
The Kakatiya rulers did not inherit a written
constitution by which the State could lay down principles
of governance. They had to totally depend upon Hindu
polity of Aryan origins. The law of the jungle prevailed in
tribal society – eye for the eye, and death penalty used to
be imposed to the murderers. Thieves were punished cruelly
. Cutting ears, blinding , cutting the tongue, torturing,
amputating hands, fingers, arms and legs- ordeals by fire,
birching, chasseing sending to gallows, severing the head,
and body parts removing genitals, cutting off breasts etc.,
were some of the direct punishments, for criminals and
slaves. Confinement of prisoners in under ground cells or
putting the criminals in solitary confinement under
inhuman conditions were prevalent. Crimes were controlled
by the fear of cruel punishments. Pardon was rare but
punishment was certain if caught indulging in crimes.
Travellers were under risk and no safety was guaranteed on
the high ways. Police force was responsible for maintaining
law and order and for leading processions or curbing acts
of violence. There were the duties of Talavies at the town
and city level.
A deterrent police force and quick dispensation of
justice was possible at the village head level, panchayat level
and Dharmasanas where the Darma Nivertos were the jury
who guided the officers on duty. In small cause’s courts
250
gave quick dispensation of justice. Where intricate criminal
or civil cases were involved the Nyayasthana or court
constituted by the authority took the help of the jury in
settling the case and imposing punishments. Where justice
demanded higher interference the matters were referred to
the court of the Raja. Trial procedures were followed and
the ruler consulted Aamatyas, Mantrigans, Purohitas-
Pundits, Priests and heads of the guilds approved and
constituted for the dispensation of justice.
It is pertinent to note that, during the reign of
Kakatiyas, judicial procedure had little place in early works,
i.e., Dharmashsastras. Earlier works treated procedural law
merely as a part of substantive law. The usages and practices
occupied an important place in the administration of penal
justice in the King’s court9. This practice, however, gave
scope for uncertainty and ambiguity in law, as there was
no specific and well defined common principles or code
governing a situation arising in a particular case. Yet another
outstanding feature of courts during the reign of Kakatiyas
was the presence and importance of the Sabhyas, or assessors
learned in law, who were either appointed to help the King,
or those who volunteered their opinions in courts,
supported by the authority of texts of law. Imposition of
punishment of solitary confinement to criminals was one
of the inhuman practice followed by the rulers, which was
against the cannons of the basic human rights.
One of the outstanding feature of the
administration of justice during the Kakatiya rulers was
that, dispensation of justice was a quick process, involving
minimum paper work and least insistence on the
technicalities of law. It is pertinent to note that, the rulers
of Kakatiya have believed more in the deterrent and
preventive theory of punishments, rather than the
reformative approach in the matter of inflicting
punishments. Thus, the barbaric punishments like ‘an eye
for an eye’ etc., were imposed. This, obviously, was contrary
to the accepted cannons of the principles of criminology
and penology and above all, against the human rights
jurisprudence. It may also be observed that, there was no
uniform criminal law applied in a given case. This obviously
gave much room and scope for discrimination in the process
of administration of justice. The Kakatiya rulers have
encouraged and followed the informal methods of
settlement of disputes like settlement of disputes by the
village heads, village panchayats etc. It is significant to note
that, these methods of informal settlements, out side the
judicial process have been revived in the modern times, in
the form of Lok Adalaths, which aim at expeditious
settlement of disputes.
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 In conclusion it could be said that during the reign
of Kakatiyas, administration of justice was based on sound
principles of law and was well supported by a mechanism,
involving scholars to aid and advice the rulers or officers
of justice.
Administration of Justice under the Reign of Nizams of
Hyderabad :
It is significant to note that, during the reign of
Nizams, the judicial system was different from that of the
rest of the country. Infact, it was quite akin to that of the
judicial system as obtained in the Hyderabad Samsthana.
As per the judicial system of those days, the lowest court of
justice in the district was called ‘Nizamath Adalath’. When
the Nizamath Adalath tried the criminal cases, it used to
be called as ‘Adalath Nizamath Fauzwari’, while deciding
the civil litigations, it used to be termed as ‘ Adalath-E-
Diwani’. Above these courts, there was District Sessions
Court, at the Subha level. This court has the jurisdiction
to deal with both criminal and the civil matters. Up to the
year 1862, above all these courts, there was no court
equalent to that of a High Court or at the highest level,
i.e., Samsthana, to hear the cases of appeals. In the year
1866, a special court under the nomenclature ‘Mahakuma
Murafha Azalwa’ was constituted to hear the cases of appeal
from the cases at the district level. Apart from this there
was also a Committee entitled, ‘ Mazlis-E- Murafa Sarrar’,
to entertain the appeals. In the year 1870, the status of this
committee was raised to that of a High Court, which was
vested with the jurisdiction to hear appeals from the districts
in both civil and criminal cases.
During the period of the Salarjang, it may be said
that, there were no systematic hierarchy of courts. The order
of the Nizam was taken as a law. His court used to be the
highest court. There were only nominal courts in the capital
city of Hyderabad. The cases used to be tried in the ‘Diwan
Darbar’ and the punishments were imposed accordingly.
In the matter of criminal cases, the king followed the Islam
criminal code, known as ‘ Shara’. In Hindu civil cases, the
king followed Hindu Dharma Shastra in settling the
disputes. By the year 1818 AD, a District judge was
appointed for each of the districts in the province of
Nizams. To resolve the petty disputes, small cause courts
were established under the jurisdiction of the district court,
which were known as ‘District Munsiff Courts’, Sadar Amin
Courts, the courts of village officers.7 However, during
the reign of Diwan Siraj- ul-Mulk, (1846-48), certain
judicial reforms of far reaching importance were
introduced, such as, separation of the civil and criminal
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powers, abolition of heinous punishments like, death
penalty, cutting of limbs, the practice of Sati etc.,
The Nizams of Hyderabad, who ruled after the
fall of Qutbshahis, have almost followed the identical
principles in the administration of justice, like their
predecessors. However, there are two significant
contributions, made by the rulers of Nizams to the system
of administration of justice, which need a special mention.
Firstly, they could ultimately succeed in creating a hierarchy
of courts for dispensation of justice, to its logical ends.
And more than this, secondly, they have introduced far
reaching reforms in the matter of administration of criminal
justice system, wherein, the barbaric punishments like, an
‘eye for eye’ etc., were abolished.
In the post-independent era, there has been a sea
change in the system of administration of justice, in tune
with the constitutional spirit of rule of law. In the present
times, the law relating to the process of justice is well defined
and rules governing the dispensation of justice are well
established not only through the legislative interventions,
but also through the activist role played by the higher
judiciary. Thus, today, the Constitution of India has
provided for an ensured system of fair trail, the corollary
of which are 1. Presumption of innocence of an accused.
2. Full opportunity to be heard. 3. Right to be defended
4. Right against self-incrimination and so on. Apart from
this, the constitution of India has guaranteed certain
fundamental rights and safeguards to an accused, to ensure
a fair trail.
The concepts of Rule of law independence of the
judiciary and justice according to law have been firmly
established in the judicial system in India. That apart,
constant efforts have been made to improve the
administration of justice through changes in the working
of the subordinate courts, particularly, to eliminate delay
and minimize legal formalisms.
Administration of Justice : The Emerging Challenges
Administration of justice, which is a vital function
of the State, has, over the years, been much reformed and
witnessed several changes, from the ancient times to the
present. While initially the system has laid much focus on
‘Danda Neeti’, over the years, with the advent of democratic
polity, guided by the constitutional philosophy of ‘justice,
liberty and equality’, has adopted different course, laying
much emphasis on the jurisprudence of human rights and
therapeutic approach in dealing with the criminals. In
similar vein, several reforms have been made in the judicial
251
process of settlement of civil disputes, to ensure stage of the trial are so cumbersome and time consuming
expeditious disposal. However, in spite of such changes, that the suitors at times begin to lose faith in the institution
there are still several challenges , that have been emerging of justice itself. The heavy arrears of cases pending in
in the process of dispensation of justice, which need to be different courts have further rendered the litigation process
addressed seriously, to make it more meaningful and a lengthy more cumbersome.
pragmatic. Some of the challenges before the State, so far
as the administration of justice is concerned deserves a The above challenges are, but only a few to be
special mention. taken note of , which call for undertaking immediate
remedial measures, to make administration of justice more
One of the cardinal principles of criminal justice realistic and serve the cause of the litigants in pursuit of
system, as obtained today, is that, ‘an accused person is justice.
presumed to be innocent, until the guilt is proved beyond
reasonable doubt’. Accordingly, our system of justice is In the ultimate analysis, it may be stated that though the
‘adversial’ in nature, wherein, the burden of proof in modern Indian judicial system suffers from certain lacunae,
criminal case is vested with the prosecution and a judge the legislators and the law reformers are constantly striving
has a minimal role to play in the trial of a case. to remove these shortcomings to make the preset justice
system effective, accessible and welfare oriented.
But the efficacy of our criminal justice system has
been seriously affected by excessive solicitude for and References :
overzealous pampering of the individual human rights, 1. Quoted in V.D. Mahajan, Jurisprudence and Legal
while in the ancient Indian society, as in the case of the Theory, (2001), p.128.
Kakatiyas etc., the criminal jurisprudence has all along,
placed the interest of the society, the community or the 2. A.S. Altekar, “State and Government in Ancient
State above the interest of an individual. The philosophy India, (1994), p.245.
of the ancient criminal jurisprudence was thus, based on 3. Pendse, S.N. Oaths and Ordeals in Dharmashastra
the maxim, ‘ necessity of the people in general shall prevail (1985), p. 5.
over private interest and the principle, ‘it is a matter of
4. See note 1 above.
public concern that wrongdoings are not left
unpunished’.10 5. A. Lakshminath, “ Criminal Justice in India:
Primitivism to Post-Modernism”, Journal of Indian
Apart from the above, there are several glaring Law Institute, (2006), p. 26.
lacunae in the existing system of administration of justice,
be it civil or criminal cases, which are ultimately responsible 6. A.M. Bhattacharjee, “ Human Rights and Criminal
for defeating the ends of justice. The most grave defect in Justice Administration”, The Indian Police Journal,
the existing judicial system of India is that it suffers from April-June, 2004, p. 17.
undue delay in disposal of cases which often results into 7. P.V.K. Prasad, Comprehensive History of Andhra
miscarriage of justice, because justice delayed is justice Pradesh, (1997)
denied. Further, the litigation in the Indian courts is a
costly affair. 8. Ramchandra Dixitaar, “ Hindu Administrative
Institutions”, pp.216-226.
In spite of such far reaching reforms in the system
9. Sengupta N.C. Evolution of Ancient Indian Law,
of administration of justice, the system is still not free from
p. 4.
infirmities. The present system of justice has several
inherent and inbuilt lacunae, which need to be addressed. 10. See note 6 above.
Some of the maladies of the system of dispensation of
justice which need to be paid special attention include ;
* * * * *
The highly complex and technical nature of the
court procedures are creating practical problems for the
litigants. The suitors being ignorant about the formalities
of the law and courts are often exploited by the ministerial
staff and the legal practitioners. These formalities at every

252 Platinum Platform

 Public Interest, Citizen Litigation and Justice
During pre-Independence days, no rights were
guaranteed and their was no rule of law or democracy, and
absolutely no question of justice. We can think of justice
only after 1947. But as we advanced into the Emergency
in 1975-77 rights crumbled again and neo-colonial rule
established. Thousands of innocent people and political
opponents were sent to jails and there was complete and
widespread deprivation of civil and political rights. There
is a palpable transformation within the courts after the
tyrannical Emergency rule. Some of the judges of the
Supreme Court openly disregarded the impediments of
Anglo-Saxon procedure to provide access to justice to the
poor. Mr. Justice V. R. Krishna Iyer and Mr Justice P. N.
Bhagwati recognised the possibility of providing access to
justice to the poor and the exploited people by relaxing the
rules of standing. After dark days of Emergency the political
situations had changed, investigative journalism began to
expose gory scenes of governmental lawlessness, repression,
custodial violence, drawing attention of lawyers, judges,
and social activists. That is how the responsible journalists,
responsive judges and active citizenry together produced a
new concept called Public Interest Litigation breaking the
‘formal’ rules to some extent.
Black dictionary defines it thus : “Public Interest
Litigation means a legal action initiated in a court of law
for the enforcement of public interest or general interest in
which the public or class of the community have pecuniary
interest or some interest by which their legal rights or
liabilities are affected.”
Public Interest :
It is a paradox that most of the public are not
interested in ‘public interest’. Private and self interests are
dominating the lives of men (including women) generally.
Mostly they are interested in what is not in their interest.
Public interest is not what they are interested in but what
advances their personal interests.
Public interest as a criterion, objective and ultimate
goal, should govern the administration and administration
of justice. Politician is critically defined as a person who
*Professor, NALSAR, Hyderabad.
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- Dr. Madabhushi Sridhar*
thinks of the next election and the statesman the next
generation. Do we have statesman now? If these politicians
are at the helm of affairs of a nation, the future of rights
and justice is doubted. When the administration does not
perform its duties and breach the objectives of rule of law
resulting in violation of rights, the affected are compelled
to move the courts of justice.
‘The Courts of justice…’ it sounds well to hear
that we have some centers where we can get justice. It was
originally called so. Later the name changed to ‘courts of
evidence’. Now we know that all of us call them ‘courts of
law’. What a progress!
One of the ‘stringent procedural rule’ named ‘locus
standi’ says that only an aggrieved person should knock
the doors of justice. Nothing is wrong in this principle.
But in India, where people do not know that they have
some rights and those rights are being eaten away by others
who are politically powerful, rich, dishonest etc., how can
they go to courts? Most of the crimes are unreported and
most of the people reconcile thinking that it was their fate
or bad luck that they suffered. In many other cases, victims
are not there to report or fight for justice. Who will fight
for them?
If a victim is helpless, it is his next friend or active
citizen or a civil society, which responds to civic problems,
or a socially responsible lawyer, who need to seek justice
for those helpless. That is why the judicial activism is
basically considered citizen activism.
Justice P. N. Bhagwati in .S. P. Gupta v. Union of
India, 1981 (Supp) SCC 87, explained the concept of PIL
as follows,
Where a legal wrong or a legal injury is caused to a
person or to a determinate class of persons by
reason of violation of any constitutional or legal
right or any burden is imposed in contravention
of any constitutional or legal provision or without
authority of law or any such legal wrong or legal
injury or illegal burden is threatened and such
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 person or determinate class of persons by reasons
of poverty, helplessness or disability or socially or
economically disadvantaged position unable to
approach the court for relief, any member of
public can maintain an application for an
appropriate direction, order or writ in the High
Court under Article 226 and in case any breach
of fundamental rights of such persons or
determinate class of persons, in this court under
Article 32 seeking judicial redress for the legal
wrong or legal injury caused to such person or
determinate class of persons.
Articles 32 and 226 added a unique feature to
Indian constitution, ensuring another fundamental right
to the enforceability of fundamental rights. No other
constitution has a right to enforcement, though it is
implied. One can straight away go to High Court or
Supreme Court to seek remedy when his fundamental right
is breached. Going to the highest courts is difficult and
impossible for the poor. But providing for it facilitated
anyone who could afford to go by themselves or someone
on their behalf is significant. Affordability or lack of it
should not be the reason for the existence of lack of a
fundamental right.
The rule of locus standi has been relaxed and a
person acting bonafide and having sufficient interest in
the proceeding of Public Interest Litigation will alone have
a locus standi and can approach the court to wipe out
violation of fundamental rights and genuine infraction of
statutory provisions, but not for personal gain or private
profit or political motive or any oblique consideration
(Ashok Kumar Pandey v. State of W. B., (2004) 3 SCC
349).
Let us take some examples: A socially conscious
writer and journalist, Pinky Virani, brought to the notice
of Supreme Court (on 16th December 2009) the vegetative
state of Aruna Shanbaug, a young nurse in Mumbai, who
was paralyzed and declared ‘brain-dead’ after a brutal sexual
assault by a sweeper in 1973. "The public spirited petition
by Virani says: The continued vegetative existence of Aruna
is a violation of her right to live with dignity. In other
words, she has a right to not be in this kind of sub-human
condition. She is not able to talk, hear or see anything…
she is like a vegetable, totally devoid of any element of
human life. Ms Shanbaug’s parents died many years ago
and none of her sisters or brothers or any other relative
has ever bothered to visit her, enquire about her or to take
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care of her in the past 36 years. She pleads to direct the
hospital authorities to not to continue to stuff mashed
food into her mouth, which amounts to violation of her
‘dignity’ and allow her to end the vegetative life which is
worse than the death". By knocking the doors of apex
court, Pinky Virani activated judicial machinery for justice.
The issue of euthanasia, which is not right to die, would
come up for purposeful analysis with this public spirited
petition.
The PIL has totally transformed the process of
justice at least in some fields, with these new characteristics:
1) By creating a new regime of human rights -
the right to speedy trial, free legal aid, dignity,
means and livelihood, education, housing,
medical care, clean environment, right
against torture, sexual harassment, solitary
confinement, bondage and servitude,
exploitation and so on emerge as human
rights
2) By democratization of access to justice
3) By fashioning new kinds of relief
4) By judicial monitoring of State institutions
5) By devising new techniques of fact-finding.
With these new aspects the nature of PIL is
explained as (a) Remedial in nature (b) Representative
Standing, (c) Citizen standing, and (d) Non-adversarial
Litigation, (e) Relaxation of strict rule of Locus Standi,
(f ) Epistolary jurisdiction: It is also called epistolary
jurisprudence because the courts are accepting the post
cards or letters as petitions and responding.
The PIL involves 1. Collaborative litigation; and
2. Investigative Litigation.
(i) Ombudsman- The court receives citizen
complaints and brings the most important
ones to the attention of responsible
government officials.
(ii) Forum – The court provides a forum or place
to discuss the public issues at length and laso
emergency relief through interim orders.
(iii) Mediator – The court comes up with
possible compromises.
Media activism and Judicial Activism :
If we keep aside the irresponsible reporting and
sensationalism of media for a while, we can safely look
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into some of its positive contributions in seeking justice
for the needy. Constructive role of media in judicial activism
is proved beyond doubt. The Judicial Activism through
PIL basing on the letters of public spirited persons, and
rights sensitive news reporters is the new phenomenon in
the last two decades. The intellectual and active civil society,
the fifth estate and the responsible media, the fourth estate,
could move the Judiciary to activate the Executive to protect
the fundamental rights guaranteed by the Constitution of
India. When letters disclosing violation of rights reach, the
higher courts, than take note of and send notices to
authorities then, it is called epistolary jurisprudence.
Hurried reporting of news of brazen violation of human
rights at the hands of authorities also alerted and activated
the judiciary leading to writs and directions to the executive.
This may be called “journalistic jurisprudence”. It is the
vibrant media or responsible citizen who wakes up the lazy
governments from their slumber. But of late, the democratic
governing institutions developed thick skin and pretended
sleep by blinking a blind eye at such reports. Stunning
seriousness of the news report many a time moved the courts
to come to the rescue of the hapless citizen. Another possible
way was that if the courts miss out the ‘news article’, active
citizens might send clipping with covering note, attracting
the attention of the judiciary.
Whether it is blinding of prisoners in Bhagalpur,
or issues of child labour in glass factories, or accidental
deaths of children in Sivakasi cracker making units, or
selling of a woman in streets, it was media which brought
the issue to the notice of the judiciary. The case of Anil
Yadav v. State of Bihar, AIR 1982 SC 1008, exposed the
brutalities of the Police, when a news paper report revealed
that about 33 suspected criminals were blinded by the police
in Bihar by pouring the acid into their eyes. Through
interim orders S. C. directed the State government to bring
the blinded men to Delhi for medical treatment. It also
ordered speedy prosecution of the guilty policemen. (A
movie ‘Gangaajal’ was made to explain the gory deeds of
those criminals linked with political bosses which evoked
sympathy for the police men who were compelled to inflict
extra judicial punishments as they were escaping the long
arm of law through deficiencies and dishonesty). The court
also read right to free legal aid as a fundamental right of
every accused. Anil Yadav signaled the growth of social
activism and investigative litigation. If the court depends
on the investigation of the newspapers, or its officers such
as Registrar or Magistrate, it is investigative litigation.
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Indian Express reporter purchased a woman called
Kamala in open trafficking market, where she was sold for
two or more times and based on this incident he reported
about the Trafficking Mafia. It created a lot of sensation,
provoked public spirited citizen to write to Supreme Court,
while artists made a drama and cinema out of it. While the
writers litigated for copyright, Kamala disappeared and
courts were helpless. (Indian Express v Jagmohan AIR 1985
Bom 229)
When the political situations had changed,
investigative journalism also began to expose gory scenes
of governmental lawlessness, repression, custodial violence,
drawing attention of lawyers, judges, and social activists.
DK Basu, a jurist in Kolkata wrote to Supreme Court based
on news reports, and that led to demarcating the rights of
the arrested persons and duties of arresting officers. In
Hussainara Khatoon v. State of Bihar, AIR 1979 SC 1360,
the PIL was filed by an advocate on the basis of the news
item published in the Indian Express, highlighting the
plight of thousands of under-trial prisoners languishing in
various jails in Bihar. These proceedings led to the release
of more than 40, 000 under-trial prisoners. The sexual
harassment of women at workplace was recognized by
Supreme Court as a new violation of right to life in Visakha
(AIR 1997 SC 3014) a case based on a news report.
A social worker, journalist and writer Sheela Barse,
pleaded the Supreme Court to direct the Government to
secure the freedom to the 1400 children under age of 16
years in Jails of 18 states and 3 Union territories. In response
to these articles the Union Government had to come out
with a law for protecting children. [See Sheela Barse v Union
of India, 1986 (2) Scale 1 (1)]. Pursuant to the filing of
the petition, 25 notices were issued to respondent states.
The Supreme Court expanded the scope to the entire
juvenile justice system. Based on other significant news
reports in Indian Express three Writ Petitions were filed
against the State of UP seeking relief for juvenile under-
trial prisoners in the Kanpur Central Jail. Though there
was a children’s home in Kanpur, more than a 100 children
were lodged in the Kanpur Central Jail where they were
being sexually exploited by the adult prisoners. According
to the news report, it was found that young boys, between
the ages of 10-14 years were being supplied to convicts for
their delectation. Thanks to the article published in the
Indian Express, six children were released and one child
was transferred to the Children’s Home [Munna v State of
UP (1982) 1 SCC 545]. These are some of the cases where
the investigative news reports made the judiciary to move
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and do justice by issuing appropriate directions to the
respective authorities. PIL is a boon for the common man
and tool for the media, if properly used.
It is true that media sometimes misreport the
judicial proceedings as they do not fully understand the
orders or judgments or report the remarks of the judges,
and Media also is prone to sensationalize or scandalize the
court. Such an activity is considered as destructive or
negative which could hamper the positive judicial activism.
But critical comment on the functioning of administration
of justice and quality of justice rendered should be
considered as ‘constructive and positive’. Active and socially
dynamic citizen or an NGO or members of Media, thus
can significantly extend constructive support for human
rights.
Activating the Trial and Retrial by Media :
Courts of justice conduct trial in public that is in
open. That is the quality and characteristic of judicial
functioning. People can sit and watch how a judge is
judging, which is not available for the citizen with reference
to other functionary. But in practice only a few who are
interested in the trial sit in court and others do not bother.
When serious injustice results or a criminal goes
unpunished, media notices it and runs a campaign. Jessica
Lal, Priyadarshini Mattu murders in Delhi involving very
important persons are examples on hand where the media’s
campaign compelled the re-investigation and re-
prosecution of the accused. Let us examine a recent case
where media conducted sting operation and exposed what
exactly happening behind curtain, and how the court took
notice of it to do justice.
Dreadful Drunken Driving and Corruption
Last year judgment of the Supreme Court (on 29th
July 2009 in RK Anand vs. Registrar of Delhi High Court)
upheld the sting operation exposing the criminal-
prosecution nexus and involvement of senior Advocates
in the destruction of justice. For the first time in the history
of media and judiciary, an analytical judicial
pronouncement is made supporting the genuine,
transparent and public interest media ‘trial’. Respect for
‘justice’ is resurrected with this significant judgment of
the apex court in BMW hit and run case. Drunken driving
of Sanjeev Nanda, son of an arms dealer crushed six lives
in Delhi a decade ago, and the rich and high profile accused
also attempted to crush justice, which was brought to light
by a sting operation of NDTV. The ‘media trial’ judgment
came as moral boost to constructive sting operations, of
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course with some cautions and limitations. While
appreciating the Tv channel’s exposure of a renowned
criminal lawyer’s crime of bribing witness, the apex court
declined to ‘regulate’ media in the interest of autonomous
judiciary and free media. One hundred page judgment
by Agrawal, G S Singhvi and Aftab Ali is an essay on media
trial analyzing both good and bad of sting operations.
Delayed and complex trial of this high profile
crime attracted media to use hidden camera. Explaining
the backdrop of NDTV sting and role of media in BMW
trial, the Supreme Court said that the trial was meandering
endlessly even after eight years and not satisfactorily. The
status of the main accused coupled with the flip flop of
the prosecution witnesses evoked considerable media
attention and public interest. To the people who watch
TV and read newspapers it was yet another case that was
destined to end up in a fiasco. NDTV has telecast a
program on May 30, 2007 showing Sunil Kulkarni (key
witness to BMW crushing crime) with IU Khan, (Special
Public Prosecutor) and RK Anand, (Senior Defence
lawyer) negotiating for his sell out in favour of the defence
for a very high price. Earlier Kulkarni was dropped by the
prosecution but summoned after the telecast. TV channel
claimed before court that telecast was based on a
clandestine operation by concealed camera with Kulkarni
acting as the mole. The court said: What appeared in the
telecast was outrageous and tended to confirm the cynical
but widely held belief that in this country the rich and the
mighty enjoyed some kind of corrupt and extra-
constitutional immunity that put them beyond the reach
of the criminal justice system. The Apex court termed this
‘sting’ as opening of another chapter in trial. The NDTV
has sufficiently documented the entire episode, which is
essential to nail criminals. Their half-an-hour program on
delay in trial has inspired witness Kulkarni to work with
TV channel to expose prosecution-defence nexus. Reporter
Pooja Agarwal used him as decoy. Before sending to talk
to lawyers Kulkarni was wired with hidden camera. First
microchip was formatted after taking back up copy. This
created a legal problem as formatted or edited copy loses
its ‘originality’ status and also value as evidence. In all media
channel had four rounds of sting confirming the ‘nexus’.
Poonam took care that decoy was in her sight and she was
out of their sight. Channel used four (out of five)
microchips unaltered. After the operation, another
program was telecast where Kulkarni explained how they
recorded criminal-prosecution ‘nexus’. The court recorded
its appreciation for 30 minute program after series of stings
as ‘brilliant’ from journalistic point of view and said it
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was fully satisfied in regard to the integrity and authenticity
of the recordings made in the sting operations….the
recordings of the sting operations were true and pure and
those were not fake, fabricated, doctored or morphed.
Though Kulkarni withdrew his consent for telecast, the
channel obtained legal opinion and went ahead with
exposure. Program included comments from tainted
lawyers Anand and Khan. The trial court judge saw the
program and officially collected from the Managing
Director of TV channel the entire unedited original record
of the sting operation with names of staff involved. Furious
over exposure, lawyer Anand sent a legal notice threatening
to sue for Rs. 50 crore for defamation if further telecasts
were not stopped. After a strong reply from NDTV the
criminal lawyer was silent. Thus the record of ‘media trial’
reached the ‘judicial trial’. On court’s direction the channel
and reporter Poonam filed detailed affidavits. It was stated
that channel facilitated what Kulkarni conceived and
executed. Then counsels of two accused lawyers pleaded
that TV channel was guilty of interference in court’s process.
Rejecting it, court charged the lawyers for contempt of court
saying: “…we are, prima facie, satisfied that advocates R.K.
Anand, I. U. Khan, Sri Bhagwan, Advocate and Mr. Lovely
have willfully and deliberately tried to interfere with the
due course of judicial proceedings and administration of
justice by the courts. Prima facie their acts and conduct
were intended to subvert the administration of justice in
the pending trial and in particular influence the outcome
of the pending judicial proceedings”.
There was yet another telecast in December 2007
by NDTV showing nexus between witness Kulkarni and
lawyer Anand as past friends and exposed criminal record
of Kulkarni. When the proceedings reached Delhi High
Court, Anand defending him in person sought the Court
to control the mass media in reporting court matters,
especially live cases pending adjudication before the court.
He raised age-old argument against media trial that media
reports would mould public opinion and tend to goad the
court to take a certain view that may not be correct. He
wanted Court to lay down the law and guidelines in respect
of stings or undercover operations by media. Court rejected
all these arguments and saw five microchips before
convicting the advocates for contempt.
The media sting reached the second stage of trial,
i.e, appeal in Delhi High Court. It was a real triumph for
media trial at this stage also, perhaps for the first time in
the history freedom of press in India. Never before the
media’s trial reached ‘trial court’, High Court and also the
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apex court as happened in BMW case. The Supreme Court
framed an issue on the role of NDTV along with issue of
‘declining standards of legal profession’, the subject matter
of sting. It considered the directionless trial of BMW case
as root cause of all this fiasco. The SC examined entire
conversation between Anand and Kulkarni. Though Anand
raised technical questions objecting genuineness of the
microchip recordings, Supreme Court specifically pointed
out that Anand never denied the genuineness of sting. It
went into details of conversation and found corroborations
in their subsequent statements. Another lawyer Khan
questioned formatting of one microchip, which raised
doubts on credibility of content. Though the court agreed
that there were noticeable lapses which Channel should
have avoided, it found that only first chip was formatted
and that too did not refer to significant change in position.
Counsel for prosecutor Khan questioned the
propriety of the stings and the repeat telecast of the sting
program concerning a pending trial involving a court
witness. He suggested that before taking up the sting
operations, fraught with highly sinister implications, the
TV channel should have informed the trial court and
obtained its permission. He also said that in our system
there was no place for trial by media as that was sub judice
(under consideration of judiciary).
The apex court has respectfully distanced itself
from interfering with expression autonomy of media by
rejecting the plea to lay down guidelines for sting operation.
The Supreme Court did not agree with the contention that
media could not proceed with sting without prior
permission from the court. It rightly said: Such a course
would not be an exercise in journalism but in that case the
media would be acting as some sort of special vigilance
agency for the court. On little consideration the idea appears
to be quite repugnant both from the points of view of the
court and the media. It would be a sad day for the court to
employ the media for setting its own house in order; and
media too would certainly not relish the role of being the
snoopers for the court. Moreover, to insist that a report
concerning a pending trial may be published or a sting
operation concerning a trial may be done only subject to
the prior consent and permission of the court would
tantamount to precensorship of reporting of court
proceedings. And this would be plainly an infraction of the
media’s right of freedom of speech and expression guaranteed
under Article 19(1) of the Constitution. This is, however,
not to say that media is free to publish any kind of report
concerning a sub-judice matter or to do a sting on some
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matter concerning a pending trial in any manner they
please. The legal parameter within which a report or
comment on a sub-judice matter can be made is well defined
and any action in breach of the legal bounds would invite
consequences. Compared to normal reporting, a sting
operation is an incalculably more risky and dangerous thing
to do. A sting is based on deception and, therefore, it would
attract the legal restrictions with far greater stringency and
any infraction would invite more severe punishment. This
is the heart of the judgment on topic of ‘free press and fair
trial’, to both of which people are entitled to.
Media Trial should not be a ‘Lynch Mob’ :
While answering the submissions of a senior lawyer
who appeared as amicus, the Supreme Court attempted to
explain what media trial was: “the impact of television
and newspaper coverage on a person’s reputation by creating
a widespread perception of guilt regardless of any verdict
in a court of law. During high publicity court cases, the
media are often accused of provoking an atmosphere of
public hysteria akin to a lynch mob which not only makes
a fair trial nearly impossible but means that, regardless of
the result of the trial, in public perception the accused is
already held guilty and would not be able to live the rest of
their life without intense public scrutiny.” Then the apex
court said that NDTV’s sting operation was not media
trial because there was nothing in the program to suggest
that the accused in the BMW case were guilty or innocent.
The program was not about the accused but it was mainly
about two lawyers representing the two sides and one of
the witnesses in the case.
Public Interest, the ‘Essence’
Upholding ‘public interest’ in NDTV sting the
court said: "Looking at the matter from a slightly different
angle we ask the simple question, what would have been in
greater public interest; to allow the attempt to suborn a
witness, with the object to undermine a criminal trial, lie
quietly behind the veil of secrecy or to bring out the mischief
in full public gaze? To our mind the answer is obvious.
The sting telecast by NDTV was indeed in larger public
interest and it served an important public cause".
But the judgment of apex court comes with a
caution. “If the ‘trial by media’ or ‘sting’ makes prejudicial
pre-judgment as to guilt or otherwise of accused, it could
definitely attract the provisions of Contempt of Court.
Another major constraint on stings and trials by media is
the public interest. If public interest is missing and self or
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manipulative interests surface, the media loses its ground
and invites the wrath of the court”. The court observed:
“We have unequivocally upheld the basic legitimacy of the
stings and the sting program telecast by NDTV. But at the
same time we must also point out the deficiencies (or rather
the excesses) in the telecast. Another amicus spoke about
the ‘slant’ in the telecast as ‘regrettable overreach’. But we
find many instances in the program that cannot simply be
described as ‘slants’.” This means- the lapses, deficiencies
and the slants mar the ‘sting’. The court objected to certain
comments in opening remarks by anchor, which later
repeated, were either sans reason or not justified. Court
found that some information that was spoken was not given
in the script submitted to court. The court cited the fact
that there was no sufficient material to hold Khan also
guilty, while channel judged him guilty. After questioning
sensationalism, the court objected to stridency. It said the
channel accommodated negative tendency, passionate
comments and prejudicial remarks without containing any
constructive suggestions to improve the administration of
justice. The court also discovered an element of threat in
Pooja’s sting preparation. Pointing out a loose end, the court
said one sting talked about next meeting, which might have
happened but not reported or informed to court. Non-
sharing of entire information, or sharing only with such
information which would end in conviction was also
objected to.
At the end, the court appreciated the sting: “….
all its faults the stings and the telecast of the sting program
by NDTV rendered valuable service to the important public
cause to protect and salvage the purity of the course of
justice. We appreciate the professional initiative and courage
shown by the young reporter Poonam Agarwal and we are
impressed by the painstaking investigation undertaken by
NDTV to uncover the Shimla connection between
Kulkarni and RK Anand.
As rightly stated by the court, lapses and loose ends
in ‘sting’ listed in judgment would serve the TV channels
as do’s and don’ts, in knowing the duty to avoid them and
staunchly guard the public interest. The Supreme Court
bench was conscious that Indian electronic media was just
18 to 20 year old and that “like almost every other sphere
of human activity in the country the electronic news media
had a very broad spectrum ranging from very good to
unspeakably bad”. Commercial considerations, conflict of
interests and TRP trips should not dominate over the higher
standards of professionalism, the court suggested to the
media.
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 When the ‘media trial’ was being dubbed as a crime
of interference with the administration of justice under
contempt of court of law, the judgment came as a great
relief to the media and as a moral booster to positive ‘media
trial’. The apex court held that the “sting program telecast
by NDTV served an important public cause. Even if the
program marginally tended to influence the proceedings
in the BMW trial, it served larger public interest. Both
Anand and Khan were purportedly shown as colluding to
influence Kulkarni in the BMW hit-and-run case in the
sting operation on May 30, 2007, by offering him money”.
Those who recommended using of British colonial
concept of ‘contempt of court’ for jailing journalists for
writing anything related to a crime under trial, should now
understand what would have happened to victims such as
Jessica Lal or Priyadarshini Mattoo, or dead victims of
BMW crime, without fourth estate stepping in to build a
campaign? Message to media is clear and loud, prior
permission amounts to pre-censorship but self censorship
to uphold public interest. Like NDTV the sting operation
should secure red-handed evidence to killers of evidence.
It is inappropriate, unethical and anti professional for an
advocate of the stature Mr. R K Anand enjoying as ‘senior
advocate’ in Delhi High Court to have bribed a prosecution
witness to turn hostile, and also for a public prosecutor I
U Khan, to have associated him with prosecution witness
over a peg of Scotch whisky. Several commissions talked
about prosecution – criminal nexus and destruction of
criminal cases in the investigating police stations themselves.
But the truth of it was rarely proved. Media sting on such
an open secret made the judiciary and other law enforcing
bodies not to shut the eyes and ignore. Unscrupulous
lawyers get away with shameful exploitation of clients and
lending a hand of protection to criminals by under hand
deals, such as exposed in BMW scandal, more than limiting
to use of legally available defenses. When Bar Council of
India did not choose to control anti-professional and
unscrupulous conduct of its members, who exploit their
‘face value’ in courts to challenge any regulation of their
misconduct, it is for the people to question these unethical
practices.
It is good that three judge bench of Supreme Court
came to the rescue of justice and restored the savior image
to judiciary by upholding the conviction of criminal lawyers
and validating the media trial in public interest. The apex
court did not lose the opportunity to advise on the ‘media
trial’ and boldly constructed a constructive analysis
balancing the needs of independent trial with that of
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exposure of secrecy which accommodate corruption. The
court stated: “The trial would fail because it was not
protected from external interferences. Every trial that fails
due to external interference is a tragedy for the victim(s) of
the crime. More importantly, every frustrated trial defies
and mocks society based on the rule of law”.
Victims of crime in this country are either dead or
helpless. When none stands for them, neither corrupt,
prejudiced or prejudging police, nor unethical prosecutors
nor blinded goddess of justice, who will come to their
rescue, if not the media, the fourth estate, or the civil society,
the fifth estate?
It is important to remember and think over the
well crafted statement of Justice Krishna Iyer about PIL:
THE praxis of public interest litigation (PIL) has
in its democratic dimension a people-oriented philosophy.
To disown its legitimacy will amount to jurisprudential
barbarity. It is just and fair to jettison pretended PIL
processes but unjust to forbid the jurisdictional innovation
on the pretext of abuse when really aggrieved persons with
a pro bono “standing” in the generous sweep of locus standi
parameters come to the High Court or the Supreme Court.
Remedial directives against constitutional violations and
arbitrary action by the executive, or rulings that go beyond
constitutional limitations, or an alleged breach of fancied
privileges by the legislature cannot be dismissed in limine.
No plea of Montesquieuan autonomy can choke judicial
review: that will amount to constitutional apostasy. Nor,
of course, can the “robed brethren” on the Bench invade
the constitutional space preserved for the other two
branches of the Republic. (V.R. KRISHNA IYER , “In
public interest”: Activist judiciary: a pro bono fiduciary
vis-a-vis operation public interest litigation, Frontline)
* * * * *
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260
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Platinum Platform
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Ѩ~∞° =Ù #ëêìʼnõΩ Z=ik ["å|∞^•s? Ѩiâ’^è#Œ Å ¿Ñi@ g∞_çÜ∂«
KÕ¿ã JuH˜ WO`«‰õΩ q∞Oz# ^Œ$ëêìO`«O JHõ¯ˆ~¡^Œ∞.
ǨÏ`«º=O\˜ f„=<Õ~°O [iy# ã¨O^Œ~åƒùÖ’¡<Õ HÍHõ
=∂=¸Å∞ ã¨O^Œ~åƒùÖ’¡#∂ `«=∞ =∂<å# `å=Ú Ñ¨~°∞=ÙQÍ |uˆH
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P~°_ç ÃÑ@ì@O `«~°K«∂ [~°∞QÆ∞`«∞#flk. Z=~À ‰õÄã≤# ‰õÄ`«#∞
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QÆ∞@∞ìQÍ |`«Hõx=fi‰õΩO_®, PѨÙÎʼnõΩ PѨ^Œ=KÀÛ, Pf‡Ü«ÚÅ#∞
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ZOKåÅO>Ë Ö’áêÅ∞ Z<Àfl L<åfl q∞QÆ`å "å\˜`À áÈeÛ`Õ JO`À
WO`À „ÔH_çae\© q∞ye, [<å^Œ~°}‰õΩ <ÀK«∞‰õΩ#fl =º=ã¨÷Ö’¡
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263
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g∞_çÜ«∂Ö’ ‰õÄ_® áÈ\© `«`«fiO ÃÑiy#ѨÊ\˜H˜ W\©=Å HÍÅOÖ’
~°OQÆ∞ÅÖ’ Ѩ„uHõÅ#∞ "ÕÜ«∞@O ^•fi~å ÃÑ@∞ì|_çx ÃÑOz"Õâß~°∞.
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Hõ e y#"å~° ∞ , gi`Àáê@∞ JqhuH˜ PÅ"åÅ"≥ ∞ ÿ # Jkè H Í~°
Ü«∞O„`åOQÆO D ~°OQÆO`À `«=∞ „Ѩã≤kúx á⁄O^Œ@O ^•fi~å
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=∞~˘Hõ ~°OQÆO "åix ã¨=∞i÷ã¨∞ÎO\Ï~°∞. P q^èŒOQÍ U ~°OQÍxH˜ P
~°OQÆO"å~°∞ `À\˜"åi`À Hõeã≤Hõ@∞ìQÍ Ñ¨xKÕã¨∞ÎO\Ï~°∞. ™êfi„`«O„`«º
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ã¨∞Éσ~å=Ù ÖÏO\˜"å~°∞, ZO.q. K«ÅѨu~å=Ù ÖÏO\˜ "å~°∞, =Ú@∂fli
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=Å∞=Å∞ =Ó_ç#@∞¡QÍ `«Ü«∂~°∞ J~Ú#k.
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Hõ~°nÑ≤HõQÍ x~°fiÇ≤ÏOz# =Ú@∂fli Hõ$ëê‚~å=Ù QÍ~°∞ U<å_»∂ ~år
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264
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Platinum Platform
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Ѷ ¨ ∞ ~° ¬ }Å`À L„kHõ Î Ñ ¨ Ó i`« "å`å=~° } OÖ’ P"Õ â ßÅ =∞^è Œ º
ã¨OѶ¨∞i¬OK«∞‰õΩ<Õ Ñ¨iã≤÷u ~å‰õÄ_»^Œx =∞# [~°fleã¨∞ìÅ∞ ÉèÏqOK«@O
ÖË^Œ∞. `«=∞ "å~°ÎÅ ^•fi~å P ã¨OѶ¨∞~°¬}#∞ =∞iO`« ÃÑOK«@O HÀã¨O
„Ѩܫ∞`«flO [~°∞QÆ∞`«∞#flk. "å~°ÎÅ#∞ "å~°ÎÅ∞QÍ K«∂_»@O Z#fl_À
=∂x"ÕâßO. "å~°ÎʼnõΩ |^Œ∞Å∞QÍ "åºYº#∞ "å~°ÎQÍ „ѨK«∞iã¨∞Î<åfl~°∞.
Ѷe¨ `«OQÍ <Õ_∞» ã¨=∂[OÖ’x qq^èŒ =~åæÅ =∞^躌 Ѩ~㰠ʨ ~° ã¨OѶ∞¨ ~°¬}‰õΩ
=∞# "å~°ÅÎ ∞ ^•ifã¨∞<Î åflÜ«∞<Õ "åã¨"Î åxfl =∞#O QÆ=∞xOK«@O ÖË^∞Œ .
=∞# Ѩ„uHÍ ~°OQÆOÃÑ· q^ÕjÜ«ÚÅ ÉèÏ"åÅ „ѨÉèÏ=O
Z‰õΩ¯=QÍ Hõ#Ѩ_»∞`«∞#flk. q^Õj PÖ’K«#Å`À ѨxKÕ¿ã"åi
Z`«∞ÎQÆ_»Å‰õΩ Ѩ„uHÍ ~°OQÆO ÖÁOyáÈ`«∞#flk. Uk ã¨OK«Å#O
HõÅ∞QÆ∞`«∞O^À J^Õ "å~°ÎQÍ =∞#O „"åÜ«∞\ÏxH˜ „Ѩܫ∞uflã¨∞Î<åfl=Ú.
„Ѩu JHõ∆~°O "ÕÅ "≥∞^Œà◊§#∞ Hõkeã¨∞ÎOk. „Ѩu ^Œ$â◊ºO ‰õÄ_® ÅHõ∆Å
ǨÏ$^ŒÜ«∂Å#∞ „ѨÉèÏq`«O KÕã¨∞ÎOk. D ã≤÷ux ã¨=∂[OÖ’ =∞#O
JkèHõ âß`«O ã¨=¸Ç¨Å∞ q㨇iã¨∞<Î åfl~Ú. =∞#O „"å¿ã „Ѩu JHõ~∆ O° ,
=∞#O K«∂¿Ñ „Ѩu ^Œ$â◊ºO ã¨=∂[OÃÑ· ZÖÏO\˜ „ѨÉÏè "åxfl K«∂Ñ≤ã∞¨ #Î flk
Jx =∞#O PÖ’zOK«@O ÖË^∞Œ . JO^Œ∞‰õΩ <Õ_∞» [~°fleã¨∞Åì ‰õΩ ã¨=∞Ü«∞O
‰õÄ_® LO_»@O ÖË^Œ∞. ǨÏ_®q_çQÍ „"å¿ã ™êÇ≤Ï`«º"Õ∞ [~°fle[O
J#fl Ѩ^ŒúuÖ’ =∞# „"å`«Å∞ ™êQÆ∞`«∞<åfl~Ú. WHõ¯_» XHõ =∞øoHõ
q+¨Ü«∂xfl =∞#O q㨇iã¨∞Î<åfl=Ú. ^Õâ◊OÖ’ Zxfl =∂~°∞ÊÅ∞
=zÛ#ѨÊ\˜H˜ „ѨѨOK«O ZO`«QÍ „ѨÉèÏq`«O KÕ^•Ì=∞#∞‰õΩ#flѨÊ\˜H©
=∞# ã¨=∂*ÏxH˜ =∞# ^è~Œ å‡xH˜ H˘xfl „áêuѨkHõÅ∞ =Ù<åfl~Ú. =∞#O
„áê^è•#º`«ÖËx "å~°ÎÅ∞ „"åÜ«∞\ÏxH˜ „Ѩܫ∞uflOz<å P "å~°ÎÅÖ’
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âßâ◊fi`«HÍbHõ ã¨`«ºO „ѨuaOaã¨∂Î LO_®e. D Kåi„`«Hõ ã¨`åºxfl
=∞#O q㨇iã¨∞Î<åfl=Ú.
XHõ<å_»∞ ™êfi`«O„`«ºO HÀã¨O D ¿ãfiKåÛù ã¨=∂#`åfiÅ HÀã¨O
=∞# *Ïu áÈ~å_çO^Œ<Õ q+¨Ü«∂xfl q㨇iã¨∞Î<åfl=Ú. P áÈ~å@OÖ’
ZO^ŒÔ~O^Œ~°∞ =∞ǨѨÙ~°∞+¨µÅ∞ P`«‡`åºQÍÅ#∞ KÕâß~À =∞#O
QÆ∞iÎOK«ÖË^Œ∞. P^èŒ∞xHõ ~å[H©Ü«∞ â◊H˜Î =∞#efl „ѨÉèÏq`«O KÕã¨∞Î#flk.
Pi÷Hõ „ѨuѶ¨ÅO =∞#efl =ÚO^Œ∞‰õΩ #_çÑ≤ã¨∞Î#flk. =∞# =∂#ã≤Hõ
PÖ’K« # Å∞ =∞#efl Jqhu=∞Ü« ∞ "≥ ∞ ÿ # Ü« ∞ O„`åOQÆ O
ã¨fi„ѨÜ∂≥ [<åÅHÀã¨O ѨxKÕ¿ã ~å[H©Ü∞« Ѩ٠K«^~Œ O° QÆÑÙ¨ Z`«∞ÅÎ `Àáê@∞
g∞_çÜ«∂ ~°OQÆO ‰õÄ_® `«# ã¨fiÖÏÉèÏÅHÀã¨O =∂Ѷ≤Ü«∂ ~°OQÆOQÍ
=∂~°∞`«∞#flk. qÅ∞=Å QÆ∞iOz =∂\Ï¡_»@O JO>Ë KÕ`«HÍx"å_çÖÏ
=∂\Ï¡_»=Åã≤=ã¨∞Î#flk. J^Õq∞@O>Ë HÍÅO =∂~°∞`«∞#fl^Œ<Õ =∂@
qxÑ≤ã¨∞Î#flk. HÍÅO`Àáê@∞ =∞#=¸ =∂~åe Jx J<Õ"åi ã¨OYº
Z‰õΩ¯=QÍ Hõ#Ѩ_»∞`«∞#flk. XHÀ¯™êi Jk x["Õ∞HÍ=K«∞Û#x
JxÑ≤ã¨∞Î#flk.
HÍh D ã¨=∂*ÏxH˜ XHõ ^è~Œ ‡° O L#fl^Œx, XHõ K«i„`« L#fl^Œx
Ѩ~°OѨ~åQÆ`« ã¨O„Ѩ^•Ü«∂Å∞ L<åflÜ«∞x r=# ^Œ$HõÊ^äŒO L#fl^Œx
JO^Œ∞HÀã¨O =∞#efl J#∞âßã¨#`À ^èŒ~°‡=∂~°æ Ѩ^Œú`«∞ÅÖ’ #_»=@O
HÀ㨠O =∞#efl P^Õ t OKÕ ^è Œ ~ ° ‡ Ѩ Ù ~° ∞ +¨ µ Å∞ L<åfl~° x =∞#O
q㨇iã¨∞Î<åfl=Ú. "å~°∞ Hõ#∞Hõ ÖËHõáÈ~Ú#@¡~Ú`Õ WѨÊ\˜ˆH D ^Õâ◊O
U PѶ¨…x™êÎ<£ÖÏQÍ<À, U W~åH± ÖÏQÍ<À, U J"≥∞iHÍÖÏQÍ<À,
„á¶ê<£ûQÍ<À =∂iáÈ~Ú=ÙO_Õk. JÖÏH͉õΩO_® Wxfl =O^ŒÅ
ã¨O=`«û~åÅ q^Õj â◊‰õΩΊѨiáêÅ#Ö’ áê~°`«O„`«∞Å"≥∞ÿ rqOz<å
uiy =∞#O ã¨`åfixfl á⁄O^Œ\ÏxH˜ =∞#O ZO`À Hõ$+≤K™Õ ê=Ú. P<å_»∞
XHõ¯ „a\©+¨µ "åix =∂„`«"Õ∞ ZkiOK«QÆeQÍ=Ú, D<å_»∞ H˘xfl
=O^ŒÅ HÍ~˘Êˆ~\ò â◊‰õΩÎÅ#∞ x~ÀkèOK«\ÏxH˜ „Ѩ[ÅÖ’ `«QÆ∞ ã¨`åÎx
x~å‡}O KÕÜ«∞=Åã≤ L#flk. "åi PÖ’K«#Ö’ =∂~°∞Ê#∞ `Õ"åeû
L#flk. "åi r=# q^è•#OÖ’ qѨ¡"åf`«"≥∞ÿ# ^Œ$HÀ¯}Ïxfl =∞#O
HõeÊOK«=Åã≤ L#flk. Wk `«áÈÉè∂í q∞, ѨÙ}ºÉè∂í q∞, Hõ~‡° Éè∂í q∞, K«i„`«
Hõey# *Ïu ã≤OǨÏO=Öˇ xÅ∞=QÆÅ *Ïu =∞#k. W^ŒO „ÉÏǨχºO
W^ŒO H∆Í„`«O J#fl Ѩ~°OѨ~åQÆ`« ÉèÏ=# =∞# g∞_çÜ«∂ ^•fi~å
„Ѩ[fieOѨKÕÜ«∞=Åã≤# J=ã¨~°O L#flk.
<Õ_»∞ =∞# g∞_çÜ«∂ ~°OQÆOÖ’ K˘~°|_ç# q^ÕjÉèÏ"åÅ∞
=ºH˜ÎQÆ`« PHõ~°¬Å∞ ™êfi~°÷ „ѨÜ≥∂[<åÅ∞ ã¨Ô~·# ^•iÖ’<Õ fã¨∞H˘x
"≥à≈◊ =Åã≤# J=ã¨~O° ZO`≥<· å L#flk. JO^Œ∞HÀã¨O =∞# PÖ’K«#Å#∞
=∞#O ѨijÅ# KÕã¨∞H˘#=Åã≤# J=ã¨~°O ZO`≥·<å L#flk. <Õ_»∞
Ü«ÚQÆÜ«ÚQÍÅ∞ H˘#™êQÆ∞`«∂ =ã¨∞Î#fl JqzÛù#fl Ѩ~°OѨ~åQÆ`«
^è~Œ ‡° ÉèÏ=#H˜ „ѨfHõ J~Ú# ã¨^∞Œ ~æ ∞° t"å#O^Œ=¸iÎQÍi ã¨ÇϨ „ã¨KO« „^Œ
^Œ~°≈# „Ѩ`«∂º+¨HÍÅOÖ’ =∞#efl QÆ∞iOz =∞#O XHõ™êi ѨijÅ#
KÕã∞¨ ‰õΩO^•O. ã¨fi~°Éæ ∂íè q∞ J~Ú# ÉèÏ~°`^« âÕ ßxfl ÉèÏ~°`^« âÕ ◊ x~å‡}OÖ’
=∞#O ‰õÄ_® =∞# áê„`«#∞ x~°fiÇ≤ÏOK«\ÏxH˜ „Ѩܫ∞`«flO KÕ^•ÌO.
㨈~fi[<å ã¨∞d<À Éèí=O`«∞
* * * * *
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 National Integration and Security –
Religious Fundamentalism
I begin this paper by quoting the profound ideas
on nation and nation building. These were expounded by
Kulapati K. Munshi in his small but seminal book,
“Warnings of History” published by the Bharatiya Vidya
Bhavan. (Now out of print). Three factors are invariably
found in virile nations : common memory of achievement,
will to unity and habitual urge to collective actions (more
are given at Annexure#1).
In respect of all these three, the history of India
from the time of the British rule in particular and the
Muslims invasions in general and very significantly after -
independence and electoral democratic politics, our nation-
hood is increasingly under assault. India has been in our
literature known as Bharata Varsha. The faith belief and
life’s practices all over the county were derived from the
Vedas, the Upanishads, Mahabharata, Ramayana and such
epic literature. We have always considered ourselves as
one country and one people; our life was guided by the
principles of Sanatan Dharma as expounded in our vast
classical literature and popularized by singing itinerant
ministrels and from discourses, of our Rishis, Siants and
Sadhus. Although we had several kingdoms, some of which
tried to extend their territory through warfare, the people
were not divided into different nationalities, requiring
passports and visas for movement. The system of
Teerthayatras and universal reverence for our Rivers, for
our Forests, for our Mountains and for our Seas kept us as
one
People despite several kingdoms. The nearest
modern equivalent of this is the Arab nation which now
consists of 17 independent sovereign states, despite the
people being of the same race, same religion and have the
same language. Yet they all think of themselves as Arab
nation. We have always considered ourselves as inhabitants
of Bharat Varsha.
The nation state which is largely political in nature,
is just about 200 years old. Modern Germany came into
being by integration by conquest of 22 separate kingdoms
by the Kaiser of Prussia under the Chancellorship of
Ottovon Bismark, in 1871 . Even here Austria which is
*Director, Center for Telecom Management & Studies, Hyderabad.
266
- Dr. T.Hanuman Chowdary*
German in race, language and religion is a separate state
with a separate nationality. UK is a construct of only
about 300 years comprising of England, Scotland and
Wales ( and Northern Ireland); Italy has become the nation
state by submergence of dozens of kingdoms, only about
150 years ago; Giuseppe Garibaldi(July 4, 1807 – June 2,
1882) and Giuseppe Mazzini (June 22, 1805 – March
10, 1872) were the great Italian patriots who inspired and
led all the Italian speaking people in different kingdoms
to merge into one Italian nation-state (just as Sardar Patel
integrated over 600 princely states into the Union of India
within two years!). The USA was invented in 1776 with
13 colonies becoming the United States and it grew to a 50
-state nation state just about 150 years ago. In contrast to
all these of just a few hundred years of nation statehood
we have been a nationhood people for thousands of years.
Our nation -state was being shaped from the British times
onwards. Earlier, the idea that the whole of India was one
people had been so powerful that the Mughals were wanting
to bring the entire India under their sway with indifferent
results. From this preliminary exposition, we should
conclude that we had been, for milenia one people, one
nation, one country but with different kingdoms. And
the modern Indian nation -state has been in the making
mostly since the time of the British imperial rule.
3. The encounter with the British imperial rulers shook
us Hindus out of torpor, out of a withdrawal into a
shell, forced upon us by hundreds of years -long
life and death struggle to preserve Hinduism from
the onslaughts of the invader Islamist rulers and
converts under unnatural circumstances co-opted
into Islamist ruling circles. Swamy Dayananda,
Vivekananda, Lokamanya Balagangadhar Tilak and
Gandhiji several others had been responsible for
building in our people a sense of common nation
hood, the reinvention of our past nation-hood. Into
this nation-hood which is essentially Hindu in
inspiration and roots, we have no difficulty in
accommodating the millions of settlers and native
converts to other religions like Islam and
Christianity. This has been the fundamental genius
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 of Hinduism in which we have always held,
Ekam sath, vipraha bahudha vadanti -
(truth is one but the wise speak of it variously) and
the truth can be searched in different ways through
different disciplines and faiths without any hostility
between these different paths of seeking the truth.
What is essential is to live in dharma to uphold
dharma and to constantly expand it to cover the
changes that come through development of
technology and progressing ways of life like
agriculture, industry and information.
4. Islam has been posing a unique problem unparalleled
in the history of mankind. It has divided mankind
into believers and non-believers or kafirs. The
brotherhood in it is confined to the believers and
the latter are either to be converted (by all available
means) or ruled over as dhimmis; that is permitted
to live by paying taxes, zezia. Christianity also
divided mankind into believers and pagans. The
latter included Hindus for long. Both these religions
are proselytizing and their followers believe that their
Prophets had obliged and advised the followers
to convert everybody else to their only truthful
religion, unquestionably believing in their God,
in their Prophet, in their Book and the
interpretation of that Book and religion by the
“authorized” person, the Pope in Christianity and
the Mulla- Malvi- Maulana in Islam.
5. In India, unlike in the rest of the world, invaded by
Islamist rulers, Hindus resisted the invader-
conquerors for several hundred years and despite
extensive conquests and rule by Islam’s kings and
Nawabs, Islamists lost power and Hindus gained
the upper hand by the closing years of Aurangzeb’s
rule (1 st decade of the 18 th century by the
heroic,patriotic campaigns of the Maratha and
Sikhs. Less than 20% of the people left their mother
religion Hinduism and even among many of these
converts, Hindu beliefs and practices and even laws
of inheritance prevailed until recently, even during
the British rule.
6. The separatism separate national idea and the
“unintegrationability” of Muslims with the Indian
nation which is predominantly Bharatiya Hindu is
evident from the speeches of three highly venerated
Muslim’s leaders of India.
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6.1 Mahatma Gandhi committed the Indian National
Congress which was secular to the religious cause of
Muslim Indians for the Khilafat movement (1919 -
’24). India had nothing to do with the Islam’s Caliph
in Turkey, who also was the ruler of that country.
After the first World War he was stripped off his
possessions in Arabia and other lands of Arabs.
While no Muslims anywhere in the world launched
any movement for restoration of the Caliph’s
privileges, Muslim Indians launched the Khilafat
movement for a Muslim cause and Gandhiji
supported them in the hope and belief that if
Hindus supported Muslims, the latter would join
India’s independence movement. Tens of thousands
of Hindus went to jails for this Muslim cause.
Gandhiji hailed the leaders of the khilafat
movement, brothers Mohammed Ali and Shaukat
Ali as his own brothers and yet this is what
Mohammed Ali said, speaking at Aligarh and
Ajmere in 1924 :
“However pure Mr. Gandhi’s character may be,
he must appear to be from the point of view of religion
inferior to any Musalaman, even though he be without
character”.
The Statement created a great stir. Many did not
believe that Mr. Mohamed Ali, who testified to so much
veneration for Mr. Gandhi, was capable of entertaining such
ungenerous and contemptuous sentiments about him(Gandhi).
(Later) When Mr. Mohamed Ali was speaking in a meeting
held at Aminabad Park in Lucknow, he was asked whether
the sentiments attributed to him were true. Mr. Mohamed
Ali without any hesitation or compunction replied.
Yes! According to my religion and creed, I do hold
an adulterous and a fallen gentleman to be better than
Mr. Gandhi”
Also, during the movement when Congressmen
were raising the slogan, Vandemataram, Md. Ali objected
to this and insisted that if they said Vandemataram, Allah
ho Akbar ! At the Kakinada Congress session (1923) over
which Md. Ali presided he saw to it that, the proceedings
did not start with Vandemataram. Today it is that same
disrespect to Vandemataram and Saraswati Vandana and
Bharat so dear to the Hindus, that Muslim Indians display
stridently.
6.2 This separatism, based on religion was not invented
in the 1940s but it has its origin in the views and
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 speeches of no leas a person than Sir Sayyed Ahmed,
the first popular Muslim intellectual leader who
advocated, modern education for Muslims and who
told Muslims that the British rule was god -given
and that was preferable to the rule of Hindus, who
as a majority would, in independent India be lording
over Muslims. In a speech to Muslims in Meerut in
the 1888, he asserted that Muslims are a separate
nation that the Muslim nation, cannot share power
with Hindus. Extracts of his speech are at
Annexure#2.
6.3 Yet another eloquent statement that Muslims are not
Indians and that they are a separate nation was
thunderously made by Md. Ali Jinnah’s speech at
the Muslim League conference in Lahore in March
1940. He said,
“It is extremely difficult to appreciate why our Hindu
friends fail to understand the real nature of Islam and
Hinduism. They are not religions in the strict sense of the
word, but are, in fact, different and distinct social orders and
it is a dream that the Hindus and Muslims can ever evolve a
common nationality, and this misconception of one Indian
nation has gone far beyond the limits and is the cause of most
of our troubles and will lead India to destruction if we fail to
revise our notions in time. The Hindus and Muslims belong
to two different religious philosophies, social customs, literature.
They neither intermarry, nor interline together and indeed
they belong to two different civilizations which are based
mainly on conflicting ideas and conceptions. Their aspects on
life and of life are different. It is quite clear that Hindus and
Mussalmans derive their inspiration from different sources of
history. They have different epics, different heroes and different
episodes. Very often the hero of one is a foe of the other and
likewise their victories and defeats overlap. To yoke together
two such nations under a single state, one as a numerical
minority and the other as a majority, must lead to growing
discontent and final destruction of any fabric that may be so
built up for the government of such a state.
Muslim India cannot accept any constitution which
must necessarily result in a Hindu majority government.
Hindus and Muslims brought together under a democratic
system forced upon the minorities can only mean Hindu Raj.
Democracy of the kind with which the Congress High
Command is enamored would mean the complete destruction
of what is most precious in Islam.Mussalmans are not a
minority as it is commonly known and understood.
Mussalmans are a nation according to any definition of a
268
nation and they must have their homelands, their territory
and their state”. (More extracts are at Annexure #3) .
6.4 Dr. Ambedkar was the only statesman besides to
some extent, Sri C. Rajagopalachari who deliberated
deeply and concluded that Muslims can never form
part of the Indian nation. Dr.Ambedkar developed
this in his masterly book, India Divided or Pakistan.
He advocated the total exchange of minority
populations between the Islamic state of Pakistan
and the secular state of India because Muslims can
never be integrated with the Indian nation. Even
the Muslim League advocated the exchange but
since Gandhiji and the Congress were hell-bent upon
keeping Muslims in India, although they asserted
that they were not of Indian nation. While Pakistan
drove out almost all Hindus and Sikhs, India is left
with the Muslims and their progeny who rioted
and voted for the division of this country. After
Independence and the death of Sardar Patel and
Rajendra Prasad, the Nehru dynasty had taken the
complete control of the Indian National Congress
and as its vote percentage was declining, it looked
to Muslims as the captive vote-bank. It has been
vilifying Hindus and parties like Jana Sangh and
the BJP as inimical to Muslims and itself as the
protector of Muslims who have once again come
to be called “minority”. Is it not shameful that when
Muslims assert that they were not a minority but a
separate nation, the Congress reverts to its
characterization of Muslims as a minority Muslims
started having great ideas of special privileges and
rights for the “minority” as they were given under
the British (separate electorate, weighted
representation; that is 33 1/3% representation for
25% population in Legislative bodies).
7. As the Congress was getting weakened, regional
parties came up and they started competing with
the Congress for the Muslim vote. Also all of them
together have brought out a situation where:
• Minority Commissions are constituted in
every Hindu majority state and at the Union
level but no Minority Commissions where
Hindus are a minority as in J&K and in north
eastern states.
• Minorities Finance Corporations
• Minority Welfare Departments
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 • Minority Educational Institutions (these are
selling 70% of the seats to Hindus and yet
claiming general entry as well as reserved
entry into non-minority that is, government
and Hindus -manged educational
institutions )
• Jawaharlal Nehru himself moved a bill for
subsidising the Muslims pilgrimage, Haj from
government coffers (this evil practice had
been extended by the Christian Chief
Minister of Andhra Pradesh for Christians’
pilgrimages to Jerusalem. Fortunately,
challenged by a PIL the Andhra Pradesh High
Court put an injunction against it)
• The UPA government appointed the Sachar
Panel which invented the great fiction of
Muslims ‘backwardness due to
discrimination by the majority community
that is Hindus. And we now have the Muslim
First programs in 90 districts where they are
in considerable numbers which will
ultimately become Muslim majority, seek
autonomy then fight for independence.
Sardar Patel integrated 600 and odd Princely
states within an year of Independence.
• Under the undefined word “secularism”
which has been smuggled into the
Constitution (along with socialism) during
the Emergency of Indira Gandhi, it has
now come to pass that all Muslims and
Christians are secular and whoever says he
is a Hindu is not secular, is communal.
8. National Security (Internal) :
8.1 India is the largest victim of Islamist zihadi terrorism,
(apart from aggressive, incendiary communal riots
which invariably start in Muslim-majority areas of
towns and cities). More than 10,000 lives have
been lost in J&K,Gujarat, UP, A P, Maharastra,
Kerala, Delhi, Punjab, Tamilandu, Karnataka ...).
There are thousands of sleeper cells which are
tasked, nourished and launched into action from
Pakistan , Bangladesh and by All Queda from
anywhere in the world. Resident non-Indians are
sheltering them, providing safe houses and
facilitating reconnaissance, targeting and finances.
Moved by religious fraternity, the hosts of zihadi
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terrorists are not, as required by loyal citizens,
revealing to the law enforcement agencies, the
identities and habitats of the zihadis. This is
treachery.
The minority (nation) is unconcerned with the
infiltration and terrorism of those infiltrators. Marriages
provide “legal” cover. If suspects are interrogated or taken
into custody, swarms of the minority descend upon police
stations and under threats of violence and intervention of
threatening MLAs (eg: MIM in Hyderabad which is the
factory and sanctuary for zihadis) and intervention of
indebted /obligated ( for votes) Ministers, free the arrested.
The “seculars”, “ Human rights”, “ civil liberties” activists
(mostly above-ground Maoists) raise a cacophony about
minority-bashing. Few are apprehended; fewer are charged
and tried and almost none, even when the Supreme Court
sentences and fixes a date for hanging the terrorist, is
punished. India is the safest place for “minority” terrorism.
Impotent and unwilling to put down zihadi terrorism India
supplicates to USA, Pakistan, Saudi Arabia, Bangladesh
etc., to catch the zihadi terrorists ! The Prime- minister
routinely expresses shock whenever a suicide zihadi
bomber kills dozens of people; declares zero tolerance to
terrorism ( for the period when the next blast comes),
assures that no more bombings will take place and declares
solatium for the bereaved. This is all too shameful.
8.2 Right way to deal with zihadism:
• Blow up the houses where zihadis lodged and
sheltered.
• Declare the hosts as traitors and strip them
of citizenship.
• Since the zihadis ( and Maoists are by their
own assertion) are at war with the State of
India, treat them as enemy soldiers in combat;
there can be no civil or human rights to enemy
soldiers at war.
• Form an all-minority (police) intelligence unit
in every state, tasked to collect intelligence
about the zihadi terrorists and their
infrastructures.
• Stop the funding of mosques and Madrassas
by Saudi Arabia and such fundamentalist
States.
• State & government must be religion -blind
when applying law.
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 • Impose collective fines on vandals & their
support structures
• Constitute vigilance groups to report on
infiltrators & illegal residents
• Marriages with foreigners must have prior
approval of government
• Returns from Saudi Arabia and other Gulf
countries must be compulsory de-bried
9. What Can We Do ?
It is necessary that there is a Hindus Nationalist
Party . The BJP which has come out of the Bharatiya
Janasangh has become another “secular” party in and out
of season asserting that it is secular. It is also having
“minority cells” thus perpetuating the separateness of
Muslims from the rest. There are Christian Democratic
Parties in Germany and Italy which have been ruling those
countries. Here in India, there is a Muslim League and a
Muslims Ithehadul Muslameen and several such outfits to
protect the interests of Muslims. To protect the interest
of Hindus it is necessary that there is a Hindu national
party.
What are the dangers to Hindus from Muslims
who used to be about 10% after partition of India. They
are now anywhere between 15% to 20% and their fast
breeding continues. It appears that with differential birth
rates between the two communities Hindus will be reduced
to minority and to impotence much earlier. In Kerala, the
Hindu population of 65% in 1951 have come down to
51%. It will under 50%very soon as Muslims ( and
Christians) are furiously proliferating. In order to check
this, Indian must enforce a two-child norm for all families
and withdraw every welfare and every privilege and
consideration for the entire family which has more than
two children and as soon as the third child is born.
• All the minority commissions and minority
educational institutions, Minority Finance
Corporations, Minority Welfare Departments
should be abolished. In a open democratic
society, minorityism based upon religion or
language should not be perpetuated by state
measures.
• The Common Civil Code as envisaged in the
Constitution must be enacted.
• Art-370 should be abolished and J&K
integrated with the rest of India like any
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other former princely states. In fact, it
should be broken into three states - Kashmir
Valley, Jammu & Laddak. Laddakh may be
Union Territory and Jammu may be a full -
fledged state like Himachal Pradesh or
Uttaranchal.
• State should not in any way assist the purely
religious schools like Madrasas of Muslims.
• The Haj subsidy for Muslims ‘ pilgrimage to
Macca should be withdrawn
END
Annexure#1
Warnings of History
(Excerpts from Dr K.M.Munshi’s Book)
(Headings and sentences in brackets are my insertions -
Dr T.H.Chowdary )
What are the forces which led to the rise or fall of
nations? How do nations rise and fall? That implies another
enquiry: What are the factors which go to make a virile
nation? When do they run amuck?
These factors, though often derived from
geographical compactness or the unity of language, are
not necessarily dependent on them. Men living in the same
geographical area do not necessarily make a nation. Men
speaking the same language or following the same religion
do not always make a nation. Switzerland and Canada are
multilingual nations. U.K and USA; India and Pakistan ,
though speaking the same language, are different nations.
* Foundations of a virile nation:
Three such factors are invariably found in virile
nations: common memory of achievements, will to unity,
and habitual urge to collective action.
First, the people constituting a nation have a
common memory of great heroes and exploits, of great
adventures and triumphs in the past. Japan, perhaps,
represents the finest example of ancient memories,
tenaciously preserved. The same could be said of Hindus,
but I wonder whether the same would be said about them
two decades hence.
Historic forces often have not given a common
memory to communities living in a single country; they
often look upon their past from different angles, and, in
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consequence, cannot form a nation. Hindus looked up to
Rana Pratap and Shivaji as their heroes; the Muslims
admired Mahamud Ghazni and Aurangazeb; in this
antagonistic outlook lay the seed of Pakistan . The common
memory, though limited, which we now share in India is
that of mutual influence in the past, and of freedom
struggled for and won in the present.
The British and the French in Canada, and the
French, the Germans and the Italians in Switzerland, have
short but living memories of common adventures and
triumphs sufficiently vital to make them a nation.
The USA has solved the problem in a characteristic
way. Every year foreign emigrants pour into the country,
fleeing from oppression or seeking wealth. However, due
to its educational system, in the third generation if not
in the second, their descendants acquire, as if they were
their own, the memories of Washington and Abraham
Lincoln and of the colossal achievements for which USA
stands.
In India, eleven years (by 1958 when the book
was written ; by now 63 years are wasted) have been wasted
by a sterile educational policy. Many things could have
been done in this interval to give to young men and women
a common memory of our struggle. But it was not done.
A generation ( two generations and half by now) has now
grown up which takes freedom for granted but draws no
inspiration from the way it was won.
The second factor which plays a great part in the
birth and growth of a nation is the will to national unity
in a people. Nationalism implies a sustained effort on
the part of the people to will themselves into a nation.
But who are the people? In all collective affairs of
men, we should remember, it is what Toynbee calls the
dominant minority which speak, create and leads that
counts. The masses are passive, following its lead or
submitting to its influence or coercive power. When I speak
of the will to unity, therefore, it is primarily the will of
the dominant minority that I mean.
* Dissipation of Will to Unity:
The will to national unity is hard to develop, but
easy to be dissipated. Generally it is dissipated under
certain conditions:
First, if the dominant minority has no sense of
mission as regards the future of the nation; ( non-
alignment ; undefinable socialism; pro-Muslim, Hindu-
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indifferent, if not Hindu hostile ‘secularism”, cannot be “
missions” of a nation).
Secondly, if its will to unity is fragmented by contradictory
loyalties;
(Muslims’ loyalty is non -territorial is to
transnational Islamic Umma and so they are Muslim
Indians & not Indian Moslems)
Thirdly, if it becomes psychologically alien to the
masses. (The English-medium educated, de-Indianised,
resident non-Indians)
All nations which have risen to greatness have been
characterised by a sense of mission. In Japan we found a
deep sense of mission. Its people cannot think of themselves
as a lost people; they have faith in their culture and destiny;
they have no regrets and no frustration. The dominant
minority in USA has also a sense of mission to spread its
free way of life throughout the world, to combat
totalitarianism and to be in the forefront of material
achievements. It is this Pillar of Fire which leads them on
and leaves them no rest. This sense of mission we found
very highly developed in Germany. In course of three
decades the land twice came under the heels of foreign
armies and its people were desiccated as never before in
history. And yet their sense of destiny never dimmed; they
reconstructed their life long before their conquerors could
repair the ravages inflicted by victory.
The strength of Communism is not in the validity
of dialectical materialism, not in its armies and collectives,
not even in Sputniks. It lies in its intellectuals who,
intensively indoctrinated for two generations, have but
one mission in life: to fulfil what they consider to be the
predestined role of Soviet Russia in communising the
world and dominating it. The fundamental problem of
the world therefore is whether what is called the “Free
World” can produce a matching sense of mission .
This sense is perhaps at its white heat in little
Israel. Men and women come there from different parts
of the world. Often they do not know any common
language. Israel itself is suspended precariously over the
mouth of a volcano-Arab hatred ( India is at the mouth of
the Volcano of Pakistani hatred). And yet they are
convinced that this little patch of a desert is their “Promised
Land”; that their race is pre-destined to an honoured place
among the nations. Their passionate faith in eh Jewish
nation therefore is a burning flame welding them together.
IT drives them to perform the superhuman task of making
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ancient Hebrew a modern bond of unity ( while we in
India denigrate Sanskrit, the mother of all our and Europe’s
languages) and face the potential disasters with the
indomitable calmness of a God-inspired mystic.
* We developed a sense of Mission during the struggle
for freedom
During the last hundred years when we were
struggling for freedom, the dominant minority of India
had developed a sense of mission. We believed in our right
to be true to our own culture; in our duty to suffer and, if
need be die for freedom; in our destiny to be free in order
that, with the aid of our spiritual heritage, we could
redeem mankind. ( as a Jagatguru)
If our sense of mission weakens,- as it has been of
late-that is, if we cease to be true to ourselves and our
culture; if we lose confidence that we have a great role to
play in history; if we come to look upon ourselves as a
miserable, weak and poor people with no pride in our
past and no faith in our future-our outlook will cease to
be positive. Frustration, disappointment or despair will
seize us. Disintegration will follow. (The 90 Muslim First
Sachar designed districts are as many Pakistans in the
making)
However, the Indian mind through the ages had a
deep sense of mission, and sooner than we realise, the
younger generation will recapture it. (Will it? In A P Samuel
Rajasekhara Reddy did away with Telugu as medium of
instruction in schools to de-Indainise the young)
* Degenerate dominant minority:
Take the second condition. If a large section of
the dominant minority prefers caste, region, linguism or
religion as the object of paramount loyalty, the will to unity
will be fragmented . In all countries, most people who
constitute the dominant minority have a variety of loyalties;
loyalty to one’s family, to one’s caste or class, to one’s region
or language, to one’s religion and to one’s nation. In a
property inter-related scheme of loyalties, the loyalty to
the nation should dominate all other loyalties. That has
been so in Germany and Japan and that is the cause of
their rise even after their catastrophic collapse in World
War II.
The process going on in our country for the
moment deserves serious attention. In the past, the Hindus
had a superior loyalty to their religion, to Aryavarta-the
Karma Bhoomi-in which they were born. But this group
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loyalty is being displaced by Indian nationalism and almost
in the hour of victory, it, as well as the new nationalism,
are being undermined by loyalty to the caste or the region.
Prophets of disintegration are talking about nationalities
in India [Communist Party (Marxist) Com. Yechuri
repeatedly asserts that India is a country of many
nationalities. In Andhra Pradesh, in Khammam area there
is the Communist Party of the United States of India!
not the Indian nation]. In search of regional selfishness we
are also apt to forget our paramount loyalty to the country
as a whole. (Some politicians and intellectuals are saying
that the Telugu-speaking people of Telangana are different
from the rest of Andhra Pradesh. In their hatred, they are
expressing love and admiration to the Muslim Nizam’s
rule under which Telugu was suppressed and 90% jobs
were for the 10% Muslims) .
A pessimist would think that we are reverting to
the pre-Akbar period, when region warred with region and
all of them opened the gates to slavery. However, this is a
passing phase; but it will pass only if the fundamental
devotion of the average Indian to the Motherland is so
strengthened that it will sweep away the caste or regional
loyalties. We will have to go through distressing trials if
this does not happen in the immediate future. (Now
Telangana versus Seemandhra Assamese versus Bengali’s &
Hindus)
* Conquering culture colonises the mind:
The third condition arises from an impact of a
conquering culture upon another. It raises no problems in
the USA and the countries of Europe, for there basically
the outlook of the dominating minority and the masses
is the same, for the leaders have drawn inspiration from
the soil. (Do Muslims and Christians place motherland
above their religious community; Muslims refuse to sing
Vandemataram)
In India and in several countries in Asia, however,
the outlook of the dominant minority which has grown
up under the influence of an alien culture ( these are the
outcome of the western mainly British education ,
introduced by Macaulay who wrote the following notorious
Note, in 1835 for the House of Commons of Great Britain:
“I have travelled across the length and breadth of India
and I have not seen one person who is a beggar, who is a
thief. Such wealth I have seen in this country, such high
moral values, people of such caliber, that I do not think we
would ever conquer this country, unless we break the very
backbone of this nation, which is her spiritual and cultural
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heritage and therefore I propose that we replace her old
and ancient education system, her culture with
ENGLISH!!!! ) which tends to differ from that of the
masses. As a result, the minority is no longer emotionally
responsive to the urges which characterise them, as it speaks,
thinks and acts under the influence of an alien outlook;
the masses also do not feel a sense of identity with it.
Once this situation arises, the dominant minority, however
active, is looked upon as alien and the will to unity becomes
weak...
It was expected that, after freedom , our dominant
minority, following the Gandhian lead, would maintain
this sense of identity with the Indian masses. Unfortunately,
a new class (Macaulayans, Nehruvian socialist and secularist
and Marxist ) has sprung up which again speaks in Western
terms and seeks to force Western experiments on our people
while this class complains that the masses do not respond
to its call, it does not see that the fault is its own. It has
not learnt to reflect the mind of the masses. It does not
know the idiom of their life. IT is too deeply engrossed in
leading, directing and organising from a higher pedestal.
It does not realise that the aliens, though they may not be
in blood and religion but only in feeling and thought, could
only enforce a change, they could never inspire it. That is
why the ruling class in many countries finds the
Communist technique of coercing the masses to their way
of living so handy.
The Last Factor of great importance which goes
to make a vigorous nation is the capacity of the people for
collective action.
The will to national unity is sustained only when
the people are led, time and again, by the dominant
minority to act with a common motive. The will when
untranslated into action is only a morbid sentiment. Lurid
examples of such sentiment having dominated us in the
past can be easily found in our history.
In the past, for instance, we dreamt of an Aryavarta
and a Vikramaditya for centuries but it did not generate
power to take collective action When Prithviraj Chauhan
fought Mohamed Ghori on the North-West Frontier, the
rest of Hindu India looked on, and some of his Hindu
neighbours nibbled at his home territory. (Just as Muslim
residents of India are unconcerned with what Pakistan is
doing in Kashmir and communists are unconcerned wit
what China is wanting to do and doing in Arunachal
Pradesh, Aksai Chin& Laddakh)
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If any man knew the secret of inspiring collective
action, it was Gandhiji. Not only he gave us a sense of
mission but led us to spin in a mass, to learn Hindu and to
invite Harijans into our temples, to break laws and go and
herd ourselves in jails.
In recent years, the dominant minority (
Macaulayan Indians, Nehruvian socialist and secularists
and Marxists, the fellow -travelling “eminent” historians
centered around the Jawaharlal Nehru University) in India,
with its sense of mission weakened, has failed to inspire us
to collective action. At one time I thought that tree planting
would become a spontaneous national movement as in
Japan; our officers, too superior to care for mass reaction,
saw to it that it just lapsed back into a forest department
activity.
END
Annexure#2
As early as in 1888, that is just 3 years after the
Indian National Congress was founded, Sir Sayyed
Ahmed Khan the first tallest western educated Muslim
of India made a speech in Meerut on 16th March 1888
asserting that Muslims are a separate nation. He advised
the Muslims not to join the Indian National Congress.
His speech was titled “One Country Two Nations”. Here
are excerpts.
In whose hands shall the administration and the
Empire of India rest? Now, suppose that all English, and the
whole English army, were to leave India, taking with them all
their cannon and their splendid weapons and everything, then
who would be rulers of India? Is it possible that under these
circumstances two nations — the Mahomedans and the Hindus
— could sit on the same throne and remain equal in power?
Most certainly not. It is necessary that one of them should
conquer the other and thrust it down. To hope that both could
remain equal is to desire the impossible and the inconceivable.
At the same time you must remember that although the number
of Mahomedans is less than that of the Hindus, and although
they contain far fewer people who have received a high English
education, yet they must not be thought insignificant or weak.
Probably they would be by themselves enough to maintain
their own position. But suppose they were not. Then our
Mussalman brothers, the Pathans, would come out as a swarm
of locusts from their mountain valleys, and make rivers of blood
to flow from their frontier in the north to the extreme end of
Bengal. This thing — who, after the departure of the English,
273
would be conquerors — would rest on the will of God. But
until one nation had conquered the other and made it obedient,
peace could not reign in the land. This conclusion is based on
proofs so absolute that no one can deny it.
They (Bengalis,Hindus) are altogether ignorant of
the method by which a foreign race can maintain its rule over
other races. Therefore reflect on the doings of your ancestors...
Oh! my brother Musalmans! I again remind you that
you have ruled nations, and have for centuries held different
countries in your grasp. For seven hundred years in India you
have had Imperial sway. You know what it is to rule...
He who had read the Koran and believes it, he can
know that our nation cannot expect friendship and affection
from any other people. At this time our nation is in a bad state
as regards education and wealth, but God has given us the
light of religion, and the Koran is present for our guidance,
which has ordained them (the British) and us to be friends.
Now God has made them rulers over us. Therefore we should
cultivate friendship with them, and should adopt that method
by which their rule may remain permanent and firm in India,
and may not pass into the hands of the Bengalis (i.e Hindus)
.
END
Annexure#3
Md.Ali Jinnah ( b. 25 Dec 1876 d. 11 Sept
1948) who is identified as singularly responsible for the
division of India and creation of the Islamic state of
Pakistan, had in his famous March 1940 in Lahore speech
to the Muslim League when it adopted the Pakistan
resolution, once again asserted that Muslims are a separate
nation, separate from Hindus and other non – Muslims.
Here are excepts from his speech.
much smaller than the sub-continent of India, which otherwise
might have been called one country but which have been
divided into as many states as there are nations inhabiting
them. The Bulkan peninsula comprises as many as seven or
eight sovereign states. Likewise, the Portuguese and the Spanish
stand divided in the Iberian Peninsula Whereas under the
plea of unity of India and one nation which does not exist, it
is sought to pursue here the line of one central government
when we know that the history of the last twelve hundred
years has failed to achieve unity and has witnessed, during
these ages, India always divided into Hindu India and Muslim
India. The present artificial unity of India dates back only to
the British conquest and is maintained by the British bayonet
but the termination of the British regime, which is implicit in
the recent declaration of His Majesty’s government, will be the
herald of the entire break-up with worse disaster than has ever
taken place during the last one thousand years under Muslims.
Surely, that is not the legacy which Britain would bequeath to
India after 150 years of her rule,nor would Hindu and Muslim
India risk such a sure catastrophe.
END
* * * * *

Notwithstanding thousand years of close contact,

nationalities which are as divergent today as ever cannot at
anytime be expected to transform themselves into one nation
merely by means of subjecting them to a democratic constitution
and holding them forcibly together by unnatural and artificial
methods of British Parliament statutes. What the unitary
government of India for 150 years had failed to achieve cannot
be realized by the imposition of a central federal government
.
History has presented to us many examples such as
the Union of Great Britain and Ireland, Czechoslovakia and
Poland. History has also shown to us many geographical tracts,

274 Platinum Platform

 Constitution, State and Status of Hinduism
In April 2009, about 1.75 lakh devotees assembled
at the Parade Grounds, Secunderabad and sang in chorus
Sri Annamacharya’s devotional lyrics. The Guinness officials
present on the occasion instantly announced that it was a
world record in mass chorus. About 50 lakh devotees visit
Sri Ayyappa temple in Sabarimalai in far south every year.
Two crore Hindus worship at Tirumala every year – the
highest for any shrine in the world. We also have before us
the great spectacle of lakhs of Hindus trekking to Amarnath
in Kashmir, braving jehadi terrorists, to have a darshan of
Hima Lingam. Vaishnavo Devi in Jammu too attracts lakhs
of Hindus. No where in the country Durga Puja is being
celebrated with such gaiety and devotion as in communist
dominated West Bengal. The Maha Kumbha at Prayag,
Jagannath festival at Puri too attract devotees, not in lakhs
but in crores.
A vibrant Hinduism is visible in its magnificent
form in every quarter of the country - at Kashi, Kanyakumari,
Badarinath, Dwaraka, Kamakhya, Kanchi, Sringeri,
Triambakam, Palani, Pandaripur, Omkareswar, Haridwar,
Gaya, Srisailem, Dakhineswar and at innumerable sacred
places. The chanting of Vedic hymns reverberates from every
mountain peak and from the ghats of every river.
The 850 million Hindus across the country still
cherish a unifying culture. They follow a great tradition
handed over from generation to generation since times
immemorial.
But this is not all. There is another face of Hindu
society as well which causes anguish and deep concern.
The state, bureaucracy, political class and media
indeed are discriminative against Hinduism and hostile in
varying degrees. Among them, media has been the most
venomous and contemptuous.
In several countries, minorities are still struggling
to get status equal to that of the majority. But strangely in
India the majority is being ruthlessly suppressed and status
equal to that of minority is being denied to them by the
State. In no other country, a prime minister would say that
minorities have the first right on nation’s resources. In no
other country a statutory commission would ask for head
count in armed forces on the basis of religion with the sole
objective of depicting the majority community in bad light.
In no other country lakhs of people belonging to majority
community become refugees in their own land and languish
*Professor (Rtd.), Geo Physics, Osmania University, Hyderabad.
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- Dr. S.V. Seshagiri Rao*
in shanties for decades together.
True, often it was only the Constitution that came
to the rescue of Hindutva besieged on all sides by vote bank
centric and pseudo-secular political elements. It goes to the
credit of Supreme Court for pronouncing that Hindutva
was not a term of religious denomination but ‘was used and
understood to mean Indianization.’ (12 December 1995)
Despite such a categorical statement by the Apex Court, the
communal label stamped on everything Hindu remains
intact. The siege of Hindutva continues.
The siege aims at undermining the Hindu majority
in territory after territory. With the Hindu majority gone in
a state or district, the great culture, values, way of life –
Hinduism itself - gradually disappears. That is what we
witness today in Mizoram, Meghalaya, Nagaland,
Lakshadweep and Kashmir. A battered Hinduism exists today
in Kerala or in the coastal corridor of Andhra Pradesh. The
original shine was lost with the depletion of numbers.
Conversions hurt Hinduism :
Since Independence, the Constitutional provision
for religious freedom is being abused as an instrument of
mass conversions by organizations such as the International
Missionary Council. Primarily, the targeted groups were
those living in hills and Scheduled Castes. In the case of
tribals, conversions face no hurdles since the Constitution
guarantees reservations even after change of religion.
Conversions are brought about by inducements and by
exploiting the internal weaknesses of Hindu Society such as
untouchbility and social oppression. Enormous sums of
money flow into the country for proselytization under the
guise of humanitarian aid to educational institutions,
hospitals, orphanages, and NGOs. Also utter neglect of
development and lack of social welfare in tribal belts provided
a fertile ground for mass conversions by the forces of
evangelization.
Madhya Pradesh was the first State to wake up to
this assault on Hindu society. A Committee was appointed
in 1954 under the Chairmanship of Dr. Bhawani Shankar
Niyogi, former Chief Justice of High Court at Nagpur. The
Committee made 19 recommendations of which the
following two are very significant:
“An amendment to the Constitution of India may
be sought, firstly to clarify that the right of propagation
has been given only to the citizens of India and secondly
275
that it does not include conversion brought about by force,
fraud or illicit means.” (Para 91, Vol.I of the Report)
“Suitable control on conversions brought about
through illegal means should be imposed. If necessary
legislative measures should be enacted.” (Para 92, ibid.)
Three States, Orissa (1967), Madhya Pradesh
(1968) and Arunachal Pradesh (1978) enacted specials laws
prohibiting conversions through fraudulent means. However,
the bureaucracy had never took these Acts seriously and
deliberately defeated the objectives.
While upholding these Acts, the Supreme Court
said (1977); “What is freedom for one is freedom for the
other in equal measure; and can therefore be no such thing
as a fundamental right to convert any person to one’s own
religion.”
On the question of legislative competence, the court
was of the opinion that since any attempt at conversion was
likely to result in a breach of public order affecting the
community at large, the State legislatures would have the
competence to enact legislation which is likely to avoid
disturbances to the public order by prohibiting conversion
from one religion to another in a manner reprehensible to
the conscience of the community.
Yet, no State came forward since 1978 to control
illegal conversions. The attempt made in Tamil Nadu a few
years ago, ended in a fiasco. The AIDMK Government boldly
brought forward Prohibition of Forcible Conversion of Religion
Act on 31 October 2002. The mighty conversion lobby,
supported by their powerful international alleys, launched a
country wide agitation. The media extended its full support
to the campaign. The AIDMK Government finally withdrew
the provision just before 2004 elections. for obvious reasons.
Only voluntary organizations such as Vanavasi
Kalyan Ashram are preventing conversions to some extent
with their humanitarian and service projects in tribal regions.
They face great risks. More than the forces of conversion
the media step in to frustrate their efforts. Swami
Lakshmanananda Saraswati, 82, who had been working for
the welfare of tribals in Kandhamal district of Orissa for the
past 40 years, was shot dead on 23 August 2008 by assassins
hired by Christian Missionaries
SC Status for Dalit Christians – A Sinister Demand :
Ever since the National Convention of Catholics
held in June 1989 (Bombay) included the preposterous
demand of granting SC status to dalit Christians on its
agenda, the debate has picked up momentum. The malafide
intention of the demand is too naked; they want to wean
away the entire SC community from Hindu society. It
declared 1990s as a decade of agitation. In November 1995,
the Catholic Bishops Conference of India took to dharnas,
276
fasts and closure of their schools. Gradually the ‘secular’
political parties lent their support to the sinister demand.
The Central Government had yielded to these
pressures and a Bill was prepared in 1996 to grant SC status
for Dalit Christians. The move was dropped after it received
stiff opposition from the SC & ST Commission.
Undeterred by such setbacks, the Missionaries
continued their agitation through several of their outfits.
Finally the UPA Government came forward and appointed
Justice Rangnath Mishra Commission on 28 September
2005.
As anticipated, the Rangnath Mishra Commission
recommended:
“We recommend that para 3 of the Constitution
(Scheduled Castes) Order 1950 – which originally restricted
the Scheduled Castenet to the Hindus and later opened it
to Sikhs and Buddhists, thus still excluding from its purview
the Muslims, Christians, Jains and Parsis etc. – should be
wholly deleted by appropriate action so as to completely
de-link the Scheduled Caste status from religion and make
the Scheduled Castesnet fully religion neutral like that of
the scheduled tribes.” (16.3.6)
“We further recommend that as the Constitution
of India guarantees freedom of conscience and religious
freedom as a Fundamental Right, once a person has been
included in a Scheduled Caste list a willful change of
religion on his part should not affect adversely his or her
Scheduled Caste status – as that would in our opinion
conflict with the basic constitutional provisions relation
to equality, justice and non-discrimination on religious
grounds; as also with the spirit of the old and time-tested
Caste Disabilities Removal Act of 1980.” (16.3.7)
It is strange that Justice Rangnath Mishra
Commission could make such recommendations despite the
fact that repeatedly the Supreme Court and High Courts
had struck down earlier the measures initiated by various
states in this regard.
In 1986, a Supreme Court Bench of three judges
headed by Chief Justice P.N.Bhagavati rejected the plea of
the converted Christians that the Presidential Order of 1950
was unconstitutional and said: “The depressed classes of
the Hindu and the Sikh communities suffered from
economic and social disabilities and cultural and
educational backwardness so gross in character and degree
that the members of those castes in two communities called
for the protection of the Constitutional provisions relating
to the Scheduled Castes. The declaration incorporated in
paragraph 3 deeming them to be members of the Scheduled
Castes was a declaration made for the purpose of the
Constitution.”
Platinum Platform
 While disposing of a similar petition in 1976, a
division bench of Andhra Pradesh High Court stated: “It
must be emphasized that what matters for the purpose of
Clause 3 of the Presidential Order is the question of
profession of a religion in the sense explained by the
Supreme Court decisions mentioned above. He must
belong to Hindu religion and must profess that religion in
that sense.”
With utter contempt to the spirit of the
Constitution, the Andhra Pradesh State Assembly passed a
resolution on 25 August 2009 urging the Central
Government to amend the Constitution to extend SC status
to Dalit Christians and Dalit Muslims. There is an all round
apprehension that Rangnath Commission’s
recommendations may be implemented soon unless masses
come forward and put pressure on the Government.
Reservations based on Religion :
Barely two weeks after partition, on 28 August
1947, Naziruddin Ahmed of Muslim League audaciously
argued in the Constituent Assembly in favor of communal
reservations. He warned that the Hindus would lose the
affection of the younger brothern if this demand was not
conceded. Sardar Patel vehemently countered him: “I am
prepared to lose it, because otherwise it would prove the
death of elder brother…We don’t want the country to be
divided again.”
Such a clear policy on communal reservations by
the Constitution fathers was dumped in dustbin by several
state governments. Tamil Nadu, Karnataka and Kerala have
reserved quotas for Muslims in educational institutions and
jobs.
The AP Government issued G.O. MS No.33 on
12 July 2004 announcing 5% reservations for Muslims by
creating a new category E under Backward Class. A special
Bench of AP High Court struck down the G.O in September
2004. A Commission was appointed by the Government to
study the Backwardness among Muslims. Based on the report
of the Commission the Government promulgated an
ordinance on 21 June 2005 reserving 5% of seats in
education and government jobs for Muslims. This Ordinance
too was struck down by a five-member bench of AP High
Court on 7 November 2005. Justice V.V.S Rao observed,
“religion specific classification is unconstitutional and
illegal.” Justice Raghuram described the manner in which
reservation was implemented as “crude camouflage to shield
what is clearly a necked and exclusively religion-based
programme.” (The Hindu, 8 November 2005). Subsequently
the BC Commission took up public enquiry and submitted
a report. On 3 July the State Government promulgated
another ordinance reserving 4% for Muslims. A five member
Platinum Platform
Bench of AP High Court again struck down the Socially
Educationally Backward Classes Act 2007. on 8 February
2010, observing that the Act ‘is religious specific and
potentially encourages religious conversions.” (The Hindu,
9 February 2010)
Demographic Aggression in the form of Infiltration :
The IMDT (Illegal Migrants Determination by
Tribunal) Act of 1983 was the contemptuous response of
the Indian State to the prolonged agitation by the Assamese
against illegal infiltration from across the border. Assamese
felt that they were on the verge of becoming minority in
their own homeland. Their fertile char lands were already
swamped by hordes from Bangladesh. The Act opened the
flood gates for further massive infiltration of non-Hindus
into Assam and Tripura. The IMDT Act vandalized Assam
for 22 years before it was struck down by the Supreme Court
on 12 July 2005.
The Apex Court made the following observations:
“The Act and the rules made there under created the biggest
hurdle to identification and deportation of illegal
migrants…The IMDT Act is coming to the advantage of
such illegal migrants as any proceedings almost entirely end
in their favor, enables them to have a document having
official sanctity to the effect that they are not illegal
migrants.”
“The IMDT Act and rules clearly negate the
constitutional mandate contained in Article 355 where a
duty has been cast upon the Union of India to protect every
State against external aggression and internal disturbances.”
“The presence of such a large number of
immigrants from Bangladesh, which runs into millions, is
in fact an aggression on Assam and has also contributed
significantly to causing serious internal disturbances in the
shape of insurgency of alarming proportions… the
aggression made the life of the people of Assam wholly
insecure and the panic generated thereby created a fear
psychosis…This hampered the growth of Assam though it
had vast natural resources.”
“The large scale illegal migration not only affected
Assam but also the other northeastern States as the route
to these places passed through Assam. The influx of
Bangladesh nationals into Assam posed a threat to the
integrity and security of the northeast…their presence
changed the demographic character of the region and the
locals of Assam were reduced to a minority in certain
districts,,,Their (Illegal migrants’) presence in huge
numbers affected the language, script and culture of the
locals.” (The Hindu, 14 July 2005)
Meanwhile, Golpara, Barpeta, Dhubri, Hailakandi,
Karimgunj, Naogoan, Marigaon have lost Hindu majority.
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Infiltrators could set up their own political party, became
MLAs and ministers. Similarly two districts in West Bengal
and one district in Bihar bordering Bangladesh have lost
their Hindu majority.
Denial of Uniform Civil Code :
The way Centre brought an amendment to the
Constitution to annul the Supreme Court Judgment in Shah
Bano case exposed the anti-Hindu stance of the ruling class.
In April 1985, the Supreme Court granted maintenance
allowance to Shah Bano from her husband who had divorced
her, upholding the earlier judgment by the Madhya Pradesh
High Court. The Muslims launched an agitation all over
the country protesting that the judgment was against Shariat
and tantamount to interference with the rights of the
minorities. They burnt the effigies of Chief Justice
Chandrachud. Z.A.Ansari, a minister in Rajiv Gandhi’s
government audaciously told the Lok Sabha: “The Chief
Justice of the Supreme Court was too small a person to
interpret the Holy Book or any other religious book.” Noted
jurist V.R.Krishna Iyer observed “It is a shock and shame
that the nation should witness in mute futility, the fatal stab
on the Supreme Court, inflicted by a Muslim Minister from
within the impregnable sanctuary of Parliament.” (The
Hindu, 23 December 1985)
Eminent jurists had met in Delhi on 4 March 1986
and warned the State which was bent upon amending Sec145
CrPC to annul the Supreme Court Judgment: “The Bill
violates comprehensively in letter and spirit, the values of
the Preamble to equality, fundamental rights and directive
principles. The Bill also violates the international
declaration and covenants on human rights to which India
is a party. It is derogatory to the dignity of Muslim
Women.” Without heeding to such saner advice the
Government got the Muslim Women (Protection of Rights on
Divorcee) Bill passed by the Parliament in April 1986.
Article 44 (Directive Principles of State Policy) of
the Constitution says: “The State shall endeavor to secure
for the citizens a uniform civil code through out the territory
of India.” But no government since 1950 took Directive
Principles seriously. On 10 May 1995, while declaring illegal
the second marriage performed by a Hindu husband after
embracing Islam, the Supreme Court observed, “Successive
Governments till date have been wholly remiss in their
duty of implementing the constitutional mandate under
Article 44 of the Constitution of India.” Eight year later,
on 23 July 2003, a three member Bench of the Supreme
Court, said: “It is a matter of regret that Article 44 of the
Constitution has not been given effect to. Parliament is
still to step in for framing a common civil code in the
country. A common civil code will help the cause of national
integration by removing the contradictions based on
ideologies.”
278
After Shah Bano amendment the All India Muslim
Personal Law Board (AIMPLB) emerged an extra-
constitutional authority. It has no legal status, yet successfully
exerts pressure on the Governments. The AIMPLB has
appointed a committee in 2002 with total impunity, to study
the “interference” of courts in Shariat Law.
The Government of Andhra Pradesh brought a
welcome legislation in March 2002 making the registration
of all marriages compulsory. In no way it was against any
religion. Yet, several organizations of Muslims launched an
agitation against the Act. The State again yielded to the arms-
twisting tactics of minorities and exempted the Muslims from
the Act
Attacks on the Roots of Hindutva :
With Jawaharlal Nehru at the helm after
independence for 17 long years, the Marxists got an
opportunity to attack Hinduism using State institutions.
Films, fiction, plays, curriculum, etc invariably were loaded
with varying doses of anti-Hindu sentiment... This
prolonged campaign of indoctrination with the tacit support
of the State created a strong bias in the mind of middle class
against Hindu ethos. During the first decade of freedom,
the portfolio of education was under Moulana Azad. During
his tenure huge amount of public money was spent to
denigrate nationalism and Hindutva under the guise of
writing the History of Freedom Movement.
Over years anti-Hindu operatives were able to create
‘committed’ IAS cadre, ‘committed’ artists, ‘committed’
judges and ‘committed’ media. They have taken control of
the Union Public Service Commission (UPSC) by late 1960s.
In the UPSC examinations, candidates were encouraged to
pick up answers from the falsifications of Marxist historians
like D.D.Kosambi, Romilla Thapar, Bipin Chandra. UPSC
interview panels were filled with hardcore Marxists. In no
time the so called ‘Steel Frame’ turned anti-Hindu. The
NCERT recast the syllabi of school education in the anti-
Hindu and pro-Marxist format by 1971.
Ever since it came into being, the Jawaharlal Nehru
University (JNU), took upon demolition of Hindu thought
and ethos as its mission. A large number of institutions
funded by the Central Government have turned into
trumpets of anti-Hindu propaganda. Marxist and anti-
Hindu academics had captured the Indian Council of
Historical Research (ICHR) and Indian Council of Social
Sciences Research (ICSSR) etc.
It would not be exaggeration if one describes that a
pall of gloom has descended on Hinduism as never before.
Vote bank politics and pseudo secularists thrash Hinduism
every day. It was pushed into secondary status. Hinduism in
India loses its shine on each passing day.
* * * * *
Platinum Platform
 Our Derailed Democracy
The Task of Putting it back on Rails
“True democracy cannot be worked by twenty
men sitting at the Centre. It has to be worked from below
by the people of every village.” Gandhiji
Sixty three years may not mean much in the
history of a country with a past of thousands of years.
Still, for a country that suffered for hundreds of years at
the hands of alien rulers and marauding invaders, the
attainment of independence by peaceful means which was
described as ‘the greatest mass movement’ in the history
of the modern world was no ordinary achievement. That
was why Jawaharlal Nehru described the great moment as
a ‘tryst with destiny’ and in unforgettable words he said:
“At the stroke of the midnight hour when the world sleeps,
India will awake to life and freedom…. The achievement
we celebrate today is but a step, an opening of opportunity,
to the greater triumphs and achievements that await us….”
Nehru clarified the achievement and the goal in equally
memorable words on the occasion. “Freedom and power
bring responsibility …. The service of India means the
service of the millions who suffer. It means the ending of
poverty and ignorance and disease and inequality of
opportunity. The ambition of the greatest man of our
generation has been to wipe every tear from every eye.
That may be beyond us, but as long as there are tears and
suffering, so long our work will not be over…. And so we
have to labour and to work, and work hard, to give reality
to our dreams.” These famous words of Jawaharlal Nehru
spoken at the midnight hour of that historic day sixty two
years ago are as relevant today as they were then. Explaining
the foundation of Indian polity Sir Ernest Barker wrote it
was “the mixture was one between a great Indian tradition
of devout and philosophical religion and the western
tradition of civil and political liberty in the life of the
community. Gandhi was the great bridge.”
At the dawn of independence there were 330
million people in India, as many people as there are today
living under the poverty line! Every year 18 million new
mouths are to be fed, a number equal to that of Canada’s
population. Nearly six hundred Princely States were
integrated with the Indian union in a short time in the
hope of creating a strong and united India. Today ours is
a highly fragmented society with language, region, religion
*Director, Centre for Policy Studies, Vishakhapattanam & Former Rector, AU, Waltair.
Platinum Platform
- Dr. A. Prasanna Kumar*
and caste being used to foment hatred and rivalry among
the people at all levels. On January 26, 1950 India’s
Constitution promised to provide free and compulsory
education to every boy and girl under 14 within ten years
of the making of the Constitution. Sixty years after that
there are today nearly a hundred million children who
have never been to school. Many of these children have
been driven into the streets to earn their livelihood and
experts warn that India will have the highest number of
street children in the world by the end of the century,
besides the other dubious distinction of having the highest
female illiteracy. The neglect of the child has been one of
the serious failures of the Indian system, especially the
neglect of the girl child. In today’s world many girls become
mothers without becoming women. This is very true in
the case of India. By 20 most Indian girls become mothers
and immediately after that, the burden of looking after
the child and the husband’s family increases tenfold.
Amartya Sen rightly observed that gender inequality is a
social failure leading to other social failures. Population
growth and Maternal Mortality Rate which is much higher
in India than in neighbouring Pakistan and Sri Lanka are
two disturbing effects of this gender inequality and
women’s low social and economic status. Sad but true every
six minutes a woman is dying in India for want of medical
aid during child birth and pregnancy. Only 2.3% of our
women are in such positions as managers, officers and
administrators and hardly 1/5 of the nation’s technical
personnel are women. Therefore even 33% reservation for
women in a country where less that 5 % of women hold
seats in the legislatures is a symbolic gesture and as experts
caution us women’s problem should not be treated as a
separate problem but as a part of the general social problem.
India is a land of paradoxes. It “alternately
maddens and delights” wrote a foreigner baffled by the
‘stunning opposites’ found everywhere. Chilling poverty
coexists with vulgar opulence; tranquil meditation in the
midst of mindless violence; soaring intellect versus
fundamentalist bigotry; selfless purity of a few as against
the shameless greed and lust for power of the numerous
power-hungry politicians and corrupt officials; outstanding
achievements of a few obscured by the routine failures of
279
the many. India always promises but never performs! It is
an overcrowded country; an ‘overloaded state.’ A country
that has produced great leaders without herself becoming
great! India is today “a land dimmed by a long litany of
ills” shaken by assaults from outside and from within.
Octavio Paz wrote that “ India is an immense cauldron
and whatever falls into it is condemned to remain there
forever…a living museum.”
India’s choice of ‘simultaneous change model’ (as
Rajni Kothari explained) for achieving multi-dimensional
development placed an enormous burden on the newly
liberated country. The poor and backward country with
barely 16% of the people being literate was least prepared
for such a gigantic leap on all fronts. No country in the
history of the world undertook such a challenge of rapid
political, economic and social development in such a short
timeframe. It takes decades to develop democratic discipline
and habits. Social scientists expressed concern about the
“revolution of rising expectations” unleashed at the time
of independence resulting in “a revolution of rising
frustration” if the aroused aspirations were not fulfilled.
Myron Weiner in his article “Indian Paradox”
(1989) refers to the “far more puzzling contradiction
between India’s high level of political violence and its success
in sustaining a democratic political system,” while Paul
Brass wondered how India functioned “with a highly
competitive and distinctly adversarial system of politics.”
If Welles Hangen and others wrote on “After Nehru Who?”
“After Nehru How?” and “After Nehru What?” Selig S.
Harrison predicted the collapse of the Indian system saying
that “the odds are almost wholly against the survival of
freedom and the issue is, in fact, whether any Indian state
can survive at all.” A Consociational Interpretation of “The
Puzzle of Indian Democracy” was ably provided by Arend
Lijphart of the University of California in explaining how
“the world’s largest and most heterogeneous democracy”
successfully maintained democratic rule since 1947.
Lijphart argues that the characteristics of consociational
democracy ——1.grand coalition that includes all linguistic
and religious groups, 2.cultural autonomy for these groups,
3.proportionality in political representation and civil service
appointments and 4.a minority veto with regard to vital
minority rights——are all present in the Indian system.
He shows how India has “always had a power-sharing system
of democracy, especially strongly and unmistakably during
its first two decades of independence from 1947to 1967,
but continuing albeit in somewhat attenuated form after
about 1967.” He quotes Rajni Kothari who observed that
the Congress encompassed “all the major sections and
280
interests of the society” and that Nehru was “a perfect
example of prudent and constructive leadership in the
development of successful power-sharing systems.”
Applying the “two turn-over” test ie two democratic and
peaceful transitions of power subsequent to the creation of
the initial democratic government, India, according to
Samuel Hulington, can be considered a fully consolidated
democracy.
Freedom House scale puts India at 54 on a 100
scale far behind western democracies. The weakening of
power-sharing after Nehru and the de-institutionalization
process that was set in motion considerably enfeebled the
Indian system. As Varshney put it “Nehru had used his
charisma to promote intra-party democracy…. Indira
Gandhi used her charisma to make the party utterly
dependent on her” resulting in the weakening of the
organization. There was enough evidence to show that the
federal system, Constitutionally biased towards the Union,
was becoming more centralized. During the first twenty
years from 1947 to 1967 President’s rule was imposed 10
times but was clamped 66 times between 1968 and 1989,
during the twenty one years that followed. The decline of
the political party and Parliament and the rise of
personalized leadership at various levels imposed new
burdens on an already fragmented society. Parliament which
in the first two decades received world wide encomiums
for its role and for the quality of its debates began to lose
its prominence. For instance, the number of Lok Sabha
sittings which was 135 per year during 1952-57 came down
to 90 in the nineties and discussion on the annual budget
in Parliament which used to last more than two days lasted
only 17hours in 1997. and the decline has been considerable
since then Poor attendance of the members in general and
walk-outs and clashes, not always verbal, have lowered the
image of Parliament of India and of the state legislatures as
well. The quality of administration too has declined and
our civil services which played “a significant and indeed a
critical role in maintaining the integrity of the country and
in bringing about all the major developments” in
independent India have ceased to be an instrument of
change helping in social and economic development of the
nation. Instead, the bureaucracy has turned into a tool of
manipulative politics, either meekly serving its corrupt
political masters or slyly perpetuating its own interests
through highly questionable means. The nexus between
the two opportunistic governing classes——the politician-
bureaucrat combine as it is often referred to——has severely
eroded the confidence of the people in the integrity of
governmental institutions and public servants. Rajni
Kothari says “there is no ideological consensus but wholesale
Platinum Platform
Criminalization of Politics; increasing Communal
orientation and highly corny of system of governance.”
The failure of the established structures of
democracy to effectively articulate the demands of the
people and satisfy their legitimate aspirations, at least to
some extent, and ‘the uneven effects of economic
development’ accentuated the social fragmentation and
political confusion. Regional leaders, as Sunil Khilnani put
it, began to grow their own ‘vernacular gardens’ while some
religious groups started giving new and communal twists
to democratic politics. Religion and caste have come to be
used for acquiring new identities in the struggle of groups
to gain access to power. The values of modern Indian state
defined by Nehru as democracy, religious tolerance,
economic development and cultural pluralism have come
under severe attack and according to Khilnani, “politics
and the state, once seen as the prophylactic that would
invigorate the country, were now seen as the disease.” The
disease threatens to become malignant if the evil of
corruption is not checked. The India of today is described
as one of the most corrupt societies of the modern world
and the warning of a philosopher that ‘what is to be feared
is not the corruption of the great but that corruption can
lead to greatness’ applies to India. As James Manor put it
“no leader in India can be both honest and powerful.”
When he was Minister T.A.Pai once said in Parliament
that “If a peon accepts money it is called “Bakshish”, if a
clerk takes money it is called “mamool” if a leader takes
money it is called ‘party fund’ and if an officer takes money
it is bribe.
Success of democratic politics depends on , among
other things, the soundness of the infrastructural facilities,
the quality of leadership, the active participation of the
people at all levels and above all the underlying value system.
The institution-building that took place in the first decade
of independent India, the able leadership that was provided
in the first two decades at both the national and state levels,
the active participation by the vast majority of the people
in all elections and the preservation of the value system
moulded by Gandhiji have been the significant
achievements of the last fifty years. The Mahatma’s concept
of non-violence has been acclaimed as India’s unique
contribution towards humankind’s quest for universal
cooperation and global peace. His crusade for Harijan
emancipation has attained broader significance implying
the emancipation of all oppressed people and women in
particular. The quintessence of the Gandhian value system
has by and large remained unaltered whatever party came
into power at the centre or in the states. On the day of
Platinum Platform
independence, August 15, 1947 when the ministers of West
Bengal government, in a mood of understandable euphoria,
called on Gandhiji then in Calcutta dousing the communal
fires, the Mahatma cautioned those in power thus: “Be
humble. Before bearing….Now you will be tested through
and through. Beware of power, power corrupts. Do not
let yourselves be entrapped by its pomp and pageantry.
Remember, you are in office to serve the poor in India’s
villages.”
Every now and then a plea is made for major
Constitutional changes and electoral reforms in view of
the growing nexus between muscle, money and politics.
Constitutional changes like the 74th Amendment and
electoral reforms are necessary, perhaps inevitable. But the
switch over to a presidential type of government may not
help the country in tackling the problems in the Indian
context. A Swiss type of federal executive combining the
stability of the Presidential system with responsibility of
the Parliamentary system may be suitable to India. The
culture of adversarial politics must be replaced by an ethos
of consensus and accommodation. Governance is too
serious a matter to be left entirely to politicians and
bureaucrats. There is growing awareness all over the world
of the need to strengthen civil society. Gandhiji had that
vision and Jayaprakash Narayan too strove for bringing
about social transformation. The emergence of non-
governmental organizations as important adjuncts,
supplementing and complementing, if not sharing, the
work of the government is a healthy development. India
too must fall in line and encourage the growth of voluntary
organizations and non-governmental organizations.
Still, India cannot be easily summed up. Octavio
Paz says that India is ‘a reality that is far easier to delineate
than to define.’ Rajni Kothari thinks that “the most
remarkable aspect of the fifty years story has been the
almost continuous coexistence of democracy and
poverty….the people still have faith in and actually work
through the democratic process”. ….Paz cautions against
the new addictions: “Marx’s famous phrase about religion
as the opiate of the masses can now be applied and more
accurately to television which will end up anaesthetizing
the human race, sunk in an idiotic beatitude.” He warns
the affluent middle class, the ‘children of television,’ of
the effects of the ‘new opiate’ (television) and of being
indifferent to the sufferings of the many poor. Electronic
media thrives on ‘eccentric success and numbing disasters’
and as India abounds in both the media’s role could often
be ‘intrusive and arrogant.’ Like bureaucracy, electronic
media , for that matter technology must be under check,
281
not governmental but societal. Civil society must assert
itself through educational institutions, professional
autonomy and media vigilance.
Need for democratic decentralization:
“Independence must begin at the bottom. Thus,
every village will be a republic or panchayat.” Mahatma
Gandhi (Harijan July 28, 1946)
Any discussion of the Panchayati Raj system
inevitably begins with a reference to Mahatma Gandhi or
a quotation from the Father of the Nation and this short
paper is no exception to it. No Indian leader wrote so
prolifically and for so long as Gandhiji on the need for
village empowerment. True democracy would be realisable
only when the villages acquire complete control over their
resources and the goal of national development would
remain unrealizable without local development. The ironic
significance of Gandhiji’s words that ‘true democracy
cannot be worked by twenty men sitting at the centre’ lies
in the fact that the three hundred men and women who sat
in the Constituent Assembly for almost three years drafting
the Constitution, did not consider Panchayati Raj worthy
of serious attention and accordingly relegated it to the
innocuous chapter on Directive Principles of State Policy.
Jawaharlal Nehru, inarguably the architect of
Indian democracy, raised institutions with vision in pursuit
of his goal of ‘simultaneous change’ on political, social,
and other fronts. But he was ‘hesitant to Panchayati Raj
because it would be inimical to economic development.’.
His successors were as unenthusiastic as the first Prime
Minister. It was Rajiv Gandhi as Prime Minister who
“attempted to give a national dimension to the process.”
As Rudrangshu Mukherjee put it “by pursuing in earnest
the project of institutionalizing village self-governance
through Panchayats Rajiv Gandhi was carrying an idea that
was close to Mahatma Gandhi.” The speech Rajiv Gandhi
made in Parliament in October 1989 in support of the
Constitutional Amendments Bill was significant for two
reasons in particular. First as he aptly said “these
constitutional amendments are of truly historic and
revolutionary significance.” The young Prime Minister was
attempting to do what his predecessors could not and in
the process was aiming to bring in a paradigm shift in Indian
democracy. In his own words: “Our basic aim is to secure
constitutional sanctity for democracy in the Panchayats and
nagarpalikas and devolution to them of adequate power
and finances to ensure the people’s participation in the
development process.”
282
To him the amendment bills constituted “the most
significant transformation in the governance of the Indian
polity since the Constitution entered force.”
Secondly Rajiv Gandhi made a bold frontal attack
on the evils plaguing the system. In a way the Prime Minister
was owning up responsibility on behalf of the Congress
party that had been in power except for a short while for
the failure of the ruling party to strengthen the most
important third tier, the foundation of the federal system.
The indictment of the union and state governments for
failing to check corruption and other related evils was no
less forthright. Corruption, said Rajiv Gandhi, could only
be ended by giving power to Panchayats and by making
Panchayats responsible to the people.
“They are also,” asserted Rajiv Gandhi as Prime
Minister “a charter for ending bureaucratic oppression,
technocratic thranny, crass inefficiency, bribery, jobbery,
nepotism corruption and millions of other malfeasances
that afflict the poor of our villages, towns and cities. The
bills are the warrant for ending the reign of the power
brokers, of the intermediaries whom Shakespeare called ‘the
caterpillars of the commonwealth.” He claimed that the
bills would fill ‘a yawning gap in the polity.’ The Jawahar
Rozgar Yojna and the Nehru Rozgar Yojna would empower
the elected representatives of the people at the grassroots
by placing the responsibility for development
administration in their hands. The Prime Minister came
down heavily on the sluggish and corrupt bureaucracy at
the local level. The choice of harsh words deserves special
attention because the nation’s highest political leader put
his accusing finger at the officialdom for scuttling the
development process and the preventing the people from
exercising their right to actively participate in the political
process. “No longer,” warned Rajiv Gandhi “will the people
have to run from one bureaucratic closed door to another,
from one indifferent official to another. No longer will they
have to bribe and cajole their way to securing their legitimate
rights. We are bringing to an end the Kafkaesque nightmare
through which the people at the grassroots have lived. Their
problems will now be solved at their doorstepts.” Rajiv
Gandhi not only wanted to create ‘an all India system of
local self-governance’ but also a uniform system of
reservation for the disadvantaged sections though legislation
relating to it is in the domain of state powers. Rebutting
criticism about the encroachments deing attempted by the
union government onver the powers of the state
governments, Rajiv Gandhi said that care was teken ‘to
leave the state list as it is and to leave it entirely to legislature
to the draft the law on the subject and to formulate and
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pass the necessary orders.’ The essential purpose, according the greatest non-violent revolution in human history that
to Rajiv Gandhi, was to ensure regularity in elections and liberated India from foreign rule. Need should not give
forestalling arbitary and prolonged suspensions. Some state way to greed.
governments viewed the amendments with suspicion and
feared a dilution of the powers because of the flow of funds BIBLOGRAPHY
the union government directly to the local bodies. S.Gopal—Jawaharlal Nehru : An Anthology,
As a result of these 73rd and 74th constitutional Oxford University Press, 1983.
amendments made in 1993 India has moved towards ‘multi- Rajni Kothari : Political in India,
level federalism’ with the democratic base of the Indian Orient Longman, 1970.
polity significantly widened. There are now 600 district Sunil Khilnani : The Idea of India,
panchayats, about 600 block panchayats at the intermediate Hamish Hamiliton, 1997.
level and 2,50,000 gram panchayats in rural India where Octavio Paz : In Light of India, The
72.2% of India’s population lives. Urban India with a Harvill Press, London, 1997.
population of 27.8% has 96 corporations, 1700 town Arendt Lijphart : The Puzzle of Indian
municipalities and 1900 nagar panchayats. 7 There are more Democracy: Consociational Interpretation,
than 3 million elected representative in local bodies American Political
including a large percentage of women and representatives Science Review, Vol.90, No.2 June, 1996.
from the weaker sections of the society. Surendra Kaushik : India’s Democratic
Economic Transformation-
Local self-governance remains the unfinished task C h a l l e n g e ,
of Indian democracy and the biggest challenge before the September-October, 1996.
world’s largest democracy. Empowering local bodies is a Rajni Kothari : The Times of India,
daunting task, probably a Sisyphean ordeal, in view of the July 28, 1997.
opposition to it from MPs MLAs and the bureaucracy as Pran Chopra : The Hindu, August
‘decentralization is an anathema to them.’ Still, the process 6, 1997.
had begun and the progress, albeit slow, is not N a t i o n a l
inconsiderable. Technology is compelling the decision Geographic, Vol.191, No.5.May, 1997.
makers to be transparent and quick in their actions. With Arendt Liphant American Political Science Review Vol 90
the younger generation being more than fifty percent of No.2 June 1966
the total population having access to information and Barry weingast American Political Science Review Vol 9
education, it is likely that the pace of progress will be quicker No.2
than before. The people at the grassroots cannot be denied S.Radhakrishnan (Ed) Mahatma Gandhi Jaico publishing
their due for long. 1956
Foreign Affiars Marshall M.Bouton May/June 1990.
The time has come for the people of India to put Ramachandra Guha-India After Gandhi Picador
their derailed democracy back on rails. Holding elections 2Great Speeches of Modern India Random House India
successfully and enabling governments to survive in office Economic & Political Weekly
are, of course, a testimony to the maturity of the people George Mathew, The Hindu 17-4-2001
and the innate strength of the system. But survival is not George Mathew, The Hindu 20-4-2003
success; nor is stability development. India, in the first ten
years described as ‘the faded golden age,’ became a role * * * * *
model for the new democracies of the world. It was ‘the
Athens of Asia’ wrote a leading western daily. One reason,
among the numerous others that began to afflict the Indian
democracy, was the disappearance of the Aristotelian virtue
of moderation from Indian politics. If dissent and debate
are vital for democratic success, moderation is the key to
human happiness and social stability. More so in this age
when people are madly running after power and wealth,
discarding a simple solution sagely given by the leader of

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 Governance –Reaching Villager
"Yeesavasya midam sarvam yatkincha jagatyam
jagat tena tyakeina
bhunjeetha maa grudhah kasya swi raddanam"
– first sloka of Yeesopanishat
The heart and soul of India, i.e Bharath , lie in
the myriad villages spread over the length and breadth of
the country. In another sense there is no exaggeration that
India lives in its 6, 38,588 villages spread over 32.87 lakh
sq. kms. These facts are incontrovertible for many more
coming years. Unfortunately, after we attained freedom
from the British colonial rule in 1947, we lost 78,114 sq.
kms to Pakistan and 5,180 sq kms to China gifted again
by Pakistan. Both these areas are lost and they continue to
be disputed areas even after 50 to 60 years. There was not
much progress in resolving the problems of the disputed
territory under illegal occupation of Pakistan and China.
Initial Planning to retain Rural Character:
Immediately after we won Freedom the then great
patriotic visionaries like the first prime minister, Jawaharlal
Nehru, in consultation with great intellectuals
contemplated as to how to shape the future of India. Thus
the collective wisdom of our freedom fighters and
intellectuals gave birth to our approach to the planned
development which took the final form as “The Planning
Commission”.
At that time the main focus was to strengthen
village economy, which implies rural based activities like
agriculture, animal husbandry, public health, village and
small industries such as Kadhi and Village Industries,
modern small scale industries with semi automation, coir,
sericulture, handicrafts etc. The choice was deliberate
because at that point of time capital, technology and skills
were the major constraints for industrialization. We have
abundance of labour and materials available mostly in the
rural areas apart from traditional rural arts and crafts and
avocations such as carpentry, black smithy, handloom
weaving, cobbling and variety of handicrafts which are
native and exclusive to India.
*Indian Economic Service (Rtd), Vishakhapattanam.
284
- C. Sunder Rao*
Besides in those initial years’ agriculture and animal
husbandry including rearing of milch cattle, sheep and
goats, poultry etc were the mainstay of rural population
which accounted for about eighty percent of the country’s
population. In those days unlike the present times village
community was more cohesive and inter dependent even
for their day to day living. On both auspicious and
inauspicious occasions the village community as a whole
joins like a single large family and works together for
common good. Another striking feature in those days was
prevalence of barter economy, in other words exchange of
goods and services produced by one with another. The
perennial river waters were shared between riparian states
.Inter state river water disputes were unknown.
Attention is invited to empirical studies conducted
and book written on social dynamics by Prof.M.N.Srinivas
In most parts of the country farmers were growing
cereals, pulses , oil seeds, cotton etc. in the rain fed fields.
There also orchards which used to yield a variety of fruits.
In regard to social life inspite of caste ridden society
,villagers used to lead a peaceful life resolving disputes by
elders in the gram panchayats. Now the government of
India is going to introduce “Nyaya Panchayats” (Rural
courts) with a difference i.e to bring in persons other than
knowledgeable persons from their own villages.
In order to develop rural areas, in an integrated
manner, the government of India adopted a holistic
approach not only to ensure material development but also
to inculcate a sense of public participation in the “Bharath
Nirman” as we call it today. For this purpose the concept
of community development was evolved and a specialized
agency under the leadership of late Sri S.K. Dey, who was
the main architect and was officially named as
Administrator of community development was setup. Later
a special ministry known as Rural Development Ministry,
again headed by S.K.Dey as first minister, was created. This
served as a harbinger of rural development indeed and
unique strategy for bridging the gap between the rural and
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urban community. Many underdeveloped countries
particularly in Asia and Africa were inspired to adopt the
Indian experiment as a role model.
Green Revolution
It is a well known fact that while staple food of
north India is wheat, south Indians and some parts of
Maharastra and Gujarat and also Orissa, Bengal and North
East eat rice. Therefore the ministry of agriculture
particularly ICAR (Indian Council of Agriculture Research)
under the leadership of Padmavibushan Prof.
M.S.Swaminadhan took a great deal of interest to increase
the output of the major cereals per acre. Wayback in mid
sixty’s , a short duration high yielding variety of paddy
known as TNI (Taichung Native one) and a new strain of
wheat known as ‘Sona’ developed in other parts of the world
were borrowed to try on Indian soils. India took advantage
of these two high yielding varieties of cereals and launched
what was popularly known as “Green Revolution”. At the
same time it was found that these high yielding varieties of
crops require a very heavy dose of inorganic fertilizers and
pesticides. Therefore in the industrial sector priority was
given to import and produce organic fertilizers. Incidentally
in the community development projects which were later
renamed as NSS projects also developed various
comprehensive and indigenous cultural practices based on
native genius such as green manure, seed treatment with
cow urine and dung. The name of late Sri. M.S.Sivaraman,
former I.C.S officer was closely associated with ‘Green
Manure’ for improving soil fertility ,conservation and
stabilization, and therefore he was rightly called ‘Green
Manure Sivaraman’, because it was his obsession.
The experience with the Green Revolution during
the last four decades offered many lessons. This happened
because instead of improving the inherent strength of soil
fertility and promoting indigenous methods of pest control,
we depended largely on imported chemical fertilizers and
pesticides. With the insistence on such agricultural
practices, there was gradual degradation of soil fertility and
erosion increase in the cost of cultivation. We have recently
witnessed due to a variety of factors including climate
change, vagaries of monsoon, loss of crops resulting in
pauperization of farmers. This situation has become so
unbearable for them that inspite of certain props extended
by the government in the form of easy farm loans, cash
subsidies on seeds, fertilizers, pesticides; farming has
become not only unremunerative but a dreadful and
nightmarish. Unable to bear the heavy debts incurred, they
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resorted to suicides particularly in A.P. and Vidarbha in
Maharastra, as we all witnessed painfully. In the country as
a whole, such suicide deaths reached a peak , ‘Nearly 2
lakh farm suicides since 1997’ (‘India Together’, January
2010). Similar suicide deaths are also reported in handloom
sector which depends on traditional weaving practices as a
result of which their products could not compete with
mill made textiles, inspite of various supporting measures
by the government. Still neither central nor state
governments are able to grapple with the tragic situation.
Time only will tell us how far we can prevent such suicides.
This is a blot on our so called progress, during the post
independence era.
Breakdown of joint family system
The first casualty of development during the post
Independence era was total disruption of joint family
system. Added to this the last six decades witnessed a
phenomenal growth of countries population from 361
millions in 1951 to estimated figure of 1197 millions in
2011 est. , which is approximately three and half times
more. Our natural resources like water, land, minerals, forest
etc have not increased proportionately. In other words the
density of population per square kilometer has considerably
increased; life expectancy has also considerably increased
to 69.89 years.(Males – 67.46 years, female – 72.61 years,
for total population) (2007 est.) with the result that we are
second to China in terms of population in the world.
Because of lack of employment opportunities and
inadequate infrastructure like educational institutions,
medical and recreation facilities etc, there is a significant
migration of rural youth to near by towns, not only to take
advantage of better living conditions and to seek
employment for living obviously. Such large scale migration
to urban centers will mount great pressure on the civic
administration who have slender resources and inadequate
trained manpower to cope with civic amenities such as
supply of safe drinking water, transport, education, public
health and sanitation facilities, housing, supply of electricity
for domestic, commercial, industrial, street lighting etc.,
recreation facilities and even law and order management
by the police. Such a situation will accentuate social and
economic disparities which ultimately lead to youth
resorting to criminal and antisocial practices. Further, due
to lack of enough space for housing such a phenomenal
growth would lead to disorderly growth of housing
compelling large population to live in slums. For instance
the great historian Radha Kumud Mukarjee once described
“The slums in Kanpur (U.P) - outslum (A word coined by
him), all the slums in India”.
285
 Table: 1 administer all affairs relating to villagers by not allocating
enough financial resources. In this context it is relevant to
remember what late Prime Minister Rajiv Gandhi observed.
He said that out of every rupee spent on development
particularly to remove poverty, only a fraction of it i.e about
13 to 15 paisa is reaching the target population and rest
comes under various forms of leakages.
Note: The State Government box in the diagram stands
for both the Governments of States and Union
Territories of India.

The above table is self explanatory. It can be seen

that there is a tremendous increase of total migrants,
including males and females during the decade 1981 to
1991. This is because of the open door/ Liberalised policy
and influx of foreign capital by MNC’s since 1991 and
unchecked freedom in market economy. The very noted
authors of India fell into the trap of the so called intellectuals
of foreign origin and adopted a language borrowed from
them to justify disastrous economic policies under the
banner of “Inclusive growth”, a concept which has a
potential of fooling the very class of people to whom it is
addressed. In the Indian context it means to bring more
and more disadvantaged sections of population like ‘Dalits’
in to the main stream by lifting them from their age old The critical areas for future planning and development
morass , but strictly speaking all of us know where they of Rural India:
stand among the multitudes of teaming millions since
1. Transport / Communication :
independence.
Surface transport facilities such as road, rail and
According to 2001 census the total population of
in land water or by sea are very crucial for carrying the
India was 1028 million of which 743 millions was rural,
message of development to the interior and inaccessible
285 millions was urban population.
villages is to be given top priority. We need to identify such
There are 593 districts comprising 5,161 towns villages which are still inaccessible. In this respect
and 6, 38,588 villages and 5,470 mandals. The telecommunications, mass communications media like
administrative unit is Village Panchayats, numbering 2, radio, T.V, internet and tailor made print media for rural
21,754. It is pertinent to say that the ‘Panchayatraj’ system people has a great role to play. Some of the I.T companies
is the brain child of The Planning commission and same in their own interest and also as a matter of service, like
was developed as a basis for adoption in the country by “Byrraju Foundation” particularly in the Godavari delta
late Balwant Rai Mehta , former chief minister of Gujarat area in A.P have started training of rural youth and all others
and well known freedom fighter. Based on his interested villagers in handling computers and use the I.T
recommendation Rajastan was the first state to introduce knowledge for their own economic progress.
‘Panchayatraj’ system followed by Andhra Pradesh and so
2. Electrification :
on. This is considering to be a mile stone in the development
of the country after INDEPENDENCE. In spite of more It is another vital factor in improving the quality
than 50 years after adopting Panchayatraj system, of life of rural people. We have 1,19,570 unelectrified
government has not done enough to strengthen them to villages out of 6, 38,588 villages. In regard to such villages/

286 Platinum Platform

habitations which are not still electrified, we need to
introduce innovative projects like extension of micro –
hydro electric projects as in Nepal, solar energy, wind energy,
tidal wave energy and bio waste electricity projects. Recently
it is stated that ministry of new and renewable energy has
started distributing solar lanterns to unelectrified villages.
$ Less than 3000 out of 0.56 million villages in
India had electricity when the British left India in 1947.
The total installed capacity in the entire country at that
time was about 1300MW which has increased more than
110 times since then.
After Independence, extension of electricity to
rural areas has been undertaken by the State Govts. through
their resources. State Electricity Boards(SEBs) have tried
to extend the network through internal resources and loans
but even with the best efforts only 44% households have
access to electricity after five decades of planned
development. Due to financial difficulties to the SEBs, the
extension of electricity to rural areas has slowed down.
Therefore the Central Govt. decided to start a scheme in
2005 in order to provide electricity to all households &
improving rural electricity infrastructure.
As per statistics available on the progress of
RGGVY implementation at the end of April 2009, out of
approximately 118000 unelectrified villages, about 61000
villages have been electrified amounting to an achievement
of 51% of its target. In case of intense electrification works
in about 82000 out of targeted 3.5 lacs electrified villages
have been completed. In case of providing connections to
rural households, including BPL, 16% of the targeted 4
crore households have been connected. Out of 2.45 crore
BPL households, 24% have been provided connections by
the end of April2009.
3. Education
It should be accorded top priority in villages. Every
village or habitation having a minimum population of 1000
, children below 8-10 years should have a primary school
and high school with in a walkable distance of 3 kms. Such
information is to be made available by government to plan
educational facilities by NGO’s and other philanthropists
“In the case of illiterate adults, who are compelled
to earn their own living, facilities for non formal education
during their leisure hours should be made available by
literate/ educated villagers on part time basis with a nominal
honorarium.”
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4. Health
In the villages it is not possible to create best health
facilities for obvious reasons. Therefore the approach
should be three pronged.
a) First Aid and prophylactic treatment to be
available all the time.
b) To refer to the nearest PHC/CHC if existing
or advise the patient to go to the nearest
government hospitals in cities or to take the
assistance of emergency services like 108 and
104 in A.P to shift the patient to the right
type of hospital.
c) The present position in regard to rural health
services is as follows
Table: 2
To cover up the short fall there is an urgent need
to train rural health workers in every village or, say, for a
given population including habitats within walkable
distance.
The type of training required should take into
account, the aptitude of the health worker, minimum
medicines to be supplied per low cost effective systems such
as allopathy, homeo, ayurveda, siddha, yoga, physiotherapy.
In order to control the enormous growth of population in
the country, there is an urgent need for uniform civil code
(demographic policy) applicable to all sections of
population irrespective of different faiths. This brooks no
delay as all our efforts to improve the quality of life will be
neutralized.
The present stigma of the fact that India tops the
list of certain viral diseases and inherited or otherwise like
diabetis with eighty million cases next only to China,
blindness, dumb and deafness, mentally retardation,
insanity, polio, infant mortality, of delivering mothers etc
should be addressed by every one of us, otherwise such
disabled and sickly people will become a permanent
national liability.
287
1. Employment
Population growth rate at 1.548 percent (2009 est.)
is baffling. Unemployment rate of 7.8 percent in the urban
areas is very high, while in rural areas there is no ostensible
unemployment because the youth are attracted to the urban
areas for higher education, better health care facilities and
recreation facilities. Therefore the residual population
consist of woman, children, disabled, elderly persons etc.
and even if some youth are there, they daily commute the
distance between the nearest urban center and their village
for employment. One of the most neglected areas in the
plains or hills is agriculture and allied sector. In order to
provide gainful employment including self employment,
it is possible only in the micro village and small industries
sector, production of non conventional solar energy, vermin
compose, rearing of milch cattle, goats , sheep’s , poultry,
piggery, fishing etc. It is also possible to set up food
processing industries, promote horticulture, sericulture and
coir. Kadhi and village industries as there are rural oriented
with large employment potential with low capital
investment.
The country has forest cover spread over to 25,424
sq. km. However, there is need to increase forest cover and
greenery which has two fold benefits. Firstly, the greenery
can fight the fast growing air pollution. Secondly forests
are the valuable source of many major and minor produce.
The Girijan Corporation of Andhra Pradesh which has
been doing good service to the tribal living in the forest, by
collecting various types of minor and major forest produce
and marketing . It has also introduced plantation crops
like teak, coffee and medicinal plants etc in Aruku, Paderu
hill areas. Such innovative scheme can be replicated in other
states.
In order to bring the rural population into the
main stream, there is utmost need for creating all those
facilities in urban area where they exert great pressure on
civic amenities like supply of safe drinking water, housing,
transport, medical and educational facilities; thereby
creating favorable conditions for multiplication of slums
as we are observing in all the big cities.
5. Migration to foreign countries (NRI)
During the last two decades and a half, after the
advent of information technology sector, India gained very
much as an early bird and developed many I.T hubs ,
notably Bangalore, Hyderabad, Pune, Noida etc. to name
a few. This has triggered exodus of I T personnel to seek
their future prospects in foreign countries particularly
U.S.A. Further, there is also a craze for foreign education
288
and foreign spouse. These two factors induced many
persons of Indian origin to seek higher education and
employment particularly in U.S.A and Australia. With the
saturation point of employment reached recently in U.S.A
and financial crisis otherwise known as ‘Meltdown’ which
rocked the entire world, there was a reverse flow of our IT
youth who have not been able to rehabilitate themselves in
India. Further IT development was lopsided with undue
emphasis on software development ignoring the need for
development of hardware also as a mutually complementary
area. Now our experts say in this field appear to have realized
there omission. As regards to higher education it is a very
painful and humiliating experience to find a newspaper
reports day-in and day-out about racial and other attacks
on Indians, many of whom were not only robbed of their
belongings but also assassinated. Yet the government of
India seems to have taken not so seriously and dismissed as
“Frenzied reports” in newspapers. What all our government
did was to take diplomatic route, which did not yield good
results. It is now for all of us to consider whether we should
continue to accept this kind of shameful and inhuman
treatment meted out to our Indian youth in Australia and
wait for bigger tragedy for drastic action. Many parents
incurred heavy debts by way of bank loans to send their
children for higher studies and jobs to Australia and it is
not difficult to understand their anguish and grief over the
loss of their dear ones. Therefore to teach a lesson to such
cruel practices in Australia where it’s government dismissed
them as stray incidents, and to uphold our dignity and self
respect of our nation, is to recall our Indians in that country
and accommodate them in our institutions for education
and jobs. Further there is utmost need to consider whether
we should be treated as an exporting country of human
beings. The situation in the Gulf country is also deplorable
because most of our youth going to those countries are
gullible and fall into the trap of greedy brokers for their
passport and visa. And in return either they are sent back
mercilessly or put behind the bars with cruel treatment.
These hard facts should open up our eyes to
reconsider our policies regarding manpower export.
In conclusion, it is worth noting that ultimately,
what matters is “Satisfaction and peace” with minimum
needs to satisfy and not necessarily the so called material
development for which measuring rods like GDP and per
capita are employed but do not reflect the realities. Further,
it makes a sad commentary on our government to
discontinue and abandon the community development
program of early fifties, which could have by now bridged
the gap between rural and urban areas and ‘Haves and Have
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not”. The high sounding words borrowed from modern
economists like ‘Inclusive Growth’ which means the
economic up liftment of under privileged population of
our country do not make much sense because of the
insatiable demand of poor people to raise to the level of
affluent sections of population who are unconcerned of
their deleterious demonstration effects on the unfortunate
fellow citizens. We have to go a long way in narrowing
down the gap between the rich and poor. Our policies
and programs do not seem to be effective enough to achieve
the goal of a country free from poverty, disease, illiteracy
and squalor and removal of economic and regional
disparities. Many of them encased in one word ‘Egalitarian
society’ as the ultimate goal of India is still a far from our
reach. Some of our policies and programs are promoting
elitist sections of populations who are distanced from the
common man. While professing egalitarianism, we are
pursuing policies which are not helpful to achieve the
objective. Therefore there is immense social unrest which
has given raise to wide spread terrorism, Naxalism whose
philosophy perhaps based on social justice, equality of
opportunity and also least gap between the rich and the
poor. Consumerism, ostentatious living, exhibitionism,
vulgar display of wealth, are also the social evils prevailing
in countries like our’s, mostly imitative of western culture
primarily due to globalization of late. We have lost out
moorings and time tested cultural values embedded in our
native soil which led to discontentment.
Action Plan
1. Overwhelming priority should be given to develop
rural roads and public transport systems to reach
every village.
2. To electrify every house to enable and to reduce
drudgery, example processing of food grains, oil
seeds, cotton, non conventional viable the low cost
technologies should be adopted without minding
the initial cost.
3. Education should be given high priority including
non formal education for those who cannot spare
their time irrespective of age and category of people.
4. Since education and allied activities are bedrock of
the rural development, variety of means like “krushi
kendras” for education of farmers using radio, TV,
wall news paper etc need to be taken up.
5. Health education to adhere to national norms of
two - children for married couple, nutrients to avoid
birth of disabled children and to ensure healthy
population. In other words we should efface bad
reputation of producing children born with
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blindness, polio, deaf and dumb ,mentally retarded
insanity etc
6. In the entire country most of the small land holdings
are not viable and therefore such farmers cannot
sustain on agriculture alone, they need to
supplement the income by taking to non farm
activity, agriculture labor, rearing of cattle etc.
7. This kind of situation on farm front cannot be
perpetuated. Therefore there is utmost need for re-
organisation of land holdings which in other words
what is known as ‘Consolidation of land holdings’.
The undivided Punjab, Maharashtra and few other
states were in the fore front of such form of land
reforms. This kind of land reforms would facilitate
reduction of animal power which is very expensive
and introduction of appropriate technology to
mechanise farming including post harvesting
operation. Alternatively there can be cooperative
and joint farming in which every owner of small
holding will participate as a stake holder.
8. One of the most dangerous factors both in rural
and urban areas is consumption of liquor and
tobacco. Both of these can ruin the health and
economy of families. But the state governments are
least concerned as this activity will yield lot of
revenue. This is of great concerned for the social
scientist as such habits of not only ruins but also
cause immense unrest in the families of working
class more than the revenue, our concern should be
health and harmony in the families particularly in
the villages.
PRAJA SPANDANA
(A Forum For Common Cause and Protection &
Promotion of Public Interest)
302, Sri Venkateswara Towers, D.No. 47-3-31,
5th Lane ,Dwarakanagar, Visakhapatnam – 530016.
Ph no. – 0891 2534353 , 2514353 , email :
csries@rediffmail.com
* * * * *
289
 Towards a Comprehensive National Water Policy
Water is an essential component of life like money.
While the latter is earned the former is the gift of nature.
Abuse and misuse should be controlled through scientific
and legal means at our disposal.
With the growth of Civilization, the role of water
has drawn the attention of scientists, engineers, politicians
and the judges also. It has become such a sought after
ingredient of modern living leading to even disputes between
individuals, communities, regions, states and even countries
also. Related problems are solved on an adhoc basis or at
best problem to problem basis. When this becomes infeasible
due to social or political pressures, legal interference is sought
to identify a solution. Much of it could have been avoided,
had there been a comprehensive National Water policy
binding on all the citizens.
A serious look into this question was bestowed in
2002 resulting in a kind of broad guidelines recommendatory
in nature, known popularly as National Water policy.
The aim of the paper is to suggest a more
comprehensive policy covering all aspects of water resources
planning and management. The implementation of the
policy should be made free from the political interference.
“Water is a prime natural resource, a basic human
need and a precious national asset. Planning, development
and management of water resources need to be governed by
national perspectives” – This is the opening statement of
the existing National Water Policy.
But, water is still a state subject constitutionally
and the national government has only an advisory role
somewhat binding on the state government only with respect
to major projects. When the river basin spans several states,
several problems arise out of contradictory claims resulting
in a compromised solution suggested by the Tribunals
consisting of the appointed Judges. Technical opinions are
taken as evidence only and the content of truth in them is
decided by the judiciary.
The first step towards a fair and impartial treatment
of the problem is to make water legal asset of the Nation.
Each basin should have a River valley Authority consisting
of experts in the field together with representatives from the
Centre and State governments concerned. This step requires
*Professor (Rtd.), Civil Engineering of National Institute of Technology, Warangal.
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- Dr. R. Raghavendran*
a lot of co-operation of all the states and the parliament
should enact appropriate acts in this regard.
A maiden attempt made in this country deserves
mention. The memorandum for the development of
Damodar Valley was drafted by Mr. Voorduin, Senior
Engineer of Tennessee Valley Authority. It endorsed the
creation of an authority comparable in structure to TVA.
The Governments of Bengal & Bihar together with
Government of India emphasized that for efficient
administration, the authority must be vested with high degree
of autonomy. The State Governments agreed to surrender
to the corporation their power in order to enable it to
discharge its functions effectively. The corporation was
entrusted with all the functions like Irrigation, flood control,
water supply, power production, soil conservation,
navigation etc. The planning, design and operation of the
projects are the functions of the Corporation.
The Damodar Valley Corporation bill was
introduced in Constituent Assembly of India on 1st Dec.
1947, and was passed by all sections of the House on 18 Feb
1948 and received assent of Governor General India on 27th
March 1948.
There is no scope for using water as a political tool
by the opposition to cow down the Government which will
be willing to come to reasonable agreement with the
neighbours. Concepts like the max output per unit of water
could be implemented as against the max output per acre of
land. Cropping pattern could be decided by the River Valley
Authority in the best interests of saving water for more
competitive uses.
The Authority will certainly follow the guidelines
of the National Water Policy. In principle, the authority will
implement the optimal redistribution of water resources with
respect to space and time and also with respect to quantity
and quality subject to the constraints of law, riparian rights,
budget, ecological and environmental factors. The available
water resources is highly uneven with reference to space and
time. Precipitation is nearly confined to three or four months
in a year and varies from 100 mm in western parts of
Rajasthan to over 10000 mm at Chirapunji in Meghalaya.
The redistribution policy should keep in mind about the
misuse and abuse of our water resources.
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 Some thoughts about the National Water Policy to
be deliberated and appropriately incorporated in the existing
National Water policy are presented on all aspects of the
water policy.
Water Resources : Unambiguous assessment
Varying figures are given for the availability of our
resources. For example, according to Ministry of Water
Resource, the utilizable water resources is 1123 cm.km./
year as against 634 Cu.km. / year of current usage indicating
‘no cause for immediate concern’. Estimates based worldwide
comparison suggest a figure of 654 cu.km./year indicating
an immediate concern.
The rain gauge density in our country is less than
the minimum prescribed by world standards both with
respect to recording and non-recording type of gauges. This
makes any good rainfall run off model difficult to be made
applicable to basins to extend their record.
Stream gauging is also subject to inadequacy and
inaccuracy. Thanks to inter-state disputes, gauging sites are
located on the main stream while the tributaries remain
neglected. The flow is evaluated by current meter data only
partially while indirect methods are adopted leading to
inaccuracy. Formulae meant for steady uniform flow are
adopted with constant roughness coefficients. None of the
above is valid and the River valley Authorities should first
take up correct gauging procedures.
The author as an expert member of Godavari and
Cauvery tribunals came across the nearby locations of
gauging sites manned by the states giving widely varying
stream flow data. This cannot happen if the river basin is
treated as a single unit managed by River Valley Authority.
The ground water assessment in a scientific manner
extensively across the country is yet to reach a satisfactory
level of usability. This has led to overdraft or mining of
groundwater in many areas.
After the assessment is made scientifically both in
space & time over the basin, we usually find the data is
inadequate for conducting any analysis either for estimation
of floods or streamflows.
It becomes necessary to extend the data
mathematically by understanding the stochastic model of
the flows and generating equally likely sequences of data for
any desired length. The planning, design and evaluation of
operation criteria through simulation are then possible and
more reliable also.
Maximum information content of the data would
have been extracted in the modelling of flows. This job could
be entrusted to the academic community.
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Hydrologic data should be freely available to anyone
having general interest or specific study is contemplated. If
the data is genuine, no secrecy is necessary.
Water Requirement and its allocation for various uses
The National Policy should be strictly followed by
all River Valley Authorities with respect to priorities as shown
below.
i) Drinking water & domestic requirement.
ii) Sustaining livelihoods.
iii) Irrigation and Hydropower
iv) Industrial requirements
v) Navigation and Recreation
i) Alteast 30 to 60 litres / day per head is required for
domestic use. This facility should be provided for
the entire population both in urban and in rural
areas. Drinking water needs of human beings and
animals should be the first charge on any available
water.
Any multipurpose project should include
this component necessarily. The Community should
enjoy the first right over rainfall including its
harvesting and recharging the aquifer.
ii) A minimum good quality water flow should be
ensured at all times for sustaining livelihoods.
Atleast 50% of the lean period flow is desirable for
the preservation of the aquatic life, bathing and for
festivities.
Effluents should be totally monitored to
see that the pollution level is well within the
allowable limits. The public should be educated
about the nature of the industries, their effluents
properties and treatment details.
iii) The bulk consumer of water resources of a basin
happens to be the irrigation requirement. Every
attempt is to be made to make their use efficient,
most profitable with due regard to equity and social
justice.
The river basin show undergo a thorough soil
survey to indicate the suitability of the land for a specific
crop. Indirect pressure should be exerted on the farmers
not to go in for unsuitable crops creating inefficient use of
water. Water requirement of the crop during the growth
season should be obtained from the crop research stations.
They obtain from the field studies the max value of the
product per unit of water as against the max output per
acre of land.
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 The maximum number of farmer families require
to be catered. The irrigation efficiency should be improved
from the present level of 35% to the max. possible value of
60%.
The projection for 2020 by the Government
sources is that out of 190 million hectares of culturable
area, not more than 65 mha will be irrigated and the rest
will be rainfed. So efficient water management norms are
to be set appropriate to each basin for both the sectors.
Tank irrigation once widely prevalent has been
neglected its restoration will reduce the pressure on the
major irrigation projects.
Farmer education modules are needed without
which our scientific planning is sure to fail.
iv. Many industries like paper, fertilizers, steel etc.
require considerable quantity of water. Thermal
power houses and industries could be located on
the coast where there is a possibility of using
desalinated sea water. Recycling and reuse
techniques should be adopted wherever feasible. The
effluent discharge into the sea should be pollution
free.
v. Where minimum depth of flow is assured between
specific reaches during specific reasons atleast,
Navigation could be considered.
Flood Controls
Flood is defined as an excessive discharge in a river
which the river cannot pass without submerging its banks
and coming into conflict with human activities. Floods
are not controllable as such but its damages can be reduced
by management.
Exclusive storage in the multipurpose reservoir
could be provided for absorbing the flood. When this can
not be afforded, joint storage for flood absorption could
be thought of. Care is to be taken to see that its faulty
operation causes a man-made flood damage. Good flow
forecasting system together with a sound management
policy are required for the flood mitigation.
Flood plain zoning to avoid human activity in the
flood plains reduces the damage. Indirect pressure on the
population and adequate legislation are both needed for
the success of flood plain zoning.
Many projects are not taken up due to public
protests in the absence of proper Rehabilitation and
resettlement plans. Land for land in respect of agriculturists
seems to be the preferred option. All the project affected
persons should b compensated.
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Operation and Management of River Basin Projects:
Max. adhocism is present in this area. Basin should
be treated as a system. The existing projects and their
commitments are to be considered as constraints.
Various use patterns are to be investigated and an
optional operational policy should be arrived at through
system simulation studies.
Legal requirements :
i) Water is the national asset and all aspects associated
with this resource should follow the guidelines set
by the national water policy.
ii) River basin authorities should be set up as
independent authorities to manage the river basin
requirements. Various organizations having
something or other to do with water will give their
inputs to the River Valley Authority.
iii) Indiscriminate exploitation of ground water should
be stopped. Control and ownership of ground water
will be concern of the Authority and not that of the
Land owner.
iv) Information about water should be freely available
to the public.
v) Project reports show be finalised only after taking
inputs from public debate. Reports are kept in public
view for a few months.
Research and Training :
The Higher Technological Institute should be
involved in system studies. Training programmes for the
engineers who operate the system is essential. User education
only can ensure successful implementation of operational
policies. Especially, farmers need the education in this regard.
Cost of Water :
Water is not to be made available for anyone or any
purpose free of cost. The Government, if it decides to
subsidise any sector, it should reimburse the cost to the River
Valley Authority.
We know that Irrigation Projects get cleared with a
boosted benefit cost ratio. At least, operation and
maintenance cost should be recovered from the users.
* * * * *
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 Centre State Relations – Demands for more Autonomy
The Constitution of India, which came into
operation on January 26, 1950 introduced a federal form of
government, but the extent of federalism, both in theory
and practice, was diluted in order to make the Central
Government extremely powerful. When the founding fathers
were discussing the provisions of the Constitution, a matter
of great concern for them was the preservation and
promotion of the unity and territorial integrity of the
country. The question of incorporation of nearly 600 princely
states into India, the problems relating to the accession of
Jammu and Kashmir and the volatile situation in the
northeast tilted the debate in favour of a strong centre. In
fact, the Constitution of India does not use the term “federal”
but it refers to India as a “Union of States “. In order to
maintain unity and integrity of the nation our founding
fathers appear to have leaned in favour of a strong Centre
while distributing the powers and functions between the
Centre and the States.
Centre- State Legislative Relations : Legislative
and executive powers are distributed between the Centre
and the States. The residual power has been conferred on
the Union ( Art. 248 ). Parliament may make laws for the
whole or any part of the territory of India, and the Legislature
of a State may make laws for the whole or any part of the
State. Parliament has exclusive power to make laws with
respect to any of the matters enumerated in List I, in the
Seventh Schedule referred to as Union List. The Legislature
of any State has exclusive power to make laws for such State
or any part thereof with respect to any of the matters
enumerated in List II in the Seventh Schedule, referred to
as State List. Parliament, and subject to the powers of the
Parliament in respect of matters listed in the Union List,
the Legislature of any State also, have power to make laws
with respect to any of the matters enumerated in List III in
the Seventh Schedule, referred to as Concurrent List. The
executive power of the State extends to matters with respect
to which the Legislature of the State has the power to make
laws provided that in any matter with respect to which the
Legislature of the State and the Parliament have power to
make laws, the executive power of the State is subject to,
and limited by, the executive power expressly conferred by
the Constitution or by any law made by the Parliament upon
the Union or any authority thereof. Parliament has the power,
*Former Defence Secretary, Govt. of India.
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- G. Parthasaradhi Rao, IAS*
while a Proclamation of Emergency is in operation, to make
laws for the whole or any part of the territory of India with
respect to any of the matters enumerated in State List.
Foreign affairs and the powers to make treaties vest within
the exclusive jurisdiction of the Central Government.
Parliament has power to make any law for the whole or any
part of the territory of India for implementing any treaty,
agreement or convention with any other country or
countries or any decision made at any International
Conference, association or any other body, even on subjects
reserved exclusively for State Legislature.
Centre- State Administrative Relations : The
executive power of every State is so exercised as to ensure
compliance with the laws made by Parliament and any
existing laws which apply in that State, and not to impede
or prejudice the exercise of the executive power of the Union,
and the executive power of the Union is extended to giving
of such directions to a State as may appear to the Government
of India to be necessary for that purpose. The executive power
of the Union is extended to the giving of directions to a
State as to the construction and maintenance of means of
communication declared in the direction to be of national
or military importance and the measures to be taken for the
protection of the railways within the State. Parliament may
by law provide for the adjudication of any dispute or
complaint with respect to the use, distribution or control of
the waters of, or in, any inter-State river or river valley.
Governors of States : Each State has a Governor
appointed by the President. The executive power of the State
is vested in the Governor and exercised by him either directly
or through officers subordinate to him. The Chief Minister
of State is appointed by the Governor and other Ministers
are appointed by the Governor on the advice of the Chief
Minister, and the Ministers hold the office during the
pleasure of the Governor . The Council of Ministers with
the Chief Minister at the head to aid and advise the Governor
in the exercise of his functions except in so far as he is by or
under the Constitution required to exercise his functions or
any of them in his discretion. All executive action of the
Government of a State is expressed to be taken in the name
of the Governor. The Governor makes the rules for the more
convenient transaction of the business of the Government
of the State, and for the allocation among Ministers of the
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said business in so far as it is not business with respect to
which the Governor is by or under the Constitution required
to act in his discretion.
Governor—The State Legislature : Every State
has a Legislature which consists of the Governor and one /
two Houses. The Governor from time to time summons
House or each House of the Legislature of the State to meet
at such time and place as he thinks fit. The Governor may
address the Legislative Assembly and may for that purpose
require the attendance of the members. The Governor may
send message to the House or Houses of the Legislature of
the State, whether with respect to a Bill then pending in the
Legislature or otherwise, and a House to which any message
is so sent shall with all convenient dispatch consider any
matter required by the message to be taken into
consideration. At the commencement of the first session
after each general election to the Legislative Assembly and
at the commencement of the first session of each year, the
Governor addresses, the Legislative Assembly or, in the case
of a State having a Legislative council, both Houses assembled
together and informs the Legislature of the causes of its
summons. Bill passed by the House / Houses of the
Legislature have to be presented to the Governor for his
assent. The Governor declares either that he assents to the
Bill or that he withholds assent therefrom or that he reserves
the Bill for the consideration of the President. The Governor
may return the Bill if it is a Money Bill with a message
requesting that the House or Houses may reconsider the
Bill. After the Bill is reconsidered by the House or Houses
with or without amendment and presented to the Governor
for assent, the Governor shall not withhold assent therefrom.
The Governor shall in respect of every financial year cause
to be laid before the House or Houses of the Legislature of
the State a statement of the estimated receipts and
expenditure of the State for that year, referred to as the “
annual financial statement “
Special Provisions as to Financial Bills : A Finance
Bill or amendment to it, shall not be introduced or moved
except on the recommendation of the Governor, and a Bill
making such provision shall not be introduced in a Legislative
Council.
Legislative Power of the Governor : The Governor
has the power to promulgate Ordinance during the recess
of Legislature if he is satisfied that circumstances exist which
render it necessary for him to take immediate action.
The High Courts in the States : Every Judge of a
High Court shall be appointed by the President by warrant
under his hand and seal after consultation with the Chief
Justice of India, the Governor of the State, and in the case
of appointment of a Judge other than the Chief Justice, the
Chief Justice of the High court.
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Inter-State Council : The President can by order
establish an Inter-State Council to inquire into and advise
upon disputes that may arise between States, investigate and
discuss subjects in which some or all States, or the Union
and one or more of the States have a common interest, and
make recommendations upon any subject for better co-
ordination of policy and action with respect to that subject.
Distribution of Revenues between the Union and
the States : States are in certain cases allowed to collect and
retain dues imposed by the Union.; in other cases taxes levied
and collected by the Union are assigned to the States and
yet in some other cases such taxes are shared with the State.
Union can also give grants to certain States after considering
the recommendations of the Finance Commission. There is
therefore no doubt that States depend for financial assistance
largely upon the Union as their power to raise resources are
limited.
Grants from the Union to certain States : Such
sums as Parliament may by law provide shall be charged on
the Consolidated Fund of India in each year as grants-in-
aid of the revenues of such States as Parliament may
determine to be in need of assistance, and different sums
may be fixed for different States after considering the
recommendations of the Finance Commission.
Finance Commission : The President shall, by
order constitute Finance Commission, which shall consist
of Chairman and four other members to be appointed by
the President. It shall be the duty of the Commission to
make recommendations to the President as to the
distribution between Union and the States of the net
proceeds of taxes which are to be divided between them and
the allocation between the States of the respective shares of
such proceeds, the principle which should govern the grants-
in- aid of the revenues of the States out of the Consolidated
Fund of India, the measures needed to augment the
Consolidated Fund of the State to supplement the resources
of the Panchayats and Municipalities in the State on the
basis of the recommendations made by the Finance
Commission of the State.
Proclamation of Emergency : If the President is
satisfied that a grave emergency exists whereby the security
of India or any part of the territory thereof is threatened,
whether by war or external aggression or armed rebellion,
he may, by proclamation, make a declaration to that effect
in respect of the whole of India or of such part of the territory
thereof as may be specified in the proclamation.
Effect of proclamation of Emergency : While a
proclamation of Emergency is in operation, then the
executive power of the Union shall extend to the giving of
directions to any State as to the manner in which the
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executive power thereof is to be exercised, the power of
Parliament to make laws with respect to any matter shall
include power to make laws conferring powers and imposing
duties, upon the Union or officers and authorities of the
Union as respects that matter, notwithstanding that it is
one which is not enumerated in the Union List.
Duty of the Union to protect States against
external aggression and internal disturbance : It shall be
the duty of the Union to protect every State against external
aggression and internal disturbance and to ensure that the
Government of every State is carried on in accordance with
the provisions of the Constitution.
Provision in case of constitutional machinery in
States (Article 356) : If the President on receipt of a report
from the Governor of a State or otherwise, is satisfied that
a situation has arisen in which the Government of the State
cannot be carried on in accordance with the provisions of
the Constitution, the President may by proclamation,
assume to himself all or any of the functions of the
Government of the State and all or any of the powers vested
in or exercisable by the Governor or any body or authority
in the State other than the Legislature of the State, declare
that the powers of the Legislature of the State shall be
exercisable by or under the authority of Parliament.
Provisions as to financial emergency : If the
President is satisfied that a situation has arisen whereby the
financial stability or credit of India or of any part of the
territory thereof is threatened, he may by a Proclamation
make a declaration to that effect.
From the above provisions of the Constitution, it
is evident that the Indian Constitution has, in it, not
only features of a pragmatic federalism which, while
distributing legislative powers and indicating the sphere
of Government powers of Centre and State, is overlaid
strongly by ‘unitary' features.
Developments in Centre-State relations : During
the last 40 years there has been a continuous trend of
expansion in functions and powers of the central
government.. There was also extension of Central power
into area considered to be reserved for the States. As early
as 1951, the Industries (Development and Regulation )
Act under entry 52 of the Union List extended the Central
government’ control to a very large number of industries
listed in Schedule I, thus curtailing the power of State
Governments with respect to entry 24 in the State List. So
was the case with Mines and Minerals. Control over State
legislation was extended through special provisions under
Art. 200 and Art. 201. The agency of Planning Commission
extended the control into the domain of the State further
to agriculture, fisheries, soil, and water conservation, minor
irrigation , rural reconstruction, housing etc. President’s rule
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which was imposed only on 12 occasions during the first
17 years came to be used 62 times during the next 18 years
and increasingly on largely partisan considerations. Similarly
Governors came to use their discretionary power of
appointment and dismissal of Chief Ministers on partisan
grounds. State Bills reserved for President’ s consideration
rose to 1130 during 1977-85 and assent was not given for
as long as six years in some cases and 12 years in one case.
Financial resources share of the States in the common pool
was reduced through devices such as corporation tax,
surcharge on Income Tax and Administerd Prices
The institution of Governor occupies an important
place. But unfortunately in recent times, the office of the
Governor has been the subject of much controversy, with
incumbents of some Raj Bhavans in the country functioning
more as agents of the ruling party at the Centre rather than
as guardians of federal democracy. It has undoubtedly
emerged as the key issue in Union- State relations.
Coalition Governments : Centre-State relations
appear as a matter of clear-cut, open political confrontation
only when both the State and the Centre have single party
rule. With coalition governments at the State and the
Centre, the issue has become somewhat complex and
opaque, both conceptually and practically. The past two
decades has seen the emergence of coalitions with
constituent parties from around the country. This has led
to a regional assertiveness that has redefined governance at
both the state and central level, at least in practice if not yet
in principle or constitutional provisions.
Since State parties have a significant, and in some
cases apparently overwhelming, influence (as in the case of
the DMK coalition) over the Centre’s decisions, Centre-
State relations now work themselves out by a process of
political dynamics rather than based on Constitutional
norms or administrative logic.
This shift in the balance of power is evident in the
Centre as well, when important ministries, such as telecom,
are held by a representative of a regional party. In such
instances, even when the subject may not be part of the
concurrent list, and when ostensibly all policy
recommendations are prepared either by the central
bureaucracy or autonomous regulators, the final diktat often
clearly emanates from state capitals and not Delhi.
Demands and adjustments are made not on merits
but on what would enable the Central and the State
governments to stay in power. It is only in the case of States
ruled by a single party not forming part of the Central
coalition (such as Gujarat) that open confrontation is
possible.
Sarkaria Commission : The Sarkaria Commission
was appointed in June 1983 in the wake of an ever mounting
295
criticism of the ‘ assertive trend of centralization of power
leading to authoritarianism’, and allegations of arbitrary use
of power in the interests of the ruling party at the Centre.
The Commission’s terms of reference allowed it to review
all existing arrangements for Union- State relations and the
socio- economic and political developments and make
recommendations for changes keeping in view the spirit of
the Constitution. The Commission submitted its final report
in 1988. The final report contained 247 specific
recommendations. In spite of the large size of its reports -
the Commission recommended, by and large, status quo in
the Centre-State relations, especially in the areas, relating to
legislative matters, role of Governors and use of Article
356. Of the 247 recommendations of Sarkaria Commission
on which final view has been taken by the Inter-State Council
(ISC) , 179 recommendations have been accepted and
implemented, 65 recommendations have not been accepted
either by the ISC or the Administrative Ministry concerned.
Fulfilling its commitment of Common Minimum
Programme, the Government of India has set up a new
Commission to look into the issues of Centre-State relations
keeping in view the sea-changes that have taken place in the
polity and economy of India since the Sarkaria Commission
had last looked at the issue of Centre-State relations over
two decades ago. In fulfillment of that commitment, the
Commission has been constituted on April 27, 2007 under
the Chairmanship of Justice M M Punchhi.
A set of demands for restructuring of Centre-State
relations have been formulated below, on legal,
administrative, financial, institutional and other matters.
Many of the demands were initially raised by the Srinagar
Conference and have not been resolved yet. Some of the
demands are new and are being raised on the basis of the
experience of the States in the post-liberalization period.
Legal and Administrative issues :
1. Articles 355 and 356 of the Constitution relating to the
imposition of President’ Rule should be amended, in order
to incorporate safeguards to prevent their misuse,
2. The current process of appointment of Governors by
the Central Government should be changed. The
Governor should be appointed by the President from a
list of three eminent persons suggested by the Chief
Minister of a State,
3. Residuary powers of legislation should be placed in the
State List,
4. A process of consultation between the centre and the
States needs to be institutionalized on legislations under
the Concurrent list,
5. The Constitution should be amended to set definite
time limits for receiving the assent of Governors or the
296
President in the case of bills passed by the State
Assemblies,
6. The Constitution should be amended to make legislative
sanction mandatory for any international treaty. Before
signing international treaties, which have implications
for the states, consultation with the states and
concurrence of the Inter- State Council should also be
made mandatory,
7. The State Governments should have a greater role in
the administration of the Rules and Regulations of All
India Services.
Financial Issues :
1. 50% of the total pool of collection of Central taxes
should be devolved to the State,
2. States should be allowed to tax certain services including
some services which are currently being taxed by the
Centre,
3. Central surcharges and cesses should be made a part of
the Central pool,
4. A suitable model for Goods and Services Tax should
be evolved to ensure a fair share for the States, especially
keeping in mind the interest of Special Category States,
5. Article. 293 of the Constitution should be amended to
provide flexibility and autonomy to States in regard to
market borrowing. The share of market borrowing of
the States should be increased from 15% to 50%,
6. Central Tax exemptions need to be urgently reviewed
and the plethora of exemptions progressively phased out,
7. The Centre should compensate the States for the losses
and distortions arising out of tax exemptions,
8. The Centre as well as States should set some collective
limits to tax concessions in order to safeguard against a
race to the bottom,
9. With the Sixth Pay Commission recommendations
having already been implemented , Central assistance
to the States for the forthcoming round of pay revision
needs to be ensured,
10. Debt relief for the States on account of Central loans
should not be tied to any conditionality. Condition-
alities imposed on the States like passage of FRBM (
Fiscal Responsibility and Budget Management) Act
should be withdrawn. Debt relief should be worked out
in a State- specific manner, especially with regard to loans
from the NSSF ( National Small Savings Fund ). The
debt of special category States should be settled in a one
time manner,
11. The formulation and implementation of all Centrally
sponsored schemes under the State subject should be
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 transferred with funds to the States along with broad
guidelines and minimum conditions. The focus should
be on outcome indicators rather than process indicators,
and States should be provided flexibility in the manner
of operating these schemes.
12. Conditionalities like reduction of stamp duties as
required under the Schemes like JNNURM ( Jawaharlal
Nehru National Urban Renewal Mission ) should be
withdrawn,
13. A target minimum level of Local Self- Government
expenditure to GDP should be set. Funds devolved to
the local bodies should mandatorily be routed through
the State Governments,
14. Accountability and transparency in governance should
be improved through people’ participation in policy
planning and their implementation, 15. Entities like
private corporate groups or NGO’s which have no
democratic accountability , should not play any direct
role in governance.
Institutional and other issues :
1. The constitution should be amended to make the
decisions of the Inter-State Council binding on the
Union Government. All major issues involving Centre-
State relations have to be discussed and decided by the
Inter-State Council. The Inter-State Council should
mandatorily meet twice a year,
2. The National Development Council should be granted
Constitutional status,
3. The Planning Commission should act as an executive
wing of the NDC. The Planning Commission should
allocate adequate funds for State-level projects having
national implications and ensure Inter-State balance in
Central investments in CPSU’s, Railways, National
Highways, Ports, Airports etc,
4. The PDS allocations should be in accordance with the
needs of the States and not decided unilaterally by the
Centre ,
5. To ensure all this, adequate representation of the States
in the Planning Commission is required, in terms of
both members and experts, with atleast one member
from each region with periodic rotation among States
in a region,
6. Finance Commission: In determining the terms of
reference to the Finance Commission, the views of the
States should be taken into account. Any difference of
views on the terms of reference should be settled in the
Inter-State Council. There should be adequate
representation of the State in the Finance Commission,
7. RBI and Public Institutions : The State should be
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involved in the functioning of Reserve Bank of India as
well as national level public financial institutions such
as NABARD, IDBI, and public sector banks.
Representation of States in the Commodity Boards like
Tea Board, Coffee Board etc. should also be ensured,
8. Special Category States : The differential benefits given
to these States in terms of non-Plan Gap Grant and
Normal Central Assistance should continue. The debt
of these State Governments should be settled in a one
time manner without any conditionality. The release
of funds to the Special Category States under the
Centrally Sponsored Schemes should be done in a
timely manner without stringent conditions on fund
utilization.
9. In view of the inter-State competition over mineral
resources, there is need to set some common norms
regarding extraction of minerals. The royalty rates on
coal and other minerals should be revised more
frequently and charged on an ad valorem basis.
10. The present scheme of National Calamity Fund should
be changed in order to increase the corpus of funds for
the States.
The 13th Finance Commission Report was released
in Feb, 2010, and some of the recommendations made by
the Commission relating to finances of Union and States
are, (1)increase in the share of States in net proceeds of
shareable Central taxes to 32 % from the earlier share of
30.5%, (2) the Central Government should review the levy
of cesses and surcharges with a view to reducing their share
in its gross tax revenue, (3) initiatives should be taken to
reduce the number of Centrally Sponsored Schmes (CSS)
and to restore the predominance of the formula-based plan
transfers, (4) both Centre and States Should conclude a ‘
Grand Bargain ‘ to implement Model GST ( Goods and
Services Tax) and sanction of Rs.50,000 crore to incentivize
implementation of the Grand Bargain, (5) the States need
to address the problem of losses in the power sector in a
time- bound manner, (6) the FRBM Act needs to specify
the nature of shocks that would require a relaxation of
FRBM targets. Some of these recommendations address
the demands of States mentioned above.
The success of Centre – State relations lies in the
co-operative federalism and that calls for continual
consultation between the Centre and the States.
* * * * *
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 Local Impact of the Foreign Remittances :
the Indian Experience
I. Introduction
Remittances refer to the transfers of earnings that
migrant workers send home in the form of either cash or
goods to support their families in their home country.
Remittances globally have been steadily growing over time
and represent the largest source of foreign income for major
developing countries. Remittances to developing countries
now exceed the official aid flows and most other types of
private capital flows. In this paper, we explore how foreign
remittances have impacted the Indian economy, by first
recording the major stylized facts on global remittances,
then analyzing the macro-economic implications of
remittances and finally suggesting a few policy
recommendations for better handling the remittance and
other capital flows.
II. Salient Facts on Global Remittances to India
th
a) Bangladesh-to-India is the 4 largest immigration corridor
in the world (see Figure I):
According to the World Bank 2005 statistics, three
countries i.e. US, Russia and Germany were the top three
immigration destinations, and together absorbed 60 million
immigrant workers that year. Further, the top four source
countries i.e. Mexico, Russia, India and China together
emigrated 40 million workers in 2005. Mexico-to-US
corridor is the largest immigration corridor accounting for
over 10 million workers in 2005, while Bangladesh-India
was the fourth largest accounting for 3.5 million.
Each of the three countries Canada, India and UK
attracted about 5 million migrants in year 2005. In 2005
alone, Bangladesh and Pakistan together sent 4.7 million
immigrants to India; while India overall sent equivalent
number of emigrants (with a breakdown of 2.2 million to
UAE ,1.3 million to Saudi Arabia and 1.2 million to US).
Out of the 5 million who emigrated from Bangladesh in
2005, 3.5 million i.e. about 70% over them ended up in
India.
*Associate Professor, School of Business and Economics, Wilfrid Laurier University, Waterloo, Ontario, Canada-N2L 3C5
1
Given a depreciation in US $ against rupee and rising inflation due to oil and food prices, the real value increases in emittances may be a bit lower.
298
- Dr. Madhu Kalimipalli*
b) India is the largest foreign remittance receiver in the world
(see Figures 2, 3,4):
India, China and Mexico are the three largest
remittance receivers among all countries, totaling over US
$125 billion in 2008 alone (the smaller and low-income
countries from East Europe, Africa, Asia and Caribbean
received even higher dollar volume of remittances as a
percentage of their GDP). India received US $ 52 billion
from all its immigrant work force in 2008, while such
remittance inflows to China and Mexico were $49 billion
and $26 billion respectively. While the North America
(mainly US and Canada) contributed 44% of India’s
remittances, the Gulf countries together accounted for 24%.
The top four remittance senders i.e. US, Saudi Arabia,
Switzerland and Germany together comprised of over $80
billion of remittance cash flows in 2008.
Among the top five Asian remittance receivers,
India and China account for over 72% foreign remittances.
India and China each received 36% of remittances, while
Bangladesh and Pakistan together accounted for less than
15%. The remittances to India increased by 20 times during
1990-20091; however China registered a much larger
increase (over 250 times) as the remittances were negligible
in 90’s and earlier. Exchange rate depreciation by more than
25 percent against the U.S. dollar in the last three quarters
of 2008 and simultaneous widening interest rate differential
(between India and US) led to a surge in remittance flows
over 125% to India. However following the recent financial
meltdown, the skilled and semi-skilled overseas Indian
workers had been badly affected and the remittance flows
have been falling and are forecast at about US $40bn in
year 2010.
c) The Non Resident Indian (NRI) immigrant boom in US
(see figure 5)
The number of Indian immigrants in US, has
grown nearly 30-fold to 1.5 million in 2006 compared to
51,000 in 1970, making the NRIs the fourth largest
immigrant group in US after the Mexican, Filipino, and
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Chinese foreign born. More than half of Indian immigrants
live in just five states although their numbers are growing
rapidly elsewhere, notably in Sunbelt states such as Arizona,
Alabama, North Carolina, and Florida. The size of the
Indian immigrant population more than doubled in five
states and the District of Columbia between 2000 and
2006. Compared to other immigrant groups, the foreign
born from India are highly educated, and Indian-born men
have a higher rate of participation in the civilian labor
force than other immigrant men.
An IMF study on India- US remittances (Guta,
2005) finds that (a) remittances are significantly related
to Increases in the number of migrants (mainly high skilled
workers) from India to US), (b) remittances have been a
stable source of funds and have not been affected by the
risk-return considerations to the same extent that flows
on capital account have been, such as portfolio investment
or even NRI deposits, (c) remittances are higher when
economic conditions abroad (or US) are benign, and (d)
remittances are counter cyclical, that is, higher during the
periods of negative or low growth in India. Another recent
study of remittance behavior of NRIs living in US (Gupta
and Hegde, 2009) finds several key variables that
significantly influence the dollar value of remittances:
Income level, Family in India (proxying possible social
and economic ties to the home country), Family in the
US, Dependents in India, Property Maintenance
(proportion of remittances that go specifically towards
maintaining the migrant’s property in India), the decision
to Relocate, and ease and cheaper cost of remitting via the
internet versus banks.
d) The grim status of immigrant workforce in Gulf (see
Figures 5 and 6):
Out of over 13 million Indian immigrants living
in the six oil rich Gulf countries in 2005, Saudi Arabia
and UAE respectively account for about a half and one
third of the work force (Pattanaik, 2007). The 13 million
immigrants together contributed almost one fourth of the
total foreign remittances to India. However, less than 18%
(8%) of the overall immigrants in UAE (Oman) have
university education. The immigrant blue collar workers
are severely discriminated against the local Gulf nationals
by way of long work hours, extremely low salaries
(immigrant expatriates earn less than one third of the
salaries compared to equal skilled local nationals), virtually
no salary increases over the past 20 years, and often have
to endure conditions equivalent to indentured servitude
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(e.g. the plight of domestic maids). The foreign workers
are further exploited in the form of violations of the wage
contracts (with respect to benefits, or timely payment of
salaries), and non-access to their own passports. Gulf
governments employ a system of visa-trading, where local
Gulf-based sponsor foreign workers for a work-visa
charging exorbitant prices, which are dictated by the
demand and supply forces in the labor market. The
immigrant worker is expected to find work on his own
upon arrival, and then starting paying punitive monthly
rents to the local visa sponsor.
III. Economic Impact of the Remittances2
The remittances have been steadily growing over
time, and constitute the second-largest source behind
foreign direct investment (FDI), for external funding of
developing countries (see Figures 7, 8 and 9). Remittances
have been largely beneficial to India. The remittances are
much less volatile compared to other foreign inflows such
as: FDIs (where foreign firms supply capital to invest in
partnerships or joint ventures with local firms), capital
market flows (occurring through direct foreign private
investment, Participatory Notes (PNs), American
Depositary Receipts (ADRs), and / or Global Depositary
Receipts (GDRs)), and official aid flows. Remittance flows,
moreover, tend to be counter-cyclical (i.e. migrants are
likely to remit more during distress periods when their
family’s income is low following a local economic
downturn or natural disaster in the home country), and
hence act as automatic economic stabilizers.
When remittances are used to fund investment,
remittances are less likely to suffer the sharp withdrawal
or euphoric surges that characterize portfolio flows to
emerging markets. Overseas residents are more likely to
continue to invest in their home country despite economic
adversity than are foreign investors, an effect that is similar
to the home-bias in investment. This relative stability has
encouraged some emerging market economies (e.g. Brazil,
El Salvador, Mexico, Panama, and Turkey) to use
remittances as collateral against which to borrow on
international capital markets on substantially better terms
than they otherwise could. For example, in August 2001
Banco do Brasil issued $300 million worth of bonds (with
five year maturity) securitizing future yen remittances from
Brazilian workers in Japan.
How are remittances used? Remittances are used
in poorer households to finance purchase of basic
299
consumption goods, housing and children’s’ education and
health care. In richer households, they may help finance
durable consumption goods, and provide capital for small
businesses and entrepreneurial activities. Remittances are
also used in many countries to renovate existing (and / or
build new) schools, hospitals and other infrastructure.
Remittances are important from the social security point
of view by providing a safety net to family members of
non-working age.
The effect of remittances on output and
employment generation would depend on the end-use of
the transfers. If remittances are invested, they contribute
to output growth, and if they are consumed, they then
generate positive long-term multiplier effects. Thus,
remittances offset some of the output losses that a
developing country may suffer from emigration of its highly
skilled workers. Unlike NRI remittances to India,
remittances to China from non-resident Chinese are mostly
used for investment purposes. Inward remittances however
could also have a positive impact on local savings and
investment. For example, household surveys in Pakistan
indicated that in the later 1980s and early 1990s, the
marginal propensity to save was higher (0.711) for income
from international remittances than from domestic urban-
rural remittances (0.49) or rental income (0.085).
Government budget deficits are typically financed
by local private savings, surplus export revenues, and foreign
borrowings. Large remittance inflows can help potentially
help finance the budget deficits. Remittances have been
crucial in India in improving the current account and in
the consequent buildup of foreign exchange reserves in the
last few years. Remittances also more than offset the loss of
tax revenue in most developing countries. For example,
the net fiscal loss ( in terms of tax revenues) associated
with Indian emigration to the United States was estimated
at 0.24 to 0.58 % of Indian GDP in 2001, but remittances
amounted to at least 2.1 % of GDP in the same year. In
the case of unskilled workers who emigrate to escape
unemployment (e.g. the emigration to Gulf ), remittances
are even more likely to be a net gain to India.
Remittances can also have potential financial and
human costs associated with them. The foreign immigration
can result in brain-drain and create local labor shortages.
Also if the remittances are large, the recipient country can
face a currency appreciation thereby dampening its export
trade (also referred to as Dutch Disease). Increased
remittances can lead to increased local buying power and
300
hence bidding up prices of consumption commodities and
real estate, thereby promoting local inflation, and also
accentuating domestic income inequalities. Sometimes the
remittances can create dependency, undercutting the
recipients’ incentives to work, and thus dampening the
economic growth. Migrants make significant sacrifices,
often including separation and family, and incur risks to
find work in foreign counties and then labor hard to save
enough.
IV. Indian Remittances: Policy issues
The Indian government has undertaken has a few
right steps, albeit mostly on an ad hoc basis, in promoting
foreign remittances. These include introduction of Overseas
Citizenship of India (OCI) facility, repeal of Foreign
Exchange Regulation Act (FERA), deregulation of the
banking sector and promoting more (domestic and foreign)
private players, promoting internet banking and thereby
easier transfer of funds, and issuing sovereign debt
instruments with attractive investment terms exclusively
for NRIs (such as Resurgent India Bond, and the
Millennium India Bond). However there are several aspects
that merit serious attention, a few of which are identified
below:
a) Excessive Bangladesh-India labor immigration:
As the discussion in Section I highlighted,
Bangladesh- India labor corridor is among the most active
in the world, and if unchecked and unregulated can quickly
lead to excessive illegal labor supply, and imposition on
India’s already crumbling infrastructure (such as water,
electricity, roads, transport, hospitals, schools etc.). This
also applies to the large scale (and often illegal) immigrant
influx with respect to all its neighbors (including Sri Lanka,
Nepal, and Bhutan).
b) Policy of benign neglect towards the unskilled
immigrants:
Indian policies towards the Gulf unskilled labor
force are incoherent and still not definitive (for e.g. see
Pattanaik, 2007). India needs to exert pressure and engage
in official dialogue in protecting the state of its blue-collar
immigrant population in Gulf countries.
India, for example, can learn from China about
the right posturing it needs to address the immigration
issues. Shandong Electric Power Construction Corp., or
Sepco, one of the most active Chinese power-plant builders
in India, had 300 Chinese workers last year in India helping
Platinum Platform
to build a $4 billion plant in the small town of Mundra,
on the northwestern coast of Gujarat state. About 100
workers had to leave last fall after the Indian government
said business visas were not valid for such projects. China’s
Ministry of External Affairs has taken a serious opposition
to the India’s policy, and has ever since applied a lot of
diplomatic and political pressure on India.
c) Reduced Transaction costs:
areas where immediate government policy action is
warranted.
References:
Gupta, Rupayan and Aron Hegde, (2009), An Exploratory
Study of Financial Remittances Among Non-Resident
Indians in the United States, Journal of Family and
Economic Issues 30, 184-192.

The banks and other internet based financial firms
charge high commissions and bid-ask spreads that can be
very expensive for retail volume of remittances. The
individual remitters thereby face very high transaction
costs, which can even dampen their future propensity to
remit.
The Indian government needs to promote more
competition in this sphere and take steps to help retail
remitters.
d) Dangers inherent in Participatory Notes (PNs):
Ratha, Dillip, (2003), Workers’ Remittances: An Important
and Stable Source of External Development Finance,
Global Development Finance (World Bank).
Ratha, Dillip, (2005), Remittances: A lifeline for
development, Finance and Development, December 42-
43.
Pattanaik, Sitikantha , (2007), Gulf NRIs and their
remittances to India: the sage of overlooked Great
Expectations, Journal of International and Area Studies,
Vol 14, 1, 31-53.

PNs are instruments used by investors or hedge Gupta, Poonam, (2005). Macroeconomic determinants
funds that are not registered with the Securities & Exchange of remittances: Evidence from India,, December, IMF
Board of India (SEBI) to invest in Indian securities. PNs Working Paper No. 05/224.Washington, DC.
are therefore derivative instruments issued against an
underlying security permitting holders to get a share in
the income from the security. Investors who buy PNs,
deposit their funds in US or European operations of
Foreign Institutional Investors (FIIs) operating in India as
brokerages. The FII then uses its proprietary account to
buy stocks. Any dividends or capital gains collected from
the underlying securities go back to the investors. The PNs
contribute about 60% of investment by FIIs. PNs have
been however increasingly used by Indian money
launderers (politicians, corrupt businessman and even
terrorists), who use them to first take (tax evaded) funds
out of country through hawala, and then get it back using
PNs. Sudden flight of such funds underlying PNs from
time to time has depressed the local markets and caused
excessive volatility.
The Indian government is losing its precious tax
revenues and needs to urgently act in order to fix its current
structure of PNs, which are increasingly used as tax heavens
by unscrupulous elements.

V. Summary
In this paper we identify the basic facts on remittances,
document their economic implications and also highlight

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302 Platinum Platform
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304 Platinum Platform
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306 Platinum Platform
 Consumerism, Pollution and Development - A Critique
Human beings from time immemorial have strived
towards building a more comfortable life for themselves.
"Necessity is the mother of invention" as they say. In his
endeavours towards creating a "happier" life for himself, man
has exploited nature and tried to gain an upper hand over it.
Invention/Discovery of fire, wheel, building and architecture,
weapons to hunt and cultivation of land, domestication of
animals etc., all of these were attempts by man to tame nature
and make it more suitable to his needs and wants. In this
struggle man had started altering nature in significant ways.
The rate of this evolution and change had been slow initially.
Science tells us that it took man almost more than a 10 lakh
years to reach to a stage where he could control fire and start
hunting animals. From there till about 10,000 years from
current times the evolution of man has been gradual.
Societies, civilization, culture started coming into life at
around this time. The impact of man on nature was still not
significant up until the Industrial Revolution (ranging
anywhere from 15th century to 18th century). Industrial
revolution was fuelled significantly by the way western
governments encouraged individual entrepreneurial spirit.
Competition and efforts towards generating patents that gave
the inventor a monopoly over his invention and resulting
financial gains were encouraged. With the Industrial
Revolution came the concept of mass production and more
importantly mass consumption of goods that were earlier
thought to be accessible only to the elite class. As more people
started possessing goods that were once considered available
only to the privileged class even more people wanted to possess
those goods. A self feeding cycle of consumption thus
developed.
The twentieth century has seen tremendous changes
in terms of technology and the propagation of "conveniences"
to the broader society. These conveniences range from life
saving medicines, refrigeration that help keep our food fresh
for days and weeks rather than hours and fast transportation
that gets us from one place to another in hours rather than
months to the more mundane things like disposable plates
and glasses that eliminate the hassles of cleaning. Along with
these conveniences came the associated problems of pollution.
During the early 20th century consumerism hadn't taken
hold of a majority of the population even in the "advanced"
nations. People considered purchases quite seriously and
didn't throw away things very easily. Machines that were
*Seattle, WA, USA.
Platinum Platform
- Dr. Lalith Siva Kumar Vadlamannati*
broken used to be fixed multiple times before they were
disposed of. The number of people who could afford to
(and were more prone to) throwing away goods before their
life was completely extracted out of them was low. With the
rise in the "standard of living" during the mid to late 20th
century in the West, a couple of major changes occurred: A)
people who had disposable income increased. They engaged
in more purchases and activities that were considered luxuries.
B) Less number of people were interested in doing the more
"menial" jobs of repairing/reusing malfunctioning articles
or in janitorial activities. With the decrease in number of
people interested in doing these lower level jobs there came
about a shortage in supply of labor that engaged in these
activities thereby raising the pay scale for these types of jobs.
Essentially there was a growing conflict between demand and
supply of labor. A direct consequence of these changes was a
shift in business trends to reduce labor (and the related costs)
followed by an increased push towards disposable items that
are not repaired/reused any more. On the whole, society
started churning through a lot more material that would
ultimately end up in the garbage pile and in landfills. If this
were limited to societies with smaller population this trend
would not be as alarming. Unfortunately this is not the case.
Over the last couple of decades several Indians
emigrated to the West in search of jobs in an environment of
a higher standard of living. The general belief in India is
that United States is the place where they can enjoy a much
more materially fruitful life filled with every amenity that
one can think (buy) of. The first generation of immigrants
into the US were well educated people conscious of the fact
they were a minority in an alien land. On an average they
excelled in their vocation when compared to the local
population in the US. This led to a more welcoming attitude
towards Indians in the US and the rate of immigration
accelerated over time. With the advancement of technology
it has become much easier for people to live and work from
anywhere and as a consequence more and more work in the
services industry from US migrated to India. This has helped
people in India working in the service industry serving the
western customer increase their living standards without
migrating to the West. The US policy makers have been
very supportive of this trend for a few key reasons: 1. They
strongly believe that this trend would help them tap into the
huge consumer market in India. About 2/3rds of the US
307
economy/GDP is derived from consumer spending and any
opportunity for them to tap into the Indian consumer market
with over a billion people is too tempting to pass. The theory
is that as the consumers in India earn more they would spend
more on the goods that are produced by the American owned
companies 2. US wants a counter balance to the rising power
of China - A fall back option in case things go wrong in the
US-China relations.
Exploring the first reason further let us analyze how
US and other western countries approached the Indian
market - first came the western media with cable television.
The idea behind this was to set the platform for increased
consumerism in India. Through the TV channels the Indian
consumer was made aware of all the different goods and
lifestyles that he was not aware of till that point. The Indian
consumer was over time acclimatized to the western sense of
consumption, may that be in terms of clothes, accessories,
food, etc. Once these started becoming fashionable and
accepted among the people in India next came the actual
goods themselves. If things were limited to the selling of
goods that might have been fine, however this has further
morphed into importing the western culture and the more
modern wastefulness and excess.
On an average Americans use about 25 lakh plastic
bottles every hour and most of the plastic used in the US
ends up in the Pacific Ocean. The "Great Pacific Garbage
Patch" is a floating patch of garbage that is located between
the western coast of the US and Hawaii and is formed by
trash disposed by the US consumer. Its size is more than 1/
4th the total land area of India (1). The population of the
US is about 30 Crores while that of India and China are 100
crores each. One can imagine what would happen if the
same amount and style of consumerism were to take hold of
India and China; there wouldn't be any Pacific Ocean left in
a few years! Americans generate 3000 crores of foam cups,
22 crores of tires and 180 crores of disposable diapers as trash
every year (2). The US sends some of their toxic waste that
is produced from disposed televisions, computer and batteries
to landfills in Africa and Asia where environmental
regulations are not as strict and the economies are so weak
that they would take this garbage for some money. Over a
period of time the toxic waste from this garbage could leak
into the waterways in those countries and cause severe health
risks.
On many occasions, technology that has been
considered unsellable in the West because of stricter
regulations is palmed off as the latest gadget in developing
nations. Businesses tend to maximize the profits they can get
out of the investments they made and take advantage of
weaker regulations in different countries, thanks to
308
globalization. One need only to look at the pollution in our
cities to understand this. Drive on a motorcycle or auto
rickshaw for half an hour in Hyderabad and you are bound
to end up with a sore throat or nasal irritation. Carbon
Dioxide, which is considered as the chief source of global
warming in the earth's atmosphere is currently 31% above
pre-industrial levels (3) and a lot of the increase is considered
to be because of the increased usage of fossil fuels by humans
and because of deforestation. Consider another aspect of
the western life, where people run on treadmills for exercise
every day drinking water from a plastic bottle that will end
up in trash at the end of the exercise. One can only wonder
why the person needs to run on the treadmill, if only he
could spend that time getting his exercise by walking to work/
grocery store every day instead of driving his car for even
small distances. What is the need to purchase water in a
plastic bottle while he could have easily boiled the water if
needed and reused a container?
India has the option to leap frog all the negative
consequences of increased consumerism if the citizens are
made aware of the dangers and are encouraged to be vigilant
of technology and "conveniences" that are being introduced
into our country. Our culture, that encouraged one to focus
more on spiritual advancement and enlightenment as opposed
to a pursuit of material wealth, needs to be preserved. A very
interesting review of statistical data on economical
development, human life expectancy and longevity revealed
that an increase in life expectancy does not necessarily
correlate to economic advancement. Quite a few Asian
countries had longer life expectancy until the 20th century
even though their economic development when compared
to the western world was very poor (4). The so called comforts
and conveniences and economic development has only made
man more fragile and nature around him more barren. This
is the time for Indian citizens to make a critical choice
regarding their future and one can only hope that they make
the right one because the future of the planet depends on it.
References:
1. http://www.ted.com/talks/
capt_charles_moore_on_the_seas_of_plastic.html
2. http://www.dosomething.org/tipsandtools/
11-facts-about- pollution
3. http://www.sciencedaily.com/releases/2009/06/
090618143950.htm
4. http://www.ted.com/talks/
hans_rosling_reveals_new_insights_on_poverty.html
5. http://www.globalissues.org/article/236/creating-the-consumer
*****
Platinum Platform
 Technology Framework for Inclusive Growth
This paper addresses the aspects related to the
technology solution architecture conceived and currently
implemented for ensuring the objectives of inclusive
growth. Inclusive growth is a multidimensional problem
and one of the aspects that require immediate attention is
the Financial Inclusion. It is needless to mention that one
of the essential ingredients of Financial Inclusion is the
Digital Inclusion. Government of India, through the
Unique Identification Authority of India (UIDAI) initiative
is planning to provide Identity to each one of the residents
of the country along with Biometric authentication using
finger print identification.
The Banking sector in our country has already
taken the necessary initiative to address this aspect and many
of the banks across the country have implemented pilot
projects for financial inclusion. It is to be noted that
Government of India through the Banking sector and with
support from UIDAI is taking up this activity in a major
way and would like to have at east about 60000 villages
covered by 2012.
Technology plays a major role in achieving the
goals and timelines of the Government and this paper
discusses the technology framework for inclusive growth
with emphasis on the issues and challenges that concern
the aspects related to technology, connectivity and
regulatory issues.
In the last twenty five years India has undergone a
transformation of economic and regulatory structures. Due
to the changes that are brought in over the years, people
are able to access resources and services easily and effectively.
Identity and Authentication :
UIDAI has been set up by the Government in 2009
with the main objective of issuing identity to the residents
of the country to easily verify their identity to public and
private agencies across the country. This identity, going
forward, will enable residents to have access to all the
services from the Government. For example, the National
Rural Employment Guarantee Scheme (NREGS) and the
Social Security Pension (SSP) are the two payments which
will reach the ultimate beneficiaries without any
*Principal Research Scientist, Indian Institute of Science, Bangalore, INDIA
Platinum Platform
- Dr. H.Krishnamurthy*
intermediaries and in a timely manner. The implementation
of universal micro-payments architecture is the main aim.
Apart from providing the Identity, UIDAI will also provide
the two factor authentication using biometric finger print
based authentication. Identity and Authentication are two
aspects to ensure security and trust in the system.
One of the projects currently taken up by the
Government is to provide UID enabled bank accounts
(UEBA) to the social sector which is a no frills account.
Technology Framework :
Information technology has played a key role over
the last two decades, especially in the corporate, to ensure
technology enabled business transformation. Most of the
large corporates have invested major part of their revenue
in building technology infrastructure using appropriate and
cost effective technology products, through well defined
processes and more importantly having technically
competent and capable people to effectively and efficiently
manage the resources. This has enabled significant return
on investment over the years and technology investments
are no longer looked at as expenses alone but as business
viable models to enhance productivity.
Several organisations in the Government sector
also have made sizable investments in technology to meet
the global demands and deliver state of the art services to
the customers. New generation customers are net savvy and
require state of the art services delivered to them over any
touch point and this requires constant and continuous
innovation especially in the Indian context.
One of the sectors that has been left out over the
years, which currently is the major focus of the Government
is the social sector. The key objective is to ensure that all
the residents of the country not only in metro or urban
areas but more importantly in the semi-urban and rural
areas have access to services in a timely and cost effective
manner. Technology deployment for meeting such
requirements is lot more challenging.
This paper addresses the aspects related to the
micro-payments with specific reference to the Banking
309
Sector and the technology challenges in the design and
implementation of the solution.
While designing technology solutions, we need to
keep in mind the following.
l Performance and Scalability
l Availability and Fault tolerance
l Robustness and Maturity
l Security and access control
l Conformance to standards and Interoperability
Designing and implementing technology solutions
across the country is to ensure delivery of services to the
residents seamlessly with clearly defined performance
metrics. Implementation of the services will happen
progressively and the beneficiaries included in this umbrella
will increase over the next 10 to 20 years. Solutions which
are designed and implemented require to scale without
performance degradation.
Once the residents are used to the services and the
same is delivered at their door step in a timely manner, it is
utmost important to ensure uninterrupted services round
the clock. This requires building solutions with no single
point of failure and with high levels of availability and fault
tolerance. Increasing the availability of the solutions from
99.9 to 99.99 increases the cost of the project multifold.
The environments in which the technology
solutions are likely to be deployed will cover the length
and breadth of the country and the environmental
conditions vary widely across the country and this results
in stringent requirements in the design of solutions to cater
to all the needs. Robustness and Maturity plays a key role
in the choice of appropriate technologies to work efficiently
and effectively in varying conditions.
One of the challenges that we have is to build
appropriate levels of security in the solution architecture
in order to ensure that the systems are trust worthy. The
users of the systems in remote areas are not tech savvy and
therefore the solutions require high levels of user
friendliness.
UIDAI project for the residents will issue a 12
digit random number and this is portable across the
country. This will help the migrant labourers to have access
to their benefits from across the country seamlessly. To have
a technology solution to address this requirement is to
ensure conformance to standards and inter operability
across all platforms and products.
310
Technology for Financial Inclusion :
Choice of an appropriate and cost effective device
required at the access level is a challenge. The methodology
chosen is to have a Business Correspondent (BC) who
belongs to the village, probably a kirana shop owner, who
will be appointed by the Bank, to drive the operations.
The device that is required to enable banking transactions
is a hand held access device which will constitute a POS
like terminal with a printer and a finger print scanner.
The steps are:
1. The customer / beneficiary will provide the 12 digit
UID number for Identity and his finger print for
authentication. The centralised UID technology
infrastructure located in the data centre will
authenticate the user online.
2. After successful authentication, the BC will put through
the transaction (cash withdrawal, cash deposit, funds
transfer and balance enquiry) based on the information
provided by the customer, on behalf of the customer.
The transaction will be handled either by the
Intermediate system or by the core banking
infrastructure similar to the transactions happening
currently.
3. The customer will also receive a copy of the print out
of the transaction.
4. For funds transfer from the account of Customer A of
Bank X to Customer B of Bank Y the approach that
could be followed is to prefix either a 3 or a 4 digit
number to the UID number to capture the details of
the branch of the bank of the recipient.
We have about more than 600,000 villages in our
country and each village will require at least 2 or 3 such
devices from probably more than one bank and therefore
the volumes that are required in the next two to three years
will be around 200,000. Hopefully this will bring down
the cost from the current upwards of Rs 15000/- to less
than Rs 5000/-
Connectivity Issues :
In order to ensure that the transactions are online
predominantly and support both ON-US and OFF-US
modes, it is mandatory to have reliable and cost effective
connectivity solutions. Fiber optic based data connectivity
is the best option but a distant reality. One of the
technologies that is currently revolutionise the Industry is
the mobile technology. This could be used to meet the
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requirements initially. We need to use this technology with life - particularly for the most disadvantaged citizens and
a note of caution as the technology is to enable voice based communities.
applications.
Government of India, through the UIDAI, and
Voice is a traffic which can tolerate losses but not with support from the Reserve Bank of India and the
delay. Banking sector is keen to ensure that appropriate and cost
effective technologies are designed and implemented
Data is a traffic which can tolerate delay but not speedily for transferring the benefits to the poor and the
losses. marginalized sector.
To implement mobile based technologies to drive This paper addresses only the aspects related to
data based applications and services and to ensure data and micro payments through the Banking system but the
transaction integrity at all times is a real challenge. Financial Inclusion comprehensively has to look into the
One can also look at the option of GPRS or needs of credit and insurance as well and efforts in parallel
CDMA technologies which are currently deployed by are taking place in other sectors.
service providers across the country. References and Additional Material :
Way Forward : 1. Speeding Financial Inclusion, Sameer Kochhar,
This paper covered the issues related to the Academic Foundation, New Delhi, 2009
technologies that require immediate attention to ensure 2. From Exclusion to Inclusion with Micropayments,
speedy implementation of the Financial Inclusion initiative Working Paper of UIDAI
of the Government of India.
3. Security and Privacy Challenges on the UID, DSCI
Except the suitable and cost effective technology document, January 2010
solutions for the hand held access device and the
connectivity from the access to the backbone all the other 4. MicroATM Standards, Draft report of the IBA-UIDAI
components of the technology solution infrastructure are Working group on Technology Issues.
in place already. The UID initiative of the Identity and 5. Inclusion - Mainstreaming the marginalized. October-
Authentication addresses the secure authentication December 2009 issue
requirement.
Implementation of banking technology solutions
to provide connectivity to rural branches and remote ATMs ****
is not the appropriate solutions for the problem at hand.
We need to arrive at a standards based,
interoperable, cost effective and scalable solutions for
connectivity and hand held devices in order to ensure that
this initiative meets and exceeds the expectations of all stake
holders.
Conclusion :
The Need for creating an identification system that
uniquely identifies a person, and ensures instant identity
verification through biometric authentication mechanisms
is urgent and very important. This would also transform
the delivery of social welfare programmes by making them
more inclusive of communities now cut off from such
benefits.
There is growing evidence that digital technologies
can greatly enhance both quality of services and quality of

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 Princes and the British Raj
Princes played a very important role through out
the colonial period in multiple public and private spheres.
Many of their subjects regarded them as parental figures
(Maa-Baap) and even as deities. The British saw them as
‘collaborators’ and trusted ‘allies’ of the empire and
pronounced them ‘colleagues’ but stressed their superior
position from time to time. The position of the princes lacked
a clear cut definition, as the relationship between the British
and the Princes was full of ambiguities. This paper focuses
on the psychological pressures princes had to go through to
maintain their role as Maharaja to their people and their
role as a prince under the British paramount power.
The Concept of Kingship :
The concept of Hindu kingship ruled the minds of
people and princes in India. Princes commanded loyalty from
their people founded on the concept of kingship.
Heesterman argues, ‘no where the problematic character of
kingship is clearer than in the Indian case’.1 He further argues
that various texts unanimously assign the protection of the
people and the maintenance of the order of the world to the
king.
The Mahabharata stated that ‘whatever a king does
is right, that is a settled rule; because the protection of the
world is entrusted to him’. It further says ‘If the king does
not properly protect us, we fare very ill; we cannot perform
our religious rites according to our desire’.2 In Indian
political tradition even despotic and arbitrary rule was
considered preferable to anarchy.3
Hindus believed that the power of the goddess
resided in the throne.4 Copland observes that ‘many Hindu
scriptures hold the institution of kingship to be an integral
part of the divine cosmic order’.5 He stresses that numerous
texts support the notion of the king’s divinity and ‘the king
is generally said to be made up of different gods’.6 Therefore
a king who is enthroned is in touch with the power of the
deity and was regarded as divine. In a medieval Hindu
Kingship, Ronald Inden declared, ‘a view of the king,
handsome, in good health, bathed, anointed, crowned,
decked with ornaments, and seated in state was believed to
be auspicious and to please (ranj) the people’. 7 People
approached princes with veneration, as they were human
with somewhat divine nature. 8 The princes thus
*Leamington Spa, Warwick, UK
312
- Smt. Hema (Yellapragada) Botlagudur*
commanded a considerable amount of loyalty from their
people and this reflects in the peoples’ regard for their princes.
Peoples’ regard for princes :
Princes were addressed by their subjects as Maa-
Baap 9 (mother and father) and were considered as
intermediaries between the subjects and gods10 . Copland
points out how Maharaja of Benaras was regarded by his
subjects as ‘venerated representative of Vishwanath’ and was
greeted with ecstatic cries of ‘Har Har Mahadeva’ whenever
he passed through the town.11 In the state of Tehri Garhwal
princes were greeted as embodiments of the deity of the
shrine of Badrinath.12
Copland argues that people regarded princes as gods
whether the prince was a Hindu or a Muslim by virtue of
their office. Princely subjects (Hindu) believed that royal
commands carried ‘supernatural sanction’.13 He points to
some north Indian Muslim rulers like Hamidullah of Bhopal
who felt discomforted by the ‘uncritical adulation’ he received
from his subjects. Hamidullah told an American reporter,
‘my Moslem subjects do not worship me. However my
Hindu subjects persist in doing so, even though I am a
Moslem. According to our teachings, a ruler is blessed by
God and should be obeyed; that is all’.14 Copland points
out that most of the Muslim rulers were happy to play along.
Princes role as Maa-Baap :
Princes, to ensure that they remained acceptable to
the states’ people, relied on various measures like religious
activities, emphasising their ‘ancient’ lineages, and by
patronising men of piety and old traditions and cultural
forms. Copland further argues that princes known for their
religious learning and piety were held in high esteem. He
points out to some rulers who were very religious like Ganga
Singh of Bikaner whose single day never passed without the
ardent worship of God, Maharaja Pratap Singh of Kashmir,
‘who kept a dozen cows in garden outside his bedroom
window so he would be sure to see one first thing upon
waking up every morning’, Jey Singh of Alwar, whose ‘public
outbursts of religious fervour were legendary’ and some
Muslim rulers like the Nawab of Rampur, Mohammad
Hamid Ali Khan, who was ‘so dedicated to his Shi’a faith
that he insisted on being buried at the holy shrine of Najaf
in Iraq’.15 Copland argues that not all rulers were so religious,
‘but almost all saw the benefit of conforming to the public
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religious roles expected of them.’ 16 He refers to a Cambridge-
educated student of anthropology, Mayrudhawaj Sinhji,
‘whose personal approach to religion was tinged with
scepticism; but the prince never for a movement neglected
his public religious duties or his private ritual obligations as
a Hindu’. Copland quotes Mayurdhawaj Sinhji, who says,
‘if I was thought not to be a religious person,’ he recalls,
‘what I said would have carried less weight’.17
People respected princes not just for their religious
beliefs, but also due to the old traditions and cultural forms
that they continued to maintain. Barbara Ramusack points
out that it is ‘common wisdom… that princes helped to
maintain cultural forms such as Indian dance and music
during the colonial period’. She supports this argument by
pointing to the independent government of India, which
established a ‘bureaucratic infrastructure that assumed
responsibility from the princes and distributed public
resources to promote indigenous art forms’. However, she
argues that princely activity as cultural innovators has often
been ignored and needs an in-depth study.18
Princes as Collaborators of the British :
Many people identified themselves with their
princes’ dynasty. William Burton points out that ‘in the
thousand-year-old States of Rajput States of Central India
the link between dynasty and subjects is so close, the bond
of a common tradition so strong, that the people would
find it difficult to contemplate a change of regime’.19 Alfred
Lyall argues that the Rajput states had a direct link with the
Hindu kingdoms of the pre-Muslim conquest period and
they reeked of that much-priced essence, ‘tradition’. He
points out that ‘the rulers’ pedigrees proclaimed them to be
descendents of the very god kings whose valour was
celebrated in the Ramayana and the Mahabharata, while
the institutions and the practices of the princely court spoke
of a world which had not much changed in centuries and
which, in its essential elements, went back to the very ‘dawn
of history’.20 Benjamin Disraeli speaking in the House of
Commons pointed out that some of the princes sat on
thrones, which were in being ‘ when England was a Roman
province’. 21
According to Max Weber, princes exercised
‘traditional’ authority, which had its roots in the reverence
that society accords ‘the sanctity of immemorial traditions’.22
Copland opined that the British decided that the Indians
‘had a deep, inbred respect for authority especially the
authority of ‘natural’ leaders such as landlords, priests and
Brahmins.23 One of the reasons why the British retained
Indian Princes long after they established their paramountcy
in India was due to the peoples’ attachment to the old
traditions, dynasties and rule. This reflects in Curzon’s letter
to Lord Hamilton, ‘we have embarked since the Mutiny
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upon the policy of sustaining the Native States and Princes.
We do so… in the interests of the people, who are supposed
to like the old traditions and dynasties and rule’.24 Lord
Lytton in a letter to Disraeli opined ‘politically speaking,
the Indian peasantry is an inert mass. If it ever moves at all,
it will move, not in obedience to its British benefactors, but
to its native chiefs and princes however tyrannical they may
be’.25 Conservative Viceroys, such as Lytton and Curzon
advocated that Indians would only respond to ‘oriental’ forms
of government, which valued hierarchy, pomp and traditional
authority.26 Although Curzon had very little respect for
princes, which is evident in his personal letters to his
friends,27 he referred to princes as “colleagues”.28 The British,
especially after the revolt of 1857, tried to find new
collaborators among traditional elites, such as the Indian
Princes. John Gallagher and Anil Seal point out that every
foreign rule in India depended upon the ‘collaboration, active
or tacit, of powerful local interests… for much of the business
of extracting tribute and keeping the peace, the British always
relied upon the acquiescence of influential Indians prepared
to work with the regime’.29 The British were impressed by
the Princes’ ability to command the loyalty of their followers
and princes had great advantage over the British. They
possessed traditional and moral authority as practising
Hindus, Muslims and Sikhs and as key ritual facilitators.
Copland argues that as foreigners and Christians, the British
could only be observers of Indian religious life whereas the
princes, as practising Hindus, Muslims and Sikhs, had a
personal and vested interest in the welfare of their respective
faiths.30 Princes extended protection of the state to the
religion. They conserved and nourished religion by extending
patronage to men of piety and religious learning. This is
evident in some of the princes’ royal titles. The ruler of
Bikaner bore the title Gau Brahmin Pratipalak – ‘Defender
of Cows and Brahmins’; whilst one of the dynastic titles of
the Dhrangadhra royal house was Dharma Dhurandhar –
‘Yoked to Dharma’.31 Copland stresses that this role of
princes as upholder of Dharma was always ‘implicit and
expected’.
Dilemmas of the Princes :
Although princes commanded great respect from
their people, to what extent were they autonomous and
sovereign? In recent years historians in an endeavour to rescue
the princes from hegemonic accounts of history suggest that
they maintained a considerable amount of autonomy and
preserved social formations or modified them to fit in the
new political ideas.32 David Cannadine takes such an anti-
hegemonic stance in is book Ornamentalism, stressing the
importance of the role played by class over and above the
binary racial divide between ‘us’ and ‘them’.33 He argues
that British society is complex, with ‘layered, interlocking’
313
hierarchies rather than a simple division between rich and
poor,34 and ‘when Britons turned their attention to those
wider worlds that they colonized and conquered, it was with
these views of how society was, and of how it should be
administered, very firmly embedded in their minds’.35 He
emphasises class over other analytic categories and points
out that ‘we should never forget that the British Empire was
first and foremost a class act, where individual social ordering
often took precedence over collective racial othering’.36
Manu Bhagwan, in his attempt to grant the princes
some agency, argues that it was not only British who could
handle the system to their advantage but the princes also
manipulated the system to their advantage. He argues that
on one hand, British constructed the princely states as an
oriental ‘other’ to the ‘modern’ British Indian system of
government, and on the other insisted that rulers conform
to the rules of ‘good government’, a term which encompassed
much of the ‘modern’. The princes, he argues, were adept at
manipulating such stereotypes of western modernity and
oriental tradition as a means to ward off undue British
interference. He focuses on the university movement in
Baroda and Mysore which were considered as ‘model states’,
the epitomes of ‘progressivism’ and ‘good governments’
against which all other princely states were to be measured.37
This anti-hegemonic stance of current historical
writings have managed to get princes out of a longstanding
stereotype as devoted to their own pleasure and exploiters
of their people, being mere decorative stooges of British
imperial power.38 They go a long way in recovering princes
as active subjects, presenting comprehensive and well-
researched analyses. But how far were the princes
‘independent’ and ‘autonomous’ as they suggest? The British
often intervened in the affairs of princely states inspite of
their ‘non interference’ policy and Princes’ political and
economic activities were constrained by the dictates of British
colonial governance.39 Waltraud Ernst and Biswamoy Pati
note that the British ‘reforms’ policy after 1857 represented
a ‘hegemonic shift’, with ‘emphasis now being put on
measures that appeared less interventionist, yet had
important structural consequences in the political as well as
economic spheres’.40 As Rowbotham points out that the
British like the Romans (on whom many British Victorian
imperialists modelled themselves) believed that the successful
management of empire depended not on military might but
on policing and the law. ‘Military might is useful in acquiring
colonies, but plays little part in maintaining it; the law
succeeds to that task when it is well managed. When it is
not, imperial continuity is imperiled’. 41
Ernst and Pati argue that British hegemonic strategy
encouraged princes to ‘imagine’ themselves as ‘autonomous’
inspite of their ‘political impotence’.
314
The British considered princes as their allies and
collaborators and pronounced them as ‘colleagues’ but never
treated them as sovereigns. H. H. Dodwell observes that
‘the relations of the government of India with the Indian
states offer questions of extraordinary difficulty to the
historians’.42 He notes that the facts were ‘strangely elusive’
and the position ‘full of ambiguities’. He realized that
relations from the mutiny to the Montagu-Chelmsford
reforms depended not upon the exact wording of treaties
but upon ‘the circumstances of the time’.43 Characterizing
Indian Princes as independent rulers or comparing the
inhabitants of princely states to the subjects of sovereign
nations had become merely ‘niceties of speech… devoid of
any significance’. 44 Ernst and Pati argue that British
controlled princes by their policies rather than military action
from 1858 onwards, which allowed the princes to ‘imagine’
themselves as ‘autonomous’ or ‘sovereign’. Princes were
lacking in any international status, were referred to as
sovereigns, but never treated as sovereigns by the British.
They lacked the major privileges and responsibilities of
defence, external affairs and communications. They were
referred to by their people as Maharajas and Maharanis
(Kings and Queens) but were described by the British as
mere ‘Princes’. Manu Bhagwan notes that their indigenous
titles clearly ‘challenged the royal head of Britain, providing
the additional impetus for Victoria’s title change vis-à-vis
India to Empress’.
British in their pursuit to stress the difference
between the ruler and the ruled took the aid of a pseudo-
scientific racial theory of Aryans. Indological scholars such
as Max Muller proposed a theory that ‘there was an original
Aryan homeland in Central Asia’ whose people spoke Proto-
Indo-European language. Over the course of time, they
‘branched off in two directions; one came towards Europe
and the other migrated towards East’.45 Although Max
Muller’s theory faced huge criticism in the west, British
officials and Christian missionaries took up his theory in
India, but adapted it to assert their own racial superiority.46
For Muller, Europeans and Indians were of equal
racial status, but this was something that the British in India
were not for the most part prepared to accept. They solved
this conundrum by asserting that European Aryans were
superior to Indian Aryans. It was argued that while at one
time the latter had been at the forefront of civilisation, now
they had lagged behind, so that it was the task of the British
to advance the Mission Civilisatrice in the subcontinent.47
The racial purity of the original Indian Aryans had, moreover,
been diluted by later invasions. This theory was backed by
leading British officials in India such as James Fitzjames
Stephens and Henry Maine. Maine declared that ‘all
immigrations into India after the original Aryan
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immigration, and all conquest before the English conquest…
affected the people far more superficially than is assumed in
current opinion’.48 They argued that what India really
needed was the autocratic rule of a gifted minority. Stephens
assured his countrymen that they should not hesitate to
proclaim their racial superiority over ‘a people sunk in
darkness and superstition’, so as to reform them.49
This theory conferred on the British a supposedly
superior racial status; it drew a difference between ruler and
the ruled, and justified their rule. Colonial ideology
depended on the construction of an ‘other’ in whose
similarities colonialism could predicate its high ideals, its
mission of salvation, of civilizing.50 Homi Bhabha rightly
points out that this ‘other’ had to be different, ‘for it was in
this difference that the rationale for objectification, for
exploitation, for domination lay’. He terms this desire for a
recognizable but different ‘other’ ‘colonial mimicry’.51
British officials took up this theory and stressed a
need to reform Indians. The British delineated a stark
difference between the backward ‘Oriental’ people and the
‘progressive’ West. The process of ‘othering’ justified the
colonial mission to reform. The liberal tools of reforms, ‘good
government’ and ‘western education’ were put forward as
lynchpin institutions of the imperial project.52 Metcalf
argues that the revolt influenced British policy towards
education, social reforms, strengthening of the aristocracy
by the ‘pro-landlord’ policy, and to a lesser extent upon the
structure of the Indian Government.53
The British accordingly set up educational facilities
for the princes, such as Rajkumar College at Rajkot and
Rajpur, Aitchison College at Lahore, Mayo College at Ajmer,
and Daly College at Indore.54 The princes who went to these
Colleges were inculcated with ‘modern ideas’. Minority rule
provided another means to impart such a ‘modern’ education
to the princes. Most of the important states were under
minority rule at one time or the other in the later nineteenth
century. Jyaji Rao Scindia, Tukoji Rao Holkar, the Nizam
Afzal-ud-Daula all died leaving minors as their heirs.
Malharrao Gaekwad of Baroda was deposed and Sayaji Rao
III, a minor, was placed under the instruction of European
tutors appointed by the Government of India. In this way,
they were exposed to ‘modern ideas’. The British officers
who in several cases administered the states during the
minority period also seized the opportunity to set up
institutions in the states modelled upon the institution of
the British India. Through their policy of ‘reforms’, British
brought important structural changes in the states.
The British ‘tutored’ princes were well equipped
with their western education to investigate the half forgotten
treaties between their states and the British crown, which
were mostly inter pares. Princes started to stress Queen
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Victoria’s proclamation that British would ‘respect the rights,
dignity and honour of native princes as our own’. In practice,
however, the princes were sovereign in only a limited sense.
For the British, characterizing them as independent rulers
or comparing the inhabitants of princely states to the subjects
of sovereign nations had become merely ‘niceties of speech
handed down from other days and now devoid of
international signi?cance’.55 Princely states were not an
independent sovereign power that could make treaties or
alliances with any other foreign power. Antony Anghie has
observed that imperial sub-polities lacked international
capacity yet possessed it by having independent territories.56
International lawyers had to face a problem whether to
classify the princely states as independent or not, as they
were ‘outside the scope of law and yet within it, lacking
international capacity and yet necessarily possessing it’.57
He further points out that ‘it was unclear how polities that
possessed and yet did not possess sovereignty ?t within a
schema pairing degrees of civilization with graduated
membership in international society’.58 The position of the
princes was anomalous.
Princes were venerated by their people and treated
as an ‘equal’ in the British treaties but were expected to profess
their loyalty to the king Emperor or the Queen-Empress of
Britain and had to prove their sincerity of such professions.
Princes had to go through tremendous psychological pressure
due to their ambiguous relation with the British and their
role as Maharaja to their people. To further examine this
point a short study of Baroda had been taken in this essay.
Chavda points out that ‘wherever and whenever Baroda tried
to talk from equal platform it had to make a retreat or lose
a cause or a right’.59
Time and again, Sayaji Rao’s reforms were limited
or compromised by measures that originated in British India.
While he was carrying on with the educational reforms in
his state, the Government of India, under Lord Curzon
passed the Indian Universities Act, which increased
governmental control over university affairs and it gave
Universities greater powers of inspection and authority over
their subsidiary colleges.60 The Baroda College of Science
was affiliated to the University in Bombay, which was under
the control of the British. Bhagwan argues that the University
Act changed the dynamic of the relationship between the
University and the college. The Act gave the University
extraordinary latitude to interfere with local policies and
initiatives.61 Bhagwan observes that this act not only affected
the affiliated colleges in the princely states but it had a fairly
devious effect on schools in princely states. This meant
systematic weakening of princely autonomy. So, a proposal
for a separate University of Baroda was made by the Baroda
state in 1908. The British blocked any such initiative. The
315
struggle to establish an independent University in Baroda References :
continued till the end of the British rule in India. The state 1
J. C. Heesterman, ‘The Conundrum of The King’s Authority’,
of Baroda established the University in 1949, one day before in J.F. Richards, Kingship & Authority In South Asia (Wisconsin
the administration of Baroda was transferred to the State of – Madison, 1978), p.1.
Bombay.62 2
Address by the maharaja of Bikaner to the Carlton Club, 29
Baroda State was also unable to gain full jurisdiction May 1935, Asiatic review, Vol. 31 (January-October, 1935), p.447
over the railways within its territories. The British asserted cited in Ian Copland, State, Community and Neighbourhood in
complete jurisdiction over all railways they constructed in Princely North India, c. 1900-1950 (New York, 2005), p.51-52.
3
the princely states. Baroda Government could not exercise J. C. Heesterman, ‘The Conundrum of The King’s Authority’,
jurisdiction even on lines lying entirely in Baroda limits.63 in J.F. Richards, Kingship & Authority In South Asia (Wisconsin
Because of this, the state lost state revenue from customs – Madison, 1978), p.52.
4
and transit duties.64 Baroda decided to construct its own Adrian Mayer, ‘Rulership and Divinity: The Case of the Modern
railways. Baroda hoped that they might be able to exercise Hindu Prince and Beyond’, in Modern Asian Studies, Vol.25, No.4
full jurisdiction at least in this respect. But Chavda notes (1991), pp.766-68.
5
that ‘all their protests harped upon the question of Copland, State, Community and Neighbourhood in Princely North
jurisdiction… [had] no avail.65 Copland notes that it was India, p. 52.
6
same ‘frustration story in regard to durbars initiatives on sea Heesterman, ‘The Conundrum of The King’s Authority’, in
Richards, Kingship & Authority, p.1.
tariffs, salt manufacture… over seas travel… and the 7
Ronald Inden, ‘Ritual, Authority, and Cyclic time in Hindu
resuscitated imperial service troops’.66
Kingship’, In J.E. Richards (ed) Kingship and Authority, p. 54.
Sayaji Rao felt constantly frustrated by such 8
Pamela G. Price, Kingship and political practice in colonial India
restrains. He believed that the development of the state was (Cambridge, 1996), pp. 15-16.
constrained by petty interference from the British and by 9
Charles Allen and Sharada Dwivedi, Lives of the Indian Princes
‘slavish imitation of English models of government; and by (London, 1984), p. 58.
the distrust with which the political department habitually 10
Copland, State, Community and Neighbourhood, p.50.
regarded any departure from the norm’.67 Copland notes 11
Note, n.d. on ‘some salient points about Benares State’, NAI,
that once Sayaji Rao enquired with some bitterness of Lord Rajendra Prasad Papers, 8-P/48, Cited in Ibid., p. 52.
Reay ‘whether the old Rajas who did nothing and were 12
Chief Sec., Tehri Garhwal, to PA, Tehri Garhwal, 17 January
content as a rule with women and drink, were not 1930, IOR R 1/1/2129. ibid p 52.
individually better off than the new (like himself) who labour 13
Letter from HH of Dhrangadhara to the author, 21 February
and worry themselves without after all being able to effect 1998, cited in Copland, State, Community and Neighbourhood,
much that is worth affecting?’68 . Sayaji Rao felt that there p. 53.
was a difference between the promise made by the British 14
The New York Times, 11 April 1942, Cited in Ibid, p 52.
and their practice. 15
Ibid., pp. 52-54.
Conclusion : 16
Ibid., p.54.
Princes were venerated by their people and had to 17
Ibid., p.54.
fulfil their role as Maa-Baap and gods. This veneration of 18
Barbara N. Ramusack, The Indian Princes And Their States
the people along with the concept of the kingship clearly (Cambridge, 2004), p.168.
defined the role of the Princes towards their people. In 19
William Barton, The Princes of India, 3rd Edn. ( New Delhi,
contrast to this their relationship with the British was full of 1983), p. 78.
ambiguities. Princes lacked a clear cut definition of their 20
Speech by the Maharaja of Bikaner to the ladies Carlton club,
position when it came to their relationship with the British. London, 29th may 1935, The Asiatic review, 31 (Jan-0ct 1935),
British on one hand treated them as ‘equals’ in their treaties 447 Ian Copland, The Princes of India in the endgame of Empire
but expected the princes to pay allegiance to the British crown (Cambridge, 1999), p.23.
21
as feudatories or some times as a mere subjects of the empire. Quoted in B S Cohn, ‘representing authority in Victorian
British constantly intervened in the princely states internal England’, in Eric Hobsbawm and Terence Ranger (eds), The
affairs affecting their role/duties towards their people. They invention of tradition (Cambridge, 1992), p.184 cited in Ibid.,
p.22-23.
had to go through tremendous psychological pressure as they 22
Max Weber, The Theory of Social and Economic Organization
were caught between their role towards their people as
(tran. A.M. Denderson and Talcott Parsons, Glencoe Illinois,
Maharaja and deal with the British restraints at the same
1947), p.328 cited in Copland, State, Community and
time. Neighbourhood, p.51.

316 Platinum Platform

23 46
Copland, The Princes of India in the endgame, p.21-22 Joan Leopold, ‘British Applications of the Aryan Theory of
24
Adrian Sever (ed), Documents and Speeches on the Indian Princely Race to India, 1850-1870’, The English Historical Review, Vol.89,
States, Vol. I (B.R. Publishing corporation, Delhi, 1985), p.347. No.352. (Jul., 1974), p.583.
47
25
Lytton to Disreli 11th may 1876 cited in lady Betty Balfour, Sumit Guha, ‘Lower Strata, Older Races and Aboriginal Peoples
Personal and literary letters of the Earl of Lytton (London 1906), : Racial Anthropology and Mythic History Past and Present’,
II, 21 cited in Copland, The Princes of India in the endgame, p.21- Journal of Asian Studies 57,2 (1998), p.427.
48
22. Ibid., p.427.
26 49
For this point see, Maria Misra, Business, Race, and Politics in Metcalf, The Atermath of Revolt, p.319.
British India, c 1850-1960 (Oxford, 1999), pp. 43-44. 50
Bhagavan, Sovereign Spheres, p. 4.
27
Letter-Curzon to Lord Hamilton, (29 Aug 1900), India Office 51
Quoted in ibid., p. 4.
Records, Hamilton Papers, Volume 17, no 38, cited in Adrian 52
Bhagwan, Sovereign Spheres, p.3. Also see for the liberals views
Sever (ed), Documents and Speeches on the Indian Princely states, in Briton Thomas Metcalf, ‘Liberalism and Empire’ in Thomas
Vol I, p.347. Metcalf, Ideologies of Raj, (1998), p.28-58.
28
Speeches by Lord Curzon of Kedleston, (Calcutta: Thacker Spink, 53
Metcalf, The Atermath of Revolt.
1901) pp159-165. 54
Ernst and Pati, ‘People, Princes and Colonialism’, in Ernst and
29
John Gallagher and Anil Seal, ‘Britain and India Between the Pati (eds), India’s Princely States, p.4.
Wars’, in Modern Asian Studies, vol 15, No 3, Power, Profit and 55
The Collected Papers of John Westlake, 220 in Lauren Benton
Politics: Essays on Imperialism, Nationalism and Change in Law and History Review Fall 2008, Vol. 26, No. 3, p. 598.
Twentieth Century India (1981) pp 389. 56
30
Lauren Benton ‘From international law to imperial
Copland, State, Community and Neighbourhood, p.50. constitutions; the problem of quasi sovereignty 1870-1900’, Law
31
Ibid., p.51. and History Review Fall 2008, Vol. 26, No. 3, p. 597.
32
Ernst and Pati (eds.), India’s princely states, p.3. 57
Ibid., p. 597.
33
David Cannadine, Ornamentalism How British Saw Their 58
Anghie notes that the problem ‘was never satisfactorily denied
Empire (London, 2001). or resolved’, Anghie, Imperialism, Sovereignty and the Making of
34
David Cannadine, Class in Britain (London, 1998). International Law, 81, cited in Ibid.,p. 598.
35
Cannadine, Ornamentalism, p.11. 59
Chavda, Geakwad and the British, p.16.
36
Ibid., p.10. 60
Manu Bhagavan, ‘The Rebel academy: Modernity and the
37
Manu Bhagavan, Sovereign Spheres Princes, p.5. movement for a university in princely Baroda 1908- 49’, Journal
38
The stereotype appears in Diwan Jarmani Dass, Maharaja: Lives, of Asian studies, Vol.61 No.3 (Aug., 2002), p.920.
61
Loves and Intrigues of Indian Princes (Delhi and Bombay,1970); Ibid., 921.
K L Gauba, His Highness, or the Pathology of Princes (Lahore, 62
Ibid., p.943.
1930); this point is noted in John McLeod, Sovereignty, power, 63
Chavda, Geakwad and the British, p.31.
control Politics in the States of Western India, (New Delhi, 2007); 64
British paid the compensations till 1910, but was less than
also in Ramusack, The Indian Princes And Their States,; also in expected by the Baroda Government and it went further down
Copland, The Princes of India in the Endgame of Empire. after 1910.
39
Ernst and Pati, ‘People, Princes and Colonialism’, in Ernst and 65
Huzur Cutchery letter dated 25th March 1911, Raisdent’s reply
Pati (eds), India’s Princely States. of July, 1912 and Huzur Cutchery letter of Sept, 1912. P. 25
40
Ibid., p.4. cited in Ibid., p. 34.
41
Judith Rowbothom, ‘Miscarriage of Justice? Postcolonial 66
Copland, ‘Sayaji Rao Gaekwad’, in Robb & Taylor (ed.), Rule,
Reflections On the ‘Trial of the Maharajah of Baroda, 1875’, Protest, Identity, p. 29.
Liverpool Law Review, 28 (2007), p.381. 67
Ibid., p. 29.
42
H.H.Dodwell (eds.), Cambridge history of India, Vol.VI 68
Sayaji Rao to Lord Reay (Governor of Bombay), 20 Jan 1897,
(Cambridge, 1922-). quoted in Ibid., p.29
43
R. J. Moore ,Reviewed work(s): British Policy towards the Indian
States, 1905-1939 by S. R. Ashton, Bulletin of the School of Oriental
and African Studies, University of London, Vol. 46, No. 1 (1983),
pp. 166-168.
44
Lauren Benton, ‘From international law to imperial
constitutions; the problem of quasi sovereignty 1870-1900’, Law
and History Review Fall 2008, Vol. 26, No. 3, p.3.
45
Thapar, Romila, ‘Theory of Aryan Race’, Social Scientist
(January-March, 1996), p.5.

Platinum Platform 317

 Social Justice under the Nizams
Hyderabad state is synonymous with the rule of
the Nizams. It was steeped in the medieval feudal tradi-
tions. Though, the state had the distinction of having a
unique cultural identity and religious tolerance, the in-
equalities and contradictions perpetuated in the economic
system. Muslims occupied a predominant position in the
administration, judiciary and other branches of govern-
ment but socio – religious inequalities continued in some
form or the other. With all those contradictions the state
under the Nizams tried to establish social justice.
It was free from communal troubles till 1936. This
phenomenon gradually changed from the third decade of
the twentieth century due to the rise of communal politics
of the Ittehad-ul-Musalmeen party. The Nizam also came
under their influence gradually during this period. Other-
wise Hindus and Muslims lived together happily without
any regard to religious differences and each paid respect to
other’s religious sentiments leaving unity, tolerance and
communal harmony among the people in tact.
Mundumula Narasing Rao in his book Fifty Years
of Hyderabad mentioned that “the repositories of the spe-
cial culture and traditions of Hyderabad handed down from
generations were there to prevent any damage to their
unique friendly and social atmosphere that always paraded
the city”. Different opinions could be seen on Hyderabad
state in the writings of various scholars. European and
Muslim scholars considered it as a ‘centre of oriental cul-
ture’, British considered it as a bright ‘jewel of her crown’
but the nationalists including Sardar Patel branded it as a
‘cancer in the belly of India’. However in the nineteenth
and twentieth century, the cultural and intellectual activ-
ity was stagnated under the influence of British para-
mountcy but the interaction of the British and oriental
culture of Hyderabad led to social and cultural transfor-
mation in the court as well as outside without the latter
totally losing its basic features. Indirectly even the courtly
ceremonies, court practices, culture and education came
under the continuous influence of the Raj. Western dress,
food and language were slowly adopted under the influ-
ence of the British culture; consequently catholicity in the
socio-cultural and religious life was prevalent.
*Professor (Rtd.), Dept. of History, Osmania University, Hyderabad. Former Vice-Chancellor, Kakatiya University, Warangal.
Sivananda Eminent Citizen Awardee.
318
- Dr. Y. Vaikuntham*
Traditional education was imparted in Madarasas,
Maktabs and Khanqis under Ulemas, Sufis and Muslim
scholars. The teaching was either in Arabic, Persian or Urdu.
The education of the Hindus was given in temples, Mutts,
Ghatikas , Khangi and Agrahara schools in Telugu, Marathi
and Kannada i.e.; in their mother tongue. English schools
were established. General, technical and professional
schools with western education gained importance.
The non-mulki influence increased and they were
inducted into a number of plump posts. It was resisted by
the mulkis or local intellectuals leading to friction in the
society. The general literacy in the state in 1891, 1901 and
1911 among the Muslims was 6 %, 5.46%, and 5.9%
whereas the Hindus had 3.5%, 5.46% and 2.3% respec-
tively. In 1883-84, there were 192 institutions of all cat-
egories with 11669 students, whereas by 1910-11 the in-
stitutions increased to 1036 and pupils to 66484. Most of
these institutions were in Hyderabad Suba and district head-
quarters. Even by 1951 the literacy varied between 5.09%
to 7.2 % in the countryside, though in the city of
Hyderabad the literacy rate was 25.2%. Since education
was backward, people lagged behind in socio-cultural
spheres and the process of modernization was very slow.
The Muslims were the ruling class though the ma-
jority of population belonged to the Hindu community.
caste, superstitions, domination of aristocracy, and feudal
chiefs was common in the society. Polygamy was prevalent
among the Muslims. Sati was noticeable, child marriages
were common and widow remarriages were prohibited.
However, along with a number of socio-religious organi-
zations, the government also took measures to control the
social evils. Sati in 1848 and selling of children in 1856
were banned in the state. Ikwan-us-Sufa, and Anjumen-e-
Maref under Mulla Abdul Qayyum were started to take up
educational and social reforms including the development
of social, intellectual and economic life of the people.
Agornath Chatopadyaya and his wife started Anjuman-e-
Ikwan-us Sufa( The Brotherhood Society), and Young Men’s
Improvement Society in 1879 to bring about social reforms
including emancipation of women, abolition of child mar-
riages and introduction of widow remarriages . He prac-
Platinum Platform
ticed castelessness by taking depressed classes as his do-
mestic staff. He also encouraged inter-caste marriages.
From 1891-92 Arya samaj started gymnasiums,
Ganesh utsav to bring about socio-religious awakening
under the leadership of Kamata Prasad and Mahatma
Laxman Desji. Sanatan Dharma Maha Mandal was orga-
nized by Arya Samaj under the leadership of Kesavrao
Koratkar, Satwalekar and Aghoranath Chatopadyaya. Theo-
sophical society was established in the last decade of the
nineteenth century in Hyderabad.
Encouragement of non-mulkis in various services
stimulated education and they could bring about educa-
tional reforms. Salar Jung 1 invited some very qualified
non-mulkies from Aligarh, Madras and started compul-
sory education for the children of landlords, Inamdars and
Jagirdars.
Mulla Abdul Qayyums book A Plea for Compul-
sory Education written in 1894 was a landmark in the de-
velopment of education in the state, though this proposal
was rejected on trivial grounds by the state stating that it
will create anti-government feelings and social protests.
However, number of schools and second grade colleges
came into existence including Darul-ulum High School,
City High School, Chadarghat High School, Madaras-e-
Aliya, etc. Along with them a number of missionary schools
like All Saints High School, Grammar School, Wesley
School, St. Anne’s Convent, Keys High School, Mahboob
College, Nizam College etc. were established. All these in-
stitutions helped in the growth of intellectual awakening
in the state. These institutions were established at Suba
headquarters i.e. Aurangabad, Gulbarga, in addition to a
few other towns.
Though Urdu was the state language from 1884
replacing Persian, English and vernacular schools provided
greater opportunities for education of all including the vil-
lagers. All these efforts led to the establishment of Osmania
University in 1918.
The libraries were the store houses of knowledge
and Library Movement became a cultural movement lead-
ing to renaissance in the state. State Library in 1892, Sri
Krishnadevaraya Andhra Bhasa Nilayam 1901, Vignana
Chandrika Mandali in 1906, Sri Raja Raja Narendra Basha
Nilayam in 1904 at Hanamakonda, Andhra Samvardani
Library at Secunderabad in 1905 helped not only intellec-
tual awakening but also social justice in the state.
However, social, intellectual and cultural activi-
ties got stimulus as a result of these movements. Begari or
vetti chakiri was removed through a Gasti on 30-3-19232
Platinum Platform
as the Nizam’s birth day gift. In 1933 government prohib-
ited extracting any work without remuneration. Ryot
Sangams and Weavers Associations came into existence.
Andhra Kendra Janasangam in 1921 and Andhra Maha
Sabha in 1930, Maharastra Parishad in 1936, and Karnataka
Parishad in 1937 were started to take up cultural activities
and peoples problems to eradicate social evils and to fight
for social and economic justice.
Andhra Kendra Janasangam has published a num-
ber of booklets to eradicate exploitation and to establish
some sort of social justice. They include ‘Vartha
Swatantram’, ‘Vetti Chakiri’, ‘Mohtarfa-Maggapupannu’,
‘Nazarana Janaparignanamu’, ‘Nizamrastra Andhrulu’,
‘Nizam Rastra Abhivrudhimargalu’, etc. They gave impe-
tus to the activities of student community to support and
promote social, cultural, economic and political advance-
ment in the state. Ravi Narayana Reddy called all those
organizations stating that there was no difference between
political and non-political movements as these organiza-
tions sub-served the national awakening.
In the first quarter of the twentieth century the
institution of Devadasi system, supplying of dancing girls
to officers on tour, practice of vetti etc have been abol-
ished. Educational institutions were established and thrown
open to all in addition to Jagirdars, and aristocratic fami-
lies. The rise of Arya Samaj and Ittihad-ul- Musalmeen led
to the rise of communal troubles in the third quarter of the
twentieth century. However, the Hindus who constituted
86% of the population were not considered for appoint-
ment to high positions whereas the Muslims who were a
minority were appointed to the plump posts of adminis-
tration. Therefore he was criticized as a blind ruler with
‘one eye’ though the Nizam claimed both Hindus and
Muslims as his two eyes. In the twentieth century the rul-
ers gave preference to maintain social order by halting the
institutions of social change in the state and promoted
Muslim aristocracy and non-mulkis in the critical areas of
power. This was the beginning of dual policy of preferen-
tial treatment to Muslims which led to greater tensions in
the later part of the Nizams rule ie; between 1930s and
1940s. When the non-mulkis were employed in the state
services the Urdu and vernacular press protested against
this policy. As a result of which “the avenues of the state
services were widely opened to Hyderabadees”. In 1933
government issued a Firman giving preference to all edu-
cated and efficient mulkis in the services.
In his message on the Silver Jubilee year of coro-
nation, the last Nizam visualized the concept of social jus-
tice as his vision. He commented that “ I am deeply inter-
319
ested in village uplift. It is my wish that the life of the References
villagers may become increasingly prosperous…prosperity
1. Bawa.V.K; The Last Nizam ; The Life and Times of
of the country is in the smiling fields and contended peas-
Mir Osman Ali Khan, penguin books,1992.
antry rather than in stately edifices”. Thus while support-
ing absolute monarchy he had sympathy for his subjects 2. Hanumantha Rao Madapati; Telangana
especially common people. Though, he lacked any knowl- Andhrodyamamu, 2 vols, Hyderabad,1949.
edge of social and political philosophy, he mingled with 3. Narasinga Rao M; Fifty Years of Hyderabad,
the common, poor working people of the court. Hyderabad,1977.
The sixth Nizam Mir Mahboob Ali Khan was 4. Sarojini Regani; Anglo- Nizam Relations,1724-
more broad minded in accommodating Hindus and Mus- 1857;Secunderabad,1963.
lims in the power echelons. Also he moved closer to the
majority and respected the sentiments of the Hindu popu- 5. Sheela Raj ;Medievalism to Modernism: Socio- Eco-
lation in the performance of social and religious functions nomic and Cultural History of Hyderabad,1859-
leading to greater social harmony when compared to that 1911;Bombay,1987.
of the last Nizam. He observed Hindu rituals and performed 6. Syed Abid Hasan, Whither Hyderabad?A Brief Study
puja as per Hindu practices during 1908 floods. All this of some of the outstanding problems of the premier
explains that the sixth Nizam gave importance to social Indian State, Madras,1935.
justice under his rule.
7. Vaikuntham.Y;Peoples Movements in the Princely
The last Nizam gave importance for the manage- states,Manohar,Delhi,2004.
ment of finances, water resource management, including
8. Vaikuntham.Y;Water Resource Management ;Ripar-
irrigation, communications, including railways and exploi-
ian Conflicts,Feudal Chiefs and Hyderabad state,
tation of the natural resources for the development of the
Manohar, Delhi, 2010.
state and the society. The administrative reforms could not
resolve the fundamental differences in the economic and 9. Vasikuntham. Y; State ,Economy and Social Trans-
social structure of the state and the society. Egalitarian so- formation: Hyderabad State, Manohar, Delhi,2002.
cial and economic structures could not be evolved. In fact
10. Zubeda Yazdani; The Seventh Nizam, The Fallen
there were two social segments in the Nizams dominions
Empire , CUP,1985
ie; those who live in Diwani areas and those who live in
jagir and paigah areas. In Diwani areas some socio-eco-
nomic progress was noticeable whereas in jagir areas noth-
ing but feudal exploitation of men and matters dominated.
It gave rise to Comrades Association and left movements
in the state in 1940s which culminated in the Telangana
Armed Struggle against the feudal atrocities. It is pertinent
here to recall Syed Abid Hasan’s comment on the socio-
political situation in the state at that time. He said that
“outwardly it presents a picture of peace and contentment.
And if you scratch the surface you will begin to see the sore
of discontentment that is robbing every Hyderabadee of
happiness”.
Notwithstanding the political conflicts that
marked after 1945, there was no hostility between Mus-
lims and Hindus in Hyderabad state i.e. between the rul-
ers and the ruled. It clearly demonstrates that there might
have been some issues of intolerance between the majority
population and the ruling community and the rulers, but
overall social justice was noticeable in Hyderabad state
under the Nizams in the nineteenth and twentieth centu-
ries.

320 Platinum Platform

 The Rise of Telugu Consciousness in Hyderabad
The Movement for Telugu was organized by the
people living in the eight districts of Hyderabad with an
intention to awaken Telugu consciousness and to fight for
the political rights. An attempt is made in this article to
explain the Rise of Telugu Consciousness in Hyderabad
during the various phases of the National Movement.
The Movement for Telugu, especially meant for
the improvement of socio-economic, cultural and politi-
cal conditions and to prepare them for the challenges of
modernization. Such kind of movement was required dur-
ing the autocratic rule of the Nizam.
The Hyderabad State was under the Nizam who
was a Muslim and the majority of his subjects were Hin-
dus. In those circumstances, it was very difficult to launch
a movement in Hyderabad. During the Nizam’s rule, the
region was extremely backward and the people of
Hyderabad were groaning under the accumulated weight
of poverty, ignorance, oppression and exploitation. How-
ever, no serious attempt was made by the nationalists to
build up a movement against the Nizam and the British
for fear of repression.
Since the population of the State was overwhelm-
ingly rural in character, the bulk of the Hindu population
was depending on agriculture. The majority of the rural
population was either landless labourers or small peasants,
and the agricultural labourers were subjected to exploita-
tion under the existing system of native feudalism. Due to
the poverty and ungainful employment, they were mostly
reeling under stress and strain. The Muslim population
who were mostly employed by the Nizam’s government
were generally urban in character. By virtue of being the
ruling class, the Muslims generally enjoyed certain privi-
leges in the society. But the majority of them were also
poor. Their economic conditions were also far from satis-
factory even under the Nizam. Thus, by the end of 19th
century, the Hyderabad State became a vulnerable ground
for launching people’s agitation.
True to its rural character, the Hyderabad State
offered no facilities for educating the masses. A few schools
which were opened in Hyderabad city by the end of 19th
century were only serving the needs of the children be-
*Professor, Dept. of Ancient Indian History, Archaeology & Culture, Osmani University, Hyderabad.
Platinum Platform
- Dr. V. Kishan Rao*
longing to the rich and the upper middle class families of
the Muslim community and few rich Hindu families.
Though the Nizam allowed Western education to be
adopted in these institutions, he cleverly introduced Urdu
language as the medium of instruction to dispense with
English language in his State and also to kept the Hindus
out of the portals of education, as most of the Hindus were
either Telugus or Kannadigas or Maratties. Even the Hin-
dus who wanted to admit their children to these institu-
tions had no choice but to accept the imposition of Urdu
which was the official language of the State. However, the
Western education brought a change in the thinking of the
educated class which undoubtedly caused the rise of Telugu
consciousness in the state at the turn of the present
century.
When the Indian National Congress was formed
in 1885, a few citizens among the intellectual elite drawn
from the upper middle class strata of society welcomed its
formation. They were Dr.Aghornath Chattopadhyaya,
Mulla Abdul Qayum (the first Muslim leader from
Hyderabad to join the Indian National Congress),
Ramachandra Pillai, a lawyer, and Moheb Hussain and
others. They played a prominent role in moulding public
opinion among the educated few in the State.
The Arya Samaj was established in Hyderabad city
in 1892. The Arya Samaj leaders were prosecuted by the
Government for being ‘non-Mulkies’ (outsiders) and al-
leged that they were involved in anti-Muslim activities. Arya
Samaj leaders like Nityananda Brahmachari and
Vishwananda Saraswati were not only sent to prison but
even their pleader, Ramachandra Pillai was also placed
under Police custody for two hours when he came to visit
them in prison. Notwithstanding these obstacles, the Arya
Samaj carried on its activities in the State and some of the
notable persons who joined the Arya Samaj Movement in
1896 were Keshav Rao Koratkar, Damodar Satvalekar.
Dr. Aghornath Chattopadhyaya also gave encouragement
to the Arya Samaj Movement. Falling in line with the In-
dian Pattern set up by Bala Gangadhar Tilak Ganesh Utsav
Celebrations were also started in Hyderabad in 1895.
The Maharashtra leaders in Hyderabad like Pandit
Keshav Rao Kuratkar, Vaman Ramchandra Naik and
321
Ganpat Rao Hardikar founded the Vivek Vardhini Pathasala
in 1906 which later on developed into a leading educa-
tional institution in the city. In 1907, Vithal Rao
Devalgaonkar, Keshava Rao Kortkar and Garuda Rao
started the Nutan Vidyalaya High School in Gulbarga. The
Nutan Vidyalaya High School played a prominent role in
spreading education in the Karnataka region of the
Hyderabad state. The founding of the institution marked
the beginning of the Cultural Revival in Hyderabad.
In spite of the handicaps, the people of Hyderabad
could not remain unaffected by the nationalist sentiment
which had widely spread over British India. The national-
ist impulse to create a democratic and welfare state was
active in British India while it was a bit delayed in the
Princely State of the Nizam. The task of preparing the
Hyderabad State for political and social upliftment was
found to be a stupendous one. The princes were deliber-
ately nursed by the British for many years as obstructers to
collective national progress. This policy paid great divi-
dends to the British in dealing with anti-British forces.
About this time, several cultural institutions came
into existence. Leaders like Komarraju Laxmana Rao,
Gadicherla Harisarvothama Rao, Ayyadevara Kaleshwar
Rao, inspired by the renaissance movement in Andhra dur-
ing the Vandemataram movement, wanted to forge strong
cultural links with the people of Telangana. The people of
Hyderabad could not remain unaffected by the breeze of
national renaissance in British India. The first Telugu Li-
brary, namely, Sri Krishna Devaraya Andhra Bhasha
Nilayam was started in Hyderabad in 1901. During the
same period two other libraries, Sri Raja Raja Narendra
Andhra Bhasha Nilayam and the Andhra Samvardhini Li-
brary were founded in 1904 and 1905 at Hanamkonda
and Secunderabad respectively. Besides that some more li-
braries were started in Telangana region. viz; Samskrutha
Kala Samvardini, Secundrabad, Mahaboobiya Andhra
Bhasha Nilayam, Errupalem in Warangal District, Sri Siddi
Malleshwara Grandhalayam, Ramidicherla, Warangal dis-
trict, Sri Andhra Vignana Prakashini Grandha Nilayam,
Suryapet, Nalgonda district, Andhra Saraswathi Grandha
Nilayam, Nalgonda, Sri Shabdanushasnandhra Bhasha
Mandiram, Warangal and Sri Maduri Raghavulu
Bhashakalpavalli, Secundrabad etc
As early as in 1913, the Social Reform Movement
was initiated by the ‘Humanitarian League’. The founder-
President of the League, Raja Bal Mukund was a pioneer
in the Harijan Upliftment activity in the State. The
Hyderabad Social Service League was established in 1915
which held conferences in different parts of the State to
stress the need for Social Reform. Another conference of
322
Social Reform was held in Hyderabad on November 11-
12, 1921 under the Presidentship of Maharshi Karve. The
proceedings were conducted in English, Urdu and Marathi
languages since most of its members were Maharashtrians.
This had been protested by the Telugu speaking members
under the leadership of Venkat Rao Alampalli which has
given rise to founding of ‘Andhra Jana Sangh’ in 1921.
The ‘Andhra Jana Sangh’ which was formed with
an initial membership of only twelve on the very night of
November 12, 1921, when Venkat Rao Alampalli, an ad-
vocate was hooted down for moving a resolution in Telugu.
Its membership increased very soon to one hundred. The
Andhra Jana Sangham was formed with Tekmal Ranga Rao
as its Secretary. The association was to be called “Nizam
Rashtra Andhra Jana Sangham”, with an intention of work-
ing for the progress of the Telugus, convening public meet-
ings and allied activities and every Telugu of the State whose
age was not less than eighteen and who could read and
write could become a member of this association. When
the membership rose to one hundred, a regular managing
committee of 15 members with Raja Rajagopala Reddy,
Barrister, as President and Shri Madapati Hanumantha Rao
as the Secretary was elected. As an allied wing of this body
a research society called Andhra Parishodhak Mandali was
also established.
The prominent among them were Madapati
Hanumantha Rao, Burrgula Rama Krishna Rao,
M.Narsinga Rao and Adiraju Veerabhadra Rao. The first
meeting was held at Hyderabad under the Chairmanship
of Konda Venkat Ranga Reddy on February, 1922. In this
meeting the name of the Andhra Jana Sangh was confirmed
and Madapati Hanumanth Rao was elected its Secretary.
Madapati proved to be the guiding spirit of the movement
for the social and cultural upliftment of the Telangana
people. This was the beginning of the rise of Telugu Con-
sciousness in the Hyderabad State. A number of sister as-
sociations were established all over Telangana. The neces-
sity of getting them federated with a central body was keenly
felt. Consequently, the ‘Andhra Jana Kendra Sangham’ was
formed at Hyderabad. The first meeting of the central body
was held at Hanumakonda on the 1st April, 1924 and it
was largely attended by representatives from Hyderabad,
Secunderabad, Warangal and Khammam. This Commit-
tee was authorised to frame a constitution which was
adopted on the 27th of April 1924 at Hyderabad. The aims
and objects of the Committee were further expanded, and
they were : To establish libraries and reading rooms, to
help and encourage students, to support scholars, to col-
lect manuscripts and to conduct research, to spread knowl-
edge through hand-bills, booklets, and public speeches, to
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propagate Telugu, to encourage fine arts and physical cul-
ture and to help the helpless
Thus, the Andhra Jana Sangh decided to achieve
its aim of promoting the social, economic and cultural re-
vival of the people of Telangana by adopting measures that
would bring about a general enlightenment among the
people. Akin to that some of the books (small booklets)
that were published by the Andhra Jana Sangh were Nizam
Andhra Rashtra Prasamsa, eulogizing the Ancient glory and
History of Andhras, the Nizam Rashtra Andhras, Nizam
Rashtrapu Ahbivruddi Margamulu, (Ways of Improvement),
Mahatarpa – Maggamu Pannu, Vettichakiri, Nizam
Rashtrapu Jana Pariganamu etc. It also brought out small
booklets entitled: the Vartaka Swatantriyamu (freedom of
the merchants) to bring about a general awakening amoung
the merchant community (Komatis or the Vaishya) who were
greatly exploited by the State officers and other officials
while on tour in the districts and villages. To encourage
the efforts of the Andhra Jana Sangh, news Papers like
Nilagiri Patrika, Telugu Patrika and ‘Golkonda Patrika also
came on to the scene. Due to the encouragement it gave to
Telugu scholars and historians, a conference was also held
on the ‘History of Kakatiyas’ at Warangal in 1930 and a
journal entitled the Kakatiya Sanchika containing valuable
research articles on the history of the Telugu people was
brought out.
On account of the encouragement they received
from the Andhra Jana Sangh, the merchants in Telangana
formed an association known as the Merchants Association
to protest against the exploitation by the bureaucracy and
thereby indirectly joined hands with the Andhra Jana Sangh
in its fight against the autocracy of the Government. Further,
the Andhra Jana Sangh also carried on a campaign against
Vetti Chakiri and for the emancipation of the Balutadars.
On account of this the Nizam’s Government issued a
Firman in 1923 forbidding the employment of Balutadars
by the people in general.
The Library movement started by the Andhra
Jana Sangh spread rapidly and its first conference was held
in Madhira in 1925. Seeing the popularity of the move-
ment the Government at first attempted to close down the
libraries on the pretext that the prior permission of the
concerned district officers was not obtained for starting
the libraries. In 1927, they also tried to prevent the con-
vening of the Suryapet Andhra Jana Sangh Conference
along with the Second Library Conference saying that the
permission of the Executive Council had to be obtained
for these conferences. The Reception Committee of the
Suryapet Jana Sangh had to file an appeal to the court to
get the permission for the conference.
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The Andhra Jana Sangh from 1928 onwards took
up the cause of women’s education. Due to its efforts the
Andhra Balika High School was founded in 1928 and the
first batch of girls studying in the Telugu medium were
made to appear at the Matriculation examination 1934. In
the beginning the Osmania University refused to recognise
the Andhra Balika High School on the plea that though
the policy of the Osmania University was to encourage the
pursuit of education in the mother tongue, it considered
only Urdu as mother tongue. However, Maharshi Karve
came to the rescue of the Andhra Jana Sangh and the first
batch of girl students in the Telugu medium appeared for
their examination in the Karve institute.
Attempts of the Sangham to establish schools in
villages were also confronted with similar difficulties. Dur-
ing one year, nearly four thousand schools opened by the
Sangham were to be closed. So, the organisers of the
Sangham had to concentrate their attention on properly
conducting the schools that existed already. Even with such
a strain, the workers of the Sangham continued their ef-
forts to create awakening in the Telangana region. Twelve
Telugu booklets written in easy simple style intelligible to
an ordinary villager priced at one anna each were placed
within the reach of all. The Andhra Jana Kendra Sangham
never enjoyed the goodwill of the Government which re-
peatedly denied permission for holding purely educational
and library meetings and conferences. In the initial stages,
the Sangham did not have any political bias but the repres-
sive policy of the Government generated a spirit of resis-
tance among them. The Andhra Mahasabha had begun as
an organization of moderate Telugu nationalism. Though
it had right from the beginning taken up proposals for eco-
nomic and social reforms, it was far from demanding an
overall restructuring of the existing order.
Margrit Pernau’s book refers to the Andhra
Mahasabha as an organization of Moderate Telugu Nation-
alism. Though it had from the beginning taken up propos-
als for economic and social reforms, it was far from de-
manding an overall restructuring of the existing order.
Andhra Mahasabha Conferences:
The year 1930 brought in a great upsurge through-
out India. As a consequence of this the first Andhra
Mahasabha Conference took place on 3, 4 and 5th March
1930 at Jogipet in Medak district, under the presidentship
of Suravaram Pratapa Reddy, a popular writer, poet and
editor of ‘Golkonda Pathrika’. The movement started by
the Andhra Jana Sangh spread rapidly gaining its strength
day by day. In this conference, the Andhra Jana Sangh con-
verted itself into the Andhra Mahasabha. Nawab Ali Yavar
323
Jung, Secretary for Constitutional Affairs, asking Dr.
Ramakrishna Rao, “Why the name Andhra Maha Sabha?.
When it could as well be called the Telangana Maha Sabha”.
The Ittehad-ul-Muslimeen party which was formed in 1927
also warned the Nizam’s Government that the Andhra
Mahasabha was hood-winking the Government by its
apprently modest demeanour while in fact heading a subtle
and dangerous movement in the State. Seeing the activities
of the Telugu people under the aegis of the Andhra
Mahasabha, the Maharashtrians and the Kannadigars also
founded the Maharashtra Parishad and the Karnatak
Parishad in 1937. The nationalist members of the Andhra
Mahasabh conference held their thirteenth session(last) at
Kandi village in Medak district under Jamalapuram Keshava
Rao in May 1946. On the whole, the Andhra Mahasabha
organised 13th sessions in 17 years
Andhra Mahila Mahasabha Conferences:
One of the special features of the first Andhra
Mahasabha was that a Women’s Conference called the
Andhra Mahila Mahasabha Conference was held along
with the Andhra Mahasabha from 1930 onwards at vari-
ous places and discussed socio and cultural aspects of
women. This feature of holding the Andhra Mahila Sabha
Conference side by side with the Andhra Maha Sabha con-
ference was continued up to the year 1942, when, during
the 9th Conference at Dharmavaram, the women members
felt strong and confident enough to have their own sepa-
rate conference.
The conference was keenly conscious of the ne-
cessity of rewriting the history of Telangana and the people
in general were requested to give every possible help to
researchers when they approached them.
Elimination of Urdu as the medium of instruc-
tion for Hindu girls was very strongly recommended. People
were also anxious to see that Government encouraged tech-
nological and agricultural education among the masses.
The resolution was adopted unanimously that the
library moverment as it was prevalent in a State like Baroda
should be introduced in the whole State so that the miser-
able percentage of literacy would be enhanced.
A resolution of the previous session was reiterated
according to which people were requested to collect manu-
scripts and other materials in the form of pieces of art for
rewriting the history of the country,
Thus, Rise of Telugu Consciousness has paved way
for the National Movement in the Hyderabad State liber-
ated the people from the autocratic rule of the Nizam, af-
ter a great struggle.
324
References:
1. Anney, M.S., The Hyderabad Administration, the
Sarvadeshik Arya Pratinidhi Sabha, Delhi, 1938.
2. Hanumantha Rao, Madapati Telangana Andhrodhyamamu
(Part-I & II (Telugu), Sri Vani Mudranalayam, Sultanbazar,
Hyderabad-Deccan, 1949
3. Hanumantha Rao, Madapati Telangana Andhrodhyamamu
(Part-I & II) (Telugu) (edited) by M.L.Narasimha Rao,
Telugu Vishwa Vidyalayam, Public Gardens, Hyderabad,
1995
4. Khan, Mohd.Abdul Waheed, Brief History of Andhra
Pradesh, Hyderabad, 1972.
5. Kishan Rao, V., Swami Ramananda Tirtha and the
Hyderabad Freedom Struggle, Sri Sai Publishers, Warangal,
1988.
6. Kondavalli Venkata Seshagiri Rao & Heeralal Moriya,
Hyderabad Samsthanamlo Rajakeeyavikasam - Andhra
Maha Sabhaadhyakshulu (Telugu), Kodad, 1985
7. Margrit Pernau, The Passing of Patrimonialism; Politics and
Political Culture in Hyderabad,1911-1948, Manoher Pub-
lishers and Distributors, New Delhi, 2000
8. Manikya Rao, Veldurthi ‘Hyderabad Swathanthrodhyama
Charithra (Telugu), Published by Swathanthrodhyama
Charithra, Gandhibhavan, Hyderabad, 1992
9. Narasimha Rao, M.L, Hyderabad Swanthanthrodyamamu,
(Telugu), Sri Sai Publications, Sultan Bazar, Hyderabad,
1998
10. Narayan Reddy, Ravi, ‘Heroic Telangana Reminiscenses and
Experiences’, New Delhi, 1973
11. Pratap Reddy, Suravaram, Andhrula Sanghika Charitra,
(Telugu), Andhra Saraswatha Parishad, Hyderabad, 1950.
12. Ramchander Rao Mandumula, ‘Telangana
Andhraodyamam’, Swatantra, Vol.No.IV, 1956
13. Sarojini Regani, ‘The Movement for the Social and Cul-
tural Revival of Telangana in the Erstwhile Hyderabad, Some
Aspects of Deccan History, 1975.
14. Shatajayanthi Utsava Samithi, 22-3-1985, Andhra Pitamaha
Madapati Hanumantha Rao Jeevitha Charithra,
Ramalingam, D’s article on ‘Andhrodhyama Nirmata’
15. Swami Ramananda Tirtha, ‘Memoirs of Hyderabad Free-
dom Struggle, Popular Prakshan, Bombay, 1967.
16. Syed Dawood Ashraf, Dr; The Seventh Nizam of
Hyderabad, An Achival Appraisal, Moazam Hussain Foun-
dation, Hyderabad, 2002
17. The Freedom Struggle in Hyderabad, Relevant Volumes,
Hyderabad, 1956
18. Vaikuntham, Y., ‘Public Awakening in the Nizam’s Domin-
ion in the second half of the 19th Century, Ithihas, Journal
of the State Archives, Andhra Pradesh, Hyderabad, Vol.VI,
July-December 1978
*****
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* Asst. Professor, Dept. of History, Kakatiya University, Warangal.
Platinum Platform
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325
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''WHõ¯_ç"å~°∞ `«Ü«∂~°∞ KÕã≤# W#∞=Ú J`«∞º`«Î=∞"≥∞ÿ#k.
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JѨÊ\˜ˆH D ^Õâ◊OÖ’ L<åfl~Ú. HõàÏ=O`«=ÚÖˇ·# =ã¨∞Î ã¨OѨuÎx
~åy, HõOK«∞ "≥Ú^ŒÖˇ·# "åx`À `«Ü«∂~°∞ KÕ¿ã"å~°∞. g@xflO\˜ =Å¡
ÉèÏ~°`«^Õâ◊O XHõѨC_»∞ Ö’Ç¨Ï „ѨѨOK«OÖ’ Ju „áê=ÚYº ™ê÷<åxfl
P„Hõq∞OzOk——7
JѨÊ\˜ˆH W#∞=Ú, L‰õΩ¯ L`«ÊuÎ J`«∞º#fl`« ™ê÷~Ú
K≥OkO^Œx QÆ∞iÎOK«=K«∞Û#∞. P q+¨Ü«∞OÖ’ P^èŒ∞xHõ áêi„âßq∞HÍ
aè=$kúH˜ `«y# Ѩiã≤`÷ ∞« Å∞ L<åfl~Ú. D Ѩiã≤u÷ x „a\˜+µ¨ áêÅ#Ö’
ZO^Œ∞‰õΩ qzÛù#flO KÕâß~À, ÉèÏ~°`«^Õâ◊O ZO^Œ∞‰õΩ "≥#∞Hõ|_ç# ã≤÷uH˜
=zÛO^À „a\˜+¨µ áêÅ##∞ Ѩije¿ãÎ J~°÷=∞=Ù`«∞Ok.
ÉèÏ~°`^« âÕ ßxfl „a\˜+"π å~°∞ ^•^•Ñ¨Ù ~Ô O_»∞ â◊`åÉÏúÅ HÍÅO
ѨiáêeOKå~°∞. "åi áêÅ# HõO>Ë =ÚO^Œ∞ ÉèÏ~°`«^Õâ◊O „ѨѨOK«
„ѨMϺu HÍOz# =ã¨∞Î=ÙÅ#∞ `«Ü«∂~°∞KÕã≤ q^ÕâßʼnõΩ ZQÆ∞=∞u
KÕã¨∂Î Ü«¸~ÀÑ≤Ü«∞<£ ^ÕâßʼnõΩ U=∂„`«O fã≤áȉõΩO_® LO_Õk.
Dã¨∞ì WO_çÜ«∂ HõOÃÑh "å~°∞ =∞# ^ÕâßxH˜ =zÛ# `˘e
~ÀAÅÖ’ =∞#^ÕâO◊ Ö’ `«Ü∂« ~Ô #· =ã¨∞=Î ÙÅ<Õ Ü«¸~ÀÑ≤Ü∞« <£ ^ÕâßʼnõΩ
fã≤‰õΩ"≥o§ J"Õ∞‡"å~°∞. HÍh „Ѩu‰õÄÅ"≥∞ÿ# „ѨÉèí∞`«fi q^è•#O =Å¡,
„a@<£Ö’ ã¨OÉèíqOz# áêi„âßq∞Hõ qѨ¡=O =Å¡ q^Õj =ã¨∞Î=ÙÅ`À
áÈ\©Ñ¨_»ÖËHõ =∞#^Õâ◊OÖ’x ‰õΩ\©~° Ѩi„â◊=∞Å∞ „Hõ=∞OQÍ H©∆}˜Oz
áÈ=@O [iyOk. ^•x`À D Ѩi„â◊=∞ÅÃÑ· P^è•~°Ñ¨_ç# "å~°∞
QÆ`«ºO`«~°O ÖËHõ =º=™êÜ«∞~°OQÍxH˜ `«~°eáÈ=@O`À, JѨÊ\˜ˆH
JkèHõ [<åÉèÏ L#fl =º=™êÜ«∞~°OQÆOÃÑ· P^è•~°Ñ_¨ @» O`À x~°∞^ÀºQÆO
ÃÑiyOk.
ÉèÏ~°`^« âÕ O◊ #∞Oz ™ê^躌 "≥∞#ÿ O`« Z‰õΩ¯= ~å|_ç á⁄O^Œ_"» ∞Õ
„a\˜+π "åi „Ѩ^è•# ^èպܫ∞OQÍ LO_Õk. "åi ~å|_çÖ’ Z‰õΩ¯=
ÉèÏQÍxfl ã¨=∞‰õÄiÛÃÑ>Ëì Éèí∂q∞tã¨∞Î#∞ ã≤÷~°OQÍ Z‰õΩ¯= "≥Ú`«ÎOÖ’
á⁄O^Œ_®xH˜ âßâ◊fi`« tã¨∞ΠѨ^Œúu (Permanent Settlement)
1793Ö’ ɡOQÍÖòÖ’ „Ѩ"Õâ◊ÃÑ@ì_»O [iyOk. `«~°∞"å`« nxx
=∞iH˘xfl „áêO`åʼnõΩ qã¨iÎ OѨ*âË ß~°∞. ~Ô `· ∞« ʼnõΩ, ѨÓ~°fi [g∞O^•~°∞ʼnõΩ
Éèí∂q∞ÃÑ· Pã≤ÎǨωõΩ¯ ÅaèOzOk. H˘`«ÎQÍ U~°Ê_ç# D [g∞O^•s
=~°æO KÕ`«∞ÅÖ’ Éèí∂q∞ Z‰õΩ¯=QÍ ˆHO„nHõ$`«"≥∞ÿ LO_Õk. „a\˜+π
326
áêÅ#‰õΩ g~°∞ XHõ =ÚYº"≥∞ÿ# J#∞‰õÄÅ =~°æOQÍ LO_Õ"å~°∞. D
[g∞O^•~°∞¡ „ѨÉèí∞`åfixH˜ K≥e¡OK«_»O HÀã¨O, `«=∞ ÖÏÉèíO HÀã¨O
Ô~·`«∞Å#∞Oz Z‰õΩ¯= "≥Ú`«ÎOÖ’ H“Å∞ =ã¨∂Å∞ KÕ¿ã"å~°∞. "Õˆ~
J=HÍâßÅ∞ ÖËHõ ~Ô `· ∞« Å∞ QÆ`º« O`«~O° ÖËx Ѩiã≤`÷ ∞« ÅÖ’ Z‰õΩ¯= Ѩ#∞fl
K≥e¡ã¨∂Î ¿ã^ŒºO KÕã¨∂Î r=#O QÆ_ç¿Ñ"å~°∞. =º=™êÜ«∞ L`«ÊuÎ
ÃÑOK«_»O HÀã¨O U"≥∞ÿ<å K«~°ºÅ∞ fã¨∞HÀ"åÅ<åfl "åi ^ŒQÆæ~° Pi÷Hõ
™ÈÎ=∞`« LO_Õk HÍ^Œ∞. [g∞O^•~°∞¡ ‰õÄ_® =º=™êÜ«∞ L`«ÊuÎ
ÃÑOK«_»O HÀã¨OQÍh, Éèí∂q∞x Jaè=$kúѨ~°K«_»O HÀã¨OQÍh „â◊^Œú
K«∂¿Ñ"å~°∞ HÍ^Œ∞. J~Ú`Õ Ô~·`«∞ʼnõΩ, „ѨÉèí∞`åfixH˜ „Ѩ`«ºHõ∆ ã¨O|O^èŒ
=Ú#fl Ô~·`«∞"ås Ѩ^Œúu KåÖÏ „áêO`åÅÖ’ J=∞Å∞Ö’ L#flѨÊ\˜H©
JHõ¯_» ‰õÄ_® ~Ô `· ∞« ŠѨiã≤u÷ ^Œ∞~°ƒ~ù O° QÍ<Õ LO_Õk. „ѨÉ∞íè `«fiO Z‰õΩ¯=
"≥Ú`«ÎOÖ’ Ô~·`«∞Å #∞O_ç tã¨∞Î =ã¨∂Å∞ KÕÜ«∞@"Õ∞HÍHõ, Ô~·`«∞Å Pi÷Hõ
Ѩiã≤÷ux "≥∞~°∞QÆ∞Ѩ~°K«@O HÀã¨O U q^èŒ"≥∞ÿ# K«~°ºÅ∞ fã¨∞HÀHõ
áÈ=_»O =Å¡ Ô~·`«∞Å Pi÷Hõ Ѩiã≤÷u H©∆}˜Oz `«=∞ P^•Ü«∂Å#∞Oz
á⁄^Œ∞Ѩ٠KÕã≤ ÃÑ@∞ì|_ç ÃÑ\˜ì =º=™êÜ«∞ L`«Ê`«∞ÎÅ#∞ ÃÑOK«QÆeˆQ
Ѩiã≤÷uÖ’ LO_Õ"å~°∞ HÍ^Œ∞. KåÖÏ=∞Ok z#fl Ô~·`«∞Å∞ `«=∞ Pi÷Hõ
^Œ∞ã≤u÷ =Å¡ =º=™êÜ«∞O KÕÜ∞« ÖËHõ Éè∂í =ÚÅ#∞ J=Ú‡H˘x =º=™êÜ«∞
‰õÄbÅ∞QÍ =∂~å~°∞. Ѷ¨e`«OQÍ ¿Ñ^ŒiHõOÖ’H˜ <≥@ì|_®¤~°∞.
^ÕâßxH˜, f„= ^•i„^ŒºO ^•Ñ¨ÙiOK«@O ÉèÏ~°`«^Õâ◊OÖ’
„a\˜+π ѨiáêÅ# XHõ „Ѩ^•è # HÍ~°}O. HÍÅO QÆ_zç #H˘nÌ, „Ѩ[ʼnõΩ
„|`«∞‰õΩ `≥~°∞=Ù ^˘~°Hõ@O ^Œ∞~°¡Éèí"≥∞ÿáÈ~ÚOk. „a\˜+π Pi÷Hõ^ÀÑ≤_ç
^ÕjÜ«∞ Ѩi„â◊=∞ŠѨ`«#O, "å\˜™ê÷<Õ P^èŒ∞xHõ Ѩi„â◊=∞Å∞, `«Å‰õΩ
q∞Oz# Ѩ#∞flÅ |~°∞=Ù, ÉèÏ~°`« ã¨OѨ^Œ „a@<£‰õΩ Ѩܫ∞#O,
=º=™êÜ«∞ ã¨Î|ú`«‰õΩ ^•i fã≤# "≥#∞Hõ|_ç# =º=™ê~ÚHõ =º=ã¨÷,
~Ô `· åOQÍxfl ^Àz"Õ¿ã [g∞O^•~°∞,¡ Éè∂í HÍ=∞O^Œ∞Å∞, „ѨÉ∞íè =ÙÅ∞, =_ô¤
"åºáê~°ã¨∞ÎÅ∞, =~°Î‰õΩÅ∞, „ѨÉèí∞`«fiO ^Õâ◊ ^•i„^•ºxH˜ HÍ~°}ÏÅ∞.
19= â◊`åaÌ Ô~O_»= áê^ŒOÖ’ ÉèÏ~°`«^Õâ◊OÖ’x Jxfl
„áêO`åÅÖ’ q[$OaèOz# Hõ~°∞=Ù HÍ@HÍÅÖ’ „Ѩ[Å ^•i„^ŒºO
Ѩ~åHÍ+¨‰ì Ωõ KÕiOk. D Hõ~∞° =Ù HÍ@HÍÅ∞ "≥Ú@ì"Ú≥ ^Œ@ 1860–61Ö’
L`«~Î „° Ѩ^âÕ ò ѨtÛ=∞ „áêO`«OÖ’ K≥Å~ˆ y ~Ô O_»∞ ÅHõÅ∆ xO_»∞ „áê}Ïefl
|eQ˘<åfl~Ú. 1865–66Ö’ Xi™êû, cǨ~ü, =∞„^•ãπ, ~å¢ëêìÖ’¡
Hõ~°∞=Ù =zÛOk. ~°=∂~°q∞ 20 ÅHõ∆Å =∞Ok K«xáÈÜ«∂~°∞. XHõ¯
Xi™êûÖ’<Õ Ñ¨k ÅHõ∆Å =∞Ok =∞~°}˜OKå~°∞. 1868–70
ã¨O=`«û~åÅ =∞^茺 L`«Î~°„Ѩ^Õâò, ÉÁOÉÏ~Ú, ѨO*Ï|∞ ~å¢ëêìÅÖ’
ã¨OÉèíqOz# ^•~°∞} H∆Í=∞OÖ’ 14 ÅHõ∆Å =∞OkH˜ ÃÑ·QÍ „áê}ÏÅ∞
q_çKå~°∞. ~å[ѨÙ~îå<åÖ’ J<ÕHõ ã¨O™ê÷<åÖ’¡ #∂\˜H˜ 30 =∞OkH˜
ÃÑ·QÍ Hõ~°∞=Ù =Å¡ =∞~°}˜OKå~°∞.
1876–78Ö’ =∞„^•ã¨ ∞ , "≥ ∞ ÿ ã ¨ ∂ ~° ∞ , ÃÇ· Ï ^Œ ~ åÉÏ^£ ,
=∞Ǩ~åR, L`«~Î „° Ѩ^âÕ ò ѨtÛ=∞ „áêO`«O, ѨO*ÏÉòÅÖ’ ã¨OÉèqí Oz#
Platinum Platform
Hõ~∞° =Ù ÉèÏ~°`^« âÕ O◊ Ö’ JѨÊ\˜=~°‰Ωõ ã¨OÉèqí Oz# Hõ~∞° =ÙÖ’¡ J`«ºO`«
ÉèíÜ«∞OHõ~°"≥∞ÿOk. =∞Ǩ~åRÖ’ 8 ÅHõ∆Å =∞Ok, =∞„^•ã¨∞ ~åROÖ’
35 ÅHõ∆Å =∞Ok, "≥∞ÿã¨∂~°∞ [<åÉèÏÖ’ S^Œ= =O`«∞, L`«Î~°„Ѩ^ÕâòÖ’
12 ÅHõ∆Å =∞Ok =∞~°}˜OKå~°∞. 1896–97Ö’ XHõ ™êi, uiy
1899–1900Ö’ =∞~˘Hõ™êi ^Œ∞iƒùHõ∆ Ѩiã≤÷`«∞Å∞ P=iOz
^Õâ"◊ åºÑ¨OÎ QÍ Hõ~∞° =Ù ã¨OÉèqí OzOk. 1896–97 Hõ~∞° =ÙÖ’ `˘q∞‡k
HÀ@¡ 50 ÅHõ∆Å =∞Ok „Ѩ[ÅÃÑ· Hõ~°∞=Ù „ѨÉèÏ=O Ѩ_çOk. 45
ÅHõ∆Å =∞Ok =∞~°}˜OKå~°∞. "≥O@<Õ =∞m§ 1899Ö’ Hõ~°∞=Ù =Å#
ÅHõ∆ÖÏk [#O #+¨ìáÈÜ«∂~°∞. Hõ~°∞=Ù x"å~°} K«~°ºÅ ^•fi~å „Ñ¨[Å
„áê}ÏÅ∞ HÍáê_®¤xH˜ „ѨÉèí∞`«fiO ѨÓ#∞‰õΩ<åfl ã¨∞=∂~°∞ 25 ÅHõ∆Å
=∞Ok K«xáÈÜ«∂~°∞. D ÃÑ^ŒÌ Hõ~°∞=ÙÖÁHõ¯>Ë H͉õΩO_® J<ÕHõ
„áêO`åÖ’¡ ™ê÷xHõOQÍ Hõ~°∞=Ù HÍ@HÍÅ∞, PǨ~° H˘~°`« =ÔQ·~åÅ∞
U~°Ê_ç<å~Ú. 1854–1901 ã¨O=`«û~åÅ =∞^躌 ã¨OÉèqí Oz# Hõ~∞° =Ù
HÍ@HÍÖ’¡ "≥Ú`«ÎO 2 HÀ@¡ 88 ÅHõ∆Å, 25 "ÕÅ =∞Ok „Ѩ[Å∞
=∞~°}˜Oz#@∞¡ qeÜ«∞O _çwƒ J<Õ „a\˜+π ~°K«~Ú`« ÖˇHõ¯QÆ\Ïì_»∞.
1943Ö’ ã¨OÉèíqOz# ɡOQÍÖò Hõ~°∞=ÙÖ’ 30 ÅHõ∆Å =∞Ok
=∞~°}˜OKå~°∞.8
19= â◊`å|ÌOÖ’ ÉèÏ~°`«^Õâ◊OÖ’ `åO_»qOKÕ ÉèíÜ«∞OHõ~°
^•i„^Œº ã¨fi~°∂áêxfl WHõ¯_» ѨxKÕ¿ã WOw¡+µ¨ JkèHÍ~°Ö¡ ’ KåÖÏ=∞Ok
QÆ∞iÎOKå~°∞. L^•Ç¨Ï~°}‰õΩ, QÆ=~°fl~°∞–[#~°Öò ã¨ÅǨ=∞O_»e
ã¨Éèí∞º_≥·# Kå~ü¡û WeÜ«∞\ò WÖÏ "åºMϺxOKå_»∞ :
''=º=™êÜ«∞O g∞^Œ rqOKÕ „Ѩ[Ö’¡ ã¨QÆO =∞Ok U_®k
"≥Ú`«OÎ Ö’ Hõ_∞» Ѩ٠xO_® Éè’[#O JO>Ë Uq∞\’ Z~°Q~Æ x° K≥Ñʨ _®xH˜
<Õ#∞ "≥#∞HÍ_»#∞——.9
WOÑ‘iÜ«∞Öò QÆ*ˇ\ò ã¨OHõÅ#Hõ~°Î qeÜ«∞O ǨÏO@~ü –
''ÉèÏ~°`«^Õâ◊ [<åÉèÏÖ’ <åÅ∞QÆ∞ HÀ@¡ =∞OkH˜ J~åúHõe`À „|`«∞‰õΩ
"≥à◊§|∞K«Û@O JÅ"å@——x XѨC‰õΩ<åfl_»∞.10 D Ѩiã≤÷u 20=
â◊`å|ÌOÖ’ WOHÍ kQÆ*ÏiáÈ~ÚOk. 1911 #∞Oz 1941 =~°‰õΩ
[iy# 30 Uà◊§ HÍÅOÖ’ ÉèÏ~°`^« âÕ O◊ Ö’x =∞x+≤H˜ ÅaèOKÕ PǨ~°O
29 âß`«O `«yæáÈ~ÚOk.
ÉèÏ~°`«^Õâ◊ Pi÷Hõ ^≥·#º ã≤÷ux, c^Œ`«<åxfl `≥e¿Ñ QÆ∞~°∞ÎÅ∞
WOHÍ KåÖÏ L<åfl~Ú. 1925–1934 ã¨O=`«û~åÅ =∞^茺HÍÅOÖ’
„ѨѨOK«OÖ’ÔHÖÏ¡ Ju `«‰õΩ¯= `«Åã¨i P^•Ü«∞O HõÅ ^ÕâßÅ∞ K≥·<å,
WO_çÜ«∂Åx *ÏfÜ«∂^•Ü«∞ âߢã‘ÎÜ«∞ ѨijÅ#Ö’ HÀe<£ HÍ¡~ü¯
`ÕÖÏÛ_»∞. WOw¡+¨µ"åx P^•Ü«∞O ÉèÏ~°fÜ«Úx P^•Ü«∞O Hõ<åfl
J~Ú^Œ∞ Ô~@∞¡ Z‰õΩ¯=. J\Ï¡ˆQ, 1930 „áêO`«OÖ’ ÉèÏ~°fÜ«Úx
ã¨QÆ@∞ „Ѩ=∂}O 32 Uà◊√§! P^èŒ∞xHõ "≥·^Œº âߢ™êÎÅ∞, áêiâ◊√^ŒúºO
J^Œ∞ƒù`« „ѨQÆu ™êkèOz ‰õÄ_® WHõ¯_» =∞x+≤ ã¨QÆ@∞ PÜ«Ú~åÌÜ«∞O
JO`Õ. KåÖÏ Ñ¨tÛ=∞ Ü«¸~°Ñπ ^ÕâßÖ’¡#∞, L`«Î~° J"≥∞iHÍ
Platinum Platform
~å¢ëêìÖ’¡#∂ =∞x+≤ ã¨QÆ@∞ J"≥∞iHÍ ~å¢ëêìÖ’¡#∂ =∞x+≤ ã¨QÆ@∞
PÜ«Ú~åÌÜ«∞O 60 Uà◊√§.
ÉèÏ~°`«^Õâ◊ ^•i„^ŒºO, "≥#∞HõÉÏ@∞`«#O „ѨHõ$u =#~°∞Å
֒ѨO =Å¡ U~°Ê_ç#q HÍ=Ù. Jq =∂#= HõeÊ`åÅ∞. ÉèÏ~°`^« âÕ O◊ Ö’
„ѨHõ$u =#~°∞Å∞ Jáê~°O. ã¨kfixÜ≥∂QÆ Ñ¨~°∞Û‰õΩO>Ë „Ѩ[ʼnõΩ
J`«∞º#fl`« ã¨∞Yã¨OѨ^ŒÅ∞ ã¨=∞‰õÄiÛ ÃÑ>Ëì@O`« â◊H˜Î=O`«"≥∞ÿ#q.
HÍx, q^Õâ◊ ѨiáêÅ# Ѷ¨e`«OQÍ, ^ÀÑ≤_ô Ѷ¨e`«OQÍ, "≥#∞Hõ|_»¤
"åº=™ê~ÚHõ, áêi„âßq∞Hõ Pi÷Hõ x~å‡}O Ѷ¨e`«OQÍ ÉèÏ~°`«^Õâ◊O
¿Ñ^Œ „Ѩ[Å∞ rqOKÕ ã¨OѨ#fl ^Õâ◊=∞~ÚOk. Wk q_»∂¤~°"≥∞ÿ#
"åã¨Î=O.
¿Ñ^ŒiHõ x~°∂‡Å#‰õΩ K«~°ºÅ∞ :
™êfi`«O„`åº#O`«~°O ÉèÏ~°`«^Õâ◊ „ѨÉèí∞`«fiO ¿Ñ^ŒiHõ
x~°∂‡Å#‰õΩ „Ѩܫ∞`«flO KÕã≤Ok. 1960–70 ^Œâß|ÌOÖ’ [iy#
ѨijÅ#Å∞ „ѨÉèí∞`«fiO ^Œ$+≤ìx ¿Ñ^ŒiHõO "≥·Ñ¨Ù =∞o¡OKå~Ú. J~Ú^À
„Ѩ}ÏoHõ ~°∂á⁄OkOKÕ ã¨O^Œ~°ƒùOÖ’ ¿Ñ^ŒiHõ x~°∂‡Å#‰õΩ f„=Hõ$+≤
KÕÜ«∂Å<Õk „Ѩ^è•# JOâ◊OQÍ QÆ∞iÎOK«_»O [iyOk.
<å<å\˜H˜ ÃÑiyáÈ`«∞#fl ¿Ñ^ŒiHÍxfl x"åiOK«_®xH˜,
¿Ñ^Œ"åi r=#„Ѩ=∂}Ïxfl ÃÑOK«\ÏxH˜ „ѨÉèí∞`«fiO 1970 `«~°∞"å`«
H˘xfl L^ÀºQÆ Ñ¨^äŒHÍÅ∞ „Ѩ"Õâ◊ÃÑ@ì_»O [iyOk. JO^Œ∞Ö’ „QÍg∞}
Ѩ#∞Å HÍ~°º„Hõ=∞O, (Rural Works Programme) z#fl Ô~·`«∞Å
Jaè=$kú U[hû (Small Farmers Development Agency),
LáêO`« Ô~·`«∞Å, =º=™êÜ«∞ ‰õÄbÅ Jaè=$kú U[hû (Marginal
Formers and Agricultural Labour Agency), =~å¬ É è Ï =
„Ѩ É è Ï q`« „áêO`åÅ HÍ~° º „Hõ = ∞O (Drought Prone Area
Programme), ѨxH˜ PǨ~° Ѩ^H Œä Oõ (Food For Work Scheme),
L^ÀºQÆ Ç¨g∞ Ѩ^äŒHõO (Employment Guarantee Scheme)
"≥Ú^ŒÖˇ·# Ѩ^äŒHÍÅ#∞ „Ѩ"Õâ◊ÃÑ\˜ì L^ÀºQÆ J=HÍâßÅ∞ HõeÊOK«_»O
^•fi~å P^•Ü«∂Å∞, L`«ÊuÎ ÃÑOz ¿Ñ^ŒiHÍxfl x~°∂‡eOK«=K«Ûx
„ѨÉèí∞`«fiO xâ◊Û~ÚOzOk. D Ѩ^äŒHÍÅ#∞ "Õ~°∞"Õ~°∞ U[hûÅ∞
x~°fiÇ≤ÏOK«_O» =Å¡ ã¨OѨÓ~°"‚ ∞≥ #ÿ Ѷe¨ `åÅ∞ ÅaèOK«Hõ XHõ ã¨OѶ∞¨ \˜`«
HÍ~° º „Hõ = ∞O ~° ∂ á⁄OkOz P~À „Ѩ } ÏoHõ Ö ’ ^Õ â ◊ = ∞O`« \ Ï
=iÎOѨ*ËÜ«∞@O [iyOk. P Ѩ^äŒHõO IRDP Ѩ^äŒHõO (Integrated
Rural Development Programme).
ã¨=∞„QÆ „QÍg∞}Ïaè=$kú Ѩ^äŒHõO :
„QÍg∞} „Ѩ[Å r=#Ѩiã≤÷`«∞Å∞ "≥∞~°∞QÆ∞Ѩ~°K«_»O HÀã¨O
1980 JHÀì|~°∞ 2= `Õn# D Ѩ^äŒHÍxfl „Ѩ"Õâ◊ÃÑ@ì_»O [iyOk.
D Ѩ^äŒHõO =Å¡ ¿Ñ^ŒiHõ x~°∂‡Å#‰õΩ „Ѩ`«ºHõ∆ K«~°ºÅ∞ fã¨∞HÀ=_®xH˜
J=HÍâ◊O U~°Ê_çOk. D Ѩ^äŒHõO ^•fi~å 1985–86Ö’ 30.61
327
ÅHõ∆Å =∞Ok 1986–87Ö’ 37.47 ÅHõ∆Å =∞Ok ÅaÌá⁄O^•~°∞. References :
1991–92 ã¨O=`«û~°OÖ’ 25.17 ÅHõÅ∆ ¿Ñ^Œ „QÍg∞} ‰õΩ@∞OÉÏÅ∞ 1. Ram Ahuja, Social Problems in India, New Delhi, 1997 p.
ÅaÌá⁄O^•~°∞. 47; C.N. Shankar Rao, Sociology-Primary Principles, New
*ÏfÜ«∞ „QÍg∞} L^Àºy`å Ѩ^äŒHõO : Delhi, 2001. p. 582
D Ѩ^äŒHÍxfl JHÀì|~°∞ 2, 1980Ö’ ѨxH˜ PǨ~°Ñ¨^äŒHõO 2. \Ï=ifl~ü, ÉèÏ~°`«^Õâ◊ ã¨OKå~°O, P‰õΩûѶ¨~°∞¤ Ü«¸x=iû\© „ÃÑãπ,
™ê÷#OÖ’ U~åÊ@∞ KÕÜ«∞@O [iyOk. D Ѩ^äŒHõO HÀã¨O P~À 1925, Vol. I, p. 238
„Ѩ}ÏoHõÖ’ 1843.76 HÀ@∞¡ Y~°∞ÛKÕã≤ 1774.37 q∞eÜ«∞#¡
3. ~°[h áêq∞^Œ`,ü <Õ\ ˜ ÉèÏ~°`«^Õâ◊O, q[Ü«∞"å_», 1947, p. 41
Ѩxk<åÅ L^ÀºQÆ HõÅÊ# [iyOk. U_À ѨOK«=~°¬ „Ѩ}ÏoHõÖ’
D Ѩ^äŒHõO „H˜O^Œ 1445 q∞eÜ«∞#∞¡ Ѩxk<åÅ∞ HõeÊOKåÅx 4. Ibid
ÅHõ∆ ºOHÍQÍ 1986–87 <å\˜H˜ 395.23 q∞eÜ«∞#¡ Ѩxk<åÅ∞, 5. ~°[h áêq∞^Œ`ü, Op.cit. p. 40
1987–88 <å\˜H˜ 370.77 q∞eÜ«∞#∞¡, 1988–89 <å\˜H˜
6. ~°[h áêq∞^Œ`ü, Op.cit. p. 42
394.96 q∞eÜ«∞#¡ Ѩxk<åʼnõΩ ã¨iѨ_» Ѩx HõeÊOK«_O» [iyOk.
7. Ibid
Éèí∂q∞ÖËx „QÍg∞} „Ѩ[Å Láêkè Éèí„^Œ`å Ѩ^äŒHõO :
8. aÑ≤<£K«O„^Œ, P^èŒ∞xHõ ÉèÏ~°`« K«i„`«, ÃÇ·Ï^Œ~åÉÏ^£, 1988 p.
„QÍg∞} „áêO`åÅÖ’x Éèí∂q∞ÖËx „Ѩu ‰õΩ@∞O|OÖ’ XHõ
224
=ºH˜ÎH˜ ã¨O=`«û~°OÖ’ 100 ~ÀAÅ∞ Ѩx HõeÊOK«_®xH˜ 1983Ö’
D Ѩ^äŒHõO „áê~°OaèOKå~°∞. D Ѩ^äŒHõO ¿Ñ^ŒiHõOÖ’ L#fl 9. Ibid
x~°∞^ÀºQÆʼnõΩ Z‰õΩ¯=QÍ LѨÜ≥∂QÆѨ_çOk. ˆHO„^Œ„ѨÉèí∞`«fiO "≥Ú^Œ\ ˜ 10. Ibid
™êiQÍ 500 HÀ@¡ ~°∂áêÜ«∞Å∞ D Ѩ^äŒHÍxH˜ ˆH\Ï~ÚOzOk. D
Ѩ^äŒHõO ^•fi~å P~À „Ѩ}ÏoHõ z=i Ô~O_»∞ ã¨O=`«û~åÅÖ’ Hõeã≤
260.18 Ѩx k<åŠѨx HõeÊOK«_»O [iyOk. 7= „Ѩ}ÏoHÍ ****
HÍÅO „áê~°OÉèí ã¨O=`«û~°O 1985–86 ã¨O=`«û~°OÖ’ 247.58
q∞eÜ«∞#∞¡ Ѩxk<åÅ∞ HõeÊOK«QÍ 1988–89 ã¨O=`«û~°OÖ’
296.56 q∞eÜ«∞#¡ Ѩx k<åÅ∞ HõeÊOK«_»O [iyOk.
[=ǨÏ~ü ~À*òQÍ~ü Ü≥∂[# :
„QÍg∞} „áêO`åÅÖ’ ^•i„^Œº~ˆ Y‰õΩ kQÆ∞=# L#fl 4 HÀ@¡
40 ÅHõ∆Å ‰õΩ@∞OÉÏÖ’¡ XH˘¯Hõ¯ ‰õΩ@∞O|OÖ’ XHõ¯iÔH·<å 50 #∞Oz
100 ~ÀAÅ∞ Ѩx HõeÊOK«\ÏxH˜ 1989Ö’ „Ѩ"Õâ◊ÃÑ\Ïì~°∞. D
Ѩ^HŒä Oõ ^•fi~å 1989–90Ö’ 8643.87 ÅHõÅ∆ Ѩxk<åÅ∞ HõeÊOK«QÍ
1990–91 <å\˜ H ˜ 8745.59 Ѩ x k<åÅ∞, 1991–92
ã¨O=`«û~°OÖ’ 8081 ÅHõ∆ŠѨxk<åÅ∞ HõeÊOK«_»O [iyOk.
ÉèÏ~°`« „ѨÉèí∞`«fiO ¿Ñ^ŒiHõ x~°∂‡Å#‰õΩ H˘xfl n~°…HÍeHõ
K«~°ºÅ∞ ‰õÄ_® KÕѨ\ ˜ìOk. JO^Œ∞Ö’ =ÚYºOQÍ Éèí∂ã¨O㨯~°}Å∞,
„QÍg∞} Ѩi„âßg∞Hõ~}° , x~°H~∆õ å㨺`« x~°∂‡Å#, [<åÉèÏ xÜ«∞O„`«}
=ÚYº"≥∞ÿ#q. D q^èŒ"≥∞ÿ# K«~°ºÅ∞ J<ÕHõO fã¨∞HÀ=@O ^•fi~å
¿Ñ^ŒiHÍxfl x"åiOK«=K«∞Û. H˘`«Î Ѩ^äŒHÍÅ∞ „Ѩ"Õâ◊ÃÑ@ì_»O Hõ<åfl
L#fl Ѩ ^ ä Œ H ÍÅ J=∞Å∞ 㨠„ Hõ = ∞OQÍ H˘#™êy¿ãÎ ¿Ñ^Œ i HÍxfl
x~°∂‡eOK«=K«∞Û.

328 Platinum Platform

 The Hyderabad State under the Nizams - An assessment
Introduction:
The Asif Jah dynasty ruled over Central Deccan
for over two centuries from 1724 to 1948 with their head-
quarters at Hyderabad. The Hyderabad State was carved
out of Mughal Empire which disintegrated after the death
of Aurangzeb in 1707. Taking advantage of the weak Cen-
tre, the Nizam-ul-Mulk Asif Jah I founded the Hyderabad
State. Though he showed nominal allegiance to the Mughal
Emperor being content with the title, Nizam, he enjoyed
independent authority over a vast territory from Bijapur
in the west to the Bay of Bengal in the east and Aurangabad
in the north to Arcot in the south. He put down his adver-
saries with an iron hand and kept the foreign East India
companies, both the English and the French, at a distance.
But after his death in 1748, the Hyderabad and the Carnatic
offered a very convenient and alluring ground for the am-
bitious foreign Companies who by now were convinced
that they should be able to exercise political influence over
the local rulers for their commercial advantages. The En-
glish and the French competed with each other taking up
the cause of one or the other contenders to the positions of
the Nawab of Carnatic and the Nizam of Hyderabad which
fell vacant almost at the same time. Though the French
had some significant initial successes in Carnatic and
Hyderabad, they lost ground to the English by 1768 when
Nizam Ali Khan who finally emerged victorious in the war
of succession, handed over Coastal Andhra though for a
temporary lease to start with but later it was regularized as
permanent accession to the British India by 1823. Nizam
Ali Khan also ceded the Rayalsima region to the English to
pay off his dues to the English Company under the Sub-
sidiary Alliance. Thus Hyderabad State, in a span of one
hundred years, was reduced to a mere land locked country
covering a few Sarkars stretched over present Telingana,
north-east Karnataka and south-east Maharashtra.
The second half of 19th century, the dozing feudal
State received destabilizing tremors in the form of Mod-
ernization. And the 20th century heralded a new era of con-
flict, both internal and external, leading to the extinction
of the State which was all through enjoying a prestigious
status and position among the Princely States under the
British hegemony. Thus the second half of the dynastic
*Prof of History (Rtd), Kakatiya University, Warangal.
Platinum Platform
- Dr. Y. Sudershan Rao*
rule of the Nizams rose new hopes but finally resulted in
total disillusionment. The present paper attempts to assess
the political history of the Hyderabad State under the
Nizams.
The paper dwells on the subject in two parts cov-
ering the two important historical phases of the dynastic
rule of the Asif Jahis.
Part I
Mir Qamruddin Chin Qilij Khan, Fateh Jung,
Nizam-ul-Mulk, who was the Mughal Viceroy of Deccan
was in fact interested to go back to Delhi to fish in the
troubled waters after the death of Aurangzeb in 1707. He
also rose to a very high position but he found that his po-
sition was unstable since the intrigues and treacheries were
the order of the day. Getting disgusted with the happen-
ings in the Court under weak and pleasure-seeking succes-
sors to the Mughal Throne he had to compromise with the
Deccan Viceroyalty leaving all hopes, once and for ever,
for a good position at the Mughal Court. He almost fled
from Delhi for his safety to Deccan under threat. But, he
was shocked to find his own Deputy, Mubariz Khan de-
claring himself the Subedar of Deccan. However, Chin Qilij
Khan defeated the rebel taking help from Peshwa Baji Rao
I in the battle of Shakar Kheda in 1724.
The Asif Jah I was known for his cruelty. Perhaps,
he might have inherited this genetic streak from his father,
Ghaziuddin Feroz Jung who led the siege of Golkonda and
caused ghastly daylight murders of civilians including the
Prime Minister and other chief officials in 16871 and dev-
astated the capital city of Golkonda. The city could never
be the same after this siege. The Nizam I sent the severed
head of his rebel deputy to the Mughal Court to prove his
own valour and strength as a caution to his adversaries in
the Court and also to send a message to the Mughal Em-
peror that he was prepared to accept only nominal Mughal
suzerainty. The Emperor, of course, had no choice. After
the Nadir Shah’s invasions, authority of the Mughal Em-
pire was restricted to their capital city, Delhi. He also dealt
with the chaos in Carnatic where even a small Qiledar pro-
claimed himself Nawab of Carnatic. It is said that the Nizam
summoned all of them to his Court and ordered his guards
to whip every one till he “would still call himself a nawab’.2
329
 Revamping the administrative structure of the
State, he appointed Foujdars in the Sarkars to work under
his direct control. He brought all the Zamindars, Jagirdars
and local chiefs under the control of these Foujdars as-
sisted by their deputies who were ruthless in their admin-
istration of the Sarkars, became notorious in many ways
through their brutal and inhuman activities. Most of the
Zamindars were Hindus who enjoyed the titles of Rajas
claiming their origins during the Qutb Shahi rule. The
new administration was very harsh to them and coerced
them to yield more revenue and meet the wily demands of
the Nizam’s deputies. They interfered in the internal ad-
ministration of the Zamindary and suppressed any protest
with an iron hand. The Nizam was suspicious about the
Zamindars that they had sympathies for the Qutb Shahis
who created these Zamindaries. So, he appointed his own
confidents as Foujdars who enjoyed the title of nawab to
supervise and check the Zamindars. Generally these Nawabs
always preferred to stay at capital to safeguard their inter-
ests and positions and to seek more benefits pleasing the
Nizam because he usually showered gifts to sycophants.
These nawabs left the administration to their deputies in
the Sarkars who held unbridled sway over the Zamindars
and peoples. One such deputy named Rustum Khan was
in-charge of Chicacole (Srikakulam) and Rajahmundry
Sarkars from 1732 to 1739. He felt that it was his fore-
most duty to punish any protest from the Zamindars by
their total extirpation. Those who escaped death were pro-
claimed traitors and rewards were announced for their
heads. He constructed kulla-minars (pyramidal structures)
with the heads of all adherents of the rebelling Zamindars
on the lines of Nadir Shah which was hitherto not known
in Deccan. This is only a specimen to illustrate the charac-
ter of the First Nizam’s administration. We come across
several heinous and treacherous acts committed by the
Nizam’s officials against the local chiefs and others who
mattered in public affairs. They were also harassing the
local gentry for costly gifts and bribes to allow them to live
in peace. Even the European trading companies were afraid
of approaching him for any trade concessions. They had
to bribe the Court officials even to get a brief audience of
the Nizam. Thus the Nizam terrorized both internal and
external forces and established himself firmly in the saddle.
It was a ‘reign of terror’.3
However, with the death of the Nizam I in 1748
at a ripe age of 91, Hyderabad throne became a bone of
contention among his seven children and his favorite grand-
son, Muzaffar Jung. The foreign companies were eagerly
waiting for such an opportunity to interfere in the succes-
sion issue on the side of one or the other contender. But,
330
in fact, the English and the French companies were turned
out to be the main contenders. The Hyderabad and the
Carnatic served as open arenas to test their respective
strengths. Gradually, they rose in their status from ‘auxilia-
ries’ to ‘principals’. Salabat Jung who had a short stint as a
ruler had even given away the northern sarkars, now known
as coastal Andhra, to the French. This was the first ever
instance in India that a foreign trading company could get
a territorial possession, though short-lived. And a purely
commercial establishment transformed itself into a ruling
agency of its native Government.
During the French occupation, the region had
witnessed untold miseries due to wars among the local chiefs
propelled by the French. Heavy demands were made in
respect of revenue collections and the burden, in turn, fell
on the people. According to the English sources, “For seven
years (of French rule under the sanad of Salabat Jung) the
completest anarchy ever recorded in the history of
Hindoostan prevailed over all the five Sarkars. The forms,
nay, even the remembrances of civil Government seemed
to be wholly lost.”4 The rest of the State was no better if
not worse.
Meanwhile, Nizam Ali, brother of Salabat Jung,
was approaching Clive at Madras to assist him to “subvert
the latter’s Government in his favour.”5 In return he prom-
ised to the English that he would transfer all the French
possessions to the English company.6 Salabat Jung was
under the French protection. So the English sent forces to
expel the French from the northern Sarkars under Col Forde
to assist Raja Ananda Razu of Vizianagaram with whom
they signed an agreement to make a collective effort to
expel the French.7 Nizam ali Khan snatched the reins of
the Government from his brother, Salabat Jung, as his
Dewan and de facto ruler in 1759 and assumed the title
Nizam-ul-Mulk Asif Jah II in 1762 after throwing his
brother into prison and got him murdered.8 Such usurpa-
tions of throne by killing one’s own brothers, half brothers
and close cousins, or even a father or foster father was not
uncommon with the Muslim polity. Pursuing the family
trait of treachery, he even disowned Raja Ananda Razu who
was instrumental in defeating the French and turning the
English tide in his favour. As against the earlier understand-
ing of granting the French possessions to the Raja, Nizam
Ali Khan appointed one Ibrahim Khan to the management
of sarkars.9 Dejected Raja died of heart attack. But the
English were pressurizing Nizam Ali to grant this region
to the English Company. In return, Nizam Ali sought help
of the English in getting back Bidar and Berar from the
Marathas.
Platinum Platform
 Nizam Ali’s long rule from 1759 to 1803 wit-
nessed the rise of the English from a mere trading group to
a mighty ruling power with their decisive successes in the
Battle of Buxar (1764) and the Mysore wars. Later, the rest
of the major native powers were subdued with a diplo-
matic move known as Subsidiary Alliance. Nizam Ali was
the first native power to sign the treaty fondly hoping for
the support of the English for his designs against the
Marathas which was never fulfilled. But the Alliance re-
sulted in total subjugation of the native powers without
shedding a drop of blood. The English army entered and
stationed in the forts or capital cities of the native princes
the capitals and maintained by the native rulers for their
‘protection’. But Asif Jah III had to give away permanently
the regions assigned to the English for the payment of dues
on account of the maintenance of Resident English troops.
The English also diplomatically convinced him to disband
his own army as an economy measure because they were
under the protective umbrella of the ‘mighty’ English forces.
The Nizam fell a prey to the bait that they could save ex-
penditure on account of the native troops. He disbanded
the combatant forces and kept only a small contingent of
Palace Guards. Thousands of native soldiers were retrenched
and most of them took to banditry for their livelihood. A
mighty native ruler was now reduced to a prisoner in his
palace and the English Resident enjoyed all the power and
prestige.
Thus the reigns of Asif Jahs III & IV, Hyderabad
State lost the luster and the ruling elite were engaged in
leisure sport neglecting the land and the people. Utter pov-
erty, sheer ignorance, absolute slavery were the forte of their
subjects. Between the peoples of Hyderabad and other parts
of India, the gaps widened in the life-styles and living stan-
dards. The progress of Hyderabad was stalled for over three
generations of the dynasty, while significant developments
– social, political, economic, educational, religious and cul-
tural— were taking place in other parts of the Country
with amazingly faster pace. Those who could not keep pace
with these developments were to remain backward for ever.
Part II
While the Nizams were becoming puppets in the
hands of their English Masters, a parallel line of authority
enjoying considerable influence in the English circles and
commanding respect from the political elite in the State
was developing in the office of Prime Minister. Mir Turab
Ali Khan, Nawab Salar Jung I succeeded his uncle, Siraj-
ul-Mulk as the Prime Minister in 1853 during the reign of
Asif Jah IV. He served three Nizams while his tenure dur-
ing Asif Jah V was more significant. He revamped the ad-
Platinum Platform
ministrative system, judicial system etc on the lines of the
British India. Among his numerous attempts to modern-
ize the State, two measures need our special attention hav-
ing impact on the present scenario. The new administra-
tive set up required the English educated personnel to man
the new system. Of course, the English educated Muslims
were appointed to higher positions and the traditional lo-
cal Muslims who could transact administrative business in
Persian became obsolete. They developed a grudge against
the new administrative class. Their resentment took the
shape of an agitation against appointments of Non-Mulkis
to Government jobs. Resident Richard Meade was insti-
gating the nobles, “Do you want to make Salar Jung the
Nizam? What has he done? He has only brought ruin to
the State! He has imported the Madarasis, Parsis and
Musalmans from the north.”10
The second measure was to revamp the revenue
policy and increase Excise income by auctioning areas where
toddy could be procured. Due to the neglect of agricul-
ture for over a century by now, the landlords found the
agriculture less attractive and soon transformed themselves
as Excise Contractors employing rude elements to assist
them in collection and distribution of liquor and toddy.
The new gadies emerged as instruments of oppression. The
already impoverished subjects were further sunk in the
State-managed drinking bouts. This forced habit had gradu-
ally become a characteristic feature of the people of the
Nizam’s State.
Fateh Jang Nawab Mir Mahboob Ali Khan Siddiqi,
Asif Jah VI (1869-1911) was groomed by Salar Jung I. He
was barely three when his father died. So Salarjung was the
virtual ruler of Hyderabad for 14 years. The young Asif
Jah was groomed under the protection of a very distin-
guished father-like figure. Salar Jung is remembered even
today for his developmental activities and introduction of
modern industry. The public, quasi and private sectors
came up in Hyderabad heralding a new era of moderniza-
tion. The Railways, hospitals, educational institutions, road
transport, mines etc facilitated the intermixing of the lo-
cals with the peoples of other regions who came and settled
here while some youth from aristocratic families went to
the newly opened Muslim Aligarh University and to some
European educational institutions for higher studies.
Though these were admirable positive steps for awakening
the people of Hyderabad, only a small and negligible num-
ber that too from the elitist class were benefited.
The British Government also felt the need to
change the mind-set of the Indian Princes by giving them
western education and train them in the manners of the
331
West on a civilizing mission. English tutors were appointed But the exposure to the modern education, life-
to “improving the training and mental equipment and edu- style, political ideas could not transform the Muslim elite
cation” of the princes, prince-lings and heirs-apparent.11 to think beyond their religious beliefs to treat the other
compatriots on equal footing with them. Even, the last
The attempts of modernization of Hyderabad were
Nizam, Mir Osman Ali Khan, who had received the West-
far from being rational or secular. The Western education
ern education and was also exposed to the modern politi-
including technical and professional courses was introduced
cal happenings around, could not come out of the iron
through Urdu medium. The new judicial system also
curtain allowed himself to be a puppet in the hands of
adopted Urdu. Urdu was the mother tongue of a minority
Communalists. Once it was certain that the withdrawal of
population. If the others wanted to take the advantage of
the English was imminent , he still dreamt of an indepen-
the modern education, they should invariably be taught
dent Islamic State of Hyderabad with the help of a few
in Urdu. Mohammed Murtuza who was educated in
Islamic communalists, the Razakars, who created a ‘reign
Hyderabad and was employed in Government service came
of terror’ in the State. Thus, the Asif Jahi rule began and
out with his stirring pamphlet Rooh-e-Taraqi (the Soul of
ended with barbaric spells of violence unleashed on the
Progress) in the year 1904 emphasizing that education could
innocent masses of other communities in the State.
be useful when it was imparted not through English, but
through Urdu.12 He further advocated that a separate Uni- Conclusion:
versity should be established for Hyderabad known as the
The first half of the Asif Jahi rule started with a
Nizam University in which English was not to be the me-
terrific repression of the local chiefs who were mostly Hindu
dium of instruction and that Urdu should be the medium
Zamindars created by the Qutb Shahis. Before the fall of
of instruction. The Hindus though constituted a majority
Golkonda, a workable amity was achieved by both the rul-
had no facilities to get the benefits of modern education.
ing and the ruled communities. Qutb Shahis were known
The Hindu students who were studying in their mother
for their liberal ideas and having found the inevitability of
tongue were deprived of any government scholarships.13
a peaceful coexistence of the communities, they could suc-
The modern education in Hyderabad was thus wrought
cessfully muster the support of the Hindu elite sections by
with the reactionary and fundamentalist ideas. Under these
appointing them to high civil and military positions in the
circumstances, the Hindus had no alternative to Urdu
government and promoting the native language, literature
which was the official language, the language of the ruler.
and arts. But the first Nizam unleashed the ‘reign of terror’
The Hindu elite adopted Urdu for general conversation
and an era of suppression and repression continued till his
even among themselves and took pride in their proficiency
death. But this so called political stability which was main-
of Urdu and Persian which was a purely a foreign tongue.
tained forcibly with deterrent barbaric punishments meted
Telugu was spoken by the lower strata of the society with a
out to the local chiefs had suddenly disappeared and the
combination of Urdu words. The Urdu-Telugu mix be-
region fell into utter chaos after the death of the Nizam I.
came the language of the region. Telugu lost its pristine
The war of succession typical with the Muslim rulers shook
glory of the pre-Asif Jahi period which was waiting for a
the entire Deccan and the foreign companies which were
revival through a concerted effort of the Telugu speaking
only waiting for an opportune time had jumped into the
people reinforced by the emerging national consciousness.
fray supporting the rival contenders which finally resulted
Nationalism in other parts of India used the language of
in the predominance of the English Company in the South
the land as means for its spread among the people of the
and the Deccan.
region, but the case was different in Hyderabad where the
language had to gain currency through the means of Na- Nizam Ali who conspired against his own brother
tionalism. The establishment of libraries and reading rooms, Salabat Jung entered into a secret understanding with Clive
publication of booklets in Telugu, collection of inscrip- at Madras and Ananda Razu, the Rajah of Vizianagaram,
tions in the region, newspapers, magazines and journals, to depose his own brother whom he put in prison and
arts, cultural activities, folk performances etc were employed caused his murder. It was not uncommon with the Mus-
to spread Telugu among the people. Speaking in Telugu lim rulers to assume the prestigious office, no matter by
even in private was being heckled even by the Hindus whose any questionable means – treachery, murder, deceit, etc.
mother tongue was different. This had led to the founding He soon ignored Ananda Razu who paved the way for his
of Andhra Jana Sangh in 1921 with Tekmal Ranga Rao as succeeding to the Hyderabad throne. In his anxiety to wrest
its Secretary.14 Berar from the Marathas, he entered into a treaty with the

332 Platinum Platform

English and leased out the coastal belt in lieu of the En- of poverty and deprivation accumulated over two centu-
glish support against the Marathas which never came ries of neglect and misrule . Unlike their fellow country-
through. The Subsidiary Alliance made the Nizams pup- men living in British India, the people of Hyderabad State
pets in the hands of the English Company and later the could however claim that they were never under a foreign
British. There was no effective government as the nawabs, rule. It might be considered a boon in terms of psycho-
zamindars, local chiefs, and the officials were wasting their logical satisfaction but it turned out to be a bane because
time in leisure sports. they were pushed backwards by centuries. If the develop-
ment pace was adequate during the Nizams’ rule, the
In the latter half of the Asif Jahi rule, Salar Jung I,
Telangana region might not hold justification for special
the Prime Minister, did make a serious attempt to
attention and treatment even after 60 years of democratic
modernize the administrative and judicial structure,
governance.
introduce western education but with only Urdu as medium
of instruction, set up railways and road transport, exploit References :
mineral resources, establish modern industry etc. But these 1
K V Bhupala Rao, The Illustrious Prime Minsiter Madanna,
developmental programs brought into Hyderabad various Hyderabad, (1981 ?), pp 245-248.
classes of people- elite, or technicians, labor- from other
2
parts of India which resulted in an agitation against Non- Philip Woodruff, The Men Who Ruled India cited in
Mulkis. Surprisingly, the local Muslim elite objected to the Rajendra Prasad, The Asif Jahs of Hyderabad, New Delhi,
appointment of western educated Muslims who hailed from 1984, p 42.
outside Hyderabad. The economy was in shambles and 3
Meckenzie’s Kaifiyats : Mogaliturru, Nuzividu &
the State relied more on the income generated by the new Peddapuram.
Excise policy which in turn created new class of Excise
4
Contractors who maintained goondas to protect their Records of Fort St George : Military Consultations. Vol
monopoly in the regions assigned to them for trading in 51, dt 13th Aug 1754, p 598
liquor and toddy with exclusive rights. The weakness of 5
Lanka Sundaram, Revenue Adminsitration of Northern
common man was exploited fully and threw the poorer Sarkars, Journal of Andhra Historical Research Society, Vol
sections into utter poverty. The Government preferred to VI Part 2 Oct 1931, p.90
sustain on the Excise collections as the land revenue 6
Col G B Malleson, The Decisive Battles of India 1746-
collections became marginal on account of the decline of
1840, London, 1940 p 78
agriculture. The attempts of modernization and new
7
Industries were disproportionate to the size of the State Robert Orme, History of the Military Transactions of the
and its population British Nation in Industan, Madras 1861-62, Vol II, p.375
8
More than the impoverishment, the people were Sarojini Regani, Nizam British Relations, Hyderabad, 1962
slowly realizing the discriminatory treatment meted out pp 120, 124.
to the majority community by the State. They were de- 9
Records of Fort St George : Country Correspondence
prived of equal status with the ruling community which (Military) Lr No 279 from Ananda Razu recd. 11th Oct
was a minority. The language, culture and religion of the 1759 Vol 7B, pp 288-291.
majority community were subjected to disrespect. The
10
majority community were treated as second rate citizens Rajendra Prasad, op.cit. p 102.
by the State. Any effort to claim equal dignity with the 11
D R Mankekar, Accession to Extinction, New Delhi, Vikas,
other community patronized by the State was considered 1978 cited in Rajendra Prasad, op.cit. p 97.
treason and the State imposed repression on any one who 12
questioned the State’s discrimination. Through the means The Freedom Struggle of Hyderabad, Hyderabad, Vol III,
of Nationalism, the promotion of Telugu language and 1957, p 176
culture had to be spread. The Hindus encountered another 13
Ibid, p 18.
reign of terror of the Razakars who made the last Nizam a 14
Ibid, Vol IV, p.43
puppet in their hands. The people of the region suffered
poverty, ignominy, insult, ignorance for over two centuries
under the rule of the Nizams and still the rural erstwhile
Hyderabad State is groaning under the unbearable weight

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ã¨OH˜∆ѨΖã¨=∞„QÆ ™ê÷Ü«ÚÖ’¡ "å~°ÎÅ∞ – "å~åÎHõ^äŒ<åÅ∞, HõkeOKÕ
Hõq`«fiO, ã¨∂÷ÅOQÍ JO`«„ã¨û=OuQÍ HõxÑ≤OKÕ PO„^èÀ^Œº=∞
„áÈ`åûǨÏHõ`«fiO, ѨÙÅ∞=Ù~°∞ "åºã¨Hõ~°ÎÅ∞, Hõ=ÙÅ∞ `≥#∞QÆ∞ "ÕkHõQÍ
`≥Å∞QÆ∞"åiH˜ ѨiK«Ü«∞ =∞Ü«∂º~°∞. XkÌ~åA ™È^Œ~°∞Å∞ "≥~Úº
„Ѩ`«∞Å#∞ JK«∞Û"Õ¿ã"å~°∞. JO^Œ∞Ö’ ã¨QÆO Lz`« ѨOÑ≤}© =º=ã¨÷
„H˜O^Œ<Õ K≥Å∞¡ÉÏ@∞ JÜÕ∞º=x K≥a`Õ `«Ñ¨Ê HÍ^Œ∞.
''QÀÅH˘O_» Ѩ„uHõ——#∞ QÆ∞iOz ѨO_ç`«∞Å`À áê@∞
™ê=∂#∞ºÅ‰õÄ `≥Å∞ã¨∞. JO^Œ∞=Å¡ P Ѩ„uHõ `åÅ∂‰õΩ H˘xfl qâıëêÅ∞
=∂„`«"∞Õ K≥¿ÑÊO^Œ∞‰õΩ „ѨÜ∞« ufl™êÎ#∞. ~Ô _ç¤ Ç¨ã¨Öì ’¡ Ѩ~º° "ÕHH∆õ õ ÉÏ^躌 `«Ö’¡
L#fl „Ѩ`åѨÔ~_ç¤QÍ~°∞ QÀÅH˘O_» ã¨Oáê^ŒHõ`«fiO fã¨∞‰õΩ<åfl~°∞.
~å[|ǨÏ^Œ∂~ü "≥OHõ@ ~å=∂Ô~_ç¤ „áÈ`åûǨÏO, „¿Ñ~°} JO^Œ∞‰õΩ
HÍ~°}O. PÜ«∞# ã¨∂K«###∞ã¨iOz 1926 "Õ∞ 10= `Õn<å_»∞
QÀÅH˘O_» ^≥· fi"å~° Ѩ„uHõQÍ P~°OÉèí"≥∞ÿOk. „@∂Ѩ٠|*Ï~°∞Ö’ P
Ѩ„uHõ HÍ~åºÅÜ«∞O LO_Õk. „Ѩ`åѨ~Ô _ç¤ ^•~°≈xHõ`« QÀÅH˘O_» ѨÙ<åk
~å~ÚQÍ =∂iOk. ÉèÏQƺ#QÆ~°OÖ’x |Ǩï=ÚY áê~å≈fiefl PÜ«∞#
ÉÏQÍ QÆ∞iÎOKå~°∞. JO^Œi`À#∂ ѨiK«Ü«∂Å∞ ÃÑOK«∞‰õΩ<åfl~°∞.
"åi`À QÀÅH˘O_»Ö’ ~°K«#Å∞ KÕ~ÚOKå~°∞. `≥Å∞QÆ∞ Hõ^ä•xHõ "åºã¨,
<å@Hõ „Ѩ„H˜Ü«∞ʼnõΩ QÀÅH˘O_» ZO`À „áÈ`åûǨxfl WzÛOk.
Ѩ„uHõÅÖ’ W\©=eHÍÅOÖ’ „Ѩ=ÚYOQÍ Hõ#|_»∞`«∞#fl q+¨Ü∞« K«~Û° #∞
1930Ö’ QÀÅH˘O_»Ö’ P~°OaèOKå~°∞ ã¨∞~°=~°O. ZHõ¯_≥·<å
„QÆO^ä•ÅÜ«∞O P~°OÉè"í ∞≥ `ÿ Õ KåÅ∞, JHõ¯_çH˜ QÀÅH˘O_» Ѩ„uHõ Lz`«OQÍ
=KÕÛk. ã¨Oáê^Œ‰õΩÅ =ºH˜Î`åfiÅ∞ PÜ«∂ Ѩ„uHõÅÃÑ· |Å"≥∞ÿ#
„ѨÉèÏ"åxfl K«∂ѨÙ`åÜ«∞x K≥|∞`å~°∞. Wk „Ѩ`åѨÔ~_礖QÀÅH˘O_»Å
q+¨Ü«∞OÖ’ #∂~°∞ âß`«O "åã¨Î=∞x J~°ú=∞=Ù`ÀOk. „Ѩ`åѨÔ~_ç¤
"å=∞ѨH∆õ ÉèÏ"åʼnõΩ JO`«QÍ W+¨Ñì _¨ "Õ å~°∞ HÍ^Œ∞. ™êO㨯 $uHõ ã¨Oã¨Q÷ Í
P~°OÉèí"≥∞ÿ# PO„^èŒ=∞Ǩã¨Éèí `«# P~°OÉèí Jã≤‡`«#∞ =∂~°∞ÛH˘x
~å[H©Ü«∞ ã¨Oã¨÷QÍ ~°∂á⁄O^Œ_»O PÜ«∞#‰õΩ ~°∞zOK«ÖË^Œ∞. `≥Å∞QÆ∞
ÉèÏëê qHÍã¨O q+¨Ü«∞OÖ’ PÜ«∞#k ~årÖËx ^èÀ~°}˜. `≥ÅOQÍ}
P`«‡Q“~°=O „Ѩ™êÎ=# =zÛ#ѨÙ_»∞ JO^ŒiHõO>Ë =ÚO^Œ∞QÍ PÜ«∞<Õ
ã¨ÊOkOKå~°∞. QÀÅH˘O_» Hõ=ÙÅ ã¨OzHõ D ã¨`åºxH˜ "åã¨ÎqHõ
㨇~°}˜Hõ.
QÀÅH˘O_» #∞O_ç 1948Ö’ „Ѩ`åѨÔ~_ç¤ x„+¨¯q∞OK«_»O –
x[OQÍ<Õ qëê^ŒO. Ѩ„uHõ 1947Ö’ k#Ѩ„uHõQÍ =∂iOk. H˘`«Î
Ü«∂[=∂#ºO =zÛOk. QÀÅH˘O_» #∞O_ç |Ü«∞@‰õΩ =zÛ# `«~åfi`«
335
ã¨∞~°=~°O ''„Ѩ*Ï"å}˜—— ¿Ñ~°∞`À =∞~À Ѩ„uHõ#∞ P~°OaèOKå~°∞. D
Ѩ„uHõ ÉÏÖÏiëêìefl ^•@ÖËHõáÈ~ÚOk.
QÀÅH˘O_» HõO>Ë =ÚO^Õ ''`≥ÅOQÍ}—— ¿Ñ~°∞`À XHõ k#Ѩ„uHõ
P~°OÉè"í ∞≥ Oÿ k. Wk |Ǩïâß 1947Ö’ P~°OÉè"í ∞≥ ÿ LO@∞Ok. „Ѩ`∞« Å∞
^˘~°Hõ_»O ÖË^Œ∞. |∞Hõ¯Ñ¨@ì}O ~å=∂#∞*ÏKå~°∞ºÅ∞ D Ѩ„uHõ
ã¨Oáê^Œ‰õΩÅ∞. Ѩ„uHõ Ju H˘kÌHÍÅO #_çzOk. |∞Hõ¯Ñ¨@ì}O "å~°∞
WOw¡+µ¨ Ö’#∂ ÉÏQÍ ~å¿ã"å~°∞. ^ŒH¯õ <£ „HÍxHõÖò ã¨Oáê^Œ‰Ωõ Å∞QÍ#∂
L<åfl~°∞.
k#Ѩ„uHõQÍ `«#^≥·# „Ѩ`ÕºHõ`«efl ™êkèOK«∞‰õΩ#fl Ѩ„uHõ
''g∞ *Ï<£——. Wk 1943–44Ö’ l.ZO. HõÅHõ`åÎ"åÖÏ J<Õ x*ÏO
Jaè=∂x ÃÑ@∞ì|_ç`À „áê~°OÉè"í ∞≥ Oÿ k. J_»q ÉÏÑ≤~åA ã¨Oáê^Œ‰Ωõ Å∞.
`≥ÅOQÍ} `≥Å∞QÆ∞ [~°fle[OÖ’ ѨÅ∞ H˘`«^Î <Œ åʼnõΩ g∞*Ï<£ áê^Œ∞Å∞
"Õã≤Ok. ã¨Oáê^ŒH©Ü«∂Å∞, ѨÙã¨ÎHõ ã¨g∞Hõ∆Å∞, „Ѩã¨OQÍÅ∞, "å~°ÎÅ∞,
"åºYºÅ∞, ™êÇ≤Ï`«º ã¨O|O^è"Œ ∞≥ #ÿ W`«~° ~°K#« Å∞, ™êO㨯 $uHÍOâßÅ∞
W\Ï¡ Z<Àfl JOâßefl H˘`«Î^Œ#O`À „ѨK«∞iOK«_»O g∞*Ï<£ Ѩ^ŒúuQÍ
LO_Õk. ÉÏÑ≤~åA QÍ~°∞ |Ǩï=ÚY „Ѩ*Ï˝âße. Hõq`åfi ã¨$[#Ö’
=∞ǨÏ`«Î~° ÉèÏ=Ù‰õΩ_»∞. ã¨Oáê^Œ‰õΩ_»∞QÍ L^•~° „Ѩ*Ï™êfi=∞º"åk.
JO^Œ∞ˆH Jxfl Jaè„áêÜ«∂Å∂ P Ѩ„uHõÖ’ Hõ#|_Õq. ~åOÉèí@¡
Hõ$+¨‚=¸iÎ, q^•fi<£ qâ◊fiO, u~°∞=∞Å ~å=∞K«O„^Œ =O\˜ ѨO_ç`«∞Å∞
g∞*Ï<£Ö’ ѨxKÕâß~°∞. g∞ *Ï<£ 㨇 $`«∞Å∞ ~åOÉèí@¡ ™⁄O`«Hõ^äŒÖ’
q™êÎ~°OQÍ ^˘~°∞‰õΩ`å~Ú.
ã¨=∞Ü«∂ÉèÏ=O HÍ~°}OQÍ q∞QÆ`å Ѩ„uHõÖ’¡x H˘xfl
qâıëêÅ∞ K≥|∞`«∂ D „Ѩã¨OQÆ Ñ¨„`åxfl =Úy™êÎ#∞.
1922–23 ã¨O=`«û~åÅÖ’ =~°OQÆÅ∞¡ #∞O_ç HÀHõÅ
ã‘`å~å=∞â◊~°‡ J<Õ Ñ¨O_ç`«∞_ç ã¨Oáê^ŒHõ`«fiOÖ’ ''PO„^è•Éèí∞º^ŒÜ«∞O——
Ѩ„uHõ =zÛOk. PÜ«∞# ''áê=x—— J<Õ #=Å#∞ ~°zOKå~°∞. ÉèÏ+¨Ñ@¨ ¡
x|^Œú`«#∞ „ѨHõ\ ˜Oz# Ѩ„uHõ Wk. `≥Å∞QÆ∞ ~°K«#efl qiqQÍ
„ѨK«∞iOK«_»O ^•fi~å ã‘fiÜ«∞ ™êO㨯 $uHõ "å`å=~°} x~å‡}O
™ê^躌 =∞=Ù`«∞O^Œx HÀHõÅ Jaè„áêÜ«∞O. =~°OQÆÅ∞¡ #∞O_Õ HõOÉèOí áê\˜
JѨÊ#flâߢã≤Î ã¨Oáê^ŒHõ`«fiOÖ’ ''ѨÓÅ`À@—— J<Õ Ñ¨„uHõ =KÕÛk. Wk
K«O^Œ=∂=∞ ™ê÷~ÚÖ’ LO_Õ^Œx ^Õ=ÙÅѨe¡ ~å=∂#∞[~å=Ù QÍi
Jaè„áêÜ«∞O. `≥ÅOQÍ} UÔH·Hõ ÉèÏ=Hõq HÀ^•\˜ ~å=∞Hõ$ëê‚~å=Ù
Hõq`«Å∞ ѨÓÅÉÏ@Ö’ "≥Å∞QÆ∞ K«∂âß~Ú. 1926Ö’ "≥∞^ŒH± lÖÏ¡
=_դѨe¡ J<Õ Ñ¨Öˇ¡ #∞O_ç ''^Õâ◊|O^èŒ∞—— J<Õ =∂ã¨Ñ¨„uHõ =zÛOk.
P<å\˜H˜ =_դѨe¡H˜ q^Œ∞º`ü, ~°"å}Ï ™œHõ~åºÅ∞ UgÖË=Ù. QÆ`«
^ŒâßaÌÖ’<Õ ~°"å}Ï ™œHõ~åºÅ∞ U~°Ê_®¤~Ú. ''=¸Å^è#Œ O`À H͉õΩO_®
=¸Å|∞∞}O——`À P~°OÉèí"≥∞ÿ# Ѩ„uHõ ^Õâ◊|O^èŒ∞. ã¨O㨯 $`åO„^è•Ö’¡
K«Hõ¯x áêO_ç`åºxfl ã¨OáêkOz# #~°ã≤OǨKå~°∞ºÅ∞ D Ѩ„uHõ
ã¨Oáê^Œ‰õΩ_»∞. WO^Œ∞Ö’ ã¨O㨯 $`« áê~îåÅ É’^èŒ<å qÉèÏQÆ=¸
LO_Õk. 1923Ö’ ''â‹·==∞`« „ѨKåi}˜—— J<Õ Ñ¨„uHõ P~°OÉèí"≥∞ÿOk.
336
H˘_ç"≥∞Å ~å[eOQÍ~å^Œ∞ºÅ∞ D Ѩ„uHõ#∞ ™ê÷Ñ≤OKå~°∞. Ѩ„uHõ
qâıëêÅ∞ ZO.Zãπ. ~å[eOQÆO QÍi P`«‡Hõ^äŒÖ’ ^•~°∞‰õΩ`å~Ú.
ã¨∞„Ѩã^≤ úŒ â‹=· ѨO_ç`∞« _»∞ zkÔ~=∞~îO° g~°É„íè ^Œâ~◊ ‡° ''qÉè∂í u——
¿Ñ~°∞`À XHõ =∂ã¨Ñ¨„uHõ#∞ #_çáê~°∞. x_»∞^Œ"ÀÅ∞ "≥OHõ@~å=Ù
=O\˜ „Ѩã^≤ úŒ Ѩiâ’^艌 Ωõ Å∞ D Ѩ„uHõ „áê=∂}˜H`õ #« ∞ „ѨâO◊ ã≤OKå~°∞.
Ѩiâ’^艌 Ωõ _»∞, q=∞~°≈‰õΩ_»∞ "≥ÅOÌ _» „ѨÉÏè Hõ~å=∂`«º ã¨Oáê^ŒH`õ fi« OÖ’
1950 P~°OÉèíOÖ’ ''[Ü«∞ÉèÏ~°`ü—— J<Õ Ñ¨„uHõ =zÛOk. ã≤h
qâıëêÅ#∞ qѨÙÅOQÍ q=iOz# `˘e `≥ÅOQÍ} Ѩ„uHõ Wk.
1950–51ÅÖ’ "≥∞^ŒH± lÖÏ¡ ã¨OQÍÔ~_ç¤ #∞O_ç ''Ñ¨Öˇ¡@∂~°∞—— J<Õ
=∂ã¨Ñ¨„uHõ H˘O`«HÍÅO áê@∞ #_çzOk. Ñ¨Öˇ¡@∂i ã¨=∞㨺ÅÃÑ·,
Ѩiã≤÷`«∞ŠѨ@¡ ^Œ$+≤ìxeÑ≤Ok.
ÃÇÏ· ^Œ~åÉÏ^£ ã¨O™ê÷#OÖ’ P<å\˜ `≥Å∞QÆ∞ Ѩ„uHõÖ’¡ ™êÇ≤Ïf
~°OQÍxH˜ ã¨O|OkèOz# Ѩ„uHõÅ∞ H˘xfl „Ѩ=ÚYOQÍ L<åfl~Ú.
"å\˜Ö’ `˘Å∞`« ''ã¨∞*Ï`«—— Ѩ„uHõ#∞ QÆ∞iOz „Ѩ™êÎqOKåe. 1927Ö’
Ѩã¨∞=∂=ÚÅ #~°ã≤OǨÏâ◊~°‡ ã¨Oáê^ŒHõ`«fiOÖ’ Wk P~°OÉèí"≥∞ÿOk.
ã¨∞~°=~°O „Ѩ`åѨÔ~_ç¤, =∂_»áê\˜ ǨÏ#∞=∞O`«~å=Ù ã¨∞*Ï`«‰õΩ
„Ѩ=ÚYOQÍ „áÈ`åûǨxfl JOkOKå~°∞. U „Ѩ=∂}ÏÅ`À K«∂ã≤<å
''ã¨∞*Ï`«—— Q˘Ñ¨Ê ™êÇ≤Ï`«º Ѩ„uHõ. J`«∞º`«=Î ∞ ™ê÷~Ú "庙êÅ∞ WO^Œ∞Ö’
„ѨK«∞~°} á⁄O^•~Ú. =¸_»∞ ã¨O=`«û~åÅ `«~åfi`« Ѩ„uHõ xez
áÈ~ÚOk. uiy 1950ÅÖ’ QÆ_Ü ç ∂« ~°O ~å=∞Hõ$+¨â‚ ~◊ ‡° ã¨Oáê^ŒH`õ fi« OÖ’
D Ѩ„uHõ#∞ uiy x~°fiÇ≤ÏOKÕ „ѨÜ∞« `åflÅ∞ [iQÍ~Ú. D <ÕѨ^䌺OÖ’
PO„^èŒ ™ê~°ã¨fi`« Ѩi+¨`«∞Î ã¨Ñ¨Î=∞ "åi¬HÀ`«û= „Ѩ`ÕºHõ ã¨OzHõQÍ
''`≥ÅOQÍ}—— „Ѩ`ºÕ Hõ ã¨OzHõ#∞ "≥Å∞=iOKå~°∞. 1947Ö’ =~°OQÆÅ∞¡
#O_ç =zÛ# ''â’Éè—í — 1941–42Ö’ ã≤HO˜ ^Œ~åÉÏ^£ #∞O_ç "≥Å∞=_ç#
''`≥Å∞QÆ∞`«e¡—— 1954Ö’ HõsO#QÆ~üÖ’ ™ê÷Ñ≤OK«|_ç =¸_Õ =¸_»∞
ã¨OzHõÅ`À PyáÈ~Ú# ''™ê~°ã¨fi`« *’ºu—— ‰õÄ_® K«Hõ¯x ™êÇ≤Ï`«º
Ѩ„uHõÖË.
`≥ÅOQÍ} `≥Å∞QÆ∞ [~°fle[OÖ’ ZO^Œ~À „Ѩã≤^Œ∞úÅ∞<åfl~°∞.
H˘O^Œ~°∞ =~°ú=∂#∞Å∞, L`åûǨÏ=O`«∞Å∂ Hõ#|_»`å~°∞. PÜ«∂
Ѩ„uHõÅ ¿Ñ~°∞¡ "Õ~°∞ J~Ú<å, Ѩ„uHõÅ ã¨OHõÅÊO =∂„`«O `≥Å∞QÆ∞
ÉèÏ+¨, ã¨O㨯 $`«∞Å qHÍã¨O, Ѩ„uHõÅ ÅHõ∆ ºO `≥ÅOQÍ} „Ѩ*ÏhHõѨÙ
K≥·`«#ºO.
Platinum Platform
 `≥ÅOQÍ} Ѩ„uHõÅ∞ – q+¨Ü«∞^Œ$+≤ì`À qÉèí[# KÕã≤#ѨÙ_»∞
"å~åΠѨ„uHõÅ∞ :
Ѩ„uHõ ¿Ñ~°∞ ã¨Oáê^Œ‰õΩÅ ¿Ñ~°∞ „ѨK«∞~°} P~°OÉèí"≥∞ÿ# „ѨK«∞~°} á⁄Ok# T~°∞ „ѨK«∞~°} f~°∞
ã¨O=`«û~°O
1. `≥#∞QÆ∞ XkÌ~åA ™È^Œ~°∞Å∞ 1922 W#∞QÆ∞iÎ "å~°Ñ¨„uHõ
2. hÅyi +¨|flgã¨∞ ~å=∞#~°ã≤OǨ~å=Ù 1922 #Å¡Q˘O_» "å~°Ñ¨„uHõ
3. QÀÖÁ¯O_» ã¨∞~°=~°O „Ѩ`åѨÔ~_ç¤ 1926 ÃÇ·Ï^Œ~åÉÏ^£ J~°ú"å~°Ñ¨„uHõ
4. `≥ÅOQÍ} |∞Hõ¯Ñ¨@ì}O ~å=∂#∞*ÏKå~°∞ºÅ∞ 1941 ÃÇ·Ï^Œ~åÉÏ^£ `≥ÅOQÍ}
`˘e k#Ѩ„uHõ
5. g∞*Ï<£ J_»q ÉÏÑ≤~åA 1943–44 ÃÇ·Ï^Œ~åÉÏ^£ k#Ѩ„uHõ

™êÇ≤Ï`«º Ѩ„uHõÅ∞ :
Ѩ„uHõ ¿Ñ~°∞ ã¨Oáê^Œ‰õΩÅ ¿Ñ~°∞ „ѨK«∞~°} P~°OÉèí"≥∞ÿ# „ѨK«∞~°} á⁄Ok# T~°∞ „ѨK«∞~°} f~°∞
ã¨O=`«û~°O
1. ã¨∞*Ï`« U.Z<£. â◊~°‡ 1927 ÃÇ·Ï^Œ~åÉÏ^£ =∂ã¨Ñ¨„uHõ
2. PO„^è•Éèí∞º^ŒÜ«∞O HÀHõÅ ã‘`å~å=∞â◊~°‡ 1923 =~°OQÆÅ∞¡ =∂ã¨Ñ¨„uHõ
3. â’Éèí ^Õ=ÙÅѨe¡ ~å=∂#∞[~å=Ù 1947 =~°OQÆÅ∞¡ =∂ã¨Ñ¨„uHõ
4. ™ê~°ã¨fi`« *’ºu É’~Ú#Ѩe¡ "≥OHõ@~å=∂~å=Ù 1954 HõsO#QÆ~ü =∂ã¨Ñ¨„uHõ
5. `≥#∞QÆ∞`«e¡ ~åK«=∞à◊§ ã¨`«º=f^Õq 1941 ã≤H˜O^Œ~åÉÏ^£ =∂ã¨Ñ¨„uHõ

*****

Platinum Platform 337

 HÍHõfÜ«ÚÅ HÍÅѨ٠⋷="åV‡Ü«∞O „ѨuaOaOz# 'g~°`«fi— ^èÀ~°}∞Å∞
Hõ$+¨‚Ü«∞Aˆ~fi^•O`«~°æ`«"≥∞ÿ# '~°∞„^•^蕺ܫ∞O— Ѩ~°=∞t=Ù}˜‚
'„â◊√`«¿ã#∞—_çQÍ, aŇ–Hõ=K«–^èŒ#∞~åúi J~Ú# 'Hõ∆Ü«∞nfi~°∞—_çQÍ
J<ÕHõ q^è•Å Ü«Ú^•úkÑè u¨ QÍ =i‚OzOk. ~°∞„^Œ∞_»∞ g~°∞_»∞. J~Ú`Õ,
J`«_Öç ’x '=∞#∞º=Ù— (HÀѨO) r=„ѨQuÆ ™ê^èHŒ Oõ , Ö’HõHàõ Ϻ}HÍ~°HOõ .
JO^Œ∞ˆH '#=∞¿ãÎ ~°∞„^Œ =∞#º=...— JO@∂, J`«_ç HÀáêxH˜ =∞#
„áê~°÷#. g~°∞_≥·# ~°∞„^Œ∞_çÃÑ· ÉèíH˜Î J`«_ç Éèí‰õΩÎ}©‚ g~°∞_çx KÕã¨∞ÎOk.
D g~°`«fiO |Ǩï~°∂Ñ≤. ^ŒÜ«∂g~°∞Å∞, ^èŒ~°‡g~°∞Å∞, ^•#g~°∞Å∞,
Ü«Ú^Œgú ~°∞Å∞ – WÖÏ ZO^Œ~Ô O^Œ~À K«i„`«Ö’ P Ѩ~=° ∞g~°∞x Éè‰í Ωõ ÅÎ ∞.
ã¨∞n~°…"≥∞ÿ# P~°º*ÏuK«i„`«Ö’ Z<Àfl Kåi„`«Hõ Ѷ¨∞\ÏìÅÖ’
D t=ÉèíH˜Î XHõ L`«∞ÎOQÆ `«~°OQÆOÖÏ L"≥fi`«∞Î# ÖËzOk. J<ÕHõ
„ѨÜ≥∂[<åÅ∞ ™êkèOzOk, Ѷ¨ÖÏÅ∞ „Ѩ™êkOzOk. =∞#‰õΩ
ã¨g∞ѨQ`Æ O« Ö’ JÖÏ t=ÉèHí Θ q∞#∞fl=Ú\˜#ì =∞~˘Hõ =∞Ǩϟ[˚fiŠѶ∞¨ @ì"∞Õ
=∞# HÍHõ f Ü« ∞ Ü« Ú QÆ O . x*ÏxH˜ q+¨ µ ‚ ‰ õ Ω O_ç # ∞Å HÍÖÏxˆ H
„áê~°OÉè"í ∞≥ #ÿ D â‹=· „ѨÉOíè [#O, Kåà◊√Hõº Ü«ÚQÆOÖ’Oz HÍHõfÜ«ÚÅ
LK«Ûã≤÷uH˜ =KÕÛã¨iH˜ =∞iO`« „Ѩã¨∞Êù@"≥∞ÿ, ˆH=ÅO =ºH˜Î=ÚH˜ÎH˜
™ê^èŒ#OQÍ =∂„`«"Õ∞QÍHõ, ã¨=∂[x~å‡}OÖ’, ã¨O㨯~°}Ö’ XHõ
„Ѩ^è•#áê„`« =Ç≤ÏOzOk. Ju=ÚYºOQÍ P<å_»∞ Ç≤ÏO^Œ∂^ÕâßxH˜
J`«º=ã¨~°"≥∞ÿ# ã¨fi^Õâßaèx"Õâ◊*ÏfiÅ#∞, H∆Í„`åyflx ~°QÆeÛOk. J@∞
Hõ#fl_»^âÕ ß# |ã¨"âÕ fi◊ ~°∞_çKÕ 'g~°â=·‹ —=∞`« „Ѩ=~°#Î , W@∞ PO„^è^Œ âÕ ß#
ѨO_ç`„« `«Ü∞« OKÕ ã¨∞ã≤~÷ O° KÕÜ∞« |_ç# "≥k· Hõ â‹"· åKå~°O, eOQÆ^•è ~°}Ïk
ã¨O„Ѩ^•Ü«∂#∞ëêª# „ѨKå~åÅ∞ WO^Œ∞‰õΩ „áÈkKÕ™ê~Ú.
P<å\˜ ã¨=∂[OÖ’ „ÉÏǨχ}∞Å∞ "≥Ú^ŒÅ∞H˘x Jxfl =~å‚Å
„Ѩ[ÅÖ’#∂ Q˘Ñ¨Ê H∆Í„`«`Õ[ã¨∞û#∞ U^À ~°∂ѨOÖ’, U^À ~°OQÆOÖ’
JѨÓ~°fiOQÍ „ѨHÍtOѨ*Ëã≤Ok D t=ÉèíH˜Î. HÍHõfÜ«∞ „ѨÉèí∞=ÙÅ
P™ê÷ # OÖ’x ÉÏǨ Ï `« Î ~ ° xÜ≥ ∂ QÍÅÖ’ xÜ« ∞ q∞`« ∞ Öˇ · #
ã¨~fi° ‰õΩÖÏÅ"å~°∂ D â‹=· gzHõ ™ÈH˜ =∞Ǩg~°∞Öˇ· xeKå~°∞. P<å\˜Hˆ
L`«Î~°ÉèÏ~°`åxfl P„Hõq∞Oz, ^ŒH˜∆}ÏkÃÑ·H˜ =ÚOK«∞H˘ã¨∞Î#fl `«∞~°∞+¨¯
ÃÑ#∞`«∞áê#∞‰õΩ J_»∞¤Hõ@ì"Õ¿ãO^Œ∞‰õΩ J`«º=ã¨~°"≥∞ÿ# `åºQÆ, â∫~åºk
g~°QÆ∞}ÏÅ#∞ L^Œº=∞OÖÏ ÖËz# â‹·=O „Ѩ™êkOzOk. D
„ѨÉÏè "åÅxfl\˜h „ѨuaOaOz#k 12= â◊`å|ÌO "≥Ú^ŒÅ∞H˘x 14=
â◊`å|ÌO =~°‰õΩ, P ÃÑ·# 15= â◊`å|ÌOÖ’x Ô~_ç¤~åAÅ HÍÅO
=~°‰õΩ qã¨ÎiOz# HÍHõfÜ«∞ â‹·=™êÇ≤Ï`«ºO. JO>Ë, ˆH=ÅO
HÍ=º™êÇ≤Ï`«º"Õ∞QÍHõ, âßã¨<åÅ∞, =∞ødHõ "åV‡Ü«∞~°∂áêÖˇ·#
Kå@∞=ÙÅ∞, ˆQÜ«∂Å∞, QÍ^ä•QÍ<åÅ∞ =O\˜=hfl P HÍÅOÖ’x
g~°`«fi zǨflÅ#∞, PKå~åÅ#∞, Hõ@∞ìÉÏ@¡#∞ `≥eÜ«∞*Ëã¨∞Î<åfl~Ú.
J™Èã≤ÜÕ∞\ò „á⁄ÃѶã¨~ü PѶπ WOw¡+π, N "åã¨q WO[hiOQ∑ HÍÖËr, `å_ÕѨe¡QÆ∂_≥O. ã¨Oáê^Œ‰õΩ_»∞, 'ã¨∞Ѩ^䌗 ™êO㨯 $uHõ Ѩ„uHõ
*
338
– _®II =Å∂¡i q[Ü«∞ ǨÏ#∞=∞O`«~å=Ù*
J<ÕHõq^è•Å ^≥·=ÉèíH˜Î, "≥·~åQƺO`À‰õÄ_ç# "Õ^•O`«^Œ$HõÊ^äŒ O,
PQÆ"∂≥ Hõ"Î ∞≥ #ÿ PÅÜ«∂~°Û#, ѨÓ*Ïq^è•<åÅ∞, P~å^è#Œ Å∞, „=`åÅ∞,
㨠O „Ѩ ^ •Ü« ∂ Å∞ =O\˜ = hfl â‹ · = – "≥ · + ¨ ‚ " åÅ∞ Ô ~ O\˜ Ö ’#∂
ã¨=∂#OQÍ<Õ LO_ç „Ñ¨[Å#∞ #_çÑ≤Oz#ѨÊ\˜H©, D 'g~°`«fi—
ã¨O|O^èŒ"≥∞ÿ# áÈHõ_»Å∞, ^èÀ~°}∞Å∞ Z‰õΩ¯=QÍ â‹·"åKå~åÅ =Å¡
„ѨÉèÏq`« "≥∞ÿ#@∞¡QÍ `≥Å∞™ÈÎOk. 't="≥∞uΗ P_»@O, 'g~°OQÆO—
"ÕÜ«∞_»O, 'Jâ◊≈~°Éèí â◊~°Éèí— JO@∂ Hõ^ŒO „`˘Hõ¯_»O, '=¸_ÀHõ#∞fl
`≥~°=_»O— =O\˜ <Õ\ ˜H© =∞# <åůÅÃÑ· #iÎã¨∞Î#fl <å#∞_»∞Öˇ<Àfl D
HÍÅO<å\˜ â‹·=„ѨÉèÏ"å# ѨÙ\˜ì#"Õ.
***
HÍHõ f Ü« ∞ „Ѩ ` åѨ ~ ° ∞ „^Œ ∞ _ç P™ê÷ < å# Hõ q QÍ,
=∞O„u=~°Oæ Ö’x"å_çQ͉õÄ_® L#fl =∞Ǩâ‹=· Ù_»∞ â◊~É° Ïè O‰õΩ_»∞. W`«_∞»
J#O`«~O° "å#„Ѩã∞¨ _÷ ·≥ F~°∞QÆÅ∞¡ ã¨g∞Ѩ J~°}ºOÖ’ `«Ñ㨠∞¨ ûKÕâß_»∞.
„H©.â◊. 1323 ã¨OIIÖ’, ã¨∞n~°…"≥∞ÿ# Ѷ¨∞’~°Ü«Ú^ŒúO `«~°∞"å`«
„Ѩ`åѨ~°∞„^Œ∞_»∞ „Ѩ*ψH∆=∞O HÀi ã¨fiK«ÛùO^ŒOQÍ `«∞~°∞+¨µ¯Å‰õΩ
ÖÁOyáÈ~Ú |OnQÍ _èbç H¡ ˜ fã¨∞H˘xáÈ|_»∞ `«∞#flѨC_»∞, J_»qÖ’x
`«# P„â◊=∞O#∞O_ç P ^Œ$â◊ºO K«∂z, â◊~°ÉèÏO‰õΩ_»∞, P áêѨѨÙ
_èçe¡x `«# KåѨO`À <åâ◊#O KÕÜ«∞=∞x P"Õâ◊O`À t=Ù_çxÖÏ
HÀ~å_»∞:
KåѨ=ÚQÍ #ˆQO„^Œ=Ú#∞ [„H˜x ÉÏ}=ÚQÍQÆ <åiQÍ
áêѨ ^˘~°O ÉÁ#iÛ `«ÅѨ<£ „kѨÙ~°O|∞Å QÍÅÊ"Õ =∞Ǩϟ
nÌÑ≤`« f„=HÀѨ=Ú# ^Õ=`«ÖˇÅ¡ #∞uOѨ <å\˜ qÖò
áêѨѨ٠_èçe¡g∞^Œ `≥QÆÉÏѨQÆ^Õ â◊~°ÉèÏOHõeOQÆ=∂!
JO>Ë, L`«Î=Ú_≥·# „Ѩ*ÏáêʼnõΩxѨ@¡, ^Õâ◊ ™êfi`«O„`«ºO
Ѩ@¡ XHõ q~åyÖ’‰õÄ_® Q˘Ñ¨Ê ÉÏ^躌 `«#∞ HõeyOz, ^è~Œ ‡° â◊„`«∞=ÙÅÃÑ·
„HÀ^è•xfl ~°yeÛ#k <å\˜ f„= â‹·"åKå~° x+¨ª.
***
QÆ}Ѩu^Õ=K«„Hõ=iÎ HÍÅO#∞O_ç, ~å}˜ ~°∞„^Œ=∞^Õq =~°‰õΩ
(„Ѩ`åѨ~°∞„^Œ∞_çáêÅ#=~°‰õΩ‰õÄ_®) HÍHõfÜ«∞ ™ê„=∂[º "≥·Éèí"åxH˜
ZO`À „áÈkKÕã≤#"å_»∞ `«∞à◊¥§~°∞ t=^Õ=Ü«∞º. D`«_»∞ =∞O„u,
Hõq, ~å[hu HÀq^Œ∞_»∞, Jxfl\˜h q∞Oz Ѩ~°=∞ =∂¿ÇÏâ◊fi~°∞_»∞.
'ѨÙ~°∞ëê~°÷™ê~°=Ú—, 't=^Õ= nè=∞}˜ â◊`«Hõ=Ú— DÜ«∞# „QÆO^ä•Å∞QÍ
K≥|∞`«∞<åfl~°∞. 'PO„^èŒHõq`å Ñ≤`å=∞Ǩï_»∞— Jx `˘eQÍ H©iÎOѨ
|_ç#k W`«_Õ. <≥Å∂¡i =∞#∞=∞ã≤kú ~åA `«~°Ñ¨Ù# QÆ}Ѩu^Õ=Ù_ç
Platinum Platform
ã¨Ç¨Ü«∞OHÀi uHõ¯# ™È=∞Ü«∂l ~åÜ«∞ÉÏ~åxH˜ =zÛ#ѨC_»∞,
QÆ } Ѩ u ^Õ = Ù_ç H˘Å∞=ÙÖ’ D t=^Õ = Ü« ∞ º#∞ 㨠O ^Œ i ≈Oz,
'ǨÏiǨÏ~°<å^äŒ∞_ç— Éèí‰õΩÎ_≥·# uHõ¯#ÜÕ∞ –
=ã¨∞=∞f<å^äŒ! D`« _ôâ◊fi~°∞_»∞QÍx
=∞#∞[=∂„`«∞O_»∞ QÍ_»∞ ѨÖχé∞ x`«x
Ü«∞#∞=∞`«O|∞# h=Ù ~å[ºO|∞ <≥q∞‡ <ÕÅ∞...
JO@∂ t=^Õ=Ü«∞º#∞ ™êH∆Í`«∞Î 'Dâ◊fi~°∞_»∞— JO@∂
H©iÎOKå_»∞. P HÍÅOÖ’ QÀà◊H©=∞~îåxH˜ JkèѨuQÍ L#fl 'qâıfiâ◊fi~°
t=^Õt‰õΩÅ∞—‰õÄ_® W`«_Õ#x H˘O^Œ~°∞ Ѩiâ’^茉õΩÅ Jaè„áêÜ«∞O.
D '`«∞à◊¥§~°∞—"åˆ~ J#O`«~°O '`åà◊¥§i—"åiQÍ „Ѩã≤kúK≥O^•~°∞.
XHõ=OHõ f„= t=Éèí‰õΩÎÅ∞QÍ LO_ç, JO`«~°OQÆOÖ’
"≥·~åQƺ„Ѩ=$uÎ #=ÅOaOz, „áêѨOzHõ r=#OÖ’, ~å[º
=º=Ǩ~åÅÖ’ =∞Ǩâ∫~åºxfl „Ѩ^iŒ ≈Oz#"å~°∞ HÍHõfÜ«∞ =∞O„`«∞Å∞,
¿ã<å#∞Å∞. HÍHõ f Ü« ∞ „Ѩ ` åѨ ~ ° ∞ „^Œ ∞ _ç =∞Ǩ  =∞O„uQÍ,
QÆ[Ѷ¨∞@¿ã#ʼnõΩ JkèѨuQÍ qâ◊fi„Ѩã≤^Œ∞ú_≥·# WO^Œ∞Å∂i J#flÜ«∞
=∞O„u W@∞=O\˜"å_Õ:
J`«∞º`«Î=∞Oɡ·# Ü«∞`庄â◊=∞ã¨∞÷O_»∞
HÍ~°}[#‡ ã¨OQÆu =Ç≤ÏOK≥ñ
...
ã¨÷Å yi =# ^Œ∞~°æ [Å HÀ@ =∞Å∞¡ñ_≥·
„QƉõΩ¯# ɡ‰õΩ¯ ^Œ∞~°æ=ÚÅ∞ Q˘xÜ≥∞
<ÀÑ≤ `«∞~°HõÅ ÔQez „Ѩ`åѨ~°∞„^Œ
=∞#∞[<åÜ«∞‰õΩ HÀ@ <Õ=∞~°Hõñ QÍñK≥
##∞K«∞ñ ÉÁQÆ_»OQÆ <≥QÆ_≥ xÜ«∞º=x xO^Œ∞
Å∂i Ü«∞#flÜ«∞ ^Õ=Ùñ _»#∂# |Å∞ñ_»∞
D J#flÜ«∞ Ñ≤_»∞ѨiÎ ™È=∞<å^äŒ∞_ç t+¨µº_»∞. g~°â‹·"åKå~°
„=`«∞_»∞. „Ѩuk#O x`«º„=`«OQÍ 8=∞Ok =∂¿ÇÏâ◊fi~°∞Å#∞
J#fl=∞O„u JiÛOKÕ " å_» ∞ . P`« _ » ∞ P „=`« x ~° fi Ǩ Ï }HÀ㨠O
=∂¿ÇÏâ◊fi~°∞ʼnõΩ '_ÀH˜Ñ¨é∞]— „QÍ=∞O „Ѩ`åѨ~°∞„^Œ„ѨÉèí∞=ÙKÕ WÑ≤ÊOz
#@∞¡ âßã¨<å^è•~°O. „H©.â◊.1323= ã¨OIIÖ’ HÍHõfÜ«∞ =∞Ǩ™ê„=∂[º
ã¨∂~°∞º_»∞ Jã¨Îq∞OKå_»∞. F~°∞QÆÅ∞¡#∞ `«∞~°∞+¨µ¯Å∞ 'ã¨∞ÖÏÎ<£Ñ¨Ó~ü—QÍ
=∂iÛ"Õ™ê~°∞. ~å[ºOÖ’ "åi JHõ$`åºÅ‰õΩ JO`«∞ÖËHõáÈ~ÚOk.
Ç≤ÏO^Œ∂ã¨=∂*ÏxH˜ HÍà◊~å„u =O\˜ P ã¨=∞Ü«∞OÖ’, `«# ѨO_»∞
=Ü«∞ã¨∞û#∞‰õÄ_® ÖˇHõ¯KÕÜ«∞Hõ J#flÜ«∞=∞O„u, P`«_ç ã¨g∞Ѩ|O^èŒ∞=Ù
H˘Åx ~°∞„^Œ^Õ=Ù_»∞, =Úã¨∞#∂i „áÈÅÜ«∞<åÜ«∞‰õΩ_»∞, H˘Ñ¨CÅ
„áÈÅÜ«∞, =∞OzH˘O_» QÆ}Ѩu, ˆ~K«~°¡ ã≤OQÆ=∞<åÜ«∞‰õΩ_»∞ =O\˜
=∞Ǩ™êfiq∞Éèí‰õΩÎÖˇ·# HÍHõfÜ«∞ ¿ã<å#∞Å∞ ‰õÄ_ç, uiy J#uHÍÅO
Ö’<Õ F~°∞QÆÅ∞¡ÃÑ· ÃÇÏ· O^Œ=^èfiŒ [O ZQÆ∞~°∞"Õâß~°∞. 'ã¨O`«=∂QÆ∞Å∂~°∞—
âßã¨#O D q+¨Ü«∞"≥∞ÿ J<ÕHõ q=~åÅ∞ `≥Å∞ѨÙ`ÀOk. J#flÜ«∞#∞
'PO„^èŒÉèí∂=∞O_»ÖÏ^茺Hõ∆ ã≤OǨã¨# „ѨuëêªÑ¨<åKå~°∞º_»∞— Jh,
Platinum Platform
'Ü«∞=#ã¨OǨ~° qÅÜ«∞HÍÖÏyfl— Jh ZO`À H©iÎOKå~°∞. '=∂O_»eHõ
„|Ǩχ~åHõ∆ã≤—, '~°ÔH¯ã¨ QÆOQÆ_»∞— QÍ MϺuá⁄Ok# 'ÉÏǨÏ`«Î~°
xÜ≥∂QÍkèÑu¨ — ™êÇ≤Ï}˜ QÆOQÆÜ∞« º=∞O„u t"å~å^è<Œ å`«`Ê« ~°∞_Õ. W`«_ç
*Ï˝`«∞_≥·# ™êÇ≤Ï}˜ =∂K«Ü«∞¿ã<åx 'Ѩ~°=∞ =∂¿ÇÏâ◊fi~°—, 'HõeÜ«ÚQÆ
g~°É„íè ^Œ—, '[=∞eHõ Éè’QÆeOQÆ— a~°∞^•Å`À „Ѩã^≤ ∞Œ _ú #·≥ â‹"· åKå~°Ñ~¨ ∞° _»∞,
Jig~°ÉÜ íè ∞« OHõ~∞° _»∞. WHõ, „Ѩ`åѨ~∞° „^Œ∞_ç H˘Å∞=ÙÖ’ Jâ◊fi™êÇ≤Ï}˜Ü∞ÿ≥ #
™êÇ≤Ï}˜ =∂~°# =∞Ǩ„ѨMϺ`«∞_»∞. Ѩ~"° ∞Õ â◊fi~°É‰íè Ωõ _Î #·≥ D Ü«Ú^Œgú ~°∞_»∞
^•#g~°∞_»∞‰õÄ_®. „Ѩã≤^Œú H͉õΩ#∂i JѨÊHõq K≥Ñ≤Ê# XHõ
J[~å=∞~°"≥∞ÿ# Kå@∞=Ù W`«_ç q`«~°}jÖÏxfl qâ◊^ŒOKÕ™ÈÎOk:
JѨCe_»∞ #`«ñ_»∞ Ѷ¨∞#∞ñ_®?
JѨC_˘ã¨ñy =∞~°Åñ *ˇO^Œ∞ <å`«ñ_»∞ ~å*Ï?
K≥ѨÊñQÆ=Öˇ ™êÇ≤Ï}˜ =∂
~°Ñ¨Ê#∞ ^•#=Ú# Ѷ¨∞#∞ñ_»∞ ~åA #@OK«∞<£.
D ^•#g~°Hõ~°∞‚_»∞ PO„^èŒ^Õâß# „Ѩã≤^Œ∞úÖˇ·# =∞Ǩ^•`«Å∞
=ÚѨÊkW^ŒÌ~°∞ =∞O„`«∞ÅÖ’ XHõ_çQ͉õÄ_® qMϺ`«∞_»∞. W`«_ç
=Oâ◊ã∞¨ Ö÷ Ë J#O`«~O° 'xâ◊≈OHõ— WO\˜¿Ñ~°∞QÆÅ"å~°∞ JÜ«∂º~°∞. xâ◊≈OHõ
H˘=∞‡<å=∂`«∞º_ç 't=bÖÏqÖÏã¨=Ú— ã¨∞„Ѩã≤^Œú"Õ∞.
***
N<å^äŒHõqH˜ ã¨=∞HÍe‰õΩ_≥·# q#∞H˘O_» =Å¡Éèí=∞O„u `«#
'„H©_®aè~å=∞=Ú—Ö’ – F~°∞QÆÅ∞¡ =∞Ǩ"≥·Éèí"åxfl Hõà◊§‰õΩ Hõ\ ˜ì#@∞¡
=i‚OKå_»∞. P<å\˜ D =∞ǨѨ@}ì OÖ’x ^Õ=`«Å∞ ^•^•Ñ¨Ù JO^Œ~∂°
g~°`«fi=Ú\˜ìѨ_Õ t=Ѩi"å~°"Õ∞ – Éèˇ·~°=Ù_»∞, K«=∞_Õâ◊fis =∞Ǩâ◊H˜Î,
g~°É„íè ^Õâfi◊ ~°∞_»∞, =Ú™ê#=∞‡, H˘=∞~°∞ ™ê=∞Ü«∞º PÅÜ«∂Å`ÀÉÏ@∞,
"Õ∞~°∞â◊$OQÆ=ÚÅÉ’Å∞ JuZ`≥ÎÂ# ˆHâ◊=™êfiq∞, N ã¨fiÜ«∞OÉèí∂^Õ=ÙÅ
=∞Ok~åÅ∞‰õÄ_® L<åfl~Ú. WHõ =∂Ǩï~°=∞‡ – UHõg~° =∞Ǩ^Õq
– ã¨∞Îu‰õÄ_® KÕÜ«∞|_çOk. JO`ÕQÍHõ, F~°∞QÆO\˜Ö’ '"≥∞ÿÖÏ~°
g~°É@ íè ∞Å∞— KÕã#≤ Xà◊√§ QÆQ∞Æ ~˘Ê_çKÕ ™êǨÏã¨H$õ `åºÅ∞, Q˘~°QÑÆ _¨ ∞» K«∞
KÕã≤# J|∞ƒ~°Ñ¨iKÕ Q˘O_ç¡Ü«∂@‰õÄ_® =i‚OKå_»∞:
ã‘II é=é==∞O_»∞ <≥é]x K«O„_»=∞Öˇ¡Å
KÀ^ŒºOѨ٠QÆ∞O_®Å∞ K˘K«∞Û"å~°∞
Hõ~°"å_çÜ«∞Å∞QÆ∞#∞ QÆ#Ѩáê`«~°¡Ö’
#∞\˜ì KÕ^Œ∞Å∞QÀã≤ Ü«Úé∞‰õΩ"å~°∞
QÍÅѨÙQ˘H˜¯ QÆOHÍà◊ K«~°‡=Ú „QÆ∞zÛ
Ü«Ú_»∞gkè #∞Ü«∞ºÅ Å∂QÆ∞"å~°∞
Hõ\ ˜H˜ ǨÏ∏<åflà◊O|∞ QÆO_»Hõ`≥Î~° =\˜ì
q∞ã≤q∞O`«∞Å∞#∞QÍHõ „q∞OQÆ∞"å~°∞
`ÕIIwII ã¨O^Œ∞Å#∞ <å~°ã¨O|∞Å∞ ã¨Å∞ѨÙ"å~°∞
Ü≥∞_»=∞ ‰õΩ_çKÕ`« <å~°`«∞ eK«∞Û"å~°∞
™êǨÏã¨=Ú =¸iÎÔQ·H˘#fl ã¨~°}˜"å~°∞
nè~°Ç¨Ï$^ŒÜ«ÚÅ∞ "≥∞ÿÖÏ~° g~°Éèí@∞Å∞
339
 D '"≥∞ÿÖÏ~°^Õ=Ù_ç— PÅÜ«∞O F~°∞QÆO\˜Ö’ LO_Õ^Œ@.
~°∞„^Œ=∞^Õq 'S#"ÀÅ∞— "≥∞Öÿ Ï~°^=Õ Ù#‰õΩ PÅÜ«∞"≥ÚHõ\ ˜ xi‡Oz#^Œ@.
D ^Õ=Ù_»∞ 'Éèˇ·~°=Ùx `À_ç*’_»∞—. J~Ú`Õ "≥∞ÿÖÏ~°^Õ=Ùx QÆ∞iOz
=Å¡Éèí~åÜ«∞=∞O„u K≥Ñ≤Ê# ''â◊x"å~°ã≤kÌ ã¨[˚# áêi*Ï`«O|∞...——
Ѩ^ŒºOÖ’x KåÖÏ qâı+¨}ÏÅ∞, QÆ∞}"åK«HÍÅ∞ D<å\˜H© U ѨO_ç`«
Ѩiâ’^茉õΩ_»∂ ã¨=∞O[ã¨OQÍ q=iOz K≥ѨÊÖËHõáÈÜ«∂_»∞.
"≥∞ÿÖÏ~°^Õ=Ù_ç P~å^èŒ<å ã¨O„Ѩ^•Ü«∞O, PÜ«∞# Éèí‰õΩÎÅ
g~°H$õ `åºÅ∞ Ü«Ú^Œãú O¨ |O^è"Œ ∞≥ #ÿ qQÍ, g~°`fi« „ѨH@õ ##∞ KÕ¿ã q^èOŒ QÍ
Hõ#|_»`å~Ú. "≥∞Öÿ Ï~°^=Õ Ù_çx QÆ∞iOz# ZO`À qã¨Î $`« ã¨=∂Kå~°O,
H©.âı. 'K«i„`« q^•º^èŒ~°— N `«∞~°QÍ Hõ$+¨‚=¸iÎQÍ~°∞ q=iOKå~°∞.
"≥∞ÿÖÏ~°^Õ=~° „Ѩã¨H˜ÎQÆÅ =¸_»∞ âßã¨<åÅ#∞ QÆ∞iOz PÜ«∞#
`≥Å∞ѨÙ`«∂ – QÆ∞O@∂~°∞ lÖÏ¡ Z#=∞^ŒÅ „QÍ=∞OÖ’x N ~å=∞™êfiq∞
^Õ=à◊OÖ’#∞, QÆ∞O@∂~°∞ Ѩ@ì}OÖ’x JQÆ¿ãκâ◊fi ~åÅÜ«∞OÖ’#∞,
#~°û~å=Ù¿Ñ@ `åÅ∂HÍ H˘O_»g_»∞ „QÍ=∞OÖ’x XHõ =∞ã‘^Œ∞Ö’#∞
'=¸Å™êÎ#O "≥∞Öÿ Ï~°^=Õ ~°—‰õΩ '~°OQÆ=∞^躌 =Ú HõO|=Ú ¿ã~ÚOz—#@∞¡
âßã¨#áê~îåÅÖ’ LOk Jx K≥áêÊ~°∞. D ^•`«Å∞ =ÚQÆ∞æ~°∂
"≥·â◊√ºÖËHÍ=_»O, "å~°∞ ÃÑ#∞Q˘O_» ѨÙ~°"åã¨∞ÖË HÍ=_»O, JHõ¯_ç
#QÆ~ˆ â◊fi~°™êfiq∞ áê^ŒÑ^¨ •‡~å^艌 Ωõ ÖË HÍ=_»O qâı+=¨ ∞x N `«∞~°QÍ"åi
qâı¡+¨}. D âßã¨<åÅÖ’ Ô~O_»∞ „H©.â◊.1388 ã¨OII‰õΩ K≥Ok#q
HÍQÍ, =¸_»=k „H©.â◊. 1410 ã¨OII‰õΩ K≥Ok#k. ''P~°º"≥·â◊º
‰õΩ@∞Oa#∞Å H˜+^ì¨ =·≥ "≥∞#ÿ 'Hõ#ºHõ— Ü«∞yfl„Ѩ"âÕ ◊ HÍÅ=Ú# q+¨µ=‚ ~°#ú ∞x
Ü«∞Hõ$`«º=Ú#∞ QÆi›Oz, HÀ=∞@∞Å qâ◊√^Œú=~°Î# huxÜ«∞=∞=ÚʼnõΩ
ã¨"≥∂‡Ç≤Ï`«∞Öˇ· `«=∞ „ѨÉèí∞x H˘Å∞=Ù q~°q∞Oz "≥·â◊√ºÅ ѨHõ∆=ÚKÕi
áÈ~å_ç# q+¨µ‚=~°ú#∞x g~°Éèí@∞Å#∞ "≥∞ÿÖÏ~°∞Åx, g~°=Ú+¨µìÅx
~ÚѨÊ\˜H˜h "≥·â◊√ºÅ∞ Q“~°qOz ѨÓlOK«∞@ HÍ##QÆ∞K«∞#flk.
HÍHõfÜ«ÚÅ<å\˜ "≥∞Öÿ Ï~°∞ʼnõΩ, g~°=Ú+¨µÅì ‰õΩQÆÅ ã¨O|O^è"Œ ∞Õ q∞Ü≥∂
`≥eÜ«∞ ~å‰õΩ#flk——Jx `«∞~°QÍ"å~°∞ Jaè„áêÜ«∞Ѩ_®¤~°∞.
<Õ\ ˜H© "≥·â◊√ºÅ‰õΩ "åi ‰õΩÅ, =Oâ◊ K«i„`«Å∞ K≥¿ÑÊ P„t`«
LѨ‰õΩÅO"å~°∞ g~°=Ú+¨µìÖË. D 'g~°=Ú+≤ì— â◊|ÌO P *Ïu"åi
áÈ~å@áê@"åxfl „ѨuaOaOKÕ^Õ. „QÍ=∂Å#∞ HÍѨÖÏHÍ¿ã
g~°Éèí@∞Å#∞‰õÄ_® g~°=Ú+¨µìÅ#_»O P<å_»∞ =º=Ǩ~°OÖ’ LOk.
nxx|\˜ì, g~°=Ú+¨µìÅ ™êǨϙêÅ∞ qk`«=∞=Ù`«∞<åfl~Ú.
WHõ D "≥∞ÿÖÏ~°^Õ=~°‰õΩ K≥Ok# =∞~˘Hõ H©ÅHÍxfl,
PO„^茖=∞Ǩ~åR Kåi„`«Hõã¨O|O^è•ÅÃÑ· ZO`À Ѩiâ’^èŒ#KÕã≤# N
HõO^Œ‰õΩiÎ Ü«∂^Œ=~å=ÙQÍ~°∞ `≥eÜ«∞*Ë™ê~°∞:
''=∞Ǩ  ~åRÖ’ YO_ÀÉÏ Jx Ñ≤ Å ∞=|_Õ ^Õ = Ù_» ∞
PO„^茄Ѩ^ÕâòÖ’ =∞Å¡#flQÍ Ñ≤Å∞=|_»`å_»∞... Q˘Å¡Å∞, Ü«∂^Œ=ÙÅ∞,
HÍѨÙÅ∞ =∞Å¡#fl^Õ=Ù_çx ѨÓl™êÎ~°∞. XQÆ∞æ Hõ^äŒÖ’ K≥ѨÊ|_Õk
=∞Å¡#fl^Õ=Ùx Hõ^Ü Œä ∞Õ . XQÆ∞æ JO>Ë =∞$^ŒOQÆ"∞Õ . =∞Å¡#fl^Õ=Ù_»∞ c^Œ~ü
lÖÏ¡Ö’x "≥∞ÿÖÏ~ü^Õ"£ "åã≤QÍ K≥|∞`å~°∞.——
340
'ѨO_ç`å~å^茺K«i„`«—Ö’ áêÅ∞¯iH˜ ™È=∞<å^äŒ∞_»∞ ^Œâ◊QÆ}
ã¨OH©~#ΰ O KÕ¿ã ã¨=∞Ü«∞OÖ’, ''g~°Ñ∞¨¶ O@Ü«∞ =∞~ÚÖÏi ^Õ=Ü«∞º...——
JO@∂ XHÍ<˘Hõ "≥∞ÿÖÏ~°^Õ=Ü«∞º#∞ „Ѩ™êÎqOKå_»∞.
N<å^äŒ=∞ǨHõq `«# JO`«º^Œâ◊Ö’ K≥Ñ≤Ê# Kå@∞Ѩ^ŒºOÖ’,
`«##∞ ZO`À P^ŒiOz# ~åAÅO^Œ~°∂ kqˆHQÍ~°x JO@∂,
''ÔH·ÖÏã¨yi ѨO_≥ "≥∞ÿÖÏ~°qÉèí∞_Õy
k#"≥K«Û "Õ∞ ~åA f~°ÛQÆÅ_»∞?—— JO\Ï_»∞. â‹·=ÙÖˇ·#
Ô ~ _ç ¤ ~ åAÅ∞ D "≥ ∞ ÿ Ö Ï~° ^ Õ = Ù_ç ¿Ñ~° ∞ ÃÑ@∞ì H ˘<åfl~° ∞ . D
ã¨O„Ѩ^•Ü«∂Åhfl HÍHõfÜ«ÚÅ<å\˜ g~°â‹·= „ѨÉèÏ"å# "≥Åã≤#"Õ.
***
HÍHõfÜ«ÚÅ HÍÅO<å_»∞ PO„^è^Œ âÕ O◊ Ö’x â‹=· q[$OÉè}í #∞
ѨiѨÓ~°‚OQÍ Pq+¨¯iOz# kfiѨ^ŒHÍ=ºO áêÅ∞¯iH˜ ™È=∞<å^äŒ∞x
'ѨO_ç`å~å^茺K«i„`«—. JO`«‰õΩ=ÚO^Õ P`«_»∞, Hõ#fl_»^Õâ◊OÖ’
'g~°â‹·=—=∞`« „Ѩ=~°Î‰õΩ_≥·# |ã¨"Õâ◊fi~°∞x k=º K«i„`«#∞ '|ã¨=
ѨÙ~å}=Ú—QÍ „"åã≤=Ù<åfl_»∞. Jã¨Å∞ g~°â‹·=O Pq~åƒù"åxH˜
ѨÓ~°fi~°OQÆO XHõ\ ˜ LOk. Jk „H©.â◊. 6–7 â◊`åÉÏÌÅÖ’ ^ŒH˜∆}
^Õâ◊OÖ’ q[$OaèOz# HÍÖÏ=ÚM’^Œº=∞O. â‹·=OÖ’ JuѨÙ~å`«#
âßYÅÖ’ áêâ◊√Ѩ`«âßY XHõ\ ˜. nxÖ’x LѨâßYÖË ÖωõΩÅ=Ú,
HÍáêeHõ=Ú J<Õq. QÀ~°H<∆õ å^äŒ ã¨O„Ѩ^•Ü«∞O‰õÄ_® áêâ◊√Ѩ`â« =·‹ OÖ’
JO`«~åƒùQÆ"Õ∞#x JO\Ï~°∞. HÍj‡~°â‹·=O =∞~˘Hõ =ÚYºâßYQÍ
Ѩi_èq» e¡Ok. W^ŒO`å â‹"· åxH˜ <ÕÑ^¨ ºŒä OHÍQÍ, =ÚO^Œ∞ „Ѩ™êÎqOK«∞‰õΩ#fl
HÍÖÏ=ÚY â‹·==∞~îåÅ∞ HÍHõfÜ«ÚÅ HÍÖÏxH˜ ‰õÄ_® LK«Û^Œâ◊Ö’
L<åfl~Ú. D HÍÖÏ=ÚY∞Å∞ 'ʼnõΩ@áê}˜— Ü≥ÿ∞# t=Ù_çH˜ Éèí‰õΩÎÅ∞.
gi „Ѩ™êÎ=#QÆÅ âßã¨<åÅ∞ „H©.â◊. 7= â◊`å|ÌO#∞O_ç „H©.â◊. 12,13
â◊`åÉÏÌÅ=~°‰õΩ ^ŒH˜∆} ÉèÏ~°`«^Õâ◊OÖ’ ^˘~°∞‰õΩ`«∞<åfl~Ú. giH˜QÆÅ
'Ö’Hõcè`«—, 'ã¨O™ê~°cè`«—, 'UHÍO`«"åã≤— =O\˜ a~°∞^Œ∞Å∞ gi
"≥·~åQͺhfl† '~“„^Œ K«O_ôâ◊fi~°—, 'N Ѩ~°"Õ∞â◊fi~° =∞Ǩ^Õq Ö’HõQÆ}˜—
=O\˜q gi t=ÉèíH˜Îx ã¨∂zã¨∞Î<åfl~Ú. J~Ú`Õ WO`«\ ˜ q~åQÆ∞Öˇ·#
D â‹·=ã¨<åºã¨∞Å∞ 'L`«ÊuÎ Ñ≤_»∞QÆ∞— J<Õ ¿Ñ~° ã¨<å`«#^èŒ~°‡ ~°Hõ∆}Ï~°÷O
XHõ ^Ò~°#˚ ºÑ¨Ói`«"∞≥ #ÿ L^Œº=∂xfl 6, 7 â◊`åÉÏÌÅ#∞O_ç ÖË=n™ê~°h,
P<å\˜H˜ J<ÕHõ qHÍ~åÅ`À ã¨OѶ¨∞jÖÏxH˜ =ÚѨCQÍ =∂i# H˘xfl
É∫^Œú, *ˇ·# =∞~îåÅ#∞, =ã¨^Œ∞Å#∞ g~°∞ ^èŒfiOã¨OKÕ™ê~°h „ѨMϺ`«
Kåi„`« H õ Ѩ i â’^è Œ ‰ õ Ω Å∞ H© . âı . p=∞‰õ Ω iÎ âı + ¨ y i~å=Ù
(1930–1994)QÍ~°∞ Ö’`≥·# qâı¡+¨}`À `«# 'N L`«ÊuÎ Ñ≤_»∞QÆ∞—
J<Õ Ñ¨iâ’^èŒHõ "åºã¨OÖ’ q=iOKå~°∞. JO`«=~°‰õΩ, 'N L`«ÊuÎ
Ñ≤_»∞QÆ∞— „Ѩ™êÎ=#`À PO„^èŒ^Õâ◊OÖ’x Hõ$+¨‚, QÆ∞O@∂~°∞, „ѨHÍâ◊O,
Hõ~°∂flÅ∞, =∞ǨÏ|∂Éò#QÆ~ü lÖÏ¡ÅÖ’ ÅaèOz# ã¨∞=∂~°∞ 12
âßã¨<åÅÖ’ („"å`«ÅÖ’) H˘xflKÀ@¡ Hõ#|_ç# 'Ö’HõtÖÏaè=∂#— J<Õ
D PKå~°∞ºÅ a~°∞^•xfl|\ì̃, "å~˘Hõ ~°H"õ ∞≥ #ÿ tÅ∞ÊÅ ã¨=¸Ç¨Ï=∞x
Ѩiâ’^茉õΩÅ∞ ÉèÏqOKå~°∞. J~Ú`Õ, N p=∞‰õΩiÎ"å~°∞ P Ѩ^•xfl
Platinum Platform
'Ö’HõjÖÏaè=∂#— Jx K«^∞Œ =ÙHÀ"åÅx z‰õΩ¯qáêÊ~°∞. Ö’HõjÅ=∞O^Œ∞
Jaè=∂#O`À g~°∞ 'L`«ÊuÎ Ñ≤_»∞QÆ∞—Öˇ· q[$OaèOKå~°h, 'L`«Ê^äŒ=Ú—
JO>Ë K≥_»¤ „`À= HÍQÍ, J\˜ì"å\˜x ^èŒfiOã¨OKÕ¿ã 'Ñ≤_»∞QÆ∞—Å∞QÍ
"å~°∞ ~°∂ѨÙ^•ÖÏÛ~°h, Z<Àfl "åV‡Ü«∞, âßã¨<å^è•~åÅ`À âı+y¨ i~å=Ù
QÍ~°∞ x~°∂Ñ≤OKå~°∞. WO`«H© HÍHõfÜ«ÚÅ HÍÅOÖ’x g~°â‹·=ѨÙ
áÈHõ_»Å‰õΩ |ã¨"Õâ◊fi~°∞x 'g~°â‹·=O—‰õÄ_® H˘O`« HÍ~°}"≥∞ÿ`Õ, Jã¨Å∞
|ã¨"âÕ fi◊ ~°∞_ç L^Œº=∂xH˜ „H©.â◊. 6–7 â◊`åÉÏÌÅ<å\˜ HÍÖÏ=ÚM’^Œº=∞O
ã¨∂ÊùiÎxzÛO^Œx gi "å^ŒO. nxH˜ P^è•~°OQÍ g~°∞, áêÅ∞¯iH˜
'|ã¨=ѨÙ~å}=Ú—Ö’x XHõ L^ŒO`åxfl L^ŒÇ¨ÏiOKå~°∞. ã¨HõÖËâ◊fi~°
=∂k~åA Nâ‹Å· OÖ’ `«Ñ㨠∞¨ û KÕã∂¨ OÎ _»QÍ, XHõ~ÀA# XHõ K≥@∞ìH˘=∞‡
qiy J`«_çH˜ `«áÈÉèíOQÆ"≥∞ÿ K«∂_»QÍ, =∞e¡HÍ~°∞˚#^Õ=Ù_»∞ „Ѩ`«ºHõ∆"≥∞ÿ
– HÍHõfÜ«∞ HÍÅO=~°‰õÄ, P `«~åfi`«‰õÄ_® H˘#™êy# f„="≥∞ÿ#
=ã¨∞^茉õΩ ã¨^ŒƒùH˜Î =~°ú<å~°÷=ÚQÆ
|ã¨=ñ_»∞ <å <˘Hõ¯ Éèí‰õΩÎO_»∞ =zÛ
Ü«Ú#fl"åñ_»`«xx Ü«Úz`« QÀ+≤ª ã¨
=Ú#fl`« ã¨∞Y"åiú <ÀÅÖÏ_»∞K«∞#∞
|~°=∞ t"åKå~° ã¨~°}˜ =„>ˇÅ¡
[i~ÚOѨ=ÅÜ«Ú ã¨^Œú~°}˜Ö’ h=Ù
Z#Ü«∞OQÆ <åé∂fl~°∞ <Õ|kÜÕ∞O_»∞¡
ã¨xÜ≥∞ h q@ =zÛ ã¨OÜ«∞q∞uÅHõ! ... J<åfl_»@. JO>Ë,
=ã¨∞^èŒÃÑ· ã¨^ŒƒùH˜Î =iúÅ¡*ËÜ«∞_®xH˜ |ã¨=_»<Õ `«# Éèí‰õΩÎ_˘Hõ_»∞
=zÛ=Ù<åfl_»x, =∂k~å[Ü«∞º `«Ñ¨ã¨∞û "≥Ú^ŒÅ∞ÃÑ\˜ì 650 ã¨OIIÅ∞
QÆ_zç O^Œx, WѨC_»∞ P |ã¨=_ç`À HõÅã≤ =∂k~å[Ü«∞º#∞ K«iOѨ=∞x
=∞e¡HÍ~°∞˚#∞_»∞ P[˝ WKåÛ_»@. D HÍ~°}OKÕ`« ã¨HõÖËâ◊fi~°
=∂k~å[Ü«∞º Nâ‹Å· OÖ’ 650 ã¨OIIÅ∞ `«Ñ㨠∞¨ ûKÕã,≤ |ã¨"âÕ fi◊ ~°∞_ç`À
HõÅã≤ g~°â‹·"À^Œº=∞OÖ’ áêÖÁæ<åfl_»x g~°â‹·=ÙÅ qâßfiã¨O. N
p=∞‰õΩiÎ"å~°∞ D q+¨Ü«∞"≥∞ÿ qâı¡+≤Oz, |ã¨=x g~°â‹·"À^Œº=∞O
HõàϺ}Hõ@HõOÖ’ ‰õΩ^Œ∞~°∞HÀ=_®xH˜ 650 ã¨OIIÅ „H˜O^Œ@<Õ Nâ‹·Å
„áêO`«OÖ’ â‹·"À^Œº=∞O qã¨Î $`«OQÍ ™êyO^Œh, `«~åfi`« Jk
ã¨^Œ∞Ì=∞}˜y, 6–7 â◊`åÉÏÌÅ `«~°∞"å`« uiy |ã¨"Õâ◊fi~°∞_çHÍÅOÖ’
q[$OaèOzO^Œh ÃÑ· '|ã¨=ѨÙ~å}=Ú— QÍ^äŒÖ’x PO`«~°ºOQÍ
„QÆÇ≤ÏOK«=K«∞Û#h „"å™ê~°∞.
áêÅ∞¯iH˜ ™È=∞<å^äŒ∞_»∞ `«# '|ã¨=ѨÙ~å}=Ú—Ö’ D
q+¨Ü«∞"Õ∞ ã¨Ê+¨ìOQÍ K≥áêÊ_»∞:
WÖ '=∞éѨ_»¤— x~°‡Å t=ÉèíH˜Î
^ŒÅ Ü≥∞`«∞Î =_»∞=Ù#ñ ^•ñ ^ŒÅÜ≥∞`«∞Î
Hõ_»ñHõ`À <åk =∂~°æ=Ú `«Ñ¨Ê‰õΩO_»
#_»∞y_»∞ bÅñ ^ŒÑ¨Ê_»∞QÆ∞Å∞ "≥@∞ì. JO>Ë, '=∞é∞ѨÙ#Ѩ_»¤—
x~°‡Å t=ÉèHí Θ =∞m§ `«Å ZuÎO^Œx ™È=∞<å^ä∞Œ _»∞ =∞#‰õΩ K≥|∞`«∞<åfl_»∞.
D q+¨Ü«∞"≥∞ÿ 'HÍHõfÜ«∞ ã¨OzHõ—Ö’x N=∂<£ ^Œ∂áê\˜
~°=∞}ÏKå~°∞ºÅ∞QÍi "åºã¨O, HÍHõfÜ«∞ `˘e~åAÅ HÍÖÏxˆH ZO`À
Platinum Platform
„ѨÉèÏ"åxfl K«∂ѨÙ`«∞#fl HÍÖÏ=ÚY∞Å q=~åÅ∞ `≥eÜ«∞*Ë™ÈÎOk.
~Ô O_»= ÉË`~« åA („H©.â◊.1076–1126)HÍÅOÖ’ ZO`À ÉèHí QΘ “~°"åÅ∞
á⁄Ok# =∞e¡HÍ~°∞˚# HÍÖÏ=ÚMÏKå~°∞º_ç q=~åÅ∞ K≥|∞`«∂, W`«_»∞
`«áÈ~åt t+¨µº_»∞, HÍÖÏ=ÚY =∞~îåkèѨf Jx `≥eÜ«∞*Ë™ê~°∞.
ã¨∞=∂~°∞ „H©.â◊. 1050 „áêO`«OÖ’ g~°∞ =#"åã≤Ö’ =∞~îåxfl
<≥ÅH˘ÖÏÊ~°h, ѨtÛ=∞ Kåà◊√‰õΩºÅ∞, KÀ_»∞Å∞ D =∞e¡HÍ~°∞˚#∞_çx
™ê^Œ~°Q“~°"åÅ`À ѨÓlOKå~°h `≥eáê~°∞. DÜ«∞# QÆ∞~°∞"≥·#
`«áÈ~åt q„QÆǨÏO JÅOѨÙiÖ’ HõÅ^Œ@. JHõ¯_» âßã¨<åÅÖ’
ã¨∂~°º~åt, `«áÈ~åt, `Õ*’~åt "≥Ú^ŒÖˇ·# HÍÖÏ=ÚMÏKå~°∞ºÅ
„Ѩâ◊Oã¨, "åix Kåà◊√‰õΩºÅ∞ ѨÓlOz# q^èŒO‰õÄ_® ~°K«~Ú`«
`≥eáê~°∞. W=hfl, HÍÖÏ=ÚY∞Å 'N L`«ÊuÎ Ñ≤_»∞QÆ∞— L^Œº=∂xfl,
â‹=· „ѨÉÏè "åhfl ã¨∂zã¨∞<Î åfl~Ú. áêÅ∞¯iH˜ 'ѨO_ç`å~å^躌 K«i„`«—Ö’x,
K«O^Œ"ÀÅ∞Ö’ "≥Å<å\˜ KÀà◊√x P™ê÷#OÖ’ =∞e¡HÍ~°∞#˚ ѨO_ç`∞« _»∞
XHõ É∫^•úKå~°∞º_ç`À "å^ŒO ã¨eÊ# ã¨O^Œ~°ƒùOÖ’, ѨO_ç`å~å^èŒ∞º_ç
t+¨µºÅ∞ P É∫^•úKå~°∞º_çx J`«_»∞ XHõ <Õ~°O KÕ~ÚOKå_»x Ü≥∞Oz
K«O¿Ñ ã¨O^Œ~°ƒùOÖ’,
g~å=`å~°∞Å∞ â◊¥~°∞ÖËHÍOQÆ
g~°∞Å∞ =∞é∞<å_»∞ "ÕQÆ∞*Ï=Ú##∞
ã¨~°ã¨~° eOQÍ=ã¨~°=Úñ *ˇe¡Oz
...
|∞^•úÅÜ«∞=Ú ™⁄zÛ Éèí∞q *Ïye „"≥Ú‰õΩ¯
"≥_»"≥_» #∞é∞=∞x Ñ≤_»∞QÆ∞Å∞ Ѩ_ç# ...
Jx =i‚Oz# ^•_çÖ’x 'Lé∞=∞x Ñ≤_»∞QÆ∞Å∞— D
HÍÖÏ=ÚY∞Å 'L`«ÊuÎ Ñ≤_∞» QÆ∞—ʼnõΩ „Ѩu^èfiŒ xÜÕ∞#x N p=∞‰õΩiÎ"åi
Jaè„áêÜ«∞O.
D q^èOŒ QÍ L^è$Œ `«"∞≥ #ÿ g~°`åfixH˜ c*Ï"åѨ#O â‹=· OÖ’x
D L^Œº=∂Å∞ KÕ™êÜ«∞h, J<ÕHõ"≥∞ÿ# J#O`«~° g~åKå~åʼnõΩ,
ã¨O㨯~°}ʼnõΩ W"Õ HÍ~°}=∞Ü«∂ºÜ«∞h ÉèÏqOK« =K«∞Û. D
g~°^èÀ~°}∞Å K«i„`« JO`å =∞#‰õΩ HÍHõfÜ«∞ HÍÅѨ٠"åV‡Ü«∞O
„Ѩ™êk™ÈÎOk.
***
HÍHõ f Ü« Ú Å<å_» ∞ "åã≤ Ô H H˜ ¯ # XHõ JѨ Ù ~° ∂ Ѩ " ≥ ∞ ÿ #
<å@ºsuÖ’#∂ D g~°`«fiO J^Œ∞ƒù`«OQÍ =ºH©ÎHõiOѨ|_çOk. J^Õ
'¿Ñi}˜— t=`åO_»=#$`«ºO. D ^Õj#$`«ºsu ÉèOí y=∞Å∞ ~å=∞ѨÊQÆ∞_ç
tÖÏÊÅÖ’ xH˜∆ѨÎOKÕÜ«∞|_ç <Õ\ ˜H© HÍ#=ã¨∞Î<åfl~Ú. HÍHõfÜ«∞
Ü«ÚQÍ#O`«~°O =∞~°∞QÆ∞# Ѩ_çáÈ~Ú# D g~°#$`«ºsux P^èŒ∞xHõ
HÍÅOÖ’ N #@~å[ ~å=∞Hõ$+¨Q‚ Í~°∞ ѨÙ#~°∞^Œiú Oz =∞# ã¨=∂*ÏxH˜
JOkOz# q+¨Ü∞« O =∞#"≥∞iy#^Õ. D ¿Ñi}˜ #$`«ºO „Ѩ^•è #OQÍ
„Ѩ[ÅÖ’, Ãã·x‰õΩÅÖ’ ^Õâ◊ÉèíH˜Îx, ^≥·=ÉèíH˜Îx „¿Ñˆ~Ñ≤OKÕ g~°~°ã¨
341
„Ѩ^è•#"≥∞ÿ#^Œh, nx „ѨÉèÏ=O=Å¡<Õ P „áêO`«OÖ’ 't"åO@— J<Õ
=∂O_»eHõ Ѩ^ŒO „Ѩ[ÅÖ’H˜ "å_»∞HõÖ’H˜ =zÛO^Œh, ~å=∞ѨÊQÆ∞_çÃÑ·
qã¨Î $`« Ѩiâ’^èŒ#KÕã≤ „QÆO^äŒ ~°K«#‰õÄ_® KÕã≤# N =∞O^ŒÅ
=∞ÖÏ¡Ô~_ç¤QÍ~°∞ q=iOKå~°∞. 't"åO@—‰õΩ J~°÷O 't"å J#∞K«∞—
Jh, HÍh „Ѩ[Å∞ WKÕÛ J~°÷O '"≥Ú^Œ\ ˜™êi— Jh N =∞ÖÏ¡Ô~_ç¤
`≥eáê~°∞. ''t"åO@ x<Õfl J_çQÍ#∞. h=Ù `«Ñ¨Êxã¨iQÍ W"åfie——
Jx P „áêO`åÅÖ’ <Õ\ ˜H© „Ѩ[Å∞ JO\Ï~°@. JO>Ë P HÍÅOÖ’
„Ѩ[Å∞ 't"å!— J#x^Õ U Ѩxh "≥Ú^ŒÅ∞ÃÑ>Ëì"å~°∞ HÍ^Œx nx=Å#
`≥Å∞™ÈÎO^Œx ~°K«~Ú`« q=iOKå~°∞.
N<å^ä∞Œ _ç 'ѨÅ<å\˜ g~°Ki« „`«—Ö’, #ÅQÍ=∞~åA ѨÅ<å\˜x
áêeã¨∞Î#flѨÙ_»∞ P`«_ç H˘Å∞=Ù‰õΩ XHõ #~°ÎH˜ =zÛ KÕã≤# <å@ºOÖ’
ã¨Ñ¨Î`åO_»"åÅ∞ =i‚OKå_»∞:
„ÉË~°}˜ ^Õtx „¿ÑOY}˜ â◊√^Œú
^ŒO_çHÍ ‰õΩO_»e `«QÆ∞ ÉÏǨÏKåi
ã¨Ñ¨Î `åO_»==ÚÅ∞ ã¨ÖˇÊ z„`«=ÚQÆ. D '„ÉË~°}˜—, ¿Ñi}˜
t=`åO_»= #$`«º"Õ∞.
***
|㨠" Õ â ◊ fi ~° ∞ x „áê|źO`À g~° â ‹ · = ÙÅ∞ H˘O^Œ ~ ° ∞
'eOQÆѨ™ê~Ú`«—=∞<Õ Hõ~îå~åxfl ^èŒiOz u~°∞QÆ∞`«∂ LO_Õ"å~°∞. Wk
'eOQƄѨ™êk`«— â◊|ÌÉèí=O. ''... ™ê~°"≥∞ÿ eOQÆѨ™ê~Ú`«O |<≥_»∞
¿Ñ~°#∞ QÆÅ∞æ Hõ~åî ~°O|∞ QÆ\ —ì˜ — Jx |ã¨=ѨÙ~å}O. ã¨∞iÜ«∞ KÒ_»Ü∞« º,
=Úã≤O_ç KÒ_»Ü«∞º Å<Õ"å~°∞ t=Ù_ç Ѩ~°=∞Éèí‰õΩÎÅHÀ=Ö’x"åiQÍ
áêÅ∞¯iH˜ ¿Ñ~˘¯<åfl_» ∞ . D '㨠∞ iÜ« ∞ —, '=Úã≤ O _ç — J<Õ q
PÜ«Ú^è•Å¿Ñˆ~¡.
***
<Õ_∞» qO>Ë<Õ =∞#‰õΩ "≥#∞fl [Å^ŒiOKÕ g~°™êǨÏ㨠Hõ$`åºÅ∞
g~°â=·‹ ÙÅ∞ t=Éè‰í Ωõ ºÎ „^ÕHOõ `À KÕ¿ã"å~°∞. Hõà√◊ § Ñ‘Hˆ ã¨∞‰õΩx t==∞Ç≤Ï=∞`À
=∞m§ á⁄O^Œ_O» , <åÅ∞HõÅ∞ ÃÑiH˜ "Õã∞¨ H˘x =∞m§ á⁄O^Œ_O» , `«ÅÅ∞
`«~∞° QÆ∞H˘x =∞m§ "≥ÚeÑ≤OK«∞ HÀ=_»O =O\˜ Ju=∂#∞+¨"∞≥ #ÿ K«~º° Å∞
KÕ¿ã"å~°x ™È=∞<å^äŒ∞_ç L"åK«. Nâ‹·ÅOÖ’x 'g~°=∞O_»Ñ¨O— W\˜ì
g~°t=ÉèíH˜Î „ѨHõ@#‰õΩ "ÕkHõQÍ LO_Õ^Œh, ÖËáêH˜∆ g~°Éèí„^•ÅÜ«∞O
QÆ~°ƒùQÆ$ǨÏO "≥#∞HõQÀ_»Ö’ L#fl Z„~°x=∞K«Û q~°∞Ѩ}‚ t=Ù_çH˜
JiÊOz# Hõ#∞fl =Ú„^Œ Jx [#„â◊√uÖ’ LO^Œh _®II zÅ∞‰õÄi
<å~åÜ«∞} ~å=ÙQÍ~°∞ `≥eÜ«∞*Ë™ê~°∞.
***
q#∞H˘O_» =Å¡ÉÏè =∂`«∞º_ç '„H©_®aè~å=∞=Ú—Ö’<Õ, F~°∞QÆÅ∞¡
g^èŒ∞ÅÖ’ 'ѨÅ<å\˜ g~°QÍ^ä•QÍ<åaè#Ü«∂xfl— g~åhHõO ZÖÏ
áê_®~À, ZÖÏ Jaè#~ÚOKå~À K≥ѨÊ|_çOk:
342
„^Œ∞`« `åà◊O|∞# g~° QÆ∞OѶ≤`«Hõ ^èŒ∞O^èŒ∞O ^èŒ∞O H˜\Ï`å¯~° ã¨O
QÆu "å~ÚOѨÙK«∞, <åO`«~åoHõ Ü«∞u „QÍ=∂aè~å=∞O|∞QÍ
Ü«∞u QÆ∂_»<£ kfiѨ^Œ „Ѩ|O^èŒ=Ú# g~åhHõ=ÚO ÉÏ_≥ <˘
Hõ¯`≥ „Ѩ`º« Hõ~∆ =° ÚO QÆ∞=∂~°‰Ωõ Å∞ Ѷ\‘ ϯ~°O|∞#O ^Œ∂ÅñQÆ<.£
WHõ "å~°∞ ѨÖÏfl\˜ Ü«Ú^Œú^Œ$âߺxfl, PÜ«∂ g~°∞Å áÈ~å@
ÉèíOy=∞Å#∂ ZÖÏ Jaè#~ÚOKå~À‰õÄ_® K≥ѨÊ|_çOk:
QÆi˚Oz Ü«∞~°ã≤ [OѶ¨∂HÍO_» Ü«ÚQÆà◊O|∞
g~° ã¨Oɡ@ HÀÅ„"ÕÜ«Ú <˘Hõ_»∞
Pb_è» áê^Œ q<åºã¨ "≥ÚѨÊñQÆ „"åe
‰õΩO`åaè#Ü«∞=Úñ ÔQ·H˘#∞ <˘HõO_»∞
aQÆ∞=Ùñ QÆ#∞flÅ #∞QÆ∞æ ɡ^Œ~°∞ñ EѨÙÅ`À_»
Ѷ‘\ϯ~° "≥Ú#iOK«∞ñ ɡÅ∞K« <˘Hõñ_»∞
Ѩ@∞ Éèí∞*Ï=+¨ìOÉèí Ѩiáê\˜ Ѷ¨∞\˜~ÚÅ¡
^èŒ~°}˜ Ü«∂™ÈÊù\ ˜Oz ^•ñ@∞ <˘Hõñ_»∞
LkÌ „ѨHõ\ ˜OѨ <˘Hõ¯~°∞O _ÀÅ "åñ_»∞
|Ü«∞Å∞ QÆ∞é]O|∞ ÉèíO[à◊§ñ |éѨ٠<˘Hõñ_»∞
H˘_»∞=Ú ^•\˜OѨÙK«∞#∞ ɡ^ŒÌ H˘Å∞=ÙÖ’#ñ
|_»ñu ѨÖÏfl\˜ g~°∞Åñ ÉÏ_»∞ #ѨÙ_»∞
z„`«ÑÙ¨ QÆ^ÑÌ≥ Ũ HõÅg∞^Œ z„uOz# „|Ǩχ<åÜ«Ú_®kQÍ QÆÅ
g~°∞Å z„`åÅ#∞ F~°∞QÆÅ∞¡ g^èŒ∞ÅÖ’ „Ѩ^Œi≈Oz K«∂Ѩ٠`«∞<åfl~°@.
=∞QÆ"åˆ~HÍ^Œ∞, P ѨÅ<å\˜ ã‘=∞Ö’ P_»"å~°∂ =∞Ǩâ∫~°ºã¨OѨ#∞flÅx
'„H©_®aè~å=∞O—Ö’ =∞OK«#â◊~°‡ `«# PѨÎq∞„`«∞_»∞ \˜\ ˜ìÉèíÃã\˜ìH˜
q=iOz K≥|∞`å_»∞.
***
HÍHõfÜ«ÚʼnõΩ ã¨=∞HÍb‰õΩÅ∞ D ѨÖÏfl\˜ g~°∞Å∞. ã¨∞=∂~°∞
„H©.â◊.1182 „áêO`«OÖ’ [iy# D Ѷ¨∞’~°Ü«Ú^ŒúO, N<å^äŒ∞_ç
'ѨÅ<å\˜ g~°K«i„`«=Ú— kfiѨ^ŒHÍ=ºO`À J[~å=∞~°"≥∞ÿ xezOk.
PO„^èŒ∞ʼnõΩ D Ü«Ú^ŒúO =∞~˘Hõ =∞ǨÉèÏ~°`« Ü«Ú^ŒúO =O\˜^Œx
‰õÄ_® Z<Àfl áÈeHõÅ`À =i‚OK«|_çOk. #ÅQÍ=∞, =∞e^Õ=~åAÅ<Õ
J#fl^Œ=ڇŠD áÈ~°∞, "åi =∞O„`«∞Öˇ·# <åÜ«∞‰õΩ~åÅ∞ <åQÆ=∞‡,
„|Ǩχ<åÜ«Ú_»∞Å xˆ~Ìâ◊Hõ`«fiOÖ’ [iyOk. W~°∞=~åæÅÖ’x Jig~°
ÉèÜ
í ∞« OHõ~∞° Öˇ#· D =∞Ǩg~°∞Å Ü«Ú^•úxH˜ ~°}Hˆ „∆ `«OQÍ HÍ~°º=∞ѨÓ_ç
(<Õ\ ˜ QÆ∞O@∂~°∞ lÖÏ¡Ö’x HÍÔ~OѨÓ_ç) xezOk. D =∞Ǩ~°}OÖ’
HÍHõfÜ«∞ „ѨÉèí∞=Ù ~°∞„^Œ^Õ=Ù_»∞ #ÅQÍ=∞~åA‰õΩ ã¨Ç¨Ü«∞OQÍ `«#
Ãã·<åºxfl ѨOÑ≤OKå_»∞.
ѨÖÏfl\˜ g~°∞ÅÖ’ „|Ǩχ<åÜ«Ú_»∞ "≥+· =‚¨ Ù_≥#· ѨÊ\˜H,© P`«_kç
t=^Õfi+¨OÖËx q+¨µ‚ÉèíH˜Î. K≥#flˆHâ◊= Éèí‰õΩÎ_≥·# <åÜ«∞_»∞, t=Ù_çH©
„"≥ÚHͯ_»∞. Nâ‹·Å ˆH∆„`åxH˜QÆÅ <åÅ∞QÆ∞ ^•fi~åÅÖ’ XHõ>ˇÿ#
„uѨÙ~åO`«Hõ^Õ=Ù_çx „|Ǩχ<åÜ«Ú_çÖÏ „áêi÷OKå_»x N<å^äŒ∞_ç
'ѨÅ<å\˜ g~°K«i„`«=Ú— K≥|∞`ÀOk:
Platinum Platform
 ǨÏã¨Î=ÚÖò =Ú‰õΩoOz JxÜ≥∞ „|Ǩχ#fl : „ѨѨOK« K«i„`«Ö’<Õ qâı+¨=∞#^Œy# 'g~å~å^èŒ#— J<Õ XHõ
Q“s=∞<ÀǨÏ~°! QÆOQÀ`«Î=∂OQÆ! Ѩ~O° Ѩ~åQÆ`« ã¨O„Ѩ^•Ü«∞O, ѨÖÏfl\˜ÜÚ« ^ŒOú J#O`«~O° „áê~°OÉè"í ∞≥ ÿ
<åQÆHõOHõ}t=! #Ok"åǨÏ#∞_»! <Õ\ ˜H© – JO>Ë 800 ã¨OIIʼnõΩ ÃÑ·QÍ – H˘#™êQÆ∞`«∂ LO_»_»O XHõ
HÍOK«#yiKåѨ! HõOkè`«∂}©~°! =∞Ǩ^Œ∞ƒù`O« . ѨO_ç`« JH˜¯~åA L=∂HÍO`« q^•ºâıY~°∞Å∞ ^•^•Ñ¨Ù
QÆ~°∞_®ã¨<åO|Hõ! Y\ÏfiOQÆǨÏã¨Î! 7–8 ^ŒâßÉÏÌÅ„H˜`«O 'ѨÖÏfl\˜ g~°K«i„`«—‰õΩ Ju qã¨Î $`«"≥∞ÿ# Ñ‘iîHõ
Ѷ¨∞# QÆ*Ïã¨∞~°ÉèíOQÆ! HÍ=∞Éèí™ê‡OQÆ! „"åã≤ „ѨK«∞iOKå~°∞. WO^Œ∞Ö’ PÜ«∞# 'g~°=∞`«O— QÆ∞iOz „"åã¨∂Î,
... ... ... ~ÚѨÙ_»∞ ''... 'Éèíq+¨º„^•*ËuǨã¨O— Jx ѨÙ~å}ÏÖ’¡ „Ѩ^Œi≈`«∞Öˇ·# ~åAÅ
q#flqOK≥^Œ <Õ#∞ q# #=^èŒiOѨ٠HÍÖÏxH˜ Ñ≤=∞‡@ ѨÖÏfl\˜ g~°∞Å=Öˇ ^≥·=`«fi=∂~ÀÇ≤ÏOz ѨÓl`«∞
N<å^ä∞Œ _ç 'g~°Ki« „`«=Ú—Ö’<Õ, „|Ǩχ<åÜ«∞_ç ÉèÏ~°º S`«=∞‡ Å=Ù`«∞#fl Ü«Ú^Œúg~°∞Å∞ WO`«=~°‰õΩ ÉèÏ~°`«=~°¬OÖ’ =∞$QÆ∞ºÅ∞.
ã¨O`å#„áêÑ≤ÎÔH· HÍqOz# K≥#flˆHâ◊=Ùx QÆ[x=∞‡„=`«O`À áê@∞, ÉèÏ~°`«=~°¬=∞O^Œe ~Ú`«~° ^ÕâßÖ’¡ ~Ú\Ï¡\ ˜ g~å~å^èŒ#O <å‰õΩ
Nâ‹·ÅÜ«∂„`å„Hõ=∞O‰õÄ_® LOk: `≥eã≤#O`«=~°‰õΩ=Ù#fl@∞¡ `ÀK«^Œ∞. <Õ#∞ HõÅHõ`åÎÖ’ =ÙO_Õ ~ÀAÖ’¡
'Birbhum' (g~°Éèí∂q∞) J<Õ ¿Ñ~°∞QÆÅ XHõ „Ѩ^Õâ◊O =OQÆ^Õâ◊OÖ’
NyiˆHÔQ_»∞ t=ÉèíHõÎ`«uH˜
=Ù#fl@∞¡ q<åfl#∞. HÍx ~Ú\Ï¡\ ˜ g~°=∞`«„ѨuѨuÎ JHõ¯_»=Ù#fl@∞¡
WzÛu ~åyKÕ xi‡`«Oɡ·#
Ѷ¨∞# Hõ=∞O_»Å∞=ÙÅ∞ HõÃÑÊ~°K«Ü«∞=Ú <Õ#∞ q#ÖË^Œ∞. W\©=ŠѨ~å„Hõ=∞„Ѩ^è•#"≥∞ÿ# ã≤‰õΩ¯*ÏuÖ’‰õÄ_» D
N „Éèí=∞~åO|‰õΩ Nâ‹·ÅѨuH˜ s`«∞Å∞ Hõ#|_»=Ù. =∞ǨÏ=∞‡nÜ«ÚÅ∞ '"≥ÚǨÏ~°O— ã¨=∞Ü«∞OÖ’
~°[`« HÍOK«#=ÚÅ ~°OlÅ∞¡#\˜ì PK«iOKÕ P~å^è#Œ H˘O`«=~°‰Ωõ nxfl áÈe=Ù#flk. HÍÔ~Å¡ ∞ g~°ÑÓ¨ [#∞
‰õÄëê‡O_» Ѷ¨Å=ÚÅ QÆ∂iÛ ^ŒH˜∆}Å∞ QÆ∞iOz Ü«¸~°Ñ¨Ù YO_»OÖ’ Ü≥∞‰õΩ¯= „ѨKå~°OKÕâß_»∞. ѨÖÏfl\˜
HÍ#∞HõezÛu Hõ_»∞ ÉèíH˜Î`À_» g~å~å^èŒ#O =O\˜ =∞`« „Ѩ™ê÷# "≥∞Hõ¯_® ÜÕ∞~°Ê_ç=ÙO_»ÖË^Œ∞.
Q“s=∞¿ÇÏâ◊fi~° Ѷ¨∞#<å=∞ tYi ™ê¯O_ç<ÕqÜ«∂ Ü«∞O^Œe <å~°∞û=∞`«O, [áê<£ #O^Œe +≤O\’=∞`«O
ZH˜¯Ü«Ú <Àq∞u <ÕÖËâ◊fi~°=Ú# Ü«Ú^Œúg~å~å^èŒ#`À ã¨O|O^èŒO HõÅ=x `≥Å∞ã¨∞Î#flk. D g~°=∞`«O
ky=zÛ <Àq∞u uÅѨ~°fi`«=Ú# ... PO„^èŒ^Õâ◊Ѩ٠Q˘Ñ¨Ê qâı+¨OQÍ Hõ#Ѩ_»∞`«∞#flk... „|Ǩχ<åÜ«Ú_ç
Ãã·#ºOÖ’ Jxfl *Ï`«∞Å g~°∞Å∞ LO_Õ"å~°∞.——
ÃÑ· q=~°O PKå~°º H˘~°¡áê\˜ N~å=∞=¸iÎQÍ~°∞ `«=∞
'N⋷ňH∆„`«=Ú— Ѩiâ’^èŒ<å "åºã¨OÖ’ qѨÙÅOQÍ WKåÛ~°∞. JO`Õ D q+¨Ü∞« "≥∞ÿ =∞ixfl q=~åÅ∞ `≥Å∞ã¨∞HÀ=_®xÔH· W\©=Å
QÍHõ, „|Ǩχ<åÜ«∞_ç g~°Ñ¨Ù~°∞+¨µÅ∞‰õÄ_® Nâ‹·Å=∞e¡HÍ~°∞˚#∞x <Õ#∞, <å q∞„`«∞ÖÁHõ~°∞ HÍÔ~OѨÓ_ç "≥o§=KåÛ=Ú. ѨÖÏfl\˜
ѨÓlOz#@∞¡ LO^Œx, N<å^ä∞Œ x 'ѨÅ<å\˜ g~°Ki« „`«=Ú—##∞ ã¨iOz Ü«Ú^•ú#O`«~O° g~°∞ÅO^Œ~∂° ã¨fi~°ãæ ∞¨ Å÷ ∞HÍQÍ, „|Ǩχ<åÜ«Ú_»∞ <å\˜
XHõ J*Ï˝`«Hõq ~°zOz# ѨÅ<å\˜ g~°K«i„`« ÉèÏQÆ=Ú #∞O_ç ‰õÄ_® P g~åKå~° ã¨O„Ѩ^•Ü«∂xfl Éèqí +¨º`«∞ÖÎ ’‰õÄ_® H˘#™êyOK«_O» HÀã¨O
PKå~°º H˘~°¡áê\˜"å~°∞ L@ìOH˜OKå~°∞: HÍÔ~OѨÓ_çÖ’ 'ѨÖÏfl\˜ g~åKå~° Ñ‘~î°O— XHõ^•xx ™ê÷Ñ≤Oz, P
Ñ‘~îåxH˜ JkèѨ`«∞Å∞QÍ xÜ≥∂y „ÉÏǨχ}∞Öˇ·# 'Ñ≤_»∞QÆ∞—"åix
Nyi KÕi N g~°=~°∞Å∞ xÜ≥∂yOz, P ÉÏ^茺`« "åiH˜ JѨÊyOz, =∞~°}˜Oz# g~°∞Å∞
*ÏAÅ "≥ÚÅ¡Å ã¨OÃÑOQÆѨÓÅ 65=∞OkH˜ QÆ∞~°∞ÎQÍ 65 QÆ∞O„_»x ~åà◊§#∞ HÍÔ~OѨÓ_ç ~°}ˆH∆„`«OÖ’
=∞Öˇ¡=∞O^•~°¡ =∞OzQÆ<Õfl~°¡ QÆ∞~°∞QÎ Í LOz, ^ÕÇϨ O g_ç# g~°∞ÅO^ŒiH© <åQÆ∞ÖË\ ˜ f~å# `«~Ê° }ÏÅ∞
H˘Å¡QÍ Ñ¨Óz# Q˘[˚Oy q~°∞Å
JiÊOz, J#O`«~O° QÆ∞uÎH˘O_» aÅOÖ’H˜ "≥o§ áÈÜ«∂_»x SuǨϺO.
Nâ‹·Å<å^äŒ∞x K≥Åy ѨÓlOz
t=ѨÙi HÀ@‰õΩ KÕi# "ÕQÆ ... P g~°∞Å zǨflÖˇ·# ~åà◊§#∞ D<å\˜H© ~°}ˆH∆„`«OÖ’ L#fl g~°∞Å
=∞O@ѨOÖ’ K«∂_»=K«∞Û. g\˜x 'g~°QÆÅ∞¡—Åh, 'eOQÍÅ∞—Jh
D =~°‚#Åhfl qâı+¨OQÍ P<å\˜ „Ѩ[ÅÖ’ "åºÑ≤Oz L#fl ѨÖÏfl\˜"å~°∞ =º=ǨÏi™êÎ~°∞. g~°∞Å∞ 'k=º eOQÆ=ÚÅ∞— Jx
â‹·"åKå~åxfl ã¨∂zã¨∞Î<åfl~Ú. ÃÑ·QÍ D =~°‚#Å∞ N<å^äŒ∞_»∞ N<å^äŒHõq K≥Ñ≤Ê# Ѩ^ŒºOÖ’#∞ 'eOQÆ=ÚÅ∞— â◊|ÌO D J~å÷xfl‰õÄ_®
ѨÖÏfl\˜Ü«Ú^ŒúˆH∆„`«"≥∞ÿ# HÍ~°º=∞ѨÓ_çx HÍt`À áÈÅ∞Û`«∂ K≥Ñ≤Ê# `≥Å∞ѨÙ`ÀOk. P ѨÖÏfl\˜ g~°∞ŠѶ∞¨ \ÏìÅ∞, zǨflÅ∞, "å~°∞ Ü«Ú^ŒOú Ö’
Ѩ^•ºxH˜ K«Hõ¯QÍ ã¨iáÈ`«∞<åfl~Ú : LѨÜ≥∂yOz# PÜ«Ú^è•Å<ÕHõ=¸ 'Ñ≤_»∞QÆ∞—"åi Ñ‘~îåkèѨ`«ºOÖ’
g~°∞Å∞ k=ºeOQÆ=ÚÅ∞ q+¨µ‚=Ù <åÜ«∞_»∞ Hõe¡áÈ`« ~å <Õ\ ˜H© ѨÓ[ÅO^Œ∞ H˘O@∞<åfl~Ú. g\˜Ö’ „|Ǩχ<åÜ«Ú_»∞
*Ï~°Ü∞« Éè~·ˇ =° ÙO_»∞, `«∞Ç≤Ï<å„k[ Ü«∞OHõ=∞, x~°‡ÖÏO|∞"≥· LѨÜ≥∂yOz# #$ã≤OǨÏH˘}`«O('‰õΩO`«—=∞<Õ â◊|Ì"Õ∞ `≥Å∞QÆ∞Ö’
Hˆ ~Ô _»∞ QÆOQÆ^•è ~° =∞_»∞Qˆ =∞}˜H#õ º(i‚)Hõ, Ü«∞xfl ÉèOí QÆ∞Å<£ 'H˘}`«O— J~ÚOk), <åÜ«∞_ç H˘_»∞‰õΩ ÉÏÅK«O„^Œ∞_ç ™ê=∞O`«O
QÍÔ~=∞ѨÓ_ç Ѩ@ì}=Ú HÍt ã¨∞g∞ Hõ#∞Q˘#fl"åiH˜<£ (z#fl „uâ◊¥ÅO), „|Ǩχ<åÜ«∞_ç ÖˇOHõ, ^Œ`«ÎѨل`«∞_»∞ J~Ú#
Platinum Platform 343
Hõ#fl=∞h_ç Éèˇ·~°=Y_»æO, WOHÍ Ñ¨ÖÏfl\˜ g~°Ñ¨Ù~°∞+¨µÅ PÜ«Ú^è•Öˇ<Àfl
HÍÔ~OѨÓ_ç ~°}Hˆ „∆ `«OÖ’x g~°=¡ ∞O@ѨOÖ’ <Õ\H˜ © ^Œ~≈° #q∞ã¨∞<Î åfl~Ú.
Ü«Ú^Œú~°OQÆOÖ’<Õ, „|Ǩχ<åÜ«∞_»∞ „Ѩu+≤ªOKå_»x K≥ѨÊ|_»∞`«∞#fl
HÍÅÉèˇ·~°=Ù_»∞, HÍÔ~OѨÓ_çH˜ JѨ~°Éèˇ·~°=Ù_çQÍ =∂i# Hõe¡áÈ`«~åA
tÅ =O\˜"å\˜h K«∂_»=K«∞Û. „|Ǩχ<åÜ«Ú_ç „Ñ¨u+¨Qª Í „ѨMϺ`«"∞≥ #ÿ ,
ѨÖÏfl\˜"åi W+¨^ì =·≥ O N ÅH©∆ ‡K≥#flˆHâ◊=™êfiq∞ PÅÜ«∞O HÍÔ~OѨÓ_ç
TiÖ’ LOk. JÖψQ, ѨÖÏfl\˜ Ü«Ú^ŒúOÖ’ g~°∞ʼnõΩ ~°Hõ∆Ü≥ÿ∞# N
=∞Ç≤Ïëêã¨∞~°=∞~°Ìx g~°¡ JOHÍà◊=∞‡(JOHõ=∞‡) J=∞‡"åi PÅÜ«∞O
‰õÄ_® HÍÔ~OѨÓ_ç TiÖ’<Õ LOk. KÕ`« „uâ◊¥ÅO ^èŒiOz `«Å#∞
XHõ „ѨHõ¯‰õΩ =Oz K«∂ã¨∂Î ^Œ~°≈#q∞KÕÛ D ^Õ=`« HÍÔ~OѨÓ_ç
ѨÖÏfl\˜Ü«Ú^ŒúˆH∆„`«O kâ◊Ö’ K«∂ã¨∞Î#fl@∞¡QÍ HõxÑ≤ã¨∞ÎOk. D"≥∞ P
Ü«Ú^•úxfl JHõ¯_ç#∞O_ç gH˜∆OzO^Œx, JO^Œ∞ˆH P"≥∞ H˘kÌQÍ `«Å
XHõ „ѨHõ¯‰õΩ =Oz =ÙO^Œx JHõ¯_ç „Ñ¨[Å qâßfiã¨O. D q^èŒOQÍ
WHõ ¯ _ç =∞`åKå~åÅhfl‰õ Ä _® g~° ` åfixH˜ 㨠O |Okè O z#"Õ
J=Ù`«∞<åfl~Ú.
J@∞ N<å^ä∞Œ _ç 'ѨÅ<å\˜ g~°Ki« „`«=Ú—#∞, W@∞ QÆ∞i*ÏÅ,
HÍÔ~OѨÓ_ç "åi~°∞=Ùi Ѩ~O° Ѩ~åQÆ`=« ∞ødHõ Hõ^ÅŒä #∞, g~åKå~°=O`«∞Å∞
J#∂Kå#OQÍ áê_»∞`«∂=ã¨∞Î#fl w`åÅ#∞, HÍ"åºÅ#∞, âßã¨#
"åV‡Ü«∂hfl ‰õÄ_® ѨijeOz N u~°∞Ѩu "ÕOHõ@ ÅH©∆ ‡#~°ãO≤ Ǩ~å=Ù
QÍ~°∞ „"åã≤# „QÆO^ä•xfl|\ì̃ P<å\˜ â‹·"åKå~°O J~°÷=∞ø`ÀOk. "å~°∞
WÖÏ „"å™ê~°∞: ''ѨÖÏfl\˜ ÃÇÏ· ǨÏÜ«ÚÅ∞ =ÚYº=ÚQÍ â‹=· =∞`åaè=∂#∞Å∞.
㨄`«âßÅÜ«∞O^Œ∞ ÉË`«~åA HÍ"Õ∞â◊fi~° ^Õ"åÅÜ«∞=Ú xi‡OK≥#∞.
QÆ∞~°*ÏÅ „u=¸iΙêfiq∞H˜, =∂K«~¡° Pk`Õºâ◊fi~°∞#‰õΩ, „uѨÙ~åO`«H=õ Ú,
UÖËâ◊fi~°=Ú "≥Ú^ŒÅQÆ∞ Dâ◊fi~åÅÜ«∞=ÚʼnõΩ Éèí∂i Éèí∂^•#=Ú
eKåÛ~°∞. =∂K«~,¡° QÆ∞~°*ÏÅÅÖ’ K≥#flˆHâ◊"åÅÜ«∞ x~å‡}=Ú, Ñ≤<fl≥ e¡
ã‘`å~å=∞™êfiq∞H˜ Éèí∂^•#=ÚeK«∞Û@ g~°∞ J^≥· fi`« `«`«Î fi=Ú#∞
`≥Å∞ѨÙK«∞#flq. J>Ë¡ „|Ǩχ<åÜ«Ú_»∞ ‰õÄ_®, `«~åfi`« "≥·+¨‚==Ú#∞
"åºÑ≤ÎKÕã≤##∞, J^≥· fiuÜÕ∞. P`«x "≥·+¨‚==∞`« "åºÑ≤Î ˆH=Å=Ú
~å[H©Ü«∞=∞xÜ«Ú, ã¨OѶ¨∞=ÚÖ’ J<å^Œ~°=Ú#‰õΩ QÆ∞iÜ≥ÿ∞#
x=∞fl*Ï`«∞Å ã¨=Ú^Œú~°} HÍ~°º=∞xÜ«Ú, =ÚYº=ÚQÍ =∞e^Õ=Ù#‰õΩ
JOQÆ|Å=Ú, Ããx· Hõ|Å=Ú#∞ KÕ‰Äõ ~°∞Û@‰õΩ KÕã#≤ ~å[H©Ü∞« „Ѩ„H˜Ü∞«
Ü«∞xÜ«Ú ÉèÏqOK«=K«∞Û#∞. J`«_»∞ Nâ‹·Å=Ú "≥Ú^ŒÅQÆ∞ ˆH∆„`«=Ú
ÅO^Œ∞ P~å^è#Œ Å∞ [~°∞ѨÙ@, =∞e¡^=Õ Ùx Ѩ\Ïìa¿è +Hõ=Ú#‰õΩ H˘ÖÏ›ÑÙ¨ ~°
â‹·=Ñ‘~îåkèѨux ~åqOK«∞@ P`«x â‹·==∞`åaè=∂#=Ú‰õΩ#∞,
=∞`«ãǨ Ϩ #=Ú#‰õΩ#∞ L^•Ç¨Ï~°}Å∞. P<å_»∞ ѨÖÏfl_»∞ „áêO`«=∞O`å
â‹=· =∞`« „áêK«∞~°º=Ú QÆÅ^ŒxÜ«Ú, „|Ǩχ<åÜ«Úx`À<Õ "≥+· =‚¨ =∞`«"åºÑ≤Î
„áê~°OÉèí=∞~Ú#^ŒxÜ«Ú `≥eÜ«ÚK«∞#flk.—— D<å\˜H© HÍÔ~OѨÓ_ç
~°}ˆH∆„`«OÖ’ „|Ǩχ<åÜ«Ú_»∞ „Ѩu+≤ªOz# HÍÅÉèˇ·~°=Ù_çh, Z~°∞HõÅ
=∞Ǩâ◊H˜Î J=∞‡"åih JHõ¯_ç"å~°∞ =∞#‰õΩ K«∂Ñ≤™êÎ~°∞.
|Ǩïâß HÍHõfÜ«ÚÅ HÍÅO<å\˜#∞O_ç <Õ\ ˜=~°‰õÄ
H˘#™êQÆ∞`«∞#fl UÔH·Hõ Ѩ~°OѨ~° 'Ñ≤_»∞QÆ∞— =Oâ◊ã¨∞÷Å g~åKå~°
344
Ñ‘~åî kèÑ`¨ º« "Õ∞#x K≥Ñʨ =K«∞Û. ѨÓ~°fi Ñ‘~åî kèÑ`¨ ∞« Å∞ N Ñ≤_∞» QÆ∞ "ÕOHõ@
PO[<ÕÜ«∞ t=„Ѩ™ê^£ JÜ«∞º"å~°∞ QÆuOK«QÍ, "åi `«=Ú‡_ç
‰õΩ=∂~°∞_»∞ – WѨC_»∞ 10 ã¨OIIÅ „áêÜ«∞O"å_»∞ – zII Ñ≤_»∞QÆ∞
`«~°∞}ü K≥#flˆHâ◊"£ Ñ‘~îåkèѨuQÍ xÜ«∞q∞`«∞ _»Ü«∂º_»∞. W`«_»∞
z#fl"å_»∞ Hõ#∞Hõ `å`å¯eHõOQÍ Ñ‘~îåkèѨ`«ºÉÏ^茺`«Å∞ `«~°∞}ü
K≥#flˆHâ◊"£ `«O„_ç N q[Üü∞‰õΩ=∂~ü QÍ~°∞ x~°fiÇ≤Ïã¨∞Î<åfl~°∞. "Õ∞=Ú
"åix HõÅ=_»O, "åÔ~O`À P^Œ~O° `À =∂‰õΩ Ñ‘~°î q=~åÅhfl `≥eÑ≤,
P „Ѩ^ÕâßÅhfl K«∂Ñ≤Oz, `«`«ûO|O^èŒ"≥∞ÿ# ~°K«#Å∞ W=fi_»O
[iyOk. XˆH WO\˜¿Ñ~°∞ QÆÅ ‰õΩ@∞Oc‰õΩÅ∞ 8 â◊`åÉÏÌʼnõΩ ÃÑ·QÍ
XHõ Ñ‘~îåkèѨ`åºxfl <≥~°Ñ¨_»O J<Õ JѨÙ~°∂Ѩ"≥∞ÿ# qâı+¨O |Ǩïâ◊
„ѨѨOK« K«i„`«Ö’ Wk XHõ¯>Ë HÍ=K«∞Û.
<Õ#∞ K«kq# ѨÖÏfl\˜ g~åKå~° Ñ‘~îåxH˜ ã¨O|OkèOz#
ѨÙã¨HÎ ÍÅÖ’ K≥Ñʨ |_»x, 'Ñ≤_∞» QÆ∞— "åiH˜ K≥Ok# =∞~˘Hõ ѨÓ~°fi P^è•~°O
<å‰õ Ω J#fiÜ« ∂ xH˜ 㨠∞ Êù i OzOk. 'Ѩ Ö <å\˜ g~° K « i „`« = Ú—
kfiѨ^HŒ Í=ºO N<å^ä∞Œ _»∞ K≥|∞`«∂O_»QÍ „"åã≤# ÖËY‰õΩ_»∞ XHõ Ñ≤_∞» QÆ∞
g~°Éèí„^ŒÜ«∞º Jx =∞#‰õΩ `≥eã≤#^Õ. W`«_»∞ HÍ~°º=∞ѨÓ_ç x"åã≤.
JO>Ë, 'Ñ≤_»∞QÆ∞—"åi „ѨÉèÏ=jÅ"≥∞ÿ# LxH˜ ѨÖÏfl\˜Ö’ P<å_Õ
L#fl^Œ # _®xH˜ Wk XHõ |Å"≥ ∞ ÿ # ™êHõ ∆ ºO. N<å^ä Œ ∞ _» ∞
JO`«ºHÍÅOÖ’, `å#∞ QÆ∞`«Î‰õΩ fã¨∞‰õΩ#fl Hõ$ëê‚=∞O_»ÅOÖ’x
ÉÁ_»∞¤Ñ¨e¡ „QÍ=∞OÖ’ ѨO@<åâ◊#OHÍ=_»O`À, U_»∞#∂~°¡ @OHÍÅ
Ѩ#∞fl K≥e¡OK«ÖËHõ, XHÍ#<˘Hõ ‰õΩ„@‰õΩ |Öˇ·, Ѷ¨∞’~°"≥∞ÿ# ÉÁQÆ_»^ŒO_»,
Éèí∞*ÏÅÃÑ· #Å¡QÆ∞O_»∞ tHõ∆#∞ J#∞ÉèíqOz#@∞¡ J[~å=∞~°"≥∞ÿ#
Kå@∞Ѩ^•ºÅ ^•fi~å =∞#‰õΩ `≥Å∞ã¨∞. D tHõ∆ H˘O_»g_»∞Ö’ [iyOk.
P ã¨O^Œ~°ƒùOÖ’, D "å~°Î `≥eã≤ N<å^äŒ∞x Pf‡Ü«ÚÅ∞ J<Õ‰õΩÅ∞
Ǩï\ÏǨï\˜# P ÉÏH© ™⁄=Ú‡#∞ JHõ¯_çH˜ ѨOÑ≤OKå~°∞. "åiÖ’,
`«=∞ÃÑ· 'ѨÖ<å\˜ g~°Ki« „`«=Ú— K≥ÑÊ≤ # Hõ$`«[`˝ `« À ѨÖÏfl\˜ã=‘ ∞#∞O_ç
N Ñ≤_»∞QÆ∞ g~°Éèí„^ŒÜ«∞ºQÍ~°∞‰õÄ_® |OQÍ~°∞ @OHÍÅ#∞ ѨOÑ≤#@∞¡
=∞#‰õΩ ^˘~°∞‰õΩ`«∞#fl QÍ^äŒÅÖ’ HÍ#=™ÈÎOk. JO>Ë, 15= â◊`å|ÌO
=∞^茺ÉèÏQÍxH˜ ѨÖÏfl\˜Ö’ „ѨMϺ`«∞_»∞, 'Ñ≤_»∞QÆ∞— =Oâ◊ã¨∞÷_≥·# D
g~°Éèí„^ŒÜ«∞ºQÍ~°∞, „|Ǩχ<åÜ«Ú_»∞ ™ê÷Ñ≤Oz# g~åKå~°Ñ‘~îåxH˜ P
HÍÅѨ٠JkèÑu¨ ‰õÄ_® J~Ú LO_»=K«∞Û. ÖË^•, P ‰õΩ@∞O|OÖ’x"å_≥·
LO_»=K«∞Û. qz„`«OQÍ, ~Ô O_»∞`«~åʼnõΩ ѨÓ~°fiѨ٠g~åKå~°Ñ~‘ åî kèÑu¨
¿Ñ~°∞‰õÄ_® N Ñ≤_»∞QÆ∞ g~°Éèí„^ŒÜ«∞ºQ͈~. "åi#∞O_Õ H©.âı. JH˜¯~åA
L=∂HÍO`«OQÍ~°∞ `˘e™êiQÍ Ñ¨ÖÏfl\˜ g~åKå~°q=~åÅ∞
`≥Å∞ã¨∞H˘<åfl~°∞, N<å^ä∞Œ x 'g~°Ki« „`«— „Ѩu fã¨∞H˘x „ѨK∞« iOKå~°∞.
D ã¨=∞#fiÜ«∞O=Å¡ =∞#‰õΩ =∞~˘Hõ JOâ◊O‰õÄ_® J~°÷=∞ø`ÀOk.
HÍÔ~OѨÓ_çÖ’ „|Ǩχ<åÜ«∞_ç J#∞Ü«∂Ü«ÚÖˇ·# ѨÖÏfl\˜ g~åKå~°
Ñ‘~îåkèѨ`«∞Å ‰õΩ@∞OÉÏÅÖ’ J#∂Kå#OQÍ =ã¨∞Î#fl 'g~°Éèí„^Œ—
<å=∂xfl|\˜ì g~°∞ K≥#flˆHâ◊=Ù_çH,˜ t=Ù_çH˜ ‰õÄ_® Éè‰í Ωõ ÅÎ x `≥Å∞™ÈÎOk.
D q^èŒOQÍ K≥#flˆHâ◊=ÉèíH˜Î`À‰õÄ_ç# WHõ¯_ç g~åKå~° =∞`«O
t=–q+¨µ‚ÉèíH˜Î ã¨=∞#fiÜ«∞OQÍ P^Œ~°≈=O`«OQÍ ÉèÏã≤™ÈÎOk. =∂K≥~°¡
K≥#∞fl_»∞, Nyi =∞e¡HÍ~°∞˚#∞_»∞ ѨÖÏfl\˜ ã‘=∞#∞ „É’K«∞K«∞<åfl~°x
N<å^äŒ∞_Õ J<åfl_»∞Hõ^•!
Platinum Platform
 „Ѩuã¨O=`«û~°O HÍsÎHõ J=∂"å㨺#∞O_ç 5 ~ÀAÅ∞ `«#∞ #q∞‡# ã≤^•úO`åxÔH· WKÕÛ g~°`«fi`åºQÍÅ#∞ P<å\˜ â‹·=O
'Ñ≤_»∞QÆ∞—"åi <Õ`«$`«fiOÖ’ [iˆQ D g~À`«û=O XHõ¯>Ë =∞#‰õΩ =~°‚=~°æ „Ѩã¨H˜ÎÖˉõΩO_® ZO^ŒiHÀ J#∞„QÆÇ≤ÏOzOk.
HÍHõfÜ«ÚÅ HÍÅO<å\˜ PKå~åÅ, #$`åºÅ ~°∞z K«∂Ñ≤ã∞¨ OÎ k. Hõ#∞Hõ ***
D Ѩ~°OѨ~°#∞ HÍáê_»∞HÀ=_»O =∞#O^Œi ÉÏ^茺`«.
HÍHõfÜ«∞ QÆ}Ѩu^Õ= K«„Hõ=iÎH˜ ã¨=∞HÍe‰õΩ_»∞ <≥Å∂¡~°∞
***
<ÕÅ∞`«∞#fl #Å¡ã≤kú^Õ= KÀ_» =∞Ǩ~åA. W`«_ç ¿ã<åkèѨu
N<å^äŒ∞_ç 'ǨÏ~°qÖÏã¨O—Ö’, z~°∞`˘O_»#OaHõ^äŒ LOk. 'Y_»æuHõ¯#—QÍ „Ѩã≤^Œ∞ú_≥·# ~°}uHõ¯#. W`«_çH˜ uHõ¯# ™È=∞Ü«∂l
WO^Œ∞Ö’, `«# g~°â‹·"åKå~°OÖ’ ÉèÏQÆOQÍ, =∂~°∞"Õ+¨OÖ’ `«##∞ Ñ≤#`«O„_ç H˘_»∞‰õΩ. #Å¡ãk≤ Hú ,˜ Ü«∂^Œ= =Oâ’^Œƒ=ù Ù_≥#· HÍ@=∞~åA`À
ѨsH˜O∆ K«_®xH˜ =∂¿ÇÏâ◊fi~°∞_çQÍ =zÛ# Ѩ~"° ∞Õ â◊fi~°∞_çH˜ HÀiHõ "Õ∞~°‰Ωõ , [iy# Ü«Ú^ŒúO‰õÄ_® ѨÅ<å\˜ g~°K«i„`«=Öˇ P HÍÅѨ٠g~°∞Å
J`«_»∞ `«# Ѩل`«∞_ç<Õ =O_ç =_ç¤Oz# H˜¡+¨ìã¨O^Œ~°ƒùO XHõ@∞Ok. QÍ^äŒQÍ, g~°Ñ¨^•Å∞QÍ J<ÕHõ ¿Ñ~°¡`À „Ѩ[Å <åůÅÃÑ· #iÎOzOk.
JѨC_»∞, P =∂Ü«∂ =∂¿ÇÏâ◊fi~°∞_»∞ Ug∞ Z~°∞QÆ#@∞¡QÍ "åi HÍ@=∞~åA‰õΩ =∞O„u, „|Ǩχ~°∞„^ŒÜ«∞º J<Õ â‹·=Ù_»∞. D QÍ^䌉õÄ_®
Ѩل`«∞_çx Ñ≤Å==∞x P `«e¡x HÀ~°`å_»∞. Ѩل`«â’HÍxfl kQÆq∞Oy kfiѨ^ŒHÍ=ºOQÍ „ѨMϺu K≥OkOk. nxx‰õÄ_® `˘Å∞`« N<å^äŒ∞_»∞
P"≥∞ JѨÊ\˜ˆH qãÎ̈\’¡ ‰õÄ~°QÍ =∂i# P ÉÏÅ∞}˜‚ Ñ≤ez# Ѷ¨∞@ìOÖ’ „"å™ê_»<Õ "å^ŒO‰õÄ_® =ÙOk. HÍHõfÜ«∞ Ü«ÚQÆOÖ’ „ѨMϺ`«"≥∞ÿ#
N<å^äŒ∞_»∞ „"åã≤# J^Œ∞ƒù`«"≥∞ÿ# Ѩ^ŒºO P HÍÅѨ٠g~°â‹·=O WzÛ# D QÍ^äŒÖ’‰õÄ_® P<å\˜ â‹·=ã¨O„Ѩ^•Ü«∞O „Ѩ=iÎOѨ*Ëã≤# g~°`«fi
`≥QÆ∞=#∞, `åºQÍxfl =ÚYºOQÍ g~°`åfixfl „ѨuaOa™ÈÎOk: ^èÀ~°}∞Å∞ „Ѩã∞¨ Êù@OQÍ HõxÑ≤™êÎ~Ú. „|Ǩχ~°∞„^ŒÜ∞« º Ü«Ú^•úxH˜ áÈ`«∂
~å~å! =}˜QÆfiOâ◊ "å~åt Ç≤Ï=∞^è•=∞! KÕã≤# eOQÆѨÓ[, â‹·=zǨflÅ∞ ^èŒiOz áÈ~°∞‰õΩ ã¨#fl^Œú=∞=_»O, P
~å~å! qHõã¨fi~åOÉè’~°∞ǨHõ∆! =~°‚#Å∞ D „ѨÉèÏ"åxfl `≥Å¡OKÕã¨∞Î<åfl~Ú:
~å~å! =∞ǨѶ¨∞’~° g~°â‹·"åKå~°! ǨÏ~°Ç¨Ï~å ǨÏ~°Ç¨Ï~å Ü«∞x „|Ǩχ~°∞„^Œ∞
~å~å! J™ê~° ã¨O™ê~°^Œ∂~°! _»~°∞^≥·# `«Åg∞k Ü«∂ eOQÆ=¸iÎ
JO>Ë, Hõ^ä•HÍÅO WOHÍ áê`«^≥·#ѨÊ\˜H©, N<å^äŒ∞_ç #KÀÛ@ "≥Å~ÚOz Ü«∞~°Û# eK≥Û.
~°K«#Ö’ `«#HÍÅѨ٠g~°â‹·=„ѨÉèÏ=O „ѨuaOa™ÈÎOk. ***
*** QÆO^è•Hõ∆`«ÅKÕ`« QÍqOK≥ |∂[
`«=∞ W+¨ì^≥·="≥∞ÿ# t=Ùx á⁄O^Œ_»OHÀã¨O, WHõ¯_ç áêѨHõ~°‡ =∂ˆ~_»∞ Ѩ„uÜ«Ú =∞Öˇ¡Ñ¨Ó=ÙÅ∞#∞
<åâ◊#OHÀã¨O g~°â‹·==∞`«OÖ’ L#fl H˘O^Œ~°∞ 'Hõ#∞=∂i— J<Õ XHõ t~°=Ú# "≥Å~ÚOK≥ t=eOQÆ=Ú#‰õΩ
Hõ$`«ºO`À `«=∞rq`«O JO`«OKÕã∞¨ ‰õΩ<Õ"å~°∞. Wk „áêp# HÍÅOÖ’x g~°É’#O|∞#∞ "ÕQÆ K≥e¡OK≥
Éèí$QÆ∞Ѩ`«#O =O\˜k. XHõ Z`≥ÎÂ# H˘O_»H˘=Ú‡ #∞O_ç <ÕʼnõΩiH˜ QÆѨÙ~° `åO|∂ÅO|∞ QÍ#∞HõeK≥Û...
„áê}`åºQÆO KÕÜ«∞_»"Õ∞ 'Hõ#∞=∂i—. Nâ‹·ÅOÖ’ Hõ~å‡sâ◊fi~°=∞<Õ g∞~°Hõ #_»Ñ≤OѨÙg∞ =∂ `«ÅOѨÙ
¿Ñ~°∞`À H˘O_»H˘=Ú‡# XHõ ѨÙ}ºã¨÷ÅO LO^Œh, JHõ¯_ç #∞O_ç LiH˜ =∂‰õΩ eOÔQ·Hõºg∞=∂_ç¯ K≥e¡OѨÙ
„áê}`åºQÆ O KÕ ã ¨ ∞ ‰õ Ω #fl"å_» ∞ t=Ö’Hõ O KÕ ~ ° ` å_» x P<å\˜ =∞x K«Å¡Ñ≤#flx HÍ#u~ÚzÛ
g~°t=Éèí‰õΩÎÅ ÉèÏ=#. t=~å„u<å_»∞ Nâ‹·ÅO=zÛ J<ÕHõ=∞Ok Hõ_»∞"ÕQÆ=Ú# g~°HÍÃã ayOz
t=Éèí‰õΩÎÅ∞ Z_»`≥iÑ≤ÖËHõ JHõ¯_ç#∞O_ç LiˆH"å~°@. 'ѨO_ç`å~å^茺 J_»i qÉèí∂u ~°∞„^•Hõ∆Å∞ ^•eÛ
K«i„`«—Ö’ D q+¨Ü«∞O K≥ѨÊ|_çOk: g~åOHõ=ÚÅ∞ "Õ∞# "≥Å~ÚOz q∞Oz
Hõ~°=∞i÷*Ëã≤ Ü«∂ Hõ~å‡i #∞~°∞‰õΩ P`«‡eOQÆ=Ú =∞#=∞O^Œ∞# *ËiÛ
##Ѷ¨ÚÅ Éèí=Ѩi`«ºHõÎ =∂#ã¨∞Å Hõ~°"åÅ=Ú#∞|>ˇì Ѷ¨∞#∞_»∞ ~°∞„^ŒÜ«∞º
Ji=Úi #=e Hõ~å‡sâ◊fi~°=Ú# ѨiH˜OѨ <å g~°Éèí„^Œ∞x su
#∞~°∞‰õΩ ѨÙ}∞ºÅ Ez... Ü«∂^Œ=Ù ÖÁHõH˘O^Œ éѨÙ_»∞ Q˘ÅfiOQÆ ...
Ѩ_çÜ≥∞_»∞ ^ÕǨÏO|∞ Ѩ_ç# ^ÕǨÏO|∞ ***
#_çq∞ ^ÕǨÏO|∞ Öˇ#flOQÆ ÉˇHͯ_»∞. HÍHõfÜ«ÚÅ HÍÅO<å\˜ â‹=· "åV‡Ü«∞OÖ’<Õ, PO„^è^Œ âÕ ß#
'ѨO_ç`å~å^躌 K«i„`«—Ö’, 'Hõ~‡° ǨÏi =∞Ç≤Ï=∞— J<Õ ÉèÏQÆOÖ’ HõuÎѨ\ ˜ì áÈ~å_ç# g~°<å~°∞e^ŒÌ~°∂ – HÍHõfÜ«∞ ~°∞„^Œ=∞‡,
D q=~°=∞O`å LOk. D q^è"Œ ∞≥ #ÿ ÉèÏ=f„=`«#∞, `«# „áê}Ï<≥fl· <å <åÜ«∞‰õΩ~åÅ∞ <åQÆ=∞‡Å∞‰õÄ_® – Hõ#|_»`å~°∞.

Platinum Platform 345

=ÚyOѨÙ:
D q^èŒOQÍ, HÍHõfÜ«∞ Ü«ÚQÆO<å_»∞, „Ѩ^è•#OQÍ â‹·=
„ѨÉÏè "å# qã¨iÎ Oz# g~°`fi« ^èÀ~°}∞Å∞ =∞# `≥Å∞QÆ∞^ÕâÑ◊ Ù¨ ã¨=∂[OÃÑ·
K≥~°QÆx =Ú„^ŒÅ∞ "Õ™ê~Ú. JO`ÕQÍHõ, PO„^èŒ^Õâ◊OÖ’x D<å\˜
ã¨=∞ã¨Î‰õΩÖÏÅ ã¨fi~°∂Ѩã¨fiÉèÏ"åÅ∞, PÜ«∂ ‰õΩÖÏÅ"åiÖ’ Hõ#|_Õ
`≥OѨi`«#O, g~°º^è≥·~åºÅ∞, Hõq`«fiâ◊H˜Î, =∞O„`åOQÆ áê@=O =O\˜
QÆ∞}QÆ}ÏʼnõΩ áê^Œ∞Hõ\ #ì˜ k‰õÄ_® HÍHõfÜ«∞ Ü«ÚQÆ"∞Õ #x K≥Ñʨ =K«∞Û.
`«^Œ#O`«~°Ñ¨Ù Ô~_ç¤~å*ϺÅ∞‰õÄ_® D HÍHõfÜ«∞Ü«ÚQÆѨ٠„ѨÉèÏ"åÅ
H˘#™êyOѨÙQÍ<Õ Hõ#|_»`å~Ú. JO^Œ∞ˆH N<å^ä•^Œ∞Å ™êÇ≤Ï`«ºOÖ’
‰õÄ_® HÍHõfÜ«∞Ü«ÚQÆѨ٠áÈHõ_»Öˇ<Àfl ~°∂ѨÙHõ_»`å~Ú. g@xfl\˜h
P<å\˜ â‹·="åV‡Ü«∞O „ѨuaOaOzOk. P "åV‡Ü«∞ 㨇~°}=Å¡, P
g~°`«fiã¨∂ÊùiÎx =∞# JO`«~°OQÆOÖ’#∞, =∞# Hõ~°Î=º x~°fiǨÏ}Ö’#∞
D F~°∞QÆO\˜ ~°∞„^Õâfi◊ ~°, ã≤^âúÕ fi◊ ~°∞Å∞ xeÑ≤ =∞##∞ Pj~°fikO`«∞~°∞QÍHõ!
FO #"≥∂ ÉèíQÆ=`Õ ~°∞„^•Ü«∞
N QÆ∞~°∞Éè’º#=∞ó
LѨܫÚHõÎ „QÆO^äŒ=ÚÅ∞ :
1. áêÅ∞¯iH˜ ™È=∞<å^äŒ∞x 'ѨO_ç`å~å^茺 K«i„`«— (_®II zÅ∞‰õÄi
<å~åÜ«∞}~å=ÙQÍi LáÈ^•…`O« `À), `≥Å∞QÆ∞ qâ◊fiq^•ºÅÜ«∞O,
ÃÇ·Ï^Œ~åÉÏ^Œ∞, 1990.
2. q#∞H˘O_» =Å¡Éèí~åÜ«∞x '„H©_è®aè~å=∞=Ú—, ã¨=∂Ö’Hõ#=Ú:
a.q. ã≤OQÆ~åKå~°º, Z"≥∞™È¯ ã¨O„Ѩ^•Ü«∞ ™êÇ≤Ïu, Z"≥∞™È¯
|∞H±û, q[Ü«∞"å_», 1997.
3. N<å^äŒ∞x 'ǨÏ~°qÖÏã¨=Ú—, Z"≥∞™È¯ ã¨O„Ѩ^•Ü«∞ ™êÇ≤Ïu,
Z"≥∞™È¯ |∞H±û, q[Ü«∞"å_».
4. N<å^äŒ∞x 'ѨÖÏfl\˜ g~°K«i„`«— Ñ‘iîHõ, ѨO_ç`« L=∂HÍ#Î
q^•ºâıY~°∞Å∞, á⁄\˜ì N~å=ÚÅ∞ `≥Å∞QÆ∞ qâ◊fiq^•ºÅÜ«∞O,
ÃÇ·Ï^Œ~åÉÏ^Œ∞, 1997.
5. 'HÍHõfÜ«∞ ã¨OzHõ—, ã¨Oáê^Œ‰õΩ_»∞: =∂ˆ~=∞O_» ~å=∂~å=Ù,
PO„^èuÕ Ç¨㨠Ѩiâ’^èHŒ õ =∞O_»e, ~å[=∞¿ÇÏO„^Œ=~°=Ú, 1935.
6. 'â◊ ~ ° É è Ï OHõ e OQÆ â◊ ` « H õ = Ú—, ã≤ ^ •ú O `« " åºã¨ K« i „`å`« ‡ Hõ
Ѩiâ’^èŒ<å„QÆO^äŒ=Ú, HÍ=Ói Nx"åãπ, N Q˘ˆ~QÆ@∞ì â◊~°}ѨÊ,
1998.
7. áêÅ∞¯iH˜ ™È=∞<å^äŒ „Ѩ}©`« '|ã¨=ѨÙ~å}O— ã¨∞ÅÉèí ã¨∞O^Œ~°
=K«# q=$u, _®II JH˜¯~åA ~°=∂Ѩu~å=Ù, FO #=∞t≈"åÜ«∞
™êÇ≤Ïf ™êO㨯 $uHõ Ѩi+¨`ü, ã≤H˜O„^•ÉÏ^£, 2001.
8. 'Kåi„`«Hõ Ѩiâ’^èŒ<å "åºã¨=ÚÅ∞— (''ÉèÏ~°u—— Ѩ„uHõ #∞O_ç
ã¨OHõÅ#=Ú), `«∞~°QÍ Hõ$+¨=‚ ¸iÎ, Ñ≤@Åì "Õ=∞=~°"∞£ , YO_»=e¡
(Ñ≤.X.), ÃÑ~°=e =∞O_»ÅO, ѨtÛ=∞ QÀ^•=i lÖÏ¡, 1989.
346
9. 'N L`«ÊuÎ Ñ≤_»∞QÆ∞—, W`«~° Ѩiâ’^èŒHõ "åºã¨=ÚÅ∞, p=∞‰õΩiÎ
âı + ¨ y i~å=Ù, ã¨ Ç ¨  Ü« ∞ ‰õ Ω Å∞: _®II J=^è • #∞Å q[Ü« ∞
‰õΩ=∂~°ÉÏ|∞, `≥Å∞QÆ∞ QÀ+≤ª, ÃÇ·Ï^Œ~åÉÏ^Œ∞, 1995.
10. '"Õ@∂i"åi Ñ‘iîHõÅ∞— – Ô~O_ÀÉèÏQÆ=Ú, N "Õ@∂i
„ѨÉèÏHõ~°âߢã≤Î, =∞}˜=∞O[i „ѨK«∞~°}Å∞, "Õ@∂i „ѨÉèÏHõ~°
âߢã≤Î "≥∞"≥∂iÜ«∞Öò „@ãπì, ÃÇ·Ï^Œ~åÉÏ^Œ∞, 1990.
11. '"åºã¨=∞O[i—, N "Õ@∂i „ѨÉèÏHõ~°âߢã≤Î, =∞}˜=∞O[i
„ѨK«∞~°}Å∞, "Õ@∂i „ѨÉèÏHõ~° âߢã≤Î "≥∞"≥∂iÜ«∞Öò „@ãπì,
ÃÇ·Ï^Œ~åÉÏ^Œ∞, 1988.
12. Corpus of Telangana Inscriptions, Part -IV,
Mallampalli Somasekhara Sarma, Ed.Dr.
Subrahmanyam, The Government of Andhra
Pradesh, Hyderabad, 1973.
13. 'PO„^èŒ∞Å ™êOѶ≤∞Hõ K«i„`«—, ã¨∞~°=~°O „Ѩ`åÑÔ̈~_ç¤, FiÜ«∞O\ò
ÖÏV‡<£ ¢ÃÑ·"Õ\ò eq∞>ˇ_£, ÃÇ·Ï^Œ~åÉÏ^Œ∞, 2007.
14. '^ŒO_»<å^äŒ∞Å∞—, N HÀ# "ÕOHõ@~åÜ«∞â◊~°‡, Åe`åx"åã¨=Ú,
<åˆQâ◊fi~°Ñ¨Ù~°=Ú, ÉÏѨ@¡.
15. '™êÇ≤Ï`«º=∞O[i—, PKå~°º H˘~°¡áê\˜ N~å=∞=¸iÎ, ~°=∞}N
„ѨK«∞~°}, qâßYѨ@ì}=Ú, 2004.
16. 'ѨÅ<å\˜ g~°QÍ^䌗, Kåi„`«Hõ Ѩiâ’^èŒ# „QÆO^äŒO (N<å^ä•^Œ∞Å
Hõ ^ ä Œ ‰ õ Ω =∞øeHõ 㨠= ~° } Å∞), u~° ∞ Ѩ u "Õ O Hõ @ ÅH© ∆ ‡
#~°ã≤OǨ~å=Ù, N<å^äŒÑ‘~î°=Ú, QÆ∞O@∂~°∞, 1998.
17. 'ѨÖÏfl\˜g~°∞Å K«i„`«—, _®II Ñ≤.q. PKå~°º, „ѨK«∞~°}: =e"Õ\ ˜
Nx"åã¨~å=Ù, HÍ~°OѨÓ_ç, QÆ∞O@∂~°∞ lÖÏ¡, 2002.
***
Platinum Platform
 Is India Heading Towards an Economic Implosion?
It has been almost two decades since India em-
barked on the journey of economic liberalization. This bold
play, turbo-charged the economic engine through encour-
aging economic entrepreneurship which was stifled in the
earlier economic regimes. The growth story that was com-
municated broadly was the surge in GDP and other eco-
nomic indicators and propelled India as a destination for
foreign investment. This process of liberalization was
deemed irreversible and became the dominant paradigm
to view economic growth and welfare. However, the lit-
mus test of authentic transformation lies in tackling sub-
stantive problems that continue to surface despite the magic
pill of economic liberalization.
These economic and social issues have grown in
size and complexity over many decades of chronic neglect
posing a potential threat of triggering an economic implo-
sion if they are not dealt with a sense of urgency. This point
of view emerges on a closer examination of the interplay of
the various socio-economic forces and challenges the com-
placency that economic growth story will always remain
intact despite these challenges. The latent assumption is
the misplaced faith in the economic resiliency and institu-
tions that they are capable of dealing with these formi-
dable challenges. In short, there is a looming risk that the
vulnerabilities in the economic system will systematically
lead to large scale economic breakdowns.
It is an overloaded system that appears to be a per-
fect storm for a large scale internal breakdown. As Eric
Bonabeau (2007) aptly describes “Catastrophic events of-
ten result not from a single cause but from interconnected
risk factors and cascading failures. Each risk factor taken
in isolation might not cause a disaster, but risk factors work-
ing in synergy can. The bad news is that complex, intercon-
nected systems generate many, sometimes unexpected or
counterintuitive, vulnerabilities. But the good news is that
if a small, localized, single event can trigger cascading fail-
ures, then perhaps a small, localized, single intervention
could act as a circuit breaker. Of course, finding that cir-
cuit breaker requires a deep understanding of how the be-
havior of a complex system emerges from its many constitu-
ent parts.”1
*Hyderabad.
Platinum Platform
- Dr. R. Satish*
Rigorous scenario planning exercise comple-
mented with systematic risk assessment of future probabili-
ties of potential events and estimation of cost benefit analy-
sis of outcomes can unravel the impending crisis. The fun-
damental benefit of this exercise is that it will isolate sce-
narios that may occur with low probability but with high
impact that drive large scale disruption. Let us collectively
consider the following scenario of impending economic
implosion and the factors that contribute to its likelihood.
What are the factors that are likely to trigger this
implosion?
Rural Economy: Despite 60 + years of indepen-
dence, the current state of rural India is one of chronic
infrastructural challenges in electricity, sanitation, drink-
ing water, health care and education. The stark reality is
better appreciated over a visit to a rural area instead of
deciphering their deplorable state of affairs from economic
statistics which conveniently mask the human face of suf-
fering and deprivation. The economic self sufficiency in
most rural areas is far from satisfactory despite the noble
intention of the policy makers. The lack of economic suf-
ficiency in the rural manifests itself in the migration to
cities and adding to urban congestion, crime and slums.
Education System: The education system churns
out graduates with inadequate skills who struggle to be
meaningfully employed. The universities follow outmoded
syllabus in imparting education that stifles creativity and
independent thinking that is integral to drive innovation.
The students have to constantly seek needless higher edu-
cation to correct inadequacies inherent in the 3 year de-
gree programs and get on the job training when they join
jobs on basic competencies. The paradox that glares at us
is that given the demographic profile, our country's talent
should provide the competitive advantage. This is yet to
be realized.
Black Money: The parallel economy has grown
to astronomical proportions over the decades. Viewing
black money as a potential source of revenue for the gov-
ernment to harness requires a bold political commitment
to bring the parallel economy into the fold of mainstream.
If the black money growth is allowed to grow unchecked,
347
it will increase the burden of tax on honest citizens who 6. Individuals and special-interest groups that ben-
will end up subsidizing large segment of the society who efit from the status quo will fight hard to block
evade taxes. This is a truly a disincentive to an honest tax- reform
paying citizen and stifles the spirit of entrepreneurship.
Conclusion:
Corruption: The regime of economic liberaliza-
There is an awareness of the above issues but the real
tion was implemented within the existing framework of
issue is the lack of political will in dealing with these
governance that encourages rampant corruption in the
issues. The leaders at the helm of political affairs need
governmental machinery. This has fuelled the astronomi-
to abandon the “short –termism” mindset to substan-
cal growth of black money among other factors. This epi-
tive issues. Instead, they must realize that our political
demic of corruption is rampant at all levels of governance
economy is a complex web with deep and intricate
and there is growing disenchantment with governance that
linkages across sectors that breed fragility and increase
is likely to trigger a large scale social unrest.
the likelihood of breakdowns and implosion. A disci-
The irony is that the list of all the above factors plined three-step process of process of recognition,
would appear as déjà vu to everyone. This phenomenon is prioritization, and mobilization of resources, can help
aptly described as “predictable surprises” by Max Bazerman our national policy makers for effectively dealing with
and Michael Watkins. The term encompasses the idea that “predictable surprises.” The silver bullet to this issue is
“an event or set of events that takes an individual or group to demonstrate bold political will and social activism
by surprise, despite prior awareness of all information nec- from all the citizens with a sense of urgency. We are at
essary to anticipate the events and their consequences”2 . this tipping point and the time to act is now.
These events are the consequence of failure in recognition,
References :
prioritization and mobilization of resources in effectively
1
tackling them. The vulnerabilities that impede the recog- Eric Bonabeau ,“Understanding and Managing Com-
nition of predictable surprises are propelled broadly by three plexity Risks,” MIT Sloan Management Review, Sum-
factors: cognitive biases in the perception of the problem mer 2007
that reflect biases that are self-serving, organizational silos 2
Max H.Bazerman and Michael D.Watkins: Predictable
that lead to co-ordination failures and decision making Surprises: The disasters You Should Have Seen Coming
processes that are routinely manipulated by special interest and How to Prevent Them, Harvard Business School
lobby groups. Press, October 2004.
Six General Characteristics of a Predictable Surprise3 : 3
Ibid.
1. Leaders knew a festering problem existed and that
the problem will not solve itself
****
2. Surprises can be especially expected when organi-
zational members recognize that a problem is get-
ting worse over time.
3. Fixing the problem would incur significant costs
in the present, while the benefits of the action
would be delayed (the strong tendency to discount
the future, and run the risk of incurring a large
but low-probability loss in the future rather than
a small but sure loss now)
4. Addressing the predictable surprise typically requires
incurring a certain cost, while the reward is avoiding
an uncertain cost likely to be much larger (leaders
know that they can get little credit for prevention)
5. Organizations and nations often fail to prepare
because of natural human tendency to maintain
the status quo

348 Platinum Platform

 Research in Social Sciences and its Relevance
to the Present Times - A Note
Introduction:
Though, man was primarily a part of the animal
kingdom during the pre-historic times, self-education pro-
activated the gradual blossoming of intellectual abilities
which helped him assert his supremacy in the world and
also paved way for sophisticated living. In the process of
early urbanization and civilization, the human societies tried
to preserve and record their experiences and also passed it
on to their successive generations. This transmission of
knowledge helped the successive generations to mould and
lead a better life. The amount of knowledge further
increased with the passage of time and there was a need for
proper method of disseminating this knowledge which got
fulfilled with the emergence of systematized educational
process. Though education is considered a lifelong process,
formal systems have been formed in all the civilizations
with varied structures and with diverse time frames.
Education is considered pivotal to impart knowledge related
to nature, environment, society, institutions and languages
for communication with other fellow beings.
The Process and Purpose of Education:
The process of education is twofold. It is primarily
to observe the nature around us so that we can understand
the changes and adjust with them for our survival and
comfortable life. His ability to utilize the natural resources
made him achieve settled life. The growth of modern
technology helped man to establish his supremacy over the
nature which led to modern way of life. Another aspect of
educational process is to observe the society built by man
himself. It is again a very long story to recount. The settled
life of man in societies created their own political, economic
systems, cultural life, traditions and customs etc. The
experiences of the people in their own society helped them
to reform and reshape their societies for a better life.
The purpose of education is to record their
observations with regard to the nature and environment
on one hand and also to examine their experiences with
other people in their respective societies on the other. Their
observations and experiences would become the body of
knowledge which is to be transmitted to the next generation
in both oral and written form. This knowledge would
help the future generations to improve their living
*Asso. Prof. of History, KakatiyaUniversity, Warangal.
Platinum Platform
- Dr. K. Vijaya Babu*
conditions. Thus, the process and purpose of education
and continuous Research is to improve the knowledge of
the people regarding nature and society, so that the future
generations would live comfortably and happily in their
own geographical regions and societies.
The study of society is categorized as social
sciences, which includes Sociology, Economics, Civics or
Political Science, History etc. The purpose of Social
Sciences is to understand the fellow beings to establish and
maintain good relations with others and to adjust in society
for a happy and peaceful life i.e. human welfare.
Research:
Research is meant for knowing the hitherto unknown things
and aspects of nature and society. Research is to know, to
understand, to critically examine and explore the various
aspects or issues. The objective of Research is for further
growth and development of knowledge and civilization.
Social Sciences and Various Aspects of Research:
Social Sciences deal with the various aspects of
society. The branches like Geography, Economy, Polity,
Society, History and Culture are very important. Different
aspects of research under each subject are mentioned below.
a) Geography : Geophysical aspects of the region,
Natural Resources like Mines, Forests, Water
Resources, Flora and Fauna, Oil and Natural Gas,
Exploitation of Resources and Impact on Nature.
Conservation of Natural Resources,
Environmental Protection, Global Warming,
Pollution Control, Sustainable Development, Eco-
Friendly, Green Technology etc.
b) Economics: Food – Production, Agriculture,
Industry, Wealth, Mining, Markets, Trade and
Commerce, Transport, Unemployment Problem,
Poverty, Labour. Irrigation, Supply, Demand,
Famines, Inflation, Recession, Service Industry etc.
c) Sociology : Family, Clan, Tribe, Caste System,
Marriage, Migration, Urban Life, Rural Life, Tribal
Culture, Traditions and Customs, Festivals,
Superstitions, Professions, Feminism, Gender
Studies, Prostitution, Crime, Illiteracy,
349
 Untouchability, Discrimination, Slums, Poverty society is nothing but an enlarged and extended family,
etc. that means, a society is a mega family. The Social Sciences
promote sense of sacrifice, love, compassion among the
d) Political Science : Governments, Politics,
people to take up social service to build a healthy society.
Constitution, Political Parties, Elections,
Social Sciences help to promote rational thinking and
Fundamental Rights, Panchayat Raj System,
eliminate superstitions and evil practices and also help for
Legislations, Judiciary, Fundamentalism,
enlightenment among the people. Languages, literature
Terrorism, Regionalism, International Relations,
and fine arts also develop aesthetic sense and regulate the
Wars, Agreements, Foreign Policy etc.
emotions in the individuals and guide them to be and
e) Archaeology & History: Archaeology is the study become good citizens. If there is no place for social sciences
of arte facts. It deals with material remains of the in the education system, the society is bound to suffer from
pre-historic and historic times like monuments, all kinds of evils like crime, corruption violence, communal
numismatics, epigraphical sources etc. History is problems, discrimination, conflicts, quarrels, bloodshed
the study of the past events, in a chronological and revolutions etc. Social values help to prevent crime
order. It also deals with the life and culture of the and violence and promote human welfare and happiness
people in the past. Monuments, coins, epigraphs, in society. In the absence of these values human life would
kingdoms, empires, wars, revolutions, movements, become mechanical and life loses its fragrance. A society
religions and religious centers, heritage, culture, without values is more dangerous than a wild forest. All
traditions, festivals, folk lore, cultural tourism are these social, noble, human values are like different spokes
important aspects of history. of the ‘WHEEL OF DHARMA’ on which the cart of
society moves. The Indian Sub-Continent has been the
The Basic Challenges before the Modern Researchers: cradle for the Dharma since times immemorial. Thus, the
In Social Science research, the challenge before the relevance of social sciences is eternal.
researcher is to strike a balance between Traditions and ***
Modernity. Traditions and values are time honoured assets
of the mankind and helped shape societies and their cultures
and civilizations. These are based on faith or religion of
the people. But Modern knowledge and life is emphasizing
on the spirit of enquiry and reason. Hence, there is a need
to strike a balance between these two.
Relevance to the Present Times:
As it is already observed, social sciences help the
individual to understand the society and live happily with
the fellow beings. Various branches of social sciences help
us to know different aspects of society like polity, economy,
society, heritage and culture. These subjects contribute for
the inculcation of the values among the citizens to become
better human beings. Social Sciences help enlighten the
humans and promote human welfare.
The following values are supposed to be inculcated
among the people through social sciences: Liberty, Equality,
Fraternity, Democratic Values, Secularism, Tolerance,
Religious Harmony, Patriotism and International
Understanding
Conclusion:
The Social Sciences help understand the society
and social values on which our society is dependant and
able to survive. In fact, these values are quite essential even
in a family for a happy and peaceful life. Of course, the
350 Platinum Platform
 Challenges to Defence Planning
- Raman Puri*

1. Indian National security requires wise decision on a 4. In short there is deterioration in the security situation
whole range of defence problems, particularly the pro- despite the resource allocations. Clearly then either the
curement, deployment and unemployment of the Resources allocated are insufficient or the Management
Armed forces. of those resources leaves much to be desired. In my
view both are faulty.
2. Defence it would be appreciated is entirely a sub arena
of national security unlike others such as home affairs, 5. National Security and Defence Planning can only be
foreign affairs, financial and S and T that have large undertaken to fulfill the goals of a particular strategy
areas outside the National Security arena. It is there- and the broad structure required is as indicated in the
fore conceptually possible to direct the defence effort slide below.
to serve National Security much more pointedly than
6. In developing strategic guidance, top level security
efforts in other areas can. However, that conceptual
decision makers need to regularly address three aspects
possibility cannot be realized in practice unless the re-
of Military Power: (a) How to determine the future
lationship between National Security and defence is
need for it, (b) how to minimize that need — Military
appropriately structured at the stage where “policy
power, it may be stated that both in its deterrent and
making “ and implementation strategy are conceived;
deployment aspects, is a significant National asset.
such structuring has to be necessarily detailed and
complex and is subject to continuous analysis and 7. And finally how to build up the needed power? All
change the world over. Therefore defence planning has three aspects essentially relate to the future with time
larger challenges lying as much outside the MOD as horizons extending to 10 years and more and require
within the MOD and the services. planning guidelines based on a (National Security Strat-
egy) NSS and defence strategy issued by the country’s
3. If we consider our security situation, since indepen-
top leadership, also these are renewed at regular inter-
dence we see that while the resources allocated to De-
vals. The most basic challenge therefore is to cultur-
fence have increased from a few hundred crores at the
ally, structurally and organizationally equip ourselves
time of independence to a lakh and forty seven thou-
for the task. In this regard, what the Subramanyam
sand crores today, the security concerns have multi-
committee said post Kargil was essentially the need
plied from just Pakistan ( Kashmir) to a number of
for the effective functioning of the entire Higher De-
other areas as indicated on the following slide.
fence Mechanism.
Efficient
EfficientUtilization
Utilization of
of Defense
Defense Higher Defence Organisation:
Budget
Budget
141,700 Crore
141,700 Crore
Security/ /Defense
Security Defense Outcome
Outcome Past to Present Allocation Defense Budget
Defense Budget
FUNCTIONAL ILLUSTRATION
Trends
2 to 2.4 %
Average
Growth 7 - 8%
HIGHER
DEFENCE PR ESID EN T
A S SU PR EM E
v!Border
Border C O M M AN D ER -IN -C H IEF

•Pak
Pack PM
China
•China
Bangladesh PO L (P) M IL(M )
•Bangladesh NSCC O SC
Nepal
•Nepal Present CO AS ARM Y
Terrorism
v!Terrorism /Proxy
/Proxy War/ War / Extremism/
Extremism / TH E Upper CABINET
CO AS
HQ
Separatism
Separatism C ITIZEN House OR
v!Internal
Internal Security
Security CC CNS N AVAL
BO DY Lower COUNCIL CNS
v!Interests
Interests Energy
Energy Future
OF
S HQ
Trade House
Trade
Diaspora MINISTER CAS
Diaspora RM C AS A IR
!Nuclear S
v Nuclear HQ
M IN ISTRY C H AIR M AN
OF C O SC /C D S
If Outcome appears unsatisfactory then ; H Q ID S
• Contemporary imperatives of Security Management or / and D EFEN C E
Budget Allocation and Utilisation System is/ are inefficient ?
• Both systems are flawed. SFC
Strategic Guidance Defence Acquisition System

*Formerly Vice-Admiral Indian Navy and Chief, Integrated Defence Staff

Platinum Platform 351

8. “P” and “M” in the diagram represent the exclusive
INSTITUTIONALISED
spheres of political and military organization respec- FOREIGN CONSULTATIONS
tively. The constitutional connection at “D”, which POLICY
functions as an effective lever to control the military
organization and to subordinate it to the will of the
people, represents the higher defence mechanism in Pol Direction
NATIONAL DEFENCE &
a democracy. All democratic states have a fundamen- ECONOMIC INTERESTS/ MILITARY
tal law in the constitution, either written or unwrit- POLICY OBJECTIVES POLICY
ten, with regard to the defence mechanism which is (NSS) Mil & Tech
organized to control the armed forces with a political Inputs
head at its top. He is, in some form or other, directly
responsible to the electorate, be he the President as in INTERNAL
the United States or the Prime Minister and Defence SECURITY
POLICY 10 6
Minister as in a parliamentary democracy. The po-
litical and the military spheres, therefore, meet at “D”
which is a broad zone that needs study from the con- 11. I believe equipping apart we need to conceptualize
stitutional, National Security and Military effective- and evolve a consensus on what needs to be done.
ness angle. What we essentially need further to have Current situation as I viewed from HQIDS was as in
is an institution which, though the keystone of the this slide.
military arch, also furnishes the constitutional link
that ties the mighty armed forces to the will of the FUNCTIONAL ENVIRONMENT FOR DECISION
electorate enabling parliamentary government to func- MAKING
tion effectively in peace and war. An effective COSC
MoD
is therefore a fundamental constitutional requirement
DCN C&IT
also. A key observation of GOM reviewing the Na- O
DRD
ADG SI
tional Security system was that the “COSC is weak; AHQ MHA
it has failed to provide single point mil advice and to SFC
JCES HQ IDS
resolve substantive inter-service issues adequately” NHQ
MEA
9. The NSS and the Defence Policy have essentially to ANC AFHQ
INCP DIPAC
emerge in this arena at D for large future oriented DoS

decisions about military power whether dealing with NSCS

need determination, need minimization or need real- 25

ization, have to be taken in the national Security arena

and not in the defence policy sub arena, or as is often
the case with need minimization in the foreign policy
sub arena. Decision when taken with regard to use
military power internally do not create major prob-
lems as long as they are in the field of what is termed
as aid to civil power, but decisions when taken with
regard to insurgencies need to ensure that the mili-
tary efforts to overcome insurgencies and the politico
economic efforts required to reduce the need for that
effort are discussed in the same arenas as is often not
the case.
10. The question we need to ask is whether the Indian
state is adequately equipped to consider national Se-
curity holistically and take informed networked de-
cisions as shown in the slide below:-
352
12. You will observe that we are currently working in SI-
LOS, where as the requirement is for networking and
synergy.
13. The second postulation I would like to make is that
planning and decision-making in defence as elsewhere
have a variable and vulnerable relationship - while
the quality of planning undoubtedly impacts on the
quality of decisions, planning is not a structural re-
quirement for decision making. In a competitive en-
vironment where poor decisions lead to visible poor
performances, good planning becomes a top man-
agement concern - but in the public goods area like
defence where neither output nor cost effectiveness
can be measured during peace time, it is easy to side
line planning. However while planning is dispens-
able decisions or not, they – good, bad or pedestrian
Platinum Platform
 get taken. Each good decision acts as facilitator for
good planning while a bad one an inhibitor. Plan- FUNCTIONAL ENVIRONMENT FOR DECISION
ning and decision making in defence further span a MAKING
vast and diverse field which may be categorized vari-
ously as operational, non operational, long term and MoD

DCN C&IT
short term, strategic and tactical. The culture, pro- DRD
O
cess and structures vary widely with and within these ADG SI

categories and considerable specialization and domain AHQ MHA

SFC
knowledge is required to support decisions. JCES HQ IDS
NHQ
14. Covering this entire spectrum can be the subject of MEA
a thesis really. I will restrict myself further to a brief ANC
INCP AFHQ
enumeration of certain aspects Germaine to the chal- DIPAC
DoS
lenges we face, beyond the evolution of the national NSCS
security and defence policy we have just discussed.
25
(a). Challenges posed by RMA (Revolution in Military
Affairs)– need for joint structure and transformation.
18. The process to meet mission capabilities is explained
(b). Challenges in procurement — Increasing self reliance on this slide
–Quotient
R D & A PR O C ESS TO M EET
Challenges posed by RMA, need for Joint M ISSIO N C APAB ILITY N EED S
Structures and Transformations
15. This Challenge essentially arises because while both D ETER NIN E C O N C EPT
the lethality and precision with which attacks can be D EVELO P
K N O W LED G E
D EVELO P
TEC H N O LO G Y/
FEASIB ILITY/
D EM O N STR ATE M ISSIO N
D EVELO P
launched has increased vastly the decision making B ASE
(B ASIC
EXAM IN E
C O NC EPT
SYSTEM & SU B -SYSTEM
FEASIB ILITY
AD VAN C ED
C APAB .
N EED S O F
SYSTEM S
time available to use this power has telescoped. This R ESEAR C H ) FEASIB ILITY (AD VAN C E C O N C EPT
TEC H D EM O N STR ATO R /
AR M ED
FO R C ES
calls for advanced scenario generation, fusion with AD V TEC H
D EM O N STR ATO R )
U N IVER SITY LAB O R ATO R IES
information technology and adoption of joint struc- /IN D U STR Y
tures at every level and requires a large transforma- TECH N O LO G Y B ASE
IN D U STR Y
tion effort to achieve the joint structures required.
This effort is not visible on the horizon and we con- SC IEN C E AN D TEC H N O LO G Y
TEST AN D EVALU ATIO N
IN FO R M ATIO N FLO W S
tinue to function largely in our old ways.
Challenges in procurement - 19. In Determining mission needs intense interaction
Increasing self reliance –Quotient and synergy between the User (Mission Need), R&D
16. To acquire defence capability faster, chaeaper, better & Industry is necessary for developing such a capa-
and more effectively integrated has to be the aim of bility. We have unfortunately firewalls between these
the Defence Procurement Organisation. This implies elements,leading to a situation where we are practi-
cally importing an Armed Force. This is neither op-
(a) In today’s environment a solution which is faster, erationally sustainable or affordable.
cheaper, better but not effectively integrated actually
compromises defence capability.
(b) Integration in which interoperability is a major fac- *****
tor carries equivalent weight to performance, cost and
time considerations and emphasizes through life ef-
fectiveness and efficiency.
17. Defence capability must define the users requirement
in terms of operational outcome or effect that the
users of assets or services need to achieve as shown in
this slide.
Platinum Platform 353
 Transparency Laws and Developing Countries*
A Case for Developing Countries Adopting Transparency Laws for Transformation of Governance
I India today is a thriving democracy of over one billion
RIGHT TO INFORMATION LAWS AND DEVEL-
OPING COUNTRIES
***
It is now widely accepted that the right to infor-
mation laws, within a short period of time, have made the
people aware of their rights in a whole new way. Specially
in the developing countries which face the twin challenges
of endemic corruption and inefficiency in governmental
institutions and need for rapid economic and social
progress, the operation of the right to information laws,
even in the initial years of their operation, have exhibited
vast transformational potentiality. These laws hold out the
promise that they have the power to suck out the toxins in
governmental systems and cleanse them.
This paper argues that (a) the right to informa-
tion laws, alongside expanding the citizens’ rights, should
be systematically employed to transform governance. (b)
these laws could be a powerful magnet for mobilising the
people and enthusing them to use these laws to enhance
and expand their choices for their own betterment. (c) RTI
laws directly contribute to improvement in governance by
breaking down the barriers between the government and
the people by enhancing trust. (d) RTI is the most power-
ful assault on developing countries’ endemic corruption.
(e) RTI should be an instrument to bring an end to the
culture of governmental secrecy and the battle for trans-
parency is to be fought and won in the minds of the civil
servants.
II
CHANGE IN ATTITUDE AND APPROACH OF
CIVIL SERVANTS: DOES SECRECY SAVE?
India is a microcosm of Third World democracy.
In 1947, India was born as a nation in the midst of joyous
celebration of its people, but also amidst deep cynicism
and scepticism about this nation of 350 million hungry,
poor, malnourished and divided people surviving as a na-
tion, much less as a democratic nation. Sixty years on,
*Key Note Address delivered at the Federal Institute of Access to Public Information (IFAI), Mexico City (Mexico)
**Information Commissioner, Central Information Commission, Govt. of India.
354
- A.N. Tiwari**
people and has demonstrated an uncommon level of resil-
ience in dealing with the crises of which there have been
many.
The crisis which has been the source of unending
anxiety and equally powerful innovations in independent
India’s life is the crisis of governance. The desire to deliver
to its people a clean, efficient and friendly administration
which could be trusted by all sections of the people of this
country was stymied, time and again by opacity in the sys-
tem of the governance and, an overweening tendency
among the civil servants to embrace secrecy which - often
quite unnecessarily - engendered mistrust and cynicism.
There was growing realization that a time had come to free
India and its systems of governance of these toxins.
The Right to Information (RTI) Act of 2005 was
born in the backdrop of such a scenario. It announced in
its preamble its purpose and its goal which was that, “de-
mocracy requires an informed citizenry and transparency
of information which are vital to its functioning and also
to contain corruption and to hold governments and their
instrumentalities accountable to the governed.”
This new RTI Act brought into being something
which was foreign to the Indian system of governance and
especially to the permanent bureaucracy. It made trans-
parency the norm and secrecy an exception. It obliged
civil servants to give out information to those applying for
it within set time limits on pain of penalty.
A key to the success of the RTI regime is in its
willing acceptance by civil servants and the change in em-
phasis within the governmental systems from withholding
information at any cost, to transparency.
Over the years, due to historical reasons and an
overtly warped implementation of the Official Secrets Act,
government organizations and public authorities had de-
veloped an unhealthy ¯ sometimes even self-defeating ¯ at-
titude of excessive secrecy. Public employees earned ap-
proval from their superiors not for making transparency a
hallmark of all their functions, but for not allowing an
Platinum Platform
average citizen to know how the government machinery
functioned and, why decisions were taken in the manner
in which they were. It was not as if secrecy was guarded
through any collective ulterior design ¯ to hide corrup-
tion, nepotism and so on ¯ but frequently by sheer force
of habit, on account of a deeply held perception that se-
crecy saves.
The advent of RTI Act in India was initially
strongly resented by the Civil Services. His reaction to
RTI, a La Solzhenitsyn, was that with this law “destructive
and irresponsible freedom [was] granted boundless space.”
The ideological well-springs of the RTI Act were contrary
to the long-held world-view of the average Civil Servant.
He was discomfited by the thought that the RTI Act be-
came a means for an average citizen to invade the Civil
Servant’s sacred turf. In the early part of the functioning
of the RTI-regime in India, the civil servant still hoped
and believed, that he would be able to somehow ensure
that the Act was never implemented in its letter and spirit
and, more importantly, that he would never be called upon
to pay the price for his inability or failure to disclose a
requested information.
As the RTI regime started unfolding and he was
faced with the trauma of penalty for withholding informa-
tion from a requester, the civil servants went into a shocked
sulk.
The awareness that there was no place to hide from
the RTI Act caused, slowly but surely, a change in approach
and attitude of civil servants. From the initial - “why dis-
close?”, he has not yet fully graduated to “disclose every-
thing”, but he was now grudgingly acknowledging that
transparency was not such a bad idea after-all. In the course
of the working of the RTI Act, the most pronounced im-
pression that the Central Information Commission (CIC)
had was that civil servants were generally willing to dis-
close most information except that where the individual
civil servant’s contribution to the decision-making process
was to be made public. Any ‘notes’ recorded on files in
which decisions were made represented the contribution
of every civil servant in the hierarchical set-up, the demand,
therefore, was that government could very well let a citizen
know what that file contained except what each civil ser-
vant had to say about the decision that was eventually made.
The Civil Servant had an arguable case. The ano-
nymity of the civil servant in the decision making process
was for him, not just a historical hang-up, but the essential
precondition for his making fair, honest and unbiased con-
tribution to the decision making process. He was appre-
Platinum Platform
hensive, lest the proven benefit of Civil Service anonymity,
which allowed Civil Servant the space to contribute mean-
ingfully and independently to a decision-making process,
be foregone for some unknown benefits of transparency,
or for no benefit at-all.
The other school of thought held that disclosure
of each civil servant’s contribution to the decision making
process, far from reducing his effectiveness, actually en-
hanced it, as it equipped him to combat internal pressures
- mostly from his political superiors - to take decisions in
a manner that would suit the interests of the powers that
be.
These systems, over a century and half old, have
now come under RTI-scrutiny. Accountability in a parlia-
mentary democracy and, in a conventional sense, has been
understood as the ministerial responsibility as well as the
collective responsibility of the Cabinet to the legislature.
The concepts, such as the anonymity of civil servants, as-
sume meaning within the ambit of the political concept of
accountability.
The RTI Act seeks to test all these long-held be-
liefs. Over the years, the political class, with willing coop-
eration of the civil services, had developed certain conve-
nient tools to discharge their accountability – comply with
it in form, but evade it in reality. The legislatures do for-
mally enjoy the power to question the political executive
and in a large measure, hold the executive answerable, yet
there are overt as well as subtle ways in which the executive
frequently manages to escape responsibility.
Party discipline ensures that legislators cannot
freely question the executive and when they do, they can-
not stretch their questioning to any point close to embar-
rassing the executive, or the party to which they owe their
loyalties. The political executive, assisted by the bureau-
cracies, makes sure that a large number of questions asked
in the legislatures were classified as, what has come to be
known as “Unstarred Questions”, meaning thereby, these
are not answered in writing or orally and no discussion is
held regarding these. The convention around Unstarred
Questions, as it has evolved in the Indian Parliament, makes
for interesting study. Ministers and the senior Civil Ser-
vants ensure that answers are given in a manner which sat-
isfies the requirement of furnishing the answers, but in es-
sence says very little. “Yes, Sir” and “No, Sir” are the most
frequently used form of providing answers. Senior bu-
reaucrats train their juniors on how to answer parliamen-
tary unstarred questions without saying much.
355
 The Starred Questions, on the contrary, are the
ones which prove to be effective means of enforcing minis-
terial responsibility to the legislature, but here too, fre-
quently questions which could embarrass the executive do
not come up as Starred Questions. That is how a vast
number of questions are classified as Unstarred in the In-
dian Parliament while only a small number are given the
Starred status.
Parliamentary privilege is rarely used to discipline
a Minister whose answer to the Parliament may be found
to be incorrect or evasive.
These examples have been cited only to drive home
the point that the lackadaisical attitude towards ministe-
rial responsibility is part of a general approach in which
the executive shares information even with the legislature
only when it must and, avoids it, if it can. This approach
also marks the style of functioning of civil servants, in gen-
eral as well as of the individual civil servant when it comes
to responding to a valid query from a private citizen.
Needless to say, that not all withholding of infor-
mation is innocuous. A system in which bribery, nepotism
and use of executive discretion for personal benefit are com-
monplace, secrecy is used as the cover against intrusive prob-
ing. In this sense, parliamentary democracies in the devel-
oping societies are no different from authoritarian systems.
It has been extensively documented how secrecy is an ally
of authoritarianism. A responsible administration revels
in openness and transparency. It is an irony that in parlia-
mentary democracies, the people - known to be sovereign
– can be prevented from seeking empowerment as well as
power through overt and covert systemic denial of infor-
mation held by State.
The impact which RTI is making on the thinking
of the political class as well as the bureaucracy is unmistak-
able. Within a short time, action by private citizens through
the RTI Act has forced government departments and pub-
lic authorities to look inwards and re-examine the validity
of their long-held assumptions about how to manage af-
fairs of the government and of the public authorities. One
pronounced impact of the RTI Act has been that several
systems whose sanctity was accepted as a given, were cri-
tiqued and, in most cases, forced to change. These include
the system of disclosing answer-sheets of candidates tak-
ing public examinations conducted by bodies such as Pub-
lic Service Commissions; details of civil servants’ personal
data such as employment, wages and so on.
The purpose for which information in these very
many categories of cases has been sought differed from
356
person to person - some for purely selfish reasons such as
for preventing or weakening the disciplinary processes
against employees of public authorities and even for set-
tling personal scores. Certain petitions though were for
wholly altruistic reasons - for truly reforming the system
through transparency and accountability and to prevent
its dysfunction. But the cumulative net-impact of all these
varied usages of RTI has been that large swathes of areas
have moved from the shadows into sunlight. Its cleansing
impact on the system is steadily manifesting itself. The
political class and the civil servants have begun to show
growing signs of being aware that RTI is slowly converting
the Indian public into some sort of benevolent Orwellian
big brothers.
III
DEVELOPMENTAL DEFICIT
One of the acknowledged and pronounced fail-
ures of the Indian State - and most developing states - has
been its failure to deliver services to its people at the grass-
roots. Among the several factors responsible for this de-
velopmental deficit, an important one is rampant and per-
sistent corruption. Huge investments in welfare schemes
targeting the poor, the weak, women and children have
failed to significantly improve their lives due to leakages
caused by pervasive corruption. On account of these de-
livery failures, regional disparities have increased and while
poverty has declined over the 10 years of economic liberal-
ization to about 27%; absolute poverty as a ratio of pov-
erty has increased. Welfare indices such as women and
child nutrition, infant mortality, school drop-out ratios,
especially of girl child and so on, though declining, have
not shown substantial reduction. Poverty is not going to
go away anytime soon. A long and anxious journey lies
ahead in India’s monumental struggle against this scourge.
Poverty has been variously defined. Certain defi-
nitions have focussed principally upon the income factor,
while others have factored in the magnitude of depriva-
tion in terms of access to health care, wage earning oppor-
tunities, education, clean drinking water and proper rural
infrastructure among others. No matter which definition
or combination of definitions is accepted, the fact remains
that corruption and inefficiency have been the stumbling
blocks in achieving the targeted poverty reduction goals.
A vast number of the Indians still live in India’s
rural heartlands. The estimate of the rural population has
been put at 80% of the over 1 billion population of India.
Even though 72% of labour force is rural/agricultural and
Platinum Platform
45% of India’s national income comes from the agricul-
tural sector, a majority of these people are either below
poverty line or are just above it, desperately making a liv-
ing from their meagre incomes. The efforts to improve
their lot which were launched since India attained inde-
pendence in 1947, achieved only modest success. The
institutional arrangements ¯ the Local Self Governments,
the electoral process, a patronizing government ¯ are all
there but the grievances of the people continue to remain
unresolved and multiply over time, principal reason for
which was the apathy of the government employee to the
genuine needs of the poor.
The RTI is a glimmer of hope to such people. It
is quite possible that by invoking the provisions of the RTI
Act, people shall be able to make government officials sen-
sitive to and accountable for attending to the people’s mod-
est needs which are sure to go a long-way in improving the
general quality of their lives. These include simple things
such as an entitlement card for getting government ration,
birth and death certificates, accurate details about land
holdings and records, prompt attention to the people’s
petitions for subsidies, old age pensions, unemployment
allowances and so on. It is in attending to these concerns
of the average citizen living in rural areas that the adminis-
trative system has been found to be most remiss.
RTI Act’s accountability-enforcing power can be
employed to make the system alive to timely redressal of
these several of the people’s concerns. The difficulty, how-
ever, is that these modest Indians in the rural areas are un-
aware of how to make use of the RTI Act to enforce insti-
tutional accountability. For them, the RTI Act is one
among the several laws which are all there, but bring about
no, or little, change in the people’s lives. It is like the
market, where the racks of the shops are spilling over with
useful merchandise, but buyers lack the means to access
them.
The solution to this problem of interface between
the people and the RTI Act needs to be resolved more at a
societal level. The civil society institutions will need to
play a major and powerful role in first identifying the
people’s needs and then, through properly worded queries
within the RTI system, force the public authorities to come
up with answers. This role and its potentiality is fast being
appreciated by these several civil society institutions within
the country. Their number, however, is not so large as to
create wider impact.
One would expect a responsive administration to
come forward to activate the people themselves to reach
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out to the opportunities offered by the RTI Act to seek not
only responses but also resolution of their concerns. This
development is hamstrung by cynicism which still defines
the approach the Civil Servants to the demands of RTI
Act, who still consider RTI as a necessary evil. RTI, never-
theless, can be a powerful tool for ensuring delivery of ser-
vices to the vast millions of people in the rural-sector.
Through the simple contrivance of filing hundreds of ap-
plications for response under RTI Act on specific issues of
services and goods delivery, it is possible to promote an
efficient and dependable delivery system. Bureaucracies
fear nothing more than the public scrutiny of their actions,
and once RTI makes it impossible to escape that scrutiny
the Civil Servant works overtime and efficiently and is
forced to resist the temptation towards corruption. The
net result is efficient public delivery of critical public goods.
Government is saved the transaction costs which delays
and corruption impose.
The Government of India earmarks vast budget-
ary resources to development of infrastructures and rural
and urban employment. The following budgetary statis-
tics will show the magnitude of funds deployed for pov-
erty alleviation, for ensuring distributive justice and main-
taining balanced regional growth. The National Rural
Employment Guaranty Scheme (NREGS) has a war chest
of US $3550 millions; funds for other schemes are - Na-
tional Education Mission - US $2880 millions; National
Rural Health Mission - US $2670 millions, and in Na-
tional Urban Renewal Mission - US $1520 millions.
An expanding economy and higher tax collections
have enabled the government to progressively deploy large
resources for development. With this deployment of un-
precedented funds for development, has emerged the need
for ensuring that these reach the targeted groups and the
areas without being siphoned off or lost through corrup-
tion, leakages and inefficient transactions. The RTI Act
then provided to the government as well as to the civil
society organizations a powerful tool not only to monitor
the functioning of these schemes but, also to create trans-
parent and dependable mechanisms for disbursal of the
benefits to the target citizens. Extensive use of computers,
linked to the beneficiaries’ bank accounts, was made to
ensure that the funds to be received by the citizens were
placed in their bank accounts without any intermediary,
such as contractors, being involved. The civil society in-
stitutions periodically use the RTI Act to receive from the
public authorities authentic information about the trans-
fers of funds to the targeted citizens and the time taken for
such transmissions. This has ensured that not only the full
357
amount is placed in the citizens’ bank accounts, but also
that it is done timely.
Public audit of government schemes – especially
welfare schemes – has now become a real possibility through
the RTI Act. In fact, civil society bodies have instituted
public audit of the largest among these schemes, viz.
NREGA, at several places and their findings have contrib-
uted to plugging many loopholes and leakages. This has
been made possible through extensive and targeted use of
RTI Act.
IV
TRUST
Social capital theorists have been arguing about
the importance of Trust in improving governance, espe-
cially in functioning democracies. The factor which con-
tributes most to trust deficit in State institutions is the veil
of secrecy, which surrounds much of government actions.
It is now empirically proven that there is a direct and effec-
tive co-relation between the people’s trust and the efficiency
of governance in democratic states. RTI as an instrument
of enhancing transparency is, therefore, a powerful tool to
encourage people to trust public institutions.
Government’s trustworthiness in the eyes of the
citizen is enhanced by the willingness with which State’s
institutions accept and adopt transparency. The citizen is
deterred by the culture of secrecy and is intimidated by the
mystique of governance. In either case, the result is dis-
tancing of the citizen from State institutions. RTI Act has
for the first time given to the citizen an instrument to di-
rectly challenge the system and to enter into its most hal-
lowed portals.
An opaque system, when it is the part of a democ-
racy, escapes the wrath and the anger of the people longer
than other systems, largely because the freedoms of democ-
racy are so heady that they lull dissatisfaction. But sooner
or later, the citizen demands that the government deliver,
and he becomes restive about the black-holes of secrecy
within the government which impair efficiency and, delay
or deny him his due. Because of the openness of participa-
tory democracy, this popular dissatisfaction takes longer
than in authoritarian systems before it turns into mistrust
of democracy itself. But it occurs, sooner or later, to the
peril of democracy.
RTI challenges the people to act in their own best
interests by their actively participating in transformation
of democratic governance through higher transparency and
higher accountability.
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Trust is not understood as some abstract principle,
or as Frediric Hegel put it, a ‘thing’ or a ‘substance’. This
is, in fact, a dynamic expression which comprises an open-
ended set of activities and interactions comprising active
relationships. According to the Social Capital theorists,
trust is the outcome of networking relationships among
free citizens. Trust requires judgement, vigilant action as
well as conscientious action. It involves all of the intricate
reciprocities of human relationships. Francis Fukuyama
has persuasively argued that trust is a pre-condition for a
country’s prosperity. Faith in the capacity of a government
and its institutions to deliver what they promise can be a
strong trigger for progress, which manifests itself best in
increasing prosperity of the individual as well as of the State.
It is the people’s trust in the government which makes de-
mocracy fully participatory because it pulls down the bar,
which separates the people from the institutions.
In the developing countries people are separated
from the institutions of governance through both formal
and informal barriers. The complicated system of reach-
ing out to information held by the government is one of
the most stubborn formal barriers between the governed
and the government. Most governments do very little to
dispel the mystique which surrounds Government and all
its activities, not because removing it is somehow unsafe
for governance but because it facilitates the ruling elite’s
dominance over their citizens. The distortions in demo-
cratic institutions are frequently the direct outcome of the
ruling elite’s fear of higher accountability.
The right to information is the instrument with
which the ordinary citizen can attack the monolith of the
government through the simple contrivance of forcing
governance to be transparent and accountable.
The trust-creation-function of the RTI Act has not
been fully analyzed and explored. Our experience in India
has been that the presence of the RTI Act has in a very
rudimentary way and, yet quite perceptibly, led to sprout-
ing of networked institutions / organizations aimed mostly
at accountable governance at grass root levels. Supported
and encouraged by NGOs, people did form networks which
aimed at eliciting information about quantum and regu-
larity of wage payment to workers, transparency of con-
tracts and agreements signed by the public authorities, dis-
charge of the functions of public authorities as service-pro-
viders and so on. Unfortunately, this has not yet assumed
any elaborate proportion and is mostly isolated and spo-
radic. The strong involvement of NGOs has also marked
the emergence of broader networks of citizens who would
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be willing and ready to use RTI not merely for grievance
settlement, but to impose on public authorities a certain
performance discipline and to make them to account for
their actions. This role of trust as well as transparency in
expanding human freedoms and thereby multiplying
citizen’s choices has been investigated by social choice theo-
rists. Prof. Amartya Sen, in his 1999 work “Development
As Freedom”, has inferred that development is empirically
proven to be dependant on five freedoms ¯ political free-
doms, economic facilities, social opportunities, protective
security and, quite importantly, ¯ transparency guarantees.
Certain observations of Professor Amartya Sen about rela-
tionships between these several freedoms among themselves
and together their relationship with development, bears
recounting. He has argued that “the exercise of freedoms
is mediated by values.” Active promotion of transparency
norms and openness in the government’s actions, “affect
the presence or absence of corruption, and the role of trust
in economic, social or political relationships.” He consid-
ers the freedoms, which include transparency guarantees,
as instrumental in enhancing the general capability of a
person to live more freely. “… the society operates on some
basic presumption of trust. Transparency guarantees deal
with the need for openness that people can expect : the
freedom to deal with one another under guarantees of dis-
closure and lucidity. When that trust is seriously violated,
the lives of many people — both direct parties and third
parties — may be adversely affected by the lack of open-
ness. Transparency guarantees (including the right to dis-
closure) can thus be an important category of instrumen-
tal freedom. These guarantees have a clear instrumental
role in preventing corruption, financial responsibility and
underhand dealings.”
There is a certain convergence between the Social
Capital and Social Choice theorists regarding the value of
the right of information not only in promoting human
freedoms but also good governance. This has important
implications for developing countries where the evolution
of participatory democracy is impaired by mistrust between
the people and the government which is further compli-
cated by the helplessness of the people in using their demo-
cratic choices to enforce accountability on their rulers. The
right to information has now given to the people that cru-
cial democratic choice.
If it is assumed that all administrative systems aim
at improvement in governance then winning over the
people’s trust should be their primary objective. In fact
removing the trust-deficit through RTI can be a very im-
portant tool of transforming governance.
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The problem with theoretical analysis is that, it is
dependant on certain assumptions being true, which is not
always the case. Transforming government, for example,
is based on an assumption that the political class sincerely
wants to transform governance, which is not a safe assump-
tion to make. In India as in many developing countries, a
consensus about the direction of change in Government,
is conspicuous in its absence. RTI is now forcing govern-
ments to introspect on their internal processes and about
accepting greater responsibility regarding their duty towards
citizens.
V
BEST LAWS, POOR IMPLEMENTATION AND
CORRUPTION
India is known to be a country of the finest laws,
which were frequently poorly implemented. The reasons
for this could be several¯ corruption, inefficiency of the
civil servants, institutional bottle-necks, political-compul-
sions and so on. The one aspect which affects the average
citizen the most is that the benefits of government schemes
do not reach the average citizen on time, or fully. There
are unplugged leakages of funds down the line from gov-
ernment treasury to the grass-root where it is needed. Elec-
tions give to the ruling class access to and control over vast
resources – not used always for public good. Electoral com-
petition has increased the proclivity to bend rules and use
resources to promote partition interests.
Corruption in India is not only endemic, it is also
many layered. The form and the layer of corruption, which
hurts the people most, is the small corruption which im-
pacts vast numbers of people who are required to frequently
interact with the State, either for accessing the welfare the
State promises, or for their specific needs which only the
State has the power to satisfy.
A Transparency International report last year esti-
mated that almost 4 million households in India which
were below poverty line (BPL) had to bribe hospital staff
to get services like admission into hospital, a bed and, di-
agnostic services. The total amount of bribe paid to the
hospital staff by the poor in the past one year has been
estimated to be Rs. 87 millions (US $ 1.94 millions).
Nearly one million households were denied hospital ser-
vices as they either refused to pay bribe or could not afford
to pay the amount demanded by the hospitals for their
services.
This report further highlights that in order to get
electricity connection or to get faulty meters rectified, con-
359
sumers had to bribe their way through the corrupt elec-
tricity departments or even private electricity companies.
Parents had to pay bribes for admitting their chil-
dren in relatively better schools, for the certificates to be
issued by such schools and various government authorities
and so on. It was estimated by the transparency Interna-
tional that in one year poor parents — belonging to the
BPL households – paid Rs. 12 millions (US $ 0.27 mil-
lion) as bribe for availing school services.
The BPL households, according to the Transpar-
ency International assessment, paid bribes to avail of one
or more of the 11 public services, which were: public dis-
tribution system, hospital services, educational services,
electricity and water supply services, the NREGA scheme,
land records and registration, forest, housing, banking, and
public service.
The value of the RTI Act lies in countering this
variety of corruption by exposing through the use of the
provisions of the Act individual acts of corruption and rent
seeking by officials. But even more importantly the provi-
sions of the RTI Act can be employed to alter the very
opaque system which promotes and sustains petty corrup-
tion. The Indian RTI Act gives power to the Central In-
formation Commission to give directions to the public au-
thorities to effect systemic changes, in order to bring the
system in line with transparency requirements contained
in the Act. Such changes, when brought about, are known
to have markedly reduced the magnitude of corruption in
given public authorities. Since transparency is also account-
ability enhancing, RTI must be considered a major tool in
the hands of common man to use, both strategically and
tactically, not only to achieve personally favourable results,
but also to transform the system for common good. The
possibilities are immense, though not fully tapped yet.
Such corruption imposes cost not only on the State
but also on the average citizen dwelling at a subsistence
level of existence ¯ marginal farmers, small traders and busi-
nessmen; daily-wage workers, school teachers, slum-dwell-
ers and so on. A majority of this class of people frequently
pay bribes just to manage to remain at the level of exist-
ence where they are. Corruption, by imposing cost on
such people, reduces their disposable income and, perpetu-
ates their misery.
Over the years, the Government of India and the
State Governments have set-up a number of anti-corrup-
tion and vigilance organisations for combating corruption
among public servants. The impact, nevertheless, has been
360
quite limited. Most corruption cases when taken to Courts
do not result in conviction of the accused. The number of
cases which the vigilance and the anti-corruption organi-
zations can handle is also extremely low given the extent of
corruption.
There have been some civil society-related move-
ments too to check corruption, only with limited results.
The lengthy and tortuous judicial processes tire-out and
defeat most efforts at checking corruption.
One conspicuous feature of the anti-corruption
measures in India has been the lack of people’s participa-
tion in making the drive a success. The emphasis in anti-
corruption strategies has all along been on building insti-
tutions to combat and check corruption rather than to make
it impossible, - by engaging people as watch-dogs to ex-
pose the corrupt, - for the corrupt to practice their trade.
The Right to Information Act emerged a silver
lining in the massing clouds of corruption overhanging
our politico-administrative system. A recent report of the
UNDP states that corruption is a crippling problem in the
Asia Pacific region. This report acknowledges that there is
an inverse relationship between economic and social
progress and corruption, but warns against any compla-
cency that mere economic progress can help eradicate cor-
ruption. With or without progress, corruption, according
to UNDP, has an effect on human development, which is
the primary concern of most developing countries. More
significantly, the UNDP report acknowledges, that one of
the reasons why India’s economic progress has been achieved
in spite of widespread corruption, is because of the checks
provided by a vibrant civil society which fortified the po-
litical will to combat corruption and, which culminated in
the promulgation of the Right To Information Act in the
year 2005. There were other concurrent measures as well,
which included extensive use of information and commu-
nication technologies in the administration and e- gover-
nance for transparent administration and India becoming
a signatory of the United Nations Convention against cor-
ruption (UNCAC). The Right To Information Act was
undoubtedly central to India’s enormous and often uphill
fight against endemic institutional corruption. One influ-
ential newspaper wrote “however, the picture is not en-
tirely gloomy. There are encouraging signs of success in
tackling corruption. Right to information (RTI) laws has
had the effect of making governments more accountable.”
(Business standard)
According to an estimate of the Transparency In-
ternational, India has been steadily improving its position
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in the scale of corruption index since the RTI Act came
into being in 2005. In that year India was 88 among 159
countries, while in the year 2006 it was ranked 70 among
163 countries. On a scale of 1-10, where 9.9 was for very
clean government, India was 2.9 in 2005; 3.3 in 2006 and
3.5 in 2007. The country’s steady climb in the global cor-
ruption index is all but visible.
A large part of this improvement is attributed to
the new atmosphere created by the advent of the RTI Act
and because of the several tools such as social audit, which
thanks to the RTI law, have required new tooth and ur-
gency.
RTI by making it harder for public authorities to
conceal truth from the citizens, obviates the need for street-
action by such citizens and their groups. It was common
to see in several parts of India, citizens groups supported
by NGOs resorting to street action in order to highlight
corruption, or to expose the activities of certain officials
and politicians. Now that RTI has given to such public
minded citizens the instrument to access and receive unal-
loyed information from the very public authorities, who
might be guilty of sheltering the corrupt or promoting
corruption, action through the streets, although not alto-
gether rendered unnecessary, is surely needed less frequently.
In this sense, RTI promotes the imperatives of
public order by rendering disruptive public action to high-
light failures of the government, less compelling. These
days it is common to see both print and the electronic
media extensively highlighting information received
through action under the RTI act. It would have needed
investigative journalism, deployment of a large number of
people and heavy expenditure to get that information which
now comes tumbling out of the public authorities on ac-
count of the simple act of petitioning under the RTI act.
It is the moral equivalent of the Gandhian idea of
SATYAGRAHA - or at least gets close to that.
A perinnial source of corruption is the
discretionary powers vested in the offices of the government.
These discretionary powers which lead to nepotism,
favouritism and so on and had been deeply resented by the
people. Governments are known to have exercised
discretionary powers to grant favours which promoted
sycophancy and cronyism and frequently led to violence
to the very norms which the government set for itself as
guiding principles of its actions.
RTI has placed at the disposal of the people of
India an instrument through which, simply by asking ques-
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tions, it is possible to bring out into the open, what would
have otherwise taken years to achieve through the ordi-
nary judicial and quasi-judicial processes. The slogan of
‘people against corruption’ can be most effectively actu-
ated through RTI. One hurdle in the mass assault on cor-
ruption through RTI is that those who suffer at the hands
of the corrupt are often too muted due to factors such as
poverty, illiteracy, cultural barriers, political-compulsions
and so on to become active participants in the campaign.
The success of RTI, in the medium and the long terms,
shall be defined by how this silent majority is galvanized
into using its powers to expose rent seekers. An expansion
of civil society organizations to mediate the people’s inter-
face with Government through RTI is necessary – perhaps
imperative.
There are signs now that the RTI Act is being
extensively used to question the manner in which
governments exercise their discretionary powers. The use
of the RTI Act is now making the government servants’
and the political leaders’ arbitrary exercise of their
discretionary powers, increasingly difficult. The fear that
violation of norms can now be exposed and brought to
public scrutiny is a powerful deterrent on arbitrarily exercise
of discretion.
VI
THE WESTERN AND THE THIRD-WORLD
RTI/FOI ACTS
In the West, FOI or the RTI Acts have largely been
used to expand the scope of right of speech and expres-
sion. Most applicants for information in such countries
are academics, interest groups and NGOs. Livelihood re-
lated FOI/RTI activism is few and far between.
In the developing countries, RTI no doubt is an
instrument to expand the rights of individuals as it is in
the West, but at another level it is also a force-multiplier ¯
an instrument of empowerment for the poor and the de-
prived, to compel States to create conditions under which
the weak and the poor can painlessly access goods and ser-
vices and seek to better their quality of life. In that sense,
the usage of the RTI in the developing countries has the
potentiality to make a huge contribution to livelihood gains
for the poor, who comprise close to 27% to 40% of the
society and, quite frequently, more. But, unfortunately,
those who need the RTI the most have the least means to
use its several instruments.
The real challenge of RTI in the context of the
developing countries, therefore, lies in inducing vast num-
361
bers of the poor and the deprived, the low-paid employees,
the wage-earners, slum-dwellers and so on, to use RTI as
an instrument to force an indifferent State to adopt verifi-
able norms of equity and accountability to discharge their
avowed functions towards the people.
Therefore, mere number of RTI applications may
not be a true index of the success of the Act – important
though these numbers are. How many such applicants are
from the weaker sections of the society is an important –
and to me a critical – index about how this Act can be a
transformational instrument.
An analysis of the appeals which have been filed
with the Central Information Commission of India (CIC)
shows that only a miniscule percentage of these appeals
come from those belonging to the category described as
“Below Poverty Line” (BPL). There is a perceptible lack of
enthusiasm among this category of citizens to use the RTI
Act. There have been, no doubt, some limited usage in the
States for such matters as proper disbursal of wages, dis-
charge of contractual obligations and so on, but its scope
is still highly limited.
VII
FOI/RTI IN FEDERAL STATES
PROBLEM OF UNIFORM APPLICATION OF
TRANSPARENCY LAWS
The functioning of the FOI/RTI act in federal
states encounters its own problems, unknown in other
forms of government/state. For one, is the problem of
uniform application of the RTI legislation. Large devel-
oping countries such as India may not find it easy to en-
sure that RTI laws are uniformly applied in all the federat-
ing units.
The reasons for uneven application of RTI laws
across the sub-national entities - such as states in India -
may be due to a variety of factors such as the level of RTI
awareness among the people, the strength of the civil soci-
ety institutions, the administrative and political culture in
the state, the approaches and the attitude of the civil ser-
vants, quality of record retention and maintenance in the
States, the extent of the use of technology in official work,
the cooperation and the support of the State government
to the RTI regime, among others. In each case of the sub-
national entity one or several of these factors - even some
other factors - could be present.
The success of RTI/FOI legislation in the sub-
national entities i.e. States, assumes criticality when it is
considered that vast numbers of the BPL citizens reside in
362
the States. It is here that they run into the wall of official
apathy, encounter hostility and rent seeking by government
employees, and are defeated at every step by the opacity of
the procedures and systems.
In India, the FOI/RTI movement was started first
in eight estates of the country. The national legislation
came later in the year 2005. These eight estates already
had their FOI/RTI Acts much before the 2005 Act came
into being. With the advent of the 2005 RTI Act these
governments and rescinded their respective State Acts and
acceded to the National Act with clearly differentiated RTI
regimes - one for the subjects assigned to the Central Gov-
ernment under the Constitution, and the other for the sub-
jects is assigned to the State governments. There is no con-
vergence between the two regimes, which are supreme and
independent in their respective spheres, although they all,
including the Centre follow the same law. It nothing else,
adherence of Centre and States to the same law ensures
uniformity as well as continuity.
It is important - even crucial - that the state RTI
regimes function successfully in expanding the people’s
choice and progressively opening up the governmental sys-
tems for public good. The data so far collected does not
lead to emergence of a clear picture about how these state
regimes have functioned. It is nevertheless hoped that as
these regimes evolve over the years, it shall be possible to
evaluate their functioning in terms of their impact in achiev-
ing the goals set out in the Act.
VIII
POVERTY RESTRICTS FREEDOM
Even when institutional democratic choice ¯ es-
pecially through periodic elections ¯ is available to the citi-
zen, the deprivation caused by poverty leads to depriva-
tions in terms of capabilities, which is defined as the choice
which a person has to convert his personal ability into in-
come and to well-being. Prof. Amartya Sen sees poverty as
a lack of capability, both intrinsic and instrumental.
Transparency has now joined the hallowed sanc-
tum of freedoms that impact endemic poverty by enhanc-
ing social choices. A country where 35 to 40% of its over
1 billion people live below the poverty line, i.e. earning
less than 1 or 2 dollars a day, political freedom without its
economic dimension can be meaningless to vast numbers
of people. It is only lately that the awareness has dawned
that there are elements in political freedom which can con-
tribute directly to economic freedom of the poor by con-
tributing to enhancing their capabilities.
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 It has fallen to right of information now to place
at the disposal of the citizen the instrument he always longed
to have in order to actualize his political freedom. In the
system of indirect democracy, the accountability response
of the government to the people’s urging through exercise
of their political freedom is mostly indirect – Questions in
parliament, media, choice of candidates in elections and
so on. Right to information entrusts the people the one,
and perhaps the only instrument, to question the govern-
ment directly through the simple process of enabling them
to seek information and making it impossible, or at least
difficult, for public authorities to withhold that informa-
tion. The conditions for responsive government which are
thus created, even many years of functioning democracy
has not succeeded in creating.
This is the only Act which forces the government
and the public authorities to deliver information to the
applicant / citizen at his door-step. What otherwise would
be a long, draining and frequently hopeless correspondence
with the government authorities, has been magically trans-
formed into a system of compulsory dissemination of in-
formation at the behest of the citizen.
IX
TRANSPARENCY AS UNINTENDED
CONSEQUENCE
Transparency through RTI is the direct product
of human action and not its unintended consequence. But
in some sense, the invisible hand, which Adam Smith once
spoke about, is also discernable in the myriad actions now
happening under the RTI Act. Adam Smith had argued
that selfish and rapacious people are led “by an invisible
hand” to “advance the interest of the society” which they
achieve “without intending it, without knowing it.”
In our experience in India, it has been seen that a
considerable number of RTI-petitions originated from
officers of several public authorities who, for some reason
or other, were unhappy with the authorities they served.
The reasons for this unhappiness could be lack of promo-
tion in service and opportunity for career progression, dis-
ciplinary action against the employee by the public au-
thority, or some unwelcome transfer to another city, lack
of opportunity to hold crucial assignments, use of discre-
tion by senior officers to deny incremental opportunities
to the subordinates, and so on. Their actions were typi-
cally selfish, but like Adam Smith’s butchers and brewers ¯
these public authority employees, zealously pursuing their
personal interests contributed to incremental growth in the
RTI regime and promoted transparency in the government.
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Transparency in several areas of public authority’s activi-
ties has been the unintended consequence of such employ-
ees’ selfish actions. Because of such actions, there has been
opening up of several specific areas of administration, which
remained closed in the last 61 years that India has been
free. These include transparency in the manner in which
the decisions about promoting certain officers from lower
to senior posts were taken - all proceedings related to those
promotions are now public; the marks allotted in inter-
views to employees for promotion purposes which have
been allowed to be disclosed. This was never the case be-
fore. There are many such examples.
Regardless of who invokes the RTI Act, the mere
fact of invoking, in measurable ways, causes opening of
government’s citadel. In that sense, RTI dilutes the mys-
tique of the government and removes the trepidation which
the people have about approaching the government. By
removing suspicion, RTI promotes trust between the people
and the public authorities. Governance gains.
X
INSTITUTIONS SHAPE POLITICS
Robert Putnam has argued that institutions de-
cide and influence the outcomes about governance because
they shape actors, their powers and their strategies. Insti-
tutions themselves are shaped by history.
In the Indian context, most important institutions
of the country, such as the Parliament, the Judiciary, the
Executive, the Federal structure, the State Administrations,
etc. have a continuity that goes back several decades before
the making of the Indian Constitution in 1950. It goes
into the times when the British ruled the country and pe-
riodically created certain institutions which have lasted till
this day. Our post independence experience has proved
Putnam’s Theory that the functioning of these institutions,
not only determines the outcomes, but also the manner in
which the principal actors ¯ the political class, the civil
servants and such others ¯ define their own identities, power
and strategies. It is significant that the underpinning of
most of these strategies was a certain belief that these ac-
tors would not be called upon by the citizens directly to
disclose the manner in which they took decisions ¯ minor
as well as major. It was because the right, which the citizen
had of questioning these actors, was only through the
elected representative, or through the judiciary, or infor-
mally through the media. The RTI Act gave to him the
direct power to question. In that sense, RTI is fundamen-
tally altering the contours of the actors’ strategies, their
sense of their own identities as well as their actions. An
363
awareness that whatever is being decided by a public au-
thority can be called upon to be disclosed to the public has
begun to alter not only the manner in which decisions are
made but also the behaviour pattern of the actors ¯ politi-
cal as well as permanent civil servants ¯ vis-à-vis the people.
A principal success of the RTI, therefore, lies in
the manner in which it has forced the system to change
along with forcing the principal actors to change their ap-
proaches – especially to secrecy of information. RTI Act
has the potentiality of actualizing what Hobsawn described
as “the people entering the playground of history.” Right
to Information can be the people’s instrument through
which they play their historic role.
It is possible to make the right to information the
perfect instrument of ushering in sweeping change in
developing societies. The literature on Social capital and
social choice theories have long drawn attention to the fact
that exercise of political freedoms together with the right
to receive information from government organizations, are
the keys to expanding citizens’ choices which contribute
to the citizens’ and nation’s prosperity. Right to information
deepens and stabilises democracy. In his path-breaking
work “Making Democracy Work”, Robert Putnam writes,
“Empirically speaking, few generalisations are more firmly
established than that effective democracy is correlated with
socio-economic modernisation.” it is Putnam’s argument
that economic modernity is associated with high-
performance public institutions.
The right to information together with other
political and economic rights, directly contributes to the
deepening of democracy and to the country’s
modernisation, by creating an active citizenry, keen to
enforce its rights through the RTI Act and to force the
government to be more transparent and accountable. The
citizen must be encouraged to see for himself how the state
responds to his plea for justice, protection, livelihood and
equity.
XI
PRIVATIZATION AND FOI/RTI
The private sector has been kept outside the ambit
of the RTI Act in India. An oft-repeated concern of the
RTI activists has been that as the government progressively
privatizes and withdraws from certain key areas of activities,
those areas will become out of bounds for RTI. It is their
argument that this would lead to shrinkage of the RTI space.
It is a paradox that while excessive government is
identified with everything that is wrong with governance
364
– lack of transparency, lethargy, inefficiency, insensitivity
to the citizens’ needs, corruption and so on – its withdrawal
from the public – space is looked upon as a loss to RTI.
The paradox, though, is only optical, not real. Two
observations need to be made; first, the RTI-movement
has for its primary objective creation of an atmosphere of
openness in governance, free from the overhang of secrecy.
Privatization, by reducing the areas managed by government
– especially in commerce and business – contributes to
openness by reducing bureaucracy. In that sense,
privatization by reducing governmental bureaucracy in
certain defined areas enhances openness and thereby
promotes the goals of RTI. In fact, the Indian RTI Act
spells out this concept in unambiguous terms. In its Section
4(2) it states “It shall be a constant endeavour of every
authority to take steps………so that the public have
minimum resort to the use of this act to obtain
information.” Incremental privatization in developing
countries, therefore, is not antithetical to RTI as some of
the positivist school theorists would have us believe.
Second, not all matters private are outside the
ambit of RTI. Most transparency laws have provisions for
disclosure of even private information, which comes into
the possession of public authorities. Such information may
include business related details submitted by companies
and private individuals to market and financial Regulators
and to the departments dealing with company law matters;
income , service and commercial taxes related information
of business houses and private citizens; labour related
information held by Regulators, officials and Tribunals,
etc. Despite privatization vast swathes of private
information remains in the hands of governments and
public authorities and can be disclosed – given certain
conditions – and in “public interest” as may be determined
by a designated authority under RTI Act. Recently the
Indian Central Information Commission (CIC) ordered
disclosure of the Income Tax payment details of political
parties even though the parties strongly opposed it on
grounds that the information submitted by them to Income
Tax Authorities was these Parties’ private/personal
information. Their plea was rejected on the ground that
though the information was in the personal domain of
political parties, it was in public interest to disclose it.
The fear of loss to RTI due to privatization is,
therefore, exaggerated.
In India, now there is a broad consensus across
party lines that the best way to promote good governance
is to define the areas where the government can work with
Platinum Platform
optimum efficiency and gradually allow private initiative
in such areas which are best managed by the private sector.
In pursuance of this policy government has divested its
holdings in a large number of public enterprises, even in
enterprises in which the government hitherto had main-
tained very tight control and had stubbornly refused to let
in the private sector. For example government allowed 26
per cent foreign direct investment (FDI) in the Indian de-
fence sector. Newspapers have now reported that the gov-
ernment was considering allowing 49% FDI on a case by
case basis in this sector which was out of bounds for pri-
vate players in the past. (The Hindu, September 21, 2008).
Quite interestingly, the loosening of the govern-
ment control in a number of public enterprises — includ-
ing those in the defence sector — has been advertised as a
step in the direction of greater transparency. The Indian
Defence Minister is on record saying, “We believe in the
open deals. There will be no more veil of secrecy in the
Request for Proposals (RFP). Details would be made avail-
able to all industry representatives by placing the tenders
on the net, except in the most sensitive cases which is a
very minuscule number.” (The Hindu, 21-09-2008).
The case for transparent government is only
strengthened and not weakened, when governments, as part
of a systemic programme, reduce their visible presence by
withdrawing from significant parts of government activity
and removing the requirement for licences and permits for
carrying on legitimate business and, commerce. This has
the effect of not only removing irritants it also reduces the
scope for corruption, which “licence and permit Raj” is
known to engender.
Thus, contrary to the apprehensions expressed by
certain theorists, privatization and the phenomenon of the
retreating state are entirely congruent with the transpar-
ency guarantees contained in FOI/RTI legislations.
XII
INSTANCES OF STRUCTURAL RESPONSE
The RTI Act and its implementation has unmis-
takably engendered efforts by public authorities to bring
their respective laws and activities in line with the provi-
sions of the RTI Act. The Department of Cooperation of
Delhi Government, for example, brought an amendment
to the Delhi Cooperative Societies Act in the year 2006 to
incorporate a provision whereby the Cooperative Societies
were obligated to give out information to its members
whenever asked for. The Cooperative Societies had ac-
quired a certain notoriety for withholding information,
Platinum Platform
which was believed to be a cover for their malfunctioning.
Initially, the Delhi Cooperative Societies Act provided only
limited powers to the Department of Cooperation to deal
with lack of transparency in the Cooperative Societies.
Now, the Act itself casts an obligation on the Cooperative
Societies to disclose information, on pain of punishment.
The Department of Company Affairs issued a
notification subsequent to the advent of the RTI Act, that
it would now disclose all files held by that department
through inspection to an applicant on payment of a small
fee. Such a provision would have been inconceivable only
a few years ago and was surely the result of the RTI Act
showing the way towards institutional transparency and
accountability.
The Delhi Police issued instructions to all its of-
ficers to disclose certain categories of information relating
to applicants, who made complaints about police inaction
in their matters. Initially, there was strong resistance to
revealing this information on grounds that it would inter-
fere with investigations and erode discipline in the police
force. Now the police officers provide this information on
a routine basis to the applicants. Contrary to their appre-
hension that police discipline would be impacted or that
investigations would be jeopardized, such routine disclo-
sure of information has only helped refurbish the image of
the police department.
The public authorities all over the central govern-
ment vigorously guarded disclosure of any information
pertaining to deliberations regarding promotion of employ-
ees. Due to actions by the Central Information Commis-
sion, a large part of this information - never disclosed ear-
lier - is now routinely placed in public domain.
According to the statistics compiled by the Cen-
tral Information Commission of India, in 2006–2007, over
170,000 people applied for various categories of informa-
tion from public authorities spread over 57 ministries and
departments of the Central Government. Most of these
applications were processed and answered within the time
limit stipulated under the Indian RTI Act, — one month
from the date of the receipt of the request. Information
was denied in about 10% of the cases at the basic level. It
is only these 10% of the cases which were further involved
in appellate proceedings all the way up to the Central In-
formation Commission.
These statistics confirm the fact that the Minis-
tries and the Departments of the government dealing with
365
the rural people directly - the ministries of local self-gov- government, raises barriers, which separate the people from
ernment, rural development, youth affairs and the women their government. FOI/RTI Acts help remove these barri-
and Child development – were also the ones which ac- ers, thereby engendering an atmosphere of trust which ex-
counted for a relatively small number of RTI-applications. pands social capital and promotes good governance.
This lends urgency to the need for further efforts to
Developing countries can gain immensely by
popularise the RTI Act among the people, especially those
wholeheartedly adopting transparency norms through pro-
living in rural areas and the fringes of the society.
motion of FOI/RTI Acts which multiply choice, which
These examples are also instances of how govern- promotes and accelerates economic and social development.
mental organizations have reluctantly, but positively, em- There are immense developmental gains to be had through
braced transparency since the advent of the RTI Act. promotion of FOI/RTI in developing states.
The true index of the success of the RTI Act will The need of the hour is to make the FOI/RTI a
no doubt be how the common citizen is able to use the mass movement aimed at the poor and the deprived of the
provisions of the Act to receive quality information from country. With full awareness that FOI/RTI has the power
the government, but equally important will be the mea- to transform the lives of the teeming millions and incre-
sure in which the governments restructure their systems in mentally change governance; rights groups, civil society
order to make information routinely available to the citi- organizations, governments and individual civil servants
zen. Crucial to both will be an attitudinal change among will need to pool their energies to build the broader strat-
employees of public authorities about their roles in the sys- egy to allow FOI/RTI realise its full potential and unleash
tem and their approach to transparency in that system. To the transformational forces that are waiting to shape our
take liberty with a famous saying of Aldous Huxley: confi- people’s future.
dentiality resides in the minds of public employees and it
is in the minds that the battle for transparency will be won.
*****
XIII
CONCLUSION
The immense potentiality of the FOAI/RTI legis-
lation as an instrument for transforming governance in
developing countries needs to be fully appreciated. These
Acts which give to the citizen the right to directly question
governments (though in the garb of seeking information),
are unique pieces of legislation. These mimic elements of
an Athenian direct democracy, when governance itself is
indirect.
The right to information is not so much a subset
of a larger set of rights, it is its own set, which is capable of
being actualised both at an individual level and on a mass
scale.
This right has the power to be the force-multi-
plier for extending and deepening the scope of economic,
political and social rights of the individual, as well as fun-
damentally changing governance through transparency.
Under relentless pressure of transparency demands from
the citizens, governments have no option but to yield
ground regarding official secrecy and confidentiality and
thereby remove an important cloak which shields corrup-
tion.
Confidentiality surrounding the functioning of the

366 Platinum Platform

 Indian Society – Past and Present
Respected Ladies and Gentlemen,
This meeting with the learned friends is a great
occasion for me. I am 82 now.
Old age Attitude:
Living long should mean living with the world.
Awareness of the surroundings, its people and the related
circumstances is an enriching experience whether it is plea-
sure or pain. Appropriate concern, understanding and re-
action to this experience are real growth of the man. Growth
to the limit is completion of the purpose of life. One’s un-
derstanding of the past and present of the world around
leads to such completion. Then one can find everything to
be obvious, needing no rejection or ill-will against any per-
son or concept. This leads to a tranquil state of conscious-
ness when one can begin to see an all pervading, all time
foundational reality upon which all things happen. Once
this permanent changeless basis is realised the superficial
changes in men and matters do not affect the man. True,
when a certain negative force comes into play in the world
around, to harm and disturb the stream of common life,
such a negative element is obviously rejected and even op-
posed but with no personal animosity, but in the interest
of the common peace. Liking and disliking are quite nor-
mal and can be justified by a moral sense. But hatred and
partiality do not lead one to a tranquil consciousness. One
actually suffers in this condition himself. One should keep
abreast of all shades of understanding by a contact with
the thinkers and the learned in many a field. It improves
one’s ability to accommodate and accept the variety of
human thought. This is necessary for every thinking citi-
zen. Thus, scholars in various fields have been requested to
enlighten us with their observations and findings. In this
connection, I submit my views on the conditions of today’s
society before the august gathering.
Importance of Culture:
Progress of human race has started with a
fulfilment of the body’s needs ultimately reaching a stage
of fulfilment of the needs of mind. This is what is known
as civilisation. This is a course from the animalistic satis-
faction of the barbarian to the mutual sharing of Nature’s
Platinum Platform
- Dr Sivananda Murty
resources among the people by a mutual agreement and
arrangement. At this stage, the mind gains its importance
and develops into a state of self-fulfilment. The develop-
ment of arts, literature and a culture follows as a source of
happiness of the mind as different from the physical sen-
sual happiness and is something far beyond and far above
that. As long as the mind develops a hunger and taste for
these facets of culture, the appetites of the flesh are sub-
dued. The physical appetites of flesh are termed as tamasic
and its predominance in a man sacrifices the aesthetic val-
ues. In a society which cares more for these values of ‘Cul-
ture’, the animal instincts of the average man are conquered
and the society is then called a highly cultured society. Such
a society does not give great importance to acquisition of
material wealth or power. It leads to peaceful coexistence
free from unhealthy competition. This is the general con-
dition of such society with a few personal exceptions. Ha-
tred and jealousy expressed in cruelty make individual sto-
ries only and not the character of the society. That is India
all through its history—ancient, medieval and present.
Traditional Indian Society:
A century ago, the Indian society produced more
art and literature which were not meant for a reward or
recognition and hence no competition. Even royal patron-
age was rare and it was for one in a hundred as it was not
sought after. The peculiar character of India is the
organisation of a pyramidal structure of the society into
sections that attend to the physical needs of the society
through agriculture or cottage industry, while education
and culture influence the middle class which is the bulk of
the society. Ultimately the society provided a pinnacle of
spirituality meant for individuals and not a class. One step
below the spiritual pinnacle is the stress on moral values
which influence and inspire the society next below their
level and also try to reach the next higher pinnacle. This
was the Brahmin class which has declined today.
East-West Meet and the Result:
The Western type of industrial economy and
democratic governance can hardly think of providing a
suitable place to these ethics of culture. In the West, the
picture is different today. There is more of civilisation pro-
367
viding a peaceful and organised living rather than an at- system of values and spirituality seem to be flowing in op-
tention on aesthetics or values — spiritual or moral. These posite direction. A socialist philosophy and secularism as
have been the sine-qua-non of Indian society. Western in- followed today have adopted a disrespectful attitude to re-
dustrial economy does not necessarily have a spiritual face ligion and spirituality which are forces that governed people
or ethical self-restraint but it promotes only competition for millennia and which cannot be wished away or replaced
not always healthy. The content of contentment becomes by any thought. Hence, the solution lies in the concilia-
minimal in the entire society. The competition spares no tion suggested. This must necessarily be part of educational
echelon of society and it extends from a basic labour class system, the governmental agency including the judiciary
upto the governing class. Adopting this, a traditional In- as well as the political process of democracy. The elected
dian society reaches a chaos, and justice and fair play get representatives who boast of their secularism must remem-
lost. The society is not happier than before. Perhaps, a few ber that they have been elected by people with religious
individuals and not any particular section of society may faith and beliefs and they should represent such people in
be benefited by recalling the past values of morals and spiri- thought, word and deed. They reject such faith while in
tuality that take one away from the gross materialism and governance having been elected by people with such faith.
the social evil. Traditions of the past vanish fast and an They cease to represent them in spirit. All thinking citi-
organised division of society is considered evil and tradi- zens may kindly give a thought to this problem.
tions originating from such society are also considered ir-
relevant and evil. But such views of the past in the present I feel obliged to all the learned friends for their
society are not able to offer any solution or panacea that kind presence.
ensures peace to all sections of society. The evil of gross *****
materialism pervading the entire society finds no solu-
tion applicable to the entire society. The theorists of new
political philosophies cannot offer or ensure the welfare
and peace of the entire society. Their idea of Law-enforce-
ment from governments is more mechanical than inspired.
Such a system becomes part and parcel of this chaotic soci-
ety. It fails as a concept.
Is there a Solution?
The ancient Indian social structure like the caste
system or its moral and spiritual content cannot be re-es-
tablished by any miraculous roll back of history. The re-
vival of such caste system is not a solution as it has taken
an ugly shape today for want of its moral content. What
can be attempted by responsible persons or organisations
– religious or social – with the help of the sections of gov-
ernance like Law and Justice is to bring together the an-
cient spiritual or moral values, basic ingredients of religion
like faith in God, Karma and Dharma in a wider sense
which are cherished by millions with the modern system
of education and the socio-political theories. All these agen-
cies in society have a power to rule the society and if they
can come together to form a system, that can guide the
society, we can hope to bridge the present and the past and
achieve a peaceful coexistence. The present stress on inap-
plicable secularism divested of a religious faith adopted in
public governance and education has actually failed to guar-
antee a moral and peaceful society in India. There is a moral
failure in governance as well as in education. The two
streams of so called secular governance and a religion based

368 Platinum Platform

 Sahasraadhika Purna Chandra Darshana of
Satguru Sri Sivananda Murty
(18-23 March 2010)
Saptadham, Warangal
A Report
With the gracious blessings of Satguru Sri
Sivananda Murtyji, members of His family and devotees
celebrated the divine occasion of His witnessing a thou-
sand-plus full moons from 18th to 23rd March 2010 at the
newly inaugurated Saptadham, Warangal. The celebrations
included: a) Academic Seminars, b) Historical Exhibition,
c) Cultural Programs and d) Vedic Rituals.
(a) Academic Seminars were organized from 18th to
22nd 2010 on various topics across different academic
disciplines inviting distinguished scholars from far and
wide who had sent in their articles in good time en-
abling us to bring the collected articles in a book form.
The diversified topics for discussion were classified
into 12 broad technical sessions spread over 5 days of
intensive deliberations and serious presentations as
detailed below. The program was intended to invite
the intellectuals from various fields to enlighten us in
the matters of achieving general welfare of our People,
Culture, Country, Nation and the State and to show
us ways and means to good governance and judi-
cious use of natural resources drawing inspiration and
guidance from our ancient culture and all-time valid
Sanatana Dharma.
18th March 2010
Inaugural Session :
The series of the seminars were inaugurated on
18 th March 2010 at 10.30 am. Guruji lighted the
ceremonial lamp while Sri Adithe Ramakrishna Sastry
recited the Vedic prayers. The session had begun with the
national prayer Vande Mataram saluting the mother land.
Prof. P.Mallikarjuna Rao, Principal, University Arts &
Science College, Kakatiya University, Subedari,
Hanamkonda, welcomed the guests and Prof. Y. Sudershan
Rao, former Dean, Faculty of Social Sciences, Kakatiya
University, Warangal and Coordinator of the Platinum
Platform program, introduced the concept of the Seminars.
Prof A Bhoomiah, Vice Chancellor, Potti Sriramulu
Telugu University, Hyderabad, our Distinguished Guest,
Platinum Platform
released the book, Platinum Platform, a collection of articles
contributed by the distinguished scholars and experts from
respective fields of study mostly identified by Sri Guruji.
Sri Guruji expressed his happiness as the Book
contained best articles from the select fields of Humanities,
Literature, Sciences and Social Sciences by the best hands.
Giving his message on the occasion Sri Guruji averred that
being born in India is not only a matter of great fortune
but also a matter of immense responsibility, for it is the
bounden duty of every educated Indian to spread across
the world the glory of Indian culture and its rich and hoary
traditions. He reminded that the whole world has great
regard for our ancient culture and knowledge and it is our
responsibility to live up to those ideals and values. He
hoped that the seminars would provide a platform for the
intellectuals from different sections of the society to share
their wisdom, understanding and knowledge on various
issues concerning the country with the youth. He advised
that the Saptadham should be used as a centre for
promoting Indian culture and dharma.
Hon’ble Justice (Rtd) Sri Y Bhaskar Rao, former
Chief Justice of Karnataka High Court and former Member
of National Human Rights Commission, New Delhi was
the Chief Guest who spoke on the significance of Indian
Culture and traditional knowledge. He said that Indian
culture and traditions are inclusive in nature and have eternal
value and relevance. He deplored that modern system of
education ignored the development of personality of
individuals and the time-tested values. He extolled the
ancient education system and showed its relevance to the
modern times. Padmasri Prof. B.N. Deekshatalu, Chairman,
BOG of NIT, Warangal who presided over the meeting
lauded the contribution of ancient India to science and
technology. Later, Prof V Kishan Rao, Dept of AIHC&A,
Osmania University, Hyderabad, proposed a vote of thanks.
Technical Session I: Telugu Language :
Prof Ravva Srihari, former Vice Chancellor,
Dravidian University, Kuppam, presided over this session
369
and also presented his paper (p 215). Prof (Rtd.) Salaka
Raghunatha Sarma, Sri Krishna Devaraya University,
Anantapur (p.7), Prof D Venkat Rao, The English and
Foreign Languages University, Hyderabad (p.11) and Prof
N Gopi, former Vice Chancellor, Potti Sriramulu Telugu
University, Hyderabad (p.71) presented their papers, while
Prof V Venkataramana Reddy, Director, Oriental
Manuscripts Library and Research Institute, Sri
Venkateswara University, Tirupati (p.15) and Prof Bh
Kishnamurti, former Vice Chancellor, University of
Hyderabad (p.20) could not be present for personal
presentations of their papers as the former had some
pressing engagements while the latter had expressed his
inability to attend the program due to indisposition.
Technical Session II: Literature:
Prof S V Rama Rao, former Dean of Arts, Osmania
University, Hyderabad (p.62) was in the chair. Dr
Mudivedu Prabhakar Rao, OML&RI, Tirupati (p.25), Dr
KVN Raghavan, Chittore (p.49), Prof Kovela
Suprasannacharya, former Dean of Arts, Kakatiya
Universiy, Warangal (p.202), Prof Vedula Subrahmanya
Sastry , Andhra University, Waltair (p.01) , Prof P Sumathi
Narendra , Osmania University, Hyderabad (p.54) , and
Prof Kasireddy Venkat Reddy, Osmania University,
Hyderabad (p.193) presented the papers while Prof Kovela
Sampathkumaracharya , formerly with the Dept of Telugu,
Kakatiya University, Warangal (p.58) could not attend on
health grounds.
Prof Kovela Suprasannacharya was the Co-ordinator
and Samudrala Sathakopacharya was the Rapporteur for the
sessions I & II.
19th March 2010
Technical Session III : History and Culture:
Prof S S Ramachandra Murthy, former Head,
AIHC&A, Sri Venkatewara University, Tirupati (p.165)
was in the chair. Prof C Somasundar Rao, Andhra Univer-
sity, Waltair (p.184), Dr K Aravind Kumar, Dravidian
University, Kuppam (p.173), Prof Kolluri Suryanarayana,
Dept of History & Archaeology, Waltair (p.179), Prof P
Hymavathi, Dept of History, Kakatiya University, Warangal
(p.186), Prof N Krishna Reddy, Sri Venkateswara Univer-
sity, Tirupati (p.169) presented their papers, the papers of
Prof M Radha Krishna Sarma, former Emiritus Professor,
Osmania University, Hyderabad (p.218) and Dr PV
Parabrahma Sastry, Dy Director (Rtd.), Dept of Archaeol-
370
ogy and Museums, Govt. of AP (p. 182) were read out in
their absence.
Technical Session IV: Art & Architecture:
Prof Y Srirama Murthy, former Head, Department
of History & Archeology, Andhra University, Waltair
chaired the session. While Prof D Kiran Kranth Choudary,
Sri Venkateswra University, Tirupati (p.145) and Prof V
Meenakumari, Dept of AIHC&A, Osmania University,
Hyderabad (p.151) made their presentation. The papers
of Dr G Kamalakar, Director, Birla Archaeological & Cul-
tural Research Institute, Hyderabad (p.160), Dr. V
Sakunthala, Dept of AIHC&A, Sri Venkateswara Univer-
sity, Tirupati (p.156), Dr Pappu Venugopal Rao, former
Director, American Institute of Indian Studies, Chennai
(p.138), and Prof B Rajendra Prasad, former Head, Dept
of AIHC&A, Sri Venkateswra University, Tirupati (p.158)
were read out in their absence.
Technical Session V: Religious Traditions:
Dr Attaluri Mrityunjaya Sarma, Principal (Rtd),
Durgeswara Sanskruta Andhra Mahila College, Warangal
and Upa-Peethaadhipati, Sri Saiva Maha Peetham, Andhra
Pradesh, (p.75) was in the chair. Dr Ch Lakshmana
Chakravarti, Reader, A V V College, Hyderabad (p.89) and
Dr G Jawaharlal, Director (Rtd) Oriental Manuscript Li-
brary &Research Institute, Hyderabad presented their pa-
pers while the papers of Dr V V Krishna Sastry, former
Director, Dept of Archaeology and Museums, Govt of A.P
(p.99) and Sri Dorbala Vishwanatha Sarma Telugu Pandit
(Rtd), Ramayanpet, Medak District, were presented in their
absence.
20th March 2010
Technical Session VI: Hyderabad State:
Prof Y Vaikuntham, Professor Emiritus, former
Dean, Faculty of Social Sciences, Osmania University,
Hyderabad and former Vice Chancellor, Kakatiya Univer-
sity, Warangal (p.318) was in the chair. While Prof Y
Sudershan Rao, former Dean of Social Sciences, Kakatiya
University, Warangal (p.329), Dr H Rajendra Prasad,
former Chief Post Master General, Andhra Pradesh (p.198),
Prof V Kishan Rao, Dept of AIHC&A, Osmania Univer-
sity, Hyderabad (p.321) and Dr G Balasrinivasa Murthy,
Dept of Teulgu, Telangana University, Nizamabad pre-
sented their papers, the papers of Dr K Jayashankar , former
Vice Chancellor, Kakatiya University Warangal (p.211) and
Smt Hema Botlagudur, Warwick, UK (p.312) were pre-
sented in absentia.
Platinum Platform
Technical Session VII: Education:
Prof Ganta Ramesh, Dean, Faculty of Education,
Kakatiya University, Warangal (p.231) was in the chair.
Dr D Rajendra Prasad, Dept of Education, Kakatiya Uni-
versity, Warangal (p.234) and Dr K Vijaya Babu , Kakatiya
university, Warangal presented their papers. The paper of
Prof Y Venkatarami Reddy, Chairman, Andhra Pradesh
Public Service Commission, Hyderabad (p.221) was pre-
sented in absentia.
Technical Session VIII: Yoga and Philosophy:
Dr V V B Rama Rao, who retired from Maharaja
College, Vizianagaram (p.110) chaired the session. Prof P
Mallikarjuna Rao, Principal, University Arts & Science
College, Subedari, Hanamkonda (p.206), Sri Mudigonda
Veereshalingam, Retired Govt Lecturer, Warangal (p.85),
Sri Gentela Venkata Ramana, Balusupadu, Jaggayyapeta
(p.120) presented their papers. Dr Mudigonda Amarnatha
Sarma, Sardar Patel Degree College, Secunderabad (p.81)
could not come for the presentation but attended the ses-
sion on 22nd March instead. Dr V V Hanumantha Rao,
Editor, Supatha and Associate Prof of English,
Tadepalligudem (p. 338) made his presentation while Prof
VVS Sarma, Dept of Computer Science, Indian Institute of
Science, Bangalore (p.131), Prof Pullela Sriramachandrudu,
former Head, Dept of Sanskrit, Osmania University,
Hyderabad (p.125) and Prof Hari Shiva Kumar, former
Dean of Arts, Kakatiya University, Warangal could not at-
tend on health grounds. Their papers were read in the ses-
sion for the benefit of audience.
Prof V Kishan Rao, Dept of AIHC&A, Osmania
University, Hyderabad was the Coordinator and Dr K
Vijaya Babu, Dept of History, Kakatiya University was the
Rapporteur for the sessions III- VII.
21st March 2010
Technical Session IX: National Issues:
The forenoon session kept the audience enrapt as
the focus of the papers was on national security and the
forces that are jeopardizing it which needs serious atten-
tion of all sensible citizens. There was a wide array in the
presentation as the papers covered various issues related to
national security such as defence, politics and the Consti-
tution. Highlighting the problems plaguing the defence of
the country Vice Admiral (Rtd) B Raman Puri, PVSM, AVSM,
VSM, former Chief of Integrated Defense Staff (p.351),
Platinum Platform
pointed out in his paper the lack of coordination among
the three forces, namely, Army, Navy and Air Force. This
absence projects the national defence as being weak he felt.
He also felt that defence allocations in the national budget
are found woefully inadequate. He stressed upon the need
to modernize the armed forces to face new challenges. He
said that the national defence strategy should be evolved in
the present jointly by the three wings of the defence keep-
ing in view the future requirements. He emphasized upon
the cordiality and coordination between the bureaucracy,
political bosses and the defence forces for formulating an
effective national defence policy. He resented the recent
reaction of the Indian government to the Chinese incur-
sions in the North-East of our country. Prof (Rtd) A
Narasimha Rao , Osmania University, Hyderabad (p.227)
was in the chair. In his lucid presentation, Prof. Rao
lamented that the revolutionary changes that have occurred
in the field of science and technology have not been able to
find solutions to the problems caused by unabated crime,
religious conflicts, and endemic corruption threatening in-
ternal peace and security. He opined that industrialization,
and the expanding markets have yielded undesirable re-
sults. He expressed concern at the situation in the Middle
East Asia which is torn by suicide bombers, chemical weap-
ons, guerrilla warfare, regional disputes, suppression of
women in the name of religion etc. This situation is caus-
ing threat to peace in this and the surrounding regions. He
faulted the authorities for the poor defence planning and
inept handling of the issues and argued that national de-
fence planning should be in tune with the changes occur-
ring on the International scene. He indicted America for
its hegemonic role on the International scene and for mar-
keting destructive weaponry. He feared a great security
threat from China which has been strengthening its mili-
tary base in the North East on one side and cementing its
relations with all our neighbors on the other. It has gone to
the extent of preparing plans to divert Brahmaputra wa-
ters into China by digging a tunnel in the Himalayan range.
Not considering this as a serious threat by us is a sample of
our perception of national security. He concluded that In-
dian government should be more concerned about its se-
curity threat, be it internal or external. Dr T Hanuman
Chowdary, former Advisor, Information & Technology,
Govt of AP (p.266), in his thought provoking paper felt
that the national security is seriously threatened by the fun-
damentalist Muslim minority and Christian missionaries.
He especially felt that Islamic fundamentalism is posing a
severe threat to national security. He indicted the Indian
371
political leadership for its propitiatory attitude towards the
Muslims with an eye on their vote bank. He lamented that
Christian missionaries, who are inducing religious conver-
sions by offering various sops to the weaker sections of the
Hindus, are posing a threat to national integration and
security. He held that the special constitutional status guar-
anteed to Kashmiris is responsible for the present confla-
gration in the state. In conclusion he suggested that for the
promotion of national integration irrespective of religion,
the rule of two children for each family must be imposed;
all the special privileges extended to minorities be stopped
forthwith; Jammu and Kashmir must be recognized as an
integral part of India and be divided into three states; com-
mon civil code must be adopted; all fundamentalist ele-
ments are ruthlessly weeded out. Prof (Rtd) S V Seshagiri
Rao, Dept of Geo-Physics, Osmania University, Hyderabad
(p.275) in his highly analytical and profusely illustrated
paper identified religious conversions, reservations based
on religion, demographic aggression in the form of infil-
tration, failure to create a uniform civil code and attacks
on the roots of Hidutva as responsible for the fissions and
conflicts in the Indian society and thereby posing great
threat national integration and security.
Technical Session X: Media:
Sri Potturi Venkateshwara Rao, former Chirman,
Press Academy of AP was in the chair. Sri M V R Sastry ,
Chief Editor, Andhra Bhoomi (p.260)daily and Sri Piratla
Venkateshwarlu, Chief Editor, Krishna Patrika,(p.264) pre-
sented their papers.
Technical Session XI: Society and Governance:
Prof G Srinivasa Reddy, former Dean, Faculty of
Social Sciences, Kakatiya University, Warangal was in the
chair. Sri C Sundar Rao, IES (Rtd), Vishakhapatnam
(p.284), Dr P Sadanandam, Dept of History, Kakatiya
University, Warangal (p. 325), Sri G Parthasarathi Rao,
IAS(Rtd) Hyderabad (p.293): Prof R Raghavendran, Pro-
fessor (Rtd), National Institute of Technology, (former
Regional Engineering College), Warangal (p.290), Prof V
Shobha, Dept of PA & HRM, Kakatiya University,
Warangal, Dr H Krishna Murthy, Principal Scientist,
Indian Institute of Science, Bangalore (p.309), Dr R Satish,
Hyderabad (p.347), Dr G Prabhakar, MD, Vishakhapatnam,
Dr Vyakaranam Nageshwar, MD, Hanamkonda (p.232)
presented their papers. Prof A Prasanna Kumar,Director,
Centre for Policy Studies and former Rector, Andhra Uni-
versity, Waltair (p.279), Dr Lalith Siva Kumar
372
Vadlamannati, Seattle, USA (p.307), Dr Madhu
Kalimipalli, Wilfrid Laurier University, Canada (p.298)
could not present their papers in person.
Technical Session XII: Police, Law & Justice:
Sri V Harihar Rao, Senior Advocate, Warangal
(p.239) was in the chair. Dr Tenneti Vijaya Chandra, Dept
of Law, Kakatiya University, Warangal (p. 249) and Sri K
R Nandan IPS, Director General of Police, Govt of Andhra
Pradesh, Hyderabad (p.244) presented their papers while
Prof Madabhushi Sridhar, NALSAR, Hyderabad (p.253)
made his presentation on 22nd March 2010.
Prof Y Sudershan Rao acted as the Coordinator
for the sessions IX-XII. Dr C Madan Mohan, former Prin-
cipal, Lal Bahadur College and presently Professor & Di-
rector of Management Courses, Mahabubuia Panjattan PG
College, Warangal was the Rapporteur for sessions IX & X
and Dr K Jagannadha Rao, former Principal, Lal Bahadur
College, Warangal acted as Rapporteur for XI & XII
sessions.
22nd March 2010
Valedictory Session was held on 22nd March
2010 at 10 am. Prof Y V Rao, Director, National Institute
of Technology, Warangal presided over the session. Shri A
N Tiwari, IAS, Hon’ble Information Commissioner, Cen-
tral Information Commission, New Delhi (p. 354) was
the Chief Guest on the occasion. He paid rich tributes to
Sri Guruji recalling instances of significance in his associa-
tion with Guruji. In his eloquent valedictory address he
explained the importance of Right To Information Act
(RTI). He extolled that the RTI is the only law that di-
rectly gives citizen a tool which strengthens him to negoti-
ate for rights. It entitles him to seek information within
finite time limits with prescribed penalties in place for re-
fusal. For the first time, he said, that the RTI has shaken
the civil servants from deep slumber and made them ac-
countable. Thus the RTI has become a stepping stone to
the era of transparency making disclosure a rule.
While speaking on the occasion, Sri Guruji ex-
pressed his happiness at the brilliant exchange of ideas and
thoughts that took place in the Seminars. He said that
Saptadham is the centre for the unification of culture and
the seminars that were held in it provided a congenial plat-
form for the expression of various shades of thoughts, tastes,
likes and dislikes. He averred that the most civilized way
of negotiating any issue is through debates and discussions
Platinum Platform
rather than conflicts and clashes. He desired that similar
seminars should be conducted at various places as they are
like intellectual parliaments helping the promotion of
healthy debates and discussions that form the essence of
democracy. He once again stressed that every Indian has a
responsibility towards his country and culture and as a re-
sponsible citizen one should perform his duty without be-
ing overly hopeful about the results. He said that for many
centuries this country had people with healthy mind in an
unhealthy body, but today due to the influence of alien
forces we have people with an unhealthy mind in a healthy
body. He congratulated and complimented the organizers
for successfully conducting the events. Prof. Y. Sudershan
Rao, coordinator proposed a Vote of Thanks, The pro-
gram came to a close with the National Anthem.
Release of Books:
During the Academic Sessions, two books were
released by Guruji. Dr K V N Raghavan’s Satankura-
Kaavyaanuseelanam, a commentary on Kovela Suprasanna
charya’s work, Satankura and Dr VVB Rama Rao’s
commentary on Soundaryalahari in English were released
in the Session I (18th March 2010) and the Session VIII
(20th March 2010) respectively.
Distinguished Visitors:
The seminars were well attended by the elite of
the town consisting of writers, poets, social activists, aca-
demics, scholars, businessmen and professionals. Sri Sirisilla
Rajaiah, Member of Parliament from Warangal graced the
occasion on 21st March 2010 and addressed the august
gathering explaining various public welfare schemes of the
Government to uplift the downtrodden and the weaker
sections. Capt V Laxmikantha Rao, former Minister, Gov-
ernment of Andhra Pradesh, attended the Inaugural Ses-
sion on 18th March and he was also invited to speak on the
movement for a separate Telangana State on 20th March
2010 at 4pm. He gave a brief sketch of the history of the
movement from the Sribagh Pact down to the current agi-
tation.
(b) Mana Charitra, an exhibition of pictorial presenta-
tions on history and culture of Telugu people through
the ages was organized in the Saptadham complex.
The exhibition was inaugurated at 9.45 am on 18th
March 2010 by Satguru Sri Sivananda Murty garu
while Justice (Rtd) V Bhaskar Rao of A P High Court
graced the occasion as our Guest of Honour. The
Exhibition was kept open for the benefit of the visi-
tors in general and children in particular from morn-
ing to evening from 18th to 22nd March 2010.
Platinum Platform
(c) Cultural Programs were organized during these days
in the evening. On 18th evening, Pt. G Janardhan,
Principal (Rtd), Vidyaranya Govt Music & Dance
College, Warangal gave a captivating Sitar recital. On
the 19th, Sri P V S Seshaiah Sastry, Principal (Rtd),
Govt Music& College, Hyderabad enthralled the au-
dience with his Carnatic Vocal Concert. On the same
day, Shri Manoj Kumar of Warangal regaled the au-
dience with his Mimicry performance. Smt K
Balatripurasundari & party from Chennai gave an
enchanting Kuchipudi dance performance on 21st
evening.
(d) The Vedic rituals consisting of Rudraabhishekam and
Homams were conducted in the Saptadham for the
peace, security and welfare of humanity at large from
18th to 23rd March 2010 on the directions of Guruji.
On 20th and 21st March 2010, special pujas were per-
formed in the evenings and Guruji was weighed with
Rudrakshas in a ceremonial Tulabharam on the night
of 21st March. On 22nd Homam was concluded with
Purnahuti which was followed by the Avabhrutasnanam
of Guruji and His family members. On this occasion
Vedic scholars, poets and artists were honoured be-
sides special felicitations were offered to Sri Adithe
Ramakrishna Sastry (Bheemunipatnam), Sri Gentela
Venkata Ramana (Balusupadu, Jaggayyapeta), Sri
Addagudi Krishna Murthy (Warangal), Sri Raghu &
Sri Madhu of Shanmukha Caterers (Hyderabad) and
Sri Bankat (Warangal) for their extraordinary services
to the Indian culture and society.
Sri S P Balasubrahmanyam, the doyen of Telugu film
music, attended the program on 22nd March with his
wife and his sister, Smt Shailaja and felicitated Guruji
on behalf of Chennai Saiva Maha Sabha. Office bear-
ers of the local Saiva Peetham offered their felicita-
tions to Sri Guruji on this occasion. Office bearers of
the Telangana Non Gazetted Officers Association also
felicitated Guruji on this occasion.
With Rudraabhishekam on 23rd March, the Vedic
rituals were concluded. The entire Vedic program was
conducted by Sri Jandhyala Jagannadha Sastry and
his team under the supervision of Sri Adithe
Ramakrisna Sastry of Bheemunipatnam.
The Reflections:
The response of the distinguished scholars,
scientists and academics was very encouraging and
spontaneous. While some felt that it was an honor done
373
to them, a few looked upon this as an opportunity to make We thank the devotees and friends from far and
an offering to Sri Guruji. The following select opinions of near numbering about 3000 who attended our programs
our distinguished participants would represent the over all every day for all the five days and also for kindly accepting
appreciation we received for the program. Prof H Krishna our hospitality.
Murthy (IISc, Bangalore) took it as an “ excellent
opportunity …. to be a part of the team of illustrious Here we come to the most difficult part of our
speakers. It was a unique and memorable experience to report on this great Event. The mighty force, the One and
share our thoughts in the august presence of our beloved the only One of its kind which was behind this program
Guruji.” Prof D Venkat Rao (The English & Foreign and saw it go through in a spectacular manner doesn’t ac-
Languages University, Hyderabad) felt “ delighted to make cept any acknowledgement. It came to us as a great boon
the presentation in the presence of Guruji. I was fortunate from our Guruji to celebrate this Occasion. Those who
to have found myself among the scholars of my panel. It contributed their mite to the successful conduct of the Pro-
was a memorable experience. ….I am sure the other sessions gram are too numerous to be listed here and those scores
have also gone on with great success and aplomb. The of His devotees who were involved in this pious duty with
souvenir has come out very well. It was a remarkable their families and friends and served day-in and day out
achievement.” Prof D Kiran Kranth Choudary (S V for at least six weeks shy away from being mentioned.
University, Tirupati) opined , “the way the seminar was However we are appending here with a short list of some
organized was superb …..every thing was excellent.” Sri families. As it is not possible to give an exhaustive list, this
Potturi Venkateswara Rao (Senior Journalist, Hyderabad) short list may be treated as representative. Guruji has gra-
conveyed his gratitude for the opportunity given. He felt, ciously blessed all of us in abundance in His final word
“It was indeed a mega event. The papers read and the (Conclusion) on the Event.
discussions that followed were of a very high order,
As said on the Cover itself, we reiterate our intent
particularly the presentations on security issues (emphasis
to dedicate our entire effort, however humble it is, to the
added). [I appreciate] the highly efficient manner in which
the event has been organised. You have an excellent team. holy feet of our Bharatmata.
The Souvenir too is a valuable document to read more
than once.” Sri C S Rao, an octogenarian retired civil servant
(IES) of high caliber and a social activist, (Vishakhapatnam)
had very liberally complimented the program. He said, “I
have indeed experienced altogether a different kind of bliss
of Guruji’s anugraham. It was really very educative for me
because there is no subject under the sky which was not
covered. Because of my physical age-related disabilities, I
have not been able to read and therefore attended all the
sessions all the days only to learn as a student. …. I cannot
point out anything better than the best in …. arrangements
and dedication. ……. I indeed feel that our political leaders
and intellectuals committed a grave blunder in selecting
Hyderabad as the capital city of Visalandhra and hence the
problems. I wish they had set up capital in Warangal … a
center of universe with circumference nowhere (emphasis
added).”
We thank them profusely for their spirited partici-
pation and kind impressions.
The Program has also received an overwhelming
coverage in the print and electronic media. We profusely
thank the media for carrying the proceedings to people at
large for whom it was basically intended.

374 Platinum Platform

 Conclusion
When I completed 81 in December 2009, the very dear members of my large extended
family all over and those of Warangal in particular, desired to celebrate the event for a week. The
tradition always required invoking the God’s grace for longer and healthy life and for the good of
the family at home. These devotees had always spent their money, time and energy on many
occasions every year to organize excellent celebrations like my Birthday, Gurupurnima and Maha
Shivaratri, entertaining over 3000 people for two days on every occasion.
The advent of the 82nd year in my life traditionally called the Thousand Full Moon Experience
which is a mere tradition not different in celebration from the other occasions appeared
superfluous to me. Such occasion, in fact, has no relevance to the society around or the circumstances
of the country around. A man completing 81 years is always an accumulation of experiences moulded
by the society and history. What ought to be reflected in the man’s attitude is how much attention
he has for his society. Apart from one’s own views, understanding and feelings, one would be well
advised to know more about the contemporary life around by listening to the knowledgeable
persons in every field that governed the society.
I expressed this view to my family at Warangal who responded in the shape of these
seminars. Contacting scholars and men of eminence for their speeches and writings was done
efficiently by Prof. Y Sudershan Rao and his colleagues like Prof. P Mallikarjuna Rao, Prof V
Kishan Rao etc in the shortest time. It was a grand success memorable to me due to the kind-
ness of those eminent men shown towards me. Members of my loving family like Sri Soma
Ramaiah, C A Tripuraneni Gopichand and many others who had completed the monumental
structure of Sapthadham at great expense and thoroughness, were at their best in the celebra-
tions. Sri Adithe Ramakrishna Sastry assisted by Sri Jandhyala Jagannadha Sastry and other
ritwiks has ably conducted the traditional part of the program.
The five day functions showed to the world what pure devotion and love can demonstrate
in matters of hospitality, punctuality and decorum. The scale and quality of reception and
hospitality have shown the depths of devotion. Events of culture and religion crowned the
glory pleasing the God for the welfare of all. Every boy and a girl, house-wife or a grand-parent,
in every home was seen in harness throughout the week, with no time for food or sleep and
proved oneself an ideal ritwik in this great yagna. No one who had seen a Thousand Full Moons
had ever witnessed such love, I am sure. I express my intense love for everyone in the family.
I should be grateful to God only when every member of this large family celebrates his/
her Thousand Full Moons with such éclat and grace.

Bheemunipatnam
5 April 2010 (Sivananda Murty)

Platinum Platform 375

 Select families representing
Globally Extended Family of Sadguru Sri Sivananda Murty
Sarvasree
Prof. R. Raghavendran (Bhimili)
K. Basavaraju (Hyd)
K. Rajasekhar (Hyd)
V.M. Ambika (Bhimili)
V. Narayana Prasad (USA)
N. Radha Kumari (Bhimili)
Adithe Ramakrishna Sastry (Bhimili)
Vajinepalli Krishna Murthy (Wgl)
Soma Ramaiah (Wgl)
CA. Tripuraneni Gopichand (Wgl)
Prof. Y. Sudershan Rao (Wgl)
Prof. P. Mallikarjuna Rao (Wgl)
Pabba Vishweshwar Rao (Wgl)
P.S.L. Ganapathi (Wgl)
K. Srinivas (Wgl)
Kodimella Vijay Kumar (Wgl)
B. Sai Narayana (Wgl)
Gande Umashankar (Wgl)
Vajinepalli Ramesh (Wgl)
Venishetty Subrahmanyam (Wgl)
Prof. C.B. Kameshwar Rao (Wgl)
Madarapu Sadasivudu (Wgl)
Vajinepally Raj Kumar (Wgl)
Vajinepally Srikanth (Wgl)
P. Ravinder (Wgl)
S. Ranganayakulu (Wgl)
Thatikonda Chakrapani (Wgl)
Thatikonda Prabhakar (Wgl)
Etta Rajendra Babu (Wgl)
Etta Ramesh (Wgl)
V. Ajay Kumar (Wgl)
K. Padma (NIT) (Wgl)
Kumari Jayanthi (Wgl)
Thota Shiva Prasad (Wgl)
B.S. Harikrishna (Wgl)
Kuchana Upender (Wgl)
Y. Visweshwar Rao (Wgl)
Dr. Vyakaranam Nageshwar (Wgl)
Dr. Soma Sridhar (Wgl)
Thota Vydyanath (Wgl)
Akarapu Chenna Visweshwar Rao (Wgl)
Medicherla Chidambareshwar (Wgl)
K. Ugender (Wgl)
K. Gopal Kishan Rao (Wgl)
P. Subba Rao & Brothers (Wgl)
A.N.S. Prasad (Wgl)
376
K. Goutham (Wgl)
G. Ram Sudhakar (Wgl)
V. Narsimha Murthy (Wgl)
Kodimella Naga Mallikarjun (Wgl)
Dr. S. Narender (Wgl)
B. Suraiah (Wgl)
Thota Sravan Kumar (Wgl)
Pabba Veeranandam (Wgl)
Parsi Kishore (Wgl)
Gorantla Yadagiri (Wgl)
Smt. Sudheeshna (Wgl)
J. Nageshwar (Wgl)
M. Prakash (Wgl)
Thota Samba Murthy (Wgl)
Dr. Attaluri Mrithyunjaya Sharma (Wgl)
D. Purushotham Rao (Wgl)
Keshava Reddy, Advocate (Wgl)
B. Srihari (Wgl)
G. Rajasekhar (Wgl)
Prof. K. Suprasannacharya (Wgl)
Dr. K. Jagannadha Rao (Wgl)
Dr. C. Madan Mohan (Wgl)
D. Kumara Swamy (Wgl)
Dr. K. Vijaya Babu (Wgl)
Dr. P. Sadanandam (Wgl)
Samudrala Shatakopa Charya (Wgl)
Dr. G. Bala Srinivasa Murthy (Wgl)
M. Sambaiah (Wgl)
Kaluva Prabhu Rao (Wgl)
Gannu Suresh (Printer) (Wgl)
P. Prakash (DTP) (Wgl)
Repala Ramchander (Wgl)
A. Ramu (Wgl)
Repala Harishankar (Wgl)
Bollu Kedari (Wgl)
K. Papi Reddy (Wgl)
Pulluri Venkat (Wgl)
A. Nageshwar Rao (Wgl)
G.S. Madhava Rao (Wgl)
Radha Krishna Murthy (NIT) (Wgl)
P.V. Narsimha Rao (Wgl)
B. Uma Maheshwar Rao (Wgl)
K. Chandrasekhar (Wgl)
K. Murali (Wgl)
K.V.S. Raghavan (Chittoor)
Umakanth (UK)
Shantha Kumar Kolla (USA)
Prof. V.V.S. Sarma (Bangalore)
G.Venkata Ramana (Balusapadu)
Dr. V.V. Hanumantha Rao (Tadepalligudem)
Dr. Bala Srinivasa Murthy (Nizamabad)
V. Kishan Rao (Hyd)
K. Venugopal (Hyd)
N.D.V.S. Raju (Hyd)
V. Raghu (Shanmukha Caterers, Hyd.)
V. Madhu (Shanmukha Caterers, Hyd.)
B. Prabhath Kumar (Vizag)
Dr. G. Prabhakar (Vizag)
Pratima Chittaranjan (Vizag)
P. Vijay Kumar (Vizag)
P. Rama Rao (Vizag)
Beena Pandit (Vizag)
Bela Pandit (Vizag)
Pardhasarathi (Vizag)
K. Venugopal (Chennai)
K. Laxmi Prasad (Chennai)
V. Lalith Sivakumar (USA)
E. Eshwar Mitra (Bangalore)
B. Pramod (UK)
Bhankat (Balaji Tent House)
G.V. Ravi (Photographer, Hyd)
D. Laxmi Narayana (Artist, Hyd)
Vadrevu Venugopal (Rajahmundry)
Vadrevu Mallapu Raju (Rajahmundry)
L. Bharathi (Hyd)
M. Malla Reddy (Hyd)
Jandhyala Jagannadha Sastry (Hyd)
V. Surya Prakasha Rao (Hyd)
P.D.N.R. Sarma (Hyd)
Dr. S.R.T. Parabrahma Sastry (Hyd)
Dr. P. Surendranath (Hyd)
N. Krishna Murthy (Hyd)
P. Venkat Rao (Hyd)
P.V.V. Bharath Sarma (Hyd)
B.L.K. Sastry (Hyd)
Shivaji (Wgl)
Murali (Wgl)
Anil (Wgl)
Chary (Wgl)
Raju (Vegetable Supplier)
Platinum Platform
 M The Event in Pictures M
INAUGURAL SESSION (18th March 2010) RELEASE OF 'PLATINUM PLATFORM'

(L-R) Sri Guruji, V. Bhaskar Rao, Y. Bhaskar Rao, (L-R) V. Bhaskar Rao, Y. Bhaskar Rao, Sri Guruji,
B.N. Deekshatalu, A. Bhoomaiah B.N. Deekshatalu, A. Bhoomaiah, Y. Sudershan Rao
MANA CHARITRA EXHIBITION INAUGURAL SESSION (18th March 2010)

(L-R) A. Ramakrishna Sastry, Ram Babu, B.N. Deekshatalu, V. Bhaskar Rao, V. Kishan Rao, Sri Guruji and Justice Y. Bhaskar Rao
A. Bhoomaiah, Y. Bhaskar Rao, Sri Guruji, Y. Sudershan Rao, Ms. N. Radha Kumari, Mrs. R. Satyavathi
 SESSION - I Language (18th March 2010) SESSION - II Literature (18th March 2010)

(L-R) D. Venkat Rao, Salaka Raghunatha Sharma, Ravva Srihari (L-R) K.V.N. Raghavan, Kasireddy Venkat Reddy, K. Suprasannacharya,
S.V. Rama Rao, M. Prabhakar Rao, V. Subrahmanya Sastry

SESSION - III History (19th March 2010) SESSION - IV Art & Architecture (19th March 2010)

(L-R) V. Kishan Rao, N. Krishna Reddy, P. Hymavathi, S.S.R. Murthy, (L-R) Y. Sriram Murthy, D. Kiran Kranth Choudary,
S.C. Rao, K. Aravind Kumar, Kolluri Suryanarayana Meena Kumari
 SESSION - V Religious Practices (19th March 2010) SESSION - VI Hyderabad State (20th March 2010)

(L-R) Ch. Laxmana Chakravarthy, A. Mrithyunjaya Sharma, (L-R) Y. Sudershan Rao, Bala Srinivasa Murthy, V. Kishan Rao,
G. Jawaharlal Y. Vaikuntam, H. Rajendra Prasad

SESSION - VII Education (20th March 2010) SESSION - VIII Yoga & Philosophy (20th March 2010)

(L-R) G. Ramesh, D. Rajendra Prasad, K. Vijaya Babu (L-R) V.V.B. Rama Rao, V.V. Hanumantha Rao, G.V. Ramana,
P. Mallikharjuna Rao, M. Veereshalingam
 SESSION - IX National Security (21st March 2010) SESSION - X Media (21st March 2010)

(L-R) A. Narasimha Rao, Raman Puri, T. Hanuman Chowdary, (L-R) M.V.R. Sastry, Pothuri Venkateshwar Rao,
S.V. Seshagiri Rao Piratla Venkateshwarlu

SESSION - XI National Issues (21st March 2010) SESSION - XII Law & Justice (21st March 2010)

(L-R) H. Krishna Murthy, R. Raghavendran, V. Nageshwar, (L-R) V. Harihar Rao, K.R. Nandan, T. Vijaya Chandra
G.P. Rao, G. Srinivasa Reddy, R. Satish, C.S. Rao
 VALEDICTORY SESSION (22nd March 2010)

(L-R) Sri Guruji, A.N. Tiwari, Y.V. Rao Sri A.N. Tiwari, IAS, Information Commissioner, CIC, New Delhi,
delivering valedictory address

Audience
 M Cultural Programs M

Pandit G. Janardhan, Sitar Recital (18th March 2010) (L-R) Sri P.V.S. Seshaiah Sastry, Karnatic Vocal (19th March 2010)

Smt. K. Bala Tripura Sundari & Sobha Koranbil, Chennai, Audience

Kuchipudi - Dance Program (21st March 2010)
 Rudrabhishekam in Saptadham

Avabhruta Snanam (22nd March 2010)

Devotees
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