Pragathy 115 Jan Mar 2011

ISSN 0975-377X
PRAGATI
QUARTERLY RESEARCH JOURNAL SINCE 1979
|Mi&
PUBLISHED BY BHARATHEEYA VICHARA KENDRAM RESEARCH CENTRE (Recognized Research Centre of the MDS University, Ajmeer, Rajasthan)
VOL. 5 ISSUE NO.115 YUGABDHAM: POUSHAM-PHALGUNAM 5112 JANUARY-MARCH 2011
EDITORIAL BOARD
Editor in Chief P . Parameswaran Editor Dr. K. Jayaprasad Members Dr. V. Nithyanantha Bhat Dr. K.N. Madhusudanan Pillai Dr. A.M. Unnikrishnan K.C. Sudhir Babu Advisory Board Dr. V.N. Rajasekharan Pillai Dr. K.I. Vasu S. Gurumurthy Dr. A. Sukumaran Nair T.R. Somasekharan Printer and Publisher Dr. K. Madhavan Kutty Office Samskrithi Bhavan, GPO Lane, Statue Thiruvananthapuram 695 001 Kerala, India. Phone: 0471-2461567 Fax: 0471-2572575 Email: vicharakendram@gmail.com www.vicharakendram.org Typeset: Prameela Rajasekharan Printed at : SB Press, Thiruvananthapuram.
CONTENTS
EDITORIAL
LAND ACQUISITION AND DEVELOPMENTINDUCED DISPLACEMENT: A CASE STUDY FROM KERALA Raju Narayana Swami IAS ROLE OF THE TEACHER Dr. V. Nithyanantha Bhat SCIENCE OF ECOLOGY IS SPIRITUAL P . Kesavan Nair CULTURAL AND CONSTITUTIONAL FOUNDATIONS OF HUMAN RIGHTS IN INDIA Dr. K. Jayaprasad & Dr. R. Samala HERMENEUTICS AND RESEARCH Reinhart Philip 3
5 23 28
32 45
VISION WOMEN IN HINDUTVA: REVISITING HINDUTVA AND POSITIONING WOMEN IN IT Nirmala Sitaraman DOCUMENT THE KASHMIR ISSUE: A HISTORIC SPEECH
53 66 78 84 90
]p\hm-b\ \evIp t\c-dn-hp-I G.-_n. cLp-\m-Y \mb bm tZhn k `qtXjp Imh-y-cq-t]W kwnXx kptajv IrjvW F.-F-kv. \mS-I-Nn--I Bephm kpZi-\
EDITORIAL
TO R OOT OUT CORRUPTION, THE NA TION NEEDS ROOT NATION PERSONS WITH INTEGRITY AND HONESTY
scandals and large scale corruption. But the Prime Minister and the UPA Chairperson Sonia Gandhi stand as independent spectators, pretending innocence. Keeping such a silence by the Prime Minister is a calculated move, but it is definitely a mockery on democratic values and the concept of collective responsibility. The 2G spectrum, Common Wealth Games, Adrash flat scandals and corruption charges against Chief Minister of Delhi and Maharashtra were initially rejected by the Government as well as the Congress leadership. The Congress termed all these scandals as politically motivated movements and hence opposition demand for a Joint Parliamentary Committee to investigate these allegations was primarily rejected. Meanwhile the appointment of Central Vigilance Commission (CVC) was cancelled by the Supreme Court and it became a severe blow to the Government. CVC was appointed with the special interest of the Congress leadership, rejecting the dissent note by opposition leader Sushama Swaraj, who was one among the three member Selection Committee of CVC. The 2G Spectrum scandal has been termed as the mother of all corruptions. Since the loss was estimated as Rs. 1,76,000 by the Comptroller and Audit General. Initially Prime Minister and his colleagues justified the Minister A. Raja. The DMK and the Chief Minister of Tamil Nadu M. Karunanidhi, totally endorsed A. Rajas dealings. Senior Minister Kapil Sibal unleashed strong criticism against CAG, Vinod Rai, describing his calculation of loss in 2G Spectrum allocation as utter erronerous. According to Sibal, who is also a legal luminary, the Government had not lost any penny on account of the Spectrum allocation. But these claims had no legal support and when the judiciary came into action. A Raja, Suresh Kalmadi and Maharashtra Chief Minister Asok Chavan were compelled to step down. The allegations against Delhi Chief Minister and the Urban Development Ministry are not being probed as seriously as they should be. It is a matter of worry that the Congress party and its major alliance partner DMK stood with these corrupt persons. Again, Kapil Sibal, who replaced A. Raja of the DMK as
The second UPA Government under Dr. Manmohan Singh created a history of
Minister of Communication and Information Technology came to the forefront in protecting A. Raja. But within three weeks, the CBI visually rejected Kapil Sibals argument by arresting A. Raja in the 2G Spectrum case. Prime Minister Manmohan Singhs silence on corruption and scandals needs further discussion. Congress leadership by removing Kalmadi from the post of Chief organiser of Common Wealth Games, and Asok Chavan from Chief Ministership of Maharashtra, wanted to escape from these allegations by terming these as individual mistakes. This claim of the party cannot be acceptable. Dr. Man Mohan Singh, as a Finance Minister has a history of being a silent spectator during the Narasimha Rao Ministry (1991-96), which was famous for its corruptions and scandals and more than twenty of his ministerial colleagues were arrested or jailed for serious corruption charges including JMM bribery case, share scandal, cement scandal, etc. So far Dr. Manmohan Singh uttered no words against all these scandals. Now, the Congress leadership has been compelled to accept the probe by JPC, because of the judicial interference, joint oppositions demand along with the emergency public opinion against Governments attitude towards corruption. Anna Hazares movement against corruption received large scale public support as in 1973-75, when Lok Nayak Jaya Prakash Narayan initiated movement against Indira Gandhis misrule. Though Indira Gandhi declared internal emergency in 1975, the Congress lost power in the 1977 elections. Bofoss scandal led to the fall of Rajiv Gandhis rule in 1989. Again the Congress lost in 1996 due to scandals and corruptions during Narasimha Rao rule. Similarly Manmohan Singh Ministry is awaiting such a public discard and wrath in the next elections. Anna Hazares crusade against corruption and the Governments decision to concede the demand of Lok Pal Bill shows the strength of democracy. But it should be remembered that, Lok Pal will provide only remedy to people on complaints of maladministration. Only a vigilant civil society, alert media, and an active judiciary can stop corruption in public life. Also, persons with integrity and honesty should be encouraged to be in politics and public life of the country. Dr. K. Jayaprasad Editor kjayaprasad60@gmail.com
PRAGATI Quarterly Research Journal January-March 2011
LAND A CQUISITION AND DEVEL OPMENTACQUISITION DEVELOPMENTINDUCED DISPLA CEMENT: DISPLACEMENT: AC ASE STUD Y FR OM KERALA CASE STUDY FROM
Raju Narayana Swami IAS
Abstract
In the modern world defining development has been a gridlock, which requires familiarity with the ambiguities and paradoxes attached to the notion of development. Developmentinduced displacement has come to reside with globalisation adding to land acquisition. Also the number of displaced (DP) or project affected persons (PAP) i.e. those deprived of livelihood without physical relocation is growing. Most DP/PAPs belong to the subaltern classes. Development-induced displacement has existed from the ancient times but became a major problem with colonialism and got intensified with post-independence planned development. This paper is an effort to understand the dilemma of development-induced displacement, the question of In the modern world defining rehabilitation, resettlement, and development has been a gridlock, compensation in Moolampilly in which requires familiarity with the Ernakulam district, Kerala. The paper ambiguities and paradoxes attached envisages an insight to the developmentto the notion of development. Development-induced displacement induced displacement concentrating has come to reside with globalisation specifically on the physical forms of development, i.e. Moolampilly project adding to land acquisition. which required land expropriation and call for displacement by verdict. The researcher attempts to view the development context from the position of poor people who actually bear the cost of development and also touch ahead its legal and social ramifications.
Introduction Mass displacement has emerged as an unfailing companion of the development. With impoverishment, social disruption, and loss of access to land and resources staring the displaced people in the face, rehabilitation has been held out as a measure in mitigation. But the number of displaced (DP) or project affected persons (PAP) i.e. those deprived of livelihood without physical relocation is growing. Many studies have pointed to the impoverishment and marginalisation of the DP/PAPs. Development as a theory and an approach has numerous
LAND ACQUISITION AND DEVELOPMENT....
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dialogues in the Indian context. As a theory, it imparts certain fundamental working principles and conceptual clarifications. On the basis of such theoretical developments, thinkings, the development approach is mainly constructed and developed. The concept of development has been defined as follows: 1. The basic purpose of development is to enlarge peoples choices. In principle these choices can be infinite and can change over time. People often value achievements that do not show up at all or not immediately, in income or growth figures: greater access to knowledge, better nutrition and health services, more secure livelihoods, security against crimes and physical violence satisfying leisure hours, political and cultural freedoms and sense of participation in community activities. The objective of development is to create an enabling environment for people to enjoy long, healthy and creative lives ( Human Development Report 2010). 2. For Amartya Sen, Development is a process of expanding the real freedoms The objective of development is that people enjoy. This development requires the removal of major sources of to create an enabling environment for people to enjoy unfreedom: poverty as well as tyranny, poor economic opportunities as well as long, healthy and creative lives systematic social deprivation, neglect of public facilities as well as intolerance or over activity or repressive states(Amartya, Sen,1999). The concept of welfare-state has been progressively destabilized and discredited in the rouse of the ideological resist between the state and market and the shifts in economic policy entailed by the development of globalization. Secularism has increasingly been under risk as communal ideology and political forces have come to benefit from consumerism in society and the polity. And, finally the concept of development has come to be unfalteringly questioned by the supporter of sustainable development strategies as well as by movements questioning the foundation of projects which cause the large-scale displacement of marginalized people and threaten their livelihood security. The model of development adopted by the Indian state after independence is economically inequitable, environmentally unsustainable, and politically less democratic in its denial of the rights of equal citizenship. Thus the detractors of the projects are
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made to appear as anti-national, seditious and even akin to terrorists, while the displaced are projected as those who have to make sacrifices for the public good(Niraja Gopal Jayal, 2001). Colonial regime and displacement During the colonial regime, all biodiversity, forest and land without individual titles belonged to the state. The state defined the public purpose1 and deprived the individuals their land. They opened coal mines in Jharkand, tea gardens in Assam and Kerala(Wayanad),, coffee plantations in Karnataka etc. The Permanent Settlement 1793 and the Land Acquisition Act 1894 (LAQ)2 were the legal changes introduced to make land acquisition cheap and easy for the state. This deprived lakhs of people especially poor farmers and adivasis3 of their livelihood. The post-independence period Land Acquisition Legislation in force today is a remnant of the The Land Acquisition Act of 1894, colonial era when the desires of introduced by the British government, landowners could be mistreated. still continue with some amendments Government of India continued the in 1967, 1984 and 1999 and this Act practice of acquiring land against the facilitates the governments to acquire owners wishes for apparently the peoples land, by compulsion for public purpose. Post-independence both the public and private purposes.l period economic development based on large projects and big industries entailed extensive displacement. The Land Acquisition Act of 1894, introduced by the British government, still continue with some amendments in 1967, 1984 and 1999 and this Act facilitates the governments to acquire the peoples land, by compulsion for both the public and private purposes. In most of the cases, the government officials have been paying the compensation to ousters after prolonged time, whereas they acquire the lands with one notification and with in no time. But Land Acquisition Act did not say any thing on the type or nature of compensation payable to oustees and time period for payment of compensation (Ram Babu Mallavarapu, 2006). Development oriented projects brought about irrevocable changes in land use and in the lives of millions of its dependants. The number of DP/PAPs has thus risen enormously.
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Table 1: Number of DP/PAPs of Some States Where Studies Have Been Done*
State/Year
Type
1951-1995
Andhra Jharkhand Kerala
1865471 232968 539877 87896 100541 402882 87387 33512 NA 264353 Orissa
1947-2000
Assam Bengal
1947-04
Goa
65-95 Total
Gujarat
Water Industry Mines Power Defence Environmt Transport Refugees Farms Hum Res. Health Admin Welfare Tourism Urban Others Total
133846 800000 448812 1723990 2378553 18680 7602320 222814 158069 57732 78 2556 1800 14888 300000 41200 NA NA 7400 50420 403980 418061 146300 119009 140924 4128 11344 2471 26201 3110 4740 0 1255 300 1614402 1271630 254987 472820 1845262
135754 509918 46671 NA NA NA NA NA 37560 0 0 NA NA NA NA NA 0 0
107840 265409 784952
151623 NA 0 6161 14649 NA NA 2472 343 1003 0 NA NA NA NA NA NA 0 NA
168805 1164200 1356076 20190 2907565 283500 500000 113889 110000 90970 23292 220000 84000 646 7142 16343 NA 7441 20470 26464 85213 15453 Nil 1745 8500 1850 3220 NA 640 1750 840 784146 238937 350462 109142 483567 805755 27447 592517 449875
322906 150000 25253 0 1241 720000 0 400000 0
103310 0 265537 50000 3215620 1548017
100000 18045
552233 1465909 1918874 6944492 4098869
66820 19810834
*Since the understanding of displacement has grown during the 15 years of the studies, Orissa has very few categories. They are more in later years. Source: Walter Fernandes, Development-Induced Displacement: The Class and Gender Perspective Paper presented at the International Conference on The Emerging Woman in the Indian Economy. Christ College, Bangalore, November 26-27, 2007.
However, no official database exists on the total and type of DP/PAPs. In its absence reliable database was taken by studying development-induced displacement and deprivation in several States. In Orissa, Kerala and Jharkhand only 60% of the projects 1951-1995 were studied and in AP around 80%. When their figures are updated to 2004, the total of DP/PAPs in Jharkhand and Orissa would be 3 million each, 5 million in AP , 1 million in Kerala, 100,000 in Goa, 2
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million in Assam and 7.5 million in West Bengal or a total of 27 million. Once high displacement States like Chhattisgarh and MP are studied one will probably come to an All-India figure of 60 million DP/PAPs 1947-2004 from 25 million ha including 7 million ha of forests and 6 million ha of other CPRs (Fernandes (2007) (Table 1). Rehabilitation and Resettlement Policy Most of the Pre-1980 projects in India did not have a clear cut resettlement plan. Resettlement was taken on a case-to-case basis and only a few of the projects offered resettlement in the form of house sites and infrastructure to the displaced. The National Rehabilitation and Resettlement Policy of 2007 notified on 31 October 2007 defines land acquisition or acquisition of land as acquisition of land under the Land Acquisition Act, 1894 (1 of 1894), as amended from time to time, or any other law of the Union or a State for the time being in force. This upholds the sovereign power of the State to apply the concept of eminent domain to forcibly acquire any private property in any part of the country in the name of public Most of the Pre-1980 projects in India purpose. The 2007 Policy deletes did not have a clear cut resettlement the emergency provisions under plan. Resettlement was taken on a Section 17 of the Land Acquisition case-to-case basis and only a few of Act of 1894, used rarely and the projects offered resettlement in should be applied only after the form of house sites and considering full justification of the infrastructure to the displaced. proposed project (Clause 6.23 of the 2006 Draft Policy). Clause 7.18 of the 2007 Policy implies that land can be acquired in case of emergency under Section 17 of the Land Acquisition Act, 1894 or similar provision of any other Act of the Union or a State for the time being in force by keeping the affected families in transit and temporary accommodation, pending rehabilitation and resettlement scheme or plan. The affected persons are denied the rights to take any kind of informed decision regarding the usage of their lands with regard to development projects. The call for the active participation of affected persons (Clause 1.2) in the process of resettlement and rehabilitation is not reflected in the processes of development of the project. Only in the case of acquisition of lands in the Scheduled Areas (under Schedule V and Schedule VI to the Constitution of India) does the 2007 Policy provide that the concerned Gram Sabha/ Panchayats/ Village
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Councils shall be consulted (Clause 7.21.2). However it is important to note that consultation in no sense denotes consent. The affected persons do not have the right to say no at the time of determination of the project site(ACHR Weekly Review, 2007). The 2007 Policy fails to define who conducts the SIA or EIA. It only states that the appropriate Government shall ensure that a Social Impact Assessment (SIA) study is carried out in the proposed affected areas in such manner as may be prescribed (Clause 4.1). This lack of clarity opens the possibility for concerns over the independence and or capacity of those designated to carry out SIA and EIA studies. The 2007 Policy provides for the constitution of an independent multi-disciplinary expert group to examine the SIA report. Members are nominated by the appropriate Government. There is also no provision for consultation with the affected families during the final preparation of the SIA and EIA reports so that their views are reflected in the report to be examined by the independent expert group(ibid.). After the declaration of an area as affected area , the The 2007 Policy fails to define who Administrator for Rehabilitation conducts the SIA or EIA. It only states and Resettlement undertakes a that the appropriate Government baseline survey and census for shall ensure that a Social Impact identification of the persons and Assessment (SIA) study is carried out families likely to be affected by the in the proposed affected areas in such proposed project. Although the manner as may be prescribed Administrator is required to publish a draft of the details of the findings to invite comment and objections from the affected persons, there is no provision for the compulsory inclusion of any affected persons or their representatives in the survey.Wherever there is large-scale displacement, the 2007 Policy provides that the appropriate Government may appoint an Administrator for Rehabilitation and Resettlement (hereafter called Administrator), who is an officer not below the rank of District Collector, to oversee the resettlement and rehabilitation plan. But the Administrator can delegate his/her powers and duties to any officer not below the rank of Tehsildar or equivalent (Clause 5.6). A Tehsildar is the lowest ranking officer in the State administration. That the Administrator can delegate his/her power to a Tehsildar shows that there is no seriousness to properly rehabilitate the affected families(ibid.). In one hand, the Administrator is vested with the power of overall control and superintendence of the formulation, execution and monitoring of the
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rehabilitation and resettlement plan (Clause 5.4). But on the other hand, the Administrator can only exercise his powers and functions subject to the superintendence, directions and control of the appropriate Government and Commissioner for Rehabilitation and Resettlement (Clause 5.3) and subject to any general or special order of the appropriate Government (Clause 5.5).The Commissioner for Rehabilitation and Resettlement is appointed by the State Government and therefore, cannot be considered independent. The first and the foremost objective of the 2007 Policy is to minimise displacement and to promote, as far as possible, non-displacing or least-displacing alternatives. But the 2007 Policy allows further displacement in the name of resettlement and rehabilitation of the project affected families. Under Clause 6.9, The appropriate Government shall, by notification, declare any area (or areas) as a resettlement area (or areas) for rehabilitation and resettlement of the affected families. This may cause further displacement of non-project affected persons. Although it has been mentioned ThThe first and the foremost objective of the 2007 Policy is to minimise t h a t the Administrator for Rehabilitation and Resettlement displacement and to promote, as far as possible, non-displacing or leastshould ensure that such acquisition of land does not lead to another set displacing alternatives. But the 2007 Policy allows further displacement in of physically displaced families , the name of resettlement and displacement of non-project rehabilitation of the project affected affected families is bound to occur under the provisions of Clause 6.9 families. of the 2007 Policy(ACHR Weekly Review, 2007). Clause 7.4.1 states that each affected family owning agricultural land in the affected area and whose entire land has been acquired or lost, agricultural land or cultivable wasteland may be allotted only if Government land is available in the resettlement area. In other cases, the 2007 Policy only makes weak guarantees such as may be allotted, may be provided, may be offered, etc. Clause 7.4.2 provides that: In case a family cannot be given land in the command area of the project or the family opts not to take land there, such a family may be given monetary compensation on replacement cost basis for their lands lost, for purchase of suitable land elsewhere. Under Clause 7.14, the affected families could be coerced to accept money in lieu of land. It provides that In case of a project involving land acquisition on behalf of a requiring body, the affected families who have not been provided agricultural land or
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employment shall be entitled to a rehabilitation grant equivalent to seven hundred fifty days minimum agricultural wages or such other higher amount as may be prescribed by the appropriate Government. There is little guarantee for employment for the displaced persons in the projects. Clause 7.13.1 states that in case of a project involving land acquisition on behalf of a requiring body, at least one person per nuclear family should get preference in getting employment in the project but this is subject to the availability of vacancies and suitability of the affected person for the employment. Moreover, rehabilitation and resettlement for affected families displaced by linear acquisitions in projects relating to railway lines, highways, transmission lines, laying of pipelines, etc is absolutely inadequate. According to Clause 7.19, the victims of linear acquisitions would be provided only ex-gratia payment of such amount as the appropriate Government may decide but not less than Rs 20,000. However, the benefits of rehabilitation and resettlement under the 2007 Policy will be provided to any land-owner if he/she becomes landless or is reduced to the status of a small or marginal farmer as a result of land Moreover, rehabilitation and acquisition. The Policy provides for resettlement for affected families the establishment of the displaced by linear acquisitions in Resettlement and Rehabilitation projects relating to railway lines, Committee at the project level to highways, transmission lines, laying of monitor and review the progress pipelines, etc is absolutely of implementation of resettlement inadequate.ks. T and rehabilitation schemes. The Committee is not an independent body as the State government appoints the members and prescribes the procedure regulating the business [.], its meetings and other matters connected thereto (Clause 8.1.3). The State Government also prescribes the composition, powers, functions and other matters relating to the functioning of the Rehabilitation and Resettlement Committee at the District level which is headed by the District Collector/ District Commissioner of the district (Clause 8.2.1). Hence, there is no guarantee for the inclusion of the affected persons or their representatives at the District level Committee (ACHR Weekly Review, 2007). Unless the state addresses the issues raised by the misuse of the Land Acquisition Act of 1894, the Act will continue to be a cause of conflict. India needs development but not at the cost of mushrooming clash. The responsibility of the state is to give an atmosphere where development can thrive but allows all stakeholders with equal opportunities to obtain rewards. The duty of the state is
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not to pile the odds in favour of the powerful, force land acquisition and to disempower the weak and most vulnerable. It is in this context that we are analysing the case of Moolampilly, a small island in Kerala. Case Study: Moolampilly Moolampilly is an island, six km from Cochin the booming city of Kerala. Around 600 families are staying in this island. The people of this island include peasants, agricultural labourers and fisherfolks. The island is with Pokkali rice fields, coconut grooves, maze of waterways, etc. The villagers use fishing rods, kattamarams, boats and Cheena vala(Chinese nets). Many of the families are poor depending on agriculture for their livelihood.4 They also go to city for working as labourers in shops. The island has a primary school. The children for accessing upper primary education move to Cochin city. There is a ferry service from the island to the city every half an hour. There are no upper primary, higher secondary schools or colleges for the The land of twenty two families was villagers in the island. The taken for the construction of ICTT transportation facility is very poor from Moolampilly island. Out of this and people have no access to car, twelve families were compelled to autorikshaw or bus in the island. Most part with their land for the of the residents are Christians. Vallarpadam Project, who were National Highway No.47-C links evicted from their houses. But these the Vallarpadam International Container Transhipment Terminal evicted families alleged that they were evicted without proper rehabilitation (ICTT) of the Cochin port to two facilities5. national highways. The land of twenty two families was taken for the construction of ICTT from Moolampilly island. Out of this twelve families were compelled to part with their land for the Vallarpadam Project, who were evicted from their houses. But these evicted families alleged that they were evicted without proper rehabilitation facilities5. Promise of Government 1. All the evicted families will be provided with land Those who lost less than 5 cents of land will be allotted with 5 cents of land Those who lost more than 5 cents of land will be allotted with 6 cents of land. 2. An educated member from each family will be given employment 3. No taxes on cash compensation
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But interviews with the evicted families clearly show that they have been cheated up by the government. The government later disagreed to provide employment to the families. The land allotted to them is kol bhoomi.6 This land was also not provided with basic facilities like road, drinking water and electricity. Compensation given to the families amounted from Rs.5000/- (for paddy fields) and Rs. 30,000/- for one cent of land. But the real cost of the land in these areas is Rs. 2,00000 for a cent. Out of the twenty two families fifteen families had paddy fields. They were of the complaint that the money they got as compensation was insufficient for rehabilitation. When this remains the reality of the people who agreed to part with their land, we can now proceed to the case of those families who disagreed to move from their houses without giving proper compensation. When the authorities (including Suseela, special tahasildar land acquisition, But interviews with the evicted National Highway Authority of families clearly show that they have India was represented by its been cheated up by the government. Project Director Sri. Gajapathi Rao The government later disagreed to and the said team was supported provide employment to the families. by a force of police personnel lead The land allotted to them is kol by Circle Inspector (CI) of Police, bhoomi.6 This land was also not North Paravur Police Station and provided with basic facilities like road, that the entire team including drinking water and electricity.s. T Revenue and Police officials) planned to evict ten other families from their houses on February 6th Tuesday 2008. Ten houses were demolished by the bull dozer, squads of labourers (labourers from Bihar) and a large posse of policemen sent by the state. The whole purpose of the operation is to take over the properties of all families in the locality. Families refusing to leave locked themselves in their houses. Women and children wailed and men fumed in anger and agony. No time was given to the families to remove their house hold articles and by about 3 p.m. the demolition team took over the 14 houses, threatened the family of one Johnson who had not given any consent or did not receive any compensation earlier. The authorities had not given the people any written agreement on rehabilitation. The eviction without proper rehabilitation was a violation of the norms. All the families stood on their demand that:We should be evicted only after proper rehabilitation procedures
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Jasmine who lost her house and 2.5 cents of her land described the incident as a nightmare which she never wanted to remember in her life. Her household utensils were destroyed by the police. They even took her cooked food (which she had prepared for her two sons studying in 10th and 9th standard) was thrown away by the police. Her childrens books were also destroyed by the police. On 6.2.2008 the eviction team accompanied by the team of police went to the house of P.J. Celestine who is the Convener of Peoples Struggle Committee. The parish priest and the Member of the Panchayat held several discussions with the officials and their request to postpone the eviction for a few days was rejected. The police officers used brutal force to disburse the people and destroyed part of the house of P .J. Celestine Master and the parish priest was seriously manhandled. The two sons of Celestine Master were beaten up by police. Antony Xavier, son of Celestine was admitted in Ernakulam General Hospital for medical treatment and a senior citizen was also admitted in hospital who suffered a heart attack on seeing the high handedness of the two revenue officials and police.Celestine requested the two revenue officers to show the order for demolishing the houses. But they did not show any records and they ordered the police force to remove them by force. The house of Thettayil Subhadra who belongs to Scheduled Caste was also targeted. Her son Dileep was later surrounded who was threatened to sign the consent papers saying that he will lose compensation if he refuses to sign. Later the thump impression of Subhadra was obtained on the concerned papers while she was unconscious and the eviction operation proceeded at a rapid phase by giving no time to remove the house hold articles and their valuables were lost. The eviction team confiscated all the movable properties including the books of children. The children from these evicted families had to face a great tragedy. They found their houses demolished, food thrown away, their parents frightened with fear and their books destroyed by the police. The state had not given them their rehabilitation package but rehabilitation has been promised. Fr. Martin Kuttikkatt of St. Augustines church tried to interfere in the issue and pleaded to the authority
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to stop the eviction proceedings and to give the families two or more days for making alternative arrangements. But the authority refused to hear it and behaved brutally. The authorities were in a hurry for a long stretch of land cutting across Moolampilly and five other nearby islands to be handed over to the National Highway Authority of India (NHAI) for building the 18-km NH 47-C for the ICTT project7. In a very brutal manner houses of 10 families at Moolampilly88 of Kadamakkudy Grama Panchayat were demolished under the leadership of Ramadevi, Deputy Collector and Suseela Jacob, Special Tahsildar, Land Acquisition with the help of large police force on 5.2.2008 at 9 a.m. without prior intimation to them. In view of the above facts, we can conclude that there were violations of human rights by both revenue and police officials on account of which the residents including ladies and children suffered. The said eviction process was carried out by violating all the directions of the Court and the Government have not given any rehabilitation facilities to the evictees. The said eviction process was Celestine and eight others of Moolampilly carried out by violating all the Island filed a Writ Petition in WP(C). No. directions of the Court and the No. 4728/2008 before the High Court of Government have not given any Kerala which directed the petitioners to rehabilitation facilities to the file consent to DLPC before the Land evictees.. T Acquisition Officer on or before 13.2.2008 with a further direction to the Land Acquisition Officer that if they do not submit their consent for DLPC before the said date, the compensation amount due to them is to be deposited in the revenue deposit. The provisions of national Rehabilitation and Resettlement Scheme was not formulated and no package scheme was published apart from the statement of the District Collector in news papers. The High Court of Kerala, relying upon the Judgment of the Supreme Court in N.D.Jayal Vs. Union of India (2004(9) SCC 362), held that rebuild livelihood by ensuring necessary amenities of life and rehabilitation of oustees under massive development projects is a logical corollary of article 21 and that the Government and the requiring authorities have the obligation to provide for rehabilitation of the oustees. (Kerala State Human Rights Commission, 2009). Interference of High Court in the issue The High Court referred to National Rehabilitation and Resettlement Policy 2003 and the National Rehabilitation and Resettlement Policy 2007 published in
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the Gazatte of India and stated that the main objects of the National Rehabilitation Resettlement Policy 2007 is to ensure adequate rehabilitation package providing a better standard of living to the persons who are compulsorily displaced on account of the exercise of powers of eminent domain for acquisition of their properties for providing public facilities or infrastructure. The High Court quoted paragraph 1.1 and 1.2 and also referred to paragraph 1.3. After referring to various paragraphs of the National Rehabilitation and Resettlement Policy 2007 like the definition of expression affected family, Project, etc; also dealt with paragraph 6.9 and 6.10 in Chapter VI of the National Rehabilitation and resettlement Policy 2007 dealing with Rehabilitation and Resettlement Plan and also referred to paragraph 6.19 which deals with the proper implementation of the rehabilitation and resettlement scheme or plan as well as paragraph 6.22 which deals with payment of compensation and adequate progress in resettlement of affected families. The Court also referred to paragraph 7.11 in Chapter VII which provides that each family which is Any understanding on land displaced shall get one time financial acquisition should start with an assistance for shifting the family, inquiry on who are the stakeholders building materials, belongings and in the development and what are cattle. Similarly, paragraph 7.18 in their interests. First set of National Rehabilitation and stakeholders are the land losers, the Resettlement Policy 2007 was also owners of the acquired land. referred to. The High Court also referred to clause (XVII) of Exbt. R2 (a), which is as follows: It should be ensured that all the Project Affected People are compensated and rehabilitated as per the R & R plan approved by the State Government of Kerala & that the Government orders R2 (b) and R2 (c)have been issued in view of the Governments obligation under clause (XVII) of R2 (a) to provide R&R facilities to the evictees in this acquisition. & that it cannot accept the argument of the counsel for the petitioners to confer rehabilitation & resettlement benefits as per P2 or any benefit in excess of what is provided under Exbt. P1. (But held that the Government has on obligation under clause XVII of R2 (a) to provide R & R facilities in view of the Government order R2 (c). The respondents in the writ petitions were also directed to ensure that the lands which are allotted to the petitioners in the writ petitions irrespective of the
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villages where from they were dispossessed, are made fit for putting up A-class constructions if necessary by reclaiming the lands upto the standards of consolidation necessary for putting up double storied buildings. The High Court further directed that in case if there is delay on the part of the respondents in obeying these directions issued by the Court the respondents will be liable to pay the evictees rent for the alternate accommodation at the current rate of Rs. 5,000/- per month till such time as these directions are obeyed by the respondents. The High Court also held that the order of the High Court will not stand in the way of the State of Kerala conferring better rehabilitation and other benefits from the State (Kerala State Human Rights Commission, 2009). Conclusion It is necessary for the Government to nominate an officer not below the rank of a Secretary to Government to conduct an enquiry with regard to the above incident for There is need for the democratization of the acquisition process. There should be the purpose of fixing the responsibility of the officers involvement of people who are affected, involved in violating the human and also of specialists, trained to lessen the communal, monetary, emotional and rights. Adequate compensation to those who were affected by environmental impacts of acquisition. such violation of human rights From the Moolampilly experience it is by the revenue and police clear that the colonial model with its officials have to be anti-people character is not successfully implemented strictly. The completed. T compensation amount will be fixed after taking into account the nature of damages suffered by each family. The amount of compensation paid to the victims will be deducted from the officials who are found guilty of having violated the human rights. Any understanding on land acquisition should start with an inquiry on who are the stakeholders in the development and what are their interests. First set of stakeholders are the land losers, the owners of the acquired land. If they find it impossible to prevent acquisition, then they try to get compensation corresponding to the replacement value of the land. The second set of stakeholders is the requiring bodies whose interest is to get the required land in modest time and with least possible price tag. The third stakeholder is the state, involved in preventing any law and order problem from cropping up in the wake of the
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ensuing disturbance in status quo. The interest of the three stakeholders is mutually conflicting. But in the context of Moolampilly we have found that one stakeholder is supporting another one violating the human rights while the third one remains in an embarrassment condition. As each clause has opposite effects on the different interests it is very difficult to legislate to everyones satisfaction on the existing model. This helps us to bring to a close that any substitute to the present model should exhibit two distinctiveness:- it should not be unilinear and decisionmaking should be broad-based. The preferred substitute has to see that the process has not impoverished the land losers. It is therefore necessary to reorganize the condition about people who are not willing to concede to compulsory acquisition. It is possible for the state to use its monopoly over physical power to bulldoze a few, but what will happen to those, inspirations from the residents of Moolampilly who determined not to leave their property. There is need for the democratization of the acquisition process. There should be involvement of people who are affected, and also of specialists, trained to lessen the communal, monetary, emotional and environmental impacts of acquisition. From the Moolampilly experience it is clear that the colonial model with its anti-people character is not successfully completed. References Asif, Mohammed (1999), Land Acquisiotion Act Need for an Alternative Paradigm, Economic and Political Weekly, XXXIV(25). Caspary, Georg, (2007), The Impacts of Development-Induced Displacement on Human Security; a Study of Dam Finance, Human Security Journal, Vol.4, p.77. Common Order (HRMP 759/09,640/09,657/09,894/09/1246/09, Kerala State Human Rights Commission, Thiruvananthapuram, 4th August 2009. Dhagamwar, Vasudha (2006), Role and Image of Law in India: The Tribal Experience, Sage Publications, New Delhi. Fernandes Walter (1998), Land Acquisition (Amendment) Bill, 1998 Rights of Project-Affected People Ignored, Economic and Political Weekly , XXXIII(42&43). Fernandes, Walter, Development-Induced Displacement: The Class and Gender Perspective, Paper presented at the International Conference on The Emerging Woman in the Indian Economy. Christ College, Bangalore, November 26-27, 2007.
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Human Development Report2010, UNDP , hdr.undp.org Indias Failed National Rehabilitation and Resettlement Policy(2007), ACHR th Weekly Review, www.achrweb.org, Accessed on 18 September 2010. Jayal, Niraja Gopal, (2001), The State and Democracy in India or What Happened to Welfare Secularism and Development in Niraja Gopal Jayal (ed), Democracy in India, Oxford, New Delhi, p.212. Mallavarapu, Ram Babu (2006), Development, Displacement and Rehabilitation: An Action Anthropological Study on Kovvada Reservoir in West Godavari Agency of Andhra Pradesh, India, International Journal of Human and Social Sciences, 1(1), pp.35-37. Murickan, Jose, et.al.(2003), Development-Induced Displacement: Case of Kerala, Rawat Publications, Jaipur. Sen, Amartya, (1999), Development as Freedom, Oxford, New York, pp.35-38. Tiwari,Geetam, Social dimension of transport planning , Transportation Research and Injury Prevention Programme, Indian Institute of Technology, New Delhi. (Endnotes) 1 The distinguishing feature of these laws is the establishment of state monopoly over land and other community assets and natural resources. In Australia, the principle on which this legal system is based is called terra nullius (nobodys land). White colonization of indigenous land in Australia, in the America and Southern Africa was based on the principle that the land without an individual title belongs to nobody as such can be occupied by anyone. In 1993, the Australian judiciary declared it unconstitutional. But it continues to be the basis of land legislation in India, under its American expression of eminent domain. Its first facet is that land not having an individual patta is state property. The second is that the state alone has the right to decide what is a public purpose. But, the public purpose has not been defined till today. See also Jose Murickan, et.al.(2003), Development-Induced Displacement: Case of Kerala, Rawat Publications, Jaipur, p.30.
2 3 This Act gave all powers to British government to exercise reputed domain and did not leave any rights with the people to oppose land acquiring. The Santhal uprising, known in history as Santhal Hul began on 28th June 1855, with 10,000 Santhals assembling at Bhagnadih in the Damin-i-koh. The attempt failed but the enraged Santhals went on a rampage. Under the company
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rule, the question of common rights was never raised. The Santhal tenants were being dispossessed in mass, and were ending up as bonded labour. They targeted policemen, money lenders for fierce attack, for a whole fortnight the Santhals carried fire and sword throughout the western district. See also Vasudha Dhagamwar(2006), Role and Image of Law in India: The Tribal Experience, Sage Publications, New Delhi, p.156. 4 Many cities in the Indian subcontinent, sub-Saharan Africa and some of the poorer cities of Latin America are characterized by rapid population growth, an economy heavily dependent on the informal sector, widespread poverty and informal housing areas, basic problems of environment and public health, and difficult issues of governance. These regions are characterized by the dominance of large cities, which experience such extremes of wealth and poverty that they can be characterized as having dual or multiple economies. One economy serves the needs of the affluent and features modern technology, formal markets and outward appearance of developed countries. The other serves disadvantaged groups and is marked by traditional technologies, informal markets and moderate to severe levels of economic and political deprivation. See also Geetam Tiwari, Social dimension of transport planning. Transportation Research and Injury Prevention Programme, Indian Institute of Technology, New Delhi, pp.2-8. Development-induced displacement may impact human security severely. Institutions financing the development projects that give rise to developmentinduced displacement have a considerable hand in lessening the potential human security impacts of their business. Doing so requires action at various stages of the project cycle, including in the preparatory phase (e.g. by evaluating various project alternatives for their relative human security impact); during the building and operation of the project (through appropriate mitigation and monitoring of human security impacts as they arise) and ex-post, through evaluation of the longer-term human security and the effectiveness of the mitigation measures. But in general, steps have been made on paper, with many institutional policies now recognizing these human security impacts and proscribing adequate responses; however action at the project level is still lagging behind. See also Georg, Caspary (2007), The Impacts of Development-Induced Displacement on Human Security; a Study of Dam Finance, Human Security Journal, Vol.4,p.77. Land formed by reclaiming lake; unfit for building houses. ICTT project of Rs. 3,000-crore was built by DP World on BOT (build, operate and transfer).Prime Minsiter Manmohan Singh had laid the foundation for the project in February 2005.
6 7
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The ten affected families at Moolampilly, on account of the illegal eviction carried out by the district officials, filed H,R,M.P No. 894/2008. They complained that:the revenue and police officials demolished their houses and evicted them without any prior intimation without giving any written assurance about their rehabilitation package. alleged that most of them suffered brutal torture from the police officials. the authorities took away their household articles, tools and even the books of the children from their houses. they said that they are not against the development they are ready to surrender their land and house their demand is for a clear rehabilitation package.
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ROLE OF THE TEA CHER TEACHER

Dr. V. Nithyanantha Bhat.*
A good teacher is like a candle it consumes itself to light the way for others. he role of Guru (teacher) is of supreme importance in India. For everything we want a Guru. Books are only outlines. The Guru handed down to disciples living secrets in every art, science and religion. The acharya (teacher) of the Vedic age was responsible not only for imparting knowledge, but also in moulding the character and personality of the pupils. The acharya was an affectionate father, an effective teacher, and a person of high moral and spiritual qualities. He taught with his heart and soul. According to Sri Aurobindo, a teacher possesses three instruments instruction, example, and influence. The good teacher will seek to awaken much more than to instruct; he will aim at the growth The acharya (teacher) of the Vedic age of the faculties and the experiences was responsible not only for imparting by a natural process and free knowledge, but also in moulding the expansion. He will not impose his character and personality of the opinions on the passive acceptance pupils. The acharya was an of the receptive mind; . . . He will affectionate father, an effective know that the example is more teacher, and a person of high moral powerful than instruction. Actually, and spiritual qualities. He taught with the example is not that of the his heart and soul. outward acts but of the inner motivation of life and the inner states and inner activities. Finally, he will also acknowledge that influence is more important than example. For influence proceeds from the power of contact of the teacher with his pupil, from the nearness of his soul to the soul of another, infusing into the pupil, even though in silence, all that which the teacher himself is or possesses.1 In his discourse on The Ideal Teacher, Sri Sathya Sai Baba tells teachers that they should not forget that personal example is the best method of teaching.
* Hon. Director, Sukrtindra Oriental Research Institute, Kochi 682 032.
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ROLE OF THE TEACHER
Dr. V. Nithyanantha Bhat
If we dont show by example what we teach, of what use is our teaching and what impact it will make on the childrens mind?2 As the eminent educationist Kireet Joshi puts it, if teachers are to ensure integral development of their students, they themselves have to be trained to attain higher and higher degrees of integration of their own personalities.3 Rabindranath Tagore believed that the teachers own life, his own search for truth should be such that encourages the student to respect truth and nature. Teaching lessons in the class and giving lectures on ideals and principles is not real education. Education can be successfully imparted by understanding childhood and giving oneself totally in love and union with it. The best education a child can get is in the atmosphere of love, trust and joy. Tagore gave a mantra to teachers Dont try to preach your principles to children, instead give yourself completely in love.4 In his discourse on The Teacher and His Task, Sri Sathya Sai Baba says that teachers have to cultivate in their own hearts the spirit of sacrifice, the virtues of charity and the awareness of divinity. Then only do they become entitled to cultivate these in the hearts of their children.5 Rabindranath Tagore believed that A teacher functions as a the teachers own life, his own search facilitator of learning . Swami for truth should be such that Vivekananda observes that no one encourages the student to respect can teach anybody. According to truth and nature. Teaching lessons in him the teacher spoils everything by the class and giving lectures on ideals thinking that he is teaching because and principles is not real education. within man is all knowledge, and it requires only an awakening, and that much is the work of a teacher. We have to do only so much for the boys that they may learn to apply their own intellect to the proper use of their hands, legs, ears, eyes, etc.6 According to Swamiji what a man learns is really what he discovers by taking the cover off his own soul, which is a mine of infinite knowledge. To illustrate this idea Swamiji cites the example of Sir Isaac Newtons discovery of gravitation, and explains that the knowledge was in Newtons own mind and he found it out. All Knowledge the world has ever received comes from the mind . . . External world is only the suggestion, occasion, which sets you to study your own mind. The falling of an apple gave the suggestion to Newton, and he studied his own mind.7 Here we remember Swami Vivekanandas oft-quoted saying Education is the manifestation of perfection already in man. The child educates itself. Hence, the only duty of the teacher is to remove the obstructions from the way of a
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students learning process. This idea has been expressed by Sri Aurobindo too. According to him the first principle of true teaching is that nothing can be taught. The teacher is not an instructor or task-master, he is a helper and a guide. His business is to suggest and not to impose. He does not actually train the pupils mind, he only shows him how to perfect his instruments of knowledge and helps and encourages him in the process. He does not impart knowledge to him, he shows him how to acquire knowledge for himself.8 Sri Aurobindo remarks that the chief aim of education should be to help the growing soul to draw out that in itself which is best and make it perfect for a noble use. There is a well-known Sanskrit saying which reminds teachers that a student learns one quarter from the acharya (teacher), one quarter from his own intelligence, one quarter from his peers and books, and one quarter through experience. As Swami Tattwajnanananda says, A teacher should treat the student as a gardener treats a plant only giving the necessary nutrients needed for the manifestation of its potential energy.9 The contemporary heads of high level educational agencies in India have now realized that the shift in focus in education calls for redefining the role of the teacher There is a well-known Sanskrit saying from giver or instructor to which reminds teachers that a student learns one quarter from the acharya facilitator. As an educationist (teacher), one quarter from his own remarked, a teacher who is intelligence, one quarter from his attempting to teach without inspiring peers and books, and one quarter the pupil with a desire to learn, is through experience. hammering on a cold iron. According to Dr. S. Radhakrishnan, a teacher must be a committed man, committed to faith in the future of man, in the future of humanity, in the future of the country and the world. The profession of a teacher should not be reduced to a trade; it is a calling, a vocation, a mission. Teachers, according to Dr. Radhakrishnan, must impart to the students zest for new experience, love for adventure in knowledge. Love of the pupils is therefore the first essential quality of a teacher. Teachers must try to understand their pupils their needs, their interests, their abilities, their wishes, their attitudes and their problems.10 In the 21st century, especially in the context of an emerging globalised society, great responsibilities are on teachers whose duty is to mould the character and mind of the new generation. Teachers in the contemporary society need to be thorough professionals fully equipped with high academic standards, pedagogical
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ROLE OF THE TEACHER
and practical skills and ethical and moral values. The educational policy of every nation emphasizes that the quality of education can be achieved only when teachers are professionally satisfied, motivated, committed and are willing to perform for the benefit of the learners, the community and the society. Professionalism for a global society demands teachers to be innovative in their attitude, flexible in their approach and inquisitive and reflective in their mind always refreshing themselves with the day-to-day increase of knowledge in their subject area. Rabindranath Tagore remarks that a teacher can never truly teach unless he is still learning himself. A lamp can never light another lamp unless it continues to burn its own flame. Tagore adds that the teacher who has come to the end of his subject, who has no living traffic with his knowledge, but merely repeats his lessons to his students, can only load their minds; he cannot quicken them. At a time when knowledge is expanding fast, they can hardly afford to remain static. In this world of science and technology, teachers should endeavour to equip the student with every kind of scientific and According to Dr. S. Radhakrishnan, a technical training, but they should teacher must be a committed man, do it without sacrificing the committed to faith in the future of permanent values. Mahatma man, in the future of humanity, in the Gandhi once remarked: If teachers future of the country and the world.l impart all the knowledge in the world to their students but inculcate not truth and purity among them, they will have betrayed them and instead of raising them, set them on the downward road to perdition. Knowledge without character is a power for evil only, as seen in the instances of so many talented thieves and gentlemen rascals in the world.11 The UNESCO Report (1998) declares that teachers have crucial roles to play in preparing young people not only to face the future with confidence but to build it with purpose and responsibility. Teachers should remember that theirs is not a profession but a mission, a mission to make enlightened adults out of the innocent, young children entrusted to their care. To conclude, the future of a learning society will be bright only when the teachers are intellectually and morally well-equipped and are dedicated to the welfare of the society. And the teacher, however qualified he or she may be, will be useful to the society only if he or she loves the vocation. The words of Henry Van Dyke, eminent American writer, which express the significance of teachers and teaching in the society are relevant here Ah there you have the worst paid and the best rewarded of vocations. Do not enter it unless you love it. For
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ROLE OF THE TEACHER
the vast majority of men and women it has no promise of wealth and fame, but they to whom it is dear for its own sake are among the nobility of mankind. I sing the praise of the unknown teacher, king of himself and leader of the mankind.12 Sathya Sai Baba remarks about the service of the teachers to the country: Yours is the most noble service to the country. You have to dedicate yourself, heart and soul, in this work, hard though it may be. It will be most rewarding ultimately and will do the greatest good to the country.13 Referencs 1. Kireet Joshi, Educational Philosophy of Sri Aurobindo, Philosophy and Yoga of Sri Aurobindo and Other Essays (New Delhi: The Mothers Institute of Research & Mira Aditi, Mysore, 2003) p.141. 2. Sathya Sai Education in Human Values (Prasanthi Nilayam: Sri Sathya Sai Books and Publications Trust, 2005) p. 121. 3. A National Agenda for Education (Delhi : The Mothers Institute of Research, 2000) p. 16). 4. Rabindranath Tagore: Philosophy of Education and Painting, ed. Devi Prasad (New Delhi: National Book Trust, 2007) p. 36). 5. Sathya Sai Foundation in human Values, p.50. 6. Man-making Education, A New Approach to Education (Pondicherry: Sri Aurobindo Society, 2002) p. 11). 7. Man-making Education, A New Approach to Education, p.9. 8. Basic Principles of Education, A New Approach to Education, p.2. 9. Value-Based Education, Prabuddha Bharata Vol.100, May 1995, p.598. 10. qtd. in Shivendra. K. Verma, Radhakrisnans Philosophy of Education, The University News, Vol. 28, No. 19, p.3. 11. Young India, 21-2-29,p. 58, qtd. in To Students, The Selected Works of Mahatma Gandhi Vol. VI The Voice of Truth, (Ahmedabad: Navajivan Publishing House,1995) p. 529). 12. qtd. in Niranjan Singh, The Role of Teacher in a School (http:// navodaya.nic.in/Role%20of%20Teacher.htm. 13. The Ideal Teacher, Education in Human Values, p.123.
27
SCIENCE OF ECOL OGY IS ECOLOGY SPIRITUAL

P . Kesavan Nair* Now environmental concerns have become of paramount importance. We are faced with a whole series of global problems which are harming the biosphere and human life in alarming ways that may soon become irreversible. Population explosion is going on without any check. Another crucial problem that we face toay is limited resources and unlimited wants. Only one viable solution to these problems is sustainable society based on spirituality without which our human race will perish. Sustainability has become a key concept in the ecological movement today. The word ecology originated Now environmental concerns have from the Greek word OIKOS become of paramount importance. We (household). That means the study are faced with a whole series of global of the Earth Household. More problems which are harming the precisely, it is the study of the biosphere and human life in alarming relationship that interlinks all ways that may soon become members of the Earth Household. irreversible.s. T The term was coined in 1866 by German bilogist Earnest Haeckel, who defined it as the science of relation between the organism and the surrounding outer world. In 1909 the word Umwelf (environment) was used for the first time by the Baltic biologist and ecological pioneer Jakob Uexkull. The new concepts in modern physics have brought about a profound change in our world view from the mechanistic world view of Descartes and Newton to a holistic, ecological view. The dramatic changes of thinking that happened in physics at the beginning of the last century have been widely discussed by scientists and philosophers for more than seventy years. Physicists encountered wholeness in atomic phenomena. They have seen interconnectedness and interdependence in the cosmos. For them cosmos is a cosmic web. It is well established in quantum mechanics that it is the whole that determines the
* Writer, Social Activist.
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SCIENCE OF ECOLOGY IS SPIRITUAL
P . Kesavan Nair
behaviour of the part, whereas in classical mechanics the properties and behaviour of the parts determine those of the whole. That led to paradigm shift in science and philosophy. Biologist encountered irreducible wholeness in organism, psychologist in perception, philosophers in the unity of all things, ecologists in their studies of animals and plant saw life as web of life. The web of life, an ancient idea which has been used by poets and philosphers and mystics, throughout the ages to convey their sense of the interwovenness and interdependence of all phenomena. Modern ecologists have accepted this concept as the basis of ecological sciences. It is a network concept of living system. The new paradigm allows no split between man and nature. This new paradigm is fully consistent with the Vedic ecological views of India. In Vedas and Upanishads man and nature are not separate. The new paradigm may be called a holistic world view, seeing the world as an integrated whole rather than a dissociated collection of parts. It may also be called an ecological view. In science basic tension is between the parts and the whole. The emphasis on the The sThe new paradigm may be parts has been called mechanistic, called a holistic world view, seeing the reductionist or atomistic; the world as an integrated whole rather emphasis on the whole holistic, than a dissociated collection of parts. organismic, or ecological. Deep It may also be called an ecological ecological awareness recognised the view. In science basic tension is fundamental interdependence of all between the parts and the whole. phenomena and the fact that as individuals and societies, we are all embedded in the cyclical process of nature. Deep ecology is now gaining prominence in the grassroot level movements in every country. The philosophical school, deep ecology, was founded by Norwegian philosopher Arne Naess. He was an admirer of Indian mysticism and spirituality. He differentiated Shallow ecology and Deep ecology. The distinction is now widely accepted as a very useful term for referring to a major division within contemporary environmental thought. Shallow ecology is anthropocentric or human centered. It views human as above or outside of nature, as the source of all value, and ascribes only instrumental, or use value to nature. Deep ecology does not separate humans - or anything else- from natural environment. It does not see the world as a collection of siolated objects but as a network of phenomena that are fundamentally interconnected and interdependant. Deep ecology recognizes the intrinsic value of all living beings and views humans as just one
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P . Kesavan Nair
particular strand in the web of life. Ultimately deep ecological awareness is spiritual awarenss. When the concept of the human spirit is understood as the mode of consciousness in which individual feels a sense of belonging, of connectedness, to the cosmos as a whole, it becomes clear that ecological awareness is spiritual in its deepest essence. It is therefore, not surprising that the emerging new vision of reality based on deep ecological awareness is consistent with Perennial philosophy of spiritual tradition, whether it is of christian mystics, that of Budhists, that of Sufis or that of Vedanta. Vedic seers and sages taught that BRAHMAN is the utimate reality and cosmos and all things in it are its manifestations. They clearly said that all fixed forms things, events, people or ideas are nothing but MAYA. Out of ignorance (AVIDYA) we divide the perceived world into separate objects that we see as firm and permanent, but which are really transient and ever changing. Modern cognitive science has also arrived at exactly the same position. In VEDANTA philosophy there is no split between The belief that spirit and matter, spirit (ATMAN) and matter. That tells nature and man are separate has us spirit is the finest aspect of matter alienated us from God and nature and from our fellow beings and thus and matter is the grossest aspect of has diminished us. To regain our full spirit. In Bhagavad Gita Sri Krishna said: humanity we have to regain our There is nothing at all other experience of connectedness with Than I am. Oh Great Arjuna entire web of life. This is the All existence is on Me strung spiritual ground of deep ecology. Like a cluster of genms on a string 7.7 The belief that spirit and matter, nature and man are separate has alienated us from God and nature and from our fellow beings and thus has diminished us. To regain our full humanity we have to regain our experience of connectedness with entire web of life. This is the spiritual ground of deep ecology. English poet William Blake sang: To see a world in a grain of sand And a heaven in a wild flower Hold infinity in the palm of your hand And eternity in an hour Ilya Prigogine, scientist, nobel laureate and co-author of the book Order out Chaos reflects: Today the world we see outside and the world we see within are converging. This convergence of two world is perhaps one of the important
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P . Kesavan Nair
cultural events of our age! Ethical values are crucial to deep ecology. Old paradigm is leased on anthropocentric (human centred), but the deep ecology is grounded in ecocentric (earth centred) values. It is a world view that acknowledges the inherent value of non-human life. All living beings are members of ecological communities bound together in a network of interdependecies. When this deep ecological perception becomes part of our daily awareness a radically new system of ethics emerges. To put deep ecology into practice we should have the sense of belonging to God and nature. Ecological awareness without spirituality is barren. References 1. Fritjof Capra, The Web of Life, Falamingo, London 1997. 2. Ilya Prigogine, Order out of Chaos, Flemingo London, 1985. 3. Swami Ranganathananda, Message of Upanishads, Ramakrishna Mission Institute, Kolkata.
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CULTURAL AND CONSTITUTIONAL FOUND ATIONS OF HUMAN RIGHTS FOUNDA IN INDIA

Dr. K. Jayaprasad* Dr. R. Samala** The concept of Human Rights is as old as human history and as broad as social
life. Almost all civilizations and philosophical traditions in the world nourished the principle of equality, equal justice and dignity of the individual. But the legal version of Human Rights is a modern phenomenon. The concept gained importance in the Post World War II era. Human Rights are the rights which every human being is entitled to enjoy by virtue of being a member of the human family. All human rights derive from the dignity and The concept of Human Rights is as old worth inherent in the human as human history and as broad as person. The human person is the social life. Almost all civilizations and central subject of human rights philosophical traditions in the world and fundamental freedoms. nourished the principle of equality, Whatever adds to the dignified equal justice and dignity of the and free existence of human individual.. T being should be regarded as human rights. Human beings are born equal in dignity and rights. These are moral claims which are inalienable and inherent in all human individuals by virtue of their humanity alone.(1) These claims are articulated and formulated as human rights. The term human rights denotes all those rights, which are inherent in our nature and without which we cannot live as human beings. These are essential conditions for the development of individual personality. The rights, which are natural and inherent for the life and happiness of every individual, are called human rights.
* **
Associate Professor, Post Graduate and Research Dept. of Political Science, S.N. College, Kollam. Associate Professor, Post Graduate Dept. of Political Science, NSS Hindu College, Changanassery-686102.
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CULTURAL AND CONSTITUTIONAL FOUNDATIONS OF HUMAN RIGHTS IN INDIA
Dr. K. Jayaprasad & Dr. R. Samala
Evolution of Human Rights in the Western World The modern version of human rights was originated in the Western World. But the real content of these rights is neither modern nor Western. Every culture and civilization possesses such a human concern on dignity and equal justice. The legal transformation of human rights took place in the West, and its value system evolved through ages. The values of dignity and equality of all members of human race can be found in every culture, religion or philosophical tradition. But they were not referred to as human rights. Human rights are closely related with the social environment and the relationship that exists, at a given time, between man and institutions, on which human social existence depends. Human rights as an idea is a product of a long process of evolution. It is an idea that has taken different forms in different ages, which includes changes in content and social function. During ancient ages, in the West, human rights received an explicit stamp in the works of Plato, Aristotle, Cicero, etc. Plato made a systematic attempt to protect the citizens in his grand The modern version of human rights scheme of justice and rights of was originated in the Western World. individuals in the contemporary But the real content of these rights is Greek Society. Cicero (106-43 BC) neither modern nor Western. Every provided the philosophical culture and civilization possesses foundations for the later theories of such a human concern on dignity and natural law. St.Thomas Aquinas and equal justice. other religious scholars based their religious arguments on the fundamental value of human dignity and universality of natural law. The comprehensive thinking about human rights as a concept began in the writings of Social Contract tradition. Thoams Hobbes, John Locke, and Rousseau made determined efforts to define rights, especially the concept of natural rights. They stood for the protection of individual rights from the abuse of the state. The social contractualists rejected the Divine Origin theory of State. To them State is a man-made institution and the ruler represents the people. Hobbes made a Leviathan with vast powers, only to ensure the safety of individuals from the anarchy and lawlessness prevailed in the state of nature. John Locke projected the individual with certain innate rights. He empowered the individual with three fundamental and inalienable natural rights the right to life, liberty and property. Lockean State was crated only to protect the individual rights. To him the authority of the State is limited by the rights of the citizens. John Lockes ideas formed the basic foundation for the subsequent thinking on human rights.(2)
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The notable contribution on human rights came from Jean Jaques Rousseau. His State stood on the General Will of the people. To check arbitrary rule Montesquieu developed the theory of separation of powers. Voltaire spoke on freedom of expression as pillars of human rights. German philosopher Immanual Kant, re-defined rights and laid the foundation for the modern concept of human rights. He believed in the oneness of human race. Hegel, T.H.Green and Bosanquet elaborated the concept of rights and defined the role of the State. Thomas Panie, in his famous work The Rights of Man, underlined the basic rights of man. Jermy Benthem defined rights with an utilitarian outlook. J.S. Mill elaborated the concept of liberty and equality of men and women. Karl Marx rejected the traditional, liberal definitions of rights. He also opposed the theory of individual rights. Marx made a class approach on the theory of rights. Among the contemporary thinking on human rights, John Rawls famous work A Theory of Justice needs special attention. To Rawls, justice is the foremost virtue of social institutions and therefore is important for Among the contemporary thinking on understanding human rights. He human rights, John Rawls famous said that rights and duties innate work A Theory of Justice needs from the basic institutions of the special attention. To Rawls, justice is society that work on the principle the foremost virtue of social of justice.(3) institutions and therefore is important In short, the concept of human for understanding human rights. T rights was introduced and developed by thinkers from various cultural and religious and political traditions. An important contribution to the promotion of this idea was made by statesmen and lawyers and the written norms establishing protection of the rights of individuals were gradually adopted by National Constitutions and International Covenants. Human Rights: from Vision to Action Modern historians credit the origin of human rights in the concept of Magna Carta (AD-1215) in U.K. But its contents had neither the universality of application nor direct relevance to common mans basic freedoms. In England Magna Carta was followed by Petition or Rights (1628) and the Bill of Rights (1689). During the 18th century the idea of natural rights developed into legal rights. These rights were defined and they became the part of written constitutions. The American Declaration of Independence in 1776, asserted human rights and the
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American Constitution embodied a Bill of Rights in 1791. The French Revolution gave birth to the declaration of Rights of Man and Citizens in 1789.(4) During the 19th century this principle was adopted by a number of Independent States. Social and economic rights also began to be recognized. Despite the recognition accorded to human rights by the national constitutions, sometimes these rights were curtailed or limited by the State and other informal social agencies. Though these rights attained the status of legal rights, the violations of these rights became a major problem. As a result, International efforts were started to interpret and protect the basic human rights. The first International Treaty concerning human rights were linked with the acceptance of freedom of religion and abolition of slavery. Treaty of West Phalia (1648) accepted freedom of religion. The Congress of Vienna in 1815, and many other International Treaties in the 19th century condemned slavery. Geneva Conventions of 1864 and 1906, and the Hague Conventions of 1899 and 1907 defined laws of War.(5) The The first International Treaty creation of the International concerning human rights were linked Committee of the Red Cross (ICRC) with the acceptance of freedom of in 1864 contributed greatly to these religion and abolition of slavery. developments. Treaty of West Phalia (1648) accepted Though there was no mention freedom of religion. of Human Rights under the Covenant of League of Nations (1920),(6) the League tried to undertake the protection of human rights. Meanwhile the standards determining the conditions of labour were elaborated by the ILO created in 1919.In 1930s, the totalitarian regimes and later the World War II brought about massive abuse of human rights and dignity and attempts to eliminate people on the basis of race, religion and nationality. Thus International instruments were needed to codify and protect human rights, because respect for them was one of the essential conditions for World peace and progress. The Charter of UNO in its preamble declared faith in Human Rights. As a result Commission on Human Rights, was established in 1945, under Economic and Social Council of UNO. The Commission drafted the Bill of Human Rights and the UN General Assembly adopted it as Universal Declaration of Human Right (UDHR) on 10th December 1948. Later this was followed by various Covenants and International Conventions and institutional structures. The UDHR served both as an inspiration and a means for the millions of people under colonial rule to achieve self-determination in 1950s and 1960s. Many countries
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including India incorporated the provisions of UDHR in their respective Constitutions. Promotion and protection of Human Rights became an obligation of the member countries of the UNO. Thus, in the Western World, human rights started with philosophical traditions, elaborated by liberal thinkers and the legal support was made by the respective constitutions. With the adoption of Universal Declaration of Human Rights in 1948, it got world wide acceptance and validity. Indian Culture and Human Rights The concept of human rights is not entirely Western in origin. It is a crystallization of values that are the common heritage of mankind. The language of human rights is a product of the European Enlightenment. But the concepts of human rights are as old as Indian Culture and its Philosophical Tradition. Human Rights were earlier recognized by the society as natural rights. It was included in the value system of the society. Indian culture and civilization was based on certain spiritual and The language of human rights is a ethical values. In India it is product of the European recognized as Dharma. Dharma Enlightenment. But the concepts of recognizes right as well as duties. human rights are as old as Indian Dharma is not a religious term. Culture and its Philosophical The term Dharma etymologically Tradition.orks. T means that which upholds, supports and nourishes the society. It maintains stability of the social order and promotes the well-being and progress of mankind. In the West, legal system evolved through institutional structures of the State and Administration. It was State centric and the state has a major role to play. In traditional India it was individual oriented and society centric in which the individual stood with important responsibilities as with the rulers. Dharma places the individual with obligations and duties. According to Dharma every right has a corresponding obligation. Hence to ensure an ideal society each individual should be elevated to a higher plane of Dharma, thus Indian tradition possessed a different outlook. It had its own strength and weakness. The Vedas, Upanishads, Itihasas, Gita, Purana, etc contain the basic principles of Dharma. It establishes certain universal values and fundamental equality of all living creatures. Dharma practically dominated in other aspects of Indian life including economic prosperity (Artha) and pleasure of sensuous activities (Kama).
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The principle of Dharma shows that human rights are valuable and eternal.(7) The Atharva Veda declares that just as no spoke of a wheel is superior to other, no individual can claim to be or regarded as superior to others. Equality of all human beings and the duty of each individual to strive for the happiness of every other individual, and the equal right to food, water and other natural resources are found incorporated in these declarations. These are identified and recognized in Indian civilization from time immemorial as the basic conditions for peaceful and progressive life. These are the values included in human rights and subsequently incorporated in the Universal Declaration of Human Rights and in various Fundamental Rights contained in part III of the Constitution of India. Though the term Human Rights originated in the 20th century, in India the spirit of Human Rights prevailed as old as the history of human civilization in the sub-continent. The moral values of Dharma (righteousness) artha (wealth) Kama (desire) and Moksha (salvation) were designed to create harmonious The Vedas, Upanishads, Itihasas, social order by striking a balance Gita, Purana, etc contain the basic between inner and outer as well as principles of Dharma. It establishes spiritual and material aspects of life certain universal values and had greater jurisprudential value fundamental equality of all living than the positive law. These aspects creatures. of moral values and humanitarian traditions, were implied in the Vedas and Upanishads. Upanishad tradition provides various hymns related to human unity and mutual respect. It says Let everyone be happy, let everyone be free from all evils, let nobody suffer from grief. The principle of Vasudheva Kudumbakam i.e. all are of one human family is a message for global family or global village. The ancient Indian Constitutional and legal system established a duty based society. It assigns not only the duty of the individual to the society but also the duty of the rulers towards both individuals and society. The concept of absolute monarchy had always been rejected. Supremacy of Dharma and not the king was the accepted norm. Indian history shows that it never created great conquerors or absolute rulers. The society never nourished authoritarian rulers or Kings. In Ramayana there was an elaborate discussion of welfare state and the duties of the rulers. In Bhishma Parva of Mahabarata also contains a discussion on Dharma and narrates the role of an ideal ruler. The four types of principles Viz, Dharma, Artha, Kama and Moksha constituted
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the ancient cultural heritage of India. These principles ensure and promote a cluster of human rights like Right to Happiness, Right to Equality, Right to Religion, Right to Protection, Right to Education, Right to Social Security, Right to Humane Treatment and Right to justice. All these rights are duty based and the society cannot guarantee such rights without reciprocal duties. The supremacy of Dharma had been elaborated as Viduranithi in Udyogaparva of Mahabarata, which ensures welfare of all living creatures. Kautilya in his famous book Arthashastra had pleaded the king to protect the rights and dignity of subjects. Manusmrithi offers an ideal legal system based on Dharma. There are many other scriptures which narrate Dharma and an ideal State. The Shruthis, the Smrithis, the Puranas and customs were the principal sources of law. It was revealed that society in Vedic period was well structured, highly organized and committed to human rights. But gradually the Vedic social order declined. At the same time the spirit of Dharma survived and still the society A discussion on human rights tradition of India, needs to give special nourished some of these attention to Emperor Asokas rule. He fundamental values. The Buddhist social order also made a significant contribution in was based on the principles of building a peaceful and prosperous Dharma. Buddha rejected caste society. He rejected war and equated system and proclaimed the equality war not with triumph and glory but with misery and human sufferings. oT of man. Jainism also followed a tradition of equality of mankind. It acknowledged the existence of rights not only of the downtrodden human beings but also of plants and animals. A discussion on human rights tradition of India, needs to give special attention to Emperor Asokas rule. He made a significant contribution in building a peaceful and prosperous society. He rejected war and equated war not with triumph and glory but with misery and human sufferings. Asokas Kalinga Edict II inscribes All men are my children, and just I desire for my children that they may enjoy every kind of prosperity and happiness within this world and in the next, so also as I desire the same for all men.(8) Unfortunately with the decline of Maurya Empire these values also underwent downfall. Indian value system was again glorified during Gupta period. It was an age of glory and greatness in every branch of national life. The Chinese traveller Hieuen Tsang had recorded the glorious period of Chandragupta. There was no forced labour, crimes were rare, and the King personally supervised the whole
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administration. Harsha Vardhana was the last Emperor of Hindu India. He devoted his whole life to promote the welf of his people. After him the whole India was disintegrated into small States and the traditional value system also declined. With the dawn of 10th century, India fell under foreign Muslim rulers and later became a colony of British Empire. The nation lost its culture, ethos and the philosophy of human rights. Though the people cherished these noble values, the administration failed to nourish the greatness of the culture. Decline of Values under Foreign Rule India experienced a new social order under the Muslim rule. India was conquered and was ruled for seven centuries by the Central and West Asian Muslims. Autocratic, theocratic and irresponsible rulers rejected the rule of law, morality, justice, tolerance and social harmony. The Hindu society was disintegrated and the caste The secIndia experienced a new social system degenerated into order under the Muslim rule. India untouchability. The entire social was conquered and was ruled for fabric was destroyed. There was no seven centuries by the Central and authority to impart the value system West Asian Muslims. Autocratic, in the society. Since Hinduism theocratic and irresponsible rulers offered an unorganized religion rejected the rule of law, morality, and social structure, under the justice, tolerance and social harmony. hostile and anti Hindu administration, the society lost its value system like brotherhood and harmony. Later each caste groups nourished their values, but the system of untouchability blocked the social unity. For around ten centuries the Hindu tradition was attacked. It was attacked by forced conversion, religious intolerance, religious taxes, destruction of temples, etc. The centres of learning were attacked and destroyed. The famous universities like Nalanda and Thakshashila were burnt and closed. During the middle ages only, under emperor Akbar, a policy of tolerance and non-discriminations towards Hindus was followed. Akbars policy of tolerance was reversed under Aurangazeb. With the entry of the British colonial rule the Muslim power lost its dominance. 18th century India witnessed a highly divided social order. Generally the society was divided under Hindus and Muslims. But the Hindu India was divided under caste and regional differences. The British entered the scene with the policy of divide and rule. As a result, the society was further disintegrated. The European Colony rule was not confined to political subjugation alone, it
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encroached into the culture of the people. The whole social system, Indian value system, traditional beliefs, knowledge, educational system, legal order, method of punishment, administrative hierarchy, economics and commerce, etc. were destroyed. Interestingly, they also strengthened the caste system and caste divisions and widened the Hindu-Muslim cleavage. Protection of Human Rights and values during Middle Ages Though India was subjugated by the West and Central Asian Muslim forces and British colonial powers for ten centuries, Indian wisdom survived with certain limitations. Hindu social order was disturbed on the one hand by the caste order, on the other, by large scale forced conversion to Islam and later to Christian religions. Though the Hindus lost support of the rulers, the Great Saints, and Movements cherished Indian value system. The Bhakthi movement nourished the great Indian values and the society received their leadership Hindu social order was disturbed on and guidance. Sikh religion the one hand by the caste order, on emerged as a challenge to the the other, by large scale forced West Asian religious attack. During conversion to Islam and later to the middle ages, traditional India Christian religions. Though the survived the onslaught of the Hindus lost support of the rulers, the foreign aggression not physically Great Saints, and Movements but culturally. The Alvar Saints, cherished Indian value system.orks. T Ramanuja, Namdev, Tukaram, Ramananda, Basaveswara, Guru Nanak, Jaydev, Chaitanya, Thulasidas, Kabir, Ravidas and many other great Saints protected the Hindu wisdom and world view.(9) Development of Human Rights in Modern India The British colonial rule inaugurated a new social and political order. After the Battle of Plazy in 1757, India came under the rule of British East India Company. In 1858, India came under direct rule of the British Crown. Thus, for 190 years, British ruled the country rejecting all human rights. Indian agriculture, handicraft and household industries were destroyed. For their industrial purpose, they encouraged cash crops like cotton and indigo. As a result, for the first time, India experienced food shortage and famine. They encouraged communal division and in socio-cultural spheres all rights of the Indians were violated. Indian resistance was defeated under the British might in 1857. But gradually,
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the Indian consciousness emerged against the colonial rule and became a massive Freedom Movement. The resistance against the British rule manifested in the form of demand for fundamental freedom and civil and political rights for the people. With the dawn of the 19th century social Reform Movements started to assert the socio-economic rights. Great Movements and Saints and leaders emerged in the scene to assert the Indian knowledge system, values and justice. The English Education system was aimed to destroy the native culture. But indirectly it also helped the social renaissance initiated by great Saints and Reformers. With the formation of the Indian National Congress in 1885, the political aspirations of the subjects got new dimensions. The Constitution of India Bill of 1895, prepared by the Indian National Congress, also known as Home Rule Document demanded the basic Human Rights like freedom of expression, equality before law, right to property etc. In 1918, the Indian National Congress demanded for the Declaration of the Rights of the People of India as Indian resistance was defeated under the British might in 1857. But that of British citizens. It included gradually, the Indian consciousness equality before law, protection in respect of liberty, life, property, emerged against the colonial rule and became a massive Freedom freedom of speech, press and right Movement. The resistance against the to associations. The Delhi session of Indian National Congress in 1918, British rule manifested in the form of demand for fundamental freedom included the right to self and civil and political rights for the determination as one of the basic people. rights. In 1925, the Indian National Congress finalized the draft of Mr. Annie Beasants Commonwealth of India Bill, embodying a Declaration of Rights. It contained a list of seven fundamental rights. The Madras Session of Indian National Congress in 1927, demanded the incorporation of declaration of Fundamental Rights in any future constitutional framework. The Session appointed a committee under the chairmanship of Motilal Nehru. Motilal Nehru Report declared that the first concern of Indians was to secure Fundamental Rights that have been denied to them. But Simon Commission in its Report (1930) rejected these demands. Another landmark in the recognition of Fundamental Rights was the Karachi Session of Indian National Congress in 1931. It declared that political freedom must include the real economic freedom. The demand for declaration of fundamental rights in Constitutional document was again emphasized by the
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Indian leaders at the Round Table conferences, before the proclamation of Government of India Act of 1935. But the Act failed to include a list of Fundamental Rights. The decade of the 1940s generally was marked by a resurgence of interest in human right. The denial of liberties under German, Italian and Russian totalitarianism resulted in adopting Human Rights through the Atlantic Charter, U.N. Charter the U.N. Human Rights Commission and finally the Universal declaration of Human Rights. Meanwhile, the All Parties Conference of 1945, appointed a committee under Tej Bahadur Sapru to report on fundamental rights. The British Cabinet Mission in 1946, recognized the need for a written guarantee of Fundamental Rights in the Constitution. The Fundamental Rights Committee of the Constituent Assembly accepted the Draft prepared by B.N. Ran, K.T. Shah, K.M. Munshi, B.R. Ambedkar and Harman Singh and it has been incorporated as Part The decade of the 1940s generally was III of the Indian Constitution, which marked by a resurgence of interest in was adopted by the Constituent human right. The denial of liberties Assembly on 26th November 1949. under German, Italian and Russian The inauguration of the Indian totalitarianism resulted in adopting Constitution on 26th January 1950 Human Rights through the Atlantic is a watershed in the history of Charter, U.N. Charter the U.N. Human development of Human Right in Rights Commission and finally the India. The preamble of the Universal declaration of Human Constitution, Directive Principles of State Policy and Fundamental Rights. ks. T Duties together provide the basic Human Rights for the people of India. Civil and political rights have been incorporated as Fundamental Rights, while economic and social rights have been incorporated as Directive Principles of State Policy. The enforcement of human rights in India got a new dimension with the adoption of Human Rights Act in 1993. The Act defined Human Rights as the rights relating to liberty, equality and dignity of the individual guaranteed by the Constitution of India and the International Covenants. To guarantee the human rights, many institutional structures have been created by the Indian constitutional system. The Supreme Court is the guardian of the Fundamental Rights. Constitutional remedy is guaranteed to the citizens, in case of violations of fundamental rights as per Act 32. The Human Rights Commission, The Minority
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Commission, The Womens Commission, The Backward Class Commission, The Minority Education Commission, etc. are there to look after the Human Rights guaranteed by the constitution. Conclusion After a long period of foreign rule India attained freedom in 1947. From colonial masters India inherited a highly illiterate, poverty stricken society and with extremely backward economy. The foreign rulers not only looted our economy, but destroyed our cultural values and the traditional wisdom. Through divide and rule policy they encouraged religious division and fundamentalism. As a result, along with independence, the country was divided. Even though a Muslim majority nation Pakistan was created, majority of Muslims remained in secular India. Indian cultural tradition has the strength of religious pluralism and tolerance which blocked the colonial design. Many Western experts, including Winston Churchill ThAlong with independence, the predicted the disintegration of India country was divided. Even though a immediately after the self rule. But Muslim majority nation Pakistan was rejecting all Western predictions, created, majority of Muslims India emerged as the largest remained in secular India. Indian Democracy and became the fourth cultural tradition has the strength of largest and fast growing economy in religious pluralism and tolerance the world within six decades. The which blocked the colonial design. colonial legacy contributed to many social, economic, political and religious problems. But among the developing nations only India remained as a successful Democracy without any hindrance. Indian society proved its maturity in nourishing the fundamental freedom and human rights. It should be remembered that, unlike other Commonwealth countries of Asia, Africa, Central America or Asia-Pacific, India never experienced military rule or dictatorship. Though India accepted British Parliamentary model, it inherited the democratic culture, and pluralism from her tradition and cultural values. Indian democracy and secularism survive not because of the constitution alone, but the attitude of the society, which inherit the great legacy of human freedom, co-existence, and most of all the world view Dharma. Foot Notes
1) Leah Levin Human Rights UNESCO National Book Trust, New Delhi 2002- p-3.
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2) 3) 4) 5) 6) 7) 8) 9) 1)
Jerome J. Shestack The Philosophical Foundations of Human Rights in Jamusz Symonides (ed), Human Rights UNESCO Rawat Publications, Jaipur- 2004, p-37. Rawls John, The Theory of Justice, Cambridge, Harward University Press , 1971pp 11-17. Jamusz Syonides (ed) Human Rights UNESCO Rawat Publications, Jaipur- 2004, p.3. Ibid p.9 Ibid p.6 N.K. Padhi Protection of Human Rights and National Human Rights Commission, Gyan Publishing House, New Delhi- 2007, pp 80-81. Ibid. pp 84-85. Ibid pp 88-89. Arvind Sharma. Hinduism and Human Rights, A conceptual Approach, Oxford University press, New Delhi 2006. Pathak. A.K. Human Rights, Silver Line Publications, 2005. Sastry T.S.N (ed) India and Human Right Reflections, Concept publications,New Delhi 2005. Yogesh.K. Tyagi. Human Rights in India An Overview, Sage publications, New Delhi, 1992. U. Chandra . Human Rights, Allahabad Law Agency, 2004. Rajiv Malhotra and Aravindan Neelakandan Breaking India Amaryllis, New Delhi, 2011. H.S. Sinha Communism and Gita Concept Publishing Co, New Delhi, 1979. Dattapant Thengadi Third Way Sahitya Sindhu Prakasan, Bangalore 1998. Transcending conflicts Indian and Eastern Way, Kirit Joshi (ed) Global Foundation for Civlizational Harmony, New Delhi, 2008.
References
2) 3) 4) 5) 6) 7) 8) 9)
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HERMENEUTICS AND RESEARCH

Reinhart Philip*
Abstract
Hermeneutics is the study of interpretation of a text. It provides guidelines for scholars as they engage in the task of interpreting the text. Hermeneutics came into modern usage in the context of biblical studies and from there it migrated into many areas of scholarship. Hermeneutics is a research method and this method can be used in more deductive researches wherein the text is being much relied upon. Skilled hermeneutical inquiry has the potential to uncover meaning and intentions that are hidden in the text. Thus it is possible to come up with an explicit awareness of meaning and assumptions that the authors themselves would have been unable to articulate. The present paper explains hermeneutics, goes through its tradition and ends up with the use of hermeneutics as a research method.
Hermeneutics revolves around the meaning of written texts. So one may say that Hermeneutics is the study of hermeneutics is the study of interpretation of a text. It provides interpretation of a text. As a theory guidelines for scholars as they engage of interpretation, the hermeneutic in the task of interpreting the text. Hermeneutics came into modern tradition stretches all the way back to ancient Greek philosophy. The usage in the context of biblical studies and from there it migrated into many term hermeneutics came into areas of scholarship. modern usage in the seventeenth century in the context of biblical studies. Hermeneutics was, and is the study of biblical interpretation. It provides guidelines for scholars as they engage in the task of interpreting scripture. Behind all exegetical1 activities we can see a complexus of theories, principles, rules and methods. These complexus came to be known as hermeneutics. From exegetical activities, hermeneutics has migrated into many areas of scholarship. Hermeneutics has been brought to bear not only on texts but also on unwritten sources human practices, human events, human situations, etc. In other words, while traditional hermeneutics , which includes Biblical hermeneutics refers to the study of the interpretation of written texts, especially
* M.Phil Politics & International Studies, DPIS, SOSS & IS, Pondicherry Central University, Puducherry. E-mail: reinganges@gmail.com
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Reinhart Philip
texts in the areas of literature, religion and law. Contemporary or modern hermeneutics encompasses not only issues involving the written text, but everything in the interpretative process. This includes verbal and nonverbal forms of communication as well as prior aspects that affect communication, such as pre-suppositions, pre-understandings, the meaning and philosophy of language, and semiotics. Hermeneutics has its application in archaeology, architecture, international relations, sociology, psychology, law, and religion and theology. The term hermeneutics is a Latinized version of the Greek hermeneuein. Etymologically hermeneutics derives from the Greek word hermeneuein, which means to interpret or to understand. Underpinning this meaning in ancient Greek usage are the notions of saying, explaining and translating. In folk etymology there is an obvious link between hermeneuein and the mythological Greek deity Hermes2, whose role is that of messenger of the Gods. Hermes, the fleet-footed divine messenger is the bearer of knowledge and understandings. His task was to explain to humans, the decisions of the Gods. The history of hermeneutics as a disciplined approach to Etymologically hermeneutics derives interpretation can be traced back to from the Greek word hermeneuein, the ancient Greeks studying which means to interpret or to literature and to biblical exegesis in understand. Underpinning this the Judeo-Christian tradition. As the meaning in ancient Greek usage are Greeks took texts to be wholes, they the notions of saying, explaining expected that grammar and style and translating. would be consistent in any particular text. On this basis they proceeded to codify principles of grammar and style to identify the logic found in particular authors and schools. These principles and emphases that the Greeks used to correct, confirm and authenticate various passages and even whole texts constitute their hermeneutics. Another tradition stemmed from the Jewish hermeneutical practices. Rabbinic Judaism had different procedures for dealing with narrative texts and legal texts, in interpreting its sacred scripts. While haggadah sought to draw moral lessons from narratives halakhah was the way in which legal texts were read. A number of hermeneutical devices were employed for these. The Christians inherited the Jewish way of interpreting. However in the second century there occurred a significant development combining the approach derived from Judaism and the one found in Greek practice. This enabled the interpreter to look at the spiritual sense in the text together with the literal sense it bears.
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A more specific and a rather essential arena within hermeneutics which is taken as the edifice of the hermeneutical discipline is the arena of biblical hermeneutics. Biblical hermeneutics is the study of the principles of interpretation concerning the books of the Bible. The early period of biblical hermeneutics involved an interpretation through a fourfold mode that emphasised the distinction between the letter and spirit of the text. The fourfold interpretation assumed the form of the literal sense (sensus historicus), the study of scripture denoting what the text states or reports directly. The second one is the allegorical sense (sensus allegoricus) which explains the text with regard to the doctrinal content of church dogma, so that each literal element has a symbolic meaning. The moral application of the text to the individual reader or hearer is the third sense (sensus tropologicus or sensus moralis) and the fourth (sensus anagogicus) draws out of the text the implicit allusions it contains to secret metaphysical and eschatological knowledge. For example, the word Jerusalem literally referred to the city itself; allegorically, it refers to the church of Christ; morally, it indicates the human soul; and eschatologically it points to the heavenly Jerusalem. Prior to the A more specific and a rather essential Protestant Reformation in the arena within hermeneutics which is 1500s, biblical interpretation was taken as the edifice of the often dominated by the allegorical hermeneutical discipline is the arena method. Under this school of of biblical hermeneutics. Biblical interpretation, it was the church hermeneutics is the study of the that determines the correct principles of interpretation concerning meaning of a passage for all the the books of the Bible. four levels. Hermeneutics in the Middle Ages witnessed the proliferation of non-literal interpretations of the Bible. Christian commentators started reading Old Testament narratives simultaneously as prefigurations of analogous and New Testament episodes as symbolic lessons about Church institutions and current teachings, and as personally applicable allegories of the Spirit. In each case, the meanings were constrained by imputing a particular intention to the Bible, such as teaching morality. These interpretive bases were posited by the religious traditions rather than by a preliminary reading of the text. Biblical hermeneutics did not die off in the age of modernity or rationality; rather it assumed a different colour a colour of Protestant Reformation which brought about a renewed vigour and interest in the interpretation of the Bible. This marked a step away from the interpretative tradition developed during the
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Middle Ages towards the text itself. The Enlightenment brought in the ambience of treating Scriptural texts as secular Classical texts. Scripture thus was interpreted as responses to historical or social forces. Martin Luther argued that the church shouldnt determine what the Scriptures mean; the Scriptures should govern what the churches teach. He rejected the allegorical method of interpreting Scripture and argued that a proper understanding of what a passage teaches comes from a literal interpretation. This means that the reader must consider the historical context and the grammatical structure of each passage, and strive to maintain contextual consistency. Hermeneutics as the general interpretation of texts can be traced to Aristotles work De Interpretatione. It is one of the earliest philosophical works in the Western tradition to deal with the relationship between language and logic in a comprehensive, explicit, and formal way. Scholars studied or interpreted text in terms of its coherence, grammatical symmetry outlook and so on. If not Hermeneutics as the general found such, the text would be interpretation of texts can be traced improved by rectifying the found to Aristotles work De Interpretatione. errors. As it moved into the It is one of the earliest philosophical medieval age hermeneutics works in the Western tradition to deal acquired further modes of with the relationship between interpreting a text technically and language and logic in a otherwise. This change in the comprehensive, explicit, and formal meaning of hermeneutics which encompassed how a text is to be way.. interpreted often comes out in the four fold classification found in Rabbinic writing which were Peshat (simple interpretation), Remez (allusion), Derash (interpretive) Sod (secret/mystical). As the discipline was ushered into the new age of modernity that came along with the Renaissance and the Enlightenment, it widened its scope further so as to include within its fold a historical and most significantly a critical methodology for analyzing a text. Hermeneutics emerged with a humanist face in the fifteenth century Europe. Leading thinkers like Lorenzo Valla came out with totally different interpretation of texts such as in the case of the Donation of Constantine3, with evidence found from within the texts themselves. In the history of modern hermeneutics Dilthey is of central importance. In the early years of the nineteenth century, Friedrich Ast and Friedrich Schleiermacher extended hermeneutics beyond the realm of biblical exegesis. Schleiermacher can be seen as the founder of modern hermeneutics. He strove
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to develop a general hermeneutics that would illuminate all human understanding and not just offer principles and rules for interpreting particular texts. Schleiermachers hermeneutics focuses on the significance of the interpreter understanding the text before trying to interpret it. Therefore to Schleiermacher, hermeneutics was a two stage process which involved the interpreter acquiring a thorough understanding of the text. The interpretation of the texts constitutes the second stage. For Schleiermacher, reading a text is very much like listening to some speak. Speakers use words to express their thoughts and listeners are able to understand because they share the language that a speaker employs. They know the words, phrases and sentences that they are hearing. On this basis they are able to put themselves in the place of the speaker and recognize what the speaker is intending to convey. Schleiermacher extends this to the interpretation of texts. We can see a twofold dimension that Schleiermacher posits in all hermeneutics. Hermeneutics is at once grammatical and psychological. Dilthey broadened hermeneutics and Attention to the grammatical acknowledged that the authors aspect situates the text within its historical and social context is the literary context. On the more prime source of understanding. The psychological side, the human context is an objectification or hermeneuticist is able to divine externalisation an expression.. and elucidate not only the intentions of the author but even the authors assumptions. Dilthey broadened hermeneutics and acknowledged that the authors historical and social context is the prime source of understanding. The human context is an objectification or externalisation an expression. To Dilthey, gaining hermeneutical understanding of these objectifications, externalisations or expressions involves a hermeneutical circle44 The hermeneutic circle describes the process of understanding a text hermeneutically. It refers to the idea that ones understanding of the text as a whole is established by reference to the individual parts and ones understanding of each individual part by reference to the whole. Neither the whole text nor any individual part can be understood without reference to one another, and hence, it is a circle. That is, the interpreter moves from the text to the historical and social circumstances of the author and back again. In this process the interpreter reconstructs the world in which the text came to be and situates the text with in
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the world created. In doing so Dilthey hasnt abandoned his quest for objective knowledge. He believes that objectivity and validity can be increasingly achieved as more comes to be learned about the author and the authors world. Understanding the texts carries utmost importance. This is because the text under consideration is an act of communication and any act of communication under normal circumstances would require a two way dialogue wherein the speaker wanting to communicate sanguine things would want to be understood in that manner. If it is not done, it would not serve the purpose of having opened a dialogue or having started a conversation. Similarly, if an author opens up a dialogue in the form of a written text and fails to put across his points something that he intended to put across through his text, then the entire effort put in, in the form of having started the dialogue by writing down the text would be considered as futile. Martin Heideggers Sein und Zeit (1927) completely transformed the discipline of hermeneutics. He The hermeneutic circle describes the gave hermeneutics a new process of understanding a text meaning. To him hermeneutics is hermeneutically. It refers to the idea not a body of principles or rules for that ones understanding of the text as a whole is established by reference interpreting texts. Nor is it about providing a methodological basis to the individual parts and ones understanding of each individual part for the human sciences. As far as Heidegger is concerned, by reference to the whole. hermeneutics is ontology; it is about the most fundamental conditions of mans being in the world. Gadamer developed hermeneutics, drawing development of the hermeneutics of his teacher Heidegger, in his own fashion. For Gadamer hermeneutical understanding is historical understanding. To him one could reach true understanding only by understanding oneself through ones own experiences. Experience according to Gadamer is not fixed but changing and always indicating new perspectives. Given all this, the most important task was to unfold the constitution of human understanding of individual comprehension. To Gadamer, understanding oneself would only be rendered complete through an understanding of ones own experiences and tradition. Therefore an understanding of the tradition could lead to a fuller understanding of ones experience and finally to an understanding of oneself. Once the self was understood the hermeneutical circle could be completed. Quoting Gadamer,
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the movement of understanding is constantly from the whole to the part and back to the whole. Our task is to expand the unity of the understood meaning centrifugally. The harmony of all the details with the whole is the criterion of correct understanding. The failure to achieve this harmony means that understanding has failed. Hermeneutics assumes an affinity of some kind between the text and the reader a commonality that provides a basis for the interpretation that is to emerge. Texts are means of transmitting meaning experience, beliefs, values from one person or community to another. Hermeneutics assumes a link between the two that makes the exercise feasible. Hermeneutics obviously grounds the meaning of texts in more than their sheerly semantic significance. Hermeneutics as the sharing of meaning between communities or persons indicates that it is no mere academic exercise. It has practical purpose too. It is very much a form of inquiry into how texts can and should be applied. Determination of meaning is a matter of practical judgment and common sense, not just Hermeneutics is invoked in many abstract theorising. fields of inquiry relating to the act of Hermeneutics is invoked in reading. It has a rightful place in many fields of inquiry relating to literary criticism and reading the act of reading. It has a rightful comprehension theory. Hermeneutics place in literary criticism and is a research method and this method reading comprehension theory. can be used in more deductive Hermeneutics is a research researches wherein the text is being method and this method can be much relied upon. used in more deductive researches wherein the text is being much relied upon. Researchers looking to get a handle on peoples perceptions, attitudes and feelings may get useful insights if they look to the hermeneutics of the reading theorists and the literary critics. Similarly in research that echoes with profoundly spiritual, religious, historical or ontological overtones, it is profitable to seek guidance in the philosophico-historical rendering of hermeneutics. Hermeneutics in research means to engage in textual interpretation. This may include texts of communication, texts of theory construction, texts available in the form of official government documents, classifieds, newspaper articles, treaties, conventions and so on. Skilled hermeneutical inquiry has the potential to uncover meaning and intentions that are hidden in the text. It is possible to end up with an explicit awareness of meaning and assumptions that the authors themselves would have
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been unable to articulate. We should keep in mind that every communication has a purpose and to identify the purpose more or less successfully remains the foremost aspiration of hermeneutics and if that can be got through, it would be an achievement accruing to the researcher. Footnotes (Endnotes) 1. Exegesis is the actual explanation of a biblical text. 2. Hermes is the mediator between the gods themselves, and between the gods and humanity and the one who leads the souls to the underworld upon death. He is also considered as the inventor of language and speech. He is also one having wings on his feet!! 3. Italian humanist Lorenzo Valla proved in 1440 that the Donation of Constantine was a forgery, through intrinsic evidence from the text itself. References Closson, Don (2002): Hermeneutics, Understanding the Bible, Probe Ministries http://www.probe.org/hermeneutics/accessed on 15-02-2011. Crolty, Michael (1998): The Foundation of Social Research, Sage Publications, New Delhi. Laverty, S. M. (2003): Hermeneutic Phenomenology and Phenomenology: A Comparison of Historical and Methodological Considerations, International Journal of Qualitative Methods, 2 (3). Michael, Froster N. (2008): Hermeneutics, philosophy.chicago.edu, http:// philosophy.uchicago.edu/faculty/files/forster/HERM.pdf Stanford (2005): Hermeneutics, Stanford Encyclopedia of Philosophy, http:// plato.stanford.edu/ accessed on 01-02-2011.
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Vision*
WOMEN I NH INDUTV A: IN HI NDUTVA: A AND REVISITI NG HI NDUTV HINDUTV NDUTVA REVISITING POSITION ING WOMEN I N IT POSITIONI IN
Nirmala Sitaraman**
we need to sharpen its focus? How inclusive/exclusive is it, as it is? Has there been an ideal womanhood? Are there aspects of the life of women which remain unaddressed? Where from areas of conflict arise? Communism supports the principle of equality only in relation to economic PART I rights ... But the principle of equality Definitions of Hindutva We can trace the coining and propounded by Hinduism envisages an all round harmonious synthesis. It the first use of the term to Vinayak holds a basic faith that all the Damodar Savarkar in 1923. While the term literally means Hindu- creatures, not to say only human beings ness, Savarkar would include are the embodiments of one single soul. .. We visualize an equality in all the under it only he ... who considers fields of life, such as economic, social, India as both his Fatherland and political, cultural etc. .. Holyland. Savarkar developed the twin idea of Hindutva and Hindu Rashtra (The ,Hindu Nation). Further more, for Savarkar they cannot be Hindus as long as the origins and sacred sites of their religions lie in West Asia.1 For Shri HV Seshadri, Hindutva (is) the unexceptional source of National Synthesis. He states that through the ... consciousness of Hindutva, all castes
* **
Summary: Why do we revisit Hindutva now? Is there a need to redefine it? Do
Hindutva in Present Context, Vijay Chauthaiwale (ed.), Bharatheeya Vichar Manch, Ahamadabad, 2010. Former News Editor, BBC World Service; Currently she is Member, National Executive, Bharatiya Janata Party; Director Pranava School and Deputy Director, Centre for Public Policy Studies, Hyderabad.
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WOMEN IN HINDUTVA.....
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and creeds of the Hindu Society can rise as one man and can progress following the principle of equality.2 Aiming at sharpening the definition, he differentiates the equality achieved under Communism vis-a-vis that which is achievable through Hindutva - ... Communism supports the principle of equality only in relation to economic rights ... But the principle of equality propounded by Hinduism envisages an all round harmonious synthesis. It holds a basic faith that all the creatures, not to say only human beings are the embodiments of one single soul. .. We visualize an equality in all the fields of life, such as economic, social, political, cultural etc. ... All the members of a family mete out equal treatment to each other and they also perform different roles ... Hence the Hindutva and the RSS primarily lay an emphasis on harmonious order.3 The harmony referred here is obtained by obliterating the caste and class differences. Taking it further we find Maulana Wahiduddin Khan using Hindutva 4 as a synonym of Indianisation. Shri Govindacharya agreeing with most of the above, highlighted special 5 respect for women as a For the purpose of this paper, we take that defining character of Hindutva. The Supreme Courts position definition of Hindutva, which is broad, in defining Hindutva is well not territorial except on issues of legality in the context of a modem western model known ... a way of life or a state of mind. nation state.T A convenient synonym Hindu Nationalism is often substituted for Hindutva. This narrows the expanse Hindutva covers as several civilisational aspects which are germane to the idea of Hindutva are missed out. Nationalism as an idea relating to a geographical area is constricting. Even Savarkar, argues Dr Shreerang Godbole, never meant to confine Hinduism to its connection with the territorial entity India.6 When definition is geographical then it would have no meaning except territorial or tribal patriotism ... that alone is foreign which is foreign to truth, foreign to Atman;7 Nationalism only when understood ... as a stage of human evolution ... a stage for self-expansion of the human spirit and not for self-aggrandisement.8 can be acceptable within Hindutva. Being, as it is, an idea emerging from the Western Socio-Political ethos, nationalism is inherited by us as a result of the freedom obtained from British Rule in 1947. Girilal Jain perceived this situation well. For him, Hinduism is a civilization and its status as a nation is only recent and accidental. India did not become a nation in 1947. It has existed at least two millennia before 1947,
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albeit across, not so contiguous territory. The Sankalpa mantra at the start of any puja, whose antiquity cannot be traced, is proof enough for the ancients conception of India as one coherent entity. In the words of a foremost communist, C. Achyuta Menon, Ours is a single, ancient nation with its roots embedded in 9 Hindu Ethos. For the purpose of this paper, we take that definition of Hindutva, which is broad, not territorial except on issues of legality in the context of a modem western model nation state. Notwithstanding the principle of universality on which our arguments rest, on civilisational aspects, we face conflict within ourselves and with others. Revisiting Hindutva? In the words of Gandhi, Hinduism is a living organism liable to growth and decay and subject to laws of nature ... A practice which was good ... Society develops new system in enough in a particular period would, consonance with the changed if blindly repeated in another, land conditions of the various periods of people into the slough of despond 10 history. Social system is just like the ... Hinduism abhors stagnation. growth and development of a tree ... We the people of this land gave old leaves and branches wither away. ourselves a Constitution which is Similarly in a society old systems give richly endowed with the Hindu spirit and ethos. Now, sixty two years after way to the new systems. Our society is the nation set several directive never eager to retain the old customs Principles - the ideals - for itself to and systems. It is impossible to revive the old systems nor do we claim to achieve via this secular make such endeavor. Constitution, it is time appropriate to take stock of our achievements. Crucially, we need to identify the areas of conflict and study them. We have two factors in the demography of the nation - the youth, sizable numbers of people with non-Indic faith, the influence of the large and growing numbers of People of Indian Origin (PIo). While issues relating to the State may well affect the geographical area where our political sovereign may rest, the influence of International Law is direct and irrespective of the borders. ... Society develops new system in consonance with the changed conditions of the various periods of history. Social system is just like the growth and development of a tree ... old leaves and branches wither away. Similarly in a society old systems give way to the new systems. Our society is never eager to
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retain the old customs and systems. It is impossible to revive the old systems nor 11 do we claim to make such endeavor. The justification for a meet as this one in Karnavati can be found in the. words of Shri Girilal Jain: Hinduism provides for self-renewal, even if Hindus as such have not been able to make effective use of the built-in mechanism for change for centuries. The concept of Kalabrahma and Kaladharma is central to the Hindu way of thinking. It accepts explicitly the inevitability of change with 12 the passage of time. It is an unenviable challenge. The task is unique in several ways. To some extent, for the Rashtriya Swayamsevak Sangh (RSS) and for the BJP , the task is self-propelled. Post-Independence, the Congress Party has not taken upon itself any major initiative to think and articulate its philosophical or ideological moorings. Even as and when it spoke out on any issue, views were articulated as though they are free standing with no connection to any other in the segment of the society. The Congress slowly and Post-Independence, the Congress steadily built around itself a Party has not taken upon itself any complacent wall of a party born to major initiative to think and articulate rule India. They pretend to its philosophical or ideological emphasise on governance - having moorings. forgotten Gandhian philosophy which was all theirs to appropriate. Subsequently, they immersed in Nehruvian Socialism and today, the unbridled Consumerism is their road to 2047- to mark the centenary of the nationhood, as it were. The Communists, who dominate the public domain on ideological debates, serve their fare meticulously and periodically as churned out from various think tapks across the red world. They have subordinated the Indian philosophical and cultural strengths to their Marxian mill which consistently debunked them. It is the Jan Sangh and subsequently the Bharatiya lanata Party which have emerged with an alternative Socio-Political construct. Periodically, the views they expressed on Hindutva have differed from that of the RSS or vice versa, giving ample fodder for their critics who revealed in highlighting the differences. There is a need to pro-actively discuss debate and articulate this alternative that is on offer. PART II
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Women in Hindutva In principle, every creation has a male and a female aspect as represented in the ardhanari concept. Needless here to highlight this elevates the idea of man and women to more than equal status. They co-exist as inseparable halves in everything and everywhere. The grandeur of the thought cannot be missed out as much as underlining the scientific basis of this idea. In practice, however this was best achieved perhaps only during the Vedic Age. The status of women in vedic society was probably somewhat more equal with that of men and their 13 relations more relaxed... Women seers and their experiences are recorded in the Rg Veda as many as worth analyzing. In the later days of the Bhagavat Gita, Shri Krishna declared chatur varnam maya shristam. Ones place in this varna system was determined by ones qualities and work or guna karma. Where in this scheme, just at the onset of the age of Kali, was the woman? In the Bhagavad Gita striyo vaisyas tathJ sudrah and even later in the Srimad Bhagavatam stri, sudra dvabhandunam. Women, sudras and dvija bandhus are considered belonging to the same category. The Communists, who dominate the Then ones social standing was public domain on ideological debates, determined by ones qualifications serve their fare meticulously and and not by birth alone. periodically as churned out from The Vedic fine standard of various think tapks across the red equality was only lately realized by world. the Western feminists in their Second Stage of struggle. Ideally, the Hindu women didnt have to struggle because she was worship worthy. Look at the seven great woman, we were told. 14 Swami Ranganathananda dwells deep into this elevated ideal vis-a-vis the western feminism. This noble idea has been reinforced over the generations by lesser scholars as much as lay citizens too. While the collective consciousness has so absorbed this thought, the reality is far from this. This noble position is most often countered by women writers. In contemporary literature, we find authors of different ideological persuasion graphically describing the dilemma and suffering of the Devi (the girl) in our households. An appropriate case is a 15 short story Girls of Mrinal Pande The dilemma is not just of the innocent girl who wishes to have her choice, but also of the older women who in the interest of peace and harmony of the household would prefer the girl to accept being a Devi, albeit with all the kaliyuga shortcomings. Women in India ... always try to juggle with the modem and the traditional in their lives and chart a course without
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violent turbulence ... Sudhir Kakar while analyzing the Indian mind further says, most of the time they are made in the interest of the solidarity and welfare 17 of the family and individual rebellion is rare. The Hindu orthodoxy does not separately speak for women. Can you be better than being pujaniya?- One is most often asked ignoring the daily dilemmas and repeated ordeals. From the sublime to the profane, instances are numerous in each of our daily lives. I quote here a few views I have heard: ... Thats why you women shouldnt be allowed to drive (vehicles). ... why, well (the parents) give you all what you earn from your job. Why do you want to trouble yourself? And again your husband earns very well. ... this is how we were treated by our mother-in-law. So whats the big fuss about? On 26 July 1926, Shri Aurobindo was asked ... while woman has often been the source of inspiration to man she has not produced any great creative work. The Saint In principle, every creation has a male and a female aspect as represented in answered: Because she was not the ardhanari concept. Needless here given any opportunity by social bondages. Whenever women have to highlight this elevates the idea of been given opportunity they have man and women to more than equal shown their capacity ... we have status. They co-exist as inseparable to wait a few generations in order halves in everything and 18 to see them at work. everywhere.frks. T A few generations have certainly passed and comments like those cited above are still being heard. They are heard loud and clear. They are heard at homes, shops, work places and even in temples. Yes, even in temples where a thousand beautiful names are used to praise Her and seek Her blessings. Swami Vivekananda had remarked, ... Brother, I shall show how to worship the 19 living Durga and then only shall I be worthy of my name. Vivekananda was quite vociferous in demanding a better treatment of our women. He compared the pure, independent, self relying and kind hearted American women who are the life and soul of (her) country with her Indian counterpart . Recalling Manus oft quoted line that Gods are pleased where women are held in esteem, Vivekananda mourns, We are horrible sinners, and our degradation is due to our calling women despicable worms, gateway 20 to hell and so forth ... The period of Vivekanandas anguish was the Hindu society of the Victorian
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age. This is articulated by Shri Aurobindo clearly: In India the institution of slavery was practically absent and the woman had at first a freer and more dignified position than in Greece and Rome; but the slave was soon replaced by the proletariat, called in India the Shudra and the increasing tendency to deny the benefits of the common life and culture to the shudra and the woman brought 21 down Indian society to the level of its western congeners. The Middle Ages, rife with plundering invasions, saw women as a necessary commodity to be protected or be taken away. In the extreme the medieval ascetics hated women and thought they were created by God for the temptation of monks. One may be allowed to think more nobly both of God and of woman.22 During the Bhakti movement which goes back to the 7th century AD issues related to caste and gender inequalities were raised consistently through the wandering mendicants some of whom were women. Living in an era of reforms when widow marriages were being encouraged, Shri Aurobindo had a larger canvas in mind when he said: .. .I do not care whether widows marry or remain single; but it is of infinite importance to consider how woman shall be legally and socially related to man, as his inferior, equal or superior; for even The status of women in vedic society was probably somewhat more equal the relation of superiority is no more with that of men and their relations impossible in the future than in the 23 more relaxed.... far distant past. About the same time as Shri Aurobindo, Rabindranth Tagore sought to recast a mythical image that was fairer 24 to gender justice than the long suffering Sita of the Ramayana could ever be. His Chitrangada of the Mahabharata fame demanded full equality and warned against being neglected. There were efforts to reform the .society and to emancipate women by eminent people like Raja Rammohun Roy, Ranade, Maharishi Karve, Narayana Guru, Swami Dayananda Saraswati, LC Vidyasagar, Mahatma Phule, Veeresalingam Pantulu and many others - all men. Several women writers wrote about their individual struggles, against orthodoxy, calling for access to formal education for women. However ... the picture of the Indian Society as extremely rigid, bigoted, divided and characterized by untouchability, suttee and the inhuman treatment of widows, painted by some British administrators and th evangelizing missionaries was accepted by Indian reformers early in the 19 25 Century ... this picture continues to persist. .. Even till this day examples of cruelty to women and ill treatment in Hindu households are used generously to
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challenge the socio-religious stranglehold on women. Post Independence, with the formation of a secular Indian state vis-a-vis an Islamic Pakistan, there was a constitutional guarantee of equal rights for women. Sooner, the Hindu Code Bill was amended. The one fact of which India after independence can be rightly proud is the tremendous progress which Hindu 26 women have made in all aspects and every walk of life. 27 Lakshmi Holstroms the first wave of womens movement (which) came to an end with Independence and a second wave in the seventies when many women helped to found trade unions and co-operatives, to organize slum dwellers and tribal people ... and a rapid growth in womens education have indeed brought changes largely to the lives of Hindu women as their personal laws were amended at the Centre and the States. Such reforms when brought Post Independence, with the formation were induced by reformist or of a secular Indian state vis-a-vis an socialists in Nehruvian or Indira Islamic Pakistan, there was a Congress or even by regional constitutional guarantee of equal rights for women. Sooner, the Hindu leaders such as NT Rama Rao. Code Bill was amended. The one fact Rarely did the BJS/BJP of which India after independence can notwithstanding their subscription be rightly proud is the tremendous to Hindutva work on their own progress which Hindu women have versions of statutory reforms. If made in all aspects and every walk of Hindutva speaks of cultural life.erks. T oneness, then it is a wonder why issues affecting the status of women among Christians and Muslims are never addressed. Ambedkar observes, There can thus be no manner of doubt that the Muslim Society in India is afflicted by the same social evils as afflict the Hindu society. Indeed the Muslims have all the social evils of the Hindus and something more. That something more is the compulsory system of purdah 28 for Muslim women. Pakistan has shown greater stamina in addressing a few issues relating to women, such as reservations in the Legislature Muktaran Mai standing up to tribal oppression, Bangladeshi Taslima speaking for women and the minorities there, etc are absent among Muslim women in India. Not till very recently the Law Commission has commented on the issue of triple talaq, as it exists today, going against Muslim women. Hindutva subscribers have spoken minimum on issues related to women. Much to our dismay, when articulated, sometimes they are jaded and even worse,
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out of sync with the times. The anti-Womens Reservation Bill and taken by some organizations has confused the citizens. ! ... (In) modern India ... the idea of a woman working outside the house has been completely accepted at an intellectual level but still creates emotional conflict for the family.29 This conflict results in verbal and physical violence against women. Hindutva rejects the western consumerist development model. It does not agree with the Communists as they focus only economic development. With 62 years of Independence and our Constitution in the backdrop, the unfulfilled goals set in the Directive Principles and genuine equality yet to be attained, it is time to stand- and think. PART III In Part I and II of this paper, we have traced the position of women in India over the centuries. Similarly, we have marked the various dimensions Consciousness was Chiti in his and nuisances in defining Hindutva. Integral Humanism for Deendayal A selection of views which are Upadhyaya. He advances a traditional progressive and which emerged Indian perspective on nationality from a wider canvas painted by those _ eminent thinkers are which emerged from a world view that everything is, interconnected. brought together for a- coherent analysis. It must be taken note here, dispassionately, that there were views which were regressive and dogmatic which are not recorded her. But they existed then over the centuries and exist even today. Newer voices get added to them periodically. Views quoted do not belong to people who are identified with any particular school of thought. We have not claimed their views as being in line with our picture of women. On Hindutva too the debate is on-going: if geographical then what about people of non-Indic religions who for generations have lived here, if civilisational then what about People of Indian Origin (Pio), whose sacred places are here? In this exercise of positioning women we find an absence of a coherent body of thought against which we can measure up any view. The thinkers whose names are conjured up when talking of Hindutva - Veer Savarkar, Dr Hedgewar, Guru Golwalker, or the subsequent heads of the Sangh (RSS) have not articulated on women as much as there was a need for it. There are only occasional references to literacy campaigns for women with an emphasis on inculcating samskars in them. An entire chapter is dedicated to Motherhood wherein the
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virtues of an educated, culturally rooted and brave mother as a vehicle for giving sons - who can protect our motherland are extolled. A reference to Satyakama Jabala, for instance, does not address the question of single parenting, in which Jabala had apparently excelled. It is conceded here that the thoughts of Golwalkar were focused on vyakti nirman and through that process wished to rouse National Consciousness.30 Consciousness was Chiti in his Integral Humanism for Deendayal Upadhyaya. He advances a traditional Indian perspective on nationality which emerged from a world view that everything is, interconnected. This is the core ideological fountainhead for the BJP which has a Mahila wing and openly supports the 33% Womens Reservation Bill. His was an attempt at working for Dharma rajya. Understandably, no elaboration on women alone/separately is available. While applying the generic thoughts of Hindutva writers to socio-economic matters, commentators have stressed the importance of family and not just economic well-being. And it is from there emerges any secondary Marriages between man and women of contribution to ideas on women. sagotra leading to khap Panchayats This offers no comfort because in passing orders to first excommunicate family roles are defined. Again, and then even to kill the couple is local customs and traditions vary surely not! blessed by Dharmic e.g., matrilineal inheritance. considerations. Having stressed its importance, the abuse that women face within the family remains unaddressed. When the Bill on Domestic Violence was being debated, (now an Act) anxiety was being expressed on how this Bill when passed may pose a threat to the family itself was over-emphasized. Why did the women need it? Did they need it? were questions not debated. Misuse and exploitation by close relative, violation of physical dignity, denial of basic material and nonmaterial dignity, unfair and unequal application of norms and customs etc are issues which cannot be left unaddressed. Marriages between man and women of sagotra leading to khap Panchayats passing orders to first excommunicate and then even to kill the couple is surely not! blessed by Dharmic considerations. How different are these from Pathan tribal honour killings approved by the Taliban? Outside the family, do we ,envisage a role for the women? Can she even be a writer or a doctor serving the public? Can she be economically productive and independent? In the present day nuclear family set up where is she, if she continues to be unmarried? And many more such need to be debated.
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... (India) is a non-individualistic culture where many more people are experiencing and discovering the pleasures of individuality and are often getting carried away by them. Individualism, of course also has its negative side31 The reality shows in the television channels with polygraph tests are playing havoc with individual lives. Let us remember there is no pressure on the individuals to subject themselves to such hara-kiri. How do we respond to this and such challenges? Who should we look up to when issues affecting women need answers in contemporary society? Should we look up to Shri Aurobindo or to a Mutt head whose views are alike, to those heard in the Middle Ages? Should we not try and build that coherent body of thought? This could mean accepting some prevailing and past views and summarily dismissing some others. It is certainly high time we set the process on motion. In conclusion, I present with apologies to Tagore an amended Chitrangada: I am Bharati, todays woman Not a goddess, nor an ordinary woman, Worshipping me and placing me on a pedestal, that is not me, not me, Neglecting me and keeping me behind, that is not me, not me If you keep me by your side in crisis and in wealth If you allow me to stand by you in all hardship and strife You will come to know me truly Today I merely make this submissionI am Bharati, todays woman. Footnotes 1 Konraad Elst: Decolonising the Hindu Mind, p.21 2 H.V Seshadri: The Way, P .112 3 Ibid, p.113 4 Maulana Wahiduddin Khan: Indian Muslim, p.19 5 Govindacharya: Tehelka 27 June, 2009, p.18 6 S.Godbole in Organiser 23.2.1992 7 S R Goel: How I became a Hindu? p.45 8 H. V. Seshadri: Universal Spirit of Hindu Nationalism, p.7 9 Quoted by H.Y.Seshadri: The Way, p.50 10 Mahatma Gandhi: What is Hinduism? p.24-25 11 H. V. Seshadri: The Way, p.114 12 Shri Girilal Jain: The Hindu Phenomenon: A Unique Phenomenon in Rama
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13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31
Jois (compiled) Supreme Court Judgment on Hindhutva, An Important Landmark, A.S Altekar: The Position of Women in Hindu Civilisation Swami Ranganathananda: Women in the Modern Age. Girls by Mrinal Pande in Lakshmi Holmstrom (Ed) The Inner Courtyard, p.56 Sudhir Kakar, India Analysed, p.45 Ibid, p,45 Sri Aurobindo:Out of the Ruins of the West. .. India s Rebirth, p.181. Vivekananda to Sanyal, letter dated 14 February 1895 from New York, Sri Vivekanandas letters, p.214 Ibid p.80 Shri Aurobindo: The Ideal of Human Unity, p.340 Shri Aurobindo: Indias Rebirth, p.1 02 Ibid, p.90 Reba Som: Rabindranath Tagore, The Singer and His Song, p.77 MN Srinivas: Social Change in Modem India, P .175 Sita Ram Goel quoted in Koenraad Elst: Decolonising the Hindu Mind In introduction to Laksl1ll1i Holstrom (Ed) The Inner. Courtyard, p.xi Ambedkar quoted in Koenraad Elst: Decolonising the Hindu Mind, p.424 Sudhir Kak: India Analysed, p.44 MS Golwalkar: Bunch of Thoughts, p.3 71, 243 Sudhir Kakar: India Analaysed, p.44
References I. Chaturvedi Badrinath, Women of the Mahabharata. (Orient Longman, Hyderabad, 2008) 2. Sudhir Kakar & Ramin Jehanbegloo, India analysed. (Oxford, New Delhi, 2009) 3. H V Seshadri, The Way. (Suruchi Prakashan, Delhi, 1991) 4. N.S Rajaram, A Hindu View of the World (Voice of India, New Delhi 1998) 5. Koenraad EIst, Decolonising the Hindu Mind. Rupa, New De1hi,200 1) 6. Chaturvedi Badrinath, Swami Vivekananda (Penguin, New Delhi 2006) 7. Osho, A New Vision of Womens Liberation (Hind pocket Books, New Delhi, 2008) 8. Chaturvedi Badrinath, Dharma India and the World Order (St. Andrews Press, UK, 1993) 9. Mahatma Gandhi, What is Hinduism?(NBT, Delhi, 2001) 10. M Rama lois, Supreme Court Judgement on Hindutva, an Important
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11. 12. 13. 14. 15. 16. 17. 18. 19. 20.
Landmark (Suruchi Prakashan, Delhi, 1996) Shri Aurobindo, Indias Rebirth (Institute de Recherche Evolutives, Paris 1997) Osho, The Book of Woman, (Penguin, New Delhi 2002) M Rama Jois, Guruji and Social Harmony (Shri Guruji Janmashatabdi Samiti, Karnataka, 2006) M.S. Golwalkar, Bunch of Thoughts (Sahitya Sindhu Prakashana, Bangalore, 1996) Shashi Bhushan Dasgupta, Evolution of Mother Worship in India,(Advaitha Ashrama, Kolkatta, 2004) Swami Ranganathananda, Women in the Modern Age, (Bharatiya Vidya Bhavan, Mumbai, 1997) Mahatma Gandhi, India on my Dreams (Rajpal, New Delhi, 2008) Reba Sam, Rabindranath Tagore (Penguin, Viking, Delhi,2009) Malini Bhattacharya, In Radhas Name, (Tulika Books, New . Delhi, 2008) MN Srinivas, Social Change in Modem India (Orient Black Swan, New Delhi,2009) Lakshmi Holstrom(Ed) The Inner Courtyard, Stories by Indian Wome~ (Rupa,New Delhi,2008)
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THE KASH MIR ISSUE: A H ISTORIC SPEECH KASHM HISTORIC

Text of the speech made by Dr. Syama Prasad Mookerjee, M.P. and President of the Bharatiya Jana Sangh in Lok Sabha on 7th August 1952 during a debate on the Kashmir Issue.*
one and each one of us, whatever may be his point of view, must approach this problem from a constructive stand-point. I cannot share the view that we are creating a new heaven and a new earth by accepting the scheme which has been placed before the House on the motion of the Prime Minister. The question can be divided into two parts. One relates to the international complications arising out of Kashmir and the other relates to the arrangements I agree with the Prime Minister that that have to be made between the matter of Kashmir is a highly Kashmir and ourselves regarding complicated one and each one of us, the future Constitution of Kashmir. whatever may be his point of view, It has been said that I was a must approach this problem from a party when the decision was taken constructive stand-point. to refer the Kashmir issue to the UNO. ..... That is an obvious fact. I have no right and I do not wish to disclose the extraordinary circumstances under which that decision was taken and the great expectations which the Government of India had on that occasion, but it is a matter of common knowledge that we have not got fair treatment from the United Nations which we had expected. We did not go to the UNO with regard to the question of accession, because accession then was an established fact. We went there for the purpose of getting a quick decision from the UNO regarding the raids which were then taking place by persons behind whom there was Pakistan Government. The raides merely acted on behalf of somebody else.... Some-how, we should withdraw ourselves, so far as consideration of the Kashmir
Source: Pramod Shah (ed): Thoughts on Religious Politics in India- Vol II. Society for National Awareness, Kolkata, 2009, pp.108-119.
I agree with the Prime Minister that the matter of Kashmir is a highly complicated
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case is concerned, from the UNO. We can tell them respectfully that we have had enough of the UNO and let us now consider and try to settle the matter through our own efforts. I am not suggesting that India should withdraw from the UNO. The only matter regarding which the dispute still continues is about the one-third territory of Kashmir which is in the occupation of the enemy. The Prime Minister said today that portion is there. It is a matter for national humiliation. We say that Kashmir is a part of India. It is so. So, a part of India is today in the occupation of the enemy and we are peace-lovers, no doubt. But peace-lovers to what extent?- that we will even allow a portion of our territory to be occupied by the enemy? Of course that Prime Minister said thus far and no further. If the raiders enter into any part of Kashmir, he held out a threat of war not in relation to Pakistan and Kashmir, but war on a bigger scale between India and Pakistan. Is there any possibility of our getting back this territory? We shall not get it through the efforts of the United Nations: we shall not get it through peaceful methods, by negotiations with Pakistan. That means we lose it, unless we use force and the Prime Is there any possibility of our getting Minister is unwilling to do so. Let us back this territory? We shall not get it face fact- are we prepared to lose through the efforts of the United it. Nations: we shall not get it through It has been said that there is peaceful methods, by negotiations some provision in the constitution, with Pakistan. That means we lose it, that we are bound by the pledges unless we use force and the Prime which have been given. Pledges? Minister is unwilling to do so. Undoubtedly, so many pledges we have given. We gave a pledge to Hyderabad. Did we not say that there would be a Constituent Assembly for Hyderabad? It was followed by another pledge that the future of Hyderabad would be decided by the Legislative Assembly of Hyderabad. But is not Hyderabad already a part of the Indian Union? We gave pledges also to those prices whom we are liquidating in different form today. If we talk of pledges we have given pledges on many other occasions. We gave pledges to the minorities in East Bengal. That was given after the attainment of independence. The Prime Minister said the other day that even if Kashmir had not acceded army could have marched to Kashmir and protected the distressed and the oppressed. I felt proud. But if I make a similar statement, or even a similar suggestion for the purpose of saving the lives and honour of nine million of our fellow brethren and sistersthrough whose sacrifices to some extent at least freedom has been achieved, I am a
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communalist, I am a reactionary, I am a war-monger! What was the set-up we accepted when the British withdrew from India? There was the Indian India divided into India and Pakistan and there was, if I may call it, the Princely India. Every one of those five hundred rulers got theoretical independence and they need have acceded to India only with relation to three subjects. So far as the rest was concerned it was purely voluntary. That was the pattern which we accepted from the British Government. So far as the 498 States were concerned, they came to India, acceded to India on the 14th August 1947 in relation to three subjects only, but still it was accession, full accession. Later on, they all came in relation to all these subjects and were gradually absorbed in the Constitution of India that we have passed. Supposing some sort of fulfilment of the pledge that we are thinking of so literally in relation to Kashmir, was demanded by these States, would we have agreed to give that? We would not have because that would have destroyed India. But there was May I ask was not Sheikh Abdullah different approach to the solution party to this Constitution? He was a of those problems. Member of the Constituent Assembly; They were made to feel that in but he is asking for special treatment. the interest of India, in their Did he not agree to accept this interest, in the interest of mutual Constitution in relation to the rest of progress, they will have to accept India, including 497 States. It is good this Constitution that we are enough for all of them, why should it preparing and the Constitution not be good enough for him in made elaborate provisions for Kashmir?ks. T nationally absorbing them into its fabric. No coercion; no compulsion. They were made to feel that they could get what they wanted from this Constitution. May I ask was not Sheikh Abdullah party to this Constitution? He was a Member of the Constituent Assembly; but he is asking for special treatment. Did he not agree to accept this Constitution in relation to the rest of India, including 497 States. It is good enough for all of them, why should it not be good enough for him in Kashmir? What is the provision we have made in the Constitution? Article 373- read it and read the speech of Shri. Gopalaswami Ayyangar when he moved the adoption of that extraordinary provision. What was the position then? All the other States had come into the picture. Kashmir could not because of special reasons. They were: firstly the matter was in the hands of the Security Council;
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secondly, there was war; thirdly, a portion of Kashmir territory was in the hands of the enemy and lastly an assurance had been given to Kashmir that Constituent Assembly would be allowed to be formed and the wishes of the people of Kashmir ascertained through a plebiscite. Those were the factors that had yet to be fulfilled and that was why a permanent decision could not be taken. It was temporary provision. He said categorically that he and also the Kashmir Government hoped that Jammu and Kashmir would accede to India just as any other State has done and accept the provision of the Constitution. It is not a question of compulsion on our part. The Constitution of India does not say that whatever the Constituent Assembly of Jammu and Kashmir would ask for India would give. That is not the provision. The provision is agreement, consent. Certain proposals have been made today. Some of us do not like them. What are we to do? If we talk we are reactionaries we are communalists, we are enemies. If we keep quiet and if a catastrophe comes after a year, then you were a party to it, you The We must be able to show that kept quiet, therefore, you are Indian is not only in theory, but also in stopped from saying anything. fact, a country where Hindus, I am most anxious, as anxious Muslims, Christians and everyone will as anybody else that we should be able to live without fear and with have an honourable, peaceful equality of rights. settlement, with Kashmir. We must be able to show that Indian is not only in theory, but also in fact, a country where Hindus, Muslims, Christians and everyone will be able to live without fear and with equality of rights. That is the Constitution that we have framed and which we propose to apply rigorously and scrupulously. There may be some demands to the contrary here and there. But do not regard that, whenever an attack is made on certain matters of policy, some narrow, sectarian, communal motive is prompting us. Rather it is the fear that history may repeat itself. It is the fear what you are going to do may lead to the Balkanisation of India, may lead to the strengthening of the hands of those who do not want to see a strong United India, may lead to the strengthening of those who do not believe that India is a nation but is a combination of separate nationalities. That is the danger. Now, what is it that Sheikh Abdullah has asked for ? He has asked for certain changes to be made in the Constitution. Let us proceed coolly, cautiously, without any heat or excitement. Let us examine each of them and ask him and ask ourselves
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: if we make an allowance in respect of these matters do we hurt India, do we strengthen Kashmir? That will be my approach. We want to come to an agreement which will make it possible for India to retain her unity and Kashmir to retain her separate existence from Pakistan and be merged with India, Since when did the trouble start ? Let us look at it dispassionately. Since Sheikh Abdullahs return from Paris some time ago statements started to be made by him which disturbed us. Even then we did not speak out. His first statement he made in an interview which he gave when he was abroad about his vision of an independent Kashmir. And then when he came he amplified it, then again retracted from it and gave an explanation, and then the speeches which he has made during the last few months were of a disturbing character. If he feels that his safety lies in remaining out of India, well, let him say so; we will be sorry for it, but may become inevitable. But if he feels honestly otherwise, as I The flag has a significance. It will not have always hoped and wished, do for the Prime Minister to say that it then certainly it is for him also to is a matter of sentiment. It was explain why he wants these announced in the papers three days alterations to be made . ago that the Indian flag will fly only on ......... Sheikh Abdullah spoke in two ceremonial occasions and the Constituent Assembly of otherwise the State flag alone will fly Kashmir, about three or four there. If you feel that the unity and months ago, words which have not integrity of India are not affected and been withdrawn, but words which it will not lead to fissiparous created a good deal of misgivings tendencies being generated, accept it in the minds of all Indians and do it for all.T irrespective of parry affiliations. I do not know whether the Prime Minister saw this : We are a hundred per cent sovereign body. No country can put spokes in the wheel of our progress, Neither the Indian Parliament nor any other Parliament outside the State has any jurisdiction over our State. It is an ominous statement Let Sheikh Abdullah declare that he accepts the Sovereignty of this Parliament. There cannot be two Sovereign Parliaments in India. You talk of Kashmir being a part of India, and Sheikh Abdullah talks of a Sovereign Parliament for Kashmir. It is inconsistent. It is contradictory. This Parliament does not mean a few of us here who are opposing this. This Parliament includes a majority of people who will not be swayed by any small considerations. And why should he be afraid of accepting
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the Sovereignty of this Parliament of Free India? Secondly, it is not a matter of changing the provisions of the Constitution by the Presidents order. Let us look at some of the changes which are being sought for. We are supporters of the Maharaja! That is what is said against us. I have never met the Maharaja. I do not know him personally. We are not supporters of this Maharaja, or of any Maharaja as such. But the Maharaja is there not by his own free will. The Parliament of India, the Constitution has made him what he is, namely, the constitutional head of Jammu and Kashmir. And what is the irony? At present Sheikh Abdullahs Government is responsible to this Maharaja according to the Constitution, responsible to one who is being described as a wretched fellow who has to be turned out lock, stock and barrel. The Maharaja is there as a constitutional head. If you feel that this should be taken out, change your Constitution. Say that there will be no hereditary Rajpramukhs. It is matter worthy of He wanted to call himself the Prime consideration. Let us consider it. Minister. That is how he first started. But see the way in which it has Some of us did not like it. We know been put: a Hindu Maharaja is one Prime Minister of India including being removed. That is one of the Kashmir, that is the Prime Minister war cries in Pakistan. But who who is sitting here. How can you have finished the royal powers of Hindu two Prime Ministers, one Prime Maharajas? Not Sheikh Abdullah, Minister in Delhi and another Prime but the Constitution of Free India. Minister in Srinagar who will not call We did it. We said that no ruler himself the Chief Minister, but a would have any extraordinary Prime Minister. powers, that he will be just head of the government which may be technically responsible to him but later on responsible to an elected legislature. But now great credit is being taken that a unique performance is being done in Kashmir. In every speech of his he gave it: the Maharaja, the Dogra raj being finished. What is the use of saying it? What about the elected Governor? ..... There was very special reason why in order to retain the unity of India and contact between the Centre and all the States the Governor should be nominated by the President. You just ignore these basic points because Sheikh Abdullah says: I want an elected head now. Why can you not tell him and others what you have done in the Constitution, that originally we provided for an elected Governor but after a good deal of thought we did away with that? Even then I say if today in your wisdom you feel that an
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elected head is a necessity and it will help you, consider it. Bring it up as a specific proposal. Let us discuss the pros and cons of it. But suddenly my friend Me. Hiren Mukherjee says : People are clamouring for an elected head. People are clamouring for an elected head everywhere. Are you going to have elected heads everywhere? In fact, as things are happening we may abolish Governors altogether. Governorships are often reserved for various classes of personsdisappointed, defeated, rejected, unwanted Ministers and so forth. We need not have this class at all. Or, if you want to have them, have them. I am not particularly interested. But this is a change for which no justification is given. And then the flag. The flag has a significance. It will not do for the Prime Minister to say that it is a matter of sentiment. It was announced in the papers three days ago that the Indian flag will fly only on two ceremonial occasions and otherwise the State flag alone will fly there. If you feel that the unity and integrity of India are not affected and it will not lead to fissiparous tendencies being generated, accept it and do it for all. But why do it as a matter of Look at the citizenship rights and surrender to Sheikh Abdullahs fundamental rights. What is it that we demand? are doing? Has the House considered He wanted to call himself the it? Has the House discussed the pros Prime Minister. That is how he first and cons of the recommendations started. Some of us did not like it. which have been made? You are We know one Prime Minister of changing without giving much thought India including Kashmir, that is the to the provisions of the Constitution Prime Minister who is sitting here. regarding citizenship. How can you have two Prime Ministers, one Prime Minister in Delhi and another Prime Minister in Srinagar who will not call himself the Chief Minister, but a Prime Minister. Look at the citizenship rights and fundamental rights. What is it that we are doing? Has the House considered it? Has the House discussed the pros and cons of the recommendations which have been made? You are changing without giving much thought to the provisions of the Constitution regarding citizenship. It was said that rich people are rushing to Kashmir and purchasing property. As the Prime Minister mentioned in his statement, in article 19(5) there is a provision. We discussed this article threadbare when we framed the Constitution. We have said that any State legislature may pass a law, imposing reasonable restrictions regarding acquisition of property or movement from one part to another in the public interest or in the interest of Scheduled Castes and Scheduled Tribes. If
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Sheikh Abdullah feels that in Kashmir some special restriction should be done, the clause is there. I would like to ask the Prime Minister categorically abom this. He has not mentioned it. He has skipped over it. Is it intended that the restrictions which the Kashmir Assembly will impose will be in accordance with this exception or is it proposed to give it something more? There are four classes of citizens. I have got the details, but I have not the time to go through them. But those were done in the time of the much cursed Maharaja. Are they to be maintained or are they going to abolish the four different categories of citizenship? I am reminded of a story which was written by Lord Curzon in a book. A distinguished nobleman from England went to the court of Shah of Persia 50 or 60 years ago accompanied by his wife. Both of them were presented and the Shah was a bit inattentive and the secretary asked : What should be the honour done to the lady? There were rhee different categories of Order of Chastity and the award was made Order of Chastity- class three. That is how the order came out and then it was realised ,that something had been done which was of a staggering character, and of course amends were made after the damage was done. Four classes of citizenship in Jammu and Kashmir- There is another thing to which Prime what for? They should be abolished. Minister has not referred. I was really There should be only one class of amazed to find how a special citizenship. Would Indians take all provision could be made. your property. It was not suggested that Indians should go and purchase property as they liked. Supposing some Indian comes and purchases some property, you may have legislative measures. We have accepted it. What is the fear? We have a Kashmiri Prime Minister of India. We have a Kashmiri Home Minister of India. We are happy in India. We do not mind it. We welcomed them. What is the fear? Is it feared that Indians will go and invade Kashmir and one of them will become the Chief Minister of Jammu and Kashmir? There is another thing to which Prime Minister has not referred. I was really amazed to find how a special provision could be made. As you know two lakhs of people have gone away to Pakistan. There is a provision that a special law will be incorporated to get these people back to Kashmir. War is still going on. On the one hand Fundamental Rights regarding civil liberty are proposed to be made more strict, and on the other, you are going to throw open the door and allow Pakistanis to go to Kashmir; for this there is to be a special law and there is a special agreement. Why this anxiety on the part of Sheikh Abdullah to make a special provision for getting back those who ran away to Pakistan and who are
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not prepared to come. Is there any point in it ? How will it affect security? .... Those who have been killed cannot go back. Those who are alive can come back tomorrow if they honestly believe in India and if they really want to live in Jammu. They must be tested. Let them come back. No special provision is needed for it. So far as Jammu is concerned, as you know, it was a most tragic state. It was done by both sides. There were Muslims who were bitter and there were Hindus who were bitter. That was a dark period when many parts of India were like that, but today, what is the position? You have allowed how many thousands. I forgot the number. They have come away from Jammu and Kashmir and are a burden on India. Why should not there be a special provision here in the agreement that promptly they will be taken back to Jammu and Kashmir? There are several thousands of them who have come. Why are they not going back? I do not know how many pandits have come away from Kashmir. They also must go back to Kashmir. So far as the other portion is concerned, that also is a serious matter. From the one-third portion of Jammu and Kashmir which is now under Pakistani occupation, nearly, one Why are they not going back? I do not lakh of Hindus and Sikhs have know how many pandits have come come and taken shelter, within the away from Kashmir. They also must go Kashmir territory. What will back to Kashmir.. T happen to them ? They will have to be taken care of. You are thinking of those who have become Pakistanis for the time being. You will reconvert them and reconfer on them the status of Kashmiri citizens but those unfortunate beings who today have taken shelter, how will they be given accommodation? Is there land enough for them? These are matters which had not received any attention. As regards the emergency provision, it is an amazing stand. If there is an emergency on account of internal disturbance, the President of India will not have the last say. Why this fear of the President of India? Can you contemplate a more gratuitous insult to the President of India? Here the Kashmir Government must conform to the Constitution. Why should they request if there is an internal disturbance which is the creation of their own misdeeds? Why should they request you if, for instance they are in league with others from the other side. China or Russia, through our other friends? Why should they come and request you for your interference? I would expect the Prime Minister to tell whether the other emergency provisions apply or not. As you know, there are two other very important emergency provisions in the
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Constitution. Article 354 relates to application of provisions relating to distribution of revenues while a Proclamation of Emergency is in operation and the other article is 356 relating to provisions in case .of failure of Constitution machinery in States. Has Sheikh Abdullah accepted the application of article 356 or has he accepted the more important provision contained in article 360 provisions as to financial emergency? Has he accepted that provision? The Prime Minister does not make any reference to it. The Supreme Courts jurisdiction also has not yet been accepted. I shall conclude, by making this constructive suggestion. These comments which I made, naturally I had to make without commenting in detail on the reactions of Sheikh Abdullah. He wrote to me and said that he would like to meet me when he was in Delhi last time. I was not here on that day. So I could not meet him, I sent him a friendly reply. Perhaps I would meet him some time. It is not a question of his meeting me or my meeting him. I submit that we must proceed according to certain standards. First of all there is no question of the President by virtue The seconProceed in accordance with of his power to make orders altering a constitutional manner, not just play the provisions of the Constitution in with the constitution. It is a sacred material respects. document, and it is a document on Proceed in accordance with a which much labour and much thought constitutional manner, not just play were bestowed. with the constitution. It is a sacred document, and it is a document on which much labour and much thought were bestowed. If you feel some changes are necessary in order to take into consideration the new set-up that is slowly developing in India, whether in Kashmir or other parts of India, by all means let the people of the country have a chance to express their opinion. Lastly a charge was levelled that some of us have advocated separate consideration of Jammu and Ladakh. I would assure you and the House that I do not want that Jammu and Kashmir should be partitioned. I know the horrors of partition. I know the results which may ensure if partition comes. But the responsibility for preventing partition will rest on those who are today the masters of Jammu and Kashmir and are not prepared to adopt the Constitution of India. What is the crime if today the people of Jammu claim that they should be treated separately? In the sense that they should be allowed to join fully with Indiamark it, it is not a question of running away from Indiaif they say that they would like to accept in to the Constitution of free India, is there any crime that they then
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commit? I am not suggesting that you partition Jammu and Kashmir. I am not suggesting that you send Kashmir or Kashmir valley out of India. And it is not for me or for us sitting in this House to decide this matter. As the Prime Minister pointed out very rightly, it is the people of that territory who will have to decide. Now suppose the people of Jammu and Ladakh feel that either it should be full accession in relation to the whole of Jammu and Kashmir, or if that is not acceptable to Sheikh Abdullah, then at least these two Provinces, the two separate entities could be justified historically or otherwise, that they should be allowed to join with India. Let Kashmir continue in any way that it likes, even with more autonomy, with less possibility of interference by India; that is possibility which we cannot rule out. I hope that this question will be considered in its full possible implications. My friend from Kashmir, Maulana Masucdi said Jammu is a province which in 1941 had a Muslim majority. He said that, but did not complete the story. Undoubtedly it was a Muslim majority Province in 1941, but it Lastly a charge was levelled that some became a Muslim majority including those districts which have of us have advocated separate consideration of Jammu and Ladakh. I now fallen into the Pakistaniwould assure you and the House that I occupied area. So, if you exclude those areas.... do not want that Jammu and Kashmir I am not going to surrender should be partitioned. them. I am vety glad he has put the question. The Prime Minister says that that area will not be re-occupied, but it is a different question. You are not going to re-occupy it and it is not possible. In any case those people have worked against Jammu and Kashmir, they have become, as has been repeatedly said, more friendly to Pakistan than to India. If you take the 1951 census figures-the figures have not been published, but it is on the basis of the territory that is under our occupation-75 per cent of the population of Jammu will be Hindus. But I am nor proceeding on the basis of Hindus and Muslims. Let me make it clear. I am proceeding on the basis of the will of the people to come to India either in whole or in pan. If these two Provinces Ladakh and Jammu say that they will come to India with all these subjects, make it possible for them to do so. The same right which you are claiming for Kashmir may also be demanded by the people of Jammu and Ladakh. Let us proceed in a friendly spirit. Sheikh Abdullah himself said about a month ago that he will have no objection if the
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people of Jammu and Ladakh really felt that they would go to India. I am not saying that you have it done immediately or you proceed in that way, but let it be possible for the people residing in those areas to make up their minds which way it will be good to proceed, and it will also be consistent with the same principles of self-determination which constitute the basic claims of Sheikh Abdullah, supported by the Prime Minister.
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\mep ]Xn-m-p-Ip-ap]v \psS kmln-X-y-n {]I-S-amb \qX-\-{]-hW-XI - Hcp {]m-\s - a \ne-bn hfp-hc - p-X - n\p \mw km-yw-hl - n-p-Ibp-m-bn. t\mh-enepw IY-bnepw Ihn-Xb - nepw Df-hmb Cu `mhp-IX - z -] - c - n-Wmaw Gsd N-sN-s - -p-Ig - n-X - m-W.v ]mm-Xy -P - o-hn-Xm-h - I - sf apIm-e - s - f-m ASpp-\np ]cn-N-b-sp XpS-n-b-tXm-sS-bmWv ]c--cm-KX[mc-W-Is-Xn-cmb at\m-`mhw \psS Fgp-p-Im-cn hfp-h - X - v. \ne-hn-ep-m-bn-cp-X - n\np hy-Xy -k - vXa - mb Hcp kmaq-ln-I -k - m- - n-I{ - Iaw \ne-hnh-X - mWv Cu am-n\p Imc-Ww. ]pXnb kml-Nc - y - s ]mm-Xy -t - em-Is Aimn \nd bph-Xe - a - pd-bpsS hnl-z-e-X-Ip kam-\-am-bn- ]p-s\-gp-p-Im IS-sa-Sp sshtZin-Im-i-b--fpsS ]n_-e-n AkmBtKm-fo-Ic - W - - n-sbpw [m-cW - hpw A]-cn-Nn-Xh - p-amb A\p-`h - - DZm-co-I-c-W-n-sbpw ê-am-bpfm-hn-jvIc - np XpS-n. C-c - n cq]wmb ]pXnb Pohn-X-{I-a-ns sIm \h-`m-hpI-X-zs \mw B[p-\nBhn-jvImcw km[-y-am-p I-km-ln-X-y-sap hnti-jn-n-p. Zpcq-lcN-\-Isf D-cm-[p-\n-I-X-bn-sem-Xp- Xbpw Zpt-b-Xbpw Zmi-\n-I-X-tbmm-\m-bn-. Sp AXn-cp-hn B`n-ap-J-y-hp-am-bn-cpp B[p-\n-I-X-bpsS kmI-e-ym-h--bn Fgp-X-s kmln-X-y-ns apJ-ap-{Z. Ccw cN-\-Isf AX-y-m-[p-\n-I-km-lnXy-sav Bt-]k - z -c - - n hnfn-p-t]m-p-shpw \ap-d - n-bmw. B[p-\n-I-X-bpsS cmw-L-s ]nevm-ev D-cm-[p-\n-I-X-sb-mWp hnti-jn-n--Xv. ]t, BtKm-fo-I-c-W-n-sbpw DZm-co-I-c-W-n-sbpw ê-ambp-mb ]pXnb Pohn-X-{I-a-ns Bhn-jvImcw km[-y-am-p cN-\-Isf Dcm-[p-\n-IX - b - n-sem-Xp-m-\m-bn-. B[p-\n-IX - sb \ho-\X - s - bpw D-cm-[p-\n-Ik - mln-X-ys B[p-\n-tIm--c-km-ln-X-y-sapw ]cn-jvI-cn-p-sImv \ho-\-X-sb-pSp-h {]h-W-X-I Dsm-n-p--Xn-\p {ia-ap-m-bn. \ho-\-Xm-{]-m\-ns t]mcm-bva-I-fm-bn-cp Zpcq-l-Xbpw Zpt-b-Xbpw Aan-X-amb Zmi-\nIm-`n-ap-Jy - hpw Hgn-hm-t-X - mbn hp-Iq-Sn. AtXm-sSmw InKm-\np-Sn t_mUnMv kvIq ]nnv ]Iho-Sn-sbpw hr-k-Z-\-n-sbpw A\p-`-h-]m-T-fn-eqsS samss_ tam-dn-bn-e-h-km-\n-p asmcp Pohn-X-{I-as kmln* F.-F.-B.-F. 88, tIZm-c-Ku-cn, IpS--\-pv ]n.-H., Xncp-h-\--]pcw 695 043
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G.-_n. cLp-\m-Y \mb
Xy-n Dsm-t-n-h-cp-Ibpw sNbvXp. Cu Pohn-X-{Iaw Bhn-jvI-cn-m {ian-h - c - n ]ecpw `mjm-hg - - hpw A`-ym-k_ - e - hpw Bn-h - c - m-bn-cp-n-. Ipdpp-hg - n-If - n-eqsS kmln-Xyw krn-p-Ib - m-bn-cpp Ah. Btcm-Ky -I - c - a - mb kwhmZ-f - n-eqsS hmb-\m-\p-`hw ]p-hb - v p-X - n-\p Ah-kcw \-am-p-Ib - mWv Ah sNbvX-Xv. CXns ]m--e-n ae-bm-f-t\m-h-enepw IY-bnepw Ihn-X-bnepw {]X-y - s - ]pXp-aI - s - f-p-dnv km-Ia - mb Hcp ]p\-ct - \-zj - Ww \S-p-Ib - mWv "thcp-I-fnse Poh-Xmfw' F IrXn-bn-eqsS tUm. F.-Fw. Dn-r-jvW. Ign Ac-\q-m-n-\p-n ae-bm-fk - m-ln-Xy - - n-\p-mb hf-sbbpw KXnam---sfbpw ]cn-tim-[n-p-I-bmWv "ae-bm-f-km-ln-Xyw tIc-f-n-d-p-tijw' F D]-\y - m-k - n. kwm\ ]p\x-kw-LS - \ - s - b-p-Sv GI-tI-cfw ]nd-hn-sb-Sp-snepw KqV-cm-{o-b-e--y-tmsS {]hnXns ê-ambn tIc-f-n\p kz-X-zt_m[w \-s-sp [z-\n-n-p-sIm-mWv {K-Im-c hnj-bs kao-]n-p-Xv. A[o-ih - Ks XpS-p-amn A-zm-\h - K-n\v B[n-]X - y -a - p \h-tem-Iw krnm \S-nb {ia-n Pn-a - h - k - m-\n-n-m Ign-s-nepw tXm-ap-Sa - I - f - ptS-Xmb ]pXn-sbmcp k-h - Kw DS-se-Sp-p-Ib - m-Wp-m-bX - .v Cu ]m-e - - n kmln-X-y-tem-Iv Zri-y-amb ]p{]-h-WX-I hni-I-e\w sNp-I-bmWv teJ-I. ae-bm-ft - \m-he - nepw IY-bnepw kmln-Xy - - nse ]pXp-aI - s - f-p-dn-p IhnX b nepw {]X-y - s - At\-zj - W - w ]pXnb IrXn-If - n-sem-Xp-n-\n]pXpa I s f pd nv kmI a mb W-sa hnNmcw tUm. Dn-r-jvW-\n-. Hcp ]p\-c-t\-z-jWw \S-p-I]p\hm-b-\-bn-eqsS ]gb IrXn-I-fnse ]pXpbmWv "thcp-I-fnse Poh-Xmfw' a-I Is-m-\m-hp-sav Atlw hni-zk - nF IrXn-bn-eqsS p-p. Cu hni-zm-k - ns km-ya - mWv kn.tUm. F.-Fw. Dn-r-jvW.. hn.-bpsS "t{]am-arXw', H.-hn. hnP-bs "Kpcpkm-Kcw', h-eb - psS "s\v' XpS-nb t\mhep-I-fpsS ]p\hm-b-\-bn-eqsS ]p-h-bvp A\p-`q-Xn-X-ew. t\mh-en am{X-a-, IY-bnepw Ihn-X-bnepw Cu \bw km-y-am-Ip-sav Atlw Imn--cpp. s]mIpw hn-bpsS Icppw Ihn-X-bpsS I-Im-WvU-n A---Wn \S-p AXnn-ew-L\ - - fpw Dn-r-jW v ]p\-ct - \-zj - n-p-Xv CXns `mK-am-bn-m-Wv. Ncn-{X-n-s ]n_-e-tmsS kn.-hn. cma]n cNn aqv BJ-ym-bn-IIsf Hgn-p-\nn kmam-\y -h - m-b\ - - m-cpsS Bk-zm-Z\ - - a - X - sb Xr]vXn-s-Sp-msX \ne-sIm-p "t{]am-arX'sa t\mh-ens\ B[m-ca - mn At-l - ns kz-Xz - hpw cN-\m-h-y-n-Xzpw hne-bn-cp-p-I-bmWv "t{]am-arX-w: kn.-hn.-bpsS cm{o-b-t\m-h' F teJ-\ - n. kn.-hn.-bpsS Bmwiw IqSp-X {]Xn-ê - n-n-p-Xv Ncn-{XmJ-ym-bn-II - s - fp \ hnti-jn-n-p t\mh-ep-If - n-es - pw adnv cm{ob kmaqln-It - \m-he - mb "t{]am-arX'nem-sWpw {K-Im-c m]n-p-p. ae-bm-f-t\m-h{]m-\-n\v An-hm-c-an t\mh{Xn-X-b-ns cNPRAGATI Quarterly Research Journal January-March 2011
79
G.-_n. cLp-\m-Y \mb
\bvp aptm-Sn-bmbn kn.-hn. \S-nb Ncn-{X-]-T-\- t]mse-bp {]mcw-`-{]h-\ - f - psS ê-am-bn-m-bn-cp-n "t{]am-arX'ns ]nd-hn. ka-Im-enI cm{ob kmaq-ln-I-{]-iv\--tfm-Sp {]Xn-I-c-W-sa \ne-bvmWv CXp hn`m-h\w sNbvXXpw kmm-XvI-cn--s--Xpw. {]Xn-Iqekml-N-c-y-sf \n-b-ZmV-ytmsS t\cn A\p-`h - k - m-y - - f - psS shfn- - nepw \ne-hn-en-cp kmaq-ln-IP - ohn-X - ns ]m-e - - nepw Hcp IpSpw-_I - Y - bvp ]p\-cm-hn-jvImcw \evIp-Ib - mbn-cpp kn.-hn. D-z-e-amb ]ucp-j-sbpw al-\o-b-amb kv{XoX-z-sbpw Bcm[n-p-X - m-bn-cpp kn.-hn.-bpsS hy-n-Xz - w. Ncn-{X-sbpw Ime-sbpw AXn-ib - np-\np ]pcp-jI - Y - m-]m-{X-s - fbpw krn kn.-hn. `mh-\m-km-{am-Py - - n\np tIh-e-bm-Ym-y-ns Xe-n-te-n-d-n-\n-p-sImp Poh \evInb IYm]m-{X--sfsmmWv Cu IrXn cNn-n-cn-p--Xv. BI-kvan-I-amb Hcp sshIm-cnI-{]-Xn-I-c-W-am-bn-cpp AXv. tacn tImd-en-bpsS "shsU' F t\mh hmbnm-\n-S-bm-b-Xm-Wt{X C-c-samcp {]Xn-I-c-W-n\p kn.-hn.sb {]tIm-]n-n--Xv. kv{Xobm-bn-cp-n-p-IqSn kv{XoIv Bt-]I - c - a - m-bn-tm-p hn[-n-em-bn-cpp tacn tImd-en-bpsS t\mh. kv{XoXzs If--s-Sp-p coXn-bn Hcp Ncn-{X-sbpw Ime-sbpw kv{Xobn\n-p-X-s-bp-mb \ow AXn-ib - n-p-\np AwKo-Ic - n-m kn.-hn.-m-bn-. Zp-X]pcp-j-I-Ym-]m-{X--sfbpw krn bpsS ]m]-`mcw apgp-h ]pcp-j-\nkn.-hn. `mh-\m-km-{am-P-y-n\np emWp IpSn-sIm-p--sX-m-bn-cpp tIh-eb - m-Ym-y - ns Xe-n-te-n- kn.-hn.-bpsS ]w. Cs\ t\mpd-n-\n-p-sImp Poh \evInb tm ae- b m- f - nse BZ- y s IYm-]m-{X-s - fsmmWv Cu kv{Xo]--c-N-\-bpsS Im-sh IrXn cNn-n-cn-p--Xv. _lp-a-Xn-l-\m-Ip-Xp kn.-hn.-bmsW-w-Ko-Ic - n-m Dn-r-jW v \p aSnbn-. Xm Bcm-[n-n-cp kv{Xoh-y-n-X-z-n\p Xnf-w-Iq-m ]pcp-j-k-z-`m-hnse Zp-X-Ip kz-c-`mcw \evIp-I-bt kn.-hn. sNbvX-sXp kwibw tXmmw. Fm C-s\-sbmcp ktlw Dn-r-jvWs\ Ae-p-X - m-bn-tmp-n-. "A]-am-\n-Xa - mb Ncn-{X-n-sbpw A]-Ij-n-sbpw Hgn-bm-_m-[I - fpw kl-P-hm-k-\-Ifpw' t]dp CXnse aWn-I-WvTs ]ucp-j-Zu-yw shfn-s-Sm AXm-hi - y -a - m-sWv At-l - n\p tXmn-bn-cn-mw. Agn-aX - n-bp-sSbpw \oXn-bp-sSbpw \navt\m-X - h - g - n-If - n-eqsS tXcp-cp]m-bnp ckn-p-h - \ - mWp aWn-IW - T v . ssewKnIm-k - nbpw A[mn-Ia - mb t{Zml-{]-hr-n-Ifpw Iqp-tN-cp A[-aP - - a - m-Wb - mfp-tS-Xv. An-Wn-p-n-sb sUkvUn-tam-W-bpsS Nmcn-{X-s-n Ah-cpsS A`nPm-X-\mb `m-hn kwi-b-ns hnp-]mIn {Iqc-ambn hnt\m-Zn-p Hcp Cbm-tKm. am\-yhpw BZ-cW - o-bh - p-amb HutZ-ym-Kn-I] - Z - hn ssIb-S - n-h - n-cn-p Cu \oN-I-Ym-]m-{X-ns ]mc--c-yhpw P\n-X-I-c-l-k-yhpw Is-m-\p {iaw kn.hn. \S-n-bn-p-v. `r-]-cn-X-y--bmb Zphr--bpsS Pmc-kw-kK-n P\n-
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G.-_n. cLp-\m-Y \mb
-h-s\ ]mc--c-y-tZm-jhpw A-bpsS Zmkn-Wn km-\n-p A]-Ijhpw Abmsf th-bm-Sn-sm-n-cn-p-p. Cu \yq-\-cm-in-Isf \nho-c-y-am-p adp-a-cpmWv ]Whpw ]Z-hn-bpw. Ah t\Sn Db-c - Iog-S - n-smv Iogm-fc - n t{Zml_p-n-bpsS \J-ap-\I - f - m-g v n-f - n-p Zp-i - n-s-Xnsc kn.-hn. \S-p B{Ia-Wa - mbn "t{]am-arX's teJ-I ImWp-p. Cs\ t\mp-tm "t{]am-arXw' hmb-\b - n\nv Hgn-p-\nt t\mh-es - pw ]p\hm-b\ - bpw ]pXp-ka - o-]\ - hpw Bh-iy -s - -Sp IrXn-bm-sWpw teJ-I Xo-s-Sp-p-p. Xs kv]in-p GXp hnj-b-tmSpw {Inbm--I-ambn {]Xn-I-cn-m kn.-hn. cma]n--bvp-mbn-cp kl-Ph - m-k\ - b - vp-Zm-lc - W - a - mbn "t{]am-arX'ns cN-\sb Dbn-mp-I-bmWv tUm. Dn-r-jvW. BZn-hmknP\-Xb - psS A\p-`h - t - emIw BZ-ya - mbn ae-bm-ft - \m-he - n Bhn-jI v cn Fgp-p-Im-cn-sb \ne-b v mWv ]n. h-eb - psS t\mh-ep-If - n Dn-r-jW v ]pXpa Is-p--Xv. CXn-\-tlw Xnc-s-SpXv Ah-cpsS "s\v' F BZ-yt\m-h-em-Wv. \ho-\-Xm-{]-m-\-ns {]`m-h-Im-e-mWv Fgp-Xn-p-S-p--sXnepw he AXns kzm-[o-\Xm-he - b - - n\p ]pd-p-\n-p-sIm-mWv cN\ \nhln-X - v. \ho-\X - b - psS Dt]mXv] - a - mb kv{XohmZ-ns Hgp-n-s\mp \om\pw Ah XmXv]c - yw Imn-bn-. Ahp hnjbw hK-t_m[w hfn-n-m-, Xncp-s\-n-bn NqjWw sN-s-Sp apw s]p-am-bn-cp-p. {_-Kn-cnpw _mh-en-pkzw in-sb-s--dn-bm an-S-bn hop-ap-n--gn-bp ASn-bm-f-cpsS ASnbm-f A[o-ih - K-ns Pohn-X-amWv Cu IrXn-bpsS `qan-I. hKBm-i-np apn sacpt_m[w hfn-n-m-,- kzw in-sb-s- -ap hfp-ar-K - am{X-am-dn-bm ASnbm-f A[o-i-hK-ns bn-cp Hcp Ime-L--amWv Bm- i - np apn sacp- - a p he Nn{Xo-Ic - n-p-X - v.. hfp-ar-K - am{X-am-bn-cp Hcp Ime-L-amWv he Nn{Xo-Ic - n-p-X - v. ASn-bm-nI tNmc-n-f - p taem-fc - psS hoc-ys - am-gn-m-\p ]m{X-f - mbn IW-m-s - n-cp Hcp Imew. A\p-kc - n-s - -tS \nb-aa - mWv Cu hy-h nXn Fp hni-zk - nmt\ BZn-hm-kn-Im-Ip-am-bn-cp-p-q. CXn-t\mSv Fs\ {]Xn-Ic - n-s - a-X - mWv hesb Ae-nb {]iv\w. AXn-\p D-c-amWv "s\v' F t\mh. Xncp-s\n-p-p-If - nse a\p-jy -P - o-hn-If - psS \n-lm-bm-h - b - n ]cn-X] - n-p Hcp \mKcn-II - Y - m-]m-{X-n-eqsS he CXn-\p-cw Is-p-p. FXnp-Isf AXn-Pohn-p-sIm-p-Xs ASn-bm-f-cn Ah-Im-i-t_m[w P\n-n-m-\p {ia-amWv Cu IYm-]m{Xw \S-p-X - v. kv{Xohn-tam-N\ - - ns ap{Zm-hm-Iyw Gp-]d - p \S-m hy-{KX Imp-n-s-nepw Ah-cpsS kmaq-ln-Im-h - I - s - f-p-dnv t_m[-hX - n-bmWp h-e. kv{XoI-tfm-Sp Ah-KW - \ - I - s - fbpw Ah t\cn-Sp A]-am-\s - bpw adnI-S - m Ahsc {]m]vXc - m-p-X - n he kzo-Ic - n-n-cn-p \ne-]m-Sp-I ]cym]vXa - m-Ip-p-v. kvt\l-n-sbpw {]W-b - n-sbpw Bghpw ]cpw Is-p-Ibpw CuSpw
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G.-_n. cLp-\m-Y \mb
Ddpw ]cn-tim-[n-p-Ibpw sNp Hcp Nn-Is cN\ Fp hnti-jn-n-psImpw Bhn-p hmb\ Bh-i-y-s-Sp IrXn-sbp Xop-I-ev]n-psImpw H.-hn. hnP-bs "Kpcp-km-Kc's kao-]n-pp "Kpcp-km-Kc - - nse m\km-n-[-y-' F teJ-\w. D]-\n-j-ZvKmw-ò-cyw Bh-ln-p t\mh-se-mWv Cu IrXn-sb kw_-nv Dn-r-jW v s hne-bn-cp-. sIp-]n-W p-In-S - p a\p-jy -_ - - - s - f-p-dnv Kuc-h] - qhw Nnn-p Hcp t\mh-en-ns\ Cu IrXnbn-eqsS ImWm {ian-p-Ib - mWv At-lw. euIn-IX - bpw Bo-bX - bpw Xn-ep kwLjw H.-hn. hnP-bs IrXn-I-fnse {]_-e-km-n-[-y-ambn {K-Im-c\v A\p-`h-s-Sp-p-v. hnP-bs BZ-y-Im-e-c-N-\-I-fn euIn-IX Gdn-\n-s-n ]nevmev AXns\ adn-IS - v Bo-bX - t - bm-SS - p-p-t]m-Im-\p at\m-`m-ha - mWp ImWp-X.v hnP-bs Bo-bX - s - b-p-dnp kwhm-Z - Gsd \S-n-p-.v At-l - ns Bo-bXbpsS m\-ap-{Z-I Dn-r-jvW tXSp-Xv "Kpcp-km-Kc'nem-Wv. Fw. apIp-s hy-X-y-kvX-amb t\mh-emWv Fkv.-sI. s]ms-m-ns\ IYm]m-{X-amn cNn "{]hmkw'. t\mh-enp Xs IYm-]m-{X-ambn hcp-p-sh {]tXyI-Xbpw Cu IrXn-p-v. Cu t\mh-en-s\-p-dn-p Ah-tem-I-\-amWv "{]hm-kw: ae-bm-fn-kz- X - z- - ns hos-Spv' F teJ\ w. kmcn-bmb s]ms-m-nhnP-bs BZ-y-Im-e-c-N-\-I-fn euIneqsS cmP-ym-Xnn ISv A\-y-tZIX Gdn-\n-s-n ]nevm-ev ip ]mp-d-n ae-bm-fn-I-fmb AXns\ adn-IS - v Bo-bX - t - bm-SS - p{]hm-kn-I-fpsS IY khn-ti-j-amb p-t]m-Im-\p at\m-`m-h-amWp hn[-n Ah-X-cn-n-p apIp- ImWp-X - v. hnP-bs Bo-bX - s - b- h-Z\ - b - n thIp Bbn-c - W - p-dnp kwhm-Z - Gsd \S-n-p-v. hnc-lt n\p {]hm-kn-I-fpsS Pohn-X-ns Hcp ]cn-tZw Imn--cp-sv teJI kan-p-p. hntZ-i - W - - n-eqsS tIc-f - ns km-n-Ic - w-K - p-mb am-f - n-tep kz-a - mb \ne-bn Hsc-n-t\mw \S-p-Ibpw sNp-p-v teJI. tkXp-hns "AS-bm-f - ' F t\mh-ens\ ap\nn-bp hnNm-c - f - mWv "B[p-\n-I-Po-hn-X-ns AS-bm-f' F teJ-\w. Xd-hm-p-a-ln-abpw Iqp-IpSpw_ tahn-em-kh - p-sams \-amb Hcp Ime- - n ]pcp-js - \-tmse kv{Xopw tkz-m-\p-kmcw PohnXw \bn-m\pw \nb-{n-m\pw Ign-bp-p-v. Cu ]pXnb IpSpw-_h - y -h - bpw AhnsS Dcp-n-cn-bp Pohn-X{ - ]-iv\ - fpw hy-y -\ - p-`h - - f - pamWv "AS-bmf'nse apJ-y-{]-ta-bw. t\mh-en Ah-X-cn-n--s-Sp kv{Xo]p-cpj-_ - - nse koW-XI - ]eXpw hni-Ie - \w sNp-X - n teJ-I Imp Ignhv A`n-\ - \ - a - ln-p-p. IYm-km-ln-Xyw Dn-r-jvW\v Gsd C-s kmln-Xy -c - q-]a - m-Wv. \ho-\I - Ym-km-ln-Xy -s - -p-dnp ]d-bp-tm kztX anX-`m-jn-bmb Atlw Aev]s - amp hmNm-e\ - m-Im-dp-v. "ae-bmf sNdp-IY Cv' F teJ\w Cu tXm-ens\ km[qI-cn-p-p. AXn-{l-kz -s - a-nepw ae-bm-fI - Y - m-km-ln-Xy - - ns {]mcw`w apX \hot\m-c IYm-km-ln-Xy - w-hsc Htcm{]Z-nWw \S-p-pv At-lw. s]mIpw
82
G.-_n. cLp-\m-Y \mb
hn-bpsS BJ-ym-\ - ns Icpv Ip-d hmp-If - n A\p-`h - n-n Dn-rjvW kn.-hn. {iocm-as IY-I hnkvXc - n Nbvp hnj-ba - m-n-bn-cn-p-p. A\p-`h - - f - psS Hcp _np-hn\np bm{X-bm-cw-`n-p-Ibpw hfsc Zqcw bm{X-sNbvXv XpS-n-bn-S - p-Xs aS-n-sb-p-Ibpw sNp-h - c - mWv kn.-hn. {iocm-as IYm-]m{X-f - n ]e-cpw. "Ccn- - nWvUw' "NnZw-_cw' "hma' "pc-ky -[ - mc' XpSnb {]ikvX - f - mb IY-I hni-Ie - \w sNbvXv {iocm-a Fs\ Hcp thdn IYm-Im-c\ - mbn-on-cn-p-p-shp ImWn-p Cu teJ\w \psS {i-]n-Sn-p-] - p-p. Ah-km-\s \mep teJ-\- Ihn-X-sb-p-dn-m-Wv. Ch-bn "]pXp-IhnX Fgp-Xp-Xv' F teJ\w \ho-t\m-c - I - h - n-Xt - bmSp hn{]-Xn-] - n-bp-h - s - ctmepw AXn-em-Ijn-m ]c-ym-]vX-am-Wv. Ihn-X-bnse `mhp-I-X-z-]-cn-Wm-a- \ho-\-X, \ho-t\m--cX Fo t]cp-I-fn hnfn--s--tijw ]pXp-I-hnX F hnti-j-W-n Fn-\n-evp--Xns\ AwKo-I-cn-p-sImv Imh-y-am-ns ss\c--cyw Nqn-m-p-I-bmWv Cu teJ-\-n. \ho-\-I-hnX CS-Xp-]--{]-X-yb-im-k{ v X-n-tep Nms-nepw ]pXp-Ih - n-Xb - psS km-c] - Yw hy-Xy -k - X v a - m-sWmWp teJ-Is \nK-a\ - w. kv{XoPo-hn-X - ns A\p-`h - s - sh-hn-[y - hpw kv{Xob-\p`-h - ns Xo{h-Xbpw Bhn-jvIc - n-p-X - n ]pXp-Ih - nX Gsd aptm-p-t]m-bn-cn-p-sv Ah-km-\s \mep teJ-\ - DZm-l-c-W-k-lnXw m]n-p-pv teJIhn-Xs - b-p-dn-m-Wv. Ch-bn I. "\Nn-tI-X-v: kX-ym-t\-z-jn-bpsS apn"]pXp-Ih - nX Fgp-Xp-Xv' F h-Nv' F teJ\w IhnX Fs\ Bk-zteJ\w \ho-t\m--c-I-hn-XZn--W-sap Imn--cp Hcp ]mT-am-Wv. tbmSp hn{]-Xn-]-n-bp--h-sc{ioIp-am-c Xn-bp-sSbpw Iev] \mcm-b-Wtmepw AXn-em-Ijn-m sbpw Ihn-X-I A]-{K-Ynv \ho-\-I-hn-X]c-ym-]vX-am-Wv. bpsS kz-`m-h-h-y-X-ymkw Imn--cp-I-bmWv "Cs Ihn-X-bpsS cp apJ-' F teJ-\w. Ign \qm-ns D-cm-n Xg-p-h-f \ho-\-Xm-{]-m-\ns \nb-m-hmbncp A]-Wn- Amew I Ghpw henb Ihnsbp hnti-jn-n-p-p, "Ah-[q-Xs AXnn-ew-L\ - - : A-] - W - n-c - psS I-ImWvUw' F teJ\w. hym-h-lm-cn-I-tem-I-n {Inbm--I-ambn _s-p-\n-e v p-tmgpw A\p-`h - - f - n\nv AI-p-\n-e v p A-] - W - n-c - psS at\m\ne {in-p Dn-r-jvW kz-c-L-S-\-bnepw `mh-X-e-nepw At-l-ns Ihn-XI - kmtlm-Zc - y -a - n-m ]nd-hn-If - m-sWp ]d-bp-tm kqvaZ - r-mb Hcp \ncq-]I - s - \-bmWp \mw ImWp-X - v. Dn-r-jW v s \ncq-]W - - ns Hcp khn-ti-jX AXn \nd-p-\n-e v p BP-h-am-Wv. {]mNo\kmln-X-y-s-p-dn-m-bmepw \ho-\-km-ln-X-y-s-p-dn-mbmepw B cN-\I - kX-yk - - a - mb hne-bn-cp-e - p-If - m-bn-cn-p-sa-X - n kwibw thm. (th-cp-I-fnse Poh-Xm-fw, tUm. F.-Fw. Dn-r-jvW, Id v _pIvkv, tImbw, 2010, hne 70 cq])
83
Bk-zm-Z\w
bm tZhn k`qtXjp Imh-y-cq-t]W kwnXx

kptajv IrjvW F.-F-kv.*
BjZo-]vXn-bpsS [\-yX - b - n\nv A-c\ - - { - X-f - psS Xnf-hpw shfn-hpw

Bhm-ln Ihn F \ne-bn-emWv {io. hnjvWp\mcm-bW - \q-Xn-cn-bpsS t{ijvTX AwKo-I-cn--s-Sp--Xv. kmwkvIm-cn-I--]m-c-tcymw Nmcp-hm-b-e-X-bmbn \ntep ]Sn At-l-ns Ihn-X. Pohn-X-ns Bg--fn\n-p-sImv Atlw Bk-zm-Z\m\p-`h - - ns sXfna Imn-c - p-p. Ihn-Xb - psS kzw-Kb - n Cd-n-\nv Pohn-X-ns ASn-sbm-gp-ns\ {]Ion Ihn F \ne-bnepw Atlw ]Tn-s - -tS-X - p-v. A-c - n hfsc {it-b - f - mb Ccp-] - n-bmdp Ihn-XI - Dsm-p Imh-yk - a - m-lm-ca - mWv "Nmcp-eX'. "Hmw-Np-hSn' XpSn "iwI-cs k]vXXn'bn Ah-km-\n-p {it-bI-hn-XI - f - psS kt-f\ - w-sImv kam-lmcw [\yX-m] - q-am-bn-cn-p-p. {io hnjvWp\m-cm-bW - \q-Xn-cn-bpsS Ihn-XI - fn Bjk wk vIrXn Hcp BjZo-]vXn-bpsS [\-yX - b - n\nv A[m- c - b mbn hn- p- p. A-c\ - - { - X-f - psS Xnf-hpw "Hmw NphSv' F BZ-yI - h - nX Fw.shfn-hpw Bhm-ln Ihn F ]n. t]mfns HmI p ap]n \ne-bn-emWv {io. hnjvWp\mcm-b-W An-p Hcp A-c-am-e-y-am-Wv. \q-Xn-cn-bpsS t{ijvTX A[- y m- ] - I \pw Fgp- p- I m- c \pw AwKo-Ic - n-s - -Sp-X - v. shdpw "]pgp' A Fpw Ime-L-ns ZuXyw Gs-Spp ]qn-bm-p-hm-\p {]m-ti-jn-bp-h - \ - mWv Fp Ihn {]kvXm-hn-p-p. sXm-Sn-pgnan\nv sXfn BIm-i-ns s\n-S-n Xnf-p \-{X-n-e-I-ambn Dbp-sX-fn Fp-d-p \ncq-]I Fw.-]n. t]mfns\ hn Dp-f-I-tm-sS-bmWv Ihn ChnsS kvacn-p--Xv. ""Hsbpw adn-tm-Xm In-t, \o aptmp h Im hen-m-bvhm s]-]m-Sd - n-bp-t'' F hcn-I IqSn hmbn-p-tm A\p-hm-NI - AdnbmsX Fw.-]n. t]m F D-ze - h - y - - n-Xz - s ZWvU\ - a - k - vImcw sNp-p. ]WvUn-X-cXv\w sI.-]n. \mcm-b-W-n-jm-cSn F "jmcSn amsd' HmpsImp cNn "hc-cpNn', Imh-y-KpWw sImv Gsd anI--Xm-Wv. sNdnb Ihn-X-bmsW-nqSn A-k - p-X - s - Impw B{Z-Xs - Impw Gsd lrZ-ya - m-Wv. IWn* \nem`h, Nm--e, Xe-b, Bdm-epw-aqSv ]n.H ., Xncp-h-\--]pcw 695 123.
84
bm tZhn k `qtXjp Imh-y-cq-t]W kwn-X:
kptajv IrjvW F.-F-kv.
sh--cn--bn Kpcp-`n {]km-ZmI-am-Ip-Xv "hc-cpNn'bn \mw Zin-p-p. hy-n-If - psS t]cp-I kqvaX - t - bm-sSbpw eb-tm-sSbpw Imh-yL - S - \ - bvv tISh-cmsX kn-th-in-n-p-X - n Ihn-p {]mK--èv`yw AZ-zn-Xo-ba - m-Wv. ""kp-cw kpIp-amcw Ch sNmpq aqIw Rtfm shdpw aW -I, Hgp-p-m Ggp tImWp-I-fp-c ns\ apgp-hS - n hmb-sX-sS ]pWyw'' F.]n. kpIp-am-c, B.sI. kpcw Fo [njWm-im-en-Isf Ihn-Xb - n Dtn-cn-p-Xv AXo-hl - r-Zy -a - m-bn-m-Wv. Ihn-Xb - n Icw-Ne - n-n-p-tm A\p-hm-NI - c - psS Dn-emWv shm-c - - p-I XS-bp-X - v. Cu kam-lm-c - nse Ghpw Nmcp-Xb - mXpw lrZ-bk - ] v in-bp-amb Ihn-Xb - mWv "NmcpeX'. Iem-im-eb - nse Xnc-p-If - n\nv AIv ]Sn-p-ch - m-Xn Xpd-p-t\m-p-tm lrZ-yK - w hnSn Xn ]q\n-em-hmbn \nd {]mNo-\k - w-kvIr-Xn-bpsS kpK-kp-a- Hpw-Xs ImWp-hm km[n-p-n-. \K-c-ns Zw{-bn Ihn-X-bn Icw-N-en-n-p-tm PohnXw sImcp- p- I n- S - pp F A\phm-N-I-cpsS Dn-emWv shm-ckXyw Ihn Xncn-d - n-bn-p-p. p-I XS-bp--Xv. Cu kam-lm-c""Nmtc Xg-p-Xf - npp hmns nse Ghpw Nmcp-Xb - mXpw Nmcp-eX ]qp hmk\ hoipp lrZb k v ] inb pa mb IhnX-bmWv It AXnth]Sew Cfm"Nmcp-eX'. Xew sNp-I aqSp-an-SfwNn hnew!'' hmns Nmcp-eX ]qv hmk-\n-p-tm Ihn kwkvIm-c-ns thcp-]S-ehpw BIm-i-ns AIw-s]m-cp-fn-tev ]q A-[-\-y-Xbpw Ihn ChnsS IrX-lk - vXX - t - bmsS Bte-J\w sNbvXn-cn-p-p. Ncn-{X-ap-lq-f - psS Zo]-m-gvNb - mWv "Xp-cm-s\m-cm-fp-m-bn-cpp' F Ihn-X-bn tXPp ]I-cp--Xv. \nb-a-pw \nbm-a-I-\mb alm-mhv {io\m-cm-b-W-Kp-cp-tZ-h-s\bpw caW-a-ljn F m\-k-z-cq-]-s\bpw "Cf-bpsS ]pW-yamw Ejn-h-cy'\mb KmnPn-sbbpw kX-y - n alm-t{Xw Xpd-n m{X-Zo-]vXa - mb Nncn-sb-p-dnpw ]dp-sImv aspw ImWm Bk-zm-Z-\u-p-Iyw krn-m Ihnp km[np. "ac-Wa - p-{Z-I' F Ihn-Xb - n-em-Is sRn-p-Ibpw s]mn-p-Ibpw sNp bp-n-sbpw ]oUm-\p-`-h--fp-sSbpw arXn-s---fp-sSbpw CS-ap-dn-bm {]hmlamWv ImWp-X - v. ""Fpp ]nsbpw BIm-ia - mtW ap{Z-h - p arXn-bpsS s]n-I
85
sNtm-ct - h-Wa - n-\n-bp-sa-m-cW - NWvUn-sIm-Sp--b-bvp Ipdn-p-I''. Cu Ipdn-p-I ImWp-tm acn-h-cpsS _p-P-\- lrZbw ]nf-e-dn--c-bp i_vZw Ihn-bp-sSbpw A\phm-NI - s - bpw sNhn-If - n iqe-ap-\t - ]mse Xpf-n-d - p-p. \psS Pohn-ns\n-e\ - n-ev]n\pw kcp-n-XX - z - - n\pw bmsXmcp km[-yX - bpw Cm p{Z-Im-eL - - n-emWv lX-`m-K-y-cmb \mw Pohn-p-Xv Fpw CXn-s\mcp Adp-Xn-h-cp-t-Xns Bh-iy -I - X Bk-a - m-bn-cn-pp Fpw Ihn Hm-s-Sp-p-p. ""Bf-dn-bn-msX t]mc-Sn-p-h - \msf Pbn-m kzbw HSp-p-h - '' Bbn-o-cp-Ib - mWv \mtam-tcm-cp-cpw F Ihn-bpsS Zi\w A-cw-{]Xn icn-bm-Wv. Hf-a - - b - psS Imh-y_ - nw-_ - fpw ]Z-ssi-en-Ifpw hy-n-Nc - n-{X-kq-N\ - I - fpw tImv Ihn, Hf-a - - bvv An-p Hcp A-c-\--{X-am-e-y-amWv "samgn-ap-gw'. Cu Ihn-X-bn-eqsS Hf--a---hn-XbpsS {iotIm-hn-en-\p-n\nv A\p-hm-N-I {ihn a{-[-z-\nbpw {]km-Z-io-X-fnabpw "samgn-ap-g'neqsS ]p\c-\p-`-h-th-Z-y-am-Ipp F-XmWv {it-b-amb hkvXpX. ""BcmWp \mSp-hm-tg-p? tNmZyw Nppw apg-th `c-W - n-X - s - bbpw cm{-ns Hf-a - sNmpq ko-Xs - bbpw Hw kwkvIm-cNm thWw `cn-p-hm'' im-Zz -e - X - s - bbpw ]cm-ain-p Fp Ihn ]d-bp-tm Hf--a-"Ncn-{X-ns hgn' F IhnX bpsS ]ptcm-K-a-\-ho--Whpw ASnhmb-\-m-cs Inepw Ic-fnepw m- \ - h - t m- S p B`n- a pIn\m-hnepw DS-n-n-S - pw. JyhpamWv sXfn-bp--Xv. htc-W-yh-m-cpsS hmgvN - m-e - n\nv ASn-m-\h - -m-cs Ah-Im-it - _m-[hpw ka-ch - o-cy - hpw Pz-en-p ]pkwkvIr-Xn-bpsS DW-bvmbn bXv\n-W - s - av DZvtLm-jn Hf-a - - b - psS Imh-ylr-Zbw A\m-h-cWw sNp--Xn-eqsS hnjvWp\mcm-b-W \q-Xn-cnbpw e-y-amp-Xv Gg-I-fpsS Fgp-tw Xs. Hu]\n-j-tZm-n-I-fp-sSbpw thZ-km-c--fpsSbpw e-Zo-] - m {]Im-in-Xa - m-bn-cn-p samgn-ap-g - - n-s\m-Sp-hn Xm Ime{]-f-b-n Hen-p-t]mIpw F ZpxJ-sbpw ]c-a-\nh-y-Xn-bpsS eb-kp-J-ambn ]cn-Wa - n-n-m\pw ]cn-KW - n-m\pw Ign-bW - s - av Ihn \s D]-tZ-in-p-p. `c-W-n--X-sbbpw cm{-ns ko-X-sbbpw Hw kwkvIm-c-im-Z-z-eX-sbbpw ]cm-ain-p "Ncn-{X-ns hgn' F IhnX hmb-\ - m-cs Inepw Ic-fnepw In\m-hnepw DS-n-n-S-pw. AXn\p ImcWw Xmsg--d-bp hcn-I-fm-Wv. ""H-aq-en-I-fm-Ipq tcmK-s-m `bm-\Iw Aen-hmp ip{iqj Xs t\mhn-sm-cu-j[w'' C{X-b-[nIw Nntm-o-]-Ihpw A]-{K-Y-\m--
86
Ihpamb hcn-I Cu Ihn-X-bn as-p-an-. tcmK-s-m `bm-\Iw Huj-[amWv F Is- hk-I - m-es kpK-h - m-bp-hn hkq-cn-tcm-KmWp ]Xppp F kXyw Xncn--dn sshtem-n-nsb A\p-kva-cn-n-p-p. Aenhmp ip{iq-js - b-h - nv asmcp Huj-[hpw thZ-\n-p-h - mbn \evIm\n Fpw AXp-Xs - -bmWv Ghpw in-bp Huj[w Fpw Ihn ]d-bp-p. ae-bm-f-Im-h-y-tem-Iv Xo-bmbpw ambm-ap-{Z -Nmnb Hcp Ihn-X-bmWv "NmIp IS'. Im-Sn-sbpw Xntm-Sn-b-sbpw kar-Xn-kp-Kw Ihn-bn taScm-hnse ]m\n-em-ap-b - mbn Dun-d - nb kzm-\p-`q-Xn-bpsS ]mc-ay - - n-emWv A\phm-N-I\v {]kvXpX IhnX e`-y-am-b-Xv. ""N-sgpw skmd-]d - - n-en-eqsS ZpxJw sR-p-ho-gvnb alm-\-S! hnn-d-m, H apnb IXnpe sImp-hm,-s\ p Ip kabw X]-km-\p-Iq-ew'' F hcn-I-fn-eqsS hmb-\-m-cpsS lrZvt-{X-f - ntev Acn-n-d - n-sb-p Bi-b{ - ]-Imiw \psS \b-\ - v H-hm-b\ - b - ns t_m[-ya - m-Ipw. Hcp Ime-L - - n kulr-Z - F{X Ak-p-- Bbn-cpp Fp a\-n-em-m "NpI IS' hfsc D]-I-cn-pw. "]cm-hn-Zy'bn hnth-Im-\-s B-ymn-I-ssN-X-\-y-[m-c-bmWv Ihn A\p-hm- Aen-hmp ip{iq-js - b-h - nv N-I\v Imn-c - p-X - .v Ejn-ssN-X\ - y -a - p asmcp Huj-[hpw thZ-\n-p-Hcp Ihnp am{Xta C-c-n Hcp hmbn \evIm-\n Fpw AXp-XcN\ \S-m km[n-q. Cu kam-lms-bmWv Ghpw in-bp c-nse {][m-\-sap ]d-tb-p Huj[w Fpw Ihn ]d-bp-p. asmcp Ihn- X - b mWv "h\- t cm- Z \w'. ImSns Icp-Snp a\-n-em-Im-nS-tmfw Imew \apv \psS B-k - sb Xncn-d - n-bm-\m-In Fp Ihn BWbnp ]d-bp-p. ""Ncm-Nc - t - {]-aa - p-dbvp hmgvhn BZi-am-Is h\- hopw; hnj-s-fn-m-en-ea - p-t]mb ZqN-{I-aq-cm hgn-sb-p-th-sd!'' Cu Nn-bpsS PmP-z-e-yX \mw In-sp \Sn-c - p-Xv. hnjw I\-p-sIm-n-cn-p Cu temI-n\v Ncm-Nc - t - {]-a - ns a[pc-acw ]I-cm h\-p am{Xta km[-y-amIq Fv Dd-n-p-]-d-bp Ihn-bneqsS \mw Bj-Zo-]vXn-bp Hcp Zmi-\n-I-s\-bmWv Xncn--dn-bp--Xv. Bt-]lm-k-y-Ihn F \ne-bn-e {io hnjvWp\mcm-b-W \q-Xncn Adn-b-s-Sp--Xv. Fnepw Ime-ns "Icn-qX'p-t\sc Iqc-p-If - mbn Nodn-sb-p sNdpI-hn-Xb - mWv "shw: aqp-a{w'. IpSn-shw apS-n-\np Ipn-p-gb - W - s - n-s\bpw ]nXr-{In-bbvp Pe-an-m--Xn-\m acn-p-hm `b-p ]me-m-S ]nXm--m-scbpw Peta Bh-i-y-an-tm Ip-]-Xv ]X-sm-gp-Ip Cu
87
temIv Fp ]d-bp B[p-\n-Ia - m-\h - s - \bpw AS-bm-fs - -Sp-p Ihn-bn Hcp Idp Nncn Hfn-p-In-S - p-p. "Ahm-ln\n'bneq-sS-bp bm{X-bm-Is A\phm-N-I\v s]mn-p bmYm-y-fmWv Imn-sm-Sp-p--Xv. \tXm--X-bpsS s\Spw-tXm-Wn-bn temI-a\ - - m-n-bpsS kv\nKvc - q-]a - mb Ihn-Xs - bbpw Ibnpgbp Ihn-bpsS ssIsbm-Xpw \apv CXn ImWm-hp--Xm-Wv. {io\m-cm-b-W Kpcp-tZ-hs Bo-bZ - o-]vXnbpw ]ptcm-Ka - \ - N - n-m-ssh-`h - hpw Ah-Xc - n-n-p IhnX-bmWv "alm-]Yw'. CXn sh-ambv Ipn-d - p Kpcp-tZ-hs - \-p-dnp Ihn ]d-bpp. ""Ipw appw saXnp Nph-Sm-bv, \mp-]m-Xb - n sh-ambv Ipn-d - pp \mcm-bWalm-Kpcp'' ChnsS "alm-Kpcp' F hnti-jW - - n\p Xs Ihn ]e A-X-e- Zin-pp Fp ImWmw. app-n-s-Snbpw \-{X-fpw Hs aqfp-Xv ""hmgWw hmgWw kpJw'' Fp-X-s-bm-Wv. ""\m\m-h-aX - m-Nm-c \qem-am-eI - Nm-ep-I Hgp-In-tsmtc Xo "hon Hcne' hmbn--tm Ihn-tbmSv amIp-tm-c-cp-hn-pdw-'' s\msXsmcp Akq-bb - mWv tXmn-bX - v. nIcbn P\n Cu teJ-I alm-Ihn Pn.-bpsS ]cn-N-c-Whpw A`n-am-\-tm-sS-bmWv Cu hcn-I kvt\lhpw Bthmfw A\p-`h - n-p-hm hmbnv AXneqsS tX\q-p-X - .v AcpCS-h--bm-fm-Wtm \q-Xncnkm. hn-p-d-ns Bo-b-[-\-y-X-bn Ccp- p- s Imv Kpcp temIs ImWp-p. PmXn-a-X--fpsS \qem-am-e-I Agnv kzhpw GIo-`-hn-p CSambn Acp-hn-pdw sXfn-p-\npp Fp Ihn ]d-bp-p. "hon Hcne' hmbn-t - m Ihn-tbmSv sXsmcp Akq-bb - mWv tXmn-bX - v. alm-Ihn Pn.-bpsS ]cn-N-c-Whpw kvt\lhpw Bthmfw A\p-`-hn-p-hm CS-h-bm-fm-Wtm \q-Xncnkm. B A\p-`qXnbpsS ]mc-a-y-n\n-mWv {]kvXpX IhnX ]nd--Xv. Cu IhnX hmbn-p-I-gn--tm alm-Ihn Pn.-bpsS hon Ihntbm-sSm-w Ccp-p--Xns Hcp kpJw a\-n \ndp Fp ]Xp---d-tb-tm. Cu.hn.-Pn.-bpsS Ayw F Ihn-Xbpw kulr-Z - n DuXn-m-n-bX - m-Wv. "tXmgm! \o shSn-pt]mw PohnXw Ncn-Xmw Dugn-X Dpw \ocn \\hpw \nm [\yw'' Fp-]-dv IhnX Ah-km-\n-n-p-tm IhnbpsS ItIm-Wn Dudn-\n-evp Ip-\opn \mw ImWp-p. "s]mme'bnemIs Bp-Im-e - b - psS A\p-{K-lh - j-n-\mbn At]-n-p-Ibpw hcpw-sIm-hpw
88
hcp s]mm-e-bn X-fpsS B-\nhr-Xnbpw ]q-kp-Ir-Xhpw AS-n-bn-cnpp Fpw Ihn ]d-bp-p. Kmn-Pn-bpsS hnl-z-e-X-bmbn \n-tep ]d-n-dp Ihn-Xb - mWv "cmP-L - nse KZvKZw'. \ho-\` - c - W - - ns IpSn-eX - { - -f - nsp ]nS-bp a\p-jy -s - c-v cm{-]n-Xm-hns lrZbw t\mhp-Xv Ihn-Xb - psS Pme-I-n-eqsS \ I-dn-bp-p. "B\p-jw-KnIw' F A-y` - m-K - n Nne kulrZ-pw Kpcp-p-ambn Xm-dmnb awK-fm-iw-kI - fmWv. Ah taS-W - n-sm t]mse hmb-\b - psS hop-ap-v ]qp-\np-p. A-ct - -{X-nse K`-Kr-l - n-\p-n A-kz- c - q-]n-bmb hn{K-l - n\p Nppw sXfn-p-\np A\p-`-h-kn--amb {]Im-i-Zo-]--fmWv {io hnjvWp\m-cm-b-W \q-Xn-cn-bpsS Ihn-X-I Fv "Nmcp-eX' Hp-IqSn hy-n-am-n-cpp F-XmWv A\n-tj-[y -b - m-Ym-yw.
89
\mS-I-Nn--I
Bephm kpZi-\ *
- n s]cp-am-dpp- A`n-ap-Ja - mtbm A\-`n-apHcp hkvXp-hn-t\mSv a\v cp-hn-[ J-am-tbm! a\-w-_-s, B`n-ap-J-ys "cXn'sbp kwm-I-cWw sNpp. "hncXn'bt{X CX-cw. "`mh'fn "cXn' "timIw' "Dmlw' "hnkvabw' Fnh lrZ-bm-`n-ap-Jy - - ns KW-\-bn-emWv hcpI. ]Zm-n-te--Sp-pp a\v Chn-sS. At\-ym-\-y-kw-_-m-em-Wtm cXn P\n-p-I. C-hn-j-b-kwKw Xs CXv. timI-P\ - I - a - mb Hcp kml-Nc - y - - n a\-v B{Z-am-Ip-Xp Xs hkvXp-hnt\m-Sp-m-Ip B`n-ap-J-ym-em-Wv. ]cs Zm\--]-cm-{I-amZn kvacn-p-tm-gm-Wv Dm-l` - mhw ]nd-p-I. XXv]c - a - mb a\v Chn-sS-m-Wmw. hnkva-b-n-ep--Xv Cu a\-w-_--am-sWpw ImWmw. AXn-\m-em-Wtm hnkvab - m-kv]Z - a - mb hkvXp-hn a\-n-p-X - v. Fm, "lmkw' "t{Im[w' "`bw' cX-ym-Zn-`m-h- irwKm-cm-Zn-c-k- "PpKp]vk' Fp mbn-I A\m-`n-ap-J-fmbn `mhp-I-\n cq]m--cn-X- y-ns {]Zi-\-im-e-I-fmbn \nevp-p. "lkn-pI'sbXv km-zn-I-X-a-amb PpKpam-Ip-p. Bk-zZ - n-s - -Sp-tm]v k - b m- W v . cmP- k n- I - a mb PpKp- ] v k sb gmWv `mh-n\p ck-]-Zhn "t{Im[w' Fp-hn-fn-p-p. Xtam-a-b-Xzw e`n-p-X - v. ]q "lmkw' Xs PpKp-]vkn-X-sa--Xv. "`mh'hpw "ck'hpw "mbn-`mh'amWv "ck'ambn ]cn-W-an-p-Xv. tNX-n {]cq-V-X-a-ambn Ddn-n-S - p "hnImc'sbmWv "mbn'sbp ]d-bp-X - v. cXn sXmp \nthZw hsc Ah H]-sX--ap-sp ImWmw. "\nthZw' ]cn-Wm-a-c-a-Wo-b-am-b-msX \nevp-Ib - m hnIm-ca - m-b \nhn-Im-co-`h - np ]pe-cp-p. cX-ym-Zn-`m-h - irwKm-cm-Zn-ck - - f - mbn `mhp-I\ - n cq]m-c - n-Xa - m-Ip-p. BkzZn-s - -Sp-tm-gmWv `mh-n\p ck-]Z - hn e`n-p-X - v. ]qhn-\p-nse shdpw "{Zhw' hp-I-fm Bk-z-Zn-X-am-Ip-tm-gm-Wtm AXv am-zo-c-k-am-IpI. atm agbtm ae-cn-\Iw hogp Pe-I-W- hp \pI-cp-n Xm\pw! tX am{XamWv \pI-cp-X - v. \nthZw ck-am-Im--Xv, AXv tIh-e-{Zhw am{X-am-I-bm-e-t{X. cX-ym-Znv CXtm \ne-bpw. \mS-I-ntem Imh-y-ntem kam-hn-jvI-cn--s-Sp {]I-c-W-, PohnXw
* Aw_n-Im-`-h, tIm-p-dw, Be-mSv ]n.-H. hS-]d-hq 683511
90
\mS-IN - n-I
Bephm kpZi-\
Xs-sb-nepw Ah kam-k-zm-Zn-X-am-Ip-p. A-c-\n-_--amb Hcp Zuc-n-I-\n-anjw B\-a - b - a - m-Ip-X - p-t]m-epw kam-kz - mZw \S-p-Ib - m-et - {X. hgn-bnse {]W-b-k-m-]-Iu-Xp-Iw Bk-z-Zn--s-Sm-bvI-bm {Zm-hn\v B\m-\p-`-h-am-b-msX t]mIp-p. Cu km-]-cw-Kw, \f--Z-a-b-n-am-cn-eq-sStbm atm hcp-tm-tgm....! Chn-sS-bm-Wv, "Ie'sb kmc-kz -X - k - mcw ]pn-cn-p-Xv. Ihn-Xbpw \mS-Ihpw \mS-Ihpw Ihn-Xbpw Xn auenI-amb A-ca - p-v. Ak-\a - m-Wv `mh\m-N-pi\w Imh-y-ns kam-k-zm-Z-n\p thp Ic-Ww. \mS-I-n ]pdw-I-n-\m-ep Zi\w thn-h-cpI-bm hnIm-c-kw-L--\s {]I-So-I-cnt aXn-bm-Iq. ]tcm--amb `mh-kw-Lj-amWv Ihn-X-bn-ep--Xv. Ihn-a-\-n B kwL-\w \S-n-p-m-Imw. `mh-\m-[n-jvTn-Xa - m-bn-cp-p-htm AXv. Imh-ym-kz - m-ZI - AZr-n-\m-et{X IhnX \pI-cp-I. Hcn-S-v, {]X-y-o-I-c-W-m ckm-k-zmZw kw`-hn-p-tm Ihn-X-bn-em-I-s, A\p-am-\-i-n-bm As\ kw`-hn-p-psp ImWmw. A\p-ta-b-at{X Imh-y-nse Dsmcp. A\p-am\wsImp {]Xo-ba - m-\a - m-Ip Imh-y-sa-Xv `mh-\m--I-amb "ck's, "hyw-Ky'sbmWv Hcp `mhp-I hmMva-b-a-t{X. AXn-\m Ihn-I \pI-cp-Xv. Imhyw krn-bm-Ip-tm [z-\y - m-I - a - m-bn, _nw_-f - n-eqsS \mSIw shdpw DXv]--am-Ip-Xv asm-pB-cn-IX - sb ka-ambn sIm- Xm\pw! \nth-Z\w sNp-p. Ihn-X-bn \mS-I-ap-sp hy-w. A\m-S-Is hnIm-c-Nm-]-e-tmsS t\cnp ]d-bp--Xm-Wtm tIh-e-a-\p-j-ys coXn. Imh-y-sa-Xv `mh-\m--I-amb hmMvab - a - t - {X. AXn-\m Ihn-I [z-\y - m-I - a - m-bn, _nw_-f - n-eqsS B-cn-IX - sb ka-ambn \nth-Z\w sNp-p. Imh-y-n \mS-I-ap-sp ]d-p-h-tm. \mS-I-cw-Kv \So-\-S-mcpw klIm-cn-Ifpw kwhn-[m-b-I, Kmb-I CX-ym-Zn `n-h-y-n-I-fm-bn-cn-p-sap ]dtb-X - n-.- `mhp-I\ - m-Wv, hn`n-{ - ]-Im-tc-W, \m\m-tKm-]k - v{Xo-If - nepw Ifn-bm-Sn-\n IrjvWs - \-tmse ChnsS s]cp-am-dp-X - pw. `mhp-I Xs \mb-Ik - z -c - q]w `Pn-pp; \mbn-Im-kz -c - q-]hpw AXp-t]m-se-Xs - . \mS-Imw Ihn-Xzw "A'n\v \n-b-sa A-ap-v. A-s\-bm-Ip-tm \mSIw XsbmWv Ihn-X-zhpw F Hcm-ibw \njv]m-Zn-n-m-sap hcp-p. "Xz--Xev' {]X-y-b, kam-\m-I - f - m-Wv. Kpcp "Xz' (Kp-cp-X-zw) Kpcp "Xev' (Kp-cp-Xm)
91
\mS-IN - n-I
Bephm kpZi-\
"Ihn-Xz'saXv "IhnX' F A-n-emWv {]tbm-Kn-n-p--Xv. FpsImv "\mS-Imw Ihn-X' Fm-bn Fm-sW-n....? Am-Xa - mb GtXm {kKvcmhr-\n-_ - a - mb ]Z-y - ns cm-as "bXn' Ign-p-hc - p ]mZ-`m-Ka - mImw CXv! A-s\-bmWv "\mS-Imw Ihn-Xz'sam-bX - v. ]qhn-Ia - mb kmln-Xy -c - N - \ - m-Zi - I - - f - n, "Imhyhpw \mSI'hpw am{X-am-Wtm Dm-bn-cp--Xv. KZ-y--]-Z-y-a-b-amb an{i-co-Xn-bmb "Np'hn Imh-y-n-sbpw \mSI-n-sbpw Awi- Ien-cn-p-p-pXm-\pw....! Hcp \mS-II - r-Xn-sb-Sp-m, AXn tmI-\n-_ - \w [mcm-fa - p-t - m. Imh-yn-em-Is hkvXp-Xm-hn-hc - W - - n-\nsS `mj-W - fpw knamIp-p. IS-s-Sp sh tamcn-se-s - \tbm \ne-sIm-p-Xv, kZr-ia - m-bn, Imh-yn \mS-Ihpw \mS-I-n Imh-y-hp-ambn klr-Z-b--s\ ISm-n-p-sImv `mc-Xo-b] - q-`m-cXn hn-p. Chn-sS-bmWv "-\m-S-Imw Ihn-Xz'sa IS-tIm-z\n DbXv. "\mS-Imw Ihn-Xz -' - n\v Hcw am{Xw Imh-ymw \mS-Iw! AtX.... IhnX \mS-Ihpw \mSIw Ihn-X-bp-a-t{X. kwL-\w "AwKn'bmbp cks, GXp IYm]m-{X-amtWm \bn-p-X - v, AXn-\\ - pk-cn-mhpw \mb-I-Xzw Iev]n-t-Xv. irwKm-cc - k - ` - q-bn-jvTa - mb `mh-]c - nk-ca - mWv \mSIw Na-b v p-s - X-n, \mI-b\ - mbn hcpI irwKm-ch - n-{K-l\ - mbn- c n- pw. lmkm- k v ] - Z - s a- n, AhnsS \mb-I\ - p ckm-\p-cq-]a - qnbm-Ip-sap ]d-tb--Xn Xs. AZv`p-X-c-k-am-Wv, AwKn-bm-Ip--sX-n-tem.... AXns\ \bn-p ]m{X-n\p \mb-I-cq]w Iev]n-X-am-bn-cn-p-p. \mbn-I-sb-Xm-Is - , AwKn-ck - \ - m-bI - s apJ-yk - l - N - m-cnWn Xs. "imw' Bk-zm-Z-y-a-m-bvI-bm, `mhp-I-Nn--n "km[m-c-Wo-I-cWw' kw`hnv ck-ambn ]cn-Wa - n-p-n-. Xqew "im'aqe-Ia - mb Hcp ]m{Xw, {][m-\Xx \ne-sIm-mepw klr-Zb - X - zw \nhn-Im-ck - a - r-n-bn hn{imn tXSp-p. ]qhn-I-amb kmln-X-y-c-N-\m-Zi-I--fn, "Imhyhpw \mSI'hpw am{X-am-Wtm Dm-bn-cp--Xv. KZ-y--]-Z-y-a-b-amb an{i-co-Xn-bmb "Np'hn Imh-y - n-sbpw \mS-I - n-sbpw Awi- Ien-cn-p-p-pXm-\pw....! kwL-\ - - n-tep hcmw \mS-IK - m-{X-n `n-{]-Ir-Xn-If - mb `mh- Ahbvp {]Xn-\n-[o-`h - n-p IYm-]m-{X-{]-Ic - W - - f - n-eqsS, kwL-\ - a - m-hn-jvIc - n-p-p-thm... ! "C' F-Xm-Wv, t\cv. sshIm-cn-I-amb ssh`n--y-am-Wv kwL-j-tl-Xp-sh-Xp \ncm-I-cn-p-n-. t{]-I-k-aqlw (\m-\m-tem-Iw) Dnt-dp Akw-kvIr-X-hn-Im-chpw \mS-I-I-
92
\mS-IN - n-I
Bephm kpZi-\
ev]n-X-amb kwkvIr-X-hn-Im-c-hp-am-Wv ChnsS t\p--Xpw. kwkvI-cnp kwkvIcnp cq]-s-Sp-n-bX - m-Wtm \mS-Im-c - w-Kw cN-\m-Xe - a - m-Wv XmXv]c - y - w. kwkvIcn--s-Sm-sX-I-v, hmk-\m-cq-t]W \ne-sIm-p--XmWv t{]-I-\nse hnIm-c-aWvUe - w. \mS-Im-c - w-K - n-sebpw \mS-I_ - l - n-cw-K - n-sebpw kwkvIr-Xm--kw-kvIrX-[m-cI - ]c-kv]cw apJw-t\m-p-X - m-Wv bYm-amb \mS-Io-bk - w-L - \ - w. thZm-_ - w "Pm{KXv kz-]v\k - p-jp-]vXn'I Ah-bv - p-da - p "aq'bpw "acW'hpw \mSy (--\m-SI - )-n\nmWv, Cu thZm-o-bk - - e - v]\w IS-p-h - X - pw. DWn-cn-p Hcp am\-k] - c - n-kc - - p-\n-m-Wtm Hcp-h \mS-Ii - m-eb - n-tep {]th-in-p--Xv. "hni-zm-m-sh \ne ChnsS ImWm-Ip-p. imem-{]-thiw Ignm, \mS-Im-I - a - mb Hcp tXtPm-ab - _ - - - n IS-n-cn-p-Ib - m-bn, t{]-Ia-\-v. hmk-\m-cq-]- Hfnpw sXfnpw _lnK-an-p-I-bm-bn, C\n. Ah-y-a[ - p-ca - m-bp Cu ssXP-km-` - m-hs - , "kz]v\'neqsS Ipdn-p-p. C\n-bm-Is - , "kpjp]vXn'bpw....! "Dd-p-Is - b-X - n-\,v \mS-Im-[m-cI - f - n {]e(f)-bn-p-Is - bp XmXv]c - y -w - . kpjp-]vX - n\p ck-ab - X - zw Iev]n-p-Im-Wp-p. ckw (P-ew) a\-p-am-bt{X _-s-Sp-X - pw. tIh-ea - mb C{n-bh - y -h - l - mcw {]e-bn-p"inh's\ tZh-X, \mS-y-I-eIbpw ck-\n-jvTa - mb Hcp `mh-Xe - - n-tep bpsS BZi-kz -c - q-]a - mbn a\-v Dp-J-am-Ip-Ibpw sNp--Xm-Wtm \nev p p. "im'samgns Ib p Cu kpjp-]vXy -h - b - pw. Fp-ck - - f - psS kn-th-ia - m-Wv ]-`q-X - , Pm{K-Xm-Zy -h - - I - f - p-ambn "Ajv S a qn'sb Iev ] \ b - pw. kw_--am-bn-cn-p-p. "]rzn' (Pm-{K-v), "alm-\-S-\m-Wtm tZh "tXPv' (k-z-]v\w), "Av' (kp-jp-]vXn), "imm-m-hp-am-Wv. "hmbp' (aq) "BImiw' (a-cW - w). Ch bYm{I-aw, "hniz'ssX-Pk' "{]m--Xp-cob' "Xpco-bm-XoX'mcmbn hn-p-p; B-tX-z\ - . ck-ab - X - zw ]q t{]-Ia - \ - v kam-[y -h - - b - n-tep {]th-in-p-p. sshjbn-I-X-I-fn\n-p XmXvIm-enI-amb hntam-I-am-Wv ckm-k-zm-Z-n kw`-hn-pI. ck"aq-bmWv CXv.' CXns\ AXo-Xa - m-n-sm-v, ]q-cq-]a - mb sshj-bn-IX - z - - n-te-v, Pm{K-ntep Xncn-p-I-bm-bn. a\-ns \nhn-j-b-amb [ym-\-n\np ]rz_-n-e-a-cp--tXm-Sp-Iq-Sn, t{]-I, \mS-I-im-em-_--\-n\np kz-X-{-\m-hpIbpw sNp-p. {]mkw-Kn-I-ambn Hcp Imcyw IqSn "inh's\ tZh-X, \mS-yI - e - b - psS BZi-kz -c - q-]a - mbn \nevp-p. "im'samgnsI-bp Fp-ck - - f - psS kn-th-ia - m-Wv "AjvSa - qn'sb Iev]\ - b - pw. "alm\-S-\m-Wtm tZh "imm-m-hp-am-Wv. "imw' {]Zi-\-ssl-Xp-I-am-b-m-sX,
93
\mS-IN - n-I
Bephm kpZi-\
`mh-cq-]a - mbn \nevp-p. \mbn-Im-\ - m-bI - k - z -c - q-]a - mb \mS-Ii - nev]w "A-\m-co-iz -c-Xz'n ImWmw. B[m-c{ - K-k - qNn 1. ck-ssI-cfn, IrjvW\m-b, ]qP-p-c, tUm. hnXcWw, amcpXn{]Im-i, Xncph-\ - ] - p-cw. 2. a\p-kvar-Xn, hymJym-\w, tKm]n-\m-Y\m-b, F. s{]m^, hnZ-ym-cw`w, apbv, Be-p-g. 3. `mjm-`q-j-Ww, cmP-cm-P-h, F. B, F.-_n.-F-kv., tIm-bw. 4. \mS-yi - m-kv{Xw, hymJym-\w, \mcm-bW - - n-jm-cS - n, sI.-]n, tIcf kmln-XyAmZ-an, Xrq. 5. \mS-ya - W - vU] - w, ip-n-\m-b, Fw.-]n, h-tmhnZ-ym-]o-Tw, ipI-]p-cw.
94
FORM IV (SEE RULE 8) 1. Place of Publication 2. Periodicity 3. Printers Name a. Whether citizen of India b. Address : Thiruvananthapuram-1 : Quarterly : Dr. K. Madhavankutty : Yes : Pragati Quarterly, Samskrithi Bhavan GPO Lane, Thiruvananthapuram 695 001 : Dr. K. Madhavankutty : Yes : Pragati Quarterly, Samskrithi Bhavan GPO Lane, Thiruvananthapuram 695 001 : Dr. K. Jayaprasad : Yes : Pragati Quarterly, Samskrithi Bhavan GPO Lane, Thiruvananthapuram 695 001 : Bharatheeya Vichara Kendram Samskrithi Bhavan, GPO Lane Thiruvananthapuram 695 001
4. Publisher a. Whether citizen of India b. Address
5. Editor a. Whether citizen of India b. Address
6. Name and address of individuals who own the newspaper and partners or shareholders holding more than 1 % of the capital
I Dr. K. Madhavankutty, hereby declare that the particulars given above are true to the best of my knowledge and belief.
Thiruvananthapuram 31-03-2011
Sd/ Dr. K. Madhavankutty
95
Bharatheeya Institure for Advanced Study and Research (BIAR)
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Pragathy 115 Jan Mar 2011

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Pragathy 115 Jan Mar 2011

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ISSN 0975-377X

PRAGATI Quarterly Research Journal January-March 2011

LAND ACQUISITION AND DEVELOPMENT....

Raju Narayana Swami

PRAGATI Quarterly Research Journal January-March 2011

LAND ACQUISITION AND DEVELOPMENT....

Raju Narayana Swami

PRAGATI Quarterly Research Journal January-March 2011

LAND ACQUISITION AND DEVELOPMENT....

Raju Narayana Swami

135754 509918 46671 NA NA NA NA NA 37560 0 0 NA NA NA NA NA 0 0

107840 265409 784952

151623 NA 0 6161 14649 NA NA 2472 343 1003 0 NA NA NA NA NA NA 0 NA

322906 150000 25253 0 1241 720000 0 400000 0

103310 0 265537 50000 3215620 1548017

552233 1465909 1918874 6944492 4098869

PRAGATI Quarterly Research Journal January-March 2011

LAND ACQUISITION AND DEVELOPMENT....

Raju Narayana Swami

LAND ACQUISITION AND DEVELOPMENT....

Raju Narayana Swami

PRAGATI Quarterly Research Journal January-March 2011

LAND ACQUISITION AND DEVELOPMENT....

Raju Narayana Swami

LAND ACQUISITION AND DEVELOPMENT....

Raju Narayana Swami

PRAGATI Quarterly Research Journal January-March 2011

LAND ACQUISITION AND DEVELOPMENT....

Raju Narayana Swami

LAND ACQUISITION AND DEVELOPMENT....

Raju Narayana Swami

PRAGATI Quarterly Research Journal January-March 2011

LAND ACQUISITION AND DEVELOPMENT....

Raju Narayana Swami

LAND ACQUISITION AND DEVELOPMENT....

Raju Narayana Swami

PRAGATI Quarterly Research Journal January-March 2011

LAND ACQUISITION AND DEVELOPMENT....

Raju Narayana Swami

LAND ACQUISITION AND DEVELOPMENT....

Raju Narayana Swami

PRAGATI Quarterly Research Journal January-March 2011

LAND ACQUISITION AND DEVELOPMENT....

Raju Narayana Swami

LAND ACQUISITION AND DEVELOPMENT....

Raju Narayana Swami

PRAGATI Quarterly Research Journal January-March 2011

LAND ACQUISITION AND DEVELOPMENT....

Raju Narayana Swami

PRAGATI Quarterly Research Journal January-March 2011

LAND ACQUISITION AND DEVELOPMENT....

Raju Narayana Swami

PRAGATI Quarterly Research Journal January-March 2011

ROLE OF THE TEA CHER TEACHER

ROLE OF THE TEACHER

Dr. V. Nithyanantha Bhat

PRAGATI Quarterly Research Journal January-March 2011

ROLE OF THE TEACHER

Dr. V. Nithyanantha Bhat

ROLE OF THE TEACHER

Dr. V. Nithyanantha Bhat

PRAGATI Quarterly Research Journal January-March 2011

ROLE OF THE TEACHER

Dr. V. Nithyanantha Bhat