Journal 2020

CFTRA Global
Confidence Foundation
A Peer Reviewed Refereed Journal
Vol- VII, Issue 1, January to April 2020
IMJ
A Peer - reviewed Journal
A forum for professional Development
The International Multidisciplinary Journal.
Dr. Naresh S. Kolte

Associate Professor
Athavale College of Social Work
Bhandara
Dr. Himanshu Rai

HOD
GNDSS
Tarn Taran
IMJ
(International Multi Journal)
CFTRA Global
Confidence Foundation
A Peer Reviewed Referred Journal
Chief Editor: Dr. Neelam G. Tikkha

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Dr. Neelam G. Tikkha

CONTENTS
S.No. Section Title Author Page No.
1 Political Indian Americans: Doing Very Well Dr. Madan Lal Goel 1-3
Science
2 Culture & Law “Frailty, Thy Name Is Woman” Dr. Neelam Tikkha 4-13
A Product of Religious Oppression
in India and Israel
3 Law Judicial Response to Biodiversity Dr. Sona Kumar 14-19
Laws and Endangered Species
4 Home School Dropouts in Elementary Dr. Sampada Naseri 20-25
Economics Schools in India -An Overview
5 Home A Study Of Relation Between Dr. Mina Kalele 26-29
Economics Educational Status And Alcoholism
6 English Adbhut Rasa-the Sentiment of Wonder Dr. Sandhya Jain 30-36
Literature and its Application to the Play
‘Tamburlaine, the Great’ of
Christopher Marlowe
7 Culture Revisiting Ancient Culture For Future Dr. Neelam Tikkha 37-45
Studies Developments
8 English The River, The Life and The Sangam: Poorva Gulati 46-49
Literature A Reading of Masaan
9 Physical Comparison Of Physical Fitness Among Dr. Deba Prasad 50-55
Education Tribal Girls With Different Age Categories Sahu
10 Management Evolution of Talent Management, Awtar Kishan Kaul 56-61
Practices and Emerging Models: A Human
Resource Management Perspective
11 Social Science A Study Of Superstitious Beliefs And Sunita B. Thaore 62-67
Locus Of Control Among
Undergraduates
12 Social Science Challenges Faced By Old Age People Dr. Naresh S. Kolte 68-71
13 Social Science Ad`dXmZm~Ôb OmJê$H$Vm AmH$me WmZWamQ>o 72-77
14 Social Science n`m©daU àXþfU : EH$ Ádc§V OmJ{VH$ g_ñ`m S>m°. _§Jcm nr. H$Q>ao 78-87
15 Social Science _hmamîQ´>mVrc Amo~rgrÀ`m g_mOà~moYZmMr JaO à\w$ëb ì`mg 88-94
16 Social Science n§Mm`V amO ì`dñWo_Yrc 50 Q>ŠHo$ _{hcm S>m°. YZamO Eg. Mm¡Iw§So> 95-99
AmajU d _{hcm n[adV©Z EH$ AÜ``Z
IMJ International Multi Journal
Vol. VII, Issue 1, January to April 2020 ISSN - 2454-2105
Indian Americans: Doing Very Well

Dr. Madan Lal Goel
Professor Emeritus of Political Science
University of West Florida
www.uwf.edu/lgoel
In September 2014, Prime Minister Modi received a roaring reception in New York City from some
20,000 Indian Americans, or NRIs. During his five-day visit to the United States, PM Modi
addressed the UN General Assembly, met with leading U.S. business leaders and was hosted by
President Barack Obama for an intimate state dinner at the White House. In September 2019, 50,000
attended the popular "Howdy, Modi" program in Houston, Texas. President Trump joined Modi at
the event, to a thundrerous applause.
The positive reception received by Modi
highlighted the growing power and presence
of the Indian American community in the US.
The following held true in the 2012-2019 time
frame. Two state level state governors in
2016, Bobby Jindal of Louisiana and Nikki
Haley of South Carolina were of Indian
ancestry. Nikki Haley later served as the
Ambassador to the United Nations under
President Trump. Preet Bharara was the
much acclaimed State Attorney or Prosecutor in New York City (2009-2017). Sri Srinivasan was
appointed to the DC Appeals Court in 2014, a position which may lead someday to an appointment
to the Supreme Court.
Some 35,000 Indian physicians provide health care in the United States; and some 10,000
professors hold research and teaching positions at America's leading colleges and universities.
These are estimates. Richard Rahul Verma, whose family hailed from Punjab, was the US
Sundar Pichai Satya Nadella Ambassador to India (2015-2017).
Head of Google Head of Microsoft
The list of Indian business and high-
tech luminaries is a long one: Sundar
Pichai heads Google, Satya Nadella
heads Micrsoft, and Indra Nooyi sits
on the Amazon Board of Directors.
In the US Census, Indian Americans
are designated as "Asian Indian." This nomenclature distinguishes them from American Indians or
Native Americans. The number of Indian Americans has increased dramatically in the recent
decades. The 2017 estimate was 3.9 million, up from 2.8 million in 2010. This represents about 1.2
percent of the U.S. population of 320 million. The 2020 estimate is 4.5 million. Indian migration
increased in the decades after 1965, when drastic changes were made in the U.S. immigration laws.
1
While Indians excel at the individual level, they seldom pull together in unison. They lack solidarity
as a cohesive community. When Indians do get together, turf battles usually ensue. Sadly, this
weekens their collective strength.
MAJOR ASIAN GROUPS IN THE U.S. (ROUNDED)

K=thousand; m=million
1990 Census 2017 Est 2017 Est

Chinese 1.6 m 2.4 m 4.9 m
Indian 815 K 1.7 m 3.9 m
Filipino 1.4 m 1.8 m 3.9 m
Vietnamese 614 K 1.1 m 1.9 m
Korean 799 K 1.1 m 1.8 m
Japanese 848 K 797 K 1.4 m
All Other Asian 924 K 2.1 m 4.0 m
Total Asian 7.0 m 11.0 m 21 m
Pct of US Population 2.8% 4.0% 6.0%
ADDITIONAL READING
1. Asian Americans are the highest-income, best-educated and fastest-growing ethnic group in
the United States. See the Pew Research: www.pewsocialtrends.org/asianamericans-
graphics/
2. "Asian Population Demographics | Largest Asian Growth". Proximityone.com.
3. Assisi, Francis C. (2007-01-04). "News & Analysis: Skilled Indian Immigrants Create
Wealth for America". INDOlink.
4. "Asian Indian Women in America". Aiwausa.org.
5. " US India Political Action Committee | Indian American Community". www.usinpac.com.
6. 5 facts about Indian Americans | Pew Research Center:
/5-facts-about-indian-am http://www.pewresearch.org/fact-tank/2014/09/30ericans/
7. The Namesake: A Novel , by Jhumpa Lahiri (2004). The book narrates the struggles and
promises of a Bengali immigrant family in America. It was made into a movie.
8. Dr. Goel's life story may be read at: www.uwf.edu/lgoel
Articles worth merit and must read-
9. Tikkha. "Energy Security Challenges." IMJ (2012): 36-42.
10. Tikkha, Neelam .G. "Pedagogy for Students from Slums." IMJ (2012): 1-5.
2
11. Dr. Neelam Tikkha East - South : Asian American Experience, Vol 1V Jan 1997, 40-48
12. Dr. Neelam Tikkha IT and CSR Activities A New Milestone Case studies , GJEIS Vol. 5, i 1,
January-June 2013, P 36-43
13. Dr. Neelam Tikkha Innovative Qualities of Education Sector Kills Quality and
Employability in IT sector , GJEIS ,Vol 6, i 2 April- June 2012 p.86-89
14. Dr. Neelam Tikkha IT &Conservation of Biodiversity, Vol. 6, Issue 1,January-March 2014,
P. 46-51
15. Dr. Neelam Tikkha Lonely Voice of A Godess - A critical Analysis of Rupi Kaur's Collection
of Poems ,Vol5.i1 2018 March International Journal of English Langugae Literature and
Translation Studies AP
16. Dr. Neelam Tikkha ,Interaction of Technology and Culture Empirical Study, ACM
17. New York 2017,
18. Politics of Education, Academia edu,2014.
https://www.academia.edu/4408926/Politics_of_Education_revised_2
19. Shopping is a Greedy Endeavour, Academia edu,
https://www.academia.edu/4480705/Shopping_is_a_greedy_endeavour
3
“Frailty, Thy Name Is Woman”

A Product of Religious Oppression in India and Israel
"What good is the warmth of summer, without the cold of
winter to give it sweetness." - John Steinbeck
Professor (Dr.) Neelam Tikkha
MMV, RTMN Nagpur University, India
Neelam.tikkha@gmail.com
9422145467
Abstract
India and Israel were formed nearly at the same time. India was formed in 1947 and Israel in 1948.
India has large geographical area whereas, Israel is comparatively quite small. Israel is the 8th
safest country for women and India one of the most dangerous countries for women. Both countries
have granted equal status to women legally. Indian Constitution guarantees women Equality before
law while Israel's Declaration of Independence guarantees equality in law to women. But, the
ground reality exposes equality to be purely mythical in case of social laws.
The paper explores the causes of gender inequality and solution to achieve gender equality in true
sense of the term.
Key Words: Gender equality, gender inequality, women's dignity, cultural setback
Introduction :
India was established in 1947 and Israel in 1948. India has population in astronomical figures that is
of 1,369 millions as per the survey of 2019 and 3.287 million km² area whereas, Israel's population
is 9 million and size of the country is 22,072 km². Even though India and Israel differ in size and
population yet, have numerous similarities. Both countries are carrying old and resilient civilization
that speaks loudly of a protracted colonial experience in which its traditions were disordered and
subjugated to a hegemonic European Christian culture. Each had an earlier experience with Islamic
invasion and had reached a secular and scientific modern society. Recent times we find that both
countries offer gender equality in terms of law. Even though being granted equality by law in public
sphere yet, in private spheres religious values dominate and endorse patriarchal legal system where,
women are subjugated and circumscribed in the role of a woman as perceived in patriarchy. The
Gender equality before law in both countries are on papers and books on Jurisprudence, but in
actuality women continue to be subjugated by men because of the cultural norms. This paper
examines the question of equality in actuality and the root cause of Inequality in both genders in
Israel and India.
A legal system is a reflection of the society in which it operates, mirroring different aspects of social
reality at different levels of its infrastructure. Constitutional principles reflect the fundamental
societal norms. Shakespeare said in Hamlet, "Frailty, the name is woman". But, in reality Indian and
Israel women have surged ahead breaking patriarchal discrimination boundaries. Golda Meir the
4
Israel's first and only female Prime Minister of Israel was the "Iron Lady" of Israeli politics. Adi
Soffer Teeni is the general manager for Israel Facebook since 2014. Similarly, in India Women like
Chandana Kochar, Gita Gopinath, Mary Kom, Sunita Williams, Kalpana Chawla,Tanya Shergil
have falsified Shakespeare and have established them to the contrary. Justice Rama Swamy
rightly pointed out that "Frailty, thy name is woman", was the ignominy heaped upon women of
Victorian Era by William Shakespeare in his great work `Hamlet'. The history or sociology has,
however, established the contrary, i.e., `fortitude', thy name is woman; `caress', thy name is woman;
`self-sacrifice', thy name is woman; tenacity and successful pursuit, their apathetically is women.
Indira Gandhi, Margaret Thatcher, Srimovo Bhandarnaike and Golda Meir are few illustrious
women having proved successful in democratic governance of the respective democratic States.
Amidst them, still, a class of women is trapped as victims of circumstances, unfounded social
sanctions, handicaps and coercive forms in the flesh trade, optimized as `prostitutes', (for short,
`fallen women') (Smt. Afjal vs State Of U.P. on 5 August, 2019).
I) Indian Policies for Women Empowerment: India has given numerous rights to women for
women empowerment. "The principle of gender equality is enshrined in the Indian Constitution in
its Preamble, Fundamental Rights, Fundamental Duties and Directive Principles." (Ministry of
Women & Child Development | GOI) The Constitution not only grants equality to women, but also
empowers the State to adopt measures of positive discrimination in favour of women. Justice
Bhagwati in Maneka Gandhi vs. Union of India said:
"The fundamental rights in Part III of the Constitution represent the basic
values cherished by the people of this country since the Vedic times and they
are calculated to protect the dignity of the individual and create conditions in
which every human being can develop his personality to the fullest extent.
But these freedoms are not and cannot be absolute, for absolute and
unrestricted freedom of one may be destructive of the freedom of another. In
a well ordered civilized society, freedom can only be regulated freedom. It is
obvious that Article 21 though couched in negative language confers
fundamental right to life and personal liberty. (Maneka Gandhi vs Union
Of India)"
Another landmark case is of C.B. Muthumma vs. Union of India (1979) 4 SCC 260)44. It is based
on Article 14 of the Constitution of India which guarantees equality-
"The State shall not deny to any person equality before the law or the equal protection of the laws
within the territory of India." Ms. Muthamma, a senior member of the Indian Foreign Service,
complained that women were discouraged to join foreign services. Women faced discrimination in
promotion to Grade I. Ms. Muthamma also stated that a number of rules of the civil service were
discriminatory against women. At the time of joining she was required to give an undertaking that
if she married she would resign from the service. Under Rule 18 of the Indian Foreign Service
(Recruitment, Cadre, Seniority and Promotion) Rules, 1961. The Supreme Court through V.R.
Krishna Iyer and P.N. Singhal, JJ. passed the judgment that-
5
"The writ petition by Ms. Muthamma, a senior member of the Indian Foreign
Service, bespeaks a story which makes one wonder whether Articles 14 and
16 belong to myth or reality. The credibility of the Constitutional mandates
shall not be shaken by governmental action or inaction but it is the effect of
the grievance of Ms. Muthamma that sex prejudice against Indian
womanhood pervades the service rules even a third of a century after
Freedom. There is some basis for the charge of bias in the rules and this
makes the ominous indifference of the executive to bring about the
banishment of discrimination in the heritage of service rules. If high officials
lose hopes of equal justice under the rules, the legal lot of the little Indian,
already priced out of the expensive judicial market, is best left to guess. This
disturbing thought induces us to make a few observations about the two
impugned rules which appear prima facie, discriminatory against the female
of the species in public service and have surprisingly survived so long,
presumably, because servants of governments are afraid to challenge
unconstitutional rule making by the Administration. "
Honourable court further opined that-
"Discrimination against woman, in traumatic transparency, is found in this
rule. If a woman member shall obtain the permission of government before
she marries. The same risk is run by government if a male member contracts
a marriage. If the family and domestic commitments of a woman member of
the service is likely to come in the way of efficient discharge of duties, a
similar situation may arise in the case of a male member. In these days of
nuclear families, intercontinental marriages and unconventional behaviour,
one fails to understand the naked bias against the gentler of the species."
Court was of the opinion that Rule 18 of the Indian Foreign Service (Recruitment, Cadre, Seniority
and Promotion) Rules, 1961, has the same prejudicial strain.
"At the first blush … is defiance of Article 16. If a married man has a right, a
married woman, other things being equal, stands on no worse footing. This
misogynous posture is a hangover of the masculine culture of manacling the
weaker sex forgetting how our struggle for national freedom was also a battle
against woman's thralldom. Freedom is indivisible, so is justice. That our
founding faith enshrined in Articles 14 and 16 should have been tragically
ignored vis-a-vis half of India's humanity, viz. our women, is a sad reflection
on the distance between Constitution in the book and Law in action. And if
the executive as the surrogate of Parliament makes rules in the teeth of Part
III, especially when high political office, even diplomatic assignment has
been filled by women… (C. B. Muthamma vs Union Of India & Ors )"
6
Another, important war in India of

gender inequality was won in the
case Air India v. Nargesh Meerza
(Air India Vs. Nergesh Meerza and
ors. - Court Judgment). Nargesh
Meerza the air-hostesses of the Air-
India had approached the Supreme
Court against, discriminatory
Fig 1. CB Muthamma first Indian woman diplomat
service conditions as laid down in
and the first Indian woman Ambassador/High
the Regulations of Air-India. The
Commissioner (J. Sharma)
Regulations restricted an air-hostess
to get married before completing four-years of service. Further, if she married after four years of
service she had to resign on becoming pregnant. If she sustained the two restrictions and continued
up to the age of 35 years after that she would anyways be terminated. It was highly discriminatory
regulation as such rules did not apply to male employees doing similar work.
The Supreme Court struck down the Air-India Regulations relating to retirement and the pregnancy
bar on the services of Air-hostesses being discriminatory against women.
There are other important cases which are discussed below that helped in reduction of Gender
disparity.
In Madhu Kishwar vs. State of Bihar (1996) 5 SCC 125 The case was regarding the validness of
the Chotanagpur Tenancy Act, 1908 of Bihar. It was filed by an activist Madhu Kishwar looking at
the plight of Scheduled Tribe women which usurped the right to livelihood. Justice K. Ramaswamy
stated that the law was gender discriminatory and it violated Articles 15, 16 and 21 of the
Constitution. Court mentioned in the judgment-" Legislative action should be devised suitably to
constitute economic empowerment of women in socio-economic restructure for establishing
egalitarian social order. Gender equality becomes a farce and obscure in the absence of right to live
with dignity which is guaranteed by the Article 21 which grants protection of life and personal
liberty. Thus, rejection of right of succession to Scheduled Tribes women amounts to deprivation
of their right to livelihood under article 21; (Madhu Kishwar & Ors. Vs.State of Bihar)."
Vishaka vs. State of Rajasthan (AIR 1997 SC 3011) (Vishakha and Others v. State of Rajasthan) is
yet another important judgment where in the Supreme Court, laid down guidelines to protect
women from sexual harassment at their place of work. Court stated that, "Gender equality includes
protection from sexual harassment and right to work with dignity which is a universally recognized
basic human right." Thus it has become a responsibility of the employer to protect women from
sexual harassment.
Gaurav Jain vs. Union of India (1997 (8) SCC 114)410, is a landmark case which highlighted the
condition of prostitutes predicament of their children. The Court issued guidelines for a multifarious
approach and gave directions to mingle the children of prostitutes with other children instead of
keeping them aloof. Court opined that, "women should be viewed more as victims of adverse socio-
7
economic circumstances than offenders in our society. (Gaurav Jain vs Union Of India & Ors on 9
July, 1997)"
II) Israel's Policies for Women Empowerment:
Women have been granted equality in law by the Declaration of Independence. Israel does not have
constitution like India but, has mentioned about Gender equality in 1948 and implemented through
law and public policy. Israel's ministry of foreign affairs website reads that-
"Israel has been committed to gender equality since its establishment, and
continues to promote and aspire to full and real equality in all aspects of life.
"Israel feels strongly about the subject of gender equality. It is enshrined in
our 1948 Declaration of Independence and has been implemented through
law and public policy, starting with a landmark piece of legislation known as
the Equal Rights for Women Law. In a region where women are all too often
excluded from public life, Israeli women stand out as leaders in politics, law,
mediation and conflict resolution. In Israel, we take pride in the fact that we
have four female ministers, three female heads of political parties and that
women comprise about half of our academia and our judiciary."
- From statement by Israeli representative Lironne Bar Sadeh to the UN
Third Committee on the Advancement of Women - October 2013
Israel's Declaration of Independence grants "all Israel's inhabitants equality of social and political
rights irrespective of religion, race, or gender (The Fellowship)." Yet in reality we find that the paid
labor in Jewish woman in Israel is the highest globally whereas, "The paid labor force participation
of women in Arab states has always been among the lowest in the world. The same is true for
Palestinian Arab women who are citizens of Israel (Daoud). Similarly, in India as well women are
paid less as compared to man.
Frances Raday observes that-
"there is a dichotomy in Israeli law between religious and secular values as
regards gender equality. This dichotomy pervades the legal system at all
levels. At the constitutional level, religious values have preempted the
introduction of an explicit right to equality for women. However, this limit
has been largely circumvented by the constitutional right to human dignity
and by Supreme Court jurisprudence, which has established the right to
equality as a fundamental right. The Knesset has put personal status law -
license and prohibition in marriage and divorce - beyond the reach of the
principle of equality and the courts have not challenged this. On the other
hand, the High Court of Justice has required the religious courts to apply the
principle of equality to associated issues of family law. In areas of law not
directly related to religious values and norms, a strong concept of gender
equality has been developed both in legislation and in the courts, combining
8
social accommodation for maternity and parenthood, with equal opportunity

guarantees for women's participation in the labour force and the military,
with affirmative action in public sphere economic activities and with
protection against sexual violence as an inherent part of women's right to
equality and human dignity. (Raday)
Matrimonial Laws and Divorce laws are governed by religious laws in Israel. The religious laws do
not grant equality to women .Men has more privileges like right to grant divorce and get tax benefits
but, women does not in Israel. Similarly, Moslem women in India suffer because of Moslem law.
Mohd. Ahmed Khan vs Shah Bano Begum And Ors on 23 April, 1985 is a landmark case in Triple
Talaq and Maintenance to women. Moslem religious law in India regarding maintenance for
divorced wife till the period of Iddat is also discriminatory. It was opposed by All India Muslim
Personal Law Board (AIMPLB), which said that the practice was 1,400 years old, the court declared
the practice illegal in August 2017 but, Triple Talaq still exists in India.
Women in Israel are definitely protected in cases where there is a question of dignity for eg. Plonit
Vs. Ploni. The case was about the tension between privacy of a woman and freedom of expression
of the writer.
The Court found that the novel was a-
"severe blow at the heart of the right of privacy" as it described the most
intimate identifying details of the plaintiff's relationship with the defendant
and her former boyfriend. As a result, the Court held that the need to protect
the plaintiff's privacy substantially outweighed the defendant's right to
freedom of expression. The court also emphasized the damages caused by
the intrusion of plaintiff's privacy was much greater than the defendant's
inability to publish his novel in the future. Accordingly, the Court upheld the
District Court's permanent injunction order and damages award."
(Plonit Vs Ploni).
There seems to be a clear cut divide between religious and social norms which constraint gender
equality. This dichotomy can be seen at all levels of jurisprudence in Israel. We find laws
discriminatory for example in Israel Miller v. Minister of Defense,
"The petitioner asked the army to assign her to the air force for training as a
pilot. The army refused, since it was established policy not to train women as
pilots. The army's reasoning was based on the length of service: by law, men
are obliged to serve until the age of 54, whereas women are only obliged to
serve until the age of 38, and they are exempt if they are pregnant or have
children. Consequently, the army argued, the huge investment involved in
training a pilot could not be justified for women, and planning for the
deployment of pilots in the air force units would be complicated by the
integration of women pilots who could be expected to be absent for
9
significant periods of time because of pregnancy and childbirth. The court

upheld that budget cannot be a deciding factor to reject all women from
becoming pilot and hence petition was allowed (Alice Miller Vs Minister of
Defence)."
Thus, we see that there is no uniform civil law in India and Israel which happens to be theroot cause
of gender inequality both in society and in Law. According to Rabbinical Courts Jurisdiction Law,
1953 (article 1), matters of marriage or divorce involving Jews who are Israeli residents or citizens
will be under inclusive jurisdiction of the Rabbinical courts. According to Article 52 the Moslem
religious courts have exclusive jurisdiction in matters of personal status of Moslems who are
Palestinians citizens or foreigners. In India as well Moslem women are governed by Moslem laws
which advocate fundamental and fanatic practices of Triple Talaq and maintenance till Iddat.
In both countries " there is a conflict between those with "modern" secular views of civil society and
those revivalists or fundamentalists who seek to restore an indigenous religiously based society. The
secular nationalism that predominated in the struggle for independence and the formation of the
state is now countered by powerful tides of fundamentalism (Galanter).
What is the most pertinent to this examination is that-
"in both cases, independence brought forth intense internal tensions
between competing visions of the state and most particularly around issues
related to the state's religious or secular identity. The question of personal
laws, especially marriage and divorce, were at the center of these tensions.
Although some gradual reforms have been introduced to the personal law
systems in both India and Israel over the years … the regulatory framework
established in the critical historical moment of state formation created an
institutional path that was difficult to change. Both cases are thus conducive
to advancing our understanding of critical junctures in the evolution of
religion-state relations.
The political leaders at the time of foundation preferred to avoid clear-cut
decisions at the constitutional level and to defer these choices to the future by
adopting ambiguous constitutional provisions (in the case of India), or by
refraining from drafting a formal constitution altogether (in the case of
Israel). Nevertheless, religious policies and institutions that evolved during
the early years in these states have been resistant to change in the decades
that followed (Lerner).
Women Safety in India and Israel:
The political leaders at the time of foundation preferred to avoid clear-cut decisions at the
constitutional level and to defer these choices to the future by adopting ambiguous constitutional
provisions (in the case of India), or by refraining from drafting a formal constitution altogether (in
the case of Israel). Nevertheless, religious policies and institutions that evolved during the early
10
years in these states have been resistant to change in the decades that followed. The reason for this
reputation of India could be attributed to the rising number of "incidences of sexual violence, lack of
access to justice in rape cases, child marriage, female feticide and human trafficking. India
outranked such countries as Syria, Afghanistan - second and third that are currently at war.
(Gowen)".
"Despite some recent positive momentum, the pace of progress in realizing women's safety,
protection and empowerment has not been adequate. This is reflected in the National Crime Records
Bureau data, which highlighted that 3,09,546 incidents of crime against women (both under Indian
Penal Code and other laws) were reported during the year 2013, as against the 2,44,270 cases
reported during 2012, showing an increase of 26.7% (despite the fact that not all crimes against
women are reported). The policy commitment to ensuring the safety, security and dignity of women
NAVDISHA- National Thematic Workshop on Best Practices for Women and Child Development
20-21 January 2015 Panipat, Haryana Organised by Ministry of Women and Child Development
Government of India and Government of Haryana.
Ministry of Women and Child Development and girls in public and private spaces was reaffirmed -
including through the Twelfth Plan provisions, the Criminal Law (Amendment) Act, 2013 and the
Sexual Harassment of Women at Workplace (Prevention, Prohibition and Redressal) Act 2013
(Sharma)."
There are a number of steps taken for safety for women in India like providing pick up and drop
facility between 10 PM and 5 AM, special help line numbers, establishment of fast track courts for
dealing with rape cases and CCTV on every square. It would be worthwhile to see if these would
help in reducing number of rape cases.
Conclusion:
In India and Israel we find women a victim of "adverse socio- economic circumstances." There may
be a number of laws in every facet trying to bring gender equality but, social conditions and family at
times is discriminative against women. The laws fail to protect women from rape sexual abuse at
home and work place. Thus gender equality remains a myth. Government despite making stringent
laws against rape and acid attack abuse in India still continue to be a social stigma. The reason can be
attributed to the ingrained culture of man being superior to women and women being a second fiddle
to play as per his wish. The male child looks at the treatment his mother gets at the hands of the father
and gender discrimination in all fields for his sister at home front.
Women may have been granted freedom, including right to vote, speech, equal access to education
and no special restriction on the way to dress. By law, women are protected from discrimination.
Nevertheless, both countries have some class of women which are representative of stark contrast to
these gender-based restrictions. There is a need to have uniform civil law for all religion and Gender
to bring gender equality.
11
Bibliography:
Air India Vs. Nergesh Meerza and ors. - Court Judgment. No. Writ Petitions Nos. 3045, 1107,
2458 and 1624-1628/1981. Supreme Court of India. 28 August 1981.
Alice Miller Vs Minister of Defence. No. HCJ 4541/94. The Supreme Court sitting as the High
Court of Justice. 8 Nov 1995.
C. B. Muthamma vs Union Of India & Ors . No. WP 749 of1979. Supreme Court of India. 17
Sept 1979.
Daoud, Suheir Abu Oksa. "Palestinian Working Women in Israel: National Oppression and
Social Restraints." Journal of Middle East Women's Studies 8 (2012): 78-101.
Galanter, Marc, Krishnan , Jayanth. "Personal Law and Human Rights in India and Israel." Israel
Law Review 34.1 (2000): 101-133.
Gaurav Jain vs Union Of India & Ors on 9 July, 1997. No. Review Petition 1841 of 1997.
Supreme Court Of India. 9th July 1997.
Gowen, Annie. Democracy Dies in Darkness. 27 June 2018. 14 Jan 2020
<https://www.washingtonpost.com/news/worldviews/wp/2018/06/27/india-ranked-worlds-most-
dangerous-place-for-women-reigniting-debate-about-womens-safety/>.
Israel Ministry of Foreign Affairs. Ensuring equal rights for women in Israel. 31 December
2013. 15 Jan 2020 <https://mfa.gov.il/MFA/AboutIsrael/State/Law/Pages/Ensuring-equal-rights-
for-women-in-Israel.aspx>.
Lerner, Hanna. "Critical Junctures, Religion, and Personal Status Regulations in Israel and
India." Law & Social Inquiry 39.2 (2014): 387-415.
Madhu Kishwar & Ors. Vs.State of Bihar. No. WP 5723 of 1982 with No. 219 of 1986. Supreme
COurt of India. 17 April 1996.
Maneka Gandhi vs Union Of India. No. SCR 621. Supreme Court Of India. 25 January 1978.
Ministry of Women & Child Development | GoI. NATIONAL POLICY FOR THE
EMPOWERMENT OF WOMEN (2001). 2015. 19 January 2019
<https://wcd.nic.in/womendevelopment/national-policy-women-empowerment>.
NIF Canada. Women's Rights. 2020. 15 January 2020 <https://www.nifcan.org/issues-
projects/womens-rights/>.
Plonit Vs Ploni. No. CA 8954/11. Supreme Court Israel. 24 April 2014.
Raday, Frances. "Women's Human Rights: Dichotomy between Religion and Secularism in
Israel." Israel Affairs 11.1 (2005): 78-94.
Sharma, aniket. Women empowerment: With Special Reference to Constitutional Provisions.
2019. 19 January 2020 <http://www.legalservicesindia.com/article/1955/Women-
empowerment:-With-Special-Reference-to-Constitutional-Provisions.html>.
12
Sharma, Jyoti. India's First Woman IFS Officer: C. B. Muthamma. 8 March 2018. 2 Feb 2020
<https://www.jagranjosh.com/articles/first-indian-woman-ifs-civil-services-c-b-muthamma-
1511950316-1>.
Smt. Afjal vs State Of U.P. on 5 August, 2019. No. CRIMINAL APPEAL No. - 5583 of 2016.
Supreme Court Of India. 5th August 2019.
The Fellowship. Women's Rights in Israel and the Middle East. 8 March 2018. 18 jan 2020
<https://www.ifcj.org/news/stand-for-israel/women-s-rights-in-israel-and-the-middle-east-2/>.
-. Women's Rights in Israel and the Middle East. 8 March 2018. 30 Jan 2020
<https://www.ifcj.org/news/stand-for-israel/women-s-rights-in-israel-and-the-middle-east-2/>.
Vishakha and Others v. State of Rajasthan. No. SC 3011. SC India. 1998.
13
Judicial Response to
Biodiversity Laws and Endangered Species *
(Dr) Sona Kumar
Assistant Professor
G.H.Raisoni College of Law, Nagpur
dr.mrs.sonakumar@gmail.com
M: 07028599900
Abstract:
India is a rich repository of various types of biodiversity and is one of the 17 mega diverse countries
of the world and hosts of four biodiversity hotspots. Similarly India is also known for its faunal and
floral richness which is second to none. However the rich biodiversity of the country is gradually but
surely being affected in a detrimental way. There are umpteen reasons and many causative factors
leading to this crisis situation and the list is quite large. However, the fact is that the rich biodiversity
of the country is at threat and is being destroyed at a very fast pace and hence it is very important to
stop it or to arrest it immediately.
Key Words: Biodiversity, Endangered Species, Coastal Regulation Zone and Environmental Impact
Assessment.
India is blessed with abundant natural wealth and ranks amongst the top countries of the world in
terms of biodiversity. It has evergreen forests, grasslands, deserts, mountains, mangroves, seas,
wetlands and marshlands, with diverse ecosystems that harbour a rich variety of wildlife .
It has been observed that during the period of Independence in the year 1947, certain factors were in
existence such as the firm autocratic control over hunting and woodcutting by the British and also by
the princely states of India, the passionate protection of trees and animals by some local
communities, and the passive conservation by certain sections of the population. All these
combined for India to have a unique advantage in saving its natural heritage over every other newly
liberated developing nation in the twentieth century wherein the traditions as well as organizational
structures and facilities existed . Policies, regulations, and laws governing the environment were
made. Indian Board for wildlife was created to protect and conserve wildlife in the country.
Therefore the impact of human activities has altered and destroyed many natural habitats making
such areas inhospitable for many wild animals found in the area . Hangul, a species of red deer, of
which fewer than 200 survive in the 141 sq. km Dachigam National Park in Kashmir, is a good
example of this phenomenon, under threat from sheep breeding farms flourishing in the prime
hangul habitat of Dachigam.
The extinction of the birds and animals is due to gradual erosion of the forests, fragmentation of the
forests, cutting out the forest land for cultivation etc. It is a fact that the forests provide accessible
fresh water for the domestic use and for agricultural use. Even the lakes provide accessible water,
which is very much important to save the forest taking into consideration the economic aspect and
14
the environmental aspect into consideration. Indian forests serve as a carbon sink tank, neutralizing
over 11% of India's total greenhouse gas emissions. If we decide to take out the cost of it then that
would amount to Rs. Six lakh crores. Further observations revealed that many times rules,
regulations, policies and laws which are enacted for the protection of environment, forest as well as
for wildlife protection are not taken into consideration very seriously during their implementation.
On the contrary, its dilution takes place when the requirements of development are taken into
consideration such as the establishment of various industries and over all infrastructure.
Mr. M. Krishnan, an eminent naturalist, believed that a reliable way to access the decline of a species
would be to look at places where until recently, even common animals have become locally extinct
and quite rare. He has cited the example of black buck, which was a fairly common animal in the
Indian plains but now survives only in small isolated pockets. Other similarly placed wild animals
include tigers, wolves, fox, floricans, bustards chinkaras, sloth bears have been vanishing from
major parts of their former ranges causing anxiety for their survival.
Various enactments came into existence for the purpose of protection and preservation of
environment, forest and wildlife such as, the Wild life (protection) Act 1972, the Forest
(Conservation), Act 1980, the Water (Prevention and Control of Pollution) Act, 1974, and the Air
(prevention and control of pollution) Act, 1981. In 1972 Project Tiger was initiated with a view to
save tigers from becoming extinct. In 1977, the 42nd Amendment provided for the preservation of
environment and protection of forest and wild life. For the first time, in the year 1986 Ministry of
Environment and Forest (MOEF) was established. The Environment (Protection) Act, 1986 was
enacted and the Coastal Regulation Zone (CRZ)was enacted in 1991. The Coastal Regulation Zone
was declared with a view to protect the fragile ecology of India, where in 7500 Kilometres of coast
line, support nearly 30% of the country's population.
The Wild life (Protection) Act 1972 was enacted with the purpose to prevent, preserve and protect
the wild life. From 1951 to 1980, the forests were destroyed for agriculture, industry and for
infrastructure development at such a pace and quantum that the Government was compelled to
enact the Forest (Conservation) Act 1980. It is assessed that 38,000 hectares of forests were
destroyed annually prior to the enactment of the Forest (Conservation) Act, 1980. After the year
2000, the Supreme Court came into the picture and mandated that all the big projects which have the
impact on environment must be placed before the Standing Committee of National Board for Wild
life. For the purpose of the protection of environment three important aspects were to be followed:
1) Environment clearance which largely depends on Environmental Impact Assessment.
2) Clearance under the Forest (Conservation) Act made mandatory for projects that require
forest land for any non-forest use.
3) Projects which involved diversion of land from a Protected Area and its immediate zone of
influence require wild life clearance from the Standing Committee of the National Board for
Wild life.
It has been observed that rarely any Industry or project was turned down for possible environmental
15
impact. Many projects provided the payment of certain fees but it was very meager as compared to
the destruction caused to the forests.
Similarly, many a times acquisition of forest land is undertaken for agricultural and for private
purposes without following any formalities. Many corporate houses have undertaken
developmental projects without bothering about the Forest Conservation Act, rather many states
were interested in diluting the provisions of the Forest Conservation Act to gain more and more
powers to utilize forest land as per their requirements.
It has also been found that, while giving permission to the projects or approval to the projects,
sometimes lot of misleading information is provided and as a result the approval to the project is
given and such kind of projects, in fact, could cause irreparable loss to the ecology by poisoning and
polluting the lands, forests, fields, rivers, mountains, meadows, valleys, seas and skies. As a result of
this we could see the collapse of environmental governance.
Causes of Extinction of Endangered Species or the Threats and Problems Affecting Species
and their Survival
Nobody knows as to how many species are actually being lost each year, nor the total number of
species that exist on the Earth. The biologists have estimated that there are between 5 and 15 million
species of plants, animals, and micro-organisms existing on Earth today, of which only about 1.5
million have been described and named. The estimated total includes around 300,000 plant species,
between 4 and 8 million insects, and about 50,000 vertebrate species (of which about 10,000 are
birds and 4,000 are mammals).
It has been observed that the global biodiversity is being lost much faster than its natural extinction
due to changes in land use such as unsustainable use of natural resources, invasive alien species,
climate change and pollution amongst others. Land conversion by humans, resulting in natural
habitat loss is most evident in tropical forests and is less intensive in temperate, boreal and arctic
regions. Pollution from atmospheric nitrogen deposition is most severe in northern temperate areas
close to urban centres, and the introduction of damaging alien species is usually brought about
through patterns of human activity .
Following are the main reasons for the destruction of the wild life or threat to species:
1. Habitat Loss, 2. Climate Change, 3.Pollution, 4. Invasive Species, 5. Human-Wildlife Conflict
6. Illegal Wildlife Trade
The Species loss is also compounded by:
l the ongoing growth of human populations and unsustainable consumer lifestyles
l increasing production of waste and pollutants
l urban development
l international conflict.
16
Through a combination of changing climate, lost habitats, increased poaching, and increased food
insecurity; there has been a lot of worrying news lately concerning the fate of wildlife around the
world. The reports from various organisations working for the protection of wild life and
endangered species can often make the situation seem entirely with no hope, however there is much
that can be done in order to protect and conserve wildlife on a large scale. Protecting wildlife has
never been considered so essential for the sake of humanity. Human beings are currently causing
large scale extinction of species since the extinction of the dinosaurs 65 million years ago, at rates
1000 to 10,000 times faster than normal.
To protect the biodiversity from being eroded and to prevent the probable detrimental situation
from occurring, those who are affected by this or those who are sensitive to the probable loss of
biodiversity have taken the recourse of judiciary to protect the invaluable biodiversity of the
country. Judiciary, in an earnest manner, has tried to get into the crux of the problem and violation of
the biodiversity by interpreting the laws judiciously and by passing judgments in the interest of
biodiversity so as to protect it. This is how judiciary has come into picture for the purpose of
protection of the biodiversity, environment and ecology.
Judiciary has taken into consideration the laws, the statues, and the notifications in connection with
biodiversity for interpreting the statutes and through their interpretation, have tried to protect
biodiversity of the country from deteriorating.
Some of the land mark judgements passed by various courts of law of the country, by interpreting
the provisions of the laws and statutes and by giving suitable directions to the concerned authorities,
so as to protect the biodiversity as well as prevent the loss to the rich flora and fauna of the country
with emphasis on endangered species are discussed below.
6
Ivory Traders and Manufacturers Association v. Union of India, 1997
In this case, two writ petitions were clubbed together for deciding these issues which were of
common nature. The Parliament of India had made certain amendments to the Wild life Protection
Act, 1972 by the Amendment Act No. 44 of 1991. By this amendment, the legislation had intended
to cover all descriptions of ivory imported into India including mammoth ivory. This was to prevent
Indian ivory from entering into the market under the pretext of mammoth ivory or African ivory.
The amendment inserted clause (ia) in Section 49-B(1)(a) which stated that no person can
commence or carry on business as a dealer in ivory imported into India or articles made, there from
or as manufacturer of such articles.
After hearing the arguments of both the sides, the Honourable High Court held that, the words "
ivory imported into India" occurring in Section 49 B(1) (a)(ia) would include all descriptions of
imported ivory, whether elephant ivory or mammoth ivory. The Honourable Court further held
that, the intended legislation falls within the power and competence of the Parliament of India to
make the laws and also to make amendments to the Wild Life Protection Act with the purpose to
protect Indian elephant and thus imposing of ban on trade in imported ivory of all descriptions,
whether drawn from mammoth or elephant, for the salutary purpose of the preservation of the
Indian Elephant, accordingly both the writ petitions were disposed of without any relief. Thus, it
17
can be stated that, the Court has acted as a saviour of the wild life in the country. The Honourable
High Court had given the weightage for the protection of the elephant as against the violation of
fundamental rights of a citizen in doing the profession of their choice.
Visakha SPCA v. Union of India and others, 20007
In this case a writ petition was filed for Public Cause against the respondent, who wanted to install a
decommissioned submarine and a naval ship in an area of 30x200 meters in the sea coast of
Ramakrishna Puram Beach opposite Madhuvan Restaurant Vishakhapatnam, as illegal and
violative of the Notification issued by the Central Government on 19/02/1991 under the provisions
of Environment (Protection) Act, 1986 and the Rules made there under. Where in all such activities
are prohibited. It was the contention of the petitioner that the Animal Welfare Board of India had
specifically observed that there is no protection of animal life and endangered species from being
killed and subjected to cruelty by unscrupulous human beings and it was also further stated by the
petitioner that Olive Ridley Sea Turtles swim to the shores of Visakhapatnam from thousands of
miles away and lay eggs in the nest put up by them. The said species and the eggs laid down by them
are destroyed and used by the people in the vicinity, in spite of various representations and
complaints made regarding it to the authorities.
The petitioner had requested for permission to protect turtle nests at Visakhapatnam, Gannavaram
and Pudimadaka beaches along the coast of Andhra Pradesh. The Honourable Court disposed of the
writ petition directing the respondents to obtain proper approvals and clearances from the Andhra
Pradesh Coastal Management Authority which was constituted under Section 3(3) (i) of the
Environment Protection Act 1986 by the Central Government. The Honourable Court further
directed the said authority to have a local inspection of the proposed site and consider the feasibility
and permissibility of such installation. The Honourable Court further directed this exercise to be
done by the Authority within a period of one month from the date of receipt of copy of the order.
The Honourable Court also gave an opportunity to the petitioner to submit his representation or
objections with all the material within a period of 15 days of the order to the Andhra Pradesh
Coastal Zone Management Authority. Honourable Court also directed Andhra Pradesh Coastal
Zone Management Authority to consider the representations and objections of the petitioner before
arriving at any decision.The Honourable Court specifically directed the respondents to proceed with
the proposed project only after obtaining the clearance and approval from the aforesaid authority.
8
Bittu Sehgal and Another v. Union of India and others, 2001
This petition was filed in public interest under Article 32 of the Constitution of India wherein
various directions have been sought from this Court pertaining to Dahanu Taluka in the State of
Maharashtra, which has been declared by the Central Government as an ecologically-fragile area by
the notification dated 20-6-1991 under Section 3 (1) and sub-section 3(2)(v) of the Environment
(Protection) Act, 1986 (the Act), declaring coastal stretches as Coastal Regulations Zone (CRZ) and
has regulated the activities within the zone.
The Supreme Court further directed that while monitoring this matter, the High Court shall deal with
the hazardous and noxious industries operating in the Dahanu Taluka in accordance with law,
18
keeping in view the town/regional plan, the Government of India notifications and the NEERI
report. The Supreme Court also clarified the stand of the State Government that will be open to the
State Government to approach the High Court for any clarification, if necessary.
Conclusion:
Biodiversity is the gift of nature to the mankind. This invaluable gift needs to be protected and
preserved by the human beings. Each and every species of animal, plant and micro-organisms takes
birth on this earth with some purpose and has its defined place in the Earth's ecosystem. If the
synergy between the various species is disturbed or destroyed, the resultant loss to the biodiversity
will be catastrophic. The rich biodiversity of India is under severe threat owing to several factors
such as habitat destruction, degradation and fragmentation over exploitation of resources, global
warming, introduction of harmful alien invasive species over extraction of natural resources
including mining, fishing etc.
It has been realized that protection of the endangered species is extremely essential and if these
species are destroyed then the richness of biodiversity will be reduced to a large extent and it will be
very difficult to restore those species again. The analysis suggests that the quantum of extinction of
endangered species caused by destruction of biodiversity is very large.
In fact, it is the theme of this work to study how the preservation and protection of endangered
species which are the components of biodiversity is to be taken into consideration. The various
available laws, enactments, preventive measures and conservative policies are matter of great
concern towards the protection and preservation of biodiversity and endangered species.
Bibliography
Bindra Singh Prerna, The Vanishing India's Wildlife Crisis, Penguin Random House, India, 2017
Pg.13.
Sinh, M.K. Ranjit, A life with wild life, From Princely to the Present, Herper Collins, New Delhi,
India ,2017, Pg.342.
AIR 1997 Delhi 267b,ILR1997 Delhi 22, Ivory Traders and Manufacturers Association v. Union of
India, 19979
1
2000 (6) ALD 539, 2000 (6) ALT 666, Visakha SPCA v. Union of India and others, 2000
2001 9 SCC 181,Bittu Sehgal and Another v. Union of India and others, 2001
19
School Dropouts in Elementary Schools

in India -An Overview
Dr. Sampada Naseri
Assistant Professor,
Mahila Mahavidyalaya, Nandanvan,Nagpur
Affiliated to RTMNU,Nagpur
Sampadanaseri@gmail.com
Abstract :
This article aims to review the facts behind the school drop outs at the elementary schools at the
national level. To understand the causes behind school drop outs research studies should be
conducted at national, state and regional levels.
Key words: School dropouts, elementary education, absenteeism.
The problem of school dropout of children at elementary stage is deeply seated in almost all
developing countries. A dropout at elementary school is a child not attending school in spite of
enrolment in school. So, they cannot enter into the further classes such as V or VI. The causes may be
different for different children. But some common causes may be lack of interest, failure in class,
domestic work, poor health etc. particularly in rural areas. The dropout rate gives an indication
about the wastage of school education and tends to undermine benefits of increased enrolments.
Indicators such as dropout rate or school attendance rates qualitatively supplement the use of
enrolment indicators to capture the flow aspect of educational attainment in any context. Though the
dropout rate at national level for India has been declining, there is considerable regional disparity in
the magnitude. As per the latest estimates available from the Ministry of Human Resource
Development of students enrolled in Classes I - V, over 40 per cent dropped out in 1999-2000 as
against 58.7 per cent in 1980-81 and 65 per cent in 1960-61. Similarly, nearly 55 per cent of students
enrolled in Classes I - VIII dropped out in 1999-2000 as against nearly 73 per cent in 1980-81 and 78
per cent in 1960 - 61.
Definition /Meaning
1. A dropout can be defines as a child who enrols in a school but fails to complete the
relevant level of the education cycle. At the primary level this means that the dropout
fails to reach the final grade usually, grade V and VI. (UNESCO, 1984).
2. Elementary Education- Elementary education, also called primary education, the first
stage traditionally found in formal education, beginning at about age 5 to 7 and ending at about
age 11 to 13. In the United Kingdom and some other countries, the term primary is used
instead of elementary.( Encyclopaedia Britannica).
As mentioned above there are many causes associated with the process of dropping out from school
at elementary level. Some of these factors are associated due to low income of family.(Hunt,2008).
Owing to major shortage of teachers, teachers-pupil ratios are as high as 1:80 in some states, placing
20
undue burden on teachers which affecting quality of their teaching.

The dropout rate has been higher for girls. It was 42.3 per cent for Classes I - V and 58 per cent for
Classes I - VIII in 1999-00 as against 62.5 per cent and 79.4 per cent respectively in 1980-81. At
State level, the dropout rate has been quite high in Bihar, Jammu-Kashmir, Orissa, Rajasthan, UP,
West Bengal and most of the States in North East for Classes I - V and in Andhra Pradesh, Assam,
Bihar, Gujarat, Karnataka, Orissa and West Bengal, apart from the North Eastern States for Classes I
- VIII in 1999-2000 (National Human Development Report, 2001). A NSSO Survey for the year
1995-96 showed that the dropout rate increases cumulatively with level of education. It was
estimated that of the ever enrolled persons in the age group 5 - 24 years, 21 per cent dropped out
before completing primary levels. Half the children dropped out before attaining middle level, over
three fourths dropped out before attaining secondary levels and 9 out of 10 persons ever enrolled
could not complete schooling.
The dropout rate was least for those belonging to the highest expenditure class and maximum for
those from the lowest expenditure class. Children from poorer sections of the society drop out in the
early stages of education while those from the better off sections drop out at later stages. Among
reasons for dropping out from schools, it was found that one-third of the drop outs were because
either the children or their parents were not interested and nearly as many were on account of
economic considerations, such as the compulsion to work for wages or looking after younger
siblings. About 26 per cent cited, school and teaching curricula related factors such as unfriendly
atmosphere in schools, doubts about the usefulness of schooling and inability to cope with studies as
reasons for their dropping out. Among girls in rural areas, these factors accounted for over 75 per
cent of the drop outs. Similarly, findings were reported in the PROBE report (Study Conducted in
Some Selected States). They found that of the boys who dropped out, 35 per cent did not want to
continue and 47 per cent were withdrawn from schools by parents who cited factors such as
schooling being too expensive, requirement of children in other activities and poor teaching
standards as the main reasons for their decision. The corresponding proportion for girls were 16 and
66 per cent respectively.
The country has made impressive achievement in the elementary education sector. But the flip side
is that out of the 200 million children in the age-group 6-14 years, 59 million children are not
attending school, of this, 35 million are girls and 24 million are boys. There are problems relating to
dropouts, low levels of learning achievement and low participation of girls, tribal and other
disadvantaged groups. There are still at least one lakh habitations in the country without schooling
facility within a kilometre. Coupled with it are various systematic issues like inadequate school
infrastructure, poorly functioning schools, high teacher absenteeism, large number of teacher
vacancies, poor quality of education and inadequate funds.
Dropouts are a bigger problem than children who never enrol in school. While 1.1% of children
between the ages of 11 and 14 years never enrolled in school, 3.5% were dropouts, the ASER 2016
survey found.(Annual Status of Education Report,2014-16).
A Study on School Drop-outs in Rural Settings by R. Govindaraju and S. Venkatesan, Department
21
of PG Studies in Psychology, University of Mysore observed that among the various reasons listed
for drop-out phenomenon are children doing parent jobs , poverty, tradition and/or lack of interest in
studies, transient or prolonged illness in students and need for rearing or caring for younger siblings,
parent discord, influence of television or films, illiteracy among parents, etc. It is evident that
teacher respondents more often (47 out of 50) attribute parents, environment and/or children
themselves as the reason for school drop-out.
For the same sample of student drop-outs, the parent respondents give different reasons for school
dropout, such as, misbehaviour at school, need to do parent jobs at home, lack of interest in the child
for studies, and so on. Neglect and discrimination by teachers or fear of teachers, absence of female
teachers are other reasons. The parent respondents attribute 12 out of 17 reasons for school drop-out
phenomenon on teachers, environment and/or children themselves. Self - attribution of causes for
school drop out by parents was another reason for their not giving much importance to the education
of girl child as they did to their sons. They also reportedly perceived that sons support them in their
old age (Kotwal et al. 2007; Kukreti and Saxena 2004). The same study found the reasons of dropout
by the students such as the need to do parent jobs at home, poverty and parent neglect, poor teaching,
cruelty or punishment by teachers, lack of toilets at school, and so on. The child respondents
attribute 24 out of 31 reasons for school drop -out phenomenon on teachers, environment and/or
their own as reason for their school dropout. Self- attribution of causes for school dropout is limited
to 7 out of 31 reasons as given by the affected children.
Health of a child is also considered as important reason of school dropout. Poor health of a child may
affect child's attendance at school or child may not be able to pay sufficient concentration in the
classroom situation. Health education is the critical sectors for achieving overall human
development in India. Unhygienic conditions, particularly in rural areas can lead to worm's
infections, scabies, poor dental care, weak eyesight, malnutrition and so on.
In education sector, the elementary education levels are constrained by several factors such as lack
of basic physical infrastructure (toilets, electricity, drinking water etc), absenteeism of teachers and
poor quality of training and lack of leadership and ineffective management at school level.
India spends just 3.5% of its gross domestic product on education, way below China's 8%. Of its one
million schools, most are state-run and sub-standard. It is alleged that the teachers just sit around
talking and children learn nothing. While 96% of India's children enrol in primary schools, by the
age of 10 about 40% have dropped out. Out of the 20 crore children between 6 and 14 years, three
crore do not go to school while another 8.5 crore are dropouts who discontinued their education
(Census of India 2001).Available Research studies found different internal and external causes of
school dropouts in India at elementary level. Schooling has been made compulsory for all children
under fourteen. The government spending on education is being raised to six per cent of the GDP.
Incentives are being given to schools with best student and teacher attendance. The Government
sponsored Sarva Sikhana Abhiyan (Universal Elementary Education), focuses on increasing
enrolment rates and reducing drop-out rates. There is widespread prevalence of poor quality of
education at the primary and secondary levels across the country a large number of children in India
remain out of school (Arun 2000; Anupreet 1999). Many of them are those who do not get enrolled
22
at all. Some of them are those who drop out at one stage or other. The reasons for dropping out may
be many like, failure in academics, non-availability of schools, inaccessibility of schools, pushing
out due to teachers' behaviour/school environment, financial problems etc. (Roderick 1993;
Kronick and Hargen 1998; Khokhar et al. 2005; Bhanpuri and Ginger 2006). Pratinidhi et al. (1992)
identified 172 school drop-outs from 16 schools in an epidemiological survey covering rural
Maharashtra. A home visit was paid and information about socio-economic and cultural aspects was
collected and a psychological screening was undertaken. Although there was no significant
difference in overall drop-out rates for both sexes, it increased sharply at 11 years of age in girls. The
majority of children dropped out due to financial problems or unsatisfactory scholastic
performance. As per Selected Educational Statistics, 2000- 2001, given by Ministry of Human
Resource Development, Government of India, and the dropout rate for classes I to VIII is 54% and
for classes I to X is 69%. In this way, only 31% children appear for class X public examination. Of
these children, only 40% pass this examination. It is visualized that some of the students who drop
out from their studies at different stages may be talented and their talent needs to be explored. Going
by these observations, it was deemed appropriate and necessary to undertake an in depth
exploratory survey on the phenomenon of school drop-outs in rural areas. Subjective reports of the
teachers, parents and drop-outs themselves constitute an important dimension to the problem of
school drop outs than mere governmental reflections and attributions about the same.
Table showing the percentage of students who are currently

not attending any educational institution by broad reasons.
To Supplement Education Not
School too To Attend
Age Group Household Considered
Far Domestic Chores
Income Necessary
5-9 4.104.1 0.50.5 11.2011.2 0.80.8
10-14 3.303.3 16.116.1 32.3032.3 1313
15-19 1.81.8 3535 17.4017.4 24.4024.4
20-24 1.201.2 39.3039.3 1212 29.2
(Source-Data from NSSO,2011)
The third round of the sample survey of households was conducted in all the States and Union
Territories of India during 2014. The sampling frame for this round was the latest available census
data (census 2011). All the 640 districts as per census 2011 were covered in this round.
The following findings are based on the data collected from a sample of 99,929 households within
5005 PSUs (villages and urban wards).
l The estimated total number of children in the age group of 6-13 years is 20.41 Crores, out of
which, an estimated 60.41 lakhs (2.97%) are out of school. The proportion of out of school in
this round is estimated to be lower than both the previous rounds, 2009 (4.28%), and 2006
(6.94%).
23
l The highest proportion of out of school children within 6-13 years is estimated in the East zone
(4.02%) and the lowest within South zone (0.97%). Odisha has the highest proportion of out of
school children in India (6.10%).
l At a national level, a higher proportion of females (3.23%) are out of school than males
(2.77%). Also, more children from rural areas (3.13%) are out of school than from urban areas
(2.54%).
l The study also reveals that a higher proportion of ST children are out of school than any other
social category. In this round, 4.36% ST children are estimated to be out of school. This is lower
than the last round where 5.60% ST children were out of school.
l Disability estimates reveal that in the age group of 6-13 years, 1.05% children suffer from one
or the other type of disability. Following the trend observed in the last round, out of school
children among the disabled population remain much higher than the national average. This
round's findings show that an estimated 28.07% children with special needs are out of school.
This stood at 34.12% in the last round.
An estimated 1.12 crore children from urban India live in slum areas. This is 36.01% of the total
urban population. Out of the total children living in slums in the urban areas, 2.14% are out of
school. This is lower than the previous round, where 3.74% of the slum population were out of
school.
Maximum children who are out of school have never been enrolled in any school recognised under
RTE. This is closely followed by those who have dropped out after successfully completing some
class. This study reveals that the maximum dropouts in this age group are after class 2. As observed
in the last round as well, poverty/economic reason are cited by majority of head of the household in
households having an out of school child. Child not interested in studies is also frequently cited as a
reason for dropping out of school.
To conclude, school dropouts at elementary level is a area of concern to not only for states but also
for the nation. If children does not get opportunity to educate their right to education will be of no
use. This will definitely affects the country's progress. Hence this issue need to look after urgently.
Research studies are required to undertake by the government, NGO's and the new policy should
be implemented so that every child should attend the school.
References:
Pandya R and Bora S 1997. A study of factors causing school dropouts. Journal of Indian Education
23(3): 32-37.
Pratinidhi AK, Kurulkar Zaidi SMIA 1991. Problems of wastage in school education: Dropouts at
elementary level. Journal of Educational Planning and Administration 5(2):173-183.
R. Govindaraju and S. S.Venkatesan - A Study on School Drop-outs in Rural Settings. Department
of PG Studies in Psychology, University of Mysore.201-203.
Sanjiv phansalkar 1990. Understanding Underdevelopment: characterizing regional Development
24
in vidarbha with special focus on water use". 143-146, Iwmi-Tata Water Policy Program
htpp://www.iwmi.org/iwmi.tata
Sateesh Gouda M1, Dr.T.V.Sekher - Factors Leading to School Dropouts in India: An Analysis of
National Family Health Survey-3 -(Karnataka Health Promotion Trust (KHPT),
IOSR Journal of Research & Method in Education (IOSR-JRME) e-ISSN: 2320-7388,p-ISSN:
2320-737X Volume 4, Issue 6 Ver. III (Nov - Dec. 2014), PP 75-83. www.iosrjournals.org
www.iosrjournals.org
Snigdha Rani Baruah and Utpala Goswami,2012- Factors influencing school dropouts at the
primary level International Journal of Farm Sciences 2(1) :141-144.
Veena Kulkarni - Why they Drop Out- Reasons for Lower Literacy Among Girls .
(NCAER). Human Development Profile of Rural India.9-10.
Dropout Rate In The Primary Schools Report : Yearly State : Maharashtra Reporting Year : 2011-12
.Source :'District Education Officer (Primary) Zilla Parishad' .http://www. mahasdb.
maharashtra.gov.in
Educational Statistics at a glance- Government Of India,Ministry Of Human Resource
Development,Department Of School Education & LiteracyNew Delhi,2016.
Census of India, 1991, District Census Handbook ,Pune, ( Mumbai, 1995).
The report on, ' The study and extent of causes of drop outs in Primary schools of Rural Maharashtra
with special reference to girl drop outs' -Indian Institute of Education, sponsored by Planning
Commission,Government of India,2006.
25
A Study Of Relation Between

Educational Status And Alcoholism
Dr. Mina Kalele
Associate Professor,
Mahila Mahavidyalaya, Nagpur
mrkalele@gmail.com
9028534150
Abstract :
Drinking is an integral part of any society which has hampered lifestyle of many individuals.
Consumption of alcohol that starts just as a form of enjoyment, socialization and celebration soon
takes over the mind and willpower of the drinker and then starts to rule the life of people who are not
very strong willed. The study deals with tracing whether educational level has any correlation with
alcoholism.
Keywords: Alcoholism, education, Disease
Introduction:
Drinking is as old as civilisation. There is hardly any country or community any age or culture in
which drinking in one form or the other has not prevailed and there are sections of society in which
the use of alcohol is not only common but is also considered as a sign of respectability.
The use of alcoholic beverages is interwoven into the fabric and traditions of society. People use
alcohol to celebrate everything. It has been found that people all over the world and throughout
history have used alcohol for everything from social gathering to religious ceremonies.
The Individual using alcohol soon begins to crave for it, consumes larger quantities and cannot be
deprived of his daily or periodical drink.
The alcoholic usually drinks heavily and gets drunk often, quantity and frequency however are only
one sign. The key factor is loss of control and craving for alcohol. Any type of people may be a
victim to alcoholism, rich and poor educated and illiterate, godly and ungodly, young and old, man
and women, good people and bad, charming people and those without attraction and everything in
between.
Today alcoholism is widely recognised as a major health problem. It does not damage the alcoholics
alone, others are affected in the home, at jobs and thus the society at large is also affected. Surveys
conducted all over the world have stated that alcoholism costs the country millions in the form of
economy every year.
In Indian society, even today occasional drinking may be tolerated but continuous drinking is
condemned. It is necessary to distinguish between person who drinks with responsibility and one
who drinks in a manner that causes problems to himself, to his family and to the society at large.
26
As time is advancing with globalization becomes the essence of the economic scenario in
India, multinational companies have also spread their wings and Indian families are now adopting
imported culture to fit into this scenario.
Who is an alcoholic?
Johnson (1973) stated that "Alcoholism is a condition in which the individual has lost
control over his alcohol intake in that he is constantly unable to refrain from drinking once he
begins.
The national Institute on Alcohol abuse and alcoholism describes alcoholism as "Problem
drinking that becomes severe"
A person with this condition does not knows when or how to stop drinking ,they spend a lot
of time thinking about alcohol and they cannot control how much they consume, even it is causing
serious problems at home, work and financially.
Signs of Alcoholics
1. Drinking alone or in secret
2. Not being able to limit how much alcohol is consumed.
3. Blacking out and not being able to remember chunks of time.
4. Having rituals and being irritated if someone else comments on these rituals.
5. Losing interests in hobbies that were previously enjoyed.
6. Feeling an urge to drink.
7. Storing alcohol in unlikely places.
8. Gulping drinks down in order to feel good.
9. Needing more alcohol to feel its effect
10. Experiencing nausea, sweating or shaking when not drinking.
Complications :
A person who has been consuming unhealthy amounts of alcohol for a long time is likely to become
sedated when they drink.
Regular heavy drinking may cause at least one of the following problems.
1. Fatigue
2. Memory loss
3. Weaker eye muscles
4. Liver diseases
5. Gastrointestinal complications
6. Hypertension
7. Diabetes
27
8. Heart Problem
9. Erectile dysfunction
10. Thinning bones
11. Nervous system problems
12. Cancer
13. Accidents
14. Domestic abuse
15. Work or school problems
16. Suicide
17. Mental illness
Methodology :
Samples are selected by purposive sample method. Total 220 samples were selected.
Results :
EDUCATIONAL LEVEL AND ALCOHOLISM
Educational Alcoholic Total Percentage

Illiterate 03 1.36
Middle school 13 5.90
High School 28 12.72
Sr. College 43 19.54
Graduate 89 40.45
Postgraduate & above 44 20.00
Total 220 100
When the educational qualification of Alcoholics was examined, it was found that 1.36% were
illiterate. From the above frequency table, it is observed that about 60% alcoholics are well educated
(graduate and postgraduates) this reflects that education level does not play any role in alcoholism
means alcoholism is not influenced positively by education. Hence we can say that there is no
relation between education and alcoholism.
Discussion
The assumption is that more the level of education less will be alcoholism. But the study has
revealed that the level of education has nothing to do with alcoholism. In the present study it was
observed that alcoholics level of education ranged from "no education to post graduation and above.
This is a clear indication that alcoholism is a disease and this disease cuts across all levels of
education, class, occupation and age.
28
Consumption of alcohol that starts just as a form of enjoyment, socialization and celebration soon
takes over the mind and willpower of the drinker and then starts to rule the life of people who are not
very strong willed. Any and every occasion becomes a reason to consume alcohol, whether it is sad
or happy happening. The man who pulls a rickshaw drinks because he would like to forget his
poverty, drinks himself silly, gets intoxicated and forgets his problems, even it is only for few hours.
Men working in companies drink in order to entertain clients. Highly educated men in business or
holding very high position in the society too drinks as a symbol of being modern and also as a
prestige issue. Thus it can be seen that drinking soon turns into drunkenness and finally into
alcoholism in people who are not too conscious about their job and society. As alcohol consumption
is rampant in all societies, it is not uncommon to see that higher the education more the socialization,
more the socialization more the alcoholism. Education equips the individual to earn better but it is
not able to curies the temptation for alcohol.
Treatment options for Alcoholics
a) Counselling - A qualified counsellor can help the person share their problems and then
advise a plan to tackle the drinking.
b) Treating underlying problems -
There may be problems with self-esteem, stress, anxiety, depression or other aspects and
mental health. It is important to treat these problems too, as they can increase the risk posed by
alcohol.
c) Drug that provokes a severe reaction to alcohol - Antabuse cause a severe reaction when
somebody drinks alcohol including nausea, flushing vomiting and headaches.
4. Drugs for cravings.
5. Detoxification
6. Abstinence
7. Alcoholic Anonymous - It is an international fellowship of men and women who have faced
problems with alcohol. It is non-professional self-supporting, multiracial, self, apolitical and
available almost everywhere. Membership of AA is open to anyone who wants to stop
drinking.
REFERENCES :-
1. Tim Newman, what is a alcohol abuse disorder, and what is the treatment, medical news today
com. May 29, 2018.
2. Jhonson, Elmer H. Social Problems of Urban man, the Dorsey Press, Homewood, Illinois,
1973.
3. Ahuja R. Social Problems in India, Rawat publications, Jaipur, India, PP 331-341.
29
Adbhut Rasa-the Sentiment of Wonder and its Application

to the Play ‘Tamburlaine, the Great’ of Christopher Marlowe
Dr. Sandhya Jain
Associate Prof & Head, Dept of English
Kamla Nehru Mahavidyalaya, Nagpur.
Contact No. 9822368020
e-mail: sandhyanirmalajain@gmail.com
Abstract :
Christopher Marlowe is a well known name among the playwrights of Elizabethan period. His
plays are interesting challenge to everyone. The critics have applied various approaches to his
plays. But little has been done in the field of Indian Aesthetics. Indian Aesthetics is very rich and
provides technically very sound approaches. Bharat Muni has provided a base to the Indian
aestheticism.
The application of the Indian aestheticism will yield new facets of beauty to Marlowe's plays . His
plays have a special appeal to Indians and provide an ample scope for the exploration of the Rasa
Nishpatti-aesthetic experience. His famous play 'Tamburlaine, the Great'is a tragedy which abounds
in all the sentiments and is a suitable subject for application of the Rasa theory, specially the
Adbhut Rasa- the sentiment of Wonder. The whole play is replete with it. Adbhut Rasa or the
marvelous sentiment is the heart-felt emotion which arouses when we come across something
beyond our imagination. Tamburlaine is such a character. His activities create a feeling of awe
among the readers and the spectators.
This research paper will discuss the sentiment of Wonder as propounded by Bharat Muni and
will apply its theory with all its four ingredients Sthai Bhav- Dormant emotion,,Vibhavas-
excitants, Anubhavas- Physical reactions or consequences and Sanchari Bhavas- passing minor
emotions to the play 'Tamburlaine, the Great', with the help of some important situations in the
play.
Key words: Aesthetic experience , Sentiment of wonder, Dormant emotion
Introduction:
Christopher Marlowe, the famous Elizabethan playwright created a mesmerizing personality which
left everyone wonderstruck. Such a person existed, was beyond the thought of the people. With his
fearless, courageous, majestic temperament, ceaseless conquests and unquenchable thirst for
power he has captivated the audience of all the places of all the times. The key to his character is
power and ambition of which Tamburlaine has a super human amount as well as the willingness to
use any extreme in order to be triumphant. The whole play has created wonder in the minds of the
readers and left them spellbound. His character creates a sense of wonder or surprise in the hearts of
the audience. They simply keep looking at him , gape-mouthed..
30
The sentiment of wonder or surprise has existed since the beginning of the world. There were so
many things which were not familiar to man and which filled him with wonder such as natural
phenomena. Now science and technology provide more and more reasons for wonder on daily basis.
The marvelous sentiment is an emotion which we feel when we come across with something we
have not, previously, seen, something which we cannot think about or imagine of. When we see
them, we feel amazed and think how it happens. This element of surprise has been used to create
interest in literature of all the languages.
This sentiment has been defined by various scholars in their own way. New studies in psychology
have given many definitions of Wonder or surprise. It is considered as the sense of astonishment,
wonder or amazement that is caused by something sudden or unexpected.
" Surprize is a brief mental and physiological state, a startle response experienced by animals and
human as the result of an unexpected event." Wikipedia, the free dictionary
Sanskrit aesthetes categorized this emotion among the ten Rasas as Adbhut Rasa. An exceptionally
beautiful girl may cause surprise to a man. An exceptionally mighty and strong man, his skill in
fighting can leave everyone speechless. These are the things which may cause surprise to others.
Tamburlaine is the character whose might and skill in battle cause surprise to other characters in the
drama. Every one is surprised to see a human being who is so strong and has such superb human
powers. It is clear that the emotion of Adbhut Rasa or mental state of wonder is due to the perception
of what is looked upon as impossible.
"Adbhutarasa refers to the 'marvelous sentiment' used in dramatic performance ( Natya). It is a
Sanskrit compound composed of the words of Adbhut (marvelous) and Rasa( Sentiment). This
sentiment is produced from a combination of determinants, consequents and complementary
psychological states." Wisdom Library: Natya-sastra
https://www.wisdomlib.org/definition.adbhutarasa.
The Adbhut Rasa is based on the Sthayi Bhava of Vismaya - the dominant emotion of wonder.
(Adbhuto vismayasthayibhavo gandharvadaivatah. Pitavarno vastu lokatigainalambanam matam).
The Alambana Vibhavas-main excitants are extra ordinary things beyond the reach of our normal
experience etc. the Uddipana Vibhavas- Their dimensions , their magnitude and their qualities etc.
are the Uddipana Vibhavas of the Adbhut Rasa. (Gunanam tasya mahima bhaveduddipanam punah.
Stambhah svedostha romancha gadgadsvara sambhramah). The Anubhavas of this Rasa are:Netra
Vikas-widening of eyes, Vispharit Netra-fixed gaze, Ashru-tears, Sadhuvada-words of
appreciation, Kampa-trembling, Stambha-motionlessness, Gadgad Swara-scattered and broken
words etc. The Vyabhicharibhavas - passing minor emotions associated with this Rasa are Vitarka-
deliberation, Avega-agitation,Moha- attachment, Autsukya-curiosity, Harsha - joy etc. (Tatha
netravikasadya anubhavah prakirtitah. Vitarkavegasambhrantiharshadya vyabhicha rinah).
Marlowe's play 'Tamburlaine, the Great' abounds in Adbhut Rasa. Tamburlaine has bravery,
courage, strength and skill which are impossible to be seen in other human beings..The rivals of
Tamburlaine already are weaker than Tamburlaine himself. Besides this, they lose whatever
strength they have, when they see Tamburlaine in front of them because of intense fear and wonder
31
that he arouses in others. This is the effect of the Adbhut Rasa. When they see Tamburlaine, they
forget to move, what to say of fighting. With his rivals, we also feel astonished at the bravery and
courage of Tamburlaine. Our minds move as Tamburlaine moves in the play. His personality is
matchless. Everyone is amazed at his graceful and strong personality. Mycetes, the King of Persia
sends Theridamas, one of his best generals with one thousand horsemen to overcome Tamburlaine
who has become dangerous for them. Theridamas goes to attack him. He never believed that
Tamburlaine could be so good looking. He thought that he would be as plain looking as generally
shepherds are. When he reaches Tamburlaine, he asks him mistaking him for someone else, about
Tamburlaine. He uses the ordinary word Scythian for Tamburlaine. But when Tamburlaine
introduces himself, Theridamas cannot believe his eyes and remains stunned. He exclaims:
"Tamburlaine!
A Scythian Shepherd so embellished
With nature's pride and richest furniture!
His looks do menace heaven and dare the gods;
His fiery eyes are fixed upon the earth,
As if he now devised some stratagem,
Or meant to pierce avernus'darksome vaults
To pull the triple-headed dog from hell".
This situation is from Act 1, Scene II in the first part of the drama. It is unbelievable that
Tamburlaine, a Scythian shepherd could be so graceful and so impressive in looks. Nature has
enriched him with all her wealth. He appears to be very brave and is able to challenge even gods. He
appears to be so powerful, it seems that he even can destroy the hell.
This speech is full of the Adbhut Rasa. All the ingredients ina combined form have created
wonderful effect of the Adbhut Rasa. The Ashraya- Locus is here Theridamas. The Alambana
Vibhava -main excitant is Tamburlaine. As soon as Theridamas sees Tamburlaine, he is struck with
wonder. The Uddipanas -Subsidiary excitants are Tamburlaine's impressive features, fixed eyes,
loud voice etc. Anubhavas - Physical consequences express Theridamas' condition. He remains
motionless-Stambh, His forehead is full of sweat-Swed. The hair on his body stand on end-
Romanch etc. He Exclaims at the sight of Tamburlaine. He uses words of appreciation-Sadhuvad.
Vyabhichari bhavas-passing minor emotions are Vitark-deliberation, Avega-Agitation, Moha-
attachment, Autsukya-curiosity, Harsha-joy. The dominant emotion of amazement is evoked,
intensified, manifested, and nourished by Vibhavas-excitants. Anubhavas-physical cpnsequents,
and Vyabhicharibhavas-passing minor emotionspoetically depicted by the dramatist. This raises the
readers or the spectators of this drama to such a great height of emotions that their individualities are
submerged for the time being. Their dominant emotion of amazement is enkindled, intensified,
nourished, and generalized. They experience the depth of the Adbhut Rasa, when they identify
themselves with the emotion s of the playwright and feel themselves sharing the emotions.
32
Tamburlaine is a man who can appear at any place before any man. This is surprising for others.
People take him to be a god or a devil. Tamburlaine appears before Mycetes in this very style.
Mycetes is the king of Persia. Cosroe is his brother who wants to be the king himself. Tamburlaine
Tempts Cosroe and tells him that he will help him in becoming the king. Mycetes is very upset when
he comes to know this alliance. He soliloquizes about the evils of war and the miserable life of a
King burdened with heavy duties he has to perform. He comes to the conclusion that the reason of
the war, conspiracies etc. is the kingship or the crown. In a desperate attempt, he tries to hide the
crown. In the mean time Tamburlaine appears. He snatches away the crown from Mycetes. Mycetes
tries to take it back but does not succeed. Tamburlaine goes out with the words that he is no match for
Tamburlaine. Mycetes remains wonder struck. He does not recognize Tamburlaine. In Act II, Scene
IV, He exclaims:
"O gods! Is this Tamburlaine the thief
I marvel much he stole it away."
Mycetes is completely mesmerized by the sudden presence of Tamburlaine. He has not seen him
before. So he does not recognize him. He takes him to be a thief. He is amazed that a thief is so royal.
He has not stolen the crown like a common thief, he has simply snatched it away as if he is the
Almighty.
Here Ashraya- locus is Mycetes who is surprised. The alambana Vibhava-main excitant is
Tamburlaine, the Uddipana Vibhavas-subsidiary excitants are his snatching the crown away, his
impressive personality etc. The anubhavas-physical consequences are Stambh- motionlessness,
Romanch-he has goose bumps, Swarbhang-speechlessness. Mycetes remains speechless and
motionless as soon as Tamburlaine introduces himself. When Tamburlaine goes away, Mycetes
comes back to his senses and utters these words. The Vyabhicharibhavas-passing minor emotions is
Autsukya-curiosity etc.
This situation is from Act II scene VI of the first part of the drama. Cosroe does not like his brother,
Mycetes who is the King of Persia. He himself wants to be the King. Tamburlaine helps him to fulfill
his desire. But as soon as Cosroe becomes the King ,Tamburlaine attacks him. Cosroe becomes very
angry and decides to punish the Scythian leader. Meander, a Persian lord who has met Tamburlaine,
remembers the strange personality of Tamburlaine. Here, the readers enjoy Adbhuta Rasa in the
description of ztamburlaine. Meander says:
"Some powers divine, or else infernal, mixe'd
Their angry seeds at his conception;
For he was never sprung of human race,
Since with the spirit of his fearful pride
He dares so doubtlessly resolve of rule,
And by profession be ambitious".
33
As soon as Cosroe decides to face Tamburlaine, the sudden remembrance of Tamburlaine strikes the
mind of Meander. He exclaims that Tamburlaine cannot be a human being. He is a mixture either of
divine powers or some hellish powers. An ordinary man cannot be so strong. Meander firmly
believes that Tamburlaine does not belong to human race. His over ambitious nature appears super
human quality.
This speech is full of the Adbhut Rasa. Though Tamburlaine is not physically present yet Meander is
awe struck. Here Ashraya-locus is Meander. The Alambana Vibhava is Tamburlaine himself though
absent. His memory serves as main excitant. Uddipana Vibhava-subsidiary excitants are
remembrances of Tamburlaine, his personality, his voice etc. Anubhavas-consequents are Stambh-
motionlessness, Romanch-a condition in which hair on body stand on end. Meander nods his head
and shakes his hands desperately. These are Kayika Anubhavas- physical conscious efforts.
Vyabhichari bhavas- passing minor emotions which have nourished the main stream of feeling are
Chinta-worry, Smriti-recalling, Chapalata-restlessness, Avega-impulsiveness, Autsukya-curiosity,
Swapna-dream, Vitarka-inner conflicts.
In the second part, the V scene of the III act contributes to the Adhbut Rasa as a whole. Not only one
character serves as Ashraya-locus, but so many characters serve as locus. The Alambana-main
excitant is only one, Tamburlaine, the Great. Callapine, son of Bajazeth and now the Emperor of the
Turks calls for a meeting of his subordinate kings. The agenda of the meeting is how to face the
Scythian plunderer. Orcanes, the king of Natolia, the King of Soria the king of Trebizon and the king
of Jerusalem all boast of their forces. They pose that they are ready to face Tamburlaine. Suddenly
appears before them. All the present kings become dumb and motionless because of intense
surprise. All of them who were boasting of arresting Tamburlaine up till then, just keep on watching
Tamburlaine and can do nothing else. They are so wonder struck. For a few minutes this situation
continues. Everyone is speechless. Tamburlaine and his general Usumcasane talk to each other
about the condition of the kings.
"Tamburlaine: how now Casane! See, a knot of kings,
Sitting as if they were a-telling riddeles!
Usumacasane: My Lord, your presence makes them pale and wan:
Poor souls, they look as if their deaths were near".
After some time, orcanes, the king of Natolia gets over his extreme wonder and threatens
Tamburlaine. Tamburlaine replies him in the same tone. Gradually, Callapine, the King of
Jerusalem and other kings come back to their senses and try to threaten Tamburlaine. But it is
apparent that they are still under the impact of wonder and fear. Tamburlaine says:
"I'll have you learn to feed on provender,
And in a stable lie upon the planks"
The King of Natolia replies:
"But, Tamburlaine, first thou shalt kneel to us,
34
And humbly crave a pardon for thy life".

These vague and senseless utterances of the kings show that the they are still, too, surprised to make
suitable responses.
Thus, we see that this scene as a whole creates Adbhut Rasa-the sentiment of wonder. With the
kings, we also feel a shadow of wonder. Here Ashraya are many: Callapine, King of Natolia, King of
Jerusalem, King of Soria etc. Tamburlaine alone serves as alambana-main excitant for all of them.
Uddipana vibhavas - subsidiary excitants are his sudden arrival, graceful appearance, his coming
with sons and followers. The kings become dumb-Awak and motionless-stumbha and unable to
oppose the Tamburlane. The hair on their body stand on end - Romanch. These are sattvika Bhavas-
netural unconscious efforts. After some minutes they come to their senses. Than they try to
threatened Tamburlane in vague worlds. But their voice is still broken. These are Anubhavas-
physical consequents. The Vyabhicharibhavas - passing temporary emotion which nourish the main
f e e l i n g h e r e a r e C h i n t a - w o r r y, S m r i t i - r e c a l l i n g , Av e g a - i m p u l s i v e n e s s , J a d a t a -
patrification,Autsukya-curiosity,Swapna-dreamlike condition etc.
Adbhut Rasa has contributed a lot to the beauty of the play. The personality of Tamburlaine as
delineated by Marlowe is so impressive that it creates a great wonder. There has never been such a
man, nor shall ever be. The people cannot imagine that a human being may have so much strength
and courage. His plans and speedy attacks create surprise and fear among his opponents. This is also
one of the reasons why they are defeated so easily. They lose their confidence and are unable to
oppose him as he takes them by surprise. All this is due to the wonderful personality of Tamburlaine.
The sentiment of wonder has taken various forms in Various phases in the play. In the case of
Theridamas surprise changes into friendship. Theridamas at once remains surprised to see
Tamburlaine. Later, he becomes his faithful subordinate. Zenocrate is also surprised when she
comes across Tamburlaine for the first time. Gradually this surprise takes the form of love. In the
case of his rivals, the surprise changes into fear. As we go through the play we find newer aspects of
this sentiments. As we identify with the Ashraya-Theridamas etc. our sentiments, too, are aroused
and we feel the same situation, same personality before us. Thus, we enjoy the universal sentiment
of wonder.
Thus, it is clear that the Adbhut rasa-sentiment of marvel too , has been constantly heightened in this
play. The Vibhavas-excitants, anubhavas-consequents and Vyabhichari Bhavasa-passing minor
emotions have been vividly suggested by the dramatist. The dominant emotion of wonder which is
evoked, intensified, manifested and nourished by their Vibhavas, Anubhavasa and
Vyabhicharibhavas, is poetically depicted by the playwright. This raises the readers or the spectators
of this play to such an emotional pitch that their individualities are submerged for the time being.
They experience the depth of this sentiments when they identify themselves with the emotions of the
playwright and later with the emotions of the actors and feel themselves sharing the emotion of
wonder. Thus, we see that 'Tamburlaine, the Great' is full of Adbhut Rasa. Both the parts of the
drama abound in it. All the ingredients are traceable here. In the absence of any ingredients, the full
enjoyment is not possible. Here, all the ingredients are available. Therefore we enjoy the complete
35
experience of Adbhut Rasa- aesthetic realisation of dominant emotion of wonder. Marlowe was a
true son of the Renaissance. He believed in the strength and capacities of men. Man can do whatever
he wants. But this is not possible for ordinary people. Therefore they remain surprised. Everybody
could not make a jump which was made by Hanuman in Ramayana. It was very natural for the
people to remain wonderstruck. Valmiki has created a very beautiful realization of the Adbhut Rasa.
The same type of aesthetic experience has been created by Marlowe through the character of
Tamburlaine.
A. L. Rowse has written about Christopher Marlowe, "All his magic was that of human endeavour,
the all but limitless capabilities of man".
The play Tamburlaine the Great fulfills all the requirements for the realization of the Adbhut Rasa
according to the parameters of Indian aesthetics. We see various forms of this Rasa in its full
splendor and grace. The main aim of a play is to create a feeling of enjoyment where Christopher
Marlowe has been completely successful. Adbhut Rasa has been created in full glory here.
References:
1. Gupta, Rakesh. Psychological Studies in Rasa. 1st ed., Aligarh: Mrs taravati Gupta., 1950.
2. Marlowe, Christopher. The complete plays. Ed. J.B. steans. Middlesex: Penguin Books Ltd.,
1969.
3. Rowse,A.L. William Shakespeare : A Biography , 1964.
4. De, S.K. Some Problems of Sanskrit Poetics. 1956; rpt. Calcutta: Firma KLM(P) Ltd., 1981.
5. Deshpande, G.T. Abhinavagupta. New Delhi: sahitya Academi. Reprinted 1992.
6. Choudhary, Satyadev. Glimpses of Indian Poetics. New Delhi: Sahitya Academi, 2002.
7. Upadhyay, Ami. A Handbook of the Indian Poetics and Aesthetics. Bareilly: Prakash Book
Depot, 2017.
36
Revisiting Ancient Culture For Future Developments

Professor (Dr.) Neelam Tikkha
MMV, RTMN Nagpur University, India
Neelam.tikkha@gmail.com
Abstract:
In a globalised world, interaction between countries races and people is not only beneficial but
inevitable. Interaction is based on the principle of give and take. Each individual imparts the best of
what he is and has. Consequently, he receives the best of what the other has. India being heir to a
culture ages old it must harness its history in a way that contributes to the advancement of learning,
fostering an outlook that is comprehensive and progressive. This is where digitalization comes in.
My paper advocates digitalization for the dissemination and preservation of knowledge and culture.
While art is an idea of ?wholeness conceived in the silence of creation, culture is conceived with the
demonstration of that idea in social interaction.
This paper will showcase the achievements of great minds in the fields like art, science medicine,
mathematics, computer etc. In so doing, it will help to resurrect the forgotten pioneers and unsung
heroes who have shaped our civilization and can now provide a beacon to the world. My paper offers
thumb nail sketches of ancient stalwarts like Sushrut, Charak, Chanakya, Panini from fields as
diverse as Medicine, Politics, Linguists, Jurisprudence, Astrology, Fine Arts and Mythology. Some
of the incredible work has been lost. Hence, this study strives to focus on the need for popularizing
culture through digitalization and preserving it for posterity.
Keywords: Digitalization, Ancient Wisdom, Global Dissemination
Introduction :
The physical remains of India's rich heritage are spread across India. They stretch from places of
worship, museums, tombs to historic palaces. India is a treasure house of science, art and culture but,
lags behind in reaching out to the world. There are heritage sites like Hawa Mahal' in Ahmadabad
and Jaipur. These are made of special light weight stones and are a marvel of science, technology
and architecture. Hawa Mahal has been so constructed that the breeze reaches every corner every
minute. India can boast of the world's first cosmetic surgeon -the great sage Sushrut and Kautilya -
the master politician and economist who introduced good governance and the art of spying in
politics. There is a long list of forgotten geniuses who were much ahead of their times.
Literature Review :
Neil Forbes et.al. ( 2018)[5] finds it is necessary to assess the sociological impact of digital
technologies and to observe how digitalization can assist in community building. Bostenaru Dan,
Maria, Dill, Alex and Gociman, Cristina Olga[2] (2015) in their book Digital Architecture History
of the first half of the 20th Century in Europe, recommend an investigation of buildings from the
first half of the 20th century for its digital preservation. The investigation deals with the use of
37
material and images of floor plan and photography of the façade. According to Castells and
Himanen (2013)?the rapid diffusion of information and communication technologies (ICTs) in
everyday life has inspired discourses on ?information society?. While Vili Lehdonvirta (2012)[4]
examines how information society interacts with consumer society. ?One of the most striking
developments has been the rise of digital virtual consumption: millions of people around the world
are now spending billions of Euros per year on virtual items, characters and currencies in online
games, social networking sites and other digital hangouts. Mark(2018),[9] observed that Sushrut
Samhita is regarded as the oldest text in the world on plastic surgery and part of the great trilogy of
Ayurvedic Medicine; the other two being the Charaka Samhita[11], which preceded it, and the
Astanga Hridaya, which followed it.
Justification :
India has had a long list of Geniuses like Panini, Kautilya, Sushrut, Manu and Bhrigu. Their
contribution to the world of knowledge is immense yet they are known only to a few Indians. Their
work was lost only to be discovered by some foreigner and exploited for fame. The traditional
knowledge bank of India has got exhausted because of preservation problems. Similarly, India has
beautiful tourist destinations like Kashmir, Sikkim, Leh Laddakh , and Kerala. In fact, every corner
of India has something in store for an outsider. Digitalization will help preservation and also
promote dissemination of knowledge and culture. There is a great need to make the world aware of
India's treasures. This would give a boost to tourism which in turn would generate employment and
help overcome the problems like unemployment, poverty and crimes against women and old
people. India can generate revenue for nurturing and treasuring of our cultural legacy. Hence, the
need for this discussion was felt.
Lost Geniuses of India:
4.1 Maharishi Sushrut (1000 BCE)
Doctors around the world have to take the Hippocratic Oath. But, the person who first conceived
surgery and the course a disease is likely to take in adulthood by observing seven layers of the foetus
remains relegated to the minds of a few Indians.
People do not know even his guru Dhanvantri who was a king cum Medical practitioner. Most of his
work is not available to the world. He had explained eight types of surgical procedures such as the
?excision, incision, scraping, puncturing, probing, sravana, apposition, stitching. [15] Maharishi
Shushruta had worked as both, practitioner and teacher of surgery. His book Sushrut Samhita is a
precious and legendry document dealing with medicine and surgery. His writing was ?first
translated into the Arabic language (as a Kitab-i-Susrud in the 8th century CE). Consequently, it got
translated into the Latin and English languages. [15] Sushrut was a perfectionist and had advocated
that a surgeon should have knowledge of allied fields like anatomy, Anesthesiology and
embryology for being proficient in his own field. A.O. Whipple in his Story of Wound Healing
(1965) gives credit to Sushrut for being a pioneer in the field of Anesthesia. Sushrut had introduced
the use of anesthesia made from Henbane (Cannabis indica) while performing surgery. He gives
particulars of human embryology in Sharirsthan, which are incredible. It is all the more mind-
38
boggling to know that he was accurate in his diagnosis which today is only possible using advanced
technology like microscopy, Ultrasonography. and X-rays. He has also mentioned about congenital
diseases which may be inherited from one generation to another due to negligence in pregnancy. The
depth of his elucidation in such diverse faculties reflects his luminosity and versatility. In Sushrut's
era, warfare was common and weapon injuries inevitable. He has advised fifteen different
procedures for getting rid of loose splinters. Sushrut also provides knowledge for the management
of trauma caused by varieties of injuries to the body. Sushrut Samhita has a mention of treatments
for twelve varieties of fractures and six types of dislocations. His knowledge of pre and post
operative surgery will confound any orthopedist and physiotherapist today. He believed in the
holistic treatment of the body thus he gave importance to the cosmetic aspect of surgery. ?He
implored surgeons to achieve perfect healing, characterized by the absence of any elevation or
swelling or mass, and the return of normal colouring. He went as far as prescribing ointments to
achieve this, managing to change healed wounds from black to white and vice versa!? He also
prescribed measures to induce growth of lost hair and to remove unwanted hair. Such minute
detailing reflects his deep insight, rendering him the first surgeon to advocate a holistic approach.
According to Sankaran and Deshpande[14], ?No single surgeon in the history of science has to his
credit such masterly contributions in terms of basic classification, thoroughness of the management
of disease and perfect understanding of the ideals to be achieved? (1976:69).?He is a good surgeon,?
he declares, ?who possesses courage and presence of mind, a hand free from perspiration, tremor
less grip of sharp and good instruments and who carries his operations to success and the advantage
of his patient who has entrusted his life to the surgeon. The surgeon should respect this absolute
surrender and treat his patient as his own son.? [12] Ayurveda has an alternative status in
contemporary life, but its importance is implied when people turn to it in desperation from the rigors
of Allopathy.
4.2 Ayurvedic Trilogy
Three great writers of Ayrveduic Medical Treatment of ancient India are Charaka , Sushruta and
Vagbhata. Charak Samhita was written by Charak around 400-200 BCE in the form of poetry as an
aid to memory. It is an important text in Aurvedic Medical fraternity. It is sad to note that its 17
chapters have got lost. It is believed that Charak redacted a more voluminous work Agnivesha
Samhita (46,000 verses) which no longer exists.
4.3 Chanakya (Vishnugupt)
Known as Kautilya( 300 BCE) for his shrewd politics. He introduced the art of spying, the science of
punishment and good governance. He was a chief advisor to King Chandragupt of the Mauryan
empire and helped him conquer Kingdom of Pataliputra of Nanda Dynasty. His work titled Artha-
Shastra(The Science of Material Gain) is an ancient classical treatise. He had advised the need for
growth of an elaborate ?spy system reaching into all levels of society and encouraged political and
secret assassination. Lost for centuries, the book was discovered in 1905 (Encyclopedia
Britannica).Kautilya, has been described as ?both intelligent and ruthless.? (Violatti) [15]. An
incident describes his wisdom and shrewd politics. Once he noticed a group of ants carrying grain
out of a crack in the palace floor. He observed it carefully and found Nanda Soldiers getting ready
39
for a surprise attack. He burnt down the entire palace with Nanda Soldiers. Kautilya was also well
versed with Medicinal and Astrological science. Despite being a genius, the irony is that, he is not
known to the world. Rather Adam Smith is considered the father of Economics.
4.3 Panini the Indian Grammarian and Linguist (C. 520- 460 BC)
Similar is the case with Panini. Ferdinand de Saussure, professor of Sanskrit, is widely considered
the father of modern structural linguistics but Panini's full name is also not known to anybody in the
world. Panini's discovery of Sanskrit and its morphology initiated the study of grammar in Europe.
?We doff our hats to this extraordinarily brilliant individual who achieved so much with so little
nearly 4 millennia ago? (Indic Studies Foundation) [6].Cardona[3] after evaluation of Panini's
grammar from various points of view states that ?…it is one of the greatest monuments of human
intelligence.? [3] He had formulated 3,959 rules of Sanskrit morphology in the text Ashtadhyayi.
The analytic approach of his work- ?the concepts of the phoneme, the morpheme and the root were
recognized by Western Linguist two millennia later. His rules ?describe Sanskrit morphology fully,
without any redundancy. A consequence of his grammar's focus on brevity is its highly unintuitive
structure, reminiscent of contemporary "machine language"(as opposed to "human readable"
programming languages). [3] He has cast a great influence on ancient and modern linguistics. Panini
was the pioneer in stating that ?grammatically, Sanskrit has eight cases for the noun, three genders,
three numbers for verbs, nouns, pronouns, and adjectives, and three voices for the verb. The
comparison of Sanskrit with the languages of Europe, especially by Sir William Jones compared
Sanskrit with the languages of Europe which created a pathway for scientific study of language in
the 18th century. Joseph[7] writes:?[Sanskrit's] potential for scientific use was greatly enhanced as a
result of the thorough systemization of its grammar by Panini. ... On the basis of just under 4000
sutras [rules expressed as aphorisms], he built virtually the whole structure of the Sanskrit language,
whose general 'shape' hardly changed for the next two thousand years... [7] Panini's efforts to
increase the linguistic facility of Sanskrit became apparent in the character of scientific literature.
One can compare the Grammar of Sanskrit with the Geometry of Euclid.
4.4 Maharishi Manu
Manu the father of Jurisprudence wrote Manusmriti which laid the foundation of ancient Indian
Jurisprudence for 1500 years. His book Manusmriti was the most important and trustworthy Hindu
Law book .
4.5 Maharishi Bhrigu
Bhrigu a great astrologer wrote Bhrigu Sanhita during the Vedic period ie. 3600 years ago called as
Treta Yug or Silver age. It is also termed as second phase of the Vedic period. It was based on ancient
astrological calculations which could guide in predicting the future of an individual and recall his
past.
4.6 Discovery of Zero
Brahmgupta was a great Hindu Astronomer and Mathematician who first defined "Zero and its
operation. "The concept of emptiness is now central to modern physics: the entire known universe is
40
seen as 'zero sum game' by among others, such as Stephen Hawking…"So commonplace has zero
become that few, if any, realize it astounding role in the lives of every single person in the world,"
said Gobets.[11]
4.7 Indian Heritage Architecture
India has a rich archeological heritage of temples, forts and palaces spread over all parts of the
country. Yet, the world knows only The Tajmahal of Agra and the Amber Fort of Jaipur. There are a
number of famous temples and forts that need to be showcased to the world tourists. These temples
are a marvel of architecture. The Ramappa Temple in Warangal is a masterpiece of art by an architect
called Ramappa. It is 800 years old and a treasure troupe of intricate art. There are various sculptures
of Mohinis(charming girls ) in various poses. A Mohini is seen whose necklace has snapped. She
deftly holds her necklace with her fingers to cover the wrap. Then there is another sculpture of
Mohini with pain on her face being reflected because the sole of her foot had been pricked by a thorn.
The expressions are so real it is hard to believe that they are carved on stone. Such vibrancy makes
art and life synonymous. Another, genius of craftsmanship are fine holes carved on the pillars
through which needle and thread can pass. It is interesting to study Indian culture from sculptures at
temples, forts and palaces. Women in religion tell about the lives of their contemporaries. From the
dawn of time, women have been contended divine for their ability to procreate and nurse. Women
have been deified as goddesses. They have been represented in all splendor for their sexuality and
procreativity.
Further, India has a living heritage in village Raghurajpur in Puri Orissa. Everyone in this village is
an artist. They paint with natural dye on Tussar silk and cotton cloth. The art form of this village
dates back to 5th century BC. They are also famous for Gotipua dance form which also belongs to
this place. The village to continue as heritage village needs to be popularized as one of the tourist
destinations in India. Another impressive awesome structure is a model of heaven in Ajmer made
from precious gems and pearls. India can also boast of the Sun temple at Konark in Orissa which is a
wonder of ancient mathematical Science. It has the Sun dial and the Moon dial that trace the journey
of the Sun and the Moon in twenty four hours time and tell accurate time. Ramappa temple in
Warangal tells a saga of women who had great swag and at the same time were great hunters and
warriors. Khajurao temple in Madhya Pradesh depicts the joys of sex through erotic stone
sculptures. No one knows the master mind architect and scientist so perfect in his art. The credit of
construction goes to Chandela King but the name of real scientist and architect involved in
construction of these erotic figures so exact in Kamshastra ( an art of love making in various ways)
has been lost forever. ?The first recorded mention of the Khajuraho temples is in the accounts of Abu
Rihan al Biruni in AD 1022 and the Arab traveler Ibn Battuta in AD 1335. Local tradition lists 85
temples in Khajuraho out of which only 25 temples are surviving after various stages of preservation
and care. All these temples are scattered over an area of about 9 square miles.?[9]
4.7 Indian Places of Scenic Beauty
Emperor Jahangir once said about Kashmir: "Agar Firdaws ba roy-i zamin ast, hamin ast-u hamin
ast-u hamin ast, meaning, ?If there is Paradise on earth, it is this, it is this, it is this." (Agrawal) [1]
41
People all over the world rush to places like Switzerland not realizing that India has such beauty in
places like Kashmir , Nubra Valley, Matheran,Yumthang Valley Sikkim and many other places.
Cherapunji reflects a nature's wonder in the form of bridge which has developed naturally from the
roots of living trees.
4.8 Indian Mythology
Religious sculptures tell stories of women of real flesh and blood. Women were very popular and
were even capable of creating universe. The sculptures now are merely a piece of art work. The
mythology associated with Temple Architecture has been lost forever due to lack of digitalization.
Doubt is therefore cast on authenticity of the myth. Ancient Indian culture had spread by word of
mouth, through epics like Veda, The Ramayan and The Mahabharat. And of course through dance
dramas like Shakuntala and Ram Lila as also through tableaus decking religious festivals like
Diwali and Ramnavmi. The presentation varies from time to time. It depends on the author, the time
and ethos of the day. Abhijanana Shakuntalam written by Kalidas[10] in 1st Century BC and the
Shakuntala the lead character of the play of The Mahabharata written by sage Vyas are projected
with striking differences. The ethos and milieu of the time including authorial individuality and
audience sensitivity accounts for the variation. With digitalization this should be reduced. It is so
gratifying that culture in India has received official patronage and the epics are showcased in dance
and drama. Students partake of culture through the performing arts. Digitalization of these epics in
dramatic form will help preserve and also propagate Indian art and culture to the world. The elderly
and disabled can partake of this treasure trove by just a click of the application. Those who find
travel cumbersome, have only to click the application and India will unravel itself to their
enraptured eyes. Digitalization and simulated experience in the form of video will initiate interest of
International travelers to travel to India for these performances. People go to Russia to see ballet and
Thailand to see traditional Thai dance but, no tourist comes to see Gotipua dance of Orissa or
Manipuri dance as they have not been popularized. India is a land of dazzling diversity and
interpretations of events are manifold. The challenge is to make a choice that is reliable and
acceptable. In some versions of the Ramayana, Ravan was a Brahmin, a just ruler and a devotee of
Lord Shiva, whose ten heads symbolized various talents. In other interpretations, he was an evil
king with ten heads, one of which was an ass's head. He has been criticized for abducting Sita, wife
of lord Ram. Changing times cast their shadows behind them. So it is with Shakuntala. She was first
conceived by Rishi Vyas in the Mahabharat and later adapted by Kalidas in his drama Abhijanana
Shakuntalam. Kalidas projects her as coy and tender, accompanied by female friends and incapable
of assertiveness. She is decked with metaphors of nature suggesting innocence and purity. Vyas on
the contrary invests her with a virile sexuality. Her confrontation with Dushyant is audacious and
self confident. After wooing she initiates a pre-nuptial agreement, guaranteeing political power to
her son. Once he is king she is willing to go into virtual exile. One Shakuntala can only have two
identities because Kalidas was writing at the time when women were considered as beautiful
artifacts to decorate the life of a man. This duality has attended on many a character in the epics. If
we go back to look at other female characters during the time of The Mahabharata we find the
women capable enough to challenge patriarchy. Thus we have two sagas associated with one
42
individual. Digitalization will set them in stone and two or three centuries later they will still retain
the original flavor and intent. If we log on to the topmost tourist sites like TripAdvisor, Lonely
Planet or similar ones, only two cities Agra and Jaipur are highlighted. The Taj Mahal, Fatehpur
Sikri and Amber fort in Jaipur being the most prominent. The distressing part is that hardly a few
Indian cultural heritages are widely known. Even Indians do not frequent them. The recently,
renovated Mumbai airport has vignettes from Indian culture past, present and future worth
including in a tourist portfolio but, Indians hardly know of it. It is a silent communication which has
remained silent. Indian cultural heritage has remained silent and isolated, thanks to the absence of
digitalization.
5. Power of Digital and Social Media
Amazon has become the biggest online market by its online promotion through a number of mobile
applications and web based applications. Further, two highly powerful and successful movements
like "#MeToo" and "Abused Goddesses" added to the frenzy and were popularized by millions of
people all over the world.
?#MeToo, movement which had spread prolifically in October 2017 as a hashtag used on social
media to demonstrate the widespread prevalence of sexual assault and harassment, especially in the
workplace. The phrase was created by Tarana Burke - an American Civil Rights activist and was
popularized by Alyssa Milano-an American actress, activist, producer and former singer. She
motivated women to tweet it to make people realize the enormity of the problem. Since then, the
phrase has been posted online millions of times. It is often supplemented with personal story of
sexual harassment or assault. Twitter was full of posts recounting many stories sexual violence from
high-profile posts from celebrities like Gwyneth Paltrow, Ashley Judd Jennifer Lawrence and Uma
Thurman. A particularly successful campaign called ?Abused Goddesses? highlighted domestic
violence through the social media. The advertisement features Saraswati, Lakshmi and Durga, three
of the most worshipped Goddesses in India. They had eyes full of tears and bruised faces. This
impressive campaign, shows the brute reality of a country where women are no longer safe.The
?Abused Goddesses? campaign against domestic violence had gone viral on the social media. The
campaign simply and effectively captures India's most dangerous contradiction: that of revering
women in religion and mythology, while the nation remains incredibly unsafe for its women
citizens'. Thanks to digitalization, travel has become easy. https://www.similarweb.com/shows in
real time statistical analysis of online sites for travel and tourism. It shows TripAdvisor to be the
topmost travel site. TripAdvisor has become most accepted site for guiding people to plan travel
globally. Every person who travels on his own or with any tour agency refers to TripAdvisor , chats
on the forum , posts questions and gets advise on planning his travel. The site has Youtube videos
and images of various tourist destinations which attract and woo travelers. A look at the statistics of
TripAdvisor will prove the point that digitalization of culture is very important.
8. Challenges in Digitalization
There should be speedier efforts to digitalize heritage but, that would pose a big challenge as oral
tradition will intervene. Every sculpture or archaeological monument is replete with echoes which
43
could make translation difficult. Almost all the religious scriptures are in oral form and the stories
associated with each idol is as varied as the colors of autumn leaves. Digitalization without any
commentary will not attract tourists. Further, the significance associated with the sculptures and
other creative art forms would be lost. For example the prayers performed at various Shaktipeeths
including the worship of female genitalia, is incomplete and meaningless without knowledge of
their significance. Digitalization of Indian heritage and culture will reflect the societal changes and
help disseminate culture in its truest form. Neil Forbes et. al.[5] mention ?there is need to re- use
digitalized cultural data so that economic growth is fostered. Creative industry is certainly the key
stakeholder to leverage on the digital cultural data for creating new tools and services to be placed in
the real market, so generating new employment and economic rewards; to achieve this goal, a
greater dialogue should be fostered between industry and the cultural sector, in the light of
developing public-private partnerships for the benefit of both? Digitalization will increase armchair
travelersand also swell tourism. Another, important step is to assess the sociological impact of
digitalization on cultural heritage. It will also help researchers and creative artists to know more
about their cultural heritage and digital humanities to answer questions that unfold during the
process. Mutual cooperation between countries should be formed to promote each others culture.
The Indian film celebrity Deepika Padukone is endorsing tourism in Israel. This would surely help
tourists from India to decide Israel as a tourist destination. The erroneous idea that the country is
unsafe would stand repudiated.
9. Conclusion
We may conclude that India needs to take massive steps to digitalize its property for easy access for
the world. Social media has become a dynamic force in dissemination of the digitalized material. By
harnessing its power, the government can create a marvelous tool for spreading cultural heritage and
traditional Knowledge. The Government needs to create its own app and promote it. People rely
more on government websites than private ones. It would be a good idea to provide a preview on
various online sites like Facebook, Flickr, Tripadvisor, Booking.com and Amazon through video
streaming. It will stimulate tourism and foster economic growth. It will also help in preventing the
depletion of ancient art forms and sciences which in many cases are being kept alive by a handful of
practitioners. The social media should be used efficiently to promote travel websites. And
government should also try developing booking portals. There should be international cooperation
between cultures as is being done by the Indian government in promoting tourism in Israel by
Deepika Padukone. It is important for the dissemination of archaeological and sociological culture
globally to be digitalized. Another important point is that the material should be digitalized in
various languages and one of them should be English so that intent is not lost in translation and
becomes accessible to all. Furthermore, the collected data should be sold online or re used to be
effective. Only individual innovation and collective technology can improve the condition of
humanity and take the country forward. Now is the time to start.
44
References
1. Agrawal, N. (2016, May 9). A Medium Corporation US. Retrieved May 22, 2018, from
https://medium.com/@nomikaagarwal/kashmir-the-paradise-on-earth-61b26cb368f8
2. Bostenaru Dan, M., & Dill, A. (2015). Digital ArchitectureHhistory of the First Half of the 20th
Century in Europe. Bucharest: Ion Mincu.
3. Cardona, G. (1976). Panini,A Survey of Research . Paris: Mouton.
4. DenegriKnott, J,Molesworth, M. "Digital Virtual Consumption,." Routledge (2012).
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Retrieved May 22, 2018, from
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changeheritage-and-european-society/
6. Indic Studies Foundation. (n.d.). Indic Studies Foundation. Retrieved May 23, 2018, from
http://indicethos.org/Mathematics/Panini/
7. Joseph, G. (1991). The Crest of the Peacock . London: Princeton Press.
8. Khajuraho-India.org. (2018, May 21). History of Khajuraho Temples. Retrieved from
http://www.khajuraho-india.org/khajuraho-history.html
9. Mark, J. J. (2018, January 12). Definition. Retrieved May 23, 2018, from
https://www.ancient.eu/sushruta/
10. Ryder, Arthur W. (1912). Kalidasa: Translations of Shakuntala and Other Works. London: J.M.
Dent & Sons
11. Szalay, Jessie Szalay. Who Invented Zero? 18 September 2017. 23 May 2018
<https://www.livescience.com/27853-who-invented-zero.html>.
12. Sharma, B. K. (2018). Charak Samhita. Retrieved May 23, 2018, from NIIMH India:
http://niimh.nic.in/ebooks/ecaraka/?mod=home&con=pro
13. Varanasi . (n.d.). Retrieved May 21, 2018, from http://www.varanasi.org.in/sushrut
14. Varanasi- Sushrut. (n.d.). Sushrut. Retrieved May 22, 2018, from
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https://www.ancient.eu/Kautilya/
Other References
P Z Ingerman, 'Panini-Backus form' suggested, Communications of the ACM 10 (3)(1967),
137.
45
The River, The Life and The Sangam: A Reading of Masaan

Poorva Gulati
Faculty in English & Research Scholar.
Delhi Technological University
poorvagulati94@gmail.com
9971642553, 8368524500
Abstract:
The TriveniSangam- a confluence of three rivers at Allahabad, namely The Ganga, The Yamuna and
The Saraswati, one which is not visible represents the unspoken, the unsaid, the hidden. This is
where the mortal being merges in this Sangam, the sacred place where a being ward off from its
negativity, despair and distrust. It is not merely the Sangam of rivers, but the Sangam of the
characters with the larger reality, Sangam of their conflicts, their dilemmas that surround them in
this journey, Sangam of their 'self' in an ocean of divine cosmos (Aatma coalescing in
Paramatma).This paper intends to draw a parallel between the river as a metaphor and the characters
of the film Masaan, gradually attaining Sangam of their lives. NeerajGhaywan's film is a beautifully
narrated story of love, loss and acceptance where on one hand, Devi has to struggle with her
sexuality, morality and patriarchy. On the other hand, Deepak who works on theHarischandra
Ghats of Benares, burning dead bodies in shamshantranscends from the confines of caste barriers in
a small town of Varanasi.The paper aims to analyze the journey of Devi and Deepak, who are
striking to achieve that convergence, that Sangam which gives them stability from chaos and
scattered thoughts and binds their conflicted self. The Study gives us an insight as to how banks of
Ganga not only dividetwo worlds of extremities, but it is a metaphorical Sangam of life and Death,
where beauty and ugliness are portrayed in equal measures.
Keywords: River,Sangam, Pluralities, Sanctimonious city of Varanasi, Transgression, Longing,
Quest, Desire, Being and Becoming, Dissent.
Introduction:
"Sangam do bar jana chahiye, ek bar akele, aur doosri baar kissi aur ke sath''
The Triveni Sangam- a confluence of three rivers at Allahabad, namely The Ganga, The Yamuna
and The Saraswati, one which is not visible represents the unspoken, the unsaid, the hidden. This is
where the mortal being merges in this Sangam, the sacred place where a being ward off from its
negativity, despair and distrust. It is not merely the Sangam of rivers, but the Sangam of the
characters with the larger reality, Sangam of their conflicts, their dilemmas that surround them in
this journey, Sangam of their 'self' in an ocean of divine cosmos (Aatma coalescing in Paramatma).
This paper intends to draw a parallel between the river as a metaphor and the characters of the film
Masaan, gradually attaining Sangam of their lives. "One should visit Sangam twice. First alone and
second time with someone else" which symbolically means that one comes to Sangam alone after
death in the form of 'ashes'. Masaan, a place where people come after death alone and once with a
partner when alive.
46
Masaan (a community evolves from and merges as 'ahuti' with sacred pyre) is a beautifully narrated
story of love, loss and acceptance. It is a journey that starts at a nascent stage when Devi in the
opening scene was caught by the cops for having a premarital sexual encounter with Piyush. The
journey starts with Devi's struggle with her morality, sexuality, in this journey, she is the one who
takes the lead, faces every consequences heroically and refuses to criminalize herself to the
patriarchal order of the state (since what is seen as crime for the state, is not a crime for its people).
Devi here is seen as mythical character engulfed by various demons, on one hand, she is fighting
with the authoritative figure of police, on the other with the confines of society. This journey of Devi
is like the journey of a river when the river originates from its source, it flows tremendously with an
exceeding speed, Nadi apne bahav ke sath sabko le jate, just like the river of youthful passions and
vigor sway everyone with its flow, it sways Devi initially then Deepak, Nadi ke tez se guzarne ke bad
hi, jivan ke asli mayano ko samajha ja sakta, the river is thus a metaphor of life and only after
undergoing through this zeal of passions, a being thus attains stability, Nadi ke vag se nikalne ke bad
hi thahrav ata hai, only after undergoing from this swing, Devi's guilt-ridden unconscious
transforms into her resolute conduct and thus she was bold enough to make her father realize that if
he was not responsible for her mother's death, so is she not responsible for Piyush's death. Again
Rivers in our assemblage of culture are worshipped as 'Devi', similar to various diversified phases
that the river in its journey undertakes; 'Devi' of Masaan portrays various shades with equal
propensity.
It is important to note how every character's journey evolves at the ghats, as to how the holy waters
of Ganga are seen as an important framework for every character, be it Vidyadhar Pathak, Devi's
father, ex-professor of Sanskrit, who sells puja samagri on the ghats of Benaras or be it Jhonta, a
free-spirited orphan boy, who takes delight in a game of retrieving coins from Ganga. It somewhere
depicts the failing morality of Vidyadhar Pathak, who risks the boy's life to safeguard the self-
respect of his daughter. Deepak too works on the Harischandra Ghats of Benares, burning dead
bodies in shamshan. Thus there is a parallel that can be seen in the trajectory of every character with
a course that the river undertakes. When the river descends to a lower level, it runs slowly gradually
over the gently sloping land of the middle course and it becomes deeper in its stagnated form. It is
similar to the character of Devi who earlier went to a tumbling phase, but with gradual evolution, a
more of profoundity and stability can be seen in the later phase of her character. Like a river
negotiates its way from rocky hills and swift currents, Devi in the film is seen as negotiating her way
out in all the phases of this journey, be it from the confines of a small town of Varanasi or later when
she was employed as a railway employee. The river has various forms because of the numerous
tributaries which join its course, the character of Devi can be seen as converging various pluralities
within herself, she is carrying the various shades of grey in this journey which lead to Sangam, a
fulfillment. The fulfillment of those lacks and voids; never resolved apprehensions that can be seen
not only in the character of Devi and Deepak but in every universal being who struggles to attain
Sangam within oneself.
Sangam is that integration, the intactment of fragmented pluralities within which every being
oscillates, intactment between life and death; body and mind; sensuality and eternity; physicality
and transcendentality; unconscious and conscious. Thus this Sangam reunites a being with his own
47
'other' self. We all as universal Devi and Deepak are striking to achieve that convergence, that
Sangam which gives being stability from chaos and scattered thoughts and binds his conflicted self.
The river on reaching Sangam never ends there, but begins a new journey. Devi and Deepak too
initiate a beginning from the Sangam. They are sailing in the same boat towards Sangam,
symbolically they are the victims of the same condition. The pain through which both of them
undergo is nearly the same mutual pain, the circumstances have driven them together to the point of
confluence, the point where one's sins are flush away and thus from here they start with a new
journey altogether. (Deepak, as the name signifies is illusioned in front of Goddess).
'Masaan', a crematorium, thus becomes a place of juncture where the two worlds of life and Death
unify. The film explicitly depicts this union, as to how the holy waters of Ganga becomes a divide to
separate two worlds, on one side there lies a Harischandra Ghat, where corpses are burning and the
men attending the funeral take lathis and hit on the skulls of the burning corpses to ensure that the
body burns properly. On the other side there lies a sanctimonious city of Varanasi, where souls are
said to be liberated and thus Ganga waters not only divide the two world of extremities, but it is a
metaphorical Sangam of life and Death, where beauty and ugliness are portrayed in equal measures.
Deepak and Devi are longing to attain Sangam through their own tussles, engineering student
Deepak is searching for a way to get out of his dome lineage and also in throes of first love, his efforts
to transcend the cast barriers in order to merge with the larger reality is a sangam which he is in
pursuit with. Devi Pathak through a liaison with a boy is attracted and ensnared in a scandal and is
threatened by a greedy policeman, Devi is trying to emerge out of the vicious circle that threatens
and questions her morality every now and then, she too since the very beginning trying to
metamorphosis herself in the larger Sangam.
The film opens with a scene of sexual intercourse, physical unification and ends with the longing
and quest, thus leading to metaphysical Sangam. The characterization of Devi, throughout the
trajectory, evolves from the physical aspect leading to spiritual union with her own self. She in her
characterization is binding the fragmented chunks and is integrated to become a more holistic and
wholesome character. Thus the dichotomy between physical and spiritual reconciles through Devi's
character in a most evolving way. Thus Devi's character in itself is a Sangam of passions and
intellect, desires and rationality, 'being' and 'becoming'.
The similar idea of a 'becoming' of a character into a different state of 'being' by suffering from the
pangs of separation can be expounded in Kalidasa's Abhijnanasakuntalam. Though Sakuntala's
character follows the different trajectory, Sakunta is a devout, pious wife waiting in reverence for
the king Dushyanta, Devi, on the other hand, is battling character who is more rational in her
approach but both the characters have evolved from primal instinctual stage to achieve
transcendental union. Sakuntala has undergone a penance stricken course, which evolves her
character and she came out stronger, when she was away from Dushyanta, due to Durvasa's curse. A
parallel can be seen in Devi's journey where the distance from the Piyush has given rise to a staunch
Devi who upholds her principles and ideas with the devout vigor than before, her confidence
develops as the film flows along and by the end of the film, we find Devi's life coming a full circle.
From the amateurish eagerness to paving the way to lead her life on her own terms, she plays it with a
matured understanding. Again the Signet Ring which Dushyanta gave to Sakuntala was the token of
48
unification between the two. In the film after Shalu's death, the ring was the only memory of Shalu
that Deepak possesses to recollect their fond memories. Deepak in an effort to shed off all the
reminiscent memories immerses that ring in Ganga, then he makes all the striking efforts in order to
search that ring, but here comes the point when he realizes that all these efforts are futile since Shalu
is not going to come back. Thus here the very realization of the inevitability of Death is the Sangam
he achieved within himself. The same ring which Deepak throws in the bottoms of Ganga was found
by small boy Jhonta who gives it to Devi's father which helps him pay off the ransom to the police.
Devi comes to Allahabad in order to pursue the course, what she desires for, Allahabad (the place of
Sangam) thus for her becomes a place where she got freed from the confinement and from the
clutches of society. Similar to Deepak, in order to provide sanctimony to Piyush's death, Devi let go
off the gift that she got from the deceased boy after holding it for a long time. It was a symbol of her
letting go of the burden of the pent up memories. Deepak and Devi are not only immersing the
reminisce of memories, flashes of past but through the action of immersing they are attaining
'oneness' Sangam within themselves. In one of the gazal by Dushyant Kumar, there comes the line "
Main tujhe bhulne ki koshish mein, aj kitne kareeb ata hun , kaun ye fasla nibhaega, main farishta
hun sach btata hun" (in my efforts to forget you, I come so much close to you, who would carry on
these distances ). Thus in an attempt of shedding another part of their own self, they are attaining that
long desire sangam.
The last episode where they are heading towards the sangam, beautifully captures Devi and
Deepak's yearning not to escape but a longing to reach their destinations. Deepak's aspiration to
settle in a place where he is employed as casteless and is not crushing charred skulls is in resonance
with Devi's more specific destination of coming to Allahabad for a particular college course. It's not
that their ambitions outsize the town. Masaan as a film does not offer anonymity, does not soothe the
shame, and does not allow the future to override the past. Characters in Masaan aspire for a life in
which they are not constantly questioning themselves or are being questioned by societal norms and
regulations, where their past does not engulf their present. Thus there is a gradual shift from the song
Man kasturi Re Jag dasturi re to the song of Bhor in the end. Deepak and Devi were in a constant
tussle when they were in search of essence (fragrance) of life in the dasturi of the world (way of the
world), but now they have attained bhor (hope and peace) in the later stage. The film Masaan is thus
a unifying narrative of earthly bonds and turmoil of a mundane life leads to hope, beauty, spiritual
enhancement and Sangam.
WORKS CITED
MASAAN. Dir.Neeraj Ghaywan, Performances by Richa Chadda, Vicky Kaushal, Sanjay Mishra,
Shweta Tripathi, Pankaj Tripathi, Distributed by Phantom Films, Sikhya Entertainment, 2015. You
Tube. Web. 22 Sep. 2017.
Kaushal, Sweta. "Masaan review: A hard-hitting narrative about life, death and hope." Hindustan
Times 6 Feb. 2016. Web. 1 Oct. 2017.
Kalidasa. The Loom Of Time, Edited by Chandra Rajan, Penguin Classics, 1990.
49
Comparison Of Physical Fitness Among

Tribal Girls With Different Age Categories
Dr. Deba Prasad Sahu
HOD, Dept. of Physical Education,
Mahisadal Girl’s College, W.B.
Email: debaprasadsahu10@gmail.com
Abstract:
Regular physical activity can improve women's' health and help prevent many of the diseases and
conditions that are major causes of death and disability for women around the world. Many women
suffer from disease processes that are associated with inadequate participation in physical activity:
l Cardiovascular diseases account for one-third of deaths among women around the world and
half of all deaths in women over 50 years old in developing countries.
l Diabetes affects more than 70 million women in the world and its prevalence is projected to
double by 2025.
l Osteoporosis is a disease in which bones become fragile and more likely to break and is most
prevalent in post-menopausal women.
Physical Activity has also been associated with improved psychological health by reducing levels of
stress, anxiety and depression. This is particularly important for women who demonstrate an
incidence of depression that is reported to be almost double that of men in both developed and
developing countries. It has also been suggested that physical activity can contribute to building
self-esteem and confidence and can provide a vehicle for social integration and equality for women
in society.
Sports by their very nature are enjoyable, challenging, all absorbing and requires a certain amount of
skill and physical condition. In the present study the researcher tried his best to see whether there is a
difference of physical fitness among different age category of tribal girls. To conduct the study,
60(sixty) school going tribal girls student of Eklavya School in Jhargramwere considered. The age
of the subjects were 11years, 12 years and 13 years as obtained from the schoolrecords. Random
group design was used for selecting the subject for the present study to compare Physical Fitness of
tribal Girls with different age category. The obtained data in form of digital score was treated
statistically to get results and to draw conclusions by using inferential statistics. Significance of
statistical difference among the groups was measured by applying "ANOVA" statistics at 0.05 level
of significance. The gathered data on the basis of selected tests revealed that the tribal girls of three
different age categories differed significantly in respect of Muscular Strength and Speed but in
relation to Flexibility, Muscular Endurance and Agility insignificance differences were found
among the tribal girls of three different age categories.
Keywords: physical fitness, muscular strength, flexibility, enduranc
50
Introduction :
The human personality is a marvellously intricate structure, delicately woven of motives,
emotions, habits, and thoughts into a pattern that balances, however precariously, the pulls and
pushes of the world outside. Personality is the total sum of his 'being' and includes physical, mental,
social, emotional, and intellectual aspects. One's personality reflects his perception, imagination,
attitude, instincts, habits, values, interests, and sentiments about himself and his self-worth.
Intelligence, achievement, motivation, modes of adjustmen, all these and much more constitute
human personality.
These problems are mainly due to ever growing demand for this materialistic world. Whatever
these problems may be related to, but these problems, no doubt, are leaving bad affect on mind and
body and over the personality of an individual.
Although in principle women should be encouraged to increase their participation in physical
activity, it is important not to overlook the fact that often in rural and in low income urban areas
women may be already physically exhausted by other forms of day-long "occupational" physical
activities. Women in these areas may need a better balanced set of support actions such as adequate
nutrition, income generation initiatives, advice on physical activities most relevant to their specific
conditions and adapted leisure pursuits.
Fitness components are the building blocks of exercise and physical activity. Sports training
programs are designed to build these components in the proper proportions that match the
requirements of each sport. A basic definition of physical fitness is "the ability to complete daily
tasks with energy, reduce health risks due to inactivity, and be able to participate in a variety of
physical activities." The 5 fitness components that are deemed health-related are: cardio, strength,
endurance, flexibility, and body composition. In addition, speed, agility, power, balance, and
coordination have been identified as performance-related. Regular participation in such activities is
associated with a longer and better quality of life, reduced risks of a variety of diseases and many
psychological and emotional benefits. There is also a large body of literature showing that inactivity
is one of the most significant causes of death, disability and reduced quality of life in the developed
world. Physical activity may influence the physical health of girls in two ways. First, it can affect the
causes of disease during childhood and youth. Evidence suggests a positive relationship between
physical activity and a host of factors affecting girls? physical health, including diabetes, blood
pressure and the ability to use fat for energy. Second, physical activity could reduce the risk of
chronic diseases in later life. With the constant threat of numerous health issues caused by obesity, it
is obvus that everyone should be conscious of their personal fitness and mental well-being. The only
way to achieve a healthy and fit lifestyle is to make the necessary changes to your everyday life.
These changes do not have to be drastic to begin with, and should be things you enjoy and look
forward to doing. Thus reviewing the above mentioned facts the researchers find it important to
investigate such topic.
Purpose of the Study:
To Compare the physical fitness among tribal girls with different age categories
51
Methodology:
The sixty tribal girls students were selected from Eklavya School in Jhargramand divided into three
age groups (11years, 12years and 13years) and each age group consisted of 20 students respectively.
Random group design was used for selecting the subject for the present study to compare Physical
Fitness among tribal Girls with different age categories.
The researcher selected some specific test for the purpose to compare the flexibility, muscular
endurance, muscular strength, agility, and speed among girls with different age categories. Selected
fitness test were taken on morning session and all the test were conducted in a single day. Flexibility
was measured by the application of sit and reach test, muscular endurance by administering sit up
test, muscular strength by using Handgrip Strength Test, agility by using shuttle run and lastly speed
by the application of 50 yard dash.
The obtained data in form of digital score was treated statistically to get results and to draw
conclusions by using inferential statistics. The significance of statistical difference among the
groups was measured by applying "ANOVA" statistics at 0.05 level of significance.
Analysis Of Data And Results Of The Study:
The statistical analysis of data in physical fitness ability among tribal girls of three different age
categories, namely group A (11 years girls) group B (12 years girls), group C (13 years girls),
respectively were computed by applying analysis of variance statistics to find out the existence of
significant difference.
TABLE-1
Variables Mean Source of Ss df mss F ratio
11 12 13 variance
Muscular 12.45 14.41 18.89 Among 487.05 2 243
Strength 17.81*
Within 766.52 57 14.61
Flexibility 7.85 9.85 6.68

Among 106 2 53.12
Within 1180 57 20.81 2.65
Muscular 17.54 17.65 17.78 Among 0.96 2 0.48
Endurance 0.0058
Within 4572 57 80.25
Agility 12.98 13.53 12.84 Among 9.65 2 4.89 0.0033

Within 88220.17 57 1555.27
Speed 9.99 10.28 9.82 Among 4.21 2 2.10 3.67*
Within 33.84 57 0.57
*Significance at 0.05 level of confidence
F .05(2, 57) =3.15 ,A= among means variance, W= within group variance
The table-1 of analysis of variance for muscular strength of tribal girls of different age (11,12&13)
52
group indicated significant F-ratio of 17.81. However, the F-calculated value is 17.81 which was
significant as it was greater than the F- of 3.15 required for significant at 0.05 level. To find out
which age category girl's performance is better on muscular strength, pair wise comparison analysis
was done.
Pair-wise comparison of mean scores of muscular strength

among girls of three different age categories:
TABLE 2
11yrs 12yrs 13yrs Mean difference C D at 5%level
12.45 14.41 1.96 3.41
12.45 18.89 6.44* 3.41
14.41 18.89 4.48* 3.41
* Significance at 0.05 level of confidence
From table 2 and it is evident that there is insignificant difference between the mean performance of
11years and 12 years girls. Whereas there is significant difference between 11 years and 13years and
also between 12years and 13 years girls.
From table-1 of analysis of variance for speed of tribal girls of different age (11,12&13) groups
indicated significant F-ratio of 3.67. However, the F-calculated value is 3.67 which was significant
as it was greater than the F- of 3.15 required for significant at 0.05 level. To find out which age
category girl's performance is better on speed, pair wise comparison analysis was done.
Pair-wise comparison of mean scores of speed among girls of three different age categories
TABLE 3
11yrs 12yrs 13yrs Mean difference C D at 5%level
9.99 10.28 0.29 0.59
9.99 9.82 0.17 0.59
10.28 9.82 0.46* 0.59
* significance at 0.05 level of confidence

From table 3, it is evident that there is insignificant difference between the mean performance of
11years and 12 years girls as well as 11years and 13 years girls. Whereas there is significant
difference between 12 years and 13years.
Discussion Of Findings
The gathered data on the basis of selected tests revealed that the girls of three different age
categories differed significantly in respect of Muscular Strength and Speed but in relation to
Flexibility, Muscular Endurance and Agility, insignificance differences were found among the
tribal girls of three different age categories.
From the table- 2, it was found that there is insignificant difference between the mean performance
of Muscular Strength between 11years and 12 years girls. Whereas there was significant difference
53
of Muscular Strength between 11 years and 13years girls and also between 12years and 13 years
girls.
This is an adolescent age and mostly the young generation is very much aware of their body strength
and maintaining their figure. This is the start of their feeling regarding their beautification. They are
very much health conscious. This may be the reason for significant difference in Muscular Strength.
From table-3, it is evident that there is a significant difference in speed between the mean
performance of 12years and 13 years tribal girls. Whereas there is no significant difference in speed
between 11 years and 12years and also between 11 years and 13 years tribal girls. This is the age the
tribal girls develop their interest in sports. They participate regularly in sports activity and in
different competitions. The rate of development of other physical fitness components is very
prominent at this age.
Further insignificant differences was shown in Flexibility, Muscular Endurance and Agility among
the tribal girls of three different age categories was revealed but better differences was observed
with the increase in age. This shows that this is the budding age for the development of physical
fitness components A number of "adult? conditions, such as cancer, diabetes and coronary heart
disease, have their origins in childhood, and can be aided, in part, by regular physical activity in the
early years (Freedman et al 2001). Also, regular activity beginning in childhood helps to improve
bone health, thus preventing osteoporosis, which predominantly affects females (Kannus. 1999).
Conclusions:
From the obtain result it was concluded that -
1. Significant difference was found among tribal girls of three different age categories in
Muscular Strength and Speed.
2. No significant difference was found among tribal girls of three different age categories in
Flexibility, Muscular Endurance and Agility
3. Significant difference was found in Muscular Strength between 11 years and 13years girls and
also between 12years and 13 years tribal girls
4. Insignificant difference was found in Muscular Strength between 11 years and 12 years tribal
girls.
5. Significant difference was found in speed between 12 years and 13 years tribal girls.
6. Insignificant difference was found in speed between 11 years and 12 years and also between 11
years and 13 years tribal girls.
Reference:
1. Bucher Charles. A., (1986), "Function of Physical Education", Saint Lousis, The Mosby
company, pp-223.
2. Ted B.A and Andrew J.S, "Measurement for Evaluation in Physical Education and Exercise
science", 4th ed. Wm.C .Brown Publisher: pp-15.
54
3. Kang, H.S and Singh, Bhupinder, Physical and health Education, 5th ed. Bharat Yamuna
Nagar, 2010, pp 1-2.
4. Sharma, V.K, Health and Education, 1st ed. Saraswati House Pvt, Ltd., New Delhi, 2010, pp
11-12.
5. GauravVishaw, SinghSukhdev, Singh Mandeep and RathiBharti (2011)."A comparative study
of arm and shoulder girdle strength and agility of college level baseball pitchers and non-
pitchers", Journal of Physical Education and Sports Management, Vol. 2(2) pp. 17-20.
6. Bag.A, Saha, G.C and Roy.B," Comparison of physical fitness among girls with different age
categories", InternationalConference on Global Education, Physical Education and Sports,
Reseaech and TechnoogyforSustainnable Development, 2017 pp-348-355
7. Peana R. ME Tan SK and Malina RM (2003), "Urban - rural contrasts in the physical education
fitness of school children in Oaxaca, Mexico", Am J Hum Biol; Mexico, Nov-Dec; 15(6): 800-
13.
8. Broms J.W(1996) "Relationship Between Selected Maturity,physique.Body size Motor
Factor and of Ten, Thirteen and Sixteen Years Old Boys"Completed research in Health,
Physical Education and Recreation,8: 76
9. World Health Organisation / FédérationInternationale De Médecine Du Sport - Committee On
Physical Activity For Health (1995) Exercise for Health. Bulletin of the World Health
Organisation, 73(2), pp. 135-136.
55
Evolution of Talent Management, Practices and Emerging Models:

A Human Resource Management Perspective
Awtar Kishan Kaul
Former Group Head HR & Quality Assurance,
Life Care Group, GM-Corporate HR (DS Group)
Abstract :
Employees in any organization are vital human resource or human capital essential for the survival,
sustained growth and development of any organization. Human resources play a pivotal role in
realizing organization's strategic goals and objectives. In the talent starved global market today,
talented employees are in short supply and finding and retaining employees with right blend of
talent is a herculean task before an HR Manager. Thus, Managing Talent or simply put Talent
Management (TM) has come up as a huge challenge before HR professionals in the new millennium
dubbed as 'Talent Age'.
A number of models of Talent Management, based on broad based HR Practice and extensive
Research, have been floated by experts with their own uniqueness and varying degree of
applicability. These models offer a wide variety of perspectives within the ever expanding ambit of
Talent Management and tend to provide an incisive insight into its core facets. The Talent
Management models also provide a smart peep into a wide spectrum of new concepts, thoughts and
global practices which are not only contemporary and relevant but are also in line with the business
demands of present times. Talent Management as a core function of Human Resource Management
has huge potential implications for HR Managers or the decision makers to effectively adapt and
adopt best Talent Management practices as a strategic tool in the global Talent War.
This paper makes an attempt to meander through the journey of Talent Management and critically
analyse different Talent Management Models proposed from time to time with HRM practice
perspective.
Key Words: Talent Management, Strategy, Talent, HRM
Introduction :
Talent Attraction or talent hiring is one of the company's most critical strategic goals (Bary, Bohdal-
Spiegelhoff & Lanoureax, 2014). In the wake of fiercely competitive environment, rapid pace of
technological advancement and spiraling demand of proactive knowledge workers companies
require innovative, effective, efficient and committed workforce.(Bhal 2002). The resources and
capabilities are directly related to the capabilities of talented individuals who manage the talent pool
(Cheese, Thomas & Craig, 2008). In the information age today, the worker is a knowledge worker
who is tech savvy and is aware of his own level of competencies and also the opportunities which he
can avail in the market facing real talent crunch. Hence, for an HR manager, talent attraction and its
effective retention are not only very challenging but also critical.
56
Talent Management includes the entire gamut of activities that organizations undertake in order to
'Acquire, Develop, Motivate and Retain' the talent in the organization. Jackson & Schuler (1990)
dub talent management as ''ensuring the right person, in the right job at the right time''. Rothwell
(1994) explained TM as a '' deliberate and systematic effort by an organization to ensure leadership
continuity in key positions and encourage individual advancement. Regarding the concept of Talent
Management, its aims and scope there exist different perspectives each one unique in its application
and impact. Ariss et. al (2014) suggested that there is "neither a uniform understanding of the term
'Talent Management, nor of its aims and scope''.
Objectives :
Following are the objectives of the research Paper
I. To study evolution of Talent Management
II. To study Talent Management as a strategic tool of Human Resource Management
III. To critically analyse emerging Models of Talent Management.
Source of Data :
Secondary data have been used to develop and explore the emerging trends and identify the
challenges.
Talent Management - Need of the Millennium :
'Talent' is an age old concept; however, the roots of 'Talent Management' in professional term can be
traced back to the last quarter of the nineteenth century when in the 1990s, a new emerging concept
of Talent Management hit the corporate world in a big way. Practicising HR managers realized the
profound applicability and tremendous potential of Talent Management .This involved not only
attracting talented employees with desired level of competencies, knowledge and skills but also as a
potent strategic tool to cut down spiraling attrition rate. The changing paradigm of managing human
resource broke the traditional mind set and ushered in the modern view of looking at human
resource as an asset rather than a liability.
Further around the same time, the global wave of liberalization, privatization and globalization
(LPG) swept the world and opened new vistas for business. It did not take long for the corporate
leaders to realize the immense opportunities beckoning them in the global economic environment.
The rapidly burgeoning markets around the world gave a fillip to the talent management and,
thereby, the value of the critical human asset was cogently recognized. HR practioners, the world
over, realized that the survival, profitability and growth of the business organization necessitated
well alignedand integrated talent management practices.
Talent Management-An Integral Part of Human Resource Management (HRM) :
Talent Management is an important function of Human Resource Management and inseparably
linked. Strategically aligned TM practices can result in achieving the desired goals and objective
and safely catapulting the organization to the next higher level. Chug & Bhatnagar (2006) stressed
57
the importance of talent management to HRM strategy as well as corporate. The scope of talent
management encompasses activities and processes capable of delivering a synergistic effect
(Thomas & Raghvan, 2000).
Talent Management: A Strategic Tool :
Talent management as strategic tool of HRM and in line with the stated vision and mission of the
organization, has a great constructive role to play. Murthy (2010) explains Talent Management as''
managing the entire employee lifecycle from attracting and hiring to promoting and finding a
successor upon retirement. '' Johnson et al (2005) claim that talent management is a strategic process
involving "understanding the strategic position of an organization, making strategic choices for the
future, and turning strategy into action."
Emerging Models of Talent Management :
Since the last quarter of the nineteenth century, a number of talent management models have come
up which structure the talent management practices with varying degree of acceptability,
uniqueness and practicability.
Talent Management - McKinsey Model :
In the 1990s McKinsey developed a business model to help GE to prioritize its investments across
its business units. The model primarily had two evaluation criteria, 'Industry Attractiveness' and
'Competitive Strength'. However, with the passage of time, the Mc Kinsey model was readapted
good number times to match dynamic industry requirements. In present times, Performance and
Potential of the employee are the two industry axes.
The 9-Box Grid Model, frequently and extensively used tool for Performance Management and
Succession Planning has gained currency from the fact that it maps talent and plots 'Performance'
and 'Potential'.
Source: Society for Human Resource Management (SHRM, 2018)
58
The HR manager can easily find out which set of employees need to be retained and developed and
at the same time Inconsistent players, Risk and average performers can also be identified.The 9-Box
Grid Model demonstrates great applicability .It can be effectively and efficiently used by the HR
professionals to gauge the organizational effectiveness (Lamoureux, 2009).
Talent Management -Deloitte Model :
Deloitte Research (2004) developed a theoretical framework for strategically managing talent by
giving a three stage model, aptly called Develop-Deploy-Connect Model.
Source: Deloitte Research (2004)- Talent Management Model

The model postulates that developing the employees is a high priority. Training is an effective and
dynamic process to develop employees. Further, the strategy to deploy employees at the right place
aims at identifying and mapping skills and capabilities of an employee to find the right fitment in the
organization. The last strategy 'Connect' involves right tools and techniques to connect,
communicate and capitalize interaction.
Talent Management -Attri Model :
Attri (2009) postulated a 'Systems Talent Management Framework' model which begins with
Hiring.There are four essential key elements - Pre-Hire Talent Profiling, On-board Motivator
Profiling, Critical Performance Appraisal, and Systematic Talent Review Framework, all
contributing towards a holistic Talent Management (TM) process.
Source: Attri (2009) Systems Talent Management Framework Model
59
In the Systems Talent Management Model a supervisor or hiring manager handles all four core
processes i.e., Hiring, On-boarding, Performance Review and Talent Review which spread across
Talent, Motivation, Performance and Development.
Integrated Talent Management Model :
Bersin, J. (2010) proposed an 'Integrated Talent Management' which is broad based, holistic and
comprehensive in nature. The model has an integrated approach and has competency management
in the core supported by well defined HR Systems.
Source: Bersin, J. (2010). A new Integrated Talent Management Model
The model integrates Talent Strategy & Planning, Sourcing & Recruitment, Performance
Management, Learning & Development, Succession Planning, and last but not the least Leadership
Development, The goal of integrated talent management model is to increase operational efficiency
of Human Resources functions. The Bersin's model, which is dynamic in nature, attempts to create
an integrated system for managing people. It can be efficiently used to facilitate identification of key
leaders who can raise the bar of performance.
Talent Management -H.C.Bridge Framework (2010) :
H.C.Bridge framework (2010) is based on three anchor points i.e. Efficiency, Effectiveness, and
Impact. This framework works on connecting and transporting talent resources to strategic
organizational success. Efficiency signifies the organizational resources like Policies, procedures
and Practices. 'Effectiveness' assesses the impact of human resources Policies, procedures and
Practices on the talent pool and organizational structure whereas 'Impact' aims at finding out if there
is any aberration or deviation from the targeted strategic success.
60
Conclusion :
To sum up, it can be highlighted that Talent Management, as a concept, is flexible, universal and
dynamic. The new millennium has witnessed some outstanding and extensive researches in the field
of Talent Management. New dimensions of talent management are still being further explored and
tested. Talent Management covers an entire gamut of well defined activities ranging from
Recruitment to Retention. An inclusive and embedded talent management system, within the broad
based Human Resource Management (HRM), has great applicability in any organization be it
manufacturing or service. The various models of Talent Management support the fact that as a
strategic tool, Talent Management can accomplish the organization's goals and objectives and foster
sustained growth and development.
References :
Ariss,A.A., Casio,W.F.,& Paauwe.(2014). Talent Management:Current Theories and future
Research Directions, Journal of World Business,49,173-177.
Bary, L.,Bohdal Spiegelhoff., Erickson,R., & Lamoureux, K. (2014). Talent Acquisition Revisited
New Approaches for the Battlefield, Retrieved from www.http// depress.com/article/Human
Resource Trend-2014-Talent-Acquisition
Bhal, K.(2002).Perceived Role of Human Resource Management in Indian Organizations: An
Empirical Study, Global Business Review,3(1),139-152
Cheese, P.,Thomas, R.J., & Craig, E.(2008).The Talent Power Organization: Strategies for
globalization, Talent Management and high performance, London and Philadelphia, Kogan Page
Limited.
Chug, S., Bhatnagar, J.(2006). Talent Management as high performance work practice:'' Emerging
strategic human resource dimension'', Management & Labour studies, Vol 31,No 3,pp 228-253
Deloitte, Research. (2004). It's 2008: Do you know where your talent is? Deloitte Services LP.
H C B r i d g e F r a m e o r k . ( 2 0 1 0 ) . Ta l e n t M a n a g e m e n t We b s i t e d o w n l o a d e d
https://www.researchgate.net /figure /HC-BRidge-Framework_fig2_37149363 June 20,2018
Jackson, S.E. & Schuler, R.S. (1990). Human Resource Planning: Challenges for
Industrial/Organizational Psychologists. American Psychologist, 223-239
Johnson, G., Scholes, K.,& Whittington, R.(2005). Explaining corporate strategy, 7th Edition,
Harlow, FT Prentice Hall
Murthy, P.S. (2010). Next Generation Talent Management - Perceptions. Social Science Research
Network
Lamoureux, K., (2009), "The Nine-Box Grid : An Essential Tool for Talent Calibration", Bersin &
associates available at http://www.bersin.com/
Rothwell,W.J. (1994). Effective succession planning: Ensuring leadership continuity and building
talent from within. New York Amacon.
Society for Human Resource Development (2018). https://www.shrm.org/tools/ what's a 9
boxgridandhowcananhrdepartmentuseit.aspx
Thomas,T., & Raghavan, J. (2000). Talent Management - Scope and Process, Rai School of
Business.
61
A Study Of Superstitious Beliefs And Locus Of

Control Among Undergraduates.
Sunita B. Thaore
Lecturer in Junior College
R. S. Mundle Dharampeth Arts and Commerce College, Nagpur, Maharashtra, India.
Abstract :
The present study is undertaken to examine the relationship between superstitious beliefs
and locus of control among undergraduates. The study also compares the gender difference
with reference to superstitious beliefs and locus of control. The two tools namely
superstitious belief scale by ICSSR Research Project 1990, and Rotter's locus of control
scale ( 1966 ) was used to collect data from undergraduates studying in Nagpur city. In this
study, 100 (50 males and 50 females ) undergraduate student participants were randomly
assigned. The Mean and Standard Deviation were calculated and it was found the data was
normally distributed. The data was further analysed to measure the strength of association
between the two variables under study, Pearson's Product Moment Correlation was
calculated. The results showed that the undergraduates who were externally controlled were
more superstitious. No significant difference was found between the gender with regard to
superstitious beliefs and locus of control.
Keywords: Superstitious beliefs, Locus of control, Undergraduates, Gender.
Introduction :
India is the country of innumerable culture. Every state in India has a definite and distinct
culture, tradition, norms, mores and way of life. Every state also has a language of their
own having a literary dialects which influences these various communities.
Historically, the Indian culture is matriarchal but with time and invasion of Mughals into
the Indian territories the matriarchal system was overridden by the patriarchal system. In
time, it became a male dominated society. Consequently woman became more submissive
and male continued to be dominant. No longer the women were allowed to take decision
independently. In Manu's word, "woman is controlled by her father before her marriage,
after marriage she is controlled by her husband, and in the old age she is controlled by her
son".
The society started perceiving the woman as weak, dependent and submissive. Women were
neither given the opportunities nor were appreciated if they tried to break the barriers. In
general their talent, qualities and intellects was not recognized. Such a treatment of women
led them to believe that they were not capable, dependent and insecure without the support
of men. They lacked the confidence to take decision and move forward. In Indian society
the life of an individual revolves around the religion. Each and every action has religious
significance and the pros & cons if failed to do what is expected under the religious code
62
of conduct. Therefore the Indian men and women have a strong tendency to have
superstitions beliefs. They have a tendency to attribute the success or failure in the journey
of life of things which are external due to superstitious beliefs.
With development, industrialization and globalization there has been a marked change.
Today women are no more submissive, who depended on men for their survival. Now
technology has become a way of life and there is advancement in every spheres of life.
On one hand, we are talking about going to Mars, technological advancement and solution
at our hand. On the other hand, newspaper carries stories of human sacrifice, violation of
human rights and black magic. This is a paradoxical situation where science talks of reason
and logic and many of us continue to belief with illogical and has no scientific base.
According to Dr Kamala Ganesh ( 2016 ), 'superstitious beliefs has evolved from times
when uncertainties and dangers of life and threats to survival, actually, made people create
symbolic and metaphoric ways of dealing with them psychologically'.
The most alarming trend about superstitions is that so called educated class of India is
relying and justifying superstitious beliefs under the pretext of them being auspicious or
lucky. According to Carl Gustav Jung, a Swiss psychologist, superstition mainly stems from
ignorance, insecurity, and a fear of unknown. Superstition is not only prevail in our country
but all over the world.
Literature Review:
The researcher wish to study the relationship between superstitious beliefs and locus of
control among undergraduates, and also study the existence of gender difference with regard
to superstitious beliefs and locus of control. There are many evidences of researches in this
field. Some of them are as follows.
Amanda Stanke (2004) studied religiosity, locus of control, and superstitious belief. Stanke's
analysis revealed a positive relationship between external loci of control and superstitious
beliefs, but no relationship for internal locus of control with superstitious or paranormal
belief.
Zhao Lu; ZhangXun; YuanXianxue; ( 2011) Ningbo university studied the relationship
between superstition and locus of control of undergraduate students. Results showed that
university students' superstition was moderate in level. There was no significant difference
of students' superstition in gender. It had a significant positive correlation of superstitions
with locus of control (r=0.344, p=0.01). The locus of control had a significant positive
prediction on superstition. The more external control the more superstitious especially when
the events are accidental.
Superstition, religiosity, and locus of control : the beliefs of Maltese university students
studied by Saliba Oliver (2011). Result shows differences in superstition between gender
with females being more superstitious; a negative relationship between age and some
superstition categories in females; a moderate correlation between superstition and external
63
locus of control; and a negative relationship between accepting religion beliefs and
superstitions among females.
ElisabettaSagone, Maria Elvira De Caroli ( 2014 ) examined the relationship between locus
of control and personal beliefs about superstition and luck among Sicilian middle and late
adolescents from Public Senior High School in East Sicily (Italy). Results showed that the
late adolescents were more internally controlled than middle ones, and vice a versa. Middle
adolescents were more superstitious and greatly believed on good luck than late ones. The
more the adolescents were internally controlled, the less they believed in superstition; on
the contrary, the more the adolescents were externally controlled, the more they put their
faith in superstition and good luck. No significant differences were observed for sex both in
internal and external Locus of Control.
ElisabettaSagone, Mariya Elvira De Caroli (2015) studied beliefs about superstition and luck
in external believers in university students. This study was carried out on Italian students. It
concluded that external locus had positive effect on beliefs on superstition. Internal locus
had negative effects on the representation of superstition.
SunitaBisht, Dr SanjitSardar, Ajay Kumar Pandey (2016) studied association between
superstitious rituals and locus of control among intervarsity male players. Result shows a
positive significant relationship between superstitious rituals and locus of control among
intervarsity players. It inferences that the players who believes in superstitious rituals they
have external locus of control. They believed that their victory is by luck or through some
external cause.
Objectives :
1. To study whether superstitious beliefs and locus of control are related to each other among
undergraduates.
2. To compare whether there exists a gender difference in superstitious beliefs.
3. To compare whether males and females differ from each other in locus of control.
Hypotheses :
1. Students who are externally controlled have significantly more superstitious.
2. Females are significantly more superstitious than males.
3. Females are significant externally controlled as compared to males who are internally
controlled.
Research Methodology :
This research study has been carried out by using the technique of descriptive and
inferential research design. This study is based on quantitative research technique. Survey
method has been adopted for data collection by the researcher.
64
Sample :
The researcher has taken a sample of 100 (50 males and 50 females) undergraduate students
from Arts and Commerce colleges of Nagpur city. The selection of sample carried out by
the random sampling method.
Tools :
The researcher had administered standardised tests to the undergraduate students to collect
primary data.
1. Superstitious Beliefs Scale : Superstitious beliefs scale was constructed and standardized
for the ICSSR Research Project 1990. The common superstitious beliefs among the
people in India were incorporated in the scale. There are 25 items with alternatives;
true or false. Reliability and validity of the scale is 0.81 and 0.74 respectively. There
is no time limit.
2. Locus of Control Scale : Julian Rotter's Locus of Control Scale was standardized in
Hindi for an ICSSR Research Project ( 1990 ). The scale consists of 29 items and out
of these 6 items are filler items. So, scoring is done for 23 items only. The test - retest
reliability of the Hindi version is 0.87 and validity is 0.79.
Analysis of Data :
The data was first treated to mean and standard deviation. The score were found to be
normally distributed. ( M = 9.46 ; SD = 2.92 for superstitious beliefs, and M = 9.39; SD = 3.12
for locus of control where N = 100 )
To study the strength of relation between superstitious beliefs and locus of control the data
was correlated between these two variables. Correlation between superstitious beliefs and
locus of control is computed by Pearson's product moment correlation method. The results
shows that the relationship was found positive with r = 0.23; df = 98 ( M = 9.46, SD = 2.92, N
= 100; M = 9.39, SD = 3.12, N = 100 respectively ) which is significant at the 0.05 level. We
can say that who have external locus of control are more superstitious than internals.
Mean and Standard Deviation was computed for superstitious beliefs and locus of control.
The Mean value for superstitious beliefs in males is 9.30, and standard deviation is 3.15,
and N is 50. While the Mean for superstitious beliefs in females is 9.48, and standard
deviation is 3.09 when N is 50. To compare the means of these two groups t-test was
applied. The value of t-test is 0.29 where df = 98. The t value is not significant ( p ? 0 .05 ).
The mean value for locus of control in males is 9.78, standard deviation is 3.15, and N is
50. While the mean value for locus of control in females is 9.14, standard deviation is
2.68, and N is 50. To compare the means of these two groups of males and females t-test
was applied. The value of t is 1.09; df = 98. This t value is not significant.
Discussion:
The study includes arts and commerce faculty undergraduates (50 males and 50 females, total 100)
65
from Nagpur city. The age of subjects ranges from 18 to 21. The study measured
superstitious beliefs and locus of control. The hypothesis that students who are externally
controlled have significantly more superstitious. The findings are significant at 0.05 level.
The result shows that though the correlation between superstitious beliefs and locus of
control is not highly significant. The positive relation is evident. As the sample size is only
50 which is not large enough. We can't be very sure that students who are externally
controlled have more superstitions. This finding supports most of the previous research
done in this area, where there is a strong relationship between superstitious beliefs and
locus of control ( Zhao Lu; ZhangXun; YuanXianxue; Ningbo University; 2011; Amanda
Stanke; 2004; SunitaBisht, Dr SanjitSardar, Ajay Kumar Pandey; 2016 ).
The second hypothesis is that females are significantly more superstitious than males.
Female mean 9.48 is higher than that of male mean 9.30 but no statistically significant
difference was found; i.e. there is no significant difference between males and females in
their superstitious beliefs. Here we can say that the amount of superstition be less. Now in
the changing days, female prove her abilities, capabilities. She is trying her best to take
responsibility independently. They have come out of their homes. Girls are doing work in
all the fields at a par with men. They are getting higher education which develops them in
all aspects. They can think independently with rational views. Education changes their
mind set. They don't believe in superstitions. Here we see the overall tendency of the
population to behave internally. The age of the subjects is 18 to 21. They are more
independent. They have decision making capacity. Their thinking is rather rational. Their
views are more scientific. Now they are self- reliant and not depending upon external
factors.
Similarly, the third hypothesis that females are externally controlled as compared to males
is also not found significant. We have compared males and females with reference to locus
of control and found that mean of males is more than that of females; i.e. 9.78 and 9.14
respectively. Traditionally it is believed that the female is controlled by the external factors
which is not observed in the sample under study. They prove themselves equal to the men.
If we conduct the study in rural area, the results may probably be different. It is because
of the different social environment in urban and rural areas.
Conclusion :
In this investigation researcher was found that the undergraduates who were externally
controlled were more superstitious. No significant difference was found between the gender
with regard to superstitious beliefs and locus of control.
References:
l Bisht, Sunita; Sardar, Dr Sanjit; Pandey, Ajay Kumar; ( 2016 ); A study of association
between superstitious rituals and locus of control among intervarsity male players;
International Journal of Physical education and Sports; Volume 1; ( issue 3 ); pages :
01-04; 25/10/2016
66
l Mangal, S. K.; Statistics in Psychology and Education; June, 2018; PHI Learning
Private Ltd, Delhi; Second edition.
l Reader's Digest; May, 2016; "What makes us superstitious?"; India Today Group;
Volume 57/No. 5.
l Sagone, Elisabetta; Caroli, Maria Elvira De; ( 2013 ); Locus of Control And Beliefs
About Superstition And Luck In Adolescents: What's Their Relationship?; Procedia -
Social and Behavioural Sciences; (140); 318-323; 10/10/2016
l Sagone, Elisabetta; Caroli, Maria Elvire de; (2014); Beliefs About Superstition and
Luck In External Believers University Students; Procedia - Social and Behavioural
Sciences; 191; pages : 366-371; 2015
l Stanke, Amanda; ( 2004 ); Religiosity, Locus of Control, and Superstitious Belief;
Journal of Undergraduate Research (VII)
l Tripathi, Shambhuratna; 1963, BharatiyaSanskritivaSamaj, Kitabghar, Aacharyanagar,
Kanpur
l URL:https://www.um.edu.mt/library/oar/handle/123456789/4192
l URL: http:// en.cnki.com.cn/Article_en/CJFDTOTAL-JKXL201505024.htm
67
Challenges Faced By Old Age People

Dr. Naresh S. Kolte
Associate Professor
Athavale College of Social Work Bhandara
Abstract :
Nowadays, people have become so selfish that they are forgetting the people who raised them into
good human beings. The fastest growing segment of the population is the 85 -and - older age group.
Despite advances in health care however many people have chronic, incurable progressive diseases
and need assistance with the activities of daily living. The greatest challenge facing us as we age is
the prevention of physical disability and the extension of "active life expectancy". This paper
examines the current challenges faced by the old age people.
Key Words: Social Problems, Physical disabilities, Economic insecurity, Housing Related
Problems
Problems of aged in India are much different than the problems of aged in developed countries. The
problems of Indian senior citizens had increased to a great number during the last 30 yrs. prior to that
the social structure and the social values were much different than what we observe today.
Previously, the old people were respected in the society. Members in the family were paying
attention to them, and most of their needs were fulfilled. Now a day the picture has changed
radically. There is an unimaginable change in the value system of Indians living in cities, towns; and
even their fellow feelings are not remained unaffected.
Not even the younger generation, but even the middle aged persons in the family find it difficult to
take out time to look after the old persons in the family. Those which were luxuries previously
became necessities today. Prices of all the goods have increased tremendously. The earnings are not
increasing, and what is more important that the distribution of earning is not normal, but it is
skewed. As a result in most families the old and retired people have become a kind of burden. Even
among the families that are financially sound, the members have to work hard to maintain their
standard of living; and to keep their interest and assignments intact, they have to work hard.
In India, Industrialization, Migration, Urbanization and Westernization have severely affected
value systems. The erstwhile joint family, the natural support system, has crumbled. The fast
changing pace of life has added to the woes of the older persons. This has lead to severe adverse
effects on the status and well-being of the elderly. Furthermore, in the process, elderly women,
especially widowed, are likely to face more problems as compared to elderly men because of
differences in their status and role in the society. So also urban elderly are likely to suffer more as
compared to rural older persons. At the same time as the population age structure shifts, the
population of older people will increase in population to that of younger people, especially those of
'Working age'. This shift has profound policy implications for persons and income support, for job
creation and employment, for health and elder care system and for economic growth and
development in every country.
68
The Indian senior citizen population is currently the second largest in the world after China.
According to Census 2011, senior citizen population is 8.6 per cent of the total population. Between
2001 and 2026, because of decline of fertility, the proportion of population aged less than 15 year is
projected to decline from 35.4 per cent, the proportion of middle (15-59 year) and older ages (60
year and above) are set to increases considerably. With the declining fertility, along with increase in
the life expectancy, the number of senior citizen in population is expected to increase by more than
double from 71 million in 2001 to 173 million in 2026- an increase of their share to total population
from 6.9 to12.4per cent.
Senior citizen population faces a number of problems and adjusts to them varying degrees. These
problems range from an absence of secure and sufficient income to support themselves and their ill-
health, absence of social security, loss of social role and recognition and the non-availability of
opportunities for creative use of free time. The needs and the problems of the senior citizens vary
significantly according to their age, socio economic-status, health, living status and other such
background characteristics.
There are many problems faced by the aged people in India most important among them are as
follows:
Social Problems :
Sociologically, aging marks a form of transition from one set of social roles to another and such roles
are difficult. However, in modern society, improved education, rapid technical changes and new
forms of organization have often rendered obsolete the knowledge experience and wisdom of senior
citizens. Once they retire, elderly people find that their children are not taking advice from them.
This realization often results in feeling loss of status, worthlessness and loneliness. If senior citizen
is economically depended on children, the problem is likely to become even worse.
Older people suffer social losses greatly with age. Their social life is narrowed down by loss of work
associated, death of relatives, friends and spouse and weak health which restricts their participation
in social activities. The home becomes the centre of their social life which gets confined to the
interpersonal relationship with the family members. Due to loss of most of the social roles they once
performed, they are likely to be lonely and isolated severe chromic health problem enable them to
become socially isolated which results in loneliness and depression.
Physical disabilities :
Besides an increased level of illness, the aging process leads to certain disabilities such as blindness
resulting from cataracts and glaucoma, deafness resulting from nerve impairment, loss of mobility
from arthritis and a general inability to care for one's self. The data collected in the National Sample
Survey - 36th Round in 1981 concerning disabilities among the elderly reveal that 10.9 per cent of
the elderly population suffered from physical impairments. Approximately half of those affected
were visually disabled. The remaining half were suffering from disabilities related to hearing,
speech or locomotor functions. Thus the occurrence of physical disabilities is another important
aspect of the aging process. There are about 17 million disabled elderly persons in India in 2001, half
69
of whom were likely to be visually disabled. The great majority of these would not be able to work
and thus would be economically dependent.
Health problems :
Health problems are supposed to be the major concern of a society as older people are more prone to
suffer from ill health than younger age groups. It is often claimed that ageing is accompanied by
multiple illnesses and physical ailments. Some health problem and common ailments that generally
affect senior citizens are blood pressure, cardiac problems, diabetes, joint pains, kidney infections,
cancer, tuberculosis etc. Once they occur, these diseases may take a long time to heal due to old age.
So it is important to get medical checkups regularly to prevent the onset of any of these health
conditions. Besides physical illnesses, the aged are more likely to be victims of poor mental health,
which arises from senility, neurosis and extent of life satisfaction. The elderly are more vulnerable
to disease because of decreased physiological reserves and defiance mechanisms.
Economic insecurity :
Economic insecurity is a feeling of vulnerability due to lack of economic resources. The loss of
physical ability to work and thereby to stand on one's own feet and also being laid off the work force
due to old age, retirement, leaves the old with little or no revenue for economic sustenance. 90% of
total elderly population are from the unorganized sector which means no social security, no pension,
no gratuity no medical schemes which leaves the old economically insecure and vulnerable. Further
the Children/relatives too are either unwilling or unable (due to economic inability) to take care
resulting in economic insecurity. The poor have as it is never been in a position to make two ends
meet, where would they have been able to amass wealth enough to sustain old age? Those elderly
who can work but have no work should be encouraged to work for a wage which would lead them
towards economic security. Those elderly who cannot work should be facilitated to access various
government schemes on social welfare. It is imperative for society and the government to recognize
the potential of the elderly and help them to use their time productively which would generate an
income leading them towards security economically.
Housing Related Problems:
Housing for elderly should be suitable not only to the living pattern which they have established in
optimum health, but also to conditions of failing health and illness. Majority of housing that is there
for elderly may be found not adequate and not suitable to their needs. The sizeable populations of
elderly widows and elderly males have been facing problem of shortage of peaceful place to live in.
With age a common complaint of many elderly is the feeling of loneliness and sense of being
isolated. In most case isolation is imposed purposefully by the families or communities where the
old age people live in. Changing lifestyles and values, job culture, various means of distractions like
internet, television, societal shift such as nuclear family structures and redefined priorities have led
to increased neglect of the elderly by families or communities, and with this isolation comes in.With
it the problem of housing rises again. It is not only terrible thing but also it leads to detrimental
quality of life. It is important to address this issue by making the elderly feel included in the things
going around them.
70
Conclusion :
Older persons are considered as most revered members of the society in our country but treated
otherwise when it comes to practical behaviour with older people. Old age is a stage of life that every
human being ultimately reaches and it is inevitable. In this time people dread old age but what the
youth should be aiming is to create a world where people do not fear old age as a phase which they
consider an inescapable prison but look forward to it as a phase of vacation where they can enjoy and
have their loved ones to care of them after decades of having worked so hard and showered their
loved ones with care and love. This aim cannot be achieved through administrative means only this
requires the people of the society to understand the severity and urgency of the situation to be made
known to the masses. The real solutions are not new laws and provisions, the real solution lies with
the people themselves. If they start treating the old aged people as they deserve to be treated with
respect and love then this problem will cease to exist.
The benefits of government's various social welfare schemes are there but the numbers who are
benefitted by it are insignificant when compared to the very high size of their population and the
growth rate among them. With rapid industrialization and urbanization in addition to rapid decline
of social order it is becoming a critical area that needed a more concrete intervention. As far as India
is concerned, social security schemes should be coupled with anti-poverty programmes. With
continuous increase in aged population there will always be a social change and economic
transformation. With this view an all-round approach to address elderly population taking social,
economic and cultural changes into consideration is needed to effectively solve the emerging
problems of the elderly. If the government would combine the old age homes and the orphanage
many children would get their grandparents and many would then get their grandchildren.
References :
l Chowdhry, D. Paul: Aging and the Aged. Inter- India Publications, New Delhi (1992).
l Dandekar,K.(1996), The Elderly in India, Delhi: Sage Publications.
l Kumar s. Vijay,(1991),Family life and socio-economic problems of aged, Ashish publishing
house, New Delhi.
l V. Balan Sithara, GirijaDevi V., Health Status of Elderly, Indian Journal of
Gerontology,2010,Vol. 24 No.2, Editor K.L. Sharma.
l Swahney Maneta, The Role of Non Governmental Organization for the Welfare of the Elderly :-
The Case of Help Age India, An Aging Perspective, prospects and policies, Editors- Liebig S.
Phoebe, Rajan S. Irudaya.
71
Ad`dXmZm~Ôb OmJê$H$Vm
lr. AmH$me g§Vmof WmZWamQ>o
g§emoYH$, ^§S>mam
Email ID- kingakash0094@gmail.com
Mob. No. 8806891529
Jmofdmam (Abstract) :
XohXmZmMm H$m`Xm 13 E{àc 1949 cm AñVrËdmV òdyZ Vmo àW_ _w§~B© òWo emgZmZo J°PoQ>_Üò {X.
22 E{àc 1949 cm à{gÜX H$aÊ`mV Amcm. hm H$m`ÚmÀ`m H$c_mÛmam goŠeZ 4 Zwgma amÁ`gaH$ma EH$
qH$dm OmñV A{YH$mar Ë`m§Zm A{YØV H$ê$Z Ë`m§À`mH$So> Ahdmc gmXa Ho$ë`m OmB©c. òŠeZ-H$ Zwgma
EImXo ~odmag _¥V eara ImOJr, emgH$s` XdmImÊ`mV AmT>iyZ Amë`mg Ë`m g§ñWoÀ`m à_wIm§Zr Vm~S>Vmo~
A{YØV A{YH$mè`m§Zm H$i{dUo åhUOo Z§Va "XohXmZmZo' _¥VXoh {Zê$n`moJr Z hmoVm {OdrV _mZdmH$[aVm d nwT>o
òUmè`m Zì`m {nT>rcm Ë`mÀ`m Cn`moJ H$ê$Z _mZdmMm emar[aH$, _mZ{gH$, Xþ:I Xþa H$ê$Z em§Vr {_idyZ XoUo
VgoM amOH$s` `m AÜ`mpË_H$, AmWuH$ Am{U e¡j{UH$ J[a~r Xÿa H$ê$Z Ë`mcm g_¥ÜX ~ZdyZ n`m©daU
g_Vmoc R>odVm òB©c. XohXmZm_wio J[a~ d JaOy cmoH$m§Zm Ë`m _¥VXohmVyZ Ad`dmÀ`m Cn`moJ àË`mamonZmH$arVm
CncãY H$ê$Z OZOrdZ àXmZ H$aVm òB©c.
Keywords: Ad`dXmZ, XohXmZ.
àñVmdZm :
Amnë`m ^maV XoemV VgoM BVa XoemV gwÜXm e[aamVrc Ad`dmMo XmZ H$aÊ`mV òVo. Ogo
aŠVXmZ, ËdMm, _|Xþ, H$mZmMm nS>Xm, `ØV, gm§JmS>m d AZoH$ àH$maMo cjmV Amco H$s Á`màH$mao d[ac A§J
XmZ H$aVm òVo VgoM Oa _mZdmZo XohXmZ Ho$co Va {H$Vr Cn`moJmMo XmZ R>aoc.
_Zwî`mÀ`m _¥V earamcm Z OmiVm O{_ZrV JmT>Vm, Z{XV Z dmhVm, Iwë`m hdoV Z gmoS>Vm _¥V
e[aamcm d¡ÚH$s` _hm{dÚmc`mÀ`m e[aa aMZm emñÌ {d^mJmV XmZ XoUo hmo`. _Zwî` hm Amnë`m
{Od§VnUmV Amnë`m e[aamVrc Ad`d XmZ H$aVmo. Vmo ì`ŠVr Amnë`m _¥Ë`yZ§Vahr eara d Amnco Ad`d
Hw$UmÀ`m Cn`moJmV `mdo `m ^mdZoV gwÜXm XmZ H$aVmo.
{X. 18-04-1975 À`m ~må~o A°ZmQ>m°_r A°ŠQ> 1949 Zwgma \$ŠV EImÚm ì`ŠVrMo ~odmag àoV
hm°ñnrQ>c AWdm d¡ÚH$s` {ejU g§ñWocm d¡ÚH$s` {ejUmÀ`m Cn`moJmH$arVm qH$dm e[aamÀ`m A{Oc
{ZarjU Am{U {M{H$Ëgm H$aÊ`mH$arVm CncãY H$ê$Z XoÊ`mMr nadmZJrZo `m H$m`ÚmZwgma àmá hmoVo.
Ad`d àË`mamonU H$m`Xm 1994 _Üò nmg Ho$coë`m H$m`Úmà_mUo gaH$maUr ""~«oZ So>S>'' `m
_mÝ`Vocm H$m`ÚmZo ñdê$n {Xco. Aem ì`pŠVMo _|XþMo H$m`© Oar ~§X Pmcoco Agco Var Ë`mMo h¥X`mMo H$m`©
gwê$ AgVo. Aem ê$½UmMo Ad`d H$mTy>Z Vo JaOy ê$½Umda àË`mamonrV Ho$ë`mda Ë`mcm gm_mÝ` BVam§Zm _XV
72
H$ê$Z g_mOmdarc Amnco G$U \o$Sy> eH$Vrc. Ad`d XmZ H$aUmè`m ì`pŠVcm Hw$R>cohr IM© H$amdo cmJV
Zmhr. hr à{H«$`m nyU©V: EopÀN>H$ AgyZ S>moio qH$dm aŠVXmZ H$aÊ`mgmaIo göX`mMr d gm¡OÝ`mMr d¥ËVr
Xe©{dVmo.
eara ho jU^§Jya Amho. _¥Ë`yZ§Va gmao ZîQ> hmoVo. _mÌ Ad`dê$nr {Od§V ahm`Mo Agoc Va Ad`d
XmZ H$am _¥Ë`yníMmV EH$ Xoh gmV OUm§À`m Am`wî`mV EH$ AmeoMm {H$aU R>ê$ eH$Vmo. Va 35 cmoH$m§À`m
Am`wî`mMm XOm© gwYmê$ eH$Vmo. _mÌ Amnë`m g_mOmV Ad`dXmZm{df`r \$maer OmJ¥Vr Zgë`mZo {H$ËòH$
ê$½U dfm©Zwdf} à{VjoV AmhoV. Ad`d XmZ ho Ho$di S>moio qH$dm {H$S>Zr nwaVm _`m©{XV ZgyZ earamMo gw_mao
10 {d{dY Ad`d AmnU XmZ H$ê$ eH$Vmo. \$ŠV Ë`mgmR>r nm{hOo nwaoer _m{hVr d Vw_Mr BÀN>m......!
Ad`d XmZ ho àm_w»`mZo XmoZ àH$mamV Ho$co OmD$ eH$Vo.
1) cmB©d S>moZoeZ :
Á`mV Hw$Qw>§~mVrc gXñ` qH$dm {_Ìn[admamVrc EImXr ì`ŠVr, {Od§VnUrM Amnë`m earamVrc
EImXm Ad`d XmZ H$ê$ eH$Vo. {Od§V ì`ŠVr Ho$di Amnë`m ZmVodmB©H$m§gmR>rM Ad`d XmZ H$ê$ eH$Vo.
(_wcJm, _wcJr, AmB©dS>rc, ^mD$~{hU AWdm nVr qH$dm nËZr) `mì`{V[aŠV BVa H$moUmcm {Od§VnUr
Xþgè`mgmR>r Ad`dXmZ H$am`Mo Agë`mg Ë`mg _hmamîQ´> emgZm§Mr nadmZJr KoUo Amdí`H$ AgVo.
Ad`dXmZmZ§Va ì`ŠVrÀ`m àØVrda Xþîn[aUm_ hmoUma Zgë`mZo ñnîQ> Pmë`mZ§VaM hr nadmZJr {Xcr OmVo.
Ë`m_wio {Od§VnUr {H$S>Zr d `ØVmMo H$mhr à_mUmV XmZ Ho$co OmD$ eH$Vo.
2) _¥Ë`y níMmV :
H° S°>ìha Q´>mÝgßbmÝQ> - EImXm ê$½U ~o«ZSo>S> Kmo{fV Ho$ë`mZ§Va Ë`mMo Ad`d BVa ê$½Um§_Üò
àË`mamo{nV Ho$co OmVmV. Ë`mg H° S°>ìha Q´>mÝgßbmÝQ> åhUVmV. ~o«ZSo>S> åhUOo AnKmVmV S>moŠ`mcm _ma
cmJë`mZo _|XþV aŠVñÌmd Pmë`mZo AWdm _|XþÀ`m eñÌ{H«$òZ§Va _pñVîH$ ñV§^ H$m`_ñdê$nr BOm Pmë`mZo
Ë`m ì`ŠVrMm _pñVîH$ ñV§^ _¥Ë`y (~o«ZSo>S>) hmoD$ eH$Vmo. Aemdoir cmB\$ gnmoQ>t©J {gñQ>r_da Ë`m
ì`ŠVrMm ídmgmoÀN>mdmg, ZmS>rMo R>moHo$ Am{U BVa Ad`dm§Mo H$m`© gwê$ AgVo. ho cjmV KoD$Z ~o«Z So>S>
ê$½Um§{df`r {ZU©` KoVcm OmVmo. à{VamonUmgmR>r _mÝ`Vm Agcoë`m ê$½Umc`mVM ~o«ZSo>S> _¥Ë`y Kmo{fV H$aVm
òVmo. Ë`m_wio Aem ê$½Umc`mVrc A{VXjVm {d^mJmVM _¥Ë`y Pmë`mg Ad`dm§Mo XmZ hmoD$ eH$Vo. na§Vw
S>moio Am{U ËdMm `m§Mo XmZ _¥Ë`yZ§Va ghm Vmgmn`©V Kar _¥Ë`y Var hmoD$ eH$Vo.
_¥Vì`ŠVr Á`m§Mr hX`{H«$`m ~§X nS>cr Amho Vo ZoÌ d ËdMm XmZ H$ê$ eH$VmV. _mÌ ~o«ZSo>S>
ê$½Um§_Üò hX`{H«$`m Mmcy Agë`mZo _wÌqnS>, \w$ß\w$go, `ØV, ñdmXþqnS>, hX`, AmVS>r `mgma»`m à_wI
Ad`dm§gmo~V ZoÌ, ËdMm, hX`mMr PS>n Am{U H$mZm§Mo S´>_ `m§Mo XoIrc XmZ hmoD$ eH$Vo.
Ad`d {dH$co OmVmV H$m? :
Ad`d {dH$Ê`mÀ`m ì`dhmamda {Z`§ÌU AmUÊ`mgmR>r ^maV gaH$maZr 1994 _Üò H$m`Xm nmg
H$ê$Z Aem ì`dhmamcm J¡aH$m`Xoera R>adyZ g§~§{YV ì`pŠV§Zm {ejoMr ì`dñWm Ho$cr Amho.
73
e[aa aMZmemñÌ {d^mJmV XmU XoUo hmo`. _Zwî` hm Amnë`m {Od§VnUmV Amnë`m e[aamVrc Ad`d
XmZ H$aVmo. Vmo ì`pŠV Amnë`m _¥Ë`wZ§Va hr e[aa d Amnco Ad`d Hw$UmÀ`m Cn`moJmV `mdo `m ^mdZoZo gwÜXm
XohXmZ H$aVmo. g§nyU© ^maVmV gwÜXm àËòH$ _mZdmMr H$moUË`mhr XmZm~Ôc _m{hVr Agoc Va \$ma H$_r _mZd
AmhoV. Á`m§Zm XohXmZmMr _m{hVr {_iy cmJoc. VgoM Ë`mMo XmZm~ÔcMo hr {dMma ~Xcw cmJoc. `mH$[aVm `m
XohXmZmMm àËòH$ cmoH$mV àMma H$amdm cmJoc. A{^`m§{ÌH$s {dMmamZo _¥V XohmMo A§{V_ g§ñH$ma H$aUo d nwT>rc
à{H«$`mÀ`m doir KaÀ`m àËòH$ _§S>itZm hmoUmam Ìmg ho cjmV òVo.
Ad`d XmZ H$moU H$ê$ eH$Vmo :
àËòH$ ì`pŠV Amnco Ad`d XmZ H$ê$ eH$Vmo. hçmm XoUJrgmR>r Hw$R>crhr d`mo_`m©Xm Zmhr. _mÌ
Ad`d XmZ H$aÊ`mÀ`m Amnë`m BÀN>m Hw$Qw>§{~`m§Zm _m{hV AgUo Amdí`H$ Amho. H$maU XoUJrÀ`m doiog
Hw$Qw>§{~`m§H$Sy>Z `mgmR>r Oê$a AgVo. \$ŠV 18 dfm©Imcrc ~mcH$mgmR>r Ë`m§À`m nmcH$mMr g§_Vr Amdí`H$
AgVo. `mgmR>r Amnë`m S´>m`pìh§J cm`g|gda Amncr BÀN>m Z_wX Agmdr. ho "S>moZ\$a H$mS©>' Zoh_r Amnë`m
Odi Agmdo.
Zo_Ho$ H$moU Ad`d XmZ H$ê$ eH$Vo?
1) {H$_mZ 3 df© d Ë`mhÿZ A{YH$ H$moUrhr
2) cmB©\$ gnmoQ>© {gpñQ>_darc ~oo«ZSo>S> ê$½Um§À`m ZmVodmB©H§$mZr _§Owar {Xë`mg Ë`m§Mo Ad`d XmZ hmoD$
eH$Vo.
3) Z¡g{J©H$ _¥Ë`y Pmcm Agë`mg Ë`m ì`ŠVrMo Ad`d XmZ H$aVm òdy eH$Vo.
H$moUVo Ad`d XmZ Ho$co Omdy eH$VmV :
e[aamV _|Xÿcm gmoSy>Z Odinmg gd©M Ad`d XmZ Ho$ë`m Omdy eH$VmV. `mV àm_w»`mZr H$sS>Ur,
{cìha, n°Z{H«$`mg, \w$\w$g, h¥X` BË`mXr AmhoV. {edm` hmS>m_Yrc aŠVàUmcr åhUOo ""~moZ _¡amo'' {Xë`m
Omdy eH$Vo. ËdMm, hmS>, S>moiçmmdarc nS>c åhUOo ""H$m°{Z©`m'' `mgma»`m H$mo{eH$mhr BVam§Zm cm^w eH$Vo.
ho Ad`d Ho$ìhm {Xco Omdy eH$VmV :
Ad`d XoUJrH$[aVm XoUJrXmamÀ`m aŠV VnmgUr{edm` AÝ` Amdí`H$ VnmgÊ`m Ho$ë`m OmVmV.
àË`moamonUmgmR>r Ad`d H$mT>Ê`mMr à{H«$`m Am°naoeZ H$jmUr gwg‚m XdmImÝ`mV Ho$ë`m OmVmV. gm_mÝ`V:
~«oZ So>S> ê$½Um§Zm OrdZmYma _erZda R>odco OmVo. ì`pŠVMo ""~«oZ So>S>'' Agë`mMo Omhra Pmë`mda
Hw$Qw>§{~`mH$Sy>Z Ad`d XoUJrMr g§_Vr KoÊ`mV òVo. hr g§_Vr {_imë`mda ho _erZ gwê$ BodyZ H$mhr Amdí`H$
Am¡fYr ê$½Umcm {Xë`m OmVmV. OoUo H$ê$Z Ë`mMo Ad`d gH«$s` amhVrc Aem Am¡fYr d Am°pŠgOZÀ`m
A^mdmV ho Ad`d ËdarV {ZîH«$s` hmody eH$VmV. Z§Va Am°naoeZ {WEQ>a_Üò gm_mÝ` Am°naoeZgmaIoM
eñÌ{H«$`m H$ê$Z Ad`d H$mT>ë`m OmVmV. d Ë`m§Zm `Wm`mo½` gwa{jV [aVrZo g§~§{YV XdmImÝ`mV
àË`mamonUmH$[aVm nmR>{dÊ`mV òVmV. à{H«$`m g§në`mda gd© _erZ ~§X Ho$ë`m OmVo d _¥VXohmcm
74
ZmVodmB©H$m§Zm {Xë`m OmVo. `m nyU© à{H«$òV Hw$Qw>§{~`m§Zm gm_rc H$ê$Z Ë`m§Zm {dídmgmV KodyZ nyU© nmaX{e©Vm
nmië`m OmVo. nyU© à{H«$òXaå`mZ _¥V ì`pŠVÀ`m e[aamcm nyU© _mZ {Xë`m OmVo. à{H«$ò Z§Va _¥VXoh
Hw$Qw>§{~`m§Zm gmondyZ gm_mÝ` [aVrZo Amnmnë`m Y_m©Zwgma A§Ë`{dYr nma nmS>ë`m OmVo. `m à{H«$ò_wio
_¥VXohmda Hw$R>cohr ì`§JËd {XgV Zmhr. H$maU Xohmcm BVa Am°naoeZgmaIoM nQ²>Q>çmm ~m§Ycoë`m AgVmV.
ho XmZ H$moU H$ê$ eH$V Zmhr?
_mJrc Z_wXmà_mUo `m à{H«$ògmR>r Hw$R>cohr d`, OmVr, Y_© BË`mXrMr _`m©Xm Zmhr. gmYmaUV:
EM.Am`.ìhr. g§H«$_rV ì`pŠV qH$dm H$H©$amoJ Agcoco ê$½Um§Zm `m à{H«$ònmgyZ dJië`m OmVmV.
~m°å~o A°Zm°Q>mMr A°ŠQ> 1949 Zwgma \$ŠV EImÚm ì`pŠVMo ~odmag àoV hm°ñnrQ>c AWdm d¡ÚH$s`
{ejU g§ñWocm d¡ÚH$s` {ejUmÀ`m Cn`moJmH$[aVm qH$dm {MH$sËgm H$aÊ`mH$arVm CncãY H$ê$Z XoÊ`mMr
nadmZJrZo `m H$m`ÚmZwgma àmá hmoVo. na§Vw d¡ÚH$s` {ejU joÌmVrc AZwg§YmZ H|$ÐmZr \$ŠV ~odmag _¥V
e[aamdñWoV Adc§~yZ amhÿ Zò Va XohXmZ H$aUmè`m ì`pŠVÀ`m gd© ZmVodmB©H$m§Zm Ë`mgmR>r àmoËgmhrV H$aUo
Amdí`H$ Amho.
XmZ Ho$coë`m Ad`dm§Mo {dVaU H$go hmoVo? Vo \$ŠV lr_§V ì`ŠVrZm§M {Xco OmVmV H$m?
Zmhr. JaOy ê$½Um§Mo d`, aŠV JQ>, Ë`m§À`m AmOmam§Mr Vrd«Vm Vo {H$Vr {Xdg Ad`dm§Mr à{Vjm H$arV
AmhoV Ë`m§Mr d¡ÚH$s` JaO `m gdm©gmR>r àËòH$ ê$½Umg H$mhr JwU {Xco OmVmV. `m gd© JaOy ê$½Um§Mr EH$
gm_mB©H$ à{Vjm `mXr Ho$cr OmVo d gdm©{YH$ JaOy ê$½UmgM Ad`d {Xcm OmVmo. ê$½Um§Mr Am{W©H$ pñWVr
Ë`m§Mr OmV d Y_© `mMm à{Vjm `mXrVrc Ë`m§Mo ñWmZ R>a{dVm§Zm H$mhr g§~§Y ZìhVo. Ad`dm§Mo {dVaU ho
_hmamîQ´> emgZmZo KmcyZ {Xcoë`m {Z`_m§Zwgma nmaXe©H$nUo hmoVo.
Ad`dXmZ H$am`Mr BÀN>m Agë`mg H$m` H$amdo?
EImX`m ì`ŠVrg _¥Ë`yZ§Va Amnë`m Ad`dm§Mo XmZ H$aÊ`mMr BÀN>m Agë`mg S>moZa H$mS©> da
ñdmjar H$ê$Z Amncr BÀN>m Zm|Xdy eH$Vmo. S>moZa H$mS©> da EImX`m OdiÀ`m ZmVodmB©H$m§Mr ghr KoUo XoIrc
Amdí`H$ Amho. ho H$mS©> XmË`mZo gVV Amnë`m Odi ~miJmdo OoUoH$ê$Z Ë`mÀ`m ZmVodmB©H$m§Zm AWdm
{_Ìn[admamcm Ë`mÀ`m Ad`d XmZ H$aÊ`mÀ`m BÀN>o{df`r _m{hVr hmoB©c.
Oar AmnU S>moZa H$mS©> da ghr Ho$cr Agcr Var Amncm _¥Ë`yZ§Va Amnë`m OdiÀ`m ZmVodmB©H$m§À`m
g§_Vr {edm` Ad`dXmZ hmoD$ eH$V Zmhr. åhUyZ Amnë`m BÀN>o{df`r Ë`m§Zm g_OmdyZ gm§JUo gdm©V
Amdí`H$ Amho.
ZoÌXmZ/ZoÌnoT>r AmO H$mimMr AË`mdí`H$ JaO :
{Zg©JmZo _mZdmcm Á`m H$mhr Mm§Jë`m JmoîQ>r {Xë`m Ë`mV S>moio hr gdm©V _hËdmMr XoU Amho. {OdZmV
OÝ_mnmgyZ _aon`ªV ZoÌ hoM gdm}ËV_ B§{Ð` _mZÊ`mV òVo. OJ nmhVm `mdo, na§Vw Amnë`mn¡H$s H$mhr cmoH$
75
Ago AmhoV H$s, Ë`m§Zm nmhÊ`mMm A{YH$maM {ZgJm©Zo {hamdyZ KoVco Amho.Va AZoH$OZ Amncr X¥îQ>r H$mhr
H$maUm§Zr Anma Xe©H$Vo_wio A§Y AmhoV H$s Á`m§Zm ZoÌXmZmZo X¥îQ>rhrZ cmoH$m§_Üò 25 cj nojm OmñV
H$m°{Z©`mMo Anma Xe©H$Vo_wio A§Y AmhoV H$s Á`m§Zm ZoÌXmZmMo X¥îQ>rhr àmá H$ê$Z {Xcr OmD$ eH$Vo.
ZoÌXmZ :
ho 1986 _Üò _mOr n§VàYmZ amOrM Jm§Yr `m§Zr 25 Am°JñQ> 1986 cm ZoÌXmZmMo g§_Vr nÌ ^ê$Z
{Xco Am{U Xoh nmgyZ AmnU ZoÌXmZ n§YadmS>m 25 Am°JñQ> Vo 8 gßQ>|~a gmOam H$aVmo? H$m gmOam H$aVmo
Xoem_Üò 1 cmI A§YËd ^maVm_Üò Amho. Ë`mÀ`m_Üò 32 cmI H$m{Z©`Z Amho. ZoÌ~w~wi J«ñV ê$½U AmhoV.
`m cmoH$m§Zm AÜ`mdhr H$moUVohr Am¡fY Zmhr. Am¡fY åhUOo \$ŠV ho \$ŠV _Zm}ËVa/_¥Ë`wZ§Va 6 VmgmÀ`m
AmV Ho$coco ZoÌXmZ hmo`.
ZoÌXmZ/A§YlÜXm d J¡ag_O :
A§YmÀ`m A§YH$ma_` Am`wî`mV AmnUM àH$me {Z_m©U H$ê$ eH$Vmo. JaO Amho Amnë`m Am{U
ñdH$s`m§À`m EH$m g§H$ënmMr _aUmoËVa ZoÌXmZmMm Amncm g§H$ën Ho$di EH$ Zìho Va XmoZ A§YmZm X¥îQ>r àmá
H$ê$Z XoD$ eH$Vmo. nU Amnë`m g_mOmV ZoÌXmZm~Ôc ~è`mM A§YlÜXm J¡ag_O AmhoV Ë`m_wio AOwZhr
cmoH$ ZoÌXmZmMm g§H$ën H$aÊ`mg _mJonwT>o ~KVmV.
ñdoÀN>m aŠVXmZ :
gwa{jV Am{U nwaoem à_mUmV aŠVmMm nwadR>m H$aUo ho gd©ñdr ñdoÀN>m aŠVXmZmdaM Adc§~yZ Amho.
ñd¡pÀN>H$ aŠVXmZmVyZ g§H$crV Ho$coco aŠV ho {ZamoJr d ñd`§ñ\w$VuZo {Xcoco AgVo. Ë`m_wio
aŠVg§H«$_UmVyZ hmoUmao g§^mì` YmoHo$ ZgVmV. åhUyZM ñdoÀN>m aŠVXmZmMo _hËd \$ma _moR>o Amho. ñdoÀN>m
aŠVXmË`mZr {Xcoë`m aŠVm_wio cmImo cmoH$m§Mo àmU dmMy eH$VmV. ñdoÀN>m aŠVXmZmg àmoËgmhZ XoÊ`mH$arVm
2 Am°ŠQ>mo~a hm {Xdg ñd¡pÀN>H$ aŠVXmZ {Xdg åhUyZ Xadfu gmOam H$aÊ`mV òVmo.
gm_m{OH$ G$Um§Mr naV\o$S>, gd©Y_© g_^md, amîQ´>r` EH$mË_Vm, àË`j OrdXmZmMo nwÊ` Am{U
AmË_g_mYmZ `mgd© JmoîQ>tZm EH$mM g_mZ Ym½`mV ~m§YUmam aŠVXmZ hm EH$ `kM Amho. `mH$arVm gdmªZr
{deofV: Vê$U Vê$UtZr aŠVXmZ H$aUo Amdí`H$ Amho. ê$½Um§Mo à_mU A_wë` àmU dmM{dÊ`mgmR>r {XdgmMo
24 Vmg H$m`©aV AgUmè`m EHy$U 256 aŠVnoT>`m amÁ`mV AmhoV.
emgH$s` 60
B§{S>`Z aoS>H«$m°g g§M{cV 11
_hmZJanm{cH$m 15
ImOJr 61
Q´>ñQ> 109
76
gmam§e :
AmOÀ`m n[apñWVrV `m XohXmZmMo _hËd dmT>V Mmcco Amho. H$maU g_mOmV lr_§V ì`ŠVr à_mUoM
J[a~ d Am{W©H$ X¥îQ>`m _mJmgcoco Amho d Ë`m_wioM Amnë`m Amamo½`mMr H$miOr `mo½`àH$mao H$ê$ eH$V Zmhr.
Ogo ZoÌCnMma, {H$S>Zr Iam~ Pmë`mg Z{dZ {H$S>Ur ~g{dUo `màH$mao AZoH$ Ad`d AmhoV Oo XohXmZm_wio
J[a~ cmoH$m§À`m nwU© Z hmoUmè`m JaOmnyU© H$aVm òVo d Vo `mo½` OmñV H$mi OrdZ OJy eH$VmV. `mgd© JmoîQ>r
"XohXmZ' Ho$ë`mZo gmÜ` hmoD$ eH$Vmo. Jar~ d JaOy Aem cmoH$m§Zm Amnë`m JaOm ^mJ{dÊ`mg "XohXmZ' \$ma
Cn`wŠV Agm _mJ© Amho d VgoM XohXmZ H$aUmMr ì`ŠVrMr H$ënZm Aer AgVo H$s Á`mÀ`m _¥Ë`yZ§Va
e[aamcm OmiUo qH$dm JmS>Ê`mnojm Amnco eara _¥Ë`yZ§Vahr Xþgè`m cmoH$m§Zm Cn`moJmV òD$ eH$Vo. VgoM
Ë`m§Zm Amnë`m BVa Ad`dm§Zm J[a~ d JaOy cmoH$m§À`m Cn`moJmV òdy eH$Vo. Ë`m§Mr OmUrd R>odyZ cmoH$m§Zm
XmZ H$aUo ho gdm©V Cn`wŠV Ago XmZ R>aco Amho.
g§X^© J«§W-
1) AJ«dmc S>m°. gVre {d., "Amamo½` n{ÌH$m', OwZ 2009, AJ«dmc ~mi ê$½Umc`, {ecm§JU amoS>,
A_amdVr
2) aohnmSo> (Idmgo) àmo. gm¡. O`lr Z. , "g_mOH$m`© Amamo½` H$miOr d ì`dñWm', è àH$meZ, 92
dZamB© ZJa, _mZodmS>m, ZmJnya-34
3) H$m~am-OdioH$a S>m°. gm¡. d§XZm am_, "_hmamîQ´> Amamo½` n{ÌH$m', OwZ 2009, AH$mocm amoS>, qhJmocr
4) a§JqgJ ñdmVr, ""_hmamîQ´> Amamo½` n{ÌH$m'', gmVmam
6) {H$V} amhÿc,""_hmamîQ´> Amamo½` n{ÌH$m'', _w§~B© OmZo 2006
7) e|So> ~r. Ama. ""_hmamîQ´> Amamo½` n{ÌH$m'', _w§~B© Am°ŠQ>mo. 2003
77
n`m©daU àXþfU : EH$ Ádc§V OmJ{VH$ g_ñ`m

S>m°. _§Jcm nr. H$Q>ao
amOrd Jm§Yr g_mOH$m`©, _hm{dÚmc`, Jm|{X`m
Email ID- kingakash0094@gmail.com
Mob. No. 8806891529
n`m©daU àXþfUmMr AË`§V Ádc§§V g_ñ`m g§nyU© OJm_Üò {Z_m©U Pmcr Amho. `mcm ^maV XoIrc
AndmX Zmhr. AmO àXþfUmMr g_ñ`m hr {dH$mgmÀ`m à{H«$ò_wio {Z_m©U Pmcr Amho. nydu n`m©daU àXþfUmMr
g_ñ`m ZìhVr. A{Z`§{ÌV cmoH$g§§»`m dmT>, Am¡Úmo{JH$aUmMm n[aUm_ O_rZ, O§Jc, ZXr, hdm nmUr d _mZd
`m§À`mVrc g_Vmoc Ho$ìhm d H$gm T>mgicm ho _mZdmÀ`m cjmVhr Amco Zmhr.
àñVmdZm :
OJm_Üò n`m©daUmÀ`m AÜ``Zmg \$ma _hËd àmá Pmco Amho. n`m©daU hm eãX OJmVrc gdm©À`m
{Oìhmim§Mm eãX Pmcm Amho. n`m©daUmMo AÜ``Z ^yJmoc {df`mV Ho$co OmV hmoVo Am{U Amho. na§Vw AcrH$So>
d¡ÚH$sèmñÌmV n`m©daUr` Amamo½` Am{U A{^`m§{ÌH$s emIoV n`m©daUr` A{^`m§{ÌH$s, Am¡Úmo{JH$ joÌmV
n`m©daUr` AÜ``Z Va gÚmÀ`m pñWVrV Am{W©H$ n`m©daU, gm_m{OH$ n`m©daU BË`mXr emIm§Ûmao
n`m©daUmMo AÜ``Z Ho$co OmVo. AemàH$mao gÚm n`m©daU hr g§km ~hþM{M©V Pmcr AgyZ Vmo g§emoYZmMm
Am{U qMVoMm à_wI {df` ~Zcm Amho.
n`m©daUmMr g§H$ënZm :
gd©gmYmaUnUo n`m©daU åhUOo g^modVmcMr n[apñWVr Agcr Var CËnÎmremñÌmÀ`m X¥pîQ>Zo
n`m©daU åhUOo n¥Ïdrdarc {d{eîQ> ^mJmer {ZJS>rV Agcocr g^modVmcMr n[apñWVr hmo`, åXAnVdX
åhUOo oZVVdZXH$ `m _yi \«|$M ^mfoVrc eãXmnmgyZ îåXAnVdXC_XOî Agm B§J«Or eãX àM{cV Pmcm
Amho. `mcmM _amR>r ^mfoV ""n`m©daU'' Ago åhUVmV. g§nyU© n¥Ïdr hr EH$ n[ag§ñWm Amho. `m_Üò _mZd,
dZñnVr, àmUr, gyú_ Ord B. H$m`©aV AgVmV. {ZgJ©eŠVrMm, _mZd{Z{_©V eŠVtMm n[aUm_ Ordg¥îQ>rda
gVV hmoV AgVmo. Aem {d{dY {H«$`m-à{H«$`m§VyZ EImX`m KQ>H$m§V ~Xc Pmë`mg g§nyU© n[agñWoda Ë`mMo
{dn[aV n[aUm_ hmoVmV Am{U OrdKoÊ`m g_ñ`m {Z_m©U hmoVmV.
àXþfUmMr g§H$ënZm :
n`m©daU àXþfUmMr AË`§V Ádc§V g_ñ`m g§nyU© OJm_Üò {Z_m©U Pmcr Amho. `mcm ^maV XoIrc
AndmX Zmhr. AmO àXþfUmMr g_ñ`m hr {dH$mgmÀ`m à{H«$ò_wio {Z_m©U Pmcr Amho. nydu n`m©daU àXþfUmMr
g_ñ`m ZìhVr. A{Z`§{ÌV cmoH$g§»`m dmT>, Am¡Úmo{JH$aUmMm n[aUm_, O_rZ, O§Jc, ZXr, hdm nmUr d
_mZd `m§À`mVrc g_Vmoc Ho$ìhm d H$gm T>mgcm ho _mZdmÀ`m cjmVhr Amco Zmhr.
A{Vd¥îQ>r, Adf©U, dmXio, dUdo, ËgyZm_r BË`mXr KS>m_moS>t_wio XoIrchdoMo àXþfU hmoVo. `mcm
78
Z¡g{J©H$ àXþfU Ago åhQ>co OmVo. `mda {ZgJ©V:M Cnm``moOZm hmoV AgVmV. _mZdmÀ`m A{Vcmo^mnm`r
_moR>`m à_mUmV n`m©daU àXþfU hmoV Amho. A{dMmamZo _moR>`m à_mUmV Z¡g{J©H$ gmYZg§nËVrMr ZmgYwg
Ho$cr OmVo. `m_wio n`m©daUmMo g§VwcZ {~KS>co. n`m©daUmÀ`m AZwf§JmZo Á`m n[ag§ñWm {Z_m©U Pmë`m AmhoV.
Ë`m§Mohr g§VwcZ {~KS>Vo Am{U n`m©daU Xþ{fV Ho$co OmVo. Á`m KQ>H$m§Ûmam n`m©daU Xþ{fV Ho$co OmVo Ë`m§Zm
Xþ{fVHo$ Ago åhUVmV. Xþ{fVH$m§Ûmam Ooìhm n`m©daU Xþ{fV hmoD$Z _mZd d n`m©daUmMm Vmoc T>mgiVmo. Voìhm
Ë`m {H«$òcm àXþfU Ago åhUVmV.
_mZd Am{U Ë`m§À`m g^modVr AgUmao n`m©daU `m§Mo AVwQ> ZmVo Amho. _mZd Am{U gd© gOrd g¥îQ>r
n`m©daUmer `m Zm Ë`m ZmË`mZo K{Zð> g§~§{YV O{_Z, newnjr Am{U _mZdàmUr `m§À`m nañna ZmË`mV Ooìhm
Z¡g{J©H$ g_Vmoc AgVmo, Voìhm n`m©daU g§Vw{cV Amho Ago åhQ>co OmVo. Z¡g{J©H$ n`m©daU hm gOrdm§gmR>r
AZ_moc R>odm AgVmo. `m R>oì`mÀ`m dmagm§ hŠH$mMo g§ajU, OVZ H$aUo hr _mZdr {nT>`m§Mr O~m~Xmar Amho. `m
O~m~XmarV _mZdmÀ`m hñVjonm§_wio V\$mdV {Z_m©U hmoVo Am{U n`m©daUmMo g§VwcZ {~KS>Vo.
àXþfUmMr ì`m»`m :
{ZgJm©Zo Amnë`mcm {Z_©i AmH$me {Xco, gw§Xa àH$me {Xcm, H$mo_c M§Ð {Xcm, {dcZmo{^` dZñnVr
{Xcr, IiIiVo nmUr {Xco, _mÌ Ë`mV AmnU {df H$mcdco Agm àXþfUmMm gmYm, gmonm Am{U gai AW©
Amho. àXþfUmÀ`m ì`m»`m Imcrcà_mUo AmhoV.
1) ""hdm, nmUr Am{U O{_Z `m§À`m ^m¡{VH$, O¡{dH$ qH$dm amgm`{ZH$ Ðì`m§_Üò Pmcoë`m Á`m A{Zð>
n[adV©Zm_wio Ord_mÌmMo Amamo½` gwajm Am{U H$ë`mU `m§Zm hmZr nmohmoMVo Ë`mcm àXþfU åhUVmV.''
2) ""n`m©daUmVrc H$mhr KQ>H$m§À`m g§M`m_wio _mZdr OrdZm§da Anm`H$maH$ n[aUm_ hmoVmo `mcmM àXþfU
Ago åhUVmV.''
3) ""_mZdmÀ`m hì`mgmnmoQ>r, Am{W©H$, gm§ñH¥${VH$ CÞVrgmR>r gmYZg§nÎmrMm dma_mn Cn`moJ KoÊ`mÀ`m
à`ËZmV n`m©daUmMm XOm© ImcmdVmo `mcmM àXþfU Ago åhUVmV.''
4) ""{dídH$mofmZwgma :- _mZdr OrdZmÀ`m X¥pîQ>H$moZmVyZ Z¡g{J©H$ KQ>H$m§_Üò hmoUmam Anm`H$maH$ ~Xc
åhUOo àXþfU hmo`.''
5) g§`wŠV g§ñWm§À`m amîQ´>mÜ`jm§À`m d¡km{ZH$ g„mJma g{_VrZwgma ""_mZdr {H«$`m§Zr àË`j dm AàË`j
arVrZo n[agamVrc àmH¥${VH$, amgm`{ZH$ d O¡{dH$ KQ>H$m§_Üò _moR>`m à_mUmda hmoUmao A{Zð> ~Xc
åhUOo àXþfU hmo`.''
n`m©daUmVrc àXþfHo$ :
Á`m àH$mao dñVy qH$dm Ë`m§À`m ApñVËdm_wio n`m©daUmMo AY:nVZ hmoVo. Aem§Zm àXþfHo$ Ago
åhUVmV. àXþfHo$ hr Z¡g{J©H$ d _mZd{Z{_©V AgVmV. Z¡g{J©H$ àXþfHo$ hr {ZgJ© {Z`_mZwgma H$mcm§VamZo
Zmhrer hmoVmV nU _mZd{Z{_©V àXþfHo$ hr Zmhrer hmoV ZgyZ Vr KmVH$ AgVmV. àXþfH$mMo X¥î` Am{U AX¥î`
Ago XmoZ àH$ma nS>VmV. X¥î` àXþfH$m§_Üò Yya, dm`y, Ywi, Xþ{fV nmUr, _¡c{_{lV nmUr, H$Mam, eoU, _mZdr
79
dmnamÀ`m gS>coë`m dñVy BË`m§XtMm g_mdoe hmoVmo Va AX¥î` àXþfH$m§V {d{dY àH$maMo OrdmUy VgoM nmÊ`mV,
O{_ZrV _wacocr d {daKicocr agm`Zo BË`m§XrMm g_mdoe hmoVmo. VgoM ñdê$nmZwgma àXþfH$m§Mo Imcrc ghm
àH$ma AmhoV.
1) KZ :- Am¡Úmo{JH$ H$Mam, AñdoñQ>m°g, nmam, {ego.
2) Ðd :- g_wÐ, nmÊ`mVrc Jicocm noQ´>mo{c`_, gm§S>coco A_mo{Z`m ŠbmoamB©S> dJ¡ao.
3) dm`y :- Šbmoamo - \$cwamoH$m~©Z, H$m~©ZS>m` Am°ŠgmB©S>, gë\$aS>m` Am°ŠgmBS> dJ¡ao.
4) Z¡g{J©H$ :- {d{dY dm`y, Ðd d KZ àXþfHo$.
5) gm§ñH¥${VH$ :- àM§S> cmoH$g§»`m, J[a~r, JwÝhoJmar, lr_§Vr, _mJmgconUm.
6) gOrd àXþfHo$ :- Q>mocYmS>, Vm§~oam, ~waer, _mdm BË`mXr
àXþfU g_ñòMo ñdê$n :
_mZdmcm Ord§V amhÊ`mgmR>r AÞ, nmUr Am{U hdm h`m JmoîQ>r Amdí`H$ AmhoV. åhUyZ `m§Zm _mZdr
OrdZmMo VrZ à_wI AmYma g§~mo{Yco OmVo. `m {VÝhr AmYmam§Zm àXþfUmZo J«mgco Amho. CXm. {nH$m§da \$dmaUr
H$aÊ`mgmR>r, _co[a`m nga{dÊ`mè`m S>mgm§Mm Zm`ZmQ> H$aÊ`mgmR>r {d{dY àH$maMr amg`{ZH$ Ðì` dmnacr
OmVmV. `m agm`Zm_Üò AË`§V KmVH$ nXmW© dmnaco OmVmV. ho hdm, nmUr `mV {_giVmV. Ë`mMm
amoJà{VH$ma eŠVrda {dnarV n[aUm_ hmoVmo.
earamÀ`m amoJà{V~§YH$ Z¡g{J©H$ eŠVtda AmKmV H$aUma VmU-VUmd, {ZH¥$îQ> Amhma, hdo_Üò
Va§JUmao KQ>H$, H$maImÝ`m_Üò dmnacr OmUmar agm`Zo BË`mXr H$maUm§_wio N>ÊäÊñÊ Mr gwê$dmV hmoVo. Zm°Z-
hm°O{H$Ýg {cå\$mo_m ;N>äñÕ dmT>V OmVmo Am{U Z¡g{J©H$ dmVmdaUmV {df H$mc{dë`m OmVo.
àXþfUmMo àH$ma :
n`m©daU àXþfU ho gmd©{ÌH$ ñdê$nmMo Amho. {dídmVrc Agm EH$hr joÌ Zmhr H$s OoWo àXþfU Zmhr
àXþfUmMo {d{dY àH$mao dJuH$aU Ho$co OmVo. na§Vw n`m©daUmË_H$ àXþfUmZo gdm©V _hËdmMo Am{U gd©g_mdoeH$
dJuH$aU nwT>rcà_mUo AmhoV.
1) dm`w àXþfU :
n¥Ïdr ^modVr ngacoë`m dmVmdaUmV {d{dY dm`y§Mo {_lU Amho. gmYmaUnUo Zm`Q´>moOZ, Am°ŠgrOZ,
H$m~©ZS>m`-Am°ŠgmB©S>, nmÊ`mMr dm\$ d BVa H$mhr Aën à_mUmVrc dm`y§Mo {d{eîQ> à_mUmV ApñVËd AgVo.
gOrdm§gmR>r hdoVrc ho dm`y KQ>H$ AË`mdí`H$ AgVmV. åhUyZM Ordg¥îQ>rMo g§ajUjoÌ AgmM dmVmdaUmMm
C„oI H$aVm òB©c. na§Vw Z¡g{J©H$ H$maUm§_wio d _mZdr hñVjonm_wio dm`y àXþfU gVV dmT>V Amho. Z¡g{J©H$
H$maUm_wio {Z_m©U Pmcocm dm`y àXþfUmMo n[aUm_ Ë`m ^mJmVM OmUdVmV H$mcm§VamZo Vo Zmhrgo XoIrc
hmoVmV. na§Vw _mZd{Z{_©V h`m àXþfUmMo n[aUm_ ho gd©Xÿa ngaV OmVmV Am{U Ë`m§Mo à_mUo CËVamoËVa dmT>V
80
OmVmV. dm`y àXþfUmMr g_ñ`m hr àmMrZ H$mimnmgyZ Amho B. gZ 1306 gmcr B§½c§S>_Üò c§S>Z `m ehamV
H$moigm dmnamda ~§Xr KmVcr Amho. dmhZo Am{U Am¡Úmo{JH$ CËnmXZo `m_wio hmoUmao dm`y àXþfU ho gmYmaUV:
ehao Am{U Am¡Úmo{JH$ ^mJmVrc cmoH$m§À`m Amamo½`mda n[aUm_ H$aVo Va J«m_rU ^mJmVrc dm`y àXþfU ho
~è`mM à_mUmV pñÌ`m§da n[aU_ H$arV AgVo. H$maU KaJwVr dmnamgmR>r cmHw$S>\$mQ>m, eoÊ`mÀ`m Jmodè`m
OiVm§Zm Omo Yya {Z_m©U hmoVmo Ë`mMm àË`j g§~§Y hm _{hcm§er òV AgVmo.
n`m©daU d¡km{ZH$m§À`m _Vo, ""A_o[aHo$À`m cm°g E§{Oëg ehamÀ`m g§X^m©V åhQ>co OmVo H$s, VoWo
BVŠ`m _moQ>mar MmcVmV H$s, Ë`m§À`m YwamnmgyZ H$m~©ZMm dmVmdaUmV EH$ XmQ> nS>Xm {Z_m©U Pmcm åhUyZ VoWo
AmH$me {XgV Zmhr. VgoM Am¡Úmo{JH$sH$aUm_wio dmVmdaUmÀ`m ^modVr AgUmè`m ""AmoPmoZ'' À`m nS>X`mcm
{N>Ðo nS>V AmhoV. J«rZ hmD$gMm à^md dmT>V Amho. hdm Am{U nmUr Xþ{fV hmoV Amho. àXþfU g§nyU©
dmVmdaUmV ngaVo Ë`m_wio _mZdr OrdZmÀ`m ApñVËdmcm YmoH$m {Z_m©U Pmcm Amho.
2) Oc àXþfU :
_mZdmdÀ`m _yc^yV JaOm_Üò nmÊ`mMm C„oI Ho$cm OmVmo. Oc åhUOo OrdZ, _mZdr OrdZmV
nmÊ`mcm AË`§V _hËd Amho. _mZdmg Ho$di {nÊ`mgmR>rM Zmhr Va ñdÀN>Vm, OcqgMZ AZoH$ Am¡Úmo{JH$
à{H«$`m BË`mXrgmR>r nmÊ`m§Mr {ZVm§V Amdí`H$Vm Amho. dmT>Ë`m cmoH$g§»òZwgma Am{U CÚmoJY§X`mZwgma
JmoS>`m nmÊ`mMr _mJUr dmT>V Amho. ^yn¥ð>mdarc CncãY Agcoë`m nmÊ`mMr Q>ŠHo$dmar H$mT>cr AgVm Ago
{XgyZ òVo H$s, EHy$U nmÊ`mn¡H$s 97.2 Q>ŠHo$ nmUr _hmgmJamV Amho. \$ŠV 28 Q>ŠHo$ nmUr JmoS> qH$dm ñdÀN>
Amho. Á`m nmÊ`mV H$moUVmhr ~mh²` Anm`H$maH$ KQ>H$ {_gicocm ZgVmo, Ë`m nmÊ`mcm ewÕ nmUr åhQ>co
OmVo Vo nmUr dmnamgmR>r Cn`wŠV Am{U gwa{jV AgVo. Á`m nmÊ`mV gyú_ OrdmUy qH$dm _¥V O¡{dH$ KQ>H$
{_gicoco AgVmV Ë`m nmÊ`mcm Xþ{fV nmUr åhUVmV. Ago nmUr dmnaÊ`mgmR>r A`mo½` AgVo.
OJmVrc Odinmg 28 Q>ŠHo$ Jmdo Am{U ehao H$mR>mda g_wÐ, Vir, gamodao BË`mXr OcgmR>`mÀ`m
gmpÝZÜ`mV dgcoco AmhoV. _mUgm§Zm {nÊ`mÀ`m nmÊ`mÀ`m nwadR>m H$aÊ`mnmgyZ Va Ë`m§Zr Ho$cocr gd©
àH$maMr KmU dmhÿZ ZoÊ`mn`ªVMr Ag§»` H$m_o `m nXm§Zm H$amdr cmJVmV. VgoM AZoH$ àH$maMo H$maImZo
Am{U {JaÊ`m Ë`m§Zm ZH$mo Agcocr {Zê$ß`moJr nXmW© d Jmi ZÚm§À`m nmÌmV gmoCV AgVmV. AemàH$mao
nmÊ`mMo àXþfU hmoV AgVo.
OcàXþfUmMr à{H«$`m hr Z¡g{J©H$ Am{U _mZd{Z{_©V Aem XmoÝhr àH$maMr Amho. Z¡g{J©H$ [aË`m hmoUmao
OcàXþfU H$mcm§VamZo Zmhrer hmoVo nU _mZd{Z{_©V àXþfUmZo BVHo$ àM§S> Amho H$s, Ë`m_wio àM§S> Aer
Amamo½` {df`H$ g_ñ`m {Z_m©U hmoV Amho. Am¡Úmo{JH$ gm§S>nmUr, agm`Zo, Q>mH$mD$ nXmW© ehar _¡cm d
gm§S>nmUr, {H$Q>H$ZmeHo$ d amgm`{ZH$ IVo, VocJiVr, {H$aUmoËgmar H$Mam, Am¡pîUH$ {dÚwV H|$Ðo Am{U
Ym{_©H$ {dYr Aem {d{dY _mZd{Z{_©V H$maUm§Zo OcàXþfU OcX JVrZo hmoV Amho.
3) ÜdZr àXþfU :
ÜdZr àXþfU hr _mZd{Z{_©V g_ñ`m Amho. nydu ÜdZr àXþfUmMr g_ñ`m ZìhVr. na§Vw AmYw{ZH$
H$mimV ÜdZr àXþfUmMr J§^ra g_ñ`m {Z_m©U Pmcr Amho.
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_ZdmMr H$U}{Ðò {d{dY j_Von`ªV ÜdZrMm AmKmV ghZ H$ê$ eH$VmV. Á`m Vrd« AmdmOmZo
_mZdmÀ`m emar[aH$, _mZ{gH$ ñdmñÏ`mda {dnarV n[aUm_ hmoVo Am{U Omo H$H©$e AmdmO _mZdr ldUmÀ`m
ghZercVoÀ`m ncrH$So> OmVmo.
VgoM n`m©daUmV H$U}{Ð`m§À`m j_Vonojm _moR>m ÜdZr qH$dm Jm|JmQ>m {Z_m©U hmoVmo. Ë`mcm ÜdZr àXþfU
Ago åhUVmV. AemàH$mao ZH$mogm dmQ>Umam AmdmO åhUOo Jm|JmQ>, Ë`mV ZmX_mYw`© ZgVo Vmo H$U©H$R>moa d
{dg§dmXr AmdmO AgVmo. Jm|JmQ> ÌmgXm`H$, g§VmnOZH$, Xþ:IOZH$, {ZÐmZmeH$ AgVmo. Jm|JmQ>m_wio {MËV
{dM{cV hmoVo. EH$mJ«Vm ^§J nmdVo d H$m`m©V AS>Wim òVmo. _moR>`m AmdmOmVrc _mZdr g§^mfU, g§ñH¥${VH$
H$m`©H«$_mVrc dmT>dcocm AmdmO, Q>on aoH$m°S©>, ZmMÊ`mMo H$m`©H«$_, dmhZm§Mm AmdmO, ^m|Jo, H$maImÝ`mMm
AmdmO, aoëdoJmS>`m§Mm gVV AmdmO, \o$ardmco, N>mnImZo, {_adUwH$s, ñd`§nmH$ KamVrc AmdmO, OoQ>
{d_mZo, ~m°å~ñ\$moQ> d gwê$Jñ\$moQ>mÛmao {Z_m©U hmoUmè`m Vrd« AmdmO char BË`mXr.
4) _¥Xm àXþfU :
^y_r hr Z¡g{J©H$ dmYZ g§nXm Amho. O{_ZrMo joÌ _`m©XrV Agë`m_wio {VMm H$moUË`mhr àH$mao Ho$cm
OmUmam J¡admna hm \$ma _moR>m g_ñ`m {Z_m©U H$ê$ eH$Vmo. O{_ZrÀ`m {Z{_©VrV hOmamo dfm©Mm H$mcmdYr
cmJVmo. Ë`m_wio O{_ZrMo g§ajU H$aUo hr H$mimMr JaO Amho.
_¥Xm hm n`m©daUmMm EH$ _hËdmMm KQ>H$ Amho. hm KQ>H$ gwa{jV amhrë`mg n`m©daUmVrc gd© JmoîQ>r
gwairV hmoD$ eH$VmV. _¥Xoda AZoH$ JmoîQ>r Adc§~yZ AmhoV. Ogo {Zdmg ì`dñWm, AÝZYmÝ` CËnmXZ,
nmUr, g§M`, d1jg§nXm, n`m©daU g§VwcZ BË`mXr ^yH§$n, Ádmcm_wIr, nya, dmam `m Z¡g{J©H$ KS>m_moS>t_wio
O{_Zr_Üò \$ma _moR>o ~Xc KSy>Z òVmV.
VgoM _mZd{Z{_©V KS>m_moS>r_wio XoIrc _¥XoMo àXþfU PnmQ>`mZo hmoV Amho. Ogo dmT>Vr cmoH$g§»`m,
ZmJarH$aU, Am¡Úmo{JH$aUmgmR>r hmoV Agcocr d¥jVmoS> `m_wio O{_ZrMo g§VwcZ {~KS>Vo. eoVrV dmnacr
OmUmar amgm`{ZH$ IVo d {H$Q>H$ZmeHo$ `m_wio {Xdg§{Xdg O{_ZrÀ`m àXþfUmMr g_ñ`m J§^ra ê$n YmaU
H$aV Amho. `m{edm` H$maImÝ`mVrc Q>mH$mD$ nXmW©, ZmJar KZ H$Mam O{_Zrda Q>mH$Ê`mV òUmam nmam,
{ego, H°S>m{_`_, H«$mo_m{Z`_ dJ¡ao A{dKQ>Zerc VwH$So> d AZwH§$ÐmVrc {H$aUmoËgJu Cë\o$Q>, H$mo~m}ZoQ>,
W`ZmB©S>, \o$Zm°c BË`mXr amgm`{ZH$ nXmWm©Mm g_mdoe hmoVmo. `m_wio _mVrVrc dZñnVr d OrdO§Vy _aVmV
Am{U O_rZ Zm{nH$ ~ZVo. AemàH$mao O{_ZrÀ`m ^m¡{VH$, amgm`{ZH$ d O¡{dH$ aMZoV d JwUY_m©V n[adV©Z
hmoD$Z O{_ZrMr JwUdËVm Am{U CËnmXZ j_Vm `m§Mm èhmg hmoVmo, `mcmM ^y-àXþfU Ago åhUVmV.
5) AdH$me àXþfU :
IJmocemñÌmÀ`m {OkmgoVyZ AdH$memMo kmZ {_iÊ`mg _XV hmoVo. AdH$me åhUOo Á`m_Üò Amncr
n¥Ïdr, gy`©, gy`©_mcoVrc AÝ` gd© J«h, Vmao d AmH$meJ§Jm h`m gd© JmoîQ>r AmH$memV Va§JV AmhoV Ago {XgyZ
òVo. `m nmoH$ircmM AdH$me Ao åhUVmV. d¡km{ZH$ V§ÌkmZmÀ`m {dH$mgm_wio AdH$memV OmD$Z nmhUo
_mZdmcm eŠ` Pmco Amho.
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{dídmÀ`m {Z{_©VrMo ahñ` KoÊ`mMr_mZdmMr _hËdH$m§jm Amho. `m _hËdH$m§joÀ`m nyVugmR>r

d¡km{ZH$m§Mr gVV YS>nS> gwê$ Amho. M§Ð d _§Jimda _mZdmÀ`m dgmhVr ñWmnZ H$aUo, n¥Ïdr àX{jUm
A§Vamiàdmg `m~m~V n`©Q>H$m§Mr hm¡go nyU© H$aUo `m {XeoZo d¡km{ZH$ d V§ÌkmZmMo à`ËZ gwê$ AmhoV. `m
à`ËZm_wio _mZdmMo AdH$memVrc hñVjon _moR>`m à_mUmV dmT>V Amho. `m_YyZM AdH$me àXþfUmMr g_ñ`m
{Z_m©U Pmcr Amho.
A§Vami g§emoYZ H$aÊ`gmR>r gd©M amîQ´>m§Mr KmoSo>Xm¡S> gwê$ Amho. hr KmoS>Xm¡S> nyU© H$aÊ`mgmR>r {d{dY
_mJm©Mm Adc§~ Ho$cm OmVmo. `mdê$Z EH$ JmoîQ> ñnîQ> hmoVo _r åhUOo OJmda à^yËd àñWm{nV H$aÊ`mMr
AmH$m§jm ! AmH$m§jmnyVugmR>r {dÜdg§H$ eñÌo, AÊdñÌo Am{U àm_w»`mZo jonUmñÌo `m§Mm MmMÊ`m _moR>`m
à_mUmda Ho$cr OmVmV. VgoM EImX`m Xoemda EH$mMdoir AZoH$ jonUmgÌo AmT>icr Va Ë`m§À`mnmgyZ
H$moUË`mhr àH$maMo g§ajU H$aVm òV Zmhr. BË`mXr àH$mao hmoUmè`m àXþfUm_wio ""AmoPmoZ'' À`m nS>Úmcm {N>Ðo
nS>cr AmhoV. J«rZ hmD$gMm à^md dmT>V Amho.
àXþfUmMo n[aUm_ :
n`m©daUmVrc àXþfUmMm AË`§V à{VHw$c n[aUm_ åhUOo Z¡g{J©H$ Ag§VwcZ {Z_m©U Pmco. Ë`mÀ`m
Ordg¥îQ>rda XoIrc dmB©Q> n[aUm_ hmoV Amho. VgoM _mZdg_mOmda gwÜXm n`m©daU àXþfUmMm à{VHw$c
n[aUm_ Pmcocm Amho. n`m©daU àXþfUmMo XÿaJm_r hmoUmao n[aUm_ R>iH$nUo nwT>rcà_mUo Xe©{dcoco AmhoV.
1) dmVmdaUmVrc n[aUm_ :
n`m©daU àXþfUmMm XÿaJm_r n[aUm_ dmVmdaUdaPmcm Amho. `m dmVmdaUVrc àm_w»`mZo A{Zð>
n[aUm_ Pmco d hmoV AmhoV. dmVmdaUmVrc H$m~©ZS>m` Am°ŠgmB©S> d h[aVJ¥h dm`w§Mo à_mU dmT>V Agë`m_wio
n¥ÏdrMo VmnH$mZ {Xdg| {Xdg dmT>V Amho. AmoPmoZ Wa n¥Ïdrdarc gd© Ordg¥îQ>rMo gw`m©À`m AË`§V àIa
A{VZrc {H$aUm§nmgyZ g§aúkU H$aVmo na§Vw n`m©daU àXþfUm_wio AmoPmoZ Wamcm {N>Ðo nS>co AmhoV. Ë`m_wio
n¥Ïdrdarc _mZdg{hV gd© gOrd g¥pîQ>À`m ApñVËdmcmM YmoH$m {Z_m©U Pmcm Amho.
2) dZñnVrdarc n[aUm_ :
n`m©daU àXþfUm§_wio dZñnVrda n[aUm_ hmoVmo. hdoVrc H$Uê$n àXþfHo$ dZñnVtÀ`m nmZmda
ngaë`mZo Ë`mMr ídgZ {H«$`m _§XmdVo Am{U Am°ŠgrOZMr {Z{_©Vr nm{hOo VodT>`m à_mUmV H$ê$ eH$V Zmhr.
VgoM d¥j-dZñnVrMr dmT> Iw§Q>Vo, AmåcnO©Ý` dZñnVtZm KmVH$ Amho. Ë`mVrc J§YH$måcm_wio dZmMm Zme
hmoVmo.
3) àmÊ`mdarc n[aUm_ :
n`m©daU àXþfUm_wio àmUr OrdZmda {dnarV n[aUm_ hmoVmo. n`m©daUmVrc Xþ{fV JdV, PmS>mMr nmZo,
\w$co, _wio dJ¡ao OZmdam§Zr Imë`mZo Ë`m§Zm {df~mYm hmoVo Am{U dÝ`àmUr, njr d nmird àmUr `m§À`m _¥Ë`yMo
à_mU dmT>V Amho.
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4) OZn[ag§ñWodarc n[aUm_ :
nÊ`mVrc àXþfUm_wio Ocn[ag§ñWodan[aUm_ hmoVmo. nmÊ`mVrc àmUdm`y dmT>{dUmè`m dZñnVr
gyú_Ord Ë`mda OJUmao _mgo, VgoM Ë`mda OJUmao neynjr d BVa Ord `m§Mr AÝZ gmdcr Zme nmdVo.
^maVmV ZÚm§À`m g§J_mda AZoH$ {VW© joÌo AmhoV. Ë`m{R>H$mUr cmIo ^m{dH$ ñZmZ H$aVmV, H$nSo> YwVmV,
OZmdao YwVmV VgoM Am¡Úmo{JH$aU ZÚm§Ûmao gmoS>coco gm§S>nmUr `m_wio nmUr Xþ{fV hmoD$Z Ë`mV
gyú_OrdO§VyMr àMS> à_mUmV dmT> Pmë`m_wio VgMo àXÿ{fV nmÊ`mV eodmimMr doJmZo dmT> hmoVo. nmUdZñnVr
d OcnUu `m§Mrhr dmT> hmoVo. VgoM nmÊ`mVrc Am°ŠgrOZ Ë`m§Zm ânya à_mUmV cmJVo Am{U OcMa àmÊ`m§Zm
Am°pŠgOZ H$_r nS>V Agë`mZo Ë`m§Mm _¥Ë`y hmoVmo.
5) O{_ZrÀ`m CËnmXZ j_Vodarc n[aUm_ :
Á{_Z àXþfUmMo à_mU {Xdg|{Xdg dmT>V Amho. `mMo {dnarV n[aUm_ O{_Zrda hmoD$Z O{_Z
àXþfUmMr g_ñ`m {Z_m©U hmoVo. {H$Q>H$ZmeHo$, O§VwZmeHo$ Am{U VUZmeH$m§À`m dmnam§_wio _mVrVrc
{dKQ>ZH$mar d _mVrMr gw{nH$Vm dmT>{dUmao gyú_ OrdmUy ZîQ> hmoVmV. _¥Xm§H$U {dñH$irV hmoVmV. Ë`m_wio
_¥X§|Mr PrO PnmQ>`mZo hmoVo. O{_ZrMr gw{nH$Vm ZîQ> hmoD$Z H$mcm§VamZo O{_Z AmogmS> ~ZVo. AWm©V
O{_ZrMr CËnmXZ j_Vm H$_r hmoVo. Ë`m_wio eoVr CËnmXZmV KQ> hmoD$Z AÝZYmÝ`mMr H$_VaVm {Z_m©U hmoVo.
6) _mZdmÀ`m Amamo½`mdarc n[aUm_ :
n`m©daUmVrc àXþfUmMm \$ma _moR>m Xþîn[aUm_ _mZdmÀ`m Amamo½`mda nS>Vmo. dmVmdaUmVrc Xþ{fV
hdm earamV Joë`mg \w$\w$g|, ZmH$, H$mZ, Kgm, aŠVm{^gaU BË`mXrMo {dH$ma OS>VmV. Xþ{fV nmÊ`m_wio
gmWrMo amoJ, nMZg§ñWoV {~KmS>, A{Vgma, H$mdri, H$m°cam, {df_Áda BË`mXr amoJ OS>VmV. {d{dY
agm`Zm_wio X_m, H°Ýga, aŠVmj` hmoVmo. nam`wŠV nmÊ`m_wio MoVZg§ñWoMo {dH$ma, ËdMmamoJ, AYmªJdm`y,
doS>ganUm, An§JËd òVo, ÜdZràXþfUm_wio _mZdr Amamo½`mV {~KmS> hmoVmo.
n`m©daU {Z`§ÌUMo Cnm` :
n`m©daU àXþfUmMo _mZdmg{hV gd©M g¥pîQ>da A{Ve` J§^ra ñdê$nmMo n[aUm_ hmoV AmhoV. `mMm
CJ_ {d{dY _mJm©Zo hmoV Amho. CXm. dm`wàXþfU, ^y_r àXþfU, OcàXþfU BË`mXr àH$maÀ`m àXþfUmMm
Ordg¥îQ>rda dmB©Q> n[aUm_ nS>cm Amho. `mnmgyZ ~Mmd H$aÊ`mgmR>r n`m©daUmMo g§dY©Z H$aUo Amdí`H$
Amho. `mgmR>rMo {d{dY Cnm` nwT>rcà_mUo AmhoV.
1) d¥j d dZñnVrMo g§dY©Z :
dm`wàXþfU ho _mZdmgmR>r KmVH$ Amho. Vodhm dm`yàXþfU amoIÊ`mgmR>r d¥j d dZñnVr `m§Mo _moR>`m
à_mUmV g§dY©Z H$aUo JaOoMo Amho. H$maU d¥j d dZñnVr ho dm`yàXþfUmMo Z¡g{J©H$ {Z`§ÌH$ AmhoV. åhUyZ
d¥jVmoS>rda {Z~ªY KmcyZ Am¡ÚmoJrH$ joÌmV, H$maImÝ`mZcm cmJyZ VgoM eham§À`m n[agamV añË`mÀ`m
AmOy~mOycm d¥jmamonU H$ê$Z Ë`m§Mo g§dY©Z H$aUo Am{U d{ZH$aUmcm àmoËgmhZ XoUo hr AmOÀ`m H$mimMr JaO
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Amho.
2) Xþ{fV nmÊ`mMo ewÕrH$aU :
eham_Yrc gm§S>nmUr Am{U BVa Q>mH$mdy nXmW© ZXrZmë`mV gmoS>Ê`mnydu Ë`mda à{H«$`m H$ê$Z
Ë`mVrc AewÕ KQ>H$ ~mOycm R>odmdo Am{U ewÕ Pmcoco nmUr qgMZ H$amdo. `m{df`mMr à{H«$`m ZmJnya ehamV
Ho$cr OmV Amho. VgoM H$maImÝ`mVrc àXþfrV nmÊ`mMo ewÕrH$aU H$aUo JaOoMo Amho. H$maU Ë`mV nmam, {ego,
agm`Zo, jma BË`mXr AgVmV. Vr doJir H$aÊ`mMr à{H«$`m H$aUo ho CÚmoJm§Zm ~§YZH$maH$ Agco nm{hOo VgoM
KZH$Mam Ocme`_Üò Z gmoS>Vm Vmo Imoc IS²>S>`m_Üò nwaUo ho ~§YZH$maH$ Agco nm{hOo.
3) H$maImÝ`mda àXþfU {damoYr `moOZm ~§YZH$maH$ H$aUo :
H$maIÝ`mVrc Ywam§S>r VgoM ñd`§McrV dmhZm§Mr CËgO©Ho$ `m§Zm ~gdcocr JmiUo hr Ywam§S>`mdmQ>o
H$Uê$n nXmW© AS>H$Vrc Aer Agmdr. Ywam§S>`mMr C§Mr dmT>{dë`mg Yya Cƒ dmVmdaUmV OmB©c Am{U {ZXmZ
ImcÀ`m WamV hdoMo àXþfU H$_r hmoB©c. `m_wio cmoH$m§À`m ígdZmcm Ìmg hmoUma Zmhr. `mH$[aVm
H$maImÝ`mda àXþfU{damoYr `moOZm ~§YZH$mH$a H$amdr.
4) OcewÜXrH$aU `moOZm am~{dUo :
nmUr ho OrdZ Amho. OrdZM àXþ{fV Agoc Va _mZdmÀ`m Am`wî`mda àíZ {MÝh {Z_m©U hmoVo. AWm©V
`mMo {dnarV n[aUm_ g§nyU© OJmg_moa {Z_m©U Pmco Amho. `mMr ImZodmar nmhcr AgVm, Ago {XgyZ òVo H$s,
OJmVrc EHy$U cmoH$g§»òn¡H$s gw_mao 100 H$moQ>r cmoH$m§Zm {nÊ`mMo ñdÀN> nmUr {_iV Zmhr. {dH$mgmÀ`m
C§~aR>`mda Agcoë`m XoemV Va ñdÀN> nmÊ`m A^mdr H$moQ>`mdYr cmoH$ AmOmar nS>VmV. àXþ{fV nmÊ`m_wio
Xadfm©cm gw_mao 3 Xecj _wco _aVmV Va gw_mao 90 H$moQ>r cmoH$m§Zm nmoQ>mMo {dH$ma OS>VmV. H$m°cam, J°ñQ´>mo
Ago amoJ hmoD$Z cmImo cmoH$ _¥Ë`w_wIr nS>VmV. Voìhm OcàXþfUmÀ`m n[aUm_mnmgyZ cmoH$m§Zm dmM{dÊ`mgmR>r
OcàXþfUmÀ`m {Z`§ÌUmMo Cnm` nwT>rcà_mUo Amho.
1) OcàXþfUmMr g_ñ`m hr d¡`pŠVH$ ~m~ ZgyZ Vr àmXo{eH$, amîQ´>r` d Am§VaamîQ´>r` ~m~
Agë`m_wio `mgmR>r gm_wXm{`H$ à`ËZ H$aUo JaOoMo Amho. 2) ehamVrc gm§S>nmUr, Q>mH$mD$ nXmW© d
{dg{O©V Ho$cocr KmU ZXr, Zmë`mV qH$dm g_wÐmV gmoS>Ê`mnydu Ë`mda g§ñH$aU à{H«$`m Ho$ë`mZ§Va Vo gmoS>mdo
VgoM g`§ÌmH$[aVm gaH$maZo nwaogm \§$S> CncãY H$ê$Z ¿`mdm. 3) Ym{_©H$ X¥îQ>`m {Z_m©U hmoUmao OcàXþfU
Ogo CËgmhmÀ`m _wVu, {Z_m©ë` VgoM _¥VOZmdao ho h`m JmoîQ>r VcmdmV, ZXrV, {d{harV BË`mXr {R>H$mUr
Q>mH$ë`m Omdy Zò `mgmR>r cmoH${ejUmVyZ ì`mnH$ ñVamda OZOmJ¥Vr H$aUo. 4) H$maImZo, CÚmoJmVrc
àXþfHo$ amoH$Ê`mgmR>r OcewÕrH$aU à{H«$`m g§`Ìo C^mê$Z Vr H$m`©dmhrV R>odmdrV. 5) gmJam§_Üò Voc
JiVr hmoUma Zmhr `mMr XjVm ¿`mdr. 6) AÝZYmÝ` CËnmXZj_Vm dmT>{dÊ`mgmR>r eoVrV g|{Ð` Am{U
amgm`{ZH$ IVm§Mm g_Vmoc Agmdm. 7) gaH$maZo OcàXþfUmg§~§Yr H$S>H$ {Z~ªY cmXþZ Ë`mMr `mo½` Vr
A§_c~OmdUr H$aUo. 8) nmUr ewÕrH$aUmÀ`m ZdZdrZ Cnm`m§gmR>r dma§dma g§emoYZ ìhmd`mg hdo. 9)
OcàXþfU {Z`§ÌUmMr _m{hVr XoD$Z VgoM nmÊ`mMo _hËd H$mQ>H$ga nmUr àXþfUmMr H$maUo àH$ma d Ë`mdarc
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Cnm` `m {df`r g_mOOmJ¥Vr H$aUo JaOoMo Amho. AemàH$mao gm_wXm{`H$ à`ËZ Ho$ë`mZo OcàXþfUmÀ`m
g_ñòMo {ZamH$aU hmoD$ eH$Vo.
5) amgm`{ZH$ IVo d {H$Q>H$ZmeH$m§Mm dmnamda _`m©Xm KmcUo :
amgm`{ZH$ IVo d {H$Q>H$ZmeH$m§Mm A{Vdmnam_wio eoVO{_ZrÀ`m JwUdËVoda \$aH$ nSy>Z Vo Zm{nH$
hmoVo. {dfmar O§VwZmeH$m§À`m A{Vdmnam_wio EH$sH$So> eoVO{_ZrMo CËnmXZ j_Vm H$_r hmoV OmVo. Va XþgarH$So>
ho gd© nXmW© _mZdr Amamo½`mÀ`m X¥pîQ>Zohr KmVH$ AgVmV. AemàH$maMr KmVH$Vm Q>miÊ`mgmR>rMo
{Z`§ÌUmË_H$ Cnm` nwT>rcà_mUo AmhoV.
1) amgm`{ZH$ IVo d {H$Q>H$ZmeH$m§Mm dmna H$_r H$ê$Z Ë`mEodOr Z¡g{J©H$ IVo d {H$Q>H$ZmeH$m§Mm
dmna dmT>dmdm. 2) eoVrVrc H$mS>rH$Mam, VU, gS> BË`mXrnmgyZ H§$nmoñQ> IV V`ma H$amdo. 3)
OZmdam§nmgyZ V`ma Pmcoë`m eoUIVmMm dmna H$amdm `m Z¡g{J©H$ IVmMm dmna hm eoVrgmR>r {dH$mg CËnÝZ
Pmcoë`m AÝZ-YmÝ`mMr gH$gVm dmT>oc Am{U _mZdmMo Amamo½` XoIrc gwX¥T> amhrc. 4) amgm`{ZH$ IVo d
{H$Q>H$ZmeH$m§À`m A{Vdmnam_wio AÝZ YmÝ`mMr VmËnwaVr dmT> hmoVo. nU Ë`mV gH$gVm ZgVo. 5) \$im§da
{H$Q>H$ZmeH$m§Mm \$dmam Ho$ë`mZo \$io {dfmar ~ZVmV. Aem \$im§À`m godZmZo {df~mYm hmoÊ`mMr eŠ`Vm
AgVo. 6) eoVrV dmnacr OmUmar amgm`{ZH$ IVo d {H$Q>H$mZmeHo$ `m_wio {Xdg|{Xdg _¥Xm àXþfUmMr
g_ñ`m J§^ra ê$n YmaU H$arV Amho.
AemàH$mao amgm`{ZH$ IVo d {H$Q>H$ZmeH$m§À`m A{Vdmnam_wio hmoUmar hmZr cjmV KoD$Z OZOmJ¥Vr
H$aUo AmOÀ`m H$mimMr JaO Amho.
6) Anma§nm[aH$ gm¡a CO}Mm dmna H$aUo :
gm¡aCOm© ho _hËdmMo Anm§anm[aH$ COm© g§gmYZ Amho. gm¡a COm© gy`©{H$aUmnmgyZ ghO Am{U _w~cH$
à_mUmV n¥Ïdrda CncãY hmoVo. n¥ÏdrnmgyZ A§XmOo d` H$amoS> {H$._r. da Agcocm gw`© EH$ VáJmoim AgyZ
CXOZ (60:) Am{U {hcr`_ (28:) h`m _w»` _wcÐì`m§Mm ~Zcocm Amho. Ë`m§À`m H|$Ðr` ^mJmMo Vmn_mZ
1.5 J 107 Ho$ëdrZ Amho. AmpÊdH$_wio gw`m©darc CXOZ (ÏZondX) dm`w§Mo gVV {hcr`_ dm`w_Üò ê$nm§Va
hmoD$Z h`m {H«$òV àM§S> COm© CËg{O©V hmoVo. Voìhm CO}À`m {dÚwV Mw§~H$s` char Am{U ^m[aV H$Um§À`m
ñdê$nmV {H$aUmÛmao n¥Ïdrda nmohMVmo `m_wio n¥Ïdrcm CîUVm Am{U àH$me {_iVmo. `m_wioM n[ag§ñWoVrc
gd© gOrd OJV AmhoV.
gm¡aCO}Mm dmna A_o[aH$m, OnmZ, BñÌmB©c BË`mXr XoemV Am¡Úmo{JH$ d KaJwVr dmnamgmR>r Ho$cm
OmVmo VgoM ^maVmVrc amOñWmZ d Am§Y«àXoemV H¥$fr d KaJwVr H$m`m©V ì`mnH$ à_mUmV dmnacm OmVmo. `m
CO}À`m dmnam_wio H$moUË`mhr àH$maMo àXþfU Zgë`m_wio Ë`mMm dmna H$aUo H$go JaOoMo Amho Vo nwT>rcà_mUo-
1) n¥Ïdrdarc gd© Ordg¥îQ>r gm¡a CO}_wio {dH${gV Pmcr Amho Am{U OJV Amho. 2) gm¡aCO}Mm
dmna {dÚwV CËnmXZmgmR>r, gm¡a CnH$aUm§Ûmao Ja_ nmUr Am{U ^moOZ {_i{dÊ`mgmR>r hmoVmo. 3) gm¡aCOm© hr
gw`m©nmgyZ {_iUmar AI§S> COm© nma§nm[aH$ Am{U j`r COm© g§gmYZmEodOr dmnaVm òUo eŠ` Amho. 4) gm¡a
86
CO}Mm Cn`moJ Am¡Úmo{JH$ Am{U KaJwVr joÌmV H$aVm òVo. Ë`mgmR>r COm© g§J«{hV H$aUo, dmhÿZ ZoUo,
BË`mXrgmR>r V§ÌmMm d CnH$aUmMm {dH$mg hmoUo JaOoMo Amho. 5) Ana§namJV gm¡a CO}gmR>r Ana§namJV
B§YZmÀ`m g§emoYZmda â XoÊ`mV Amcm nm{hOo.
7) n`m©daU H$m`ÚmMr `mo½` A§_c~OmdUr H$aUo :
n`m©daU g§VwcZmgmR>r Am{U àXþfU amoIÊ`mgmR>r ^maV gaH$maZo doimodoir AZoH$ H$m`Xo Ho$co
AmhoV. Ogo n`m©daU g§VwcZmgmR>r ^maV gaH$maZo 1952 _Üò dZZrVr Omhra Ho$cr. dÝÒrdZ g§ajU
H$m`Xm 1972, OcàXþfU ~Mmd d {Z`§ÌU H$m`Xm 1980, dm`wàXþfU d {Z`§ÌU H$m`Xm 1981, amîQ´>r`
n`m©daU {ZdmS>m H$m`Xm 1995 Am{U Ord{d{dYVm H$m`Xm 2002 BË`mXr H$m`Xo ho emgZmZo n`m©daU àXþfU
amoIÊ`mgmR>r Ho$co AmhoV. `m gd© H$m`Úm§Mr `mo½` A_§O~OmdUr Pmë`mg n`m©daU àXþfU amoIë`m Omdy
eH$Vo.
8) n`m©daU {ejU d OZOmJ¥Vr H$aUo :
dmT>Vo n`m©daU àXþfU amoIÊ`mgmR>r OZOmJ¥VrMr JaO Amho. `mgmR>r gd© àW_ n`m©daU {ejU
{Xco nm{hOo. `mV n`m©daUmMo _hËd d àXþfUm_wio hmoUmar hmZr `m{df`rMo {ejU gd© nmVirda {Xco nm{hOo.
n`m©daU Oa Amnë`m KamnmgyZ gwê$ hmoVo Va Ë`m§Mo g§ajU H$aUo Amnco XoIrc H$V©ì` Amho. amoJmÀ`m
gmWrMr Á`mà_mUo AmnU ñdV: à{V~§YH$ Cnm` H$aVmo. Vgo à`ËZ AmnU g^modVmcMo n`m©daU ñdÀN>
amIÊ`mgmR>r Ho$co nm{hOo. àgma _mÜ`_m§Zm `mV qghmMm dmQ>m CMcVm òB©c. Amnco à`ËZ amOH$s`,
BÀN>meŠVr d àgma_mÜ`_o, dV©_mZnÌ, XÿaXe©Z, aoS>rAmo BË`mXtÀ`m g§`wŠV {dÚ_mZo g_mOmV n`m©daUmMr
MoVZm èñdrnUo OmJ¥V H$aVm òB©c.
g§X^©J«§W :
1) S>m°. gw^mfM§Ð gma§J, n`m©daU ^yJmoc, {dÚm àH$meZ, ZmJnya.
2) S>m°. a_oe C_mQ>o d àm. aoIm R>mH$ao, n`m©daUemñÌ, {d.gm. ~wŠg, ZmJnya.
3) S>m°. Ho$.E_.^m§S>maH$a, n`m©daU{ejU, {ZË`ZwVZ àH$meZ, nwUo.
4) S>m°. _oKm {gÝhm, n`m©daU AÜ``Z, {dO` àH$meZ, dmamUgr.
5) àm. am.O.cmoQ>o, ^maVr` g_mO, AmìhmZ Am{U g_ñ`m, qnnimnyao àH$meZ, ZmJnya.
6) S>m°. VmoîUrdmc, ^maVr` g_mO, g_ñ`m Am{U àíZ, {díd npãceg©, ZmJnya.
7) S>m°. à{Xn AmJcmdo, ^maVr` g_mO, àíZ Am{U g_ñ`m, lr gmB©ZmW àH$meZ, ZmJnya.
8) S>m°. ~r. E_. H$èhmSo>, ^maVr` g_mO, àíZ Am{U g_ñ`m, qnnimnwao npãceg©, ZmJnya.
87
_hmamîQ´>mVrc Amo~rgrÀ`m g_mOà~moYZmMr JaO

Prafulla Narayan Apate
Research students
Athawale college Of Social Work, Bhandara
Mol. No. 8329512088
E-mail – prafullaapate@gmail.com
Jmofdmam (Abstracts) :
Or JmoîQ> _wimV Iar ZgVmZmhr {VÀ`mda {dídmg R>odUo Vr _mZUo åhUOo A§YlÜXm. A§YlÜXm
Ho$di AkmZ Zmhr Va Vr à{H«$`m Amho. A{ZîQ> d A§Kmoar àWm, OmXÿQ>moUm, {nemƒ~mYm BË`m{X_wio VgoM
^m|Xÿ~m~m `m§À`mH$Sy>Z g_mOmVrc gm_mÝ` OZVoMo _mZ{gH$, emar[aH$ dm Am{W©H$ ZwH$gmZ d emofU
hmoÊ`mÀ`m KQ>Zm \$ma _moR>`m g§»òZo CKS>H$sg òV AgyZ ho à_mU AË`§V ^`mdh Amho. OmXÿQ>moUm H$aUmè`m
ì`ŠVr, ^m|Xÿ~m~m `m§Mm Amnë`mH$So> AX²^yV d M_ËH$mar Cnm` qH$dm eŠVr Agë`mMm ImoQ>m Xmdm Am{U
`m§Mr g_mO {dKmVH$ d ZwH$gmZH$maH$ ØËò `m_wio g_mOmMr KS>r {dñH$Q>Ê`mMm Am{U A{YØV d emñÌr`
d¡ÚH$s` Cnm` d CnMma `mdarc gm_mÝ` OZVoÀ`m {dídmgmcm VS>m OmÊ`mMm YmoH$m {Z_m©U Pmcm Amho Am{U
`m A§Y{dídmgm_wio d AkmZm_wio Vo Aem ^m|Xÿ~m~m Am{U OmXÿQ>moUm H$aUmè`m ì`ŠVrMm Aml` KoV AmhoV
Aem n[apñWVV OmXÿQ>moUm H$aUmè`m `m ì`ŠVr, ^m|X~m~m `m§À`m Hw$Q>rc H$mañWmZm§Zm ~ir nS>Ê`mnmgyZ
gm_mÝ` OZVocm dmMdUo d Aem A{ZîQ> n[aUm_m§Zm n[aUm_H$maH$[aË`m Amim KmcÊ`mgmR>r Am{U Ë`m§Mo
g_yi CƒmQ>U H$aÊ`mgmR>r d `m ZwH$gmZH$maH$ àWm, n[anmR> d ê$T>r VgoM OmXÿQ>moÊ`mdarc {dídmg Am{U
Aem BVa A{ZîQ> AKmoar àWm `m§Mm àgma amoIÊ`mgmR>r C{MV d H$R>moa Cnm``moOZm H$aU Amdí`H$ Amho.
Aem `m A§YlÜXm {Z_y©cZmÀ`m Üò`mZo S>m°. Za|Ð Xm^moiH$am§Zr 9 Am°JñQ> 1989 amoOr _hmamîQ´> A§YlÜXm
{Z_y©cZ g{_VrMr gwadmV Ho$cr Am{U Ë`m§À`m {dMmam§Mm àdmg A§YlÜXm {Z_y©cZ d¡km{ZH$ X¥îQ>rH$moZ
Y_©{M{H$Ëgm Y_©{Zan©jVm-{ddoH$dmX Vo _mZdVmdmX Agm Pmcocm Amho.
Keywords : eãX- A§YlÜXm, A{ZîQ>, {Z_y©cZ, ê$T>r, OmXÿQ>moUm B.
àñVmdZm:
Am§YionUmZo EImXr JmoîQ> pñdH$maUo åhUOo `mg A§YlÜXm Ago åhUVmV. A§YlÜXo_Üò {d{dY
àH$ma AmhoV. `m_Üò H$mir OmXÿ, V§Ì-_§Ì, OmXÿQ>moUm, Za~ir, ZOa Q>moH$ VgoM ^yV àoV, {nemƒ `m g§~§{YV
A§Y{dídmg, A\$dm nga{dUo d ØVr H$aUo VgoM `m H¥$VrMmhr BVa àmUr OrdZmda {dnarV n[aUm_ hmoUo
åhUOoM A§YlÜXm \$mo\$mdUo.
_m§Oa AmS>do OmUo, A§Jmao Ywnmao ~wdm~mOr_wio nwÌàmár hmoUo, doS> cmJë`mda _maPmoS> H$aUo, ^yV
CVa{dUo, A§JmV òUo, JUdVr XÿY {nUo, ~mcH$~ir {Xë`mda JwáYZ gmnS>Uo, H$aUr H$aUo, Xodmcm H$m°c
cmdUo, {dYdm pñÌ`m§~ÔcÀ`m A§YlÜXm, nmn-nwÊ`mÀ`m g§H$ënZm, {Z`Vr, CXr, ^ñ_ A§Jmao, Ywnmao, J§So>
88
Xmoao, Za~ir, new~ir, nmc MwH$MwH$Uo, H$_©H$m§So>, OmXÿQ>moUm H$aUo, A{ZîQ> AKmoar àWm BË`mXr qZX` nÕVr
g_mOmV ê$T> hmoD$Z ~gcoë`m AmhoV. AkmZmÀ`m à^mdm_wio g_mOmVrc AZoH$ AkmZr cmoH$ ^`J§S>mÀ`m
Amhmar OmVmV, ^wV, {nemƒ ~mYm, XodmMm qH$dm XodVm§Mm H$mon, _yi nwê$fmMm e©f d¡Joao H$mën{ZH$ ^`J§S>mÀ`m
Amhmar hr AkmZr, AS>mUr d A§YlÜXmdZ _§S>ir OmV AgVmV. AZoH$Xm _mUgmÀ`m {R>H$mÊr ^`§JS> {Z_m©U
Pmcm H$s, Ë`mMo O~aXñV n[aUm_ Ë`mÀ`m _|Xÿda hmoD$Z _mUgmcm ^cVo gcVo Am^mg hmoD$ cmJVmV.
EImÚm ñdV:À`m nm`mda Ymo§S>m _mê$Z ¿`mdm Ë`mà_mUo ^`J§S>mÀ`m A{YZ Pmcoco A§YlÜXmdmZ cmoH$
ñdV:Mm Zme H$ê$Z KoVmV. "M_ËH$ma VoWo Z_ñH$ma' M_ËH$ma XmI{dUmè`m§Mo kmZ d ~KUmè`m§Mo AkmZ.
daÀ`m ñVamVrc cmoH$hr A§YlÜXoÀ`m Amhmar OmVmV. Aem àH$maMr gm_m{OH$ Ag_mVm, A§YlÜXm,
^m|Xÿ{Jar{damoYmV gmSo>gmVeo dfm©nydu g§VmZr n{hcr Amamoir n§T>anyaÀ`m dmi~§Q>mV R>moH$cr. Zm_Xod,
kmZXod, VwH$mam_ _hmamO, OZm~mB©, nmgyZ gdmªZrM à`ËZ Ho$co Amho. _hmamîQ´>mcm nwamoJm_r {dMmam§Mm
^ŠH$_ dmagm Amho. Vmo A{YH$ _O~ya H$aÊ`mV g§Vm§Mo `moJXmZ _moR>o Amho. gm_m{OH$ g_Vm Am{U
A§YlÜXm_wŠV g_mO hoM g§Vm§Mo _y»` C{ÔîQ>o hmoVo. A§YlÜXoÀ`m A{YH$ Jocoë`m g_mOmcm OmJ¥V
H$aÊ`mgmR>r kmZmo~m, VwH$mo~m nmgyZ OZm~mB©, ~{hUm~mB© n`ªV gdmªZrM à`ËZ Ho$co. àËòH$ g§Vm§Zr
g_mOmVcr A§YlÜXm Am{U dU©ì`dñWoda H$moaSo> AmoT>ë`mMo {XgyZ Ho$co. Ë`m§Zr Ho$coë`m g_mO _ZmÀ`m
_emJVr_wioM _hmamîQ´>mV gwYmaUmdmXr {dMmam§Mr noaUr Ho$cr. `m {dMmam§Mr H$mg Yê$ZM S>m°. Za|Ð Xm^moiH$a
`m§Zr A§YlÜXm {Z_©ycZmMr Midi C^r Ho$cr.
S>m°. Za|Ð Xm^moiH$a :
Za|Ð AÀ`wV Xm^moiH$a (1945-2013) ho _amR>r ~w{ÕdmXr, {dkmZdmXr, g_mOgwYmaH$ d
gm_m{OH$ H$m`©H$V} hmoVo. ~m~m AmT>md `m§À`m EH$ Jmd-EH$ nmUdR>m `m MidirV Za|Ð Xm^moiH$a `m§Mm
gH«$s` gh^mJ hmoVm. Ë`mZ§Va Ë`m§Zr í`m_ _mZd `m§Zr 1982 gmcr ñWmnZ Ho$coë`m ApIc ^maVr`
A§YlÜXm {Z_y©cZ g{_Vr _Üò H$m`© gwê$ Ho$co. na§Vy H$mcm§VamZo B.g. 1989 _Üò Ë`mnmgyZ doJio hmoD$Z
Ë`m§Zr _hmamîQ´> A§YlÜXm {Z_y©cZ g{_Vr ñWmnZ Ho$cr. gmZo Jwê$OtZr ñWmnZ Ho$coë`m "gmYZm' `m
gmám{hH$mMo Vo g§nmXH$ hmoVo. _hmamîQ´> A§YlÜXm {Z_y©cZ g{_VrÀ`m _mÜ`_mVyZ Ë`m§Zr A§YlÜXo{damoYmV
Am`wî`â cT>m {Xcm. _hmamîQ´> OmXÿQ>moUm {damoYr {dYo`H$ {d{Y_§S>imV _§Oya ìhmdo `mgmR>r Xm^moiH$a `m§Zr
Iyn à`ËZ Ho$co. `mg§X^m©V {d{dY amOH$s` njm§À`m ZoË`m§Mr ôQ> KoD$Z {dYo`H$mÀ`m ~mOyZo gd©njr` _V
~ZdÊ`mMo H$m_ Ë`m§Zr Ho$co. g_mOmVrc AZoH$ ^m|Xÿ ~m~m§Mo {nVi Xm^moiH$am§Zr CKSo> Ho$co hmoVo.
A§YlÜXoda AmYm[aV Ë`m§M A§YlÜXm: àíZ{Mìh Am{U nyU©{dam_, A§YlÜXm {dZmem`, Eogo H¡$go Pmco ^m|Xÿ,
lÜXm- A§YlÜXm,Ago ~aoMgo gm{hË` {Z_y©cZmda AmT>iyZ òVmV. Ë`m§À`m `m H$m`m©Mm Jm¡ad åhUyZ Ë`m§Zm
~aoMgo nwañH$ma {_imco. ^maV gaH$maZo Ë`m§Zm Ë`m§À`m H$m`m©Mm Jm¡ad åhUyZ _aUmoËVa nX²_lr nwañH$ma
XoD$Z Ho$cm. Aem `m A§YlÜXm {Z_y©cZmgmR>r Am`wî`â PQ>Umè`m g_mOn[adV©H$mMr 20 Am°JîQ> 2013
amoOr H$mhr gZmVZr cmoH$m§Zr Ë`m§Mr Jmoi`m KmcyZ hË`m H$aÊ`mV Amcr. na§Vy AmOhr _hmamîQ´> A§YlÜXm
{Z_y©cZ g{_Vr Amnco H$m`© Xm^moiH$am§À`m VËdmda nma nmS>rV Amho.
89
_hmamîQ´> A§YlÜXm {Z_y©cZ Midi :

_hmamîQ´> A§YlÜXm {Z_y©cZ g{_Vr A§YlÜXoÀ`m {damoYmV à~moYZmÀ`m _mJm©Zo H$m`© H$aUmar EH$
g§KQ>Zm Amho. S>m°. Za|Ð Xm^moiH$a `m§Zr Amnë`m ghH$m`m©À`m gmhmæ`mZo gmVmam òWo B.g. 1989 _Üò `m
g{_VrMr ñWmnZm Ho$cr. hr EH$ gm_m{OH$ Midi Amho. _hmamîQ´>, H$Zm©Q>H$, Jmodm òWo Vo gH«$s` Amho.
"A§YlÜXm {Z_y©cZ' `m XmoZ eãXmgh gwê$ Pmcocr Midi Iyn {dñVmacr Amho. "A§{Zg' `m cKwZm_mZohr
Vr g_mOmV ê$Ocr Amho. VWmH${WV X¡dr eŠVrMm Xmdm H$aUmè`m ~wdm~m~m§Zm {damoY d M_ËH$mam§Zm AmìhmZ
BWyZ gwê$ Pmcoë`m {dMmam§Mm àdmg A§YlÜXm {Z_y©cZ- d¡km{ZH$ X¥îQ>rH$moZ -Y_©{M{H$Ëgm- {ddoH$dmX Vo
_mZdVmdmX Agm Pmcocm Amho. hm àdmg d¡Mm[aH$ Zìho Va àË`j àíZ{Zhm` {df` hmVmiyZ Ø{VercnUo
cT>{dcm Amho. ~wdm~mOrÀ`m ^m§S>m\$moS>r nmgyZ, OmXÿQ>moUm {damoYr H$m`Xm g§_V H$aÊ`mgmR>r àXrK© H$mi g§Kf©
H$ê$Z Vmo H$aÊ`mg emgZmg ^mJ nmS>Vmo, OmV n§Mm`Vrcm _yR>_mVr A{^`mZ am~dyZ gm_m{OH$ ~{hîH$ma
H$m`Xm g§_V H$ê$Z KoUo. Am§VaOmVr`, Am§VaY_u` {ddmhm§Zm g_W©Z, ghH$m`© H$[aV AgVm§Zm Ë`m§À`m
gwc^rH$aUmgmR>r V`ma hmoUmè`m H$m`ÚmMm _gwXm V`ma H$aÊ`mV gh^mJ Zm|X{dUo Aer ~arMer CXmhaUo
Midirer g§~§{YV AmhoV.
S>m°. Za|Ð Xm^moiH$a `m§À`m Hw$ec Am{U àJë^ ZoV¥ËdmImcr nmMnÞmg H$m`©H$V} `m§À`mgh hr
Midi gwê$ Pmcr. Ë`mMr nm`mâUr H$m`©H$Ë`mªMm Ë`mJ, g_n©U, H$îQ> gmo~V H$m`©H$Vm©nU g§ñH$m[aV
ZoV¥Ëdm_wio Pmcr, gmo~VM S>m°. Xm^moiH$am§Mo _hmamîQ´>â P§PmdVr Xm¡ao, H$m_màVrMr Vi_i, à^mdr g§KQ>Z,
H$m¡eë` Am{U àdŠVonU `m§À`m ~imda hr Midi C^r amhrcr. AmO _hmamîQ´>mÀ`m gd© {Oëh`mV 350
nojm emIm§_YyZ Xhm hOma {H«$`m{ec H$m`©H$V} d cmImo {hVqMVH$m§À`m gh^mJmZo A§YlÜXm {Z_y©cZ Midi
{dñVmacr Amho. VgoM _hmamîQ´>m~mhoa 15 amÁ`mV g§KQ>ZoMm g§nH©$ Amho. BVa amÁ`mVrc g_{dMmar
g§KQ>Zm§À`m H$m_mV A§{Zg _mJ©Xe©H$ d ghH$m`m©Mr ^y{_H$m ~OmdV Amho.
_hmamîQ´>mÀ`m gm_m{OH$ OS>UKS>UrV g§VmMr na§nam Am{U \w$co, emhÿ, Am§~oH$admXr gwYmaH$m§Mr
na§nam `m§Mm _hËdmMm dmQ>m Amho. g§Vm§Zr B©ídaH|$Ðr Y_© _mZdHo§$Ðr H$aÊ`mMm à`ËZ Ho$cm. OmVr ì`dñWoda
àhma Ho$cm, H$mhr Aer M_ËH$ma d H$_©H$m§So> `m§Zm {damoY Ho$cm, Xþgè`m ~mOycm g_mOgwYmaH$m§Zr H$R>moa
Y_©{M{H$Ëgm Ho$cr. Ë`mVrc H$_©H$m§S> Am{U emofUmda CKS>nUo àhma Ho$co. `mM {dMma na§naocm, dmagmcm
_hmamîQ´> A§YlÜXm {Z_y©cZ g{_Vr Amnë`mnarZo g§KQ>rVnUo ØVr{ec H$aÊ`mMm à`ËZ Ho$cm. Aem
{dYm`H$ dmagmir H$mcgwg§JVnUo {Z`moOZ~ÜX d n[aUm_H$maH$VoZo nwT>o ZoÊ`mMo gH$mamË_H$ à`moJ Ho$co
AmhoV. A§YlÜXm {Z_y©cZ g{_VrZo 2019 gmcr Vrg df© nyU© Ho$co.
A§YlÜXm {Z_y©cZmÀ`m Midircm gwadmV Pmcr, Voìhm Vo àdmhm{dê$Õ nmohÊ`mMo H$m_ Amho VgoM
XodY_© ~wS>dUmar Midi Agm AnàMma gwÜXm Pmcm. IaM `mVyZ g_mO n[adV©Z hmoUma H$m` Aem
àH$maMr AdhocZm Pmcr. Aem H$mimV ""A§YlÜXm'' g_mOmVrc EH$ _moR>m àíZ Amho Am{U Vmo
{dH$mgmVrc _moR>m AS>ga Amho. ho ê$O{dÊ`mV A§{Zg Midi n{hë`m XeH$mV èñdr Pmcr. eHw$Z-
AnewH$Z, _§ÌV§Ì, Zdg, M_ËH$ma Am{U H$_©H$m§So> `m~m~V _moR>`m à_mUmV g§KQ>ZoZo à~moYZ _mo{h_ MmcZm
90
Ë`mgmo~V \$mgdUmè`m eoH$S>mo gd© Y_u` ~wdm, ~m~m, ^JV, _m§{ÌH$, _w„m _m¡cdr, nmXar `m§Zm Omhra AmìhmZ
{Xco. Ë`mMm ^§S>m\$moS> Ho$cm. Ë`m§À`m M_ËH$mam_mJrc hmVMcmIr d {dkmZ g_OmdyZ XoÊ`mMo cmImo
H$m`©H«$_ H$m`©H$Ë`mªZr Midir_m\©$V Ho$co Amho. Ë`m_wio A§YlÜXm MidirMr EH$ gH$mamË_H$ à{V_m V`ma
Pmcr. gmo~VM H$m`©H$Ë`mªMo d¡Mm[aH$ d g§KQ>ZmË_H$ âUnmofU H$aÊ`mgmR>r {e~rao, n[afXm, MMm© gÌo
`m§MoXoIrc Am`moOZ A§{Zg Midir_m\©$V Ho$co OmVo.
A§{Zg A§YlÜXm {Z_y©cZ MidirVrc H$m`©H$V} àË`j H$m_mÀ`m AZw^dZmVyZ {eH$coco A§YlÜXm
amoIÊ`mgmR>r Am§XmocZ, à~moYZ, g§Kf© H$aVmV. èñdrhr hmoVmV. `mÌoVrc newhË`m Agmo, S>mH$sU åhUyZ
d _{hcm§Mm N>i Agmo, EImXr Za~irMr KQ>Zm Agmo, ~wdm ~m~m§À`m Xa~mamV ^yV H$mT>Ê`mgmR>rMo AKmoar
àH$ma AgmoV, Á`moVrfm§Zr ^{dî` gm§JÊ`mÀ`m ZmdmZo Mmcdcocm Y§Xm Agmo, S>moi`mVyZ Iio nmS>Umar, Kamda
XJS> nmS>Umar, AmnmoAmn H$nSo> noQ>dUmao ^mZm_VrMo àH$ma Agmo dm H$moUË`mhr A§YlÜXm AgmoV BË`mXr
A§YlÜXm§Mo àH$ma d àíZ gmoS>dUmao VÁk Aer MidirVrc H$m`©H$Ë`m©Mr à{V_m {Z_m©U Pmcr. A§YlÜXoMm
àíZ H$gm gmoS>dm`Mm, g_mOmcm àíZ {dMmam`cm, {M{H$Ëgm H$am`cm, VH©$ewÜX {dMma H$am`cm àd¥ËV
Midir_m\©$V H$aÊ`mV òVo. emco` {dÚmÏ`mª_Üò {dÚmWu XeoVM {dkmZmMm g§ñH$ma ìhmdm åhUyZ
Zm{dÝ`nyU© CnH«$_ Midir_m\©$V H$m`©H$V} H$ê$ cmJco. amÁ`â cú`doYr R>acocm e{ZqeJUmnya gË`mJ«h,
g§{dYmZmÀ`m _yë` Ame`mer gwgJV _yë` ê$O{dUmao CnH«$_, {dg{O©V _yVu d {Z_m©ë` XmZ H$am _mo{h_,
\$Q>mHo$_wŠV {Xdmir, n`m©daUnyaH$ hmoir, Am§VaOmVrV-Am§VaY_u`-gËèmoYH$s-gmYo, H$_©H$m§S> {da{hV
{ddmh `mgmaIo {dYm`H$ CnH«$_ Midir_m\©$V am~{dco OmVmV. MidirÀ`m {dñVmaUmè`m H$m_mcm Ý`m`
XoÊ`mgmR>r A§YlÜXm {Z_y©cZ g§KQ>ZmJ©V aMZoV {d{dY {d^mJmMr {Z{_©Vr H$aÊ`mV Amcr. A§YlÜXm
{Z_y©cZ Midircm g_{dMmar g§ñWm g§KQ>Zm, gm{hË`, {ejU, amOH$maU, {gZo_m, AÝ` X¥H$lmì` _mÜ`_o
Aem {d{dY joÌmVrc _mÝ`damH$Sy>Z _mÝ`Vm {_imcr.
OJmVrc AÝ` {ddoH$dmXr Midirnojm A§{Zg Zo Amnco d¡Mm[aH$ doJionU Onco Amho. nmpíM_mË`
XoemVrc à~moYZmMr Midi Ë`mVyZ V`ma Pmcocr {ddoH$mMr _m§S>Ur, B©ída ApñVËdmV ZgUo, ZrVrZo
OJÊ`mgmR>r H$moUË`mhr àH$maÀ`m Y_m©Mr Amdí`H$Vm Zmhr, emgZ ì`dñWm d Y_©ì`dñWm `mV \$maH$V
Agcr nmhrOo. `m à_wI {gÜXm§Vmda AmYmacocr Amho.
na§Vw A§YlÜXm {Z_y©cZ g{_VrZo `m Midircm _mZdr ê$n {Xco Amho. `mV M_ËH$ma H$aUmè`m,
Zdgmcm nmdUmè`m Xod H$ënZoMm {damoY H$arV AgVmZmM ì`mnH$ {ZVrMm AmYma Agcoë`m gH$mamË_H$ Xod
H$ënZoMm AmXa H$aÊ`mMr ^y{_H$m Amho. Ë`m~m~VMo g§{dYmZmZo ~hmc Ho$coco ì`ŠVrñdmV§î` _mÝ` Ho$co
Amho. emfU d H$_©H$m§So> ZmH$maUmè`m Am{U {ZVrVËdmMm nwañH$ma H$aUmè`m Y_m©À`m {dYm`H$ ê$nmMo ñdmJV
Ho$co Amho. gmo~V {M{H$ËgoMm A{YH$a A~m{YV R>odÊ`mMm AmJ«hrXoIrc Amho. hr ^y{_H$m _hmamîQ´>mVrc g§V
Am{U g_OmgwYmaH$mÀ`m d¡Mm[aH$ X¥îQ>rH$moZmMm n[aUm_ Amho. Vo `mo½` d g_n©H$ Amho. H$maU _Zwî` Ho$di
{dMma d VH$m©da MmcUmam àmUr ZgyZ _Zwî`mÀ`m _|XÿMm EH$V¥Vr`m§e ^mJ {cpå~H$ H$m°Q>}ŠgMm åhUOo
^mdZm§Mm Amho. åhUyZ Ho$di VH$m©À`m H$gmoQ>rZo Ë`mcm g_OmdyZ KoVm òUma Zmhr, Va Ë`mÀ`m ^mdZmXoIrc
91
g_OyZ ¿`mì`m cmJVrc Am{U åhUyZ S>m°. Za|Ð Xm^moiH$a åhUV A§YlÜXm {Z_y©cZmÀ`m H$m_mV H«$moYmnojm
H$ê$UoMr Am{U Cnhmgmnojm AmnwcH$sMr JaO Amho. åhUyZ Xod d Y_m©~m~V VQ>ñW amhV, {M{H$ËgoMm AmJ«h
Y[aV g{_VrMo H$m`© gwê$ Amho. hm AmJ«h g_mOmcm {dMma H$am`cm {eH${dVmo. Aem {dMmagaUr _wi
{M{H$Ëgm H$aUmam, àíZ {dMmaUmam g_mO CÚm Y_m©À`m Xodm§À`m H$m`m©À`m {damoYmcmhr C^m amhrc. `m
{^VrZo {damoYH$ V`ma Pmco Amho. ImoQ>o Aamon H$aUo, Vm§{ÌH$ Xmofm§À`m AmYmao Ý`m`mc`rZ IQ>co Mmc{dUo,
h„m H$aÊ`mMm à`ËZ H$aUo, A§{Zg Mo H$m`©H«$_ CYiyZ cmdÊ`mMo à`ËZ H$aUo. EdT>o gd© H$ê$Zhr A§YlÜXm
{Z_y©cZ g{_VrÀ`m dmT>, {dñVma Am{U à^md `mV \$aH$ nS>V Zmhr.
g§{dYmZ ~m§{YcH$s _hmoËgd, _mZ{gH$ Amamo½`m§VJ©V _mZg{_Ì g§H$ënZm, OmoS>rXmamMr {ddoH$s
{ZdS>, \$gì`m {dkmZm~m~V à~moYZ Am{U g§Kf©, OmV n§Mm`Vrcm _yR>_mVr A{^`mZ, gm§ñØ{VH$
A{^ì`ŠVr A§VJ©V gS>H$ ZmQ>`-[a¨JUZmQ>`, {\$ë_, JmUr Aem {d{dY àH$maÀ`m CnH«$_m§Zr hr Midi C^r
Amh. A§{ZgMo Amnco CnH«$_ ho gVV H$cmgwg§JV Am{U Zm{dÊ`nyU© R>odc`m_wio Vr g_mOmV d gd©
àH$maÀ`m _mÜ`_mV H$m`©erc d M¡VÝ`{ec am{hcr Amho.
gm_m{OH$ ~{hîH$ma {damoYr H$m`Xm d OmXÿQ>moUm {damoYr H$m`Xm H$aUmao _hmamîQ´> XoemVrc n{hco amÁ`
R>aco Amho. `m H$m`ÚmH$[aVm A§{Zg Zo A{daV nmR>nwamdm Ho$cm Amho. Ho$di H$m`Xo H$ê$Z g{_Vr Jßn
~gcr Zmhr Va Vo H$m`Xo ñdV§ÌnUo amÁ`ì`mnr `mÌm H$mTy>Z cmoH$m§n`ªV nmohM{dco. à{ejUo Am`mo{OV Ho$cr.
OmXÿQ>moUm H$m`Úm§VJ©V 500 nojm OmñV JwÝho XmIc Pmco Amho. VgoM gm_m{OH$ ~{hîH$ma {damoYr
H$m`Úm§VJ©Vhr Odinmg 50 JwÝho XmIc Pmco AmhoV. AmVmn`©ªV 16 g_mOmÀ`m OmVn§Mm`Vr ~aImñV
Pmë`m AmhoV. EdT>oM Zmhr Va g{_VrMo CnH«$_ emgZmÀ`m {ZU©`mV, emgH$s` YmoaUmV à{Vq~~rV hmoD$
cmJco AmhoV, {ejU ì`dñWoV am~dco OmD$ cmJco AmhoV. Ë`m_wio A§YlÜXm {Z_y©cZ g{_VrMr
n[aUm_H$maH$Vm d _mÝ`Vmhr dmT>cocr Amho.
A{ZîQ> d AKmoar àWm {damoYr H$m`Xm qH$dm OmXÿQ>moUm {damoYr H$m`Xm 13/12/2013 amoOr Vmo
nm[aV Ho$cm AgyZ àñVm{dV A{Y{Z`_mMr R>iH$ d¡{eîQ>ò nwT>rc à_mUo AmhoV-
1) ^yV CVa{dÊ`mÀ`m ~hmÊ`mZo EImÚm ì`ŠVrcm gmIirZo ~m§YwZ R>odUo, _mahmU H$aUo, Mm~H$mZo
_maUo, nmXÌmUo {Ôdcoco nmUr ß`m`cm XoUo, {_aMrMr Ywar XoUo, N>Vmcm Q>m§JUo, XmoamZo qH$dm Ho$gmZo
~m§YZo, Ho$g CnQ>Uo, ì`ŠVrÀ`m earamda Vmncoë`m dñVy§Mo MQ>Ho$ XoD$Z BOm nmohmoM{dUo, CKS>`mda
c¢JrH$ H¥$Ë` H$aÊ`mMr O~aXñVr H$aUo, ì`ŠVrda AKmoar H¥$Ë` H$aUo, Vm|S>mV O~aXñVrZo _yÌ/_c
KmcUo `mgma»`m H¥$Vr H$aUo.
2) EImÚm ì`ŠVrZo VWmH${WV M_ËH$ma XmI{dUo Ë`mnmgyZ AW©àmár H$aUo VgoM Aem M_ËH$mam§Mm
àMma d àgma H$ê$Z cmoH$m§Zm \$g{dUo AWdm Ë`m§À`mda XehV ~g{dUo.
3) A{V_mZwfr eŠVrMr H¥$nm {_i{dÊ`mgmR>r, {Odmcm YmoH$m {Z_m©U hmoVmo qH$dm earamcm OrdKoÊ`m
OI_m hmoVmV Aem B{ZîQ> AKmoar àWm§Mm Adc§~ H$aUo Am{U Aem àWm§Mm Adc§~ H$aÊ`mg
92
BVam§Zm àd¥ËV H$aUo CËVoOZ XoUo/gŠVr H$aUo.

4) _m¡ë`dmZ dñVy, Jwá YZ, OcñÌmoV `m§Mm emoY KoÊ`mÀ`m ~KÊ`mZo d VËg_ H$maUmZo H$aUr,
^mZm_Vr `m ZmdmZo H$moUVohr A_mZwf H¥$Ë` H$aUo, OmaU_maU ZmdmImcr Za~ir XoUo qH$dm à`ËZ
H$aUo, Aer A_mZwf H¥$Ëò H$aÊ`mMm g„m XoUo Ë`mH$arVm àd¥ËV H$aUo, àmoËgmhZ XoUo.
5) Amnë`m A§JmV AVr{Ð§` eŠVr Agë`mMo ^mgdyZ AWdm AqV{Ð` eŠVr g§Mmacr Agë`mMm
Am^mg {Z_m©U H$ê$Z BVam§À`m _ZmV {^Vr {Z_m©U H$aUo dm Ë`m ì`ŠVrMo gm§JUo Z EoH$ë`mg dmB©Q>
n[aUm_ hmoVrc Aer BVam§Zm Y_H$s XoUo.
6) EImXr {d{eîQ> ì`ŠVr H$aUr H$aVo, H$mir OmXÿ H$aVo, ^yV cmdVo, _§ÌV§Ì H$ê$Z OZmdamMo XÿY
AmQ>{dUo, EImÚm ì`ŠVr~m~V g§e` {Z_m©U H$aUo. EImXr ì`ŠVr AneHw$Zr AgyZ amoJamB©
ngaë`mg H$maUr^yV BË`m{X gm§JyZ Ë`mMo OJUo _wpíH$c H$aUo. Hw$R>crhr ì`ŠVr g¡VmZ Agë`mMo
qH$dm g¡VmZmMm AdVma Agë`mMo Omhra H$aUo.
7) OmaU_maU, H$aUr qH$dm MoQy>H$ AWdm `mgmaIo àH$ma Ho$co AmhoV `m g~~rImcr EImÚmcm _mahmU
H$aUo, {VMr Z¾mdñWoV qYS> H$mT>Uo qH$dm {VÀ`m amoOÀ`m ì`dhmamda ~§Xr KmcUo.
8) _§ÌmÀ`m gmhmæ`mZo ^yV {nemÀ`m§Zm AmdmhZ H$ê$Z qH$dm ^yV {nemÀ`m§Zm AmdmhZ H$arV Aer Y_H$s
XoD$Z EHy$UM cmoH$m§À`m _ZmV K~amQ> {Z_m©U H$aUo. _§ÌV§Ì AWdm VËg_ JmoîQ>r H$ê$Z EImÚm
ì`ŠVrg {df~mYoVyZ _wŠV H$aVmo Amho Ago ^mgdUo.
9) cmoH$m§Zm d¡ÚH$s` CnMma KoÊ`mnmgyZ amoIyZ Ë`mEodOr Ë`m§Zm AKmoar ØË` dm Cnm` H$aÊ`mg àd¥ËV
H$aUo. AWdm MoQy>H$ OmXÿQ>moUm AWdm VgoM VWmH${WV Cnm` H$aÊ`mMm Am^mg {Z_m©U H$ê$Z
cmoH$m§Zm _¥Ë`yMr {^Vr KmcUo, doXZm XoUo qH$dm Am{W©H$ dm _mZ{gH$ hmZr nmohM{dUo.
10) Hw$Ìm, gmn, qdMy Am{X Mmdë`mg ì`ŠVrcm d¡ÚH$s` CnMma KoÊ`mnmgyZ amoIyZ qH$dm à{V~§Y H$ê$Z
Ë`mEodOr _§ÌV§Ì, J§So>Xmoao `mgmaIo BVa CnMma H$aUo.
11) ~moQ>mZo eñÌ{H«$`m H$ê$Z XmIdVmo Agm Xmdm H$aUo qH$dm J^©dVr ñÌrÀ`m J^m©Mo qcJ ~Xc H$ê$Z
XmIdVmo Agm Xmdm H$aUo.
12) ñdV:V {deof eŠVr Agë`mMo AWdm Hw$UmMmVar AdVma Agë`mMo dm ñdV: n{dÌ AmË_m
Agë`mMo ^mgdyZ qH$dm Ë`mÀ`m ZmXr cmJcoë`m ì`ŠVrg nyd©OÝ_r _r Vy _mPr nËZr, nVr dm ào`gr
hmoVmg Ago gm§JyZ Aem ì`ŠVrer c¢JrH$ g§~§Y R>odUo.
13) _yc Z hmoUmè`m ñÌrcm AqV{Ð` eŠVrÛmam _yc hmoÊ`mMo AmídmgZ XoD$Z {VÀ`mer c¢{JH$ g§~§Y
R>odUo.
14) EImÚm _§X ~wÜXrÀ`m ì`ŠVr_Üò AVt{Ð` eŠVr Amho Ago BVam§Zm ^mgdyZ Ë`m ì`ŠVrMm Y§Xm d
ì`dgm` `mgmR>r dmna H$aUo.
93
15) EImXr ñÌr MŠH$a òD$Z nS>V Agoc Va ~m~Or OdiyZ {VMo H$mZ Q>moMyZ AmUUo.
13 E{àc 2016 amoOr {d{Y_§S>imZo gm_m{OH$ ~{hîH$ma à{V~§YH$ H$m`Xm _§Oya Ho$cm d 3 Owc¡
2017 amoOr Vmo cmJy Pmcm. H$c_ 34, 120 (H$) 120 (I), 149, 153 (H$), 383, 389 VgoM 511
AÝdò AnamY {gÕ Pmë`mg XmofmamonnÌ XmIc H$aVm òB©c.
g_mOmVyZ dmirV Q>mH$Uo, g_mOmVrc H$moUË`mhr gXñ`mcm Ym{_©H$, gm_m{OH$, gm_y{hH$ H$m`©H«$_
g_mO _oimì`mV à{V~§Y H$aUo, {ddmh, A§Ë`{dYr dm BVa {dYr g§ñH$ma nma nmS>Ê`mgmR>r g_mOmVrc
gXaMmM hŠH$ ZmH$maUo, H$moUË`mhr H$maUmdê$Z dmirV Q>mH$Uo, g_mOmVrc ì`ŠVrMo ì`mdgm{`H$ VgoM
ì`mnma {df`H$ g§~§Y VmoS>Ê`mgmR>r àd¥ËV H$aUo, g_mOmVyZ H$mTy>Z Q>mH$Ê`mMr ì`dñWm H$aUo,
Mm[aî`m{df`H$ KoÊ`mV òUmè`m MmMÊ`m Aer AZoH$ H¥$Ëò gm_m{OH$ ~{hîH$ma ~§Xr H$m`X`m§VJ©V AnamY
R>aVrc.
{ZîH$f© :
Ý`m`mda AmYm[aV A§YlÜXm_wŠV g_mO gmH$ma ìhmdm `mgmR>r 1989 _Üò S>m°. Za|Ð Xm^moiH$am§Zr
_hmamîQ´> A§YlÜXm {Z_y©cZ g{_Vr gwê$ Ho$cr. OmV, Y_©, qcJ, dU© Aem ôXmôXmÀ`m q^VrV na§naoÀ`m d
A§YlÜXoÀ`m à^mdm_wio ^maVr` _mUyg ~§{XñV hmoVo. Ë`mMm à^md EdT>m O~aXñV hmoVm H$s, Ë`m_wio KQ>Zm
{Zîà^ R>aV hmoVr. {df_VoM§ g_W©Z H$aUmè`m _mZ{gH$ Jwcm_{Jar{dê$Õ ñdmV§Í` {_iÊ`mMr ^maVr`
g_mOmcm JaO hmoVr. S>m°. Za|Ð Xm^moiH$am§À`m `m§À`m ZoV¥ËdmImcr cT>mB©cm àma§^ Pmcm. emofU H$aUmè`m
AKmoar A§YlÜXm, Y_m©À`m ZmdmImcr Mmccoco AZmMma OmVr` qhgm, pñÌ`m§darc AË`mMma `m§À`m {damoYmV
A§YlÜXm {Z_y©cZ g{_Vr gË` Am{U Aqhgm `m _mJm©Zo X_Xma dmQ>Mmc H$arV Amho. OZ_mUgmV
AmídmgH$ ~Xc H$aÊ`mV èñdr hmoV AgVm§Zm Y_mªY gZmVZr eŠVrZo S>m°. Xm^moiH$am§Mm IyZ Ho$cm.
Ë`mZ§Va AZoH$ {dMmad§V AZoH$ nmVi`mda Zì`m g_mOaMZogmR>r à`ËZ{ec hmoVo nU _hmamîQ´> A§YlÜXm
{Z_y©cZ g{_Vr hr _hmamîQ´>mVrc Zìho Va ^maVmVrc gdm©{YH$ à^mdr, gH«$s`, IoS>monmS>r ngacocr
{ddoH$dmXr g§KQ>Zm Amho, d gwg§KQ>rVnUo {dMma, Cƒma, AmMma Am{U àMma `mgd© nmVi`m§da _hmamîQ´>
A§YlÜXm {Z_y©cZ g{_VrMo `moJXmZ gdm©V à^mdr R>aoc.
g§X^©:
1) Xm^moiH$a Za|Ð A., "lÜXm-A§YlÜXm', amOh§g àH$meZ, 2002
2) Xm^moiH$a Za|Ð A., "E¡go H¡$go Pmco ^m|Xÿ', _Zmo{dH$mg àH$meZ
3) _hmamîQ´> A§YlÜXm {Z_y©cZ g{_Vr, {dH$s{nS>r`m
4) A§YlÜXm {Z_y©cZ Vo {ddoH$VmdmXr _mZdVm, X¡. cmoH$gËVm
5) lÜXm A§YlÜXm Am{U d¡km{ZH$ X¥îQ>rH$moZ (http:/humanliberty.co.in)
6) OmXÿQ>moUm {damoYr H$m`Xm A{Y{Z`_ 2013
94
n§Mm`V amO ì`dñWo_Yrc 50 Q>ŠHo$ _{hcm AmajU

d _{hcm n[adV©Z EH$ AÜ``Z
S>m°. YZamO Eg. Mm¡Iw§So>
gh`moJr àmÜ`mnH$
AmR>dco g_mOH$m`© _hm{dÚmc`, ^§S>mam
Email- dschoukhunde120@gmail.com
Mol. No. 9423115185
àñVmdZm:
OJmVrc EHw$U cmoH$g§»òMm {dMma Ho$cm Va AYu cmoH$g§»`m hr _{hcm§Mr Amho. na§Vy OJmVrc
H$moUË`mhr XoemV nwê$f g_mZ A{YH$ma Am{U {dH$mgmÀ`m g§Yr _{hcm§Zm {Xë`m OmV Zmhr. {dH$gZerc
amîQ´>m_Üò gm_m{OH$, Am{W©H$ VgoM amOH$s` n[apñWVr pñÌ`m§À`m {dH$mgmH$arVm AZwHw$c ZgyZ pñÌ`m
na§namJV ê$T>r Am{U {Z`_m§Zr ~m§Ycoë`m AmhoV. {dH$grV amîQ´>m_Üò gd© àH$maMr AmYw{ZH$Vm AgyZhr
pñÌ`m§Zm g_mZ XOm© XoÊ`mV òV Zmhr.
^maVmV Va AZoH$ eVH$m§nmgyZ _{hcm Xþc©{jVM amhrë`m AmhoV. ñdmV§Í`nyd© H$mimV ñdmV§Í`mÀ`m
MidirV _hmË_m Jm§YrÀ`m AmìhmZmZo AZoH$ ñÌr`m gh^mJr Pmë`m hmoË`m, åhUOoM ^maVmV ñÌr`m§Mm
amOH$maUVrc gh^mJ hm ñdmV§Í` cT>`mÀ`m Midir_wioM Pmc§. 1921 cm ^maVmV ñÌr`m§Zm g§nËVrÀ`m
AmYmamda _VXmZmMm A{YH$ma {_imcm. 1927 cm ñÌr`m§Zr H$m`Xo_§S>imMr gXñ` åhUyZ _mÝ`Vm
{_i{dcr. nU XþX¡dmZo EH$hr ñÌr H$m`Xo _§S>imV {ZdSy>Z òD$ eH$cr Zmhr. Ë`m_wio _Ðmg àm§VmZo _w»`_§Ìr
aoS²>S>r `m§Zm H$m`Xo_§S>imV {Z`wŠV gXñ` åhUyZ ñWmZ {Xco. 1936 À`m àm§VrH$ H$m`Xo_§S>imÀ`m
{ZdS>UwH$sV 54 ñÌr`m {ZdSw>Z Amë`m. Ë`m_Üò gm_mÝ` {Zdm©MZ joÌmVwZ 8 Va Ama{jV _{hcm {Zdm©MZ
joÌmVwZ 48 _{hcm {ZdSw>Z Amë`m hmoË`m. {dO`mcú_r n§S>rV `m§Zm CËVaàXoemV _§Ìr_§S>imV _§Ìr Va
ZmJnyaÀ`m AZwg`m~mB© H$mio `m§Zm _Ü`àXoeZ gaH$ma_Üò CnmÜ`j Va _w§~B© gaH$ma_Üò h§gm _ohVm `m§Zm
g{Md åhUyZ {Z`wŠV H$aÊ`mV Amco hmoco. ^maVmcm ñdmV§Í` {_imë`mZ§Va 1950 _Üò g§{dYmZmZo gdmªZm
_VXmZmMm g_mZ hŠH$ {Xcm d Ë`m_wio 21 dfm©darc gd©M _{hcm§Zm _VXmZmMm hŠH$ {_imcm.
14 E{àc 2011 _Üò ñÌr`m§Zm 50 Q>ŠHo$ amOH$s` AmajU àmá Pmco Am{U pñÌ`m§Mm amOH$maUmV
gh^mJ dmT>cm, Am{U amOH$maUmV pñÌ`m§Zm ñWmZ XoUo H«$_àmá hmoVo. XoemMr AmYmarcm Agcocr ñÌr hr
d§{MV amhrë`mZo Xoe {dH$mgmV EH$M ~mOw nwT>o OmV hmoVr. na§Vw Xþgar ~mOw _mÌ c§JS>r Agë`mZo _mJo IoMV
hmoVr. Ë`m_wio Xoe{dH$mgmMm aW nwT>oM OmVM ZìhVm. ñWm{ZH$ XmoÝhr MmH$ g_mZ AmUÊ`mgmR>r ñÌr`m§Zm
gj_ H$aÊ`mgmR>r, {dH$grV H$aÊ`mgmR>rM Ë`m§Zm 50 Q>ŠHo$ _{hcm AmajU ~hmc H$aÊ`mV Amco. na§Vy `m
AmajUmMm ñÌr`m§Zm \$m`Xm hmoB©c H$m`? pñÌ`m§_Üò AmajUm_wio n[adV©Z hmoB©c H$m`? ñÌr`m gj_
hmoVrc H$m`? `mMm {dMma H$amdm cmJoc åhUyZ àñVwV AÜ``Z H$aÊ`mV Amco.
95
AÜ``ZmMo CÔoe:
1) 20 Q>ŠHo$ _{hcm AmajUmMr ñÌr`m§Zm _m{hVr Amho H$m`? `mMm emoY KoUo.
2) AmajUm_wio H$moUVo n[adV©Z hmoB©c `mMm emoY KoUo.
3) AmajUm_wio _{hcm§Mm amOH$s` gh^mJ dmT>cm H$m`? `mMo AÜ``Z H$aUo.
4) AmajUm_wio n[adV©Z hmodyZ _{hcm gj_rH$aU Pmco H$m`? `mMm emoY KoUo.
5) _{hcm AmajUmMm nwê$f àYmZ g§ñH¥$Vrda nS>Umam à^md Aä`mgUo.
J¥hrVH¥$Ëò:
AÜ``ZmgmR>r Imcrc J¥hrVH¥$Ë` J¥hrV YaÊ`mV Amco.
1) 50 Q>ŠHo$ _{hcm AmajUmMr _{hcm§Zm _m{hVr Amho, H$maU AmajU {_imë`m_wio nwê$fdJ© gH«$s`
Pmcm d Ë`m§Zr _{hcm§Zm OmUrd H$ê$Z {Xcr.
2) 50 Q>ŠHo$ AmajUm_wio gH$mamË_H$ n[adV©Z hmoD$Z _{hcm§Mm amOH$s` XOm© dmT>cm.
3) 50 Q>ŠHo$ _{hcm AmajU gŠVrMo Agë`m_wio _{hcm§Mm amOH$s` gh^mJ dmT>cm.
4) 50 Q>ŠHo$ _{hcm AmajU {_imë`m_wio _{hcm gj_rH$aUmg _XV hmoB©c.
5) 50 Q>ŠHo$ _{hcm AmajUmMm nwê$f dJm©da à^md nSy>Z Ë`m§Zm pñÌ`m§Zm nwT>o H$ê$Z amOH$maU H$amdo
cmJV Amho.
AÜ``Z joÌ d {díd:
àñVwV AÜ``ZmgmR>r ^§S>mam {Oëhm ho AÜ``ZmMo joÌ Amho. ^§S>mam {Oëh`mVrc EHw$U 07
VmcwŠ`mVrc J«m_n§Mm`V _YyZ àËòH$ VmcwŠ`mVrc AZwgy{MV OmVr-O_mVr d Amo~rgr àdJm©Vrc EHw$U 30
CËVaXmË`m§Mr {ZdS> H$ê$Z EHw$U 210 gXñ` ho AÜ``ZmMo {díd Amho.
Z_wZm {ZdS>:
àñVwV AÜ``ZmgmR>r ^§S>mam {Oë`mVrc EHw$U 07 VmcwŠ`m_Yrc àËòH$s 15 AZwgy{MV OmVr-
O_mVr d Amo~rgr àdJm©Vrc CËVaXmË`m§Mr gmYm `mX¥ÀN>rH$ Z_wZm {ZdS>rÀ`m cm°Q>ar V§ÌmZo {ZdS> H$ê$Z
EHw$U 105 gXñ`m§Mr CËVaXmVo åhUyZ {ZdS> H$aÊ`mV Amcr.
VÏ` g§H$cZ:
àñVwV AÜ``ZmV _wcmIV AZwgyMrMm dmna VÏ` g§H$cZmgmR>r H$aÊ`mV Amcm d Ë`mcm {ZajU
V§ÌmMr, àË`j _wcmIVrMr OmoS> XoÊ`mV Amcr.
96
VÏ`m§Mo {dícofU:
n§Mm`V amO ì`dñWoV H$m`©aV AZwgyMrV OmVr-O_mVr d Amo~rgrÀ`m 100 Q>ŠHo$ _{hcm§Zm 50
Q>ŠHo$ amOH$s` AmajUmMr _m{hVr Amho d Ë`m{df`r OmJê$H$ Amho. AmajU ho gŠVrMo Agë`mZo d Ë`mda
Hw$UmMohr hñVm§VaU, gŠVrMo AmajU Agë`m_wio nwê$f dJm©H$Sy>ZM ñÌr`m§Zm _m{hVr XoÊ`mV Amcr.
amOH$s` nj _{hcm§Zm emoYÊ`mg gagmdco d _{hcm§Zm nwê$f dJm©H$Sy>Z AmajUm{df`r _m{hVr {_imcr.
AmajUm_wio _{hcm§_Üò Pmcoco n[adV©Z Xe©{dUmar gmaUr

A.H«$. n`m©` dma§dm[aVm eoH$S>m à_mU
1. d¡`pŠVH$ n[adV©Z 21 20.00
2. H$m¡Qw>§{~H$ n[adV©Z 18 17.14
3. gm_m{OH$ n[adV©Z 15 14.28
4. Am{W©H$ n[adV©Z 09 08.57
5. amOH$s` n[adV©Z 12 11.44
6. d[ac gd©M 30 28.57
EHy$U 105 100 Q>ŠHo$
d[ac gmaUrdê$Z Agm {ZîH$f© {ZKVmo H$s, 50 Q>ŠHo$ AmajUm_wio _{hcm§_Üò d¡`pŠVH$ n[adV©ZmV
20 Q>ŠHo$ ñÌr`m§_Üò amhUr_mZmMm XOm© gwYmaUo, ì`ŠVr_ËdmV n[adV©Z hmoUo, kmZmMm {dH$mg hmoUo,
{ZU©`j_Vm dmT>Uo, d¡MmarH$ n[adV©Z hmoUo, BË`mXr n[adV©Z Pmco. Va H$m¡Qw>§{~H$ n[adV©Zm_Üò 17.14
Q>ŠHo$ _{hcm§_Üò Hw$Qw>§~mVrc gXñ`m§_Üò XOm© dmT>cm, nVrÀ`m _ZmV XOm©_Üò dmT> Pmcr BË`mXr n[adV©Z
Pmco. gm_m{OH$ n[adV©Zm_Üò 14.28 Q>ŠHo$ pñÌ`m§Zm gm_m{OH$ à{Vð>m {_iUo, g_mOmV _mZ gÝ_mZ
{_iUo, ñÌr-nwê$f g_mZVm {_iUo, ì`mgnrR>mda ñWmZ {_iUo BË`mXr_Üò n[adV©Z Pmco. Am{W©H$
n[adV©Zm_Üò 08.57 Q>ŠHo$ d amOH$s` n[adV©Z 11.44 Q>ŠHo$ `mMmM AW© Á`m ñÌr amOH$s` AW© Á`m ñÌr
amOH$s`X¥îQ>`mnwT>o Joë`m Á`m§MoM Am{W©H$ CËnÞ dmT>co Agm {ZîH$f© H$mT>Vm òB©c. åhUOoM gan§M,
ZJamÜ`j, g^mnVr Aem nXmda OmUmè`m pñÌ`m§ZmM Am{W©H$ nmR>~i {_imco Am{U Á`m \$ŠV gXñ`
AmhoV, Ë`m§Zm Am{W©H$ nmR>~i {_imco Zmhr. Ë`m§Zm Am{W©H$ pñWVr C§MmdVm Amcr Zmhr.
d[ac d¡`pŠVH$ n[adV©Z, H$m¡Qw>§{~H$ n[adV©Z, gm_m{OH$ n[adV©Z, Am{W©H$, amOH$s` n[adV©Z
Á`m§À`m_Üò KSy>Z Amco Ë`m pñÌ`m§Mr eoH$S>m à_mU 28.57 EodT>o Amho. åhUOoM amOH$maUmV H$m_ H$aUmè`m
pñÌ`m§_Üò AmajUm_wio n[adV©Z KSw>Z òV Amho. Ë`m§Zm àË`j {ZU©` à{H«$òV ñWmZ, ZoV¥Ëd {dH$mg,
amOH$maUmMr g§Yr BË`mXtgmR>r Hw$Qw>§~, g_mO, nj BË`mXrMo nmR>~i {_imë`mg {ZpíMVM Xoemcm \$m`Xm
hmoB©c d AmajUm_wio Xoemcm _{hcm {dH$mg d Xoe{dH$mg àmá hmoB©c.
97
AmajUm_wio {ZpíMVM _{hcm§Mm amOH$maUmV àdoe 100 Q>ŠHo$ dmT>cm Amho. H$maU AmajU
gŠVrMo Agë`m_wio Ama{jV OmJoda Hw$Umcmhr ~gdVm òV Zmhr qH$dm Vo hñVm§VarV hmoV Zmhr. Ë`m_wio
Ho$di AmajUm_wio H$m hmoB©Zm _{hcm§Mm amOH$maUmV gh^mJ dmT>cocm Amho.
AmajUm_wio _{hcm gj_rH$aUmV dmT> hmoV Amho. H$maU AmajUm_wio H$m hmoB©Zm _{hcm§Zr amOH$s`
gh^mJ dmT>{dë`m_wio Ë`m§À`mV d¡`pŠVH$ n[adV©Z, H$m¡Qw>§{~H$ n[adV©Z, gm_m{OH$ n[adV©Z, amOH$s`
n[adV©Z, Am{W©H$ n[adV©Z hiyhiy H$m hmoB©Zm hmoV Amho Am{U Ë`mMm à^md _{hcm gj_rH$aUmda hmoV Amho.
_{hcm gj_ hmoV AmhoV. JaO Amho Ë`m§Zm nwê$fm§À`m _XVrMr, g§YrMr, {ZU©` à{H«$òV gh^mJr H$ê$Z
KoÊ`mMr, H$m¡Qw>§{~H$ O~m~XmarVyZ _wŠV H$aÊ`mMr, e¡j{UH$ nmÌVm C§MmdÊ`mMr g§Yr XoÊ`mMr ñÌr-nwê$f
g_mZVm àXmZ H$aÊ`mMr.
_{hcm AmajUm_wio nwê$fàYmZ g§ñH¥$Vrda nS>Umam à^md Xe©{dUmar gmaUr
A.H«$. n`m©` A§eV: nyU©V: EHy$U
gH$mamË_H$ 72 33 105
1.
Q>ŠHo$dmar 68.57% 31.43% 100 %
ZH$mamË_H$ 89 16 105
2.
Q>ŠHo$dmar 84.76% 12.24% 100%
darc gmaUrdê$Z Agm {ZîH$f© {ZKVmo H$s, _{hcm AmajUm_wio nwê$f àYmZ g§ñØVrda {ZpíMV
à^md nSo>c `m_Üò OmñVrV OmñV _{hcm `m 68.57 Q>ŠHo$ A§eV: Q>ŠHo$ à^d nS>co Ago _V Agë`mMo
{XgyZ òVo. Va nwU©V: Q>ŠHo$ à^md nSo>c `m§Mo à_mU 31.43 Q>ŠHo$ EodT>o Amho. AWm©VM ^maVmV pñÌ`m§Zm
Xþæ`_ ñWmZ {_imco Amho Am{U AmajUm_wio AmVm 50 Q>ŠHo$ OmJoda Ho$di _{hcmM à{V{ZYËd H$ê$ eHo$c.
Ë`m_wio nwê$f§Mr _ŠVoXmar dmT>ë`m OmB©c. nwê$f àYmZ g§ñH¥$Vrda gH$mamË_H$ à^md OmñV à_mUmV nSy>Z
pñÌ`m§Zm g_mZ g§Yr, g_mZ hŠH$, g_mZVm àmá hmoB©c. Va ZH$mamË_H$ à^mdm_Üò OmñVrV OmñV pñÌ`m
h`m A§eV: Q>ŠHo$ à^md nSo>c Aem _Vm§À`m 84.76 Q>ŠHo$ EodT>o Amho. `mMmM AW© pñÌ`m§Mm XOm© dmT>coë`m
nwê$fm§Zm InUma Zmhr. Ë`m§Zm amOH$maUmVwZ S>mdcZo, ñdV:M {ZU©` KoUo, pñÌ`m§À`m AmSy>Z amOH$maU
H$aUo, amOH$maU ho nwê$fm§Mo joÌ g_OUo, pñÌ`m§Zm H$_r coIUo, {ZU©` à{H«$òV g_mdwZ Z KoUo BË`mXr H$m_o
H$aÊ`mV YÝ`Vm _mZZo Agm à^md {XgyZ òB©c.
gmam§e:
50 Q>ŠHo$ _{hcm AmajUm_wio pñÌ`m§Zm {dH$mgmMr g§Yr àmá hmoB©c d pñÌ`m§Mm {dH$mg hmodyZ
gj_rH$aU hmoB©c d n`m©`mZo XoemMm {dH$mg hmoB©c. Ë`mgmR>r emgZmZo Am{U g_mOmZo Imcrc Cnm``moOZm
H$aUo Amdí`H$ Amho.
1) 50 Q>ŠHo$ _{hcm AmajU YmoaU gŠVrZo am~{dUo,
98
2) _{hcm§Zm Am{W©H$ g~i H$ê$Z nmR>~i XoUo.

3) H$m¡Qw>§{~H$ O~m~XmarVyZ _wŠV H$aUo.
4) _{hcm§Mr e¡j{UH$ nmÌVm C§MmdUo.
5) H$m¡Qw>§{~H$ KQ>H$m§H$Sy>Z àmoËgmhZ XoUo.
6) amOH$maUmàVr g§ajU d OmJê$H$ H$aUo.
7) d¡MmarH$ n[adV©Zmg g§Yr àmá H$ê$Z XoUo.
8) g§nwU© gwa{jVVm àXmZ H$aUo.
9) amOH$s` dmVmdaU ñdÀN> d {Z_©i R>odUo.
10) ñÌr-nwê$f g_mZVm àmá H$ê$Z XoUo.
11) pñÌ`m§Zm _mZ gÝ_mZ d XOm© àmá H$ê$Z XoUo.
12) g_mZ g§Yr àmá H$ê$Z XoUo.
13) _VXmam§Mr g§»`m dmT>{dUo.
14) {e{jV _{hcm§À`m àdoem§Mr g§»`m dmT>{dUo BË`mXr.
darc Cnm``moOZm H$ê$Z _{hcm§Zm WmoS>`m à_mUmV ghH$m`© Ho$ë`mg {ZpíMVM _{hcm§Zm AmajU
XoÊ`mMm Amncm CÔoe g\$c hmoB©c, Ë`m gwÜXm amOH$s`X¥îQ>`m gj_ hmoVrc d n`m©`mZo EH$m KamMm,
Hw$Qw>§~mMm, g_mOmMm, amÁ`mÀ`m d XoemMm {dH$mg {ZpíMVM hmoB©c.
g§X^© J«§W gyMr :
1. Mmoa_mao {dO`, "ñÌr gËVoMr nhmQ>', EŠgàog àH$meZ hmD$g, H$moëhmnya
2. hmaXmao AÞm gmho~, "^maVr` g§gXoVrc _{hcm§Mm gh^mJ EH$ X¥îQ>rjon', `moOZm _m{gH$, H|$Ðr`
_m{hVr d àgmaU _§Ìmc`, àH$meZ {d^mJ, {X„r, _mM© 2005
3. nmdSo> S>m°. Hw$_wX, "\w$co-Am§~oS>H$ar ñÌr Midi', g_Vm àH$meZ, ZmJnya
4. nmQ>rc S>m°. pìh.~r., "_hmamîQ´>mVrc n§Mm`V amO d ZmJar ñWm{ZH$ g§ñWm', Ho$. gmJa àH$meZ, nwUo
5. nmQ>rc S>m°. {ccm, "_{hcm§Zmo OmJo ìhm', èXm, è _§WZ, Ì¡_m{gH$ 2004, {dH$mg àemgZ à~mo{YZr
99
Where the Sky is the Limit !
ISSN - 2454-2105

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CFTRA Global

Dr. Naresh S. Kolte

Dr. Himanshu Rai

Chief Editor: Dr. Neelam G. Tikkha

Chief Editor: Dr. Neelam G. Tikkha

Price INR 900/-

CFTRA is a not-for-profit organization and a knowledge and a knowledge sharing platform

Dr. Neelam G. Tikkha

Indian Americans: Doing Very Well

MAJOR ASIAN GROUPS IN THE U.S. (ROUNDED)

1990 Census 2017 Est 2017 Est

“Frailty, Thy Name Is Woman”

Another, important war in India of

social accommodation for maternity and parenthood, with equal opportunity

significant periods of time because of pregnancy and childbirth. The court

School Dropouts in Elementary Schools

undue burden on teachers which affecting quality of their teaching.

Table showing the percentage of students who are currently

(Source-Data from NSSO,2011)

A Study Of Relation Between

Educational Alcoholic Total Percentage

Middle school 13 5.90

High School 28 12.72

Sr. College 43 19.54

Postgraduate & above 44 20.00

Total 220 100

Adbhut Rasa-the Sentiment of Wonder and its Application

And humbly crave a pardon for thy life".

Revisiting Ancient Culture For Future Developments

The River, The Life and The Sangam: A Reading of Masaan

Comparison Of Physical Fitness Among

Flexibility 7.85 9.85 6.68

Agility 12.98 13.53 12.84 Among 9.65 2 4.89 0.0033

Pair-wise comparison of mean scores of muscular strength

* significance at 0.05 level of confidence

Evolution of Talent Management, Practices and Emerging Models:

Source: Society for Human Resource Management (SHRM, 2018)

Source: Deloitte Research (2004)- Talent Management Model

Source: Attri (2009) Systems Talent Management Framework Model

Source: Bersin, J. (2010). A new Integrated Talent Management Model

A Study Of Superstitious Beliefs And Locus Of

Challenges Faced By Old Age People

n`m©daU àXþfU : EH$ Ádc§V OmJ{VH$ g_ñ`m

{dídmÀ`m {Z{_©VrMo ahñ` KoÊ`mMr_mZdmMr _hËdH$m§jm Amho. `m _hËdH$m§joÀ`m nyVugmR>r

_hmamîQ´>mVrc Amo~rgrÀ`m g_mOà~moYZmMr JaO

_hmamîQ´> A§YlÜXm {Z_y©cZ Midi :

BVam§Zm àd¥ËV H$aUo CËVoOZ XoUo/gŠVr H$aUo.

n§Mm`V amO ì`dñWo_Yrc 50 Q>ŠHo$ _{hcm AmajU

AmajUm_wio _{hcm§_Ü`o Pmcoco n[adV©Z Xe©{dUmar gmaUr

2) _{hcm§Zm Am{W©H$ g~i H$ê$Z nmR>~i XoUo.

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