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Aitihya SamsthaKahilipara Colony, P.O. Binova Nagar

Guwahati- 781018, AssamIndia

Multi-lingual Research Journalon

Indology

Volume-VI, Issue-2, 2015

ISSN 2229-5399THE HERITAGE

‹øÓ¬˝√√… The Heritage Vol-VI, Issue-2, 2015

CONTENTS

ENGLISH SECTION

A Poet's Universe and A Philosopher

Sukhamoy Ghosh 7-15

A Grand Assimilation :The Assamese Sikhs – (Part-I)

Bimal Phukan 16-30

Muslim Mystics and sufi Silsilahs

in the Indian Subcontinent

Amit Dey 31-47

Reflections on Peasant Consciousness of Colonial Assam

Rabin Deka 48-58

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’˜À˘μ≈ ˆ¬A±‰¬±˚« 61-77

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Î¬◊À¬ÛÚ 1±ˆ¬± ˝√√±fl¡±‰¬±˜ 121-133

‹øÓ¬˝√√… The Heritage Vol-VI, Issue-2, 2015

Janmastami Issue(September–October)

Published by Dr. Pannalal Goswamion behalf of Aitihya Samstha, Kahilipara Colony, Guwahati-18

DISCLAIMER

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ENGLISH SECTION

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The Heritage

Vol-VI, Issue-2, 2015

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The Heritage

© Aitihya Samstha Vol.VI, Issue -2, 2015pp 7-15

A POET'S UNIVERSE AND A PHILOSOPHER

SUKHAMOY GHOSHFormerly, Dept. of Philosophy, Tripura University, Agartala, Tripura

A Poet's Universe and A Philosopher

Sukhamoy Ghosh 7-15

A Grand Assimilation :The Assamese Sikhs – (Part-I)

Bimal Phukan 16-30

Muslim Mystics and sufi Silsilahs

in the Indian Subcontinent

Amit Dey 31-47

Reflections on Peasant Consciousness of Colonial Assam

Rabin Deka 48-58

‹øÓ¬ √√… The Heritage, Vol.VI, Issue-2, 2015

ABSTRACT : Tagore's poetic vision about Man and his Universe appearing inmany of his poems and other writings may be seen as reverberating the message ofthe Upanishads that man is One with the One Spirit and is united with the entireUniverse. The sublimity of his thought in these poems and some other passages isso apparent that critics could easily see him as basically a mystic in nature deliver-ing ideas accessible neither by reason nor by commonsense. Whether spiritualism, orfor that matter, mysticism is totally averse to any kind of reason or it only transcendsthe latter necessitated by its own limitations , is a matter of another debate. But whatprompts the following dissertation about Tagore's poetic vision is a comment of Brit-ish philosopher Bertrand Russell who , once, after listening to the poet, went farahead of others to characterize his poems as 'vague and nonsense' adding furtherthat such things are appreciated only by Indians. It appears that while commentingso, he did not keep in mind, firstly, the history of the progress of philosophicalthoughts in the world, and secondly, the fact that in Tagore's thoughts many of suchphilosophical thinking only naturally found their way, though in his own poetic expres-sion . What will be more interesting to notice is that about sixty years after the dateof these comments, Russell himself pleaded for some amount of 'vagueness' in a phi-losopher's search for the ultimate truth of the universe with the possibility of beingpractised later. We have not heard him change , on any later occasion, his viewsabout Tagore with or without reference to the elaborate explanations given by thepoet in his later writings to make his vision 'precise'.

A few years back, 'The Telegraph' of Calcuttain its Sunday issue of Feb 20, 2011, published afeature on Nimai Chatterji , a resident of London,on his mysterious death at his residencediscovered almost after four weeks by theneighbors, seated on an arm chair with

hundreds of letters scattered around him. Thesewere all written to him by the poets, authors,artists, and philosophers of his time.

Two of such letters were from the famousBritish philosopher Bertrand Russell with someremarks on Rabindranath Tagore. In a letter

INTRODUCTION

8 ‹øÓ¬ √√… The Heritage, Vol.VI, Issue-2, 2015 ‹øÓ¬˝√√… The Heritage, Vol.VI, Issue-2, 2015 9

Sukhamoy Ghosh A Poet's Universe and A Philosopher

dated Feb 16, 1963, he wrote : " I confess thathis mystic air did not attract me … He had asoft, rather elusive, manner which led me tofeel that straightforward exchange orcommunication from which he would shy away.His intensity was impaired by his self-absorption. Naturally , his mystic views wereby way of dicta and it was not possible toreason about them."

A second letter perhaps spoke more ofBritish intolerance of that time (we shall seethat it was 1912) to an Indian than of aphilosopher of his stature. He wrote :"His(Tagore's) talk about the infinite is vaguenonsense. The sort of language that is admiredby every Indians unfortunately does not meananything at all." ( April 26, 1967).

Evidently, Russell's remarks raise a fewquestions. Firstly, what is a mystic vision aboutwhich no reason is possible ; and secondly,whether Tagore's poetic vision was so vagueas to be admired by Indians only and not by awestern mind, the least by a philosopher likehim. The following dissertation is an attemptto have a look into Tagore's vision of theUniverse as depicted in his poems and otherwritings vis-a-vis some of the same of thewestern philosophers in order to ascertain howfar Russell, a philosopher of outstandingreasoning, was 'reasonable' to characterizeTagore's as 'vague nonsense'.

SECTION I

It is almost universally believed that poetsneed not be philosophers in the official sense.In fact many of them are famous for their poeticvision of life and nature searching for beautyand truth in such a manner as only to createemotions to be recollected in tranquility. Thoseunforgettable lines of Mathew Arnold, theEnglish poet, in the poem 'Shakespeare' go asfollows : Others abide our questions, thou art

free./ We ask and ask - thou smilest and artstill,/ Out-topping knowledge.

It may appear that a poet enjoys morefreedom in his effort . In the language of Tagorehimself, the poet has his "… freedom from thedominance of any creed …or in the teachingof some organized body.."1 He has no obligationto 'justify with reason' what he says. Hediscovers the Truth of beauty and good, ofpain and pleasure in whatever he sees by heart.One fine morning he may have a deep sense ofunion with the Boundless over all his limitationswithout any logical justification for 'what orwho is the Boundless', or 'what it means to sayunion', etc. and sing , to quote from Tagoreagain from his poem 'Jivan Devata' - " ..I giveto thee my cup/ filled with all the pain anddelight/ that the crushed grapes of my hearthad/ surrendered,…"2 As an explanation ofthis state of the mind of his, he does not giveany reason. On the contrary, he writes : "Youwill understand from this how unconsciouslyI had been travelling towards the realizationwhich I stumbled upon in an idle moment on aday in July.."3

And what does a philosopher do in a similarsituation when he wants to know about theUniverse ? He takes the path of reason tounderstand it . He begins his search saying :"Is there any knowledge in the world which isso certain that no reasonable man could doubtit ? This question, which at first sight mightnot seem difficult , is really one of the mostdifficult that can be asked."4 So, speakinggenerally, a philosopher's approach towardsthe universe fundamentally differs from that ofa poet.

But there are poets who seem to pursuetheir life long search for a Summum Bonumwhich is more than mere doing poetic justice totheir thoughts and feelings , a search for theinner truth of life beyond just attaining an

ecstatic state of emotions fulfilled. Tagore isone of them.

If we go through the pages of his 'TheReligion of Man' referred to above, where hegives elaborate interpretation of his realizations,we find that in spirit his search hardly differedfrom that of a philosopher.

It is true that Tagore never shied of hisleanings for the mystic messages of theUpanishads. At times he supersedes worldlyvisions that might be read as speaking ofsomething unreachable by reason .

In his poem 'Jivan devata' he writes- "Thouwho art the innermost Spirit of my being,/ artthou pleased, Lord of my Life ?"5

Here he transcends the experience of theindividual worldly self to touch the chord ofthe Spirit of the Upanishads as a devotee. Weshall see many more occasions where Tagore ishighly vocal in reverberating the messages ofthe Upanishads. For example, the Upanishadsays :

"He from whom proceeds all works ,alldesires , all odors, all tastes; who pervades all, who is beyond the senses, and in whom thereis fullness of joy forever…".6 And in a poemTagore writes: "seemaar maajhe asim tumibaajaao aapan sur, aamaar madhye tomaarprokash..…".7 [ In this poem, mention of 'asim'(the Infinite) 'tommar prakaash'( thy revelation)or later, 'kata barne kata gandhe'(in so manycolors and odors) etc , only speak of the SpiritWho pervades all varieties of life ]. His 'tomaar'or 'thy' is as indeterminate as 'He' of theUpanishads.

But while eulogizing the Upanishads, healso reminds us that " .. our universe is the sumtotal of what Man feels, knows, imagines,reasons to be , and whatever is knowable tohim now or in another time".8 And also that

'Their (man's) civilization is a continualdiscovery of the transcendental humanity."9

This is where Tagore takes a very differentposition in respect of the truth of man'suniverse. The phrase 'transcendental humanity'takes us, on the one hand, to the realization ofthe Eternal Self in every man above individuallimitedness, and on the other, to the reality ofmankind who progresses 'with the intimacy ofa pervasive companionship'10 with the entireUniverse. That means, unlike an ordinary mysticwaiting for a revelation of the otherwiseunknowable, for Tagore man and his universeare the most 'living aspects' of that One SupremeReality to reckon with.

We shall see more about it as we progresswhich will show that Russell's assessment aboutTagore, namely, 'his mystic views were by wayof dicta and it was not possible to reason aboutthem' was inappropriate . We shall also see thatwestern philosophers too, including Russellhimself, talk of such realizations which admitthat not everything is 'possible to reason about'.

SECTION II

As for the first question : 'What is a mysticvision that defies reason', one simple answer isthis : - a person is called a mystic if he seeks toknow God or some Spiritual Truth thereofthrough contemplation and prayer. The messagesof the Upanishads are mystic in characterbecause they say that it is not by intellect orsenses but only by realizing one's own Self thatman reaches the highest Truth of life. When helongs deeply, he becomes One with the InfiniteSpirit, as in prayer, uniting the entire Universeinto One. This One is Brahman. The MUNDAKAsays : The Self is not to be known through studyof the scriptures, nor through subtlety of theintellect, nor through much learning. But by himwho longs for him is he known. Verily unto himdoes the Self reveal his true being.11

Obviously such realization falls outsidenormal human understanding, for, firstly,neither longing nor prayer form any part ofknowledge. And secondly, what it is that ' isnot to be known' and yet 'is he known'? This issheer self-contradiction. So, unless some otherjustifications are given, we must bear withHume who, from his viewing the importance ofman above every passion, said that such claims"arise either from the fruitless efforts of humanvanity, which would penetrate into subjectsutterly inaccessible to the understanding, orfrom the craft of popular superstitions…"12

But, then, what is the real nature of man'suniverse? G.E. Moore in his 'Some MainProblems of Philosophy' said, a generaldescription of the Universe must include threemost important kinds of things, namely, "whichwe know to be in it, considering how far it islikely that there are in it important kinds ofthings which we do not absolutely know to bein it, and also considering the most importantways in which these various kinds of thingsare related to one another".13 He proceedswith a common sense view, that is, the view ofa common man , on this ground that "Thereare… certain views about the nature of theUniverse, which are held, now-a-days, byalmost everybody. They are so universally heldthat may, I think, fairly be called the view ofCommon Sense."14 Down a few more lines heagain says "….The most important views ofcommon sense: things which we all commonlyassume to be true about the Universe andwhich we are sure that we know to be trueabout it."15 ensure that things we know cannotbe doubted.

But Berkeley (1685-1753) did. In factBerkeley unseated all previous theories aboutthe reality of man's universe, beginning withthe views of Plato of 5th Century B.C. [that,only ideas as created by God really exist in the

universe, and things of the world that we see(have opinion about) are their appearances]16

coming down to that of 17th century John Locke(that those things of our knowledge that cometo us through simple ideas do really exist outthere).17

Berkeley rejected all these and said that,things exist only as they are perceived. In his'Three Dialogues' between Hylas and Philonous,in Opposition to Sceptics and Atheists ,Philonous gives to Hylas the example of twohands, hot and cold, simultaneously put inwater, finding ' in reality' the same water coldand hot respectively, which is contradictionand paradoxical in term and denies existence ofanything other than what mind perceives.18

But Moore rejects this view for the simplereason that it contradicts Common Sense.According to him, in a sensation of blue, to saythat 'blue' and the 'sensation of blue' are thesame is self-contradictory.19 (Evidently the useof 'of 'shows that 'sensation' and 'blue' aredifferent).

Berkeley's view is, however, rejected onmany other grounds of which the mostformidable one is that, if every body's world isas they perceive, then how does onecommunicate with another about anything, say,a table, when one in his library, reading a bookon it, may see it as 'a study-room article' andanother, a carpenter, who sells it, as 'a productof timber'? Moreover, when the reader uses thetable in the day, leaves it in the locked libraryroom for the night and finds the table in placethe next morning, is it the same table there orthey are two different tables as are perceived?The latter is ridiculous for any understanding.But if it is the same, how did it continue to existunperceived by any one in that locked room ?Berkeley had a queer answer. He said, the tableexists in God's perception and that God'sconsciousness provides necessary commu-

nication about the table between men. Naturallyhe invited the next chain of insurmountablequestions, namely, in whose perceptiondid(does) God exist ? etc. We shall see, talkingapparently from a similar point of view, Tagorehad an answer to this problem withoutBerkeley's infinite regress.

Meanwhile, faced with these problems,philosophers started to talk about transcendinghuman understanding to reach the Realitywhich is Thought per excellence, i.e is completein itself without being of this or that. Hegel isone of them who, being a non-Indian, tells usin a very 'Indian way(!)' that Absolute Idea orSpirit is the only reality of the universe andthat things and beings we see are, as Russellpresents, "our partial and erroneous ways ofapprehending Reality."20

In fact, down the entire history of thewestern philosophy, this problem of mind andmatter with respect to man's universe persisteduntil philosophers started to look at thephenomenon from an entirely different point ofview. We shall come to that later (in SectionIII).

But before that, let us reiterate that to speakof 'Absolute Idea as wholly spiritual' is not as'unreasonable' as Russell's earlier commentsmight have suggested. In fact, Russell himselfcommented on Hegel's believing in an 'eternalperfect unchanging spiritual unity' as "In thisconception, there is undeniably somethingsublime, something to which we could wish toyield assent".21 He, however, cautioned thatHegel's arguments involve 'much confusion andmany unwarrantable assumptions'. But, mostsignificantly, this shows that the so called vaguethinking of some Ultimate Truth of man's lifeand his universe as 'sublime spiritual' was notthe monopoly of the Indians and for that matter,of Tagore. And secondly, Russell himself , sixtyyears after he wrote all these about Hegel and

also about Tagore [the year was 1912 when inhis book mentioned above he wrote about Hegeland also the year when he met Tagore]22, startedto work on his 'logical atomism' theory to show,like Wittgenstein, that the world consists notof things or objects as we know but ofpropositions which at their roots again havetheir atomic forms only. His theory of logicalatomism says, those atoms are arrived at as the'last residue' in the analysis of propositions . Hewas, however, afraid that such 'atomic facts'might appear 'vague and ambiguous'.23 So hewrote : "I think vagueness is very much moreimportant in the theory of knowledge…Everything is vague to a degree you do notrealize till you have tried to make it precise.."24

What an irony ! Russell was pleading forvagueness not to be discarded at its very sightbut to wait till it was made precise. In the nextsection we shall see how Tagore made his visionof Unity of Self, the selves and their Universe'precise' in Russell's sense.

SECTION III

Here we shall try to answer the second ofour initial questions. Anyone can see thatTagore was highly inspired by the Upanishadsin respect of Man's life and his Universe in manyof his writings, particularly the poems of'Geetaanjali', of 'Naivedya' and many others,along with an exhaustive interpretation of thosevisions given in his 'The Religion of Man'. Butat the same time we also see that, in contrast tothe spirit of the Upanishads, he had a lot ofdeliberations in support of his vision in the lastnamed book.

Firstly, about the influence as told above inthose poems and writings, we find that hespeaks directly of the truth of some EternalSpirit finding expression in his mind insublimation of all kinds of reason or activeapprehension. In the poem 'antara mama



conception of beauty, but not with regard totruth.

Tagore : Why not ? Truth is realizedthrough man.

Einstein : I cannot prove my conception isright, but that is my religion.]

We notice that, Einstein's uses of the words'though we cannot say what it means' , 'a beliefwhich nobody can lack', 'I cannot prove' etc.come very near to saying that there are sometruths which are 'believed but not proved'.Moreover, to say 'nobody can lack' ultimatelycomes to saying 'man universally does it'.

So when Tagore said that truth absolutelyunrelated to humanity is non-existent, Einsteinreplied : "Then I am more religious than youare."32 That means, at times man needs areligious sort of postulations (though notreligious dogma of some creed) to break somebarrier.

In fact, the way Einstein was explaining hisground for the belief in the truth of anindependent world outside man's domain goingahead of logic and scientific reasoningcompares very closely to Tagore's vision of itin the sense, there is always the scope for acreative imagination to overtake mechanicalreasoning . With reference to the creative spiritof man, Tagore writes : " It is the consciousnessin Man of his own creative personality whichhas ushered in this new regime in Life'skingdom".33

So, whether a poet or a philosopher or inthis particular sense a scientist, all are in searchof the ultimate truth of the Universe as it is. Wedo not know as yet if the last word is said inthis respect. But Tagore seems to have kepthimself alive to it all along even when somephilosophers started to say that the traditionalapproach to this problem is inadequate. Theycame up with completely a new version of the

world which, according to them, would providethe required passage from the knower to theworld there. So when Tagore's Hibbert Lecturesof 1930 was published as 'The Religion of Man',L. Wittgenstein, a stalwart of Vienna Circle, wasalready at the centre stage of the new movementwith his Tractatus Logico-philosophicus (1920).And it is most unlikely that Tagore had no ideaof it. So it attracts our question if his vision hadanything in common with the new movementtoo.

Leaving the question of independentobjects of the world behind, Wittgensteinvoiced his new thoughts from the very firstassertion in the Tractatus, the longintroduction of which was written by histeacher and friend Russell himself. Some ofthem could be restated here to see if any ofthem could be interesting from Tagore's pointof view.

The first assertion is : "The World is that isthe case." (T.1) .This is followed by "The worldis the totality of facts, not of things". (T 1.1),and then, a few assertions later : "The facts inlogical space are the world." (T 1.13). [Let usnote that all his assertions are within a frame ofinclusive number series, indicating that the truthof each lies in some relation to the totalitystructure of it, which we shall see waspurposefully done to show the truth of his viewthat the world can be stated only in a frameworkof propositions.]

As we proceed, we know what the phrase'that is the case' means . He says : "What is thecase-fact-is the existence of states of affairs"(T 2). That means, 'facts' are not 'things' (liketables, brown, books, etc, of the world as theyare), but the 'states of affairs', which are of thesimplest relational form of propositions, suchas, 'table-colored-brown' 'books-on the-table'and so on. (Note : 'colored' or 'on the' standfor a 'relations' making table, brown, and book

bikasita karo /antaratara he/ ………juktakaro he sabaar sange…,'25 or in this piece ofwriting "…on the surface of our being we havethe ever-changing phases of the individual self,but in the depth there dwells the Eternal Spiritof human unity beyond our direct knowledge."26 We can find many more of this kind ofwritings which show that he was by belief amystic.

But there are many other passages in thesame book and elsewhere which show that inspite of this mystic leaning for a 'Super Self'superseding 'individual' in man, he believedthat ultimately all these are means to therealization of the truth of the Universe which,after all, to use Wittgenstein's phrase 'that isthe case' ( or the most natural truth of life). Herelet us , once again, recall his words above " ...our universe is the sum total of what Man feels,etc".27 These words mean, for him, neither mannor his mental activities are surrendered foranything, be it the Indeterminate Brahman orelse.

But while saying 'what Man feels etc.', didhe invite again the impasse of Berkeley's'isolation' of individual worlds ? That it was farfrom that, becomes evident in the very nextparagraph. He writes, and this is very significant,– "I do not imply that the final nature of theworld depends upon the comprehension of theindividual persons. Its reality is associatedwith the universal human mind whichcomprehends all time and all possibilities ofrealization. And that is why for the accurateknowledge of things we depend upon Sciencethat represents the rational mind of theuniversal Man…"28 Perhaps these lines explainmore than required his unique 'vision of man'suniverse' eulogizing the message of theUpanishads in the light of rationality andscience. In fact, all truths of life must appeal tothis 'universal human mind' who unites in

thought every individual man. But thisuniversal Man is neither God ( of Berkeley) northe 'Indeterminate Brahman' (of theUpanishads). On the contrary, it is the allpervading rationality. In fact this explains theimpersonal truths of sciences which dependon ultimately appealing to humanity in thesense of organizing 'into rational conceptsthose facts which man can know andunderstand…'29

Thus, we may say, in all his deliberations inand through his vast world of creation he neverlost sight of the fact that Truth shines only to arational as well as a scientific mind, only withthis rejoinder that it has to be organized by auniversal mind.

Of the many stalwarts of the world whowere path-breakers in the history of mankind intheir respective field, Tagore had the privilegeof direct interactions with Albert Einstein.Explaining the existence of the 'table' whennobody sees it, Einstein disagreed withTagore's point that it exists for and through auniversal humanity. He, on the contrary said :"…we attribute to truth a superhumanobjectivity. It is indispensable for us– thisreality which is independent of our existenceand our experience and our mind – though wecannot say what it means."30 He also said "…itis a belief which nobody can lack."31 [ It wouldbe interesting to cite a few lines from theirconversation that took place between them inthis respect :

Tagore : The world is a human world– thescientific view of it is also that of the scientificman….

Einstein : Truth, then, or beauty, is notindependent of man !

Tagore : No………

Einstein : I agree with regard to this



the 'states of affairs'). And there are no table orbrown or book as such. They exist only so farthey are part of a state of affairs.

But what asserts the existence of the statesof affairs ? He says: (T 4.21) - "The simplestkind of proposition, an elementaryproposition, asserts the existence of a state ofaffairs".

Now, as to the most relevant question, whatfrom out side the proposition makes it true,Wittgenstein says : "A proposition is a truth-function of elementary propositions. (Anelementary proposition is a truth-function ofitself)" [T 5]. That means, a proposition ( i.e.man's sole means of knowledge) is true if itsconstituent elementary propositions are true,whereas truth of an elementary propositiondepends on itself only, not anything outside it.There is thus no question of infinite regress.According to Wittgenstein, the world is notmaterially produced by things or objects asthey are, but is constructed by propositions"with the help of a logical scaffolding…" ( T4.023).

Now, what we find in Tagore's vision of theUniverse is not very different from thiscontention that so called reality is nothing butsome universally accepted (like, 'that is thecase')form of consciousness. We come acrossa striking similarity of this in these words ofTagore : " …reality is not based in thesubstance of things but in the principle ofrelationship. …Reality is human; it is whatwe are conscious of, by which we are affected,that which we express."34 For the poet, the worldis the totality of these 'relationships occurringin consci-ousness' (a proposition forWittgenstein?) of the universal man.

Incidentally Wittgenstein realized thatthese hundreds of assertions did not take himto where he wanted to reach and confessed in

the last two of them that- "He (his follower)must transcend these propositions , and thenhe will see the world aright" (T 6.54) and "Whatwe cannot speak about we must pass over insilence" (T 7). Does Tagore face a similarproblem? Perhaps not, for, the poet in him caneasily say "…reality is the definition of theinfinite which relates truth to the person."35

The question of transcendence comes whenwe think of knowing efforts of finite individuals.On the other hand, Man who represents theuniversal man, lives with the Universe withouteffort. ["viswa saathe joge jethay vihaara/ seikhane jog tomaar saathe aamaro…;"36 whichsays, the universe where the Universal Mantreads is where the person of the poet too stepswith.]

Concluding Remarks

In course of our deliberation above, wehave tried to drive at a few points. Firstly,whatever does not fit into the frame of formallogic and reason, may not be discarded as vagueand nonsense for such hasty effort falls shortof exhausting all possible means of knowledge.

Secondly, in spite of his strong bond withthe mysticism of the Upanishads highlightingthe abode of a Supreme Spirit in Man , Tagorehad his own vision sufficiently distanced fromthe former's indeterminate character throughreason and extremely comprehensive poeticvision.

Thirdly, as for our knowledge about theUniverse, scientific as well as philosophicalenquiry take us a long way, but not to suchlength as to provide a full proof answer for allrelated questions. We have seen Einstein'sview too. And also of Wittgenstein. In theTractatus, the most important event of 20th

century (as termed by Russell in hisintroduction), he had to accede a possibletranscendence in man's knowing effort in thisrespect. In fact, Russell himself expressed

realizations about the limits of philosophicalknowledge ( Ch. 14 of The Problems…) at thesame time when he expressed a different opinionabout Tagore.

And, fourthly, attempts to reach the truthof man and his universe beyond the laid-downpaths of knowledge has always been with thephilosophers through ages. So, if Tagore spokeabout one of such means, he cannot be blamedby anyone, and the least by a philosopher.

But all said, he was above all a poet, and hisvision poetic. His Universe is so comprehensivein nature that his thoughts have something forall, including philosophers. Only an adequatepreparedness is required to appreciate it.

References :

1. Rabindranath Tagore : The Religion ofMan. 2008, Rupa & Co.New Delhi. p.78

2. ibid, p.83

3. ibid, p.844. Bertrand Russell : The Problem of

Philosophy, 1959, Oxford UniversityPress, London. p.1

5. Tagore, op. cit p.88

6. CHANDOGYA : The Upanishads. 1948.New American Library, N.Y., p.65

7. GEETANJALI , Poem No. 1208. Tagore : op. cit, p.10

9. ibid, p.12110. ibid, p.78

11. MUNDAKA : The Upanishads, op.cit,p.48

12. David Hume : Enquiries Concerning theHuman Understanding, 2nd Ed, 1902,Oxford, pp. 9-11

13. G.E.Moore : Some Main Problems ofPhilosophy, 1953, George Allen andUnwin, London. p.1

14. ibid, p.2

15. ibid, p.2

16. B. Russell : The History of WesternPhilosophy. 1972, Touchstone Book, N.Y.pp.121-22

17. ibid, p.61218. George Berkeley : Three Dialogues

Between Hylas and Philonous, 1713,William & John Inny. London. FirstDialogue.

19. G.E.Moore : The Refutation of Idealism,1903, Mind 12.

20. Russell : The History etc. op.cit, p.734

21. Russell: The Problem. etc. op.cit, p.8322. Ray Monk : Bertrand Russell : The Spirit

of Solitude; 1872-1921, [Ch.10. TheShattered Wave]. 1996. Free Press N.Y.p.273 [Note : There is a reference–Dickinson, a Tagore admirer, who tookTagore to meet Russell in the Summer of1912].

23. B. Russell : The Philosophy of LogicalAtomism, 2010, Routledge, London. pp.3-4

24. ibid, p.4

25. Tagore : GEETANJALI, Poem No.526. Russell : The Problem etc. op.cit . p.5

27. ibid, p.1028. ibid, p.11

29. ibid, p.730. Einstein & Tagore : Journal of

Consciousness Studies (Controversies inScience and the humanities.) Vol.2,No.2,1995, Thorverton. U.K.

31. ibid.

32. ibid33. Tagore : The Religion etc. op.cit, p.29

34. ibid, p.12035. ibid, p.120

36. Tagore : GEETANJALI, Poem No. 94



A Grand Assimilation : The Assamese Sikhs – (Part-I)

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A GRAND ASSIMILATION :THE ASSAMESE SIKHS – (PART-I)

BIMAL PHUKANOrion Tower, Cristian Basti, Guwahati - 781 005

ABSTRACT : A diverse range of people with various religious affiliations inhabit thestate of Assam, be they Hindus, Muslims, Christians, Sikhs, Buddhists and the like.Among the Sikhs, however, there is a group who stand out as a breed apart. Whileremaining devout followers of the Sikh religion, these Sikhs are steeped deep inAssamese culture, and most important, unlike other Sikhs in Assam, have adopted theAssamese language as their own, to the total exclusion of Punjabi. Mainly inhabitantsof Nagaon District of Central Assam, they claim to have arrived in Assam nearlytwo hundred years ago, long before the Sikhs of Punjab started migrating in searchof better opportunities in British Assam. Known as Assamese Sikhs, their presencehas always been a colourful feature in Assam's landscape. However, the communityhad always lived in the twilight zone due to lack of a written history of their own.Divided into two parts, this article is an attempt to chronicle their history in Assamspanning nearly two centuries.

Part I begins with the arrival of Sikhism in the 16th century when Nanak startedpreaching at the age of thirty. It briefly describes the visits to Assam by GuruNanak, followed by the ninth Guru Tegh Bahadur in 1669 when the first Gurdwarain Assam was established at Dhubri. It describes the events leading to the fall of theAhom monarchy culminating in the battle at Hadirachaki where Sikh soldiers foughtbravely on behalf of the king before sacrificing their lives. These tales found mentionin contemporary folk-literature of some great Assamese writers and helped form theearly 'history' of Assamese Sikhs.

Nestled amidst lush green plains drenchedby the monsoon rain, there is a roadside dhabanear Raha, a small town about one hundredkilometres east of Guwahati, capital city ofAssam. It sits right next to the National Highway

37 that cuts through Assam from west to easton the southern bank of the Brahmaputra.Appropriately named 'Dhaba Highway', theeatery is run by two Sikh brothers. Years ofhard work and honest service had brought them

INTRODUCTION

good dividends; they now have a loyal clientele.Their home is in a village just across the street,which is not surprising in itself. It might,however, raise a few eyebrows to learn that thevillage, Chaparmukh Sikh Gaon, had been a Sikhsettlement for nearly two hundred years. Sikhswere no strangers in Assam especially after theBritish began its rule in the territory in 1826.What set this group of Sikhs apart was thatunlike their Punjabi brethren, they were morethe mild-mannered Assamese rather than therobust Sikhs known the world over.

These Sikhs had been residents of a placeas far to the east of Punjab as one could travelwithin India. They are small in number, not morethan ten thousand at the most. Their primaryhabitat is in two neighbouring villages few mileswest of Nagaon in central Assam. They maintainthat their warrior ancestors had come to Assamin early 19th century to fight battles on behalfof the local Ahom Kingdom. That was longbefore migrant Sikhs arrived in British Assamlooking for employment and businessopportunities.

These early arrivals naturally faced somedegree of discrimination as strangers usuallydid in an alien land. When it came to marriage,extraneous circumstances made it impossiblefor them to travel to Punjab and look for bridesin the traditional way. Assam was in turmoil atthe time and the rampant Burmese wereeverywhere. The Sikhs, perforce, had to seekpartners from among the local Assamese Hindupopulation. They thus began a new life inAssam which was a unique blend of twoheterogeneous cultures. The wives had carriedover Assamese traditions, customs and foodhabits into the new household. Guests werewelcomed in the traditional Assamese way withofferings of tamul-paan, sarais adorned theirliving room, gamochas found use as towels athome. The food cooked in the kitchen of theseSikhs was no different from an Assamese home.

Unlike the Punjabi Sikhs who generally preferredrotis made from wheat, rice became the staplediet of these Sikhs like most people in Assam.As children came, their assimilation intoAssamese way of life progressed rapidly.

Most important, these Sikhs adopted thelanguage of their new home. Assamese becametheir mother tongue. They spoke it at home andoutside to the total exclusion of Punjabi, a rareoccurrence for Sikhs living anywhere in India.Their children went to schools where Assamesewas the medium of instruction. They spokefluent Assamese with all its nuances. TheseSikhs truly absorbed the Assamese languageinto their hearts. Over the years, theircontribution to mainstream Assamese literaturehad been immense considering that theynumbered less than ten thousand. Displacedfrom their place of origin centuries ago, thiscommunity of Sikhs did not feel nostalgic aboutbeing away from Punjab or of its culture,language and people. After having lived inAssam for generations, their adoption of thisland, its culture and language was complete.Their names carry an Assamese refrain as Arjanbecame Arjun, Rajinder became Rajen. Theirchildren responded to nicknames like Kon andBapu, common in an Assamese family. Localpeople addressed them as 'Asomiya' orAssamese Sikhs, a term of endearment and tacitacceptance of their presence in their midst.

Religion was important for these people.While being truly wedded to the culture andlanguage of their adopted land, they proudlymaintained their Sikh identity. On the very spotwhere they set up their new 'home' on the banksof a stream in Nagaon district, the Sikhs hoistedthe Nisan Sahib of their faith and built a prayerhall. Now nearly two centuries old, it is thesecond Gurdwara in Assam after the one atDhubri raised by the Ninth Guru Tegh Bahadurin 1669 during his visit to Assam. These Sikhsfaithfully maintain their religious customs and

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The Heritage


Bimal Phukan A Grand Assimilation : The Assamese Sikhs – (Part-I)


rituals including going to Gurdwara regularlyand performing marriage rituals according toSikh traditions. They observe the birth and thedeath anniversaries of Sikh gurus and otherfestivals as in any Sikh community elsewhere.They would rather describe themselves asAssamese who are followers of the Sikhreligion. They take pride in pointing out thatmany years ago their forefathers had come toAssam to rescue its people from foreign hands.

Where religion is concerned, the role of theHindu wives was a determining factor. Theyextended the fullest co-operation to the Sikhsthey married; most Hindu wives of these Sikhsembraced their husbands' religion. Along withtheir Sikh husbands, they saw to it that thechildren were raised in the faith. Mothers urgedtheir sons to wear a turban and be a Sikh. Theentire families of Assamese Sikhs had beenfollowing Sikhism with the utmost devotion.

Around twenty seven million Sikhs livetoday in almost every corner of the globe. Unlikeany Sikh living outside Punjab, this 'miniscule'community of Sikhs in central Assam is indeedunique. While other Sikhs generallycommunicate in Punjabi, these Sikhs interactamong themselves in Assamese to the totalexclusion of Punjabi. Unlike the Punjabi Sikhsagain, they have adopted Assam as their own,feel decidedly 'at home' ensconced in Assameseculture and traditions while remaining devotedfollowers of Sikhism. It is surprising that thecommunity had missed the attention ofmainstream Sikh scholars until the end of the20th century.1 For nearly two centuries, they hadlived in a twilight zone lacking a credible historyto explain their presence in Assam. Despite anuninterrupted presence in Assam lasting nearlytwo hundred years, they inhabit a world offolklore intermingled with untested history.Without a written chronicle of their own, theyare caught between two worlds as far apart asthey could possibly be. While trying to recreate

their past, one must be careful to remember thatthese Sikhs had been 'sons of the soil' of Assamin the truest sense of the term. The AssameseSikhs is an attempt to find a balance betweenfolklore and truth, and to give these uniqueSikhs their rightful place in history.

SIKHISM TRAVELS TO ASSAM

Nanak Visits Assam

Of the ten Sikh Gurus, two visited Assamduring their travels in the eastern part of thecountry. The first to arrive was the very firstSikh Guru Nanak (1469-1539) when he set outon his first journey around 1500. Details ofNanak's visit to Assam are sketchy. One has torely on the accounts written by Max ArthurMacauliffe (1837-1913), the bureaucrat-turned-historian. As an Indian Civil Service (I.C.S.)officer of the British government, he served inthe state of Punjab and is said to have hadaccess to all ancient Sikh chronicles andmanuscripts. The first foreigner to have madean exhaustive study of the religion, Macauliffewrote one of the earliest histories of the SikhReligion in English; his "The Sikh Religion"2

in six volumes was published in 1909. Macauliffewrote in the Preface to Vol. I : "I bring from theEast what is practically an unknown religion.The Sikhs are distinguished throughout theworld as a great military people, but there islittle known even to professional scholarsregarding their religion. I have often beenasked by educated persons in countries whichI have visited, and even in India itself, whatthe Sikh religion was, and whether the Sikhswere Hindus, idolaters or Muhammadans."

The Religious Map3 based on the SikhReligion Historical Books depicting the Guru'sfirst journey showed Nanak visiting Dhubriduring his travels in Assam. However, nohistorical shrine, if there was any,commemorating the occasion had survived.

Many years later, after more than 150 years ofNanak's visit, one was raised at the spot by theninth Guru Tegh Bahadur when he visitedAssam in 1669. It is said that Tegh Bahadur'svisit came about under rather unusualcircumstances. There were also reasons tobelieve that Nanak's perception of Assam as aland of witchcraft, especially those practisedby its women, played a big part in bringing GuruTegh Bahadur to Assam.

Around 1667, Mughal Emperor Aurangzebhad ordered Raja Ram Singh of Amber inRajputana, to lead a military expedition toKamrup. The anxious Raja travelled to Patna,where the Sikh Guru Tegh Bahadur waspresently residing, to seek his blessings so thathe may succeed in his endeavour. Ram Singhexplained to the Guru that in the year 1662, theEmperor had sent Mir Jumla to conquer Assambut he had failed miserably. Despite initialsuccesses, his cavalry was finally cut off, apestilence destroyed his infantry, and he himselfdied of exposure and fatigue before he reachedDhaka on his return journey. Now Aurangzeb'sadvisers had suggested that Raja Ram Singhbe sent on the mission. The Raja had come toPatna to seek Guru Tegh Bahadur's protectionand support.

The Guru blessed the Raja and assured himthat Guru Nanak would protect him and hewould conquer Kamrup. Raja Ram Singh wasoverjoyed. On the following day, he made afurther request to the Guru. Should the Guruaccompany him in his expedition, he said,victory would surely be his. The Guru agreed.He was aware that accompanying Ram Singhwould offer an excellent opportunity to preachto his followers and propagate the Sikh religionin the areas traversed. On the other hand, RamSingh had hoped that the Guru's presence wouldnot only bring a sobering influence upon hissoldiers but also thwart the effects of black arts

sure to be practiced against them.4

Guru Tegh Bahadur visits Assam

Battle of Saraighat

In August 1969, the Mughal armyaccompanied by Guru Tegh Bahadur reachedRangamati near Goalpara, the Mughal outpostat the frontier of Assam on the bank of the riverBrahmaputra. The following inscription appearsin the Religious Map5 depicting the probabletravel routes of Guru Tegh Bahadur : "GuruTegh Bahadur Sahib crossed the riverBrahmaputra and near bank set up his campon 16-8-1669 at place called Dhubri (Assam)."While Raja Ram Singh and his army set up campat Rangamati, Guru Tegh Bahadur stayed atDhubri where Guru Nanak had rested duringhis visit to Assam in around 1505. The AhomKing's forces gathered on the other side of theBrahmaputra, and the two opposing forces eyedeach other from across the river. The Imperialarmy was confident but unsure whether the holyman with them would be able to negate the evileffects of magic and witchcraft of the Assamese.Across the river, the Assamese were unnervedby the superior numbers of the Imperial army,but were quietly confident that the supernaturalpowers of their magicians would keep theattackers at bay.

The Assamese women tried their best butall their efforts were of no avail. The magiciansrealised that superior powers had completelydeprived them of their magical strength. Theycrossed the river to the Guru's camp and beggedforgiveness for having offended him. They toldhim that they were fighting only to repel theforeigners who had come to enslave them.

Guru Tegh Bahadur assured the magiciansthat he would work to bring peace between RajaRam Singh and the Ahom King. He then advisedRaja Ram Singh to achieve his ruler's objectives

through peaceful negotiations and not to fightunless he was attacked first. He reportedlysucceeded in his mission. A second inscriptionon the Tegh Bahdur's Sikh Religious Map says:"At Dhubri mother of Chakra Dhayaj of Assamrequested Guru Ji for help. Guru Tegh BahadurSahib arranged meeting for compromisation(?) between King Chakra Dhayaj Singha ofAssam and King Ram Singh." Macauliffe hadwritten : The Ahom king came to meet the Guruin his tent with an escort bearing manypresents. Terms were discussed and agreed.When told of these negotiations, a delightedRaja Ram Singh said that for him, the news waslike manna from heaven. The Guru drove adagger into the earth and told the two kings:Let all the land on this side of the dagger belongto the Emperor, and all on the other side to theking of Kamrup, and let both monarchs forgettheir enmity. This they both agreed to, and thuswas the serious quarrel ended and bloodshedavoided.6

Assam's First Gurdwara

According to Macauliffe, the Guru theninformed Raja Ram Singh's officers that GuruNanak had visited this place and his footstepshad rendered it holy. He requested each soldierto bring five shieldfuls of earth to raise a moundin memory of the founder of the Sikh religionthat could be seen at a great distance. Thewhole of Raja Ram Singh's army joined in, andthe work was accomplished in a few hours. TheGuru then had a pavilion erected at the top ofthe mound. Some of his companions stayedback to guard the temple and preach the truereligion.7

This narrative by Macauliffe, based on Sikhreligious chronicles, however, was at greatvariance with historical accounts of the battle.Historians writing of the battle had made nomention of this initial truce at the behest ofGuru Tegh Bahadur, nor of the Guru's presence

at the scene of the battle. Moreover, the warcontinued and the Mughal army pushed furtherinto Assam territory. As a tactical ploy, theAssamese put up a token resistance near thefrontier which was easily overcome. TheMughals were lured to Guwahati where a ringof fortifications awaited them. Once withinthese confines, the Mughal army was helplesslycaught in the waters of the Brahmaputra androuted. The issue was finally decided in March1671 in the Ahom king's favour.8 Known as theBattle of Saraighat, it had gone down in theannals of history as the biggest tactical warfought and won by the Ahoms. Defeat in thisbattle put an end to the Mughals' dream ofextending their empire into Assam territory.

Whatever might be the true details, therewas little doubt that the first Gurdwara inAssam came into being at Dhubri in the wakeof Guru Tegh Bahadur's visit. Known asGurdwara Thara Sahib or Damdama Sahib, itsits atop the mound, raised by Ram Singh'ssoldiers, on the bank of the Brahmaputra. Thepresent structure with a sloping roof wasconstructed in 1966. A photograph insideshowed the old mound with the pavilion ontop, exactly as described by Guru Tegh Bahadur.

Close to Gurdwara Damdama Sahib, isGuru Tegh Bahadur Gurdwara, built on the spotwhere the Sikh Guru had stayed and reportedlynegotiated peace. Visiting priests, mostly fromBihar, looked after the temple.

Tegh Bahadur and Assam

Soon after his return from the east, an urgentmessage from Punjab reached Guru TeghBahadur. The people of Punjab and theBrahmins of Kashmir were facing persecutionfrom the Mughals and had requested hispresence and assistance. The Guru respondedimmediately. His wife and mother pleaded withhim not to go and leave them and his youngson behind. A devoted family man, Tegh

Bahadur composed the following hymn on thatoccasion.

"I have seen that love of the world isfalse;

Everybody, whether wife or friend, isintent on his own happiness;

Everybody speaketh of his relations, andattacheth his heart to them with love;

At the last moment nobody will accompanyhim; this is a strange custom.

Stupid man as yet understandeth nothing,though I have grown weary of

continually instructing him.Nanak, if man sing the praises of God, he

shall cross over the terrible ocean."9

(tr. Bimal Phukan)It makes interesting comparison with the

hymn composed by Sankaradeva, theVaishnava Saint from Assam, upon receipt ofthe news of his first son's birth.

"I fall at thy feet, O Hari, and offer Theehumble prayers to save my soul.

I languish with the poison of the serpent ofthe world,

My life is threatened every moment.Unstable are men and wealth, youth and

lifeUnstable are wife and son;Whom should I turn to as eternal and

lasting?My heart is fickle like water on the lotus

leafIt does not settle for a momentKnows no fear in enjoyment of the world of

senses.Thou art my destiny.Thou art my spiritual guide.Saith Sankara, steer me across the vale of

sorrows."10

(tr. Bimal Phukan)Guru Tegh Bahadur occupies a special place

in the hearts of the Sikhs of Assam. His deathanniversary is observed at the Dhubri

Gurdwara with great ceremony; and MatajiGurdwara at Chaparmukh celebrates his birthanniversary. While Guru Nanak's visit to Assamin 1505 sowed the seeds, Guru Tegh Bahadur'svisit in 1669 marked the entry of Sikhism intoAssam.

The Sikh faith, however, took root in Assamonly when the Assamese Sikhs arrived atChaparmukh in 1820-22 and established the firstoperating Gurdwara in Assam.

FROM BATTLEFIELD TO HOME STEAD

Assam in Turmoil

In early 19th century, the northeastern stateof Assam is in turmoil. For the Ahom dynastythat had ruled Assam for nearly six centuries,the glory days are coming to an end. A Shan-Tai tribe originating in the Yunnan province ofnorthern China, the Ahoms entered Assam in1228 through its northeastern border and hadset up a kingdom. They were strong rulerspowerful enough to repulse several attemptsby the mighty Mughals to conquer them. Withthe capital in the present Sivasagar district ofeastern Assam, the Ahom empire at one timeextended westwards beyond Guwahati up toHadirachaki in present Goalpara district.

Claiming that their ancestors had descendedfrom heaven, the Ahoms declared themselvesto be invincible. Their victories over theMughals added to their image of invincibility inthe eyes of their subjects. Autocratic rule overmany years had made them arrogant, too sureof their own divine power. The king's word waslaw and the subjects were dealt with an iron-hand. The first real test of their invincibility camein the latter half of eighteenth century, not fromexternal enemies but from forces arising out ofunrest within.

By late sixteenth century, the neo-Vaishnavareligion founded by Guru Sankaradeva (1449-1568) had struck deep roots. There was



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enormous increase in the number of itsfollowers, and it became a force to be reckonedwith. This alarmed the ruling fraternity and theytried every means at their disposal to suppressthem. What the somnambulant rulers failed torealise was that the common people too hadbecome disenchanted with the oppressiveregime, and sided with the Vaishnavites' clamourfor a more democratic system of governance.The anger of the people came to a boil duringthe reign of King Lakshmi Singha (1769-80). Arevolt took place led by the Moamarias,followers of Mayamara satra, a religious centreof the Vaishnav followers. They succeeded tothe extent of dethroning the king who fled fromthe capital. The Ahoms did finally manage toregain the throne, but the myth of theirinvincibility was shattered forever. This uprisingwent down in history as Moamaria Bidroh andheralded the beginning of the end of the Ahomregime.11

While concentrating all their efforts indefending its western frontier, the Ahoms hadnot been able to pay much attention towardsprotection of its eastern flank. It lay open toincursions by the powerful neighbours like theBurmese who lived across the border. To addto the Ahom's woes, mismanagement haddenuded their coffers and they were no longerable to raise and sustain a regular army ofadequate strength. The Moamaria rebellion hadtaken its toll by exposing the weak underbellyof the once mighty Ahoms. By early nineteenthcentury, the Ahom kingdom had becomeextremely vulnerable in military terms and theyoften had to seek help from neighbouring rajasand chieftains in order to defend themselves.In times of dire exigency, they had to turn to theservices of hired mercenaries known asbarkandazes available in neighbouring Bengal.

The watchful Burmese lost no time in takingadvantage of the situation. Since long, they had

been eyeing the possibility of capturing Assamand opening a flank to attack the British.Beginning in 1817, the Burmese mountedseveral major attacks on Assam and they cameout victorious every time. Burmese soldierskilled men, women and children at will andcreated terror among the general populace whofled from their homes to take refuge in junglesand other remote areas. These dark days ofrandom and inhuman atrocities committed bythe Burmese are etched in Assam's history asManar Din (Days of the Burmese) and are stillremembered with dread and horror. The victorsreturned home with plenty of bounty and riches,not forgetting the young maidens for their king.They also took away large number of prisoners-of-war as slaves to work in their fields. Theclimactic battle of the third attack by theBurmese on Assam took place at Hadirachakiin 1822.12

Battle at Hadirachaki (Assam Chaki)

The first Burmese invasion of Assam tookplace in 1817, followed by another in 1819. Bothresulted in victory for the Burmese whoestablished a strong presence in the kingdom,and the Ahom monarchy was reduced to thestatus of vassalage. The deposed KingChandrakanta Singha fled to the safety of Britishterritory beyond Hadirachaki, and maderepeated efforts to regain his kingdom. ByMarch 1822, he had been successful inreclaiming parts of his territory and set up hiscamp at Mahgarh near Jorhat, not too far fromthe Ahom capital of Garhgaon. The news soonreached the Burmese king Bagyidaw who senthis most veteran general with a large force toeffect reprisal. In June of the year, a battle tookplace at Mahgarh. Chandrakanta Singha foughtwith unusual vigour and courage but hismercenary soldiers could not sustain the battlefor long; the Ahoms suffered a heavy defeatwith loss of around fifteen hundred men.

Chandrakanta once again fled to Guwahati. Stillbeing pursued by the Burmese, he went furtherwest to the safety of British territory.

Vanquished and humiliated, and driven outof his kingdom, the only wish the deposed kingnow had was to regain his empire and restorethe sovereignty of his kingdom. Chandrakantafinally took refuge in Hadirachaki which at thetime was the last western frontier post of Assamand set about regrouping his forces. Hedeployed all his meager resources in puttingtogether an army strong enough to drive theBurmese out of Assam.13

The rest of the story is better seen throughthe eyes of Assamese Sikhs.

Assamese Sikhs' 'Story'

Several Assamese Sikh writers had atvarious times narrated the community's versionof events that unfolded at Hadirachaki in thatfateful battle. These had been published in theCommemorative Volumes brought out by themduring the last thirty years or so. Except for afew minor details, the core of the story hadremained consistent and had been passeddown through generations by village elders asfolklore.14,15

"The Ahom King Chandrakanta Singha hadbeen camping at Hadirachaki busy in gatheringa force to fight the Burmese. He had begunwith local recruits but felt emboldened enoughto send emissaries to Maharaja Ranjit Singh ofPunjab with a request for help. The generousMaharaja responded favourably anddispatched a contingent of about 300-500 Sikhsoldiers to assist the king's forces. The Sikhsoldiers, under the command of one ChaitanyaSingh, travelled from Punjab to Hadira, situatedon the northern bank of the river Brahmaputraacross from Goalpara. Upon arrival, theyannounced their total allegiance to the king andvowed to fight till death to protect Assam's

sovereignty from the marauding invaders. TheSikhs joined the other forces KingChandrakanta had put together and waited forthe Burmese to arrive.

The pursuing Burmese army soon reachedHadirachaki and a bitter fight ensued betweenthe two opposing forces. The motley army ofChandrakanta Singha put up a heroic fight. TheSikh soldiers led by their commander ChaitanyaSingh fought valiantly. But all to no avail. Thenumerically superior Burmese armyoverwhelmed the king's forces and destroyedthem. The Sikh commander and most of theSikh soldiers lost their lives. At the end of thebattle, the vanquished king Chandrakanta madehis way back westwards into the safety ofBritish territory.

But the widow of late Chaitanya Singh, theonly female member of the group and addressedwith reverence as Mataji by everyone, decidedto do otherwise. Instead of returning to Punjab,she decided to stay back in Assam. She set sailupstream on the river Brahmaputra taking withher the few surviving soldiers. They rowed upthe Brahmaputra until they reached the pointin Nagaon district where the river Kalang flowsinto the Brahmaputra. Here they changedcourse, rowed up the river Kalang, then viaKopili and a stream known as Titaimora Suti,finally arriving at Chaparmukh. The localvillagers made them more than welcome, andthe new arrivals decided to set down permanentroots in a place where they felt completely athome. The resident communities provided theSikhs with all assistance required to settle downproperly.

Once a decision was made to settle down atChaparmukh permanently, Mataji set aboutfinding brides for her companions. A completelychaotic situation prevailed in Assam at the time.The rampant Burmese were carrying out randomacts of atrocity. Therefore, the question of


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getting brides from their own community inPunjab did not arise. Instead, they chose tomarry Assamese women from the neighbouringvillages. The brides came from all castes residentin the area – Koch, Kalita, Brahman and Sudra.Ram Singh Subedar, one of the soldiers whohad accompanied Mataji, was more enterprisingthan the others. He chose to set out alone insearch of greener pastures. He, however, didn'tget too far. He had travelled as far as Sensoanear Nagaon before turning back and finallysettled down at Barkola, a few miles fromChaparmukh. The descendants of these valiantSikhs are primarily residents of Chaparmukhand Barkola. In course of time, they spread outfirst to nearby town Lanka, and then to placesall over Assam. Known as Assamese or'Asomiya' Sikhs they have totally embracedAssamese culture and their mother tongue isAssamese. They, however, remained devoutSikhs and were proud to be so.

One of the first things the newcomers haddone was to raise the Nisan Sahib, the flag ofthe Sikh faith, under a tamarind tree. In courseof time, a small Gurdwara came up at the veryplace. Assamese Sikhs' first place of worship, itwas also the first operating Sikh Gurdwara inAssam. The Guru Tegh Bahadur Gurdwara atDhubri in Goalpara district had been inexistence since 1669 but is maintained byvisiting priests as Dhubri has even today onlya handful of Sikh residents. The Gurdwara atChaparmukh was a modest affair to begin with,housed in a small hut but was later shifted to abetter accommodation. It was completelyrenovated in 1980-82 and a fine permanentstructure now stands at its place. It wasrenamed Mataji Gurdwara as a mark of respectto their late commander's widow. It also housesthe items that Mataji and her companionsbrought along with them – two small cannons,two kirpans, two handwritten books, one hand-driven jat (grinder), and some other items. Asign proclaimed the year of establishment of

as that of the Central Gurdwara in the Sikh partof the village.

In every Souvenir published by theAssamese Sikhs to commemorate an importantevent such as Guru Tegh Bahadur's birthanniversary, there were articles that highlightedtheir descent from the brave Sikh soldiers ofthe battle at Hadirachaki. The same 'story' gotrepeated time and again as if to ensure that itwas not forgotten. Over the years, the storylinehad become almost sacrosanct and to sayotherwise would be considered a sacrilege.

It was likely that at some point in their earlyyears, it had become necessary for these Sikhsto have a story that would explain their presencein Assam. Being an oddity, Sikh outside andAssamese inside, they invited curious glancesfrom everyone, and their occupation as marginalfarmers did not accord them a strong enoughidentity. Warriors they had definitely been butto be described as soldiers deputed by the greatMaharaja Ranjit Singh, that too to fight to saveAssam's sovereignty, added respectability to agroup of mostly underprivileged, smalllandholders trying to build a life for themselvesin an alien land. This story of a 'glorious past'was designed to gain them acceptance in thelarger Assamese society they wished to live inand be a part of.16

There was another emotional and morecompelling reason. With the advent of theBritish rule in Assam in 1826, there had been agreat influx of Punjabi Sikhs into Assam. Theywere all persons with skills, be it in carpentry,automobiles, engines and machinery of all kinds.Many were railway engine drivers, some gotemployment in tea garden factories while manyothers were businessmen. Enterprising peopleall, they soon became successful in their sphereof work. More important, they becamefinancially solvent beyond the level everachieved by local Assamese Sikhs. By sheer

strength of their wealth, they soon becameprominent members of society and built manyflourishing Gurdwaras all over Assam. Therewas little interaction between the two groups.Assamese Sikhs began to feel that the PunjabiSikhs did not treat them on equal terms, andcalled them 'duplicate' or 'impure' Sikhs. A 'story'with a glorious past, Assamese Sikhs had hoped,would help raise them in the esteem of theirPunjabi-speaking co-religionists.

Birth of 'Story'

How had this story developed? For theanswer, we have to turn to folklore and talescirculating at the time in different parts of Assamthrough word-of-mouth. Some of these hadbeen put together by eminent historian-cum-storytellers including Dr. Surya Kumar Bhuyan(1894-1964) and Benudhar Sharma (1894-1981).Folklore had often provided the backdrop formany historical novels, poems and dramas. ForAssamese Sikhs' story, we look at four greatliterary works by three giants of Assameseliterature – Rajani Kanta Bardoloi, LakshminathBezbaroa and Sailadhar Rajkhowa.

Folklore or Folk Literature

Folk tradition and oral lore are culturalmaterial and tradition passed on orally from onegeneration to another. The messages ortestimony are transmitted verbally in speech orsong and may take the form, for example, offolktales, sayings, ballads, songs, or chants. Inthis way, it is possible for a society to transmitoral history, oral literature, oral law and otherhistorical and cultural traditions acrossgenerations without a writing system. In thedays before near-universal literacy, bards wouldsing or chant their people's stories. This oraltradition was a way to keep the history or cultureof the people alive and since it was a form ofstory-telling, it was a popular entertainment.

India's two great epics, Ramayana and

the original Gurdwara as 1820 which also markedthe year of the first Sikh settlement on Assam'ssoil. The Sikhs had been there ever since.14

That in a nutshell is the story AssameseSikhs had been nurturing for generations toexplain their presence in a land far away fromPunjab. The events described had taken placenearly a hundred years before men from Punjabbegan migrating to other places, even overseas,in search of better opportunities. Till date, theAssamese Sikhs do not have a written downaccount of their life in Assam barring the fewarticles that had appeared in scattered journals.

Need for a 'Story'

These narratives, mostly written byAssamese Sikhs, were oftentimes at variancewith one another and suffered from a lack ofhistorical scrutiny. This was despite the factthat Assamese Sikhs had produced eminent menof letters of their own, and historical data waseasily accessible.

The obsession for perpetuating theHadirachaki story appeared most urgent amongthe Sikhs of Chaparmukh and Barkola villages.They were the earliest to arrive and must havehad many traumatic experiences while goingthrough the process of assimilation. BarkolaSikhs maintained that their ancestor Ram SinghSubedar, one of Mataji's companions, was thefirst to settle in the area when it was a denseforest, infested with snakes and wild animals.They also claimed that emboldened by RamSingh's presence, four Koch families and two-three Lalung (Tiwa) families came to Barkolaand settled there. This was hotly disputed bythe Hindu families of the village, and the issuehad long been a bone of contention betweenthe two communities. In a continuing war ofattrition, the old Namghar, in the Hindu part ofthe village, had a signage proclaiming its yearof establishment as 1825, exactly the same year



Mahabharata, and Homer's Illiad and Odysseyare examples of an oral tradition. Now that theseepics had been written down, it should beemphasised that they came out of the earlieroral period. The epics we know today are theresult of generations of storytellers passing onthe material until finally, someone wrote it down.Aesop's Fables that had thrilled generations ofchildren are tales carried for centuries throughword-of-mouth before they appeared in thewritten form.

In the case of Assamese Sikhs, severalhistorical novels and an epic poem helped createa cognizable folklore.

Sikhs in Assamese Literature

(1) Rajani Kanta Bardoloi's 'Manomati'(1900) 17

Bardoloi's forte was in writing novels with ahistorical background, and he was acclaimedas the Walter Scott of Assam. He wrote ninenovels, the first 'Miri Jiyori' ('Miri Girl', 1894)was based upon the Mising community ofAssam. Bardoloi's second novel 'Manomati',published in 1900, was described by the authoras a 'historical novel' set in the backdrop of thethird attack by the Burmese on the Ahomkingdom. The events took place during a periodwhen the Ahoms were in total disarray and theironce glorious kingdom was in decay. After hisretreat from Jorhat, King Chandrakanta Singhawas at Hadirachaki, the last frontier outpost ofthe Ahom kingdom. The king was busy raisingan army, large and strong enough to drive theBurmese out of Assam. Bardoloi wrote:"Chandrakanta Singha was raising a force atHadira (to fight the Burmese). Finding noalternative, Chandrakanta had himself gone toHadira and persuaded the local populace to joinhis army. .. Two emissaries had been sent toPunjab to get Sikh soldiers. In a short while, 500Sikh soldiers arrived from Punjab under thecommand of Chaitanya Singh. The Sikh

wielding Kacharis to fight against the AhomBarphukan." While discussing with hisadvisers about raising an army strong enoughto fight the Ahoms, suggestions were madeabout sending emissaries to Punjab to meetMaharaja Ranjit Singh and request for hissupport. Birdatta vehemently opposed the ideaof seeking outside help, and espoused the causeof fraternity among the local rulers. "We wouldrather give in to the Ahoms than serve undersome foreign forces," he asserted. This perhapswas the first instance in Assamese literaturewhen the name of Ranjit Singh was mentionedin connection with Sikh soldiers coming toAssam from Punjab.

(3) Bardoloi's 'Danduwa Droha' (1909) 19

The refrain was picked up by Bardoloi in hisnext historical novel 'Danduwa Droha' ('TheDanduwa Rebellion'). Written four years after'Padum Kunwori', Bardoloi's novel also had asits backdrop the same set of events as inBezbaroa's book.

In his book, Bardoloi wrote the followinglines about Sikh soldiers. "It is difficult to fightagainst the big guns of the Ahoms with onlybows and arrows. It is, therefore, advised toget soldiers from Darrang, Koch Behar andeven from Punjab. Haradatta sent a couple ofemissaries to Punjab to get five hundred Sikhsoldiers. The emissaries returned with twohundred Sikh soldiers armed with swords andanother hundred carrying guns."

Thus far, there had been three mentions ofSikh soldiers coming all the way from Punjab tofight in Assam. They all appeared in historicalnovels written in the first decade of the twentiethcentury. In Bezbaroa's 'Padum Kunwori',Haradatta and Birdatta merely talked aboutsending emissaries to Punjab to seek RanjitSingh's help. In Bardoloi's 'Manomati' and'Danduwa Droha', however, Sikh soldiers

commander told the king – 'Maharaj! I and mysoldiers shall sacrifice ours lives for you. TheSikhs never give up till a drop of blood remainsin their veins.' The king was now happy withthe reinforcements. The battle at Hadirachakiwas described: "Chandrakanta Singha's forcewas divided into four divisions: A party ofSikhs under the command of Chaitanya Singh,another of Ahoms under Charu, theMussalmans under Mirdoula and Krishnaramas the commander of the Assamese soldiers.After a fierce fight, the Ahom kingChandrakanta was defeated. Chaitanya Singhand his soldiers put up a valiant fight butfinally their commander fell with Guru Nanak'sname on his lips."

This, in 1900, appeared to be the firstspecific mention of a Sikh contingent arrivingin Assam to fight on behalf of the Ahom king,albeit in a historical novel. These brave Sikhsled by Chaitanya Singh did come from Punjabbut there was no mention of them being sent byMaharaja Ranjit Singh.

The next writer to mention Sikh soldierscoming from Punjab to fight in Assam was thedoyen of Assamese literature, LakshminathBezbaroa.

(2) Lakshminath Bezbaroa's 'PadumKunwori' (1905)18

In 1905, this literary giant wrote a smallhistorical novel named 'Padum Kunwori' ('TheLotus Princess'). It is a tender love story setagainst the backdrop of events during arebellion, known in Assam's history asDanduwa Droha. This uprising against theoppressive rule of the Ahoms was led by twobrothers from Kamrup, Haradatta and Birdatta.Writing his novel more than a hundred yearsafter the event, Bezbaroa placed his story ataround 1794-95. He wrote: "Haradatta is quietlyraising a large force comprising Hindustani,Fakir, Sanyasis, Bangals and dao-and-lathi-

physically arrived from Punjab to take part inthe battle. Nowhere was there any mention ofthe Sikh soldiers from Punjab having been sentby Ranjit Singh.

Meanwhile, Bardoloi's graphic descriptionof the events of the Hadirachaki battle in hisnovel 'Manomati', stirred the patriotic nerve ina young poet named Sailadhar Rajkhowa.

(4) Sailadhar Rajkhowa's 'Pashan Pratima'(1935)20

The Hadirachaki episode vividly describedin 'Manomati' (1900) appeared to be theinspiration of a later poet, Sailadhar Rajkhowa(1892-1968). His epic poem 'Pashan Pratima','Stone Idol' or 'Images in Stone', immortalised inbrilliant verse the encounter at Hadirachaki andthe ultimate sacrifice of Sikh commanderChaitanya Singh. In the poet's eyes, the twosolitary mounds amidst the vast expanse ofHadirachaki appeared like two young maidens,sleeping face up in peaceful slumber. He namedthe two hillocks Phulara and Chatala, callingthem devabala, maiden from heaven. In poet'simagination the two fairies had descended fromheaven and been silent witnesses to theHadirachaki battle where their idols lost theirlives and Assam its freedom. Unable to bear theshock and the pain, they had turned to stone,as if struck by lightning.

Writing more than a hundred years after theevent, the poet first exhorted the maidens towake up from their deep slumber.

"Arise Phulara, Chatala ariseWake up Ye maidens from heavenAnd be thy selves own.A hundred years had passed byHow much longer would you lie?"

(tr. Bimal Phukan)

The poet described the day of the battle."At yonder HadirachakiLast seat of Assam free



Chandrakanta Singha has set the stageTo defend Assam's lastBastion of Independence.Let's goThe maidens from heaven sayAnd watch the war danceOf the heroes of Assam today.

The next morningThe sun rose in the eastTear-stained and red.Drawn swords allSikh, Asomiya, Pathan, Mughal.

(tr. Bimal Phukan)

Hundreds upon hundreds of monstersMaan

A handful of Sikh, a few Pathan,A bunch of Mughal,A few Kamrupi heroesRemnants of the Assam force;Stand firm in a last-ditch standAs the Burmans come, face to face.

Inspired are the braves of Kamrup todayExcited are the Sikh, Mughal, Pathan.With death on their lipsLunge into the open fightCut the Burmans to pieces.The mighty sword of Chaitanya heroClots of blood on his palmsThe kirpan flashes, a head rollsPhulara watches standing by;Kills the demons with both handsBut the flow of Burmans never ends.

Death-defying heroes allMughal, Sikh, Pathan, Kamrupi, AhomGive up their lives one by one;Phulara and Chatala watchHelplessly by." (tr. Bimal Phukan)

This stirring poem was included in the poet'scollection of poems, 'Nijara' (Stream), publishedin 1935. It gained wide-spread recognition in

That's how the story began.With hair three hands long, kirpan

unsheathedTurban touching the groundPaid obeisance to the Ahom Swargodeo.

Grey hills all around, fields that grew stalksof gold

We shall live here, they said, forever on callWith the blood in our heart shall payOur dues to the king and the people.

Sitting by the family hearthGrandma told me another story.How at HadirachakiGrandfather of my grandfatherHad sacrificed his life."

(tr. Bimal Phukan)

Coming from a man of Dr. Borah's stature, itprovided the final seal of literary approval toAssamese Sikhs' story and their place in Assam'ssocial history was assured.

Two hundred years down the line, it isdifficult to say when the 'story' was first mooted.It is quite possible that one or more of the foursurvivours of Hadirachaki battle who rowedupstream to Chaparmukh did indeed belong tothat place. While that might explain theHadirachaki connection, it does not fullyaccount for the rest of the story.

Association of Ideas

In defining 'association of ideas' it is saidthat some ideas are, by frequency and strengthof association, so closely combined that theycannot be separated. If one existed, the otherexists along with it in spite of whatever effortwe make to disjoin them. Furthermore, that oneidea may suggest another to the mind. It willsuffice that they have been observed to gotogether, without any demonstration of thenecessity of their co-existence, or so much asknowing what is it that makes them coexist.

Why Hadirachaki?

Mercenary Sikhs had fought many battlesfor the Ahom kings, in many places aroundAssam. Without doubt, they had foughtvaliantly every time, and many surely had laiddown their lives for the cause. Why thenHadirachaki? The Hadirachaki battle wasspecial. It immediately conjured up visions ofhonour, bravery, heroism, patriotism andsacrifice, tinged with a sense of the occasion. Itwas the last battle by a forlorn king, at the lastfrontier of his crumbling kingdom, trying todefend his own honour and his country'sfreedom. To fight for such a cause, at such atime and in such a setting, was indeed anhonour. Added to it were the vivid narratives of'Manomati' and the brilliant versification of'Pashan Pratima' glorifying the heroic deedsof Chaitanya Singh and his Sikh soldiers, andone had the perfect ingredients for a soul-stirring story.

Why Maharaja Ranjit Singh?

Ranjit Singh (1780 -1839) was the founderof the Sikh Empire, which came to power in theIndian sub-continent in the early part of the19th century. Ranjit Singh was crowned as theMaharaja of Punjab on 12 April 1801 when hewas only 20 years old. By the time he died in1839, Ranjit Singh had acquired a larger-than-life image. Ranjit Singh was the embodiment ofeverything a Sikh stood for – pride, vigour,integrity and valour.

Little wonder then that Ranjit Singh'slegendary exploits had reached even theremotest corners of rural Assam. Every Sikhexploit came to be associated with Ranjit Singh,and anything associated with Ranjit Singh borethe hallmark of honour and valour. WhenLakshminath Bezbaroa and Rajani KantaBardoloi sat down with the village elders to listento their narration of Hadirachaki battle, more

1940 when the poem was selected for inclusionin the school textbooks. Its brilliant verses musthave roused sympathetic vibrations in thehearts of many Assamese Sikhs, alreadynourished by the novels of Bardoloi andBezbaroa published three decades earlier.Described by critics as 'mytho-poetic treatmentof natural objects', this poem was a game-changer for Assamese Sikhs.

The poem 'Pashan Pratima' provided thefitting finale to the 'story' of Assamese Sikhs.Soon after it went into the textbooks in 1940, itseminently hummable verses were on the lips ofevery school-going child in Assam, andAssamese Sikhs surely weren't exceptions. Bythat time, Assamese Sikhs had been travellingfar and wide to places such as Kolkata, Madrasand Punjab, and the first Assamese Sikh lawyerhad started practising in Nagaon. It gave theseSikhs dignity, respectability and an honourableidentity they were thirsting for.

Assamese Sikhs' sense of history as beinginheritors of a 'glorious past' was further fuelledby the poem 'Samurai' 21 by Dr. Mahendra Bora,a distinguished scholar and noted litterateur ofAssam. He described Assamese Sikhs as 'sonsof kings' and compared them with the Samurai,a military nobility of medieval and early-modernJapan. A long poem, here are few lines from it.

"You don't know me perhapsSamurai I am, I live by the sword.On the banks of the Kopili our villageSons of king we are, people say.We lived in a far-away land by the river

BeasDon't know how and whenCame to be in the soil of Assam.

Upstream rode our forefathersWith the soldiers of the BritishDrove the rebel Morans outInstalled the king again on his throne


Bimal Phukan

30 ‹øÓ¬ √√… The Heritage, Vol.VI, Issue-2, 2015 ‹øÓ¬˝√√… The Heritage, Vol.VI, Issue-2, 2015

than half a century had passed by. The tales ofheroism displayed by Chaitanya Singh and hiswife at the scene of battle had gone throughseveral generations with a little more imaginationadded at every stage. The number of BurmeseChaitanya was supposed to have killed reachedone thousand and those by his wife touchedtwo thousand.

In the excitement of the moment, however,nobody noticed or cared enough to notice thatRanjit Singh was crowned King only in 1801and was not even on the throne of Punjab atthe time of Danduwa Droha (1794-95), whichprovided the backdrop of the two historicalnovels.

Notes and References :

1. Himadri Banerjee : The Other Sikhs - A Viewfrom Eastern India, Vol. I, ManoharPublishers & Distributors, New Delhi, 2003

2. Max Arthur Macauliffe : THE SIKHRELIGION, The Gurus, Sacred Writings andAuthors, Vol.I-VI, Clarendon Press, 1909

3. Travel Routes of Guru Nanak : ReligiousMaps of India, Copyright 2005, Nanak SahiSamat 535

4. Max Arthur Macauliffe : Vol. IV, pp. 348-52

5. Travel Routes of Guru Tegh Bahadur :Religious Maps of India, Copyright 2005,Nanak Sahi Samat 535

6. S.K. Bhuyan : Lachit Barphukan & HisTimes, pp. 111-12, 4th Edition, 1954

7. Max Arthur Macauliffe : Vol. IV, p. 360

8. S.K. Bhuyan : Lachit Barphukan & HisTimes, p. 116

9. Max Arthur Macauliffe : Vol. IV, p. 361

10. M. N. Narimattam : The Valley in Blossom,Spectrum Publications, 1988, pp. 16-17

11. S.L. Baruah : A Comprehensive History ofAssam, Munshiram Manoharlal PublishersPvt. Ltd., 2009, pp. 301-13

12. E. A. Gait : A History of Assam, 1905, LBSPublications, 2005, pp. 266-74

13. S.L. Baruah : A Comprehensive History ofAssam, Munshiram Manoharlal PublishersPvt. Ltd., 2009, pp. 272-6, 366

14. Manjit Singh : Asomat Sikh, (Sikhs inAssam), Kalang-Haria, CommemorativeVolume of Dakshinpat Session of AsomSahitya Sabha, 2008, pp. 301-28

15. Dr. Jiten Das : Asomiya Sikh-adhyayanarKeitaman Paridrishya, (Few Scenarios inStudies of Assamese Sikh), HadirachakirPara Barkolaloi, (From Hadirachaki toBarkola), Guru Tegh Bahadur Jatiya Nyas(Assam), 2013, pp. 63-119

16. Himadri Banerjee : The Other Sikhs:Asomiya Sikhs of Brahmaputra Valley,Indian Historical Review, 2010 37: 235, pp.235-58

17. Rajani Kanta Bardoloi : Manomati, SahityaPrakash, Tribune Building, 1900, Reprinted2011

18. Lakshminath Bezbaroa : Padum Kunwori,(1905), Bezbaroa Granthavali, Part I, p. 552,Sahitya Prakash, 2nd Ed., 1988

19. Rajani Kanta Bardoloi : Danduwa Droha,(1909), 2nd Ed., 1954, Bani Mandir,Dibrugarh

20. Sailadhar Rajkhowa : Pashan Pratima(Stone Idol), (1935), Nijara, 3rd Ed., BaruahAgency, pp. 87-91

21. Mahendra Bora : Samurai, reproduced inHadirachakir Para Barkolaloi, Guru TeghBahadur Nyas (Assam), 2013, pp. 1-3

MUSLIM MYSTICS AND SUFI SILSILAHSIN THE INDIAN SUBCONTINENT

Amit DeyDepartment of History, Calcutta University, Kolkata - 700 073

Abstract : In the context of inter-community tension at the regional and trans-regionallevels, the study of Islamic mysticism is becoming more and more relevant particularly dueto the tolerant, spiritual and humane outlook of the Muslim mystics and the appropriatingand accommodating nature of various sufi orders which created ripples in the socio-spiritual world of the subcontinent. Ironically, the sufis are virtually eliminated from theworld of their origin, i.e., Central Asia and the Middle East. However, in South Asiawhere the Muslim mystics once took spiritual refuge, Sufism is still vibrant as a spiritualand cultural force.

Like the wandering Yogis, the wandering Islamic mystics, popularly known asQalandars had to encounter various religio-cultural groups in course of their travelling,and became liberal and unorthodox. However, they were denounced as be-shara(thosewho do not act in conformity with the sharia) Sufis by the orthodox elements. Manypresent-day qawwali singers show their respect to these qalandars and thus reflect theirappreciation for India's multiculturalism. There are also Sufis who function in tune withthe sharia(canon law of Islam) and are known as ba-shara. This is one of the reasonswhy sufi movement should be studied as a heterogeneous movement. While studying thecomplex nature of Sufism with reference to different orders and various geo-culturalregions, the present article aims at emancipating the research on Sufism from a Mughal-centric or North India-centric approach.

Introduction :

While writing this article during thebeginning of the new year, 2015, theworld and the Indian subcontinent aregoing through certain uneasy experiencesranging from the violent reaction in theaftermath of the publication of cartoons in

some western newspapers allegedlyhurting the sentiment of millions ofMuslims all over the world, when quite afew innocent school children perished in abrutal attack in Peshawar, when theIndian state of West Bengal is trying torecover from the infamous Khagragarh

‹øÓ¬ √√…

The Heritage


Muslim Mystics and Sufi Silsilahs...Amit Dey


(in Burdwan district) explosion, whencertain south asian regions are beingexposed for the alarming imbalance in sexratio confirming the prevalence of femalefoeticide even during the second decadeof the twenty first century, thestereotyping of Islam as an intolerant,homogeneous and violent religion gatheredmomentum in the oriental and occidentalworlds.1 In the context of thesedevelopments at the regional and trans-regional levels, the study of Islamicmysticism is becoming more and morerelevant particularly due to the tolerant,spiritual and humane outlook of theMuslim mystics and the appropriating andaccommodating nature of various Sufiorders which created ripples in the socio-spiritual world of the subcontinent.Ironically, the Sufis are virtually eliminatedfrom the world of their origin, i.e.,Central Asia and the Middle East.However, in South Asia where the Muslimmystics once took spiritual refuge,Sufism is still vibrant as a spiritual andcultural force. Existence of Sufism provesthat like any other religion, Islam is alsocharacterized by heterogeneity. At the sametime we are aware that many Muslims donot consider Sufism as an integral part ofIslam.

The Sixty-Sixth Republic Day Parade isunique for India not only because of thepresence of the U.S. President Obama asthe first U.S. president to do so, but alsobecause of the inclusion of the femalebrigade on such occasion for the firsttime in Indian history. We have alreadyindicated the magnitude of prejudice in thispart of the world against the girl child inparticular and women in general. But howis the discussion on Muslim mystics

counterparts elsewhere, were oftencomparatively flexible in matters of faith.The decline of the Mutazilites alsocontributed to the ascendancy of the Sufimystics.3

The Sufis emerged in Islam at a veryearly stage. Most of them were highlyspiritual persons who were disgusted bythe vulgar demonstration of wealth anddegeneration of morals in the aftermath ofIslam's politico-military triumph. Some ofthe Sufi pioneers such as Hasan Basri andhis disciple, the woman Sufi Rabia(d. 8thcentury A.D.) reiterated the importance ofprayer, continual fasting and unconditionallove of God.4 The term Sufi originatedfrom the Persian word suf meaningcoarse wool. The Islamic mystics ofCentral and West Asia used to wear along garment (khirqa) manufactured by sufwhich caused constant pinching. Suchdiscomfort kept them awake throughoutthe night and reminded them about theirspiritual duties such as zikr (reciting thename of God) and fiqr (rememberingGod).5 Wearing of a patched garment ofwool (suf) also indicated that the Sufistried to follow the legacy of the prophets,and Christian apostles and ascetics whobelieved in simple living and high thinking.Simple and austere lifestyle made the Sufisvery much acceptable to the poor Indianmasses. At the same time theirsophistication in terms of cultivatingliterature or theology enhanced their statusamong the aristocracy in general andMuslim aristocracy in particular. The Suficoncept of fana or spiritual merger of thedevoted with Allah antagonized theorthodox ulama. Mansur Hallaj'sproclamation of the doctrine Anal-Haq (I

am Truth/God) was actually a reflectionof the Sufi belief that unification withAllah was the highest stage ofenlightenment. Sufi movement got itsmartyr when Mansur sacrificed his life forhis beliefs. The tragic death of Mansurearned the Sufis the reputation of beingmen who were pure hearted, sincere andindifferent to worldly gains.

This was how an essentially quietistmovement based on love, devotion andcontemplation gradually became inclinedtowards ecstatic love with the potentialityto challenge existing social norms,religious beliefs and practices.6 Betweenthe tenth and twelve centuries various Sufiorders or silsilah's emerged. During thesame period khanqahs (Sufi hospices)were also being established by therenowned Sufis. Apparently, the practicesand organization of the khanqahsresembled the Buddhist and Christianmonastic systems. The ambulatory NathPanthi Yogis, with their markaz(headquarters) at Peshawar, familiarizedthe Sufis with the practices of hatha-yoga.The translation of Amritkund, the Sanskritbook on hatha-yoga, into both Arabic andPersian confirms the interaction betweenthe yogis and Sufis which strengthened thecomposite nature of Indian culture in themedieval period.7 Like the wanderingYogis, the wandering Islamic mystics,popularly known as Qalandars had toencounter various religio-cultural groups incourse of their travelling, and becameliberal and unorthodox. However, theywere denounced as be-shara (those whodo not act in conformity with the sharia)Sufis by the orthodox elements. Manypresent-day qawwali singers show their

relevant on this issue? This pertinentquestion has a pertinent answer. It hasnormally been observed that wherever theMuslim mystics have some impact onsociety, women folk came to enjoy arelatively greater amount of freedom anddignity. Having offering this introductorynote or something like that let us nowdelve deep into the world of the Muslimmystics.

The tenth century is very significantin the history of Islam. This periodwitnessed the rise of Turks on the ruinsof the Abbasid Caliphate, as well asstriking changes in the realm of ideas andbeliefs. The domination of the Mutazila orrationalist school of Islam was terminatedby the emergence of orthodox schoolsthat put emphasis on the Quran andHadith. The period was also marked bythe rise to prominence of the Sufimystics and silsilahs (orders).2

The Mutazilites or rationalists receivedthe patronage of the Abbasid Caliphs andused their power to persecute their rivals.They also tried to systematize theology byapplying reason (aql). The orthodoxelements however, condemned them asreligious skeptics and persecuted them. Itis not surprising that famous Sufi saintMansur Hallaj was also executed in thetenth century A.D. for his unorthodoxviews. The collapse of rationalist schoolstrengthened the hands of the'traditionalists' which culminated in theadvent of four schools of Islamic law. Ofthese, the Hanafi school was the mostliberal. The eastern Turks who latermigrated to India were the followers ofthis school, this partly explains why theMuslims in the subcontinent, unlike their


respect to these qalandars and thusreflect their appreciation for India'smulticulturalism. There are also Sufis whofunction in tune with the sharia (canonlaw of Islam) and are known as ba-shara.This is one of the reasons why Sufimovement should be studied as aheterogeneous movement.

Sanai (d.1131), Rumi (d.1273) andmany other Persian poets spread the Sufimessage of mystic union and love farand wide. Imbued with the spirit ofhumanity and tolerance, their versescreated ripples in the Indian subcontinent.It is not surprising that the eclecticMughal Emperor Akbar was a greatadmirer of Rumi.8

Some of the Sufis were fond ofmusical gatherings (sama) in which a stateof ecstasy was created. This createdconsternation among the orthodox ulamawho argued that music is not permitted inIslam.9 The Chishti Sufis were amongstearliest Islamic mystic migrants to southasia. This Sufi silsilah tried to appropriatevarious aspects of Indian culturaltraditions, such as music, and becameextremely popular in the subcontinent.They supported sama.

In the thirteenth century, Delhiemerged as one of the major centres(markaz) of the Chishtis. This waspossible largely due to the activities of theillustrious Chishti saint Khwaja QutbuddinBakhtiyar Kaki, who left his birthplace inTransoxiana and arrived in Delhi in theearly 1220s. He was warmly welcomedby Sultan Iltutmish.10 It is useful to notethat following the Mongol devastations ofCentral and West Asia, Delhi emerged as

Sufis believed in the policy of sulh-i-kulor 'peace with all'. Later on, MughalEmperor Akbar could emerge as a greatempire builder largely because of hiscapacity to translate this concept intopractice. So offering patronage to someSufis implied strengthening of the symbolsof multiculturalism. Thus many Sultanswere able to win the confidence andloyalty of the subject population whorepresented diverse linguistic and culturalbackgrounds.

The two most prominent Sufi ordersin south asia during the Sultanate periodwere the Chishti and the Suhrawardi. TheChishtis flourished in Delhi and in thesurrounding area, including Rajasthan,parts of Punjab and modern UP. Bengal,Bihar, Malwa, Gujarat and later on theDeccan also experienced the waves ofSufi movement. The Suhrawardis wereinfluential mainly in Punjab and Sindh.Territories were divided between differentpirs (leading Sufis of different orders insuch a way that Sufis of various orderscould maintain a cordial relationshipamongst themselves.12 Indeed! the modernreligious sects have much to learn fromthese predecessors.

Muinuddin Chishti, the doyen of theChishti movement in South Asia moved toAjmer around 1206 A.D. when Turkishhegemony was firmly established thereand a sizeable Muslim population ofTurkish ghazis and prisoners of war whohad to embrace Islam under duress, cameinto being. The saint selected Ajmer as hiscentre because like Chisht (in CentralAsia), it was a small town and away fromthe epicentre of political activity, Delhi.The saint believed that the environment in

a small town was favourable for spiritualexperimentation.13 Similarly, great saintHamiduddin settled down at Nagaur–another small town in Rajasthan. KhwajaMuinuddin was married, but led the life ofan ascetic. His principal object was toenable the Muslim piety to lead a life ofdevotion to Allah. He was not interested inconversions, since he believed faith wasan individual concern.14 Interestingly, thissame spirit was reflected in the activitiesof rulers such as Sultan Muhammad binTughluq and Emperor Akbar who used tovenerate this saint.

It should be mentioned that many Sufisaints actually became famous after theirdemise. Muinuddin was no exception. Hisimage as a saintly man became largerafter his death in 1235 A.D. Muhammadbin Tughluq visited his grave. Canonizationof a Sufi is marked by the erection ofstructures like dome or mosque on thetomb of the deceased Sufi. For example amosque was built near his tomb byMahmud Khalji of Malwa during the 15thcentury. However, Muinuddin's stature asa saint reached its apex under Akbar whonurtured deep respect for him. Akbarcould grasp the political importance ofAjmer. This far-sighted ruler also identifiedMuinuddin as the symbol of India'scomposite culture who was respected byall irrespective of religious beliefs. Akbarknew that in the volatile situation ofRajasthan such positive elements requiredstrengthening.15 Muinuddin advised hisfollowers to "develop river like generosity,sun like affection and earth likehospitality."16 River, sun and earth aresacred among the Hindus. In this way theSufi saints reflected their appropriating

an inviting place before many eminentscholars, religious divines and fugitiveprinces. After coming to Delhi, Kaki metthe challenge both of the ulama and theSuhrawardis. The former wanted to ousthim from Delhi and condemned Kaki as aheretic on the ground that the mystic wasfond of Sama. This criticism had noimpact upon Sultan Iltutmish who wantedto use Sufi influence to counter theulama. Once Kaki was about to leaveDelhi for Ajmer, which is also animportant centre of the Chishtis. But ahuge crowd accompanied him outside thecity for miles and he had to settle in Delhi.The magnitude of popularity the Chishtisaints enjoyed in South Asia is amazing.However, the Suhrawardi silsilah, becauseof their orthodox approach, could notenjoy such popularity among theDelhiites.11 Why some of the Sultans ofDelhi, such as Iltutmish, favouredcharismatic Sufis like Kaki, should bestudied in its broader historicalperspective. The Turko-Afghan Sultanswere trying to build up their empires inthe Indian subcontinent where Muslimpopulation was overwhelmed by the non-Muslim population. Particularly during theembryonic stage of empire building, strictobservance of the sharia (canon law ofIslam) would have antagonized themajority population. Establishment of thesharia rule in tune with the adviseprovided by the ulama, was not possiblein the Indian environment. Many Sultanswho excelled in statecraft realized that anempire derives its strength fromheterogeneity. Now many Sufi saintsepitomized India's composite culture in thesense that they had Hindu, Sikh andMuslim followers. Many Chisti and Qadiri



nature while addressing the commonpeople in a language they understood.Such an approach increased the popularityof Chishti saints in medieval South Asia.

It brings us to another great Chishtisaint Baba Fariduddin Ganj-I-Shakkar, themost famous disciple of Kaki. Farid livedat Hansi in modern Haryana, then movedto Ajodhan which was on the Sutlej onthe main route connecting Multan andLahore.17 He put emphasis on povertyemulating the Prophet Muhammad whoused to say "I take pride in my poverty."It is useful to note that many Sufi saintsused the image of the Prophet as asource of authority. This was a naturallegitimizing process as they had toencounter the challenges of Islamicorthodoxy.18 Farid also put stress onrenunciation of worldly goods andattachments, control of the senses byfasting and other austerities, humblenessand service to others.19 He was a saint ofbroad outlook and some of the verses,ascribed to him were included in the GuruGranth Sahib of Nanak.20

Nizamuddin Auliya (d.1325A.D.), achief successor of Baba Farid was themost illustrious Chishti saint of Delhiwhere he worked for fifty years during aperiod of great political turmoilcharacterized by the collapse of Balban'sdynasty and the ascendancy of AlauddinKhalji, volatility following the demise ofAlauddin Khalji and the rise of theTughluqs. He survived those frequentchanges of dynasties and rulers becauseof the Chishti philosophy of keepingpolitics at bay and not associating with therulers and nobles.21

i.e. namaz (prayer), roza (fasting), hajj(pilgrimage to Mecca) or zakat (charity).Though Bahauddin prescribed restrictedvisits to sama (Sufi music), the orthodoxulama became hostile towards him on thatissue. When the Chistis tried to distancethemselves from politics, Bahauddinbelieved that visits to royal courts enabledthe saint to help the poor through royalsupport. On the other hand such visitsenabled the Sultans and their associates toreceive the spiritual blessings of saints.24

The Suhrawardi order had the credit to bethe first Sufi order that was introduced toBengal by Shaikh Jalaluddin Tabrizi(d.1225), a saint of India-wide fame.However, the Persian and Urdu worksprovide no information about his activitiesin Bengal. Shaikh Abdul Haqq MuhaddisDihlawi (d.1642 A.D.) had devoted a fewpages to Shaikh Jalaluddin in his famouswork Akhbar ul Akhyar (in Persian), butis silent about the Shaikh's birth place(watane paidaish), and as regards Bengal,he only mentions that Shaikh Jalaluddinhas started to move towards Bengal.25

According to Akhbar ul Akhyar, JalaluddinTabrizi was initially a disciple of ShaikhAbu Said Tabrizi, and then after thelatter's death, of Shaikh ShihabuddinSuhrawardi.26 Now the silence of thePersian sources in connection with ShaikhJalaluddin's activities in Bengal have ledsome scholars to depend on ShekSubhodaya, a later work in pseudoSanskrit wrongly attributed to HalayudhMisra, a court poet of the last Sena kingLakshmana Sena. According to this bookthe birth place of Jalaluddin Tabrizi wasEtawa (in modern U.P., India), the nameof his father was Kafur and he hadreceived education with the help of

Ramadan Khan, a merchant. This bookalso mentions that Shaikh Jalaluddin arrivedin Bengal before Bakhtyar Khalji'sconquest of Nadia and foretold theimpending Turkish invasion of LakshmanaSena's kingdom. But according to modernscholars the stories in Shek Subhodaya arefictitious. The saint was born at Tabriz inPersia and not at Etawah.27 Secondly, hecould not have come to Bengal beforeBakhtiyar Khalji's conquest. According toFawaid ul Fuad (in Persian) the saintcame to Delhi when Sultan ShamsuddinIltutmish was reigning.28 Now SultanIltutmish ascended the throne in 1210A.D. So the saint could not have cometo Delhi before A.D. 1210, not to speakof his arrival in Bengal before that date(Lakshmana Sena died in A.D. 1206).29

There is a set of buildings in Pandua(Malda) which go by the name of BariDargah or the shrine of JalaluddinTabrizi.30 These buildings are (a) one JamiMosque, (b) two Chillakhanas or placesof worship, (c) one Tanur Khanah(kitchen), (d) one bhandar khanah (storehouse), (e) Haji Ibrahim's tomb and (f)Salami Darwazah (entrance gate). Theoriginal shrine was built by Sultan AlauddinAli Shah (A.H. 742-43/1341-42 A.D.) atthe order of the saint in dream. Probablythe original mosque was also built by him,which was repaired in 1075 A.H./1664A.D. by Shah Nimatullah.32 The BhandarKhanah was erected by one Chand Khanin 1084 A.H./1673 A.D.33 The inscriptionattached to the Lakshmana Sena Dalanshows that Muhammad Ali of Burji hadrepaired the astanah (place of meditation)of Shaikh Jalal Tabrizi in the year 1134A.H./1722 A.D.34 The inscription in TanurKhanah records that it was built by one

The Chishti saints laid emphasis on alife of simplicity, poverty, humility andselfless devotion to God. Many of themwere so obsessed with the notion ofpoverty that they lived in mud coveredthatched houses, wore patched clothesand encouraged prolonged fasting. Like theyogis, they considered that control ofsenses was necessary for spiritual uplift.Muinuddin Chishti interpreted the highestform of devotion to Allah in terms ofredressing the misery of the miserable,helping the helpless and feeding the unfed.Nizamuddin Auliya regarded altruisticservices as more important than obligatoryprayers.22

At a time when the Turks turned ablind eye to the Islamic concept ofbrotherhood and looked down upon theordinary people, the Sufi attitude of non-discrimination helped to reduce socialtensions. The principal concern of theSufis was the amelioration of the conditionof Muslims. However, their care andconcern did not exclude the Hindus. TheChishti saints freely interacted with Hinduand Jain yogis and discussed with themvarious matters, particularly yogicexercises. Once being greatly impressedby the devotion of a group of Hindus,Nizamuddin Auliya remarked before hisfriend poet Amir Khusrau "Everycommunity has its own path and faith,and its own way of worship."23

Bahauddin Zakariya, the founder of theSuhrawardi silsilah in India, did not believein starvation or self-mortification. Unlikethe Chishtis, the Suhrawardis acceptedroyal grants and believed that money wasnecessary to help the poor. They also putemphasis on the external forms of religion,



Sadullah in 1093 A.H./1682 A.D.35 Theendowment to the shrine of the saint isknown as Bais Hazari, its income havingbeen twenty two thousand tankas.36

From the developments mentionedabove we can deduce that buildingactivities around the tomb or shrine of asaint used to commence decades andsometimes more than a couple ofcenturies after his demise. Similar thinghappened with Muinuddin Chishti's shrine.As a result, these saints sometimesbecame more famous after their deaths.Secondly, the sultans and nobles oftencontested among each other in showingtheir respect to the deceased saint throughtheir involvements in building activities. Itis useful to note that mainly theimportant, influential and popular shrinesreceived the patronage of the sultans andnobles in medieval India. It was acommon legitimizing process throughwhich the rulers and aristocrats tried toenhance their images among the nobilityand the subject population. Thirdly, theexistence of mosque at the site was inconformity with the Suhrawardipreference for the external rituals ofIslam. The discovery of Tanur Khanah(kitchen) at the site confirms the fact thatthe Suhrawardis were keen to sustain theSufi ritual called langar. The latter becamea symbol of Islamic egalitarianism as thenobles and the commoners received thesame food served at the Sufi centers.Interestingly this practice is also commonamong the Sikhs.37 Another greatSuhrawardi Sufi of Bengal was Shah JalalMujarrad-i-Yamani (d.1346A.D.). Thisreputed saint was also a great warrior,and was largely responsible for the

not terminate the practice of offering inamto secure the loyalty of local Sufis. Themutually beneficial relationship between theKingdom of Bijapur and the Sufi saintsconfirmed the fact that the latter did notalways function in conformity with theChishti concept of keeping politics atbay.40

Apart from the Chishtis, theNaqshbandis also had their base in theDeccan. However, they were not aspopular as the Chishtis. Awrangabadbecame an important centre of theNaqshbandis. The most illustriousNaqshbandi Sufis of Awrangabad wereBaba Palangposh (d.1699) and BabaMusafir (d.1715A.D.). Baba Palangposhwas born in a place near Bukhara. Hepermanently came to Deccan in 1683 andis lying buried in Awrangabad. Baba ShahMusafir was also of Central Asian origin.His father hailed from the KubrawiyyaSufi order and his mother belonged to afamily of Sayyids (descendants of theProphet).41 Particularly the NaqshbandiSufis used genealogy as a source ofauthority.42 Thus, in the Weberian sense,Baba Musafir could successfully combinehereditary charisma with acquiredcharisma.

If the focus is shifted towards westernIndia it would be interesting to note thatthe commercial city of Ahmadabad canalso be described as the city of dargahsbecause more than a dozen major dargahsare located here. Among the importantdargahs of the city are those of Piranpir,Shah Abu Turab Shirazi, Shah AbdulWahhab, the Senior and Junior Airdrusand Pir Muhammad Shah.43 We shalldiscuss the dargah of Pir Muhammad

Shah for its representative value. He cameto Ahmadabad from Bijapur in theeighteenth century. This renowned Sufihailed from a Qadiri background and wasknown for his profound scholarship andliterary bent of mind. He was groomedunder the paternal care of his uncle SayyidAbdurrahaman who not only exposed himto formal education in traditional religiouslore but also initiated him into the basictenets of the Qadiri silsilah from quite ayoung age. He visited Mecca and Medinaand engrossed himself in the study ofvarious religious sciences such as Quranicexegesis, hadith (tradition), and tasawwuf(Sufism) under the guidance of illustriousteachers.44 It can be deduced from theabove description that in those days manyerudite Muslims regarded scriptural andmystical knowledge as complimentary toeach other. This to a large extentbuttressed their endeavours toaccommodate diverse cultures anddifferent interpretations. Logically thisbroadened the mental horizons of manymedieval saints and contributed to thesustenance of India's composite culture.Pir Muhammad Shah died in May, 1750A.D. and was buried within the walledcity, near the haveli of Salahuddin Khan,where his disciples from the town of Kadi(District Mehsana) constructed his tomb, amosque and a garden close by. The saint'smausoleum is a large domed buildingresembling a degenerate Mughal style.45

The glory of the Mughal Empire waswaning fast during that period particularlyafter the Persian and Afghan invasionsspearheaded by Nadir Shah and AhmadShah Abdali respectively. Signs of decaycould be visible in the external, materialand masculine world. The internal spiritual

propagation of Islam in the whole ofEastern Bengal and Western part ofAssam.38

The Chishtis also consolidated theirposition in Bengal. Shaikh Akhi Siraj(d.1357) was one of the most famoussaints of this order who flourished inBengal. Because of his sound knowledge,his spiritual guide Nizamuddin Awliya usedto call him Aina-i-Hindustan (Mirror ofIndia). Another illustrious Chisti saint ofBengal was Nur Qutb Alam (d.1415A.D.). His tomb is in the town of Pandua(Malda). The Naqshbandi and the QadiriSufis flourished in Bengal after thecollapse of the Delhi Sultanate. TheNaqshbandis were orthodox and expressedtheir hostility to the mystical folk songsof Bengal.39

Bijapur in the Deccan flourished as animportant centre of the Chishtis from1300A.D. to 1700A.D. Apart from theChishtis, the Qadiris and the Shattarisexercised their control in Bijapur. Anotherimportant Sufi centre in the Deccan wasGulbarga which was graced by thepresence of Bandanawaz Gisudaraz(d.1422 A.D.), the famous Chishti saint,who migrated there from Delhi. Bidar alsoemerged as an important markaz (centre)of the Qadiri silsilah, many of whomwere Arab migrants. In course of timemany successors of Gisudaraz becamelanded gentry or inamdar Sufis whoreceived land as inam (grant) from thekingdom of Bijapur. In return for thispatronage the Sufis had to pray for theperpetuity of the Kingdom. However, afterAurangzeb's campaign in that region,many of these Sufis switched over theirallegiance to the Mughal Emperor who did



world was still untouched by the ravagesof wars and political intrigues thatcharacterized the declining phase of theempire.46 Apparently the vacuum in theexternal world was being compensated bythe developments in the spiritual world. Butstill the Mughal Empire and the symbolswhich represented it were regarded aslegitimizers. Hence the Mughal architecturalpattern could be emulated while building amausoleum for a deceased Sufi saint suchas Pir Muhammad Shah. This process andthe magnitude of its success determinedthe spiritual position of a particular shrineor tomb or mausoleum in the hierarchyof similar buildings.

Gujarat was also famous in the Mughalera as a revenue rich province largely dueto its long tradition of maritime trade.Seen from that angle it would be relevantto study the material implications of Sufiestablishments of Ahmadabad. PirMuhammad Shah has a considerablefollowers among the affluent tradingcommunity of Sunni Bohra Muslimsdomiciled in Ahmadabad and otherimportant towns such as Surat, Patan andBaroda. Through the munificent offeringsof these wealthy businessmen murids(disciples), the Sufi establishment has,over the years, amassed huge landedproperty in and around the dargah(shrine). The value of these lands hasrisen considerably and the entire estate ismaintained by a registered Board ofTrustees known as the Dargah PirMuhammad Shah Committee. Its membersand those of its sub-committees areelected from among the members of thecommunity.47

The saint's Urs (death anniversary) is

are some 3000 printed books in thatlibrary available in different languagessuch as Arabic, Persian, Urdu, Gujaratiand English. Availability of books in somany languages is significant. It impliesthat many Sufi centres by reflecting theirbroad and liberal outlook contribute to thenourishing of India's cultural pluralism. Bymaking knowledge available in bothoriental and occidental languages thisparticular Sufi centre serves as a bridgebetween the east and the west. When thepeace of our planet is being threatened byreligious fundamentalism, sectarianism andcultural chauvinism, the UNESCO woulddo a great job by giving publicity to suchSufi establishments in a meaningfulmanner. Besides, the library has a finecollection of about 2000 valuable Persian,Arabic and Urdu manuscripts coveringdifferent branches of Islamic learning andliterature.50

Pir Muhammad Shah was a poet byhis own right who composed verses with'Aqdas' and 'Shahid' as his poetic names.He has to his credit a number of tractsin Persian and Gujari or Dakani verse.These priceless manuscripts are alsopreserved in the library. A number of hismurids (disciples), both male and female,have composed verses in Persian andUrdu in his praise, as also mourning hisdeath. Collections of these poems are alsoavailable in the library. These areextremely useful materials to assessGujarat's contribution to Urdu languageand literature.51

The Piranpir's dargah in the Jamalpurquarter of the city was built in theseventeenth century over the grave ofShah Abdulkhaliq whose origin was traced

from the illustrious saint of Baghdad,Shaikh Abdulqadir Jilani (d.1166). Linkinggenealogy to the famous saints of MiddleEast is regarded as a form of legitimizerby the Sufi silsilahs (orders) of SouthAsia. So far as its architectural pattern isconcerned, the usual tomb style ofperforated stone-screen walls has beenadopted. Many visitors throng the dargahon certain weekdays. It attracts a largernumber on the Urs anniversary of theburied saint, as well as of the founder ofthe silsilah (the Qadiri order), which fallson 11 Jumada I.52 It is useful toremember that veneration of illustrious Sufisaints who never visited India is notunique among the pious Muslims ofGujarat. It is common in Bengali Muslimpiety as well. Availability of their tazkiras(biographies), particularly the tazkira ofAbdulqadir Jilani in the Bengali languageconfirms this fact. Majority of suchbiographies appeared during a period whenthe external, masculine and material worldwas being dominated by colonial presence.In the era of socio-economic and politicalchallenges, Indian Muslim piety often usedthe world of the Sufis as the bastion ofIslam from which they could derivepeace, solace and inspiration. Like theProphet Muhammad, the Sufi pirs alsoemerged as their friends and their rolemodels. However, it is useful to rememberthat all the pirs (Sufi saints having manydisciples) did not enjoy similar respect inthe spiritual hierarchy. Some particularsaints, such as Abdulqadir Jilani, wereregarded as the universal symbols of Islamwho can be surpassed only by the ProphetMuhammad. These universal symbols ofIslam got priority over the local symbolsof Islam (such as local pirs) in the

celebrated on a grand scale whenhundreds of devotees from the city anddistant places throng the mausoleum. Inits spacious premises board and lodgingfacilities is offered to the pilgrims. On thefirst day the usual sandalwood ceremonyis held. On the second day, the Quran isrecited by a group of thirty trainedpeople.48 This event challenges thestereotyped notion that Sufis do notfunction in conformity with the sharia(canon law of Islam). Indeed! At timesthe Sufis can play a significant role inpopularizing the basic tenets of Islamamong the common people. During Urs aspecial dish of pulao called in popularparlance Pir Muhammad Shahi pulao isserved among the participants. It is usefulto note that in a dargah complex morethan one Sufi saint can be venerated. Forexample, the death anniversaries of PirMuhammad Shah's uncle and firstpreceptor Sayyid Abdurrahman, of ShahWajihuddin Alawi, and of the founder ofthe Qadiri order Sayyid Abdulqadir Jilani ofBaghdad (d. 1166 A.D.), are alsocelebrated with the fatiha ceremonies andthe distribution of sweets and eatables. Inthe month of Ramadan a special dish,halim, is prepared and served to fastingpilgrims who come to stay for tarawih(additional night prayers during Ramadan)prayers in the mosque.49

The Dargah Trust is also involved inwelfare and social service activities suchas organizing training classes for girls andwomen, promoting education by offeringscholarships, books and similar facilities.There is a spacious building attached tothe dargah. In one wing of that buildingis a large library open to the public. There



nineteenth and twentieth centuries whenresurgent and reformist Islam was movingfrom strength to strength. This was tofacilitate the process of communitysolidarity among the Indian Muslims.53

The rauza (tomb, mausoleum, shrine)54

of Shaikh-al-Aidrus is situated in theJhaveriwada locality and is a finemausoleum of stone of the domed andperforated stone-screen-walls variety.Shaikh-al-Aidrus hailed from a renownedsaintly family of Hadramout in southernArabia. The saint migrated to Gujarat inthe fifteenth century. The tomb attributedto his son Shaikh Abdulqadir al-Aidrus isnot very far from his own tomb. JuniorAidrus is better known for his prolificityas a writer and poet of Arabic. Heauthored many books including Al-Nur al-Safir li Ahl al-Qarn al-Ashir which isregarded as an important source for thecultural and literary history of sixteenthcentury Ahmadabad.55 Junior Aidrus'scase is unique from the linguistic point ofview. Generally, the Sufi writers and poetsin South Asia manifested their creativefaculties in the Persian language. Therewere also occasions when many Sufipoets and writers expressed themselves inthe vernacular languages whichcontributed to the growth of those locallanguages.56 But Junior Aidrus used Arabicas his medium of expression. UnlikePersian, Arabic was not the officiallanguage in medieval India. Nor was it aspoken language in India. But originalQuran and hadith are available in Arabic.Considering this religious dimension of thelanguage, the saint perhaps tried tolegitimize his place in the spiritualhierarchy by cultivating this language.

When a section of the orthodox ulamamade it their habit to scrutinize differentaspects of Sufism, such legitimizing drivewas a natural response from Sufiquarters.

The dargah of Shah Abu Turab, ascion of the Salami Sayyid family ofShiraz, rose to prominence at the time ofEmperor Akbar's conquest of Gujarat in1573.57 It has been indicated elsewherethat like any other pragmatic ruler, Akbarunderstood the importance of maintaininga cordial relationship with the leading Sufiestablishments which were popular amongboth the Muslims and Hindus in order toenhance the stature of the MughalEmpire. Such legitimization wasparticularly necessary in a province likeGujarat which was being exposed toMughal military and administrativemechanisms. Akbar trusted Shah AbuTurab who carried out negotiations withthe nobility in Gujarat on behalf of theMughal Emperor. In 1578, he wasappointed as the amir-i-hajj (one wholeads the hajj pilgrims) by Akbar. Afterperforming hajj, Shah Abu Turab returnedto Fatehpur Sikri with the qadam-i-rasul(the foot print of the Prophet), whichwas reverently received by Akbar.58 Theeclectic Emperor Akbar knew how toresolve the underlying tension between theveneration of a local pir (who at timesmay be interested in internationalnetworking as manifested in the case ofShah Turab who led the hajj pilgrims.)and the emphasis on the universal symbolsof Islam such as the qadam-i-rasul or thehajj. Thus, qadam-i-rasul and hajj couldbe used as source of authority both bythe Sufis and the sultans in medieval

South Asia. This hypothesis is confirmedby the fact that Shah Turab's dargah,which is situated in the old Asawallocality, to the south of the Calico Mills,seems to have been venerated mainly onaccount of the qadam-i-rasul, which wasthere until the middle of the eighteenthcentury. It is stated that during theMaratha insurgence, it was removed tothe walled city. It has been argued, thatlater the descendants of Shah Abu Turab,shifted it to Cambey, to which place theybelonged.59

Majority of the Sufi saints in SouthAsia accepted the concept of wahadat al-wujud or 'Unity of Being'. They believethat "The world is so closely related toHim that every thing is He."60 (Hama Ustor 'Every thing is He'). In other wordsGod is reflected in every thing. It impliesthat God is also reflected in a Hindu, so aHindu should not be denounced as a kafir(infidel). Such an inclusive approachcontributed to the strengthening of India'scomposite culture and further enhancedthe popularity of many Sufi saints. Itshould be mentioned that there were alsoSufis who did not share this liberalapproach and embarked on a policy ofexclusion. They believed in the exclusionof Hindus from important administrativeand military positions and expected theMuslim rulers to administer the state instrict conformity with the sharia (canonlaw of Islam). That is why it is oftendifficult to draw a demarcating linebetween a section of Sufis and theorthodox ulama.

The Sufis played a significant role inthe growth and efflorescence of vernacularliterature such as Urdu, Hindi, Bengali,

Deccani and other regional languages. Theclassical language Persian continued toreceive patronage from the court as thelanguage of power and administration. TheSufis massively contributed to the spreadof poetry and music. The Chishtis usedsong and dance techniques ofconcentration and for creating spiritualecstasy.61

Some of the early Bengali poets hadbeen Sufi-poets such as Sayid Sultan,Shah Barid Khan and Alaol. Bengali folkmusic, such as the baul and jari songsalso owed much to Sufism.62 Sufis alsoappropriated ritual dynamics prevalent in aregion or locality.63 For example mentioncan be made about votive offerings atdargah (burial place of a Muslim saint),burning incense and tying bricks at holyplaces with the expectation of securingfertility among women.64 In this waySufism significantly contributed to theformation of regional identities in differentparts of South Asia.

If Sufis learnt from non-Muslimtraditions, the local, Indic traditions (local,foreign, Indic are sensitive categorieswhich must be handled with care), werealso influenced by the principles of Islamas represented by the Sufis. Thedynamics of Sufi Islam was resonated inthe teachings of Kabir and Nanak as theycriticized idolatry, and meaningless ritualsand laid emphasis on monotheism andegalitarianism. In the case of Sikhism,important sections of the Guru GranthSaheb are borrowed from Sufi poetry.65

The proximity of the Sufis to non-Muslim traditions helped the former toplay an important role in conversion and



Islamization, even if many of them maynot be working with a concrete agenda ofthis sort. Yet the presence of charismaticSufis was the principal factor in theconversion of large sections of SouthAsian population to Islam. Sufi institutions,khanqahs (Sufi dwelling) and dargahs,emerged as centres where Muslims andnon-Muslims assembled for worship andsought blessings and benediction. Theprocess of conversion commenced withdevotion towards a particular Sufi, leadingto the emergence of syncretic sects,symbolizing only half conversion.Eventually, there emerged communities ofMuslims who professed Islam formally,but continued with their practice of localcustoms and traditions, which invited thecriticism of puritanical, reformist Islam.Reformist movements gathered momentumfrom 18th-19th centuries onwards.66

NOTES AND REFERENCES :

1. For details relating to the movementfor saving the girl child, concern forthe massacre in a Peshawar school,and the cartoon issue, see theKolkata based English daily TheTelegraph, dated 13th and 23rdJanuary, 2015 respectively. For theKhagragarh explosion issue see theKolkata based Bengali daily EiSamay, 12 January, 2015.

2. Satish Chandra : Medieval India;From Sultanate to the Mughals, vol-I, P.235.

3. ibid, p.236.

4. ibid.

5. Carl W. Ernst : Shambhala Guide to

Prophet in Bengali MuslimPiety– 1850-1947, Kolkata, 2005.

19. Chandra : Medieval India, p.240.

20. ibid.

21. ibid.

22. ibid., p.241.

23. ibid., pp.241-42.

24. ibid., pp.243-44.

25. Abdul Haqq Dihlawi : AkhbarulAkhyar, (in Persian), p.47.

26. ibid., p.47. Another Persian textentitled Fawaid ul Fuad (p.180)confirms that Shaikh Jalaluddin wasthe disciple of Shaikh Shihabuddin.Noted medievalist Khaliq AhmadNizami, in his Tarikh Mashaikh iChisht (in Urdu, Vol-I, Delhi, 1980,p.179) has provided a genealogy ofthe Suhrawardi order.

27. Abdul Karim : Social History ofthe Muslims in Bengal, Dacca,1959, p.95,

Abdul Karim : Corpus of Arabicand Persian Inscriptions ofBengal, Chittagong, 1992, p.348,

Muhammad Enamul Haq : AHistory of Sufism in Bengal,Dhaka, 1975, pp.146, 160-168,

Sukumar Sen (ed.) : ShekSubhodaya, Calcutta, 1927, citedby Enamul Haq, in his History ofSufism, p.160 ff.

28. Amir Hasan Sijzi : Fawaid ul Fuad,Lucknow, 1885, p.236.

29. Abdul Karim : Social History, p.94.

30. H.E.Stapleton (ed.) : Memoirs ofGaur And Pandua, by Abid Ali Khan,Calcutta, 1931, pp.97-106.

31. Ghulam Hussain Salim : Riyaz usSalatin, Bibliotheca Indica, 1898A.D., pp.94-95, cited by A Karim,Social History of the Muslims, p.94.

32. Khan : Memoirs, p.100.

33. For inscription see Memoirs, p.102

34. ibid., p.103.

35. ibid., p.104.

36. A Karim : Corpus, p.348.

37. Sunita Puri : Advent of SikhReligion; A Socio-PoliticalPerspective, New Delhi, 1993,Chapter 4.

38. Amit Dey : Sufism in India, Kolkata,1996, pp.22-25.

39. ibid., pp.26-28.

40. Richard M. Eaton : Sufis of Bijapur,1300-1700; Social Roles of Sufis inMedieval India, (First published in1978), New Delhi, 1996.

41. Simon Digby : Sufis And Soldiers InAwrangzeb's Deccan, New Delhi,2001.

42. Buehler : Heirs of the Prophet,pp.82-97.

43. Z.A.Desai : "The Major Dargahs ofAhmadabad" in Christian W. Trolledited, Muslim Shrines in India,New Delhi, 2004 (Second edition),pp. 76-97.

44. ibid.

45. ibid.

46. A comprehensive picture offactionalism and intrigues thataccentuated the decline of theMughal Empire during the eighteenthcentury has been provided in SatishChandra's book entitled Parties And

Sufism, New Delhi, 1997. Amit Dey,'Sufism in India' in Abakshay (abilingual journal), 2004.

6. Chandra : Medieval India, p. 237.

7. ibid.

Amalendu De : TheologicalDiscourses in Indian History,Presidential Address, 2003-04,The Asiatic Society, Kolkata.

8. S Nurul Hasan : Religion, State andSociety in Medieval India, NewDelhi, 2005, p.72.

9. Chandra : Medieval India, p.237.

10. ibid., p.239. For details about Kaki,Chishtis and Sama, see Saiyid AtharAbbas Rizvi : A History of Sufism inIndia, vol-I, New Delhi, 1986(Reprint).

11. Chandra : Medieval India, pp.239-40.

12. ibid., p.238.

13. ibid., p.239.

14. ibid.

15. ibid.

16. Amalendu De : TheologicalDiscourses, p.9.

17. Chandra : Medieval India, pp.239-40. For information about individualSufi saints of south asia see N.Hanif : Biographical Encyclopaediaof Sufis; South Asia, New Delhi,2000.

18. Arthur Buehler : Sufi Heirs of theProphet : The Indian Naqsh-bandiyya and the Rise of theMediating Sufi Shaykh, SouthCarolina, 1998.

Amit Dey : The Image of the


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Politics at the Mughal Court.

47. Desai's article "Dargahs ofAhamadabad" in Troll edited MuslimShrines, p.92.

48. ibid.

49. ibid., p.93.

Fatiha recitations after death : SomeMuslims hold gatherings on thethird, seventh, tenth, fifteenth orfortieth days after the death of aperson, in which passages of theQuran are recited and meals served.However, these practices are notcompulsory (farz) and were notdone by the Prophet. They aresimply expressions of respecttowards the memory of the deadperson, and condolence towards thebereaved left behind, and are reallymatters of culture and not of Islam.It is quite incorrect to imagine thatthe soul of the departed one willbenefit from these gatherings andpractices, or that the soul wouldsuffer in some way or be punishedif these things were not done. Wecan always cherish the memory ofour deceased, and pray for them–but the intensity or number of ourprayers are not the basis on whichAllah will judge the soul. If a personbelieves he or she is morecompassionate or just than Allah andtherefore can beg, bribe or influenceHim to change His will towards anyparticular soul, this is really a formof shirk (polytheism). It is certainlymisguided. There is nothing specialthat happens to the soul of thedeceased on these days. Vide,Ruqaiyyah Waris Maqsood, A Basic

and Kajalendu De along the riverSitalakshma until we reached a placewhere qadam-i-rasul was beingvenerated. The place was in thevicinity of Narayangunj, near Dhaka.Initially the caretaker of that shrinewas skeptical about the purpose ofour visit. We understood that underthe spell of aggressive Islamization,practices such as the veneration ofqadam-i-rasul were being condemnedas shirk (polytheism) and bida(innovation). But when the caretakerwas convinced that we were notjournalists sponsored by Islamicorthodoxy, he even allowed us totake photographs of the shrine andthe ritual dynamics related to theveneration of qadam-i-rasul.

59. ibid.

Late maritime historian, AshinDasgupta has shown that trade andcommercial activities flourishedduring hajj which led to the growthof Hajj Market in the Arab world.Like Emperor Akbar, Sufi AbuTurab, who led the hajj pilgrims,must have been aware of thismarket. It would be interesting tostudy Sufism in this broader contextof trade and commercial activities. In

Dictionary of Islam, New Delhi,1998, rpt. 2000, p.71. Muslimambivalence towards some ritualdynamics associated with Sufism isreflected in the above paragraph.

50. Muhammad Zuber Qureshi : "TheLibrary of Hazrat Pir MuhammadShah at Ahmadabad," in C.W.Trolledited, Islam in India: Studies andCommentaries, vol. 2, New Delhi,1985, pp.282-300. Cited inZ.A.Desai's article mentioned above.

51. Desai : "Dargahs of Ahmadabad,"p.93.

52. ibid.

53. Amit Dey : Image of the Prophet,chapters 2 and 3. How the adventof print in Muslim society posed aserious threat to the institution ofSufism has been dealt with inchapter 2.

54. Makhdoom Sabri : Concise TwentiethCentury Dictionary; Urdu IntoEnglish, Delhi, 2001, p.409.

55. Desai : Dargahs of Ahmadabadp.94.

56. Amit Dey : Image of the Prophet,chapter 1. For a list of Persian textson Sufism see Amit Dey : Sufism,chapters 1 and 2.

57. Desai : Dargahs of Ahmadabad,p.94.

58. ibid.

The veneration of qadam-i-rasul wasnot unique in Gujarat. This happenedin medieval Bengal as well in theGaur-Pandua (Malda district) region.I carried out fieldwork in Bangladeshin the year 1996. I was escorted bytwo Dhaka based poets, Asim Saha

this context we can mention that inthe ancient period, the Buddhistmonasteries often flourished along theestablished trade routes. ProfessorAshin Dasgupta discussed hajj marketin his Bengali book entitled UpakuleJuganta: Sholo Satak, PortugueseAbhighat O Asiar BanijyerPunarbinyas, Kolkata, 1999, pp.18-21.

60. Neeru Misra edited, Sufis AndSufism; Some Reflections, NewDelhi, 2004, See Iqbal Sabir's article'Impact of Ibn Arabi's Mysticalthought…'

61. Dr. Raziuddin Aquil's lecture.Delivered at the Department ofHistory, University of Calcutta, on 27March, 2006.

62. Dey : Image of the Prophet, Chapter4.

63. Dey : Sufism, Chapter 1.

64. ibid. Chapters 1 and 2.

65. Dr. Aquil's lecture mentioned above.

66. Ibid.

Raziuddin Aquil, Sufism, Cultureand Politics; Afghans and Islamin Medieval North India. NewDelhi, 2007.


Reflections on Peasant Consiciousness...

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Introduction :

A telegram sent more than a centuryago, carrying the message of death ofsome Assamese peasants, became amarker of a golden epoch in the historyof Indian nationalism.

"Crowd of over 2,000 'ryots' refusedto disperse when ordered, and attackedme and police escort under Mr. Berington.Was compelled to order firing. Casualties,so far as known, twelve killed andwounded. Police casualties nil. Been inPatharughat rest-house, waiting forreinforcements ordered from Ghagraparayesterday. Can hold our own at present.Suggest strong reserve at Mangaldai in

case of further trouble."

This message was sent fromMangaldai by the Deputy Commissioner,Darrang, to Secretary to ChiefCommissioner of Assam on 28 January1894 immediately after the British policeforce opened fire on peasants atPatharughat. The peasants were protestingagainst the exploitative measures of theBritish government, and many paid for itwith their lives.

What made the poor, armless peasantsbold enough to face the bullets whileexpressing their grievances? Who werethe makers of the revolt? What is its

historicity?

II. COLONISATION AND PEASANTECONOMY OF ASSAM

Immediately after the annexation ofAssam in 1826, the British governmentrealised that it is tea, produced in thefertile soil of Assam, which would bringthem fortune. Therefore, the developmentof a British-owned tea industry in Assambecame the primary objective of the Raj.Accordingly, the government startedbuilding an infrastructure necessary toattract the British capitalists to invest intea. The first step to this effect was theintroduction of ryotwari system. Thestatus of a peasant changed from pyke(tenant of the state during the Ahom rule)to ryot (small peasant connected to amarket economy). Wasteland Rules wereframed to grant large swathes of land toBritish planters and to systematicallymarginalise the natives from the plantationindustry.

By the end of the 19th century, theBritish Government succeeded inestablishing a plantation economy inAssam to a great extent. But it realisedthat local public resources wereinadequate for building an infrastructurefor the planters. A tax policy was framedwith a dual strategy - to increase thepublic revenue resources on one hand andon the other to squeeze the peasantry somuch that they would be forced to giveup their traditional occupation and join thelabour market. Between 1826 and 1893,the land revenue rates were enhancedseveral times crippling the peasanteconomy. Similarly, introduction of abkari(excise) opium through a policy in 1851-52 and ban on cultivation of poppy (not

its trade) in 1860 hit the economy of thepeasants but benefited the planters. Thussocio-economic changes brought aboutduring the colonial rule led to thepauperization of the peasants of Assam.Pauperization took place primarily becauseof two reasons: overburden of taxes andindebtedness.

III. THE REVOLT OF PATHARUGHAT

The peasants began expressing theiranger. In 1861, a police officer died aftera violent protest by the people ofPhulaguri in Nagaon district. During1893-94, thousands participated indemonstrations and rallies for several days,particularly in Kamrup and Darrangdistricts. At the same time, the peasantsof Patharughat and neighbouring areasunder Sipajhar tahsil of Darrang districtunited under the banner of Raijmel(peoples' assembly) to challenge theenhancement of tax.

The experience of Phulaguriinsurgency of 1861 and ongoingdisturbances in various parts of Kamrupand Darrang districts made the colonialadministrators uneasy. The news aboutholding of regular 'mels' at Patharughatinvited the attention of JD Anderson, theDeputy Commissioner of Darrang district.To prevent such 'meetings', Anderson tookdistrict Superintendent of Police JRBerington and his force to Patharughat on27 January 1894. On the way, Andersonsaw a notice for a Raijmel, pasted on atree which invited everyone to a meetingat Patharughat with the objective of askingthe Deputy Commissioner to lower thereassessment rate during his visit.

Anderson tore off a portion of the

REFLECTIONS ON PEASANTCONSCIOUSNESS OF COLONIAL ASSAM

Rabin DekaDepartment of Sociology, Tezpur University, Tezpur, Assam.

Abstract : The revolt of Patharughat of 1894 is one of the most significant episodes ofthe history of Indian nationalism. This revolt was the result of peasants' protest against theenhancement of land tax. The uniqueness of the revolt lies in the fact that the peasantswere the makers of their rebellion. The village harmony facilitated the growth of classconsciousness among the peasants that made the peasants a potential threat to Britishgovernment.

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© Aitihya Samstha Vol.VI, Issue -2, 2015

pp 48-58

Reflections on Peasant Consiciousness...Rabin Deka


notice that read: "...ki jani khazanabriddhi nakare (Maybe the tax will not behiked)". The next morning, he sentBerington and his men with the tahsilderfor attaching the property of a ryot whohad been served a notice to pay tax.Berington returned in an hour and reportedthat he was accosted by a mob of someaggrieved peasants while doing his job,and that he fired his revolver into theground to keep them from coming close.

Shortly afterwards, a large number ofryots approached the rest-house whereAnderson was camping. As they wereunarmed, he met them in an open spacewithin the rest-house complex and readout the orders of the government. He alsotold them holding mels was illegal andpunishable. But the ryots refused to moveunless their demands were met.Thereupon, Berington had them pushed toan open field nearby where a huge crowdwas waiting. The crowd started hurlingsticks, bamboos and clods of earth at thesepoys. Under orders of the DC,Berington and his men fired continuouslyon the assembled ryots.

The official report said 15 personsdied and 37 were wounded, but the actualfigures were much higher. As narrated inthe Dolipuran, a ballad composed on thebasis of folk memory to commemorate thePatharughat uprising, "Sat kuri raij morithakil dat chelei pori" (140 peasants diedin the revolt).

IV. DISTINCTIVE CHARACTERISTICSOF PATHARUGHAT UPRISING

How did a peasant developconsciousness within him that made him arebel? Or, to use the Marxist terminology,how did a 'class-in-itself' become a 'class-

The main source of this analysis is thearchival data on the official records ofthe British administrators who weredirectly involved in using police force,both armed and unarmed, to resist theprotest of the peasants. Keeping the viewof our objectives of analysis, we have tobe aware of the fact that these recordsmanifest the perception of the colonialrulers on the peasants of Assam and forma discourse of colonial historiography. Itfollows that an analysis of these recordsor narratives within the framework ofcolonial historiography will help us to gointo the depth of the problem. Apartfrom the archival data, narratives fromoral history have served as a usefulsource of analysis in this study.

A critical examination suggests thefollowing distinguishing characteristics ofPatharughat revolt :

Raijmel : The Organisation of theAssamese Peasants

The common economic conditions ofthe peasants of Patharughat made them adistinct social category which can betermed, by using the Marxist model, aclass. The change in the pattern of landuse and land control brought about by theBritish government through establishmentof the ryotwari settlement made thepeasants a group of similar socialexistence. In the Patharughat uprisingmost of the participants were ryots withsmall holdings who had to bear excessiveburden of tax.

The aggrieved peasants mobilized underthe banner of Raijmel or People'sassembly. People discussed the issues inthe Raijmel at a regular intervals which

gave them clarity of their goal andideology. Notice was served about thedate and venue of the sitting of theRaijmel. Collective mobilization under theaegis of raijmel was so strong that thepeasants not only said 'no-tax' to thegovernment but were also determined toresist those who would be paying tax.

It is interesting to note that in spite ofthe presence of a repressive and powerfulcolonial state, the peasant surrenderedbefore the Raij, not to the Raj.

"Whereas the Sarkar told the ryot (i.e.the peasant): 'If you don't pay, yourproperty will be attached.' the Mel toldhim:' If you do pay, you will be cursedand ex-communicated.' The peasants couldnot disobey the Raijer Hukum (that is, theorder of the people) as disobedience wasthreatened with social boycott andexcommunication, as well as imposition offines. Thus the peasants, who werecaught in the antithetical relationshipbetween the Mel and sarkar, finallysurrendered to the Mel."

As stated above, it was very difficultfor a peasant to disobey the Raijer Hukumas social boycott could ruin himeconomically as well as socially. Thus theMel succeeded in generating mechanicalsolidarity among the peasants and emergedas a more influential authority than thesarkar. The individual (the peasant)became subordinate to the collectivity(Raijmel). Thus Raijmel symbolized bothan expression and an instrument ofcommunal authority.

The following instances of Raijmelwould illustrate this :

(a) At a Mel held at Naogaon,Patidarrang, on the 28th December

for-itself'? Any social movement has to beanalysed in terms of its goal, ideology,organisation and leadership. In thiscontext, we have to make use of propertheoretical and methodological tools tounearth the goals, objectives, organisationand leadership – the distinguishingcharacteristics of a movement. Whiledoing so, we have to take both time andspace into considerations.

The nature of the peasant and tribalmovements of India, as has been pointedout by Ranajit Guha , during the secondhalf the nineteenth century was differentfrom those that broke up in the first halfof the twentieth century. In most of thecases, the movements that occurredduring the first half of the twentiethcentury were led by the elites under thebanner of political parties (both right andleft wing), while in case of those thatoccurred during the preceding century,mobilisation took place horizontallyindependent of leadership of the elites.

As observed by Guha , subalternhistoriography or 'history from below'may be used as a useful framework tograsp the unique features of peasant/tribalrevolts of colonial India. The mostimportant point here is that 'subalternhistoriography' considers the 'subalterns'or the common people (masses) asmakers of their own history or rebellionindependent of the elites. And toacknowledge the peasant as the maker ofhis own rebellion is to attribute aconsciousness to him . It requiresreconstruction or proper analysis ofhistory and other narratives dominated byelitism that considered elites as the makersof history.


1893, the Raij intimidated one BejayChoudhury, who had paid Rs. 25 asland revenue and fined him asimilar sum.

(b) At another Mel held at Tengabari,Patidarrang, on the 4th January1894, the resolutions not to payrevenue and to avenge themselveson whomsoever attempted to attachtheir property.

(c) At the Mel held at Naogaon,Patidarrang, on the 9th January1894, the assembled ryots made avow that any one giving evidence infavour of Bejay Choudhurywould be cursed and excommu-nicated. It was also resolved, first,not to resist any order ofattachment, second, to pay revenueat the enhanced rate, but not untilbakijai and attachment ordersissued.

Solidarity gave rise to a democraticideal – raijei raja (people are sovereign)and an ethic: To Rebel Is Good, Not toRebel Is Bad. Thus, raijmel became theembodiment of people's power whichappeared as potential threat to the colonialpower.

Similar situation has been observed byGuha (op. cit.: 190) in some peasantrevolts of colonial India of that time.During the Deccan riots the inhabitants ofKallas in Poona district resolved that novillager, male or female, should serve aGujar, that is, a moneylender in any formwhatsoever. To go against this decisioncould cost a villager his livelihood: if hewas a Mahar he was to forfeit hiscustomary share of bread and straw, apriest his traditional right to perform ritualworship for clients served by his

grievances of the people. AnandaramDhekial Phukan may be regarded as thepioneer in starting political agitation inAssam. In his observations of theProvince of Assam, Dhekial Phukan notonly pointed out the shortcoming indifferent aspects of British administrationbut also made constructive suggestions fortheir improvement. Although he was awareof the interests of the peasants (he wasaware of the fact that enhancement ofrevenue without any improvement inagriculture and commerce was at the rootof the miseries of the people), he took theposition of a liberal reformer andemphasized on the interest of the middleclass.

A number of political organizations ledby the enlightened section sprang up indifferent parts of Assam some of thempre-dating even the Indian NationalCongress. The foundation of SarbajanikSabha at Jorhat in 1884 by JagannathBaruah was a landmark in the history ofpolitical associations in Assam. Jagannath,son of an Assamese tea-planter, waseducated at the Presidency College,Calcutta and was influenced by the BengalRenaissance Movement. Although initiallythe Sabha was organised 'for the purposeof representing the wishes and aspirationsof the people to the government,explaining to the people the objects andpolicies of the government and generallyameliorating the condition of the people',gradually it shifted its attention to theissues that might benefit the educatedAssamese youths. For example in itslengthy memorandum on 14 December1892 to the Chief Commissioner, theSabha expressed its dissatisfaction that the

number of natives of the soil in theexecutive services was extremely meagre.What it wanted was that the main bodyof the service should be recruited fromthe natives of the province and theproportion should not be less than three-fourths of the whole . The Sabha alsoemphasized on the improvement of theservice conditions and emoluments of thenatives of the soil. As a member oftypical educated elite, Jagannath expressed,on behalf of the people of Assam, deepsense of loyalty to the British governmentat the time of visit of Lord Curzon, theBritish Viceroy to Assam in March, 1900 .

Tezpur Ryot Sabha was establishedaround 1884, at the initiative of the eliteslike Haribilas Agarwala, a merchant planter,Lakhshikanta Barkakati, the manager of hissaw mills and Lambodar Bora, a lawyer.The Sabha was formed to ventilate thegrievances of the people, mainly of theagricultural ryots, against the enhancementin revenue on land. By 1886, the ShillongAssociation, the Nowgong Ryot Sabha andthe Upper Assam Associations came intobeing.

However, unlike Raijmels, theseassociations failed to mobilize thepeasantry against the British Raj and hencethere did not develop mass-based peasantrevolt in upper Assam. In this connectionAmalendu Guha observes:

"The educated middle-class elementshad no action-oriented programme ofagitation and could not take the populardiscontent outside the channel of petition-making. In areas where these modern ryotsabhas and associations were in the field,no militant mass struggles on the lines of

ancestors and even the Makadam Patel allhis hereditary privileges. And the ultimatepenalty of being put out of caste washeld out against all dissidents.

Automony

Another important aspect of peasantmobilization of Patharughat was itsautonomous character. The largeassemblies were brought about on theirown initiative independent of the rural elite.The peasants developed negativeconsciousness not only against the Britishadministrators but also against the nativerevenue officers appointed by the Britishgovernment such as the mauzadars,mandals, tahsildars etc. The peasants couldunderstand that the class character of therural gentry is different from that of theirsas the former acted on behalf of thecolonial administration. The physicalassault on the mouzadar and the mandalwho went to collect revenue in Lachimaof northern Kamrup manifests this. InPatharughat though some of theparticipants of revolt belonged to theupper castes, they were not biglandholders and so they represented thesame class character.

The interesting fact is that these 'no-tax' agitations of Darrang and northernKamrup had no direct linkage withorganizations in upper Assam led by theeducated elite. A group of educated youngmen who were attracted towards modernbusiness in the last quarter of thenineteenth century were also closelyassociated with the literary and politicalactivities. Enlightened by the western ideasthese educated young men felt the needfor the formation of political associationsand organizations to ventilate the


the Raijmels (1893-94) ever took place."

As a matter of fact, the Assameseintellectuals of that time overlooked thesehistoric peasant revolts of Assam and didnot focus in their writings. This is evidentfrom the fact that no writings onPatharughat uprising was published in'Junaki', the journal considered to be themouthpiece of the Romantic LiteraryMovement of Assam. It is interesting tonote here that even a scholar likeLakshminath Bezbaroa who dedicatedhimself to promote and protect Assameselanguage and culture seemed to haveoverlooked the historical reality ofpeasants' heroism. This appears before usas a paradox .

On the other hand, the mass-basedmobilization of the peasants of Darrangand Kamrup districts resulted in theoutbreak of revolt against the colonialpower. This suggests that theconsciousness of the peasants of Darrangand northern Kamrup, like that of thepeasants of Phulaguri, was of their own;it was not dependent on theconsciousness of the elite.

Territoriality

Territoriality is another importantaspect of Patharughat revolt. Territoriality,as observed by Guha , refers to thataspect of peasant consciousness which ismade up of a sense of belonging to acommon lineage as well as to a commonhabitat. This consciousness brought aboutconcreteness of the peasant revolts. Therevolts of 1857-58, for example, werestrictly local affair: they operated withindiscrete local vicinages and had their socialbases in local units with clearlyrecognizable boundaries. So far as the

among the peasants not merely as ameasure of exclusion. It promotedsolidarity among the people ofneighbouring as well as distant villagesagainst their common enemy. InPatharughat, for example, peasantsattended Raijmel not only fromneighbouring villages but also from distantplaces- Mangaldai and Kalaigaon- todiscuss the issue of enhancement oftaxes. In Rangia peasants came, apartfrom Rangia mauzas, from Nalbari andHazo, to attend the meeting of Raijmel.Thus the significance of territoriality in thepeasant revolts of Assam lies in the factthat it provided the peasants an anti-colonial feeling, a feeling of hatredtowards the British government.

CONCLUSION

From the above analysis we havefound that the peasant was not merelyan empirical person, a man of flesh andblood, as conceived by the colonialgovernment, but a conscious human beingwho could realize that the colonialgovernment exploited him by over-taxation. The peasants of Patharughatwere the makers of their own rebellion.They proved that they were conscious ofthe reality and capable of challenging thegovernment. The age-long village harmonyof Assam facilitated the rise of a class ofpeasants that emerged as a potential threatto colonial government. The historicity ofthe revolt lies in the fact that the peasantsof Assam were very much aware of theirgoals and the course of actions to beadopted to realize that. Like the uprisingsof Bhumij, the Kol insurrection, the Santalrevolt of 1855, the indigo disturbances of1859-62, and the Deccan riots of 1875,

the subaltern insurgents of Assam weretrying to challenge the existing structureof power relationships. Hence thecollective action of the peasants of Assamwas no less significant than the the liberalreformist struggles of the 'no-rent' or 'notax' variety under the banner of theCongress or the Left-wing sponsoredpeasant struggles (e.g. Tebhaga orTelengana struggles) of the twentiethcentury India.

GLOSSARY

Abkari –– the excise on drug andliquors

Bigha –– land measurement unitequivalent to one-thirdof an acre.

Lathi –– a stick or club

Mandal –– a village surveyor ingovernment employ

Mauza –– an areal unit of a groupof villages, forpurposes of landrevenue collection.

Mauzadar –– a revenue collector, ona commission basis, incharge of a mauza.

Mel –– an assembly of people

Raj –– state (sovereign power)

Raij –– public ; a local public

Raijmel –– peoples' assembly

Rupit –– transplanted rice land

Ryot –– a peasant whose mainoccupation is cultivation

Sabha –– an association

Sadar –– a headquarter of adistrict

Sarbajanik –– for all ; universal

geographical aspect is concerned, thedomain of the revolt coincided with thedomain of peasants' relationship with theirlocal enemies – official as well as non-official. The villagers would turn on thenearest seat of government as theforemost and immediate object of theirhatred. In their eyes a sadar station (theAnglo-Indian term for districtheadquarters) stood for sarkar itself. Thevisible symbols of authority – the court,the treasury, the police station, the jail, andso on – aroused fear in the minds of thepeasants.

The bhakti movement of Sankardeva(1449-1568) facilitated the conditions thatgave rise to 'village harmony' of secularnature irrespective of caste and religion.Village harmony was a common feature ofAssamese social life of pre-British Assamthat continued to prevail during the Britishrule too. This could overcome thereligious differences of the Muslims andthe Hindus on the one hand, and the castedifferences among the Hindus on theother at the time of mobilisation of thepeasants of Patharughat against thecolonial power. The modern institutions–legal, political and economic, particularlythe monetization of economy– facilitatedthe emergence of a territorialconsciousness of the people against theBritish government.

Thus, territoriality was an element ofconsciousness common to all the ruralpopulations including Hindus and Muslimsand deeply ingrained in their view ofsociety, politics and culture, secular aswell as religious as evident from thenarratives of Dolipuran.

However, the territorial tie operated



Sarkar –– government

Tahsil –– an areal unit for landrevenue collection

Thana –– a police station

Zamindar –– a hereditary collector ofrevenue.

Notes and References :1. Assam Secretariat Proceedings (H)

No. 2462. Under the ryotwari system, as

introduced by the Britishgovernment in Madras, Bombay,Berar regions and subsequently inthe Brahmaputra valley, alandholder or occupant of land(called ryot) was recognized as itsproprietor whose rights, beinghereditary and transferable by sale,gift or mortgage, practically implied'ownership'. The ryot was, intheory, a tenant of the state,responsible for paying revenuedirectly to the state treasury. But hecould not be evicted so long as hepaid his revenue. The ryotwarisystem was different from thepermanent settlement of Bengal,existing zamindars were declaredfull owners with absoluteproprietary rights in land, althoughthey were only tax-collectingintermediaries during the precedingregime. The other variety of landsettlement introduced by the Britishin India was known as themahalwari or malguzari system inwhich the village was defined as aunit of tenure as well asassessment. This system wasadopted in the United Provinces

on conditions that (i) a quarter ofthe area must be cleared within fiveyears, failing which the land wasliable to resumption; and (ii) nogrant for land could be made forless than 100 acres at a time and toone who did not possess capital orstock worth at least Rs 3 per acre.It is obvious that the condition (ii)mentioned above was framed witha motive to exclude the indigenousaspirants from all concessionalgrants in practice and therebyallowing only Europeans to avail theopportunities. See Amalendu Guha :Planter Raj to Swaraj : FreedomStruggle and Electoral Politics inAssam, Guwahati, Tulika Books(revised edition), 2006, pp. 10-12.

5. Monetization of economy gave riseto a new class of non-indigenoustraders in Assam from whom thepeasant used to receive cashadvances and loans against pledgedcrops or through mortgage ofjewels or their labour leading totheir indebtedness. For details seeibid, pp. 39-40.

6. Popularly known as phulaguri dhewa,the revolt was the manifestation offrustration and anger of the peasantsof Phulaguri of Nagaon. Thepeasants protested the ban ofcultivation of poppy which was themain source of their livelihood.

7. In a media report entitled 'History AClick Away' published in 'TheHindu' (May 9, 2013) it was statedthat the Archives' team of AssamState Archive found a smallhandwritten poster put up byAssamese peasants of Patharughat

way back in January 1894 appealingthe residents of the village toassemble for a Raijor Mel (People'sConvention or Assembly) to opposehike in land revenue imposed bythe British government. Thescanned copy of the handwrittenposter has been uploaded byNEZINE (www.nezine.com), abilingual web magazine publishedfrom Guwahati, as a supportivedocument of writing entitled'Remembering the Unknown Makersof History'. The Archive team alsofound the original handwrittenreports of the DeputyCommissioner and theSuperintendent of Police of Darrangon the uprising, which the Archiveteam believes, will throw more lighton this historic uprising.

8. The narration of the revolt is basedon the Assam SecretariatProceedings (H) No. 277.

9. Assam Secretariat Proceedings (H)No. 246.

10. 'Dolipuran', considered as thetestament of the revolt ofPatharughat, was in the oral formfor 64 years from the time of therevolt and subsequently it wascomposed in a written form. Theorigin of the "Doli" here refers tothe clods of earth. According to theoral narratives, at the time of therevolt, the agitating peasants ofPatharughat attempted to safeguardtheir lives from the bullets bythrowing clods of earth. The versesof Dolipuran still appear to bevibrant in the memories of thepeople of Patharughat.

(excluding Oudh), Punjab, and theCentral Provinces (now undividedMadhya Pradesh), excluding theBerar region which was settledunder the ryotwari system. See D.N. Dhanagare : Peasant Movementin India 1920-1950, Delhi, OxfordUniversity Press, 1983, pp. 30-34.

3. During the Ahom rule, every adultmale belonging to the loweststratum of society was known as apyke. Every pyke had to serve theking either as a private or publicservant for one third of the year orto supply a certain quantity of hisproduce in lieu thereof. He wasentitled in return to have two puras(one pura is equal to 3

23 Bengalbeegha or 5877 sq. yards) of rupitland known as gamati or body-land.The pykes were neither serf norslaves in the true sense of theterm. The pyke system evolvedfrom the womb of 'tribal' society.With the introduction of this systemindividual production or servicereplaced the community effort.Thus a feudal relation of productiondeveloped out of the womb of atribal society. See S.K. Bhuyan :Anglo-Assamese Relations 1771-1826, Guwahati (third Lawyer'sedition): LBS, pp. 7-14. AmalenduGuha : Medieval and EarlyColonial Assam : Society, Polityand Economy, Guwahati (Anweshaedidition) : Anwesha Publications.pp. 99-114

4. The Wasteland Rules of 6 March,1838, waste land was offered toapplicants on a forty-five year lease



11. M.S.A. Rao : 'Conceptual Problemsin the Study of Social Movements',in Social Movements in India, ed.,M.S.A. Rao, New Delhi, Manohar,Publishers (First Published in1979), 2008, pp. 1-16

12. Ranajit Guha : Elementary Aspectsof Peasant Insurgency in ColonialIndia, New Delhi (first published in1983) : 1994. P (see 'Introduction'part)

13. Ranajit Guha : 'On Some Aspects ofthe Historiography of ColonialIndia,' in Subaltern Studies I -Writings on South Asian Historyand Society. Ed Ranajit Guha, NewDelhi (seventh impression): OxfordUniversity Press. 2008, pp. 1-8.

14. Ranajit Guha : Op. cit. p. 4.15. Eric Hobsbawm's observations on

the importance and methodologyof oral history have proved to bevery useful in our study. See EricHobsbawm : 'On History FromBelow', in On History. London:Abacus (first published by Abacusin 1998), 2008 pp. 272-277.

16. Assam Secretariat Proceedings (H)No. 252

17. ibid.18. Ranajit Guha : op.cit. p.190.19. H.K. Barpujari (ed.) : Political

History of Assam (Vol.I, 1826-1919), Publication Board of Assam,Guwahati (2nd ed.), 1999, pp.161-163

20. Amalendu Guha : op.cit. p.51.21. Rabin Deka : 'Ideals of

Romanticism and its Reflection in

the Works of Bezbaroa', inLakshminath Bezbaroa: TheArchitect of Modern AssameseLiterature-Issues of Nationalism andBeyond. Ed., Madan M. Sarma andDebarshi P. Nath, Guwahati:Perfect Imagers (for Centre forAssamese Studies, Tezpur Univer-sity), 2014, p. 185.

22. Ranajit Guha : op.cit. p.279.23. Maheswar Neog defined bhakti as

the religion of love. In the similarline Dr. Hiren Gohain projected thebhakti movement of Sankardeva asthe antithesis of the ideals of casteand gender inequality. Theinstitution of naamghar (publicplayer hall), an offspring of bhaktimovement, gave rise to the'discourse of inclusion' by givingequal space to all irrespective ofcaste and creed. Naamghar gaverise to public sphere thatgerminated the seed of Raijmel(People's Assembly), which becameinstrumental in peasant mobilizationof colonial Assam. See MaheswarNeog: Early History of VaisnavaFaith and Movement in Assam:Sankardeva And His Times,Guwahati, LBS Publications (firstpublished 1965), 2008, p.ix. HirenGohain : Asomiya Jatiya JeevanatMahapurishia Parampara. Guwa-hati: Alibat (first revised edition),2014. Ramesh Chandra Kalita,'Raijmel : Embodiment of Peoples'Power', in Journal of Politics (ajournal of Department of PoliticalScience, Dibrugarh University), Vol.VII, 2000.

¬ı±—˘± ø¬ıˆ¬±·

‹øÓ¬˝√√…

The Heritage


Rabin Deka


¬ŒÚÃfl¡±¬Û”Ê√± – ˜Ú¸± Î¬◊¬Û±¸Ú±¬ı˛ ¤fl¡øÈ¬ ¸˜‘X Ò±¬ı˛±

’˜À˘μ≈ ˆ¬A±‰¬±˚« 61-77

¬¬ÒËn∏¬Û√œ Ú‘ÀÓ¬…¬ı˛ ’±ø„√√Ú±˚˛ ñ ¬ı±—˘±¬ı˛ ëŒ·ÃÎ¬ˇœ˚˛ Ú‘Ó¬…í

˜U˚˛± ˜≈À‡±¬Û±Ò…±˚˛ 78-87


õ∂¸”Ú ¬ı˜«Ú 88-100

ŒÚÃfl¡±¬Û”Ê√± – ˜Ú¸± Î¬◊¬Û±¸Ú±¬ı˛ ¤fl¡øÈ¬ ¸˜‘X Ò±¬ı˛±

’˜À˘μ≈ ˆ¬A±‰¬± «

[ˆ¬”Ó¬¬Û”¬ı«] ¬ı±—˘± ø¬ıˆ¬±·, &è‰¬¬ı˛Ì fl¡À˘Ê√, ø˙˘‰¬¬ı˛, ’±¸±˜

BOAT WORSHIP :A RICH TRADITION IN RITUALS OF MANASA

Amalendu Bhattacharya(Formerly) Department of Bengali, Gurucharan College, Silchar, Assam

ABSTRACT : There is a special form of Manasa worship in Barak Valley ofSouth Assam known as 'Naukapuja' (Boat Worship). Manasa and all the godsand goddesses assembled in the Devasabha at the time of the dance ofBehula are placed on a boat and then worshipped. The hugeness of the imagemakes it essential to build the image in a high shed in the open field. Theboat is constructed with materials like wood, bamboo and cloth. The boat ismade 5, 7 or 9 storeyed according to the capability of the worshipper. Ineach shelf are placed in rows the clay images of gods and goddesses. Manasais placed at the centre of this assembly. Her size is twice or thrice as big asthe other images and sometimes even bigger. In course of tracing out theorigin of this special worship, the traditional theory that Manasa is a snake-deity has been refuted in the present paper. Because the scriptural rules ofthe worship (s), belief associated to it, and an analysis of the ManasamangalKavya do not point to any association of the goddess with snake. Rather inthe very worship of Manasa in the backdrop of the puja, we see in theeastern part of India for socio-cultural recognition of a group of the non-Aryan people known as Nagas.

The culture of the Naga people was aquatic and they were experienced inthe art of navigation. For this the Naga people were appointed as boatsmenby the Aryan maritime traders of ancient India. The mariners were willing toobserve their own ritual, but the traders community did not allow it.Ultimately the traders were compelled to recognize the activity of the non-Aryans. Naukapuja is the symbol of this victory.

‹øÓ¬ √√…

The Heritage


‹øÓ¬ √√… The Heritage, Vol.VI, Issue-2, 2015 ‹øÓ¬˝√√… The Heritage, Vol.VI, Issue-2, 2015


ø¬ı ∏ √√¬ı˛œ¬Û”Ê√±Àfl¡ fl¡ø˘ ≈À· ’ù´À˜Ò À:¬ı˛ ˜Ó≈¬˘… ¬ı˘± √√À ˛ÀÂ√º

1] fl¡ø˘ÀÓ¬ ·˝√√±ø¬ı˛ Œ˙À¬ı ¬Û=˚: Ù¬˘ ˘±Àˆ¬

‰¬Ó≈¬¬ı3«·« ’±ø√ ÒÚ Ê√Úº

Ê√˚˛˜≈øÚ fl¡ø¬ÛÀ˘ ¬ı±Ìœ ·èÎ¬ˇ ¬Û≈¬ı˛±ÀÌ qøÚ

’ä øfl¡Â≈√ fl¡ø¬ı˛ ø¬ı¬ı¬ı˛Ìº

2] fl¡ø˘fl¡±À˘ ’ù´À˜√ ’±ø√ ˚: ÚÀ˚˛º

Œ˙˝◊√√ Ù¬˘ ¬Û±˝◊√√¬ı ŒÊ√˝◊√√ ·˝√√±ø¬ı˛ ¬Û”Ê√À˚˛ºº3

ŒÚÃfl¡±¬Û”Ê√±¬ı˛ ’±¬ı˙…fl¡œ˚˛ ’e ˝√√˘ Ú‘Ó¬…·œÓ¬º ˜Ú¸±˜e˘

Œ·˚˛ fl¡±¬ı…º ¬ı¬ı˛±fl¡ Î¬◊¬ÛÓ¬…fl¡±˚˛ øÓ¬Ú ¬ı˛œøÓ¬ÀÓ¬ ˜Ú¸±˜e˘ ·±Ú

fl¡¬ı˛± ˝√√˚˛º ¤fl¡øÈ¬ ¬ı˛œøÓ¬¬ı˛ Ú±˜ ›Á¡±¬ı˛ ·±Úº ›Á¡± ’Ô«±» ˜”˘

·±À ˛Ú øÚø«√©Ü Œ¬Û± ∏±fl¡ ¬ÛÀ¬ı˛ ≈√ ◊√√ √√±ÀÓ¬ ‰¬±˜¬ı˛ øÚÀ ˛ Ú‘Ó¬… √√À˚±À·

fl¡±¬ı…øÈ¬ Î¬◊¬Û¶ö±¬ÛÚ fl¡À¬ı˛Úº Àe Ô±Àfl¡Ú Œ√±˝√√±¬ı˛º ›Á¡±À√¬ı˛ ÀÒ…

õ∂‰¬ø˘Ó¬ ¸—¶®±¬ı˛ ˝√√˘ñ Œfl¡±Ô±› ŒÚÃfl¡±¬Û”Ê√± ˝√√À26√ ¤˝◊√√ ¸—¬ı±√

’¬ı·Ó¬ ˝√√À˘ Ó¬±À√¬ı˛ Œ¸‡±ÀÚ ø·À˚˛ ø¬ıÚ± ¬Û±ø¬ı˛|ø˜Àfl¡ ·±Ú

·±˝◊√√ÀÓ¬ ˝√√˚˛º Ó¬±˝◊√√ ŒÚÃfl¡±¬Û”Ê√±˚˛ ›Á¡±¬ı˛ √À˘¬ı˛ ’ˆ¬±¬ı ˝√√˚˛ Ú±º

¬ı¬ı˛— ’ÀÚfl¡ ¸˜˚˛ ¬Û”Ê√±¶öÀ˘ ’±·Ó¬ ¸¬ı √˘Àfl¡ ·±Ú ·±›˚˛±¬ı˛

¸˜˚˛ Œ√›˚˛± Î¬◊À√…±Mê√±À√¬ı˛ ¬ÛÀé¬ ¸˜¸…± ˝√√À˚˛ “√±Î¬ˇ±˚˛º

õ∂ùü ˝√√˘, ’±˚« ¬Ûø¬ı˛˜GÀ˘¬ı˛ ’Ê√¶⁄ Œ√¬ıÀ√¬ıœ¬ı˛ ˜ÀÒ…

˜Ú¸±Àfl¡ ¸¬ı«±øÒfl¡ ¬õ∂±Ò±Ú… ø√À˚˛ ¤˝◊√√ Ê√“±fl¡Ê√˜fl¡ ¬Û”Ì« ¬Û”Ê√±¬ı˛

fl¡±¬ı˛Ì fl¡œ∑ fl¡œ Œˆ¬À¬ı˝◊√√ ¬ı± ¬Û”Ê√±øÈ¬¬ı˛ Î¬◊æ√¬ı √√˘∑ ŒÚÃfl¡±¬Û”Ê√± øfl¡

˜Ú¸± Î¬◊¬Û±¸Ú±¬ı˛ ¤fl¡øÈ¬ ’±=ø˘fl¡ Ò±¬ı˛± ±S∑ ¤ ◊√√ øÊ√:±¸±&ø˘

¸±˜ÀÚ Œ¬ı˛À‡ Œ√‡± Œ˚ÀÓ¬ ¬Û±À¬ı˛ ŒÚÃfl¡±¬Û”Ê√± •ÛÀfl«¡ ◊√√øÓ¬¬Û”À¬ı«

¬ÛøGÀÓ¬¬ı˛± Œfl¡ fl¡œ ¬ıÀ˘ÀÂ√Úº

¬ıe¸—¶‘®øÓ¬¬ı˛ ’¢∂·Ì… ·À¬ı¯∏fl¡¬ı˛± õ∂±˚˛ Œfl¡Î¬◊˝◊√√ ¤˝◊√√ ø¬ı¯∏À˚˛

Œfl¡±ÀÚ± ’±À˘±fl¡¬Û±Ó¬ fl¡À¬ı˛ÚøÚº õ∂À√…±»fl≈¡˜±¬ı˛ ± ◊√√øÓ¬ ¶§ä fl¡Ô± ˛

ŒÚÃfl¡±¬Û”Ê√± õ∂¸Àe ¬ıÀ˘ÀÂ√Ú, ë...in East Bengal, besidesannual worship, there is a special type of wor-ship of Manasa, mostly confined to the peoplewho live on fishing. Other castes, including theBrahmans also some times perform it. This in-volves the making of a boat which containsnumerous images, believed to represent the 30crores of gods of Hindu pantheon. But theprinicpal worship is centred on the Goddess

Manasaíº4 ¬Û±√È¬œfl¡±˚˛ ¶§±˜œ ˙Ç¬ı˛±Úμ ¤¬ı— ø¬ı˛Ê√ø˘¬ı˛ ¬ıMê√¬ı…

Ó¬Ô…¸”S ø˝√√À¸À¬ı Î¬◊X‘Ó¬ fl¡À¬ı˛ øÓ¬øÚ ø¸X±ôL fl¡À¬ı˛ÀÂ√Ú, ’±ø√ÀÓ¬

˜»¸…Ê√œ¬ıœ ±Ú≈À¯∏¬ı˛± ŒÚÃfl¡±¬ı˛ ›¬Û¬ı˛ Ú¸±Àfl¡ ¶ö±¬ÛÚ fl¡À¬ı˛ ¬Û”Ê√±

fl¡¬ı˛ÀÓ¬Úº ŒÚÃfl¡±¬Û”Ê√± ¤˝◊√√ õ∂Ô±¬ı˛˝◊√√ Ò±¬ı˛±¬ı±ø˝√√fl¡Ó¬±º

ŒÚÃfl¡±¬Û”Ê√±¬ı˛ Î¬◊æ√À¬ı¬ı˛ Œõ∂é¬±¬ÛÀÈ¬ fl¡±Ê√ fl¡À¬ı˛ÀÂ√ ¸±˜±øÊ√fl¡

¡ZiZñ ¤˝◊√√ Ò±¬ı˛Ì± ¬ı…Mê√ fl¡À¬ı˛ ¸≈øÊ√» Œ‰¬ÃÒ≈¬ı˛œ ø˘À‡ÀÂ√Úñ

ëëŒÚÃfl¡±¬Û”Ê√±¬ı˛ ø¬ı¬Û≈˘ ’±Î¬ˇ•§À¬ı˛¬ı˛ Œ¬ÛÂ√ÀÚ ¸±˜±øÊ√fl¡ ¡ZÀiZ¬ı˛

¤fl¡øÈ¬ ¬ÛÈ¬ˆ¬”ø˜ ’ôL˘œ«Ú ’±ÀÂ√ ¬ıÀ˘ ÀÚ √√˚˛º ¤ ’=À˘ Ú¸±

õ∂‰¬G Ê√Úøõ∂˚˛ Œ√¬ıœñ øÚ•ß¬ıÀÌ«¬ı˛ ¸˜±ÀÊ√ Ó“¬±¬ı˛ õ∂øÓ¬á¬± ≈√√·«±¬ı˛

‰¬±˝◊√√ÀÓ¬› Œ¬ıø˙º Î¬◊2‰¬ıÀÌ«¬ı˛ ¸˜±ÀÊ√› øÓ¬øÚ ¬Û”øÊ√Ó¬±, ˚ø√›

¶§±ˆ¬±ø¬ıfl¡ˆ¬±À¬ı˝◊√√ Ó“¬±¬ı˛± Œ√¬ıœ ≈√·«±Àfl¡ ’øÒfl¡Ó¬¬ı˛ ¸•ú±Ú ¤¬ı—

˜˚«±√± ø√À˚˛ Ô±Àfl¡Úº Î¬◊2‰¬¬ıÀÌ«¬ı˛ ¤fl¡Ê√Ú ˜±Ú≈¯∏ ’Ô«¬ı±Ú ˝√√À˘

õ∂ÔÀ˜ ◊√√ ≈√·«±¬Û”Ê√±¬ı˛ ’Ú≈á¬±Ú fl¡À¬ı˛Úº ¬Ûé¬±ôLÀ¬ı˛ øÚ•ß¬ıÀÌ«¬ı˛ ±Ú≈À ∏¬ı˛

¸•Û√ õ∂±ø5¬ı˛ ¬Û¬ı˛ õ∂±Ôø˜fl¡ Ò˜œ« ˛ fl¡Ó«¬¬ı… √√ Ú¸±Àfl¡ ŒÚÃÀfl¡± ˛

’øÒøá¬Ó¬ fl¡¬ı˛±ÀÚ±º ‘√ø©Üˆ¬eœ¬ı˛ ¤˝◊√√ øˆ¬iß ¸±˜±øÊ√fl¡ ˝◊√√øÓ¬˝√√±À¸¬ı˛

¤fl¡øÈ¬ ’Ó¬œÓ¬ ¬Û˚«±À˚˛ øÚø(Ó¬˝◊√√ ¡ZiZ-ø¬ı¬ı±√ ¤¬ı— Œ¬ı˛¯∏±À¬ı˛ø¯∏¬ı˛

¬ı…±¬Û±À¬ı˛ ¬Ûø¬ı˛ÌÓ¬ ˝√√À˚˛øÂ√˘º Œ¸˝◊√√ ¸˜À˚˛ ≈√·«±¬ı˛ ‰¬±˝◊√√ÀÓ¬ ˜Ú¸±¬ı˛

Œ|á¬Q õ∂øÓ¬¬Ûiß fl¡¬ı˛±¬ı˛ ˜±ÚÀ¸˝◊√√ ¸y¬ıÓ¬– ŒÚÃÀfl¡±¬Û”Ê√±¬ı˛ ¸Àe

¬Û˚«±5 ’±Î¬ˇ•§¬ı˛ ˚≈Mê√ fl¡¬ı˛± ˝√√À˚˛øÂ√˘º ø˝√√μ≈ ¬Û≈¬ı˛±ÀÌ¬ı˛ ¬ıÎ¬ˇ ¬ıÎ¬ˇ

¶§œfl‘¡Ó¬ ¸¬ı Œ√¬ıÀ√¬ıœ¬ı˛± ‰¬Ó≈¬ø«√Àfl¡ é≈¬^±fl¡±À¬ı˛ Â√øÎ¬ˇÀ˚˛ øÂ√øÈ¬À˚˛

Ô±fl¡À¬ıÚ, ˜øÒ…‡±ÀÚ ø¬ı¬Û≈˘ Œ·Ã¬ı˛À¬ı ø¬ı˙±˘ ’±fl¡±À¬ı˛¬ı ˛

˜Ú¸±˜”øÓ«¬ Ô±fl¡À¬ıÚ ¸˜±¸œÚñ ¤-Ò¬ı˛ÀÚ¬ı˛ ¬Ûø¬ı˛fl¡äÚ±¬ı˛ ˜ÀÒ…

˜Ú¸±¬ı˛ ˚«±√± ¬ı‘øX¬ı˛ ÀÚ±ˆ¬±¬ı Œ˚ øÚø˝√√Ó¬ øÂ√˘˝◊√√, ¤˜Ú ’Ú≈˜±Ú

Œ¬ı±Ò˝√√˚˛ ’¸eÓ¬ √À¬ı Ú±ºí5 Ú¸±¬ı˛ ˚«±√± ¬ı‘øX˝◊√√ ŒÚÃfl¡±¬Û”Ê√±¬ı˛

˘é¬…ñ ¤˝◊√√ Ó¬ÀN¬ı˛ ¸Àe ¸˝√√˜Ó¬ Œ¬Û±¯∏Ì fl¡¬ı˛À˘› øÚÂ√fl¡

Œ|øÌ·Ó¬ ë¡ZiZ-ø¬ı¬ı±√ › Œ¬ı˛¯∏±À¬ı˛ø¯∏¬ı˛í ˚≈øMê√øÈ¬ ’±˜¬ı˛± Œ˜ÀÚ

øÚÀÓ¬ ¬Û±¬ı˛øÂ√ Ú±º fl¡±¬ı˛Ì, ø¬ıÀ˙¯∏ Œfl¡±ÀÚ± Œõ∂é¬±¬ÛÈ¬ Â√±Î¬ˇ± qÒ≈˝◊√√

øÚÊ√¶§ ¬ıÀÌ«¬ı˛ Œ|á¬Ó¬± õ∂øÓ¬¬Ûiß fl¡¬ı˛±¬ı˛ ¤-Ê√±Ó¬œ˚˛ Œfl¡Ã˙˘œ

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ŒÚÃfl¡±¬Û”Ê√± Œ˚À √√Ó≈¬ Ú¸±¬ı˛ ˜±À¬ı˛± √√¬Û”Ì« ¬Û”Ê√± Ó¬± ◊√√ ¬ı«±À¢∂

˜Ú¸±¬ı˛ ¶§¬ı˛+¬Û ¸g±Ú fl¡¬ı˛± õ∂À˚˛±Ê√Úº Ó¬À¬ı, ˜”˘ õ∂¸Àe ˚±¬ı±¬ı˛

’±À· ’Ú… ¤fl¡øÈ¬ õ∂±¸øefl¡ ø¬ı ∏À˚¬ı ’±À˘±‰¬Ú± Ê√¬ın∏ø¬ıº ¬±¬ıÓ¬¬ı ∏«

¤fl¡øÈ¬ ≈õ∂±‰¬œÚ ˆ¬…Ó¬±¬ı˛ Œ√˙º Œfl¡±ÀÚ± ø¬ıÓ¬Àfl«¡ õ∂À¬ı˙ Ú± fl¡À¬ı˛

øÚ–¸ÀμÀ˝√√ ¬ı˘± ±˚˛ñ Ú”…ÚÓ¬˜ ‰¬±¬ı˛ √√±Ê√±¬ı˛ ¬ıÂ√¬ı˛ ’±À· ¬Ûø(˜

ŒÔÀfl¡ Œ˚ ±—¶‘®øÓ¬fl¡ Ò±¬ı˛± ÒœÀ¬ı˛ ÒœÀ¬ı˛ ¬Û”¬ı«ø√Àfl¡ õ∂¸±ø¬ı˛Ó¬ √√À ˛ÀÂ√

Ó¬± ¬ı¬ı˛±fl¡ Î¬◊¬ÛÓ¬…fl¡± ¬Û˚«ôL ø¬ıô¶‘Ó¬ √√¬ı±¬ı˛ ¬Û¬ı˛ Œˆ¬ÃÀ·±ø˘fl¡ fl¡±¬ı˛ÀÌ

’±¬ı˛ ’¢∂¸¬ı˛ ˝√√ÀÓ¬ ¬Û±À¬ı˛øÚº ¬Û¬ı˛¬ıÓ¬œ« ¸˜À˚˛ Ú¬ı…-ˆ¬±¬ı˛Ó¬œ˚˛

’±˚«ˆ¬±¯∏±&ø˘¬ı˛ Ê√ij ˝√√À˘ Œ¸˝◊√√ ¸±—¶‘®øÓ¬fl¡ Ò±¬ı˛±Àfl¡ Î¬◊¬Û˘é¬…

fl¡À¬ı˛ ¬ı˛ø‰¬Ó¬ ¬ı˛À˚˛ÀÂ√ ’±=ø˘fl¡ ¸±ø˝√√Ó¬…º ’Ô«±», ’±˜¬ı˛± ¬ı˘ÀÓ¬

‰¬±˝◊√√øÂ√, ˆ¬±ø¯∏fl¡ øˆ¬ißÓ¬± Ô±fl¡À˘› ˆ¬±¬ı˛Ó¬œ˚˛ ¸—¶‘®øÓ¬ ¤fl¡øÈ¬

‹fl¡…¸”ÀS ¬¢∂øÔÓ¬º øfl¡c ¬ıÓ«¬˜±Ú ¸˜À˚˛ ¬ı˛±ÊÕ√ÚøÓ¬fl¡ ˆ¬”À·±À˘¬ı˛

¸œ˜±¬ıX ¬Ûø¬ı˛ À¬ı˛ Œ˚ˆ¬±À¬ı —¶‘®øÓ¬ ’Ò… ˛Ú õ∂øSê ˛± ‰¬˘ÀÂ√ ¤ÀÓ¬

¬ı¬ı˛±fl¡ Î¬◊¬ÛÓ¬…fl¡±¬ı˛ øÚ•ß¬ıÀÌ«¬ı˛ ¸˜±ÀÊ√ ˜±‚œ qflv¡± ¬Û=˜œ

¬ı± Ù¬±â≈Úœ ¬Û=˜œ øÓ¬øÔÀÓ¬ ˜±À¬ı˛±˝√√¬Û”Ì« Ú¸±¬Û”Ê√±¬ı˛ ’±À ˛±Ê√Ú

¤‡Ú› ’Ú≈øá¬Ó¬ √√ ˛º ¤ ◊√√ ¬Û”Ê√± •Ûøfl«¡Ó¬ Œ˘±fl¡ø¬ıù´±¸ ’Ú≈ ± ˛œ

Œ√¬ı¸ˆ¬±˚˛ Œ¬ıU˘±¬ı˛ Ú‘ÀÓ¬…¬ı˛ ¸˜˚˛ Œ˚¸¬ı Œ√¬ı-Œ√¬ıœ Î¬◊¬Ûø¶öÓ¬

øÂ√À˘Úñ Ó“¬±À√¬ı˛ õ∂ÀÓ¬…fl¡Àfl¡ ¤fl¡øÈ¬ ŒÚÃfl¡±˚˛ ¶ö±¬ÛÚ fl¡À¬ı˛ ¬Û”Ê√±

fl¡¬ı˛± ˝√√˚˛º Œ√¬ıÀ√¬ıœ¬ı˛ ¸Àe ¬Û”øÊ√Ó¬ ˝√√Ú ˜Ú¸±˜e˘ fl¡±À¬ı…¬ı˛

ø¬ıøˆ¬iß ‰¬ø¬ı˛Sñ Œ˚˜Ú, ‰“¬±√¸›√±·¬ı˛, Úfl¡±, Œ¬ıU˘±, ø‡μ¬ı˛,

ø¬ı ∏Õ¬ı√… Òi§ôLø¬ı˛, ¬ıË±p¡Ì ¿Ò¬ı˛, Δ√¬ı: À˙±Ò¬ı˛, ŒÚÃfl¡±¬ı˛ fl¡±G±ø¬ı˛

˘œ˘± ◊√√, Œ√±˘± ◊√√ ◊√√Ó¬…±ø√º ”øÓ«¬¬ı˛ —‡…± õ∂± ˛ ¤fl¡À˙±¬ı˛ fl¡±Â√±fl¡±øÂ√

˝√√›˚˛±˚˛ ˘•§± ¬ı“±˙ ˜±øÈ¬ÀÓ¬ ¬¬Û≈“ÀÓ¬ ΔÓ¬ø¬ı˛ fl¡¬ı˛± ˝√√˚˛ Ó¬±fl¡º Ó¬±Àfl¡¬ı˛

›¬Û¬ı˛ ±ø¬ı˛¬ıXˆ¬±À¬ı ¶ö±¬ÛÚ fl¡¬ı˛± √√ ˛ ø¬ıøˆ¬iß ”øÓ«¬º ¬Û”Ê√±¬ı˛ ŒÊ√Ã˘ ∏

¤¬ı— ¬Ûø¬ı˛ø‰¬øÓ¬ øÚˆ¬«¬ı˛ fl¡À¬ı˛ Ó¬±Àfl¡¬ı˛ ¸—‡…±¬ı˛ ›¬Û¬ı˛º Œ˚˜Ú ¬Û“±‰¬

Ó¬±fl¡, ±Ó¬ Ó¬±fl¡ ¬ı± Ú˚˛ Ó¬±Àfl¡¬ı˛ ¬Û”Ê√±º õ∂øÓ¬˜±¬ı˛ ’“±Ò±¬ı˛ ø˝√√À¸À¬ı

fl¡±¬ÛÎ¬ˇ, ¬ı“±˙ ˝◊√√Ó¬…±ø√ ø√À˚˛ ¬ı‘˝√√» ’±fl¡±À¬ı˛¬ı˛ ¤fl¡øÈ¬ ŒÚÃfl¡± øÚ˜«±Ì

fl¡¬ı˛± √√ ˛ ¤ Ê√Ú… ¤ ◊√√ ¬Û”Ê√± ±Ò±¬ı˛ÀÌ… ŒÚÃfl¡±¬Û”Ê√± Ú±À˜ ¬Ûø¬ı˛ø‰¬Ó¬º

’Ú… ¤fl¡øÈ¬ Ú±˜› ’±ÀÂ√ñ Œ·±˝√√±¬ı˛œ ø¬ı¯∏˝√√¬ı˛œ¬Û”Ê√±º ¤fl¡ ¸˜˚˛

¬ı…±¬Ûfl¡ˆ¬±À¬ı ’Ú≈øá¬Ó¬ ŒÚÃfl¡±¬Û”Ê√±¬ı˛ Î¬◊À~‡ ’±ÀÂ√ fl¡±Â√±Î¬ˇ ŒÊ√˘±

Œ·ÀÊ√øÈ¬˚˛±À¬ı˛º ëA special form of religious cer-emony is known as the noaka or boat puja andis performed by a wealthy man in satisfactionof a vow, who generally spends from Rs. 300 toRs. 500 on the ceremony. A shed is built, at theend of which is a boat painted and gilt, from

which rise tier upon tier, the images of variousGods, amongst whom Bishahari is generally themost prominent. For several days sacrifices areoffered to the deities, and Brahmans, who arewell paid and feasted for their services, offer uptheir prayers. At the end of this time the houseand its contents are abandoned and allowed tofall to pieces.í1 Î¬◊X‘øÓ¬¬ı˛ Œ˙¯∏ ¬ı±fl¡…øÈ¬ ¬ı…±‡…± fl¡¬ı˛± √¬ı˛fl¡±¬ı˛º

ŒÚÃfl¡±¬Û”Ê√± ’Ú≈øá¬Ó¬ ˝√√˚˛ Œfl¡±ÀÚ± Œ‡˘±¬ı˛ ˜±ÀÍ¬º ’±À·˝◊√√ ¬ı˘±

√√À ˛ÀÂ√, ø¬ı˙±˘ ’±fl‘¡øÓ¬¬ı˛ Ê√Ú… õ∂øÓ¬˜±¬ı˛ fl¡±Í¬±À˜± ±øÈ¬ÀÓ¬ Œõ∂±øÔÓ¬

Ô±Àfl¡º Ó¬± ◊√√ ŒÚÃfl¡±¬Û”Ê√±¬ı˛ õ∂øÓ¬˜± Ê√À˘ ø¬ı¸øÊ«√Ó¬ √√ ˛ Ú±º ¬Û”Ê√±¬ı˛

¬Û¬ı˛ ¬Ûø¬ı˛Ó¬…Mê√ ’¬ı¶ö±˚˛ ¬Û”Ê√±¶öÀ˘˝◊√√ õ∂øÓ¬˜± Œ¬ı˛À‡ Œ√›˚˛± ˝√√˚˛º

¬Û”Ê√fl¡À√¬ı˛ ø¬ıù´±¸, õ∂Ô˜ fl¡±˘Õ¬ı˙±‡œ õ∂øÓ¬˜±Àfl¡ ˘Gˆ¬G

fl¡¬ı˛À¬ıº ŒÚÃfl¡±¬Û”Ê√±¬ı˛ ø¬ı¸Ê«√ÀÚ¬ı˛ ¤È¬±˝◊√√ ¬ı˛œøÓ¬º ’‰≈¬…Ó¬‰¬¬ı˛Ì

Œ‰¬ÃÒ≈¬ıœ¬ı ë¿ √√ÀA¬ı ◊√√øÓ¬¬ı‘M√√í-¸ √√ ’Ú…S› ŒÚÃfl¡±¬Û”Ê√± ¬ı± Œ·± √√±¬ıœ

ø¬ı ∏ √√¬ı˛œ¬Û”Ê√±¬ı˛ õ∂¸e Î¬◊ø~ø‡Ó¬ √√À ˛ÀÂ ñ ëë˜Ú¸± ¬Û« ¬ ˛√±ø ˛Úœ

˝√√˝◊√√À˘› øÓ¬øÚ ÒÚ√±ø˚˛Úœ› ¬ıÀÈ¬Úº ÒÚ ˘±Àˆ¬¬ı˛ fl¡±˜Ú±˚˛ ÒÚœ

¬ı…øMê√ ’ÀÚÀfl¡˝◊√√ ¬Û”À¬ı3« ¸±Î¬ˇ•§À¬ı˛ ˜Ú¸±¬ı˛ ¬Û”Ê√± fl¡ø¬ı˛ÀÓ¬Úº ¤˝◊√√

¸¬fl¡˘ ¬Û”Ê√±¬ı˛ ’±Î¬ˇ•§¬ı˛ √˙«Úœ˚˛ ¬ıd øÂ√˘º ¤˝◊√√ ¬Û”Ê√±¬ı˛ fl¡Ô±

õ∂±‰¬œÚ ¶ú‘øÓ¬ÀÓ¬ Ê√±·¬ı˛n∏fl¡ ’±ÀÂ√º ¤˝◊√√¬ı˛+¬Û ¬Û”Ê√±Àfl¡ ŒÚÃfl¡± ¬ı±

Œ·±˝√√œ¬ı˛±¬Û”Ê√± ¬ıÀ˘ºíí2 ¿˝√√ÀA¬ı˛ ø¬ı‡…±Ó¬ ·œøÓ¬fl¡±¬ı˛ ¬ı˛±Ò±¬ı˛˜Ì

√ÀM√√¬ı˛ ø¬ÛÓ¬± ¬ı˛±Ò±˜±Ò¬ı √M√√ ë˜Ú¸± ¬Û“±‰¬±ø˘í Ú±À˜ ¤fl¡øÈ¬

˜Ú¸±˜e˘ ¬ı˛‰¬Ú± fl¡À¬ı ˛øÂ√À˘Úº Œ¸˝◊ √ √ fl¡±À¬ı… Œ·±˝√ √±¬ı ˛œ

’˜À˘μ≈ ˆ¬A±‰¬±˚« ŒÚÃfl¡±¬Û”Ê√± – ˜Ú¸± Î¬◊¬Û±¸Ú±¬ı˛ ¤fl¡øÈ¬ ¸˜‘X Ò±¬ı˛±


Œ¸˝◊√√ ‹Àfl¡…¬ı˛ ”SøÈ¬ øÂ√iß √√À26√ ¬ıÀ˘˝◊√√ ’±˜¬ı˛± ÀÚ fl¡ø¬ı˛º fl¡±¬ı˛Ì,

¬ı˛±ÊÕ√ÚøÓ¬fl¡ ¬”À·±˘ ±¸ÚÓ¬±øLafl¡ õ∂À ˛±Ê√ÀÚ ‘©Ü fl‘¡øS˜ œ˜±Ú±º

¸—¶‘®øÓ¬ Œfl¡±ÀÚ± fl‘¡øS˜ ¸œ˜±˚˛ ’±¬ıX Ô±fl¡ÀÓ¬ ¬Û±À¬ı˛ Ú±º

¤ ◊√√ ¬Ûø¬ı˛Àõ∂øé¬ÀÓ¬ ¬±¬ı˛Ó¬œ ˛ Œõ∂é¬±¬ÛÀÈ¬ Ú¸±¬ı˛ Î¬◊»¸ g±Ú

fl¡À¬ı˛ ’±˜¬ı˛± ¤ ◊√√ ’Ú≈ ±Ú õ∂fl¡Àä Î¬◊¬ÛÚœÓ¬ √√À ˛øÂ√ñ ¬Û« ¬”ø ∏Ó¬±

˜Ú¸±Àfl¡ ¬ÛøGÓ¬-·À¬ı¯fl¡¬ı˛± ¸¬ı«S˝◊√√ ¸¬Û«À√¬ıœ ¬ıÀ˘ ø‰¬ø˝êÓ¬

fl¡¬ı˛À˘› ˜Ú¸± ’±À√Ã ¸¬Û«À√¬ıœ ÚÚº Ó¬±˝√√À˘ ˜Ú¸± Œfl¡∑ñ

¤˝◊√√ õ∂Àùü¬ı˛ Î¬◊M√√¬ı˛ Œ¬ÛÀÓ¬ ˝√√À˘ øÓ¬ÚøÈ¬ ˙Às¬ı˛ ’Ô« ¸g±Ú fl¡¬ı˛±

√¬ı˛fl¡±¬ı˛º ¬ı±—˘±, ’¸ø˜˚˛±, ø˝√√øμ › ¬ı˛±ˆ¬± ˆ¬±¯∏±˚˛ ¬ı˛ø‰¬Ó¬ fl¡±À¬ı…

˜Ú¸±Àfl¡ øÓ¬Úˆ¬±À¬ı ¸À•§±ÒÚ fl¡¬ı˛± ˝√√À˚˛ÀÂ√ñ Ú±·˜±Ó¬±,

¸¬Û«˜±Ó¬±, ’ø˝√√fl≈¡À˘¬ı˛ ’øÒù´¬ı˛œº Ú±·ñ Ó¬»¸˜ ˙sº ˙søÈ¬¬ı˛

¬ıU ’Ô«ñ √√ô¶œ, ¬Û«, ±¬ı˛± ¬Û¬ı«Ó¬¬ı±¸œ ¬ı± ¬ı‘Àé¬¬ı˛ Œfl¡±È¬À¬ı˛ ¬ı±¸

fl¡À¬ı˛ ◊√√Ó¬…±ø√º ¤fl¡±øÒfl¡ Ú¬ı… ¬±¬ı˛Ó¬œ ˛ ’± « ¬± ∏± ˛ søÈ¬ ·‘ √√œÓ¬

˝√¬ı±¬ı˛ ¬Û¬ı˛ ’Ô«¸—Àfl¡±‰¬Ê√øÚÓ¬ fl¡±¬ı˛ÀÌ ëÚ±·í ¬ı˘ÀÓ¬ ’øÒfl¡±—˙

Œé¬ÀS ¤‡Ú ¸¬ı˛œ¸‘¬Û ¸¬Û« Œ¬ı±Á¡±˚˛º øfl¡c õ∂±‰¬œÚ ˆ¬±¬ı˛ÀÓ¬¬ı˛

¤fl¡øÈ¬ Ê√ÚÀ·±á¬œ Ú±· Ú±À˜ ¬Ûø¬ı˛ø‰¬Ó¬ øÂ√˘º Ó¬±À√¬ı˛ ’±ø√ ˆ¬”ø˜

øÂ√˘ Î¬◊M√√¬ı˛ ˆ¬±¬ı˛Ó¬º ’Ú…ø√Àfl¡, ¸¬Û« ˙Às¬ı˛ ¤fl¡ ’Ô« ø¬ı¯∏±Mê√

¸¬ı˛œ¸‘¬Û , ’Ú… ’Ô« Œ•°26√Ê√±øÓ¬ ø¬ıÀ˙¯∏º Ó¬±¬ı˛± é¬øS˚˛ øÂ√À˘Úº

¬ıø˙À©Ü¬ı˛ ’±À√À˙ ¸·¬ı˛¬ı˛±Ê√ ¤À√¬ı˛ Œ¬ı√Ò˜« ¬ıø˝√√©‘®Ó¬ fl¡À¬ı˛Úº

˜±fl«¡ÀG˚˛ ¬Û≈¬ı˛±ÀÌ ¸¬Û«Ê√±øÓ¬ ¸‘ø©Ü¬ı˛ ˝◊√√øÓ¬˝√√±¸ ¬ıøÌ«Ó¬ ˝√√À˚˛ÀÂ√º

õ∂Ê√±¬ÛøÓ¬ ø√¬ı±, ¬ı˛±øS, ¸g…± › ŒÊ√…±»¶ß± ¤˝◊√√ ‰¬Ó≈¬ø¬ı«Ò ˙¬ı˛œ¬ı˛

Î¬◊»¬Ûiß fl¡À¬ı˛ ¬ı˛±øSfl¡±À˘ é≈¬Ò±-Ó‘¬¯û± ˛ fl¡±Ó¬¬ı˛ √√À ˛ ¬ı˛Ê√ô¶À˜±˜ ˛œ

’Ú… ”øÓ«¬ ¬Ûø¬ı˛¢∂˝√√ fl¡À¬ı˛ ’Ó¬…ôL ø¬ı¬ı˛+¬Û › ù¨|n∏˘ é≈¬»fl¡±˜ õ∂Ê√±

‘ø©Ü fl¡¬ı˛À˘Úº ¤¬ı˛± ◊√√ ¬ı˛±é¬¸ › é¬º ¤À√¬ı˛ Œ√À‡ ’õ∂œøÓ¬Ê√øÚÓ¬

fl¡±¬ı˛ÀÌ ¬ıËp¡±¬ı˛ ˜±Ô±¬ı˛ ‰≈¬˘ ‡À¸ ¬ÛÀÎ¬ˇ ¸¬Û«Ì ’Ô«±» ø¬ı‰¬¬ı˛Ì

fl¡¬ı˛ÀÓ¬ ˘±·À˘±º ¤Ê√Ú…˝◊√√ Ó¬±¬ı˛± ¸¬Û« Ú±À˜ ’øˆ¬ø˝√√Ó¬ ˝√√˘º

Ó¬±Úƒ ‘√©Ü3± ˝√√…øõ∂À˚˛Ì±¸… Œfl¡˙±– ˙œ¯∏«…ôL Œ¬ıÒ¸–º

¸˜±À¬ı˛±˝√√Ì˝√√œÚ±( ø˙¬ı˛À¸± ¬ıËp¡Ìd ŒÓ¬º

¸¬Û«Ì±» ŒÓ¬˝ˆ¬¬ıÚƒ ¸¬Û«±˝√√œÚQ±√˝√√˚˛– ¶ú‘Ó¬±–ºº [48˚21]

[Ó¬±À√¬ı˛ Œ√À‡ ’õ∂œøÓ¬ Î¬◊¬Ûø¶öÓ¬ ˝√√›˚˛±˚˛ ø¬ıÒ±Ó¬±¬ı˛ Œfl¡˙

¬ÛÎ¬ˇÀÓ¬ ˘±·˘º ›˝◊√√ Œfl¡˙ ¬ıËp¡±¬ı˛ ˜ô¶fl¡ ¸˜±À¬ı˛±˝√√Ì ˙”Ú… ˝√√À˚˛

¸¬Û«Ì fl¡¬ı˛±˚˛ Ó¬±¬ı˛± ¸¬Û« ¸—:± õ∂±5 ˝√√˘º ˝√√œÚÊ√±øÓ¬Q Œ˝√√Ó≈¬

Ó¬±À√¬ı˛ ’ø˝√√› ¬ıÀ˘ Ô±Àfl¡º]

¬Û≈¬ı˛±ÀÌ¬ı˛ ¸±é¬… ’Ú≈˚±˚˛œ ¸¬Û« › ’ø˝√√ ¤˝◊√√ ˙s ≈√øÈ¬ qÒ≈

¸¬ı˛œ¸‘¬Û ¬ı±‰¬fl¡ Ú˚˛ , øÚ•ß¬ıÀÌ«¬ı˛ ˜±Ú≈À¯∏¬ı˛ ¬Ûø¬ı˛ø‰¬øÓ¬ :±¬Ûfl¡›

¬ıÀÈ¬º ’Ô«±» Ú±·, ¸¬Û« › ’ø˝√√ ˜±Ú≈¯∏ Œ¬ı±Á¡±ÀÓ¬› ¬ı…¬ı˝√√+Ó¬

√√À ˛ÀÂ√º Ó¬± ◊√√ ’±˜±À√¬ı˛ ¬ıMê√¬ı… √√ , √√±ˆ¬±¬ı˛ÀÓ¬, ¬Û≈¬ı˛±ÀÌ, Ê√±Ó¬Àfl¡

Œ˚ ’Ê√¶⁄ Ú±· fl¡±ø˝√√øÚ ’±ÀÂ√ Œ¸&À˘±¬ı˛ Œfl¡±ÀÚ±È¬±˝◊√√ ¸±À¬Û¬ı˛

·ä Ú ˛º › ◊√√ ¬ı ’±‡…±Ú ¬ıøÌ«Ó¬ Ú±À·¬ı˛± Ê√ ±˙À ˛¬ı˛ ’±À˙¬Û±À˙

¬ı¸¬ı±¸fl¡±¬ı˛œ õ∂±·±˚«« Ê√ÚÀ·±á¬œº ˜˝√√±ˆ¬±¬ı˛ÀÓ¬ Ú±·À√¬ı˛ øÓ¬ÚøÈ¬

¬ı±¸ˆ¬”ø˜¬ı˛ Î¬◊À~‡ ’±ÀÂ√º Î¬◊Ó¬Ç Ú±·À˘±Àfl¡ õ∂À¬ı˙ fl¡À¬ı˛ Ú±·À√¬ı˛

døÓ¬ õ∂¸Àe ¬ıÀ˘ÀÂ√Úñë¬ı˝√√”øÚ Ú±·À¬ıù¨±øÚ ·e˚˛±ô¶œ¬ı˛ Î¬◊M√√À¬ı˛í

[’±ø√, 3º146] ¤¬ı— ë˚¸…¬ı±¸– fl≈¡¬ı˛n∏Àé¬ÀS ‡±GÀ¬ı ‰¬±

ˆ¬¬ı»¬Û≈¬ı˛±í [’±ø√, 3º149]º ·e±¬ı˛ Î¬◊M√√¬ı˛ Ó¬œ¬ı˛, fl≈¡¬ı˛n∏Àé¬S

¤¬ı— ‡±GÀ¬ı ˚“±¬ı˛± ¬ı¸¬ı±¸ fl¡¬ı˛ÀÓ¬Ú Ó¬“±¬ı˛± ¸¬ı˛œ¸‘¬Û ÚÚº fl¡±¬ı˛Ì

˜˝√√±ˆ¬±¬ı˛ÀÓ¬ ¬ıøÌ«Ó¬ Ú±·À˘±fl¡ ¤fl¡øÈ¬ ¸˜‘X Ú·¬ı˛º

ëÓ¬˜≈Ó¬ÀÇ±˝√√Ú≈ø¬ıÀ¬ı˙ ŒÓ¬ÕÚ¬ı ø¬ıÀ˘Ú, õ∂ø¬ı˙… ‰¬ Ó¬—

Ú±·À˘±fl¡˜¬Û˚«…ôL˜ÀÚfl¡ø¬ıÒ-õ∂±¸±√-˝√√•ú«…-¬ı˘ˆ¬œ-øÚ˚”«…˝√√-˙Ó¬-

¸Ç≈˘˜≈2‰¬±¬ı‰¬-SêœÎ¬ˇ±(˚«…-¶ö±Ú±¬ıfl¡œÌ«˜¬Û˙…Ó¬ºí

[’±ø√, 3º142]

[Ó¬é¬Àfl¡¬ı˛ ’Ú≈¸g±ÀÚ Î¬◊Ó¬Ç Œ¸˝◊√√ ·Ó«¬¬ÛÔ ø√À˚˛ ¬Û±Ó¬±À˘

õ∂À¬ı˙ fl¡À¬ı˛ Œ√‡À˘Úñ Ú±·À˘±Àfl¡¬ı˛ ¸œ˜± ŒÚ˝◊√√º Ú±Ú±ø¬ıÒ

Œ√¬ı±˘˚˛, ¬ı˛±Ê√ˆ¬¬ıÚ, ÒøÚ·‘˝√√, ø‰¬À˘Àfl¡±Í¬±, Œ√˚˛±À˘ ¬ıÎ¬ˇ ¬ıÎ¬ˇ

’“±fl¡ø˙ ¤¬ı— ø¬ıøˆ¬iß Ò¬ı˛ÀÚ¬ı˛ ’±(˚« ¬ı˛fl¡˜ Œ‡˘±¬ı˛ ¶ö±Ú›

¬ı˛À ˛ÀÂ√º]

Ú±·fl¡Ú…± Î¬◊˘≈¬Ûœ ’Ê≈√«ÚÀfl¡ Ú±·À˘±Àfl¡ øÚÀ˚˛ ˚±¬ı±¬ı˛ ¬Û¬ı˛

’Ê≈√«Ú Ú±·À˘±fl¡Àfl¡ ¸≈μ¬ı˛ Œ√˙ ¬ıÀ˘ õ∂˙—¸± fl¡À¬ı˛ Î¬◊˘≈¬ÛœÀfl¡

øÊ√:±¸± fl¡À¬ı˛ÀÂ√Úñ ëfl¡(±˚˛— ¸≈ˆ¬À·± Œ√˙– fl¡± ‰¬ Q—

fl¡¸…¬ı±RÊ√±ºí [’±ø√, 207º17] ë¤˝◊√√ ¸≈μ¬ı˛ Œ√˙øÈ¬¬ı˛ Ú±˜

fl¡œ∑ Ó≈¬ø˜ Œfl¡∑ fl¡±¬ı˛ fl¡Ú…±∑í

Ú±À·¬ı˛± ¬ı˛¸±Ó¬˘¬ı±¸œº ˜˝√√±ˆ¬±¬ı˛ÀÓ¬ Î¬◊ƒ√À˚±·¬ÛÀ¬ı« ’±ÀÂ√,

˝◊√√Àf¬ı˛ ¸±¬ı˛øÔ ˜±Ó¬ø˘ Ó¬±¬ı˛ fl¡Ú…± &ÌÀfl¡˙œ¬ı˛ Ê√Ú… Î¬◊¬Û˚≈Mê√

¬Û±ÀS¬ı˛ g±ÀÚ Ú±¬ı˛À√¬ı˛ Àe ¬Û±Ó¬±À˘ ø·À ˛øÂ√À˘Úº ¬ı˛ ±Ó¬À˘¬ı˛

Œˆ¬±·¬ıÓ¬œ Ú·¬ı˛ √ «ÀÚ¬ı˛ ’øˆ¬:Ó¬± ¬ı…Mê√ fl¡¬ı˛ÀÓ¬ ø·À ˛ Î¬◊263√ø¸Ó¬

Ú±¬ı˛√ ¬ıÀ˘ÀÂ√Ú,

˝◊√√˝√√ Ú±Ú±ø¬ıÒ±fl¡±¬ı˛± Ú±Ú±ø¬ıÒø¬ıˆ¬”¯∏Ì±–º

¸≈¬ı˛¸±˚˛±– ¸≈Ó¬± Ú±·± øÚ¬ı¸øôL ·Ó¬¬ı…Ô±–ºº

˜øÌ¶§øô¶fl¡‰¬Sê±Ç±– fl¡˜G˘≈fl¡˘é¬Ì±–º

¸˝√√¶⁄¸—‡…±¬ıø˘Ú– ¸À¬ı« Œ¬ı˛Ã^±– ¶§ˆ¬±¬ıÓ¬–ºº

¸˝√√¶⁄ø˙¬ı˛¸– Œfl¡ø‰¬» Œfl¡ø‰¬» ¬Û=˙Ó¬±ÚÚ±–º

˙Ó¬˙œ¯∏«±ô¶Ô± Œfl¡ø‰¬» Œfl¡ø‰¬øSø˙¬ı˛À¸±˝ √√ø¬Û ‰¬ºº

[Î¬◊√ƒÀ˚±·, 96º4-6]

[Ú±Ú± Ò¬ı˛ÀÚ¬ı˛ ”øÓ«¬, Ú±Ú± Ò¬ı˛ÀÚ¬ı˛ ¬” ∏Ì •Ûiß › ¬ÛœÎ¬ˇ± √√œÚ

≈¬ı˛ ±ÚμÚ Ú±À·¬ı˛± ¤‡±ÀÚ ◊√√ ¬ı±¸ fl¡¬ı˛ÀÓ¬Úº Ó¬“±¬ı˛± ¬ı± ◊√√ ¬ı˘¬ı±Ú,

Î¬◊¢∂¶§ˆ¬±¬ı › —‡…±˚˛ õ∂‰≈¬¬ı˛º Ó¬“±À√¬ı˛ ÀÒ… Œfl¡Î¬◊ øÌø‰¬˝ê, Œfl¡Î¬◊

¶§øô¶fl¡ø‰¬˝ê, Œfl¡Î¬◊ ‰¬Sêø‰¬˝ê, Œfl¡Î¬◊ fl¡˜G˘≈ø‰¬˝ê Ò±¬ı˛Ì fl¡À¬ı˛Úº

Ó¬“±À√¬ı˛ fl¡±À¬ı˛±¬ı˛ ¸˝√√¶⁄ ˜±Ô±, fl¡±À¬ı˛±¬ı˛ ¬Û“±‰¬À˙± ˜±Ô±, fl¡±À¬ı˛±¬ı˛

¤fl¡À˙± ˜±Ô± ¤¬ı— fl¡±À¬ı˛±¬ı˛ øÓ¬Ú ˜±Ô±º]

Ú±·À√¬ı˛ ˜±Ô±¬ı˛ ¸—‡…± õ∂¸Àe ’±˜±À√¬ı˛ ¬ıMê√¬ı… ˝√√˘ñ

ˆ¬±¬ı˛Ó¬¬ıÀ¯∏« Ú±Ú± õ∂Ê√±øÓ¬¬ı˛ ±¬Û ¬Û±›˚˛± ±˚˛º ¶ö±Úœ˚˛ ±Ú≈¯∏À√¬ı˛

¬Û±˙±¬Û±ø˙ Δ¬ıø√fl¡ ’±˚«¬ı˛±› ¤¸¬ı ø¬ı¯Ò√¬ı˛ ¸¬ı˛œ¸‘À¬Û¬ı˛ Δ¬ıø˙©Ü…

¸•ÛÀfl«¡ ’¬ıø˝√√Ó¬ øÂ√À˘Úº ’±˚˛≈À¬ı«√˙±À¶a ¤¬ı˛ õ∂˜±Ì ’±ÀÂ√º

¬ıU ±Ô± •Ûiß ±À¬Û¬ı˛ Œ˚ Œfl¡±ÀÚ± ¬ı±ô¶¬ı ’øô¶Q ŒÚ˝◊√√ ¤fl¡Ô±

Ó¬“±¬ı˛± Ê√±ÚÀÓ¬Úº Ó¬±˝◊√√ ¤˝◊√√ Œù≠±Àfl¡ ¸¬ı˛œ¸‘¬Û ¸±À¬Û¬ı˛ fl¡Ô± ¬ı˘±

˝√√˚˛øÚº ¬ı˘± ˝√√À˚˛ÀÂ√ Ú±· ’øˆ¬Ò±˚˛ ø‰¬ø˝êÓ¬ ˜±Ú≈¯∏À√¬ı˛ fl¡Ô±ñ

˚“±¬ı˛± Œ·±á¬œ ¬Ûø¬ı˛ø‰¬øÓ¬¬ı˛ ø‰¬˝ê ø˝√√À¸À¬ı ¸¬Û«Ù¬Ì± ’˘Ç‘Ó¬

ø˙À¬ı˛±ˆ¬” ∏Ì Ò±¬ı˛Ì fl¡¬ı˛ÀÓ¬Úº ¬ˆ¬±¬ı˛ÀÓ¬¬ı˛ Ú±È¬…˙±À¶a ë’± √√± «±øˆ¬Ú ˛í

’Ò…±À˚˛ Ú±·À√¬ı˛ Ù¬Ì± ¸ø7¡¡¡Ó¬ ø˙À¬ı˛±ˆ¬”¯∏ÀÌ¬ı˛ Î¬◊À~‡ ’±ÀÂ√º

ø√¬ı…¬ı» ¸—õ∂fl¡Ó«¬¬ı…— Ú±·œÚ±— Ó≈¬ ø¬ıˆ¬≈¯∏Ì˜ƒº

˜≈Mê√±˜øÌ˘Ó¬±õ∂±˚˛— Ù¬Ìô¶±¸±— Ó≈¬ Œfl¡¬ı˘˜ƒºº [23º54]

[ø√¬ı…Ú±¬ı˛œÀ√¬ı˛ ˜ÀÓ¬± Ú±ø·ÚœÀ√¬ı˛ ˜≈Mê√±˜øÌ˘Ó¬±ø√ˆ¬”¯∏Ì

fl¡¬ı˛ÀÓ¬ ˝√√À¬ı , qÒ≈ Ú±ø·ÚœÀ√¬ı˛ Ô±fl¡À¬ı Ù¬Ì±º]

’Ê√ôL±¬ı˛ &˝√√±ø‰¬ÀS Ê√±Ó¬fl¡ fl¡±ø˝√√øÚÀfl¡ ø‰¬S±ø˚˛Ó¬ fl¡¬ı˛±

√√À˚ÀÂ√º › ◊√√ ¬ı ø‰¬ÀS ’øÇÓ¬ Ú±·¬ı±Ê√±, ¬ı±Ê√¬Û≈¬ın∏ ∏ Ú±·¬ı˜Ìœñ

õ∂ÀÓ¬…Àfl¡˝◊√√ ±Ú≈¯∏ ¤¬ı— Ó¬“±À√¬ı˛ ø˙À¬ı˛±ˆ¬”¯∏ÀÌ ¬Û«Ù¬Ì± ø¬ı√…˜±Úº

¸±˜±øÊ√fl¡ «±√± ’Ú≈ ± ˛œ Ú±· ¬Û≈¬ı˛n∏ ∏À√¬ı˛ ø˙À¬ı˛±ˆ¬” ∏ÀÌ¬ı˛ Ù¬Ì±¬ı˛

¸—‡…± øÚø«√©Ü ˝√√Ó¬º ø¬ı≈√¬ı˛¬ÛøGÓ¬ Ê√±Ó¬Àfl¡¬ı˛ ø‰¬S ’±À˘±‰¬Ú±˚˛

¬ı˘± ˝√√À˚˛ÀÂ√, ëIn front of the king are two Nagachiefs, one of whom has a double hood overhis head. The number of hoods apparentlyshows social and political rank, for king Varunahas been shown with five hoods. It may beinteresting to note that the ladies in this frescoas well as in other places have invariably beenpainted with one hood only. The Naga chiefwith the double hood in this group is seatedon a cushion, while the one to his left who hasa single hood is squatting on the ground, thedifference being apparently due to the consid-eration of rank.í6 ˜˝√√±ˆ¬±¬ı˛ÀÓ¬ Ú±·¬ı˛±Ê√±À√¬ı˛ ¸˝√√¶⁄˙œ¯∏«,

˙Ó¬˙œ¯∏« ¬ıÀ˘ Ó¬±À√¬ı˛ ˚«±√± õ∂øÓ¬¬Ûiß fl¡¬ı˛± √√À˚˛ÀÂ√º ¬ıÌ«Ú±¬ı˛ ¤˝◊√√

Δ˙˘œøÈ¬ ¬Û¬ı˛¬ıÓ¬œ« ¬ı˛‰¬Ú±¸˜”À˝√√› ’Ú≈¸‘Ó¬ √√À˚˛ÀÂ√º Ú±·Ú±¬ı˛œÀ√¬ı˛

ø˙À¬ı˛±ˆ¬”¯∏ÀÌ Ô±fl¡Ó¬ ¤fl¡øÈ¬ ¸¬Û«Ù¬Ì±º ¤Àé¬ÀS Œfl¡±ÀÚ± ¬Û±Ô«fl¡…

øÂ√˘ Ú±º

˜˝√√±ˆ¬±¬ı˛ÀÓ¬¬ı˛ fl¡Ô±¬ıd ’Ú≈˚±˚˛œ Ú±·À√¬ı˛ Ê√œ¬ıÀÚ ‰¬¬ı˛˜

ø¬ı¬Û˚«À˚˛¬ı˛ ¸‘ø©Ü fl¡À¬ı˛øÂ√˘ ¸¬Û«¸S › ‡±G¬ı √±˝√√Úº Ú±·À√¬ı˛

ø¬ıøÚø©Ü¬ı˛ Ê√Ú… fl¡^n¬ı˛ ’øˆ¬˙±¬Û ’Ú≈À˜±√Ú fl¡¬ı˛±¬ı˛ ¬ÛÀé¬ ¬ıËp¡±¬ı˛

˚≈øMê√ øÂ√˘ñ

¬ı˝√√¬ı– ¬Ûiß·±ô¶œéÆ¬± Œ‚±¬ı˛¬ı˛+¬Û± ø¬ıÀ¯∏±˘3Ì±–º

õ∂Ê√±Ú±— ø˝√√ÀÓ¬±fl¡±À˜±˝√√˝√√— Ú ‰¬ ¬ı±ø¬ı˛Ó¬¬ı±—ô¶√±ºº

[’±ø√ 33º12]

[¬ıU ¸±À¬Û¬ı˛ ø¬ı¯∏ ’Ó¬…ôL Ó¬œéÆ¬ ¤¬ı— Œ¸˝◊√√ ¬ø¬ıÀ¯∏ Ó¬±¬ı˛±

¸¬ı¸˜˚˛˝◊√√ Î¬◊ijM√√ Ô±Àfl¡º Ó¬±˝◊√√ Œ˘±Àfl¡¬ı˛ ˜eÀ˘¬ı˛ Ê√Ú…˝◊√√ fl¡^nÀfl¡

¬ı±¬ı˛Ì fl¡ø¬ı˛øÚº]

õ∂ùü Î¬◊Í¬ÀÓ¬ ◊√√ ¬Û±À¬ıñ Î¬◊ø~ø‡Ó¬ ¬Û«¬ı± ø√ ±Ú≈ ∏ √√Ú Ó¬± √√À˘

Ó¬œÑ ø¬ıÀ¯∏¬ı˛ fl¡Ô± ’±À¸ Œfl¡Ú∑ ¤˝◊√√ ¬õ∂Àùü¬ı˛ Î¬◊M√√¬ı˛ g±ÀÚ õ∂¬ı‘M√√

˝√√¬ı±¬ı˛ ’±À· ˆ¬±¬ı˛Ó¬œ˚˛ ø¬ı:±ÀÚ ø¬ı¯∏ õ∂¸e fl¡œˆ¬±À¬ı ’±À˘±ø‰¬Ó¬

˝√√À˚˛ÀÂ√ Œ√‡± √¬ı˛fl¡±¬ı˛º ’±˚˛≈À¬ı«√˙±À¶a ø¬ı¯∏ ø¡Zø¬ıÒñ ¶ö±¬ı¬ı˛ ›

Ê√e˜º ¶ö±¬ı¬ı˛ ø¬ı¯∏ Î¬◊øæ√7¡¡¡ ø¬ı¯∏ ’±¬ı˛ Ê√e˜ ø¬ı¯∏ õ∂±ÌœÊ√ ø¬ı¯∏º

¤ ◊√√ ø¬ıˆ¬±Ê√Ú ’Ú≈ ± ˛œ ±À¬Û¬ı˛ ø¬ı ∏ Ê√e˜ Œ|øÌˆ¬≈Mê√º Ú¸±˜e˘

fl¡±À¬ı… õ∂± ˛ ¬ı«S ◊√√ ¬ı…¬ı √√+Ó¬ ø¬ıÀ ∏¬ı˛ Ú±˜ fl¡±˘fl”¡È¬º ‰“¬±√ ›√±·À¬ı˛¬ı˛

Â√ ˛¬Û≈S ¬Û±ôL±ˆ¬±Ó¬ Œ‡ÀÓ¬ ‰¬± ◊√√À˘ Úfl¡± ¬ı˛±iß±‚À¬ı˛ ¬±ÀÓ¬¬ı˛ √“¬±øÎ¬ˇÀÓ¬

Ê√˘ ŒÏ¬À˘ Œ¬ı˛À‡øÂ√À˘Úº ¬ı˛±ÀS ¸¬ı±¬ı˛ ’˘Àé¬ ¤À¸ Ú±· Œ¸˝◊√√

¬Û±ÀS fl¡±˘fl”¡È¬ ø¬ı¯∏ ŒÏ¬À˘ ø√À˚˛øÂ√˘º

¸g±Ú ¬Û±˝◊√√ Ú±· fl¡ø¬ı˛À˘fl¡ Ó¬±Î¬ˇ±º

øÚ–¸Às ‚≈‰¬±˝◊√√˘ ˝√√“±øÎ¬ˇ¬ı˛ ˜≈À‡¬ı˛ ˙¬ı˛±ºº

’±Î¬ˇ ’“±ø‡ ˝√√±À¸ Ú±· ˜ÀÚÀÓ¬ ˝√√ø¬ı˛¯∏

√ôL Î¬◊¬Û±øÎ¬ˇ Ï¬±À˘ fl¡±˘fl”¡È¬ ø¬ı¯∏º

¸±øÒÀ˚˛ ˜±À˚˛¬ı˛ fl¡±˚« ’±fl¡±˙ ¬Û±˚˛ ˝√√±ÀÓ¬º

˘±øÎ¬ˇ˚˛± ‰¬±øÎ¬ˇ˚˛± ø¬ı¯∏ ø˜˙±˝◊√√˘ ¬ˆ¬±ÀÓ¬ºº7

¤˝◊√√√√ ’±‰¬¬ı˛Ì Œ˚ ±Úø¬ıfl¡ ¤ÀÓ¬ Œfl¡±ÀÚ± Àμ˝√√ Ô±fl¡±¬ı˛ fl¡Ô±

Ú˚˛º ¤Àé¬ÀS &¬ı˛n∏Q¬Û”Ì« fl¡Ô±øÈ¬ √√˘ñ fl¡±˘fl”¡È¬ Ê√e˜ ø¬ı¯∏ Ú˚˛,

¶ö±¬ı¬ı˛ ø¬ı¯∏º ¤˝◊√√ ø¬ıÀ¯∏¬ı˛ ’±Ò±¬ı˛ ’ùÓ Ê√±Ó¬œ˚˛ ¤fl¡ Ò¬ı˛ÀÚ¬ı˛

·±Â√º

Œ√¬ı±¸≈¬ı˛¬ı˛ÀÌ Œ√Õ¬ı˝√√«Ó¬¸… ¬Û‘Ô≈˜±ø˘Ú–º

Δ√Ó¬…¸… ¬ı˛n∏øÒ¬ı˛±7¡¡¡±Ó¬ô¶¬ı˛n∏¬ı˛ùÓ¸øißˆ¬–ºº

øÚ˚«±¸– fl¡±˘fl”¡ÀÈ¬±˝ √√¸… ˜≈øÚøˆ¬– ¬Ûø¬ı˛fl¡œøM«√√Ó¬–º

Œ¸±˝√√ø˝√√26√ÀS ‘eÀ¬ıÀ¬ı˛ Œfl¡±fl¡ÀÌ ˘À˚˛ ¬À¬ı»ºº

[˙sfl¡ä^n˜]

[Œ√¬ı±¸≈À¬ı˛¬ı˛ ¬ı˛ÀÌ Œ√¬ıÓ¬±À√¬ı˛ ¡Z±¬ı˛± ˝√√Ó¬ ¬Û‘Ô≈˜±ø˘ Ú±˜fl¡

Δ√ÀÓ¬…¬ı˛ ¬ı˛n∏øÒ¬ı˛ ŒÔÀfl¡ ’ùÓ ¸‘√˙ ¤fl¡ Ó¬¬ı˛n∏¬ı˛ Ê√ij ˝√√˚˛º Œ¸˝◊√√



Ó¬¬ı˛n∏¬ı˛ øÚ˚«±¸˝◊√√ fl¡±˘fl”¡È¬ ø¬ı¯∏ ¬ıÀ˘ fl¡øÔÓ¬º ¤˝◊√√ ¬ı‘é¬ ’ø˝√√26√S,

˙‘eÀ¬ı¬ı˛, Œfl¡±fl¡Ì › ˜˘˚˛ ¬Û¬ı«ÀÓ¬ Ê√Àijº]

Œ˚ ‰¬±¬ı˛øÈ¬ ¶ö±ÀÚ¬ı˛ Ú±˜ ¤˝◊√√ Œù≠±Àfl¡ ¬ı˘± ˝√√À˚˛ÀÂ√ Œ¸&ø˘

Ú±·À√¬ı˛ ¬ı¸øÓ¬ ¶ö˘ ¬ıÀ˘ ø‰¬ø˝êÓ¬º

’¸˜œ˚˛± ¸±ø˝√ √ÀÓ¬…¬ı˛ Œ|á¬ ˜Ú¸±fl¡±¬ı… ë¸≈fl¡Ú±Úœ –

¬ÛΩ±¬ıÓ¬œí-ŒÓ¬ Ú±ø·Úœ ø‡μÀ¬ı˛¬ı˛ Œ√À √√ √√ ± √√ õ∂À ˛±· fl¡À¬ı˛ÀÂ√º

¬ÛΩ±Àfl¡ ’±¬ı˛±øÒ fl¡±˘œ ˜ÀÚ fl¡ø¬ı˛ ¸±¬ı˛º

˘‡±˝◊√√¬ı˛ øfl¡ Ú± ’±„≈√√ø˘Ó¬ ˜±ø¬ı˛˘± fl¡±À˜±¬ı˛º

fl¡±À˜±¬ı˛ ˜±ø¬ı˛˚˛± øÓ¬øÚ ¬Û±fl¡ ¬ı±·ø¬ı˛˘±º

›Í¬¬ı˛ ŒÓ¬±˘± ˝√√˘±˝√√˘ ø¬ı¯∏ ˙¬ı˛œÀ¬ı˛ Ï¬±ø˘˘±ºº8

˝√√˘±˝√√˘› ¶ö±¬ı¬ı˛ ø¬ı¯∏º9

˜Ú¸±˜eÀ˘ ˜Ú¸±¬ı˛ ø¬ı¯∏õ∂±ø5¬ı˛ fl¡±ø˝√√øÚ ’±ÀÂ√º Œfl¡±ÀÚ±

Œfl¡±ÀÚ± fl¡±À¬ı… ¶Û©Ü ¬ı˘± ˝√√À˚˛ÀÂ√, ˜Ú¸± ¶ö±¬ı¬ı˛ ø¬ıÀ¯∏¬ı˛

’øÒfl¡±ø¬ı˛Ìœº

¸ÇÀ¬ı˛¬ı˛ ’—˙ ¬Û√…± Î¬◊¬Ûø¶öÓ¬ Δ˝√√˘±º

Ê√±Ó¬fl¡•ú« ’±ø√ fl¡¸…¬Û fl¡^n¤ fl¡ø¬ı˛˘±º

¬ı±¸≈øfl¡ÀÓ¬ ¶ö±¬ı… ø¬ı˙ ø√˘± ¬Û√…± ¶ö±ÀÚº

¸•§≈ø¬ı˛˘± ø¬ı¸ Œ√ø¬ı ’±¬ÛÚ±¬ı˛ &ÀÚºº10

Ú±À·¬ı˛± Œ˚ ¶ö±¬ı¬ı˛ ø¬ı¯∏ ¸•ÛÀfl«¡ ’øˆ¬: øÂ√À˘Ú ¸≈|n∏Ó¬

¸—ø˝√√Ó¬±˚˛ ¤¬ı˛ ◊√√øeÓ¬ ¬Û±›˚˛± ±˚˛º ’±˚˛≈À¬ı«À√ ¬Û«Àfl¡› ≈√ˆ¬±À·

ˆ¬±· fl¡¬ı˛± ˝√√À˚˛ÀÂ√ñ ø√¬ı…¸¬Û« › Œˆ¬Ã˜ ¸¬Û«º ø√¬ı…¸À¬Û«¬ı˛ ø¬ı¯∏

Ô±Àfl¡ ‘√ø©Ü › øÚ–ù´±À¸ ’±¬ı˛ Œˆ¬Ã˜¸À¬Û«¬ı˛ ø¬ı¯∏˚˛ Ô±Àfl¡ √—©Ü™±˚˛º

ø√¬ı…¸À¬Û«¬ı˛ ø¬ı¯∏ ø‰¬øfl¡»¸±¬ı˛ ’Ó¬œÓ¬º ¸≈|n∏Ó¬ Ó¬±˝◊√√ ø√¬ı…¸¬Û«Àfl¡

Ú˜¶®±¬ı˛ Ê√±øÚÀ˚˛ Œˆ¬Ã˜¸À¬Û«¬ı˛ ø¬ı¯∏ ø‰¬øfl¡»¸± õ∂øSê˚˛± ¬ıÌ«Ú±

fl¡À¬ı˛ÀÂ√Úº

’¸—‡…± ¬ı±¸≈øfl¡˜≈‡± ø¬ı‡…±Ó¬±ô¶é¬fl¡±√˚˛–º

˜˝√√œÒ¬ı˛±( Ú±À·f± UÓ¬±ø¢ü¸˜ÀÓ¬Ê√¸–ºº

Œ˚ ‰¬±¬Û…Ê√¶⁄— ·7¡¡«¡øôL ¬ı¯∏«øôL ‰¬ Ó¬¬ÛøôL ‰¬º

¸¸±·¬ı˛± ø·ø¬ı˛¡Zœ¬Û± Δ˚ø¬ı˛˚˛— Ò±˚«…ÀÓ¬ ˜˝√√œº

S≈êX± øÚù´±¸‘√ø©Üˆ¬…±— Œ˚ ˝√√Ú≈…¬ı˛ø‡˘— Ê√·»

Ú˜Àô¶Àˆ¬…±˝ √√øô¶ ŒÚ± ŒÓ¬¯∏±— fl¡±˚«…— øfl¡ø=ø2‰¬øfl¡»¸˚˛±ºº

[¸≈|n∏Ó¬ ¸—ø˝√√Ó¬±, fl¡ä¶ö±Ú 4]

[¬ı±¸≈øfl¡ Ó¬é¬fl¡±ø√ õ∂˜≈‡ ¸¬Û« ’¸—‡…º ˜˝√√œÒ¬ı˛ Ú±À·f¬ı˛±

UÓ¬±ø¢ü ˜±Ú ŒÓ¬Ê√¶§œº Ó¬“±¬ı˛± ’Ê√¶⁄ ·Ê√«Ú, ¬ı¯∏«Ì › Ó¬±¬Û õ∂√±Ú

fl¡À¬ı˛Ú ¤¬ı— ¸±·¬ı˛±, ¬Û¬ı«Ó¬± › ¡Zœ¬Û± √√œ Ò±¬ı˛Ì fl¡À¬ı˛ Ô±Àfl¡Úº

Ó¬“±¬ı˛± S≈êX √√À˘ øÚ–ù´±¸ › ‘√ø©ÜÀ˚±À· ˜ô¶ Ê√·» Ò√ı—¸ fl¡¬ı˛ÀÓ¬

Ê√˚˛ fl¡¬ı˛±¬ı˛ ¬Û¬ı˛ ¸¬Û«¸ÀS¬ı˛ ’±À˚˛±Ê√Ú fl¡¬ı˛± ˝√√À˚˛øÂ√˘º fl¡±ÀÊ√˝◊√√

¤˜Ú ’Ú≈˜±Ú ’¸eÓ¬ Ú˚˛ Œ˚, ¸¬Û«¸ÀS¬ı˛ Ú±À˜ ˚≈X¬ıμœÀ√¬ı˛

¬ı…±¬Ûfl¡ˆ¬±À¬ı √√Ó¬…± fl¡¬ı˛± √√À ˛øÂ√ º fl¡±¬ı˛Ì, ¬Û« ÀS¬ı˛ ¬Û≈À¬ı˛±ø √√Ó¬¬ı˛±

fl¡±À˘± Œ¬Û±˙±fl¡ ¬Ûø¬ı˛Ò±Ú fl¡À¬ı˛øÂ√À˘Úº ’Ô‰¬ fl¡±À˘± fl¡±¬ÛÎ¬ˇ

¬ÛÀ¬ı˛ ˚: fl¡¬ı˛±¬ı˛ Œfl¡±ÀÚ± ø¬ıÒ±Ú ø˝√√μ≈˙±À¶a ŒÚ˝◊√√º

õ∂±¬ı‘Ó¬… fl‘¡¯û ¬ı±¸±—ø¸ Ò”˜¸—¬ı˛Mê√À˘±‰¬Ú±–º

Ê≈√U¬ı≈˜«La¬ıÕ2‰¬¬ı ¸ø˜X— Ê√±Ó¬À¬ı√¸˜ƒºº [’±ø√º 47º2]

[˚±ø:Àfl¡¬ı˛± fl‘¡¯û ¬ı¶a ¬Ûø¬ı˛Ò±Ú fl¡À¬ı˛, Ò”À˜ ’±¬ı˛Mê√ Ú˚˛Ú

˝√√À˚˛ õ∂8ø˘Ó¬ ’ø¢üÀÓ¬ La¬Û±Í¬ fl¡À¬ı˛ ’±UøÓ¬ ø√ÀÓ¬ ±·À˘Úº]

ˆ¬±¬ı˛Ó¬Ó¬Nø¬ıƒ√¬ı˛±› ’Ú≈¬ı˛+¬Û ø¸X±ôL ¬ı…Mê√ fl¡À¬ı˛ÀÂ√Úº ëEvi-dently, Janamejaya inflicted defeat on his en-emy at Taksasila to avenge the wrong done tohis father. Dr. Fergusson, Col. Oldham and vari-ous other scholars explain the Naga – Yajna asa sacrifice of revange on the Naga war prison-ers who had been imprisioned at Taksasila byJanamejaya and brought down to Hastinapurí11

¤˝◊√√¸¬ı Δ¬ıø¬ı˛Ó¬±¬ı˛ ¸”ÀS Î¬◊M√√¬ı˛ ˆ¬±¬ı˛ÀÓ¬¬ı˛ Ú±À·¬ı˛± √øé¬ÀÌ,

¬Ûø(À˜ › ¬Û”À¬ı« Â√øÎ¬ˇÀ˚˛ ¬ÛÀÎ¬ˇøÂ√À˘Úº ëThe most plau-sible suggesstion, therefore, is that the Nagaswere the aborigins inhabiting Kasmira and otherparts of North India before the advent of theVedic Aryans. The Vedic Aryans fought withthem as well as the Pisacas and pushed them tothe south, east and westí12

¤-Ê√Ú…˝◊√√ ˆ¬±¬ı˛Ó¬¬ıÀ¯∏«¬ı˛ ¸¬ı«S

¬Ûø¬ı˛˘øé¬Ó¬ ˝√√˚˛ Ó¬Ô±fl¡øÔÓ¬ ¸¬Û«-Î¬◊¬Û±¸Ú±º ˚± ’±¸À˘ Ú±·

‹øÓ¬˝√√…Ê√±Ó¬ øˆ¬iß Ó¬±»¬Û˚«¬ı±˝√√œ Î¬◊»¸¬ıº

¬Û±˙±¬Û±ø˙ Ú±· ¸•ÛÀfl«¡ ¬Û±(±Ó¬… ¬ÛøGÓ¬À√¬ı˛ ¬ıMê√¬ı…›

Î¬◊X±¬ı˛ fl¡¬ı˛± Œ˚ÀÓ¬ ¬Û±À¬ı˛º ëThe word naga means ser-pent in the Hindu religion, and apparently de-noted a pre-Aryan people of the Indian sub-continent. The Nagas of India were connectedwith the adoration of the serpent and Sun, withthe raising of megalithic monuments, and withthe use of symbols such as the gammadion.í13

¶§øô¶fl¡± ø‰¬˝ê ¬ı…¬ı˝√√±¬ı˛fl¡±¬ı˛œ õ∂±·± « Ú±À·¬ı˛± øÂ√À˘Ú ’ø¶Üòfl¡º Ó¬±¬ı˛±

¡ZœÀ¬Û ¬ı± Ê√˘±˙À˚˛¬ı˛ ¬Û±À˙ ¬ı±¸ fl¡¬ı˛Ó¬ ¬ıÀ˘ Ó¬±À√¬ı˛ ¸—¶‘®øÓ¬

øÂ√˘ Ê√˘-¸—øù≠©Ü [aquatic culture]º Ó¬±¬ı˛± øÂ√˘ ŒÚÃ-ø¬ı√…± ˛

√é¬ ëthe Nagas had to possess supirior nauticalcapabilities at a very early age in history, and

¬Û±À¬ı˛Úº ¤“À√¬ı˛ Ú˜¶®±¬ı˛º ¤“À√¬ı˛ ø‰¬øfl¡»¸±˚˛ ’±¬ı˛ fl¡±Ê√ ŒÚ˝◊√√º]

¬ı±¸≈øfl¡, Ó¬é¬fl¡ õ∂˜≈‡ Ú±À˜¬ı˛ Î¬◊À~‡ ŒÔÀfl¡ Œ¬ı±Á¡± ˚±˚˛,

Ú±À·¬ı˛±˝◊√√ ’±˚˛≈À¬ı«√˙±À¶a ø√¬ı…¸¬Û« ¬Ûø¬ı˛‰¬À˚˛ ø‰¬ø˝êÓ¬ ˝√√À˚˛ÀÂ√Úº

õ∂±‰¬œÚ ¬±¬ı˛Ó¬œ˚˛ ±ø˝√√ÀÓ¬… Ú±Ú± Ê√±˚˛·±˚˛ Ú±·À√¬ı˛ √—˙Ú ’Ô«±»

ø¬ı ∏ õ∂À ˛±· ¤¬ı— ø¬ı ∏ ø‰¬øfl¡»¸±¬ı˛ ø¬ı¬ı¬ı˛Ì ’±ÀÂ√º ¬œÀ˜¬ı˛ ¬ı˘¬ıœÀ «

÷¯∏«±øi§Ó¬ √√À˚˛ ≈√À˚«±ÒÚ Ó¬±Àfl¡ √√Ó¬…±¬ı˛ Î¬◊ÀVÀ˙… fl¡±˘fl”¡È¬ ø˜ø|Ó¬

‡±√… ¬Ûø¬ı˛À¬ı˙Ú fl¡À¬ı˛Úº ø¬ı¯∏øSê˚˛±˚˛ ˆ¬œ˜ ’:±Ú ˝√√À˚˛ ¬ÛÎ¬ˇÀ˘

≈√À˚«±ÒÚ Ó¬±Àfl¡ ˘Ó¬± ø√À˚˛ Œ¬ı“ÀÒ Ê√À˘ ŒÙ¬À˘ Œ√Úº ˆ¬œÀ˜¬ı˛

Œ√˝√√ ¬±¸ÀÓ¬ ¬±¸ÀÓ¬ Ú±·À˘±Àfl¡ Î¬◊¬ÛÚœÓ¬ √√À˘ ¬ı± ≈øfl¡ ±Ó¬ø√Ú

ø‰¬øfl¡»¸± fl¡À¬ı ˛ Ó¬±Àfl¡ ¸ ≈¶ ö fl¡À¬ı ˛ ŒÓ¬±À˘Ú [’±ø √º

126º26,27]º ˜±fl«¡ÀG˚˛ ¬Û≈¬ı˛±ÀÌ ˜¬ı˛n∏M√√ ¬ı˛±Ê√±¬ı˛ Î¬◊¬Û±‡…±ÀÚ

’±ÀÂ√ Ó¬¬Û¸…± ˛ ¬ı±Ò± ‘ø©Ü¬ı˛ Ê√Ú… Ú±À·¬ı˛± ±Ó¬Ê√Ú ≈øÚ fl≈¡˜±¬ı˛Àfl¡

√—˙Ú fl¡À¬ı˛º ¤ÀÓ¬ S≈êX √√À ˛ ¬ı˛±Ê√± ¬ı˛n∏M√√ Ú±·À√¬ı˛ ø¬ıÚ±˙ fl¡¬ı˛ÀÓ¬

¸—¬ıÓ«¬fl¡ ’¶a õ∂À˚˛±· fl¡À¬ı˛Úº Ó¬‡Ú ˆ¬œÓ¬ Ú±À·¬ı˛± Œ¸˝◊√√ ˜≈øÚ

fl≈¡˜±¬ı˛À√¬ı˛ ¬Û≈ÚÊ√œ«ø¬ıÓ¬ fl¡À¬ı˛ øÚÀÊ√À√¬ı˛ ¬ı˛é¬± fl¡À¬ı˛Úº

Ó¬Ó¬– ¸?œ¬ı˚˛±˜±¸≈ô¶±Úƒ ø¬ıõ∂±—Àô¶ ˆ¬≈Ê√e˜±–º

ø√Õ¬ı…À¬ı˛±¯∏øÒÊ√±ÕÓ¬( ø¬ı¯∏¸—˝√√¬ı˛ÀÌÚ ‰¬ºº [131º39]

[¤¬ı˛¬Û¬ı˛ ˆ¬≈ÊÀe¬ı˛± ø√¬ı… fi¯∏Ò¸˜”À˝√√¬ı˛ ¡Z±¬ı˛± ø¬ı¯∏ ¸—˝√√¬ı˛Ì

fl¡À¬ı˛ Œ¸˝◊√√ ø¬ıõ∂À√¬ı˛ Ê√œø¬ıÓ¬ fl¡¬ı˛˘º]

ˆ¬±·¬ıÀÓ¬¬ı˛ fl¡±˘œ˚˛ √˜Ú fl¡±ø˝√√øÚÀÓ¬ Œ√‡± ˚±˚˛, fl¡±˘œ˚˛

Ú±· ø¬ı ∏ õ∂À ˛±À· ≈Ú±¬ı˛ Ê√ ”√ø ∏Ó¬ fl¡¬ı˛ÀÓ¬Ú ¬ıÀ˘ ◊√√ fl¡‘ û Ó¬±Àfl¡

¬ı˛±˜Ìœ˚˛fl¡ ¡ZœÀ¬Û øÚ¬ı«±ø¸Ó¬ fl¡À¬ı˛Úº ø¬ı¯∏ õ∂À˚˛±· ¤¬ı— ø¬ı¯∏

ø‰¬øfl¡»¸±˚˛ √é¬Ó¬±¬ı˛ ¸≈¬ı±À√˝◊√√ ¸y¬ıÓ¬ Ú±À·¬ı˛± ¸¬Û«Ù¬Ì± Ò±¬ı˛Ì

fl¡¬ı˛ÀÓ¬Úº ø¬ıÀ¯∏¬ı˛ ¬Ûø¬ı˛ø‰¬øÓ¬ ¬ı˛+À¬Û Œ˚ ¸¬Û«ø‰¬˝ê ¬ı…¬ı˝√√+Ó¬ ˝√√Ó¬ ¤¬ı˛

¤fl¡øÈ¬ øÚ√˙«Ú ’±¸±˜ ¬ı˛±øÊ√…fl¡ ¸—¢∂˝√√±˘À˚˛ ¬ı˛øé¬Ó¬ Snake

Pillarº ¬Û«˜”øÓ«¬ ’˘—√√fl‘¡Ó¬ ¤˝◊√√ ô¶Ày ¤fl¡øÈ¬ ‰≈¬øMê√¬ÛS Œ‡±ø√Ó¬

’±ÀÂ√º ‰≈¬øMê√¬ÛSøÈ¬¬ı˛ ¬ı˚˛±Ú ˝√√˘ñ ’¬ı˛Ì…¬ı±¸œ ˜±Ú≈¯∏À√¬ı˛ fl¡±Â√

ŒÔÀfl¡ ’±À √√±˜ ¬ı˛±Ê√ ø¬ıøÚ˜ ˛ õ∂Ô±¬ı˛ ±Ò…À˜ ø¬ı ∏ —¢∂ √√ fl¡¬ı˛À¬ıÚº

ô¶Ày¬ı˛ ¬Û«˜”øÓ«¬øÈ¬ ø¬ıÀ¯∏¬ı˛ õ∂Ó¬œfl¡º Ó¬À¬ı ’ÀÚÀfl¡¬ı˛ ÀÓ¬ Ú±À·¬ı˛±

øÂ√À˘Ú ¸¬Û«¬Û”Ê√fl¡º ø˙À¬ı˛±ˆ¬”¯∏Ì ¬Ûø¬ı˛Ò±ÀÚ¬ı˛ ¤È¬±› ¤fl¡È¬± fl¡±¬ı˛Ì

˝√√ÀÓ¬ ¬Û±À¬ı˛º

’¬ı˛Ì…¬ı±¸œ Ú±À·¬ı˛± ø¬ı ∏±Mê√ Î¬◊øæ√√ ¤¬ı— ¤¸¬ı Î¬◊øæ√7¡¡¡ ø¬ıÀ ∏¬ı˛

õ∂øÓ¬øSê ˛± •ÛÀfl«¡ ’¬ıø˝√√Ó¬ øÂ√À˘Úº ¤Àé¬ÀS ¬ıø˝√√¬ı˛±·Ó¬ ’± «¬ı˛±

Ú±·À√¬ı˛ ¸Àe ¤“ÀÈ¬ Î¬◊Í¬ÀÓ¬ Ú± ¬Û±¬ı˛±˚˛ Ó¬±À√¬ı˛ Î¬◊À26√√ ¸±ÒÀÚ

õ∂¬ı‘M√√ √√À ˛øÂ√À˘Úº ¬Û« S, ‡±G¬ı√± √√Ú, fl¡±˘œ ˛√ Úñ ¤¸¬ı ◊√√

¶§ˆ¬”ø˜ ŒÔÀfl¡ Ú±·À√¬ı˛ ø¬ıÓ¬±Î¬ˇÀÚ¬ı˛ ˝◊√√øÓ¬˝√√±¸º ¸¬Û«¸ÀS¬ı˛ ’Ú…

¬ı…±‡…±› ˝√√ÀÓ¬ ¬Û±À¬ı˛º Ê√ÀijÊ√˚˛ Ó¬é¬fl¡ Ú±À·¬ı˛ ¬ı˛±Ê√… Ó¬é¬˙œ˘±

this is confirmed among the Austrics who wereprobably the world's first great seafaringpeoples.í14

˜Ú¸±¬Û”Ê√± õ∂‰¬˘ÀÚ¬ı˛ ¸”S› Ú±· ‹øÓ¬À˝√√…˝◊√ √ øÚø˝√√Ó¬º

¸¬Û« ÀS¬ı ø¬ıÚø©Ü¬ı √√±Ó¬ ŒÔÀfl¡ Ú±·À√¬ı ¬ıé¬± fl¡À¬ıøÂ√À˘Ú Ú±·fl¡Ú…±

Ê√¬ı˛»fl¡±¬ı˛n∏¬ı˛ [È¬œfl¡± ©Ü¬ı…] ¬Û≈S ’±øô¶fl¡º ’±øô¶Àfl¡¬ı˛ Ê√ij¬ı‘M√√±ôL

¬ıøÌ«Ó¬ √√À ˛ÀÂ√ ˝√√±ˆ¬±¬ı˛ÀÓ¬¬ı˛ ’±ø√¬ÛÀ¬ı«º ¬Û« ÀS¬ı —¬ı±À√ ø¬ı ∏J

¬ı±¸≈øfl¡ ¤˝◊√√ ø¬ı¬Û˚«˚˛ ŒÔÀfl¡ ¬ı˛é¬± ¬Û±¬ı±¬ı˛ Î¬◊¬Û±˚˛ Ê±√ÚÀÓ¬ ‰¬±˝◊√√À˘

¬ıËp¡± ¬ıÀ˘øÂ√À˘Ú, ’±˚« Ÿ¬ø¯∏¬ı˛ fi¬ı˛À¸ Ú±·fl¡Ú…±¬ı˛ ·ˆ¬«Ê√±Ó¬ ¬Û≈S˝◊√√

Ú±·À√¬ı˛ ¬ı˛é¬± fl¡¬ı˛ÀÓ¬ ¸˜Ô«º Ó¬‡Ú ¬ı±¸≈øfl¡-Œfl¡±¬ÛÚ ¶§ˆ¬±¬ı, ¶aœ¬ı˛

ˆ¬¬ı˛Ì-Œ¬Û±¯∏Ì ø√ÀÓ¬ ’é¬˜, ¬ı‘X Ÿ¬ø¯∏ Ê√¬ı˛»fl¡±¬ı˛n∏¬ı˛ ¸˜ô¶ ˙Ó«¬

Œ˜ÀÚ Ó¬±¬ı˛ ¸Àe ¸À˝√√±√¬ı˛± Ê√¬ı˛»fl¡±¬ı˛n∏¬ı˛ [›˝◊√√ È¬œfl¡±] ø¬ıÀ˚˛

ø√À˚˛øÂ√À˘Úº Î¬◊ÀV˙… øÂ√˘ ¬Û≈S˘±ˆ¬º ’äø√ÀÚ¬ı˛ ˜ÀÒ…˝◊√√ Ÿ¬ø¯∏

Ê√¬ı˛»fl¡±¬ı˛n∏ ¬ÛPœÀfl¡ ¬Ûø¬ı˛Ó¬…±· fl¡À¬ı˛ ‰¬À˘ ˚±Úº ¤˝◊√√ ¸—¬ı±√ qÀÚ

ë’¸eÓ¬í ¸ÀN› ¸¬Û«fl≈¡À˘¬ı˛ ø˝√√Ó¬±ÀÔ« ¬ı±¸≈øfl¡ Œ¬ı±ÀÚ¬ı˛ fl¡±ÀÂ√

Ê√±ÚÀÓ¬ Œ‰¬À˚˛øÂ√À˘Ú ¶§±˜œ ¸˝√√¬ı±À¸ Ó¬±¬ı˛ ·ˆ¬«¸=±¬ı˛ ˝√√À˚˛ÀÂ√ øfl¡

Ú±∑º Œ¬ı±ÀÚ¬ı˛ fl¡±ÀÂ√ ŒÔÀfl¡ ¸√Ô«fl¡ Î¬◊M√√¬ı˛ Œ¬ÛÀ˚˛ ¬ı±¸≈øfl¡ Ó¬±Àfl¡

¸—¬ıøÒ«Ó¬ fl¡À¬ı˛øÂ√À˘Úº

¸±b√L˜±Ú±Ô«√±ÕÚ( ¬Û”Ê√˚˛± ‰¬±¬ı˛n∏è¬Û˚˛±

Œ¸±√˚«…±— ¬Û”Ê√˚˛±˜±¸ ¶§¸±¬ı˛— ¬ÛißÀ·±M√√˜–ºº

[’±ø√º43º15]

[Ó¬±¬ı˛¬Û¬ı˛ ¬ı±¸≈øfl¡ ˜Ò≈¬ı˛ ¬ı±fl¡…, ¸•ú±Ú õ∂√˙«Ú › ÒÚ √±Ú

¡Z±¬ı˛± ¸≈μ¬ı˛ˆ¬±À¬ı Œ¸˝◊√√ ¸À˝√√±√¬ı˛± ˆ¬¢üœÀfl¡ ¸c©Ü fl¡¬ı˛À˘Úº]

¬ı±¸≈øfl¡ˆ¬¢üœ Œ·±á¬œ¶§±ÀÔ« ’±R¸≈‡ ø¬ı¸Ê«√Ú ø√À˚˛øÂ√À˘Ú

¬ıÀ˘˝◊√√ ˆ¬±˝◊√√À˚˛¬ı˛ ¡Z±¬ı˛± ¸•ú±øÚÓ¬± ˝√√À˚˛øÂ√À˘Úº ¤˝◊√√ ¸”ÀS˝◊√√ øÓ¬øÚ

Ú±·fl≈¡À˘¬ı˛ |X± ’±√±˚˛ fl¡À¬ı˛ fl¡±˘SêÀ˜ Œ¸˝◊√√ ¸˜±ÀÊ√ Œ√¬ıœ¬ı˛

˜˚«±√±˚˛ ’øÒøá¬Ó¬± √√Úº ¬ı±¸≈øfl¡ˆ¬¢üœ˝◊√√ Œ˚ Ú¸± ¤ øÚÀ˚˛ Œfl¡±ÀÚ±

¸—˙˚˛ ŒÚ˝◊√√º ¬Û”Ê√±ø¬ıøÒÀÓ¬ Ú¸±¬ı˛ ¤˝◊√√ ˝√√±ˆ¬±¬ı˛Ó¬œ˚˛ ¬Ûø¬ı˛ø‰¬øÓ¬˝◊√√

Î¬◊ø~ø‡Ó¬ ˝√√À˚˛ÀÂ√º

’±øô¶fl¡¸… ˜≈ÀÚ•ú«±Ó¬± ˆ¬ø·Úœ ¬ı±¸≈Àfl¡ô¶Ô±º

Ê√¬ı˛»fl¡±¬ı˛n∏˜≈ÀÚ– ¬ÛPœ ˜Ú¸± Œ√¬ıœ ÚÀ˜±˝ √√dÀÓ¬ºº

Î¬◊M√√¬ı˛ ˆ¬±¬ı˛ÀÓ¬ ’Ó¬œÀÓ¬ Ú±· ¬ı¸øÓ¬ øÂ√˘ ¬ıÀ˘˝◊√√ ›˝◊√√ ¸¬ı

’=À˘¬ı˛ Ú±Ú± Ê√±˚˛·±ñ ˝√√ø¬ı˛¡Z±¬ı˛, ‰¬Gœ·Î¬ˇ,¤˘±˝√√±¬ı±À√

≈õ∂±‰¬œÚfl¡±À˘ ·ÀÎ¬ˇ Î¬◊ÀÍ¬øÂ√˘ Ú¸± øμ¬ı˛, ± ’±Ê√› ¶§ ø˝√√˜± ˛

ø¬ı¬ı˛±Ê√˜±Úº ’±qÀÓ¬±¯∏ ¬A±‰¬±˚« √√ø¬ı˛¡Z±À¬ı˛¬ı˛ Ú¸± øμ¬ı˛ ¬ıÀe¬ı˛

˜Ú¸± Î¬◊¬Û±¸Ú±¬ı˛ Àe •Ûfl«¡ ≈Mê√ Ú ˛ ¬ıÀ˘ ø¸X±ôL fl¡À¬ı˛ÀÂ√Úº15

øfl¡c ¬ı«S˝◊√√ Œ˚À˝√√Ó≈¬ ¤fl¡˝◊√√ ÀLa ¬Û”Ê√± •Ûiß √√˚˛ Ó¬±˝◊√√ ¤˝◊√√ Ó¬



¢∂˝√√ÌÀ˚±·… Ú ˛º Ó¬À¬ı ¤Àé¬ÀS ¤fl¡øÈ¬ õ∂ùü Î¬◊Í¬ÀÓ¬ ¬Û±À¬ı˛ñ Î¬◊M√√¬ı˛

ˆ¬±¬ı˛ÀÓ¬¬ı˛ ë˜k±í [˜Ú¸±] ŒÓ¬± Ú¶®±˜Ú± ¬Û”Ì« fl¡¬ı˛± Œ√¬ıœ, Ó¬±˝√√À˘

¬Û”¬ı« ¬±¬ı˛ÀÓ¬¬ı˛ ¬Û«À√¬ıœ ¬ıÀ˘ fl¡øÔÓ¬ Ú¸±¬ı˛ Àe Ó“¬±¬ı˛ ’øˆ¬ißÓ¬±

Œfl¡±Ô± ˛∑ ◊√√øÓ¬¬Û”À¬ı« Œ√À‡øÂ√, Œ·±á¬œ¶§±Ô« ¬ı˛é¬± fl¡¬ı˛± ˛ Ú±· ˜±ÀÊ√

’±øô¶fl¡-Ê√ÚÚœ ’øˆ¬ˆ¬±ø¬ıfl¡± Œ√¬ıœ¬ı˛ [Gurdian deity] ˚«±√±

˘±ˆ¬ fl¡À¬ı˛øÂ√À˘Úº ¬Ûø(˜ ’¸À˜ ¬ı…±¬Ûfl¡ˆ¬±À¬ı ˜Ú¸± ¬Û”Ê√± ¬ı±

˜±À¬ı˛¬Û”Ê√± ’Ú≈øá¬Ó¬ √√˚˛º ¤˝◊√√ ’=À˘ Ú¸±¬ı˛ ’Ú… Ú±˜ ¬ı¬ı˛˜±Ìœ

[¬ıËp¡±Ìœ]º ø¬ı¬ı±˝√√ ˝◊√√Ó¬…±ø√ qˆ¬±Ú≈á¬±ÀÚ¬ı˛ ¸”‰¬Ú±˚˛ ¬ı¬ı˛˜±Ìœ¬ı˛ ¬Û”Ê√±

fl¡À¬ı˛ ’±˙œ¬ı«±√ õ∂±Ô«Ú± fl¡¬ı˛± ˝√√˚˛º ¤ÀÓ¬ ˜Ú¸±¬ı˛ ’øˆ¬ˆ¬±ø¬ıfl¡±

Œ√¬ıœ¬ı˛ ¶§¬ı˛+¬Û˝◊√√ ¶Û©Üº ’øˆ¬ˆ¬±ø¬ıfl¡± Œ√¬ıœ ˆ¬ÀMê√¬ı˛ ˜Ú¶®±˜Ú±

¬Û”Ì« fl¡¬ı˛À¬ıÚñ ¤ ◊√√ fl¡äÚ± ˛ Œfl¡±ÀÚ± ’¸eøÓ¬ ŒÚ ◊√√º ¬Û”¬ı«±=À˘›

˜Ú¸±¬ı˛ ÀÚ±¬ı±>± ¬Û”Ì« fl¡¬ı˛±¬ı˛ Œ√¬ıœ ¬Ûø¬ı˛ø‰¬øÓ¬ ≈√˘«ˆ¬ Ú˚˛º ë¬Û”¬ı«¬ıe

·œøÓ¬fl¡±í¬ı ˛ ’ôL·«Ó¬ ë¸√±·¬ı˛ fl¡Ú…± ¬ı&˘±í ¬Û±˘±˚˛ ≈ √©Ü

¬ı˛±Ê√fl≈¡˜±À¬ı˛¬ı˛ fl≈¡‘√ø©Ü ŒÔÀfl¡ ’±R¬ı˛é¬±¬ı˛ Ê√Ú… ¶§±˜œ¬ı˛ õ∂Ó¬…±¬ıÓ«¬Ú

fl¡±˜Ú± fl¡À¬ı˛ ¬ı&˘± ¬Û=Ú±À·¬ı˛ ’±˘¬ÛÚ± ¤“Àfl¡ ˜Ú¸±¬Û”Ê√±

fl¡À¬ı˛ÀÂ√º

˙±›Ú ¬ı±›Ú± ˜±¸ ’±Ô±˘ ¬Û±Ô±˘ ¬Û±øÚº

˜Ú¸± ¬Û”øÊ√ÀÓ¬ fl¡Ú…± ˝√√˝◊√√˘ Î¬◊Óƒ¬À˚±ø·Úœºº

fl¡±˝◊√√μ…± fl¡±˝◊√√μ…± ¬ı¸±˝◊√√˘ ‚È¬ ’±¬ÛÚ ˜øμÀ¬ı˛º

¬Û¬ı˛±Ì ¬ÛøÓ¬ ‚À¬ı˛ ’±˝◊√√¬ı ˜Ú¸±¬ı˛ ¬ıÀ¬ı˛ºº

‰“¬±‰¬¬ı˛ ø‰¬!¡Ì Œfl¡À˙ ø·¬ı˛‡±øÚ ˜±ø?˘º

Ú”Ó¬Ú ø¬ÛÈ¬±ø˘ ø√˚˛± ’±ø˘¬ÛÚ± ø√˘º

˜Ú¸± Œ√¬ıœÀ¬ı˛ ’“±Àfl¡ ’øÓ¬ ¬ˆ¬øMê√ ˆ¬À¬ı˛º

¬Û=Ú±· ’“±Àfl¡ fl¡Ú…± ø˙À¬ı˛¬ı˛ Î¬◊¬ÛÀ¬ı˛º

ø˙¬ı˛ ŒÚ±˚˛±˝◊√√˚˛± fl¡À¬ı˛ ˙ÀÓ¬fl¡ ¬ÛißøÓ¬º

ëëí¬ı¬ı˛ Œ√› ˜± ˜Ú¸± ‚À¬ı˛ ’±Î¬◊flƒ¡ ¬ÛøÓ¬ººí

¤fl¡ ¬ı26√¬ı˛ ˝√√˝◊√√˘ ˜±› Œ·± ‡¬ı¬ı˛ Ú±˝◊√√ Ó¬ ¬Û±˝◊√√º

≈√˙˜Ú ¬ı˛±Ê√±¬ı˛ ¬Û≈SÀ¬ı˛ ’±¬ı˛ Œfl¡˜ƒÀÚ ˆ¬±Î¬ˇ±˝◊√√ºº

øÓ¬Ú ˜±¸ fl¡±È¬±˝◊√√¬ı±˜ ˜±› Œ·± Òø¬ı˛˚˛± ¬Û¬ı˛±Ìº

Ú± ’±˝◊√√À˘ ¬ÛøÓ¬ ˜±› Œ·± ’±˜±¬ı˛ øÚ2‰«¬˚˛ ˜¬ı˛Ìºº

˙ÀÓ¬fl¡ ¬ÛißøÓ¬ ˜±› Œ·± Òø¬ı˛ ŒÓ¬±˜±¬ı˛ ¬Û±›º

¬ÛøÓ¬ ‚À¬ı˛ ’±˝◊√√Ú± ø√˚˛± ’±˜±¬ı˛ ¬Û¬ı˛±ÀÌ ¬ı±‰¬±›ºº16

˜Ú¸±˜e˘ fl¡±À¬ı…› ˜Ú¸±¬ı˛ ¤˝◊√√ Δ¬ıø˙À©Ü…¬ı˛ fl¡Ô± ’±ÀÂ√º

fl¡º ’¬Û≈S±¬ı˛ ¬Û≈S ˝√√˚˛ √ø¬ı˛À^¬ı˛ ÒÚº

Œ¬ı˛±·œ¬ı˛ Œ¬ı˛±· ”√À¬ı˛ ˚±À˚˛ ¬ıøμÓ¬ Œ˜±‰¬Úºº

Ú±¬ı˛œ ˚±¬ı˛ ‚À¬ı˛ Ú±˝◊√√ Ú±¬ı˛œ ˝√√À˚˛ ‚À¬ı˛º

˜ÀÚ¬ı˛ ’ˆ¬œ©Ü ø¸øX ˝√√À˚˛ Œ˜±¬ı˛ ¬ıÀ¬ı˛ºº17

‡. qÚ ˜Ú ø√˚˛± ’±ø˜ Ó¬Ô± ø·˚˛±

¸Ç≈˘º ëIn those days sailing on sea was neitherso easy, nor was it smooth going. To hear ofshipwreck was not an uncommon news. Those,who boarded the ship, used to say good-byeto their near and dear. There was always anapprehension lurking in mind of not being ableto come back. No one was cent percent surethat the ship would reach its destination safely.Shipwreck in midway could not be ruled outaltogether. There was always an apprehensionof chance-landing on the shores of an unknownand uninhabited island. The return from suchan island, if the ship could not be repaired, wasimpossible unless a miracle happened.í22

¤˝◊√√ ’øÚø(Ó¬, Î¬◊»fl¡F±¬Û”Ì« ˚±S±˚˛ ˜±øÁ¡¬ı˛± Œ˚ Ó¬±À√¬ı˛

’øˆ¬ˆ¬±ø¬ıfl¡± Œ√¬ıœ¬ı˛ ¬Û”Ê√± fl¡¬ı˛ÀÓ¬ ‰¬±˝◊√√À¬ıÚñ ¤È¬±˝◊√√ ¶§±ˆ¬±ø¬ıfl¡º

õ∂ˆ¬±¬ı˙±˘œ ’±˚« ¬ıøÌfl¡ øÚ•ß¬ıÀÌ«¬ı˛ ¤˝◊√√ ¸±—¶‘®øÓ¬fl¡ ’øÒfl¡±¬ı˛

õ∂√±ÀÚ ¸•úÓ¬ Ú± ˝√√›˚˛±¬ı˛ Ê√Ú…˝◊√√ ¸—‚±ÀÓ¬¬ı˛ ¸‘ø©Ü ˝√√À˚˛øÂ√˘º

’ÀÚÀfl¡˝◊√√ ˜Ú¸±˜e˘ fl¡±À¬ı… Δ˙¬ı-¸—¶‘®øÓ¬¬ı˛ ¸Àe ’Ú±˚«

¸—¶‘®øÓ¬¬ı˛ ¡ZiZ õ∂Ó¬…é¬ fl¡À¬ı˛ÀÂ√Úº øfl¡c Œ¬ÛÃ¬ı˛±øÌfl¡ ¬Ûø¬ı˛ø‰¬øÓ¬

’Ú≈˚±˚˛œ ˜Ú¸± ø˙À¬ı¬ı˛ fl¡Ú…± ÚÚº ¬ıËp¡Õ¬ı¬ıÓ«¬ ¬Û≈¬ı˛±Ì › Œ√¬ıœ

ˆ¬±·¬ıÓ¬ Â√±Î¬ˇ± ’±¬ı˛ Œfl¡±ÀÚ± ¬Û≈¬ı˛±ÀÌ Ú¸±¬ı˛ fl¡Ô± ŒÚ˝◊√√º ¤˝◊√√ ≈√˝◊√√

¬Û≈¬ı˛±ÀÌ˝◊√√ ˜Ú¸± fl¡±˙…À¬Û¬ı˛ ˜ÚÊ√±Ó¬± fl¡Ú…±º

fl¡Ú…± ¸± ‰¬ ˆ¬·¬ıÓ¬œ fl¡˙…¬Û¸… ‰¬ ˜±Ú¸œº

ŒÓ¬ÀÚ˚˛— ˜Ú¸±À√¬ıœ ˜Ú¸± ˚± ‰¬ √œ¬ı…øÓ¬ºº

[¬ıËp¡Õ¬ı¬ıM«√√, õ∂fl‘¡øÓ¬ ‡G, 45º2]

[¤˝◊√√ ˆ¬·¬ıÓ¬œ ˜Ú¸±À√¬ıœ ˜˝√√ø¯∏« fl¡˙…À¬Û¬ı˛ ˜Ú ŒÔÀfl¡

Î¬◊»¬Ûiß±º ¤ Ê√Ú…˝◊√√ øÓ¬øÚ ˜Ú¸± Ú±À˜ ‡…±Ó¬±º Œ˚À˝√√Ó≈¬ øÓ¬øÚ

˜±Ú≈À¯∏¬ı˛ ˜ÀÚ SêœÎ¬ˇ± fl¡À¬ı˛Ú, Ó¬±˝◊√√ øÓ¬øÚ Œ√¬ıœ Ú±À˜› õ∂ø¸X±º]

Î¬◊2‰¬¬ıÀÌ«¬ı˛ ¸˜±ÀÊ√ ·‘˝√√œÓ¬ ˝√√›˚˛±¬ı˛ ¬Û¬ı˛ ˜ø˝√√˜±øi§Ó¬ fl¡¬ı˛±¬ı˛

Ê√Ú…˝◊√√ õ∂±À√ø˙fl¡ fl¡±À¬ı… ˜Ú¸±Àfl¡ ø˙¬ı-fl¡Ú…±¬ı˛ ¬Ûø¬ı˛ø‰¬øÓ¬ õ∂√±Ú

fl¡¬ı˛± ˝√√À˚˛ÀÂ√º ’Ú±˚« ¸—¶‘®øÓ¬ ŒÔÀfl¡ ·‘˝√√œÓ¬ Œ√¬ıÓ¬±À√¬ı˛

’±˚«fl≈¡˘ˆ¬≈Mê√ fl¡¬ı˛±¬ı˛ ¤ Ò¬ı˛ÀÚ¬ı˛ õ∂øSê˚˛± ’Ú…S› ¬Ûø¬ı˛˘øé¬Ó¬

˝√√˚˛º ¤˝◊√√ Ò±¬ı˛±¬ı˛ ’±¬ı˛ ¤fl¡øÈ¬ Î¬◊√±˝√√¬ı˛Ì fl¡±øM«√√fl¡º é¬Ìœ˚˛ Œ˚ ¤˝◊√√

Œ√¬ıÀ√¬ıœ¬ı˛± Œfl¡±ÀÚ± ’± «À√¬ıœ¬ı˛ ·ˆ¬«Ê√±Ó¬ ÚÚº ø˙¬ı ¬ıœÀ « ¤À¬ı˛√

fl¡±À¬ı˛±¬ı˛ Ê√ij ˝√√À˚˛ÀÂ√ ¬ÛΩ¬ıÀÚ, fl¡±À¬ı˛±¬ı˛ ˙¬ı˛¬ıÀÚº

¤¬ı˛¬Û¬ı˛› õ∂ùü Î¬◊Í¬ÀÓ¬ ¬Û±À¬ı˛ fl¡±¬ı… ¬ıøÌ«Ó¬ ¤Ó¬&ø˘

¸¬Û«√—˙ÀÚ¬ı˛ ¬ı…±‡…± fl¡œ∑ ’±˜±À√¬ı˛ ø¬ı‰¬±À¬ı˛ ˜Ú¸±˜e˘ fl¡±À¬ı…

¸¬Û«±‚±ÀÓ¬¬ı˛ Œfl¡±ÀÚ± ‚È¬Ú±˝◊√√ ‚ÀÈ¬øÚº ˜Ú¸±¬ı˛ Œfl¡±À¬Û õ∂ÔÀ˜

Ï¬À˘ ¬ÛÀÎ¬ˇøÂ√˘ ¬ıÂ√±˝◊√√º ø˙¬ı-ˆ¬¬ıÀÚ ˚±¬ı±¬ı˛ ¸˜˚˛ ˚≈¬ıÓ¬œ ˜Ú¸±¬ı˛

¬ı˛+À¬Û ≈* √√À ˛ ¬ıÂ√± ◊√√ Ó¬±Àfl¡ ø¬ıÀ ˛ fl¡¬ı˛±¬ı˛ õ∂ô¶±¬ı ø√À˘ S≈êX Ú¸±¬ı˛

ø¬ı¯∏-‘√ø©ÜÀÓ¬ Œ¸ Ï¬À˘ ¬ÛÀÎ¬ˇº

Œ√¬ıœ Œ¬ı±À˘ Ú± ¬Û±˝◊√√˘± ’±¬ı˛ Œfl¡±Ú Í¬±ø¤ûº

’±˜±À¬ı˛ fl¡ø¬ı˛¬ı± ø¬ı˝√√± ˝√√±˘≈˚˛± ¬ıÂ√±˝◊√√ºº

ø¬ı¯∏ø√À©Ü ¬ÛΩ±¬ıÓ¬œ ‰¬±À˝√√ Œfl¡±¬Û ˜ÀÚº

¬ıÂ√±˝◊√√ ˝√√±˘≈˚˛± Ï¬ø˘ ¬ÛÀÎ¬ˇ Œ¸ø˝√√ é¬ÀÌºº23

Î¬◊À~‡… Œ˚, ’±˚˛≈À¬ı«√˙±¶a ’Ú≈˚±˚˛œ ø√¬ı…¸À¬Û«¬ı˛ ‘√ø©ÜÀÓ¬˝◊√√

ø¬ı¯∏ Ô±Àfl¡º

‰“¬±√ ›√±·À¬ı˛¬ı˛ ø˝√√ÕÓ¬¯∏œ ø¬ı¯∏Õ¬ı√…Àfl¡ Ú¸± õ∂Ô˜ ø¬ı¯∏ Δ√

‡±˝◊√√À˚˛ ø˙¯∏… √˜Ú fl¡¬ı˛ÀÓ¬ Œ‰¬À˚˛øÂ√À˘Úº øfl¡c ¤˝◊√√ õ∂À‰¬©Ü± ¬ı…Ô«

˝√√À˘ ˜Ú¸± ø¬ı¯∏±Mê√ Ù≈¬À˘¬ı˛ ¸±˝√√±˚… ŒÚÚº

˜±ø˘Úœ¬ı˛ Œ¬ı˙ Òø¬ı˛ ‰¬ø˘À˘Ú ø¬ı¯∏˝√√ø¬ı˛

¬ıøÒÀÓ¬ ¸Ç≈ ·±Î¬ˇø¬ı˛º

√±Î¬ˇ±˝◊√√˚˛± ›Á¡±¬ı˛ ¬Û±À˙ ˜≈À‡ ¬fl¡±¬ÛÎ¬ˇ ø√˚˛± ˝√√±À¸

¬Û≈©Û ˘› ¬ıÀ˘Ú ˜±ø˘Úœºº

¬Û≈©Û ¸≈øe˚˛± ‰¬±À˝√√ ø¬ıÀ¯∏¬ı˛ ·g ¬Û±˚˛ Ó¬±ÀÓ¬

¬Û≈©Û ÚÀ˝√√ ¸À¬Û«¬ı˛ ·¬ı˛˘º

¬Û≈©Û Ù¬±˘±˝◊√√˚˛± Ê√À˘ ‰¬À˘ ›Á¡± øÚÊ√ ‚À¬ı˛

˚±˚˛ ›Á¡± ’±À¬Û±Ú±¬ı˛ ‚¬ı˛ºº24

Œ˙¯∏ ¬Û˚«ôL Òi§ôLø¬ı˛¬ı˛ ¶aœ¬ı˛ øÚfl¡È¬ ŒÔÀfl¡ ˜‘Ó≈¬… ¬ı˛˝√√¸… ŒÊ√ÀÚ

Ó¬é¬fl¡ Ó¬±Àfl¡ √—˙Ú fl¡À¬ı˛Úº Ó¬é¬Àfl¡¬ı˛ ¤-Ò¬ı˛ÀÚ¬ı˛ Â˘√Ú±¬ı˛ øÚ√ «Ú

’Ú…S› ’±ÀÂ√º ¸Ó¬fl«¡ õ∂˝√√¬ı˛œ Œ¬ıø©ÜÓ¬ ¬ı˛±Ê√± ¬Û¬ı˛œøé¬»Àfl¡ ˝√√Ó¬…±¬ı˛

Œfl¡±ÀÚ± Î¬◊¬Û±˚˛ Ú± Œ¬ÛÀ˚˛ Œ˙¯∏ ¬Û˚«ôL Ó¬é¬fl¡ fl¡À˚˛fl¡Ê√Ú Ú±·

¬ı±˘fl¡Àfl¡ Ó¬¬Û¶§œ¬ı˛ Â√ΩÀ¬ıÀ˙ ¬ı˛±Ê√±¬ı˛ fl¡±ÀÂ√ ¬Û±øÍ¬À ˛øÂ√À˘Úº Ó¬±À√¬ı˛

Œ√› ˛± ø¬ı ∏-ø˜ø|Ó¬ Ù¬˘ ¬é¬Ì fl¡À¬ı˛ ¬Û¬ı˛œøé¬» ‘Ó≈¬… ¬ı¬ı˛Ì fl¡À¬ı˛Úº

¸ ø‰¬ôL˚˛±˜±¸ Ó¬√± ˜±˚˛±À˚±À·Ú ¬Û±øÔ«¬ı–º

˜˚˛± ¬ı=ø˚˛Ó¬À¬ı√…±˝√√À¸Ã fl¡ Î¬◊¬Û±À˚˛± ˆ¬À¬ıø√øÓ¬ºº

Ó¬Ó¬ô¶±¬Û¸¬ı˛+À¬ÛÌ õ∂ø˝√√ÀÌ±» ¸ ˆ¬≈Ê√e˜±Úƒº

Ù¬˘Àˆ¬«±√fl¡— ·‘˝√√… ¬ı˛±À: Ú±À·±˝√√Ô Ó¬é¬fl¡–ºº

[’±ø√º38º22,23]

[Ó¬‡Ú Ó¬é¬fl¡ ø‰¬ôL± fl¡¬ı˛À˘Úñ Â√˘Ú± fl¡À¬ı˛˝◊√ √ ¬ı˛±Ê√±

¬Û¬ı˛œøé¬»Àfl¡ ¬ıø=Ó¬ fl¡¬ı˛ÀÓ¬ ˝√√À¬ıº ¸≈Ó¬¬ı˛±— fl¡œ Î¬◊¬Û±˚˛ ’¬ı˘•§Ú

fl¡¬ı˛± ˚±˚˛º ¤¬ı˛¬Û¬ı˛ Ó¬é¬fl¡ Ú±· fl¡À˚˛fl¡Ê√Ú Ú±·Àfl¡ Ù≈¬˘, fl≈¡˙ ›

Ê√˘ ø√À˚˛ Ó¬¬Û¶§œ ¸±øÊ√À˚˛ Ó¬±À√¬ı˛ ¬ı˛±Ê√± ¬Û¬ı˛œøé¬ÀÓ¬¬ı˛ fl¡À±Â√

¬Û±øÍ¬À˚˛ ø√À˘Úº]

√—˙Ú søÈ¬ ¬ı…¬ı˝√√+Ó¬ √√À˚˛ÀÂ√ ±À¬Û¬ı˛ ±‘√À˙…º

‚ÀÈ¬ ˝√√¬ı ’øÒá¬±Úº

˜ÀÚ¬ı˛ ¬ı±ø>Ó¬ fl¡ø¬ı˛¬ı ¬Û”øÌ«Ó¬

ÒÚ ¬Û≈S ’±ø√ ˜±Úºº18

·º Ê√˚˛ Ê√˚˛ ø¬ı¯∏˝√√¬ı˛œ ˜Ú¸± fl≈¡˜±¬ı˛œº

¬ı˛±‡˝√√ Œ¸¬ıÀfl¡¬ı˛ ˜±Ú ˜ÀÚ±¬ı±>± ¬Û≈ø¬ı˛ºº19

Ó¬À¬ı ˜Ú¸±-‰“¬±√ ¸›√±·¬ı˛ ¡ZÀiZ¬ı˛ Œfl¡±ÀÚ± õ∂¸e Î¬◊M√√¬ı˛

ˆ¬±¬ı˛ÀÓ¬¬ı˛ ˜Ú¸± ¸•Ûøfl«¡Ó¬ Ê√Ú|n∏øÓ¬ÀÓ¬ ¬Û±›˚˛± ˚±˚˛ Ú±º ¤¬ı˛

fl¡±¬ı˛Ì ’±Ô«-¸±˜±øÊ√fl¡ Œõ∂é¬±¬ÛÀÈ¬¬ı˛ øˆ¬ißÓ¬±º õ∂±‰¬œÚ ˚≈À·

¬Û”¬ı«ˆ¬±¬ı˛Ó¬ øÂ√˘ ŒÚÃ-¬ı±øÌÀÊ√…¬ı˛ Œfl¡fº ‰¬•Û± › Ó¬±•⁄ø˘5 øÂ√˘

≈√øÈ¬ ø¬ı‡…±Ó¬ ŒÚÃ¬ıμ¬ı˛º ¤ ¸•ÛÀfl«¡ ¬ı˛À˜˙‰¬f ˜Ê≈√˜√±À¬ı˛¬ı˛

˜ôL¬ı…øÈ¬ õ∂øÌÒ±ÚÀ˚±·…ºº ëCuriously enough, we havemore positive evidence of foreign trade of Ben-gal. This is mainly due to the fact that the overseatrade of a large part of North India passedthrough Bengal and its well-known ports at themouth of the Ganges. Strabo, the great Greekgeographer and historian, who wrote his famous'Geography' between AD 17 and 23, refers tothe "ascent of vessels from the sea by theGanges to Palibothra", and his information isprobably derived from Megasthenes (fourthcentury BC). We learnt from a number of Jatakastories that merchant and businessmen tookships at Banaras, or lower down at Champa (mod-ern Bhagalpur), and then either made coastingvoyage to Ceylon or crossed the Bay of Bengalto Suvarnabumi being "for many days withoutsight of land.í20

ŒÚÃ-¬ı±øÌÀÊ√… √¬ı˛fl¡±¬ı˛ ˝√√Ó¬ õ∂‰≈¬¬ı˛ ¸—‡…fl¡

’øˆ¬: ˜±øÁ¡-˜±~±¬ı˛º ŒÚÃ-‰¬±˘Ú±¬ı˛ fl¡±Ê√ ˚“±¬ı˛± fl¡¬ı˛ÀÓ¬Ú Ó“¬±¬ı˛±

øÂ√À˘Ú ˙”^ Œ|øÌˆ¬”Mê√º ëThe merchants and adven-turers required company of a large number ofpeople to take with them for assistance andmanning various jobs. Majority of the peoplethus recruited consisted of the poor of lowercastes or Shudrasí21

Î¬◊M√√¬ı˛ ˆ¬±¬ı˛Ó¬ ŒÔÀfl¡ ø¬ıÓ¬±øÎ¬ˇÓ¬ ¬ıU

¸—‡…fl¡ Ú±· ¶§ˆ¬”ø˜ ŒÔÀfl¡ ë¸”˚«±øˆ¬˜≈À‡í ±S± fl¡À¬ı˛ Ú”Ó¬Ú ¬ı¸øÓ¬

·ÀÎ¬ˇ Ó≈¬À˘øÂ√À˘Úº ’Ú≈˜±Ú fl¡¬ı˛ÀÓ¬ ¬ı±Ò± ŒÚ˝◊√√ ¬Û”¬ı«ˆ¬±¬ı˛ÀÓ¬ ¤À¸

Ó¬“±À√¬ı˛ ’øÒfl¡±—˙˝◊√√ ¬Û”¬ı« ’øˆ¬:Ó¬±¬ı˛ ¬Ûø¬ı˛Àõ∂øé¬ÀÓ¬ ŒÚÃ-‰¬±˘Ú±

¬ı‘øM√√ ¢∂˝√√Ì fl¡À¬ı˛øÂ√À˘Úº ˝√√œÚ Ê√±øÓ¬Q Œ˝√√Ó≈¬ ˚“±À√¬ı˛ ’ø˝√√ ¬ı˘±

√√À ˛ÀÂ√ Δ¬ıø√fl¡ ±˜±øÊ√fl¡ ¬Ûø¬ı˛ GÀ˘ Ó“¬±¬ı˛± Œ˚ ” ¬ıÀÌ«¬ı˛ ’ôLˆ¬≈«Mê√

˝√√À¬ıÚ ¤È¬±˝◊√√ ¶§±ˆ¬±ø¬ıfl¡º Œ¸˝◊√√ ˜À˚˛ ˜≈^˚±S± øÂ√˘ ‰¬¬ı˛˜ ø¬ı¬Û√



‰“¬±√ ›√±·À¬ı˛¬ı˛ Â√˚˛ ¬Û≈ÀS¬ı˛ Ó¬Ô±fl¡øÔÓ¬ ‘Ó≈¬…¬ı˛ fl¡Ô± ¬Û”À¬ı«˝◊√√

Î¬◊ø~ø‡Ó¬ ˝√√À˚˛ÀÂ√º ˘ø‡μ¬ı˛Àfl¡ √—˙Ú fl¡¬ı˛±¬ı˛ Ê√Ú… ˜Ú¸± øÓ¬Ú

õ∂˝√√À¬ı˛ øÓ¬ÚÊ√Ú Ú±·Àfl¡ ¬Û±øÍ¬À˚˛øÂ√À˘Úº øfl¡c Ó¬±¬ı˛± ø¬ı¯∏ õ∂À˚˛±À·

¬ı…Ô« ˝√√À˘ ŒÚÓ¬±¬ı˛ ¬Û¬ı˛±˜À˙« ¬Û±Í¬±ÀÚ± ˝√√˘ Ú±ø·ÚœÀfl¡º fl¡±¬ı˛ÌøÈ¬

¸˝√√ÀÊ√˝◊√√ ’Ú≈À˜˚˛º &5‰¬À¬ı˛¬ı˛ fl¡±ÀÊ√ ¸‰¬¬ı˛±‰¬¬ı˛ Ú±¬ı˛œÀfl¡ ¸Àμ˝√√

fl¡¬ı˛± ˝√√˚˛ Ú±º Ú±ø·Úœ Œ˚ ¸¬ı˛œ¸‘¬Û Ú˚˛ ¤¬ı˛ õ∂˜±Ì øÚø^Ó¬ ˚≈¬ıfl¡

˘ø‡μ¬ı˛Àfl¡ Œ√À‡ Ú±ø·Úœ¬ı˛ õ∂øÓ¬øSê˚˛±º

˜≈‡ ŒÊ√Ú ‰¬f˜± ‡?Ú ≈√˝◊√√ ‰¬Sêº

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Œfl¡˜Ó¬ √—ø˙¬ı ¬ı±˘±fl¡ øÚ√±¬ı˛n∏Ì ˝√√˚˛±ºº25

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‚È¬Ú±º ¤ Ê√Ú…˝◊√√ ¤À√¬ı˛ ¬Û≈ÚÊ√œ«ø¬ıÓ¬ fl¡¬ı˛± ¸y¬ı ˝√√À˚˛øÂ√˘º

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fl¡±¬ı˛Ì, Ú¸±¬Û”Ê√±¬ı˛ øÚø«√©Ü øÓ¬øÔ ¬Û=˜œº Ú±· —¶‘®øÓ¬ÀÓ¬ ¬Û=˜œ

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’Ó¬˘, ø¬ıÓ¬˘ › ¸≈Ó¬˘ñ ¤˝◊√√ øÓ¬ÚøÈ¬ õ∂À√˙ Ú±·À√¬ı˛ ¬ı±¸¶ö±Ú

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fl¡À¬ı˛, Ú±À·¬ı˛± Ó¬±¬ı˛ ø˜S ˝√√À˚˛ ›ÀÍ¬º]

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Ú±˜ ’±ÀÂ√º Œ˚˜Úñ fl¡±À˜±√, ¿, ¬ÛÈ¬˜?¬ı˛œ, ¸≈˝√√±˝◊√√, ø¸g≈,

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¬Û”Ê√±º ŒÚÃ-¬ı±øÌÀÊ√…¬ı˛ ¸Àe õ∂Ó¬…é¬ˆ¬±À¬ı ˚≈Mê√ ¬ıÀ˘˝◊√√ Œ√¬ı-

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’±Àμ√±˘ÀÚ Ê√˚˛œ ˝√√¬ı±¬ı˛ ‚È¬Ú± ¬ıøÌ«√Ó¬ ˝√√À˚˛ÀÂ√ ¬ıÀ˘˝◊√√ ø¬ıõ∂√±¸

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Œ˚˜Úñ ¿fl‘¡¯û ø¬ıÊ√˚˛, Œ·±¬ı˛é¬ ø¬ıÊ√˚˛, ¬ı˛¸≈˘ ø¬ıÊ√˚˛ ◊√√Ó¬…±ø√º

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Œ¬ıU˘± øÙ¬À¬ı˛ ’±¸±¬ı˛ ¬Û¬ı˛ ’±Rœ ˛ ¬ıg≈¬ı˛± ‰“¬±√ ›√±·¬ı˛Àfl¡ Ú¸±¬ı˛

¬Û”Ê√± fl¡¬ı˛±¬ı˛ fl¡Ô± ¬ı˘À˘ ¸›√±·¬ı˛ ¬ıÀ˘øÂ√À˘Úñ

‰“¬±√À¬ıÀÚ ¬ıÀ˘ ’±ø˜ Ó¬À¬ı ¬Û”øÊ√ Ó¬±˚˛

q©® Î¬±e±˚˛ Œ‰¬ÃV øÎ¬e± ‚À¬ı˛ ˚ø√ ˚±˚˛º27

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’Ú≈Ê√ fl¡•§˘ Ú±·Àfl¡ ¸eœÓ¬˙±À¶a ¬ı≈…»¬ÛøM√√ ˘±Àˆ¬¬ı˛ ¬ı¬ı˛

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¤Ó¬» ¬ı3«— ¬¬ı±Úƒ·±Ó¬± fl¡•§ ( Ó¬Ô±Ú‚ºº [23˚51-52]

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Î¬◊M√√ ·± ˛fl¡ √√À¬ı ¤¬ı— 5 ¶§¬ı˛-¢∂±À˜¬ı˛ 5¬ı˛±·, 5·œÓ¬, ˜ô¶

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¸˜ô¶˝◊√√ ·±Ú fl¡¬ı˛ÀÓ¬ ¬Û±¬ı˛À¬ıº]

¸eœÓ¬˙±À¶a Ú±·À√¬ı˛ ¬ı≈…»¬ÛøM√√¬ı˛ ¸”ÀS˝◊√√ ˜Ú¸±˜e˘ fl¡±À¬ı…

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õ∂√±Ú fl¡À¬ı˛øÂ√À˘Úº fl¡±ø˘√À √√ Œ‰¬ÃVøÎ¬e± √√±¬ı˛±ÀÚ±¬ı˛ ¬Û¬ı˛ ø¬ı¬Û «ô¶

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ˆ¬±øeÀÓ¬ ˜Ú¸±-¬ı±ø¬ı˛ Œfl¡±À¬Û ‰“¬±√ ’øÒfl¡±¬ı˛œ

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37. ”˚« 38 e˘ 39 ¬ı≈Ò 40. ¬ı‘˝√√¶ÛøÓ¬ 41. qSê 42. øÚ 43. ¬ı˛±U 44. Œfl¡Ó≈¬ 45. Œ˜¯∏ 46. ¬ı‘¯∏ 47. ø˜Ô≈Ú 48. fl¡fl«¡È¬

49. ø¸—˝√√ 50. fl¡Ú…± 51. Ó≈¬˘± 52. ¬ı‘ø(fl¡ 53. ÒÚ≈ 54. ˜fl¡¬ı˛ 55. fl≈¡y 56. ˜œÚ 57. fl¡˜˘± 58. Δˆ¬¬ı˛¬ıœ 59. Œ¯∏±Î¬ˇ˙œ

60. ¬ı·˘± 61. Ó¬±¬ı˛± 62. ˜±Ó¬eœ 63. ˘ÑÌ 64. ¸œÓ¬± 65. fl≈¡À¬ı¬ı˛ 66. ¬ı¬ı˛n∏Ì 67. ’ÚôL 68. ¬ı±¸≈øfl¡ 69 Ó¬é¬fl¡

70. fl≈¡˘œfl¡ 71. fl¡Àfl«¡±È¬fl¡ 72. ˙∫¬Û±˘ 73. fl¡•§˘ 74. ¬ÛΩ 75. fl¡±˘œ˚˛ 76. Œé¬S¬Û±˘ 77. ¯∏á¬œ 78. ¬ı˛+¬Û¸œ

79. fl¡±Ó¬…±˚˛Úœ 80. Ê√˚˛± 81. ·e± 82. ø¬ıÊ√˚˛± 83. Œ¸±À˜ù´¬ı˛œ 84. ŒÚÓ¬± 85. ø¬ı¯∏˝√√ø¬ı˛ 86. ¸≈·g± 87. ˆ¬≈¬ıÀÚù´¬ı˛œ

88. ·ÀÌ˙ 89. ˘Ñœ 90. ≈√·«± 91. ¸¬ı˛¶§Ó¬œ 92. fl¡±øÓ«¬fl¡ 93. ˘œ˘±˝◊√√ ˜±øÁ¡ 94. ¿Ò¬ı˛ 95. ·√±Ò¬ı˛ 96. Ê√È¬±Ò¬ı˛

97. ¯∏á¬œÒ¬ı˛ 98. ø¬ı√…±Ò¬ı˛ 99. ¿Ò¬ı˛ ¬ÛøGÓ¬ 100. Œ√±˘±˝◊√√ ˜±øÁ¡ 101. ¸Úfl¡± 102. ‰“¬±√ ¸›√±·¬ı˛ 103. Òi§ôLø¬ı˛ ›Á¡±

104. Œ¬ıU˘± 105. ˘ø‡μ¬ı˛



õ∂‰¬ø˘Ó¬ ’±ÀÂ√ºíí34

ë¬ı…±Î¬ˇœˆ¬øMê√ Ó¬¬ı˛øeÌœí Δ˜øÔ˘ fl¡ø¬ı ø¬ı√…±¬ÛøÓ¬¬ı˛ ¬ı˛‰¬Ú± øfl¡

Ú± ¤-¸•ÛÀfl«¡ ’±qÀÓ¬±¯∏ ˆ¬A±‰¬±˚« ¸Àμ˝√√ õ∂fl¡±˙ fl¡À¬ı˛

ø˘À‡ÀÂ√Úñ ëë˝◊√√˝√√± ¸—¶‘®Ó¬ ˆ¬±¯∏±˚˛ ø˘ø‡Ó¬ ¤¬ı— ø¬ı√…±¬ÛøÓ¬¬ı˛

Ú±À˜ ’±À¬ı˛±ø¬ÛÓ¬ ˝√√˝◊√√À˘› ¤fl¡˜±S ¬Û”¬ı«¬ıÀe Δ˜˜Úø¸—˝√√ ŒÊ√˘±

˝√√˝◊√√ÀÓ¬ ˝◊√√˝√√±¬ı˛ ¤fl¡˜±S ¬Û≈“øÔ ’±ø¬ı©‘®Ó¬ ˝√√˝◊√√˚˛±ÀÂ√º ¸≈Ó¬¬ı˛±— ˝◊√√˝√√±

õ∂fl‘¡Ó¬˝◊√√ ’±ø√ ˜Ò…˚≈À·¬ı˛ Δ¬ı¯û¬ı fl¡ø¬ı ø¬ı√…±¬ÛøÓ¬ ¬ı˛ø‰¬Ó¬ øfl¡ Ú±

Œ¸ ø¬ı¯∏À˚˛› øÚ–¸Àμ˝√√ ˝√√˝◊√√ÀÓ¬ ¬Û±¬ı˛± ˚±˚˛ Ú±ºíí35

¬¬Û≈“øÔøÈ¬¬ı˛

õ∂øÓ¬ø˘ø¬Û Ú± ˝√¬ı±¬ı˛ fl¡±¬ı˛Ì ¸•ÛÀfl«¡ Ó“¬±¬ı˛ ø¸X±ôL ˝√√˘, ëëø˜øÔ˘±

√√ ◊√√ÀÓ¬ ¬Û≈“øÔøÈ¬ Œfl¡±Ú› Î¬◊¬Û±À ˛ ¬Û”¬ı«¬ı±—˘± ˛ ¶ö±Ú±ôLø¬ı˛Ó¬ √√ ˛º ◊√√ √√±¬ı˛

fl¡±¬ı˛Ì, ø˜øÔ˘± ˛ ¬Û¬ı˛¬ıÓ¬œ«fl¡±À˘ Î¬◊2‰¬ Œ|Ìœ¬ı˛ ˜±ÀÊ√ Ú¸±¬Û”Ê√±

¬ı…±¬Ûfl¡ õ∂‰¬±¬ı˛ ˘±ˆ¬ fl¡ø¬ı˛ÀÓ¬ ¬Û±À¬ı˛ Ú±˝◊√√ , Œ¸˝◊√√ Ê√Ú… ¬Û≈“øÔ‡±øÚ

Œ¸‡±ÀÚ ’±¬ı˛ ¬Û≈Úø˘«ø‡Ó¬ ˝√√˚˛ Ú±˝◊√√, Ó¬±¬ı˛¬Û¬ı˛ ˝◊√√˝√√± ¸—¶‘®Ó¬ ˆ¬±¯∏±˚˛

ø˘ø‡Ó¬ ˝√√˝◊√√˚˛±øÂ√˘ ¬ıø˘˚˛± ¬Û”¬ı« ¬ı±—˘±˚˛ ÚœÓ¬ ˝√√˝◊√√¬ı±¬ı˛ ¬Û¬ı˛› ’±¬ı˛

¬Û≈Úø˘«ø‡Ó¬ ˝√√˚˛ Ú±˝◊√√ºíí36

¬ÛøGÀÓ¬¬ı˛± ë¬ı…±Î¬ˇœˆ¬øMê√ Ó¬¬ı˛øeÌœí ¬Û≈“øÔÀfl¡ ø¬ıÀ˙ ∏ Ú¸±¬Û”Ê√±

¬ÛXøÓ¬¬ı˛ ¤fl¡˜±S ¬ı˛‰¬Ú± ¬ıÀ˘ ·Ì… fl¡À¬ı˛ÀÂ√Úº ¤Ê√Ú…˝◊√√ ø¬ıøÒøÈ¬

ø˜øÔ˘±˚˛ ¬ı˛ø‰¬Ó¬ ¤¬ı— ¬ø¬ıøÒ¬ıøÌ«Ó¬ ¬Û”Ê√±Àfl¡ ø˜øÔ˘± ’=À˘¬ı˛

˜Ú¸±¬Û”Ê√± ¬ıÀ˘ ’øˆ¬ø˝√√Ó¬ fl¡À¬ı˛ÀÂ√Úº øfl¡c ¬ı¬ı˛±fl¡ Î¬◊¬ÛÓ¬…fl¡±˚˛

¤˝◊√√ ø¬ı¯∏˚˛fl¡ ¤fl¡±øÒfl¡ ¬Û≈“øÔ¬ı˛ ¸g±Ú ¬Û±›˚˛± Œ·ÀÂ√º Ó¬À¬ı õ∂±5

¬Û≈“øÔ&ø˘¬ı˛ Ú±˜ ëŒ·±˝√√±¬ı˛œ ø¬ı¯∏˝√√¬ı˛œ ¬Û”Ê√±ø¬ıøÒí ¤¬ı— ¬Û≈“øÔ&ø˘ÀÓ¬

¬ı˛‰¬ø ˛Ó¬±¬ı˛ Ú±˜ ŒÚ ◊√√º ¤ ◊√√ ¬Ûø¬ı˛Àõ∂øé¬ÀÓ¬ ’±˜±À√¬ı˛ ¬ıMê√¬ı… √√˘ñ

[fl¡] Ï¬±fl¡± ø¬ıù´ø¬ı√…±˘À˚˛ ¬ı˛øé¬Ó¬ ¬Û≈“øÔøÈ¬ ¤˝◊√√ ø¬ı¯∏˚˛fl¡ ¤fl¡˜±S

¬Û≈“øÔ Ú˚˛º [‡] ø¬ıøÒøÈ¬ Δ˜øÔ˘ fl¡ø¬ı ø¬ı√…±¬ÛøÓ¬¬ı˛ ¬ı˛‰¬Ú± Ú˚˛º

ë≈ √·«±ˆ¬øMê√ Ó¬¬ı˛øeÌœí¬ı˛ ’±√À˘ ¶ö±Úœ˚˛ Œfl¡±ÀÚ± ¬ÛøGÓ¬

ŒÚÃfl¡±¬Û”Ê√±Àfl¡ ±¶a •úÓ¬ fl¡¬ı˛±¬ı˛ Àé¬… ø¬ıøÒøÈ¬ ¬ı˛‰¬Ú± ˛ Î¬◊À√…±·œ

˝√√À˚˛øÂ√À˘Úº ¤˝◊√√ Î¬◊ÀVÀ˙…˝◊√√ Ú±Ú±ø¬ıÒ Ó¬Ô… —fl¡˘Ú fl¡À¬ı˛ õ∂˜±Ì

’—˙Àfl¡ ¸˜‘X fl¡À¬ı˛ÀÂ√Úº [·] ë¬ı…±Î¬ˇœˆ¬øMê√ Ó¬¬ı˛øeÌœí ¬ıøÌ«Ó¬

¬Û”Ê√± ¤fl¡fl¡ ¤ˆ¬±À¬ı ø˜øÔ˘±¬ı˛ Ú˚˛º

¤˝◊√√ ø¬ıÀ˙¯∏ Ú¸±˚ø¬ı¯∏˝√√¬ı˛œ¬Û”Ê√±Àfl¡ Œ·±˝√√±¬ı˛œ ø¬ı¯∏˝√√¬ı˛œ Ú±À˜

ø‰¬ø˝êÓ¬ fl¡¬ı˛± ˝√√À˚˛ÀÂ√º ˜Ú¸± ø¬ı¯∏ ˝√√¬ı˛Ì fl¡À¬ı˛Ú Ó¬±˝◊√√ ¤˝◊√√ Œ√¬ıœ¬ı˛

’±À¬ı˛fl¡ Ú±˜ ø¬ı¯∏˝√√¬ı˛œº ¤¬ı±¬ı˛ Œ√‡± Œ˚ÀÓ¬ ¬Û±À¬ı˛ Œ·±˝√±¬ı˛œ Às¬ı˛

Ó¬±»¬Û˚« fl¡œØ ¸—¶‘®Ó¬ ’øˆ¬Ò±ÀÚ ˙søÈ¬ ŒÚ˝◊√ √º ˝√√ø¬ı˛‰¬¬ı˛Ì

¬ıÀμ…±¬Û±Ò…±À˚˛¬ı˛ ë¬ıeœ˚˛ ˙sÀfl¡±¯∏í¤ ëŒ·±˝√√±ø¬ı˛í ˙Às¬ı˛ Î¬◊»¸

¸•ÛÀfl«¡ ¬ı˘± √√À˚˛ÀÂ√ñ ë¬Û”¬ı«fl¡±À˘ Œfl¡˝√√ Œ·±˝√√¬ı˛Ì fl¡ø¬ı˛À˘, Œ·±

¬ı˛é¬±Ô« Œ˚ ‰¬œ»fl¡±¬ı˛ fl¡ø¬ı˛Ó¬, Ó¬±˝√√±˝◊√√ ◊√˝√√±¬ı˛ ”˘ºí søÈ¬¬ı˛ ’Ô«ñ

¬ı˛é¬±Ô« ¬ı± ¸±˝√√±˚…±Ô« ‰¬œ»fl¡±¬ı˛º Œ√±˝√√±˝◊√√º ’øˆ¬À˚±·º Ú±ø˘˙º

:±ÀÚfÀ˜±˝√√Ú √±À¸¬ı˛ ë¬ı±e±˘± ¬± ∏±¬ı˛ ’øˆ¬Ò±Úí ’Ú≈ ± ˛œ ø˝√√øμ

˙sˆ¬±G±À¬ı˛¬ı˛ ’ôL·«Ó¬ ëŒ·±˝√√±ø¬ı˛í ’Ú±˚« ˙s, ’Ô«ñ fl¡±iß±-

fl¡±øÈ¬º ’±À¬ı√Úº ¬ı±—˘±˚˛ ëŒ·±˝√√±ø¬ı˛í ˙Às¬ı˛ Ú±Ú± ’Ô«ñ ≈√–‡

Ê√±Ú±Ú › Ó¬±¬ı˛ õ∂øÓ¬fl¡±¬ı˛ õ∂±Ô«Ú±º Œ√±˝√√±˝◊√√ Œ√›˚˛±º ¸≈ø¬ı‰¬±¬ı˛

õ∂±Ô«Ú±º ¸±é¬±» øÚÀ¬ı√Úº Î¬±fl¡±Î¬±øfl¡º ¤È¬± øÚø(Ó¬ Œ˚,

¬Û”Ê√±ø¬ıøÒÀÓ¬ Î¬◊¬Û˚≈«Mê√ Œfl¡±ÀÚ± ’ÀÔ«¬ı˛ ˙søÈ¬ ¬ı…¬ı˝√√+Ó¬ ˝√√˚˛øÚº

ë¬ı…±Î¬ˇœˆ¬øMê√ Ó¬¬ı˛øeÌœíŒÓ¬ ëŒ·Ã˝√√±¬ı˛œí ˙søÈ¬ ’±ÀÂ√ ¤ˆ¬±À¬ıñ

√˙«Ú±2‰¬ ø¬ıø‰¬S±˚˛± ¬ı±·ƒ‘√ø©Ü˝√√¬ı˛Ì— ˆ¬À¬ı»º

Ú±·Ú±•ß±‰¬ Œ·Ã˝√√±¬ı˛œ ø¬ı‡…±Ó¬± ¸± ˜˝√√œÓ¬À˘º

’±˝√√˜√ ˙¬ı˛œÀÙ¬¬ı˛ ¬õ∂¬ıÀg ¤˝◊√√ ’—À˙¬ı˛ ¬ıe±Ú≈¬ı±√ ˝√√˘ñ

ëŒ¸˝◊√√ ø¬ıø‰¬S±Àfl¡ [∑] √˙«Ú fl¡¬ı˛À˘ ¬ı±flƒ¡‘√ø©Ü ˝√√+Ó¬ ˝√√˚˛º Œ¸˝◊√√

Œ·Ã˝√√±¬ı˛œ ¬Û‘øÔ¬ıœÀÓ¬ Ú±· Ú±À˜ ø¬ı‡…±Ó¬ºí37

’±qÀÓ¬±¯∏ ˆ¬A±‰¬±˚«

fl‘¡Ó¬ ¤˝◊√√ ≈√˝◊√√ ¬Û—øMê√¬ı˛ ’Ú≈¬ı±√ ñ ëëŒ¸˝◊√√ Œ·±˝√√±¬ı˛œ ¬Û‘øÔ¬ıœÀÓ¬

Ú±· Ú±À˜ ø¬ı‡…±Ó¬ºíí38 õ∂À√…±»fl≈¡˜±¬ı˛ ˜±˝◊√√øÓ¬¬ı˛ ¬ıMê√¬ı… ˝√√˘

ëŒ·±˝√√±¬ı˛œí ¤fl¡øÈ¬ ŒÚÃfl¡±¬ı˛ Ú±˜º ë...that after the returnof Lakhindar to life the worship of Manasa wasarranged on a boat named Gauhari, and not onland, as said in all the Bengali versionsí

39 ’±˜±À√¬ı˛

¸—·‘˝√√œÓ¬ ¬Û≈“øÔÀÓ¬ ¤˝◊√√ ’—À˙¬ı˛ ¬Û±Í¬ øÚ•ß¬ı˛+¬Ûº

‘√©Ü3± ø‰¬S˜¬Û”¬ı3«= ¬ı±¢‘√ø©Ü ô¶øyÀÓ¬± ˚Ó¬–º

’ÀÓ¬± Ú±•ß±‰¬ Œ·±˝√√±¬ı˛œ ‡…±Ó¬± ŒÚÃfl¡± ˜˝√√œÓ¬À˘º

˚ÀÓ¬± Ú”Ú— fl‘¡Ó¬± Œ√¬ı…± ¬ı<Ó≈¬˘…± ˜˝√√±¬Û√–º

’ÀÓ¬± ø¬ı¯∏˝√√¬ı˛œ Œ√¬ıœ Œ·±˝√√±¬ı˛œøÓ¬ õ∂fl¡œøM«√√Ó¬±º

Œ·±˝√√±¬ı˛œ— ˜Ú¸±— fl‘¡Q± Œ˚±˝2‰«¬˚˛øÓ¬ ˜˝√√œÓ¬À˘º

¸ ˝◊√√©Üfl¡±˜±Ú±Àõü±øÓ¬ ¬ıËp¡À˘±fl¡— Ó¬Ô± ˜≈ÀÚº

[Œ˚À˝√√Ó≈¬ ¤˝◊√√ ’¬Û”¬ı« ø‰¬S√˙«Ú ¬ı±fl¡… › √‘ø©Ü ô¶øyÓ¬ ˝√√˚˛

Œ¸Ê√Ú… ¤˝◊√√ ŒÚÃfl¡± ¬Û‘øÔ¬ıœÀÓ¬ Œ·±˝√√±¬ı˛œ Ú±À˜ ‡…±Ó¬º Œ˚À˝√√Ó≈¬

Œ√¬ıœ ¬ı<Ó≈¬˘… ˜˝√√±’±¬Û√Àfl¡ ø¬ıÚ±˙ fl¡À¬ı˛Ú, Œ¸À˝√√Ó≈¬ ø¬ı¯∏˝√√¬ı˛œ

Œ√¬ıœ Œ·±˝√√±¬ı˛œ ¬ıÀ˘ fl¡œøÓ«¬Ó¬ ˝√√Úº Œ·±˝√√±¬ı˛œ ˜Ú¸±Àfl¡ øÚ˜«±Ì

fl¡À¬ı˛ ø˚øÚ ˝√√œÓ¬À˘ ’‰«¬Ú± fl¡À¬ı˛Ú øÓ¬øÚ ’ˆ¬œøoÓ¬ fl¡±˜Ú± ±ˆ¬

fl¡À¬ı˛Ú ¤¬ı— ¬ıËp¡À˘±fl¡ õ∂±5 ˝√√Úº]

’Ô«±» øÚø «Ó¬ õ∂øÓ¬˜±¬ı˛ [ŒÚÃfl¡±¬ı˛] Ú±˜ Œ·± √√±¬ı˛œº õ∂øÓ¬˜±Àfl¡

ëŒ·±˝√√±¬ı˛œí ¬ı˘±¬ı˛ fl¡±¬ı˛Ì, ¤˝◊√√ ¬’¬Û”¬ı« ø‰¬S [˜”øÓ«¬] √˙«ÀÚ √˙«fl¡

ô¶øyÓ¬ ˝√√À˚˛ ¬ÛÀÎ¬ˇÚ , ø¬ı¶úÀ˚˛ Ó¬±¬ı˛ ¬ı±fl¡…¶£¬”øÓ«¬ ‚ÀÈ¬ Ú±º

¤˝◊√√ ¬Ûø¬ı˛Àõ∂øé¬ÀÓ¬ ’±˜±À√¬ı˛ Ò±¬ı˛Ì±ñ Œ·± ¤¬ı— ˝√√±¬ı˛œñ

¤˝◊√√ ≈√íøÈ¬ ˙Às¬ı˛ ¸ø•ú˘Ú ‚øÈ¬À˚˛ ø¬ıøÒ ¬ı˛‰¬ø˚˛Ó¬± ˙søÈ¬ ¸‘ø©Ü

fl¡À¬ı˛ÀÂ√Úº ’˜¬ı˛Àfl¡± ∏ ’øˆ¬Ò±ÀÚ ëŒ·±í Às¬ı˛ ¤fl¡øÈ¬ ’Ô« ë¬ı±flƒ¡íº

fl¡±ø˘√±À¸¬ı˛ ë¬ı˛‚≈¬ı—˙í › ±À‚¬ı˛ ëø˙q¬Û±˘ ¬ıÒí-¤ ëŒ·±í søÈ¬

¤˝◊√√ ’ÀÔ« ¬ı…¬ı˝√√+Ó¬ √√À˚˛ÀÂ√º Œ˚˜Úñ

ë˝◊√√Ó¬…‚«…¬Û±S±Ú≈ø˜Ó¬¬ı…˚˛¸… ¬ı˛À‚±¬ı˛n∏√±¬ı˛±˜ø¬Û ·±— øÚ˙˜…ºí

¶§±ÀÔ«±¬Û¬ÛøM√√— õ∂øÓ¬ ≈√¬ı« ±˙±ô¶ø˜Ó¬…À¬ı±‰¬ƒ√ ¬ı¬ı˛Ó¬c ø˙ ∏…–ºº

[¬ı˛‚≈¬ı—˙ñ 5˚12]

[¬ı˛‚≈¬ı˛ ¤¬ı˛fl¡˜ Î¬◊√±¬ı˛ ¬ı±fl¡… qÀÚ › ’‚«…¬Û±SøÈ¬ Œ√À‡ Ó¬“±¬ı˛

øÚÒ«ÚÓ¬± ’Ú≈˜±Ú fl¡À¬ı˛ ¤¬ı— øÚÀÊ√¬ı˛ Î¬◊ÀV˙… ø¸øX¬ı˛ ’±˙± ‡≈¬ı˝◊√√

é¬œÌ Ó¬± ¬ı≈ÀÁ¡ ¬ı¬ı˛Ó¬c-ø˙¯∏… Ó“¬±Àfl¡ ¬ı˘À˘Úñ]

ë·±—í [Œ·± ˙Às¬ı˛ ø¡ZÓ¬œ˚˛±¬ı˛ ¤fl¡¬ı‰¬Ú]º ˜ø~Ú±Ô fl‘¡Ó¬

’Ô« ë¬ı±‰¬˜ƒíº

[ø˙q¬Û±˘ ¬ıÒ] ëø ¬ı˝ √ √·±– fl¡ √• §¸ ≈ ¬ı ˛ˆ¬±ø ¬ı˝ √ √ ·±–

fl¡˘˚˛ôL…Ú≈é¬Ì˜ÀÚfl¡˘˚˛˜ƒºí [4˚36]

[¬Û±‡œ¬ı˛± ¤˝◊√√ Δ¬ı˛¬ıÓ¬Àfl¡ fl¡√•§Ù≈¬À˘¬ı˛ ¸≈¬ı±À¸¬ı˛ ˜ÀÒ…

¸±¬ı˛±é¬Ì ø¬ıø‰¬S ˘À˚˛ ˙s fl¡À¬ı˛ Ô±Àfl¡º]

·±– [Œ·± Às¬ı˛ ø¡ZÓ¬œ ˛±¬ı˛ ¬ıU¬ı‰¬Ú]º ø~Ú±Ô fl‘¡Ó¬ ’Ô«ñ

¬ı±‰¬–º ˙s±Úƒ ˝◊√√Ó¬…Ô«–º

¤¸¬ı Ó¬ÀÔ…¬ı˛ ”ÀS ’±˜±À√¬ı˛ ø¸X±ôL √√˘ñ ø¬ı¯∏˝√√¬ı˛œ¬ı˛ Œ˚

õ∂øÓ¬˜± ø¬ıø¶úÓ¬ √˙«Àfl¡¬ı˛ ëŒ·±í ’Ô«±» ¬ı±fl¡… ˝√√¬ı˛Ì fl¡À¬ı˛ [˝√√±¬ı˛œ]

Œ¸˝◊√√ õ∂øÓ¬˜±¬ı˛ Ú±˜˝◊√√ Œ·±˝√√±¬ı˛œ ø¬ı¯∏˝√√¬ı˛œº

Î¬ È¬œfl¡± –

Ê√¬ı˛»fl¡±¬ı˛n∏ – ±˚±¬ı¬ı˛ Ú±˜fl¡ Ÿ¬ø¯∏¬ı—˙œ˚˛À√¬ı˛ ¬Û≈Sº fl¡ÀÍ¬±¬ı˛

Ó¬¬Û¸…±˚˛ ˜¢ü Ô±fl¡±˚˛ øÓ¬øÚ ·±˝√√«¶ö… Ò˜« ’¬ı˘•§Ú fl¡À¬ı˛ÚøÚº

¤fl¡ø√Ú w˜Ì¬ı˛Ó¬ ’¬ı¶ö±˚˛ Ê√¬ı˛»fl¡±¬ı˛n∏ fl¡À˚˛fl¡Ê√Ú Œ˘±fl¡Àfl¡ Ó‘¬Ì

’¬ı˘•§ÀÚ ¤fl¡ ·ˆ¬œ¬ı˛ fl”¡À¬Û Á≈¡˘ôL ’¬ı¶ö±˚˛ Œ√‡ÀÓ¬ ¬Û±Úº

Ê√¬ı˛»fl¡±¬ı˛n∏¬ı˛ øÊ√:±¸±¬ı˛ Î¬◊M√√À¬ı˛ Ó“¬±¬ı˛± ¬ıÀ˘Úñ Ó¬±À√¬ı˛ Î¬◊M√√¬ı˛ ”¬ı˛œ

Ê√¬ı˛»fl¡±¬ı˛n∏ ø¬ı¬ı±˝√√ › ¸ôL±Ú Î¬◊»¬Û±√Ú Ú± fl¡¬ı˛±˚˛ ¬ı—˙À˘±À¬Û¬ı˛

’±˙Ç±˚˛ Ó“¬±¬ı˛± ¤¬ı˛fl¡˜ Á≈¡˘ôL ’¬ı¶ö±˚˛ ¬ı˛À˚˛ÀÂ√Úº Ê√¬ı˛»fl¡±¬ı˛n∏

Ó“¬±À√¬ı˛ ’±R ¬Ûø¬ı˛‰¬˚˛ ø√À˚˛ ¬ıÀ˘Ú ø¬ÛÓ‘¬¬Û≈¬ı˛n∏¯∏À√¬ı˛ ˜≈øMê√¬ı˛ Ê√Ú…

≈√øÈ¬ ˙ÀÓ«¬ øÓ¬øÚ ø¬ı¬ı±˝√√ fl¡¬ı˛ÀÓ¬ ¸•úÓ¬ ’±ÀÂ√Úº

¸Ú±•ßœ ˚± ˆ¬ø¬ıSœ Œ˜ ø√»ø¸Ó¬± Δ‰¬¬ı ¬ıg≈øˆ¬–º

Δˆ¬é¬…¬ıM√√±˜˝√√— fl¡Ú…±˜≈¬Û˚—À¸… ø¬ıÒ±ÚÓ¬–ºº

[’±ø√º10º28]

[Œ˚ fl¡Ú…±¬ı˛ Ú±˜ ’±˜±¬ı˛˝◊√√ Ú±À˜¬ı˛ ’Ú≈¬ı˛+¬Û √√À¬ı ¤¬ı— ¬ıg≈¬ı˛±

˚±Àfl¡ øÚ–¶§±Ô«ˆ¬±À¬ı √±Ú fl¡¬ı˛À¬ı , Œ¸˝◊√√ fl¡Ú…±Àfl¡˝◊√√ ’±ø˜ øˆ¬é¬±¬ı˛

˜ÀÓ¬± ¢∂˝√√Ì fl¡¬ı˛¬ı]

¬Û‘øÔ¬ıœ¬ı˛ ¸¬ı«S ø¬ı‰¬¬ı˛Ì fl¡À¬ı˛ fl¡±ø„√√é¬Ó¬ fl¡Ú…± Ú± Œ¬ÛÀ˚˛

Ê√¬ı˛»fl¡±¬ı˛n∏ ¤fl¡ø√Ú ¬ıÀÚ ø·À˚˛ Î¬◊2‰¬¶§À¬ı˛ fl¡Ú…± õ∂±Ô«Ú± fl¡¬ı˛À˘Úº

¬ı±¸≈øfl¡ Ó¬‡Ú Ó¬“±¬ı˛ ˆ¬¢üœÀfl¡ øÚÀ˚˛ Œ¸‡±ÀÚ Î¬◊¬Ûø¶öÓ¬ ˝√√À˘ Ÿ¬ø¯∏

Ê√¬ı˛»fl¡±¬ı˛n∏ fl¡Ú…±¬ı˛ Ú±˜ fl¡œ øÊ√:±¸± fl¡¬ı˛À˘Úº ¬ı±¸≈øfl¡ Î¬◊M√√À¬ı˛

¬ı˘À˘Úñ

Ê√¬ı˛»fl¡±À¬ı˛±Ø Ê√¬ı˛»fl¡±¬ı˛n∏– ¶§À¸˚˛˜Ú≈Ê√± ˜˜º

õ∂øÓ¬·‘˝ê√√œ¶§ ˆ¬±˚«…±ÀÔ« ˜˚˛± √M√√±— ¸≈˜Ò…˜±˜ƒºº

Q√Ô«— ¬ı˛øé¬Ó¬± ¬Û”¬ı3«— õ∂Ó¬œÀ26√˜±— ø¡ZÀÊ√±M√√˜Ø

[’±ø√ º 11º6]

[Œ˝√√ Ê√¬ı˛»fl¡±¬ı˛n∏Ø fl¡Ú…±øÈ¬ ’±˜±¬ı˛ fl¡øÚá¬± ˆ¬¢üœ , ¤¬ı˛ Ú±˜›

Ê√¬ı˛»fl¡±¬ı˛n∏º ’±ø˜ Ó¬±Àfl¡ √±Ú fl¡¬ı˛˘±˜º ’±¬ÛøÚ ˆ¬±˚«± ¬ı˛+À¬Û

¤Àfl¡ ¢∂˝√√Ì fl¡¬ı˛n∏Úº Œ˝√√ ¬ıË±p¡Ì Œ|á¬Ø ’±¬ÛÚ±¬ı˛ Ê√Ú…˝◊√√ ’±ø˜

Ó¬±Àfl¡ ¬ı˛é¬± fl¡¬ı˛øÂ√º]

’Ó¬¤¬ı ˜˝√√±ˆ¬±¬ı˛ÀÓ¬¬ı˛ ø¬ı¬ı¬ı˛Ì ’Ú≈˚±˚˛œ Ÿ¬ø¯∏ Ê√¬ı˛»fl¡±¬ı˛n∏¬ı˛

¬ÛPœ¬ı˛ Ú±˜› Ê√¬ı˛»fl¡±¬ı˛n∏º Î¬◊À~‡… Œ˚, ¬ı±¸≈øfl¡ ˆ¬¢üœ Ê√¬ı˛»fl¡±¬ı˛n∏

Ú¬ıœÚ‰¬f Œ¸ÀÚ¬ı˛ ëΔ¬ı˛¬ıÓ¬fl¡í fl¡±À¬ı…¬ı˛ ¤fl¡øÈ¬ &¬ı˛n∏Q¬Û”Ì« ‰¬ø¬ı˛Sºˇ

¸”SøÚÀ«√˙ –

1. B. C. Allen : Cachar District Gazetteer,

Shillong, 1905, p. 56.

2. Ó¬±¬ı˛±¬Û√ ˆ¬A±‰¬±˚« – ˜Ú¸±˜e˘, ë˝√√±¬ı˛±ÀÚ± ˆ¬±¬ıÚ±¬ı˛

¬Û≈Ú¬ı˛n∏X±¬ı˛í [¸•Û±– Ó¬ij˚˛ ˆ¬A±‰¬±˚«], õ∂Ô˜ ¸—, ø˙˘‰¬¬ı˛,

1407, ¬Û‘. 6º

3. ’˜À˘μ≈ ˆ¬A±‰¬±˚« [¸•Û±] – ¬ı˛±Ò±˜±Ò¬ı √ÀM√√¬ı˛ ˜Ú¸±

¬Û“±‰¬±ø˘, õ∂Ô˜ ¸—, ø˙˘—, 2004, ¬Û‘. 7 ¤¬ı— 176º

4. Pradyot Kumar Maity : Historical Studiesin the Cult of the Goddess Manasa, Re-print, Puthi Pustak, Kolkata, 2001, p. 310.

5. ≈øÊ√» Œ‰¬ÃÒ≈¬ı˛œ – ø¬ı√…±¬ÛøÓ¬¬ı˛ ¬ı…±Î¬ˇœˆ¬øMê√ Ó¬¬ı˛øeÌœ, ±ø √√Ó¬…

¬Ûø¬ı˛¯∏» ¬ÛøSfl¡±, 87 ¬ı¯∏ «, ø¡ZÓ¬œ˚˛ ¸—‡…±, |±¬ıÌ-

’±øù´Ú,¬ıeœ˚˛ ¸±ø˝√√Ó¬… ¬Ûø¬ı˛¯∏», fl¡˘fl¡±Ó¬±, 1387, ¬Û‘.

24º

6. Narayan Sanyal : Immortal Ajanta, First

Ed. Bharati Book Stall, Kolkata, 1984, p. 54.

7. ’±qÀÓ¬±¯∏ ˆ¬A±‰¬±˚« [¸•Û±.] – ¬ı±˝◊√√˙ fl¡ø¬ı¬ı˛ ˜Ú¸±˜e˘

¬ı± ¬ı±˝◊√√˙±, ø¡ZÓ¬œ ˛ —. fl¡ø˘fl¡±Ó¬± ø¬ıù´ø¬ı√…±˘ ˛, fl¡˘fl¡±Ó¬±,

1962, ¬Û‘. 120º

8. Δ√¬ı‰¬f Ó¬±˘≈fl¡√±¬ı˛ [¸•Û±] – ≈fl¡Ú±Úœ – ¬ÛΩ±¬ıÓ¬œ, õ∂Ô˜


¸—. ˘˚˛±Â«√ ¬ı≈fl¡ ¶Ü˘, &˚˛±˝√√±È¬œ, 1372,¬Û‘. 619º

9. fl¡ø¬ı¬ı˛±Ê√ ¬ıËÀÊ√f ‰¬f Ú±· [¸•Û±.] – ‰¬¬ı˛fl¡ ¸—ø˝√√Ó¬±

[5˜ ‡G], Ú¬ı¬ÛS ¸—, ø¡ZÓ¬œ˚˛ ˜≈^Ì, Ú¬ı¬ÛS õ∂fl¡±˙Ú,

fl¡˘fl¡±Ó¬±, 1996, ¬Û‘. 12º

10. ’˜À˘μ≈ ˆ¬A±‰¬±˚« [¸•Û±.] – ¬ı˛±Ò±˜±Ò¬ı √ÀM√√¬ı˛

˜Ú¸±¬Û“±‰¬±ø˘, ¬Û‘. 92º

11. Dr. Ved Kumari : The Nilamata Purana (Vol-I), Second Ed., J & K Academy of Art,Culture & Languages, Srinagar, 1988, p. 58.

12. ibid, p. 55.

13. Paul Manansala : The Naga Race, First Ed.,

Firma K L M, Kolkata, 1994, p. 3.

14. ibid, p. 5.

15. ’±qÀÓ¬±¯∏ ˆ¬A±‰¬±˚« – ¬ı±—˘± ˜e˘fl¡±À¬ı…¬ı˛ ˝◊√√øÓ¬˝√√±¸, ∏á¬

¸—, ¤. ˜≈‡±Ê√œ« ¤G fl¡—, fl¡˘fl¡±Ó¬±, 1975, ¬Û‘. 269º

16. øé¬Ó¬œ˙‰¬f Œ˜Ãø˘fl¡ – õ∂±‰¬œÚ ¬Û”¬ı«¬ıe ·œøÓ¬fl¡± [2 ˛ ‡G],

õ∂Ô˜ ¸—, Ù¬±˜«± Œfl¡. ¤˘. ¤˜, fl¡˘fl¡±Ó¬±, 1971, ¬Û‘.

235º

17. Ê√˚˛ôLfl≈¡˜±¬ı˛ √±˙&5 [¸•Û±.] – fl¡ø¬ı ø¬ıÊ√˚˛ &À5¬ı˛

¬ÛΩ±¬Û≈¬ı˛±Ì, õ∂Ô˜ —. fl¡ø˘fl¡±Ó¬± ø¬ıù´ø¬ı√…±˘˚˛, fl¡˘fl¡±Ó¬±,

¬Û‘. 8º

18. Sukumar Sen (Ed.) : Vipradasa's ManasaVijoy, First Ed., Asiatic Society, Kolkata,undated, p. 62.

19. ø¬ı¯≈û¬Û√ ¬Û±G± [¸•Û±.] – Î¬◊øÎ¬ˇ¯∏…±¬ı˛ ¸±Òfl¡ fl¡ø¬ı ¡Z±ø¬ı˛fl¡±

√±À¸¬ı˛ ˜Ú¸±˜e˘, õ∂Ô˜ ¸—, fl¡ø˘fl¡±Ó¬± ø¬ıù´ø¬ı√…±˘˚˛,

fl¡˘fl¡±Ó¬±, 1979, ¬Û‘. 165º

20. R. C. Majumdar : History of Ancient Ben-gal, First Ed., G. Bharadwaj & Co., Kolkata,1971, p. 344.

21. R. K. Kanchan : Hindu Kingdoms of SouthEast Asia, First Ed., Cosmo Publication, NewDelhi, 1990, p. 128.

22. ibid

23. ≈ √√•ú√ ±˝√√Ê√±˝√√±Ú ø˜ ˛± [¸•Û±] – ¿¬ı˛±˚˛ ø¬ıÀÚ±√ õ∂ÌœÓ¬

¬ÛΩ±¬Û≈¬ı˛±Ì, õ∂Ô˜ ¸—, Ï¬±fl¡± ø¬ıù´ø¬ı√…±˘˚˛, Ï¬±fl¡±, 1993,

¬Û‘. 59-60º

24. Ê√˚˛ôL fl≈¡˜±¬ı˛ √±˙&5 [¸•Û±] – fl¡ø¬ı ¬ø¬ıÊ√˚˛ &À5¬ı˛

¬ÛΩ±¬Û≈¬ı˛±Ì, ¬Û‘. 172º

25. ’±qÀÓ¬±¯∏ √±¸ [¸•Û±.] – Ó¬Laø¬ıˆ¬ ”øÓ¬ ø¬ı¬ı ˛ø‰¬Ó¬

˜Ú¸±¬Û≈¬ı˛±Ì˜, õ∂Ô˜ ¸—, fl¡ø˘fl¡±Ó¬± ø¬ıù´ø¬ı√…±˘˚˛,

fl¡˘fl¡±Ó¬±, 1980, ¬Û‘. 342º

26. ’±qÀÓ¬±¯∏ ˆ¬A±‰¬±˚« [¸•Û±.] – ¬ı±˝◊√√˙ fl¡ø¬ı¬ı˛ ˜Ú¸±˜e˘

¬ı± ¬ı±˝◊√√˙±, ¬Û‘. 166º

27. ø¬ıÊ√Úø¬ı˝√√±¬ı˛œ ¬A±‰¬±˚« [¸•Û±.] – Œfl¡Ó¬fl¡±√±¸ Œé¬˜±Úμ

˜Ú¸±˜e˘, ø¡ZÓ¬œ˚˛ ˜≈^Ì, ¸±ø˝√√Ó¬… ’fl¡±À√ø˜, ÚÓ≈¬Ú

ø√ø~, 1977, ¬Û‘. 109º

28. Ó¬À√¬ı, ¬Û‘. 110º

29. Manoranjan Bhaumick : History, Cultureand Antiquities of Tamralipta, First Ed.,Puthi Pustak, Kolkata, 2001, p. 76.

30. Ê√±˝ê¬ıœfl≈¡˜±¬ı˛ ‰¬Sê¬ıÓ¬œ« – ’±˚«± ¸5˙Ó¬œ › Œ·ÃÎ¬ˇ¬ıe,

õ∂Ô˜ ¸—, ¸±Ú…±˘ ¤G Œfl¡±•Û±Úœ, fl¡˘fl¡±Ó¬± 1378,

¬Û‘. 207º

31. ’±˜±À√¬ı˛ ¸—·‘˝√√œÓ¬ ˝√√±ÀÓ¬ Œ˘‡± ¬Û≈øÔº

Œ·± √√±¬ı˛œ ø¬ı ∏ √√¬ı˛œ ¬Û”Ê√±ø¬ıøÒº Ó≈¬˘È¬ fl¡±·Ê√º •Û”Ì«º ¬± ∏±-

¸—¶‘®Ó¬º õ∂±‰¬œÚ ¬ıeø˘ø¬Ûº ø˘ø¬Ûfl¡À¬ı˛¬ı˛ Ú±˜ ŒÚ˝◊√√º 36‚7

Œ¸.ø˜.º ¬ÛS ¸—‡…±-22º Î¬◊ˆ¬˚˛ ¬Û‘á¬±˚˛ ø˘ø‡Ó¬º õ∂øÓ¬

¬Û‘á¬±˚˛ 6 ˘±˝◊√√Úº ¬Û≈ø©Ûfl¡± ŒÚ˝◊√√º

32. ’±˝√√À˜√ ˙¬ı˛œÙ¬ – ¬ı…±Î¬ˇœˆ¬øMê√ Ó¬¬ı˛øeÌœ – Δ˜øÔ˘ fl¡ø¬ı

ø¬ı√…±¬ÛøÓ¬ ø¬ı¬ı˛ø‰¬Ó¬, ˝◊√√øÓ¬˝√√±¸, Ï¬±fl¡± ø¬ıù´ø¬ı√…±˘˚˛, Ï¬±fl¡±

1375, ¬¬Û‘. 154º

33. Ó¬À√¬ı, ¬Û‘. 155º

34. ¸≈fl≈¡˜±¬ı˛ Œ¸Ú – ¬ı±e±˘± ¸±ø˝√√ÀÓ¬…¬ı˛ ˝◊√√øÓ¬˝√√±¸ [1˜ ‡G],

õ∂Ô˜ ’±Úμ —, ’±Úμ ¬Û±¬ıø˘˙±¸«, fl¡˘fl¡±Ó¬±, 1991,

¬Û‘. 192-193º

35. ’±qÀÓ¬±¯∏ ˆ¬A±‰¬±˚« – ¬ı±—˘± ˜e˘fl¡±À¬ı…¬ı˛ ˝◊√√øÓ¬˝√√±¸, ¬Û‘.

297º

36. Ó¬À√¬ı, ¬Û‘. 298º

37. ’±˝√√À˜√ ˙¬ı˛œÙ¬ – ¬ı…±Î¬ˇœˆ¬øMê√ Ó¬¬ı˛øeÌœ – Δ˜øÔ˘ fl¡ø¬ı

ø¬ı√…±¬ÛøÓ¬ ø¬ı¬ı˛ø‰¬Ó¬, ¬Û‘. 188º

38. ’±qÀÓ¬±¯∏ ˆ¬A±‰¬±˚« – ¬ı±—˘± ˜e˘fl¡±À¬ı…¬ı˛ ˝◊√√øÓ¬˝√√±¸, ¬Û‘.

299º

39. Pradyot Kumar Maity : Historical Studiesin the Cult of the Goddess Manasa, p.309-310.

Ÿ¬Ì ¶§œfl¡±¬ı˛

Î¬. ’±ÚμÀ˜±˝√√Ú Œ˜±˝√√ôL, õ∂±Mê√Ú ø¬ıˆ¬±·œ˚˛ õ∂Ò±Ú, ¸—¶‘®Ó¬

ø¬ıˆ¬±·, &¬ı˛n∏‰¬¬ı˛Ì fl¡À˘Ê, ø˙˘‰¬¬ı˛º



ÒËn∏¬Û√œ Ú‘ÀÓ¬…¬ı˛ ’±ø„√√Ú± ˛ ñ ¬ı±—˘±¬ı˛ ëŒ·ÃÎ¬ˇœ ˛ Ú‘Ó¬…í

˜U ˛± ≈À‡±¬Û±Ò…± ˛

Ú‘Ó¬… ø¬ıˆ¬±·, ¬ı˛¬ıœfˆ¬±¬ı˛Ó¬œ ø¬ıù´ø¬ı√…±˘˚˛, fl¡ø˘fl¡±Ó¬±-700 050

'GAUDIYA DANCE' OF BENGAL :IN THE COURTYARD OF CLASSICAL DANCE

Mahua MukherjeeDepartment of Dances, Rabindra Bharati University, Kolkata-700 050

ABSTRACT : The name of ancient Bengal is Gaud, and as such the classicaldance form of Ancient Bengal is known as Gaudiya Nritya or Bengal School ofClassical Dance. The ancient Indian text on dance and drama – Natya Shastra –mentions Gaudiya Nritya. Temple dance or Devadasi dance that existed in ancientBengal has prevailed under different names. The Pala and Sena periods (8th-12th

centuries A.D.) were the "Golden Period" of Bengal for dance, music, Sanskritliterature, sculpture and painting. Jaideva was the chief court poet of the SenaKing, Lakshmansena (12th century A.D.). Jaideva's creation 'Geetagovinda' andJaideva's wife, Padmavati, the legendary dancer, are well known in Indianculture. The Mangal Kavya whose composition stretched from the 11th century to18th centuries A.D., were authored by various poets, and they contain detailedanalysis of dance. After the appearance of Sri Chaitanya Deva (1486 - 1534A.D.), Bengal experienced a great revival of music and dance which inspiredgrowth in music and dance throughout India. Temple sculpture, miniaturepainting and gurushishya parampara dance tradition vindicate the gloriousheritage of dance of this land. Chief texts on Bengal dance include 'SangitaDamodara' and 'Shri Hasta Muktavali'. ( c, 13th - 1th century CE).

‹øÓ¬ √√…

The Heritage


¬ı±„√√±ø˘ Ê√±øÓ¬ ø‰¬¬ı˛fl¡±˘˝◊ Ú‘Ó¬…·œÓ¬ øõ∂˚˛º ’Ó¬œÓ¬fl¡±˘ ŒÔÀfl¡˝◊

¬ı±—˘±¬ı˛ Ú‘Ó¬…fl¡˘±¬ı˛ ’Ú≈¬ı˛ÌÚ Œ˙±Ú± ˚±˚˛ Ó¬±¬ı˛ ¸˜±Ê√Ê√œ¬ıÀÚº

·øÓ¬˜˚˛ Â√Àμ±˜˚˛ Ó¬±¬ı˛ ¤˝◊ ¬ÛÔ‰¬˘±, ¸±˜ø˚˛fl¡ Œfl¡±ÀÚ± ¬ı±Ò±

˝√√˚˛ÀÓ¬± ¬ı± Ó¬±Àfl¡ ø√À˚˛øÂ√˘ Ô˜Àfl¡, øfl¡c ¬ı˛n∏X fl¡¬ı˛ÀÓ¬ ¬Û±À¬ı˛øÚ

Ó¬±¬ı˛ ·øÓ¬ ¬ÛÔº ¸±Ò±¬ı˛Ìˆ¬±À¬ı ¤fl¡È¬± Ò±¬ı˛Ì± øÂ√˘ ¬Δ¬ıÀ√ø˙fl¡

˙±¸ÀÚ¬ı˛ ˜˚˛ ŒÔÀfl¡ ø¬ıÀ˙¯∏ fl¡À¬ı˛ ø¬ıËøÈ¬˙ ±¸ÀÚ¬ı˛ ˜˚˛ ŒÔÀfl¡

¬ıX˜”˘ ˝√√À˚˛ Œ·øÂ√˘ Œ˚ ¬ı±„√√±ø˘ Ê√±øÓ¬¬ı˛ Œfl¡±ÀÚ± ˙±¶aœ˚˛

Ú‘Ó¬…Õ˙˘œ ŒÚ˝◊º øfl¡c ø¬ıô¶¬ı˛ ·À¬ı¯∏Ì±¬ı˛ ¡Z±¬ı˛± Œ¸˝◊ Ò±¬ı˛Ì±¬ı˛ ’±Ê√

øÚ¬ı˛¸Ú ‚ÀÈ¬ÀÂ√ñ Œ·ÃÎ¬ˇœ˚˛ Ú‘Ó¬… ’±¬ı±¬ı˛ ’±Rõ∂fl¡±˙ fl¡À¬ı˛

¬Û≈Ú–õ∂øÓ¬øá¬Ó¬ ˝√√À˚˛ÀÂ√º Œ·ÃÎ¬ˇœ˚˛ Ú‘Ó¬… õ∂±‰¬œÚ ¬ı±—˘±¬ı˛ ˙±¶aœ˚˛

Ú‘Ó¬…, ø¬ı¬ıÓ¬«ÀÚ¬ı˛ ¬ÛÔ ÒÀ¬ı˛ ’±Ò≈øÚfl¡ ¬±¬ı˛ÀÓ¬¬ı˛ ¬Û±√õ∂√œÀ¬Û ¤À¸

√“±øÎ¬ˇÀ˚˛ÀÂ√ Ó¬±¬ı˛ ø¬ı·Ó¬ ø√ÀÚ¬ı˛ ¬ıU ‹ù´˚«¸y±À¬ı˛ ¬Û≈Ú·«øÍ¬Ó¬ ¬ı˛+¬Û

øÚÀ ˛º ±ù´Ó¬ Ó¬±¬ı˛ ¤ ◊ ¬ÛÔ ¬Ûø¬ı˛Sê˜±º ¤¬ı˛ ≈√œ‚« Ò±¬ı˛±¬ı±ø˝√√fl¡Ó¬±

Â√øÎ¬ˇÀ˚˛ ’±ÀÂ√ ¬ı±—˘±¬ı˛ —·œÓ¬ ±¶a¢∂Lö ˜”À˝√√ñ ±ø˝√√Ó¬… Ó¬Ô±

¬ı±—˘± ¸±ø˝√√ÀÓ¬…¬ı˛ ˝◊øÓ¬˝√√±À¸, ˆ¬±¶®˚«-ø‰¬Sfl¡˘±-Œ˘‡±-˜±˘±˚˛,

¬ı±—˘±¬ı˛ ¢∂±˜œÌ &¬ı˛n∏˜≈‡œ ¸Ê√œ¬ı Ú‘Ó¬… Ò±¬ı˛±˚˛º ¸±¬ı˛± ˆ¬±¬ı˛ÀÓ¬

õ∂øÓ¬øá¬Ó¬ ˙±¶aœ˚˛ Ú‘Ó¬…&ø˘¬ı˛ Œ¬ÛÂ√ÀÚ øÓ¬ÚÊ√Ú ¬ı±„√√±ø˘¬ı˛ ø¬ı¬ı˛±È¬

’¬ı√±Úº Ó¬“±À√¬ı˛ ¤fl¡Ê√Ú ˝√√À˘Ú fl¡ø¬ı Ê√˚˛À√¬ı [’±Ú≈– ¡Z±√˙

˙Ó¬fl¡], ø¡ZÓ¬œ˚˛ |œÕ‰¬Ó¬Ú…À√¬ı [’±Ú≈– ¬Û=√˙-Œ¯∏±Î¬ˇ˙ Ó¬fl¡]

¤¬ı— Ó‘¬Ó¬œ˚˛ ¬ı˛¬ıœfÚ±Ô Í¬±fl≈¡¬ı˛ [ÿÚø¬ı—˙-ø¬ı—˙ ˙Ó¬fl¡]º fl¡ø¬ı

Ê√˚˛À√À¬ı¬ı˛ øÚÀÊ√¬ı˛˝◊ Ú‘Ó¬…·œÀÓ¬¬ı˛ √˘ øÂ√˘, Œ¸˝◊ √À˘ ¬ÛΩ±¬ıÓ¬œ

Ú±‰¬ÀÓ¬Ú ¤¬ı— Ó¬“±¬ı˛ ¬ı˛ø‰¬Ó¬ ·œÓ¬À·±ø¬ıμ, Œ¸‡±ÀÚ Ú‘Ó¬…±øˆ¬Ú˚˛-

¬ı˛±·-Ó¬±˘ ¸À˜Ó¬ ¸˜ô¶ øfl¡Â≈√ ¬ıøÌ«Ó¬ ’±ÀÂ√º ¤øÈ¬ Ó¬»fl¡±˘œÚ

¬ı±—˘±¬ı˛ ˙±¶aœ˚˛ Ú‘ÀÓ¬…¬ı˛ ;˘ôL õ∂˜±Ìº Δ‰¬Ó¬Ú…À√¬ı øÚÀÊ√ ¶§˚˛—

Ú‘Ó¬… Ó¬Ô± Ú±È¬…±øˆ¬ÚÀ˚ ¬ÛÈ≈¬ øÂ√À˘Ú ¤¬ı— ·œÓ¬À·±ø¬ıμ ¬ı« ¬±¬ıÓ¬œ˚

˝√√›˚˛±¬ı˛ ø¬ÛÂ√ÀÚ› Δ‰¬Ó¬Ú…À√À¬ı¬ı˛ ˆ”¬ø˜fl¡± ˚ÀÔ©Ü &¬ı˛n∏Q¬Û”Ì«º

’±Ò≈øÚfl¡ ˆ¬±¬ı˛Ó¬¬ıÀ¯∏« ¬ı˛¬ıœfÚ±Ô øÚÀÊ√ ˙±¶aœ˚˛ Ú‘Ó¬…ø˙äœ ÚÚ,

Ó¬»¸ÀN› Œ˚ ˙±¶aœ˚˛ Ú‘Ó¬…Ò±¬ı˛±&ø˘ Ó¬“±¬ı˛ ¸˜À˚˛ ¬Û≈Ú·«øÍ¬Ó¬

˝√√À˚˛ õ∂øÓ¬øá¬Ó¬ ˝√√ø2Â√˘ øÓ¬øÚ Œ¸&ø˘ Ó≈¬À˘ ÒÀ¬ı˛ õ∂‰¬±À¬ı˛ õ∂¸±À¬ı˛

Ó≈¬˘Ú±˝√√œÚ ¬±À¬ı ±˝√√±˚… fl¡À¬ı˛øÂ√À˘Úº øÓ¬øÚ˝◊ ¬±¬ı˛Ó¬¬ıÀ¯∏« õ∂Ô˜

¢∂±˜œÌ ˜øÌ¬Û≈ø¬ı˛ Ú‘Ó¬…Õ˙˘œÀfl¡ Ó¬“±¬ı˛ õ∂øÓ¬øá¬Ó¬ ëø¬ıù´ˆ¬±¬ı˛Ó¬œí-

ŒÓ¬ 1926 ±À˘ ø¸À˘¬ı±À¸¬ı˛ Ó¬Ô± ¬Û±Í¬… ”‰¬œ¬ı˛ ’ôL ≈¬«Mê fl¡À¬ı˛Úº

¤˝◊ ±¶aœ˚˛ øÌ¬Û≈ø¬ı˛ Ú‘ÀÓ¬…¬ı˛ ’ôLøÚ«ø˝√√Ó¬ ¬ıœÊ√øÈ¬ ≈5 √√À˚˛ ’±ÀÂ√

Œ·ÃÎ¬ˇ ¬ıÀe¬ı˛˝◊ Ê√Í¬À¬ı˛º Œ·ÃÎ¬ˇœ˚˛ Δ¬ı¯∏û¬ı ¸±ø˝√√Ó¬…-¸—·œÓ¬ ¤¬ı—

˙±¶a¢∂ÀLö¬ı˛ ›¬Û¬ı˛ øˆ¬øM√√√ fl¡À¬ı˛˝◊ ˜øÌ¬Û≈ø¬ı˛ Œ˘±fl¡±˚˛Ó¬ ’±øeÀfl¡¬ı˛

¬ÛÔ ÒÀ¬ı˛ ΔÓ¬ø¬ı˛ √√À ˛ÀÂ√ øÌ¬Û≈¬ı˛œ ±¶aœ ˛ Ú‘ÀÓ¬…¬ı˛ ◊ ±¬ı˛Ó¬º ’Ô«±»

˜øÌ¬Û≈¬ı˛œ ˙±¶aœ˚˛ Ú‘Ó¬… ¸•Û”Ì«ˆ¬±À¬ı˝◊ Œ·ÃÎ¬ˇœ˚˛ Δ¬ı¯∏û¬ı Ò˜«,

¸—·œÓ¬, ˙±¶a-¸±ø˝√√ÀÓ¬…¬ı˛ ¸±ÀÔ Œ˜˘¬ıgÀÚ ’±¬ıXº Œ¸‡±ÀÚ

¬ı±—˘±¬ı˛ ˙±¶aœ˚˛ Ú‘Ó¬… ŒÚ˝◊ fl¡Ô±øÈ¬ ’˜”˘fl¡º ’±¸À˘ñ ëÚ˚˛Ú

ŒÓ¬±˜±À¬ı˛ ¬Û±˚˛ Ú± Œ√ø‡ÀÓ¬ ¬ı˛À˚˛ÀÂ√± Ú˚˛ÀÚ Ú˚˛ÀÚºí ¤-¸•ÛÀfl¡«

õ∂˚˛±Ó¬ ’Ò…±¬Ûfl¡ Œ˜±˝√√Ú Œ‡±fl¡À¬ı˛¬ı˛ ’ø¬ı¶ú¬ı˛Ìœ˚˛ Î◊¬øMêøÈ¬

õ∂øÚÒ±ÚÀ˚±·…ñ ìFour major forms of traditionaldance speedily came to the fore during the re-vival and each built up its own following. Sorapidly did these dances emerge and so firmlydid they establish themselves that for a longtime people believe that BharataNatyam,Kathakali, Kathak and Manipuri werethe only forms of classical dance in the Indiantradition. For years, almost all writings on In-dian dance referred pointedly to ‘the four clas-

sical forms.’ Only later did it become increas-ingly evident a number of other modes rootedin the classical tradition existed.î

¬ı±—˘±¬ı˛ ˙±¶aœ˚˛ Ú‘ÀÓ¬…¬ı˛ ‹øÓ¬˝√√… Œ˚ ’øÓ¬ õ∂±‰¬œÚ Ó¬± ’±Ê√

’±¬ı±¬ı˛ ¬Û≈Ú–õ∂fl¡±ø˙Ó¬ √√À ˛ÀÂ√º1 Œ·ÃÎ¬ˇœ ˛ Ú‘Ó¬…Àfl¡ ø¬ıÀù≠ ∏Ì fl¡¬ı˛ÀÓ¬

Œ·À˘ ˜”˘ ‰¬±¬ı˛ÀÈ¬ ˆ¬±À· Œ√‡ÀÓ¬ ˝√√À¬ıñ

1] ¸±ø˝√√Ó¬… › ˝◊øÓ¬˝√√±¸º

2] Ú‘Ó¬… Ó¬Ô± ¸—·œÓ¬ ˙±¶aº

3] ¶ö±¬ÛÓ¬…, ˆ¬±¶®˚«, Œ˘‡˜±˘± › ø‰¬Sø˙ä

4] &¬ı˛n∏˜≈‡œ Œ˘±fl¡±˚˛Ó¬ Ú‘Ó¬…Ò±¬ı˛±º

ˆ¬±¬ıÓ¬¬ıÀ ∏«¬ı ¬Û≈Ú·«øÍ¬Ó¬ ±¶aœ˚ Ú‘Ó¬…&ø˘ ¤ ◊ ¬±À¬ı ◊ ø¬ıÀù≠ø ∏Ó¬

√√À ˛ÀÂ√º

1] ¸±ø˝√√Ó¬… › ˝◊øÓ¬˝√√±¸

ø‡Ëà√ √œ˚˛ ¬Û=˜ ˙Ó¬Àfl¡ ¬ı±»¸…±˚˛ÀÚ¬ı ˛ ëfl¡±˜¸”Sí-¤

Œ·ÃÎ¬ˇÀ√˙¬ı±¸œ Œ˜À˚˛À√¬ı˛ ¬ıÌ«Ú± ’±ÀÂ√ñ ë˜‘≈√ˆ¬±ø¯∏ÀÚ…± √Ú≈¬ı˛±·

¬ıÀÓ¬…± ‘√e( Œ·ÃÎ¬…–º2 ñ Œ·ÃÎ¬ˇÀ√˙¬ı±¸œ Œ˜À ˛¬ı˛± ‘≈√ˆ¬± ∏œ,

Œfl¡±˜˘, ’Ú≈¬ı˛±· øõ∂˚˛º ¶§±˜œ õ∂:±Ú±ÚÀμ¬ı˛ ˜ÀÓ¬ ø‡Ëà√√œ˚˛ ¯∏á¬-

√˙˜ ˙Ó¬Àfl¡ ¬ı±—˘±¬ı˛ ˜øμÀ¬ı˛ Ú‘Ó¬…±Ú≈á¬±Ú õ∂‰¬ø˘Ó¬ øÂ√˘ ¤¬ı— Ó¬±

øÂ√˘ Ú±È¬… ˙±¶a±Ú≈¸±¬ı˛œº ¤¬ı˛ Î◊¬À~‡ ’±˜¬ı˛± ¬Û±˝◊ fl¡±ù¨œÀ¬ı˛¬ı˛

fl¡ø¬ı fl¡˘ƒ˝√√Ú ¬ı˛ø‰¬Ó¬ ë¬ı˛±Ê√Ó¬¬ı˛øeÚœí-ŒÓ¬º ¤¬ı˛ ŒÔÀfl¡ ’±˜¬ı˛± Œ˚

Ó¬Ô… ¬Û±˝◊ Ó¬± ˝√√˘, fl¡±ù¨œÀ¬ı˛¬ı˛ ¬ı˛±Ê√± Ê√˚˛±¬ÛœÎ¬ˇ ˚‡Ú Â√ΩÀ¬ıÀ˙

Œ·ÃÎ¬ˇ¬ıÀe¬ı˛ Œ¬ÛÃH¬ıÒ«Ú ˙˝√√À¬ı˛ õ∂À¬ı˙ fl¡À¬ı˛Ú, Ó¬‡Ú Œ√‡ÀÓ¬

¬Û±Ú ˙±¶aœ˚˛ ·œÓ¬ › ¬ı±À√…¬ı˛ ¸Àe Ú‘Ó¬… ˝√√À2Â√ ¤¬ı— Ó¬± ˆ¬¬ı˛Ó¬

Ú±È¬…˙±¶a±Ú≈¸±¬ı˛œ ˘±¸…±e Ú‘Ó¬…º øÓ¬øÚ Œ√À‡øÂ√À˘Ú fl¡±øÓ¬«Àfl¡¬ı˛

˜øμÀ¬ı˛ fl¡˜˘± Ú±À˜ Œ√¬ı√±¸œ¬ı˛ ˘±¸…±e Ú‘Ó¬…ñ

ë˜`¬À˘¯∏≈ ÚÀ¬ı˛f±Ú±— ¬ÛÀ˚˛±√±Ú±ø˜¬ı±˚«˜±º

Œ·ÃÎ¬ˇ¬ı˛±Ê√±|˚˛— &5— Ê√˚˛ôL±À‡…Ú ˆ”¬ˆ”¬Ê√±ºº

õ∂ø¬ıÀ¬ı˙ SêÀ˜Ú±Ô Ú·¬ı˛— Œ¬ÛÃH¬ıÒ«Ú˜ƒº

Ó¬ø¶úÚƒ Œ¸Ã¬ı˛±Ê√…-¬ı˛˜…±øˆ¬ õ∂œÓ¬– Œ¬ÛÃ¬ı˛ø¬ıˆ”¬øÓ¬øˆ¬–ºº

˘±¸…— ¸ ^©Ü≈˜ø¬ı˙» fl¡±øÓ¬«Àfl¡˚˛øÚÀfl¡Ó¬Ú˜ƒº

ˆ¬¬ı˛Ó¬±Ú≈·˜±˘é¬… Ú‘Ó¬…·œÓ¬±ø√˙±¶aø¬ı»ºº

Ó¬ÀÓ¬± Œ¬ı·‘˝√√¡Z±¬ı˛ø˙˘±˜Ò…±ô¶ ¸ é¬Ì˜ƒº

ŒÓ¬ÀÊ√±ø¬ıÀ˙¯∏ ‰¬øfl¡ÕÓ¬Ê√«ÕÚ– ¬Ûø¬ı˛˝√√+Ó¬±øôLfl¡˜ƒºº

ÚÓ¬«fl¡œ fl¡˜˘± Ú±˜ fl¡±øôL˜ôL— √√˙« Ó¬˜ƒºº 3

‰¬±f¬ı…±fl¡¬ı˛Ì õ∂ÀÌÓ¬± ‰¬fÀ·±ø˜Úƒ ø‡Ëà√√œ˚˛ ¬Û=˜ ’Ô¬ı± ¯∏á¬

˙Ó¬Àfl¡ Ê√œø¬ıÓ¬ øÂ√À˘Úº øÓ¬øÚ ëÓ¬±¬ı˛± › ˜?≈|œ Œô¶±Sí ¤¬ı—

ëŒ˘±fl¡±ÚμÚ±È¬fl¡í ¬ı˛‰¬Ú± fl¡À¬ı˛Ú ¬ıÀ˘ õ∂ø¸øX ’±ÀÂ√º4 ‰¬˚«±¬Û,

ÒËn∏¬Û√œ Ú‘ÀÓ¬…¬ı˛ ’±ø„√√Ú±˚˛ ñ ¬ı±—˘±¬ı˛ ëŒ·ÃÎ¬ˇœ˚˛ Ú‘Ó¬…í

‹øÓ¬˝√√… The Heritage, Vol.VI, Issue-2, 2015 ‹øÓ¬˝√√… The Heritage, Vol.VI, Issue-2, 2015 79

80 ‹øÓ¬˝√√… The Heritage, Vol.VI, Issue-2, 2015 ‹øÓ¬˝√√… The Heritage, Vol.VI, Issue-2, 2015 81

˜U˚˛± ˜≈À‡±¬Û±Ò…±˚˛ ¬ı±—˘± ¸±ø˝√√ÀÓ¬…¬ı˛ ’±ø√˚≈· – ¸ÀÓ¬…¬ı˛ ’Ú≈¸g±Ú

Ú±Ô ±ø˝√√Ó¬… › Œ¬ıÃX ±Òfl¡À√¬ı˛ ±ÒÚ —·œÓ¬ •Ûøfl¡«Ó¬ ¢∂ÀLö

Ó¬»fl¡±˘œÚ ¬ı±„√√±ø˘¬ı˛ Ú±È¬…±øˆ¬ÚÀ ˛¬ı˛ ÀÇÓ¬ ¬Û±› ˛± ± ˛º ¬ı<±‰¬± «

› Œ√¬ıœ ≈√Ê√ÀÚ ø˜ø˘Ó¬ ˝√√À˚˛ ¬ı≈XÀ√À¬ı¬ı˛ Ê√œ¬ıÚ fl¡±ø˝√ø√Ú Ú‘Ó¬… ›

·œÀÓ¬¬ı˛ ˜±Ò…À˜ ’øˆ¬Ú˚˛ fl¡¬ı˛ÀÂ√Úñ

ëÚ±‰¬øôL ¬ı±øÊ√˘ ·±øôL Œ√¬ıœ

¬ı≈X Ú±È¬fl¡ ø¬ı¸˜± Œ˝√√±˝◊ ºº17ººí

Œ¸ ˚≈À·¬ı˛ ø¸X±‰¬±˚«À√¬ı ¸±ÒÚ ¸øeÚœ ŒÎ¬±˜ ¬ı˛˜Ìœ¬ı˛± Ú‘Ó¬…

› ·œÀÓ¬ ¬ÛÈ¬œ˚˛¸œ øÂ√À˘Úº

‰¬˚«±¬ÛÀ√ ’±ÀÂ√ ŒÎ¬±˜¬ı˛˜Ìœ ¤fl¡øÈ¬ Œ‰¬Ã¯∏øA √˘˚≈Mê ¬ÛÀΩ¬ı˛

›¬Û¬ı˛ ’øÓ¬ ˘‚≈ ¬Û√Àé¬À¬Û Ú‘Ó¬… fl¡¬ı˛ÀÂ√Úñ

ë¤fl¡À¸± ¬Û≈√˜± Œ‰¬Ã¯∏Íƒ¬Í¬œ ¬Û±‡≈Î¬ˇœº

Ó¬“ø˝√√ ‰¬øÎ¬ˇ Ú±‰¬ › ŒÎ¬±•§œ ¬ı±¬Û≈Î¬ˇœº

‰¬˚«±¬Û√ ¸— ºº10ºº5

Ú±Ô·œøÓ¬fl¡±ÀÓ¬ ¬Û±˝◊ Œ·±¬ı˛é¬Ú±Ô Ó¬“±¬ı˛ &¬ı˛n∏ ˜œÚ Ú±ÔÀfl¡

Î◊¬X±¬ı˛ fl¡¬ı˛ÀÓ¬ ¤À¸ ŒÚÀ‰¬øÂ√À˘Úº Œ¸‡±ÀÚ Ú‘ÀÓ¬…¬ı˛ Ò¬ı˛Ú,

¬ı˛+¬Û¸7¡¡¡±-Œ¬ı˙ˆ”¬¯∏± ’Ô«±» ’±˝√√±˚« ’øˆ¬ÚÀ˚˛¬ı˛ ¬ıÌ«Ú± ’±ÀÂ√ñ

’˘Ç±¬ı˛ ¬Û±˝◊˚˛± Ú±Ô fl¡ø¬ı˛˘ ˆ”¬¯∏Ì,

¤Àfl¡ ¤Àfl¡ ¬Ûø¬ı˛À˘fl¡ ˚Ô ’±ˆ¬¬ı˛Ìº

·˘±ÀÓ¬ ø√À˘Ú Ú±Ô ¸±Ó¬Â√øÎ¬ˇ ˝√√±¬ı˛,

fl¡À¬ı˛ÀÓ¬ fl¡ÇÚ ø√˘ ’øÓ¬ Œ˙±ˆ¬±fl¡¬ı˛º

fl¡¬Û±À˘ øÓ¬˘fl¡ ø√˘ Ú˚˛±ÀÚ fl¡±Ê√˘,

fl¡¬ı˛ÀÌÀÓ¬ ø√√˘ Ú±Ô ¸≈¬ıÌ« fl≈¡G˘º

¬Û±À˚˛ÀÓ¬ Ú”¬Û≈¬ı˛ ø√˘ fl¡Ìfl¡ Î◊¬Á¬øÈ¬,

·±À˚˛ÀÓ¬ fl¡±=ø˘ ø√˘ Œfl¡±˜¬ı˛ fl¡±Â√øÈ¬º

¤˜Ó¬ fl¡ø¬ı˛˘ ¸±Ê√ ˆ≈¬¬ıÚÀ˜±˝√√Ú,

’ÀÂ√Ãfl¡ ’±ÀÚ¬ı˛ ¸±Ê√ È¬À˘ ˜≈øÚ¬ı˛ ˜Úº

¸≈¬ıÀÌ«¬ı˛ ¸±Ê√ fl¡ø¬ı˛ ¬Ûø¬ı˛Ò±Ú ŒÒ±¬Û,

’ÀÂ√Ãfl¡ ˜Ú≈À¯∏… ˜Ú ø√À¬ı fl¡ø¬ı˛ Œ˘±¬Ûººî

¤ ◊ ¬ıÌ«Ú±¬ı˛ ¡Z±¬ı˛± ¬Û≈¬ı˛n∏ ∏ Ú‘Ó¬…ø˙äœ Ú‘Ó¬… fl¡¬ı˛ÀÂ√Ú Œ˜±˝√√Ú¬ı˛+À¬Û

¸¬ı±˝◊Àfl¡ ˜±øÓ¬À˚˛ ŒÓ¬±˘±¬ı˛ Ê√Ú… ˙‘e±¬ı˛ ¬ı˛À¸ ø¸Mê ¤˜Ú˝◊ ø‰¬S

Ù≈¬ÀÈ¬ Î◊¬ÀÍ¬ÀÂ√º ¤‡±ÀÚ Ú‘Ó¬… ·œÀÓ¬¬ı˛ ¬ıÌ«Ú± ¬Û±˝◊ñ

ëÚ±‰¬øôL Œ˚ Œ·±‡«Ú±Ô ˜±√À˘ fl¡ø¬ı˛ ˆ¬¬ı˛

˜±øÈ¬ÀÓ¬ Ú± ˘±À· ¬Û√ ’±˘· Î◊¬¬Û¬ı˛º

Ú±‰¬øôL Œ˚ Œ·±‡«Ú±Ô ‚±‚À¬ı˛¬ı˛ Œ¬ı˛±À˘,

fl¡±˚˛± ¸±Ò¬ fl¡±˚˛± ¸±Ò ˜±√À˘ÀÓ¬ Œ¬ı±À˘ºº6

¸±ø˝√√ÀÓ¬…¬ı˛ ˝◊øÓ¬˝√√±¸ ŒÔÀfl¡ Ê√±Ú± ˚±˚˛ Œ˚ ˚≈· ˚≈· ÒÀ¬ı˛

ˆ¬±¬ı˛ÀÓ¬¬ı˛ ¸—¶¥®øÓ¬¬ı˛ ˆ¬±G±¬ı˛Àfl¡ ¸˜‘XÓ¬¬ı˛ fl¡À¬ı˛ Ó≈¬˘ÀÓ¬ ¸±˝√√±˚…

fl¡À¬ı˛ÀÂ√ ¬ı±—˘±¬ı˛ ·œÓ¬-¬ı±√…-Ú‘Ó¬… Ó¬Ô± —·œÓ¬ ±¶a:¬ı˛±º ¬ı±—˘±¬ı˛

¸±ø˝√√Ó¬… › ø˙Àä¬ı˛ ˝◊øÓ¬˝√√±À¸ Ò±¬ı˛±¬ı±ø˝√√fl¡Ó¬±¬ı˛ ¸”S¬Û±Ó¬ ¬Û±˘

¬ı˛±Ê√±À√¬ı˛ ¸˜˚˛ ŒÔÀfl¡º ¸±ø˝√√ÀÓ¬… Ó¬±¬ı˛ ¸±é¬… ¬ı˛À˚˛ÀÂ√ ¬ıU õ∂±‰¬œÚ

õ∂fl¡œÌ« Œù≠±Àfl¡ ¤¬ı— ë¬ı˛±Ò±í, ë¸Ó¬…ˆ¬±˜±í, ëÎ◊¬»fl¡øFÓ¬ ±Ò¬ıí õ∂ˆ¬‘øÓ¬

’Ò≈Ú±˘≈5 Ú±È¬… ¬ı˛‰¬Ú±¬ı˛ Ú±˜±¬ıø˘ÀÓ¬º7

‰¬˚«±¬Û√, Ú±Ô·œøÓ¬fl¡±

¸¬ı˝◊ ¬Û±˘˚≈À·¬ı˛ Ù¬¸˘º

¬Û±˘˚≈À·¬ı˛ ¬Û¬ı˛ Œ¸Ú˚≈·º Œ¸Ú˚≈· —¶¥®Ó¬ fl¡±¬ı… ±ø˝√√ÀÓ¬…¬ı˛

¸≈¬ıÌ«˚≈·º Œ¸˝◊ fl¡ø¬ı-¬ÛøGÓ¬¬ı˛± Ú‘Ó¬…·œÓ¬ ‰¬‰¬«± fl¡¬ı˛ÀÓ¬Úº Œ·±¬ıÒ«Ú

’±‰¬±À˚«¬ı˛ ë’±˚«±¸5˙Ó¬œí-˝◊ Ó¬±¬ı˛ õ∂fl‘¡©Ü Î◊¬√±˝√√¬ı˛Ìº õ∂ø¸X

Œ¸Ú¬ı˛±Ê√± ÑÌ Œ¸ÀÚ¬ı˛ ¬ı˛¬ı±À¬ı˛ õ∂ø¸X ¬Û“±‰¬Ê√Ú fl¡ø¬ı øÂ√À˘Úñ

˙¬ı˛Ì, ŒÒ±˚˛œ, Î◊¬˜±¬ÛøÓ¬Ò¬ı˛, Œ·±¬ıÒ«Ú ’±‰¬±˚« ¤¬ı— fl¡ø¬ı Ê√˚˛À√¬ıº

¬Û=¬ı˛ÀP¬ı˛ Œ|á¬¬ı˛P fl¡ø¬ı Ê√˚˛À√¬ıº Œ·±¬ıÒ«Ú ’±‰¬±˚« ¬ı˛ø‰¬Ó¬

ë’± «±¸5˙Ó¬œíñŒÓ¬ ¬ı±—˘±¬ı˛ —·œÓ¬ Ó¬Ô± ·œÓ¬-¬ı±√… › Ú‘ÀÓ¬…¬ı˛

ø¬ıô¶±ø¬ı˛Ó¬ ’±À˘±‰¬Ú± ¬Û±›˚˛± ˚±˚˛º ’±˚«± ¸5˙Ó¬œ-ŒÓ¬ ’ÀÚfl¡

¬ı±√… ˚ÀLa¬ı˛ Ú±˜ ¬Û±›˚˛± ˚±˚˛, Œ˚˜Úñ Ï¬±fl¡, ˙∫, ¬ı“±˙œ, ¬ıœÌ±

˝◊Ó¬…±ø√º ˚“±¬ı˛± ëÚÈ¬í ¬ı‘øM√√√ ’¬ı˘•§Ú fl¡¬ı˛ÀÓ¬Ú ¸˜±ÀÊ√ Ó¬“±À√¬ı˛

¸•ú±Úœ˚˛ ’±¸Ú øÂ√˘º ¬ı±—˘±˚˛˛ ëÚÈ¬í Î◊¬¬Û±øÒÀÓ¬ Ó¬“±¬ı˛± ˆ”¬ø¯∏Ó¬

˝√√ÀÓ¬Úº ëÚÈ¬ ·Àe±fl¡í ¬ı˛ø‰¬Ó¬ fl¡À˚˛fl¡øÈ¬ Œù≠±fl¡ |œÒ¬ı˛ √±À¸¬ı˛

ë¸≈√øMêfl¡Ì«±˜‘Ó¬í-¤ ¬ı˛øé¬Ó¬ ’±ÀÂ√º8 ¬ı±—˘±˚˛ Œ˚˜Ú Ú‘Ó¬…&¬ı˛n∏Àfl¡

ëÚÈ¬í ¬ı˘± ˝√√Ó¬, √øé¬Ì ˆ¬±¬ı˛ÀÓ¬ ŒÓ¬˜øÚ ¬ı˘± ˝√√˚˛ Ú±È¬¬ı±Ú, ëÚ±Aí

˙Às¬ı˛ ˜ÀÒ…˝◊ ëÚÈ¬í ˙søÈ¬ õ∂2Â√iß ’±ÀÂ√º ¬Û=fl¡ø¬ı¬ı˛ Œ|á¬ fl¡ø¬ı

Ê√˚˛À√¬ı ¸—·œÓ¬ ø¬ı˙±¬ı˛√ øÂ√À˘Úº ë·œÓ¬À·±ø¬ıμí ·±˝◊¬ı±¬ı˛ ›

Ú±‰¬¬ı±¬ı˛ Ê√Ú… Ê√˚˛À√À¬ı¬ı˛ √˘ øÂ√˘º Œ˙±Ú± ˚±˚˛ ¬ÛΩ±¬ıÓ¬œ Œ¸˝◊

√À˘ Ú±‰¬ÀÓ¬Ú ¤¬ı— Ê√˚˛À√¬ı ˜‘√e ¬ı±Ê√±ÀÓ¬Úº ·œÓ¬À·±ø¬ıÀμ¬ı˛

¬Û√&ø˘ÀÓ¬ Œ¸fl¡±À˘¬ı˛ Ú‘Ó¬…-·œÓ¬ ¬ı± Ú±È¬˚±S±¬Û±˘±¬ı˛ øÚ√˙«Ú

¬Û±›˚˛± ˚±˚˛º9 ·œÓ¬À·±ø¬ıÀμ¬ı˛ õ∂Ô˜ ¸À·«¬ı˛ ¤fl¡øÈ¬ Œù≠±Àfl¡

¬ı˛±¸Ú‘ÀÓ¬…¬ı˛ Î◊¬À~‡ ¬Û±˝◊ñ

ëfl¡¬ı˛Ó¬˘ Ó¬±˘ Ó¬¬ı˛˘ ¬ı˘˚˛± ¬ıø˘ fl¡ø˘Ó¬ fl¡˘¶§Ú ¬ı—À˙º

¬ı˛±¸ ¬ı˛À¸ ¸˝√√ Ú‘Ó¬…¬Û¬ı˛± ˝√√ø¬ı˛Ì± ˚≈¬ıøÓ¬– õ∂˙˙—À¸ºº 45

ñŒfl¡±ÀÚ± ˚≈¬ıÓ¬œ ˜≈¬ı˛˘œÒıøÚ¬ı˛ ¸Àe fl¡¬ı˛Ó¬±ø˘ ø√˚˛±

Ó¬±˘¬ı˛é¬± fl¡ø¬ı˛ÀÓ¬ÀÂ√Ú, Ó¬±˝√√±ÀÓ¬ Ó¬“±˝√√±¬ı˛ ¬ı˘˚˛&ø˘ ˜‘≈√ˆ¬±À¬ı

ø˙ø?Ó¬ ˝√√˝◊ÀÓ¬ÀÂ√º |œ˝√√ø¬ı˛ ¬ı˛±¸¬ı˛À¸ Ú‘Ó¬…¬Û¬ı˛± Œ¸˝◊ ¸˝√√‰¬¬ı˛œÀ√¬ı˛

õ∂˙—¸± fl¡ø¬ı˛ÀÓ¬ÀÂ√Úº9

Œ¸Ú ≈À·¬ı˛ ¬Û¬ı˛ ’Ô«±» ø‡Ëà√√œ˚˛ 1200 ’s Œ˙¯∏ √√ÀÓ¬ Ú±

˝√√ÀÓ¬˝◊ ¬ı±—˘±˚˛ Ó≈¬øfl¡« ’±Sê˜ÀÌ¬ı˛ Á¬Î¬ˇ ¬ıÀ˚˛ Œ·øÂ√˘º ÑÌ Œ¸Ú

’Ó¬øfl¡«ÀÓ¬ ’±Sê±ôL ˝√√À˚˛ ¬ı˛±Ê√Ò±Úœ Ú¬ı¡Zœ¬Û Ó¬…±· fl¡À¬ı˛Úº Ó≈¬øfl«¡

ø¬ıÊ√À ˛¬ı˛ õ∂Ô˜ ø√fl¡È¬± øÂ√ Òı—À¸¬ı˛ ¬Û¬ı«º Œ˜±È¬± ≈øÈ¬ ø‡Ë– 1200-

1350 ¤˝◊ Œ√Î¬ˇÀ˙± ¬ıÂ√À¬ı˛¬ı˛ ¬ı±—˘±¬ı˛ Œfl¡±ÀÚ± ¸±—¶¥®øÓ¬fl¡ ¬ı±

¸±˜±øÊ√fl¡ ø‰¬S ’±˜¬ı˛± ¬Û±˝◊ Ú±º ¸±Ò« ˙Ó¬±sœ ŒÊ√±Î¬ˇ± ¤˝◊

øÚô¶tÓ¬± ◊ Ó≈¬øfl¡« ø¬ıÊ√À ˛¬ı˛ ¬ ˛±¬ı √√Ó¬±¬ı˛ õ∂˜±Ìº10

Œ√Î¬ˇÀ˙± Ó¬±sœ

fl¡±˘ ˚±¬ı» ÒœÀ¬ı˛ ÒœÀ¬ı˛ Ó¬“±¬ı˛± ˝◊¬ı˛±Ú, Ó≈¬¬ı˛±Ú Œ˚‡±Ú ŒÔÀfl¡˝◊

’±¸≈Ú Ú± Œfl¡Ú, ¤À√À˙ ¤À¸ ¸•Û”Ì«¬ı˛+À¬Û ¬ı±„√√±ø˘ ˝√√À˚˛

¬ÛÎ¬ˇÀ˘Úº √√¬ı˛ , ÷√, À¬ı¬ı¬ı˛±» õ∂ˆ¬‘øÓ¬¬ı˛ ¬Û±˙±¬Û±ø˙ ≈√À·«±»¸¬ı,

¬ı˛±¸, Œ√±˘ ˝◊Ó¬…±ø√ ‰¬˘ÀÓ¬ ˘±·˘º Œ·ÃÎ¬ˇ ¸•⁄±È¬À√¬ı˛ Œõ∂¬ı˛Ì±˚˛

ø˝√√μ≈ ˙±¶a-˜˝√√±fl¡±¬ı… ’Ú≈¬ı±√ q¬ı˛n ∏ ˝√√˘º ¤˝◊¸˜˚˛ ¬ı±—˘±

¸±ø˝√√Ó¬…Àfl¡ fl¡À˚˛fl¡øÈ¬ ˆ¬±À· ˆ¬±· fl¡¬ı˛± ˚±˚˛º Ó¬±¬ı˛ ˜ÀÒ… ’Ú≈¬ı±√

˙±‡±, Œ˘Ãøfl¡fl¡ ˙±‡± ¤¬ı— ¬Û√±¬ıø˘ ˙±‡± õ∂Ò±Úº11

¬ı‘μ±¬ıÚ

√±À¸¬ı˛ ëΔ‰¬Ó¬Ú… ˆ¬±·¬ıÓ¬í ŒÔÀfl¡ Ê√±Ú± ˚±˚˛ Œ˚ Œ¸˝◊ ˚≈À· ¬ı˛±Ó¬

ŒÊ√À· Œ˘±Àfl¡ ˜Ú¸±¬ı˛ ·±Ú qÚÓ¬, Œ˚±·œ¬Û±˘-Œˆ¬±·œ¬Û±À˘¬ı˛

·œÓ¬ qÚÓ¬, ‰¬Gœ¬ı±q˘œ ·±˝◊Ó¬, ø˙À¬ı¬ı˛ ·±Ú ·±˝◊Ó¬, fl‘¡¯∏û˘œ˘±

‡≈¬ı˝◊ Ê√Úøõ∂˚˛ øÂ√˘º ¤&ø˘¬ı˛ õ∂Ò±Ú ¬ı˛+¬Û øÂ√˘ ·œÓ¬ › ¬Û“±‰¬±˘œº

¬Û“±‰¬±˘œ øÂ√˘ ¤fl¡Ò¬ı˛ÀÚ¬ı˛ ·±Úñ ˜‘√e, ˜øμ¬ı˛±, ‰¬±˜¬ı˛ ˝√√±ÀÓ¬

Ú‘Ó¬… ˝√√À˚±À· ¬Ûø¬ı˛À¬ıø˙Ó¬ √√Ó¬º ”˘ ·±À˚˛Ú ·±˝◊Ó¬ ¤¬ı— Ú±‰¬Ó¬,

’Ú…¬ı˛± Œ√±˝√√±¬ı˛ ø˝√√À¸À¬ı ˝√√Ó¬ Ó¬±¬ı˛ ¸˝√√À˚±·œº Î◊¬M√√√¬ı˛-õ∂Ó≈¬…M√√√À¬ı˛

fl‘¡¯∏û˘œ˘± ’øˆ¬ÚœÓ¬ ˝√√Ó¬ñ Ó¬±Àfl¡ ¬ı˘± ˝√√Ó¬ Ú±È¬…·œÓ¬ ¬ı±

Ú±È¬·œÓ¬º ’øˆ¬Ê√±Ó¬ ˜±ÀÊ√ Ú±È¬·œÓ¬ ¤¬ı— ’Úøˆ¬Ê√±Ó¬ ˜±ÀÊ√

Œ˘±fl¡Ú±È¬… õ∂‰¬ø˘Ó¬ øÂ√˘º12

¬ıÎ¬ˇ≈ ‰¬Gœ√±À¸¬ı˛ ëfl‘¡¯∏ûfl¡œÓ¬«Úí

’øˆ¬ÚœÓ¬ ˝√√Ó¬, Ú‘Ó¬… ¤¬ı— ’øˆ¬ÚÀ˚˛¬ı˛ ¡Z±¬ı˛±˝◊ fl¡±À¬ı…¬ı˛ ¬ı˛¸Àfl¡

¬ı…?Ú± Œ√›˚˛± √√Ó¬º13

±˘±Ò¬ı˛ ¬ı¸≈¬ı˛ ë|œfl‘¡¯∏û ø¬ıÊ√˚˛í [1473

ø‡Ë–] fl‘¡¯∏û˘œ˘±¬ı˛ õ∂Ô˜ fl¡±¬ı…º ¤‡±ÀÚ› ¬ı±√…˚La, ·±Ú ¤¬ı—

Ú‘ÀÓ¬…¬ı˛ fl¡Ô± ¬Û±˝◊º õ∂‡…±Ó¬ ‹øÓ¬˝√ √±ø¸fl¡ Î¬. ¬ı˛À˜˙‰¬f

˜Ê√≈˜√±À¬ı˛¬ı˛ ˜ÀÓ¬ ¤˝◊ ˚≈À· Ú‘Ó¬…·œÀÓ¬¬ı˛ ¬ı…±¬Ûfl¡ õ∂‰¬˘Ú øÂ√˘º

Œ¸˝◊ ¸˜˚˛fl¡±¬ı˛ ÚÓ¬«fl¡œ¬ı˛ Œ¬ı˙ˆ”¬¯∏±, ’e¬ı˛±·, ’˘Ç±À¬ı˛¬ı˛ ¬ıÌ«Ú±

¬Û±˝◊º14

¬ı±—˘± ¸±ø˝√√ÀÓ¬…¬ı˛ ’±À¬ı˛fl¡øÈ¬ ˙±‡± ˜e˘fl¡±¬ı… Ú‘Ó¬…·œÀÓ¬¬ı˛

¬ıÌ«Ú±˚˛ ¬¬ı˛¬Û≈¬ı˛º Ú¸±˜e˘ fl¡±À¬ı…¬ı˛ Ú±ø˚˛fl¡± Œ¬ıU˘± Ú‘Ó¬…·œÀÓ¬

¬Û±¬ı˛e˜º ’±˜¬ı˛± õ∂±‰¬œÚ ¬ı±—˘±¬ı˛ ¸±ø˝√√ÀÓ¬… øÓ¬ÚÊ√Ú ¬ıÒ”¬ı˛ Ú±˜

¬Û±˝◊ ˚“±¬ı˛± Ú‘Ó¬…·œÀÓ¬ ¬Û±¬ı˛√˙«œ øÂ√À˘Ú ¤¬ı— Œ˘±fl¡ ¸˜Àé¬

¸•ú±ÀÚ¬ı˛ ¸Àe Ú‘Ó¬…·œÓ¬ õ∂√˙«Ú fl¡¬ı˛ÀÓ¬Úñ

1] ¡Z± √˙ ˙Ó¬Àfl¡¬ı ˛ fl¡ø ¬ı Ê√˚ ˛À √À¬ı¬ı ˛ ¬ÛPœ

ë¬ÛΩ±¬ıÓ¬œíº

2] ¡Z±√˙ ˙Ó¬Àfl¡¬ı˛ ·Àe±ÚÀÈ¬¬ı˛ ¬Û≈S¬ıÒ”, Ê√˚˛ÚÀÈ¬¬ı˛

¬ıÒ” ëø¬ı√≈…»õ∂ˆ¬±íº

3] ˜Ú¸±˜e˘ fl¡±À¬ı…¬ı˛ Ú±ø˚˛fl¡± ‰¬“±√¸√±·À¬ı˛¬ı˛

¬Û≈S¬ıÒ” ëŒ¬ıU˘±íº

ë˜Ú¸±˜e˘í fl¡±À¬ı… ø˙À¬ı¬ı˛ Ú‘ÀÓ¬…¬ı˛ ¬ıÌ«Ú± ’±ÀÂ√ñ

ë¬ÛΩ±À¬ı˛ ˝◊˚˛± fl¡“±À‡ Ú±À‰¬ ø˙¬ı ‚Ú¬Û±Àfl¡ºí ë˜Ú¸±˜e˘í fl¡±À¬ı…

Ú‘Ó¬…·œÓ¬ › ¬ı±√…˚ÀLa¬ı˛ ¬ıÌ«Ú± ’±ÀÂ√ñ

ëŒ¸˝◊ ¸7¡¡¡ ø√˚˛± Œ¬ıÎ◊¬˘± fl¡ø¬ı˛À˘fl¡ ¸±Ê√º

ø¬ıù´±¬ı¸≈ ø‰¬SÀ¸Ú ≈√˝◊ ¬ı±˝◊Ú ¬ı˛±Ê√ºº

Ó¬±˘ È¬—fl¡±ø¬ı˛˚˛± Δfl¡˘ ˜‘√Àe ’±‚±Ó¬º

Ò…±Ú ˆ¬±øe øÙ¬ø¬ı˛˚˛± ¬ıø¸˘± Œˆ¬±˘±Ú±Ôºº

’±˘±À¬ÛÀ˚˛ ¬Û=À˜ÀÓ¬ ¬ı¸ôL¬ı±˝√√±¬ı˛º

Ó¬±¬ı˛ Œ˙À¯∏ Ú‘Ó¬… fl¡À¬ı˛ Ó¬±À˘ fl¡ø¬ı˛ ˆ¬¬ı˛ºî15

˜‘√Àe¬ı˛ Ó¬±À˘ ¬ı¸ôL¬ı±˝√√±¬ı˛ ¬ı˛±À·¬ı˛ ·±ÀÚ¬ı˛ ¸Àe Œ¬ıU˘±

Ú‘ÀÓ¬…±¬ÛÀ˚±·œ Œ¬ı˙ˆ”¬¯∏± ¬ÛÀ¬ı˛ Ú‘Ó¬… fl¡¬ı˛ÀÂ√Ú, Àe ≈√˝◊ ¬ı±˝◊Ú ¬ı˛±Ê√

ø¬ıù´±¬ı¸≈ › ø‰¬SÀ¸Ú ˜‘√e ¬ı±Ê√±À2Â√Úº ë‰¬Gœ˜e˘í fl¡±À¬ı…›

ÚÓ¬«fl¡œ¬ı˛ Œ¬ı˙ˆ”¬¯∏± › õ∂¸±ÒÀÚ¬ı˛ ¬ıÌ«Ú± ¬Û±˝◊ñ

¸≈¬ı˛e ¬Û±ÀÈ¬¬ı˛ Â√√±À ø¬ıø‰¬S fl¡¬ı¬ı˛œ ¬ı“±ÀÒ

˜±˘Ó¬œ ˜ø~fl¡± ‰¬“±¬Û± ·±ˆ¬±º

fl¡¬Û±À˘ ø¸“≈√¬ı˛ ŒÙ¬“±È¬± õ∂ˆ¬±ÀÓ¬ ˆ¬±Ú≈¬ı˛ Â√È¬±

Œ‰¬Ãø√Àfl¡ ‰¬μÚ ø¬ıμ≈ Œ˙±ˆ¬±ºº

¬Ûø¬ı˛ ø√¬ı… ¬Û±È¬ ˙±Î¬ˇœ fl¡Úfl¡ ¬ı˛ø‰¬Ó¬ ‰≈¬øÎ¬ˇ

≈√˝◊ fl¡À¬ı˛ fl≈¡˘≈ø¬Û˚˛± ˙—‡º

˝√√œ¬ı˛± Úœ˘± Œ˜±øÓ¬ ¬Û˘± fl¡˘ÀÒÃÓ¬ fl¡F˜±˘±

fl¡À˘¬ı¬ı˛ ˜˘˚˛Ê√ ¬ÛÇºº

¬ÛœÓ¬ Ó¬øÎ¬ˇ» ¬ıÀÌ« Œ˝√√˜ ˜≈fl≈¡ø˘fl¡± fl¡ÀÌ«

Œfl¡˙-Œ˜‚ ¬ÛøÎ¬ˇÀÂ√ ø¬ıÊ√≈˘œº

¬ı˛Ó¬Ú ¬Û±¸ø˘ Â√øÈ¬ ¬Ûø¬ı˛ ø√¬ı… Ó≈¬˘± Œfl¡±øÈ¬

¬ı±U ø¬ıˆ”¬¯∏Ì Á¬˘˜ø˘ºº16

[fl¡¬ı¬ı˛œñŒ‡“±¬Û±, ˆ¬±Ú≈ñ¸”˚«, ¬Û±È¬˙±Î¬ˇœñø¸À{®¬ı˛ ˙±Î¬ˇœ,

˙∫ñ˙“±‡±, Œ˝√√˜˜≈fl≈¡ø˘fl¡± fl¡ÀÌ«ñfl¡±ÀÚ Œ¸±Ú±¬ı˛ Ù≈¬˘,

Ó≈¬À˘±Àfl¡±øÈ¬ñ¬Û±À˚˛¬ı˛ ˜˘º]

Ú‘Ó¬… ·œÓ¬ ¤À√À˙ ¸±ÒÚ±¬ı˛ ¬ıd øÂ√˘º Ú‘Ó¬…fl¡±˘œÚ

Ó¬±˘ˆ¬e Œ¸ ˚≈À·¬ı˛ ¸˜±ÀÊ√¬ı˛ fl¡±ÀÂ√ ¤fl¡ fl¡øÍ¬Ú ’¬Û¬ı˛±Ò ¬ıÀ˘

·Ì… fl¡¬ı˛± ˝√√Ó¬º ˚±¬ı˛ Î◊¬√±˝√√¬ı˛Ì Œ¸ ¸˜˚˛fl¡±¬ı˛ ¸±ø˝√√ÀÓ¬… ¬Û±˝◊º

˜Ú¸±˜e˘ fl¡±À¬ı… Î◊¬¯∏±-’øÚ¬ı˛n∏ÀX¬ı˛ Ó¬±˘-ˆ¬Àe¬ı˛ ¬ıÌ«Ú± ’±ÀÂ√º

‰¬Gœ˜e˘ fl¡±À¬ı… ¶§·« ÚÓ¬«fl¡œ ¬ı˛P˜±˘±¬ı˛ Ó¬±˘ˆ¬Àe¬ı˛ fl¡±ø˝√√øÚ

¬Û±› ˛± ± ˛ ¤¬ı— Î◊¬ˆ¬ ˛ Œé¬ÀS ◊ ’øˆ¬˙5 √√› ˛±¬ı˛ ¬ıÌ«Ú± ’±ÀÂ√ñ

ìÓ¬±˘ˆ¬e ˝√√˝◊˘ ¬ı˛±˜± ˘±ÀÊ√ Œ˝√√È¬˜≈‡œº

˚ÀÓ¬fl¡ Œ√¬ıÓ¬± ¸Àˆ¬ ˝√√˝◊˘± ø¬ı˜≈‡œºº

Ó¬±˘ˆ¬e Œ√ø‡ Ó¬±À¬ı˛ ¬ıÀ˘Ú ˆ¬¬ı±Úœº

Œ˚Ã¬ıÚ ·¬ı˛À¬ı Ú±‰¬ ˝√√À˚˛ ’øˆ¬˜±Úœºº

¸≈Ò˜« ¸ˆ¬±˚˛ Ú±‰¬ ˝√√À˚˛ ‡˘˜øÓ¬º

˜±Ú¬ı ˝√√˝◊˚˛± Á¬±È¬ ‰¬˘ ¬ı¸≈˜Ó¬œººíí17

Œ√¬ı¸ˆ¬±˚˛ Œ¬ıU˘±¬ı˛ Ú‘Ó¬… ¬ıÌ«Ú±˚˛ ø‡Ëà√√œ˚˛ 5√˙ Ó¬±sœ¬ı˛

fl¡ø¬ı Œfl¡Ó¬fl¡±√±¸ Œé¬˜±ÚÀμ¬ı˛ ¬ı˛‰¬Ú±øÈ¬ ±Ô«fl¡º ¤ÀÓ¬ •Û”Ì«¬ı˛+À¬Û

˙±¶a±Ú≈¸±¬ı˛œ Ú‘ÀÓ¬…¬ı˛ ø¬ı˙√ ¬ıÌ«Ú± ¬Û±›˚˛± ˚±˚˛ñ


ìŒ√¬ıÓ¬± ¸ˆ¬±˚˛ ø·˚± Œ‡±˘ fl¡¬ı˛Ó¬±˘ ˘˚˛…±

Ú±À‰¬ fl¡Ú…± Œ¬ıU˘± Ú±‰¬Úœº

˚ÀÓ¬fl¡ Œ√¬ıÓ¬± Œ√ø‡ øÙ¬À¬ı˛ Œ˚Ú Ú‘Ó¬…ø˙‡œ

·±À˚˛ Œ˚Ú fl≈¡øfl¡À˘¬ı˛ ÒıøÚºº

‚Ú ‚Ú Ó¬±˘ ¬ı˛±À‡ ’=À˘ ¬ı˚˛±Ú Ï¬±Àfl¡

˝√√±ø¸ ˝√√±ø¸ √˙Ú Œ√‡±˚˛º

˜≈À‡ ·±˚˛ ø˜©ÜÀ¬ı±˘ ‡À˚˛¬ı˛ fl¡±Àá¬¬ı˛ Œ‡±˘

Ó¬±ÕÔ Ó¬±ÕÔ ø^ø˜fl¡ ¬ı±˚˛ºº

’±& ¬Û±Â≈√˚˛±Ú ø·˚˛± Ú±À‰¬ fl¡Ú…± ¬Û±fl¡ ø√˚˛±

¬Û±À˚˛ ¬ı±ÀÊ√ ¬ı˛Ó¬Ú Ú”¬Û”¬ı˛º

Ú¬ıœÚ fl≈¡øfl¡˘ Œ˚Ú ¬ı˛ø˝√√ ¬ı˛ø˝√√ ‚Ú‚Ú

˜≈À‡ ·±˚˛ ¬ı‰¬Ú ˜Ò≈¬ı˛ºº

Ú±À‰¬ fl¡Ú…± Œ¬ıU˘± Ú±‰¬Úœº

˜≈À‡ ˜μ ˜μ ˝√√±ø¸ é¬ÀÌ ¬ı˛ø˝√√ Î¬◊øÍ¬ ¬ıø¸

Œ˚Ú Ú±À‰¬ ˝◊Àf¬ı˛ ÚøÈ¬Úœºº

fl¡À¬ı˛ fl¡±—¸… fl¡¬ı˛Ó¬±˘ ¬ıÀ˘ ÒøÚ ˆ¬±˘ ˆ¬±˘

fl¡øÈ¬ÀÓ¬ øfl¡øÇÚœ ‚Ú ¬ı±ÀÊ√º

’±ø¸˚˛± ˝√√À¬ı˛¬ı˛ fl¡±ÀÂ√ ¬Œ¬ıU˘± ¸g±ÀÚ Ú±À‰¬

õ∂±Ì¬ÛøÓ¬ Ê√œ˚˛±¬ı±¬ı˛ fl¡±ÀÊ√ºº

¬ı˛ø˝√√ ¬ı˛ø˝√√ ¬Û±fl¡ Œ˜À˘ ˜¬ı˛±˘ ·˜ÀÚ ‰¬À˘

˜≈‡ Œ˚Ú ¬Û”øÌ«˜±¬ı˛ ˙˙œºº

‡ø√¬ı˛ fl¡±Àá¬¬ı˛ Œ‡±˘ Œ¬ıU˘±¬ı˛ ø˜©ÜÀ¬ı±˘

Œ˜±À˝√ Œ·˘ ˚Ó¬ ¶§·«¬ı±¸œºº

Œ¬ıU˘± Ú±ø‰¬ÀÂ√ ¸≈¬ı˛¬Û≈À¬ı˛º

Ú±ø˝√√ ˝√√˚˛ Ó¬±˘ˆ¬e ˜ÀÚ ¬ıÎ¬ˇ ¬ı±À˚˛ ¬ı˛e

˜M√√√ ˚˛”¬ı˛ Œ˚Ú øÙ¬À¬ı˛ºº

¬ı˛ÀÚ ¬e √√ô¶ Ú±ÀÎ¬ˇ øSˆ¬e ˝√√˝◊˚˛± ¬ÛÀÎ¬ˇ

¤˝◊ ¬ı˛œÀÓ¬√ ·±˚˛ ø˜©Ü ¬ı±Ìœº

Ú‘Ó¬…·œÀÓ¬ ˜Ú Œ˜±À˝√√ ˚ÀÓ¬fl¡ Œ√¬ıÓ¬± fl¡À˝√√

ˆ¬±˘ Ú±À‰¬ Œ¬ıU˘± Ú±‰¬Úœººíí17

ë¬Û±fl¡í ’Ô«±» Ú‘ÀÓ¬…¬ı˛ ˙±¶aœ˚˛ ¬Ûø¬ı˛ˆ¬±¯∏±˚˛ ëw˜¬ı˛œíº Œ˚˜Ú,

ë¬ÛΩ±À¬ı˛ ˘˝◊˚˛± fl¡“±À‡, Ú±À‰¬ ø˙¬ı ‚Ú¬Û±Àfl¡ºí ¤˝◊ ë¬Û±fl¡í ¬ı±

ëw˜¬ı˛œí ¸±ø˝√√ÀÓ¬…, ˙±À¶a ¤¬ı— ¬ı±—˘±¬ı˛ ¸Ê√œ¬ı &¬ı˛n∏˜≈‡œ ¢∂±˜œÌ

Ú‘Ó¬…Ò±¬ı˛±˚˛ ’±ÀÂ√º Œ˚˜Úñ ŒÂ√Ã, ¬ı±Î◊¬˘, fl≈¡˙±Ú, Œ√±Ó¬¬ı˛±,

ø¬ı¯∏˝√√¬ı˛±, ¬ı˛±˚˛À¬ı“À˙ ◊Ó¬…±ø√ÀÓ¬ ø¬ıøˆ¬iß Ò¬ı˛ÀÚ¬ı˛ ë¬Û±fl¡í ¬ı± ëw˜¬ı˛œí

Œ√‡± ±˚˛º ¬ıUÒ¬ı˛ÀÚ¬ı˛ ’±fl¡±˙ w˜¬ı˛œ Œ√‡± ±˚˛ ¬ı±—˘±¬ı˛ ø¬ıøˆ¬iß

Ò¬ı˛ÀÚ¬ı˛ ˚≈X Ú‘ÀÓ¬…, ˜‘√e Ú‘ÀÓ¬…, ŒÂ√Ã Ú‘ÀÓ¬… ¤¬ı— ø¬ıÀ˙¯∏ˆ¬±À¬ı

Œ·ÃÎ¬ˇœ˚˛ Ú‘ÀÓ¬…º ¸±ø˝√√ÀÓ¬…¬ı˛ ¬ıÌ«Ú±˚˛ ¬Û±›˚˛± ˚±˚˛ Œ¬ıU˘± ˙±À¶a

¬ıøÌ«Ó¬ ˙‘e±¬ı˛ ¬ı˛¸˚≈Mê√ ˝√√À˚˛ ˜˚˛”¬ı˛œ ·øÓ¬, ˜¬ı˛±˘ ·øÓ¬, øSˆ¬øe˜±

¸˝√√fl¡±À¬ı˛ ‚Ú-’±ÚX õ∂ˆ¬‘øÓ¬ ¬ı±√…˚ÀLa¬ı˛ Àe Ú‘Ó¬…¬ı˛Ó¬º Ò…˚≈À·

ë˜e˘í Ú±À˜ øÓ¬Ú Œ|øÌ¬ı˛ fl¡±¬ı… ¬Û±›˚˛± ˚±˚˛ñ 1] Œ˘Ãøfl¡fl¡,

2] Δ¬ı¯∏û¬ı, 3] Œ¬ÛÃ¬ı˛±øÌfl¡º ¸¬ı&ø˘˝◊ Ú‘Ó¬…·œÀÓ¬¬ı˛ ¬ıÌ«Ú±˚˛

¸˜≈8˘º ¸±ø˝√√Ó¬… ¬Û˚«±À˘±‰¬Ú± fl¡¬ı˛À˘˝◊ ¶Û©Ü õ∂˜±Ì ˝√√˚˛ Œ˚

¬ı±—˘± ±¶aœ˚˛ —·œÓ¬ [·œÓ¬-¬ı±√… › Ú‘Ó¬…]-¤¬ı˛ ¬ÛœÍ¬¶ö±Ú øÂ√˘º

¤¬ı˛ ¬Û¬ı˛¬ıÓ¬«œ ≈· Δ‰¬Ó¬Ú…˚≈·º Δ‰¬Ó¬Ú…À√À¬ı¬ı˛ ’±ø¬ıˆ«±¬ı [1486-

1533 ø‡Ë©Ü±s] ’±fl¡ø¶úfl¡ Ú ˛º Ó≈¬øfl¡« ’±Sê˜ÀÌ¬ı˛ ¬Û¬ı˛¬ıÓ¬«œ ˜À ˛

õ∂±flƒ¡Õ‰¬Ó¬Ú… ≈À· ¬ı±„√√±ø˘ ˜±Ê√ › —¶¥®øÓ¬ ¬Û≈Ú·«øÍ¬Ó¬ √√ÀÓ¬ q¬ı˛n∏

fl¡À¬ı˛ÀÂ√º ¬Û=√˙ Ó¬Àfl¡ Δ‰¬Ó¬Ú…À√À¬ı¬ı˛ ’±ø¬ıˆ¬«±À¬ı¬ı˛ Ù¬À˘ Ú‘Ó¬…,

·œÓ¬ › ¬ı±√… Ê√·ÀÓ¬ ø¬ı¬ı˛±È¬ ’±À˘±Î¬ˇÚ ˝√√˚˛ ¤¬ı— Ó¬±¬ı˛ Ù¬À˘

Δ‰¬Ó¬Ú… ¬Û¬ı˛¬ıÓ¬«œ Δ¬ı¯∏û¬ı ¸±ø˝√√Ó¬…¸˜”˝√√ Ú‘Ó¬… › ·œÀÓ¬¬ı˛ Ó¬ÀÔ…

˙±À¶a ¸˜‘Xº

|œÕ‰¬Ó¬Ú…À√¬ı ¸—fl¡œÓ¬«ÀÚ Ú‘Ó¬… fl¡¬ı˛ÀÓ¬Úº ¸≈À¬ı˛, Ó¬±À˘,

fl¡¬ı˛Ó¬±˘ ¤¬ı— ˜‘√e ¸˝√√À˚±À· ˆ¬·¬ı±ÀÚ¬ı˛ Ú±˜ ’Ô«±» fl¡œøÓ¬«-

·±Ú˝◊ fl¡œÓ¬«Ú, ¤øÈ¬ ø¬ıÀ˙¯∏ˆ¬±À¬ı õ∂‰¬ø˘Ó¬ ‰¬ø‰¬«Ó¬ ¤¬ı— Ê√Úøõ∂˚˛Ó¬±

˘±ˆ¬ fl¡À¬ı˛ Δ‰¬Ó¬Ú…À√À¬ı¬ı˛ ˜ ˛ ŒÔÀfl¡º |œÕ‰¬Ó¬Ú…À√¬ı ≈√-Ò¬ı˛ÀÚ¬ı˛

Ú‘Ó¬… fl¡¬ı˛ÀÓ¬Úñ ëÎ◊¬2‰¬Gí ’Ô«±» ëÓ¬±G¬ıí ¤¬ı— ë˜Ò≈¬ı˛í ’Ô«±»

ë˘±¸…íº øÓ¬øÚ øÚÀÊ√ Œ˚ ¸—fl¡œÓ¬«Ú ¬ı…¬ı¶ö± fl¡¬ı˛ÀÓ¬Ú Ó¬±Àfl¡ ëÚ‘Ó¬…

¸—fl¡œÓ¬«Úí ¬ı˘± ˚±˚˛º ¶§˚˛— Δ‰¬Ó¬Ú…À√¬ı ë¬ı˛n∏ø%Ìœ ˝√√¬ı˛Ìí Ú±À˜

¤˜øÚ ¤fl¡ Ú±ÀÈ¬… ¬ı˛n∏ø%Ìœ¬ı˛ ˆ”¬ø˜fl¡±˚˛ ’øˆ¬Ú˚˛ fl¡À¬ı˛øÂ√À˘Úº

¬Û≈¬ı˛œÀÓ¬ ’±¸±¬ı˛ ø¡ZÓ¬œ˚˛ ¬ı± Ó‘¬Ó¬œ˚˛ ¬ı»¸À¬ı˛ Δ‰¬Ó¬Ú…À√¬ı ¬ı˛Ô˚±S±˚˛

ø¬ı¬ı˛±È¬ fl¡œÓ¬«Ú ˜±À¬ı˛±˝√√ fl¡À¬ı˛ øÂ√À˘Úº fl¡œÓ¬«Úœ˚˛±À√¬ı˛ øÓ¬øÚ ±Ó¬

¸•x√±À˚˛ ˆ¬±· fl¡À¬ı˛øÂ√À˘Ú õ∂ÀÓ¬…fl¡ ¸•x√±À˚˛ ¤fl¡Ê√Ú fl¡À¬ı˛

ÚÓ¬«fl¡øÂ√˘º ¤˝◊ ¸±Ó¬¶õ∂√±À˚˛¬ı˛ Ú‘Ó¬…·œÀÓ¬ Œ‰¬ÃVøÈ¬ ˜‘√e ¤¬ı—

Â√±m±iß ŒÊ√±Î¬ˇ± fl¡¬ı˛Ó¬±˘ Œ¬ıÀÊ√øÂ√˘º ±Ó¬¸•x√± ˛ øÚÀ ˛ ¬ı˛Ô˚±S±

Â√±Î¬ ˇ±› Ê√·iß±Ô ˜øμÀ¬ı˛ õ∂ˆ¬±Ó¬œ fl¡œÓ¬ «Ú fl¡À¬ı ˛øÂ√À˘Úº

¸±Ó¬¸•x√±˚˛ ˜øμ¬ı˛ ø‚À¬ı˛ Ú‘Ó¬…·œÓ¬ fl¡À¬ı ˛øÂ√˘, Œ˙À¯∏

Δ‰¬Ó¬Ú…À√¬ı› øÚÀÊ√ Ú‘Ó¬… fl¡À¬ı˛øÂ√À˘Úº õ∂±‰¬œÚ ˚≈· ŒÔÀfl¡˝◊

Œ·ÃÎ¬ˇœ˚˛ Ú‘ÀÓ¬… ¬ıU ø˙äœ øÂ√À˘Ú øfl¡c ˜Ò…˚≈· ’±À˘± fl¡À¬ı˛

’±ÀÂ√Ú Œ·ÃÎ¬ˇœ˚˛ Ú‘ÀÓ¬…¬ı˛ Œ|á¬ ø˙äœ |œÕ‰¬Ó¬Ú…À√¬ıº ˜ø˝√√˘±

‰¬ø¬ı˛ÀS› |œÕ‰¬Ó¬Ú…À√¬ı ’Ú¬ı√… øÂ√À˘Úº ¤Ó¬È¬±˝◊ øÚ“‡≈Ó¬ øÂ√À˘Ú

Œ˚ Ó¬“±¬ı˛ ˜± ¶§˚˛— ˙‰¬œÀ√¬ıœ› ¤fl¡¬ı±¬ı˛ Ó“¬±Àfl¡ ø‰¬ÚÀÓ¬ ¬Û±À¬ı˛ÚøÚº

’±¬ı± ¬ı ˛ ¬Û±˙±¬Û±ø˙ ˘±øÍ¬ Ú ‘ÀÓ¬…› ’Ó¬… ôL ¬Û±¬ı ˛ √˙ «œº

Œfl¡ÃÓ”¬fl¡¬ı˛¸±Rfl¡ √√Ú≈˜±ÀÚ¬ı˛ ”¬ø˜fl¡±ÀÓ¬› øÓ¬øÚ fl¡À˘¬ı˛ Ú Ê√˚˛

fl¡À¬ı˛øÂ√À˘Úº

2] Ú‘Ó¬…˙±¶a Ó¬Ô± —·œÓ¬˙±¶añ Œ·ÃÎ¬ˇœ˚˛ Ú‘ÀÓ¬…¬ı˛ ’±Ò±¬ı˛

Ó¬±¬ı˛ ˙±¶a¢∂Lö¸˜”˝√√º ¬ı±—˘±¬ı˛ ˙±¶aœ˚˛ Ú‘ÀÓ¬…¬ı˛ ¤øÈ¬ ¤fl¡øÈ¬

Œ·Ã¬ı˛¬ıÊ√Úfl¡ Ó¬±»¬Û˚«¬Û”Ì« ø√fl¡ Œ˚ ¬ı±—˘±¬ı˛ Ú‘Ó¬… ¸•Ûøfl¡«Ó¬

˙±¶a¢∂Lö¸˜”˝√√ ¸¬ı ¬ı±„√√±ø˘¬ı˛±˝◊ ø˘À‡ Œ·ÀÂ√Ú ¤¬ı— ˆ¬±¬ı˛Ó¬¬ıÀ¯∏«¬ı˛

’Ú… ˙±¶aœ˚˛ Ú‘Ó¬…Ò±¬ı˛±ÀÓ¬› Œ¸&ø˘ ’Ú≈¸‘Ó¬ ˝√√À˚˛ÀÂ√º ¬ı±—˘±˚˛

¤˜Ú˝◊ ±ø˝√√Ó¬… ¬ı˛ø‰¬Ó¬ √√À˚˛ÀÂ√ Œ˚ ¬±¬ı˛Ó¬¬ıÀ¯∏«¬ı˛ ¬ıU ±¶aœ˚˛ Ú‘Ó¬…˝◊

Œ¸ ◊ ±ø˝√√Ó¬… ¢∂LöÀfl¡ ’±| ˛ fl¡À¬ı˛ ’±ÀÂ√º ±¶aœ ˛ øÌ¬Û≈ø¬ı˛ Ú‘ÀÓ¬…¬ı˛

˙±¶a¢∂Lö¸˜”˝√√ ¸¬ı˝◊ Œ·ÃÎ¬ˇœ˚˛ Δ¬ı¯∏û¬ı ˙±¶a¢∂Löº [18]

¸¬ı« ¬±¬ı˛Ó¬œ ˛ ±¶a¢∂Lö ¬¬ı˛Ó¬ ≈øÚ ¬ı˛ø‰¬Ó¬ ëÚ±È¬…˙±¶aí-¤¬ı˛ ‰¬Ó≈¬√«

’Ò…±À ˛ ëõ∂¬ı‘øM√√√í-¬ı˛ Î◊¬À~‡ ’±ÀÂ√º ëõ∂¬ı‘øM√√√í ’Ô«±» ±¬ı˛± ¬±¬ı˛Ó¬¬ıÀ ∏«

‰¬±¬ı˛ õ∂fl¡±¬ı˛ Ú±È¬… ¬ı± Ú‘ÀÓ¬…¬ı˛ õ∂‰¬˘Ú øÂ√˘, Œ¸&ø˘ ˝√√˘ñ

√±øé¬Ì±Ó¬…±, ¬Û±=±˘œ, ’±¬ıôLœ ¤¬ı— fiE˜±·Òœº ¤˝◊ fiE˜±·Òœ

Ú‘Ó¬…˝◊ Œ·ÃÎ¬ˇ¬ıÀe õ∂‰¬ø˘Ó¬ñ

ì’e± ¬ıe± Î◊¬»fl¡ø˘e± ¬ı»¸±Õ(À¬ıÃE˜±·Ò±–º

Œ¬ÛÃH± ŒÚ¬Û±˘fl¡±Õ(¬ı ’ôLø·«ø¬ı˛¬ıø˝√√ø·«¬ı˛±–º

Ó¬Ô± õ∂¬ıe˜±À˝√√f˜±˘√±˜~¬ıÓ¬«fl¡±¬ı˛º

¬ıËÀp¡±M√√√¬ı˛õ∂ˆ¬‘Ó¬À˚˛± ˆ¬±·«¬ı± ˜±·«¬ı±ô¶Ô±ºº

õ∂±·ƒÀÊ√…±øÓ¬¯∏±– ¬Û≈ø˘μ±( Δ¬ıÀ√˝√√±ô¶±ø•⁄ø˘5fl¡±–º

õ∂±eõ∂ˆ¬‘Ó¬˚˛Õ(¬ı ˚≈GøÓ¬À‰¬ÃE˜±·Òœ˜ƒººî19

Ú±È¬…˙±¶a±Ú≈¸±¬ı˛œ ›E˜±·Òœ Ú‘Ó¬…Õ˙˘œ Â√øÎ¬ˇÀ˚˛ øÂ√˘ õ∂±˚˛

¸˜¢∂ ¬ıe [’ø¬ıˆ¬Mê ¬ı‘˝√√» ¬ıe] Ê√≈ÀÎ¬ˇñ

˙±¶a¢∂Lö ’±Ú≈– ¬ı˛‰¬Ú±fl¡±˘ ¬ı˛‰¬ø˚˛Ó¬± ’=˘

1] ¸—·œÓ¬√±À˜±√¬ı˛ SÀ˚˛±√˙-¬Û=√˙ Ó¬fl¡ ¬ÛøGÓ¬ qˆ¬Ç¬ı˛ ¬ı±—˘±

2] |œ˝√√ô¶˜≈Mê±¬ı˘œ ,, ,, ,,

3] Ú±È¬fl¡‰¬øffl¡± ¬Û=√˙ ˙Ó¬fl¡ ¬ı˛+¬ÛÀ·±¶§±˜œ ,,

4] Î◊¬8˘Úœ˘˜øÌ ,, ,, ,,

5] ˆ¬øMê¬ı˛¸±˜‘Ó¬ø¸i§≈+ ,, ,, ,,

6] ¬ı˛±Ò±fl‘¡¯∏û·ÀÌ±ÀV˙√œø¬Ûfl¡± ,, ,, ,,

7] ’±Ú±√¬ı‘μ±¬ıÚ‰¬•Û” ,, fl¡ø¬ıfl¡Ì«¬Û≈¬ı˛ ,,

8] ’˘Ç±¬ı˛Àfl¡Ãdˆ¬ ,, ,, ,,

9] Œ·±¬Û±˘‰¬•Û” ,, |œÊ√œ¬ı Œ·±¶§±˜œ ,,

10] Ú±¬ı˛√¬Û=˜¸±¬ı˛¸—ø˝√√Ó¬± Œ¯∏±Î¬ˇ˙˙Ó¬fl¡ Ú±¬ı˛√fl‘¡Ó¬ ,,

11] |œÀ·±ø¬ıμ˘œ˘±˜‘Ó¬˜ ,, |œfl‘¡¯∏û√±¸ fl¡ø¬ı¬ı˛±Ê√ ,,

12] ¸—·œÓ¬√±À˜±√¬ı˛ ,, √±À˜±√¬ı˛ Œ¸Ú ,,

13] Ú±ø˚˛fl¡±¬ı˛P˜±˘± ¸5√˙˙Ó¬fl¡ ‰¬fÀ˙‡¬ı˛ ˙˙œÀ˙‡¬ı˛ ¬ı±—˘±

14] ¬ı˛¸˜?¬ı˛œ ,, ¬ÛœÓ¬±•§¬ı˛√±¸ ,,

15] ¬ı˛¸fl¡ä¬ı˘œ ,, ¬ı˛±˜À·±¬Û±˘ √±¸ ,,

16] é¬Ì√±·œÓ¬ ø‰¬ôL± ,, ø¬ıù´Ú±Ô ‰¬Sê¬ıÓ¬«œ ,,

17] fl‘¡¯∏ûˆ¬±¬ıÚ±˜‘Ó¬˜ ,, ,, ,,

18] |œˆ¬øMê¬ı˛P±fl¡¬ı˛ ,, Ú¬ı˛˝√√ø¬ı˛ ‰¬Sê¬ıÓ¬«œ ,,

19] ¸—·œÓ¬¸±¬ı˛¸—¢∂˝√√ ,, ,, ,,

20] ·œÓ¬‰¬Àf±√˚˛ ,, ,, ,,

21] ¬ı˛±·¬ı˛P±fl¡¬ı˛ ,, ,, ,,

22] ¬Û√±˜‘Ó¬¸˜≈^ ,, ¬ı˛±Ò±À˜±˝√√ÚÍ¬±fl≈¡¬ı˛ ,,

Œ·ÃÎ¬ˇœ˚˛ Ú‘ÀÓ¬… ±¶a¢∂Lö¬Û?œ¬ı˛ —øé¬5 Ó¬Ô…


’e - ˆ¬±·˘¬Û≈¬ı˛

¬ıe - ¬ı±—˘±

Œ¬ÛÃH - Î◊¬M√√√¬ı˛¬ıe

’ôLø·«ø¬ı˛ - ŒÂ√±È¬Ú±·¬Û≈¬ı˛ ’=˘

¬ıø˝√√ø·«ø¬ı˛ - ¬ıœ¬ı˛ˆ”¬˜

¬ıËÀp¡±M√√√¬ı˛ - ˜≈ø˙«√±¬ı±√

õ∂¬ıe - ¬Û”¬ı«¬ıe

˜±˘√± - ˜±˘√˝√√

˜~¬ıÓ¬« - ¬Û≈¬ı˛n∏ø˘˚˛±

Ó¬±•⁄ø˘5 - Œ˜ø√Úœ¬Û≈¬ı˛

õ∂±e - ¬ı“±fl≈¡Î¬ˇ±º

’Ô«±» ’=˘&ø˘ ø¬ıÀù≠¯∏Ì fl¡¬ı˛À˘ Œ¬ı±Á¬± ±˚˛ ›E ±·Òœ

Ú‘Ó¬…Õ˙˘œ Œ¬ıø˙¬ı˛ ˆ¬±·È¬±˝◊ ¸˜¢∂ ’ø¬ıˆ¬Mê ¬ıe Ê√≈ÀÎ¬ˇ øÂ√˘,

√øé¬ÀÌ Ó¬±•⁄ø˘5 ŒÔÀfl¡ Î◊¬M√√√À¬ı˛ ø¸øfl¡˜-ŒÚ¬Û±˘ ¬Û «ôLº ¬Ûø(À˜

˜~ ”¬˜ ’Ô«±» ¬Û≈¬ı˛n∏ø˘ ˛±-¬ı“±fl≈¡Î¬ˇ± ŒÔÀfl¡ ¬Û”¬ı«¬ıe ¬Û «ôLº ¤ ◊ Ú‘ÀÓ¬…¬ı˛

¬ı‘øM√√√ ¬ı± Style øÂ√˘ ˆ¬±¬ı˛Ó¬œ-Δfl¡ø˙fl¡œ ’±ø|Ó¬ñ

ìˆ¬±¬ı˛Ó¬œ— Δfl¡ø˙fl¡œ— Δ‰¬¬ı ¬ı‘øM√√√À˜¯∏± ¸˜±ø|Ó¬±ºî19

ìˆ¬±¬ı˛Ó¬œî ’Ô«±» fl¡ÀÔ±¬Ûfl¡ÔÚ ¸˝√√À˚±À· ëÎ◊¬2‰¬ôLí ¤¬ı—

ëΔfl¡ø˙fl¡œí ’Ô«±» ˘±¬ıÌ…˜øGÓ¬ ˘±¸…±e Ú‘Ó¬…º Ú±È¬…˙±À¶a¬ı˛

¬Û¬ı˛¬ıÓ¬«œfl¡±˘ ˝√√˘ ˜Ó¬e˜≈øÚ¬ı˛ ˚≈·º Ó¬“±¬ı˛ ¬ı˛ø‰¬Ó¬ ë¬ı‘˝√√ÀV˙œí-ŒÓ¬

[’±Ú≈– 5˜-7˜ ˙Ó¬fl¡] ¬Û±˝◊ ˜±·«·œøÓ¬¬ı˛ ’ôLˆ≈¬«Mê ¸5·œøÓ¬¬ı˛

fl¡Ô±º ˚Ô±ñ qX, øˆ¬ißfl¡±, Œ·ÃÎ¬ˇœ ¬ı± Œ·ÃÎ¬ˇœfl¡±, ¸±Ò±¬ı˛Ìœ,

ˆ¬±¯∏±, ø¬ıˆ¬±¯∏± › ’ôL¬ı˛ˆ¬±ø¯∏fl¡±º ¤Â√±Î¬ˇ±› ¬ı‘˝√√ÀV˙œÀÓ¬ ’±ÀÂ√

Œ·ÃÎ¬ˇ¬ı˛±·, Œ·ÃÎ¬ˇ Δfl¡ø˙fl¡œ, Œ·ÃÎ¬ˇ¬Û=˜± ˝◊Ó¬…±ø√ ¬ı˛±À·¬ı˛ ¸Àe

Ú±È¬…±øˆ¬Ú ˛ Ó¬Ô± Ú‘Ó¬…±øˆ¬ÚÀ ˛¬ı˛ fl¡Ô±º [20]

±e«À√¬ı ¬ı˛ø‰¬Ó¬ —·œÓ¬

¬ı˛P±fl¡¬ı˛ [’±Ú≈– 1227-1240 ø‡Ë.] -¤ —·œÀÓ¬¬ı˛ ¶§¬ı˛+¬Ûøˆ¬øM√√√fl¡

ˆ¬±¬ı˛Ó¬¬ı ∏«Àfl¡ ¬Û“±‰¬øÈ¬ ’=À˘ ø¬ıˆ¬Mê fl¡¬ı˛± √√À ˛ÀÂ√ñ ±È¬, fl¡Ì«±È¬,

^±ø¬ıÎ¬ˇ ’h › Œ·ÃÎ¬ˇº [21]

¤Â√±Î¬ˇ± ’©Ü±√˙ ˙Ó¬Àfl¡ Î◊¬øÎ¬ˇ¯∏…±¬ı˛

¸—·œÓ¬˙±¶afl¡±¬ı˛ ˜À˝√√ù´¬ı˛ ˜˝√√±¬Û±S ¬ı˛ø‰¬Ó¬ ë’øˆ¬Ú˚˛ ‰¬øffl¡±í-

ŒÓ¬ ’±ÀÂ√ Ó¬»fl¡±˘œÚ ¬±¬ı˛Ó¬¬ıÀ ∏« õ∂‰¬ø˘Ó¬ ±Ó¬ ¬ı˛fl¡˜ Ú‘Ó¬…Õ˙˘œ¬ı˛

Î◊¬À~‡ ¤¬ı— Ó¬±¬ı˛ ˜ÀÒ… ¶Û©Ü ˆ¬±¯∏±˚˛ Œ·ÃÎ¬ˇ Ú‘Ó¬…Õ˙˘œ¬ı˛ Î◊¬À~‡

’±ÀÂ√ [Œù≠±fl¡ ¸—‡…± 193-194]º

Œ·ÃÎ¬ˇœ˚˛ Ú‘ÀÓ¬… ˙±¶a¢∂Lö¬Û?œ¬ı˛ ¸—øé¬5 Ó¬Ô… ¬Û”¬ı« ¬Û‘á¬±˚˛

õ∂√M√√√ ˝√√À˚˛ÀÂ√º ¤Â√±Î¬ˇ±› ’±¬ı˛› ¬ıU ˙±¶a¢∂Lö ’±ÀÂ√, Ó¬±¬ı˛˜ÀÒ…

fl¡À˚˛fl¡øÈ¬ ¢∂ÀLö¬ı˛ Ú±À˜±À~ø‡Ó¬ ˝√√˘ ˜±Sº ¤‡±ÀÚ ˘é¬Ìœ˚˛ Œ˚

¤˝◊ Ú‘Ó¬… Ó¬Ô± —·œÓ¬ ±¶a¢∂Lö&ø˘ ˜ô¶ ¬ı±—˘±¬ı˛ ¬ÛøGÓ¬ Ú‘Ó¬…-

˙±¶a:¬ı˛±˝◊ ø˘À‡ Œ·ÀÂ√Úº ¤&ø˘ Â√±Î¬ˇ±› ¬ı˛À˚˛ÀÂ√ ë·œÓ¬À·±ø¬ıμí

¢∂LöøÈ¬ Œ˚øÈ¬ ¤fl¡±Ò±À¬ı˛ ’ ” … ±ø √√Ó¬…, ’Ú…ø√Àfl¡ Ú‘ÀÓ¬…¬ı˛ ’±øefl¡

’øˆ¬ÚÀ˚˛ ˙±¶a±Ú≈¸±¬ı˛œ ¸≈¶Û©Ü ¬ı…±‡…± ¸•§ø˘Ó¬ ’Ú≈¬ı±√º ¤˝◊

√“±Ó¬ ˝◊Ó¬…±ø√ ¡Z±¬ı˛± øÚø˜«Ó¬º ¬ı±—˘±¬ı˛ Œ·Ã¬ı˛¬ı˜˚˛ ˚≈· ¬Û±˘-Œ¸Ú

≈À· õ∂ô¶¬ı˛-Ò±Ó¬¬ı ”øÓ¬« ¬ıU˘ ¬Ûø¬ı˛ ±ÀÌ Œ√‡± ± ˛º ¤À√À˙ õ∂ô¶¬ı˛

Œ¸˝◊ ¬Ûø¬ı˛˜±ÀÌ ¸≈˘ˆ¬ Ú˚˛ Ó¬±˝◊ ’øÒfl¡±—˙ ˜”øÓ¬«˝◊ Œ¬Û±Î¬ˇ±˜±øÈ¬¬ı˛º

¬ı±—˘±¬ı˛ ¬Ûø(˜õ∂±ÀôL ˜±fl¡Î¬ˇ± ¬Û±Ô¬ı˛ [Laterite] ¤¬ı— Œ¬ıÀ˘

¬Û±Ô¬ı˛ [Sand Stone] ¬Û±› ˛± ± ˛º Ó¬±¬ı˛ Ù¬À˘ ¤ ◊ ≈√ ◊ õ∂fl¡±À¬ı˛¬ı˛

¬Û±ÔÀ¬ı˛¬ı˛ ˜øμ¬ı˛ Œ√‡± ˚±˚˛º

ˆ¬±¬ı˛Ó¬¬ıÀ¯∏« ¸”Ñø‰¬Sfl¡˘± [Miniature Painting]-¬ı˛

õ∂Ô˜ øÚ√˙«Ú ¬ı±—˘±˚˛ ë’©Ü¸˝√√¶⁄õ∂:±¬Û±¬ı˛ø˜Ó¬±í-¬ı˛ ¬Û≈“øÔø‰¬ÀSº

¬Û¬ı˛¬ıÓ¬«œfl¡±À˘ ΔÊ√Ú, ˜≈‚˘, fl¡±—Î¬ˇ±, ¬ı±À¸±˘œ, Ê√±˚˛≈¬ı˛ ˝◊Ó¬…±ø√¬ı˛

Î◊¬æ√¬ı ‚ÀÈ¬º ¤˝◊ ¸”Ñø‰¬Sfl¡˘±&ø˘ÀÓ¬ õ∂‰≈¬¬ı˛ Ú‘ÀÓ¬…¬ı˛ øÚ√˙«Ú

Œ√‡± ±˚˛º ¤¬ı˛˝◊ ¬Û±˙±¬Û±ø˙ ¬Û±˘˚≈À·¬ı˛ ø‰¬Sfl¡˘±&ø˘› ’Ó¬…ôL

¸˜‘X ¤¬ı— Δ‰¬Ó¬Ú…À√À¬ı¬ı˛ ¬Û¬ı˛¬ıÓ¬«œfl¡±À˘ ¬ÛÈ¬ø‰¬S, ¬Û±È¬±ø‰¬S

¸¬ıÒ¬ı˛ÀÚ¬ı˛ ø‰¬Sfl¡˘±ÀÓ¬˝◊ Ú‘ÀÓ¬…¬ı˛ øÚ√˙«Ú Œ√‡± ˚±˚˛º

’Ò≈Ú± ¬ı±—˘±À√À˙ ˜˝√√±¶ö±Ú-·Î¬ˇ ŒÔÀfl¡ ¤fl¡È≈¬ ”√À¬ı˛ ˆ¬±¸≈

ø¬ı˝√√±¬ı˛ ˚± ¬Û±˘˚≈À·¬ı˛ ˜À=¬ı˛ ¸±é¬…¬ı˝√√Ú fl¡À¬ı˛ ‰¬À˘ÀÂ√º ¤Â√±Î¬ˇ±

ŒÂ√±È¬ Ú±È¬˜øμÀ¬ı˛¬ı˛ fl¡é¬˚≈Mê ’ÀÚfl¡ øμ¬ı˛ Œ√‡± ±˚˛º Œ˚˜Úñ

Œ√›ø˘˚˛±¬ı˛ [¬ıÒ«˜±Ú] ˜øμ¬ı˛, ¬ıU˘±Î¬ˇ±¬ı˛ [¬ı“±fl≈¡Î¬ˇ±] ø¸ÀXù´¬ı˛

˜øμ¬ı˛, Œ·±fl≈¡˘‰¬“±À√¬ı˛ ˜øμ¬ı˛ [¬ı“±fl≈¡Î¬ˇ±], ø¬ı¯∏≈û¬Û≈À¬ı˛¬ı˛ ˙…±˜¬ı˛±˚˛,

˜√ÚÀ˜±˝√√Ú ˝◊Ó¬…±ø√ ˜øμ¬ı˛º

ˆ¬±¶®˚«-ø‰¬Sfl¡˘±¬ı˛ ¬Û±˙±¬Û±ø˙ Œ˘‡˜±˘±¬ı˛ øÚ√˙«Ú ¬Û±›˚˛±

˚±˚˛º Œ˚&ø˘ ŒÔÀfl¡ ¬ı±—˘±˚˛ Œ√¬ı√±¸œ õ∂Ô±¬ı˛ Ó¬Ô… ¬Û±›˚˛±

˚±˚˛º Î◊¬√±˝√√¬ı˛Ì¶§¬ı˛+¬Û ¬ı˘± ˚±˚˛ Ú˚˛¬Û±˘À√À¬ı¬ı˛ ¸˜˚˛ ˜”øÓ¬«

ëø˙À¬ı¬ı˛¬ı±Ì·Î¬ˇ õ∂˙øô¶í-ŒÓ¬ ’Ô«±» Œ˘‡˜±˘± ŒÔÀfl¡ Ê√±ÚÀÓ¬

¬Û±ø¬ı˛ ¡Z±√˙ Œˆ¬Ã˜ ’Ô«±» ¬ı±À¬ı˛± Ó¬˘± ø˙À¬ı¬ı˛ ˜øμÀ¬ı˛

¸˝√√¶⁄À√¬ı√±¸œÀ√¬ı˛ fl¡Ô±ñ

ìø˝√√˜ø·ø¬ı˛ø˜¬ı qw— ¬ı˛˜…-¬ı˛P±—q-Ê√±˘

õ∂øÓ¬Ù¬ø˘Ó¬ ¸Àfl¡ø˘ Œõ∂ÃÏ¬ˇ-¬ı˛±˜±-¸˝√√¶⁄˜ƒºî

ñ˜øμ¬ı˛øÈ¬ ø˝√√˜ø·ø¬ı˛¬ı˛ Ú…±˚˛ qw, Œ¸‡±ÀÚ ¸˝√√¶⁄À√¬ı√±¸œ

øÚ˚≈Mêº22

’Ô«±», ¤¬ı˛ ¡Z±¬ı˛± Œ¬ı±Á¬± ˚±˚˛ Œ˚ fl¡Ó¬ ¬ıÀÎ¬ˇ± ˜øμ¬ı˛ øÂ√˘

Œ˚‡±ÀÚ ¸˝√√¶⁄ Œ√¬ı√±¸œ¬ı˛ ¬ı¸¬ı±¸ øÂ√˘º ¬ı±—˘±˚˛ ¯∏á¬¬-’©Ü˜

˙Ó¬Àfl¡ ˜øμÀ¬ı˛ Œ√¬ı√±¸œ øÂ√˘º fl¡±ù¨œÀ¬ı˛¬ı˛ fl¡ø¬ı fl¡˘˝Ú ¬ı˛ø‰¬Ó¬

ë¬ı˛±Ê√Ó¬¬ı˛øeÚœí-ŒÓ¬ ¬Û±˝◊ fl¡±øÓ¬«Àfl¡¬ı˛ ˜øμÀ¬ı˛ ëfl¡˜˘±í Ú±À˜

Œ√¬ı√±¸œ¬ı˛ Ú‘ÀÓ¬…¬ı˛ fl¡Ô±º øÓ¬øÚ Ú±È¬…˙±¶a ¬ÛXøÓ¬ ’Ú≈¸¬ı˛Ì fl¡À¬ı˛

Ú‘Ó¬… fl¡¬ı˛ÀÓ¬Úº

Œ¸fl¡qÀˆ¬±√˚˛±˚˛ ˘ÑÌÀ¸ÀÚ¬ı˛ √¬ı˛¬ı±À¬ı˛ ¬ı˛±Ê√√±¸œ ÚÈ¬œ

·œÓ¬À·±ø¬ıÀμ¬ı˛ ˆ”¬ø˜fl¡±˚˛ ¬ı˘± ’±ÀÂ√ ¤øÈ¬ ¡Z±√˙ ˙Ó¬Àfl¡ ¬ı±—˘±¬ı˛

fl¡ø¬ı Ê√˚˛À√¬ı ¬ı˛‰¬Ú± fl¡À¬ı˛Ú ¤¬ı— ¬Û¬ı˛¬ıÓ¬«œfl¡±À˘ ø˙¯∏… õ∂ø˙¯∏…

’±øefl¡ ’øˆ¬Ú˚˛ ¸À˜Ó¬ ¬ı…±‡…±ø˚˛Ó¬ fl¡À¬ı˛ ˚±Úº ’Ô«±» ’±øefl¡

’øˆ¬Ú˚˛ ¸À˜Ó¬ ¬ı˛‰¬Ú±øÈ¬ ¡Z±√˙ ‰¬Ó≈¬√«˙ ˙Ó¬Àfl¡¬ı˛ ˜Ò…¬ıÓ¬«œ

¸˜˚˛fl¡±¬ı˛º Œ·ÃÎ¬ˇœ˚˛ Ú‘ÀÓ¬…¬ı˛ ˜”˘ ˙±¶a¢∂Lö ¬ÛøGÓ¬ qˆ¬ÇÀ¬ı˛¬ı˛

ë¸—·œÓ¬ √±À˜±√¬ı˛í ¬Û“±‰¬øÈ¬ ’Ò…±À ˛ ø¬ıˆ¬Mêº ¤ ◊ ¬Û“±‰¬øÈ¬ ’Ò…±À ˛¬ı˛

˜ÀÒ… ˆ¬±¬ı, ˝√√±¬ı, ’Ú≈ˆ¬±¬ı, ø¬ıˆ¬±¬ı, Ú±ø˚˛fl¡±, Ú±˚˛fl¡Àˆ¬√, ¸‡œ,

Ú±√, ·œÓ¬, ¶§¬ı˛, ·˜fl¡, ¬ı˛±·, Ó¬±Ú, ˜”Â√«Ú±, |n∏øÓ¬, fl¡˘±, ¬ı±√…,

˜±S±, ’e˝√√±¬ı˛, Ú‘Ó¬…, Ú±È¬…, ˜=, Ê√Ê√«¬ı˛¬Û”Ê√±, ¬Û”¬ı«¬ı˛e, Úμœ,

¸”SÒ¬ı˛, õ∂ô¶±¬ıÚ±, ø¬ı©®y¬, õ∂À¬ı˙fl¡, ¬ı‘øM√√√, Ú±È¬…±˘—fl¡±¬ı˛, ¬ı˛+¬Ûfl¡,

Î◊¬¬Û¬ı˛+¬Ûfl¡, Ú¬ı¬ı˛¸, ˘˚˛ ˝◊Ó¬…±ø√ ø¬ı˙√ˆ¬±À¬ı ¬ı…±‡…±Ó¬ ˝√√À˚˛ÀÂ√º

Œ·ÃÎ¬ˇœ˚˛ Ú‘Ó¬… ˆ¬±¬ı˛Ó¬¬ıÀ¯∏« õ∂‰¬ø˘Ó¬ ’Ú…±Ú… ˙±¶aœ˚˛ Ú‘Ó¬…&ø˘¬ı˛

˜ÀÓ¬± ◊ ¬ı˛ ¸•Û‘Mêº ¬¬ı˛ÀÓ¬¬ı˛ Ú±È¬…˙±À¶a ’±È¬õ∂fl¡±¬ı˛ ¬ı˛À¸¬ı˛ Î◊¬À~‡

’±ÀÂ√º ¬Û¬ı˛¬ıÓ¬«œfl¡±À˘ ¬ı˛¸ Ú˚˛øÈ¬ ¬ıÀ˘ ¶§œfl‘¡Ó¬ ˝√√À˚˛ÀÂ√º Œ·ÃÎ¬ˇœ˚˛

Δ¬ı¯∏û¬ı ˙±¶afl¡±À¬ı˛¬ı˛± ¤˝◊ Ú˚˛ õ∂fl¡±¬ı˛ ¬ı˛¸Àfl¡ Œ˜ÀÚ øÚÀ˚˛ ’±¬ı˛›

ø¬ıô¶¥Ó¬ fl¡À¬ı˛ÀÂ√Úº ¬ı˛+¬ÛÀ·±¶§±˜œ¬ı˛ Î◊¬8˘Úœ˘˜øÌ ¤¬ı— |œˆ¬øMê¬ı˛-

¸± ‘Ó¬ø¸i§≈+ ¢∂ÀLö ¬ı˛À¸¬ı˛ ø¬ıô¶±ø¬ı˛Ó¬ ø¬ı¬ı¬ı˛Ì ’±ÀÂ√º Œ·ÃÎ¬ˇœ ˛ Δ¬ı ∏û¬ı

˙±¶afl¡±¬ı˛À√¬ı˛ ”˘ ¬ı˛¸ñ ¬øMê¬ı˛¸º ¬øMê¬ı˛¸ ≈√˝◊ õ∂fl¡±¬ı˛ñ ≈‡…

ˆ¬øMê¬ı˛¸ ¤¬ı— Œ·ÃÌ ˆ¬øMê¬ı˛¸º

˜≈‡… ˆ¬øMê¬ı˛¸ [¬Û“±‰¬ õ∂fl¡±¬ı˛]

˙±ôL, √±¸…, ¸‡…, ¬ı±»¸˘… › ˜Ò≈¬ı˛ ¤¬ı—

Œ·ÃÌ ˆ¬øMê¬ı˛¸ [¸±Ó¬ õ∂fl¡±¬ı˛]

˝√√±¸…, ’æ≤√Ó¬, ¬ıœ¬ı˛, fl¡¬ı˛n∏Ì, Œ¬ı˛Ã^, ˆ¬˚˛±Úfl¡ › ¬ıœˆ¬»¸

3] ¶ö±¬ÛÓ¬…, ˆ¬±¶®˚«, ø‰¬Sfl¡˘± › Œ˘‡˜±˘±

ˆ¬±¶®˚«-ø‰¬Sfl¡˘±¬ı˛ ¸Àe ¸—·œÓ¬ ø¬ıÀ˙¯∏Ó¬ Ú‘ÀÓ¬…¬ı˛ Œ˚±·

¸≈øÚø¬ıÎ¬ˇº õ∂±‰¬œÚ ¬ı±—˘±¬ı˛ ˆ¬±¶®À˚«, ø‰¬Sø˙Àä, Œ˘‡˜±˘±˚˛

¬ı±—˘±¬ı˛ Ú‘ÀÓ¬…¬ı˛ ø¬ı¬ı¬ı˛Ì, ˆ¬øe˜±, ¬ı±√…˚La, Œ¬ı˙ˆ”¬¯∏± ˝◊Ó¬…±ø√

:±Ó¬¬ı… Ó¬Ô… ø¬ı√…˜±Úº Ù¬±ø˝√√À˚˛Ú, ø˝√√Î◊¬À˚˛Ú¸±À„√√¬ı˛ ø¬ı¬ı¬ı˛Ì ¤¬ı—

õ∂±‰¬œÚ ø˙˘±ø˘ø¬Û › Ó¬±•⁄˙±¸Ú&ø˘ ’±À˘±‰¬Ú± fl¡¬ı˛À˘ Œfl¡±ÀÚ±

¸Àμ˝√√ Ô±Àfl¡ Ú± Œ˚, õ∂±‰¬œÚ ¬ı±—˘±˚˛ Ó≈¬øfl«¡ ’±Sê˜ÀÌ¬ı˛ ’±À·

¬Û˚«ôL ø¬ıø‰¬S fl¡±¬ı˛n∏fl¡±˚« ‡ø‰¬Ó¬ ¬ıU ˝√√˜«… › ¡Z±√˙ Œˆ¬Ã˜ ’Ô«±»

¬ı±À¬ı˛± Ó¬˘± ˜øμ¬ı˛ ¤¬ı— ô¶”¬Û › ø¬ı˝√√±¬ı˛ õ∂ˆ¬‘øÓ¬ øÂ√˘º øfl¡c ¤-

¸¬ı˝◊ Òı—¸ ˝√√À˚˛ Œ·ÀÂ√º ¡Z±√˙ ˙Ó¬±sœÀÓ¬› ¸g…±fl¡¬ı˛ Úμœ

¬ıÀ¬ı˛fˆ”¬ø˜ÀÓ¬ Œ˚-¸¬ı ëõ∂±—qõ∂±¸±√í, ˜˝√√±ø¬ı˝√√±¬ı˛ ¤¬ı— fl¡±=Ú

‡ø‰¬Ó¬ ˝√√˜«… › ˜øμ¬ı˛ Œ√À‡øÂ√À˘Ú, Ó¬±¬ı˛ ¸¬ı˝◊ fl¡±˘·Àˆ¬« ø¬ı˘œÚ

√√À ˛ Œ·ÀÂ√º Ó¬»¸ÀN› õ∂±‰¬œÚ ¬ı±—˘±¬ı˛ ¶ö±¬ÛÓ¬…-ˆ¬±¶® «-ø‰¬Sfl¡˘±¬ı˛

øÚ√«˙Ú ± ’±ÀÂ√ Ó¬± Ú‘Ó¬… ·À¬ı¯∏Ì±¬ı˛ ¬ÛÀé¬ ’õ∂Ó≈¬˘ Ú˚˛º ¬ı±—˘±¬ı˛

ˆ¬±¶®˚«&ø˘ õ∂ô¶¬ı˛, Ò±Ó¬¬ı, fl¡±Í¬ ¬ı± √±¬ı˛n∏, Œ¬Û±Î¬ˇ±˜±øÈ¬, ˝√√±øÓ¬¬ı˛

ø¬ı≈√…»õ∂ˆ¬± ¤¬ı— ˙˙œfl¡˘±¬ı˛ ¬Ûø¬ı˛‰¬˚˛ ¬Û±˝◊ 23

Œ·±¬ıÒ«Ú ’±‰¬±À˚«¬ı˛

ë’±˚«±¸5˙Ó¬œí-ŒÓ¬ ¬ı˛n∏ø‰¬¸•Ûiß±, ·øÌfl¡± fl¡Ú…±À√¬ı˛ fl¡˘±øÚ¬Û≈Ú

Ú‘Ó¬…±‰¬±À «¬ı˛ fl¡±ÀÂ√ Ú‘Ó¬…ø˙é¬±¬ı˛ Î◊¬À~‡ ¬Û± ◊º24

e˘fl¡±¬ı…&ø˘ÀÓ¬

¬ı˛±Ê√√±¸œ ÚÈ¬œ¬ı˛ fl¡Ô± ¬Û±˝◊º ø¬ı¯∏≈û¬Û≈À¬ı˛ Œ√¬ı√±¸œ ÚÈ¬œ øÂ√˘º

Ó¬±¬ı˛± ø¬ı ∏≈û¬Û≈À¬ı˛¬ı˛ ¬ı˛±Ê√√¬ı˛¬ı±À¬ı˛, øμÀ¬ı˛ Ú‘Ó¬…·œÓ¬ fl¡¬ı˛Ó¬º ¬ı±—˘± ˛

Œ√¬ı√±¸œ¬ı˛± Ú±Ú± Ú±À˜ ’øˆ¬ø˝√√Ó¬ ˝√√Ó¬ñ Œ√¬ı¬ı±¬ı˛¬ıøÌÓ¬±,

¬ı±¬ı˛¬ı˛±˜±, Œ√¬ı±ø¸Úœ, Œ√˚˛±ø¸Úœ, ÚÈ¬œ ◊Ó¬…±ø√º ¬ıÓ¬«˜±ÀÚ ¬ı±—˘±˚˛

’±ÀÂ√ ëÚ±‰¬Úœí •x√± ˛, ’±ÀÂ√ Œ¸¬ı±√±¸œ •x√± ˛ ±¬ı˛± øμÀ¬ı˛

fl¡œÓ¬«Ú-·œÓ¬-Ú‘Ó¬… ¬Ûø¬ı˛À¬ı˙Ú fl¡À¬ı˛ Ô±Àfl¡Úº Ú±‰¬Úœ¬ı˛ fl¡Ô± ’±˜¬ı˛±

˜Ú¸±˜eÀ˘˝◊ ¬Û±˝◊º25

Ú±È¬…˙±À¶a øÚÀ√«˙ ’±ÀÂ√ Œ˚ ¬ı±—˘±¬ı˛ Ú‘Ó¬…ø˙äœ ˙…±˜¬ıÀÌ«¬ı˛

’e¬ı˛±· [make up] fl¡¬ı˛À¬ıÚº ‰≈¬˘ ¬ı“±Ò±¬ı˛ ø¬ı¬ı¬ı˛Ì› Ú±È¬…˙±À¶a

Œ √›˚˛± ’±ÀÂ √ñ ëŒ·ÃÎ¬ ˇ œ Ú±˜˘fl¡— õ∂±˚ ˛ ¸ø˙‡±

¬Û±˙À¬ıøÌfl¡˜ººî26

44444] &¬ı˛n∏˜≈‡œ Œ˘±fl¡±˚˛Ó¬ Ú‘Ó¬…Ò±¬ı˛±

¸—¶¥®øÓ¬ Ê√·ÀÓ¬¬ı˛ ¬ÛøGÓ¬¬ı˛± fl¡À˘˝◊ ¤fl¡˜Ó¬ Œ˚ ˜ô¶

ø˙ä˝◊ ¬Ûø¬ı˛˜±Ê√«Ú± ¤¬ı— ’Ú≈˙œ˘ÀÚ¬ı˛ ˜±Ò…À˜ Œ˘±fl¡ø˙ä ŒÔÀfl¡

ÒËn∏¬Û√œ ø˙Àä Î◊¬ißœÓ¬ ˝√√À˚˛ÀÂ√º ¬ı±—˘±› ¤¬ı˛ ¬ı…øÓ¬Sê˜ Ú˚˛º

Î◊¬√±˝√√¬ı˛Ì¶§¬ı˛+¬Û ¬ı˘± ˚±˚˛ñ

ˆ¬¬ı˛Ó¬Ú±È¬…˜ Ó¬±¬ı˛ Œ˙fl¡Î¬ˇñ ˆ¬·¬ıÓ¬À˜˘± Ú±È¬fl¡, ¸±ø√¬ı˛

fl≈¡ø‰¬¬Û≈Î¬ˇœ, fl≈¡¬ı˛n∏ˆ¬±øG ˝◊Ó¬…±ø√º

›øÎ¬ˇø˙ñ Œ·±øÈ¬¬Û≈M√√√, ˜±˝√√±¬ı˛œ, ¬ıg…± ˝◊Ó¬…±ø√º

ŒÓ¬˜øÚ Œ·ÃÎ¬ˇœ˚˛ Œé¬ÀS ¸Ê√œ¬ı Œ˘±fl¡±˚˛Ó¬ Ú‘Ó¬…Ò±¬ı˛±&ø˘

˝√√˘ñ Ú±‰¬Úœ, fl¡œÓ¬«Ú, ŒÂ√Ã ˝◊Ó¬…±ø√º ¬ı±—˘±˚˛ Δ˙¬ı, ˙±Mê ¤¬ı—

Δ¬ı¯∏û¬ı øÓ¬ÚøÈ¬ Ò˜«˝◊ ’Ó¬…ôL õ∂¬ı˘º Δ¬ı¯∏û¬ıÒ˜«ñ õ∂±‰¬œÚfl¡±˘

ŒÔÀfl¡˝◊ øÂ√˘, ˜Ò…˚≈À· Δ‰¬Ó¬Ú…À√À¬ı¬ı˛ Œ¬ı·¬ı±Ú ’±Àμ±˘ÀÚ¬ı˛

Ù¬À˘ Œ·ÃÎ¬ˇœ ˛ Δ¬ı ∏û¬ıÒ « ¬ı± ¬ı±—˘± Â√±ø¬ÛÀ ˛ ¬±¬ı˛Ó¬ Ó¬Ô± ¬Û‘øÔ¬ıœÀÓ¬

ÂøÎ¬ˇÀ˚˛ ¬ÛÀÎ¬ˇÀÂ√ñ fl¡œÓ¬«Ú, Ú±‰¬Úœ ¤˜Úøfl¡ ŒÂ√Ã ¤¬ı˛ ·±ÀÚ¬ı˛

¸≈À¬ı˛› ¤¬ı˛ õ∂ˆ¬±¬ı ’¬Ûø¬ı˛¸œ˜º ˙±MêÒ˜«ñ ¸Ó¬œ¬ı˛ ¤fl¡±ißøÈ¬

Œ√˝√√‡ÀG¬ı˛ ÀÒ… Œfl¡±Ú› Œfl¡±Ú› ÀÓ¬ õ∂‰¬ø˘Ó¬ Œ˚ 31øÈ¬ ‡G ◊

¬ı‘˝√√»¬ıÀe¬ı˛ Œfl¡±Ú› Ú± Œfl¡±Ú› Ê√±˚˛·±˚˛ ¬ÛÀÎ¬ˇÀÂ√ ¤¬ı— øMê¬ÛœÍ¬

·ÀÎ¬ˇ Î◊¬ÀÍ¬ÀÂ√º ¬ı±—˘±¬ı˛ ·œÓ¬-¬ı±√… › Ú‘ÀÓ¬… ˙øMê¬ı˛ õ∂ˆ¬±¬ı

’¬Ûø¬ı˛¸œ˜º ¢∂±˜œÌ &¬ı˛n∏˜≈‡œ Ú‘ÀÓ¬… ¤˝◊ øMê¬ı˛ õ∂ˆ¬±¬ı ø¬ıô¶¬ı˛ñ

‰¬GœÚ‘ÀÓ¬…, fl¡±ø˘fl¡±Ú‘ÀÓ¬…, fl¡±˘œfl¡±‰¬, ˜Ú¸±˜e˘ ˝◊Ó¬…±ø√ÀÓ¬

¤˝◊ ˙øMêÀfl¡øffl¡ Ú‘ÀÓ¬…¬ı˛˝◊ ¶£¬”¬ı˛Ì Œ√‡± ˚±˚˛º Δ˙¬ı-¬ı±—˘±¬ı˛

Ú‘ÀÓ¬… ø˙À¬ı¬ı˛ õ∂ˆ¬±¬ı ¸¬ı«±øÒfl¡º ˚±¬ı˛ Ù¬À˘ ¬ı±—˘±˚˛ ¬ıU Ú‘Ó¬…¬Û¬ı˛±

ø˙À¬ı¬ı˛ ’Ô«±» ëÚÈ¬¬ı˛±Ê√í Ó¬Ô± ëÚÀÓ¬«…ù´¬ı˛í ø˙À¬ı¬ı˛ ˆ¬±¶®˚« ¬Û±˝◊º



¸±¬ı˛± ¬ı±—˘±˚˛ Δ˙¬ı õ∂Ò±Ú ·±Ê√Ú Î◊¬»¸¬ı ¬Û±ø˘Ó¬ √√˚˛ Œ˚øÈ¬ ≈‡…Ó¬

Ú‘Ó¬…·œÓ¬Àfl¡øffl¡º Ó¬±˝◊ ¤˝◊ ·±Ê√Ú Ú‘ÀÓ¬… ë√˙±¬ıÓ¬±¬ı˛í Ú‘Ó¬… Â√±Î¬ˇ±

’±¬ı˛ Œ¬ıø˙¬ı˛ ˆ¬±·øÈ¬˝◊ ø˙¬ıÀfl¡øffl¡º Ó¬±˝◊ Œ·ÃÎ¬ˇœ˚˛ Ú‘ÀÓ¬… ¤˝◊

øÓ¬Ú ÒÀ˜«¬ı˛ õ∂ˆ¬±¬ı˝◊ ¬ıÓ¬«˜±Úº

Œ·ÃÎ¬ˇœ˚˛ Ú‘ÀÓ¬… õ∂±‰¬œÚfl¡±˘ ŒÔÀfl¡˝◊ ‰¬±¬ı˛ õ∂fl¡±¬ı˛ ¬ı±√…˚La

¬ı…¬ı˝√√+Ó¬ √√À˚˛ Ô±Àfl¡º

Ó¬Ó¬ ’Ô«±» Ó¬±À¬ı˛¬ı˛ ¬ı±√…˚La ø˝√√À¸À¬ı õ∂±‰¬œÚfl¡±À˘ ¬ıœÌ±

¬ı…¬ı √√+Ó¬ √√Ó¬, ¬ıÓ¬« ±ÀÚ Œ¸Ó¬±¬ı˛, À¬ı˛±√, Ó¬±Ú¬Û≈¬ı˛± ◊Ó¬…±ø√ ¬ı…¬ı √√+Ó¬

√√ ˛º

¸≈ø¯∏¬ı˛ ’Ô«±» ¬ı“±ø˙, ±Ú±˝◊, —‡, ¬Û±Ó¬±¬ı“±ø˙, √√±¬ı˛À˜±øÚ˚˛±˜

¬ı…¬ı˝√√+Ó¬ √√˚˛º

‚Ú ’Ô«±» ˜øμ¬ı˛±, ‚∞I◊±, Á¬“±Á¬, fl¡¬ı˛Ó¬±˘ ¬ı…¬ı˝√√+Ó¬ ˝√√˚˛º

’±ÚX ø˝√√À¸À¬ı ¬ı…¬ı˝√√±¬ı˛ √√˚˛ |œÀ‡±˘ ¬ı± ‘√e, Ï¬±fl¡, ŒÏ¬±˘,

¬Û±À‡±˚˛±Ê√, Ò±˜¸± ˝◊Ó¬…±ø√º

¤fl¡Ê√Ú ø˙é¬±Ô«œÀfl¡ Œ·ÃÎ¬ˇœ˚˛ Ú‘Ó¬… ø˙‡ÀÓ¬ Œ·À˘ õ∂ÔÀ˜

ø˙‡ÀÓ¬ √√ ˛ ë’e¸±ÒÚ±í Ó¬±¬ı˛¬Û¬ı˛ ëÚ‘M√√√±eí ¬ı± õ∂±Ôø˜fl¡ ¬Û√ =±À¬ı˛

Ó¬±À˘¬ı˛ ¸Àe Ú±‰¬±º Ó¬±¬ı˛¬Û¬ı˛ ÒœÀ¬ı˛ ÒœÀ¬ı˛ Œ¸ Œ˙À‡ñ ¬ıμÚ±,

˜e˘±‰¬¬ı˛Ì, ’±˘±¬Û‰¬±¬ı˛œ, ˜˝√√±Ê√Ú ¬Û√Ú‘Ó¬…, ˘œ˘±fl¡œÓ¬«Ú Ú‘Ó¬…,

¬Û±˘± Ú‘Ó¬…, ’ôL–√˙± Ú‘Ó¬… ¤Â√±Î¬ˇ±› Ú±˜±¬ıø˘ Ú‘Ó¬…, døÓ¬ Ú‘Ó¬…,

Œô¶±S Ú‘Ó¬…, ø¬ı¬ı˛n∏√ Ú‘Ó¬… ˝◊Ó¬…±ø√ ’±¬ı˛› Î◊¬2‰¬ ø˙é¬±¬ı˛ ¸Àe ¸Àe

¬Û˚«±˚˛SêÀ˜ ’±˚˛M√√√ fl¡¬ı˛ÀÓ¬ Ô±Àfl¡º Œ·ÃÎ¬ˇœ˚˛ Ú‘ÀÓ¬…¬ı˛ ·±Ú&ø˘ÀÓ¬

¸—¶¥®Ó¬, õ∂±‰¬œÚ¬ı±—˘±, Δ˜øÔ˘œ, ¬ıËÊ√¬ı≈ø˘ ˝◊Ó¬…±ø√ ˆ¬±¯∏±¸˜”À˝√√¬ı˛

õ∂À˚˛±· √√˚˛º ¬ıμÚ± Ú‘ÀÓ¬… ø¬ıÀ˙¯∏ ¬±À¬ı ¬ı…¬ı˝√√+Ó¬ √√˚˛ ‰¬±˜¬ı˛ ¤¬ı—

¸¬ı˛±º ‰¬±˜¬ı˛ ¬Û=ˆ”¬Ó¬Àfl¡ Ó‘¬5 fl¡À¬ı˛ ¤¬ı— ¬ı˛± ¬Û‘øÔ¬ıœ¬ı˛ Œ√…±Ó¬fl¡º

õ∂˚˛±Ó¬ ¬ÛøGÓ¬ |œ√œÀÚ˙‰¬f Œ¸Ú ø˘À‡ÀÂ√Úñ ëΔ¬ı¯∏û¬ı-ÚÓ¬«ÀÚ

Ú‘Ó¬…fl¡˘± ¤À√À˙ ¸•Û”Ì«Ó¬± ˘±ˆ¬ fl¡ø¬ı˛˚˛±ÀÂ√º ¤À√À˙ Ú±ø‰¬¬ı±¬ı˛

Œfl¡Ã˙˘ Œ˚ ’æ≥√Ó¬¬ı˛+À¬Û ’± ˛M√√√ √√ ◊ ˛±øÂ√˘, Ó¬±˝√√±ÀÓ¬ Àμ˝√√ Ú± ◊º

fl¡“±‰¬± ¬ı˛±¬ı˛ Î◊¬¬Ûø¬ı˛ ¬±À· ’e≈á¬˜±S ¶Û « fl¡ø¬ı˛ ˛± ÚÓ¬«fl¡œ¬ı˛± Ú±ø‰¬ÀÓ¬

¬Û±ø¬ı˛ÀÓ¬Ú, ÀÚ √√ ◊Ó¬ Ó¬“± √√±¬ı˛± Œ˚Ú ”ÀÚ…¬ı˛ Î◊¬¬Û¬ı˛ Ú±ø‰¬ÀÓ¬ÀÂ√Úºí[27]

Î¬◊À~‡…¬Ûø? –

1º Mohan Khokar : Dance in Transition– The

Pioneer, Marg, Bombay, Vol. XXXXI, No. 2.

2º ¸ÀÓ¬…fÚ±Ô [¸•Û±] – ¬ı±»¸±˚˛ÀÚ¬ı˛ fl¡±˜¸”S ˜”˘¸—¶¥®Ó¬

› ¬ı±—˘± ’Ú≈¬ı±√ 6˚5˚33ñ ›ø¬ı˛À˚˛KI◊±˘ ¤ÀÊ√kœº

3º M. A, Stein : Kalhaa’s Rājataragiī, Vol.

17º ’±qÀÓ¬±¯∏ ˆ¬A±‰¬±˚« – ¬ı±—˘±¬ı˛ Œ˘±fl¡Ú‘Ó¬… – ø¬ıø¬ıÒ, 2˚˛

‡G, ¤. ˜≈‡±Ê√«œ ¤`¬ Œfl¡±— õ∂±–ø˘–, Œfl¡±˘fl¡±Ó¬±, 1982,

¬Û‘– 15-23º

18º √˙«Ú± fl¡±À¬ı¬ı˛œ ¤¬ı— fl¡˘±¬ıÓ¬œ Œ√¬ıœ – ˙±¶aœ˚˛ ˜øÌ¬Û≈¬ı˛œ

ÚÓ¬«Ú, ˜øÌ¬Û≈¬ı˛œ ÚÓ¬«Ú±˘˚˛ [Œfl¡±˘fl¡±Ó¬±], 1993º ¬¬Û‘–

˜≈‡¬ıg ¤¬ı— ¬Û‘– 151-156º

19º Î¬– ¸≈À¬ı˛˙‰¬f ¬ıÀμ…±¬Û±Ò…±˚˛ [¸•Û±] – ˆ¬¬ı˛Ó¬ Ú±È¬…˙±¶a,

Ú¬ı¬ÛS õ∂fl¡±˙Ú, [Œfl¡±˘fl¡±Ó¬±], 1982, ‰¬Ó≈¬√« ’Ò…± ˛ñ

ëõ∂¬ı‘øM√√√íº

20º Prem Lata Sharma (ed) : Bhaddeśī ofMâtanga Muni, Asst. by Anil BihariBeohar, IGNCA & MLBD, New Delhi, 1994,pp. 104-107.

21º Dr. Premalata Sharma (Ed & Trans), as-sisted by R.K. Shringy, : Sangit Ratnakaraof Sarangadeva, Munshiram ManoharlalP. L. Delhi, Vol-II, 1989, pp. 4¼

III, 4th Taranga, Motilal Banarsidass, Œù≠±fl¡

420-424

4º Î¬±. ¬ı˛À˜˙‰¬f ˜Ê√≈˜√±¬ı˛ – ¬ı±—˘±À√À˙¬ı˛ ˝◊øÓ¬˝√√±¸,

ŒÊ√Ú±À¬ı˛ øõ∂KI◊± « ¤`¬ ¬Û±ø¬ıv ± « õ∂±. ø˘. 1364 [¬ı±—˘±],

¬Û‘– 122º

5º Î¬. ’±˙± √±¸ › ’±qÀÓ¬±¯∏ ˆ¬A‰¬±˚« – ¬ı±—˘± ¸±ø˝√√ÀÓ¬…

Œ¬ıÃX Ò˜« › ¸—¶¥ ® øÓ¬, fl¡…±˘fl¡±È ¬ ± ¬ı ≈fl¡ ˝ √ √ ±Î ◊ ¬¸

[Œfl¡±˘fl¡±Ó¬±], 1969, ¬Û‘. 531

6º øÚÓ¬…±Úμ ø¬ıÀÚ± Œ·±¶§±˜œ – ¬ı±—˘± ¸±ø˝√√ÀÓ¬…¬ı˛ fl¡Ô±,

Œ˘±fl¡ø˙é¬± ¢∂Lö˜±˘±, ø¬ıù´ˆ¬±¬ı˛Ó¬œ õ∂fl¡±˙Ú, ˜±‚ 1359

[¬ı±—˘±]º

7º ¸≈fl≈¡˜±¬ı˛ Œ¸Ú – Δ¬ı¯∏û¬ıœ˚˛ øÚ¬ıg, ¬ı˛+¬Û± [Œfl¡±˘fl¡±Ó¬±],

1970, ¬Û‘. 12

8º ¸≈fl≈¡˜±¬ı˛ Œ¸Ú – õ∂±‰¬œÚ ¬ı±—˘± › ¬ı±„√√±ø˘, ø¬ıù´ˆ¬±¬ı˛Ó¬œ

1353 [¬ı±—]º

9º ˝√√À¬ı˛fl‘¡¯∏û ˜≈À‡±¬Û±Ò…±˚˛ – |œ|œ·œÓ¬À·±ø¬ıμ˜ƒ, &¬ı˛n∏√±¸

‰¬ÀA±¬Û±Ò…±˚˛ ¤`¬ ¸i¸ [Œfl¡±˘fl¡±Ó¬±], 1362 [¬ı±—],

¬Û‘– 29º

10º Œ·±¬Û±˘ ˝√√±˘√±¬ı˛ – ¬ı±—˘± ¸±ø˝√√ÀÓ¬…¬ı˛ ¬ı˛+¬ÛÀ¬ı˛‡±,

˜≈MêÒ±¬ı˛± [Œfl¡±˘fl¡±Ó¬±], 1986, ¬Û‘.31º

11º √œÀÚ˙‰¬f Œ¸Ú – ¬ıeˆ¬±¯∏± › ±ø˝√√Ó¬… 1˜ ‡G, •Û±Ú±

’ø¸Ó¬ fl≈¡˜±¬ı˛ ¬ıÀμ±¬Û…±Ò…± ˛, ¬Ûø(˜¬ıe ¬ı˛±Ê√… ¬Û≈ô¶fl¡¬Û ∏«√,

1986, ¬Û‘– 128-291º

12º √œÀÚ˙‰¬f Œ¸Ú – ¬ıeˆ¬±¯∏± › ¸±ø˝√√Ó¬… [1˜ ‡G],

¸•Û±√Ú±-’ø¸Ó¬ fl≈¡˜±¬ı˛ ¬ıÀμ…±¬Û±Ò…±˚˛, ¬Ûø(˜¬ıe ¬ı˛±Ê√…

¬Û≈ô¶fl¡ ¬Û¯∏«√ Œfl¡±˘fl¡±Ó¬±, 1986, ¬Û‘. 128-291

13º Î¬– ˜ÚÀ˜±˝√√Ú Œ‚±¯∏ – ¬ı±—˘± ¸±ø˝√√Ó¬…, ˝◊ø`¬˚˛±Ú ¬Û±ø¬ıvø¸øÈ¬

Œ¸±¸±˝◊øÈ¬, Œfl¡±˘fl¡±Ó¬±, ¬Û‘– 49-50º

14º ¬ı˛À˜˙‰¬f ˜Ê√≈˜√±¬ı˛ [¸•Û±.] – ¬ı±—˘±À√À˙¬ı˛ ˝◊øÓ¬˝√√±¸,

˜Ò…˚≈·, ŒÊ√Ú±À¬ı˛˘, 1380 [¬ı±—], ¬Û‘– 308-309º

15º ¬ı˛˜±Ú±Ô ‰¬Sê¬ıÓ¬«œ › ¡Z±¬ı˛fl¡±Ú±Ô ‰¬Sê¬ıÓ¬«œ [¸•Û±] –

¬ı—˙œ√±¸ ¬ÛΩ±¬Û≈¬ı˛±Ì, ˆ¬A‰¬±˚« ¤`¬ ¸k, Œfl¡±˘fl¡±Ó¬±,

1318, ¬Û‘– 597º

16º ˜≈fl≈¡μ¬ı˛±˜ ‰¬Sê¬ıÓ¬«œ – fl¡ø¬ıfl¡ÇÌ ‰¬Gœ, ¬ı¸≈˜Ó¬œ ¸±ø˝√√Ó¬…

˜øμ¬ı˛, Œfl¡±˘fl¡±Ó¬±, ¬Û‘– 90-91º

22º Î¬– √œÀÚ˙‰¬f ¸¬ı˛fl¡±¬ı˛ – ø˙˘±À˘‡-Ó¬±•⁄˙±¸Ú±ø√ õ∂¸e,

¬Û≈ô¶fl¡ø¬ı¬ÛøÌ [Œfl¡±˘fl¡±Ó¬±], 1985, ¬Û‘. 47-59º

23º Sukumar Sen (ed) : Sekhsubhadaya ofHalayudh Misra, Asiatic Society, Calcatta,1963 pp. 65-67º

24º Ê√±˝√ê¬ıœ fl≈¡˜±¬ı˛ ‰¬Sê¬ıÓ¬«œ [¬ıe±Ú≈¬ı±√] – ’±˚«±¸5˙Ó¬œ ›

Œ·ÃÎ¬ ˇ ¬ıe-Œ·±¬ıÒ«Ú ’±‰¬±˚«, ¸±Ú…±˘ ¤`¬ Œfl¡±—,

Œfl¡±˘±fl¡±Ó¬±, 1378 [¬ı±—], ¬Û‘– 95-99º

25º ’±qÀÓ¬±¯∏ ˆ¬A±‰¬±˚« – ¬ı±—˘±¬ı˛ Œ˘±fl¡Ú‘Ó¬…ñ ø¬ıø¬ıÒ, 2˚˛

‡G, ¤ ˜≈‡±Ê√π ¤`¬ Œfl¡±— õ∂±– ø˘–, 1982, ¬Û‘– 15-

23º

26º Î¬±. ≈À¬ı˛˙‰¬f ¬ıÀμ±¬Û±Ò…±˚˛ › Â√μ± ‰¬Sê¬ıÓ¬«œ – Ú±È¬…˙±¶a-

3˚˛ ‡G, Ú¬ı¬ÛS õ∂fl¡±˙Ú, Œfl¡±˘fl¡±Ó¬±, 1982, ¬Û‘– 95º

27º √œÀÚ˙‰¬f Œ¸Ú – ¬ı‘˝√√»¬ıe [1˜ ‡G], Œ√íÊ√ ¬Û±¬ıø˘ø˙—,

1999 [2˚˛ ˜≈^Ì], ¬Û‘– 454-455º



Î¬◊øÚ˙ ˙Ó¬Àfl¡¬ı˛ ’¸À˜ ’¬ı±„√√±ø˘À√¬ı˛ ¬ı±—˘±‰¬‰«¬± –

ø¡ZÓ¬œ˚˛ ¬Û¬ı«

õ∂ ”Ú ¬ı «Ú

¬ı±—˘± ø¬ıˆ¬±·, fl¡È¬Ú ˜˝√√±ø¬ı√…±˘˚˛, &˚˛±˝√√±øÈ¬-781001, ’¸˜

CULTIVATION OF BENGALI IN NINETEENTH CENTURY ASSAMBY THE NON-BENGALEES –– PART-II

Prasun BarmanDeptt. of Bengali, Cotton College, Guwahati-781 001, Assam

ABSTRACT : Bengali literature expanded hugely in the nineteenth century. Itbecame popular in the neighbouring areas of Bengal also. In northeast India notonly Bengalees, even non-Bengalees had taken interest in Bengali literature andlanguage. Bengal Renaissance had been welcomed by Assam and NortheastIndia too.

We will discuss about the study of Bengali in the second half of thenineteenth century by the Assamese intelligentsia. Anandaram Dhekial Phookan’s‘Ain O Byabastha Sangraha’ was published in 1855. In this period Bengali write-ups of Moonshi Kifayut Ullah, Haraprasad Nath, Rev. M. Ramkhe, ManicharanBarman and others were published.

It is worth mentioning that our discussion will focus on the historical point ofview about the study of Bengali literature in nineteenth century by non-Bengaleesin the Northeast India.

ÿÚø¬ı—˙ ˙Ó¬±sœ¬ı˛ ’¸À˜ ¬ı±—˘± Œ˘‡±ø˘ø‡¬ı˛ ≈√øÈ¬ Ò±¬ı˛±º

¤fl¡øÈ¬ ¬ı±„√√±ø˘À√¬ı˛ › ’Ú…øÈ¬ ’¬ı±„√√±ø˘¬ı˛ ¬ı˛ø‰¬Ó¬ ±ø˝√√Ó¬…º ø¡ZÓ¬œ ˛

Ò±¬ı˛±˚˛ ˝◊√√Àμ±-˝◊√√Î¬◊À¬ı˛±¬Ûœ˚˛ ˆ¬±¯∏±-Œ·±á¬œ¬ı˛ ’¸ø˜˚˛± ¤¬ı— Œˆ¬±È¬-

‰¬œÚœ˚˛ ¬ı—À˙¬ı˛ øÎ¬˜±¸± › ·±À¬ı˛±ˆ¬±¯∏œ ø˙øé¬Ó¬ ¬ı…øMê√À√¬ı˛ ˜ÀÒ…

¬ı±—˘± Œ˘‡±À˘ø‡¬ı˛√ øÚ√˙«Ú ¬Û±›˚˛± ˚±˚˛º

˜Ò…˚≈À· ’±À˝√√±˜-fl¡±Â√±Î¬ˇ-øS¬Û≈¬ı˛± õ∂ˆ¬‘øÓ¬ Œ√˙œ˚˛ ¬ı˛±Ê√±À√¬ı˛

˜ÀÒ… Œ˚±·±À˚±À·¬ı˛ ¬±¯∏± ø˝√√À¸À¬ı ¬ı±—˘±¬ı˛ ¬ı…¬ı˝√√±¬ı˛ øÂ√˘º Î¬◊øÚ˙

˙Ó¬Àfl¡, 1826 ø‡Ë¶Ü±Às¬ı˛ ¬Û¬ı˛ ˝√√ø˘¬ı˛±˜ ŒÏ¬øfl¡˚˛±˘ Ù≈¬fl¡Ú

[1802-32], :¬ı˛±˜ ‡±¬ı˛‚¬ı˛œ ˛± Ù≈¬fl¡Ú [1805-38], øÌ¬ı˛±˜

Œ√›˚˛±Ú [1806-58] õ∂˜≈À‡¬ı˛ ¸Àe Œ˚±·±À˚±· ‚ÀÈ¬

’±À˘±fl¡√œ5 fl¡˘fl¡±Ó¬±¬ı˛ ¬ıeœ ˛ ˜±ÀÊ√¬ı˛º ¤ ◊√√ Œ˚±· ”ÀS¬ı˛ ¶§±é¬¬ı˛

¬ı˛À˚˛ÀÂ√ Ó¬»fl¡±˘œÚ ¸—¬ı±√-¸±˜ø˚˛fl¡¬ÛÀS¬ı˛ ¬Û±Ó¬±˚˛º

fl¡˘fl¡±Ó¬±¬ı˛ ¸Àe ’¸ø˜˚˛± ëÎ¬±„√√¬ı˛œ˚˛±íÀ√¬ı˛ ¤˝◊√√ Œ˚±·¸”S

ø¡ZÓ¬œ˚˛±ÀÒ« ’±¬ı˛› ¬ı…±¬Ûfl¡Ó¬± ˘±ˆ¬ fl¡À¬ı˛º ¬ıe Œõ∂ø¸ÀÎ¬øk¬ı˛

’ôLˆ¬≈«Mê√ ˝√√›˚˛± ¤¬ı— Î¬◊2‰¬ø˙é¬±¬ı˛ Ê√Ú… ’¸ø˜˚˛± ˚≈¬ıfl¡À√¬ı˛

fl¡˘fl¡±Ó¬±-·˜Úñ ¤˝◊√√ Œ˚±·±À˚±·Àfl¡ ¸≈‘√Ï¬ˇ fl¡¬ı˛ÀÓ¬ ¸±˝√√±˚…

fl¡À¬ı˛øÂ√ º Î¬◊øÚ˙ Ó¬Àfl¡¬ı˛ ø¡ZÓ¬œ ˛±ÀÒ« ’±Úμ¬ı˛±˜ ŒÏ¬øfl¡ ˛±˘ Ù≈¬fl¡Ú

[1829-59], ˜≈Úø¸ Œfl¡Ù¬±˚˛» Î¬◊~± [∑-1868], ˘ÑœÚ±Ô

Œ¬ıÊ√¬ıè˚˛± [1864-1939] õ∂˜≈‡ ’¸ø˜˚˛± ˆ¬±¯∏±‰¬‰«¬±¬ı˛

¬Û±˙±¬Û±ø˙ ¬ı±—˘±ÀÓ¬› Œ˘‡±ø˘ø‡ fl¡À¬ı˛ÀÂ√Úº ¬Û±˙±¬Û±ø˙ ¬ıÀe›

’¸˜ Ó¬Ô± fl¡±˜¬ı˛+¬Û-fl¡±˜±‡…± øÚÀ˚˛ ±Ú≈À¯∏¬ı˛ ÀÒ… ’±¢∂˝√√ ΔÓ¬ø¬ı˛

˝√√ø26√˘º ’¸ø˜˚˛± Î¬◊¬Û±øÒ ëŒÏ¬øfl¡˚˛±˘ Ù≈¬fl¡ÀÚí¬ı˛ Ú±˜ ŒÔÀfl¡˝◊√√

Ú±øfl¡ ¬Û…±¬ı˛œ‰“¬±√ ø˜S [1814-83] Ó“¬±¬ı˛ Â√ΩÚ±˜øÈ¬ [ŒÈ¬fl¡‰“¬±√

Í¬±fl≈¡¬ı˛] ¢∂˝√√Ì fl¡À¬ı˛øÂ√À˘Úº

Î¬Ó“¬±˝√√±¬ı˛ Ú±˜ øÂ√˘ ŒÏ“¬fl¡‰¬f Ù≈¬fl¡Úº ... Ó“¬±˝√√±¬ı˛ Ú±˜ ˝√√˝◊√√ÀÓ¬˝◊√√

Œ¬ı±Ò ˝√√˚˛ ŒÈ¬fl¡‰“¬±√ Í¬±fl≈¡À¬ı˛¬ı˛ Î¬◊»¬ÛøM√√ºñ ˝√¬ı˛õ∂¸±√ ˙±¶aœ

Œ√¬ıõ∂¸±√ ¬A±‰¬± « [¸•Û±.] – √√¬ı˛õ∂¸±√ ±¶aœ ¬ı˛‰¬Ú± —¢∂ √√,

2˚˛ ‡G, Ú±Ô ¬ıË±√±¸« [¬Ûø¬ı˛.] fl¡˘fl¡±Ó¬±, 1981, ¬Û‘. 145√ˇ

Î¬◊øÚ˙ ˙Ó¬Àfl¡¬ı˛ ≈√øÈ¬ ’ÀÒ« ’¸ø˜˚˛±À√¬ı˛ ˜ÀÒ… ¬ı±—˘±

Œ˘‡±ø˘ø‡¬ı ‰¬ø¬ıS › Δ¬ıø˙©Ü… ¬Ûø¬ı¬ıøÓ«¬Ó¬ √√À˚ÀÂ√ ¶§Ó¬–¶£¬”Ó«¬ˆ¬±À¬ıº

Î¬◊øÚ˙ ˙Ó¬Àfl¡¬ı˛ Œ·±Î¬ˇ±¬ı˛ ø√Àfl¡ ’±À˘±fl¡√œ5 ¬ıeœ˚˛ ¸˜±ÀÊ√¬ı˛

¸—¶ÛÀ˙« ¤À¸ Ê√±≈√¬ı˛±˜, ˝√√ø˘¬ı˛±˜, ˚:¬ı˛±˜ õ∂˜≈‡ ¬ı±—˘±

Œ˘‡±ø˘ø‡¬ı˛ õ∂øÓ¬ ’±¢∂˝√√œ ˝√√À˚˛ Î¬◊ÀÍ¬øÂ√À˘Úº Sê˜˙ ø¡ZÓ¬œ˚˛±ÀÒ«,

Ú±Ú± fl¡±¬ı˛ÀÌ ¤˝◊√√ ¶§Ó¬–¶£¬”Ó«¬Ó¬± øfl¡Â≈√È¬± øÙ¬Àfl¡ ˝√√À˚˛ ¬ÛÀÎ¬ˇº Ó¬¬ı≈›

ëfl‘¡ø¯∏ √¬Û«Ìí [1853], ë’±˝◊√√Ú › ¬ı…¬ı¶ö± ¸—¢∂˝√√í [1856],

ëfl¡±ÚÀ‡±’± ¬Û≈øÔí [1876], ë¬ı±e±˘±-·±À¬ı˛± ’øˆ¬Ò±Úí

[1887], ëΔ˝√√øÎ¬ˇ•§ ¬±¯∏± õ∂À¬ı˙í [1892] ◊√√Ó¬…±ø√ ¢∂Lö ¬ı±—˘±˚˛

õ∂fl¡±ø˙Ó¬ ˝√√À˚˛ÀÂ√º õ∂±ôL¬ı±¸œ¬ı˛ ¤˝◊√√ ’Ú±À˘±ø‰¬Ó¬ ¢∂Lö&ø˘ ¬ı±—˘±

¸±ø˝√√ÀÓ¬… Δ¬ıø‰¬S… ¤ÀÚÀÂ√, ¤ fl¡Ô± øÚ–¸ÀμÀ˝√√ ¬ı˘± ˚±˚˛º

’±Úμ¬ı˛±˜ ŒÏ¬øfl¡˚˛±˘ Ù≈¬fl¡ÀÚ¬ı˛ ë’±˝◊√√Ú › ¬ı…¬ı¶ö± ¸—¢∂˝√√í [õ∂Ô˜

‡G]

Ù≈¬fl¡ÀÚ ø˚ ’± ◊√√Ú › ¬ı…¬ı¶ö± —¢∂˝√√ Â√¬Û± ◊√√øÂ√˘ Œ¸ ◊√√

¬Û≈ô¶fl¡1 õ∂Ô˜ˆ¬±· Â√¬Û± Œ˙¯∏ ˝√√í˘º... ¤˝◊√√ ¬Û≈ô¶fl¡

¸±Ò±1Ì1 ¸˜œ¬ÛÓ¬ õ∂‰¬±ø1Ó¬ ˝√√í˘Ó¬ ¸fl¡À˘±

¸•§±√¬ÛS ’±1n∏ ±Ò±1ÀÌ ◊√√˚˛±fl¡ ÀôL±À¯∏À1 ¢∂±˝√√…

fl¡ø1À˘º ¸√1 Œ√›ª±Úœ ’±√±˘Ó¬1 Ê√Ê√

‰¬± √√±¬ı¸fl¡˘1 ’Ú≈À1±ÒÓ¬ ·¬ıÌ«À˜ÀKI◊› ◊√√ ˛±1 250

‡G 1000 È¬fl¡± ˜”˘…Ó¬ ¢∂˝√√Ì fl¡ø1À˘ ’±1n∏

¸fl¡À˘± ø¬ı‰¬±1fl¡¸fl¡˘Õ˘ ¬ÛÍ¬±À˘º ¬ıe˘± ¬ı±

Œ√˙œ˚˛ ¬±¯∏±Ó¬ ¤˝◊√√ ¬Û≈ô¶Àfl¡˝◊√√ ¬ı…ª¶ö± ‚øÈ¬Ó¬ õ∂Ô˜

¬Û≈ô¶fl¡º Ó¬±1 ¬Û”À¬ı« ¬ıe˘± ˆ¬±¯∏±Ó¬ ŒÓ¬ÀÚ ¬ı…ª¶ö±1

¬Û≈ô¶fl¡ Ú±øÂ√˘º ˝◊√√˚˛±1 ¬Û1± ¸±Ò±1Ì1 ¬ı1 Î¬◊¬Ûfl¡±1

˝√√í˘º 1

&Ì±øˆ¬¬ı˛±˜ ¬ıè˚˛±¬ı˛ [1834-1894] ¤˝◊√ √ ˜”˘…±˚˛Ú

’±Úμ¬ı˛±˜ ŒÏ¬øfl¡˚˛±˘ Ù≈¬fl¡ÀÚ¬ı˛ [1829-1859] ë’±˝◊√√Ú ›

¬ı…¬ı¶ö± ¸—¢∂˝√√í ¢∂Lö-¸•ÛÀfl«¡ ¸±Ò±¬ı˛Ì ¬Û±Í¬Àfl¡¬ı˛ ’±¢∂˝√√ ¬ı±øÎ¬ˇÀ˚˛

ŒÓ¬±À˘º ¬Û¬ı˛¬ıÓ«¬œ¸˜À˚˛ Úμ Ó¬±˘≈fl¡√±¬ı˛ [1932-1983]

¸—fl¡ø˘Ó¬ › ¸•Û±ø√Ó ¢∂ÀLö¬2 ˆ¬”ø˜fl¡±-’—˙ ¤¬ı— ¸”ø‰¬¬ÛS

õ∂fl¡±ø˙Ó¬ √√À˚˛ÀÂ√º

’±Úμ¬ı˛±˜ ŒÏ¬øfl¡˚˛±˘ Ù≈¬fl¡ÀÚ¬ı˛ ë’±˝◊√√Ú › ¬ı…¬ı¶ö± ¸—¢∂˝√√í

¢∂LöøÈ¬ õ∂fl¡±ø˙Ó¬ ˝√√À˚˛øÂ√˘ 1855 ø‡Ë¶Ü±Àsº fl¡ø˘fl¡±Ó¬±¬ı˛ øÚÎ¬◊

Œõ∂¸ ˚ÀLa ë¿˚≈√Ú±Ô √±¸ fl¡M‘√√«fl¡í ˜≈ø^Ó¬ ¤˝◊√√ ¢∂ÀLö¬ı˛ ’±‡…±¬ÛS

øÂ√˘ øÚ•ß¬ı˛+¬Û –

’±˝◊√√Ú › ¬ı…¬ı¶ö± —¢∂˝√√º

’Ô«±»

¬ıeÀ√À˙ ‰¬ø˘Ó¬ ˙±¶a, ˙¬ı˛±, Œ√˙±‰¬±¬ı˛, ˝◊√√—˘Gœ˚˛ ˘±,

·¬ıÌ«À˜ÀKI◊¬ı˛ ’±˝◊√√Ú, fl¡Ú©Ü™fl¡˙Ú, ¸fl«¡≈…˘¬ı˛ ’Î¬◊¬ı˛ ›

’±√±˘ÀÓ¬¬ı˛ ÚøÊ√¬ı˛ ◊√√Ó¬…±ø√¬ı˛

¸±¬ı˛ ¸—¢∂˝√√º

¿’±Úμ¬ı˛±˜ ŒÏ¬øfl¡˚˛±˘ Ù≈¬fl¡Ú õ∂ÌœÓ¬º

õ∂Ô˜ ‡Gº

fl¡ø˘fl¡±Ó¬±º 3

¤˝◊√√ ¤fl¡˝◊√√ ¬ıÂ√¬ı˛ ’±Úμ¬ı˛±À˜¬ı˛ fl¡±˘Ê√˚˛œ ¬ı˛‰¬Ú± ëA FewRemarks on the Assamese Language and Ver-nacular Education in Assamí õ∂fl¡±ø˙Ó¬ ˝√√À˚˛øÂ√˘º

ë’¸ø˜˚˛± ˆ¬±¯∏±¬ı˛ ¬õ∂Ò±Ú Î¬◊»¸±˝√√√±Ó¬±í ’±Úμ¬ı˛±˜ Œfl¡Ú ¬ı±—˘±

ˆ¬±¯∏±˚˛ ’±˝◊√√ÀÚ¬ı˛ ¬ı˝◊√√ ¬ı˛‰¬Ú± fl¡¬ı˛À˘Ú∑ ˜”˘Ó¬ øÓ¬ÚøÈ¬ fl¡±¬ı˛Ì

’±˜±À√¬ı˛ ˜ÀÚ ˝√√À˚˛ÀÂ√ .

fl¡. ’±˝◊√√Ú-ø¬ı¯∏˚˛fl¡ ¢∂Lö ¬ı˛‰¬Ú±˚˛ ’±Úμ¬ı˛±À˜¬ı˛ ’±¢∂˝√√ ¤¬ı—

Î¬◊»¸± √√º ¤Àé¬ÀS Ó“¬±¬ı˛ ëÙ≈¬fl¡Ú Œ√› ˛±ÀÚ¬ı˛ fl¡± ˛√±¬ıμœí

[1849-50] ¤¬ı— ë¸√¬ı˛ Œ√›˚˛±Úœ øÚ©ÛøM√√í

[1850] ø¬ıÀ˙¯∏ˆ¬±À¬ı Î¬◊À~‡À˚±·…º

‡. ¬ıeœ˚˛ Ú¬ıÊ√±·¬ı˛ÀÌ¬ı˛ õ∂ˆ¬±À¬ı ’¸ø˜˚˛± ø¬ı¡Z»¸˜±ÀÊ√

¬ı±—˘± ˆ¬±¯∏±-¸±ø˝√√Ó¬…‰¬‰«¬±¬ı˛ ¤fl¡øÈ¬ õ∂¬ıÌÓ¬± ·ÀÎ¬ˇ

Î¬◊ÀÍ¬øÂ√˘º Ê√±≈√¬ı˛±˜ ŒÎ¬fl¡± ¬ıè˚˛± [1801-1869],

‹øÓ¬ √√…

The Heritage

© Aitihya Samstha Vol.VI, Issue -2, 2015pp 88-100 Î¬◊øÚ˙ ˙Ó¬Àfl¡¬ı˛ ’¸À˜ ’¬ı±„√√±ø˘À√¬ı˛ ¬ı±—˘±‰¬‰«¬± – ø¡ZÓ¬œ˚˛ ¬Û¬ı«

‹øÓ¬˝√√… The Heritage, Vol.VI, Issue-2, 2015 ‹øÓ¬˝√√… The Heritage, Vol.VI, Issue-2, 2015 89



√√ø˘¬ı˛±˜ ŒÏ¬øfl¡ ˛±˘ Ù≈¬fl¡Ú [1802-1832], :¬ı˛±˜

‡±¬ı˛‚¬ı˛œ˚˛± Ù≈¬fl¡Ú [1805-1838], ˜øÌ¬ı˛±˜

Œ√›˚˛±Ú [1806-1858] õ∂˜ ≈À‡¬ı ˛ ˜ÀÓ¬±

’±Úμ¬ı˛±À˜¬ı˛› ¬ı±—˘± ¬± ∏±¬ı˛ õ∂øÓ¬ ¶§±ˆ¬±ø¬ıfl¡ ’±fl¡ ∏«Ì

øÂ√˘º

·. ¬ıeÀ√À˙ õ∂‰¬ø˘Ó¬ ’±˝◊√√ÀÚ¬ı˛ ¤fl¡øÈ¬ ¸˝√√Ê√ › ¸¬ı˛˘

¬ıeœ˚˛ ¸—¶®¬ı˛Ì õ∂fl¡±˙º

’±Úμ¬ı˛±˜ Î¬◊2‰¬ø˙é¬± ˘±Àˆ¬¬ı˛ Ê√Ú… 1841 ø‡Ë¶Ü±Às

fl¡˘fl¡±Ó¬±¬ı˛ ø˝√√μ≈ fl¡À˘ÀÊ√ ëÓ‘¬Ó¬œ˚˛ øÎ¬¬Û±È«¬À˜ÀKI◊í ˆ¬øÓ«¬

˝√√À˚˛øÂ√À˘Úº w±Ó¬± ≈√·«±¬ı˛±˜ Ó“¬±¬ı˛ ¸eœ øÂ√À˘Úº ¡Z±√˙¬ı¯∏«œ˚˛

¬ı±˘fl¡¡ZÀ˚˛¬ı˛ Œ¸-¸˜˚˛fl¡±¬ı˛ fl¡˘fl¡±Ó¬±¬ı˛ ø¬ı¡Z»¸˜±ÀÊ√¬ı˛ ¸Àe

¸±é¬±» fl¡¬ı˛±¬ı˛ ¸—¬ı±√ ¬Û±›˚˛± ˚±˚˛º ŒÎ¬øˆ¬Î¬ Œ˝√√˚˛±¬ı˛ [1775-

1842], ¬ı˛¸˜˚˛ √M√√ [1779-1854], ¬ı˛±Ê√± ¬ı˛±Ò±fl¡±ôL Œ√¬ı

[1783-1867], ¬ı˛±˜fl¡˜˘ Œ¸Ú [1783-1844], øÓ¬˘±˘

˙œ˘ [1792-1854], øõ∂k ¡Z±¬ı˛fl¡±Ú±Ô Í¬±fl≈¡¬ı˛ [1794-

1846], õ∂¸ißfl≈¡˜±¬ı˛ Í¬±fl≈¡¬ı˛ [1801-1868], ¬ı˛±Ê√± fl¡±˘œfl‘¡¯û

Œ√¬ı [1808-1874]ñ Œfl¡ ŒÚ˝◊√√ ¤-Ó¬±ø˘fl¡±˚˛º

øfl¡c øfl¡Â≈√ø√ÀÚ¬ı˛ Œˆ¬Ó¬¬ı˛ ≈√·«±¬ı˛±˜ ’¸≈¶ö √√À˚˛ ¬ÛÀÎ¬ˇÚ ¤¬ı—

fl¡˘fl¡±Ó¬±ÀÓ¬˝◊√√ Ó“¬±¬ı˛ ˜‘Ó≈¬… ˝√√˚˛º ’À‰¬Ú± fl¡˘fl¡±Ó¬±˚˛ ’±Úμ¬ı˛±˜

¤fl¡±fl¡œ ˝√√À˚˛ ¬ÛÀÎ¬ˇÚº Œ¸fl¡±À˘ ø˝√√μ≈ fl¡À˘ÀÊ√ øÓ¬ÚøÈ¬ ø¬ıˆ¬±·

øÂ√˘ñ Ê≈√øÚ˚˛¬ı˛, ø¸øÚ˚˛¬ı˛ ¤¬ı— fl¡À˘Ê√º ’±Úμ¬ı˛±˜ 1844

ø‡Ë¶Ü±Às ø¸øÚ ˛¬ı˛ ø¬ıˆ¬±À·¬ı˛ Ó‘¬Ó¬œ ˛ Œ|øÌÀÓ¬ õ∂À¬ı˙ fl¡À¬ı˛øÂ√À˘Úº

fl¡…±ÀõI◊Ú ŒÎ¬øˆ¬Î¬ ¤˘ ø¬ı˛‰¬±Î«¬¸ÀÚ¬ı˛ [1801-1865] ˜ÀÓ¬±

Â√±S√¬ı˛√œ ø˙é¬Àfl¡¬ı˛ ¸±øißÒ… øÓ¬øÚ Œ¬ÛÀ˚˛øÂ√À˘Úº Î¬◊À~‡…,

¤¸˜˚˛ ˜Ò≈¸”√Ú √M√√ [1824-1873] ø˝√√μ≈ ¶≈®À˘¬ı˛ Â√±S

øÂ√À˘Úº ø‡Ë¶ÜÒ˜« ¢∂˝√√Ì fl¡¬ı˛±¬ı˛ [1843] Ê√Ú… ë˜±˝◊√√Àfl¡˘í

˜Ò≈¸”√Ú √M√√Àfl¡ 1844 ø‡Ë¶Ü±Às ø˝√√μ≈ ¶≈®˘ ŒÂ√ÀÎ¬ˇ Œ¬ıø¬ı˛À˚˛

’±¸ÀÓ¬ ˝√√À˚˛øÂ√˘º ’¢∂Ê√ ˜±˝◊√√Àfl¡À˘¬ı˛ ¸Àe øfl¡ ’±Úμ¬ı˛±À˜¬ı˛

Œfl¡±ÀÚ± Œ˚±·±À˚±· ‚ÀÈ¬øÂ√˘∑

≈√ˆ¬ «±·… Œ˚ ’±Úμ¬ı˛±˜ ¬ÛÎ¬ˇ±À˙±Ú± ’¸˜±5 Œ¬ı˛À‡

&˚˛±˝√√±øÈ¬ÀÓ¬ øÙ¬À¬ı˛ ’±À¸Ú 1845 ø‡Ë¶Ü±Àsº õ∂±˚˛ øÓ¬Ú¬ıÂ√¬ı˛

fl¡±˘ ø˝√√μ≈ ¶≈®À˘ fl¡œ fl¡œ ø˙‡À˘Ú, Ó¬±¬ı˛ ø¬ıô¶±ø¬ı˛Ó¬ ø¬ı¬ı¬ı˛Ì

¬Û±›˚˛± ˚±˚˛ &Ì±øˆ¬¬ı˛±˜ ¬ıè˚˛±¬ı˛ ¬ı˛‰¬Ú± ŒÔÀfl¡ –

’±ø˝√√¬ı1 ¸˜˚˛Ó¬ ŒÓ¬›“ ¬Û±È¬œ·øÌÓ¬, õ∂±˚˛ ¸•Û”Ì«

¬ıœÊ√·øÌÓ¬1 ¸±˜±Ú… øÚ˚˛˜, Ê√…±ø˜øÓ¬1 õ∂Ô˜

’Ò…±˚˛, ˝◊√√—˘G, Œ1±˜, ø¢∂‰¬ ’±1n∏ ˆ¬±1Ó¬¬ı¯∏«1

˝◊√√øÓ¬˝√√±¸, ◊√√—1±Ê√œ fl¡±¬ı…-¸—¢∂˝√√ õ∂ˆ¬‘øÓ¬ ¢∂Lö ¬Û±Í¬

fl¡ø1øÂ √˘º ˝ ◊ √ √—1±Ê√œ ˆ¬±¯ ∏ ± fl¡ ¬ıÕ˘ ’±1n ∏

˝◊√√—1±Ê√ø¬ı˘±fl¡1 Δ¸ÀÓ¬ ¬ı…ª˝√√±1 fl¡ø1¬ıÕ˘ ø˚

Œfl¡Ó¬ø¬ı˘±fl¡ øÚ ˛ Ó¬±Àfl¡± ø˙é¬± fl¡ø1øÂ√ º ¬ıe˘±

ˆ¬±¯∏±ÀÓ¬± ˆ¬±˘Õfl¡ ø˙é¬± fl¡ø1øÂ√˘º 4

fl¡˘fl¡±Ó¬± ŒÔÀfl¡ øÙ¬À¬ı˛ ¤À¸ ’±Úμ¬ı˛±˜ ø¬ı¬ı± √√¬Û±À˙ ’±¬ıX

˝√√À˘Úº ¬Û±Sœ ¬Ûq¬ÛøÓ¬ Ù≈¬fl¡Ú › fl¡˜À˘ù´¬ı˛œ Ù≈¬fl¡ÚÚœ¬ı˛ fl¡Ú…±

˜±ø˝√√fœº ¤¸˜˚˛ Ú±Ú± øfl¡ø¸À˜¬ı˛ ’±˝◊√√Ú ’Ò…˚˛ÀÚ øÓ¬øÚ ’±¢∂˝√√œ

˝√√À˚˛ Î¬◊ÀÍ¬øÂ√À˘Úº ’¬ı˙… ¤ ’±¢∂˝√√ øÚÀÊ√¬ı˛ fl¡±ÀÊ√¬ı˛ õ∂À˚˛±Ê√ÀÚ

·ÀÎ¬ˇ Î¬◊ÀÍ¬øÂ√˘º ’±Úμ¬ı˛±˜ ¸±˜ø˚˛fl¡ˆ¬±À¬ı ø¬ıËøÈ¬À˙¬ı˛ ‡±Ê√Ú±

ŒÓ¬±˘±˚˛ ¸±˝√√±˚… fl¡À¬ı˛ ø√À˚˛øÂ√À˘Úº ¤¬ı˛ ¬Û¬ı˛ 1849 ø‡Ë¶Ü±Às

øÓ¬øÚ ø¬ıÊ√øÚ¬ı˛ ¬ı˛±Ê√± ’˜‘Ó¬Ú±¬ı˛±˚˛ÀÌ¬ı˛ [1838-1853]

Œ√› ˛±Ú øÚ ≈Mê√ √√À ˛øÂ√À˘Úº ¬ı˛±Ê√±¬ı˛ fl¡±·Ê√¬ÛS › ÚøÔ¬ı˛ Œfl¡±ÀÚ±

ø¬ıÀ˙¯∏ ˙‘∫˘± øÂ√˘ Ú±º øÂ√˘ Ú± Œfl¡±ÀÚ± õ∂fl‘¡Ó¬ ÚœøÓ¬-øÚ˚˛˜º

Ù¬À˘ ø¬ıøˆ¬iß ¬Û¬ı˛·Ì±¬ı˛ ëÊ√˜±¬ıμœí › ›˚˛±ø¸˘-Ó¬˝√√ø¸À˘¬ı˛

ø √√À¸À¬ı õ∂±˚ ◊√√ ·¬ıø˜˘ √√Ó¬º qèÀÓ¬ ◊√√ øÓ¬øÚ øÚÊ√ ø¬ıÊ√øÚ ¬Û¬ı·Ì±¬ı

¬ı˛±Ê√¶§, ±øôL¬ı˛é¬±, ø¬ı‰¬±¬ı˛, fl¡± «fl¡±¬ı˛Àfl¡¬ı˛ fl¡Ó«¬¬ı…fl¡ «, √Gø¬ıÒ±ÀÚ¬ı˛

¤fl¡ øÚ˚˛˜±¬ı˘œ õ∂fl¡±˙ fl¡À¬ı˛øÂ√À˘Úº ≈√©x±¬Û… ¤˝◊√√ øÚ˚˛˜±¬ı˘œ

ëÙ≈¬fl¡Ú Œ√›˚˛±ÀÚ¬ı˛ fl¡±˚˛√±¬ıμœí Ú±À˜ ‡…±Ó¬º

¬ı˘± ¬ı±U˘…, ¤¸˜˚˛ ŒÔÀfl¡ ’±Úμ¬ı˛±˜ øÚ˚˛˜-fl¡±Ú≈Ú Ó¬Ô±

’±˝◊√√ÀÚ¬ı˛ õ∂øÓ¬ ’±¢∂˝√√œ ˝√√À˚˛ ›ÀÍ¬Úº 1850 ø‡Ë¶Ü±Às øÓ¬øÚ

ø˘À‡øÂ√À˘Ú ’±¬ı˛› ¤fl¡øÈ¬ ’±˝◊√√ÀÚ¬ı˛ ¬ı˝◊√√ ë¸√¬ı˛ Œ√›˚˛±Úœ

øÚ©ÛøM√√íº ¤¬ı˛ ◊√√ ÀÒ… øÓ¬øÚ ø¡ZÓ¬œ ˛¬ı±¬ı˛ fl¡˘fl¡±Ó¬± ˛ ±S± fl¡À¬ı˛Úº

Î¬◊ÀV˙…, ø¬ıÊ√øÚ¬ı˛ ¬ı˛±Ê√±¬ı˛ ˝√√À˚˛ ¸¬ı˛fl¡±À¬ı˛¬ı˛ fl¡±ÀÂ√ ’±À¬ı√Ú¬ÛS-

Œ¬Û˙º fl¡˘fl¡±Ó¬± ŒÔÀfl¡ øÙ¬À¬ı˛ 1852 ø‡Ë¶Ü±Às øÓ¬øÚ ¬ı¬ı˛À¬ÛÈ¬±˚˛

¶ö±˚˛œ ¸±¬ı-’…±ø¸À¶ÜKI◊ ¬ÛÀ√ øÚ˚≈Mê√ ˝√√À˚˛øÂ√À˘Úº fl¡ÀÚ«˘ Œ˜øÔ

¤fl¡øÈ¬ ø‰¬øÍ¬ÀÓ¬ Ù≈¬fl¡ÚÀfl¡ Ê√±øÚÀ˚˛øÂ√À˘Ú –

ŒÓ¬±˜±1 Î¬◊ißøÓ¬Ó¬ ¸ÀôL±¯∏ ¬Û±À˘“±Ø Œ√‡±Ø Ó≈¬ø˜

˚ø√ fl¡ÀÌ«˘ ŒÊ√Úøfl¡Ú‰ƒ¬ ’±1n∏ Œ˜±1 ¬Û1±˜˙« qøÚ

fl¡ø˘fl¡Ó¬±À˘ Ú·˘±À˝√ √ “ÀÓ¬Ú Ó¬±Ó¬ ˆ¬±˘Àfl¡

Ú¬ÛøÏ¬ˇ ±À √√“ÀÓ¬Ú Ó≈¬ø˜ ≈√± ˛ Ê√œªÚ √ø1√ø1 ’±1n∏

¸z˜ √√œÚ √√ ±À √√“ÀÓ¬Úº ¤øÓ¬ ˛± Ó≈¬ø˜ ’¸˜ Œ√ Ó¬

fl¡±˜ fl¡1± ¬ıe±˘œ ’±1n∏ ’¸˜œ˚˛± ¸fl¡À˘±Ó¬Õfl¡

Î¬±„√√1 ø¬ı¯∏˚˛ ¬Û±˝◊√√Â√± ’±1n∏ ˝◊√√˜±Ú Î¬◊2‰¬ Œ¬ıÓ¬Ú

Œ¬Û±ª± ’±1n∏ Î¬±„√√1 ø¬ı¯∏˚˛ Œ¬Û±ª± Ó≈¬ø˜À˚˛˝◊√ √

õ∂Ô˜º5

1845 ŒÔÀfl¡ 1852 ø‡Ë¶Ü±s ¬Û «ôL ’±Úμ¬ı˛±À˜¬ı˛ Œ¬ıÃøXfl¡

Ê√œ¬ıÀÚ¬ı˛ ≈√øÈ¬ ’Ó¬…ôL &èQ¬Û”Ì« ø√fl¡ ˝√√˘ –

fl¡. ë’¸ø˜˚˛± ˘1±1 ø˜Sí õ∂fl¡±˙ ¤¬ı—

‡. ’±˝◊√√Ú-ø¬ı¯∏˚˛fl¡ Ú±Ú± ø‰¬ôL±-‰¬‰«¬±º

¬Û¬ı˛¬ıÓ«¬œ¸˜À ˛ ¤ ◊√√ ≈√ ◊√√ ¬ÛÀÔ ◊√√ ’±Úμ¬ı˛±À˜¬ı˛ Œ¬ıÃøXfl ¬±À¬ı¬ı˛

õ∂fl¡±˙ ’±˜¬ı˛± Œ√‡ÀÓ¬ ¬Û±˝◊√√º

’±Úμ¬ı˛±˜ ŒÏ¬øfl¡˚˛±˘ Ù≈¬fl¡ÀÚ¬ı˛ ’±˝◊√√Ú-ø¬ı¯∏˚˛fl¡ ¬ı˛‰¬Ú±¬ı˛

ø¬ıÀ˙¯∏ ’±À˘±‰¬Ú± ’±˜±À√¬ı˛ Œ‰¬±À‡ ¬ÛÀÎ¬ˇøÚº ’¬ı˙… &Ì±øˆ¬¬ı˛±˜

¬ıè˚˛± › Úμ Ó¬±˘≈fl¡√±À¬ı˛¬ı˛ ¬ı˛‰¬Ú± ¤Àé¬ÀS ¬ı…øÓ¬Sê˜º Î¬◊À~‡…,

Œ˚ øÓ¬Ú‡±Ú± ’±˝◊√√Ú-ø¬ı¯∏˚˛fl¡ ¬ı˝◊√√ ’±Úμ¬ı˛±˜ ø˘À‡ÀÂ√Ú, Œ¸

øÓ¬ÚøÈ¬ ¬ı˝◊√√-˝◊√√ ≈√©x±¬Û…º ¤fl¡˜±S ë’±˝◊√√Ú › ¬ı…¬ı¶ö± —¢∂˝√√ [õ∂Ô˜

‡G]í ¢∂LöøÈ¬ fl¡˘fl¡±Ó¬±¬ı˛ Ú…±˙Ú±˘ ± ◊√√À¬ıËø¬ı˛ÀÓ¬ —¬ı˛øé¬Ó¬ √√À ˛ÀÂ√º

¸—·‘˝√√œÓ¬ ¬ı˝◊√√øÈ¬› ‡øGÓ¬º ¢∂LöøÈ¬¬ı˛ ø¡ZÓ¬œ˚˛ ˆ¬±À·¬ı˛ ë¸•ÛøM√√¬ı˛

fl¡Ô±í, ëÊ√ø˜√±¬ı˛œ › Ó¬±˘≈Àfl¡¬ı˛ fl¡Ô±í, ë¬ı˛±˝◊√ √˚˛ÀÓ¬¬ı˛ fl¡Ô±í,

ë˝◊√√Ê√±¬ı˛±√±¬ı˛ › ¬Û±A±√±À¬ı˛¬ı˛ fl¡Ô±í õ∂ˆ¬‘øÓ¬ ø¬ıøˆ¬iß ’—˙ [õ∂±˚˛

¤fl¡À˙± ¬Û‘á¬±] Œfl¡±Ú› ’øÚ¸øg»¸≈ ¬ı…øMê√ ¸À‰¬Ó¬Úˆ¬±À¬ı øÂ“√ÀÎ¬ˇ

ŒÚ›˚˛±¬ı˛ ¸±é¬… ¬ı˝√√Ú fl¡¬ı˛ÀÂ√º

’±Úμ¬ı˛±˜ Œ‰¬À˚˛øÂ√À˘Ú ’±˝◊√√ÀÚ¬ı˛ Ê√øÈ¬˘ ø¬ı¯∏˚˛Àfl¡ ¸˝√√Ê√-

¸¬ı˛˘ˆ¬±À¬ı õ∂fl¡±˙ fl¡¬ı˛ÀÓ¬º Œfl¡ÚÚ± øÓ¬øÚ Î¬◊¬Û˘øt fl¡À¬ı˛øÂ√À˘Ú

Œ˚ 1793 ø‡Ë¶Ü±Às ø‰¬¬ı¶ö±˚œ ¬ıÀμ±¬ıÀô¶¬ı ¬Û¬ı Ê√ø˜-Ê√ ± —Sê±ôL

Ê√øÈ¬˘Ó¬±¬ı˛ ¸‘ø©Ü ˝√√À26√º ¤Àé¬ÀS Œ·±˚˛±˘¬Û±Î¬ˇ±˚˛ ø¬ıÊ√øÚ

¬ı˛±Ê√¬ı—À˙¬ı˛ Ê√ø˜-Ê√˜±ø¬ı¯∏˚˛fl¡ Ú±Ú± Ê√øÈ¬˘Ó¬± øÚÀ˚˛ fl¡±Ê√ fl¡¬ı˛±¬ı˛

’øˆ¬:Ó¬±¬ı˛ fl¡Ô± ¶ú¬ı˛Ì fl¡¬ı˛± Œ˚ÀÓ¬ ¬Û±À¬ı˛º ¤¸¬ı ø¬ı¯∏˚˛ Ó¬“±Àfl¡

’±¬ı˛› ·ˆ¬œÀ¬ı˛ ˆ¬±¬ıÀÓ¬ ¸±˝√√±˚… fl¡À¬ı˛øÂ√˘º Ó¬±˝◊√√ øÓ¬øÚ¡’±˝◊√√ÀÚ¬ı˛

˜ÀÓ¬± Ê√øÈ¬˘ ¤fl¡øÈ¬ ø¬ı¯∏˚˛Àfl¡ ¬ı±—˘± ˆ¬±¯∏±˚˛ ¸—fl¡ø˘Ó¬ fl¡¬ı˛ÀÓ¬

Î¬◊»¸±˝√√œ ˝√√À˚˛øÂ√À˘Ú øÓ¬øÚº Î¬◊ÀV˙…, ¸±Ò±¬ı˛Ì ˜±Ú≈À¯∏¬ı˛ ˜ÀÒ…

’± ◊√√ÀÚ¬ı˛ ¢∂ √√ÌÀ˚±·…Ó¬± ¬ı‘øXº ¢∂ÀLö¬ı˛ ¬”ø˜fl¡± ˛ øÓ¬øÚ Ê√±øÚÀ ˛ÀÂ√Ú .

¬ıeÀ√˙ ˙±¸Ú±ÀÔ« ·¬ıÌ«À˜KI◊ ¡Z±¬ı˛± ¸—¶ö±ø¬ÛÓ¬

’±˝◊√√Ú¸fl¡˘ ˚ø√› Œ√˙œ˚˛ ˆ¬±¯∏±˚˛ ’Ú≈¬ı±ø√Ó¬

˝√√˝◊√√˚˛±ÀÂ√, Ó¬Ô±ø¬Û Ó¬±˝√√±¬ı˛ ˆ¬±¯∏± ¤˜Ó¬ fl¡øÍ¬Ú Œ˚

Ó¬±˝√√±¬ı˛ ’Ô« ’ÀÚÀfl¡¬ı˛ ¸˝√√ÀÊ√ ˝√√+√˚˛e˜ ˝√√˚˛ Ú± ,

ø¬ıÀ˙¯∏Ó¬– Œ˚ ø˝√√μ≈ ˙±¶a › ˜≈¸˘˜±ÀÚ¬ı˛ ˙¬ı˛±¬ı˛

ø¬ıÒ±Ú±Ú≈¸±À¬ı˛ ø˝√√μ≈ › ˜≈¸˘˜±Ú õ∂Ê√±ø√Àfl¡¬ı˛

¶§ÀQ¬ı˛ ø¬ı‰¬±¬ı˛ √√˚˛, Ó¬»¸˜≈√±˚˛ —¶‘®Ó¬ › ’±¬ı˛¬ıœ

ˆ¬±¯∏±˚˛ ¬ı˛ø‰¬Ó¬ ˝√√›˚˛±ÀÓ¬ Ó¬±˝√√± ’Ó¬…ä Œ˘±Àfl¡¬ı˛

Œ¬ı±Ò·˜… ˝√√˝◊√√˚˛± Ô±Àfl¡ , ¤¬ı— Œ√˙ ¬ı…¬ı˝√√±¬ı˛ ø¸X

Œ˚ ¸fl¡˘ ÚœøÓ¬ ¬ı…¬ı¶ö± ’±√±˘ÀÓ¬¬ı˛ ÚøÊ√¬ı˛ ¡Z±¬ı˛±

’¬ıÒ±ø¬ı˛Ó¬ √√˝◊√√˚˛±ÀÂ√ Ó¬±˝√√±› õ∂±˚˛ ◊√√e¬ı˛±Ê√œ ¬±¯∏±˚˛

õ∂fl¡±˙ √√›˚˛±ÀÓ¬ ¬ı«ı¸±Ò±¬ı˛ÀÌ¬ı˛ ¬ÛÀé¬ &Ì√±˚˛fl¡

˝√√˚˛ Ú±º 6

ñ ø˝√√μ≈¬ı˛ ˙±¶a, ˜≈¸˘˜±ÀÚ¬ı˛ ë˙¬ı˛±í ’Ô«±» ˙ø¬ı˛˚˛Ó¬¬ ¤¬ı—

Œfl¡±•Û±øÚ ¬ı˛fl¡±À¬ı˛¬ı˛ ø¬ıøˆ¬iß ’± ◊√√ÀÚ¬ı˛ ø¬ıøÒ ë¸fl¡À˘¬ı˛ Œ¬ı±Ò·˜…í

˝√√›˚˛±¬ı˛ Î¬◊ÀVÀ˙… ’±Úμ¬ı˛±˜ ë’±˝◊√√Ú › ¬ı…¬ı¶ö± ¸—¢∂˝√√í ¢∂ÀLö¬ı˛

õ∂Ô˜ ‡G õ∂fl¡±˙ fl¡À¬ı˛øÂ√À˘Úº ˝◊√√øÓ¬¬Û”À¬ı« ¬ı±—˘± ˆ¬±¯∏±˚˛ ’±˝◊√√Ú-

ø¬ı¯∏˚˛fl¡ ¢∂Lö Ô±fl¡À˘› ¤˝◊√√ ¢∂Lö&ø˘¬ı˛ ’øÒfl¡±—˙˝◊√√ øÂ√˘ ’Ú”ø√Ó¬

’Ô¬ı± ø˝√√μ≈¬ı˛ ±¶a › ≈ ˘˜±ÀÚ¬ı˛ ë˙¬ı˛±í ’Ô«±» ø¬ı˛ ˛ÀÓ¬¬ı˛ ¶§Ó¬La

¸—fl¡˘Úº ’±˝◊√√ÀÚ¬ı˛ ¤˝◊√√ øÓ¬ÚøÈ¬ ô¶¬ı˛ øÚÀ˚˛˝◊√√ ’±Úμ¬ı˛±˜ õ∂fl¡±˙

fl¡À¬ı˛ÀÂ√Ú Ó“¬±¬ı˛ ø¬ı‡…±Ó¬ ¢∂LöøÈ¬º ¤ ◊√√ —fl¡˘ÚøÈ¬ Œ˚ Î¬◊øÚ˙ Ó¬Àfl¡¬ı˛

ˆ¬±¬ı˛Ó¬œ˚˛ ¸˜±ÀÊ√ ¤Àfl¡¬ı±À¬ı˛ ÚÓ≈¬Ú øÂ√˘, Ó¬± ¬ı˘±˝◊√√ ¬ı±U˘…º

1765 ø‡Ë¶Ü±Às ¬ıe-ø¬ı √√±¬ı˛-›øÎ¬ˇ ±¬ı˛ Œ√› ˛±Úœ ±ˆ¬ fl¡¬ı˛±¬ı˛

¬Û¬ı˛ ŒÔÀfl¡˝◊√√ ˝◊√√¶Ü ˝◊√√ø`¬˚˛± Œfl¡±•Û±øÚ øfl¡Â≈√ ’±˝◊√√ÀÚ¬ı˛ ¬ı˝◊√√ Ó¬Ô±

¬Û≈øô¶fl¡± õ∂fl¡±˙ fl¡À¬ı˛øÂ√˘º 1772 ø‡Ë¶Ü±Às ›˚˛±À¬ı˛Ú Œ˝√√ø¶Ü—¸

[1732-1818] õ∂¬ıøÓ«¬Ó¬ ø¬ı‰¬±¬ı˛-¬ı…¬ı¶ö±¬ı˛ Ù¬À˘ õ∂ÀÓ¬…fl¡ ŒÊ√ ± ˛

¤Àfl¡fl¡øÈ¬ Œ√›˚˛±øÚ › ŒÙ¬ÃÊ√√±ø¬ı˛ ’±√±˘Ó¬ ¶ö±ø¬ÛÓ¬ ˝√√À˚˛øÂ√˘º

Œ¸-¸˜ ˛ Œ√› ˛±øÚ ø¬ı‰¬±À¬ı˛ ø √√μ≈¬ı˛ Œé¬ÀS ë˙±¶aí ¤¬ı— ≈ ˘˜±ÀÚ¬ı˛

Œé¬ÀS ëŒfl¡±¬ı˛±Ìí Œ˜ÀÚ ‰¬˘±¬ı˛ øÚÀ«√ Œ√› ˛± √√À ˛øÂ√ º ø¬ıËøÈ¬˙À√¬ı˛

≈ø¬ıÒ±¬ı˛ Ê√ÀÚ… Œ √√ø¶Ü—¸ ø √√μ≈¬ı˛ ±¶a › ◊√√ ˘±À˜¬ı˛ ø¬ı˛ ˛øÓ¬ ’± ◊√√Ú

¬ı…±‡…±¬ı˛ Ê√Ú… ë¬ÛøGÓ¬í › ëŒ˜Ã˘¬ıœí øÚÀ˚˛±· fl¡À¬ı˛øÂ√À˘Úº qÒ≈

Ó¬±˝◊√√ Ú˚˛, øÚÀÊ√À√¬ı˛ ¸≈ø¬ıÒ±ÀÔ« øÓ¬øÚ 1776 ø‡Ë¶Ü±Às ëŒfl¡±Î¬

’¬ı ŒÊ√KI◊≈ í¸í Ú±˜fl¡ ¤fl¡øÈ¬ Œ√˙œ˚˛ ’±˝◊√√Ú —fl¡˘Ú õ∂fl¡±À˙¬ı˛

¬Û¬ı˛±˜˙« ø√À˚˛øÂ√À˘Úº

Î¬◊˘ÀÈ¬±ø√Àfl¡ 1783 ø‡Ë¶Ü±Às ¸…±¬ı˛ Î¬◊˝◊√√ø˘˚˛±˜ ŒÊ√±Úƒ¸

[1746-1794] ¬±¬ı˛ÀÓ¬ ’±À¸Ú ≈øõ∂˜ Œfl¡±ÀÈ«¬¬ı˛ Ê√Ê√ ø √√À¸À¬ıº

Î¬◊À~‡…, ¤˝◊√√ ŒÊ√±Úƒ¸˝◊ 1784 ø‡Ë¶Ü±Às ë¤ø˙˚˛±øÈ¬fl¡ Œ¸±¸±˝◊√√øÈ¬

’¬ı Œ¬ıe˘í√√ õ∂øÓ¬á¬± fl¡À¬ı˛øÂ√À˘Úº ¤¬ıÂ√¬ı˛ ◊√√ ŒÊ√±Ú±Ô±Ú Î¬±Úfl¡±ÀÚ¬ı˛

[1756-1811] ëŒ√›˚˛±Úœ ’±√±˘ÀÓ¬¬ı˛ øÚ˚˛˜±¬ı˘œí ¬ı±—˘±

ˆ¬±¯∏±˚˛ ’Ú”ø√Ó¬ √√À˚˛øÂ√˘º ¤ ¢∂LöøÈ¬ ¬ı±—˘± ø˘ø¬ÛÀÓ¬ ≈ø^Ó¬ õ∂Ô˜

¸•Û”Ì« ¢∂Löº fl¡À˚˛fl¡ ¬ıÂ√À¬ı˛¬ı˛ ˜±Ô±˚˛ [1791] ŒÚ˝◊√√˘ Œ¬ı?±ø˜Ú

’…±Î¬˜Ú¶ÜÀÚ¬ı˛ [1765-1841] ëŒÙ¬ÃÊ√√±¬ı˛œ fl¡±˚«ø¬ıøÒí¬ı˛

’Ú≈¬ı±√ õ∂fl¡±ø˙Ó¬ ˝√√˚˛º 1793 ø‡Ë¶Ü±Às ‰¬±˘«¸ fl¡Ì«›˚˛±ø˘˙

[1738-1805] ˆ¬”ø˜-¸—Sê±ôLœ˚˛ øfl¡Â≈√ ÚœøÓ¬-øÚ˚˛˜ Œ‚±¯∏Ì±

fl¡À¬ı˛øÂ√À˘Úº ¬Û¬ı˛¬ıÓ«¬œ¸˜À˚˛ Œ˝√ √Úø¬ı˛ ø¬ÛÈ¬¸ Ù¬¬ı˛¶Ü±À¬ı˛¬ı ˛

ëfl¡Ì«›˚˛±ø˘˙œ Œfl¡±Î¬í-¤¬ı˛ ’Ú≈¬ı±√ õ∂ˆ¬‘øÓ¬ õ∂fl¡±ø˙Ó¬ ˝√√À˚˛øÂ√˘º

qÒ≈ Ó¬±˝◊√√ Ú˚˛, ’±˝◊√√ÀÚ¬ı˛ ø¬ıøˆ¬iß ëøÚ˚˛˜±¬ı˘œí › ëøÚÀ«√˙±¬ı˘œí¬ı˛

’Ú≈¬ı±√fl¡ «› ¤ ◊√√ ˜ ˛ ŒÔÀfl¡ ◊√√ øÚ ˛ø˜Ó¬ Œ¬ıÀ¬ı˛±ø26√ º ¤-ˆ¬±À¬ı ◊√√

ˆ¬±¬ı˛Ó¬œ ˛ ’± ◊√√ÀÚ¬ı˛ Ú±Ú± ô¶¬ı˛ ¬ı±—˘± ¬± ∏± ˛ ’Ú”ø√Ó¬ √√ÀÓ¬ Ô±Àfl¡º

¤-¸¬ı ¬ı˛‰¬Ú± ÚÓ≈¬Ú Œ√˙œ˚˛ ’±˝◊√√ÀÚ¬ı˛ ¤fl¡õ∂fl¡±¬ı˛ ·±˝◊√√Î¬ øÂ√˘ ¬ı˘±

Œ˚ÀÓ¬ ¬Û±À¬ı˛º ¤-Â√±Î¬ˇ± ø √√μ≈¬ı˛ ±¶a › ◊√√ ˘±ø˜ ø¬ı˛ ˛ÀÓ¬¬ı˛ ¬ı˛œøÓ¬-

õ∂¸”Ú ¬ı˜«Ú


õ∂¸”Ú ¬ı˜«Ú Î¬◊øÚ˙ ˙Ó¬Àfl¡¬ı˛ ’¸À˜ ’¬ı±„√√±ø˘À√¬ı˛ ¬ı±—˘±‰¬‰«¬± – ø¡ZÓ¬œ˚˛ ¬Û¬ı«

ÚœøÓ¬ ø¬ı ∏ ˛fl¡ ¶§Ó¬La —fl¡˘Ú&ø˘¬ı˛ fl¡Ô±› ¶ú¬ı˛ÌÀ˚±·…º ¤˜Úfl¡œ

ÿÚø¬ı—˙ ˙Ó¬±sœ¬ı˛ õ∂Ô˜±ÀÒ« ’±˝◊√√Ú-ø¬ı¯∏˚˛fl¡ Œ˚¸¬ı ¢∂Lö ¬ı±—˘±

ˆ¬± ∏± ˛ ¬ı˛ø‰¬Ó¬ √√À ˛øÂ√ , Ó¬±¬ı˛ ’øÒfl¡±—˙ ◊√√ øÂ√ ’Ú”ø√Ó¬º ¬ı…øÓ¬Sê˜

qÒ≈ ëŒ˝√√Î¬ˇ•§ ¬ı˛±ÀÊ√…¬ı˛ √Gø¬ıøÒ › ’±˝◊√√Úí [1817] ¢∂LöøÈ¬º

ÿÚø¬ı—˙ Ó¬±sœ¬ı˛ ø¡ZÓ¬œ ˛±ÀÒ« ’±Úμ¬ı˛±À˜¬ı˛ ë’± ◊√√Ú › ¬ı…¬ı¶ö±

¸—¢∂˝√√í ¢∂LöøÈ¬ õ∂fl¡±À˙¬ı˛ ¬Û¬ı˛ Ó¬± ¬ıeÀ√À˙ ˚ÀÔ©Ü &èQ ˘±ˆ¬

fl¡À¬ı˛øÂ√˘º Œfl¡±•Û±øÚ ¸¬ı˛fl¡±¬ı˛ ¤fl¡˝√√±Ê√±¬ı˛ È¬±fl¡±¬ı˛ ¢∂Lö Sê˚˛ fl¡À¬ı˛

¸√¬ı˛ Œ√› ˛±Úœ ’±√±˘ÀÓ¬¬ı˛ ø¬ı‰¬±¬ı˛fl¡À√¬ı˛ ¤-¢∂Lö Œõ∂¬ı˛Ì fl¡À¬ı˛øÂ√ º

&Ì±øˆ¬¬ı˛±˜ ¬ıè˚˛± Î¬◊À~‡ fl¡À¬ı˛ÀÂ√Ú –

¬ıe˘± ¬ı± Œ√˙œ˚˛ ˆ¬±¯∏±Ó¬ ¤˝◊√√ ¬Û≈ô¶Àfl¡˝◊√√ ¬ı…ª¶ö±

‚øÈ¬Ó¬ õ∂Ô˜ ¬Û≈ô¶fl¡º 7

’±¬ı±¬ı˛ ¤-ø¬ı¯∏À˚˛ Úμ Ó¬±˘≈fl¡√±¬ı˛ ¬ıÀ˘ÀÂ√Ú .

1855 ‡‘–Ó¬ õ∂fl¡±ø˙Ó¬ ¬ı„√√˘± ¬± ∏±Ó¬ ’± ◊√√Ú •ÛÀfl«¡ 1‰¬Ú±

fl¡1± ¤˝◊√√‡ÀÚ˝◊√√ õ∂Ô˜ øfl¡Ó¬±¬Ûº 8

ñ Î¬◊¬Ûø¬ı˛Î¬◊Mê√ ≈√øÈ¬ ˜ôLÀ¬ı…˝◊√√ ’±Úμ¬ı˛±À˜¬ı˛ ¢∂LöøÈ¬¬ı˛ &èQ

¶Û©Üº &Ì±øˆ¬¬ı±˜ øÍ¬fl¡ˆ¬±À¬ı ◊√√ Î¬◊À~‡ fl¡À¬ıÀÂ√Ú Œ˚ ë¤ ◊√√ ¬Û≈ô¶Àfl¡ ◊√√

¬ı…ª¶ö± ‚øÈ¬Ó¬ õ∂Ô˜ ¬Û≈ô¶fl¡íº øfl¡c Úμ Ó¬±˘≈fl¡√±À¬ı˛¬ı˛ ¬ı˚˛±Ú-

’Ú≈˚±˚˛œ ¤-¸—fl¡˘Ú ë¬ı„√√˘± ˆ¬±¯∏±Ó¬ ’±˝◊√√Ú ¸•ÛÀfl«¡ 1‰¬Ú± fl¡1±

õ∂Ô˜ øfl¡Ó¬±¬Ûí Ú ˛º ’Ú”ø√Ó¬ ’± ◊√√Ú ¢∂Lö Â√±Î¬ˇ±› 1855 ø‡Ë¶Ü±Às¬ı˛

¬Û”À¬ı« ¬ı±—˘± ˆ¬±¯∏±˚˛ ’ôLÓ¬ ’±¬ı˛› ≈√øÈ¬ Œ˜Ãø˘fl¡ ’±˝◊√√Ú-ø¬ı¯∏˚˛fl¡

¢∂ÀLö¬ı˛ ¸g±Ú ¬Û±›˚˛± ˚±˚˛ .

fl¡. ˙…±˜±Ú±Ô Œ‰¬ÃÒ≈¬ı˛œ¬ı˛ ë¬Û≈ø˘˙ √¬Û«Ìí, 1853 [ø¡ZÓ¬œ˚˛

¸—¶®¬ı˛Ì] ¤¬ı—

‡. fl¡±˘œÀ˜±˝√√Ú √ÀM√√¬ı˛ ëÎ¬◊øfl¡˘ :±Ú±?Úí, 1854 ø‡Ë¶Ü±sº

’¬ı˙… ’±Úμ¬ı˛±À˜¬ı˛ ë’± ◊√√Ú › ¬ı…¬ı¶ö± —¢∂ √√í ¢∂ÀLö¬ı˛ ¬Ûø¬ı˛ ¬ı˛

ë¬Û≈ø˘˙ √¬Û«Ìí øfl¡—¬ı± ëÎ¬◊øfl¡˘ :±Ú±?Úí ŒÔÀfl¡ ¬ı…±¬Ûfl¡ › ø¬ıô¶‘Ó¬º

¤˝◊√√ ¢∂Lö ≈√øÈ¬ÀÓ¬ ¬Û≈ø˘˙ › ’±˝◊√√ÚÀ:¬ı˛ ¬ı˛œøÓ¬-ÚœøÓ¬ ’±À˘±ø‰¬Ó¬

√√À˚ÀÂ√º ’Ú…ø√Àfl¡ ë’± ◊√√Ú › ¬ı…¬ı¶ö± —¢∂ √√í Ó¬»fl¡±˘œÚ ¬ıeÀ√À˙¬ı

’±˝◊√√Ú-ø¬ı¯∏˚˛fl¡ ¸—fl¡˘Ú ¢∂Löº ¤¬ı˛ ¬Û”À¬ı« ¬ı±—˘± ˆ¬±¯∏±˚˛ ’±˝◊√√Ú-

ø¬ı¯∏˚˛fl¡ ¢∂Lö õ∂fl¡±ø˙Ó¬ √√À˘› ¬ı…¬ı¶ö± ø¬ı¯∏˚˛fl¡ ¤ Ò¬ı˛ÀÚ¬ı˛ —fl¡˘Ú

¢∂Lö ¤øÈ¬˝◊√√ õ∂Ô˜º

’±Úμ¬ı˛±˜ Ó“¬±¬ı˛ ¢∂LöøÈ¬ ¸…±¬ı˛ Î¬◊˝◊√√ø˘˚˛±˜ ¬ıv…±fl¡À¶Ü±ÀÚ¬ı˛

[1723-1780] ë√… fl¡À˜øKÇ ’Ú √… í¸ ’¬ı ◊√√—˘…±`¬í-¤¬ı˛

’±√À˘ ¬ı˛‰¬Ú± fl¡À¬ı˛øÂ√À˘Úº ’©Ü±√ Ó¬±sœ¬ı˛ ◊√√—˘…±À`¬¬ı˛ ±Ò±¬ı˛Ì

’±˝◊√√Ú ¬ı…¬ı¶ö±˚˛ ¤-¢∂ÀLö¬ı˛ ˚ÀÔ©Ü &èQ¬Û”Ì« ˆ¬”ø˜fl¡± øÂ√˘º ˜”˘Ó¬

¤˝◊√√ ¢∂ÀLö¬ı˛ ’Ú≈¸¬ı˛ÀÌ ’±Úμ¬ı˛±˜ õ∂fl¡±˙ fl¡À¬ı˛øÂ√À˘Ú ë’±˝◊√√Ú ›

ë√… fl¡À˜øKÇ ’Ú √… í¸ ’¬ı ◊√√—˘…±`¬í ¢∂ÀLö¬ı˛ ¡Z±¬ı˛± õ∂ˆ¬±¬ı±øi§Ó¬

˝√√À˚˛øÂ√À˘Ú ’±Úμ¬ı˛±˜ ŒÏ¬øfl¡˚˛±˘ Ù≈¬fl¡Úº ¢∂ÀLö¬ı˛ ˆ¬”ø˜fl¡±-’—À˙

øÓ¬øÚ ¤ fl¡Ô± ¶§œfl¡±¬ı˛› fl¡À¬ı˛ÀÂ√Úº Œ¸ ±˝◊√√ Œ˝√√±fl¡, ¬ıv…±fl¡À¶Ü±ÀÚ¬ı˛

ø‰¬ôL±¸”ÀS¬ı˛ ¸Àe ˚ÀÔ©Ü ø˜˘ ¬Û±›˚˛± ˚±˚˛ ’±Úμ¬ı˛±À˜¬ı˛ ’±˝◊√√Ú-

ø¬ı¯∏˚˛fl¡ ˆ¬±¬ıÚ±¬ı˛º ’Ò…±˚˛ ø¬ıˆ¬±Ê√ÀÚ ¤˝◊√√ ø˜˘ ¸≈¶Û©Üº Œ˚˜Ú .

‘The Commentaries on the Law’s of En-gland’

[¬ıv…±fl¡À¶Ü±Ú fl‘¡Ó¬]

’±˝◊√√Ú › ¬ı…¬ı¶ö± ¸—¢∂˝√√ [’±Úμ¬ı˛±˜ fl‘¡Ó¬]

‘Of Master and Servant’

ë‰¬±fl¡¬ı˛ › ˜øÚÀ¬ı¬ı˛ fl¡Ô±í

‘Husband and Wife’

ëˆ¬±˚«…± › ¶§±˜œ¬ı˛ fl¡Ô±í

‘Parent and Child’

ëø¬ÛÓ¬± ¬Û≈ÀS¬ı˛ fl¡Ô±í

‘Of Corporations’ëfl¡¬Û«À¬ı˛˙Ú ’Ô«±» fl¡•Û±øÚ õ∂ˆ¬‘øÓ¬ √˘¬ıX Œ˘±Àfl¡¬ı˛ fl¡Ô±í

‘Of Property, in general’

ë¸•ÛøM√√¬ı˛ fl¡Ô±í

‘Of the Feudal system’

ëÊ√ø˜√±¬ı˛œ › Ó¬±˘≈Àfl¡¬ı˛ fl¡Ô±í õ∂ˆ¬‘øÓ¬º

’¬ı˙… ’±Úμ¬ı˛±˜ ŒÏ¬øfl¡˚˛±˘ Ù≈¬fl¡Ú U¬ıU ıv…±fl¡À¶Ü±ÚÀfl¡

’Ú≈fl¡¬ı˛Ì fl¡À¬ı˛ÚøÚº ø¬ıøˆ¬iß Œé¬ÀS Ó“¬±¬ı˛ ø‰¬ôL±¸”ÀS¬ı˛ Œ˜Ãø˘fl¡Ó¬±

õ∂fl¡±˙ Œ¬ÛÀ˚˛ÀÂ√º Œ˚˜Ú ¶§±˜œ-¶aœ fl¡Ô±-õ∂¸Àe qÒ≈ ø˝√√μ≈˙±¶a ›

˝◊√√¸˘±À˜¬ı˛ ˙ø¬ı˛˚˛øÓ¬ ø¬ı¯∏À˚˛ øÓ¬øÚ ø¬ıô¶±ø¬ı˛Ó¬ˆ¬±À¬ı Ê√±Ú±ÚøÚ, ¤

ø¬ı¯∏À˚˛ ¬Û±˙±¬Û±ø˙ ’±À˘±‰¬Ú± fl¡À¬ı˛ÀÂ√Ú ˝◊√√—˘…±ÀG¬ õ∂‰¬ø˘Ó¬

’±˝◊√√ÀÚ¬ı˛ fl¡Ô±›º ¤Â√±Î¬ˇ± ëø˝√√μ≈ø√À·¬ı˛ ˜ÀÒ… Î¬◊M√√¬ı˛±øÒfl¡±ø¬ı˛ÀQ¬ı˛

Sê˜í, ë˜≈¸˘˜±Úø√À·¬ı˛ ˜ÀÒ… Î¬◊M√√¬ı˛±øÒfl¡±ø¬ı˛ÀQ¬ı˛ Sê˜í õ∂ˆ¬‘øÓ¬

ø¬ı¯∏˚˛ ¸øißø¬ı©Ü fl¡À¬ı˛ õ∂fl‘¡Ó¬±ÀÔ«˝◊√√ Œ√˙œ˚˛ ’±˝◊√√ÀÚ¬ı˛ ¤fl¡ ¶ú¬ı˛Ìœ˚˛

¢∂Lö ¬ı˛‰¬Ú± fl¡À¬ı˛ÀÂ√Ú ’±Úμ¬ı˛±˜ ŒÏ¬øfl¡˚˛±˘ Ù≈¬fl¡Úº ¬ıv…±fl¡À¶Ü±ÀÚ¬ı˛

¢∂Lö-¸•ÛÀfl«¡ ‘Oxford Dictionary of National Biog-

raphy’ ¢∂ÀLö ¬ı˘± ˝√√À˚˛ÀÂ√ .

In some 2000 pages the commonlaw’s tortuous complexities wereoutlined in a manner at once au-thoritative, clear, elegent, and evenengaging. While far from whollylaudatory or uncritical (of proce-dural complexities or excessively

harsh criminal punishments, for ex-ample), the ‘Commentaries’ de-picted England’s constitution andlaws as reflecting the natural orderof the cosmos, yet also rooted in thenations distinctive historical devel-opment, like ‘an old Gothic castle,erected in the days of chivalry, butfilted up for a modern inhabitant’(Blacksmith, Commentaries;3.268). Although mounting criti-cism tempered an initial highlyfavourable reception, Blacksmith’s‘Commentaries’ would become themost celebrated widely circulated,and influential law book ever pub-lished in the English language.10

’±Úμ¬ı˛±À˜¬ı˛ Œé¬ÀS› øfl¡ ¤ fl¡Ô±&ø˘ õ∂À˚±Ê√…∑ Œfl¡Ú

’±Ê√› ’±Úμ¬ı˛±À˜¬ı˛ ë’±˝◊√√Ú › ¬ı…¬ı¶ö± ¸—¢∂˝√√í Œ˘±fl¡‰¬é≈¬¬ı˛

’ôL¬ı˛±À˘ ¬ı˛À˚˛ Œ·˘∑ ’Ô‰¬ ˆ¬±¬ı˛Ó¬œ˚˛ Œ√˙œ˚˛ ˆ¬±¯∏±˚˛ ’±˝◊√√Ú-

ø¬ı¯∏˚˛fl¡ ¤˝◊√√ ¢∂Lö‡±øÚ ¸˜fl¡±À˘ ’Ó¬…ôL &èQ¬Û”Ì« ø¬ıÀ¬ıø‰¬Ó¬

˝√√À˚˛øÂ√˘º ¬ıeˆ¬±¯∏±¬ı˛ õ∂±ôLœ˚˛ Œ˘‡fl¡ ’±Úμ¬ı˛±À˜¬ı˛ ë’±˝◊√√Ú ›

¬ı…¬ı¶ö± ¸—¢∂˝√√í ¢∂Lö‡±øÚ Sê˜˙ ø¬ıô¶‘øÓ¬¬ı˛ ’Ó¬˘ ·Àˆ¬« ˝√√±ø¬ı˛À˚˛

˚±›˚˛±¬ı˛ ‚È¬Ú± ’Ó¬…ôL ≈√ˆ¬«±·…Ê√Úfl¡º

’±Úμ¬ı˛±˜ ŒÏ¬øfl¡˚˛±˘ Ù≈¬fl¡Ú ¬ıeœ˚˛ Ó¬Ô± ˆ¬±¬ı˛Ó¬œ˚˛

Ú¬ıÊ√±·¬ı˛ÀÌ¬ı˛ ø¡ZÓ¬œ˚˛ õ∂Ê√Àij¬ı˛ õ∂øÓ¬øÚøÒº Œ√À¬ıfÚ±Ô Í¬±fl≈¡¬ı˛

[1817-1905], ÷ù´¬ı˛‰¬f ø¬ı√…±¸±·¬ı˛ [1820-1891],

˜± ◊√√Àfl¡˘ Ò≈ ”√Ú √M√√, ¬ıøÇ˜‰¬f ‰¬ÀA±¬Û±Ò…± ˛ [1838-1894]

õ∂˜≈À‡¬ı˛ Î¬◊¬Ûø¶öøÓ¬ ¤ fl¡±˘¬Û¬ı«Àfl¡ ¸˜‘X fl¡À¬ı˛ÀÂ√º ¬ı˛±Ê√±

¬ı˛±˜À˜±˝√√Ú ¬ı˛±˚˛ [1774-1833], Œ˝√√Úø¬ı˛ ˘≈˝◊√√ øˆ¬øˆ¬˚˛±Ú

øÎ¬À¬ı˛±øÊ√› [1809-1831] øfl¡—¬ı± ˝◊√√˚˛— Œ¬ıeÀ˘¬ı˛ ¬ÛÔÀfl¡˝◊√√

õ∂˙ô¶ fl¡À¬ı˛ÀÂ√Ú ¤˝◊√√ ¸—¶®±¬ı˛fl¡ ¤¬ı— ¸±ø˝√√øÓ¬…Àfl¡¬ı˛±º

’¸À˜ Ê√±≈√¬ı˛±˜ ŒÎ¬fl¡± ¬ıè˚˛±, ˝√√ø˘¬ı˛±˜ ŒÏ¬øfl¡˚˛±˘ Ù≈¬fl¡Ú,

˚:¬ı˛±˜ ‡±¬ı˛‚¬ı˛œ˚˛± Ù≈¬fl¡Ú õ∂˜≈À‡¬ı˛ ±Ô«fl¡ Î¬◊M√√¬ı˛¸”¬ı˛œ ’±Úμ¬ı˛±˜

ŒÏ¬øfl¡˚˛±˘ Ù≈¬fl¡Úº ¤Î¬›˚˛±Î«¬ Œ·˝◊ √ √È¬ [1863-1950]

¸øÍ¬fl¡ˆ¬±À¬ı˝◊√ √ Ó“¬±Àfl¡ ˜”˘…±˚˛Ú fl¡À¬ı˛ÀÂ√Ú . ‘AnandaramDhekial Phookan, a well-known Assamesescholar’º

11 ’¬ı˙… ë’¸˜œ˚˛± ˆ¬±¯∏±1 Œ·±¬ıÒ«ÚÒ±1œí

’±Úμ¬ı˛±˜ ¬ı±—˘± ¬± ∏±ÀÓ¬› Ó“¬±¬ı˛ õ∂øÓ¬ˆ¬±¬ı˛ ¶§±é¬¬ı˛ fl¡À¬ı˛ Œ·ÀÂ√Úº

øfl¡c ≈√ˆ¬«±·…, Ó“¬±¬ı˛ ¤ ◊√√ fl‘¡øÓ¬Q ¬ı±—˘± ¬± ∏±-¸±ø˝√√ÀÓ¬…¬ı˛ ◊√√øÓ¬˝√√±À¸

’Ú±À˘±øfl¡Ó¬-’Ú±À˘±ø‰¬Ó¬˝◊√√ ¬ı˛À˚˛ Œ·˘º12

¬ı…¬ı¶ö± ¸—¢∂˝√√í [õ∂Ô˜ ‡G]º ¬ıv…±fl¡À¶Ü±ÀÚ¬ı˛ ¢∂LöøÈ¬ Œ˜±È¬ ‰¬±¬ı˛øÈ¬

‡ÀG ø¬ıˆ¬±øÊ√Ó¬ ’±¬ı˛ ’±Úμ¬ı˛±À˜¬ı˛ ¬Ûø¬ı˛fl¡äÚ± øÂ√˘ ¬Û“±‰¬ ‡ÀG

¬ı˛‰¬Ú±º øfl¡c ≈√ˆ¬«±·…, ¤˝◊√√ ¬Ûø¬ı˛fl¡äÚ± Ó“¬±¬ı˛ ’¸•Û”Ì«˝◊√√ ŒÔÀfl¡

Œ·˘º

Î¬◊øÚ˙ ˙Ó¬Àfl¡¬ı˛ ˜±Á¡±˜±øÁ¡ ¸˜À˚˛ ’±Úμ¬ı˛±˜ Œˆ¬À¬ıøÂ√À˘Ú

Œ˜fl¡Ù¬±¸«ÀÚ¬ı˛ ëø¸øˆ¬˘ ¬õ∂ø¸øÎ¬›¬ı˛í ¢∂ÀLö¬ı˛ ’Ú≈¬ı±√ fl¡¬ı˛À¬ıÚº

¤¬ı˛˝◊√√ ˜ÀÒ… øÓ¬øÚ ¤fl¡øÈ¬ õ∂øÓ¬À¬ı√Ú õ∂dÓ¬ fl¡À¬ı˛øÂ√À˘Úº ø¬ı¯∏˚˛

øÂ√˘ – ’¸À˜ Œ‰¬ÃÒ≈¬ı˛œ ¬ı± Œ˜ÃÊ√±√±¬ı˛À√¬ı˛ ‡±Ê√Ú± ’±√±À˚˛¬ı˛

õ∂øSê˚˛±º ¤˝◊√√ õ∂øÓ¬À¬ı√Ú õ∂dÓ¬ fl¡¬ı˛±¬ı˛ ¸˜˚˛ øÓ¬øÚ ’±fl¡ø¯∏«Ó¬

˝√√À˚˛øÂ√À˘Ú ˝◊√ √—˘…±À`¬¬ı˛ ’±˝◊√ √ÀÚ¬ı˛ õ∂øÓ¬º ¸…±¬ı˛ Î¬◊˝◊√ √ø˘˚˛±˜

¬ıv…±fl¡À¶Ü±ÀÚ¬ı˛ ë√… fl¡À˜øKÇ ’Ú √… ˘í¸ ’¬ı ˝◊√√—˘…±`¬í ¢∂LöøÈ¬¬ı˛

¡Z±¬ı˛± øÓ¬øÚ ÀÔ©Ü õ∂ˆ¬±ø¬ıÓ¬› √√À ˛øÂ√À˘Úº ¤-Â√±Î¬ˇ± ø¬ıÎ¬◊ÀÙ¬±È«¬À¸¬ı˛

ëÎ¬±˝◊√√ÀÊ√¶Üí › ’Ú…±Ú… ≈√À˚˛fl¡øÈ¬ ¸”ÀS¬ı˛ ’Ú≈¸¬ı˛ÀÌ ’±Úμ¬ı˛±˜

ˆ¬±¬ı˛Ó¬œ ˛ ’± ◊√√Ú ø¬ı ∏À ˛ ¤fl¡øÈ¬ ¢∂Lö ¬ı˛‰¬Ú± ˛ ÀÚ±øÚÀ¬ı˙ fl¡¬ı˛À˘Úº

1˚4 øÎ¬˜±˝◊√√ ˜±À¬Û¬ı˛ ¢∂LöøÈ¬¬ı˛ Œ˜±È¬ ¬Û‘á¬±¸—‡…± øÂ√˘ 330º

¤Â√±Î¬ˇ± ¢∂LöøÈ¬¬ı˛ qèÀÓ¬ ’±‡…±¬ÛS, ˆ¬”ø˜fl¡±, ¸”ø‰¬ › qøXfl¡¬ı˛Ì

¸—À˚±øÊ√Ó¬ ˝√√À˚˛ÀÂ√º õ∂¸eSêÀ˜ Î¬◊À~‡ fl¡¬ı˛± Œ˚ÀÓ¬ ¬Û±À¬ı˛ Œ˚

ˆ¬”ø˜fl¡± ’—˙øÈ¬ ¬ı±—˘± › ˝◊√√—¬ı˛±øÊ√ñ ¤˝◊√√ ≈√˝◊√√ ˆ¬±¯∏±˚˛ õ∂fl¡±ø˙Ó¬

˝√√À˚˛øÂ√˘º ¢∂ÀLö¬ı˛ ’±‡…±¬ÛÀS ¶Û©Ü Œ˚ ¤˝◊√√ Œ√À˙ õ∂‰¬ø˘Ó¬ ˙±¶a,

˙ø¬ı˛ ˛Ó¬, Œ√ ±‰¬±¬ı˛, ◊√√—˘…±À`¬¬¬ı˛ ’± ◊√√Ú-’±√±˘ÀÓ¬¬ı˛ ÚøÊ√¬ı˛ ◊√√Ó¬…±ø√

ø¬ı¯∏À˚˛¬ı˛ ¸—fl¡˘Ú ë’±˝◊√√Ú › ¬ı…¬ı¶ö± ¸—¢∂˝√√íº ¢∂LöøÈ¬¬ı˛ ˆ¬”ø˜fl¡±˚˛

’±Úμ¬ı˛±˜ ’±¬ı˛› ¶Û©Ü fl¡À¬ı˛ ¬ıÀ˘ÀÂ√Ú .

¤ ø¬ı ∏À ˛ ø √√μ≈ ±¶a, ≈ ˘˜±ÀÚ¬ı˛ ¬ı˛±À√ ¬ı…¬ı √√±¬ı˛

’±√±˘ÀÓ¬¬ı ÚøÊ√¬ı › ·¬ıÌ«À˜ÀKI◊¬ı ’± ◊√√ÀÚ Œ˚¸fl¡˘

ø¬ıøÒ ’±ÀÂ√ Ó¬» ≈√ ¤fl¡ÀS —¢∂ √√ ¬Û”¬ı«ıfl¡ Ó¬± √√±¬ı

¶ö≤ ˜•ú« ’øÓ¬ ¸ √√Ê√ › ¸fl¡À˘¬ı˛ Œ¬ı±Ò·˜… ¬ıe

ˆ¬± ∏± ˛ ø˘ø‡ ˛± ë’± ◊√√Ú › ¬ı…¬ı¶ö± ¸—¢∂ √√í Ú±˜fl¡

¤fl¡ ¢∂Lö ¬Û‘Ôfl¡ 2 ¬Û“±‰¬ ‡G ¬Û≈ô¶fl¡±fl¡±À¬ı˛ õ∂dÓ¬ ›

˜≈ø^Ó¬ fl¡±¬ı˛ÀÌ õ∂¬ı‘M√√ ˝√√˝◊√√˚˛± Ó¬±˝√√± õ∂Ô˜ ‡G

¸¬ı«ı¸±Ò±¬ı˛Ì ¸˜œÀ¬Û õ∂fl¡±˙ fl¡ø¬ı˛ ±˜º 9

’±Úμ¬ı˛±À˜¬ı˛ ¤˝◊√√ Î¬◊À√…±· ÿÚø¬ı—˙ ˙Ó¬±sœ¬ı˛ ¬ıeÀ√À˙

’øˆ¬Ú¬ı › ’ÚÚ≈fl¡¬ı˛Ìœ˚˛ øÂ√˘º Œfl¡ÚÚ± Œ¸¸˜À˚˛¬ı˛ ’øÒfl¡±—˙

’± ◊√√Ú-ø¬ı ∏ ˛fl¡ ¢∂Lö ◊√√ øÂ√ ’Ú”ø√Ó¬ ’Ô¬ı± ø¬ıÀ˙ ∏ Œfl¡±Ú› ø¬ı ∏À ˛¬ı˛

[Œ˚˜Ú ¬Û≈ø˘˙ ’Ô¬ı± Î¬◊øfl¡˘-¸—Sê±ôL] ›¬Û¬ı˛ ’±Ò±ø¬ı˛Ó¬º ¤¬ı˛

ø¬ı¬Û¬ı˛œÓ¬ Œ˜èÀÓ¬ ’±Úμ¬ı˛±˜ ¬ı˛‰¬Ú± fl¡¬ı˛À˘Ú Œ√˙œ˚˛ ’±˝◊√√Ú-

¬ı…¬ı¶ö±¬ı˛ ¸—fl¡˘Ú ¢∂Löº

’±˜¬ı˛± ¬Û”À¬ı« ◊√√ Î¬◊À~‡ fl¡À¬ı˛øÂ√ …±¬ı˛ Î¬◊ ◊√√ø˘ ˛±˜ ¬ıv…±fl¡À¶Ü±ÀÚ¬ı˛



’±Úμ¬ı˛±˜ Œ‰¬À˚˛øÂ√À˘Ú ’±˝◊√√ÀÚ¬ı˛ ë’øÓ¬ ¸˝√√Ê√ › ¸fl¡À˘¬ı˛

Œ¬ı±Ò·˜…í —fl¡˘Ú õ∂fl¡±˙ fl¡¬ı˛ÀÓ¬º Œ˚¸˜˚˛ ¬ı±—˘± ·√…-¸±ø˝√√Ó¬…

ëÓ¬NÀ¬ı±øÒÚœ ¬ÛøSfl¡±íÀfl¡ [1843] Œfl¡f fl¡À¬ı˛ ÚÓ≈¬Ú ¤fl¡ ¬ÛÀÔ¬ı˛

¸g±Ú Œ¬ÛÀ˚˛øÂ√˘, Œ¸¸˜˚˛ ’¸ø˜˚˛±ˆ¬±¯∏œ ’±Úμ¬ı˛±˜ Î¬◊Mê√

·√…Ò±¬ı˛±¬ı˛ ¸±Ô«fl¡ ’Ú≈¸¬ı˛Ì fl¡À¬ı˛øÂ√À˘Úº ’±Úμ¬ı˛±À˜¬ı˛ ¢∂Lö qè

˝√√À˚˛ÀÂ√ ëÚœøÓ¬ › ¬ı…¬ı¶ö±¬ı˛ fl¡Ô±í ø√À˚˛ .

¸‘ø©Üfl¡M«√√± ¬Û¬ı˛À˜ù´À¬ı˛¬ı˛ ¸—¶ö±ø¬ÛÓ¬ ø¬ıÀ˙¯∏ 2

øÚ˚˛˜±Ú≈¸±À¬ı˛ ¬Û‘øÔ¬ıœÀÓ¬ ¸˜ô¶ fl¡±˚«… ‰¬ø˘ÀÓ¬ÀÂ√,

˚Ô±ñ ¬Ûq ¬Ûé¬œ¬ı Ê√ij¢∂ √√Ì › ¬ıÌ › ¬ı‘é¬¸fl¡˘

¬ıœÊ√ √√ ◊√√ÀÓ¬ Ê√øij ˛± ¬Û≈Ú¬ı˛± ˛ Œ˘±¬Û ¬Û±›Ú ◊√√Ó¬…±ø√

Ó¬±¬ı» fl¡±˚«…˝◊√ √ øÚ¬ı˛+ø¬ÛÓ¬ øÚ˚˛˜±Ú≈¸±À¬ı˛ ¤øfl¡

õ∂Ì±˘œÀÓ¬ øÚ¬ı«ı±˝ √√ ◊√√ÀÓ¬ÀÂ√, øÚ ˛ Î¬◊~„∏‚Ú √√ ◊√√ ˛±

Œfl¡±Ú fl¡±˚«…˝◊ √ √ ˝√ √˚˛ Ú±º Œ˚ ¸fl¡˘ ÚœøÓ¬ ›

¬ı…¬ı¶ö±Ú≈¸±À¬ı˛ Ú≈¯∏…ø√À·¬ı˛ ’±‰¬¬ı˛Ì fl¡¬ı˛± fl¡M«√√¬ı… ›

Ó¬±˝√√±À√¬ı˛ ¸˜ô¶ fl¡•ú« øÚ¬ı«ı±˝√ ˝√√›˚˛± Î¬◊ø‰¬Ó¬ ¤˝◊√√

¬Û≈ô¶Àfl¡ ’±˜¬ı˛± Œ¸˝◊√√ ÚœøÓ¬ › ¬ı…¬ı¶ö±¬ı˛ ø¬ı¬ı¬ı˛Ì

ø˘ø‡¬ıº 13

ñ ¤‡±ÀÚ ≈√øÈ¬ ¬ı±fl¡…º ≈√øÈ¬ ◊√√ √œ‚«º√√√ ’Ô‰¬ Œfl¡±Ô±› ¬ıMê√À¬ı…¬ı˛

¬Û±¬ı˛¶Û˚« ø¬ıÚ©Ü ˝√√˚˛øÚº ¸±Ò±¬ı˛ÀÌ¬ı˛ Œ¬ı±Ò·˜… ˆ¬±¯∏±Àfl¡˝◊ øÓ¬øÚ

Ó≈¬À˘ ÒÀ¬ı˛ÀÂ√Úº Œ˚˜Ú .

fl¡. ¤ Œ√À˙ øÚøV«©Ü fl¡¤fl¡ ¢∂±˜ › ¬Û¬ı˛·Ì±¬ı˛

Î¬◊¬Û¬ı˛ ¤fl¡ 2 ‡±Ú± ’Ô«±» ¬Û≈ œ¸ —¶ö±ø¬ÛÓ¬ √√ ◊√√ ˛±

‹ Ô±Ú±˚˛ √±À¬ı˛±·± õ∂ˆ¬‘øÓ¬ fl¡±˚«…fl¡±¬ı˛fl¡ ’±ÀÂ√,

Ó¬± √√±¬ı˛± ’±¬ÛÚ 2 ¤˘±fl¡± ˛ ±øôL¬ı˛é¬± fl¡ø¬ı˛ ˛± Œfl¡±Ú

¬ı…øMê√ fl≈¡fl¡•ú« fl¡ø¬ı˛ÀÓ¬ ‰¬±ø˝√√À˘ Ó¬±˝√√± øÚ¬ı±¬ı˛Ì fl¡À¬ı˛

¤¬ı— Œfl¡˝√√ Œfl¡±Ú ’¬Û¬ı˛±Ò fl¡ø¬ı˛À˘ Ó¬±˝√√±Àfl¡

Œ¢∂Ùƒ¬Ó¬±¬ı˛ fl¡ø¬ı˛˚˛± √G √√˝◊√√¬ı±¬ı˛ øÚø˜ÀM√√ …±øÊ√À¶ÜòÈƒ¬

¸±À˝√√À¬ı¬ı˛ øÚfl¡È¬ ¬Û±Í¬±˚˛º 14

‡. Œfl¡±Ú ¬ı…øMê√ ˚ø√ ’±¬ÛÚ Î¬◊M√√¬ı˛±øÒfl¡±ø¬ı˛Q

¸˜≈√±˚˛ ¬ı± Ó¬±˝√√±¬ı˛ Œfl¡±Ú ’—˙ ¬Ûø¬ı˛Ó¬…±· fl¡ø¬ı˛ÀÓ¬

‰¬±À˝√√ Ó¬À¬ı ¬Ûø¬ı˛Ó¬…±À·¬ı˛ õ∂øÓ¬ Œfl¡±Ú ¬ı±Ò± Ú±˝◊√√,

øfl¡c ˜≈¸˘˜±Úœ˚˛ ¬ı…¬ı¶ö±˜ÀÓ¬ ˚±¬ı» ˜‘Ó¬

ÒÚ±øÒfl¡±¬ı ˛œ ˜‘Ó¬ ˝√ √›˚˛± õ∂˚≈Mê√ fl¡±˝√ √±À¬ı ˛±

Î¬ ◊M√ √¬ı ˛±øÒfl¡±ø¬ı˛Q Ú± ˝√ √˚˛ Ó¬±¬ı» Œ¸ Ó¬±˝√ √±¬ı ˛

Î¬◊M√√¬ı˛±øÒfl¡±ø¬ı˛Q ¬Ûø¬ı˛Ó¬…±· øfl¡•§± ‹ ¶§Q √±Ú ø¬ıSê ˛

¡Z±¬ı˛± ˝√√ô¶±ôL¬ı˛ fl¡ø¬ı˛ÀÓ¬ ¬Û±À¬ı˛ Ú±º 15

·. ˜‘Ó¬ ¬ı…øMê√ ¤fl¡ øfl¡ Ó¬ÀÓ¬±øÒfl¡ ¬ı…øMê√Àfl¡

Ó¬± √√±¬ı —¸±À¬ı¬ı ›¸œ øÚ ≈Mê√ fl¡ø¬ı˚± Œ·À˘ Ó¬± √√±¬ı±

∏√¬Û«Ìíº ¬’±¬ı˛ ë¬ıeˆ¬±¯∏±¬ı˛ ¬ıÌ«ø¬ıÚ…±¸í ˜≈ø^Ó¬ ˝√√À˚˛øÂ√˘ 1858

¸±À˘º

ëA Manual of Agricultural and Farmingí-¤¬ı˛

¬ı±—˘± ’Ú≈¬ı±√ ëfl‘¡ø¯∏ √¬Û«Ìíº ˜”˘ ¬ı˝◊√√øÈ¬¬ı˛ ¬ı˛‰¬ø˚˛Ó¬± Œ˝√√Úø¬ı˛

ŒÙ¬ÚÎ¬◊ ◊√√fl¡º fl¡˘fl¡±Ó¬±¬ı˛ …±`¬± « Œfl¡±Úƒ ’…±`¬ Œfl¡±•Û±øÚ ŒÔÀfl¡

˜≈ø^Ó¬ ¬ı˝◊√√øÈ¬¬ı˛ ¬ı±—˘± ’Ú≈¬ı± √fl¡À¬ı˛øÂ√À˘Ú ˜≈Úø¸ Œfl¡Ù¬±˚˛» Î¬◊~±

[∑-1868]º

Œfl¡Ù¬±˚˛» Î¬◊~± Ê√ÀijøÂ√À˘Ú Î¬◊Ê√±Ú ’¸À˜¬ı˛ ø˙¬ı¸±·À¬ı˛º

˝◊ √ √˚˛±`¬±¬ı ≈-¸øg¬ı˛ ¬Û¬ı˛¬ıÓ«¬œfl¡±À˘ ’Ô«±» Î¬◊øÚ˙ ˙Ó¬Àfl¡¬ı˛

˜Ò…¬ıÓ«¬œ¸˜À ˛ Ó“¬±¬ı˛ øSê ˛Ó¬± ’¸À˜¬ı˛ ±˜±øÊ√fl¡ › ¬ı˛±©Ü™ÕÚøÓ¬fl¡

◊√√øÓ¬ √√±À¸ ø¬ıÀ˙ ∏ ¬±À¬ı Î¬◊À~‡À˚±·…º ø √√μ≈ › ◊√√ ˘±˜ Ò «±¬ı˘•§œ

˜±Ú≈À¯∏¬ı˛ ˜ÀÒ… øÓ¬øÚ ø¬ıU Î¬◊»¸¬ı ¬Û±˘ÀÚ¬ı˛ ˜ÀÒ… ø√À˚˛ Œ˚ÃÔ

¸—¶‘®øÓ¬¬ı˛ ˆ¬±¬ıÚ±Àfl¡ ¸˜‘X fl¡À¬ı˛ÀÂ√Úº ’±¬ı±¬ı˛ ø¬ıËøÈ¬˙ õ∂˙±¸ÀÚ¬ı˛

¸Àe øSê ˛ ¬±À¬ı ≈Mê√ Ô±fl¡±¬ı˛ Ù¬À˘ ◊√√Î¬◊À¬ı˛±¬Ûœ ˛ ˜±ÀÊ√¬ı˛ Àe›

Ó“¬±¬ı˛ Œ˚±·±À˚±· ‚ÀÈ¬øÂ√˘º

ŒÊ√˜¸ ø˜˘ ¤¬ı— ¤Î≈¬˝◊ √ √Ú ’±À˘fl¡Ê√±`¬±¬ı˛ ¬ı˛±›˘±È¬

¸±À˝√√À¬ı¬ı˛ ’Ó¬…ôL õ∂œøÓ¬ˆ¬±Ê√Ú øÂ√À˘Ú Œfl¡Ù¬±˚˛» Î¬◊~±º Œ¸fl¡±À˘

&˚˛±˝√√±øÈ¬ÀÓ¬ øÚÀÊ√¬ı˛ Î¬◊À√…±À· ◊√√ øÓ¬øÚ ·ÀÎ¬ˇ Ó≈¬À˘øÂ√À˘Ú ¬Û±¬ı˛ø¸-

¸—¶‘®Ó¬ ø¬ı√…±˘˚˛º ¤‡Ú ¤˝◊√√ ø¬ı√…±˘˚˛ ë˜±Â√À‡±˚˛± ˜Ê√˘œ˚˛±

ø¬ı√…±˘ ˛í Ú±À˜ ≈¬Ûø¬ı˛ø‰¬Ó¬º ¤¸¬ı ±˜±øÊ√fl¡ fl¡±Ê√fl¡À «¬ı˛ Ù“¬±Àfl¡ ◊√√

øÓ¬øÚ øÚ˚˛ø˜Ó¬ Œ˘‡±À˘ø‡› fl¡À¬ı˛ÀÂ√Úº ¬ı±—˘± › ’¸ø˜˚˛±ñ

≈√íˆ¬±¯∏±ÀÓ¬˝◊√√º õ∂Ô˜ ’¸ø˜˚˛± fl¡±·Ê√ ë’èÀÌ±√˝◊√√í ¸—¬ı±√¬ÛÀS

Ó“¬±¬ı˛ Ú±Ú± øfl¡ø¸À˜¬ı˛ Œ˘‡± õ∂fl¡±ø˙Ó¬ ˝√√À˚˛ÀÂ√º ’¸ø˜˚˛± ˆ¬±¯∏±˚˛

¬ı˛ø‰¬Ó¬ Ó“¬±¬ı˛ Î¬◊À~‡À˚±·… ¢∂Lö ë1øe˘œ1 ¬Û≈øÔíº ’±¬ı˛ ¬ı±—˘±˚˛

ëfl‘¡ø¯∏ √¬Û«Ìíº

ë¤ø¢∂fl¡±˘‰¬±¬ı˛ ’…±`¬ ˝√√øÈ«¬fl¡±˘‰¬±¬ı˛±˘ Œ¸±¸±˝◊√ √øÈ¬ ’¬ı

˝◊√√ø`¬˚˛±í¬ı˛ [1820] Î¬◊À√…±À· Î¬◊øÚ˙ ˙Ó¬Àfl¡¬ı˛ ˜±Á¡±˜±øÁ¡ Œ¬ı˙

øfl¡Â≈√ ¬ı˛‰¬Ú± õ∂fl¡±ø˙Ó¬ ˝√√À˚˛øÂ√˘º ¤ ¸˜˚˛ ¬Û…±¬ı˛œ‰¬“±√ ø˜ÀS¬ı˛

[1814-1883] ¸•Û±√Ú±˚˛ Œ¬ıø¬ı˛À˚˛øÂ√˘ ëˆ¬±¬ı˛Ó¬¬ı¯∏«œ˚˛

fl‘¡ø¯∏ø¬ı¯∏˚˛fl¡ ø¬ıø¬ıÒ ¸—¢∂˝√√í [1857]º ’ä ¬Û¬ı˛¬ıÓ«¬œ¸˜À˚˛

õ∂fl¡±ø˙Ó¬ √√À ˛ÀÂ√ ¬Û¬ı˛±˙¬ı˛-¤¬ı˛ ëfl‘¡ø ∏ —¢∂˝√√í [1962], õ∂¸iß‰¬f

Œ¸ÀÚ¬ı˛ ëfl‘¡ø¯∏fl¡±À˚«…¬ı˛ ˜Ó¬í [1867] õ∂ˆ¬‘øÓ¬ ¢∂Löº fl‘¡ø¯∏ø¬ı¯∏˚˛fl¡

¤¸¬ı ¢∂Lö õ∂fl¡±À˙¬ı˛ ¬Û”À¬ı« ◊√√ ≈Úø¸ Œfl¡Ù¬± ˛» Î¬◊~±¬ı˛ ¬ı ◊√√øÈ¬ õ∂fl¡±ø˙Ó¬

˝√√À˚˛ÀÂ√ 1853 ±À˘º

Œ˜±È¬ 48 ¬Û‘á¬±¬ı˛ ¬ı˝◊√√øÈ¬ 14øÈ¬ Ò±¬ı˛± ¬ı± ’Ò…±À˚˛ ø¬ıˆ¬±øÊ√Ó¬º

ëˆ¬”ø˜ õ∂dÀÓ¬¬ı˛ ø¬ı¬ı¬ı˛Ìí, ë¬ıœÀÊ√¬ı˛ ø¬ı¬ı¬ı˛Ìí, ëÒ±ÀÚ¬ı˛ ø¬ı¬ı¬ı˛Ìí, ë·è¬ı˛

ø¬ı¬ı¬ı˛Ìí, ë¬Û±ÀÈ¬¬ı˛ ø¬ı¬ı¬ı˛Ìí, ëfl¡±¬Û«±À¸¬ı˛ ø¬ı¬ı¬ı˛Ìí, ëÓ¬±˜±Àfl¡¬ı˛

ø¬ı¬ı¬ı˛Ìí, ëø¬Û˚˛±ÀÊ√¬ı˛ ø¬ı¬ı¬ı˛Ìí, ëfl¡≈√ ’Ô«±» ˘±Î¬◊ ’±¬ı˛ ˘±˘fl¡≈√

’±√±˘Ó¬ øfl¡ ’Ú… fl¡±˝√√±À¬ı˛± ’Ú≈˜øÓ¬¬ı˛ ’À¬Ûé¬±

Ú± fl¡ø¬ı˛˚˛± ‘Ó¬Àfl¡¬ı˛ fl¡˘ •ÛøM√√ ’ÒœÚ fl¡ø¬ı˛ÀÓ¬

¬Û±À¬ı, ¤¬ı— ’Ú… øÚfl¡È¬ •Ûfl«¡œ˚ øfl¡ Î¬◊M√√¬ı±øÒfl¡±¬ıœ

Ô±øfl¡À˘› Ó¬±˝√√±¬ı˛± ›¸œ ˝√√˝◊√√¬ı±¬ı˛ øÚø˜M√√ Œfl¡±Ú

’±¬ÛøM√√ fl¡ø¬ı˛ÀÓ¬ ¬Û±À¬ı˛ Ú±º16

ñ ’±Úμ¬ı˛±À˜¬ı˛ ¤˝◊√√ ¬±¯∏± ˝√√ÀÊ√˝◊√√ Œ¬ı±Ò·˜…º Ó“¬±¬ı˛ ·À√…

¶§±ˆ¬±ø¬ıfl¡ˆ¬±À¬ı ◊√√ ¶£¬≈¬ı˛Ì ‚ÀÈ¬ÀÂ√ Ó¬Ô… › ≈øMê√¬ı˛ õ∂¬ı±À √√¬ı˛º ¤˜Úøfl¡

¬Û”¬ı«¬ıÓ«¬œ ŒÙ¬±È«¬ Î¬◊˝◊√√ø˘˚˛±˜ fl¡À˘ÀÊ√¬ı˛ ·√… ˆ¬±¯∏±˚˛ ¸—¶‘®Ó¬±˚˛Ú

Ó¬Ô± Ó¬»¸˜ ˙Às¬ı˛ Œ˚ õ∂±‰≈¬À˚« ˘é¬ fl¡¬ı˛± ˚±˚˛, ’±Úμ¬ı˛±À˜¬ı˛

·À√… Ó¬± ’Ú≈¬Ûø¶öÓ¬º

’±Úμ¬ı±À˜¬ı ë’± ◊√√Ú › ¬ı…¬ı¶ö± —¢∂ √√í ¢∂Lö õ∂fl¡±ø˙Ó¬ √√À˚øÂ√

ÿÚø¬ı—˙ Ó¬±sœ¬ı˛ Ò…ˆ¬±À·, 1855 ø‡Ë¶Ü±Àsº ¤-¸˜˚˛ ¬ı±—˘±

·√… ±ø˝√√ÀÓ¬… ÷ù´¬ı˛‰¬f ø¬ı√…±¸±·À¬ı˛¬ı˛ õ∂ˆ¬±¬ı øÂ√˘ ¬ı…±¬Ûfl¡º Ó“¬±¬ı˛

fl¡±˘Ê√˚˛œ ·√…-’±‡…±Ú ë˙fl≈¡ôL˘±í õ∂fl¡±ø˙Ó¬ ˝√√À˚˛øÂ√˘ 1854

ø‡Ë¶Ü±Àsñ ’±Úμ¬ı˛±À˜¬ı˛ ¢∂Lö õ∂fl¡±À˙¬ı˛ ¤fl¡¬ıÂ√¬ı˛ ¬Û”À¬ı«º ¬ı˛‰¬Ú±¬ı˛

õ∂Ò±Ú &Ì ˝√√›˚˛± Î¬◊ø‰¬Ó¬ ¸¬ı˛˘Ó¬± › ¶Û©ÜÓ¬±, ’±Úμ¬ı˛±˜ ¤˝◊√√

ø¬ıù´±À¸˝◊√√ ¬ıe¸±ø˝√√ÀÓ¬…¬ı˛ õ∂±ÌÀfl¡f fl¡˘fl¡±Ó¬± ŒÔÀfl¡ ”√¬ı˛¬ıÓ«¬œ

’=À˘ ¬ı±—˘± ·√… ¸±ø˝√√Ó¬…‰¬‰«¬±˚˛ ˜ÀÚ±øÚÀ¬ı˙ fl¡À¬ı˛øÂ√À˘Ú ¤¬ı—

¬ı˛‰¬Ú± fl¡À¬ı˛øÂ√À˘Ú ¬ı±—˘± ·√…¸±ø˝√√ÀÓ¬…¬ı˛ ’ÚÚ… ¸•Û√ ë’±˝◊√√Ú

› ¬ı…¬ı¶ö± ¸—¢∂˝√√íº

’é¬˚˛fl≈¡˜±¬ı˛ √M√√ [1820-1886] ÿÚø¬ı—˙ ˙Ó¬±sœ¬ı˛

¬ı±—˘± ¸±ø˝√√ÀÓ¬… ø¬ı:±Ú › ’Ô«ÚœøÓ¬-ø¬ı¯∏˚˛fl¡ ø‰¬ôL±‰¬‰«¬±¬ı˛ Ê√Ú…

ø¬ıø˙©Üº Ó“¬±¬ı˛ ëˆ¬”À·±˘í [1841], ë¬ı±˝√√…¬ıd¬ı˛ ¸ø˝√√Ó¬ ˜±Ú¬ı

õ∂fl‘¡øÓ¬¬ı˛ ¸•§g ø¬ı‰¬±¬ı˛í [1˜ ˆ¬±·, 1851, 2˚˛ ˆ¬±· 1853],

ë‰¬±è¬Û±Í¬í [1853, í54, í59], ë¬Û√±Ô«ø¬ı√…±í [1856] õ∂ˆ¬‘øÓ¬

¢∂Lö ¤Àé¬ÀS ø¬ıÀ˙¯∏ˆ¬±À¬ı Î¬◊À~‡Úœ˚˛º ’±¬ı±¬ı˛ ¸˜±ôL¬ı˛±˘ˆ¬±À¬ı

˜ √√ø ∏« Œ√À¬ıfÚ±Ô Í¬±fl≈¡¬ı˛ Ò «-ø¬ı ∏ ˛fl¡ ·√… ¬ı˛‰¬Ú±¬ı˛ Ê√Ú… ¬ıøμÓ¬ñ

ë¬ıË±p¡Ò˜«í [1850], ë¬ıË±p¡ÒÀ˜«¬ı˛ ¬ı…±‡…±Úí [1861] ¤¬ı— Ó“¬±¬ı˛

¸øSê˚˛Ó¬±˝◊√√ Ó“¬±Àfl¡ ¶ú¬ı˛Ìœ˚˛ fl¡À¬ı˛ Ó≈¬À˘ÀÂ√º ¤˝◊√√ ≈√Ê√Ú ø¬ıø˙©Ü

Œ˘‡fl¡-¬ı≈øXÊ√œ¬ıœ¬ı˛ ¸˜¸±˜ø˚˛fl¡ ’±Úμ¬ı˛±˜ ŒÏ¬øfl¡˚˛±˘ Ù≈¬fl¡Ú›

¬ı±—˘± ·À√… ’±˝◊√√Ú-ø¬ı¯∏˚˛fl¡ Œ˜Ãø˘fl¡ ¬ı˛‰¬Ú±˚˛ ’¢∂Ìœ ˆ¬”ø˜fl¡±

¢∂˝√√Ì fl¡À¬ı˛øÂ√À˘Úº øfl¡c ≈√ˆ¬«±·…, Ó“¬±¬ı˛ ¬Ûø¬ı˛fl¡äÚ± › fl‘¡øÓ¬ÀQ¬ı˛

fl¡Ô± Î¬◊À¬Ûøé¬Ó¬˝◊√√ ŒÔÀfl¡ Œ·˘º

≈√øÈ¬ ¬ı˝◊√√ . ëfl‘¡ø¯∏ √¬Û«Ìí › ë¬ıeˆ¬±¯∏±¬ı˛ ¬ıÌ«ø¬ıÚ…±¸í

’±Úμ¬ı˛±À˜¬ı˛ ë’±˝◊√√Ú › ¬ı…¬ı¶ö± ¸—¢∂˝√√í Â√±Î¬ˇ±› ÿÚø¬ı—˙

˙Ó¬±sœ¬ı˛ ¬Û=˜ √˙Àfl¡ ’±¬ı˛› ≈√‡±Ú± ¬ı˝◊√√ õ∂fl¡±ø˙Ó¬ ˝√√À˚˛øÂ√˘º

¤fl¡øÈ¬ fl‘¡ø¯∏ø¬ı¯∏˚˛fl¡, ’Ú…øÈ¬ ¬ı±—˘± õ∂±˝◊√√˜±¬ı˛º 1853 ¸±À˘,

’±Úμ¬ı˛±À˜¬ı˛ ¬ı˝◊√√øÈ¬ õ∂fl¡±À˙¬ı˛ ≈√¬ıÂ√¬ı˛ ¬Û”À¬ı«˝◊√√ Œ¬ıø¬ı˛À˚˛øÂ√˘ ëfl‘¡ø¯

’±¬ı˛ fl≈¡˜≈¬ı˛±¬ı˛ ø¬ı¬ı¬ı˛Ìí, ë˘±˘ ˜ø¬ı˛À‰¬¬ı˛ ø¬ı¬ı¬ı˛Ìí ˝◊√√Ó¬…±ø√ Ú±Ú±

ø¬ı¯∏˚˛ ¤ ¢∂ÀLö —fl¡ø˘Ó¬ √√À˚˛ÀÂ√º

˜≈Úø¸ Œfl¡Ù¬±˚˛» Î¬◊~± ˆ¬”ø˜fl¡±˚˛ ¶Û©ÜÓ¬ ¬ıÀ˘ÀÂ√Úñ

ø¬ıÀ˙ ∏Ó¬– ’±¸±˜ õ∂À√À˙ Œ˚ fl¡˘ ¸… Î¬◊»¬ÛøM√√

√√ Ó¬± √√± Œ¬ı±¬ÛÀÌ¬ı ≈À˚±· SêÀ˜ ¤ ◊√√ é≈¬^ ¬Û≈ô¶Àfl¡¬ı

˜ÀÒ… ¸Àé¬Ó¬ ˝√√˝◊√√˘, ˆ¬¬ı˛¸± fl¡ø¬ı˛ ¤˝◊√√ ¬Ûø¬ı˛|À˜

Œfl¡¬ı˘ õ∂±Ìœ¬ı˛ ¸≈‡ √±˚˛fl¡ ˜±S, ¤˜Ó¬ ÚÀ˝√√ ¬ı¬ı˛—

ÒÚ õ∂±ø5¬ı˛› ø¬ıø˙©Ü Œ˝√√Ó≈¬, ÒÚ √√˝◊√√À˘˝◊√√ ±Ú… √√˚˛ ,

Ó¬W±¬ı˛± ’±¬ı˛2 Œ˚ ˜˝√√» Î¬◊¬Ûfl¡±¬ı˛ Ó¬±˝√√±¬ı˛ õ∂˜±Ì

¸¬ı«ı ¸±Ò±¬ı˛ÀÌ¬ı˛˝◊√√ ø¬ıø√Ó¬ ’±ÀÂ√º 17

¸±Ò±¬ı˛ÀÌ¬ı˛ fl¡±ÀÂ√ fl‘¡ø¯∏ø¬ı¯∏˚˛fl¡ Ú±Ú± ø¬ı¬ı¬ı˛Ì õ∂fl¡±˙˝◊√√ ¤-

’Ú≈¬ı±√fl¡À˜«¬ı˛ ˜”˘ Î¬◊ÀV˙…º Ó¬±˝◊√√ ¶§±ˆ¬±ø¬ıfl¡ˆ¬±À¬ı˝◊√√ øÓ¬øÚ

ŒÙ¬ÚÎ¬◊ ◊√√Àfl¡¬ı˛ ¬ı ◊√√øÈ¬ √√Ê√-¸¬ı˛ ¬ı±—˘± ¬± ∏± ˛ ’Ú≈¬ı±√ fl¡À¬ı˛ÀÂ√Úº

¢∂ÀLö¬ı˛ õ∂Ô˜ Ò±¬ı˛± ’Ô«±» ëˆ¬”ø˜ õ∂dÓ¬ ’±¬ı˛ ¬Ûø¬ı˛©®±¬ı˛ fl¡¬ı˛Ì õ∂ˆ¬‘øÓ¬¬ı˛

ø¬ı¬ı¬ı˛Ìí ˙œ¯∏«fl¡ ’—˙øÈ¬ qè ˝√√À26√ ¤ˆ¬±À¬ı,

˜”˘ ˆ¬”ø˜ øÓ¬Ú õ∂fl¡±À¬ı˛ÀÓ¬ õ∂Àˆ¬√ ˝√√˝◊√√˚˛±ÀÂ√, õ∂Ô˜

õ∂fl¡±¬ı˛ ±˝√√±ÀÓ¬ ¬ı± ≈fl¡± ’±¬ı˛ fl¡Ç¬ı˛ ø˜ø|Ó¬ Ô±Àfl¡º

ø¡ZÓ¬œ˚˛ õ∂fl¡±¬ı˛ ø‰¬fl¡øÚ ’Ô«±» ’±Í¬±ø˘˚˛± ˜±È¬œº

Ó‘¬Ó¬œ ˛ õ∂fl¡±¬ı˛ Œ˚ ±È¬œÀÓ¬ ‰”¬ÀÚ¬ı˛ ¬Û±Ô¬ı˛ ‡øÎ¬ˇ ±È¬œ

Ô±Àfl¡º ¤˝◊√√ øÓ¬Ú ø¬ıÒ ˜”˘ ˜±È¬œ ˝√√˚˛º 18

ŒÂ√±ÀÈ¬± ŒÂ√±ÀÈ¬± ¬ı±Àfl¡… ˜”˘ ø¬ı¯∏˚˛Àfl¡ õ∂fl¡±˙ fl¡À¬ı˛ÀÂ√Ú

’Ú≈¬ı±√fl¡º Ó¬À¬ı Œ¸fl¡±À˘¬ı˛ ¬ı˛œøÓ¬ ’Ú≈˚±˚˛œ √œ‚« ¬ı±fl¡… ¬ı˛‰¬Ú±¬ı˛›

øÚ√˙«Ú ¸≈õ∂‰≈¬¬ı˛º øˆ¬iß ¤fl¡ õ∂¸Àe Œfl¡Ù¬±˚˛» Î¬◊~± ø˘À‡ÀÂ√Úñ

¤˝◊√√ —¸±¬ı˛ ¶§¬ı˛+¬Û ¬ı±·±ÀÚ¬ı˛ ±˘œ ø˚øÚ Ú≈¯∏…Àfl¡

¸‘Ê√Ú fl¡ø¬ı˛˚˛± —¸±À¬ı˛¬ı˛ ’À˙¯∏ ¬ı˛e‘√˙…˜±Ú ¤¬ı—

ø¬ıø¬ıÒ ˙¸…±ø√ ¬ıU¬ıÀÌ« › ¶§±À√ Î¬◊»¬Ûiß ¬Û”¬ı«ıfl¡

’±˝√√±¬ı˛ øÚ¬ı˛+¬ÛÌ fl¡ø¬ı˛ ˛± Ê√œ¬ı fl¡˘Àfl¡ õ∂øÓ¬¬Û±˘Ú

fl¡ø¬ı˛ÀÓ¬ÀÂ√Ú, ¬ı¶a±ø√ √±Ó‘¬Q¬ı˛+À¬Û ’ÀÚfl¡ Î¬◊¬Ûfl¡±¬ı˛

¤¬ı— Œ˙±ˆ¬± fl¡ø¬ı˛˚˛±ÀÂ√Ú, ’Ó¬¤¬ı Ú±Ú± ¬ıÌ«Ú± ›

ô¶¬ı Ó“¬±˝√√±¬ı˛ Ê√ÀÚ…˝◊√√ ø¬ıø˙©Ü › Œ|á¬º 19

qÒ≈ øÓ¬øÚ ø¬ı¬ı¬ı˛ÀÌ˝◊√√ ¸œ˜±¬ıX Ô±Àfl¡ÚøÚº ’Ú≈¬ı±À√¬ı˛ ˆ¬±¯∏±

õ∂±?˘ fl¡¬ı˛±¬ı˛ õ∂˚˛±À¸› ¸À‰¬Ó¬Ú øÂ√À˘Ú ˜≈Úø¸ Œfl¡Ù¬±˚˛» Î¬◊~±,

ø¬ı˘±ÀÓ¬¬ı √d¬ı ÀÓ¬ fl‘¡ø ∏ fl¡•ú« fl¡¬ı±¬ı ø¬ı ∏ Î¬◊¬ÛÀ¬ı

Œ˚¬ı˛+¬Û ¬ı˚˛±Ú ˝√√˝◊√√˚˛±ÀÂ√ Ó¬^”¬Û ˚ø√ ¤À√À˙¬ı˛

Œ˘±Àfl¡¬ı˛ ¡Z±¬ı˛± ˝√√˚˛ ’øÓ¬ õ∂˙—¸±¬ı˛ ø¬ı¯∏˚˛ øfl¡c

’±ø˜ øÚÀ¬ı«ı±Ò Œ˘‡Àfl¡¬ı˛ :±Ú Œ·±‰¬À¬ı˛ ¤Àfl¡¬ı±À¬ı˛



˝√√›˚˛± ≈√–¸±Ò…, Œfl¡ÚÚ± fl‘¡ø¯∏fl¡À•ú«¬ı˛ ø¬ı˘±Ó¬œ ’¶a

˝√√˝◊√√ÀÓ¬ ¤Ó¬ÀV˙œ˚˛ ’¶a ·« ¬Û‘øÔ¬ıœ¬ı˛ Ú…±˚˛ ’ôL¬ı˛

˝√√˚˛º ’±¬ı˛ ¤‡±Úfl¡±¬ı˛ Œ˘±fl¡ ≈√¬ı«ı˘ ·è¬ı˛ ¡Z±¬ı˛±

˝√√±˘ ‰¬±˘±˚˛ , √øæ√iß ◊√√—˘À`¬¬ı˛ fl‘¡ø¯∏ fl¡M√√«±¬ı˛± Œ˚˜Ó¬

¬Ûø¬ı˛|˜ fl¡À¬ı˛ Ó¬M≈√√˘… fl¡ø¬ı˛ÀÓ¬ ¬Û±À¬ı˛ Ú±º ’¬Û¬ı˛c

ø¬ı˘±Ó¬œ fl‘¡¯∏Àfl¡¬ı˛± Œ‚±Î¬ˇ± ¤¬ı— ¬ı˘ ø¬ıø˙©Ü ·è¬ı˛

¡Z±¬ı˛± √√±˘ È¬±Ú± ˛ , ’±¬ı˛ Ó¬Ô±fl¡±¬ı˛ ¤fl¡ Œ‚±Î¬ˇ± øfl¡•§±

¤fl¡ ·è¬ı˛ ¸‘√˙ ¤‡±Úfl¡±¬ı˛ fl≈¡øÎ¬ˇ ·è øfl¡•§±

Œ‚±Î¬ˇ±› ˝√√˝◊√√ÀÓ¬ ¬Û±À¬ı˛ Ú±º 20

fl‘¡ø¯∏õ∂Ò±Ú ¬ı˛±Ê√… ’¸˜º Ó¬‡Ú› ‰¬± ¬ı± ‡øÚÊ√ ¬Û√±ÀÔ«¬ı˛

Ê√Ú… ‡…±øÓ¬ ˘±ˆ¬ fl¡À¬ı˛øÚ ¤-¬ı˛±Ê√…º Î¬◊øÚ˙ ˙Ó¬Àfl¡¬ı˛ ˜Ò…¬ÛÀ¬ı«

¶§±ˆ¬±ø¬ıfl¡ˆ¬±À¬ı ◊√√ õ∂‰¬ø˘Ó¬ Ò±¬ı˛±¬ı˛ fl‘¡ø ∏fl¡±ÀÊ√¬ı˛ ›¬Û¬ı˛ øˆ¬øM√√ fl¡À¬ı˛ ◊√√

¤-¬ı ◊√√ Â√±¬Û± √√À ˛ÀÂ√º ◊√√¶Ü ◊√√ø`¬ ˛± Œfl¡±•Û±øÚ¬ı˛ fl¡Ó«¬±¬ı…øMê fl¡…±ÀõI◊Ú

’±À˘fl¡Ê√±`¬±¬ı˛ ¬ı˛±›˘±È¬, ¤-¬Û≈øô¶fl¡±øÈ¬ ¬ı±—˘±˚˛ õ∂fl¡±˙

fl¡À¬ı˛øÂ√À˘Ú ’¸À˜¬ı˛ Ê√Ú¸±Ò±¬ı˛ÀÌ¬ı˛ Î¬◊ÀVÀ˙º√√

¤˝◊√√¸˜À˚˛, Î¬◊øÚ˙ Ó¬Àfl¡¬ı˛ Ò…¬ÛÀ¬ı« Ê√ÕÚfl¡ ≈¬ıÀfl¡¬ı˛ Œ˘‡±

ë¬ıeˆ¬±¯∏±¬ı˛ ¬ıÌ«ø¬ıÚ…±¸í õ∂fl¡±À˙¬ı˛ —¬ı±√ ¬Û±›˚˛± ±˚˛º 46 ¬Û‘á¬±¬ı˛

¬ı˝◊√√øÈ¬ÀÓ¬ ¬ıÌ«˜±˘± › ’Ú…±Ú… ’±Ú≈¯∏øefl¡ õ∂¸e ¶ö±Ú Œ¬ÛÀ˚˛ÀÂ√º

Œ¸fl¡±À˘ ¤-’=À˘¬ı˛ ¶®≈À˘ øÂ√˘ ¬ı±—˘±ˆ¬±¯∏±¬ı˛ ‰¬˘º øfl¡c ¬ı±—˘±

¬Û±Í¬…¬Û≈ô¶Àfl¡¬ı˛ —‡…± øÂ√ ’õ∂Ó≈¬˘º ’±¬ı˛ Œ¸Ê√ÀÚ… ◊√√ ¤ ◊√√ ¬Û≈ô¶fl¡øÈ¬

¬Û¬ı˛˜ ˚ÀP Ê√ÕÚfl¡ ˚≈¬ıfl¡ ø˙¬ı¸±·À¬ı˛¬ı˛ ø˜˙Ú±ø¬ı˛ Œõ∂¸ ŒÔÀfl¡

Â√±ø¬ÛÀ˚˛øÂ√À˘Úº ë’èÀÚ±√˝◊√√í ¬ÛøSfl¡±˚˛ ëÚÓ≈¬Ú ¬ıe±ø˘ øfl¡Ó¬±¬Û

‰¬¬Û±¬ı˛ Œ‚±¸Ú± ¬ÛSí ˙œ¯∏«fl¡ ¸—¬ı±À√ ¬ı˘± ˝√√À˚˛ÀÂ√,

’±À¬Û±Ú Œ√ø¸ ˘1±ø¬ı˘±fl¡1 Î¬◊¬Ûfl¡±11 øÚø˜ÀÓ¬

¤Ê√Ú ŒÎ¬fl¡± ˜±Ú≈À˝√, ˘1±˝◊√√ ø¸øfl¡¬ı1 Î¬◊¬ÛÊ≈√Mê√

øfl¡‰≈¬˜±Ú øfl¡Ó¬±¬Û fl¡ø1¬ı1 ˜Ú fl¡ø1, ¸•xøÓ¬

ë¬ıeˆ¬±¯∏±¬ı˛ ¬ıÌ«ø¬ıÚ…±¸í Ú±À˜À1 ¤‡øÚ ¸1n∏ ¬õ∂Ô˜

øfl¡Ó¬±¬Û 1‰¬Ú± fl¡1±Ó¬ Ó¬±Àfl¡ ’±˜±1 ‰¬±¬Û±‡Ú±Ó¬

‰¬¬Û± Δ √√ÀÂ√º Ó¬±Ó¬ fl¡‡Àfl¡ ’±ø√ fl¡ø1 ‰¬˘øÓ¬ fl¡À˘±

’±‡1, ’±fl¡ À?±ø· ’±‡À1± Œ˘ø‡, Œfl¡±Ú ’±‡1

øfl¡ 1n∏À¬Û Œ¬ıª˝√√±1 ˝√√˝◊√√, Ó¬±À1± ø^©Ü±ôL Œ√‡±˝◊√√À‰¬ ,

’±1n∏ ¬Ûª±1 ’±1n∏ ˆ¬±¸±À1 øfl¡‰≈¬˜±Ú ¬Û±ÀÍ¬± ’±À‰¬ ,

Ó¬±1 ¬ı±ø˝√√À1 ¤¸Õ˘Àfl¡ ’ÀÇ± ø√À‰¬º 21

¤˝◊√√ õ∂±˝◊√√˜±¬ı˛øÈ¬ÀÓ¬ ø˙qÀ√¬ı˛ Î¬◊¬ÛÀ˚±·œ Œ¬ı˙ øfl¡Â≈√ Â√ø¬ı›

Â√±¬Û± ˝√√À˚˛øÂ√˘√º

’¸ø˜˚˛± ˆ¬±¯∏±¬ı˛ õ∂‰¬˘Ú ¤¬ı— Ó¬»¬Û¬ı˛¬ıÓ«¬œ øÓ¬ÚøÈ¬ ¬ı±—˘±

¬ı˝◊√√ ë’èÀÌ±√˝◊√√í-¬Û¬ı˛¬ıÓ«¬œfl¡±À˘ ’¸ø˜˚˛± ¢∂Lö › ¸±˜ø˚˛fl¡¬ÛS

ëfl¡±ÚÀ‡±’± ¬Û≈øÔí ’ÀÚfl¡ø√Ú ŒÔÀfl¡˝◊√√ øÓ¬øÚ õ∂fl¡±˙ fl¡¬ı˛±¬ı˛ fl¡Ô±

ˆ¬±¬ıøÂ√À˘Úº ¤‡Ú Ó¬± õ∂fl¡±ø˙Ó¬ ˝√√˘ ¬ı±—˘±-’Ú≈¬ı±√ ¸˝√√À˚±À·º

Ó“¬±¬ı˛ ¤˝◊√√ ’Ú≈¬ı±√-fl¡À˜« ø˝√√Ó¬ø¬ıÒ±ø˚˛Úœ ø¬ı…√±˘À˚˛¬ı˛ õ∂Ò±Ú ø˙é¬fl¡

[¬ÛøGÓ¬] ·e±‰¬¬ı˛Ì Œ¸Ú Ó“¬±Àfl¡ ˚ÀÔ©Ü ¸±˝√√±˚… fl¡À¬ı˛øÂ√À˘Úº

˚À˙±√± › ø˙q fl‘¡À¯û¬ı˛ fl¡ÀÔ±¬Ûfl¡ÔÀÚ¬ı˛ ˜ÀÒ… ¤˝◊√√ ëfl¡±ÚÀ‡±’±í

õ∂¸e ¬ıøÌ«Ó¬ ˝√√À˚˛ÀÂ√º ˝√√ø¬ı˛õ∂¸±À√¬ı˛ ·√…±Ú≈¬ı±À√ ¬Û±˝◊√√ñ

˚À˙±√± ¿fl‘¡¯ûÀfl¡ À•§±ÒÚ fl¡ø¬ı˛˚˛± fl¡ø˝√√ÀÓ¬ÀÂ√Úº

¬ı±Â√± fl¡±Ú±˝◊√√º ‚≈˜ ˚±›º ‹ Œ√‡ ëfl¡±ÚÀ‡±’±í

ø˙q·ÀÌ¬ı˛ fl¡±Ú ‡±˝◊√√ÀÓ¬ ŒÓ¬±˜±¬ı˛ ŒÓ¬±˜±¬ı˛ øÚfl¡È¬

’±ø¸ÀÓ¬ÀÂ√º ˝◊√√Ó¬…±ø√º 24

Î¬◊À~‡…, ’Ú≈¬ı±√fl¡ √√ø¬ı˛õ∂¸±√ Ú±Ô øÂ√À˘Ú ’±Úμ¬ı˛±˜ ¬ıè ˛±¬ı˛

[1850-1899] ¸˜¸±˜ø˚˛fl¡º Œ·±˚˛±˘¬Û±Î¬ˇ± ˝√ √±˝◊ √ √¶≈®À˘

’±Úμ¬ı˛±À˜¬ı˛ ˝√√¬Û±Í¬œ øÂ√À˘Ú √√ø¬ı˛õ∂¸±√ Ú±Ôº ’±Úμ¬ı˛±˜ õ∂Ô˜

’¸ø˜ ˛± ’± ◊√√ø¸¤¸º —¶‘®Ó¬ ¬± ∏±¬ı˛ ¬ÛøGÓ¬ ’±Úμ¬ı˛±˜ —fl¡˘Ú

fl¡À¬ı˛øÂ√À˘Ú ëA Practical English Sanskrit Dictio-

naryí [1877]º ¤˜Úøfl¡ øÓ¬øÚ ¬ı±—˘±-Î¬◊¬Ûˆ¬±¯∏±¬ı˛ ’øˆ¬Ò±Ú

¬ı˛‰¬Ú±¬ı˛˛ ¬Ûø¬ı˛fl¡äÚ±› fl¡À¬ı˛øÂ√À˘Úº ’±Úμ¬ı˛±À˜¬ı˛ õ∂˚˛±ÀÌ Ó¬± ’±¬ı˛

¸y¬ı ˝√√À˚˛ ›ÀÍ¬øÚº

˝√√ø¬ı˛õ∂¸±√ Ú±Ô Œ·±˚˛±˘±¬Û±Î¬ˇ±˚˛ √œ‚«ø√Ú ’±˝◊√√Ú ¬ı…±¬ı¸±¬ı˛

¸Àe ≈Mê√ øÂ√À˘Úº fl¡˘fl¡±Ó¬± ˛ ’Ú≈øá¬Ó¬ 1901 › 1906 ±À˘

Ê√±Ó¬œ˚˛ fl¡—À¢∂À¸ õ∂øÓ¬øÚøÒ ø˝√√À¸À¬ı øÓ¬øÚ ’—˙ øÚÀ˚˛øÂ√À˘Úº

˘ÑœÚ±Ô Œ¬ıÊ√¬ıè˚˛±¬ı˛ ˜ôL¬ı… ¶ú¬ı˛ÀÌ Œ¬ı˛À‡› ¬ı˘± ˚±˚˛ Œ˚

ëfl¡±ÚÀ‡±’± ¬Û≈øÔí ’¸ø˜˚˛± ŒÔÀfl¡ ¬ı±—˘±ˆ¬±¯∏±˚˛ ’Ú”ø√Ó¬ õ∂Ô˜

¢∂Lö ø˝√√À¸À¬ı ¶§œfl‘¡øÓ¬¬ı˛ √±ø¬ı ¬ı˛±À‡º

’¸À˜¬ı˛ ¬ıËp¡¬Û≈S Î¬◊¬ÛÓ¬…fl¡±˚˛ ’¸ø˜˚˛± ¬±¯∏±ˆ¬±¯∏œ ±Ú≈À¯∏¬ı˛

¬ı±—˘±‰¬‰«¬±¬ı˛ ¬Û±˙±¬Û±ø˙ ‡±ø¸-Ê√ ˛ôLœ ˛± › ·±À¬ı˛±¬Û± √√±Î¬ˇ ’=À˘›

Î¬◊øÚ˙ ˙Ó¬Àfl¡ ¬ı±—˘± ˆ¬±¯∏± ¬ı…¬ı˝√√±À¬ı˛¬ı˛ øÚ√˙«Ú ¬Û±›˚˛± ˚±˚˛º

Ê√˚˛ôLœ˚˛± ¬ı˛±Ê√√¬ı˛¬ı±À¬ı˛ ¬ı˛ø‰¬Ó¬ ˝√√À˚˛øÂ√˘ ë¬ı˛P±¬ı˘œí › ë’æ≈√Ó¬

ˆ¬±¬ı˛Ó¬íº Ê√˚˛ôLœ˚˛±¬ı˛ Œ˙¯∏ ¬ı˛±Ê√± ¬ı˛±ÀÊ√f ø¸—˝√√ Œ¬ı˙ øfl¡Â≈√ Δ¬ı¯û¬ı

¬Û√ ¬ı˛‰¬Ú± fl¡À¬ı˛øÂ√À˘Úº

·±À¬ı˛± ¬Û±˝√√±ÀÎ¬ˇ› ’¬ı±„√√±ø˘-¡Z±¬ı˛± ¬ı˛ø‰¬Ó¬ ¬ı±—˘± ¬ı ◊√√ õ∂fl¡±À˙¬ı˛

øÚ√˙«Ú ¬Û±›˚˛± ±À26√º Ó≈¬¬ı˛± ŒÔÀfl¡ õ∂fl¡±ø˙Ó¬ √√À˚˛øÂ√˘ ë¬ı±e±˘±-

·±À¬ı˛± ’øˆ¬Ò±Úíº ’øˆ¬Ò±ÚøÈ¬¬ı˛ õ∂ÀÌÓ¬± Œ¬ı˛ˆ¬±À¬ı˛`¬ ¤˜ ¬ı˛±˜À‡º

1877 ø‡Ë¶Ü±s ŒÔÀfl¡ 1881ñ õ∂±˚˛ ¬Û“±‰¬¬ıÂ√¬ı˛ øÓ¬øÚ ’øˆ¬Ò±Ú

¬ı˛‰¬Ú±˚˛ ¬ı…ô¶ øÂ√À˘Úº ’±¬ı˛ Ó¬± õ∂fl¡±ø˙Ó¬ ˝√√À˚˛øÂ√˘ 1887

ø‡Ë¶Ü±Àsº Î¬◊À~‡…, 1867 ø‡Ë¶Ü±Às ¬ı˛±˜Ú±Ô ‰¬Sê¬ıÓ«¬œ ¸—fl¡˘Ú

fl¡À¬ı˛øÂ√À˘Ú ˝◊√√—À¬ı˛øÊ√-¬ı±—˘±-·±À¬ı˛± ’øˆ¬Ò±Úº ¬ı˝◊√√øÈ¬ ˜≈ø^Ó¬

õ∂fl¡±À˙¬ı˛ ¬Ûø¬ı˛ ¬ı˛ Sê˜˙ ¬ıøÒ«Ó¬ √√À ˛ÀÂ√º 1846 ŒÔÀfl¡ 1900ñ

¤ ◊√√ ˜ ˛fl¡±À˘ ¬ı±À¬ı˛±øÈ¬¬ı˛› Œ¬ıø˙ ¬ÛS-¬ÛøSfl¡± ¬õ∂fl¡±˙ Œ¬ÛÀ ˛ÀÂ√º

¢∂Lö õ∂fl¡±À˙¬ı˛ Œé¬ÀS› ¤˝◊√√ Ò±¬ı˛± ’¬ı…±˝√√Ó¬ øÂ√˘º Î¬◊øÚ˙∏ Ó¬Àfl¡¬ı˛

õ∂Ô˜±ÀÒ« Œ˚‡±ÀÚ ’¸ø˜˚˛± ¢∂Lö øÂ√˘ &øÈ¬fl¡À˚˛fl¡, Œ¸ Ó≈¬˘Ú±˚˛

ø¡ZÓ¬œ˚˛±ÀÒ« ¤fl¡À˙±øÈ¬¬ı˛ fl¡±Â√±fl¡±øÂ√ ¬ı˝◊√√ õ∂fl¡±ø˙Ó¬ ˝√√À˚˛ÀÂ√º ¤˝◊√√

¬ı…±¬Ûfl¡Ó¬±¬ı˛ fl¡±¬ı˛Ì ø˝√√À¸À¬ı ¬ı˘± ˚±˚˛,

fl¡. ø˙¬ı¸±·¬ı˛, &˚˛±˝√ √±øÈ¬, ’±Î¬◊øÚ’±øÈ¬, ¬ı¬ı˛À¬ÛÈ¬±,

Œ·±˚˛±˘¬Û±Î¬ˇ± õ∂ˆ¬‘øÓ¬ ’=À˘ ˜≈^Ì ˚La ¶ö±¬ÛÚ,

‡. ¬ı±—˘±¬ı˛ ¬Ûø¬ı˛¬ıÀÓ«¬ ¸¬ı˛fl¡±ø¬ı˛ô¶À¬ı˛ ’¸ø˜˚˛± ˆ¬±¯∏±¬ı˛

õ∂‰¬˘Ú › ¶≈®˘ ¬Û±Í¬… ¬ı˝◊√√À˚˛¬ı˛ ‰¬±ø˝√√√± ¤¬ı—

·. ˜±Ó‘¬ˆ¬± ∏±¬ı˛ õ∂¸±¬ı˛ › ø¬ıfl¡±À˙ ’¸ø˜ ˛± ø¬ı¡Z»¸˜±ÀÊ√¬ı˛

¸øSê˚˛ ˆ¬”ø˜fl¡± ¬Û±˘Úº

Î¬◊øÚ˙ ˙Ó¬Àfl¡¬ı˛ Œ˙¯∏±ÀÒ« ’¸ø˜˚˛± ø¬ıø˙©ÜÊ√ÚÀ√¬ı˛ ˜ÀÒ…

¬ı±—˘±‰¬‰¬«±¬ı˛ øÚ√˙«Ú Œ˚ ¤Àfl¡¬ı±À¬ı˛˝◊√√ ¬Û±›˚˛± ˚±˚˛ Ú±, Ó¬± Ú˚˛º

¤¸˜˚˛ õ∂fl¡±ø˙Ó¬ Î¬◊À~‡À˚±·… ¤fl¡øÈ¬ ¢∂Lö ˝√√˘ñ ëfl¡±ÚÀ‡±’±

¬Û≈øÔíº ¿Ò¬ı˛ fl¡μø˘ ø¬ı¬ı˛ø‰¬Ó¬ ëfl¡±ÚÀ‡±’± ¬Û≈øÔí¬ı˛¬ ı±—˘±

·√…±Ú≈¬ı±√ fl¡À¬ı˛øÂ√À˘Ú ˝√√ø¬ı˛õ∂¸±√ Ú±Ôº ¬ı˝◊√√øÈ¬ Â√±¬Û± ˝√√À˚˛øÂ√˘

Œ·± ˛±˘¬Û±Î¬ˇ±¬ı˛ ø˝√√Ó¬ø¬ıÒ±ø ˛Úœ ÀôLaº ÿÚø¬ı—˙ Ó¬±sœ¬ı˛ Œ˙ ∏±ÀÒ«

¤˝◊√√ Â√±¬Û±‡±Ú± ŒÔÀfl¡ Œ¬ı˙ øfl¡Â≈√ ¬ı˝◊√√ Œ¬ıø¬ı˛À˚˛øÂ√˘º õ∂fl¡±ø˙Ó¬

˝√√À˚˛øÂ√˘ ëŒ·±˚˛±˘¬Û±Î¬ˇ± ø˝√√Ó¬¸±øÒÚœí [1874] ¸±5±ø˝√√fl¡

¬ÛøSfl¡±øÈ¬ºº ˝√√ø¬ı˛õ∂¸±À√¬ı˛ ’Ú”ø√Ó¬ ¢∂ÀLö¬ı˛ ’±‡…±¬ÛÀS Î¬◊À~‡

fl¡¬ı˛± √√À˚˛ÀÂ√ñ

fl¡±ÚÀ‡±’± ¬Û≈øÔøÈ¬ ¿˝√√ø¬ı˛õ∂¸±√ Ú±Ô fl¡M√«¬‘fl¡

¬ı±e√√±˘± ˆ¬±¯∏±˚˛ ’Ú≈¬ı±ø√Ó¬ › õ∂fl¡±ø˙Ó¬ ¤¬ı—

Œ·±˚˛±˘¬Û±Î¬ˇ± ø˝√√Ó¬ø¬ıÒ±ø˚˛Úœ ˚ÀLa ¿Ê√·¬ıg≈

¸±˜ôL fl¡M«√√‘fl¡ ˜≈ø^Ó¬, Δ¬ı˙±‡ 1283, ˜”˘… 10

’±Î¬ˇ±˝◊√√ ’±Ú±º 22

˝√√ø¬ı˛õ∂¸±√ Ú±ÀÔ¬ı˛ ’Ú≈¬ı±√fl¡˜«øÈ¬ Œfl¡±Ú› ’¸ø˜˚˛± ¢∂ÀLö¬ı˛

õ∂Ô˜ ¬ıe±Ú≈¬ı±√º ˘ÑœÚ±Ô Œ¬ıÊ√¬ıè˚˛± ˜˝√√±¬Û≈è¯∏ ˜±Ò¬ıÀ√À¬ı¬ı˛

ë¿˜iß±˜ Œ‚±¯∏±í¬ı˛ [1911] ’Ú≈¬ı±√-¸•ÛÀfl«¡ ¬ıÀ˘ÀÂ√Ú Œ˚

ë’¸˜œ˚˛± øfl¡Ó¬±¬Û1 ¬ıe±Ú≈¬ı±À√± ¤À˚˛ õ∂Ô˜ºí23

’¸˜ ¸±ø˝√√Ó¬…

¸ˆ¬±¬ı˛ õ∂±Mê√Ú ¸ˆ¬±¬ÛøÓ¬ ’˜‘Ó¬ˆ¬”¯∏Ì Œ√¬ı ’øÒfl¡±¬ı˛œ¬ı˛ [1858-

1942]¬’Ú≈¬ı±√ ¢∂LöøÈ¬¬ı˛ õ∂±˚˛ ¬Û“˚˛øS˙ ¬ıÂ√¬ı˛ ¬Û”À¬ı«˝◊√√ õ∂fl¡±ø˙Ó¬

˝√√À˚˛øÂ√˘ ëfl¡±ÚÀ‡±’± ¬Û≈øÔíº

¬”ø˜fl¡±-’—À˙ √√ø¬ı˛õ∂¸±√ Ú±Ô Ê√±øÚÀ ˛ÀÂ√Ú Œ˚ ø‡˜¬Û≈À¬ı˛¬ı˛

’ôL·«Ó¬ fl¡μ˘œ¬Û≈¬ı˛ ¢∂±À˜¬ı˛ ëø¬ıõ∂ fl≈¡À˘±æ√¬ıí ¿Ò¬ı˛ fl¡μ˘œ¬ı˛

˝√√À˚˛øÂ√˘ fl¡˘fl¡±Ó¬±¬ı˛ Œ¬ıe˘ Œ¸ÀSêÈ¬±ø¬ı˛À˚˛È¬ ’øÙ¬¸ ŒÔÀfl¡º

&˚˛±˝√√±øÈ¬¬ı˛ qÀflv¡ù´¬ı˛ ‚±ÀÈ¬ 1863 ø‡Ë¶Ü±Às¬ı˛ 8 ŒÙ¬¬ıËn∏˚˛±ø¬ı˛

Ó¬±ø¬ı˛À‡ Œ˚ ¬Û“±‰¬Ê√Ú ¬ı…øMê√ ø‡Ë¶ÜÒ˜« ¢∂˝√√Ì fl¡À¬ı˛øÂ√À˘Ú, ¬ı˛±˜À‡

øÂ√À˘Ú Ó“¬±À√¬ı˛ ’Ú…Ó¬˜º õ∂Ô˜ Ê√œ¬ıÀÚ øÓ¬øÚ Œ¸Ú±¬ı±ø˝√√Úœ¬ı˛

Œ˘‡fl¡ ’Ô«±» ë¬ı˛±˝◊√√È¬±¬ı˛í ¬ı˛+À¬Û fl¡±Ê√ fl¡À¬ı˛ÀÂ√Ú ¤¬ı— Sê˜˙ ëø˜˙Ú

¸ √√fl¡±¬ı˛œí ø √√À¸À¬ı fl¡ «Ê√œ¬ıÚ ’øÓ¬¬ı±ø √√Ó¬ fl¡À¬ı˛ÀÂ√Úº Œ˙ ∏ Ê√œ¬ıÀÚ

øÓ¬øÚ Œ·± ˛±˘¬Û±Î¬ˇ± › Ó≈¬¬ı˛±¬ı˛ Ú «±˘ ¶≈®À˘¬ı˛ õ∂Ò±Ú ø˙é¬fl¡ øÂ√À˘Úº

Î¬◊˝◊√√ø˘˚˛±˜ Œfl¡ø¬ı˛¬ı˛ ¬ı˛‰¬Ú± ŒÔÀfl¡ Ê√±ÚÀÓ¬ ¬Û±ø¬ı˛, ¬ı±—˘±ˆ¬±¯∏±˚˛

1866 ø‡Ë¶Ü±Às ¬ı˛±˜À‡ ¤fl¡øÈ¬ ’±RÊ√œ¬ıÚœ˜”˘fl¡ ¬ı˛‰¬Ú±

ø˘À‡øÂ√À˘Úº [¤˝◊√√ Œ¬ı˛ˆ¬±À¬ı˛`¬ Î¬◊˝◊√√ø˘˚˛±˜ Œfl¡ø¬ı˛ ëA Garo

Jungle Bookí ¢∂ÀLö¬ı˛ õ∂ÀÌÓ¬±º]

√¬ı˛±˜À‡¬ı˛ ’øˆ¬Ò±ÚøÈ¬¬ı˛ õ∂fl¡±˙fl¡ øÂ√ Ó≈¬¬ı˛±¬ı˛ ë√… ·±À¬ı˛± ø˜˙Úí,

’±À˜ø¬ı˛fl¡±Ú ¬ı…±øõI◊¶Ü ø˜˙Ú±ø¬ı˛ ˝◊ √ √Î¬◊øÚ˚˛Úº ’øˆ¬Ò±ÚøÈ¬¬ı˛

’±‡…±¬ÛÀS ¬ı˛À˚˛ÀÂ√ .

¬ı±e±˘±-·±À¬ı˛±

’øˆ¬Ò±Úº

¬ı±e±˘± ‡±Ô±¬ı˛±—øÚ ’Ô«À‡± ’±ø‰¬fl¡

‡≈ø¸Àfl¡± Œ¸˚˛±º

BENGALI-GARODICTIONARY

BYREV. M. RAMKHE

TURA, ASSAM

Published by the Garo Mission,American Baptist Missionary Union.

1887

≈√ ¬«±·… Œ˚, ¬ı±—˘± ’øˆ¬Ò±ÀÚ¬ı˛ ø¬ı¬ıÓ«¬ÀÚ Œ¬ı˛ ¬±À¬ı˛ ¬¬ ¬ı˛±˜À‡¬ı˛

Î¬◊Mê√ ¢∂LöøÈ¬ ’Ú±À˘±ø‰¬Ó¬˝◊√√ ŒÔÀfl¡ Œ·ÀÂ√º ’flƒ¬ÀÈ¬Àˆ¬± ’±È¬À˙±

‰≈¬¬ı˛±ø˙ ¬Û‘á¬±¬ı˛ ¬ı‘˝√√» ’±fl‘¡øÓ¬¬ı˛ ¤˝◊√ √ ’øˆ¬Ò±ÚøÈ¬ ø¡Zˆ¬±ø¯∏fl¡

’øˆ¬Ò±ÀÚ¬ı˛ ¬Û˚«±˚˛ˆ¬≈Mê√º ø¡Zˆ¬±ø¯∏fl¡ ’øˆ¬Ò±ÀÚ¬ı˛ ”˘ fl¡Ô±˝◊√√ √√À26√

¤fl¡øÈ¬ ¬±¯∏± ŒÔÀfl¡ ’Ú… ’±À¬ı˛fl¡ ¬±¯∏±˚˛ Às¬ı˛ ¬ı˛+¬Û±ôL¬ı˛º ¬ı±—˘±

˙Às¬ı˛ ·±À¬ı˛±ˆ¬±¯∏±˚˛ ¬ı˛+¬Û±ôL¬ı˛ fl¡À¬ı˛ÀÂ√Ú ¬ı˛±˜À‡º Ó“¬±¬ı˛ ’øˆ¬Ò±ÚøÈ¬

qè √√À26√ ¤ˆ¬±À¬ıñ

’ , ’—ñ ’, Î¬◊ , ˝◊√√˚˛± ’ Ö±— √—›À√ Ê√±øÚ Ù¬±˘ ’—’±

˜±˚˛‡±˚˛



[’¬Û±¬ı˛fl¡] ’±˜Ê√±º25

’±˜¬ı˛± Ê√±øÚ ·±À¬ı˛±ˆ¬± ∏± Tibeto-Burmese ¬± ∏±¬ı—À˙¬ı˛

’ôLˆ¬«≈Mê√º ’±¬ı˛ ¬ı±—˘± ◊√√Àμ±- ◊√√Î¬◊À¬ı˛±¬Ûœ ˛ Œ·±á¬œ¬ı˛º ¤ ◊√√ ≈√ ◊√√ øˆ¬iß

ˆ¬±¯∏±¬ı—À˙¬ı˛ õ∂±˚˛ ¬Û“˚˛Ó¬±ø~˙ ˝√√±Ê√±¬ı˛ ˙s ¸øißø¬ı©Ü ˝√√À˚˛ÀÂ√ Î¬◊Mê√

’øˆ¬Ò±ÚøÈ¬ÀÓ¬º ˝◊√√øÓ¬¬Û”À¬ı« ¬ı±—˘±ˆ¬±¯∏±˚˛ ¤˜Ú õ∂fl¡ä ’±˜±À√¬ı˛

ÚÊ√À¬ı˛ ¬ÛÀÎ¬ˇøÚº ’¬ı˙… ˝◊√√—¬ı˛±øÊ-¬ı±—˘± ø¡Zˆ¬±ø¯∏fl¡ ’øˆ¬Ò±ÀÚ¬ı˛

¬Û±˙±¬Û±ø˙ ΔSˆ¬±ø ∏fl¡ ◊√√—À¬ı˛øÊ√-¬ı±—˘±-˜øÌ¬Û≈¬ı˛œ [1837] øfl¡—¬ı±

ë¬Û±¬ı˛ … › ¬ıeœ ˛ ¬± ∏±ø¬ıÒ±Úí [1838] Ó¬Ó¬ø√ÀÚ ¬Û±Í¬fl¡¸˜±ÀÊ√¬ı˛

fl¡±ÀÂ√ Œ¬Û“ÃÀÂ√ ø·À˚˛øÂ√˘º

ø˜˙Ú±ø¬ı˛À√¬ı˛ ëmost competent and faithful

workerí, ëright-hand maní ¬ı˛±˜À‡¬ı˛ ’øˆ¬Ò±ÚøÈ¬¬ı˛ ˆ¬”ø˜fl¡±

ø˘À‡ÀÂ√Ú Dr. M C Masonº øÓ¬øÚ ’øˆ¬Ò±ÚøÈ¬¬ı˛ ŒÚ¬ÛÔ…-

fl¡Ô± ’±˜±À√¬ı˛ Œ˙±Ú±ÀÓ¬ ø·À˚˛ ¬ıÀ˘ÀÂ√Ú,

educated Garos should knowBengali, the language of theireducated neighbors, it has beenfound necessary as well as wise touse Bengali text-books as mediumof instruction. To use these, aBengali-Garo Dictionary seemed tobe almost one of the first needs. Itherefore instructed Rev. Ramkhe,one of our mission employees, togive a portion of his time topreparing Garo definitions to aBengali vocabularly. This he beganin 1877, and he had the presentwork completed in 1881.26

¶ö±Úœ˚˛ ˆ¬±¯∏±¬ı˛ Î¬◊iß˚˛Ú ¸±ÒÚ ’±À˜ø¬ı˛fl¡±Ú ø˜˙Ú±ø¬ı˛À√¬ı˛

’Ú…Ó¬˜ Δ¬ıø˙©Ü… øÂ√˘º ’±¬ı˛ Œ¸˝◊√√ ¸”ÀS˝◊√√ ’±À˜ø¬ı˛fl¡±Ú ¬ı…±øõI◊¶Ü

ø˜˙Ú±ø¬ı˛À√¬ı˛ Î¬◊À√…±À· ¤ ◊√√ ’øˆ¬Ò±ÚøÈ¬ õ∂fl¡±ø˙Ó¬ √√À ˛øÂ√ º ’¬ı˙…

¬ı…±¬Ûfl¡ ’ÀÔ« ¤¬ı˛ ’±Î¬ˇ±À˘ ≈øfl¡À˚˛ øÂ√˘ ·±À¬ı˛±ˆ¬±¯∏±ˆ¬±¯∏œ ’=˘

¤¬ı— ˜±Ú≈À¯∏¬ı˛ ¸Àe Œ˚±·±À˚±À·¬ı˛ ¬ı…±¬Û±¬ı˛øÈ¬›º

õ∂¸eÓ¬ ¬ı˘± Ê√èø¬ı Œ˚ ’øˆ¬Ò±ÚøÈ¬ ¬ı±—˘± ø˘ø¬ÛÀÓ¬ õ∂fl¡±ø˙Ó¬

˝√√À˚˛ÀÂ√º ·±À¬ı˛± ¬±¯∏±-¸±ø˝√√ÀÓ¬…¬ı˛ ≈^ÀÌ¬ı˛ Œé¬ÀS 1892 ø‡Ë¶Ü±s

’¬ıøÒ ’¸ø˜˚˛± ’Ô¬ı± ¬ı±—˘± ø˘ø¬Û ¬ı…¬ı˝√√+Ó¬ ˝√√Ó¬º Œ¸ ¬ıÂ√¬ı˛˝◊√√

õ∂Ô˜ Œ¬ı˛±˜±Ú √√¬ı˛ÀÙ¬ ·±À¬ı˛± ¢∂Lö ≈ø^Ó¬ √√ ˛º ¤¬ı— ¤¬ı˛ ¬Û¬ı˛ 1902

¸±˘ ŒÔÀfl¡ ¬Û≈À¬ı˛±¬Û≈ø¬ı˛ ·±À¬ı˛± ¬ı˝◊√√-¬ÛS ¸˜ô¶˝◊√√ Œ¬ı˛±˜±Ú ø˘ø¬ÛÀÓ¬

ë1 Ú— ·äí, ë2√√ Ú— ·äí ¤¬ı— ë’Ú≈¬ı±√í ø˙À¬ı˛±Ú±À˜º

ëΔ √√øÎ¬ˇ•§ ¬± ∏± õ∂À¬ı˙í ¬ı˛‰¬Ú±¬ı˛ Œ¬ÛÂ√ÀÚ Œ˘‡Àfl¡¬ı˛ ≈√øÈ¬ Î¬◊ÀV˙…

øÂ√˘º øÓ¬øÚ ˆ¬”ø˜fl¡±˚˛ Ê√±øÚÀ˚˛ÀÂ√Úñ

øˆ¬iß Œ√ œ ˛ Œ˘±fl¡ø√À·¬ı˛ Δ √√øÎ¬ˇ•§ ¬± ∏± √√Ê√¬ı˛+À¬Û

¤¬ı— ¬ı±˘fl¡ø√À·¬ı˛› Ê√±Ó¬œ˚˛ ˆ¬±¯∏±¬ı˛ Œ˚±À·

¬ı±e±˘± ¬±¯∏± ˝√√Ê√ Î¬◊¬Û±À˚˛ ø˙é¬±ø¬ıÒ±˚˛fl¡ Œfl¡±Ú

¬Û≈ô¶fl¡±ø√ Ú± Ô±fl¡±˚˛ ø¬ıÀ√˙œ˚˛ Œ˘±fl¡ø√À·¬ı˛

fl¡±Ê√fl¡À•ú«¬ı˛ Ú±Ú± ’¸≈ø¬ıÒ± ‚øÈ¬˚˛± Ô±Àfl¡ ¤¬ı—

Δ˝√√øÎ¬ˇ•§¬ı±˘fl¡ø√À·¬ı˛› ¬ı±e±˘± ˆ¬±¯∏± ø˙é¬±

fl¡ø¬ı˛ÀÓ¬ ¬ıU fl¡©Ü ¬Û±˝◊√√ÀÓ¬ √√˚˛º ’±ø˜ ¤˝◊√√ ’¸≈ø¬ıÒ±

‘√À©Ü ¤˝◊√√ é≈¬^ Δ˝√√øÎ¬ˇ•§ˆ¬±¯∏± ¬Û≈ô¶fl¡‡±øÚ õ∂fl¡±˙

fl¡ø¬ı˛˘±˜º 28

¬¬ı˘± ¬ı±U˘…, Œ˘‡fl¡ ˜øÌ‰¬¬ı˛Ì ¬ı˜«ÀÚ¬ı˛ ¤ Î¬◊ÀV˙… ¸Ù¬˘

˝√√À˚˛øÂ√˘º ëΔ˝√√øÎ¬ˇ•§ ˆ¬±¯∏± õ∂À¬ı˙í øÎ¬˜±¸± ˆ¬±¯∏±˚˛ ¬ı˛ø‰¬Ó¬ õ∂Ô˜

õ∂±˝◊√√˜±¬ı˛ñ ¤-fl¡Ô± ¸¬ı«Ê√Úø¬ıø√Ó¬ ¤¬ı— ¤-¬ı˝◊√√øÈ¬ ¬ı±—˘± ˆ¬±¯∏±˚˛

¬ı˛ø‰¬Ó¬ Œfl¡±Ú› ˆ¬±¬ı˛Ó¬œ˚˛ ˆ¬±¯∏±ø˙é¬±¬ı˛ õ∂Ô˜ ¢∂Lö¬ı˛+À¬Û ¶§œfl‘¡Ó¬

˝√√›˚˛± Î¬◊ø‰¬Ó¬º ’Ô‰¬ ¬ı±—˘± ±ø˝√√ÀÓ¬…¬ı˛ ◊√√øÓ¬˝√√±¸-¢∂Lö&ø˘ÀÓ¬ ¤-

¬ı˝◊√√øÈ¬ ’Ú≈ø~ø‡Ó¬˝◊√√ ŒÔÀfl¡ Œ·ÀÂ√º

˜øÌ‰¬¬ı˛Ì ’±√˙« ø˝√√À¸À¬ı ¸—¶‘®Ó¬ ˆ¬±¯∏±Àfl¡ ¢∂˝√√Ì fl¡À¬ı˛ÀÂ√Úº

ëΔ √√øÎ¬ˇ•§ ¬± ∏±í Œ˚ ë¸—¶‘®Ó¬í ’Ô«±» Œ√¬ıˆ¬± ∏± ” fl¡, Œ¸ ◊√√ õ∂Ó¬…À ˛ ◊√√

øÓ¬øÚ ¤-¢∂Lö ¬ı˛‰¬Ú± fl¡À¬ı˛ÀÂ√Úº Δ˝√√øÎ¬ˇ•§ ¬ı± øÎ¬˜±¸± ˆ¬±¯∏± Œˆ¬±È¬-

‰¬œÚœ˚˛ ˆ¬±¯∏± ¬ı—À˙¬ı˛ ’ôL·«Ó¬º øfl¡c ˜øÌ‰¬¬ı˛Ì ¸—¶‘®Ó¬ ›

¬ı±—˘±ˆ¬±¯∏±¬ı˛ ¸Àe ¤-ˆ¬±¯∏±¬ı˛ ø˜À˘¬ı˛ ¸g±Ú fl¡À¬ı˛ÀÂ√Úº Œfl¡Ú

fl¡À¬ı˛ÀÂ√Ú∑

¬ı‘˝√√M√√¬ı˛ Œ¬ı±ÀÎ¬ˇ± Ê√ÚÀ·±á¬œ¬ı˛ øÎ¬˜±¸±À√¬ı˛ ¸Àe ¬ı±„√√±ø˘¬ı˛

Œ˚±·±À˚±· ¸≈√œ‚«ø√ÀÚ¬ı˛º ¸≈ÚœøÓ¬fl≈¡˜±¬ı˛ ‰¬ÀA±¬Û±Ò…±˚˛ [1890-

1977] ¤-øÚÀ˚˛ ø¬ıô¶±ø¬ı˛Ó¬ ’±À˘±‰¬Ú± fl¡À¬ı˛ÀÂ√Úº Î¬◊øÚ˙ Ó¬Àfl¡

˝◊√√—À¬ı˛Ê√À√¬ı˛ ’±·˜ÀÚ¬ı˛ Ù¬À˘ õ∂˙±¸Ú › Ú±Ú± fl¡±ÀÊ√ Sê˜˙

õ∂¬ı±¸œ ¬ı±„√√±ø˘¬ı˛ ’±·˜Ú ‚È¬ÀÓ¬ Ô±Àfl¡ ¤-¸¬ı ’=À˘º ¶ö±Úœ˚˛

Î¬◊¬ÛÊ√±øÓ¬À√¬ı˛ ¸Àe Ó¬±À√¬ı˛ Œ˚±·±À˚±· ·ÀÎ¬ˇ ŒÓ¬±˘± ’±¬ı˙…fl¡

˝√√À˚˛ ›ÀÍ¬º ¤˝◊√√ ¸•ÛÀfl«¡¬ı˛ ¸”S±˚˛ÀÌ ˜øÌ‰¬¬ı˛Ì ¬ı˜«ÀÚ¬ı˛ ¢∂LöøÈ¬

ø¬ıÀ˙¯∏ &èQ¬Û”Ì« ˆ¬”ø˜fl¡± ¬Û±˘Ú fl¡À¬ı˛ÀÂ√º

Œ˙¯∏ fl¡Ô± – ˝◊√√øÓ¬˝√√±À¸ Î¬◊À¬Ûøé¬Ó¬ õ∂±ôL¬ı±¸œ¬ı˛ Á≈¡ø˘

Î¬ ◊ øÚ˙ ˙Ó¬Àfl¡ ’±À˘±fl¡õ∂±5 ¬fl¡˘fl¡±Ó¬± ¬ı ˛ ø ¬ıø˙©Ü

¸±˜±øÊ√fl¡À√¬ı˛ ¸Àe Ê√±≈√¬ı˛±˜ ŒÎ¬fl¡± ¬ıè˚˛±, ˝√√ø˘¬ı˛±˜ ŒÏ¬øfl¡˚˛±˘

Ù≈¬fl¡Ú, :¬ı˛±˜ ‡±¬ı˛‚¬ı˛œ˚˛± Ù≈¬fl¡Ú õ∂ ≈À‡¬ı˛ Œ˚±·±À˚±· › •Ûfl«¡

·ÀÎ¬ˇ Î¬◊ÀÍ¬øÂ√˘º ıeœ˚˛ ¸˜±ÀÊ√ ¤˝◊√√ ’¸ø˜˚˛± ëÎ¬±„√√¬ı˛œ˚˛±íÀ√¬ı˛

˚ÀÔ©Ü fl¡√¬ı˛ øÂ√˘º Œ¸fl¡±À˘¬ı˛ ¸—¬ı±√-¸±˜ø˚˛fl¡¬ÛS Ó¬±¬ı˛ ¶§±é¬¬ı˛

¬ı˝√√Ú fl¡¬ı˛ÀÂ√º ë¸˜±‰¬±¬ı˛ √¬Û«Ìí, ë¸˜±‰¬±¬ı˛ ‰¬øffl¡±í, ë¬ıe”√Ó¬í õ∂ˆ¬‘øÓ¬

¬ÛøSfl¡±˚˛ Ó“¬±¬ı˛± øÚ˚˛ø˜Ó¬ Œ˘‡±ø˘ø‡ fl¡À¬ı˛ÀÂ√Úº ¬ı±—˘±‰¬‰«¬±˚˛

Ó“¬±À√¬ı˛ ¶§Ó¬–¶£¬”Ó«¬Ó¬± ø¬ıÀ˙¯∏ Î¬◊À~À‡¬ı˛ √±ø¬ı ¬ı˛±À‡º

ë’èÀÚ±√ ◊√√í-¬Û¬ı˛¬ıÓ«¬œ¸˜À ˛ ’¸ø˜ ˛± ø¬ı¡Z»¸˜±Ê√ øÚÀÊ√À√¬ı˛

ˆ¬±¯∏±-¸—¶‘®øÓ¬‰¬‰«¬±˚˛ ˜ÀÚ±À˚±·œ ˝√√À˚˛ ›ÀÍ¬Úº ˜±Ó‘¬ˆ¬±¯∏±˚˛

øÚÀÊ√À√¬ı˛ ¬±¬ıÚ± õ∂fl¡±À˙¬ı˛ ≈À˚±· õ∂øÓ¬øá¬Ó¬ √√ ˛º ¤¬ı˛ ¬Û±˙±¬Û±ø˙

Ó“¬±√¬ı˛± ’ÀÚÀfl¡ ’±¬ı±¬ı˛ ¬ı±—˘±ÀÓ¬› ø˘À‡ÀÂ√Úº√ ’±Úμ¬ı˛±˜

ŒÏ¬øfl¡ ˛±˘ Ù≈¬fl¡Ú, ≈Úø¸ Œfl¡Ù¬± ˛» Î¬◊~±, ÑœÚ±Ô Œ¬ıÊ√¬ıè ˛±ñ

¸fl¡À˘˝◊√√ ’¸ø˜˚˛± ˆ¬±¯∏±¬ı˛ ¬Û±˙±¬Û±ø˙ ¬ı±—˘±ÀÓ¬› Œ˘‡±À˘ø‡

fl¡À¬ı˛ÀÂ√Úº ’¬ı˙… Ó“¬±À√¬ı˛ ¬ı±—˘± ¬ı˛‰¬Ú±¬ı˛ ‰¬ø¬ı˛S › Δ¬ıø˙©Ü… ¶§±Ó¬ÀLa…

ˆ¬¬ı˛±º

ø¬ıËøÈ¬˙ fi¬ÛøÚÀ¬ıø˙fl¡ ˙øMê√¬ı˛ ’±·˜ÀÚ¬ı˛ ˜Ò… ø√À˚˛˝◊√√ Î¬◊øÚ˙

˙Ó¬Àfl¡ ’¸ø˜˚˛± ëÎ¬±„√√¬ı˛œ˚˛±íÀ√¬ı˛ ˜ÀÒ… ¬ı±—˘± Œ˘‡±À˘ø‡¬ı˛

¸”‰¬Ú±º ’±¬ı±¬ı˛ fl¡À˘±øÚ ø¬ıô¶±À¬ı˛¬ı˛ ’Ò«˙Ó¬±sœ¬ı˛ Œˆ¬Ó¬¬ı˛ ’¸ø˜˚˛±

ˆ¬±¯∏± õ∂øÓ¬á¬±¬ı˛ ¬Û¬ı˛ Ó¬± Sê˜˙ é¬œÌ±˚˛˜±Ú ˝√√À˚˛ ’±À¸º øfl¡c

Ó¬¬ı≈› ¤ ◊√√ õ∂¬ıÌÓ¬± ¤Àfl¡¬ı±À¬ı˛ ¬ıg √√À ˛ ± ˛øÚº ¤fl¡ø√Àfl¡ ’¸ø˜ ˛±

ˆ¬±¯∏±‰¬‰«¬± › ’Ú…ø√Àfl¡ ¬ı±—˘±˚˛ Œ˘‡±ø˘ø‡ñ ¤˝◊√√ Δ¡ZÓ¬-õ∂fl¡±˙

√œ‚«ø√Ú øSê˚˛± fl¡À¬ı˛øÂ√˘ ’¸ø˜˚˛± Œ˘‡fl¡À√¬ı˛ ÀÒ…º ¬Û±˙±¬Û±ø˙

ÿÚø¬ı—˙ ˙Ó¬±sœ¬ı˛ Œ˙¯∏√˙Àfl¡ ·±À¬ı˛± › øÎ¬˜±¸± Ê√ÚÀ·±á¬œ¬ı˛

Œ¬ı˛ˆ¬±À¬ı˛`¬ ¬ı˛±˜À‡ › ˜øÌ‰¬¬ı˛Ì ¬ı˜«Ú ¬ı±—˘± ˆ¬±¯∏±¬ı˛ ˜±Ò…À˜˝◊√√√

øÚÀÊ√À√¬ı˛ ˆ¬±¬ıÚ±¬ı˛ ¶£¬≈¬ı˛Ì ‚øÈ¬À˚˛ÀÂ√Úº

Î¬◊øÚ˙ ˙Ó¬Àfl¡˝◊√√ qÒ≈ Ú˚˛, Î¬◊M√√¬ı˛-¬Û”¬ı« ˆ¬±¬ı˛ÀÓ¬¬ı˛ ø¬ıøˆ¬iß

Ê√ÚÀ·±á¬œ¬ı˛ ÀÒ… ø¬ı—˙ Ó¬±sœÀÓ¬› ¬ı±—˘± ¬±¯∏±-¸±ø˝√√Ó¬…‰¬‰«¬±¬ı˛

õ∂¬ıÌÓ¬± Œ√‡± ˚±˚˛º ¸Ó¬œ˙‰¬f ¬ı¸≈˜Ó¬±ø¬ı ˛ ¸•Û±ø√Ó¬

Œ¬ı±ÀÎ¬ˇ±ˆ¬± ∏±¬ı˛ õ∂Ô˜ ±˜ø ˛fl¡¬ÛS ëø¬ı¬ı±¬ı˛í 29

[1924], √√¬ı˛õ∂¸±√

’øÒfl¡±¬ı˛œ¬ı˛ ë¬ı˛±Ê√¬ı—˙œ fl≈¡˘-õ∂√œ¬Ûí [1910], ˙˙œˆ¬”¯∏Ì

ŒÙ¬ÃÊ√√±À¬ı˛¬ı˛ ë¬ı±ø¸-Ù≈¬˘í [1918], ¸”˚«fl≈¡˜±¬ı˛ ˆ¬”¤û±¬ı˛

ë¬Û=fl¡ø˘í [1927], Ú¬ı˛Ú±Ô ˙˜«± ¸ˆ¬±¬ÛøGÀÓ¬¬ı˛ ë˜˝√√±¸Ó¬œ

Ê√˚˛˜Ó¬œ fl¡±ø˝√√Úœí [1937] Î¬◊À~‡À˚±·…º

˝√√±Ê√±¬ı˛ ¬ıÂ√À¬ı˛¬ı˛ ¬ı±—˘± ¸±ø˝√√ÀÓ¬…¬ı˛ ˝◊√√øÓ¬˝√√±¸ Ú±Ú± ¬ıÀÌ«, Ú±Ú±

¬ı˛À„√√ ¸˜‘Xº qÒ≈ ¬ı±„√√±ø˘ ÚÚ, ’¬ı±„√√±ø˘ ’ÀÚÀfl¡˝◊√√ ¬ı±—˘±

¸±ø˝√√Ó¬…Àfl¡ ¸˜‘X fl¡À¬ı˛ÀÂ√Úº ˝◊√√Î¬◊À¬ı˛±¬Ûœ˚˛ Œ˘‡fl¡ Œ·¬ı˛±ø¸˜

ø˘À˚˛À¬ıÀ√ˆ¬ [1749-1817], Î¬◊˝◊√√ø˘˚˛±˜ Œfl¡ø¬ı˛ [1761-

1834], ’…±KI◊øÚ øÙ¬ø¬ı˛øe [1786-1836], Ê√Ú flv¡±fl«¡

Â√±¬Û±ÀÚ±¬ı˛ ø¸X±ôL ŒÚ›˚˛± ˝√√À˚˛øÂ√˘º ¬Û¬ı˛¬ıÓ«¬œ¸˜À˚˛ ˜Ò≈Ú±Ô øÊ√

Œ˜±ø˜Ú, Î¬±. ¤˜ ø¸ Œ˜¸Ú › ˝◊√√ ø¸ ¬ı`¬¬-¸—fl¡ø˘Ó¬ ‘En-

glish-Garo Dictionary’ õ∂fl¡±À˙¬ı˛ ¤fl¡√˙Àfl¡¬ı˛ ˜ÀÒ…˝◊√√

ë·±À¬ı˛±-¬ı±e±˘± ’øˆ¬Ò±ÚíøÈ¬ ¸±Ò±¬ı˛ÀÌ¬ı˛ fl¡±ÀÂ√ õ∂±˚˛ &èQ˝√√œÚ

˝√√À˚˛ ¬¬ÛÀÎ¬ˇº ’¬ı˙… ¸¬ı˛fl¡±À¬ı˛¬ı˛ ¬Ûé¬ ŒÔÀfl¡ ’øˆ¬Ò±ÚøÈ¬ ¤fl¡À˙±

fl¡ø¬Û øfl¡ÀÚ ŒÚ›˚˛±¬ı˛› Ó¬Ô… ¬Û±›˚˛± ˚±˚˛º26 [fl¡]

fl¡˘fl¡±Ó¬±¬ı˛ ¬ı…±øõI◊¶Ü ø˜˙Ú ÀLa ≈ø^Ó¬ Œ¬ı˛ ¬±À¬ı˛ ¬¬ ¬ı˛±˜À‡¬ı˛

ë¬ı±e±˘±-·±À¬ı˛± ’øˆ¬Ò±ÚíøÈ¬ fl¡±À˘¬ı˛ Œ¶⁄±ÀÓ¬ &èQ˝√√œÚ ˝À˚˛

Î¬◊Í¬√√À˘› ≈√øÈ¬ ø√fl¡ ŒÔÀfl¡ ¤ ¸—fl¡˘Ú ˚ÀÔ©Ü Ó¬±»¬Û˚«¬Û”Ì«ñ

¤fl¡. ¬ı±—˘± ¤¬ı— øˆ¬iß Œfl¡±Ú› ˆ¬±¬ı˛Ó¬œ˚˛ ˆ¬±¯∏±˚˛ ¬ı˛ø‰¬Ó¬

õ∂Ô˜ ø¡Zˆ¬±ø¯∏fl¡ ’øˆ¬Ò±Ú ¤¬ı—

≈√˝◊√√. ¬ı±„√√±ø˘-øˆ¬iß Œfl¡±Ú› ˆ¬±¬ı˛Ó¬œ˚˛ ¬ı…øMê√ ¬ı˛ø‰¬Ó¬ ¬ı±—˘±

ˆ¬±¯∏±¬ı˛ õ∂Ô˜ ’øˆ¬Ò±Úº

øfl¡c Ó¬¬ı≈› √≈ˆ¬«±·…, ¬ı±—˘± ’øˆ¬Ò±ÀÚ¬ı˛ ◊√√øÓ¬˝√√±À¸ ë¬ı±e±˘±-

·±À¬ı˛± ’øˆ¬Ò±ÚíøÈ¬ ’Ú±À˘±ø‰¬Ó¬˝◊√√ ¬ı˛À˚˛ Œ·ÀÂ√º

ëΔ √√øÎ¬•§ ¬± ∏± õ∂À¬ı˙í õ∂fl¡±ø˙Ó¬ √√À˚øÂ√ 1892 ø‡Ë¶Ü±Àsñ

÷ù´¬ı˛‰¬f ø¬ı√…±¸±·À¬ı˛¬ı˛ õ∂ ˛±ÀÌ¬ı˛ ¤fl¡¬ıÂ√¬ı˛ ¬Û¬ı˛º ¤ ¬ı ◊√√øÈ¬ •ÛÀfl«¡

¤Î¬›˚˛±Î«¬ Œ·˝◊√√È¬ ¬ıÀ˘ÀÂ√Ú,

This is a Kachari Grammar writtenin Bengali. It contains a list of theKachari kings, according to thetraditions now current amongst theKacharis of the Cachar district, inwhich their origin is traced to thePandava Bhim.27

õ∂fl‘¡Ó¬±ÀÔ« ¤ ¬ı˝◊√√øÈ¬¬ı˛ ≈√øÈ¬ ¬±·º õ∂Ô˜ ¬±· ëˆ¬”ø˜fl¡±í ’—À˙

fl¡±Â√±Î¬ˇ ¬ı˛±Ê√¬ı—À˙¬ı˛ ˝◊√√øÓ¬˝√√±¸ ø¬ı¬ı‘Ó¬ fl¡À¬ı˛ÀÂ√Ú ˜øÌ‰¬¬ı˛Ì ¬ı˜«Úº

Î¬◊øÚ˙ Ó¬Àfl¡ õ∂fl¡±ø˙Ó¬ ¬ı±—˘± Œ˜Ãø˘fl¡ ◊√√øÓ¬˝√√±¸ ¢∂Lö ø˝√√À¸À¬ı›

¤ ◊√√ ¬ı ◊√√øÈ¬¬ı˛ &èQ ø¬ıÀ˙ ∏ Ó¬±»¬Û «¬Û”Ì«º ’±¬ı˛ ø¡ZÓ¬œ ˛ ¬±À· ¬ı˛À ˛ÀÂ√

Δ √√Î¬ˇ•§-ˆ¬± ∏± õ∂À¬ı˙ ’Ô«±» fl¡±Â√±øÎ¬ˇ ¬ı± øÎ¬˜±¸± ¬± ∏±¬ı˛ ¬ı…±fl¡¬ı˛ÀÌ¬ı˛

Ú±Ú± ”Sº ¤˝◊√√ ¬ÛÀ¬ı« ¬ı…±fl¡¬ı˛Ì-ø¬ı¯∏˚˛fl¡ ’±À˘±‰¬Ú± Â√±Î¬ˇ±› ø¬ıøˆ¬iß

ø¬ı ∏À ˛¬ı˛ fl¡ÀÔ±¬Ûfl¡ÔÚ › Œ˘±fl¡fl¡Ô±¬ı˛ ’Ú≈¬ı± —fl¡ø˘Ó¬ √√À ˛ÀÂ√√º

˜øÌ‰¬¬ı˛Ì ¬ı±—˘± ˆ¬±¯∏±¬ı˛ ¸Àe fl¡±Â√±ÀÎ¬ˇ¬ı˛ ˆ¬±¯∏± ¬ı± øÎ¬˜±¸±

ˆ¬±¯∏±¬ı˛ ¬ı‰¬Ú, fl¡±¬ı˛fl¡, Ú±˜-¸¬ı«Ú±˜, Ò±Ó≈¬, øSê˚˛±¬Û√ õ∂ˆ¬‘øÓ¬¬ı˛

Ó≈¬˘Ú±˜”˘fl¡ ’±À˘±‰¬Ú± fl¡À¬ı˛ÀÂ√Úº ¤ ¢∂ÀLö¬ı˛ ’Ú…Ó¬˜ Δ¬ıø˙©Ü…

√√ õ∂± ˛ ¤fl¡ √√±Ê√±¬ı˛ s › ¬ı±Àfl¡…¬ı˛ ’Ú≈¬ı±√ fl¡¬ı˛± √√À ˛ÀÂ√ øÎ¬˜±¸±

ŒÔÀfl¡ ¬ı±—˘± ¬±¯∏±˚˛º ¤Â√±Î¬ˇ±› øÓ¬ÚøÈ¬ fl¡ÀÔ±¬Ûfl¡ÔÚ ¬ı˛À˚˛ÀÂ√ñ

100 ‹øÓ¬˝√√… The Heritage, Vol.VI, Issue-2, 2015

õ∂¸”Ú ¬ı˜«Ú

˜±˙«˜…±Ú [1794-1877] õ∂˜≈À‡¬ı˛ ¬Û±˙±¬Û±ø˙ Ú±˜ fl¡¬ı˛ÀÓ¬

˝√√˚˛ ˝√√ø˘¬ı˛±˜ ŒÏ¬øfl¡˚˛±˘ Ù≈¬fl¡Ú, ˜øÌ¬ı˛±˜ Œ√›˚˛±Ú, ’±Úμ¬ı˛±˜

ŒÏ¬øfl¡˚˛±˘ Ù≈¬fl¡Ú, ˜≈Úø¸ Œfl¡Ù¬±˚˛» Î¬◊~±, ˘ÑœÚ±Ô Œ¬ıÊ√¬ıè˚˛±,

Œ¬ı˛ˆ¬±À¬ı˛`¬¬ ¬ı˛±˜À‡ ’Ô¬ı± ˜øÌ‰¬¬ı˛Ì ¬ı˜«ÀÚ¬ı˛º øfl¡c ’±(˚«-

Ê√Úfl¡ˆ¬±À¬ı ¬ı±—˘± ±ø˝√√ÀÓ¬…¬ı˛ ◊√√øÓ¬˝√√±À¸ Î¬◊M√√¬ı˛-¬Û”À¬ı«¬ı˛ ’¬ı±„√√±ø˘

ˆ¬±¬ı˛Ó¬œ˚˛ Œ˘‡Àfl¡¬ı˛± õ∂±˚˛ Î¬◊À¬Ûøé¬Ó¬˝◊√√ ŒÔÀfl¡ Œ·À˘Úº

¸”SøÚÀ«√˙ –

1º &Ì±øˆ¬¬ı˛±˜ ¬ıè ˛± – ë’±Úμ¬ı˛±˜ ŒÏ¬øfl¡ ˛±˘ Ù≈¬fl¡Ú¬ı˛ Ê√œ¬ıÚ-

‰¬ø¬ı˛Sí, &˚˛±˝√√±øÈ¬, 1992 [ø¡ZÓ¬œ˚˛ ¸—¶®¬ı˛Ì], ¬Û‘.116º

2º Úμ Ó¬±˘≈fl¡√±¬ı˛ [¸—fl¡.-¸•Û±.] – ë’±Úμ¬ı˛±˜ ŒÏ¬øfl¡˚˛±˘

Ù≈¬fl¡Ú¬ı˛ ¬ı˛‰¬Ú± ¸—¢∂˝√√í, &˚˛±˝√√±øÈ¬, 1999 [Ú¬ı˜ õ∂fl¡±˙]º

3º ’±Úμ¬ı˛±˜ ŒÏ¬øfl¡˚˛±˘ Ù≈¬fl¡Ú – ë’±˝◊√√Ú › ¬ı…¬ı¶ö± ¸—¢∂˝√√í

[õ∂Ô˜ ‡G], fl¡ø˘fl¡Ó¬±, 1855, ’±‡…±¬ÛSº

4º &Ì±øˆ¬¬ı˛±˜ ¬ıè˚˛± – ¬Û”À¬ı«±Mê√, ¬Û‘. 38º

5º Ó¬À√¬ı√, ¬Û‘. 98º

6º ’±Úμ¬ı˛±˜ ŒÏ¬øfl¡˚˛±˘ Ù≈¬fl¡Ú – ¬Û”À¬ı«±Mê√, ˆ¬”ø˜fl¡±, ¬Û‘. 1º

7º &Ì±øˆ¬¬ı˛±˜ ¬ıè∏˚˛± – ¬Û”À¬ı«±Mê√, ¬Û‘. 38º

8º ¬ÛΩÚ±Ô ˙˜«± [¸•Û±.] – ë’±Úμ¬ı˛±˜ ŒÏ¬øfl¡˚˛±˘ Ù≈¬fl¡Úí,

Ú·“±›, 2009, ¬Û‘. 136º

9º ’±Úμ¬ı˛±˜ ŒÏ¬øfl¡˚˛±˘ Ù≈¬fl¡Ú – ¬Û”À¬ı«±Mê√, ˆ¬”ø˜fl¡±, ¬Û‘. 1º

10º ëOxford Dictinary of National Biographyí

On line edn., January 2008.

11º E.A. Gait : ëReport on the Progress of His-torical Research in Assamí, Guwahati,

1999 (1st Post Independence edn.), p.57.

12º fl¡. ¸≈fl≈¡˜±¬ı˛ Œ¸Ú – ë¬ı±e±˘± ¸±ø˝√√ÀÓ¬…¬ı˛ ˝◊√√øÓ¬˝√√±¸í,

ë¬ı±e±˘± ¸±ø˝√√ÀÓ¬… ·√…íº

‡. ’ø¸Ó¬fl≈¡˜±¬ı˛ ¬ıÀμ…±¬Û±Ò…±˚˛ – ë¬ı±—˘± ¸±ø˝√√ÀÓ¬…¬ı˛

◊√√øÓ¬¬ı‘M√√íº

·. ¸Ê√Úœfl¡±ôL √±¸ – ë¬ı±—˘± ·√… ±ø˝√√ÀÓ¬…¬ı˛ ◊√√øÓ¬˝√√±¸íº

‚. ø¸¬ı˛±Ê≈√˘ ◊√√√¸˘±˜ Œ‰¬ÃÒ≈¬ı˛œ – ëÎ¬◊øÚ˙ Ó¬Àfl¡¬ı˛ ¬ı±—˘±

·À√…¬ı˛ ¸±˜±øÊ√fl¡ ¬ı…±fl¡¬ı˛Ìí ˝◊√√Ó¬…±ø√º

13º ’±Úμ¬ı˛±˜ ŒÏ¬øfl¡˚˛±˘ Ù≈¬fl¡Ú – ¬Û”À¬ı«±Mê√, ¬Û‘. 1º

14º ¬Ó¬À√¬ı√, ¬Û‘. 36º

15º Ó¬À√¬ı√, ¬Û‘. 311º

16º Ó¬À√¬ı√, ¬Û‘. 319-20º

17º ˜≈Úø¸ Œfl¡Ù¬±˚˛» Î¬◊~± – ëfl‘¡ø¯∏ √¬Û«Ìí, fl¡˘fl¡±Ó¬±, 1853,

¬Û‘. ˆ¬”ø˜fl¡± 1º

18º Ó¬À√¬ı, ¬Û‘. 1º

19º Ó¬À√¬ı, ¬Û‘. 10º

20º Ó¬À√¬ı, ¬Û‘. 14º

21º ’¬ı˛+¬ÛÀÊ√…±øÓ¬ ◊√√øfl¡ ˛± [¸•Û±.] – ’èÀÚ±√ ◊√√, Sê±øôLfl¡±˘

õ∂fl¡±˙Ú, Ú·“±›, 2002, ¬Û‘. 450º

22º ˝√√ø¬ı˛õ∂¸±√ Ú±Ô [’Ú≈.] – ëfl¡±ÚÀ‡±’± ¬Û≈øÔí, Œ·± ˛±˘¬Û±Î¬ˇ±,

1283 [1875]º

23º ’Ó≈¬˘‰¬f ˝√√±Ê√ø¬ı˛fl¡± [¸•Û±.] – ëŒ¬ıÊ√¬ı1n∏ª± ¢∂Lö±¬ı˘œí,

ø¡ZÓ¬œ˚˛ ‡G, ¸±ø˝√√Ó¬… õ∂fl¡±˙, &˚˛±˝√√±øÈ¬, 1988, ¬Û‘.

1781º

24º Ó¬À√¬ı, ¬Û‘. 11√º

25º Rev. M Ramkhe : Garo-Bengali Dictionary,

Tura, 1887, p.1.

26º Ó¬À√¬ı√, prefaceº

26 [fl¡]º Some years ago the Government aidedby purchasing One Hundred Copiesof a Bengali-Garo Dictionary of EightHundred and Eighty Four Octavopages.

Rev. William Carey : A Garo Jungle Book,The Judson Press, Philadelphia

27º E. A. Gait : op.cit., p. 59.

28º ˜øÌ‰¬¬ı˛Ì ¬ı˜«Ú – Δ˝√√øÎ¬ˇ•§-ˆ¬±¯∏± õ∂À¬ı˙, ø˙˘‰¬¬ı˛, 1320

[1913], ø¡ZÓ¬œ˚˛ ¸—¶®¬ı˛Ì, ˆ¬”ø˜fl¡±, ¬Û‘.3º

29º ëø¬ı¬ı±¬ı˛í ¬ÛøSfl¡±øÈ¬ øÂ√˘ ΔSˆ¬±ø¯∏fl¡º

’¸˜œ˚˛± ø¬ıˆ¬±·

‹øÓ¬˝√√…

The Heritage


‹øÓ¬˝√√… The Heritage, Vol.VI, Issue-2, 2015 ‹øÓ¬˝√√… The Heritage, Vol.VI, Issue-2, 2015

ˆ¬±1Ó¬œ˚˛ ¸—¬ı±√¬ÛS1 Œõ∂é¬±¬ÛÈ¬ ’±1n∏

’¸˜Ó¬ ëÿ¯∏±í1 ¸•Û±√fl¡œ˚˛ õ∂ªg1 Ó¬±»¬Û√˚« ø¬ı‰¬±1

·fl≈¡˘ fl≈¡˜±1 √±¸ 103-120

’¸˜œ˚˛± ˆ¬±¯∏±1 ˙s˜”˘1 õ∂fl‘¡øÓ¬ ø¬ı‰¬±1 – õ∂±fl‘¡øÓ¬ ø¬ı:±Ú1 ’±Ò±1Ó¬

Î¬◊À¬ÛÚ 1±ˆ¬± ˝√√±fl¡±‰¬±˜ 121-133

ˆ¬±1Ó¬œ˚˛ ¸—¬ı±√¬ÛS1 Œõ∂é¬±¬ÛÈ¬ ’±1n∏

’¸˜Ó¬ ëÿ ∏±í1 ¸•Û±√fl¡œ ˛ õ∂ªg1 Ó¬±»¬Û√ « ø¬ı‰¬±1

·fl≈¡˘ fl≈¡˜±1 √±¸

’¸˜œ ˛± ø¬ıˆ¬±·, √1— ˜˝√√±ø¬ı√…±˘ ˛, ŒÓ¬Ê√¬Û≈1

THE BACKGROUND OF INDIAN NEWSPAPERS ANDTHE SIGNIFICANCE OFTHE EIDTORIALS OF 'USHA' : AN ANALYSIS

Gakul Kumar DasDept. of Assamese, Darrang College, Tezpur

ABSTRACT : Indian newspaper has a long background and it is very much significant in

the context of Indian society. The first newspaper in India was published in the eighteenth

century under the British government. ‘Hicky’s Bengal Gazette' or 'The original Calcutta Gen-

eral Advertiser’, the first newspaper was published on 29th January, 1780. Since then the

progress of the Indian newspaper was growing up and in Assam, the first newspaper was

published in January, 1846 named ‘The Orunodoi’. After that lots of newspapers and maga-

zines were published till date and ‘Usha’(1907) is also one of those. Padmanath

Gohaiborooah (1871-1946), one of the leading icons of Assamese literature, was the editor of

‘Usha’. He worked hard not only for the development of the field of Assamese literature but

also for the development of the then society and in the last part of nineteenth century he

started work in Assamese literature. During this time he formed a social organization named

‘Asamiya Jatiya Unnati Sadhini Sabha’. Beside this Gohaiborooah wrote dramas (Gaoburha,

Joymati, Gadadhar, Teton Tamuli etc.), novels (Bhanumati, Lahari), poetry (Leela, Fular

Chaneki etc.) and also biographies. He concentrated his mind in the field of newspaper-maga-

zine got and associated with the monthly magazine named Asam Banti (January, 1901) and

Usha (April,1907). His sincere thoughts and most advanced ideas were highlighted by these

magazines especially through the editorials of those magazines. In the editorials of 'Usha' he

highlighted the socio-economic, cultural, literary, nationalist issues and had tried to visualize

a new destination for the readers as well as for the society.

‹øÓ¬ √√…

The Heritage



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cations)-1 ¬ı±ø˝√√À1 ’±Ú ¤Àfl¡±Àª˝◊√√ õ∂fl¡±ø˙Ó¬ Œ˝√√±ª± Ú±øÂ√˘º

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86] fl¡ø˘fl¡Ó¬±1 ¬Û1± ˜≈Í¬ Â√‡Ú ¬ÛøSfl¡± õ∂fl¡±ø˙Ó¬ Δ˝√√øÂ√˘º

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˜‘Ó≈¬… ‚ÀÈ¬º 1795 ‡Ëœ©Ü±sÓ¬ õ∂fl¡±ø˙Ó¬ ˝√√˚˛ ë˜±^±Ê√ Œ·ÀÊ√È¬í

’±1n∏ ë˝◊√√øG˚˛± Œ˝√√1ãíº

Œ¬ı±•§±˝◊√√1 ¬Û1± 1789 ‡Ëœ©Ü±sÓ¬ õ∂Ô˜ —¬ı±√¬ÛS õ∂fl¡±ø˙Ó¬

˝√√˚˛ ëŒ¬ı±•§±˝◊√√ Œ˝√√1ãí Ú±À˜À1º 1790 ‰¬ÚÓ¬ õ∂fl¡±ø˙Ó¬ ˝√√˚˛

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˝◊—1±Ê√1 ’ÒœÚÕ˘ ·í˘º ’¸˜œ˚˛± ˜±Ú≈À˝√√ fl¡1± Ò±1Ì±1

ø¬ı¬Û1œÀÓ¬ ˝◊—1±Ê√¸fl¡À˘ ’¸˜1 ˙±¸Úˆ¬±1 ˝√√±Ó¬ ¬Û±øÓ¬ ˘íÀ˘º

˝◊√√©Ü ˝◊√√øG˚˛± Œfl¡±•Û±ÚœÀ˚˛ ’¸˜ ’øÒfl¡±1 fl¡ø1 ˙±¸Ú1

¸≈ø¬ıÒ±ÀÔ« ¬ı—·1 ¬Û1± ˜±Ú≈˝√√ ’±˜√±øÚ fl¡ø1À˘º ¤˝◊√√ ¬ı±„√√±˘œ

fl¡˜«‰¬±1œ¸fl¡˘1 ˘·ÀÓ¬ ’¸˜Õ˘ ¬ı±—˘± ˆ¬±¯∏±1 ’Ú±Ú≈á¬±øÚfl¡

õ∂À¬ı˙ ‚øÈ¬˘º ¤ ◊√√ ’Ú±Ú≈á¬±øÚfl¡ õ∂À¬ıÀ˙ 1837 ‡Ëœ©Ü±sÓ¬ ±ˆ¬

fl¡ø1À˘ ’±˝◊√√Ú·Ó¬ ’±Ú≈á¬±øÚfl¡ ’øÒfl¡±1º7

¬ı ‘ øÈ¬Â √ ˙±¸Ú1 ¬Û1ªÓ¬ «œfl¡±˘Ó¬ ’¸˜1 ¸±˜±øÊ√fl¡,

¸±—¶¥®øÓ¬fl¡ ’±1n∏ 1±Ê√ÕÚøÓ¬fl¡ Ê√œªÚÓ¬ ¬ı…±¬Ûfl¡ ¬Ûø1ªÓ¬√√«Ú ‚øÈ¬˘º

’¸˜1 ¸±˜±øÊ√fl¡ ’±1n∏ ¸±—¶¥®øÓ¬fl¡ Ê√œªÚÕ˘ ˝◊—1±Ê√¸fl¡À˘

’±Ò≈øÚfl¡Ó¬±1 ’±·˜Ú ‚È¬±À˘º ’Ú…˝√ √±ÀÓ¬ 1±Ê√ÕÚøÓ¬fl¡

¬ı…ª¶ö±ÀÓ¬± ˜Ò…˚≈·œ˚˛ ˙±¸Ú¬¬ı…ª¶ö±1 ›1 ¬Ûø1˘ ’±1n∏

’±Ò≈øÚfl¡Ó¬±1 ’±·˜Ú ‚øÈ¬˘º

1793 ‰¬ÚÓ¬ õ∂Ô˜Ê√Ú ¬ı‘øÈ¬Â√ ø˜Â√ÀÚ1œ Î◊¬˝◊ø˘˚˛±˜ Œfl¡1œ

fl¡ø˘fl¡Ó¬±Ó¬ Î◊¬¬Ûø¶öÓ¬ ˝√√˚˛º Œfl¡1œ1 ’±·˜Ú1 ø¬ÛÂ√À1¬ ¬Û1±˝◊

¬ı—·À√˙Ó¬ ø˜Â√ÀÚ1œ ¸fl¡˘1 fl¡±˜-fl¡±Ê√ ’±1y ˝√ √˚ ˛º

1800 ‰¬Ú1 Ê√±Ú≈ª±1œ ˜±˝√√Ó¬ Î◊¬˝◊ø˘˚˛±˜ ª±Î¬« ’±1n∏ Ê√‰≈¬ª±

˜ù´«À˜Ú1 ¸˝√√±˚˛Ó¬ ¿1±˜¬Û≈1Ó¬ ˝◊—˘G1 Œ¬ıøõI◊©Ü ø˜Â√Ú1 ¤øÈ¬

˙±‡± ¶ö± ¬ÛÚ fl¡1± ˝ √ √˚ ˛º8 1829 ‰ ¬ÚÓ¬ Œ¸˝◊ ¸˜˚˛1

·ªÌ«1 ŒÊ√ÀÚÀ1˘1 ¤ÀÊ√KI◊ ŒÎ¬øˆ¬√ ¶®È¬1 ¬Û‘áÀ¬Û± ∏fl¡Ó¬±Ó¬ ŒÊ√ Â√

Œ1í Ú±˜1 ø˜Â√ÀÚ1œ ¤Ê√Úfl¡ &ª±˝√√±È¬œÓ¬ ø˜Â√Ú1 ˙±‡± ¶ö±¬ÛÚ1

¬ı±À¬ı ¬ÛøÍ¬›ª± ˝√√˚˛º ’¸˜Ó¬ Ôfl¡± ¸˜˚˛À‰¬±ª±Ó¬ ŒÓ¬›“ ŒÓ¬›“1

fl¡±˚«¬ÛLö±1 ¬ı±À¬ı ¤Ê√Ú ¸˝√√À˚±·œ1 õ∂À˚˛±Ê√Ú ’Ú≈ˆ¬ª fl¡À1 ’±1n∏

¤˝◊ õ∂À˚˛±Ê√Ú1 ¬ø¬ı¯∏À˚˛ ¿1±˜¬Û≈1 ø˜Â√ÚÕ˘ ø˘À‡º¬ŒÊ√˜Â√ Œ1í1

’Ú≈À1±Ò1¬õ∂øÓ¬ “˝√√±ø1 Ê√Ú±˝◊ 1936 ‰¬ÚÓ¬ Î◊¬˝◊ø˘˚˛±˜ 1ø¬ıkÚfl¡

&ª±˝√√±È¬œÕ˘ ¬ÛøÍ¬›ª± ˝√√í˘º ¿1±˜¬Û≈11 ¬Û1± ’˝√√± ¤˝◊ ≈√Ê√Ú

ø˜Â√ÀÚ1œÀ˚˛ Ó¬±fl¡1œ˚˛± ˜˚˛1 øˆ¬Ó¬1ÀÓ¬ 1836 ‰¬Ú1 Ê√≈Ú ±˝√√Ó¬

õ∂Ô˜ÀÓ¬ ø√ ˛±Ó¬,9 ’±1n∏ ø¬ÛÂ√Õ˘ ’Ú… ¬±À˘˜±Ú Í¬± ◊Ó¬ ø¬ı√…±˘ ˛

¶ö±¬ÛÚ fl¡À1º Ó¬≈√¬Ûø1 ŒÓ¬›“À˘±Àfl¡ &ª±˝√√±È¬œÓ¬ ¤È¬± ·œÊ√±«›

¶ö±¬ÛÚ fl¡ø1øÂ√˘º &ª±˝√√±È¬œÓ¬¬ ø˜Â√Ú1 fl¡±˚«¬ÛLö±1 Î◊¬ißøÓ¬ •ÛÀfl¡«

Î◊¬˝◊ø˘˚˛±˜ 1ø¬ıkÚ ¸øμ˝√√±Ú ’±øÂ√˘º 1837 ‰¬ÚÓ¬ ˜±˝◊˘‰¬

¬ıËkÚ ’±1n∏ ŒÊ√fl¡¬ı È¬˜±ÀÂ√ ˙ø√˚˛±Õ˘ Œ˚±ª±1 ¬ÛÔÓ¬ &ª±˝√√±È¬œÓ¬

Œ√‡± ¬Û±˝◊øÂ√˘ Œ˚ ’¸˜Ó¬ ¿1±˜¬Û≈1 ø˜Â√Ú1 fl¡±˜-fl¡±Ê√

ˆ¬±˘√À1 ‰¬˘± Ú±˝◊ º ¬Û1ªÓ¬π ¬Û˚«±˚˛Ó¬ 1838 ‰¬ÚÓ¬ ¤˝◊ ø˜Â√Ú

ˆ¬—· fl¡ø1 ø√˚˛± ˝√√˚˛º10

˝◊˚˛±1 ø¬ÛÂ√1 ˜˚˛À‰¬±ª±Ó¬ ’¸˜1 ±ÀÊ√ø√ ‰¬œÚÕ˘ Δ· Ó¬±Ó¬

‡Ëœ©Ü±Ú Ò˜« õ∂‰¬±11 ¬ı±À¬ı ø˜Â√ÀÚ1œ ¸fl¡À˘ õ∂˚˛±¸ fl¡À1 º ¤˝◊

õ∂ ˛±¸1 ŒÚÓ‘¬Q ˛ Ú±Ô±Ú ¬ıË±Î◊¬ÀÚº ◊øÓ¬˜ÀÒ… ’±À˜ø1fl¡±Ú Œ¬ı±ÀÎ«¬

Œ¸˝◊ ¸˜˚˛Ó¬ ¬ıËp¡À√˙1 Œ˜ÃÚÀ˜˘Ó¬ Ôfl¡± Ú±Ô±Ú ¬ıË±Î◊¬Ú ’±1n∏

’ø˘ˆ¬±1 øÈ¬. fl¡±A±1fl¡ ˙ø√˚˛±Ó¬ ø˜Â√Ú ¬Û±øÓ¬¬ıÕ˘ ¬Û1±˜˙« õ∂√±Ú

fl¡À1º ¤ ◊ ¬Û1±˜ « ’Ú≈ ± ˛œ 1835 ‰¬Ú1 25 Œ‰¬ÀõI◊•§1 Ó¬±ø1À‡

≈√À˚˛± fl¡ø˘fl¡Ó¬±Ó¬ Î◊¬¬Ûø¶öÓ¬ ˝√√˚˛º Ó¬±1 ¬Û1± Ú±ÀªÀ1 ŒÓ¬›“À˘±Àfl¡

’¸˜ ’øˆ¬ ≈À‡ ±S± fl¡À1 ’±1n∏ 1836 ‰¬Ú1 23 ±‰¬«Ó¬ ø√ ˛±Ó¬

ˆ¬ø1 ø√À˚˛º11 1837 ‰¬Ú1 17 Ê√±Ú≈ª±1œÓ¬ ˜±˝◊˘‰¬√ ¬ıËkÚ ’±ø˝√√

˙ø√˚˛±Ó¬ Î◊¬¬Ûø¶öÓ¬ √√˚˛º12

Œ¸˝◊ ˜˚˛Ó¬ ø√˚˛± ’±1n∏ Ó¬±1 Î◊¬¬Ûfl¡_

’=˘Ó¬ ‡±˜øÈ¬¸fl¡À˘ ø¬ıÀ^±˝√√ ’±‰¬1Ì fl¡ø1øÂ√˘º 1839 ‰¬Ú1

28 Ê√±Ú≈ª±1œ1 fl¡±ø˝√√˘œ¬Û≈ª±ÀÓ¬ ‡±˜øÈ¬¸fl¡À˘ ˙ø√˚˛±Ó¬ Ôfl¡±

Δ¸Ú…¬ı±ø˝√√Úœ1 ‰¬±Î◊¬Úœ ’±Sê˜Ì fl¡ø1øÂ√˘º ¤˝◊ ’±Sê˜ÌÓ¬ Œ˜Ê√1

’±√±˜ Œ˝√√±ª±˝◊È¬Àfl¡ Òø1 ˆ¬±À˘Àfl¡˝◊Ê√Ú ¬ı‘øÈ¬Â√ ø¬ı¯∏˚˛±-fl¡˜«‰¬±1œ

˜‘Ó≈¬…˜≈‡Ó¬ ¬ÛÀ1º13

‡±˜øÈ¬¸fl¡˘1 ¤˝◊ ¬ø¬ıÀ^±À˝√√ ø˜Â√ÀÚ1œ¸fl¡˘1

‰¬œÚ˜≈‡œ ˚±S±1 ≈√ª±1 ¬ıg fl¡ø1 ø√À˘º14

¤˝◊ ¬‚È¬Ú±1 ¬Ûø1ÌøÓ¬Ó¬ ø˜Â√ÀÚ1œ¸fl¡À˘ ŒÓ¬›“À˘±fl¡1 Œfl¡f

õ∂Ô˜ÀÓ¬ ˙ø√˚˛±1 ¬Û1± ’±øÚ Ú±˝√√1fl¡È¬œ˚˛±1 øÚfl¡È¬ªÓ¬π Ê√˚˛¬Û≈1Ó¬

’±1n∏ Ó¬±1 ø¬ÛÂ√Ó¬ ø˙ª¸±·1Ó¬ ¶ö±¬ÛÚ fl¡ø1À˘º ◊øÓ¬˜ÀÒ… Ê√ ˛¬Û≈1Ó¬

¶ö±¬ÛÚ fl¡1± ø˜Â√Ú Œõ∂ÂÀÈ¬±› 1843 ‰¬ÚÓ¬ Î◊¬Í¬± ◊ ’±øÚ ø˙ª¸±·1Ó¬

¶ö±¬ÛÚ fl¡1± ˝√√í˘º ø˙ª¸±·1Ó¬ ¶ö±¬ÛÚ fl¡1± ¤˝◊ ø˜Â√Ú Œõ∂Â√1

¬Û1±˝◊ 1844 ‰¬ÚÓ¬ Œ¬Û±ÚÀÓ¬ Â√¬Û± fl¡1± ˝√√í˘ fl¡±˙œÚ±Ô Ó¬±˜≈˘œ

·fl≈¡˘ fl≈¡˜±1 √±¸ ˆ¬±1Ó¬œ˚˛ ¸—¬ı±√¬ÛS1 Œõ∂é¬±¬ÛÈ¬...


Ù≈¬fl¡Ú1 ë’±¸±˜ ¬ı≈¬ı˛?œíº15

1846 ‰¬Ú1 Ê√±Ú≈ª±1œ ˜±˝√√Ó¬

ø˙ª¸±·1 ø˜Â√Ú Œõ∂Â√1 ¬Û1± ◊ õ∂fl¡±˙ Δ˝√√ ›˘±˘ ’¸˜1 õ∂Ô˜‡Ú

¸—¬ı±√¬ÛS ë’1n∏ÀÚ±√˝◊íº ÿÚø¬ı—˙ ˙øÓ¬fl¡±Ó¬ ’¸˜Ó¬ ¸—‚øÈ¬Ó¬

’ÀÚfl¡ ‚È¬Ú±1 øˆ¬Ó¬1Ó¬ ‡Ëœ©Ü±Ú ø˜Â√ÀÚ1œ¸fl¡˘1 Î◊¬À√…±·Ó¬

ë’1n∏ÀÚ±√˝◊í ¬ÛøSfl¡±1 õ∂fl¡±˙ ’¸˜œ˚˛± ¸±˜±øÊ√fl¡ ¸±—¶¥®øÓ¬fl¡

Ê√œªÚ1¬ ¤fl¡ Î◊¬À~‡À˚±·… ‚È¬Ú± ’±1n∏ ¤˝◊√√ ë’1n∏ÀÚ±√˝◊í1

Ê√ø1˚˛ÀÓ¬˝◊ ’¸˜œ˚˛± ’±À˘±‰¬Úœ1 Œˆ¬øÈ¬ õ∂øÓ¬øá¬Ó¬ √√í˘º —¢∂±˜

’±1n∏ ø¬ıøˆ¬iß ‚±Ó¬-õ∂øÓ¬‚±Ó¬1 ˜±ÀÊ√À1 ’¸˜œ˚˛± ’±À˘±‰¬ÚœÀ˚˛

ŒÎ¬1˙ ¬ıÂ√1À1± ¬’øÒfl¡fl¡±˘1 ÛÔ- Ûø1Sê˜± ’øÓ¬Sê˜ fl¡ø1ÀÂ√

’±1n∏√√ ’¸˜œ˚˛± ’±À˘±‰¬Úœ ±ø˝√√Ó¬…1 ◊√√øÓ¬˝√√±¸fl¡ ¬Û~øªÓ¬, ˜‘X

’±1n∏ ¬ı…±5 fl¡ø1 Ó≈¬ø˘ÀÂ√º

ÿÚø¬ı—˙ ˙øÓ¬fl¡±Ó¬ ¬ı‘øÈ¬Â√ ’±À˜±˘Ó¬ ’¸˜Ó¬ ¬ı±—˘± ˆ¬±¯∏±

õ∂ªÓ¬«Ú1 ¬Ûø1ÌøÓ¬¶§1+À¬Û ’¸˜œ˚˛± ˜±Ú≈˝√√1 ˜ÚÓ¬ ˝◊øÓ¬˜ÀÒ…˝◊

¤fl¡ ˆ¬±ø¯∏fl¡ ˝√√œÚ˜Ú…Ó¬±˝◊ øSê˚˛± fl¡ø1 Î◊¬Í¬± Œ√‡± Δ·øÂ√˘º

Â√˙¬ıÂ√1œ˚˛± ’±À˝√√±˜ 1±Ê√Qfl¡±˘œÚ ’¸˜œ˚˛± ˆ¬±¯∏±1 ¶§fl¡œ˚˛Ó¬±

˝◊øÓ¬˜ÀÒ…˝◊ Ú±˝◊øfl¡˚˛± Δ˝√√ ¬Ûø1øÂ√˘º 1±Ê√˝√√ fl¡±˜fl¡±Ê√1 ¸≈ø¬ıÒ±ÀÔ«

1836 ‰¬Ú1 ¬Û1± ¬ı‘øÈ¬Â√ Œfl¡±•Û±ÚœÀ˚˛ ’¸˜Ó¬ ’¸˜œ˚˛± ˆ¬±¯∏±1

¸˘øÚ ¬ı±—˘± ¬± ∏±1 õ∂ªÓ«¬Ú fl¡ø1À˘º Ù¬˘¶§1+À¬Û ’¸˜œ ˛± ¬± ∏±

’¸˜ÀÓ¬ ¤˘±·œ Δ˝√√ ¬Ûø1˘º ’¸˜œ˚˛± ˆ¬±¯∏±˝◊ Ê√±Ó¬œ˚˛ ˆ¬±¯∏±1

˜˚«±√± Œ˝√√1n∏ª±˝◊ Œ¬Û˘±À˘ ’±1n∏ Ó¬±1 Í¬±˝◊ ˘íÀ˘ ¬ı±—˘± ˆ¬±¯∏±˝◊º

ë’1n∏ÀÚ±√˝◊í fl¡±fl¡Ó¬1 õ∂fl¡±À˙ ’¸˜œ˚˛± ˜±Ú≈˝√ √1 ˆ¬±ø¯∏fl¡

˝√√œÚ˜Ú…Ó¬± ”√1œfl¡1Ì1 ø√˙Ó¬ ’ø1˝√√Ì± Œ˚±·±À˘ ˚ø√› Î◊¬øÍ¬

’˝√√± ¤√˘ ’¸˜œ˚˛± ŒÎ¬fl¡± ¤˝◊ ˝√√œÚÓ¬±1 õ∂2Â√±˚˛±1 ¬Û1±

¸•Û”Ì«1+À¬Û ’±“Ó¬ø1 ’±ø˝√√¬ıÕ˘ ¸˜Ô« Ú˝√√í˘º Œ¸˝◊ Œ˝√√Ó≈¬Àfl¡˝◊

ŒÓ¬›“À˘±fl¡1 ˝√√+√˚˛, ˜·Ê√≈ ’±1n∏ ’±R±Ó¬ ’˝√√1˝√√ øSê˚˛± fl¡ø1

Ô±øfl¡˘ ¶§À√˙, ¶§Ê√±øÓ¬ ’±1n∏ ¶§ˆ¬±¯∏±1 ø‰¬ôL±˝◊º ¤˝◊√˘ ŒÎ¬fl¡±1

õ∂Ô˜ ‰¬±˜ ’±øÂ√˘ Œ˝√√˜‰¬f ¬ı1n∏ª±, &Ì±øˆ¬1±˜ ¬ı1n∏ª± ’±ø√

’±1n∏ ø¬ÛÂ√1ÀÈ¬± ‰¬±˜Ó¬ ’±øÂ√˘ ˘ÑœÚ±Ô Œ¬ıÊ√¬ı1n∏ª±, ‰¬ffl≈¡˜±1

’±·1ª±˘±, ¬ÛΩÚ±Ô Œ·±˝√√±ø¤û¬ı1n∏ª± ˝◊Ó¬…±ø√º ¬ı‘øÈ¬Â√1±Ê√Ó¬

Œfl¡ª˘ ˆ¬±ø¯∏fl¡ Œé¬S‡ÚÀÓ¬˝◊ Ú˝√√˚˛ ¸±˜±øÊ√fl¡, ¸±—¶¥®øÓ¬fl¡ ’±1n∏

1±Ê√ÕÚøÓ¬fl¡ Œé¬SÀÓ¬± ’¸˜ —fl¡È¬1 ij≈‡œÚ √√í˘º ¤ÀÚ ˜ ˛Ó¬

’¸˜Ó¬ ø√flƒ¡√˙«Ú1 õ∂˚˛±¸ fl¡ø1À˘ ‰¬ffl≈¡˜±1, ˘ÑœÚ±Ô,

¬ÛΩÚ±Ô˝√ √ “ÀÓ¬º ’gfl¡±1±2Â√iß ¤˝◊ ¸˜˚˛ÀÂ√±ª±Ó¬ ’¸˜fl¡

1±Ê√ÕÚøÓ¬fl¡, ¸±˜±øÊ√fl¡, ’Ô«ÕÚøÓ¬fl¡, ¸±—¶¥®øÓ¬fl¡, ˆ¬±ø¯∏fl¡,

¸±ø˝√√øÓ¬…fl¡ ’±ø√ ’ÀÚfl¡ Œé¬SÓ¬ ø√flƒ¡ øÚÀ√«˙ fl¡ø1 ’¸˜œ˚˛±

˜±Ú≈˝√√1 õ∂±ÌÓ¬ ¸?œªÚœ õ∂√±Ú fl¡1±1 ¬Œé¬SÓ¬ Œ·±˝√√±ø¤û¬ı1n∏ª±1

¸•Û±ø√Ó¬ ëÿ¯∏±í1 ø¬ıÀ˙¯∏ ’ø1˝√√Ì± ’±ÀÂ√º ëÿ¯∏±íÓ¬ õ∂fl¡±ø˙Ó¬

ø¬ıøˆ¬iß 1‰¬Ú±1±øÊ√1 ˘·ÀÓ¬ Ó¬±1 ø¬ıø¬ıÒ ø˙Ó¬±ÀÚ ¬Û1±ÒœÚ

’¸˜œ˚˛± ±Ú≈˝√√1 ÚÓ¬ ¤fl¡ ’±RÀ‰¬Ó¬Ú± Ê√·±˝◊ Ó≈¬ø˘¬ıÕ˘ é¬˜

Δ˝√√øÂ√˘º ¤˝◊Àé¬SÓ¬ ’±À˘±‰¬Úœ‡Ú1 ¸•Û±√fl¡œ˚˛ õ∂¬ıg¸˜”˝√√1

&1n∏Q› Œfl¡±ÀÚ± &ÀÌ fl¡˜ Ú˝√√˚˛º fi¬ÛøÚÀ¬ıø˙fl¡ ’¸˜fl¡ Î◊¬¡Z≈X

fl¡ø1¬ı ¬Û1± õ∂± ˛ ’±È¬± ◊À¬ı±1 ø√À˙ ◊ ëÿ ∏±í1 •Û±√fl¡œ ˛ õ∂¬ıgÓ¬

õ∂øÓ¬Ù¬ø˘Ó¬ Œ˝√√±ª± Œ√‡± ˚±˚˛º ø¬ı—˙ ˙øÓ¬fl¡±1 ’±ø√ˆ¬±·Ó¬

Î◊¬O±ø¬ÛÓ¬ Œ·±˝√√±ø¤û¬ı1n∏ª±1 ø‰¬ôL±-Œ‰¬Ó¬Ú±˝◊ ¬Û1ªÓ¬«œ ¸˜˚˛Ó¬

˚≈·±ôLfl¡±1œ 1+¬Û ˘±ˆ¬ fl¡ø1¬ıÕ˘ ¸é¬˜ Δ˝√√øÂ√˘º Œ¸˝◊À˝√√Ó≈¬Àfl¡˝◊

¤fl¡ø¬ı—˙ ˙øÓ¬fl¡±ÀÓ¬± ëÿ¯∏±í1 ¸•Û±√fl¡œ˚˛ õ∂¬ıg¸˜”˝√√1 &1n∏Q

’±1n∏ õ∂±¸øefl¡Ó¬± ¬ıÓ¬«˜±Úº ±•xøÓ¬fl¡ Œõ∂é¬±¬ÛÈ¬Ó¬ ’±À˘±‰¬Úœ-

¸—¬ı±√¬ÛS1 ˜±Ê√ ø¬ıªÓ¬«ÚÓ¬ ø˚ ’ø1 √√Ì± Œ¸ ˛± ø¬ıù´Ê√≈ø1 ¶§œfl¡±1

fl¡1± Δ˝√√ÀÂ√º ¤ÀÓ¬Àfl¡ ±•xøÓ¬fl¡ ¬ÛÈ¬ ”¬ø˜Ó¬ ëÿ ∏±í1 •Û±√fl¡œ ˛

õ∂¬ıgÓ¬ õ∂fl¡±ø˙Ó¬ Œ·±˝√√±ø¤û¬ı1n∏ª±1 ø‰¬ôL±1 Ò±1Ì±ÀÈ¬± ¬¬Û≈Ú1

’Ò…˚˛Ú ’±1n ∏ ¬Û ≈Ú–ø¬ıÀù≠¯∏Ì1 Ê√ø1˚˛ÀÓ¬ Úª˜”˘…±˚˛Ú1

õ∂À˚˛±Ê√Úœ˚˛Ó¬± ’¶§œfl¡±1 fl¡ø1¬ı ŒÚ±ª±ø1º ¤˝◊ Úª˜”˘…±˚˛Ú1

õ∂À‰¬©Ü±À˚˛˝◊ õ∂ô¶±øªÓ¬ ·Àª¯∏Ì± ¬ÛS1 Î◊¬ÀV˙…º

1907 ‰¬ÚÓ¬ ¬ÛΩÚ±Ô Œ·±˝√√±ø¤û¬ı1n∏ª±1 ¸•Û±√Ú±Ó¬

õ∂fl¡±ø˙Ó¬ ëÿ¯∏±í ’±øÂ√˘ ’¸˜œ˚˛± ’±À˘±‰¬Úœ Ê√·Ó¬1 ¤‡Ú

’±·˙±1œ1 ’±À˘±‰¬Úœº ˝◊ ’±øÂ√˘ ˜”˘Ó¬– ¸˜±Ê√, ¸±ø˝√√Ó¬…,

ø¬ı:±Ú, fl‘¡ø¯∏, ø˙ä, ¬ı±øÌÊ√… ◊Ó¬…±ø√ ø¬ı¯∏˚˛fl¡º ¤ ◊ ’±À˘±‰¬Úœ‡Ú

õ∂fl¡±˙ fl¡1±1 ’“±1Ó¬ ’±øÂ√˘ Œ·±˝√ √±ø¤û¬ı1n ∏ª±1 ¤fl¡±ôL

¸±ø˝√√Ó¬…ˆ¬±¬ıÚ±º øÚÊ√1 ¸±ø˝√√Ó¬… ‰¬‰¬«±1 ˘·ÀÓ¬ Œ¸˝◊¸˜˚˛1

’¸˜œ˚˛± ˜±Ú≈˝√√1 ˜±Ê√Ó¬ ¸±ø˝√√Ó¬…ø¬ı¯∏˚˛fl¡ ø‰¬ôL± √±ø„√√ Ò1±1

Î◊¬ÀVÀ˙… ŒÓ¬›“ ¤‡Ú ’±À˘±‰¬Úœ õ∂fl¡±˙1 ¬Ûø1fl¡äÚ± fl¡ø1øÂ√˘

’±1n∏ ¤˝◊ ¬Ûø1fl¡äÚ±Àfl¡ ¬ı±ô¶ªÓ¬ 1+¬Û±ø˚˛Ó¬ fl¡ø1 ¸•Û±√Ú±

fl¡ø1øÂ√˘ ëÿ¯∏±íº ¤˝◊ Œé¬SÓ¬ ŒÓ¬›“fl¡ Î◊¬√ƒ·øÚ Œ˚±·±˝◊øÂ√˘

¬Û”¬ı«ªÓ¬«œ ’¸˜œ˚˛± ’±À˘±‰¬Úœ1 é¬œÌfl¡±˚˛ ’ª¶ö±ÀÈ¬±Àªº17

ëÿ¯∏±í õ∂fl¡±˙ Δ˝√√øÂ√˘ ŒÓ¬Ê√¬Û≈11 ¬Û1±º ëŒÓ¬Ê√¬Û≈1 ’±¸±˜

Œ‰¬À∞C˘ Œõ∂Â√íÓ¬ ˆ¬√1±˜ √±¸1 ¡Z±1± ’±À˘±‰¬Úœ‡Ú ˜≈ø^Ó¬

Δ˝√√øÂ√˘º18 1828

˙fl¡1 ¬ı˝√√±· ˜±˝√√Ó¬ ëÿ¯∏±í1 õ∂Ô˜ÀÈ¬± ¸—‡…±

õ∂fl¡±˙ ¬Û±˝◊øÂ√˘º ’ªÀ˙… õ∂fl¡±˙fl¡±˘À1 ¬Û1± ’±À˘±‰¬Úœ‡Ú

øÚ˚˛˜œ˚˛± Ú±øÂ√˘º ’Ú≈¸g±Ú1 ¬Û1± Ê√±øÚ¬ı ¬Û1± ˚±˚˛ Œ˚

’±À˘±‰¬Úœ‡Ú1 õ∂Ô˜ ¬ıÂ√1Ó¬ 10È¬±, ø¡ZÓ¬œ˚˛ ¬ıÂ√1Ó¬ 8È¬±, Ó‘¬Ó¬œ˚˛

¬ıÂ√1Ó¬ 12È¬± ’±1n∏ ‰¬Ó≈¬Ô« ¬ıÂ√1Ó¬ 9È¬± ¸—‡…± õ∂fl¡±ø˙Ó¬ Δ˝√√øÂ√˘º

¬ı‘øÈ¬Â√ ’±À˜±˘Ó¬ ¬ÛΩÚ±Ô Œ·±˝√√±ø¤û¬ı1n∏ª±˝◊ ˝◊—1±Ê√ ˙±¸fl¡1

õ∂øÓ¬ ¤fl¡ Ú1˜ ‘√ø©Üˆ¬—·œ ’±À1±¬Û fl¡1±1 ø¬ı¬Û1œÀÓ¬ ëÿ¯∏±í1

qˆ¬±fl¡±—é¬œ ’±1n∏ øÚ ˛ œ ˛± ø˘‡fl¡ ÑœÚ±Ô Œ¬ıÊ√¬ı1n∏ª± ’±øÂ√

’¸˜Ó¬ ¬ı‘øÈ¬Â√ ˙±¸Ú1 Œ‚±1 ø¬ıÀ1±Òœº ëÿ¯∏±í1 Ó‘¬Ó¬œ˚˛ ˆ¬±·fl¡

Ó‘¬Ó¬œ˚˛ ¸—‡…±Ó¬ ˘ÑœÚ±Ô Œ¬ıÊ√¬ı1n∏ª±˝◊ ëfl‘¡¬Û±¬ı1 ¬ı1¬ı1n∏ª±1

õ∂Ó¬…±ªÓ¬«Ú – ¤—À˘± ˝◊øG˚˛±Úí ø˙À1±Ú±˜1 ¤È¬± õ∂¬ıgÀ1

¬ı‘øÈ¬Â√ø¬ıÀ1±Òœ ˆ¬±¬ı Ê√±¢∂Ó¬ fl¡ø1 Ó≈¬ø˘øÂ√˘º ˝◊˚˛±1 ¬Ûø1ÌøÓ¬Ó¬

¬ı‘øÈ¬Â√ ‰¬1fl¡±À1 ëÿ¯∏±í1 ø¬ı1n∏ÀX ’±√±˘Ó¬1 ˙1Ì±¬Ûiß Δ˝√√øÂ√˘º

Ù¬˘¶§1+À¬Û ’±À˘±‰¬Úœ‡Ú ’øô¶Q1 ¸—fl¡È¬Ó¬ ˆ¬≈ø·øÂ√˘ ’±1n∏

Œ·±‰¬11 ˜œ˜±—¸± ŒÚ±À˝√√±ª± ¬Û˚«ôL ˝◊˚˛±fl¡ õ∂±˚˛ Ú-˜±˝√√ ¬ıg fl¡ø1

1±ø‡¬ı˘·œ˚˛± Δ˝√√øÂ√˘º19

¬Û1ªÓ¬«œ ˜˚˛Ó¬ ëÿ¯∏±ífl¡ ‘Ó≈¬…1 ·1±˝√√1

¬Û1± 1é¬± fl¡1±1 Î◊¬ÀVÀ˙… Ó‘¬Ó¬œ ˛ ¬±·, ’©Ü˜ —‡…±Ó¬ •Û±√Àfl¡

¤fl¡ ¶Û©Üœfl¡1Ì õ∂√±Ú fl¡ø1 Ê√Ú±˝◊ ø√¬ı˘·œ˚˛± Δ˝√√øÂ√˘ Œ˚

Œ¬ıÊ√¬ı1n∏ª±1 Î◊¬Mê ø¬ıÓ¬øfl¡«Ó¬ õ∂¬ıgÀÈ¬± ¬ı±√ ø√˚˛± Δ˝√√ÀÂ√º20

ø¬ÛÂ√Õ˘

’ªÀ˙… ¬Û=˜ ¬±· •Û”Ì« fl¡ø1 ’±À˘±‰¬Úœ‡Ú ‘Ó≈¬…˜≈‡Ó¬ ¬ÛÀ1º

ëÿ¯∏±í1 ¯∏á¬ ˆ¬±· ¤È¬±› õ∂fl¡±ø˙Ó¬ Δ˝√√øÂ√˘ ˚ø√› Œ¸˚˛± ’±øÂ√˘

ø¡ZÓ¬œ˚˛ÀÂ√±ª± ë¬ı“±˝√√œí1 ¸•Û±√fl¡1 √±ø˚˛Q ¢∂˝√√Ì fl¡ø1 ˜±Òª‰¬f

Œ¬ıÊ√¬ı1n∏ª±1 õ∂À‰¬©Ü±Ó¬ ‰¬˘± ¤fl¡ ¸ø√2Â√±1 ¬Ûø1ÌøÓ¬º 1940

‰¬ÚÓ¬ ë¬ı“±˝√√œí1 ¸•Û±√fl¡ ˜±Òª‰¬f Œ¬ıÊ√¬ı1n∏ª±˝◊ ë¬ı“±˝√√œí1 ¬ı≈fl≈¡ÀÓ¬

¬ÛΩÚ±Ô Œ·±˝√√±ø¤û¬ı1n∏ª±fl¡ õ∂øÓ¬á¬±Ó¬± ø˝√√‰¬±À¬Û 1±ø‡ ¤fl¡

’±À˘±‰¬Úœ ¬Ûø1¬Û”ø1fl¡± 1+¬ÛÓ¬ ëÿ¯∏±í õ∂fl¡±˙ fl¡ø1øÂ√˘º21

˜±Òª‰¬f1 ¤˝◊ ’±ôLø1fl¡ õ∂À‰¬©Ü±Ó¬ Œ·±˝√√±ø¤û¬ı1n∏ª± ’±˝˘±ø√Ó¬

Δ˝√√øÂ√˘ ’±1n∏ ˜±Òª‰¬f Œ¬ıÊ√¬ı1n∏ª±Õ˘ Œõ∂1Ì fl¡1± ¤fl¡ ¬ÛSÓ¬

qÀˆ¬2Â√± :±¬ÛÚ fl¡ø1øÂ√˘º22

øÚÊ√¶§ ¸±ø˝√√Ó¬… ¸y±À1À1 ëÿ¯∏±í1

¬Û‘á¬± qªøÚ fl¡1± Œ˘‡fl¡¸fl¡˘ ’±øÂ√˘ Œ˝√√˜‰¬f Œ·±¶§±˜œ,

’±Úμ‰¬f ’±·1ª±˘±, Œ√ª±Úμ ¬“1±˘œ, ÑœÚ±Ô Œ¬ıÊ√¬ı1n∏ª±,

1Ê√Úœfl¡±ôL ¬ı1√Õ˘, ¸Ó¬…Ú±Ô ¬ı1±, ˙1»‰¬f Œ·±¶§±˜œ, Úœ˘˜øÌ

Ù≈¬fl¡Ú, 1±Ò±Ú±Ô Ù≈¬fl¡Ú ˝◊Ó¬…±ø√º

ÿ ∏±í1 õ∂fl¡±˙Ú ’±1n∏ •Û±√Ú±1 Δ¸ÀÓ¬ Ê√øÎ¬ˇÓ¬ Δ √√ ¬ÛΩÚ±Ô

Œ·±˝√√±ø¤û¬ı1n∏ª± ◊√√ ˜±Ê√1 õ∂øÓ¬ Ôfl¡± √± ˛¬ıXÓ¬± õ∂fl¡±˙ fl¡ø1øÂ√˘º

Œ¸˝◊√√À˝√√Ó≈¬Àfl¡ ëÿ¯∏±í1 ø¬ıøˆ¬iß ø˙Ó¬±ÚÓ¬ õ∂fl¡±ø˙Ó¬ Δ˝√√øÂ√˘ ’ÀÚfl¡

¸˜±Ê√¸À‰¬Ó¬fl¡ õ∂¬ıgº Œ·±˝√√±ø¤û¬ı1n∏ª±˝◊√√ Î¬◊¬Û˘øt fl¡ø1øÂ√˘Œ˚

¬Û1±ÒœÚ ’¸˜1 ¸˜±Ê Ê√œªÚ1 ¬ıÓ«¬˜±Ú ’±1n∏ ˆ¬øª¯∏…Ó¬

’gfl¡±1º Œ¸À˚˛À˝√√ ŒÓ¬›“ ëÿ¯∏±í1 •Û±√fl¡œ˚˛ õ∂¬ıg1 Ê√ø1˚˛ÀÓ¬

’¸˜œ ˛± ±Ú≈ √√fl¡ ¬Û1±ÒœÚ ’ª¶ö±ÀÓ¬± ¶§À√˙œ ÀÚ±ˆ¬—·œ õ∂√ «Ú

fl¡ø1¬ıÕ˘ ’±˝3√√±Ú Ê√Ú±˝◊√√øÂ√˘º øÚÊ√¶§ Œ¬ı˙-ˆ¬”¯∏±, 1œøÓ¬-ÚœøÓ¬

¬Ûø1˝√√±1 fl¡ø1 ’˝◊√√Ú1 ’±ø˝√√« Œ˘±ª±ÀÈ¬± ŒÓ¬›“1 ÀÓ¬ 7¡¡¡±Ê√Úfl¡º

Œ¸À ˛À √√ ŒÓ¬›“ Œ¬Û± ∏fl¡Ó¬± fl¡ø1øÂ√ ¶§fl¡œ ˛ ’¸˜œ ˛± ±Úø¸fl¡Ó¬±1

’±1n∏ ø˘ø‡øÂ√˘ óó

fl¡À˘±Àª ◊√√ ¬Û± « ±ÀÚ ø¬ıÀ√˙œfl¡ ¬ı±Ê√ fl¡ø1 ¶§À√˙œfl¡ ‰¬¬Û± ◊√√

Òø1¬ıÕ˘ ’±·¬ı±øÏ¬ˇÀÂ√º ¤ÀÚ ¸˜À˚˛±¬ÛÀ˚±·œ Ê√±Ó¬œ˚˛ ˆ¬±À¬ı

’±¸±˜Àfl¡± Î¬◊√·±˝◊√√ÀÂ√º øfl¡c ’±¸±˜ √1±‰¬˘ÀÓ¬ ’±·À1 Û1±

¶§À√˙œº ø¬ıÀ√˙œÀ˚˛ ˝◊√√˚˛±Ó¬ ¤øÓ¬˚˛±› ¬ı1Õfl¡ ¬ı˘ fl¡ø1¬ı ¬Û1±

Ú± ◊√√º ‰≈¬¬ı≈1œ ˛± ¬ıe¬ıg≈1 · ¬Û± ◊√√, Ú·1œ ˛± ŒÎ¬fl¡±¸fl¡À˘ ø¬ıÀ√ œÓ¬

ø¬ı˘±¸œ Δ˝√√ Î¬◊Í¬±ÀÈ¬± ¸“‰¬±, øfl¡c ·“±ªÓ¬ ’±1n∏ øÓ¬À1±Ó¬± ¸˜±Ê√Ó¬

’±øÊ√› ’¸˜œ˚˛± ë¶§À√˙œí ¬ı˘ªÓ¬ Δ˝√√ÀÂ√º.....’±·1 ’¸˜œ˚˛±1

˜≈·±1 øÓ¬˚˛Úœ ’±1n∏ ¤øÓ¬˚˛±1 ˜±fl¡œ«Ú Í¬±Ú1 ‰≈¬ø1˚˛±1 øˆ¬Ó¬1Ó¬

øfl¡˜±Ú ¬Û±Ô«fl¡… óó ¤‡Ú ≈·±1 øÓ¬ ˛ÚœÀ ˛ ¬Û“±‰¬‡Ú ˜±fl¡œ«Ú ¬ı±

ø¬ı˘±Ó¬œ Í¬±Ú1 ‰≈¬ø1˚˛± Ù¬±ø˘¬ı ¬Û±À1 , ’±1n∏ ¬Û≈1øÌ ˝√√À˘›

˜≈·±1‡Ú1 Œ˙±ˆ¬±1 ˘·Ó¬ Í¬±Ú1 Ù¬È¬± ‰≈¬ø1˚˛±˝◊√√ ŒÊ√±1 ø√¬ı

ŒÚ±ª±À1º ˆ¬±1Ó¬¬ı¯∏«1 øˆ¬Ó¬1Ó¬ ’¸˜œ˚˛± øÓ¬À1±Ó¬±1 ¸±Ê√1

øÚø‰¬Ú± Œ˙±ˆ¬Úœ˚˛ øÓ¬À1±Ó¬±-¸±Ê√ fl¡ÀÓ¬± Ú±˝◊√√º ˜≈·±, ¬Û±È¬ ¬ı±

Œ˜Ê√±Çø11 ø1˝√√±, Œ˜À‡˘± ’±1n∏ fl¡¬Û±˝√√œ Œ‰¬À˘— ¬ı± ‡Úœ˚˛±À1

Δ¸ÀÓ¬ øÓ¬øÚ‡Úœ˚˛± ¸≈μ1 ¸±Ê√ ¤ø1, øÚ˘·1 ¬Û1± ·± Œ√‡±

ø¬Û1ƒø¬Û1œ˚˛± ø¬ı˘±Ó¬œ ¸±1œ1 ¤‡Úœ˚˛± ¸±ÀÊ√À1 ’¸˜œ˚˛±

øÓ¬À1±Ó¬±fl¡ ¬ıe±˘Úœ Ê√± Œ√ø‡À˘ ¬ı±ô¶ªÀÓ¬ ±Ê√ ’±1n∏ Œ¬ıÊ√±1

˘±À·º 23

¶§À√˙œ Ò…±Ú-Ò±1Ì± ¬ı± 1œøÓ¬-ÚœøÓ¬À˚˛˝◊√√ Œ˚ Œ√˙ ’±1n∏

¸˜±Ê√1 Î¬◊iß ˛Ú1 ¤fl¡˜±S ¬ı…ª¶ö± Ú √√ ˛ ¬ÛΩÚ±Ô Œ·± √√±ø¤û¬ı1n∏ª± ◊√√

Œ¸˝◊√√ fl¡Ô± ¬ı±1n∏Õfl¡À˚˛ Î¬◊¬Û˘øt fl¡ø1øÂ√˘º ¬ı1= ¬ı‘øÈ¬Â√ ‰¬1fl¡±11

’ÒœÚÓ¬À˝√√ ’¸˜1 Î¬◊ißøÓ¬ ¸yª ¬ı≈ø˘ ŒÓ¬›“ ’±›¬Ûfl¡œ˚˛±Õfl¡

˜ôL¬ı… õ∂√±Ú fl¡ø1øÂ√˘º24

’Ô«±» ¤Àfl¡˘À· ŒÓ¬›“ ø˚√À1

’¸˜œ˚˛±1 ¶§fl¡œ˚˛ ±—¶‘®øÓ¬fl¡ Δ¬ıø˙©Ü…1 õ∂øÓ¬ ’¸˜œ˚˛±fl¡ ’±¢∂˝√√œ

fl¡ø1 Ó≈¬ø˘¬ıÕ˘ Œ‰¬©Ü± fl¡ø1øÂ√˘ Œ¸˝◊√√√À1 ’±Àfl¡Ã ¬ı‘øÈ¬Â√1±Ê√1

õ∂øÓ¬› ŒÓ¬›“1 ·ˆ¬œ1 ’±Ú≈·Ó¬… õ∂fl¡±˙ fl¡ø1øÂ√˘º ¤ ◊√√ Δ¡ZÓ¬ˆ¬±¬ıÚ±

ŒÓ¬›“1 ’Ú…Ó¬˜ ‰¬±ø1øSfl¡ Δ¬ıø˙©Ü… ’±øÂ √˘º¬ÛΩÚ±Ô

Œ·±˝√√±ø¤û¬ı1n∏ª± ◊ õ∂√ «Ú fl¡1± ¬ı‘øÈ¬Â√ ’±Ú≈·Ó¬…˙œ˘Ó¬±1 ø¬ı¬Û1œÀÓ¬

ŒÓ¬›“1 ¬Û1ªÓ¬ «œ ¸˜˚˛1 ’¸˜œ˚˛± ’±À˘±‰¬Úœ1 ’ÀÚfl¡

¸•Û±√Àfl¡˝◊ ¬ı‘øÈ¬Â√ ‰¬1fl¡±11 ø¬ı1n∏ÀX ˜≈fl≈¡ø˘ ø¬ıÀ¯∏±ƒ√·±1 õ∂fl¡±˙

fl¡ø1øÂ√˘º ¤ÀÚ ¸•Û±√fl¡1 øˆ¬Ó¬1Ó¬ ’ø•§fl¡±ø·1œ 1±˚˛À‰¬ÃÒ≈1œ

[Œ‰¬Ó¬Ú±, ŒÎ¬fl¡± ’¸˜], ‰¬ÀSêù´1 ˆ¬A±‰¬±˚«, fl¡˜˘ Ú±1±˚˛Ì Œ√ª

[Ê√˚˛ôLœ] ˝◊Ó¬…±ø√ õ∂Ò±Úº ¤˝◊¸fl¡˘ ø√flƒ¡√˙«Úfl¡±1œ ’¸˜œ˚˛±

¸•Û±√Àfl¡ ¬ı‘øÈ¬Â√ ˙±¸Ú ¬ı…ª¶ö± ›Ù¬1±˝◊ Œ¬Û±˘±¬ı1 ¬Ûø1fl¡äÚ±

õ∂dÓ¬ fl¡ø1øÂ√˘ ’±1n∏ ¤˝◊ ¬Ûø1fl¡äÚ±À1 ¬Û±Í¬fl¡Àfl¡± Î◊¬¡Z≈X fl¡ø1

Ó≈¬ø˘øÂ√˘º Œ·±˝√√±ø¤û¬ı1n∏ª±˝◊ ’¸˜1 Î◊¬ißøÓ¬ ¬¬ı‘øÈ¬Â√1 ’ÒœÚÓ¬À˝√√

¸y¬ı ¬ı≈ø˘ ˜ôL¬ı… fl¡1±1 ø¬ı¬Û1œÀÓ¬ ’ø•§fl¡±ø·1œ, ‰¬ÀSêù´1

ˆ¬A±‰¬±˚ « ’±ø √1 √À1 ¸•Û±√fl¡¸fl¡À˘ fi¬ÛøÚÀ¬ıø˙fl¡

˙±¸Ú¬ı…ª¶ö±1 ’ÒœÚÓ¬ Œfl¡ª˘ Ó¬˜¸± ’±1n∏ Œfl¡ª˘˜±S Ó¬˜¸±À˝√√

¸yª ¬ı≈ø˘ ¤fl¡ ¶Û©Ü Ò±1Ì± ’¸˜1 ˜±Ú≈˝√√1 ˜±Ê√Ó¬ õ∂·±Ï¬ˇ fl¡ø1

Ó≈¬ø˘¬ıÕ˘ ¸é¬˜ Δ˝√√øÂ√˘º Œ¸˝◊À˝√√Ó≈¬Àfl¡ Œ¸˝◊¸fl¡˘ ¸•Û±√fl¡1

Î◊¬ÀV˙…˝◊ Δ˝√√ ¬Ûø1øÂ√˘ ¬ı‘øÈ¬Â√1 Δ¶§1±‰¬±1œ ˙±¸ÚÓ¬La ›Ù¬1±˝◊

Œ¬ÛÀ˘±ª± ’±1n∏ ’¸˜Ó¬ ÚÓ≈¬Ú ¸”1˚1 õ∂À¬ı˙ ‚ÀÈ¬±ª±º ëÿ¯∏±í1

¸•Û±√fl¡œ˚˛ õ∂¬ıgÓ¬ Œ·±˝√√±ø¤û¬ı1n∏ª±˝◊√√ ’¸˜œ˚˛± ¸˜±Ê√ ’±1n∏

˜±Ú≈˝√√1 Î¬◊ißøÓ¬1 ·øÓ¬-ø¬ıøÒ ø¬ı‰¬±1 fl¡1±› Œ√‡± Δ·ÀÂ√º õ∂¸eÓ¬–

’¸˜œ˚˛± ¸˜±Ê√1 Î¬◊ißøÓ¬1 ˜±¬Û-fl¡±Í¬œ øÚ1+¬ÛÚ fl¡ø1¬ıÕ˘ ŒÓ¬›“

‰≈¬¬ı≈1œ˚˛± ¬ıeœ˚˛ ¸˜±Ê√‡Ú1 ˘·Ó¬ ¤fl¡ Ó≈¬˘Ú±Rfl¡ ø¬ı‰¬±À1±

fl¡ø1ÀÂ√º ¤Àfl¡¸˜˚˛ÀÓ¬ ’¸˜œ˚˛± ˜±Ê√1 Î¬◊iß˚˛Ú1 ·øÓ¬ Ó¬œ¬ıËÓ¬1



fl¡ø1¬ıÕ˘ ˚ÀÔ±¬Û˚≈Mê√ ¬Û1±˜˙« ŒÓ¬›“ õ∂√±Ú fl¡ø1ÀÂ√ óó

’±·-1Ì≈ª± ¬ı± ¬ı±È¬-fl¡È¬œ˚˛±1 ·±Ó¬ Œ¬ıøÂ√ ≈√‡ fl¡©Ü ±˚˛º Œ¸˝◊√√

’Ú≈SêÀ˜ ’±1yÌÓ¬ ¬ı±È¬ À·±ª± fl¡±˜Ó¬ ’±À “±ª±˝√√ Œ¬ıø‰¬º ¬Û±‰¬Ó¬

˚±›“Ó¬±1 ¬ı±È¬ Î¬◊Ê≈√ ’±1n∏ ‰¬˜≈ ’±1n∏, Œ¸˝◊√√ ’Ú≈¬Û±ÀÓ¬ ¬Û±À‰¬ fl¡1±

fl¡±˜1 ·øÓ¬› ¸1˘ ’±1n∏ Œ¬ı·œ Œ˝√√±ª±ÀÈ¬± ¶§±ˆ¬±øªfl¡º ’±·Ó¬

Œ˚±ª±ø¬ı˘±Àfl¡ ˚Ó¬ Î¬◊Ê√øÈ¬ ‡±˝◊√√ ≈√‡-fl¡©Ü ¬Û±˝◊√ √øÂ√˘, ¬Û±‰¬Ó¬

Œ˚±ª±ø¬ı˘±Àfl¡ Œ¸˝◊√√ Í¬±˝◊√√Ó¬ ¸±ªÒ±ÀÚ ·øÓ¬ fl¡1±ÀÈ¬±› ¶§±ˆ¬±øªfl¡º

’±·1 √À˘ ˆ¬≈˘ ¬ı≈øÊ√ ø˚ø¬ı˘±fl¡ ’±À¸“±ª±˝√√ ˘·± fl¡±˜ fl¡À1,

¬Û±‰¬1 √À˘ fl¡1± fl¡±˜Ó¬ Œ¸˝◊√√ ˆ¬≈˘-w˜ ’±1n∏ ’±À¸“±ª±˝√√

ŒÚÔ±øfl¡¬ı1 fl¡Ô±º ¤˝◊√ √ø¬ı˘±fl¡ Î¬◊ißøÓ¬˙œ˘ Ê√±øÓ¬1 ˘é¬Ìº

...........ıÓ«¬˜±Ú Î¬◊ißøÓ¬1 ·øÓ¬Ó¬ ’¸˜œ˚˛± Ê√±øÓ¬À˚˛ ¤˝◊√√ø¬ı˘±fl¡

fl¡Ô± √Õfl¡ ·ø˜ ‰¬ø˘¬ı ˘·± Δ˝√√ÀÂ√º ’±·Ó¬ Œ˚±ª± ‰≈¬¬ı≈1œ˚˛±fl¡

Œfl¡ÀÚÕfl¡ Œ‰¬1 Œ¬Û˘±¬ı ¬Û±ø1, Ó¬±1 ’ÀÔ« Î¬◊ißøÓ¬1 ¸fl¡À˘± ¬Û±‰¬Ó¬

Œ˚±ª± ’¸˜œ˚˛±1 ˚P Œ˝√√±ª±ÀÈ¬± ı±>Úœ˚˛º ŒÓ¬ÀÚÀ˝√√ ’¸˜œ˚˛±

¤È¬± Ê√±øÓ¬1+À¬Û ø‰¬Ú±øfl¡ ø√¬ı1 Œ˚±·… ˝√√¬ı , Ú˝√√À˘ ˜≈‡1

øÙ¬Ó¬±ø˝√√À˚˛ ø¸ø¬ı˘±fl¡fl¡ ˜±Ú≈˝√√ fl¡ø1¬ı ŒÚ±ª±À1º 25

¤Àfl¡È¬± õ∂¸eÀfl¡ ’Ú… ¤È¬± •Û±√fl¡œ ˛ õ∂¬ıgÓ¬ Î¬◊¬Û¶ö±¬ÛÚ1

Ê√ø1 ˛ÀÓ¬ Œ·± √√±ø¤û¬ı1n∏ª± ◊√√ ’¸˜œ ˛± Ê√±øÓ¬1 Î¬◊iß ˛Ú1 ¬ÛÔ g±Ú

fl¡ø1ÀÂ√º Ê√±øÓ¬1 ’±ø˝√√« ¸˜±Ê√ ’±1n∏ ¸˜±Ê√1 ’±ø˝√√« ¬Ûø1˚˛±˘º

¬Ûø1˚˛±˘1 Î¬◊ißøÓ¬1 Ê√ø1˚˛ÀÓ¬À˝√√ Ê√±øÓ¬1 Î¬◊ißøÓ¬1 Î¬◊˜±Ú ¬Û±¬ı

¬Û±ø1º ’¸˜œ˚˛± Ê√±øÓ¬1 Î¬◊iß˚˛Ú1 ŒéSÀÓ¬± ¤˝◊√√ ¬ı…ª¶ö±Àfl¡

˚ÀÔ±¬Û˚≈Mê√ ¬ı≈ø˘ ŒÓ¬›“1 ’Ú≈ˆ¬ªº Ó¬≈√¬Ûø1 ’Ú… Î¬◊ißÓ¬ Œ√˙1

Î¬◊√±˝√√1ÀÌÀ1 Œ·±˝√√±ø¤û¬ı1n∏ª±˝◊√√ ¤˝◊√√ fl¡Ô± õ∂Ó¬œ˚˛˜±Ú fl¡1±¬ıÕ˘

õ∂˚˛±¸ fl¡ø1ÀÂ√ Œ˚ ’¸˜œ˚˛± Ê√±øÓ¬À˚˛› ’Ú… Î¬◊ißÓ¬ Ê√±øÓ¬1 √À1

’±ÀR±»¸·«1 Ê√ø1˚˛ÀÓ¬ Î¬◊ißøÓ¬ ¸±ÒÚ fl¡1± Î¬◊ø‰¬Ó¬º ¤˝◊√√ ¸μˆ¬«Ó¬

ŒÓ¬›“ ø˘ø‡øÂ√˘ –

¤ÀÓ¬Àfl¡ ’±˜±1 ø˙øé¬Ó¬ ¸˜±ÀÊ√ ¤øÓ¬˚˛± ‚±˝◊√√Õfl¡ ¸≈’±ø˝√√«

’±1n∏ ¸Ê√ ¬ı±È¬ ø¬ı‰¬±ø1 Òø1¬ıÕ˘ ’ˆ¬…±¸ fl¡ø1¬ı1 ¸˜˚˛ Δ˝√√ÀÂ√º

ø˙øé¬Ó¬1 ’±ø˝√√«À1 ˚±ÀÓ¬ ’ø˙øé¬Ó¬ ’±·¬ı±øÏ¬ˇ¬ıÕ˘ ø˙Àfl¡ Ó¬±1

øÚø˜ÀM√√ ˚P fl¡ø1¬ı ˘·± Δ˝√√ÀÂ√º Ê√±¬Û±Ú1 ’ø˙øé¬Ó¬ ˜±Ú≈˝√√

Œ˚ÀÚÕfl¡ Ê√±Ó¬œ˚˛ Î¬◊ißøÓ¬1 ’ÀÔ« ’±ÀR±»¸·« fl¡1±ÀÈ¬± ø¸ø¬ı˘±fl¡1

Ê√œªÚ1 ¸¬ı«õ∂Ò±Ú fl¡Ó«¬¬ı… ¬ı≈ø˘ ˜±ÀÚ, Œ¸˝◊√√√À1 ˚±ÀÓ¬ ’¸˜œ˚˛±

’ø˙øé¬Ó¬ ˜±Ú≈À˝√√ Ê√±Ó¬œ˚˛ Î¬◊ißøÓ¬1 ’Ô« ¬ı≈øÊ√ Ó¬±1 Î¬◊ißøÓ¬ fl¡Àä

˝√√±ÀÓ¬-fl¡±À˜ ˘·± ˝√√í¬ı ¬Û±À1 ’±˜±1 ø˙øé¬Ó¬ ¸˜±ÀÊ√ ¸Ó¬ÀÓ¬

fl¡±˚«Ó¬– Ó¬±1 ’±ø˝√√« Œ˝√√±ª±1 ¸˜˚˛ ¬Ûø1ÀÂ√º 26

¬ÛΩÚ±Ô Œ·±˝√√±ø¤û¬ı1n∏ª±˝◊√√ ¸Ó¬ÀÓ¬ Î¬◊ißÓ¬ ¸˜±Ê√ ¬ı…ª¶ö±1

¸À¬Û±Ú Œ√ø‡øÂ√ º27

Œ¸ ◊√√À √√Ó≈¬Àfl¡ ◊√√ ŒÓ¬›“ ˜±Ê√1 Î¬◊iß ˛Ú1 ·Ó¬

¸•Ûøfl«¡Ó¬ ’ÀÚfl¡ ø¬ı¯∏˚˛Àfl¡ ëÿ¯∏±í1 ¸•Û±√fl¡œ˚˛ õ∂¬ıgÓ¬

Î¬◊¬Û¶ö±¬ÛÚ fl¡ø1øÂ√˘º ëÿ¯∏±í1 ¤È¬± ¸•Û±√fl¡œ˚˛ õ∂¬ıgÓ¬ ŒÓ¬›“

Œ√˙ ’±1n∏ ¸˜±Ê√1 Î¬◊ißøÓ¬1 fl¡±1ÀÌ Œfl¡Ó¬À¬ı±1 ¸ˆ¬±-¸ø˜øÓ¬1

õ∂ô¶±ª ’±·¬ıÏ¬ˇ±˝◊√√øÂ√˘º28

’±˘±¬Û-’±À˘±‰¬Ú±1 ±Ò…À˜À1 ø¬ıøˆ¬iß

’ˆ¬±ª-’øˆ¬À˚±· øÚ ”« yª ’±1n∏ Œ¸˚± yª √√íÀ˘À √√ Î¬◊iß Ú1

·øÓ¬ Ó¬œ¬ıËÓ¬1 ˝√√í¬ıº ¤ÀÚÒ1Ì1 Œfl¡Ó¬À¬ı±1 ¸ˆ¬±1 Œ¬Û±¯∏fl¡Ó¬±

fl¡1±1 fl¡±1ÀÌ± ’±øÂ√˘ Œ¸˚˛±˝◊√√º ŒÎ¬1 ˙Ó¬±øÒfl¡ ¬ı¯∏« ’øÓ¬Sê˜

fl¡1± ’¸˜œ˚˛± ’±À˘±‰¬Úœ1 ¬ÛÔ-¬Ûø1Sê˜±Ó¬ Œ¸“±¬ÛLöœ, ¬ı±˜¬ÛLöœ

’±ø√ ’ÀÚfl¡ Œ|Ìœ1 ¬ı…øMêÀ ˛ •Û±√fl¡1 &1n∏√±ø ˛Q ¬ı √√Ú fl¡ø1ÀÂ√

˚ø√› ¬ÛΩÚ±Ô Œ·±˝√√±ø¤û¬ı1n∏ª±1 ¬Û1ªÓ¬«œ ¸˜˚˛Ó¬ ø¬ıÀ˙¯∏Ó¬–

¶§±ÒœÀÚ±M√√√1fl¡±˘Ó¬ ’¸˜œ˚˛± ’±À˘±‰¬Úœ1 ˜±Ú øfl¡Â≈√ ¬Ûø1˜±ÀÌ

ø¬ıø‚ÆÓ¬ Œ˝√√±ª±› Œ√‡± ·í˘º ’¸˜œ˚˛± ’±À˘±‰¬Úœ , ¸—¬ı±√¬ÛS1

¸≈¶ö Ò±1±ÀÈ¬±1 ø¬ı¬Û1œÀÓ¬ øfl¡Â≈√¸—‡…Àfl¡ ’±Úøfl¡ Œfl¡ª˘ ˜±S

Î◊¬¬ÛÀ√˙˜”˘fl¡ ¸•Û±√fl¡œ˚˛ õ∂¬ıg1 Ê√ø1˚˛ÀÓ¬ |ÀX˚˛-¬ı1Ìœ˚˛

Œ˝√√±ª±1 ¬Û1˜ ’±fl¡±—é¬±› ˜ÚÓ¬ ¬Û≈ø˝√√ 1±ø‡øÂ√˘º ¤ÀÚÒ1Ì1

¸•Û±√fl¡¸fl¡À˘ Œ·±˝√√±ø¤û¬ı1n∏ª±1 √À1 ’ÀÚfl¡ ¸ˆ¬±-¸ø˜øÓ¬ ¬ı±

fl¡±˚«±¬ı˘œ1 õ∂ô¶±ª √±ø„√√ Òø1øÂ√˘ ˚ø√› Œ¸˝◊¸fl¡˘ ¸•Û±√fl¡À1

’ÀÚfl¡À1 ¬ı…øMê·Ó¬ Ê√œªÚÒ±1Ì õ∂Ì±˘œ ¬ı± ¬ı…øMê·Ó¬

Ê√œªÚ¬Ûø1Sê˜± ‰”¬Î¬ ˇ± ôL ø˜Ô…±‰¬±À1À1 ¬Ûø1¬Û”Ì« ’±øÂ√˘º

¶§ ¬±ø¬ıfl¡ÀÓ¬ ŒÓ¬›“À˘±fl¡1 Ê√œªÚ√ «Ú Î◊¬Mê õ∂¬ıg¸ ” √√1 ±Ò…˜Ó¬

õ∂øÓ¬Ù¬ø˘Ó¬ Œ˝√√±ª±1 ¸˘øÚ Ó¬±Ó¬ ˜±S ¤fl¡ é¬ÀôLfl¡œ˚˛± ‰¬˜fl¡À˝√√

¬Ûø1¶£≈¬È¬ Δ˝√√ ¬Ûø1˘º ¤˝◊Àé¬SÓ¬ ¤ÀÚ ¸•Û±√fl¡1 Ê√œªÚ ’±1n∏

¸•Û±√fl¡œ˚˛ õ∂¬ıgÓ¬ õ∂øÓ¬Ù¬ø˘Ó¬ ø‰¬ôL±-Œ‰¬Ó¬Ú±1 ˜±Ê√Ó¬

¬Ûø1˘øé¬Ó¬ ˝√√í˘ ø¬ı1±È¬ Ó¬Ù¬±»º ¤˝◊ ¬Û±Ô«fl¡…˝◊ ¶§±ˆ¬±ø¬ıfl¡ÀÓ¬

¸À‰¬Ó¬Ú ¬Û±Í¬fl¡fl¡ ø¬ıw±ôL fl¡1±› Œ√‡± ·í˘º

¸˜±Ê√ ¤‡Ú1 Î¬◊iß˚˛Ú ’±1n∏ Ó¬±1 ·Ó¬ Ê√øÎ¬ˇÓ¬ ’±Ú≈¯∏—ø·fl¡

ø¬ı¯∏˚˛¸˜”˝√√ øÚˆ¬«1 fl¡À1 ¸˜±Ê√Ó¬ ¬ı±¸ fl¡1± ˜±Ú≈˝√√1 Ê√œªÚÒ±1Ì

õ∂Ì±˘œ1 ›¬Û1Ó¬º ’¸˜œ˚˛± ˜±Ê√1 ’øÒfl¡±—˙ ±Ú≈À˝√√˝◊√√ ·±›“Ó¬

¬ı±¸ fl¡À1 ’±1n∏ ¤˝◊√√ ¢∂±˜… Ê√œªÚÒ±1Ì õ∂Ì±˘œ ø¬ıøˆ¬iß ŒéSÓ¬

¶§±¶ö…¸ijÓ¬ Ú √√ ˛º ø¬ı—˙ øÓ¬fl¡±1 õ∂Ô˜ÀÂ√±ª±Ó¬ ”√ø ∏Ó¬ ¬ı± ˛≈ Œ¸ªÚ,

’¬Ûø1©®±1 ¬Û±Úœ1 ¬ı…ª˝√√±1 ◊√√Ó¬…±ø√ ·“±ª˘œ˚˛± ±Ú≈˝√√1 ¶§±¶ö… ’±1n∏

Ê√œªÚ-õ∂Ì±˘œ1 ¬ı±À¬ı ˆ¬±¬ı≈øfl¡¶§1+¬Û Δ˝√√ ¬Ûø1øÂ√˘º ¬ÛΩÚ±Ô

Œ·±˝√√±ø¤û¬ı1n∏ª±˝◊√√ ¤˝◊√√ fl¡Ô± ¬ı±1n∏Õfl¡À˚˛ Î¬◊¬Û˘øt fl¡ø1øÂ√˘º ¤˝◊√√

Î¬◊¬Û˘øt1 Î¬◊˜±Ú Œ¬Û±ª± ˚±˚˛ ëÿ¯∏±í1 ¸•Û±√fl¡œ˚˛ õ∂¬ıgÓ¬º

·“±›Ó¬ ¬ı±¸ fl¡1± ’¸˜œ˚˛± ±Ú≈˝√√1 ¶§±¶ö…1 ≈√1ª¶ö±1 fl¡±1Ì ŒÓ¬›“

Î¬◊ƒ√‚±È¬Ú fl¡ø1øÂ√˘ ’±1n∏ ˝◊√√˚˛±1 ¬ı±À¬ı Œ‡√ õ∂fl¡±˙ fl¡ø1øÂ√˘º ¤˝◊√√

fl¡Ô± Ê√±øÚ¬ı ¬Û1± ˚±˚˛ ëÎ¬◊¯∏±í1 ¸•Û±√fl¡œ˚˛ õ∂¬ıgÀÓ¬ óó

õ∂Ô˜ÀÓ¬ ‰¬±¬ıÕ˘ ·À˘, ’¸˜œ˚˛± ·“±ª˘œ˚˛± ˜±Ú≈˝√√1 Ôfl¡±

‚1ø¬ı˘±Àfl¡ ◊√√ ’±À “±ª± √√ ≈Mê√º õ∂± ˛ ±Ú≈ √√À1 ¬ı1‚1 ’±1n∏ ±1˘‚1

≈√È¬± Ê√¬Û≈ø1 ˜±ÀÔ±Úº ‰¬˝√√fl¡œ ˜±Ú≈˝√√1 Œ¸˝◊√√ ‚1 √œ‚˘Ó¬ Œ¬ıø‰¬ ˝√√¬ı

¬Û±À1, øfl¡c ›‡ ◊√√ ¤Àfl¡ ¸˜±Ú , óó Œ¬ıe± Œ˜ø˘ ≈Ò ‰≈¬¬ı ¬Û±ø1º

‚11 Œ¬ı1ø¬ı˘±fl¡ Œ·±¬ı1-˜±øÈ¬À1 ø˘¬Û±, Œfl¡øÚ› ¤‡Ú ø‡ø1øfl¡-

≈√ª±1 Ú±˝◊√√º ‚±˝◊√√ ≈√ª±À1± ¤Àfl¡‡Ú ±ÀÔ±Ú, Ó¬±fl¡ Ê√¬Û±À˘ ø√ÚÀÓ¬

¬ıøôL ;˘±˝◊√√ Œfl¡±ÀÚ± ¬ıd ø¬ı‰¬±ø1¬ı ˘·±Ó¬ ¬ÛÀ1º ’±1n∏ ¤Àfl¡È¬±

ŒÓ¬ÀÚ Ê≈√¬Ûø1-‚1ÀÓ¬ ¤fl≈¡ø1˜±ÀÚ ¬ı±¸ fl¡ø1À˘› ø¸ø¬ı˘±Àfl¡

’¸≈‰¬˘ Œ¬ı±Ò Úfl¡À1º ¤ÀÚ√À1 ¬ı±¸ fl¡1±Ó¬ ‚11 øˆ¬Ó¬11 ¬ı±˚˛≈

ø˚ ¬Ûø1˜±ÀÌ ”√ø¯∏Ó¬ √√˚˛, ø¸ 1±øÓ¬ ¬ı± ø√ÚÓ¬ Œfl¡øÚ› ¬ı±Ê√ √√í¬ıÕ˘

ŒÚ¬Û±˚˛, ¬ı±ø˝√√11 ÚÓ≈¬Ú ¬ıÓ¬±˝√√ Ó¬±Ó¬ Œ¸±˜±¬ıÕ˘ ¸øg Ú±˝◊√√º

·“±ª˘œ˚˛± ’ø˙øé¬Ó¬ ˜±Ú≈À˝√√ ‰¬fl≈¡À1 ŒÚÀ√ø‡À˘ ¤Àfl¡±À1

’¬Ûfl¡±ø1Ó¬± ¬ı≈øÊ√¬ı ŒÚ±ª±À1 , ”√ø¯∏Ó¬ ¬ı±˚˛≈ Œ˚ ¶§±¶ö…1 ¤È¬± Î¬±e1

ø¬ıø‚øÚ, ’±1n∏ ˝◊√√ ˘±À˝√√ ˘±À˝√√ õ∂±Ì Ú±˙ fl¡1± ø¬ıÒ1 ¤È¬± ¬ı1ø¬ı˝√√

Œ¸˝◊√√ÀÈ¬± ø¸ø¬ı˘±fl¡1 Ò±1Ì±ÀÓ¬ Ú±À˝√√º 29

’¸˜œ˚˛± ¸˜±Ê√¬ı…ª¶ö±1 ’ªÚøÓ¬1 fl¡±1ÀÌ ¬ÛΩÚ±Ô

Œ·± √√±ø¤û¬ı1n∏ª± ’±øÂ√ ’øÓ¬˙ ˛ ø‰¬øôLÓ¬º ø¬ıøˆ¬iß ˜ ˛Ó¬ ’¸˜1

¸˜±Ê√‡Úfl¡ ’ÀÚfl¡ ’gø¬ıù´±¸ ’±1n∏ fl≈¡-¸—¶®±À1 ’±&ø1

1±ø‡øÂ√˘º ¤˝◊√√ fl≈¡-’±‰¬±1¸˜”˝√√Àfl¡± ¸˜±Ê√1 Î¬◊ißøÓ¬1 ŒéSÓ¬

õ∂±‰¬œ1 ¬ı≈ø˘ ø‰¬ø˝êÓ¬ fl¡ø1¬ı ¬Û±ø1º ëÿ¯∏±í1 ¸•Û±√fl¡œ˚˛ õ∂¬ıgÓ¬

¬ÛΩÚ±Ô Œ·±˝√√±ø¤û¬ı1n∏ª±˝◊√√ Œ¸˝◊√√ fl≈¡¸—¶®±1¸˜”˝√√Àfl¡ ¸˜±Ê√

¤Àfl¡±‡Ú1 ’ªÚøÓ¬1 fl¡±1fl¡ ¬ı≈ø˘ ˜ôL¬ı… fl¡ø1øÂ√˘º Ó¬≈√¬Ûø1

¤˝◊√√ ’ªÚøÓ¬1 ¬Û1± Î¬◊X±1 ¬Û±¬ı1 ’ÀÔ« ˚ÀÔ±¬Û˚≈Mê√ ø√flƒ¡√˙«ÀÚ±

ŒÓ¬›“ fl¡ø1øÂ√˘º ¤˝◊√√ ø√flƒ¡√˙«Ú ’Ú≈˚±˚˛œ ’¸˜œ˚˛± ¸˜±Ê√1

Î¬◊ißøÓ¬1 Î¬◊ø‰¬Ó¬ Î¬◊¬Û±˚˛ Δ˝√√ÀÂ√ ¬Ûø(˜œ˚˛± ¸ˆ¬…Ó¬±1 ’±√˙«¢∂˝√√Ì

’±1n∏ ø¬ı:±Ú‰¬‰«¬±º ’Ú…Ô± Î¬◊ißÓ¬ ¸˜±ÀÊ√± ’ÀÒ±ißøÓ¬1 ·1±˝√√Ó¬

¬Ûø1¬ı ¬Û±À1 óó

fl≈¡¸—¶®±1 ¬ı± ø¬ı‰¬±1¬ıøÊ«√Ó¬ ’±‰¬±1 ¸±˜±øÊ√fl¡ ’ªÚøÓ¬1

¤È¬± õ∂Ò±Ú fl¡±1Ìº ¤˝◊√√ fl¡±1Ì1 Œ√±¯∏ÀÓ¬ Î¬◊ißøÓ¬˙œ˘ ¸˜±Ê√›

’ÀÒ±·øÓ¬ fl¡À1º ¸˜±Ê√1 ·±Ó¬ ¤˝◊√√ fl≈¡¸—¶®±11 ˜ø˘ ¬ıg ·À˘

Ó¬±1 øˆ¬Ó¬11 ˘±·øÓ¬˚˛±˘ &Ìø¬ı˘±Àfl¡ Ù≈¬øÈ¬ ›˘±¬ıÕ˘ ¬ı±È¬

ŒÚ±À¬Û±ª± ˝√√˚˛º.... ·øÓ¬Àfl¡, ¤Àfl¡ ’±g±11 Ù¬±˘Õ˘Àfl¡ ¤ÀÚ

·øÓ¬ ’±1n∏ ˝√√fl¡±1œ ·øÓ¬ Œ˝√√±ª±1 fl¡±1ÀÌ˝◊√√ ø¬ı‰¬±1˝√√œÚ ’±‰¬±1Ó¬

õ∂ªM«√√± ¸˜±Ê√ø¬ı˘±fl¡1 ’ø‰¬À1 ’ªÚøÓ¬ ‚ÀÈ¬º ’±1n∏ Sê˜±»

ΔÚøÓ¬fl¡ ¬ı˘˝√√œÚ Δ˝√√ Œ˙˝√√Ó¬ Œ¸˝◊√√ ¸˜±Ê√1 ˝◊√√˝√√-¬Û1fl¡±˘ Ú©Ü

¬Û±˚˛º 30

¤˝◊√√√À1 ëÿ¯∏±í1 ¸•Û±√fl¡œ˚˛ õ∂¬ıg1 Ê√ø1˚˛ÀÓ¬ ¬ÛΩÚ±Ô

Œ·±˝√√±ø¤û¬ı1n∏ª±˝◊√√ ’¸˜œ˚˛± ¸˜±Ê√-Ê√œªÚ1 ˘·Ó¬ ¸•Ûøfl«¡Ó¬

ø¬ıøˆ¬iß ø¬ı ∏ ˛ μˆ¬«Ó¬ ’±À˘±‰¬Ú± ’±·¬ıÏ¬ˇ± ◊√√øÂ√ º ◊√√ ˛±ÀÓ¬ ◊√√ ŒÓ¬›“

’¸˜œ˚˛± ˜±Ê√1 ≈√1ª¶ö±1 fl¡±1Ì¸˜”˝√√ Î¬◊ƒ√‚±È¬Ú fl¡1±À1± õ∂˚˛±¸

fl¡ø1øÂ√˘º Ó¬≈√¬Ûø1 ŒÓ¬›“ ëÎ¬◊¯∏±í1 ¸•Û±√fl¡œ˚˛ õ∂¬ıg¸˜”˝√√ÀÓ¬

Ó¬±1 Ô±˚Ô ˜±Ò±Ú1 Î¬◊¬Û± ˛ õ∂√±Ú fl¡ø1 øÚÊ√1 ˜±Ê√ •Ûfl¡œ« ˛

ø‰¬ôL±-Œ‰¬Ó¬Ú±fl¡ Ê√±¢∂Ó¬ fl¡ø1 Ó≈¬ø˘øÂ√˘º

’¸˜Ó¬ ¬ı‘øÈ¬Â√ ’±À˜±˘1 ˜Ò…ªÓ¬œ« ¸˜˚˛Ó¬ õ∂fl¡±ø˙Ó¬ ëÿ¯∏±í

’±À˘±‰¬ÚœÀ˚˛ ’¸˜œ˚˛± ¸±ø˝√√Ó¬…Ò±1±fl¡ õ∂·±Ï¬ˇ fl¡ø1 Ó≈¬ø˘øÂ√˘

’±1n∏ ’±À˘±‰¬Úœ‡Ú1 Ê√ø1˚˛ÀÓ¬ ¸˜±Ê√, ø¬ı:±Ú, fl‘¡ø¯∏, ø˙ä,

¬ı±øÌÊ√… ’±ø√ ø√˙¸˜”˝√√À1± Î¬◊ißøÓ¬ ¸±ÒÚ1 õ∂À‰¬©Ü± ‰¬À˘±ª±

Δ˝√√øÂ√˘º ëÿ¯∏±í1 Ê√ø1˚˛ÀÓ¬ ¸—¶‘®øÓ¬ ’±1n∏ ¸—¶‘®øÓ¬1 ˘·Ó¬

¸•Ûøfl«¡Ó¬ ø¬ıø¬ıÒ ø√˙Àfl¡± Î¬◊¬Û¶ö±¬ÛÚ1 õ∂˚˛±¸ fl¡1± Δ˝√√øÂ√˘ ø√›

Œ¸˚˛± ’±øÂ√˘ Ó≈¬˘Ú±˜”˘fl¡ˆ¬±Àª fl¡˜º ’±À˘±‰¬Úœ‡Ú1 •Û±√fl¡

¬ÛΩÚ±Ô Œ·± √√ø¤û¬ı1n∏ª± ◊√√ •Û±√fl¡œ ˛ õ∂¬ıg1 Ê√ø1 ˛ÀÓ¬ —¶‘®øÓ¬1

ø˚¸˜”˝√√ ø√˙ ˜≈fl¡ø˘ fl¡1±1 õ∂˚˛±¸ fl¡ø1øÂ√˘, ¸±ø˝√√Ó¬… ¬ı± ¸˜±Ê√

¸•Ûfl¡œ«˚˛ ø‰¬ôL±-Œ‰¬Ó¬Ú±1 Ó≈¬˘Ú±Ó¬ Œ¸˚˛±› ’±øÂ√˘ ŒÓ¬ÀÚ˝◊√√

Ú·Ì…º

ëÿ¯∏±í1 ¸•Û±√fl¡œ˚˛ õ∂¬ıgÓ¬ ’±À˘±ø‰¬Ó¬ ¸—¶‘®øÓ¬1 ¤È¬±

ø√˙ ˝√√í˘ ¸±Ò≈fl¡Ô±º ˝◊√√˚˛±Ó¬ Œ·±˝√√±ø¤û¬ı1n∏ª±˝◊√√ ¸±Ò≈fl¡Ô±1 ‹øÓ¬˝√√…

’Ú≈Ò±ªÚ1 õ∂À‰¬©Ü± ‰¬À˘±ª± Œ√‡± Δ·ÀÂ√º ¬Û‘øÔªœ1 ø¬ıøˆ¬iß Œ√˙Ó¬

õ∂‰¬ø˘Ó¬ ¸±Ò≈fl¡Ô±1 Î¬◊ø~‡ÀÚÀ1 ŒÓ¬›“ ’¸˜1 ¸±Ò≈fl¡Ô±fl¡

¬Û˚«±À˘±‰¬Ú± fl¡ø1ÀÂ√º ’¸˜Ó¬ ±Ò≈fl¡Ô±1 ¬Ûø1˜±Ì ◊√√˜±ÀÚ˝◊√√ Œ¬ıøÂ√

Œ˚ Œ¸˝◊√√¸˜”˝√√ ø˘ø‡ Î¬◊ø˘˚˛±À˘ ë’±1¬ı… Î¬◊¬ÛÚ…±¸íÓ¬Õfl¡ Î¬±„√√1

¬Û≈øÔ ¤‡ÚÀ˝√√ ¸‘ø©Ü ˝√√í¬ı ¬ı≈ø˘ ŒÓ¬›“ ¸•Û±√fl¡œ˚˛ õ∂¬ıgÓ¬ ¬ı…Mê√

fl¡ø1ÀÂ√º31

¤Àfl¡¸˜˚˛ÀÓ¬ ŒÓ¬›“ ¸±Ò≈fl¡Ô±1 ¬Û1± õ∂±5 ÚœøÓ¬ø˙é¬±

’±1n∏ ø¬ıø¬ıÒ 1¸À1± ¸Ày√ ø√ÀÂ√º

¸±Ò≈fl¡Ô±1 √À1˝◊√√ ¸—¶‘®øÓ¬1 ˆ¬“1±˘ È¬Úøfl¡˚˛±˘ fl¡1± ’Ú…

¤È¬± ø¬ı¯∏˚˛ ˝√√í˘ Ú±È¬fl¡º Ú±È¬… ¬Û1•Û1±Ó¬ ’¸˜ õ∂±‰¬œÚfl¡±˘À1

¬Û1±˝◊√√ ‰¬˝√√fl¡œº ¬ÛΩÚ±Ô Œ·±˝√√±ø¤û¬ı1n∏ª±˝◊√√ õ∂±‰¬œÚ ’¸˜œ˚˛± Ú±È¬fl¡

’±1n∏ ŒÓ¬›“1 ˜¸±˜ø ˛fl¡ Ú±È¬fl¡1 ¬Û «±À˘±‰¬Ú± fl¡ø1 ¤ ◊√√ ø¸X±ôLÓ¬

Î¬◊¬ÛÚœÓ¬ Δ˝√√ÀÂ√ Œ˚ õ∂±‰¬œÚ Ú±È¬fl¡1 ø¬ı¬Û1œÀÓ¬ ŒÓ¬›“1 fl¡±˘1

Ú±È¬fl¡ Ó≈¬˘Ú±˜”˘fl¡ˆ¬±Àª ≈√¬ı«˘º ˝◊√√˚˛±1 fl¡±1ÀÌ± ŒÓ¬›“ ’Ú≈¸g±Ú

fl¡ø1ÀÂ√ ’±1n∏ ø˚ Ó¬… Î¬◊ƒ√‚±È¬Ú fl¡ø1ÀÂ√ Œ¸˚˛± ø˘ø¬Û¬ıX fl¡ø1ÀÂ√

ëÿ¯∏±í1 ¸•Û±√fl¡œ˚˛ õ∂¬ıgÓ¬º ø¬ıÊ√±Ó¬œ˚˛ 1—-1n∏ø‰¬ ’±1n∏ ’g

’Ú≈fl¡1Ìfl¡ ¸˜fl¡±˘œÚ Ú±È¬fl¡1 øÚ•ß·±˜œ ˜±Ú1 ¬ı±À¬ı Œ√±¯∏œ

¸±¬ı…ô¶ fl¡ø1 ŒÓ¬›“ ø˘ø‡ÀÂ√ óó

˝◊√√˚˛±1 fl¡±1Ì ¤˝◊√√ Œ˚, ’±·1 Ú±È¬fl¡ø¬ı˘±fl¡ Œ¸˝◊√√fl¡±˘1

¸˜±Ê√1 ·±Ó¬ ˘·±˝◊√√ ’“fl¡± Δ˝√√øÂ√˘, Ó¬±Ó¬ ø¬ıÊ√±Ó¬œ˚˛ 1n∏ø‰¬1 1—-

‰¬— ˘À·±ª± ÚÕ˝√√øÂ√˘º ˝◊√√˚˛±1 ’±1n∏ ¤È¬± Î¬±e1 fl¡±1Ì ¤˝◊√√ Œ˚,

Œ¸˝◊√√fl¡±˘1 Ú±È¬fl¡1 Ú±˚˛fl¡ ’±1n∏ Ú±ø˚˛fl¡±, Ò˜«˙±¶a˜”˘fl¡ ˝√√À˘›,

¸Ó¬ÀÓ¬ Ê√±Ó¬œ˚˛ ¸“±‰¬Ó¬ ˜1± Δ˝√√øÂ√˘º ·œÓ¬-¬ı±√… 1±·-1±ø·Ìœ

¸˜≈√±˚˛ Ê√±Ó¬œ˚˛ ≈1Ó¬ ¬ıg± Δ˝√√øÂ√˘º Œ¸˝◊√√ fl¡±1ÀÌ˝◊√√ ’±˜±1 ¬Û≈1øÌ

Ú±È¬ø¬ı˘±fl¡ ’±øÊ√› ’È¬˘ˆ¬±Àª øÈ¬øfl¡¬ı ¬Û±ø1ÀÂ√º ...........’±øÊ√1

’¸˜œ˚˛± Ú±È¬fl¡ Úfl¡˘œ Œ¬ı˝√√±øÚ1 øÚø‰¬Ú±º ˝◊√√˚˛±1 õ∂Ì±˘œ, ˆ¬±›-

ˆ¬eœ ·œÓ¬-¬ı±√… fl¡À˘± Úfl¡˘œº ’±Ú øfl¡, Ú± ˛fl¡ ’±1n∏ Ú±ø ˛fl¡±›


’±Ú1 ¬Û1± Ò±1 fl¡1±º Œ¸˝◊√√fl¡±1ÀÌ ≈√˝◊√√-¤‡Ú ¬ı±ÀÊ√ ’±øÊ√fl¡±ø˘1

Ú±È¬fl¡1 ¸≈fl¡œ˚˛±Q Ú±˝◊√√º 32

¤˝◊√√ ¸•Û±√fl¡œ˚˛ õ∂¬ıgÓ¬ ¸˜fl¡±˘œÚ ’¸˜œ˚˛± Ú±È¬fl¡1

ˆ¬øª¯∏…Ó¬ ¸μˆ¬«Ó¬ ÛΩÚ±Ô Œ·±˝√√±ø¤û¬ı1n∏ª±1 ˙—fl¡±¢∂ô¶Ó¬±

¬Ûø1¶£¬≈È¬ Δ˝√√ÀÂ√º õ∂Ô˜ ˆ¬±·, ¸5˜ ¸—‡…± ëÿ¯∏±í1 ¸•Û±√fl¡œ˚˛

õ∂¬ıgÓ¬ ¬ÛΩÚ±Ô Œ·±˝√√±ø¤û¬ı1n∏ª±˝◊√√ ’¸˜1 õ∂±‰¬œÚÓ¬˜ ø˙äfl¡˘±

¶§Ì«ø˙ä ¸μˆ¬«ÀÓ¬± ’±À˘±fl¡¬Û±Ó¬ fl¡ø1ÀÂ√º ’¸˜1 Œ¸±Ì-1+¬Û

’±1n∏ Ó¬±À1˝◊√√ ·Ï¬ˇ± ø¬ıø‰S¬’˘—fl¡±11 Œ˙±ˆ¬± ¸μˆ¬«Ó¬ ˝◊√√˚˛±Ó¬

’±À˘±‰¬Ú± ’±·¬ıÏ¬ˇ±˝◊√√ Œ·±˝√√±ø¤û¬ı1n∏ª±˝◊√√ ŒÓ¬›“1 ˜ÚÓ¬ Ôfl¡±

¸—¶‘®øÓ¬ Œõ∂˜1 ¬Ûø1‰¬˚˛ √±ø„√√ Òø1ÀÂ√º ëÿ¯∏±í1 ¸•Û±√fl¡œ˚˛

õ∂¬ıgÓ¬ —¶‘®øÓ¬ ø¬ı‰¬±1 fl¡ø1À˘ ¤ ◊√√ fl¡Ô± ¶Û©Ü Δ √√ ¬ÛÀ1º Ó¬±fl¡1œ ˛±

¸—‡…fl¡ •Û±√fl¡œ˚ õ∂¬ıgÓ¬À √√ Œ·± √√±ø¤û¬ı1n∏ª± ◊√√ ±—¶‘®øÓ¬fl¡ ø¬ı ∏ ˛

ø˝√√‰¬±À¬Û ¢∂˝√√Ì fl¡ø1ÀÂ√ ’±1n∏ Ó¬±ÀÓ¬ ◊√√ ŒÓ¬›“1 —¶‘®øÓ¬ ¬±¬ıÚ± ≈μ1

1+¬ÛÓ¬ õ∂¶£¬≈øÈ¬Ó¬ Δ˝√√ÀÂ√º

ÿÚø¬ı—˙ ˙øÓ¬fl¡±1 Œ˙¯∏ˆ¬±· ’±1n∏ ø¬ı—˙ ˙øÓ¬fl¡±1

’±ø√ˆ¬±·Ó¬ õ∂fl¡±ø˙Ó¬ ’±À˘±‰¬Úœ¸˜”˝√√1 øˆ¬Ó¬1Ó¬ ¸±ø˝√√Ó¬…-

Œ‰¬Ó¬Ú±1 ø√˙ÀÈ¬± Î¬ ◊æ√±ø¸Ó¬ fl¡ø1 ŒÓ¬±˘± ¤‡Ú ’¢∂Ìœ

’±À˘±‰¬Úœ1+ÀÛ ¬ÛΩÚ±Ô Œ·±˝√√±ø¤û¬ı1n∏ª± ¸•Û±ø√Ó¬ ëÿ¯∏±í˝◊√√

Ûø1ø‰¬øÓ¬ ˘±ˆ¬ fl¡ø1øÂ√˘º ’¸˜œ˚˛± Ú¬ı…Ú…±¸1 ø˚ÀÈ¬± Ò±1±

Œ·±˝√√±ø¤û¬ı1n∏ª±1 ¸±ø˝√√Ó¬…1 ˜±Ê√Ó¬ õ∂fl¡±˙ ¬Û±˝◊√√øÂ√˘ Œ¸˝◊√√ÀÈ¬±Àfl¡

¬Ûø1¬Û≈©Ü fl¡ø1 Ó≈¬ø˘øÂ√˘ ŒÓ¬›“ ¸•Û±√Ú± fl¡1± ëÿ¯∏±í ’±1n∏

ë’¸˜¬ıø ôLíÀ˚ ˛º33

ë ÿ¯∏±í1 ¸•Û± √fl¡œ˚ ˛ õ∂ ¬ıgÀ¬ı±1Ó¬

Œ·±˝√ √±ø¤û¬ı1n ∏ª±1 ¸±ø˝√ √Ó¬…À‰¬Ó¬Ú±1 ¶§±é¬1 Œ¬Û±ª± ˚±˚˛º

’±À˘±‰¬Úœ‡Ú1 õ∂Ô˜ÀÈ¬± ¸—‡…±ÀÓ¬ Œ·±˝√√±ø¤û¬ı1n∏ª±˝◊√√ ŒÓ¬›“1

¸±ø˝√√Ó¬… ¸•Ûfl¡œ«˚˛ ø‰¬ôL±-Œ‰¬Ó¬Ú±1 ’±ˆ¬±¸ √±ø„√√ Òø1ÀÂ√ ’±1n∏

Ê√±Ó¬œ˚˛ ¸±ø˝√√Ó¬…1 Î¬◊ißøÓ¬ ¸±ÒÀÚ˝◊√√ Œ˚ ëÿ¯∏±í õ∂fl¡±˙1 Î¬◊ÀV˙…

Œ¸˚˛±› ¬ı…Mê√ fl¡ø1ÀÂ√º34

¤Àfl¡¸˜˚˛ÀÓ¬ ŒÓ¬›“ 1±Ê√ÕÚøÓ¬fl¡ ’±1n∏

Ò˜œ« ˛ ø¬ı ∏ ˛fl¡ ëÿ ∏±í1 ·Gœ1 ¬ı±ø˝√√1Ó¬ 1±ø‡ÀÂ√º õ∂¸eÓ¬– ¤Àfl¡È¬±

¸•Û±√fl¡œ˚˛ õ∂¬ıgÀÓ¬ Œ·±˝√√±ø¤û¬ı1n∏ª±˝◊√√ 1±Ê√ÚœøÓ¬ ’±1n∏ Ò˜«1

õ∂ˆ¬±ª1 Ù¬˘Ó¬ ¸±ø˝√√Ó¬…À¸ª±Ó¬ ø¬ıø‚øÚ ‚È¬±1 fl¡Ô±› Î¬◊À~‡

fl¡ø1ÀÂ√ óó ë¸±ø √√Ó¬…-Œ¸ª± ¤fl¡ õ∂fl¡±1 Î¬◊√±¸œÚ Ò «, ◊√√ ±Ó¬ 1±Ê√fl¡œ˚

’±1n∏ Ò˜«-¸•§gœ˚˛ Ê√?˘œ˚˛± ø¬ı¯∏˚˛1 Œ˚±· Ôfl¡±ÀÈ¬± ¬ı±=Úœ˚˛›

Ú˝√√˚˛ºí 35

¸±ø˝√√Ó¬…-’Ú≈1±·œ Œ·±˝√√±ø¤û¬ı1n∏ª±˝◊√√ ˘ÑœÚ±Ô Œ¬ıÊ√¬ı1n∏ª±

’±1n∏ ’Ú…±Ú…¸fl¡˘1 ¤fl¡±ôL õ∂À‰¬©Ü±Ó¬ ·Ï¬ˇ Δ˘ Î¬◊Í¬± ë’¸˜œ˚˛±

ˆ¬±¯∏±1 Î¬◊ißøÓ¬ ¸±øÒÚœ ¸ˆ¬±í1 ’øÒÀ¬ı˙ÚÀ¬ı±1Ó¬ ¸Ó¬ÀÓ¬

Î¬◊¬Ûø¶öÓ¬ ’±øÂ√˘ ’±1n∏ ¤˝◊ ¸ˆ¬±1 ø¬ıøˆ¬iß fl¡±˚«Sê˜øÌfl¡±1 õ∂øÓ¬

ŒÓ¬›“ ¸˝√√À˚±ø·Ó¬± õ∂√˙«Ú fl¡ø1øÂ√˘º36

Ó¬≈√¬Ûø1 ¸±ø˝√√Ó¬…fl¡

Î¬◊»fl‘¡©ÜÓ¬± õ∂√±Ú ’±1n∏ ˚Ô±À˚±·… ·øÓ¬√±Ú fl¡1±1 ŒéSÓ¬ ¤˝◊√√

’Ú≈á¬±ÚøÈ¬1 fl¡1Ìœ˚˛› ˚ÀÔ©Ü ¬ı≈ø˘ ŒÓ¬›“ ’Ú≈ˆ¬ª fl¡ø1øÂ√˘º

Œ·± √√±ø¤û¬ı1n∏ª± ◊√√ ¤ ◊√√ ’Ú≈ ¬ª-Î¬◊¬Û˘øtÀfl¡ ¬ı…Mê√ fl¡ø1øÂ√ ëÿ ∏±í1

¸•Û±√fl¡œ˚˛ õ∂¬ıgÓ¬º ë’¸˜œ˚˛± ˆ¬±¯∏±1 Î¬◊ißøÓ¬ ¸±øÒÚœ ¸ˆ¬±í1

ø√flƒ¡-√˙«Ú fl¡1±1 Î¬◊ÀVÀ˙… ŒÓ¬›“ ø˘ø‡øÂ√˘ ñ

’¸˜œ˚˛± ˆ¬±¯∏±1 Î¬◊ißøÓ¬ ¸±øÒÚœ ¸ˆ¬±í ø¬ı˘±fl¡1 ¤øÓ¬˚˛±

Œ˚ÃªÚ ’ª¶ö±º ¤ÀÓ¬Àfl¡, ¤øÓ¬ ˛± Δ1ÀÂ√º ¶§1+¬Û±Ô«Ó¬ ˆ¬± ◊√√ ’±ø√

ˆ¬±·Ó¬ ’±˜±1 ¸±ø˝√√Ó¬…À¸ªfl¡ ’±1n∏ ˜±Ó‘¬ˆ¬±¯∏±1 ø˝√√Ó¬±˙œ¸fl¡˘1

˜ÚÓ¬ ’±À˘±‰¬Ú±1 1n∏ø‰¬ ˜±ÀÔ±Ú ¬ıUª±À˘º ¤øÓ¬˚˛± Ó¬±fl¡ fl¡±˚«Ó¬

˘·±¬ı1 ¸˜˚˛º37

¬ÛΩÚ±Ô Œ·±˝√√±ø¤û¬ı1n∏ª±1 Ê√œªÚ-¬Ûø1Sê˜±Ó¬ ë’¸˜œ˚˛±

ˆ¬±¯∏±1 Î¬◊ißøÓ¬ ±øÒÚœ ˆ¬±í1 õ∂ˆ¬±ª ’±øÂ√˘ ¬ı…±¬Ûfl¡º ¤˝◊√√ ˆ¬±1

¤fl¡ ¬ı±ø¯∏«fl¡ ’øÒÀ¬ı˙ÚÓ¬ Œ˝√√˜‰¬f Œ·±¶§±˜œ1 ¡Z±1± ÛøÍ¬Ó¬

ë’¸˜œ ˛± ¬± ∏±í œ ∏«fl¡ õ∂¬ıg ◊√√ Œ·± √√±ø¤û¬ı1n∏ª±1 ÚÓ¬ ’±À √√±˜1

¬Û”¬ı«À·Ã1ª, ’¸˜œ˚˛± Ê√±øÓ¬1 ˆ¬±¬ı, ’±À˝√√±˜ ˆ¬±¯∏±1 ¬Û≈Ú1n∏X±1,

’¸˜œ˚˛± ¸±ø˝√√Ó¬…1 ¿¬ı‘øX ¸±ÒÚ, ’¸˜1 ¬Û≈1øÌ Ó¬Ô…-¸—¢∂˝√√

˝◊√√Ó¬…±ø√ ¸•Ûfl¡œ«˚˛ ø‰¬ôL±-Œ‰¬Ó¬Ú±fl¡ ¸˜‘X fl¡ø1øÂ√˘º38

’¸˜1

Î¬◊iß˚˛Ú1 Ò±1± ’±1n∏ Ê√±Ó¬œ˚˛ ¸±ø˝√√Ó¬…fl¡ õ∂·øÓ¬1 ¬ÛÔÓ¬ ’¢∂¸1

fl¡1±1 ŒéSÓ¬ ë’¸˜œ˚˛± ˆ¬±¯∏±1 Î¬◊ißøÓ¬ ¸±øÒÚœ ¸ˆ¬±í1 ¬ı1„√√øÌ

¸μˆ¬«Ó¬ ¬ÛΩÚ±Ô Œ·±˝√√±ø¤û¬ı1n∏ª±˝◊√√ ëÿ¯∏±í1 •Û±√fl¡œ˚˛ õ∂¬ıgÓ¬

øÚÊ√¶§ Ò…±Ú-Ò±1Ì± ¬ı…Mê√ fl¡ø1ÀÂ√º ŒÓ¬›“ ¸±ø˝√√Ó¬… ’±1n∏ Ê√±øÓ¬1

Î¬◊ißøÓ¬1 ŒéSÓ¬ ¤ÀÚÒ1Ì1 ’Ú≈á¬±Ú1 ¸•Ûfl«¡ÀÈ¬± ’Ú≈Ò±ªÚ

fl¡ø1¬ıÕ˘ é¬˜ Δ √√ÀÂ√ ’±1n∏ Œ¸À ˛À √√ ëÿ ∏±í1 •Û±√fl¡œ ˛ õ∂¬ıgÓ¬

ø˘ø‡ÀÂ√ óó

Œfl¡±ÀÚ± Œ√˙1 ¸ˆ¬…Ó¬±1 Î¬◊ißøÓ¬ ·Í¬Ú fl¡ø1¬ıÕ˘ ˝√√íÀ˘ Œ¸˝◊√√

Œ√˙1 ¸±ø˝√√Ó¬…fl¡ Ó¬±1 ‚±˝◊√√˜±1ø˘ ¬Û±øÓ¬ ˘í¬ı ˘±À·º Œfl¡±Ú

Ê√±øÓ¬ øfl¡˜±Ú ¸ˆ¬… Ó¬±1 õ∂˜±Ì ¬ı≈øÊ√¬ıÕ˘ ˝√√íÀ˘, Œ¸˝◊√√ Ê√±øÓ¬1

¸±ø˝√√Ó¬… øfl¡˜±Ú Î¬◊ißÓ¬, Ó¬±fl¡ Ê≈√ø‡ ‰¬±¬ı1 √fl«¡±1 ˝√√˚˛º ˝◊√√ ¸˜±Ê√1

¬ı± Ê√±øÓ¬ ø¬ıÀ˙¯∏1 ’ˆ¬±ª ¬Û1œé¬±1 ¬Û1± ˘±ˆ¬ fl¡1± ø¸X±ôLº

’±1n∏, ¤À˚˛ ¸ˆ¬…Ó¬±1 øÚ√˙«Ú ¬ı≈ø˘ ø¶ö1 Œ˝√√±ª±Ó¬ ¬Û‘øÔªœ1 ¸ˆ¬…

Ê√±øÓ¬ø¬ı˘±Àfl¡ øÚÊ√ øÚÊ√ Ê√±Ó¬œ˚˛ ±ø˝√√Ó¬…1 Î¬◊ißøÓ¬Ó¬ ’±øÊ√fl¡±ø˘

˜Ú ¬Û±ø1 ˘±ø·ÀÂ√º ’¸˜œ˚˛± ˆ¬±¯∏±› Œ˚ ¤È¬± ¬Û≈1øÌ ’±1n∏

¶§±ÒœÚ ˆ¬±¯∏± Ó¬±1 ¬ıU˘ õ∂˜±Ì Œ¬Û±ª± Δ·ÀÂ√º ¤ÀÓ¬Àfl¡ ’±˜±1

Œ√˙1 Ú±Ú± Í¬±˝◊√√Ó¬ ë’¸˜œ˚˛± ˆ¬±¯∏±1 Î¬◊ißøÓ¬ ¸±øÒÚœ ¸ˆ¬±í1

Œ˘‡ ¬ıÏ¬ˇ± ◊√√ ’±˜±1 Ê√±Ó¬œ ˛ ±ø √√Ó¬…1 Î¬◊ißøÓ¬ Ò±ÀÈ¬± ¤ ◊√√ ˜ ˛ÀÓ¬

’±˜±1 õ∂Ò±Ú fl¡Ó«¬¬ı… Δ˝√√ÀÂ√º39

’¸˜œ˚˛± ˆ¬±¯∏± ’±1n∏ ¸±ø˝√√Ó¬…˝◊√√ ˝◊√√˚˛±1 √œ‚«fl¡±˘œÚ ¬ÛÔ

¬Ûø1Sê˜±Ó¬ ø¬ıøˆ¬iß ¸—fl¡È¬ ’±1n∏ ¸—˙˚˛1 ˜≈˝√√ ”Ó«¬ ’øÓ¬Sê˜

fl¡ø1¬ı˘·œ˚˛± Δ˝√√ÀÂ√º ¤˝◊√√ —fl¡È¬fl¡±˘œÚ ˜˚˛Ó¬ ø¬ıøˆ¬ißÊ√Ú ø¬ı:

¬ı…øMê√À˚˛ ’¸˜œ˚˛± ¬±¯∏± ’±1n∏ ±ø˝√√Ó¬… μˆ¬«Ó¬ øÚÊ√¶§ Ó¬±˜Ó¬

¬ı…Mê√ fl¡ø1ÀÂ√º ¬ÛøGÓ¬¸fl¡˘1 ø¬ıøˆ¬iß ¬ıMê√¬ı… ’±1n∏ Œ¸˝◊√√À¬ı±11

ø¬ıô¶‘Ó¬ ¬ı…±‡…± ’¸˜œ˚˛± ’±À˘±‰¬Úœ1 ¸•Û±√fl¡¸fl¡À˘ √±ø„√√

Òø1ÀÂ√º ¤ÀÚ ¤fl¡ Î¬◊¬Û˘é¬ÀÓ¬ ¬ÛΩÚ±Ô Œ·± √√±ø¤û¬ı1n∏ª± ◊√√ ëÿ ∏±íÓ¬

ø˜©Ü±1 ¤Ù¬. Î¬¬ıø˘Î¬◊ ‰≈¬Îƒ¬˜±‰«¬Ú1 Î¬◊X‘øÓ¬ √±ø„√√ Òø1ÀÂ√ ’±1n∏

’¸˜œ˚˛± ˆ¬±¯∏±1 ˆ¬øª¯∏…Ó¬ ¸μˆ¬«Ó¬ ’±À˘±fl¡¬Û±Ó¬ fl¡ø1ÀÂ√º

‰≈¬Î¬ƒ ±‰«¬ÀÚ ’¸˜œ˚˛± ¬± ∏± ’±1n∏ ±ø˝√√Ó¬… μˆ¬«Ó¬ ø˘‡± Ú¢∂±˜1

Î¬◊ø~‡ÀÚ± Œ·±˝√√±ø¤û¬ı1n∏ª±1 ¸•Û±√fl¡œ˚˛ õ∂¬ıgÓ¬ ’±ÀÂ√º ¤˝◊√√

˜Ú¢∂±˜Ó¬ ‰≈¬Î¬ƒ˜±‰«¬ÀÚ ’¸˜œ˚˛± ˆ¬±¯∏±1 ˙sˆ¬±G±1Ó¬ ¸—¶‘®Ó¬

ˆ¬±¯∏±1 ˙s ¸≈˜≈ª±˝◊√√ Ê√±Ó¬œ˚˛ ˆ¬±¯∏± ’±1n∏ ¸±ø˝√√øÓ¬…fl¡ ø¬ı¬Û√¢∂ô¶

fl¡ø1¬ıÕ˘ ±Ú± fl¡ø1ÀÂ√º40

¬ÛΩÚ±Ô Œ·± √√±ø¤û¬ı1n∏ª± ◊√√› ‰≈¬Îƒ¬˜±‰«¬Ú1

˜ôL¬ı…fl¡ ¸˜Ô«Ú fl¡ø1ÀÂ√ ’±1n∏ ‰≈¬Îƒ¬˜±‰«¬Ú1 ¬Û1±˜˙« ¢∂˝√√Ì fl¡ø1À˘

’¸˜œ˚˛± ˆ¬±¯∏±1 Î¬◊ißøÓ¬ ˝√√í¬ı ¬ı≈ø˘ ˜ôL¬ı… õ∂√±Ú fl¡ø1ÀÂ√ óó

’±À˝√√±˜ 1Ê√±1 õ∂±˚˛ ¸±Ó¬˙ ¬ıÂ√1œ˚˛± ˙±¸Ú1 Ó¬˘Ó¬ Ô±øfl¡›

Œ˚ ’¸˜œ˚˛± ˆ¬±¯∏± ’¸˜œ˚˛± Δ˝√√À˚˛ Ô±øfl¡˘ ’±1n∏ ˜≈Â√˘˜±Ú1

ø¬ı¯∏˜ ‡Â√fl¡± ‡±À˚˛± Œ˚ ø¸ Í¬Ú Òø1À˚˛ 1í˘ ‰≈¬Îƒ¬˜±‰«¬Ú ‰¬±˝√√±À¬ı

ŒÓ¬›“1 ˜Ú¢∂±˜1 ’±·À‰¬±ª±Ó¬ Ó¬±Àfl¡± ¬ı≈Ê√±˝◊√√ Δfl¡ÀÂ√º ¤ÀÓ¬Àfl¡

¬ı‘øÈ¬Â√ ˙±¸Ú1 Ó¬˘ÀÓ¬± ’¸˜œ˚˛± ˆ¬±¯∏± ’¸˜œ˚˛± Δ˝√√À˚˛ Ô±øfl¡¬ı,

’±1n∏ Û”¬ı«¬ı—·1 Œ˝√√‰¬±Ó¬ ¬Ûø1› ø¸ Í¬Ú Òø1 1í¬ı ¬ı≈ø˘ ’±˜±1

ÒËn∏¬ıø¬ıù´±¸ , ˜±S ¸˜¸…± ¬ı≈øÊ√ ’¸˜œ˚˛± 1±˝◊√√Ê√1 ‰¬fl≈¡ ˜≈fl¡ø˘ ˝√√í¬ı

˘±À·º41

¤˝◊√√ ˜ôL¬ı…˝◊√√ Œ·±˝√√±ø¤û¬ı1n∏ª±fl¡ ’¸˜œ˚˛± ˆ¬±¯∏± ¸±ø˝√√Ó¬…1

¤Ê√Ú ø˝√√Ó¬ ø‰¬ôL±fl¡±1œ ¬ı…øMê1+¬ÛÓ¬ õ∂øÓ¬á¬±¬ÛÚ fl¡ø1 Ó≈¬ø˘ÀÂ√º

ëÿ¯∏±í1 ¸•Û±√fl¡ ø˝√√‰¬±À¬Û ¬ÛΩÚ±Ô Œ·±˝√√±ø¤û¬ı1n∏ª±1 ø‰¬ôL±-

Œ‰¬Ó¬Ú±Ó¬ ¸±ø˝√√Ó¬…-˜Ú¶®Ó¬±˝◊√√ ø¬ıÀ˙¯∏ ¶ö±Ú ˘±ˆ¬ fl¡ø1øÂ√˘ ’±1n∏

Ó¬±1 Î¬◊»fl‘¡©Ü õ∂˜±Ì ëÿ¯∏±í1 ¸•Û±√fl¡œ˚˛ õ∂¬ıg¸˜”˝√√º

ÿÚø¬ı—˙ ˙øÓ¬fl¡±Ó¬ ’gfl¡±1±26√iß Δ˝√√ ¬Û1± ’¸˜ Ó¬Ô±

ˆ¬±1Ó¬¬ı¯∏«1 ¸˜±Ê√¬ı…ª¶ö±fl¡ ø¬ı—˙ ˙øÓ¬fl¡±1 õ∂Ô˜ÀÈ¬± √˙fl¡ÀÓ¬

Î¬ ◊M√ √1Ì1 ¬ÛÔ õ∂√˙«Ú fl¡1± ’±À˘±‰¬Úœ ’±øÂ√˘ ¬ÛΩÚ±Ô

Œ·±˝√√±ø¤û¬ı1n∏ª± •Û±ø√Ó¬ ëÿ¯∏±íº ±ø˝√√Ó¬… ±ÒÚ± ëÿ¯∏±í˝◊√√ ¢∂˝√√Ì

fl¡1± õ∂Ô˜ ’¢∂±øÒfl¡±1 ’±øÂ√˘ ˚ø√› ’±À˘±‰¬Úœ‡Ú1 ø¬ıøˆ¬iß

õ∂¸eÓ¬ ◊√√˚˛±Ó¬ õ∂fl¡±˙ ¬Û±˝◊√√ÀÂ√ õ∂À√˙ ’±1n∏ 1±©Ü™ •Ûfl¡œ«˚˛ ø‰¬ôL±-

Œ‰¬Ó¬Ú±º ’±À˘±‰¬Úœ‡Ú1 ¸•Û±√fl¡œ˚˛ õ∂¬ıg¸˜”˝√√ÀÓ¬± õ∂±À√ø˙fl¡

’±1n∏ 1±©Ü™œ˚˛ Œ‰¬Ó¬Ú±˝◊√√ øSê˚˛± fl¡1± Œ√‡± ˚±˚˛º

¤Àfl¡È¬± Ê√±øÓ¬1 Ê√±Ó¬œ˚˛ Ê√œªÚ ø¬ıøˆ¬iß ˜˚˛Ó¬ ’±1n∏ ø¬ıøˆ¬iß

fl¡±1ÌÓ¬ ø¬ı¬Û√±¬Ûiß Δ˝√√ ¬Ûø1¬ı ¬Û±À1º ¤ÀÚ ¸˜˚˛Ó¬ Ê√±øÓ¬ÀÈ¬±1

¸±˜ø¢∂fl¡ ø¬ıfl¡±˙ ¬ı±Ò±¢∂ô¶ Δ˝√√ ¬ÛÀ1º ˝◊√√˚˛±1 õ∂ˆ¬±ª ¸≈”√1õ∂¸±1œ

’±1n∏ ˝◊√√ Ê√±øÓ¬1 ˆ¬±¯∏±, ¸±ø˝√√Ó¬…, ¸˜±Ê√, ¸—¶‘®øÓ¬, ’Ô«ÚœøÓ¬

’±ø√ ¸fl¡À˘± ø√˙Àfl¡ õ∂ˆ¬±ª±øi§Ó¬ fl¡À1º ˜±Ú1 ’¸˜ ’±Sê˜Ì

’±1n∏ Ó¬±1 ¬Û1ªÓ¬œ« ¸˜˚˛Ó¬ ˝◊√√—1±Ê√1 ’¬Û˙±¸ÀÚ ’¸˜Ó¬ ¤fl¡

’ø¶ö1Ó¬±1 ¸‘ø©Ü fl¡ø1øÂ√˘º Ù¬˘¶§1+À¬Û ’¸˜œ˚˛± Ê√±øÓ¬ õ∂¬ı˘

¸—fl¡È¬1 ·1±˝√√Ó¬ ¬Ûø1øÂ√˘º õ∂À√˙ ’±1n∏ 1±©Ü™Ó¬ Î¬◊æ√ª Œ˝√√±ª±

ø¬ıøˆ¬iß ¸—fl¡È¬ øÚ1¸Ú1 ŒéSÓ¬ ø˙äœ-¸±ø˝√√øÓ¬…fl¡1 fl¡1Ìœ˚˛

’ÀÚfl¡º ’Ó¬œÓ¬À1 ¬Û1±˝◊√√ ø˙äœ-¸±ø˝√√øÓ¬…Àfl¡ ˝◊√√˚˛±1 ¬ı±À¬ı ø¬ıøˆ¬iß

Î¬◊¬Û±À˚˛ øÚÊ√1 ’ø1˝√√Ì± ’±·¬ıÏ¬ ˇ±˝◊ √ √ ’±ø˝√ √ÀÂ√º42

¬ÛΩÚ±Ô

Œ·±˝√√±ø¤û¬ı1n∏ª± ◊√√› ’¸˜ ’±1n∏ ’¸˜œ ˛± ˜±Ê√¬ı…ª¶ö±Ó¬ õ∂Ó¬…é¬

fl¡1± ø¬ıø¬ıÒ Œfl¡À1±Ìfl¡ ëÿ¯∏±í1 ¸•Û±√fl¡œ˚˛ õ∂¬ıg1 Ê√ø1˚˛ÀÓ¬

Î¬◊√„√√±˝◊√√ ø√øÂ√˘º Ó¬≈√¬Ûø1 Œ¸˝◊√√¸˜”˝√√1 Û1± ¬Ûø1S±Ì1 ¬ı±À¬ı

˚Ô±À˚±·… ¬ÛÔ õ∂√˙«Ú fl¡ø1 øÚÊ√1 ’¸˜Àõ∂˜1 ‰¬±ÀÚøfl¡ √±ø„√√

Òø1øÂ√˘º ÿÚø¬ı—˙ ˙øÓ¬fl¡±Ó¬ ’¸˜Ó¬ ¤˘±·œ ˝√√í¬ıÕ˘ Ò1±

’¸˜œ ˛± ¬± ∏± ’±1n∏ ’¸˜1 õ∂±‰¬œÚ fl¡œøÓ«¬¸ ” √√1 ≈√1¬ı¶ö± õ∂Ó¬…é¬

fl¡ø1 ¬ÛΩÚ±Ô Œ·±˝√√±ø¤û ¬ı1n∏ª± ø‰¬øôLÓ¬ Δ˝√√ ¬Ûø1øÂ√˘º Œ¸˝◊√√¸˜”˝√√fl¡

Î¬◊X±11 ¬ı±À¬ı ŒÓ¬›“ õ∂±Ì¬ÛÀÌ õ∂À‰¬©Ü± ‰¬˘±˝◊√√øÂ√˘ ’±1n∏ ëÿ¯∏±í1

¤È¬± ¸•Û±√fl¡œ˚˛ õ∂¬ıgÓ¬ 1±˝◊√√Ê√fl¡ 1Ê√±‚11 ¸˝√√±˚˛ ø¬ı‰¬±ø1¬ıÕ˘

’±˝3√√±Ú Ê√Ú±˝◊√√øÂ√˘º õ∂¸eSêÀ˜ Œ·˝◊√√È¬ ‰¬±˝√√±À¬ı ë’¸˜ ¬ı≈1?œíÓ¬

’¸˜ ¸μˆ¬«Ó¬ fl¡1± ’±Àé¬¬Û¸”‰¬fl¡ ˜ôL¬ı…fl¡ ŒÓ¬›“ ¸˜Ô«ÀÚ±

Ê√Ú±˝◊√√ÀÂ√º ¤˝◊√√ ¸•Û±√fl¡œ˚˛ õ∂¬ıgÓ¬ ’Ú≈ˆ¬”Ó¬ ˝√√˚˛ Œ˚ Œ·˝◊√√È¬1 ø˚

’±Àé¬¬Û Œ¸˚˛± Œ˚Ú Œ·±˝√√±ø¤û¬ı1n∏ª±À1± ’±Àé¬¬Ûº øÚÊ√1

õ∂±À√ø˙fl¡ Œ‰¬Ó¬Ú± Ê√±¢∂Ó¬ fl¡ø1 ¤˝◊√√ õ∂¬ıgÓ¬ Œ·±˝√√±ø¤û¬ı1n∏ª±˝◊√√

ø˘ø‡øÂ√˘ñ

ø˜– Œ·˝◊√√È¬ ‰¬±˝√√±¬ı1 ’±¸±˜1 ¬ı≈1?œ1 ¬Û±Ó¬øÚÓ¬ Δfl¡ÀÂ√ Œ˚

¸•Û”Ì« ¬ı≈1?œ 1‡±1 ¬Û±fl¡Ó¬ ’±¸±˜ ¬Û‘øÔªœ1 øˆ¬Ó¬1Ó¬ ¤ÀÎ¬±‡1

’¢∂Ìœ Í¬±˝◊√√º ŒÓ¬ÀôL, ’±¸±˜fl¡ ’¸ˆ¬… ¬ı≈ø˘ Ò1±ÀÈ¬± ˜±Ú≈˝√√1 ¤È¬±

ˆ¬≈˘ Ò±1Ì±, ’±¸±˜ ’Ú≈≈ißÓ¬ ¬ı± ’ø˙øé¬Ó¬ ˝√√í¬ı ¬Û±À1, øfl¡c

’¸ˆ¬… Ú˝√√˚˛º ’˝√√˜ ˆ¬±¯∏±Ó¬ ø˘‡± ¬ı≈1?œø¬ı˘±Àfl¡˝◊√√ ’±¸±˜Ó¬

¸ˆ¬…Ó¬±1 ’ˆ¬·Ú ø‰¬Ú±øfl¡º øfl¡c ø˜©Ü±1 Œ·˝◊√√ÀÈ¬ ’±Àé¬¬Û fl¡ø1ÀÂ√

Œ˚ ¤ÀÚ ’é¬˚˛ fl¡œøÓ«¬ ’±g±1ÀÓ¬ Œˆ¬fl≈¡ø1ÀÂ√, ’±øÊ√fl¡±ø˘ ’˝√√˜

ˆ¬±¯∏± Ê√Ú± Œ˘±fl¡ ÚÔfl¡±Ó¬ ’±¸±À˜ Ó¬±1 Î¬◊¬Ûfl¡±1 ˘í¬ı ¬Û1±

Ú±˝◊√√º ’˝√√˜ ˆ¬±¯∏± ’˘¬Û-’¬Û1¬Û Ê√Ú± ˜±Ú≈˝√√À1± ¸—‡…± ø√ÀÚ

ø√ÀÚ È≈¬øÈ¬ ’±ø˝√√ÀÂ√ , ¤ÀÓ¬Àfl¡ ¸±ø˝√√Ó¬…±Ú≈1±·œ ’¸˜œ˚˛± Œ√˙-

ø˝√√ÕÓ¬¯∏œ1 øˆ¬Ó¬1Ó¬ øfl¡Â≈√˜±ÀÚ ¤˝◊√√ ’Ú±‘√Ó¬ ˆ¬±¯∏±Ó¬ Œ¬Û±Ó¬ Δ·

Ôfl¡± 1P Î¬◊X±ø1¬ı1 ’ÀÔ« ¬Û1± ˚±˚˛˜±ÀÚ Ó¬±fl¡ ø˙øfl¡¬ıÕ˘ ˚P

fl¡1± Î¬◊ø‰¬Ó¬º43

1Ê√±‚11 ¸˝√√±˚˛-¸±˝√√±˚… Ó¬Ô± ’±ôLø1fl¡Ó¬±˝◊√√ õ∂À√˙ ¤‡Ú

’±1n∏ Ê√±øÓ¬ ¤È¬±fl¡ õ∂·øÓ¬1 Ò±1± Ó¬œ¬ıËÓ¬1 fl¡1±Ó¬ ¸˝√√±˚˛ fl¡À1º

’¸˜ÀÓ¬± Î¬◊iß˚˛Ú1 ·øÓ¬ øÚÒ«±ø1Ó¬ Δ˝√√øÂ√˘ ’±À˝√√±˜ ’±1n∏ Œfl¡±‰¬

1Ê√±¸fl¡˘1 ˙±¸Úfl¡±˘œÚ ¸˜˚˛À‰¬±ª±Ó¬º ˝◊√√˚˛±1 ¬Û1ªÓ¬œ« ¸˜˚˛Ó¬

’¸˜Ó¬ ¤fl¡ ˆ¬±À„√√±Ú˜≈‡œ õ∂ªÌÓ¬±˝◊√√ ·± fl¡ø1 Î¬◊øÍ¬øÂ√˘ ’±1n∏ ¤˝◊√√

õ∂ªÌÓ¬± ’±1y Δ˝√ √øÂ√˘ ’©Ü±√˙ ˙øÓ¬fl¡±1 Œ˙¯∏ˆ¬±·Ó¬º



Œ˜±ª±˜1œ˚˛± ·Ì ’ˆ¬”…O±Ú, ˜±Ú1 Î¬◊¬Û^ª ˝◊√√Ó¬…±ø√ ≈√À˚«±À·

’¸˜1 Î¬◊iß˚˛Ú1 ·øÓ¬ 1n∏X fl¡ø1 Ó≈¬ø˘øÂ√˘º ¤ÀÚ’ª¶ö±Ó¬ ’¸˜

‰¬1˜ ≈√À «±·1 ij≈‡œÚ √√í¬ı˘·œ ˛± Δ˝√√øÂ√˘ ’±1n∏ ’¸˜œ ˛± õ∂Ê√± ◊√√

¤˝◊√√ ‰¬1˜ 1±©Ü™-≈√À˚«±· ¬Û±˝√√ø1¬ı ¬Û1± Ú±øÂ√˘º44

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¬ÛΩÚ±Ô Œ·±˝√√±ø¤û¬ı1n∏ª± ◊√√ ’¸˜1 õ∂øÓ¬ ·ˆ¬œ1 ’±ôLø1fl¡Ó¬± ’±1n∏

õ∂œøÓ¬ õ∂√˙«Ú fl¡ø1øÂ√˘ ¸±ø˝√√Ó¬…¸‘ø©Ü1 ˜±Ò…À˜À1º ëÿ¯∏±í1

¸•Û±√fl¡œ˚˛ õ∂¬ıgÓ¬ Œ·±˝√√±ø¤û¬ı1n∏ª±1 ’¸˜ ’±1n∏ ’¸˜œ˚˛±

Ê√±øÓ¬1 õ∂øÓ¬ Ôfl¡± ’±ôLø1fl¡Ó¬±1 õ∂øÓ¬Ù¬˘Ú ‚È¬± Œ√‡± ˚±˚˛º

ø¬ı—˙ ˙øÓ¬fl¡±1 õ∂Ô˜ÀÈ¬± √˙fl¡Ó¬ ’¸˜œ˚˛± Ê√±øÓ¬1 ≈√1ª¶ö±

õ∂Ó¬…é¬ fl¡ø1 ¬ÛΩÚ±Ô Œ·±˝√√±ø¤û¬ı1n∏ª± ø‰¬øôLÓ¬ Δ˝√√ ¬Ûø1øÂ√˘º ◊√√ ˛±Ó¬

ŒÓ¬›“1 ’ôL1Ó¬ ’¸˜œ˚˛± Ê√±øÓ¬1 õ∂øÓ¬ ø˚ ˝√√+√˚˛Ó¬± Ó¬±fl¡ ŒÓ¬›“

õ∂√˙«Ú fl¡ø1ÀÂ√ ’±1n∏ ’Ò–¬ÛÓ¬ÀÚ ˚±¬ıÕ˘ Ò1± Ê√±øÓ¬ÀÈ¬±fl¡

ø√flƒ¡√˙«Ú1 õ∂À‰¬©Ü± ‰¬˘±˝◊√√ÀÂ√º ¤˝◊√√ÀéSÓ¬ ˘é¬…w©Ü Δ˝√√ ¬Û1±

Ê√±øÓ¬ÀÈ¬±fl¡ ˘é¬… ø¶ö1 fl¡ø1 ˘í¬ıÕ˘› ŒÓ¬›“ ˜LaÌ± õ∂√±Ú fl¡ø1ÀÂ√

¤˝◊√√√À1ñ

’¸˜œ˚˛± Ê√±øÓ¬ ¤øÓ¬˚˛± Î¬◊ißøÓ¬1 Ê√‡˘±1 øÚÀ‰¬˝◊√√ ’±ø√

‡±¬ÛÓ¬, Sê˜±» ›¬Û1Õ˘ Î¬◊ÀÍ“¬±ÀÓ¬ øfl¡ øÚ˚˛˜ õ∂Ì±˘œÓ¬ Òø1 fl¡±˘Ó¬

Œfl¡ÀÚ Δ˝√√ Î¬◊ÀÍ¬ ¤øÓ¬˚˛±› Ó¬±1 øÚ(˚˛ Œ˝√√±ª± Ú±˝◊√√º.......√√ ‰¬˜≈Õfl¡

fl¡í¬ıÕ˘ ·íÀ˘ ’¸˜œ˚˛± Ê√±øÓ¬1 ¬ıÓ«¬˜±Ú ø¬ı¯∏˜ ¸˜¸…±1 ’ª¶ö±,

¤˝◊√√ ¸˜˚˛Ó¬ ˘é¬… ø¶ö1 1±ø‡¬ı ŒÚ±ª±ø1À˘ Œ˚ ’¸˜œ˚˛± Ê√±øÓ¬

¤Àfl¡¬ı±À1 ’Ò–¬Û±ÀÓ¬ ±¬ı Œ¸ ◊√√ÀÈ¬± Ò≈1+¬Û , øfl¡ ˛ÀÚ± ≈√¬ı3« œ1 ¬ÛÓ¬Ú

˜±ÀÚ ˜1Ì ¬ı≈øÊ√¬ı ˘±À·º 45

ÛΩÚ±Ô Œ·±˝√√±ø¤û¬ı1n∏ª±˝◊√√ ’¸˜ ’±1n∏ ’¸˜œ˚˛± Ê√±øÓ¬1

’ªÚøÓ¬1 fl¡±1ÀÌ± Î¬◊√ƒ‚±È¬Ú fl¡ø1ÀÂ√º Ê√±øÓ¬1 Î¬◊ißøÓ¬1 ’ÀÔ«

fl¡1± é¬ÀôLfl¡œ˚˛± ø‰¬ôL±¸˜”˝√√fl¡ ŒÓ¬›“ øÚ1Ô«fl¡ ¬ı≈ø˘ Δfl¡ÀÂ√º Ó¬≈√¬Ûø1

¤ÀÚÒ1Ì1 ø‰¬ôL±¸•Ûiß ¬ı…øMê√fl¡ ¸˜±Ê√1 ¬ı±À¬ı ’¬Ûfl¡±1œ

’±‡…±› ŒÓ¬›“ ø√ÀÂ√º ’¸˜, ’¸˜œ˚˛± ¸˜±Ê√ ’±1n∏ ’¸˜œ˚˛±

Ê√±øÓ¬1 Î¬◊iß˚˛Ú1 ˜±Úø¸fl¡Ó¬±fl¡ ’Ú≈õ∂±øÌÓ¬ fl¡ø1 ŒÓ¬›“ ëÿ¯∏±í1

’Ú… ¤fl¡ ¸•Û±√fl¡œ˚˛ õ∂¬ıgÓ¬ ø˘ø‡ÀÂ√ óó

˜≈‡1 fl¡Ô± ’±1n∏ ˝√√±Ó¬1 fl¡±˜ ¤˝◊√√ ≈√˝◊√√1 Œ˜±˘ Ú≈¬ı≈Ê√±›

Ê√±Ó¬œ ˛ ’ªÚøÓ¬1 ¤È¬± Î¬±e1 fl¡±1Ìº Œfl¡±Ú ŒÂ√·Ó¬ ≈‡1 Î¬◊»¸±˝√√

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’±˜±1 Œ√˙1 ˜±Ú≈˝√√1 ¤È¬± Î¬±e1 Œ√±¯∏º.....˜≈‡1 Î¬◊»¸±˝√√ ’±1n∏

fl¡±˚«1 ˝√√±˚˛ ø√¬ıÕ˘ Î¬◊¬Û˚≈Mê√ ŒÂ√· ¬ı≈Ê√±Ó¬ ¬Û±·«Ó¬ √√íÀ˘ Ê√±Ó¬œ˚˛

¸±ÒÚÓ¬ ¸±˜±Ú…Ê√ÀÚ› ˚»øfl¡ø=» Î¬◊¬Ûfl¡±1 fl¡ø1¬ı Û±À1 , øfl¡c

ŒÂ√· Œ˝√ √1n ∏ª±À˘ ¬ı± ŒÂ√· Ú≈¬ı ≈øÊ√À˘ ÒÚœ, ˜±Úœ ¬ı˘œ1

’À˝√√±¬Û≈1n∏¯∏±ÀÔ«› ˆ¬±˘ &Ì ø√¬ı ŒÚ±ª±À1º ¤ÀÓ¬Àfl¡, ¤È¬±

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¤øÓ¬˚˛±1 ¬Û1± ŒÂ√· ¬ı≈øÊ√ ‰¬ø˘¬ıÕ˘ ø˙øfl¡¬ı ˘±À·º46

Œ·±˝√√±ø¤û¬ı1n∏ª±˝◊√√ ’¸˜ Ó¬Ô± ’¸˜œ˚˛± ¸˜±Ê¬ı…ª¶ö±1

’ªÚøÓ¬¸˜”˝√√1 ¬ı±À¬ı ±ÀÔ“± ’±Àé¬¬Û õ∂fl¡±˙1 Ê√ø1˚˛ÀÓ¬˝◊√√ øÚÊ√1

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Ú¬ı… ±Úø¸fl¡Ó¬±fl¡ Î¬◊»¸±˝√√ õ∂√±Ú1 Ê√ø1˚˛ÀÓ¬› øÚÊ√1 õ∂±À√ø˙fl¡

Œ‰¬Ó¬Ú± √œ¬Û…˜±Ú fl¡ø1 Ó≈¬ø˘ÀÂ√º ’¸˜œ ˛± Ê√±øÓ¬ •Ûfl¡œ« ˛ ’ÀÚfl¡

øÚ1n∏»¸±˝√√Ê√Úfl¡ ¬Ûø1‚È¬Ú±1 ø¬ÛÂ√ÀÓ¬± ŒÓ¬›“ ’¸˜ Î¬◊X±11

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ŒÓ¬›“ Ò±1Ì± fl¡À1 Œ˚ ŒÎ¬fl¡±‰¬±˜1 ¤˝◊√√ Ê√±Ó¬œ˚˛ Î¬◊ißøÓ¬1 ø‰¬ôL±˝◊√√

’¸˜fl¡ ’¢∂·øÓ¬1 ¬ÛÔ¸g±Ú ø√¬ıº Œ¸À˚˛À˝√√ ŒÓ¬›“ ø˘ø‡ÀÂ√ óó

ø¬ı√…± ’±1n∏ ¬ı≈øX1 ¬ıÀ˘À1 ’±˜±1 ø˙øé¬Ó¬ ŒÎ¬fl¡±¸fl¡À˘

Œ¸±Úfl¡±À˘ ¸≈‡œ˚˛± ˝√√¬ıÕ˘ ø¬ı‰¬±ø1ÀÂ√º Œ¸˝◊√√ ¸≈‡ ’±øÊ«√¬ı1

Î¬◊¬Û± ˛ø¬ı˘±fl¡ ø¸ø¬ı˘±Àfl¡ ø‰¬øôL¬ıÕ˘ ø¬ı‰¬±ø1ÀÂ√º ’±1n∏, Œ¸ ◊√√ ø‰¬ôL±1

Œ˚ ’ø‰¬À1 ˜ÀÚ±˜˚˛ Ù¬˘ Òø1¬ı, Ó¬±À1± ’±·cfl¡ Œ√‡± Δ·ÀÂ√º

’±ø˜ ’±˙± fl¡ø1ÀÂ“√±, ø˙é¬±1 õ∂fl‘¡Ó¬ ’Ô« ’±˜±1 ˜±Ú≈À˝√√

Œ¸±Úfl¡±À˘ ¬ı≈øÊ√ Î¬◊øÍ¬¬ı, ¸ôL±Ú1 ¸≈-ø˙é¬±Õ˘ ø√ÀÚ ø√ÀÚ

ø¸ø¬ı˘±fl¡1 Î¬◊»¸±˝√√ ¬ı±øÏ¬ˇ ’±ø˝√√¬ıº øfl¡c ’fl¡˘ ø˘‡± ¬ÛÏ¬ˇ±˝◊√√ Œ˚

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Œ¸˝◊√√ø¬ı˘±fl¡Ó¬ ¸•Û±√fl¡ Œ·±˝√√±ø¤û¬ı1n∏ª±1 ’¸˜1 Î¬◊ißøÓ¬fl¡±˜œ

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Ê√±Ó¬œ ˛ Ó¬Ô± õ∂±À√ø˙fl¡ Œ‰¬Ó¬Ú±Àfl¡± ‘X fl¡ø1 ŒÓ¬±˘±Ó¬ √√± ˛Ó¬±

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Œ‰¬Ó¬Ú±fl¡ ¸˜‘X˙±˘œ 1+¬ÛÓ¬ ëÿ¯∏±í1 ¸•Û±√fl¡œ˚˛ õ∂¬ıg1

Ê√ø1 ˛ÀÓ¬ √±ø„√√ Ò1±1 ø¬ı¬Û1œÀÓ¬ fl≈¡ø1 øÓ¬fl¡±1 Œ˙ ∏1 √ fl¡¸ ” √√Ó¬

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˚±˚˛º ¤˝◊ø‡øÚ ¸˜˚˛ÀÓ¬ ˆ¬±1Ó¬1 ˘·ÀÓ¬ ’¸˜ÀÓ¬± ’±À˘±‰¬Úœ

’±1n∏ ¸—¬ı±√¬ÛS1 Ê√·Ó¬‡ÚÓ¬ ¬Û‘á¬À¬Û±¯∏fl¡Ó¬± ’±1y ˝√√í˘

ø¬ıM√√√˙±˘œ ¬Û“≈øÊ√¬ÛøÓ¬ Œ·±á¬œ ¬ı± ¤Àfl¡±È¬± 1±Ê√ÕÚøÓ¬fl¡ √˘ ’Ô¬ı±

¤Àfl¡± ¤Àfl¡±ÊÚ õ∂ˆ¬±ª¸•Ûiß 1±Ê√ÕÚøÓ¬fl¡ ŒÚÓ¬±1º ¤ÀÚÒ1Ì1

’±À˘±‰¬Úœ-¸—¬ı±√¬ÛS õ∂fl¡±˙1 ’±“1Ó¬ øSê˚˛± fl¡ø1øÂ√˘ Œ¸˝◊

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Î◊¬ÀV˙…˝◊º ¶§±ˆ¬±ø¬ıfl¡ÀÓ¬ ¤ÀÚÒ1Ì1 ’±À˘±‰¬Úœ-¸—¬ı±√¬ÛS1

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ˆ¬—·œÀ˝√ √ ¬ õ∂fl¡±˙ fl¡ø1¬ıÕ˘ ¬ı±Ò… Δ˝√ √ ¬Û1± Œ√‡± ˚±˚˛º

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Ú˝√√í˘º Ó¬±ÀÓ¬± ¸•Û±√fl¡1 ø‰¬ôL±-Œ‰¬Ó¬Ú±1 ¸˘øÚ ˜±ø˘fl¡¬Ûé¬1

Î ◊ ¬ÀV˙…1 ’¬ı±Ò ø ¬ı‰ ¬1Ì ¬Ûø1˘øé¬Ó¬ ˝ √ √ í˘º ¤˝◊ √À1

¸•Û±√fl¡¸fl¡˘ Sê˜˙– Δ˝√√ ¬Ûø1˘ ˜±ø˘fl¡¬Ûé¬1 ¬ı˝√√Ó¬œ˚˛±º

’±˙œ1 √˙fl¡ ’±1n ∏ Ó¬±1 ¬Û1ªÓ¬ «œ ¬Û˚«±˚ ˛Ó¬ ’¸˜œ˚˛±

¸—¬ı±√Ê√·Ó¬Ó¬ ¤ÀÚÒ1Ì1 ‚È¬Ú± ŒÓ¬ÀÚ˝◊ ¸±Ò±1Ì Δ˝√√ ¬Ûø1˘º

˜±ø˘fl¡¬Ûé¬1 Î◊¬ÀV˙…1 ø¬ıÀ1±øÒÓ¬± fl¡1±1 ¬ı±À¬ı˝◊ ˝√√›fl¡ øfl¡•§±

˜±ø˘fl¡¬Ûé¬1 |n∏Ó¬fl¡±1 ˝√√í¬ıÕ˘ √√¬ı±Ò… ŒÚ±À˝√√±ª± Œ˝√√Ó≈¬Àfl¡˝◊

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Œõ∂é¬±¬ÛÈ¬1 ¬Û1± ø¬ı‰¬±1 fl¡ø1À˘ ¤È¬± fl¡Ô± ¸˝√√ÀÊ√˝◊ ’Ú≈À˜˚˛ Δ˝√√

¬ÛÀ1 Œ˚ ¸±•xøÓ¬fl¡ ’¸˜œ˚˛± ’±À˘±‰¬Úœ1 ’ÀÚfl¡ ¸•Û±√fl¡œ˚˛

õ∂¬ıg˝◊ Œ·±˝√√±ø¤û¬ı1n∏ª± ¬ı± ŒÓ¬›“1 ¸˜fl¡±˘œÚ ¸•Û±√fl¡œ˚˛

õ∂¬ıg1 øÚø‰¬Ú± Î◊¬2‰¬ ¬Û˚«±˚˛Õ˘ ¬Û˚«¬ıø¸Ó¬ ˝√√í¬ıÕ˘ ¸é¬˜ Œ˝√√±ª±

Ú±˝◊º õ∂¸eÓ¬– ¤˚˛±› Î◊¬À~‡ Úfl¡ø1 ŒÚ±ª±ø1 Œ˚ ÿÚø¬ı—˙

˙Ó¬±sœ1 Œ˙¯∏ ¬ı± fl≈¡ø1 ˙øÓ¬fl¡±1 ’±ø√ ˆ¬±·Ó¬ ˘ÑœÚ±Ô,

‰¬ffl≈¡˜±1, ¬ÛΩÚ±Ô Œ·±˝√√±ø¤û ¬ı1n∏ª±1 Œé¬SÓ¬ ŒÓ¬ÀÚÒ1Ì1

¬Û“≈øÊ√¬ÛøÓ¬ Œ·±á¬œ ¬ı± 1±Ê√ÕÚøÓ¬fl¡ ˙øMê1 õ∂Ó¬…é¬ ¬ı± ¬ÛÀ1±é¬

¸˝√√À˚±· Ú±øÂ√˘º ŒÓ¬›“À˘±Àfl¡ ¬ı±Ó¬ø1-fl¡±fl¡Ó¬, ’±À˘±‰¬Úœ õ∂fl¡±˙

fl¡ø1øÂ√˘ ¤fl¡±¢∂ øÚÊ√± Î◊¬»¸±˝√√Ó¬ ’±1n∏ ·±“øÍ¬1 ÒÚ ¬±ø„√√º ·øÓ¬Àfl¡

’±Ú≈·Ó¬…1 ø˙fl¡ø˘Î¬±À˘ ŒÓ¬›“À˘±fl¡fl¡ ’±Sê±ôL fl¡ø1¬ı ¬Û1±

Ú±øÂ√˘º ˝◊ Œ¸˝◊¸˜˚˛1 ’¸˜1 ’±À˘±‰¬Úœ ’±1n∏ ¸—¬ı±√Ê√·Ó¬1

¬ı±À¬ı øÚÓ¬±ôL˝◊ ¤fl¡ ¸≈‡√±˚˛fl¡ ’Ú≈ˆ”¬øÓ¬1+À¬Û ø‰¬1ø√Ú ø‰¬ø˝√êÓ¬ Δ˝√√

Ô±øfl¡¬ıº

’¸˜œ˚˛± ’±À˘±‰¬Úœ1 õ∂Ô˜ ¸•Û±√fl¡œ˚˛ ¬ı ≈ ø˘À˘

ëŒÊ√±Ú±fl¡œí1 õ∂Ô˜ ¸—‡…±Ó¬ õ∂fl¡±ø˙Ó¬ ‰¬ffl≈¡˜±1 ’±·1ª±˘±1

ë’±Rfl¡Ô±í1 fl¡Ô±Àfl¡ Î¬◊À~‡ fl¡ø1¬ı ¬Û±ø1º ëŒÊ√±Ú±fl¡œí1 Ê√ø1 ˛ÀÓ¬

’±1y Œ˝√√±ª± ’¸˜œ˚˛± ’±À˘±‰¬Úœ1 ¸•Û±√fl¡œ˚˛ õ∂¬ıg1 ¤˝◊√√

Ò±1± ø¬ÛÂ√1 ¬Û˚«±˚˛1 ’±À˘±‰¬Úœ ë¬ı“±˝√√œí, ëÿ¯∏±í ’±ø√ÀÓ¬± ¬ıøÓ«¬

Ô±øfl¡˘º ¬ÛΩÚ±Ô Œ·±˝√ √ ±ø¤û¬ı1n ∏ª± ¸•Û±ø√Ó¬ ëÿ¯∏±í1

¸•Û±√fl¡œ˚˛ õ∂¬ıgÓ¬ Œ·±˝√√±ø¤û¬ı1n∏ª±˝◊√√ Œ√˙-ø¬ıÀ√˙1 ¸˜±Ê√,

¸—¶‘®øÓ¬ ’±1n∏ ¬± ∏±-¸±ø √√Ó¬…1 ø¬ı ∏À ˛ fl¡1± ‰¬‰«¬±1 Î¬◊¬Ûø1 ˜fl¡±˘œÚ

õ∂±À√ø˙fl¡ ’±1n∏ 1±©Ü™œ˚˛ ¸˜¸…±¸˜”˝√√1 ˜”˘…±˚˛Ú ’±1n∏ ¸˜±Ò±Ú

ø√˚˛±1 õ∂˚˛±¸ fl¡1± Œ√‡±¬˚±˚˛º ¤˝◊√√ ¸•Û±√fl¡œ˚˛ õ∂¬ıg¸˜”˝√√Ó¬

Œ·±˝√√±ø¤û¬ı1n∏ª±1 ø¬ıø‰S ø‰¬ôL±1 ˚Ô±Ô«¬ ¸˜±˝√√±1 ‚È¬± Œ√ø‡¬ıÕ˘

Œ¬Û±ª± Δ·ÀÂ√º

Ó¬Ô…¸”S –

1º ëŒ¬ı—·˘ Œ·ÀÊ√È¬ ¬ÛøSfl¡±‡Ú ëø˝√√øfl¡1 Œ·ÀÊ√È¬í Ú±À˜À1

õ∂‡…±Ó¬ ’±øÂ√˘º ˝◊√√˚˛±1 ¸•Û”Ì« Ú±˜ ’±øÂ√˘ Hicky’sBengal Gazette or The Original CalcuttaGeneral Advertiser. ¬ÛøSfl¡±‡Ú1 ’±√˙« ¬ı± motto

ø˝√√‰¬±À¬Û Œfl¡±ª± Δ˝√√øÂ√˘, ˝◊√√ ¤‡Ú ¸±5±ø˝√√fl¡ 1±Ê√ÕÚøÓ¬fl¡

’±1n∏ ¬ı…ª¸±ø˚˛fl¡ ¬ÛøSfl¡± óó ˚±1 ≈√ª±1 ¸fl¡À˘±À1 ¬ı±À¬ı

Î¬◊ij≈Mê√ ’Ô‰¬ ◊√√ fl¡±À1± ¡Z±1± ◊√√ õ∂ˆ¬±øªÓ¬ Ú √√í¬ı óó A weeklypolitical and commercial paper, open to allparties, but influenced by none. ’Ô«±» ˝◊√ √

’±øÂ√˘ ¤øÈ¬ ¶§±ÒœÚ øÚ1À¬Ûé¬ ¬ÛøSfl¡±, õ∂fl¡±ø˙Ó¬ Δ˝√√øÂ√˘

õ∂øÓ¬ ˙øÚ¬ı±À1º

Úμ˘±˘ ˆ¬A±‰¬±˚« – ¸—¬ı±√¬ÛÀS¬ı˛ ˝◊√√øÓ¬¬ı‘M√√, Û‘. 30

2º Úμ˘±˘ ˆ¬A±‰¬±˚« – ¸À√…±Mê√ ¢∂Lö, Û‘. 41

3º Ó¬±¬ı˛±¬Û√ ¬Û±˘ – ˆ¬±¬ı˛ÀÓ¬¬ı˛ ¸—¬ı±√¬ÛS › ¸±—¬ı±ø√fl¡Ó¬±¬ı˛

˝◊√√øÓ¬˝√√±¸, Û‘. 41

4º S.K. Bhuyan : Anglo Assamese Relations,p.471

5º S.K. Bhuyan : ¸À√…±Mê ¢∂Lö, p.492

6º Promatha Nath Dutta : Glimpses into theHistory of Assam, p. 236

7º ’¸˜Ó¬ ¬ı±—˘±ˆ¬±¯∏±1 õ∂‰¬˘Ú ’±1n∏ ¤˝◊√√ ˆ¬±¯∏±ÀÈ¬±1 õ∂øÓ¬

’¸˜œ˚˛± ˜±Ú≈˝√√1 ’±ôLø1fl¡Ó¬±fl¡ ’øÒfl¡ ¶Û©Ü fl¡1±1

õ∂ ˛±À¸À1 ÚÀ·Ú ◊√√fl¡œ ˛± ◊√√ ¤ ◊√√√À1 ø˘ø‡ÀÂ√ óó ë¸˜fl¡±˘œÚ

¸z±ôL ’¸˜œ˚˛±¸fl¡À˘› ¬ı‘øÈ¬Â√ õ∂˙±¸Ú1 ˆ¬±¯∏±¶§1+À¬Û

¶§œfl‘¡Ó¬ ¬ı±—˘± ˆ¬±¯∏±1 õ∂øÓ¬ ¤fl¡ ¸|X Œ˜±˝√√ ’Ú≈ˆ¬ª

Úfl¡1±Õfl¡ Ú±øÂ√˘º ˝√√ø˘1±˜ ŒÏ¬øfl¡˚˛±˘ Ù≈¬fl¡Ú1 ¬ı±—˘±

ˆ¬±¯∏±Ó¬ ø˘‡± ë’±¸±˜ ¬ı≈¬ı˛ø?í ˝◊√√˚˛±À1 ¤fl¡ øÚ√˙«Ú ¬ı≈ø˘¬ı

¬Û±ø1ºí

ÚÀ·Ú ˙˝◊√√fl¡œ˚˛± – ’¸˜œ˚˛± fl¡ø¬ıÓ¬± ’±1n∏ ’Ú…±Ú… ø¬ı¯∏˚˛,

Û‘.47

8º Œ˝√√1•§fl¡±ôL ¬ı1¬Û”Ê√±1œ – ’±À˜ø1fl¡±Ú ø˜Â√ÀÚ1œ¸fl¡˘ ’±1n∏

ÿÚø¬ı—˙ ˙øÓ¬fl¡±1 ’¸˜, ¬Û‘.2

9º Œ˝√√1•§fl¡±ôL ı1¬Û”Ê√±1œ – ’¸˜1 Úª-Ê√±·1Ì – ’Ú±-

’¸˜œ˚˛±1 ˆ”¬ø˜fl¡±, ¬Û‘.2

10º Œ˝√√1•§fl¡±ôL ı1¬Û”Ê√±1œ – ¬Û”À¬ı«±Mê ¢∂Lö, ¬Û‘.3

11º Promatha Nath Dutta : ¬Û”À¬ı«±Mê ¢∂Lö, p.237

12º Œ˝√√1•§fl¡±ôL ı1¬Û”Ê√±1œ – ¬Û”À¬ı«±Mê ¢∂Lö, ¬Û‘.8



13º Ó¬À√¬ı, ¬Û‘.10

14º Ó¬À√¬ı, ¬Û‘. 11

15º ˜À˝√√ù´1 ŒÚ›· [¸—fl¡.¡ ’±1n∏ ¬Û≈Ú– •Û±.] – ë’1n∏ÀÚ±√˝◊í

[¤fl¡S ¸—fl¡˘Ú], ˆ”¬ø˜fl¡±, ¬Û‘.96-97

16º Ó¬À√¬ı, õ∂Ô˜ Œ‰¬±’±, Ê√±Ú≈ª±ø1, ¬Û‘.8

17º ëÿ¯∏±í õ∂fl¡±˙1 ¬ı±À¬ı ˘±ˆ¬ fl¡1± Œõ∂1Ì± ¸μˆ¬«Ó¬

Œ·±˝√√±ø¤û¬ı1n∏ª±˝◊ ø˘ø‡ÀÂ√ ¤˝◊√À1 – ëŒ˜±1 øÚÊ√±

¸±ø˝√√Ó¬… ‰¬‰¬«±1 ˘À· ˘À· ¸˜Úœ˚˛± ’±1n∏ Î◊¬øÍ¬ ’˝√√±

¸±ø˝√√øÓ¬…fl¡¸fl¡˘À1± ˚±ÀÓ¬ ¤Àfl¡ Î◊¬ÀVÀ˙… Ò±Î◊¬øÓ¬ Sê˜±»

’˚±ø‰¬ÀÓ¬ ’±·¬ıÏ¬ˇ±¬ı ¬Û±ø1 Œ¸˝◊ø¬ı¯∏˚˛fl¡ ø‰¬ôL±˝◊ Œ˜±1 ÚÓ¬

ŒÂ√· ¬ı≈øÊ√ Œ‡ø˘¬ıÕ˘ Òø1À˘º Œ√ø‡À˘± Œ¸˝◊¸˜˚˛Ó¬

ø¸ø¬ı˘±fl¡1 Œ¸˝◊ ‰¬‰¬«±Õ˘ fl¡±˚«Àé¬S ŒÚ±À˝√√±ª± Δ˝√√ ¬Û1±Ó¬

õ∂¬ıœÌ Œ˘‡fl¡1 fl¡±¬ÛÓ¬ ±˜À1 Òø1ÀÂ√ ’±1n∏ Ú¬ıœÚ¸fl¡˘1

fl¡±À¬Û Í¬˜fl¡ ‡±˝◊ Δ1ÀÂ√ , øfl¡˚˛ÀÚ± ’±·1 ’±À˘±‰¬Úœ fl¡±fl¡Ó¬

¤‡Ú ŒÚ±À˝√√±ª±Ó¬ ¬Ûø1˘,– ëŒÊ√±Ú±fl¡œí1 ø¡ZÓ¬œ˚˛ ‡G

&ª±˝√√±È¬œ1 ¬Û1± ›˘±˝◊ ’±Àfl¡Ã ’fl¡±˘ÀÓ¬˜ø1 ·í˘º ¬±ø¬ı

‰¬±À˘± ¤ÀÚ ¸˜˚˛ÀÓ¬ ¤‡Ú ’¸˜œ˚˛± ’±À˘±‰¬Úœ fl¡±fl¡Ó¬1

øÚÓ¬±ôL õ∂À˚˛±Ê√Úº .... Œ˜±1 ’Ú…Ó¬˜ ¸±ø˝√√øÓ¬…fl¡ ¬ıi§≈+¬ı1

|œ˚≈Ó¬ ˘ÑœÚ±Ô Œ¬ıÊ√¬ı1n∏ª±, “¸Ó¬…Ú±Ô ¬ı1± õ∂˜≈À‡…

Ê√Úø√À˚˛fl¡ õ∂¬ıœÌ ¸±ø˝√√øÓ¬…fl¡1 ˘·Ó¬ ¬Û1±˜˙« fl¡ø1

ø¸ø¬ı˘±fl¡1 ¸˜Ô«Ú1 ¬ı˘ ¬Û±˝◊ ¸—fl¡øäÓ¬ ’±À˘±‰¬Úœ‡Ú

’ÚøÓ¬¬Û˘À˜ õ∂‰¬±1 fl¡1±1 ¸—fl¡ä 1±©Ü™ fl¡ø1 ø√ øÚÊ√Àfl¡

¬ı±g ‡≈ª±˝◊ ˘À˘“±º ..... Ó¬±1 ¬Û±Â√Ó¬ ¬ıi§≈+Ê√Ú1 Î◊¬√ƒ·øÚÓ¬

fl¡Ó¬«¬ı… ¸≈˜ø1 ëÿ¯∏±í õ∂fl¡±˙1 fl¡±˚« ’±1y fl¡ø1 ø√À˘±º

˝◊Ó¬–¬Û”¬ı«1 õ∂øÓ¬|n∏øÓ¬ ˜ÀÓ¬ |œ˚≈Ó¬ ˘ÑœÚ±Ô Œ¬ıÊ√¬ı1n∏ª±,

Œ˝√√˜‰¬f Œ·±¶§±˜œ, “¸Ó¬…Ú±Ô ¬ı1±, |œ˚≈Ó¬ Œ¸±Ì±1±˜

Œ‰¬ÃÒ≈1œ ˝◊ø¬ı˘±fl¡1 õ∂¬ıg±ø√ ¸˜À˘À1 ëÿ¯∏±í˝◊ Ê√≈˝◊1

Œ¬Û±˝√√1 ø√¬ıÕ˘ Òø1À˘ºí

¬ÛΩÚ±Ô Œ·± √√±ø¤û¬ı1n∏ª± – Œ˜±1 Œ “±ª1Ìœ, ¬Û‘.186,

187

18º ˘ÑœÚ±Ô Ó¬±˜≈˘œ [¸—. ’±1n∏ ¸•Û±.] – ëÿ¯∏±í– ¤fl¡S

¸—fl¡˘Ú, õ∂Ù≈¬~ ‰¬f Œ¬ıÊ√¬ı1n∏ª±1 ëÿ ∏±1 ’±·fl¡Ô±í, ¬Û‘á¬±-

0.11 øˆ¬iß õ∂¸eÓ¬ ëÿ¯∏±í ¸μˆ¬«Ó¬ ˜ôL¬ı… õ∂√±Ú fl¡ø1

Œ¬ıÌ≈Ò1 ˜«±˝◊ Δfl¡ÀÂ√ Œ˚ ë’¸˜œ˚˛± ¬±¯∏±1 Î◊¬ißøÓ¬ ±øÒÚœ

¸ˆ¬±í1 ŒÓ¬Ê√¬Û≈1 ±‡± ◊ ¢∂˝√√Ì fl¡1± ¤fl¡ õ∂ô¶±ª À « ëÿ¯∏±í

õ∂fl¡±˙1 ø¸X±ôL Œ˘±ª± Δ˝√√øÂ√˘º

‰¬fõ∂¸± ˙˝◊fl¡œ˚ ˛ ± √ [¸•Û±.] – ¬ÛΩÚ±Ô

Œ·±˝√√±ø¤û¬ı1n∏ª±, Œ¬ıÌ≈Ò1 ˙˜«±1 õ∂¬ıg ëŒ·±˝√√±ø¤û¬ı1n∏ª±1

ë¬ıøôLí ’±1n∏ ëÿ¯∏±í, ¬Û‘.106

19º ¸Ó¬œ˙ ˆ¬A±‰¬±˚« [õ∂fl¡±.] – √øGÚ±Ô fl¡ø˘Ó¬± 1‰¬Ú±ª˘œ,

¬Û‘.653

20º ¤˝◊ ¸μˆ¬«Ó¬ Œ·±˝√√±ø¤û¬ı1n∏ª±˝◊ ø˘ø‡øÂ√˘ – ë1Ê√± ’±1n∏

1±˝◊Ê√1 ˜ÚÓ¬ ¸ÀôL±¯∏ ˘·±Õfl¡ ¸±ø˝√√Ó¬…‰¬‰¬«± fl¡1±˝◊À˝√√

ëÿ¯∏±í1 ‚±˝◊ fl¡Ó¬«¬ı… , Ê√±øÓ¬·Ó¬ ’±Sê˜Ì ¬ı± ’±Ú Œfl¡±ÀÚ±

õ∂fl¡±À1 fl¡±À1± ÚÓ¬ ’¸ÀôL± ∏ À·±ª± Œfl¡øÓ¬ ˛±› ’±˜±1

Î◊¬ÀV˙… Ú˝√√˚˛º ˘·ÀÓ¬ ’±ø˜ ˝◊˚˛±Àfl¡± Ê√Ú±›“ Œ˚, ˝◊˚˛±1

¡Z±1±˝◊ ’±ø˜ ëfl‘¡¬Û±¬ı1 ¬ı1n∏ª±1 õ∂Ó¬…±·˜Úí õ∂¬ıg ÿ¯∏±1

¬Û1± Î◊¬Í¬±˝◊ Δ˘ÀÂ√“± , ’±˜±1 ¢∂±˝√√fl¡-¬Û±Í¬fl¡¸fl¡À˘› Œ˚Ú

Œ¸˝◊ õ∂¬ıg ¬ı±√ ø√ ëÿ¯∏±í ¬ÛøÏ¬ˇ¬ı ’±1n∏ Œ¸˝◊ õ∂¬ıg1 ˘·Ó¬

ëÿ¯∏±í1 ¸•§g Ú±˝◊ ¬ı≈ø˘ Ê√±øÚ¬ıºí

˘ÑœÚ±Ô Ó¬±˜≈˘œ [¸—. ’±1n∏ ¸•Û±.] – ÿ¯∏±ñ

¤fl¡S ¸—fl¡˘Ú [Ó‘¬Ó¬œ˚˛ ˆ¬±·, ’©Ü˜ ¸—‡…±], Û‘.635

21º õ∂¸iß fl≈¡˜±1 Ù≈¬fl¡Ú – ’¸˜1 ¸•§±√-¬ÛS1 ¸˜œé¬±Rfl¡

’Ò…˚˛Ú, ¬Û‘.100

22º ˜±Òª‰¬f Œ¬ıÊ√¬ı1n∏ª±Õ˘ Œ·±˝√√±ø¤û¬ı1n∏ª±˝◊ ø˘ø‡øÂ√˘ –

ë˜1˜1 |œ˜±Ú ˜±Òª ˜˝◊Ú± ¸•xøÓ¬ Œ˜‚1 ’“±1Ó¬ Ôfl¡±

Œ˜±1 ±√1œ Ê√œ ˛±1œ ëÿ ∏±í1 Œ¬Û±˝√√1 ¬Û≈Ú– õ∂‰¬±1 fl¡ø1¬ıÕ˘

˜Ú¶ö fl¡1± qøÚ ¬ı1 1— ¬Û±˝◊ÀÂ√“±º ŒÓ¬±˜±1 õ∂ô¶±ª ˜ÀÓ¬,

Œ˜±fl¡ õ∂øÓ¬¶ö±Ó¬± ¶§1+À¬Û 1±ø‡ fl¡±fl¡Ó¬‡Ú ¯∏á¬ˆ¬±·1 ¬Û1±

õ∂‰¬±1 fl¡ø1¬ıÕ˘ ŒÓ¬±˜±fl¡ ¸¬ı«¶§Q √±Ú fl¡ø1À˘“±º ’±˙±

fl¡À1±, ŒÓ¬±˜±1 ˝√√±Ó¬Ó¬ ëÿ¯∏±í1 ’±·1 ’±√1 ¸≈‡…±øÓ¬1

ŒÊ√Î◊¬øÓ¬ ‰¬ø1¬ıº ˝◊øÓ¬ ŒÓ¬±˜±1 ˜1˜1, |œ¬ÛΩÚ±Ô

Œ·±˝√√±ø¤û¬ı1n∏ª±í

˘ÑœÚ±Ô Ó¬±˜≈˘œ [¸—fl¡. ’±1n∏ ¸•Û±.] – ¬Û”À¬ı«±Mê

¢∂Lö, ˘ÑœÚ±Ô Ó¬±˜≈˘œ1 ëÿ¯∏±1 fl¡Ô±˜≈‡í, ¬Û‘.0.08

23º ˘ÑœÚ±Ô Ó¬±˜≈˘œ [¸—fl¡. ’±1n∏ ¸•Û±.] – ÿ¯∏±ñ

¤fl¡S¡¸—fl¡˘Ú, ¸•Û±√fl¡1 ˙1±˝◊√√ [õ∂Ô˜ ˆ¬±·, ¸5˜

¸—‡…±], ¬Û‘.149

24º Œ·±˝√√±ø¤û ¬ı1n∏ª±1 ¬ı‘øÈ¬Â√ ‰¬1fl¡±11 ›¬Û1Ó¬ ¬Û1˜ ’±¶ö±

’±øÂ√˘ ’±1n∏ ¬ı‘øÈ¬Â√1±Ê√fl¡ ¸˜Ô«Ú fl¡ø1¬ıÕ˘ Œfl¡±ÀÚ±

˙—fl¡±À¬ı±Ò fl¡1± Ú±øÂ√˘º ¬ı‘øÈ¬Â√ ±¸fl¡1 Ó¬˘Ó¬ Ô±øfl¡ øÚÊ√1

¸ÀôL±¯∏ ¬ı…Mê√ fl¡ø1 ŒÓ¬›“ ø˘ø‡øÂ√˘ óó ’±˜±1 ¬Û”¬ı«±ª¶ö±À1

Δ¸ÀÓ¬ ø√ ¬ıÓ«¬˜±Ú ’ª¶ö± Ó≈¬˘Ú± fl¡ø1 Œ‰¬±ª± ±˚˛, ŒÓ¬ÀôL

’±ø˜ ˜≈Mê√fl¡ÀF ¶§œfl¡±1 fl¡ø1¬ı ˘·±Ó¬ ¬Û“À1± Œ˚ ¸√±˙˚˛

˝◊√√—1±Ê√ ·ªÌ«À˜KI◊1 Ó¬˘Ó¬ Ô±øfl¡ ’±˜±1 ¤Àfl¡±À1 ’ˆ¬±ª

Ú±˝◊ √ √ , ’±1n ∏ ·ªÌ«À˜KI◊1 &ø1Ó¬ ’¸ÀôL±¯∏ õ∂fl¡±˙

fl¡ø1¬ıÕ˘Àfl¡± ¤Àfl¡± fl¡±1Ì Ú±˝◊√√º

¬ÛΩÚ±Ô Œ·±˝√√±ø¤û¬ı1n∏ª± – ¬Û”À¬ı«±Mê√ ¢∂Lö, ¬Û‘.87

25º ˘ÑœÚ±Ô Ó¬±˜≈˘œ [¸—fl¡. ’±1n∏ ¸•Û±.] – ¬Û”À¬ı«±Mê√ ¢∂Lö,

¸•Û±√fl¡1 1±˝◊√√ [ø¡ZÓ¬œ˚˛ ¬±·, ¬Û=˜ —‡…±], ¬Û‘.376

26º ˘ÑœÚ±Ô Ó¬±˜≈˘œ [¸—fl¡. ’±1n∏ ¸•Û±.] – ¸À√…±Mê√√ ¢∂Lö,

¸•Û±√fl¡1 ˙1±˝◊√√√√ [ø¡ZÓ¬œ˚˛ ˆ¬±·, ‰¬Ó≈¬Ô« ¸—‡…±], ¬Û‘.347

27º 1917 ‰¬Ú1 26 øÎ¬À‰¬•§1Ó¬ ’¸˜ ¸±ø˝√√Ó¬… ¸ˆ¬±1

ø˙ª¸±·1 ’øÒÀ¬ı˙Ú1 ¸ˆ¬±¬ÛøÓ¬1 ’øˆ¬ˆ¬±¯ ∏ÌÓ¬

Œ·±˝√√±ø¤û¬ı1n∏ª±˝◊√√ ’¸˜œ˚˛± ¸˜±Ê√Ê√œªÚ ¸μˆ¬«Ó¬ ¤fl¡

Ó¬±»¬Û˚«¬Û”Ì« ˜ôL¬ı… fl¡ø1øÂ√˘ñ ë’±˜±1 Ê√±Ó¬œ˚˛ Ê√œªÚ

é¬œÌ±˝◊√√ ˜1±˜≈ª± ˝√√í¬ıÕ˘ Òø1ÀÂ√ºí

‰¬fõ∂¸± ˝◊√√fl¡œ˚˛±√ [¸•Û±.] – ¬¬Û”À¬ı«±Mê√ ¢∂Lö, ’¸˜

¸±ø˝√√Ó¬… ˆ¬±1 õ∂Ô˜ ’øÒÀ¬ı˙Ú1 ˆ¬±¬ÛøÓ¬1 ’øˆ¬ˆ¬± ∏Ì,

¬Û‘.415

28º Œ·± √√±ø¤û¬ı1n∏ª±1 ¡Z±1± õ∂ô¶±øªÓ¬ ˆ¬±-¸ø˜øÓ¬ ” √√ ’±øÂ√

¤ÀÚÒ√1Ì1ñ fl‘¡ø¯∏ ¸ˆ¬±, ø˙ä ¸ˆ¬±, fl¡±1¬ı±1œ ¸ˆ¬±,

¸±˜±øÊ√fl¡ ¸ˆ¬± ’±1n∏ ¸±ø˝√√Ó¬… ¸ˆ¬±º

˘ÑœÚ±Ô Ó¬±˜≈˘œ [¸—fl¡. ’±1n∏ •Û±.] – ¬Û”À¬ı«±Mê√

¢∂Lö, ¸•Û±√fl¡1 ˙1±˝◊√√ [Ó‘¬Ó¬œ˚˛ ˆ¬±·, ‰¬Ó≈¬Ô« ¸—‡…±],

¬Û‘.543

29º ˘ÑœÚ±Ô Ó¬±˜≈˘œ [¸—fl¡. ’±1n∏ ¸•Û±.] – ¸À√…±Mê√ ¢∂Lö,

¸•Û±√fl¡1 ˙1±˝◊√√ [õ∂Ô˜ ˆ¬±·, ’©Ü˜ ¸—‡…±], ¬Û‘.173


¸•Û±√fl¡1 ˙1±˝◊√√ [Ó‘¬Ó¬œ˚˛ ˆ¬±·, Úª˜ ¸—‡…±], ¬Û‘.636


¸•Û±√fl¡1 ˙1±˝◊√√ [õ∂Ô˜ ˆ¬±·, ø¡ZÓ¬œ˚˛ ¸—‡…±], ¬Û‘.29


¸•Û±√fl¡1 ˙1±˝◊√√ [‰¬Ó≈¬Ô« ˆ¬±·, ø¡ZÓ¬œ˚˛ ¸—‡…±], ¬Û‘.754

33º ‰¬fõ∂¸±√ ◊√√fl¡œ ˛± [¸•Û±.] – Û”À¬ı«±Mê√ ¢∂Lö, ¬ıœÀ1ffl≈¡˜±1

ˆ¬A±‰¬±˚«1 õ∂¬ıg ëŒ·±˝√√±ø¤û¬ı1n∏ª±1 ¸±ø˝√√Ó¬… ¸±ÒÚ±1

Δ¬ıø˙©Ü…í, ¬Û‘.30

34º ˘ÑœÚ±Ô Ó¬±˜≈˘œ [¸—fl¡. ’±1n∏ ¸•Û±.] – Û”À¬ı«±Mê√ ¢∂Lö,

¸•Û±√fl¡1 ˙1±˝◊√√ [õ∂Ô˜ ˆ¬±·, õ∂Ô˜ ¸—‡…±], ¬Û‘.3


¸À√…±Mê√ ¸•Û±√fl¡œ˚˛ õ∂¬ıg, ¬Û‘.3

36º ¬ÛΩÚ±Ô Œ·±˝√√±ø¤û¬ı1n∏ª± – Û”À¬ı«±Mê√ ¢∂Lö, ¬Û‘.28

37º ˘ÑœÚ±Ô Ó¬±˜≈˘œ [¸—fl¡ ’±1n∏ ¸•Û±.] – ¬Û”À¬ı«±Mê√ ¢∂Lö,

¸•Û±√fl¡1 ˙1±˝◊√√ [õ∂Ô˜ ˆ¬±·, ¬Û=˜ ¸—‡…±], ¬Û‘.101

38º ‰¬fõ∂¸± ˙˝◊√√fl¡œ˚˛± [¸•Û±.] – ¬Û”À¬ı«±Mê√ ¢∂Lö, ˜À˝√√ù´1

ŒÚ›·1 õ∂¬ıg ë’¸˜œ˚˛± ¸±ø˝√√Ó¬…Ó¬ Œ·±˝√√±ø¤û¬ı1n∏ª±1

¶ö±Úí, ¬Û‘.391, 392

39º ˘ÑœÚ±Ô Ó¬±˜≈˘œ [¸—fl¡. ’±1n∏ ¸•Û±.] – ¬Û”À¬ı«±Mê√ ¢∂Lö,

¸•Û±√fl¡1 ˙1±˝◊√√ [Ó‘¬Ó¬œ˚˛ ˆ¬±·, ‰¬Ó≈¬Ô« ¸—‡…±], ¬Û‘.543

40º ’¸˜œ˚˛± ˆ¬±¯∏±1 ˆ¬ø¬ı¯∏…Ó¬ ¸μˆ¬«Ó¬ ø˜©Ü±1 ¤Ù¬. Î¬¬ıø˘Î¬◊.

‰ ≈ ¬Î¬˜±‰ « ¬ÀÚ ø¬ıô¶‘Ó¬ˆ¬±À¬ı ’±À˘±‰¬Ú± fl¡ø1ÀÂ√º ¤˝◊ √ √

’±À˘±‰¬Ú±ÀÓ¬ ŒÓ¬›“ ’¸˜œ˚˛± ¬±¯∏± 1é¬±1 ¬ı±À¬ı ’¸˜œ˚˛±

˜±Ú≈˝√√fl¡ Œfl¡Ó¬À¬ı±1 ¬Û1±˜˙«› õ∂√±Ú fl¡ø1ÀÂ√º ¬ÛΩÚ±Ô

Œ·±˝√√±ø¤û¬ı1n∏ª±˝◊√√ ëÿ¯∏±í1 •Û±√fl¡œ˚˛ õ∂¬ıgÓ¬ ‰≈¬Î¬˜±‰«¬Ú1

˜ôL¬ı…ÀÈ¬±Ó¬ ’Ó¬…ôL &1n∏Q ø√ Ó¬±fl¡ U¬ıU 1+¬ÛÓ¬ õ∂fl¡±˙

fl¡ø1ÀÂ√ óó “To speak the possible future ofAssamese is difficult. Assam, having butlately vindicated its claim to a seperatelanguage, has almost immediate afterwardsbeen joined to a large portion of Bengalthan before. This must inevitably increasethe struggle for existence. A languagespoken only in one long narrow valley, andthat by less than 11/

2 millions of people,

the large majority of whom are illiteartecannot maintain a distinct liteature of itsown except by loyal self-sacrifice and co-operation of the part of its capable men,with the spread of knowledge and increaseof higher education, Assamese literaturemay gradually secure a firmer foothold. Butit is above all necessary that Assamesewriters should avoid the error of theirBengalee brethern and make a larger useof the vigorous material at their owndispossal. They should avoid the contentincorporation of Sanskrit, which resultedin modern Bengali literature differing sowidely from that of the 18th Century. Theeffect of this in Bengal has been a fataldissociation of language from literature, sothat it can even be said that grammer ofcolloquial Bengali actually differs from thegrammer of its literature. Literature growingthus abenated cannot remain vigorous of



national.”

˘ÑœÚ±Ô Ó¬±˜≈˘œ [¸—fl¡. ’±1n∏ ¸•Û±.] – ¸À√…±Mê√ ¢∂Lö,

¸•Û±√fl¡1 1± ◊√√ [Ó‘¬Ó¬œ ˛ ¬±·, ∏á¬ —‡…±] óó ë’¸˜œ ˛±

ˆ¬±¯∏± ’±1n∏ ¸±ø˝√√Ó¬… ¸•§Àg ‰≈¬Îƒ¬˜±‰«¬Úí, ¬Û‘.583, 584


¸À√…±Mê√ ¸•Û±√fl¡œ˚˛ õ∂¬ıg, ¬Û‘.584

42º •Ù¢∑§Ê⁄UŸÊÕ ÁòÊ¬ÊΔUË, (‚ê¬Ê.) — ÖÿÙÁÃ¬˝‚ÊŒ •ª˝flÊ‹¡ã◊ ‡ÊÃË S◊ÊÁ⁄U∑§Ê¡, ÷Ê·Ê ‚¢ª◊, ß‹Ê„U’ÊŒ

Úœ˘À˜± √√Ú 1± ˛1 õ∂¬ıg - ë¶§±ÒœÚÓ¬± ’±Àμ±˘Ú ’±1n∏

ŒÊ√…±øÓ¬õ∂¸±√í, 2003, ¬ÎcΔUÊ-1– ¤˝◊ √ √ õ∂¬ıgÓ¬

Œ√˙Àõ∂˜1 ¶Û‘˝√ √± Ê√·±˝◊ √ √ ŒÓ¬±˘±1 ŒéSÓ¬ ø˙äœ-

¸±ø˝√√øÓ¬…fl¡1 Î¬◊¬Ûø1 Œ√˙ˆ¬Mê¸fl¡˘1 fl‘¡4√¸±ÒÚ ’±1n∏

’±R¬ıø˘√±Ú1 fl¡Ô± Úœ˘À˜±˝√√Ú 1±À˚˛ Î¬◊À~‡ fl¡ø1ÀÂ√º

õ∂¸eSêÀ˜ ŒÓ¬›“ ø¬ıù´1 ø¬ıøˆ¬iß ø˘‡fl¡-¸±ø˝√√øÓ¬…fl¡1

Œ√˙Àõ∂˜ ’±1n∏ ¤˝◊√√ ¶Û‘˝√√± Ê√À·±ª±1 ¬ı±À¬ı ‘©Ü ±ø˝√√Ó¬…À1±

Î¬◊√± √√1Ì √±ø„√√ Òø1 Δfl¡ÀÂ√ óó ì ◊√√—1±Ê√ fl¡ø¬ı ¬ı± ˛1ÀÌ ŒÓ¬›“1

ø¬ı‡…±Ó¬ Child Harold fl¡±¬ı…1 ’±1yøÌÀÓ¬ ëÊ√±·±,

Ê√±ø· Î¬◊Í¬± Œ¶Û˝◊√√Ú1 ¬Û≈S¸fl¡˘ ’¢∂¸1 Œ˝√√±ª±í ¬ı≈ø˘

Œ˙¬ı±¸œfl¡ Î¬◊√±M√√ ’±˝3√√±Ú Ê√Ú±˝◊√√øÂ√˘º ¶§±ÒœÚÓ¬±fl¡ ˜≈Mê√

˝√√+√˚˛1 Ó¬… ¬ı≈ø˘ ’øˆ¬ø˝√√Ó¬ fl¡ø1 ŒÓ¬›“ On the Castle

of Chillon fl¡ø¬ıÓ¬±Ó¬ ¤ÀÚ√À1 ø˘ø‡ÀÂ√ óó

"Eternal, Spirit of Chainless Mind

Brightest Dungeons, Liberty! Thou Art

For There Thy Habitation is the Heart

The Heart which Love of thee Alone canbind.”

43º ˘ÑœÚ±Ô Ó¬±˜≈˘œ [¸—fl¡. ’±1n∏ ¸•Û±.] – Û”À¬ı«±Mê√ ¢∂Lö,

¸•Û±√fl¡1 ˙1±˝◊√√ [õ∂Ô˜ ˆ¬±·, ‰¬Ó≈¬Ô« ¸—‡…±], ¬Û‘.76

44º ‰¬fõ∂¸±√ ˙˝◊√√fl¡œ˚˛± [¸•Û±.] – Û”À¬ı«±Mê√ ¢∂Lö, ¸√±Úμ

‰¬ø˘˝√ √±1 õ∂¬ıg - ëŒ·±˝√ √±ø¤û¬ı1n ∏ª±1 ˜Úô¶N ’±1n∏

¸˜±Ê√Ó¬Ní, ¬Û‘.74

45º ˘ÑœÚ±Ô Ó¬±˜≈˘œ [¸— ’±1n∏ ¸•Û±.] – ¬Û”À¬ı«±Mê√ ¢∂Lö,

¸•Û±√fl¡1 ˙1±˝◊√√ [ø¡ZÓ¬œ˚˛ ˆ¬±·, ‰¬Ó≈¬Ô« ¸—‡…±], ¬Û‘.346,

347


¸•Û±√fl¡1 ˙1±˝◊√√ [Ó‘¬Ó¬œ˚˛ ˆ¬±·, √˙˜ ¸—‡…±], ¬Û‘.660


¸•Û±√fl¡1 ˙1±˝◊√√ [õ∂Ô˜ ˆ¬±·, √˙˜ ¸—‡…±], ¬Û‘.235

48º Œ˝√√±À˜Ú ¬ı1À·±˝√√±ø¤ûÀ˚˛ ‘¸±5±ø˝√√fl¡ Úœ˘±‰¬˘í1 •Û±√fl¡

Δ˝√√ Ô±Àfl¡±ÀÓ¬˝◊ 1974 ‰¬Ú1 ¬Û1±˝◊ fl¡—À¢∂Â√1 ø¬ıÀ1±øÒÓ¬±

’±1y fl¡ø1øÂ √˘ ’±1n ∏ 1977 ‰¬Ú1 Œ˘±fl¡¸ˆ¬±

øÚ¬ı«±‰¬Ú1 ¸˜˚˛Ó¬ Ê√ÚÓ¬± ¬Û±øÈ¬«fl¡ ¸˜Ô«Ú Ê√Ú±˝◊øÂ√˘º

Œfl¡fÓ¬ Ê√ÚÓ¬± Û±øÈ¬«1 ‰¬1fl¡±1 ·Í¬Ú √√í˘ ’±1n∏ Œ¸˝◊ø‡øÚ

¸˜˚˛Ó¬ ’±¸ÚÓ¬ Ôfl¡± fl¡—À¢∂Â√ ‰¬1fl¡±À1 ë¸±5±ø˝√√fl¡

Úœ˘±‰¬˘í1 ˜±ø˘fl¡¬Ûé¬1 ø¬ı1n∏ÀX ¤È¬± ŒÙ¬ÃÊ√√±1œ Œ·±‰¬1

Ó¬ø1À˘º ŒÓ¬›“À˘±fl¡1 ø¬ı1n∏ÀX ‰¬1fl¡±11 ’øˆ¬À˚±· ’±øÂ√

¤À˚˛ Œ˚ ë¸±5±ø˝√√fl¡ Úœ˘±‰¬˘í1 ˜±ø˘fl¡¬Ûé¬˝◊ ’ù≠œ˘

øfl¡Ó¬±¬Û1 ¬ı…ª¸± ˛ fl¡À1º ’±À˘±‰¬Úœ‡ÀÚ øÚ¬ı«±‰¬Ú1 ˜ ˛Ó¬

Ê√ÚÓ¬± ¬Û±øÈ¬«fl¡ ¸˜Ô«Ú fl¡1± ¬ı±À¬ı˝◊ Œ¸˝◊¸˜˚˛1 ’¸˜1

fl¡—À¢∂Â√ ‰¬1fl¡±1‡ÀÚ ¤ÀÚ õ∂øÓ¬À˙±Ò˜”˘fl¡ ’Ú…±˚˛ ’±‰¬1Ì

fl¡1± ¬ı≈ø˘ Œ˝√√±À˜Ú ¬ı1À·±˝√√±ø¤ûÀ˚˛ ’Ú≈ˆ¬ª ¬ı…Mê fl¡ø1ÀÂ√º

Œ˝√√±À˜Ú¬ ı1À·±˝√√±ø¤û – ¬Û”À¬ı«±Mê ¢∂Lö, ¬Û‘.58, 59

øˆ¬iß õ∂¸eÓ¬ Œ˝√√±À˜Ú ¬ı1À·±˝√√±ø¤ûÀ˚˛ ¤˝◊ ¸μˆ¬«Ó¬

˜ôL¬ı… fl¡ø1 Δfl¡ÀÂ√ Œ˚ ë¸±5±ø˝√√fl¡ Úœ˘±‰¬˘í1 ¸•Û±√fl¡

¬Û√Ó¬ Œ˚±· ø √˚ ˛ ±1 ¸˜˚˛Ó¬ ¬ı1À·±˝√ √ ± ø¤û ’±1n ∏

’±À˘±‰¬Úœ‡Ú1 ¬Ûø1‰¬±˘fl¡˜G˘œ1 ±Ê√Ó¬ ¤fl¡ ’ø˘ø‡Ó¬

‰≈¬øMê Δ˝√ √øÂ√˘ ’±1n∏ ¤˝◊ ‰ ≈ ¬øMê ’Ú≈˚±˚˛œ Œfl¡±ÀÚ›

1±Ê√ÕÚøÓ¬fl¡ √˘Ó¬ Œ˚±· ø√¬ı ŒÚ±ª±ø1¬ıº øfl¡c ¤˝◊ ‰≈¬øMê

ˆ¬—· fl¡ø1 √M√√√¬ı1n∏ª± w±Ó‘¬¬ı‘μ1 ’Ú…Ó¬˜ ˆ¬À¬ıf Ú±1±˚˛Ì

√M√√√¬ı1n∏ª±˝◊ 1972 ‰¬Ú1 øÚ¬ı«±‰¬ÚÓ¬ fl¡—À¢∂Â√1 õ∂±Ô«œ1+À¬Û

õ∂øÓ¬¡ZøμÓ¬± fl¡ø1øÂ√˘ ’±1n∏ ë¸±5±ø˝√ √fl¡ Úœ˘±‰¬˘í1

¬Ûø1‰¬±˘Ú±1 √±ø ˛Q ¢∂˝√√Ì1 ˜ ˛Ó¬ ŒÓ¬›“ ’±øÂ√˘ &ª±˝√√±È¬œ

˜˝√√±Ú·1 ˚≈ª fl¡—À¢∂Â√1 ¸ˆ¬±¬ÛøÓ¬º ¤˝◊ ‰≈¬øMêˆ¬—·˝◊

¬ı1À·±˝√√±ø¤ûfl¡ ˜±Úø¸fl¡ ’±‚±Ó¬ ø√øÂ√˘ ’±1n∏ ¬Û1ªÓ¬«œ

¸˜˚˛Ó¬ ŒÓ¬›“ ë¸±5±ø˝√√fl¡ Úœ˘±‰¬˘í Ó¬…±· fl¡ø1øÂ√˘º

Œ √√±À˜Ú ¬ı1À·± √√±ø¤û – Ò≈ ≈ √√± ’±1n∏ 1±˜ÀÒÚ≈ [ø¡ZÓ¬œ ˛

‡G], ¬Û‘.26

¢∂Lö¬Û?œ –

˜≈‡… ¸˜˘

1º Ó¬±˜≈˘œ, ˘ÑœÚ±Ô [¸— ’±1n∏ ¸•Û±] – ÿ¯∏± [¤fl¡S

¸—fl¡˘Ú] , ’¸˜ õ∂fl¡±˙Ú ¬Ûø1¯∏√, &ª±˝√√±È¬œ - 21,

ø¡ZÓ¬œ˚˛ õ∂fl¡±˙, 2008

·fl≈¡˘ fl≈¡˜±1 √±¸

Œ·ÃÌ¸˜˘

1º ’¸˜œ˚˛± ø¬ıˆ¬±·, [¸—. ’±1n∏ ¸•Û±.] – ’¸˜-Œ·Ã1ª ,

’¸˜œ ˛± ø¬ıˆ¬±·, fl¡È¬Ú fl¡À˘Ê√1 Δ √√ ’1n∏ÀÌ±√ ◊√√ õ∂fl¡±˙Ú,

ø¡ZÓ¬œ˚˛ ¬Ûø1¬ıøÒ«Ó¬ ¸—¶®1Ì, ÚÀª•§1, 2011

2º fl¡È¬fl¡œ, õ∂Ù≈¬~ – ¸±ø˝√√Ó¬…1Ôœ ˘ÑœÚ±Ô Œ¬ıÊ√¬ı1n∏ª± ,

ŒÊ√…±øÓ¬ õ∂fl¡±˙Ú, &ª± √√±È¬œ-1, ø¡ZÓ¬œ ˛ õ∂fl¡±˙, ŒÂ√ÀõI◊•§1,

2008

3º fl¡ø˘Ó¬±, 1À˜˙ – ˆ¬±1Ó¬1 ¶§±ÒœÚÓ¬± ’±Àμ±˘ÚÓ¬

’¸˜œ˚˛± Â√±S1 ˆ¬”ø˜fl¡± , ¸˜i§˚˛ ¢∂Lö±˘˚˛, ø¬Û.¤Ú.ø‰¬.

Œ1±Î¬, Ú˘¬ı±1œ-781335, õ∂Ô˜ õ∂fl¡±˙, Œ˜, 1986

4º Œfl¡Ã˙±•§œ, øÎ¬. øÎ¬ – ˆ¬±1Ó¬1 ˝◊√√øÓ¬˝√√±¸ , ’¸˜ õ∂fl¡±˙Ú

¬Ûø1¯∏√, &ª±˝√√±È¬œ-21, ø¡ZÓ¬œ˚˛ õ∂fl¡±˙, 1981[’Ú≈¬ı±√

– ¬ıœÀ1f fl≈¡˜±1 ˆ¬A±‰¬±˚«]

5º ·Õ·, Ó¬1±ø˘ ’±1n∏ ’Ú…±Ú… [¸•Û±.] – ’¸˜œ˚˛± ˆ¬±¯∏±-

¸±ø˝√√Ó¬…-¸—¶‘®øÓ¬ ’±1n∏ ˘ÑœÚ±Ô Œ¬ıÊ√¬ı1n∏ª± , ¬Û”¬ı«±=˘

õ∂fl¡±˙, ø√˙¬Û≈1, &ª±˝√√±È¬œ-6, õ∂Ô˜ õ∂fl¡±˙, 2013

6º Œ·±¶§±˜œ, ˚Ó¬œfÚ±Ô – ¸±ø˝√ √Ó¬…1Ôœ ˘ÑœÚ±Ô

Œ¬ıÊ√¬ı1n∏ª± , ’¸˜ ¸±ø˝√√Ó¬… ¸ˆ¬±, Œ˚±1˝√√±È¬, 1968

7º óóóóóó- – Ê√±·1Ì ’±1n∏ ŒÊ√±Ú±fl¡, ’¸˜ ¸±ø˝√√Ó¬… ¸ˆ¬±,

Œ˚±1˝√√±È¬, õ∂Ô˜ õ∂fl¡±˙, 1 Ê√±Ú≈ª±1œ, 1989

8º óóóóóó- – ’¸˜ ±ø˝√√Ó¬…1 ‰¬˜≈ ¬ı≈1?œ , øÌ-˜±øÌfl¡ õ∂fl¡±˙,

&ª±˝√√±È¬œ-1, ¬Û=˜ ¸—¶®1Ì, 1994

9º Œ·±¶§±˜œ, ˚Ó¬œfÚ±Ô [¸—.] – ¬ı“±˝√√œ [õ∂Ô˜ ‡G, ¤fl¡S

¸—fl¡˘Ú] , ’¸˜ ±ø˝√√Ó¬… ˆ¬±, Œ˚±1˝√√±È¬, õ∂Ô˜ õ∂fl¡±˙,

Ê√±Ú≈ª±1œ, 2001

10º Œ·±˝√√±ø¤û¬ı1n∏ª±, ¬ÛΩÚ±Ô – ¬ÛΩÚ±Ô Œ·±˝√√±ø¤û ¬ı1n∏ª±

1‰¬Ú±ª˘œ , ’¸˜ õ∂fl¡±˙Ú ¬Ûø1¯∏√, &ª±˝√√±È¬œ, Ó‘¬Ó¬œ˚˛

õ∂fl¡±˙, 2003

11º óóóóóó- – Œ˜±1 Œ¸“±ª1Ìœ , ’¸˜ õ∂fl¡±˙Ú ¬Ûø1¯∏√ ,

&ª±˝√√±È¬œ-21, Ó‘¬Ó¬œ˚˛ õ∂fl¡±˙, øÎ¬À‰¬•§1, 2003

12º Œ‰¬ÃÒ≈1œ, õ∂À¸ÚøÊ√» – ÿÚø¬ı—˙ ˙øÓ¬fl¡±1 ’¸˜Ó¬

¤ˆ¬≈˜≈øfl¡ , Œ‰¬Ó¬Ú± õ∂fl¡±˙, &ª±˝√√±È¬œ-7, õ∂Ô˜ õ∂fl¡±˙,

1984

13º óóóóóó- – ’1n∏ÀÚ±√˝◊√√ , ©Ü≈ÀÎ¬∞I◊‰ƒ¬ ©Üí1‰ƒ¬, &ª±˝√√±È¬œ, õ∂Ô˜

õ∂fl¡±˙ øÎ¬À‰¬•§1, 1995

14º Â√±M√√±1, ’±s≈Â√ [¸•Û±.] – —ø˜|ÌÓ¬ ’¸˜œ ˛± —¶‘®øÓ¬ ,

¢∂Lö¬ÛœÍ¬, Œ˚±1˝√√±È¬, õ∂Ô˜ õ∂fl¡±˙, 2003

15º ŒÎ¬fl¡±, Úœ˘˜øÌ Œ¸Ú – ’¸˜1 Î¬◊M√√1Ì1 ˝◊√√øÓ¬˝√√±¸ñ

˜±øÌfl¡ ‰¬f ¬ı1n∏ª± ’±1n∏ ¬ı…ª¶ö±¬ÛÚ± ¸ˆ¬± , Ê√±Ì«±˘

¤•Ûø1˚˛±˜, Ú˘¬ı±1œ, õ∂Ô˜ õ∂fl¡±˙, 29 øÎ¬À‰¬•§1,

2009

16º Ó¬± ≈ œ, ÑœÚ±Ô – ¬±1Ó¬1 ¶§±ÒœÚÓ¬± —¢∂±˜Ó¬ ’¸˜1

’ª√±Ú – ¸—‚±Ó¬ ’±1n∏ ¸˝√√À˚±ø·Ó¬±1 ˝◊√√øÓ¬˝√√±¸ , 1+¬Û˝√√œ

õ∂fl¡±˙Ú, ¸≈·˜ ¬ÛÔ, &ª±˝√√±È¬œ-24, ø¡ZÓ¬œ˚˛ õ∂fl¡±˙,

øÎ¬À‰¬•§1, 1997

17º Ó¬±˜≈˘œ, ˘ÑœÚ±Ô [¸— ’±1n∏ ¸•Û±] – ¬ı“±˝√√œ [Ó‘¬Ó¬œ˚˛

¬ıÂ√11 ¬Û1± ∏á¬ ¬ıÂ√1Õ˘ ¤fl¡S —fl¡˘Ú] , ’¸˜ õ∂fl¡±˙Ú

¬Ûø1¯∏√, &ª±˝√√±È¬œ - 21, ø¡ZÓ¬œ˚˛ õ∂fl¡±˙, ŒÂ√ÀõI◊•§1,

2008

18º Ó¬±˘≈fl¡√±1, Úμ – ¸—¬ı±√¬ÛS1 1í√ fl¡±‰¬ø˘Ó¬ ’¸˜œ˚˛±

¸±ø˝√√Ó¬… , ¬ı1n∏ª± ¤ÀÊ√øk, &ª±˝√√±È¬œ-1, ¬Û≈Ú1 ˜≈^Ì, Œ˜,

1991

19º √M√√, Œfl¡˙ª Ú±1±˚˛Ì – Œ˘G˜±fl«¡‰ƒ¬ ’¬ıƒ √… øÙË¬Î¬˜ƒ ©Ü™±·˘

˝◊√√Ú ’±Â√±˜ , [’Ú≈¬ı±√ – Œ·±¶§±˜œ, √œ¬Ûfl¡ fl≈¡˜±1]

ˆ¬ª±Úœ øõ∂∞I◊ ¤G ¬Û±ø¬ı vÀfl¡˙…Ú‰ƒ¬, ¬Û±Úœ-‡±˝◊øÓ¬,

&ª±˝√√±È¬œ-26, õ∂Ô˜ õ∂fl¡±˙, øÎ¬À‰¬•§1, 2011

20º ŒÚ›·, ˜À˝√√ù´1 [¸•Û±.] – ˘ÑœÚ±Ô, ¬ıœÌ± ˘±˝◊√√À¬ıË1œ,

&ª±˝√√±È¬œ, õ∂Ô˜ õ∂fl¡±˙, 1978

21º Ù≈¬fl¡Ú, õ∂¸iß fl≈¡˜±1 – ’¸˜1 ¸•§±¬Û√S1 ¸˜œé¬±Rfl¡

’Ò… ˛Ú , Ò≈ õ∂fl¡±˙, Œ√1·“±›-785614, õ∂Ô˜ õ∂fl¡±˙,

1996

22º ¬ı1fl¡È¬fl¡œ, Î¬◊À¬Ûf – ’±Àμ±˘Ú, ’±À˘±‰¬Úœ ’±1n∏ ¬ı…øMê√ ,

’¸˜ õ∂fl¡±˙Ú ¬Ûø1¯∏√, &ª±˝√√±È¬œ-21, õ∂Ô˜ õ∂fl¡±˙,

øÎ¬À‰¬•§1, 2008

23º ¬ı1fl¡È¬fl¡œ, ’ø1μ˜ , ˆ¬1±˘œ, ’øÊ√Ó [¸•Û±.] –

˘ÑœÚ±Ô Œ¬ıÊ√¬ı1n∏ª± , ’±Úμ1±˜ ŒÏ¬øfl¡˚˛±˘¬ Ù≈¬fl¡Ú



38º ˜ √√ôL, õ∂Ù≈¬~õ∂±Ì – ’¸˜œ ˛± Ê√±Ó¬œ ˛Ó¬±¬ı±√1 Î¬◊»¸ õ∂¸e ,

Ê√±Úfl¡œ õ∂fl¡±˙Ú, &ª±˝√√±È¬œ-1, õ∂Ô˜ õ∂fl¡±˙, 1994

39º 1±˚˛, Úœ˘À˜±˝√√Ú – ’¸˜œ˚˛± ’±1n∏ ¬ı±—˘± fl¡ø¬ıÓ¬±Ó¬

Œ√ ±RÀ¬ı±Ò , ¬ª±Úœ øõ∂∞I◊ ¤G ¬Û±ø¬ıvÀfl¡˙…Ú‰¬, &ª± √√±È¬œ-

26, õ∂Ô˜ õ∂fl¡±˙, 2011

40º óóóóóó – ’¸˜œ˚˛± ’±1n∏ ¬ı±—˘± fl¡ø¬ıÓ¬±Ó¬ Œõ∂˜1 ¶§1+¬Û ,

Ê√±·1Ì ±ø˝√√Ó¬… õ∂fl¡±˙Ú, øÒ—, Ú·“±›-23, õ∂Ô˜ õ∂fl¡±˙,

2010

41º óóóóóó- – ’¸˜œ˚˛± Œõ∂˜ fl¡ø¬ıÓ¬±1 ø¬ıÀù≠¯∏Ì , ˆ¬ª±Úœ øõ∂∞I◊

¤G ¬Û±ø¬ıvÀfl¡˙…Ú‰¬, &ª±˝√√±È¬œ-26, õ∂Ô˜ õ∂fl¡±˙, 2011

42º óóóóóó [¸•Û±.] – ¸±ø˝√√Ó¬…-¸—¶‘®øÓ¬1 ¶§Ì«≈√…øÓ¬ , ˆ¬ª±Úœ

øõ∂∞I◊ ¤G ¬Û±ø¬ıvÀfl¡˙…Ú‰¬, &ª±˝√√±È¬œ-26, õ∂Ô˜ õ∂fl¡±˙,

2011

43º ˙ ◊√√fl¡œ ˛±, ‰¬fõ∂¸±√ [¸•Û±.] – ¬ÛΩÚ±Ô Œ·± √√±ø¤û¬ı1n∏ª± ,

’¸˜ õ∂fl¡±˙Ú ¬Ûø1¯∏√, &ª±˝√√±È¬œ-21, ø¡ZÓ¬œ˚˛ —¶®1Ì,

øÎ¬À‰¬•§1, 2007

44º óóóóóó [¸•Û±.] – ˘ÑœÚ±Ô Œ¬ıÊ√¬ı1n∏ª± , ’¸˜ õ∂fl¡±˙Ú

¬Ûø1¯∏√, &ª±˝√√±È¬œ-21, ‰¬Ó≈¬Ô« õ∂fl¡±˙, øÎ¬À‰¬•§1, 2007

45º óóóóóó [ ≈‡… •Û±.] – ’¸˜1 ¬ı±Ó¬ø1fl¡±fl¡Ó¬-’±À˘±‰¬Úœ1

ŒÎ¬1˙ ¬ıÂ√1œ ˛± ◊√√øÓ¬ √√± , ’¸˜1 ¬ı±Ó¬ø1-fl¡±fl¡Ó¬1 ŒÎ¬1˙

¬ıÂ√1œ˚˛± Ê√˚˛ôLœ Î¬◊ƒ√˚±¬ÛÚ ¸ø˜øÓ¬, &ª±˝√√±È¬œ-3, õ∂Ô˜

õ∂fl¡±˙, ˜±‰«¬, 1998

46º ˙ ◊√√fl¡œ ˛±, ÚÀ·Ú [¸— ’±1n∏ •Û±.] – ’±¸±˜ ¬ıg≈ , ’¸˜

õ∂fl¡±˙Ú ¬Ûø1¯∏√, &ª±˝√√±È¬œ-21, õ∂Ô˜ õ∂fl¡±˙, 1984

47º óóóóóó [¸•Û±.] – ŒÊ√±Ú±fl¡œ , ’¸˜ ¸±ø˝√√Ó¬… ¸ˆ¬±, õ∂Ô˜

õ∂fl¡±˙, 2001

48º óóóóóó- – ’¸˜œ˚˛± fl¡ø¬ıÓ¬± ’±1n∏ ’Ú…±Ú… ø¬ı¯∏˚˛ , ‰¬f

õ∂fl¡±˙, &ª±˝√√±È¬œ-1, õ∂Ô˜ õ∂fl¡±˙, 1996

49º óóóóóó- – ’1n∏ÀÚ±√ ◊√√1 ¬Û1± ŒÊ√±Ú±fl¡œÕ , Œfl¡Ãdˆ¬ õ∂fl¡±˙Ú,

øÚÎ¬◊ ±Àfl«¡È¬, øÎ¬¬ıËn∏·Î¬ˇ, õ∂Ô˜ õ∂fl¡±˙, ŒÂ√ÀõI◊•§1, 2011

50º óóóóóó- – ’¸˜œ˚˛± ˜±Ú≈˝√√1 ˝◊√√øÓ¬˝√√±¸, fl¡Ô± ¬Û±ø¬ıvÀfl¡˙Ú,

&ª±˝√√±È¬œ, õ∂Ô˜ õ∂fl¡±˙, 2013

51º ˙˜«±, ’Ú≈1±Ò± [¸•Û±.] – ’±Ò≈øÚfl¡Ó¬±1 ’øÒÚ±˚˛fl¡

¸±ø˝√√Ó¬…1Ôœ ˘ÑœÚ±Ô Œ¬ıÊ√¬ı1n∏ª± , ŒÊ√…±øÓ¬õ∂fl¡±˙,

&ª±˝√√±È¬œ-1, õ∂Ô˜ õ∂fl¡±˙, ˜±‰«¬, 2014

52º ˙˜«±, fl¡Úfl¡‰¬f – Œ·Ã1ª 1ø¬ı ’±Úμ1±˜ ¬ı1n∏ª± , ¶®˘±‰«¬

¬Û±ø¬ıvÀfl¡˙…Ú, &ª±˝√√±È¬œ-6, õ∂Ô˜ õ∂fl¡±˙, 2000

53º ˙˜«±, Œ√ª¬ıËÓ¬ – ’¸˜œ˚˛± Ê√±øÓ¬ ·Í¬Ú õ∂øSê˚˛± ’±1n∏

Ê√±Ó¬œ˚˛ Ê√ÚÀ·±á¬œ·Ó¬ ’Ú≈á¬±Ú¸˜”˝√√ , ¤fl¡˘¬ı… õ∂fl¡±˙Ú ,

˜±À˘Ã ’±ø˘, Œ˚±1˝√√±È¬-1, õ∂Ô˜ õ∂fl¡±˙, øÎ¬À‰¬•§1,

2006

54º ˙˜«±, ø¬ıÀÚ± – ’¸˜Ó¬ ¬ı‘øÈ¬Â√1±Ê√, ¸—‚±Ó¬ ’±1n∏

¶§±ÒœÚÓ¬± ’±Àμ±˘Ú , ¬ı1˘≈˝◊√√Ó¬ õ∂fl¡±˙Ú, Œ˝√√˜ ¬ı1n∏ª±

¬ÛÔ, &ª±˝√√±È¬œ-1, õ∂Ô˜ õ∂fl¡±˙, øÎ¬À‰¬•§1, 2013

55º ˙˜«±, Œ¬ıÌ≈Ò1 – ’‚«…±ª˘œ , ’¸˜ ŒÊ√…±øÓ¬, &ª±˝√√±È¬œ-

8, ø¡ZÓ¬œ˚˛ Ó¬±„√√1Ì, 1967

56º óóóóóó- – fl¡—À¢∂Â√1 fl¡±ø‰¬ ˛±ø˘ 1í√Ó¬ , &ª±˝√√±È¬œ-8, ø¡ZÓ¬œ˚˛

¸—¶®1Ì, 1971

57º ˙˜«±, ¸ÀÓ¬…fÚ±Ô [¸•Û±.] – Œ˜Ã , ’¸˜ õ∂fl¡±˙Ú

¬Ûø1¯∏√, &ª±˝√√±È¬œ-21, õ∂Ô˜ õ∂fl¡±˙, 1980

58º óóóóóó- – ’¸˜œ˚˛± ¸±ø˝√√Ó¬…1 ¸˜œé¬±Rfl¡ ˝◊√√øÓ¬¬ı‘M√√ ,

õ∂fl¡±ø˙fl¡±ñ õ∂øÓ¬˜± Œ√ªœ, ø1˝√√±¬ı±1œ, &ª±˝√√±È¬œ, Úª˜

¸—¶®1Ì, ’±·©Ü, 2000

59º ˙˜«±, Œ˝√√˜ôLfl≈¡˜±1 – ¬ıœÀ1f ˆ¬A±‰¬±˚«1 ¸±ø˝√√Ó¬…-fl‘¡øÓ¬ ,

‰¬fõ∂fl¡±˙, øÈ¬U, Ú˘¬ı±1œ, õ∂Ô˜ õ∂fl¡±˙, ’±·©Ü, 1983

60º óóóóóó – ’¸˜œ˚˛± ¸±ø˝√√Ó¬…Ó¬ ‘√ø©Ü¬Û±Ó¬ , ¬ıœÌ± ˘±˝◊√√À¬ıË1œ ,

&ª±˝√√±È¬œ-1, √˙˜ ¸—¶®1Ì, ’±·©Ü, 2005

61º ˙˜«±, ˙˙œ – ¸±ø˝√√Ó¬…1Ôœ ¬ÛΩÚ±Ô Œ·±˝√√±ø¤û¬ı1n∏ª± ,

:±Ú¬ÛœÍ¬, 1971

62º óóóóóó- – 1¸1±Ê√ Œ¬ıÊ√¬ı1n∏ª± , √M√√¬ı1n∏ª± ¤G Œfl¡±•Û±Úœ,

1967

63º ˙˜«±, ˚À:ù´1 [˜≈‡… ¸•Û±.] – Œ¬ıÌ≈Ò1 ˙˜«± 1‰¬Ú±ª˘œ

[ø¡ZÓ¬œ˚˛ ‡G, ¬ı≈1?œ1 ¸“Ù≈¬1±] , Œ¬ıÌ≈Ò1 ˙˜«± ¶ú±1fl¡

Ú…±¸1 Δ˝√√ ¿ ’øÊ√Ó¬ fl≈¡˜±1 ˙˜«±, ˜±Ú≈˝√√ õ∂fl¡±˙Ú,

¸≈ª±·¬Û≈1, &ª±˝√√±È¬œ-8, õ∂Ô˜ ¸—¶®1Ì, ¤øõ∂˘, 1989

64º óóóóóó [˜≈‡… ¸•Û±.] – Œ¬ıÌ≈Ò1 ˙˜«± 1‰¬Ú±ª˘œ [‰¬Ó≈¬Ô«

‡G, ŒÈ¬±Àfl¡±1± ¬ı±˝√√1 fl≈¡È¬±] , Œ¬ıÌ≈Ò1 ˙˜«± ¶ú±1fl¡ Ú…±¸1

Δ˝√√ ¿ ’øÊ√Ó¬ fl≈¡˜±1 ˙˜«±, ˜±Ú≈˝√√ õ∂fl¡±˙Ú, ¸≈ª±·¬Û≈1,

&ª±˝√√±È¬œ-8, õ∂Ô˜ ¸—¶®1Ì, 1 ÚÀ¬ı•§1, 1989

65º ˙±¶aœ, ø¬ıù´Ú±1±˚˛Ì – ˘ÑœÚ±Ô Œ¬ıÊ√¬ı1n∏ª±1 ¸±ø˝√√Ó¬…

õ∂øÓ¬ˆ¬± , ˙1±˝◊√√‚±È¬ õ∂fl¡±˙Ú, ¬ı±˜≈ÌœÕ˜√±˜, &ª±˝√√±È¬œ-

21, ø¡ZÓ¬œ˚˛ õ∂fl¡±˙, ’À"√√±¬ı1, 1998

¬ı±—˘±

1º ‰¬ÀA±¬Û±Ò…±˚˛, ¬Û±Ô« [¸•Û±] – ¸±—¬ı±ø√Àfl¡¬ı˛ Î¬±À˚˛ø¬ı˛ ,

¬¬Ûø(˜¬ıe ¬ı˛±Ê√… ¬Û≈ô¶fl¡ ¬Û ∏«», 6 ¤ ¬ı˛±Ê√± ≈À¬ı±Ò ø~fl¡

Œ¶®±˚˛±¬ı˛, fl¡˘fl¡±Ó¬± -13, ø¡ZÓ¬œ˚˛ ¸—¶®¬ı˛ÀÌ¬ı˛ ø¡ZÓ¬œ˚˛

˜≈^Ì, ˜±‰«¬, 2014

2º √±˙, ø˙ø˙¬ı˛fl≈¡˜±¬ı˛ [¸—. › ¸•Û±.] – ¸—¸√ ¬ı±—˘±

¸±ø˝√√Ó¬…¸eœ , ¬¸±ø˝√√Ó¬… ¸—¸√, 32 ¤ ’±‰¬±˚« õ∂Ù≈¬~‰¬f

Œ¬ı˛±Î¬, fl¡˘fl¡±Ó¬±-9

3. ¬ı…±Ú±Ê«√œ, Œ¸Ãø¬ı˛Ì – —¬ı±√ •Û±√Ú± , ¬Ûø(˜¬ıe ¬ı˛±Ê√…

¬Û≈ô¶fl¡ ¬Û¯∏«», 6 ¤ ¬ı˛±Ê√± ¸≈À¬ı±Ò ˜ø~fl¡ Œ¶®±˚˛±¬ı˛,

fl¡˘fl¡±Ó¬±-13, Ê√±Ú≈˚˛±¬ı˛œ, 2011

4º ¬ı¸≈, ¶§¬ÛÚ [¸—. › ¸•Û±.] – ¸—¬ı±√-¸±˜ø˚˛fl¡¬ÛÀS

Î¬◊øÚ˙ Ó¬Àfl¡¬ı˛ ¬ı±„√√±ø˘ ˜±Ê√ [õ∂Ô˜ ‡G] ,¬¬¬Ûø(˜¬ıe

¬ı±—˘± ’±fl¡±À√ø˜√, 1 ˛1 ’±‰¬±˚« Ê√·√œ˙ ¬ı¸≈ Œ¬ı˛±Î¬,

fl¡˘fl¡±Ó¬± -20, ¬Ûø¬ı˛¬ıøÒ«Ó¬ ø¡ZÓ¬œ˚˛ ¸—¶®±¬ı˛Ì, Ê√±Ú≈˚˛±ø¬ı˛,

2013

5º óóóóóóó [¸—. › ¸•Û±.] – ¸—¬ı±√-¸±˜ø˚˛fl¡¬ÛÀS Î¬◊øÚ˙

˙Ó¬Àfl¡¬ı˛ ¬ı±„√√±ø˘ ¸˜±Ê√ [ø¡ZÓ¬œ˚˛ ‡G] ,¬¬¬Ûø(˜¬ıe

¬ı±—˘± ’±fl¡±À√ø˜√, 1˚1 ’±‰¬±˚« Ê√·√œ˙ ¬ı¸≈ Œ¬ı˛±Î¬,

fl¡˘fl¡±Ó¬± -20, õ∂Ô˜ õ∂fl¡±˙, ’À"√√√√±¬ı¬ı˛, 2013

6º ˆ¬A±‰¬±˚«, Úμ˘±˘ – ¸—¬ı±√¬ÛÀS¬ı˛ ˝◊√√øÓ¬¬ı‘M√√ , ø˘ø¬Ûfl¡±,

30˚1 ¤ fl¡À˘Ê√ Œ¬ı˛±Î¬, fl¡˘fl¡±Ó¬± -9, Ó‘¬Ó¬œ˚˛ õ∂fl¡±˙,

Ù¬±â≈Ú, 1419 ¬ı±—˘±

7º ˜±˜≈Ú, ˜≈ÚÓ¬±¸œ¬ı˛ – ÿøÚ˙ ˙Ó¬Àfl¡ ¬Û”¬ı«¬ı±—˘±¬ı˛ ¸—¬ı±√-

¸±˜ø˚˛fl¡¬ÛS√ , Œ√íÊ√ ¬Û±¬ıø˘ø˙—, fl¡˘fl¡±Ó¬± -73, õ∂Ô˜

Œ√íÊ√ ¸—¶®¬ı˛Ì, Ê√±Ú≈˚˛±ø¬ı˛, 1997

8º ¸¬ı˛, ¬ı˛À˜Ú fl≈¡˜±¬ı˛ [¸•Û±.] – ¬ı±—˘± ¸±˜ø˚ ˛fl¡ ¬ÛS

õ∂±‰¬œÚ › Ò…˚≈· , õ∂·øÓ¬˙œ˘ õ∂fl¡±˙fl¡, 37 ¤, fl¡À˘Ê√

¶ÜòœÈ¬, fl¡˘fl¡±Ó¬± -73, õ∂Ô˜ õ∂fl¡±˙, ¤øõ∂˘, 2009

9º ¬ı˛±˚˛, ¸≈øÊ√Ó¬ – ¸—¬ı±√ ¸±—¬ı±ø√fl¡ ¸±—¬ı±ø√fl¡Ó¬± , Œ√

¬Û±¬ıø˘Àfl¡˙Ú¸, 13 ¬ıøÇ˜ ‰¬±È¬±Ê«√œ ø¶ÜòÈ¬, fl¡˘fl¡±Ó¬± -

73, ¬Ûø¬ı˛˜±øÊ«√Ó¬ › ¬Ûø¬ı˛¬ıøÓ¬«Ó¬ ‰¬Ó≈¬Ô« ¸—¶®¬ı˛Ì, ’±·©Ü,

2014

10º ˘±˝√√±, õ∂¬ıœ¬ı˛ fl≈¡˜±¬ı˛ – ˆ¬±¬ı˛ÀÓ¬¬ı˛ —¬ı±√¬ÛS › ·Ì˜±Ò…˜

˝◊√√øÓ¬˝√√±À¸¬ı˛ fl¡±˘¬Û?œ , fl¡˜ø˘Úœ ¬õ∂fl¡±˙Ú, 13 ¬ıøÇ˜

‰¬…±È¬±øÊ«√ ø¶ÜòÈ¬, fl¡˘fl¡±Ó¬±- 73 õ∂Ô˜ õ∂fl¡±˙, ’À"√√√√±¬ı¬ı˛,

2012

˜ √√±ø¬ı√…±˘ ˛, Ú·“±›, õ∂Ô˜ õ∂fl¡±˙, 29 ’À"√√√±¬ı1, 2012

24º ¬ı1¬Û”Ê√±1œ, ˜À˝√√f – Œ¬ıÊ√¬ı1n∏ª±, Œ·±˝√√±ø¤û¬ı1n∏ª± ’±1n∏

¸˜fl¡±˘œÚ ’¸˜1 ¸˜±Ê√Ê√œªÚ

25º ¬ı1¬Û”Ê√±1œ, Œ˝√√1•§fl¡±ôL – ’¸˜1 Úª-Ê√±·1Ì – ’Ú±-

’¸˜œ ˛±1 ¬”ø˜fl¡± , ’¸˜ ±ø˝√√Ó¬… ˆ¬±, Œ˚±1˝√√±È¬, õ∂Ô˜

õ∂fl¡±˙, ŒÙ¬¬ıËn∏ª±1œ, 1987

26º óóóóóó- – ’±À˜ø1fl¡±Ú ø˜Â√ÀÚ1œ¸fl¡˘ ’±1n∏ ÿÚø¬ı—˙

˙øÓ¬fl¡±1 ’¸˜ , ’¸˜ ¸±ø˝√√Ó¬… ¸ˆ¬±, Œ˚±1˝√√±È¬, ø¡ZÓ¬œ˚˛

õ∂fl¡±˙, 1994

27º ¬ı˜«Ú, ø˙ªÚ±Ô , Œ‰¬ÃÒ≈1œ, õ∂À¸ÚøÊ√» – ¬ı±ô¶ª ŒÚ ø¬ıw˜ ,

©Ü≈ÀÎ¬KI◊‰ƒ¬ ¤À•Û±ø1˚˛±˜ , ÚÓ≈¬Ú¬ıÊ√±1, øÎ¬¬ıËn∏·Î¬ˇ-1, õ∂Ô˜

õ∂fl¡±˙, ŒÙ¬¬ıËn∏ª±1œ, 1986

28º ¬ı1±, ø√˘œ¬Û – ¸˜±Ê√ ¸±ø˝√√Ó¬… ’±1n∏ ¸—˝√√øÓ¬ , ˆ¬ª±Úœ

’Ùƒ¬ÀÂ√È¬ ¤G ˝◊√√À˜˝◊√√øÊ√— øÂ√À©Ü˜Âƒ√ õ∂±. ø˘., 1±Ê√·Î¬ˇ

Œ1±Î¬, &ª±˝√√±È¬œ-7, õ∂Ô˜ õ∂fl¡±˙, 2008

29º ¬ı1±, ÒËn∏ªÀÊ√…±øÓ¬– ’íŒ˜±1 ≈1œ˚˛± ±Ó¬ , ©Ü≈ÀÎ¬KI◊‰ƒ¬ ©Üí1‰ƒ¬,

&ª±˝√√±È¬œ-1, õ∂Ô˜ õ∂fl¡±˙, ’±·©Ü, 1994

30º Œ¬ıÊ√¬ı1n∏ª±, ˘ÑœÚ±Ô – Œ˜±1 Ê√œªÚ Œ¸“±ª1Ì , øÚÎ¬◊

¬ı≈fl¡ ©Ü˘, &ª±˝√√±È¬œ, ‰¬Ó≈¬Ô« Ó¬±„√√1Ì, 1973

31º ˆ¬A±‰¬±˚«, ˝√√ø1‰¬f [¸•Û±.] – Œ·±˝√√±ø¤û¬ı1n∏ª± õ∂øÓ¬ˆ¬± ,

’¸˜ ¸±ø˝√√Ó¬… ¸ˆ¬±, Œ˚±1˝√√±È¬, õ∂Ô˜ õ∂fl¡±˙, 1971

32º ˆ¬±·ªÓ¬œ, 1±øÒfl¡±À˜±˝√√Ú – ë’¸˜œ˚˛±í1 Œ¬Û±˝√√1Ó¬

’¸˜œ˚˛±1 ‰¬±ø1 √˙fl¡1 ˝◊√√øÓ¬˝√√±¸ , Ê√±Ì«±˘ ¤•Ûø1˚˛±˜,

Ú˘¬ı±1œ, øÎ¬À‰¬•§1, 1998

33º ˆ¬”¤û±, õ∂Ù≈¬~ ‰¬f – ÑœÚ±Ô Œ¬ıÊ√¬ı1n∏ª± ’±1n∏ ’¸˜œ ˛±

‹øÓ¬ √√… , ¬ıÚ˘Ó¬±, øÎ¬¬ıËn∏·Î¬ˇ, õ∂Ô˜ õ∂fl¡±˙, ¤øõ∂˘, 1991

34º ˆ¬”¤û±, Œ˚±À·f Ú±1± ˛Ì – √√±ÀÙ¬Ê√‡±Ú±1 ø‡øÎ¬ˇfl¡œÀ ˛ø√ ,

1+˜œ-1+¬Ûfl¡ ¤∞I◊±1õ∂±˝◊√√Ê√, Ú·“±›, õ∂Ô˜ õ∂fl¡±˙, ˜±‰«¬,

1986

35º óóóóóó- – ÿÚø¬ı—˙ ˙øÓ¬fl¡±1 ’¸˜-¸—¬ı±√ , ’¸˜œ˚˛±

ø¬ıˆ¬±·, øÎ¬¬ıËn∏·Î¬ˇ ø¬ıù´ø¬ı√…±˘˚˛, õ∂Ô˜ õ∂fl¡±˙, 1990

36º óóóóóó- – Î¬◊ªø˘ Œ˚±ª± ÚøÔ1 ¬Û1± , õ∂fl¡±˙fl¡ - ¢∂Löfl¡±1,

Ú·“±›, õ∂Ô˜ õ∂fl¡±˙, 1991

37º ˜ √√ôL, õ∂Ù≈¬~ – ’¸˜œ ˛± Ò…ø¬ıM√√ Œ|Ìœ1 ◊√√øÓ¬ √√± , ˛±Â«√

¬ı≈fl¡ ©Ü˘, &ª±˝√√±È¬œ-1, ø¡ZÓ¬œ˚˛ õ∂fl¡±˙, 2009



◊√√—1±Ê√œ

1. Barpujari, H.K. : Assam in the days ofBritish Company; North-East UniversityPublications, Shillong, 1st Edn, 1996

2. ____________ : The ComprehensiveHistory of Assam (Vol-III); PublicationBoard, Assam, First Edn, 1994

3. ____________ (Ed.) : Political Historyof Assam (Vol-I); Publication Board,Assam, Guwahati, 3rd Edn, 2008

4. Bhuyan, Arun Chandra (Ed.) : PoliticalHistory of Assam (Vol-III); PublicationBoard, Assam, Guwahati,3rd Edn, 2008

5. Bhuyan, S.K. : Anglo AssameseRelations; Department of Historical &Antiquarian Studies in Assam,Guwahati, 1st Edn, 1949

6. Das, S.K. (Ed.) : Nineteenth CenturyStudies; The World Press Pvt. Ltd,College Street, Calcutta-20, 1stPublished, 1970

7. Deka, K.M. (Ed.) : Nationalism andRegionalism in North East India;Dibrugarh University, Dibrugarh, 1985

8. Dutta, Promatha Nath : Glimpses into theHistory of Assam; Dutta & Sons, Parijat,Lower New Colony, Shillong-3, 1stPublication, Oct, 1962

9. Gohain, Hiren : Assam, a BurningQuestion; Spectrum Publications,Guwahati, 1985

10. Goswami, P.C. : The EconomicDevelopment of Assam; Asia PublishingHouse, Bombay, 1963

11. Goswami, Prafulla Dutta : Bohag Bihuof Assam Bihu Songs; PublicationBoard, Assam, Guwahati, 2nd Edn, 2003

12. Goswami, Sandhya : Language Policiesin Assam, Ajanta Publications, MalkaGanj, Delhi-07, 1st Published, 1997

13. Guha, Amalendu : Planter Raj toSwaraj; People’s Publication House,Delhi, 1988

14. ____________ : Medieval and EarlyColonial Assam; K.P. Bagchi and Co.,Calcutta, 1991

15. Kalita, Ramesh Chandra : History ofLand Rights in Brahmaputra Valley;Ulopi Publications, Tezpur, 1997

16. ____________ : Assam in the EighteenCentury; Omsons Publications, NewDelhi, 1992

17. Mills, A.J. Moffatt : Report on theProvience of Assam, 1854; PublicationBoard, Assam, Guwahati, 1984

’¸˜œ˚˛± ˆ¬±¯∏±1 ˙s˜”˘1 õ∂fl‘¡øÓ¬ ø¬ı‰¬±1 –

õ∂±fl‘¡øÓ¬ ø¬ı:±Ú1 ’±Ò±1Ó¬

Î¬◊À¬ÛÚ 1±ˆ¬± ˝√√±fl¡±‰¬±˜

’¸˜œ˚˛± ø¡ıˆ¡±·, Œ·Ã˝√√±È¬œ ø¬ıù´ø¬ı√…±˘˚˛, &ª±˝√√±È¬œ-781 014

A QUEST INTO THE CHARACTERISTICSOF ASSAMESE MORPHEMES : IN THE LIGHT OF MORPHEMICS

Upen Rabha HakasamDept. of Assamese, Gauhati University, Guwahati-781 014

ABSTRACT : The derivation system of Assamese language is

critically analysed in this research article based on Modern linguisticsin general and on Morphemics in particular according to its structure,

nature and function. Most of the examples, illustrated here aresomething uncommon and inventory, which are obviously reversive to

the analysis of the traditional grammarians followed by historical(comparative linguistics) as well as philologicaal methods. Moreover

an attempt has been made to define the linguistical terminologies,which are often confused by the students, researchers and even by the

scholars.

1.0º 1+¬ÛÓ¬N [morphology] ¬ı± õ∂±fl‘¡øÓ¬ø¬ı:±Ú1

[morphemics] ’±À˘±‰¬Ú±Ó¬ ˆ¬±¯∏±ø¬ıÀ˙¯∏1 1+¬Û [morph]

¬ı± õ∂±fl‘¡øÓ¬ [morpheme] ˜±SÀfl¡ õ∂Ò±Ú ≈√È¬± ˆ¬±·Ó¬ ø¬ıˆ¬Mê√

fl¡1± Δ˝√√ÀÂ√º ˜≈Mê√ 1+¬Û [free morph] ¬ı± ˙s˜”À˘ [stem]

¶§±ÒœÚˆ¬±Àª õ∂À˚˛±· Δ˝√√ øÚÊ√¶§ ’Ô« õ∂fl¡±˙ fl¡ø1¬ı ¬Û±À1, øfl¡c

¬ıX1+¬Û (bound morph) ¬ı± ¸·«˝◊ √ √ [affix] ’fl¡À˘

¶§±ÒœÚˆ¬±Àª õ∂À˚˛±· ˝√√í¬ı ŒÚ±ª±À1 , ’±Ú ¤È¬± ˜≈Mê√ 1+¬Û ¬ı±

˙s˜”˘1 ’±À·-ø¬ÛÀÂ√ ¬ı± ’ˆ¬…ôL1Ó¬ —À˚±· Δ˝√√À˝√√ øÚÊ√¶§ ’Ô«

120 ‹øÓ¬˝√√… The Heritage, Vol.VI, Issue-2, 2015 ‹øÓ¬˝√√… The Heritage, Vol.VI, Issue-2, 2015

‹øÓ¬ √√…

The Heritage

© Aitihya Samstha Vol.VI, Issue -2, 2015pp 121-133·fl≈¡˘ fl≈¡˜±1 √±¸

õ∂fl¡±˙ fl¡ø1¬ı ¬Û±À1º ˙s˜”˘1 ’±·Ó¬ ¬ı˝√√± ¤ÀÚ 1+¬Ûfl¡ ¬Û”¬ı«¸·«

¬ı± ¬Û”¬ı«õ∂Ó¬…˚˛ [prefix], ˜±Ê√Ó¬ ¬ı˝√√± 1+¬Ûfl¡ ’ôL–¸·« ¬ı± ˜Ò…

õ∂Ó¬…˚ [infix] ’±1n∏ Œ˙ ∏Ó¬ ¬ı √√± ¤ÀÚ 1+¬Ûfl¡ ’Ú≈ ·« ¬ı± ¬Û1õ∂Ó¬…˚

[suffix] Œ¬ı±˘± ˝√√˚˛º Ó¬≈√¬Ûø1 ’±Ú ¤È¬± 1+¬Û ’±ÀÂ√ , ø˚

Œfl¡øÓ¬˚˛±¬ı± ≈Mê√ 1+¬Û1 √À1 ’fl¡À˘ õ∂À˚˛±· √√˚˛ ’±1n∏ Œfl¡øÓ¬˚˛±¬ı±

¬ıX1+¬Û1 √À1 ’±Ú ¤È¬± 1+¬Û1 ·Ó¬À √√ —À˚±· √√ º ¤ ◊√√ Ò…ªÓ«¬œ

&ÌÒ˜«œ 1+¬ÛÀfl¡ ˜”˘±ˆ¬±¸ õ∂±fl‘¡øÓ¬ [sub-root morpheme]

Œ¬ı±˘± ˝√√˚˛º 1

1.1º Î◊¬¬Ûø1 Î◊¬À~ø‡Ó¬ Œ|ÌœÀfl¡˝◊√√È¬±1 Î◊¬Ûø1› õ∂À˚˛±·1

õ∂fl‘¡øÓ¬ ’Ú≈¸±À1 1+¬Û ¬ı± õ∂±fl‘¡øÓ¬¸˜”˝√√fl¡ ’±1n∏ øÓ¬øÚÈ¬± ˆ¬±·Ó¬

ˆ¬À·±ª± Δ √√ÀÂ√º ◊ ˛±À1ñ ”Ú… õ∂±fl‘¡øÓ¬ [zero morpheme]Œ ˛

Œfl¡±ÀÚ± ¬¬õ∂±fl‘¡øÓ¬ [õ∂Ó¬…˚˛ ¬ı± ø¬ıˆ¬øMê] ˘· Ú˘·±Õfl¡À˚˛± ø¬ıøˆ¬iß

Œ|Ìœ1 ˙s ¸±ÒÚ fl¡ø1¬ı ¬Û±À1 ÚÓ≈¬¬ı± ¬ı±fl¡…Ó¬ ¬Û√±i§˚˛ ’Ô«±»

˙s-1+¬Û ¬ı± øSê˚˛±-1+¬Û fl¡ø1¬ı ¬Û±À1º2 ’±¬Û±Ó¬– ‘√ø©ÜÓ¬ ‰¬±¬ıÕ˘

·íÀ˘ ◊ ◊—1±Ê√œ ’±ø√ ¬±¯∏±Ó¬ Œfl¡±ÀÚ± õ∂Ó¬…˚˛ ¬ı± ø¬ıˆ¬øMê Œ˚±·

Úfl¡1±Õfl¡ ¸≈1 ¬ı± ù´±¸±‚±Ó¬1 ¶ö±Ú ¸˘øÚ1 ¡Z±1± ˙s-1+¬Û ¬ı±

˙s-¸±ÒÚ fl¡1± Î◊¬¬Û±ø˝√√Ó¬ õ∂±fl‘¡øÓ¬ [superfix/suprafix] 1

√À1 3 , ø√› ¤˝◊ ≈√È¬±1 ±Ê√Ó¬ ¶Û©Ü ¬Û±Ô«fl¡… ’±ÀÂ√º ’±Ú˝√√±ÀÓ¬

˜≈Mê1+¬Û ¬ı± ˙s˜”˘1 [stem] ˘·Ó¬ ¤fl¡ ¬ı± ¤fl¡±øÒfl¡ ¬ıX1+¬Û

¬ı± ¸·« [õ∂Ó¬…˚˛, ø¬ıˆ¬øMê] ’±À· ¬ı± ø¬ÛÀÂ√ ¤Àfl¡˘À· ø¬ıø2Â√iß

ŒÚ±À˝√√±ª±Õfl¡ õ∂À˚˛±· Œ˝√√±ª± õ∂±fl‘¡øÓ¬fl¡ ’¬ı…±˝√√Ó¬ õ∂±fl‘¡øÓ¬ [con-

tinuous morpheme] ’±1n∏ ¤Àfl¡±È¬±˝√√ “Ó¬ ¸·«˝◊ ˜±Ê√Ó¬

Œ¸±˜±˝◊ ˜”˘ ˙s ¬ı± Ò±Ó≈¬fl¡ ø¬ıø2Â√iß fl¡ø1 ø√À˘ ŒÓ¬ÀÚ õ∂±fl‘¡øÓ¬fl¡

¬ı…±˝√√Ó¬ õ∂±fl‘¡øÓ¬ [discontinuous morpheme]4 Œ¬ı±˘± √√˚˛º

1.2º õ∂±fl‘¡øÓ¬¸˜”˝√√fl¡ ·±Í¬øÚfl¡ ¸•Ûfl¡«1 øˆ¬øM√√√Ó¬ ’±1n∏

øÓ¬øÚÈ¬±˜±Ú ˆ¬±·Ó¬ ˆ¬·±˝◊ ’±À˘±‰¬Ú± fl¡ø1¬ı ¬Û±ø1º ˝◊—1±Ê√œ

ˆ¬±¯∏±Ó¬ sing-sang-sung ’Ô«±» ‘sing’ [·œÓ¬ ·±] Ò±Ó≈¬1

’Ó¬œÓ¬ fl¡±˘1 1+¬Û ‘sang’ ’±1n∏ ’Ó¬œÓ¬fl¡±˘œÚ fl‘¡√ôL [past

participle] ‘sung’ ’±ø√ ¬õ∂±fl‘¡øÓ¬1 Œé¬SÓ¬ Œ˚ÀÚ√À1

i~e~A 1 ˜±Ê√Ó¬ ø¬ıfl¡ä [alternate] Δ˝√√ÀÂ√ , ŒÓ¬ÀÚ√À1

’¸˜œ˚˛±ÀÓ¬± ŒÏ¬±˘ – Ï≈¬˘œ˚˛± [ŒÏ¬±˘-÷˚˛±], ŒÊ√±˘ – Ê≈˘œ˚˛±

[ŒÊ√±˘-÷˚˛±] ’±ø√ õ∂±fl‘¡øÓ¬1 ˜±Ê√Ó¬ ›~Î◊¬ 1 ˜±Ê√Ó¬ ø¬ıfl¡ä

Δ˝√√ÀÂ√º ¤ÀÚ√À1 ¤È¬± õ∂±fl‘¡øÓ¬1 ¬Ûø1¬ıÀÓ¬« õ∂À˚˛±· Œ˝√√±ª± ’±ÚÀÈ¬±

õ∂±fl‘¡øÓ¬À˚˛ ˝◊ÀÈ¬± ø¸ÀÈ¬±1 Δ¬ıfl¡øäfl¡ õ∂±fl‘¡øÓ¬ [morphemic

alternant] ¬ı≈ø˘¬ı ¬Û±ø1º5 ˝◊ √1±‰¬˘ÀÓ¬ ¬ıÌ«·Ó¬ˆ¬±Àª õ∂À˚˛±·

Œ˝√√±ª± ø¬ıfl¡ä 1+¬Û1 õ∂±fl‘¡øÓ¬ [phonologically condi-

tioned alternats] 6

¤ÀÚ Δ¬ıfl¡øäfl¡ 1+¬Û Œ˚øÓ¬˚˛± ¸±Ò±1Ìœfl¡1Ì ÚÕ˝√√ ø¬ıÀ˙¯∏

øfl¡Â≈√˜±Ú 1+¬Û1 Œé¬SÓ¬À˝√√ ¸œ˜±¬ıX Ô±Àfl¡ ŒÓ¬øÓ¬˚˛± ˝◊˝√√“Ó¬fl¡

¬Ûø1¬Û”1fl¡ øˆ¬iß¬Û”1fl [suppletive] 1+¬Û Œ¬ı±˘± √√ ˛º Î◊¬√±˝√√1Ì

¶§1+À¬Û fox, box, ox ’±ø√ Î◊¬2‰¬±1Ì1 ±‘√˙… Ôfl¡± ¤˝◊ Œfl¡˝◊È¬±

1+¬Û [˙s] ¬ıU ¬ı‰¬ÚÓ¬ ˚Ô±SêÀ˜ foxes, boxes, oxen ˝√√˚˛º

˝◊˚˛±À1 Œ˙¯∏1ÀÈ¬± ¬ıU¬ı‰¬Ú1 1+¬Û *oxes 1 Í¬±˝◊Ó¬ oxen Œ˝√√±ª±

¬Ûø1‚È¬Ú±ÀÈ¬± ¤˝◊ Œé¬SÓ¬ ¬Ûø1¬Û”1fl¡ õ∂±fl‘¡øÓ¬1 øÚ√˙«Úº Œ¸˝◊√À1

’¸˜œ˚˛±ÀÓ¬± ‡±, ¬Û±, ˚± ’±ø√ ’±fl¡±1±ôL Ò±Ó≈¬1 ¶§1+¬Û ¬ıÓ¬«˜±Ú

fl¡±˘ ’±1n∏ ¬Û”Ì« ˆ”¬Ó¬ fl¡±˘1 1+¬Û ˚Ô±SêÀ˜ ‡±˝◊ÀÂ√ – ‡±À˘,

¬Û±˝◊ÀÂ√ – ¬Û±À˘, Δ·ÀÂ√ – ·í˘ ˝√√˚˛º ˝◊˚˛±À1 Œ˙¯∏1ÀÈ¬± *˚±˝◊ÀÂ√ –

*˚±À˘1 Í¬±˝◊Ó¬ Δ·ÀÂ√ – ·í˘ Œ˝√√±ª± ¬Ûø1‚È¬Ú±ÀÈ¬± ¬Ûø1¬Û”1fl¡

õ∂±fl‘¡øÓ¬1 øÚ˚˛˜1 øˆ¬Ó¬1n∏ª±º7

˝◊˚˛±Àfl¡± õ∂±fl‘¡øÓ¬·Ó¬ˆ¬±Àª õ∂À˚˛±·

Œ˝√√±ª± [morphologically conditioned] ø¬ıfl¡ä 1+¬Û

ø˝√√‰¬±À¬Û Œ√‡≈ª±¬ı ¬Û1± ˚±˚˛º8

’±Ú˝√√±ÀÓ¬ ¤È¬± õ∂±fl‘¡øÓ¬1 ˘·Ó¬ ’±Ú ¤È¬± õ∂±fl‘¡øÓ¬ ˘·

˘±ø·À˘ ø¬ıÀ˙ ∏ fl¡±1ÌÓ¬ Œfl¡±ÀÚ± ¤È¬± õ∂±fl‘¡øÓ¬1 ’±—ø˙fl¡ ¬Ûø1¬ıÓ¬«Ú

˝√√˚˛º Î◊¬√±˝√√1Ì ¶§1+À¬Û ˝◊—1±Ê√œ child [‰¬±˝◊ã] ˙s1 ¬ıU¬ı‰¬ÚÓ¬

children [‰¬±˝ ◊ãÀ1Ú1 ¬Ûø1¬ıÀÓ¬ « ø‰¬ã-Œ1Ú] Œ˝√ √ ±ª±

¬Ûø1‚È¬Ú±ÀÈ¬±1 Δ¸ÀÓ¬ ’¸˜œ ˛± Ó¬ ◊, Ó≈¬ø˜, ’±¬Û≈øÚ ’±ø√ ¬ı«Ú±˜1

¬ıU¬ı‰¬ÚÓ¬ ˚Ô±SêÀ˜ Ó¬˝√√ “Ó¬, ŒÓ¬±˜±À˘±fl¡, ’±À¬Û±Ú±À˘±fl¡

[*Ó¬˝◊˝√√“Ó¬1 Í¬±˝◊Ó¬ Ó¬˝√√“Ó¬, *Ó≈¬ø˜À˘±fl¡1 Í¬±˝◊Ó¬ ŒÓ¬±˜±À˘±fl¡,

*’±¬Û≈øÚÀ˘±fl¡1 Í¬±˝◊Ó¬ ’±À¬Û±Ú±À˘±fl¡] Œ˝√√±ª± ¬Ûø1‚È¬Ú±ÀÈ¬±

¤Àfl¡˝◊º ¤ÀÚ ¬Ûø1‚È¬Ú±ÀÈ¬±Àfl¡ øˆ¬iß ¬Û”1fl¡ ø¬ıfl¡ä [suppletive

alternant] Œ¬ı±À˘º9

˝◊˚˛±1 Î◊¬¬Ûø1› Œfl¡±ÀÚ± Œfl¡±ÀÚ± ˆ¬±¯∏±ø¬ı:±ÚœÀ˚˛ ¸˘øÚfl‘¡Ó¬

¬õ∂±fl‘¡øÓ¬ [replacive morpheme] Ú±˜1 ’±Ú ¤È¬± õ∂±fl‘¡øÓ¬1

fl¡Ô±› Î◊¬À~‡ fl¡ø1ÀÂ√º √1±‰¬˘ÀÓ¬ ›¬Û11 øÓ¬øÚ›È¬± Œ|Ìœ1

√À1 ˝◊À˚˛± ¤ø¬ıÒ õ∂À˚˛±·1 Œ¬ıø˘fl¡± Œ√‡± ø√˚˛± ¸˜¸…±¬ıU˘

’±ˆ¬…ôL1œÌ ¬Ûø1¬ıÓ¬«Ú [Problematic Internal Alterna-

tions] Œ˝√√º ˝◊—1±Ê√œÓ¬ øfl¡Â≈√˜±Ú ˙s1 ¬ıU¬ı‰¬Ú1 Œ¬ıø˘fl¡±

’±ˆ¬…ôL1œÌ ¶§1 ¬Ûø1¬ıÓ¬«Ú Œ˝√√±ª±1 √À1 øfl¡Â≈√˜±Ú øSê˚˛±À1±

’±ˆ¬…ôL1œÌ ¶§1 ¬Ûø1¬ıÓ¬«Ú1 ¡Z±1± fl¡±˘1 ¬Ûø1¬ıÓ¬«Ú ˝√√˚˛º ¤˝◊À¬ı±1

1+À¬Û˝◊ ¸˘øÚfl‘¡Ó¬ õ∂±fl‘¡øÓ¬1 Î◊¬M√√√˜ øÚ√˙«Úº10

Œ˚ÀÚñ

singular plural

man men

woman women

foot feet

tooth teeth


’¸˜œ˚˛± ˆ¬±¯∏±1 ˙s˜”˘1 õ∂fl‘¡øÓ¬ ø¬ı‰¬±1...

Œ¸˝◊√À1

present past past-participle

stand stood stood

take took took

fight fought fought

’¸˜œ ˛±Ó¬ ¶§1 ¬Ûø1¬ıÓ¬«Ú Œ˚±À· ’fl¡ «fl¡ Ò±Ó≈¬ ¤È¬± fl¡ «fl¡

Œ √√±ª±1 Î◊¬√± √√1ÌÓ¬ ¤ÀÚ õ∂±fl‘¡øÓ¬1 Î◊¬¬Ûø¶öøÓ¬ •§Àg Î◊¬˜±Ú Œ¬Û±ª±

˚±˚˛º11

Î◊¬√±˝√√1Ì ñ

¸fl¡˜«fl¡ ’fl¡˜«fl¡

√ ˜±1 √ ˜1ƒ

√ ¬Û±1 √ ¬Û1ƒ

√ Ó¬±1 √ Ó¬1ƒ

1.3º ◊øÓ¬˜ÀÒ… ’±À˘±ø‰¬Ó¬ ø¬ıøˆ¬iß ¬¬õ∂fl¡±11 õ∂±fl‘¡øÓ¬1 ¬Û1±

¤Àfl¡ ’Ô«À¬ı±Òfl¡ 1+¬ÛÀ¬ı±1 Œ|Ìœ¬ıX fl¡ø1 ¬Û≈Ú1 øÚ1œé¬Ì fl¡ø1À˘

˚ø√À˝√√ ¤Àfl¡ ¬Ûø1À¬ı˙Ó¬ ¬ı…ª˝√√+Ó¬ 1+¬ÛÀ¬ı±11 ±Ê√Ó¬ ø¬ıÀ1±Ò Ú˝√√ ˛

ŒÓ¬ÀôL ◊˝√√“Ó¬ ¤Àfl¡±È¬± õ∂±fl‘¡øÓ¬-Œ·±È¬1 ’ôL·«Ó¬ Δ˝√√ ±˚˛º ¤Àfl¡±È¬±

õ∂±fl‘¡øÓ¬1 ’ôLˆ≈¬«Mê Œ˝√√±ª±1 À· À· ¤ÀÚ ¬Û‘Ôfl¡ ¬Û‘Ôfl¡ 1+¬Û ¬ı±

¬’±fl‘¡øÓ¬À¬ı±1 Œ¸˝◊ õ∂±fl‘¡øÓ¬ÀÈ¬±1 Î◊¬¬Û±fl‘¡øÓ¬ [allomorph]

ø˝√√‰¬±À¬Û ø‰¬ø˝√êÓ¬ ˝√ √˚˛º12

¤ÀÚ Œé¬SÓ¬ ¤˝◊À¬ı±1 1+¬Û ¬ı±

Î◊¬¬Û±fl‘¡øÓ¬¸˜”˝√√1 ˝√√˚˛ ’˚˛Ó¬ ø¬ıfl¡ä õ∂À˚˛±· [free variation]

˝√√˚˛ Ú˝√√˚˛ ¬Ûø1¬Û”1fl¡ õ∂À˚˛±· [complimenetary distribu-

tion] √˚˛º Î◊¬√±˝√√1Ì ¶§1+À¬Û ’¸˜œ˚˛±1 ¬ıU¬ı‰¬Ú¬ı±‰¬fl¡ õ∂±fl‘¡øÓ¬-

Œ·±È¬1 {- Œ¬ı±1 ~ -ø¬ı˘±fl¡~ - ˝√√“Ó¬ ~ - Œ˘±fl ~ -¡¸fl¡˘ }1

øˆ¬Ó¬1Ó¬ {-Œ¬ı±1} ’±1n∏ {- ø¬ı˘±fl¡} ¤˝◊ ≈√È¬± Î◊¬¬Û±fl‘¡øÓ¬1 ±Ê√Ó¬

¸√±˚˛ ’˚˛Ó¬ ø¬ıfl¡ä õ∂À˚˛±· ˝√√í¬ı ¬Û±À1 , øfl¡c ¬ı±fl¡œ ø¬ı˘±fl¡

Î◊¬¬Û±fl‘¡øÓ¬1 ˜±Ê√Ó¬ ¬Ûø1¬Û”1fl¡ õ∂À˚˛±·À˝√√ ˝√√˚˛º Œ˚ÀÚ ñ

’˚˛Ó¬ ø¬ıfl¡ä õ∂À˚˛±· –

˜±Ú≈˝√√À¬ı±1 / ø¬ı˘±fl¡, øfl¡Ó¬±¬ÛÀ¬ı±1/ ø¬ı˘±fl¡,

‚1À¬ı±1 / ø¬ı˘±fl¡, ˜ÚÀ¬ı±1 / ø¬ı˘±fl¡ ˝◊Ó¬…±ø√º

¬Ûø1¬Û”1fl¡ õ∂À˚˛±· –

Ó¬˝√√“Ó¬ ’±À¬Û±Ú±À˘±fl¡, ŒÓ¬±˜±À˘±fl¡óóóó

ø¸˝√√“Ó¬ ŒÓ¬›“À˘±fl¡ Œ¸˝◊¸fl¡˘,

ŒÓ¬À‡Ó¬¸fl¡˘

˝◊˝√√“Ó¬ ¤›“À˘±fl¡ ¤˝◊¸fl¡˘, ¤À‡Ó¬¸fl¡˘

fl¡fl¡±˝◊À√Î◊¬˝√√“Ó¬ ñ ñ Œ√Î◊¬Ó¬±fl¡¸fl¡˘

Œ¬Û˝√√œ˝√√“Ó¬ ñ ñ ¬ı±À˚˛fl¡¸fl¡˘ ˝◊Ó¬…±ø√º

Œ¸˝◊√À1 √ ‡± ’±ø√ Ò±Ó≈¬À1± øSê˚˛±-1+¬Û ˝√√íÀ˘ Œfl¡¬ı±È¬±›

Î◊¬¬Û±fl‘¡øÓ¬ Œ¬Û±ª± ± ˛º ◊ √√“Ó¬1 õ∂ÀÓ¬…Àfl¡ ø¬ıÀ˙ ∏ ø¬ıÀ˙ ∏ ¬Ûø1À¬ı˙Ó¬

¬Ûø1¬Û”1fl¡ õ∂À˚˛±· ˝√√˚˛º Œ˚ÀÚñ

{‡±} – ‡±›“, ‡±˚˛, ‡±À˘“±, ‡±˝◊øÂ√ø˘, ‡±˜, ‡±ø¬ı, ‡±¬ı

{Œ‡±} – Œ‡±ª±,

{‡±ª} – ‡±ª

{‡≈} – ¬Û“±‰¬Úœ 1+¬Û √‡≈ª±

1.4º ’±Ú˝√√±ÀÓ¬ õ∂Ó¬…˚˛±ôL ¬ı± ø¬ıˆ¬øMê˚≈Mê 1+¬Û øfl¡Â≈√˜±Ú1

Œé¬SÓ¬ Œ√‡± ˚±˚˛ Œ˚ ˜”˘ ˙s1 ¬Û1± õ∂Ó¬…˚˛ ¬ı± ø¬ıˆ¬øMê &‰¬±˝◊

ø√À˘ s ” 1 ø¬ıfl‘¡øÓ¬ ‚ÀÈ¬ ’±1n∏ Œ¸ ◊À¬ı±11 ≈Mê 1+¬ÛÓ¬ õ∂À ˛±·

Œ¬Û±ª± Ú±˚±˚˛º ’Ú… ¤fl¡ õ∂fl¡±À1 fl¡í¬ıÕ˘ ·íÀ˘ ¬ıX 1+¬Û [õ∂Ó¬…˚˛

¬ı± ø¬ıˆ¬øMê] øfl¡Â≈√˜±ÀÚ± ¤È¬±1 ø¬ÛÂ√Ó¬ ¤È¬±Õfl¡ ’±Í¬± ˘±ø· Ôfl¡±1

√À1 øijø˘Ó¬ 1+¬ÛÓ¬ ¤Àfl¡±È¬± ’Ô« õ∂fl¡±˙ fl¡À1º Î◊¬√± √√1Ì ¶§1+À¬Û

˝◊—1±Ê√œ ˆ¬±¯∏±Ó¬ õ∂‰¬ø˘Ó¬ alteration ˙sÀÈ¬±1 ¬Û1± - ion

&‰¬±À˘ *alterate- Ô±øfl¡¬ı ˘±À· ˚ø√› ¤ÀÚ 1+¬Û1 ¬Ûø1¬ıÀÓ¬«

{alter}1À˝√√ ¬õ∂À˚˛±· Œ¬Û±ª± ˚±˚˛º Œ¸˝◊¬ı±À¬ı alterate ¤È¬±

‚±øÈ¬ ˙s˜”˘ [deficient stem]º

’±Ú˝√√±ÀÓ¬ {alter} Ú±˜1 ˜≈Mê 1+¬Û1 ø¬ÛÂ√Ó¬ {-átion <-

ate+ ion} Ú±˜1 ¬ıX 1+¬Û ˘· ˘±ø· alteration s øÚø˜«Ó¬

Œ˝√√±ª± Œ√‡≈ª±À˘ {-ation} ˝√√í¬ı ¤È¬± ¸•Û‘Mê ¸·« [coales-

cent affix]º13

’¸˜œ ˛± ¬± ∏±ÀÓ¬± ¤ÀÚ 1+¬Û1 ’ˆ¬±ª Ú± ◊º ’ªÀ˙… ¬Û”¬ı« ”1œ

Δ¬ı˚˛±fl¡1øÌfl¡¸fl¡À˘ ˝◊√√˚˛±1 ¬ı…±‡…± ’±Ú Ò1ÀÌÀ˝√√ ø√ÀÂ√º14

¤˝◊ ≈√È¬± ¬Ûø1‚È¬Ú±À1 ¬ı…±‡…± fl¡ø1¬ı ¬Û1± ’¸˜œ˚˛±1

Œfl¡Ó¬À¬ı±1 1+¬Û ¬ı± õ∂±fl‘¡øÓ¬ Ó¬˘Ó¬ Œ√‡≈ª± ˝√√í˘º

‚±øÈ¬ ˙s˜”˘ –

i] - ÷ ¶aœø˘—·¬ı±‰¬fl¡ õ∂Ó¬…˚˛ ø¬ı˚≈Mê fl¡ø1 Œ¬Û±ª± ø˘—·

øÚ1À¬Ûé¬ 1+¬ÛÀ¬ı±1 ¤˝◊ Œ|Ìœ1º Œ˚ÀÚñ

*‡“±1 < ‡“±1œ Ó≈¬. ‡“1± [¬Û≈—ø˘—·]

*fl¡±Ê√˘ < fl¡±Ê√˘œ Ó≈¬. fl¡Ê√˘± [¬Û≈—ø˘—·]

*1„ƒ√√ < 1±„√√œ Ó≈¬. 1„√√± < 1±„√√ +’±

*Œ¬Û˝√√ < Œ¬Û˝√√œ Ó≈¬. Œ¬Û˝√√± <Œ¬Û˝√√ +’±

*˜±˝√√ < ˜±˝√√œ Ó≈¬. ˜˝√√± < ˜±˝√√ +’± ˝◊Ó¬…±ø√

ii] -’±˝◊ øSê˚˛± ø¬ıÀ˙¯∏Ì¬ı±‰¬fl¡ õ∂Ó¬…˚˛ ø¬ı˚≈Mê fl¡ø1 Œ¬Û±ª±


¬ıX 1+¬Û1 ˜”˘-1+¬Û –

*≈√Ú√√ < ≈√Ú±˝◊ Ó≈¬. ø¡Z&Ì

*Î◊¬˘√√ < Î◊¬˘±˝◊ Ó≈¬. Î◊¬˘—‚±

*Ú≈√√ < Ú≈˝◊ Ó≈¬. ŒÚ±À˝√√±ª±

iii] ’Ú…±Ú… ø¬ıÀ˙¯∏Ì¬ı±‰¬fl¡ õ∂Ó¬…˚˛ ø¬ı˚≈Mê fl¡ø1 Œ¬Û±ª± ¬ıX 1+¬Û1

˜”˘-1+¬Û –

*1±—Ï¬±˘√√ < 1±—Ï¬±˘œ

* ≈fl¡ < ˜≈fl¡ø˘ Ó≈¬. ˜≈Mê

*Œ¸±g√√ < Œ¸±g± Ó≈¬. Œ¸Ã·g

*Î◊¬˜√√ < Î◊¬˜øÚ Ó≈¬. Î◊¬É

iv] øfl¡Â≈√˜±Ú Ú±˜Ò±Ó≈¬1 ˜”À˘± ¤˝◊√À1 ‚øÈ¬ ˙s˜”˘Ó¬ Œ˝√√ Œ¬Û±ª±

˚±˚˛º Œ˚ÀÚñ

√ŒÊ√“±ª±√√ < ŒÊ√“±-’± Ó≈¬. Ê√ij-’±

˜Ú fl¡ø1¬ı˘·œ˚˛± Œ˚ ’±Ò≈øÚfl¡ ˆ¬±¯∏±ø¬ı:±Ú ’Ú≈˚±˚˛œ ‚±øÈ¬¬

˙s˜”˘ ¬ı≈ø˘ Œ√‡≈ª±¬ı ¬Û1± 1+¬Û 1+¬Ûø¬ı˘±fl¡ ’±Àfl¡Ã ‹øÓ¬˝√√±ø¸fl¡

ˆ¬±¯∏±ø¬ı:±Ú ’Ú≈˚±˚˛œ ’˝◊√√Ú Ò1ÀÌ ¬ı…±‡…± √±ø„√√ Òø1¬ı ¬Û1± ±˚˛º

Î¬◊√±˝√√1Ìóó

¸•Û‘Mê ¸·« –

i] ’±˝◊ [øSê˚˛± ø¬ıÀ˙¯∏Ì¬ı±‰¬fl¡ õ∂Ó¬…˚˛] < - ’±

[Ú±˜Ò±Ó ≈ ¬ ¬ı±‰ ¬fl¡ õ∂Ó¬…˚ ˛] -˝ ◊ [’¸˜±ø¬Ûfl¡±

øSê˚˛±¬ı±‰¬fl¡ ø¬ıˆ¬øMê] –-

Œ¬ı·±˝◊ < Œ¬ı· + ’±˝◊ Ó≈¬. *√Œ¬ı·± 1+¬Û1 õ∂À˚˛±·

Ú±˝◊º [Î¬◊¬Ûˆ¬±¯±∏ ø¬ıÀ˙À¯∏ õ∂À˚˛±· ’±ÀÂ√]

¬Û≈Ú1±˝◊ < ¬Û≈Ú1 + ’±˝◊ Ó≈¬. *√¬Û≈Ú1± 1+¬Û1 õ∂À˚˛±·

Ú±˝◊º

¸‚Ú±˝◊< ¸‚Ú + ’±˝◊ Ó≈¬. *√¸‚Ú± 1+¬Û1 õ∂À˚˛±·

Ú±˝◊º

Î¬◊˘±˝◊√√ [fl¡1]< Î¬◊˘ƒ + ’±˝◊√√ Ó≈¬. *√Î¬◊˘±

Ú≈˝◊√√ [fl¡1ƒ]< Ú≈ª± + ’±˝◊√√ Ó≈¬. *√ Ú≈ª±

ii] ’øÚ /- ’Úœ [øSê˚˛±¬ı±‰¬fl¡ ø¬ıÀ˙¯∏… ¸±ÒÚ fl¡1±

fl‘¡»¬õ∂Ó¬…˚˛] <-’Ú [fl‘¡»õ∂Ó¬…˚˛] -˝◊ / -÷ [ø¬ıÀ˙¯∏…/

ø¬ıÀ˙¯∏Ì ¸±ÒÚ fl¡1± Ó¬øXÓ¬ õ∂Ó¬…˚˛] –-

Ú±È¬øÚ < √ Ú±È¬ + ’øÚ

¸±˜1øÌ < √ ¸±˜1+ ’øÚ Ó≈¬. *¸±˜1Ì 1+¬Û1

õ∂À˚˛±· Ú±˝◊º

Ê√±ÚÚœ < √ Ê√±Ú + ’Úœ Ó≈¬. *Ê√±ÚÚ 1+¬Û1 õ∂À˚˛±·

Ú±˝◊º

fl¡±È¬Úœ [Œ¬ı±ª±-fl¡È¬±Ó¬ ø¸X˝√√ô¶± Ú±1œ] < √ fl¡±È¬+

’Úœ Ó≈¬. *fl¡±È¬Ú 1+¬Û1 õ∂À˚˛±· Ú±˝◊º

√±ªÚœ < √ √± + ’Úœ Ó≈¬.

*√±ªÚ 1+¬Û1 õ∂À˚˛±· Ú±˝◊º

iii] ’øÚ˚˛±1 [øSê˚˛± ¬ı±‰¬fl¡

ø¬ıÀ˙¯∏Ì ¸±ÒÚ fl¡1± fl‘¡» õ∂Ó¬…˚˛] <-

’Ú [fl ‘ ¡» õ∂Ó¬…˚ ˛] -˝ ◊ √ √˚ -÷

[ø¬ıÀ˙¯∏…˚ø¬ıÀ˙¯∏Ì ¸±ÒÚ fl¡1± Ó¬øXÓ¬

õ∂Ó¬…˚˛] -’±1 [ø¬ıÀ˙∏¯∏Ì ¸±ÒÚ fl¡1±

Ó¬øXÓ¬ õ∂Ó¬…˚˛] –

Œ√‡øÚ˚˛±1 < √ Œ√‡ + ’Ú + ˝◊√√ +

’±1,

Ú±‰¬øÚ˚˛±1 < √ Ú±‰¬ + ’Ú + ˝◊√√ +

’±1,

˜·øÚ˚˛±1 < √ ˜±· + ’Ú + ˝◊√√ +

’±1 ˝◊√√Ó¬…±ø√º

iv] øfl¡Â≈√˜±Ú ¬Û”¬ı«¸·« ’±1n∏ øfl¡Â≈√˜±Ú ¬Û1õ∂Ó¬…˚˛1 ˜±Ê√Ó¬

ø¬ıÀ˙¯∏ 1+¬ÛÓ¬À˝√√ ¸•Û‘Mê ˝√√í¬ı ¬Û±À1º Œ˚ÀÚñ

’‚1œ < ’-‚1-÷ Ó≈¬. *’‚1 ¬ı± *‚1œ 1+¬Û1

õ∂À˚˛±· Ú±˝◊º

’¸˜œ˚˛± ˆ¬±¯∏±1 ˙s˜”˘1 õ∂fl‘¡øÓ¬ ø¬ı‰¬±1...Î¬◊À¬ÛÚ 1±ˆ¬± ˝√√±fl¡±‰¬±˜

‹øÓ¬˝√√… The Heritage, Vol.VI, Issue-2, 2015 125124 ‹øÓ¬˝√√… The Heritage, Vol.VI, Issue-2, 2015

1+¬Û˚˙s – ‹øÓ¬˝√√±ø¸fl¡ ˆ¬±¯∏± ø¬ı:±Ú ’±Ò≈øÚfl¡ ˆ¬±¯∏± ø¬ı:±Ú

·±ˆ¬1n∏ – ·ˆ¬« + 1+¬Û *·±ˆ¬ + ’±1n∏ Ó≈¬. ·±- ˆ¬1n∏Ì

Ó≈¬. ·±øˆ¬Úœ <*·±ˆ¬ - ˝◊√√Úœ

·1‡œ˚˛± – ·1n∏ 1‡œ˚˛±<Œ·± + 1é¬ + ÷˚˛± <*·1‡ - ÷˚˛±

Œ·±1é¬, Œ·±¬Û±˘, 1é¬¬Û±˘

&¬ı1n∏ª± – & + ¬ı1n∏ª± [Œ˘±fl¡¬ı≈…»¬ÛøM√√] <*&¬ı1 + Î¬◊ª±

Ó≈¬. Œ·±¬ı1

ŒÚ±ª1± – Ú± +√ ¬Û±1 + ’± <√ŒÚ±ª±1 + ’±

Ó≈¬. Ú≈ª1œ˚˛√±˚Úø1˚˛√±

Î¬◊˘±˝◊√√ – Î¬◊˘„∏‚ƒ + ó ó- < *Î¬◊ + ’±˝◊ <√√

-’± - ˝◊√√

Œfl¡øÓ¬˚˛±¬ı± ¤ÀÚ ¬Û”¬ı«¸·« ¬ı± ¬Û1õ∂Ó¬…˚˛ ø¬ıÀù≠¯∏ÌÓ¬

Œ‡ø˘-Œ˜ø˘ ˘·±À˘ ’Ô«±ôL1 ‚È¬±› Œ√‡± ˚±˚˛º

Œ˚ÀÚó- ’Ú±È¬Ú < ’Ú± ó- ’±È¬Ú [= ’ˆ¬±ª]

< ’ ó- Ú±È¬ ó- ’Ú [= õ∂±‰≈¬˚«] ˝◊√√Ó¬…±ø√º

1.5º ˜ Î◊¬2‰¬±1Ú±Rfl¡ õ∂±fl‘¡øÓ¬ /¸·« [[[[[homephonous

morpheme/ affix] ] ] ] ] –

1+¬ÛÓ¬N1 ’±À˘±‰¬Ú±Ó¬ ¤Àfl¡ Î◊¬2‰¬±1Ì ø¬ıø˙©Ü Œfl¡¬ı±È¬±› 1+¬Û1

˚ø√À˝√√ ’Ô« Œ¬ıÀ˘· ŒÓ¬ÀôL ˝◊˝√√“Ó¬ ¸˜ Î◊¬2‰¬±1Ú±Rfl¡ õ∂±fl‘¡øÓ¬º

’±Ú ¤fl¡ õ∂fl¡±À1 fl¡í¬ıÕ˘ ·À˘ Œ¬ıÀ˘· Œ¬ıÀ˘· ’Ô«Ó¬ õ∂À˚˛±·

Œ˝√√±ª± ¸˜ Î◊¬2‰¬±1Ì ø¬ıø˙©Ü 1+¬Ûø¬ı˘±fl¡Àfl¡˝◊ ˜≈Mê 1+¬Û ˝√√íÀ˘

¸˜Ú±˜œ ˙s ¬ı± øˆ¬iß±Ô«fl¡ ˙s [homonym/ homopho-

nic lexemes] ’±1n∏ ¬ıX1+¬Û ˝√√íÀ˘ ¸˜ Î◊¬2‰¬±1Ì±Rfl¡ ¸·«

[homophonous affix]º15

Î◊¬√±˝√√1Ìñ

fl¡] ¸˜ Î◊¬2‰¬±1Ì±Rfl¡ / ¸˜Ú±˜œ/ øˆ¬iß±Ô«fl¡ ˙s –

i] ¬Û±Ó¬ [ø¬ı. ·Â√ ’±ø√1 ¬Û±Ó¬]

√ Û±Óƒ¬ [øSê. ¶ö±¬ÛÚ fl¡1ƒ, ¬Û±˘Ú fl¡1]

¬Û±È¬ [ø¬ı. ¬Û˘≈1 ¬Û1± Œ˝√√±ª± ¸”Ó¬±, fl¡±À¬Û±1 ’±ø√]

- Û±È¬ [˜”˘±ˆ¬±¸ õ∂±fl‘¡øÓ¬ – Œ‰¬À¬ÛÈ¬± ¬ıd ¬ı≈ÀÊ√±ª±]

ii] ‰¬±˘ [ø¬ı. ‚11 ‰¬±˘]

Â√±˘ [ø¬ı. ¬ı±fl¡ø˘]

‰¬±˘ [ø¬ı. Â√˘Ú±]

√ ‰¬±˘ [øSê. ‰¬±˘ÚœÀ1 ‰¬±˘ƒ]

iii] Ê√± [ø¬ı. ¶§±˜œ1 fl¡fl¡±À˚˛fl¡ ¬ı± ˆ¬±À˚˛fl¡1 ¶aœ]

√ ˚± [øSê. ’±˝√√ Ò±Ó≈¬1 ø¬ı¬Û1œÓ¬, ·˜Ú fl¡1ƒ]

˚±- [¸¬ı«. ø˚- 1 øÓ¬˚«fl¡ 1+¬Û]

iv] ˙±¬Û [ø¬ı. ’øˆ¬˙±¬Û]

¸±¬Û [ø¬ı. ¸¬Û«]

‡] ¸˜ Î◊¬2‰¬±1Ì±Rfl¡ ¸·« –

i] ¤- [ø¬ı¬Û1œÓ¬±Ô«fl¡ ¬ı≈ÀÊ√±ª± ’-¬Û”¬ı« ·«1 Î◊¬¬Û±fl‘¡øÓ¬] –

¤˘±·œ < ¤- ˘±·œ

*¤- [¤fl¡1 Î◊¬¬Û±fl‘¡øÓ¬ – √1±‰¬˘ÀÓ¬ ˝◊ ¸·« Ú˝√√˚˛

˙s˜”˘À˝√√] –

¤˜±˝√√/ ˜˝√√œ˚˛± < ¤- ˜±˝√√ /˜±˝√√- ÷˚˛±

¤Ù¬±˘√√/ Ù¬±À˘ < ¤- Ù¬±˘√ /Ù¬±˘- ¤

-¤ [fl¡Ó¬«± fl¡±1fl¡1 ø¬ıˆ¬øMê] –

1±À˜ [1±À˜-¤] – ˆ¬±Ó¬ ‡±˚˛º

·1n∏Àª [·1n∏ - ¤] ‚“±˝√√ ‡±˚˛º

-¤ [fl¡1Ì fl¡±1fl¡1 ø¬ıˆ¬øMê] –

˝√√±ÀÓ¬ fl¡È¬± ¸”Ó¬±

˝√√±ÀÓ¬ Ï≈¬øfl¡ Œ¬Û±ª±,

·œÀÓ¬-˜±ÀÓ¬ [¤¸g…±]

-¤ [øSê˚˛± ø¬ıÀ˙¯∏ÌÓ¬ õ∂À˚˛±· Œ˝√√±ª± ’øÒfl¡1Ì fl¡±1fl¡1

ø¬ıˆ¬øMê] –

˜ÀÚ ˜ÀÚ ˝√√±ÀÓ¬ √√±ÀÓ¬

˝◊√√Ù¬±À˘-ø¸Ù¬±À˘ ¸±ÀÓ¬-¬Û“±À‰¬

·“±Àª-ˆ”¬À¤û ˝√√±ÀÈ¬ -¬ıÊ√±À1

-¤ [¸fl¡˜«fl¡ Ò±Ó≈¬Ó¬ õ∂À˚˛±· Œ˝√√±ª± ¬Û”Ì«ˆ”¬Ó¬ fl¡±˘1 øSê˚˛±

ø¬ıˆ¬øMê] –

ø¸ ˆ¬±Ó¬ ‡±À˘ ’±1n∏ &ø‰¬ ·í˘º

-¤ [¶§±øÔ«fl¡ õ∂Ó¬…˚˛] –

ìÚ±‰¬Úœ1 ‰¬fl≈¡Õ˘ ‰¬±¬ıÀfl¡˝◊√√ ŒÚ±ª±ø1

Ê√±˘≈fl¡-Ê√˘fl¡œ˚˛±˝◊√√ Œ¬Û±À1ºî

ìŒÓ¬±À1-Œ˜±À1 ’±À˘±fl¡À1 ˚±S±ºî

ii] ’øÚ [ø¬ıô¶¥Ó¬ ’Ô«Ó¬ ø¬ıÀ˙¯∏… ˙s ·Í¬Ú fl¡1± Ó¬øXÓ¬

õ∂Ó¬…˚˛] –

Ù≈¬˘øÚ, Ò±ÚøÚ, fl¡±Í¬øÚ, ø¬ÛÈ¬øÚ, ‰≈¬ª±¬Û±Ó¬øÚ ˝◊Ó¬…±ø√º

-’øÚ [ˆ¬±ª¬ı±‰¬fl¡ ø¬ıÀ˙¯∏… ·Í¬Ú fl¡1± fl‘¡» õ∂Ó¬…˚˛ ] –

ø˙fl¡øÚ, ¬ı≈Ê√øÚ, ‡±È¬øÚ, Ï¬±fl¡øÚ, ‰¬±˘øÚ, ˜”1 Ù≈¬1øÚ ¬ı≈1¬ı≈1øÌ,

&Ì&ÌøÚ, ø¬Û1ø¬Û1øÌ ˝◊Ó¬…±ø√º

-’Úœ [ˆ¬±ª¬ı±‰¬fl¡ ø¬ıÀ˙¯∏… ·Í¬Ú fl¡1± fl‘¡» õ∂Ó¬…˚˛] –

’±√1Ìœ, ¸±˜1Ìœ, Œ˙±ªÚœ [Œfl¡±Í¬±], ŒÚ±ª±˝◊ ŒÓ¬±˘Úœ

[ø¬ı˚˛±] ˝◊Ó¬…±ø√º

’Úœ [¶aœø˘—· ¸±ÒÚ fl¡1± ø¬ıˆ¬øMê] –

Œ1±ªÚœ, √±ªÚœ, 1±gÚœ, ¸±ÒÚœ, ‰¬±¬ÛÚœ Ó≈¬. ‰¬¬ÛÚœ˚˛±,

’±À˝√√±˜Úœ, ¬ı1n∏ª±Úœ ˝◊Ó¬…±ø√º

iii] ¸- [¸˝√√fl¡±À1 ’Ô«Ó¬ õ∂À˚˛±· Œ˝√√±ª± ¬Û”¬ı«¸·«] –


¸˘±Ê√ [‰¬±ªøÚ], Œ¸±√1, ¸Ó¬œÔ«, ¸Ó‘¬¯∏û±, ¸¬ı±gª ,

¸¬Ûø1 ˛±À˘, fl¡±Ó¬À1, :±ÀÚ, √ ¬ıÀ˘, fl¡1n∏Ìˆ¬±Àª ±√À1,

¸- [Î◊¬M√√√ ’Ô«Ó¬ fl≈¡- √/ øÚ- ’±ø√ ¬Û”¬ı« ·«1 ø¬ı¬Û1œÀÓ¬ õ∂À ˛±·

Œ˝√√±ª± ¬Û”¬ı«¸·«] –

¸¬ı˘, ¸¬ı±fl¡ Ó≈¬. øÚ¬ı«±fl¡, ¸1ª Ó≈¬. Úœ1ª,

iv] õ∂øÓ¬- [’Ú≈1+¬Û ’Ô«Ó¬ õ∂À˚˛±· Œ˝√√±ª± ¬Û”¬ı«¸·«] –

õ∂øÓ¬√±Ú, õ∂øÓ¬fl‘¡øÓ¬, õ∂øÓ¬˜”øÓ¬«, õ∂øÓ¬À˙±Ò

õ∂øÓ¬ - [õ∂ÀÓ¬…fl¡ ’Ô«Ó¬ õ∂À˚˛±· Œ˝√√±ª± ¬Û”¬ı«¸·«œ˚˛ 1+¬Û] –

õ∂øÓ¬ø√Ú, õ∂øÓ¬¬ıÂ√1, õ∂øÓ¬Ê√Ú, õ∂øÓ¬fl¡Ô±º

1.6 ¸•x¸±ø1Ó¬ ¸·« [extended affix/affix in exten-

sion] –

˙s¸±ÒÚ1 ¸·«˝◊ ˝√√›fl¡ ¬ı± ˙s1+¬Û1 ¸·«˝◊ ˝√√›fl¡ ˚ø√À˝√√

¤È¬±Ó¬Õfl¡ ’øÒfl¡ ˜±Ô«fl¡ [¶§±øÔ«fl¡] ¬ı± øˆ¬iß±Ô«fl¡ ·« ¤Àfl¡˘À·

¤È¬±1 ø¬ÛÂ√Ó¬ ’±ÚÀÈ¬± •x¸±ø1Ó¬ 1+¬ÛÓ¬ Ô±Àfl¡ ŒÓ¬ÀôL ¤ ◊À¬ı±1fl¡

¤Àfl¡˘À· ¸•x¸±ø1Ó¬ ¸·« ¬ı± ¸·«1 ¸•x¸±1Ì ¬ı≈ø˘¬ı ¬Û±ø1º16

’¸˜œ ˛±Ó¬ •x¸±ø1Ó¬ 1+¬ÛÓ¬ Ôfl¡± ¬ıUÀÓ¬± õ∂Ó¬… ˛1 õ∂À ˛±·

Œ¬Û±ª± ˚±˚˛º ¸±Ò±1ÌÀÓ¬ ¸”ÑÓ¬±¬ı±‰¬fl¡ -˝◊. ¶§±øÔ«fl¡ -˝◊ /-’±˝◊,

¶aœø˘—·¬ı±‰¬fl¡ -÷, ø¬ıÀ˙ ∏Ì¬ı±‰¬fl¡ -’± /-÷ ˛± /-’±1,¬ ¬Û≈1n∏ ∏¬ı±‰¬fl¡

øSê˚˛± ø¬ıˆ¬øMê -›“, -˝◊ /-φ, -¤/-φ ’±ø√ ¸•x¸±1Ì 1+¬ÛÀÓ¬

õ∂À˚˛±· √√˚˛º Œ˚ÀÚñ

-˝◊ – ‡Ú + ◊ >‡øÚ, ŒÈ¬±+ ◊ >øÈ¬, È¬±1+ ◊ > È¬±ø1, ŒÊ√±¬Û±+

◊> Ê√≈ø¬Ûº

-˝◊ / -÷ – -’±ø˘< ’±˘ -˝◊, -’±˘œ <’±˘ ÷, -’±fl¡œ <-

’±fl¡-÷, -’±1œ< ’±1-÷, -›ª±˘œ <›ª±˘ -÷º

-÷ – -’1œ, -¤1œ, -Î◊¬1œ, -’“Ó¬œ, -›“Ó¬œ, -˝◊Ó¬œº

-÷˚˛± – ’Úœ˚˛±, -’˘œ˚˛±, -’Ó¬œ˚˛±, -’1œ˚˛±º

-’±1 – ’øÚ˚˛±1, -’øÓ¬˚˛±1

õ∂Ô˜ ¬Û≈1n∏¯∏ øSê˚˛±ø¬ıˆ¬øMê -›“ –

-˝◊ÀÂ√“±, -˝◊øÂ√À˘“±, -˝◊À˘“± /-Œ˘“±, -˝◊¬ı-›“ >-˝◊˜ /-˜

ø¡ZÓ¬œ˚˛ ¬Û≈1n∏¯∏ Ó≈¬2‰¬±Ô«1 øSê˚˛± ø¬ıˆ¬øMê -φ/-’ /-˝◊ –

-˝◊Â√, -˝◊øÂ√ø˘, -˝◊ø˘ /-ø˘, -˝◊ø¬ı, -ø¬ı

ø¡ZÓ¬œ˚˛ ¬Û≈1n∏¯∏ ˜±Ú…±Ô«1 øSê˚˛± ø¬ıˆ¬øMê -’± –

˝◊Â√±, -˝◊øÂ√˘±, -˝◊˘± /- ˘±, -˝◊¬ı± /¬-¬ı±

Ó‘¬Ó¬œ˚˛ ¬Û≈1n∏¯∏1 øSê˚˛± ø¬ıˆ¬øMê -φ/-¤ –

-˝◊ÀÂ√, ˝◊øÂ√˘, -˝◊À˘ /-Œ˘ /-˝◊˘ /-˘, -˝◊¬ı /-¬ı

’Ú…±Ú… ¸•x¸±ø1Ó¬ ¸·«1 Î◊¬√±˝√√1Ìñ

i] ~- 1 ~- ’1 ~- Î◊¬1 ~- ¤1 ~- ›1 + ’± > ~1± ~-

’1± ~- Î◊¬1± ~- ¤1± ~- ›1± –

Ú±›1±, ›À‡±1±, ø˙„√√1± < ø˙—, ¬ı‚1± < ¬ı±‚, ˜≈‡1± <

˜≈‡, Œˆ¬±ÀÈ¬±1± < Œˆ¬±È¬, √μ≈1±, ¬ı¬Û≈1± < Œ¬ı±¬Û± ˝◊Ó¬…±øº√

~- 1 ~- ’1 ~- Î◊¬1 ~- ¤1 ~- ›1 + ÷ > ~1œ ~-’1œ

~-Î◊¬1œ ~- ¤1œ ~- ›1œ –

˘·1œ, ¬ıÚ1œ, ŒÈ¬„√√1œ, ŒÎ¬Àfl¡1œ, ¬Û˘1œ < √¬Û˘±, fl¡±μ≈1œ

< √fl¡±μ, ˜≈Ó≈¬1œ < √˜≈Ó¬ ˝◊Ó¬…±ø√º

~- 1 ~- ’1 ~- Î◊¬1 ~- ¤1 ~- ›1 + ˝◊ > ~ø1 ~-’ø1

~Î◊¬ø1 ~- ¤ø1 ~- ›ø1 –

Í≈¬È≈¬ø1 < ŒÍ¬±È¬, ¬±˘ø1 < ¬±˘, fl¡± ∏ø1, Ò”ø˘ ˛ø1, ŒÙ¬“±Ù¬±Î◊¬ø1

< ŒÙ¬“±¬Û± ˝◊√√Ó¬…±ø√º

~- 1 ~- ’1 ~- Î◊¬1 ~- ¤1 ~- ›1 + ÷˚˛± > ~1œ˚˛± ~-

’1œ˚˛± ~Î◊¬1œ˚˛± ~- ¤1œ˚˛± ~- ›1œ˚˛± –

¬ıÚ1œ˚˛±, fl¡±¯∏1œ˚˛±, ˘·1œ˚˛±, Ú±›1œ˚˛±, ˆ¬±ª1œ˚˛±,

ø¬ıÊ√Ó¬1œ˚˛± < ø¬ıÊ√±øÓ¬, ‡±ª1œ˚˛± < √‡±, ¬Û˘1œ˚˛± <√¬Û˘±

˝◊√√Ó¬…±ø√º

~- 1 ~- ’1 ~- Î◊¬1 ~- ¤1 ~- ›1 + Î◊¬ª±[Î◊¬+ ’±] >

~1n∏ª± ~-’1n∏ª± ~Î◊¬1n∏ª± ~- ¤1n∏ª± ~- ›1n∏ª± –

¬ı±È¬1n∏ª±, ˝√√±È¬1n∏ª±, ’±Ò1n∏ª±, ¬ˆ¬±·1n∏ª±, Œ¬ıÀ˝√√1n∏ª± <Œ¬ı˝√√±

˝◊Ó¬…±ø√º

ii] - Ó¬ ~- ’Ó¬ ~ Î◊¬Ó¬ ~ ¤Ó¬ ~ ›Ó¬ + ’± > -Ó¬± ~ ’Ó¬±

~ Î◊¬Ó¬± ~ ¤Ó¬± ~- ›Ó¬± –

¬ı √√Ó¬±< √ ¬ı √√, ¬ı≈fl≈¡Ó¬± <¬ı≈fl≈¡ , Œ˙±Àfl¡±Ó¬± < √qfl¡±, √ ≈&Ó¬±

< Œ˚±·±, Œ‰¬À¬ÛÓ¬± < Œ‰¬¬Û, Œfl¡À˝√√Ó¬± < Œfl¡˝√√± ˝◊Ó¬…±ø√

- Ó¬ ~- ’Ó¬ ~ Î◊¬Ó¬ ~ ¤Ó¬ ~ ›Ó¬ + ˝◊ > -øÓ¬ ~ ’øÓ¬~

Î◊¬øÓ¬ ~ ¤øÓ¬ ~- ›øÓ¬ –

‰¬˘ƒøÓ¬, ˆ¬1ƒøÓ¬, ˜±ÚøÓ¬, ‚≈˜øÓ¬, ’±·˘øÓ¬, √œ‚˘øÓ¬,

¬ı±¬ÛøÓ¬, qfl¡øÓ¬, Ú±fl¡øÓ¬, ‡Ê√≈ªøÓ¬ <√‡Ê√≈ª±, ø¸‰¬“1øÓ¬ <√ø¸‰¬“1

˝◊Ó¬…±ø√º

- Ó¬ ~- ’Ó¬ ~ Î◊¬Ó¬ ~ ¤Ó¬ ~ ›Ó¬ + ÷ > -Ó¬œ ~ ’Ó¬œ~

Î◊¬Ó¬œ ~ ¤Ó¬œ ~ ›Ó¬œ –

‡œ1Ó¬œ, ˘±˝√√Ó¬œ, Œ1±ªÓ¬œ, ¬Û“‰¬Ó¬œ/ ¬Û“±‰¬Ó¬œ ˝◊Ó¬…±ø√º

- Ó¬ ~- ’Ó¬ ~ Î◊¬Ó¬ ~ ¤Ó¬ ~ ›Ó¬ + ÷˚˛± [÷+’±] > -

Ó¬œ˚˛± ~ ’Ó¬œ˚˛±~ Î◊¬Ó¬œ˚˛± ~ ¤Ó¬œ˚˛± ~ ›Ó¬œ˚˛± –

ø√ÚƒÓ¬œ˚˛±, ’±˘·Ó¬œ˚˛± <’±˘·, ’±·Ó¬œ˚˛±, Œ˙˝√√Ó¬œ˚˛±,

¬ı √√Ó¬œ ˛±, ¬ı¬ÛÓ¬œ ˛±, “±‰¬Ó¬œ ˛±, ŒÓ¬À˘Ó¬œ ˛±, Œ¬ıÀ˘·Ó¬œ ˛± ◊√√Ó¬…±ø√º


- Ó¬ ~- ’Ó¬ ~ Î◊¬Ó¬ ~ ¤Ó¬ ~ ›Ó¬ + ˝◊ / ÷ +’±1 > -

øÓ¬˚˛±1 /Ó¬œ˚˛±1 ~ -’øÓ¬˚˛±1 /’Ó¬œ˚˛±1~ -Î◊¬øÓ¬˚˛±1 /Î◊¬Ó¬œ˚˛±1

~ -¤øÓ¬˚˛±1 /¤Ó¬œ˚˛±1 ~ -›øÓ¬˚˛±1 -›Ó¬œ˚˛±1 –

˜±Â√øÓ¬ ˛±1/˜±Â√Ó¬œ˚˛±1, “±‰¬øÓ¬˚˛±1/ “±‰¬Ó¬œ ˛±1, ø¬ı˘øÓ¬ ˛±1/

ø¬ı˘Ó¬œ˚˛±1, Ó¬¬ÛøÓ¬˚˛±1 /Ó¬¬ÛÓ¬œ˚˛±1 ˝◊√√Ó¬…±ø√º

- Ó¬ ~- ’Ó¬ ~ Î◊¬Ó¬ ~ ¤Ó¬ ~ ›Ó¬ + ˝◊ / ÷ + ’±˘ > -

øÓ¬ ˛±˘ /-Ó¬œ˚˛±˘ ~ -’øÓ¬ ˛±˘ /’Ó¬œ ˛±˘~ Î◊¬øÓ¬˚˛±˘ /Î◊¬Ó¬œ ˛±˘

~ -¤øÓ¬˚˛±˘ /¤Ó¬œ˚˛±˘ ~ -›øÓ¬˚˛±˘ -›Ó¬œ˚˛±˘ –

˘±·øÓ¬ ˛±˘ /˘±·Ó¬œ ˛±˘, “±‰¬øÓ¬ ˛±˘ / “±‰¬Ó¬œ ˛±˘ ◊Ó¬…±ø√º

iii] - Ú ~- ’Ú¬ ~ -Î◊¬Ú ~ -¤Ú¬ ~ -›Ú¬ + ’± > -Ú± ~ -

’Ú±~ -Î◊¬Ú± ~ -¤Ú± ~ -›Ú± –

ˆ¬±›Ú±, ˜1Ì±, Ê√¬ÛÚ±, Œ‡˘Ú±, ¬ı±Ê√Ú±, Œ√±˘Ú±, ‚È¬Ú±,

¬Û±›Ú± ˝◊√√Ó¬…±ø√º

- Ú ~- ’Ú¬ ~ -Î◊¬Ú ~ -¤Ú¬ ~ -›Ú¬ + ˝◊ > -øÚ ~ -’øÚ~

-Î◊¬øÚ ~ -¤øÚ ~ -›øÚ –

Œ˜˘±øÚ, Œ¬ı˝√√±øÚ, øÊ√1øÌ, ¬ı≈Ê√øÚ, ø˙fl¡øÚ, ˜±ÚøÚ, ¸±˜1øÌ,

·Â√fl¡øÚ, ¬ı≈1¬ı≈1øÌ, &Ì&ÌøÚ, ŒÊ√±fl¡±1øÌ, øÈ¬ø‚˘ø‚˘øÚ ◊√√Ó¬…±ø√º

- Ú ~- ’Ú¬ ~ -Î◊¬Ú ~ -¤Ú¬ ~ -›Ú¬ + ÷ > -Úœ ~ -’Úœ~

-Î◊¬Úœ ~ -¤Úœ ~ -›Úœ –

Ê√±ÚÚœ, ‰¬±˘Úœ, 1±gÚœ, Œ1±ªÚœ, √±ªÚœ, ’±√1Ìœ [·œÓ¬],

ŒÚ±ª±˝◊ ŒÓ¬±˘Úœ [ø¬ı˚˛±] ˝◊√√Ó¬…±ø√º

- Ú ~- ’Ú¬ ~-Î◊¬Ú ~ ¤Ú¬ ~-›Ú¬ +÷˚˛± [÷+’±] > -Úœ˚˛±

~-’Úœ˚˛±~ -Î◊¬Úœ˚˛± ~ -¤Úœ˚˛± ~ -›Úœ˚˛± –

Î◊¬1Ìœ ˛±, øÊ√1Ìœ ˛±, ·Úœ ˛±, ¬·Úœ ˛±, ŒÓ¬±˘Úœ ˛± ◊√√Ó¬…±ø√º

- Ú ~-’Ú¬ ~-Î◊¬Ú ~¤Ú¬ ~-›Ú¬ + [˝◊ +’±1] > -øÚ˚˛±1

~-’øÚ˚˛±1~-Î◊¬øÚ˚˛±1 ~-¤øÚ˚˛±1 ~-›øÚ˚˛±1 –

˘±·øÚ˚˛±1 < √˘·±, ˜·øÚ˚˛±1 < √˜±·, Œ√‡øÚ˚˛±1 <

√Œ√‡ ˝◊Ó¬…±ø√º

2.0º ±˜ø¢∂fl¡ˆ¬±Àª 1+¬ÛÓ¬N1 ’±À˘±‰¬Ú±1 ≈ø¬ıÒ±ÀÔ« Ó¬˘Ó¬

ø√˚˛±1 √À1 Œ|Ìœø¬ıˆ¬±· fl¡ø1¬ı ¬Û±ø1º17

ñ

fl¡] ¬ø¬ıqX ˜”˘ [root morpheme]

‡] ¬‚±øÈ¬ ˙s˜”˘ [deficient stem]

i) ø¬ıÀ˙¯∏… õ∂fl‘¡øÓ¬ [Noun stem]

ii) ø¬ıÀ˙¯Ì õ∂fl‘¡øÓ¬ [Adjective stem]

iii) øSê˚˛± õ∂fl‘¡øÓ¬ [Verb stem]

iv) ø¬ıÀ˙ ∏…-ø¬ıÀ˙ ∏Ì õ∂fl‘¡øÓ¬ [Noun-Adjective stem]

v) ø¬ıÀ˙¯∏…-øSê˚˛± õ∂fl‘¡øÓ¬ [Noun-Verb stem]

vi) ø¬ıÀ˙ ∏Ì-øSê ˛± õ∂fl‘¡øÓ¬ [Adjective-Verb stem]

vii) ø¬ıÀ˙¯∏…-ø¬ıÀ˙¯∏Ì-øSê˚˛± õ∂fl‘¡øÓ¬ [Noun-Adjec-

tive-Verb stem]

viii) ’¬ı…˚˛ õ∂fl‘¡øÓ¬ [particle/ indedinable stem]

fl¡] ¬õ∂fl‘¡øÓ¬·Ó¬ñ

i) ¬ı…±˝√√Ó¬ [discontinuous]

ii) ’¬ı…±˝√√Ó¬¬ [continuos]

iii) ˙”Ú… õ∂±fl‘¡øÓ¬ [zero morpheme]

vi) ¸•Û‘Mê ¸·« [coalescent affix]

v) ¸•x¸±ø1Ó¬ ¸·« [extended affix]

‡] ¬’ª¶ö±Ú·Ó¬ñ

i) ¬Û”¬ı«¸·« /õ∂Ó¬…˚˛ [prefix]

ii) ’ôL…¸·« /¬Û1õ∂Ó¬…˚˛ [suffix]

iii) Ò…¸·« / õ∂Ó¬… ˛ [infix]

iv) Î¬◊¬Û±ø˝√√Ó¬ ¸·« [super/suprafix]

·] ¬&Ì·Ó¬¬ñ

i) ˙s¸±ÒÚ1 ¸·«/ ¬ı≈…»¬ÛøM√ √ √˜”˘fl¡ õ∂Ó¬…˚˛ [fl‘¡»/Ó¬øXÓ¬]

Derivatives (primary/secondary]

’] Œ|Ìœ ’¬Ûø1¬ıÓ¬«fl¡/’±ôL–Àfl¡øffl¡

[class maintaining/endocentric]

↓ ↓↓↓

˜≈Mê 1+¬Û/õ∂fl‘¡øÓ¬ ˜”˘±ˆ¬±¸ õ∂±fl‘¡øÓ¬ ¬ıX1+¬Û/õ∂±fl‘¡øÓ¬

[stem] [sub morpheme] [affix]

’±fl‘¡øÓ¬ /1+¬Û [morph]

↓

Table Continued...


2.1º ·±Í¬øÚfl¡ ø√À˙À1 ˝◊—1±Ê√œ ’±ø√ ˆ¬±¯∏±1 ¬˙s-¸±ÒÚ

[Derivation] õ∂øSê˚˛±1 Δ¸ÀÓ¬ ’¸˜œ˚˛±1 ø¬ıÀ˙¯∏ ø˜˘ Ú±˝◊ ,

˚ø√› ’±¸˜œ˚˛±À1± ˝◊—1±Ê√œ ’±ø√ ˆ¬±¯∏±1 ’±ø˝√√«Ó¬ Ó¬˘Ó¬ ø√˚˛±1

√À1 ˙s ¸±ÒÚ Œ˝√√±ª± Œ√‡± ˚±˚˛º 18

Î◊¬√±˝√√1Ìñ

i] Œ˜Ãø˘fl¡ ¬ı± 1˘ s˜”˘ [simple stems] – Œfl¡±ÀÚ±

õ∂Ó¬…˚˛ ¬ı± ø¬ıˆ¬øMê · Ú˘·±Õfl¡ ·øÍ¬Ó¬ Œ˝√√±ª± s˜”˘ ¬ı± õ∂fl‘¡øÓ¬

¤˝◊ Œ|Ìœ1º ˝◊À¬ı±11 ˘·Ó¬ øfl¡c ’±Ú øfl¡Â≈√˜±Ú õ∂Ó¬…˚˛ ¬ı±

ø¬ıˆ¬øMê ˚≈Mê ˝√√í¬ı ¬Û±À1º Œ˚ÀÚñ

girl-, man-, sing-, green-, go-, like-˝◊Ó¬…±ø√º

˘í1±-, ¬Û≈1n∏¯∏-, ˜±Ó¬-, Œ¸Î◊¬Ê√œ˚˛±-, ˆ¬±˘-, ‡±- ˝◊Ó¬…±ø√º

ii] ¸±øÒÓ¬ ˙s˜”˘/ ˙s-¸±ÒÚ1 ¸·« [Derived stems

or derivatives] – ˙s˜”˘ ¤È¬±1 Δ¸ÀÓ¬ ’±Ú ¤È¬± ˙s˜”˘

¬ı± ·« [õ∂Ó¬… ˛] · ±ø· Œ √√±ª± õ∂fl‘¡øÓ¬ ¤ ◊ Œ|Ìœ1º ◊ ≈√ø¬ıÒñ

ii fl¡] Œ·ÃÌ ¸±øÒÓ¬ ˙s˜”˘ / ˙s ¸±ÒÚ1 ¸·« –

ii fl¡-1] Œ·ÃÌ s ±ÒÚ1 ·« [secondary deriva-

tives] – boys-, girlish-, manly-, singer-, actor-,

befriend-;

˘í1±ø˘, ¬Û≈1n∏¯∏±ø˘, Œ¸Î◊¬Ê√œ˚˛±, ·1œ˚˛±, ·±ø˚˛fl¡±, ‡±›“Ó¬±,

‡±Ó¬œ ˝◊Ó¬…±ø√º

ii fl¡-2] Œ˚Ãø·fl¡ s ” / õ∂fl‘¡øÓ¬ [stem compound]


’±] Œ|Ìœ ¬Ûø1¬ıÓ¬«fl¡/¬ıø˝√√–Àfl¡øffl¡ [class changing/exocentric]

ii) ˙s1+¬Û1 ¸·«/ ø¬ıˆ¬øMê˜”˘fl¡ õ∂Ó¬…˚˛ [˙s ø¬ıˆ¬øMê/øSê˚ ˛ ± ø ¬ıˆ¬øMê] Inflectives (declensional/conjugational)’] ¬ı±fl¡…·Ó¬ õ∂fl¡±˚« ¸±Òfl¡ [syntactical] õ∂fl‘¡Ó¬ ø¬ıˆ¬øMê

’±] ’Ô«·Ó¬ õ∂fl¡±˚« ¸±Òfl¡ [semantical] ø¬ıfl¡ä ø¬ıˆ¬øMê

‚] õ∂À˚˛±· ’Ú≈˚±˚˛œ [Î◊¬¬Û±fl‘¡øÓ¬]

i) ø¬ıfl¡ä õ∂À˚˛±· [free variation]

ii) ¬Ûø1¬Û”1fl¡ õ∂À˚±· [complementary distribution]

’] ÒıøÚ·Ó¬/ ¬ıÌ «·Ó¬ õ∂À˚ ˛ ±· [phonologicallyconditioned] – 1+¬Û·Ó¬ ø¬ıfl¡ä [morphomicalternant]’±] 1+¬Û·Ó¬/õ∂±fl‘¡øÓ¬·Ó¬ õ∂À˚˛±· [morphologicallyconditioned] – øˆ¬iß¬Û”1fl¡ ø¬ıfl¡ä [suppletivealternant]iii) ¬¸˘øÚfl‘¡Ó¬ õ∂±fl‘¡øÓ¬ [replacive morpheme]

↓ ↓↓↓

˜≈Mê 1+¬Û/õ∂fl‘¡øÓ¬ ˜”˘±ˆ¬±¸ õ∂±fl‘¡øÓ¬ ¬ıX1+¬Û/õ∂±fl‘¡øÓ¬

[stem] [sub morpheme] [affix]

’±fl‘¡øÓ¬ /1+¬Û [morph]

↓

Table Continued...– ≈√È¬± ¶§Ó¬La ˙s [’±—ø˙fl¡ 1+¬Û] ¤È¬± ¶§Ó¬– ¸—À˚±·œ Î◊¬¬Û±√±Ú

[auto connective element] Œ˚±À· ˚≈Mê Δ˝√√ ·øÍ¬Ó¬ Œ˝√√±ª±

˙s˜”˘ ¬ı± õ∂fl‘¡øÓ¬º Œ˚ÀÚñ

◊—1±Ê√œ ¬± ∏±Ó¬ - o- ¶§Ó¬–¸—À˚±·œ Î◊¬¬Û±√±Ú Œ˚±À· øÚø «Ó¬

˙sñ

morph -o- logy, typ -o-logy;

Œ˘øÈ¬Ú ˆ¬±¯∏±1 - i- ¶§Ó¬–¸—À˚±·œ Î◊¬¬Û±√±Ú Œ˚±À· øÚø˜«Ó¬

˙sñ

ager [¬ÛÔ±1] > agr-i-col [¬=Œ‡øÓ¬˚˛fl¡] <colere

[=¬fl¡¯∏«Ì fl¡1ƒ]

gemellus [¬˚“Ê√± Ê√ij±]> gemell-i-para [=˚“Ê√±

¸ôL±Ú] < parire [¬=øfl¡˝√√¬ı±1 ¬Û1± ˝√√]

’¸˜œ˚˛±Ó¬ ¤ÀÚ Î◊¬√±˝√√1Ì ø¬ı1˘º

ii ‡¡] ˜≈‡… ¸±øÒÓ¬ ˙s˜”˘¬ [Primary derived

stems] –

ii ‡-1] ˜≈‡… ˙s ¸±ÒÚ1 ¸·« [Primary deriva-

tives] – ’ø¬ıˆ¬±Ê√… 1+¬ÛÓ¬ ˘±ø· Ôfl¡± ≈√˝◊ ¬ı± Ó¬ÀÓ¬±øÒfl¡ ˙s

¸±ÒÚ1 ¸·« ø˜ø˘ Œ˝√√±ª± ˙s1 ·Í¬Ú ¸•ÛÀfl¡« ’±À˘±‰¬Ú±1

·GœÕ˘ ’˝√√± ¸·«º ˝◊˚˛±Ó¬ ’ôLÓ¬– ¤È¬± ˙s ¸±ÒÚ1 ¸·« ’±1n∏

’±ÚÀÈ¬± ˜”˘ ˙sº Î◊¬√±˝√√1Ì ¶§1+À¬Ûó-

detain-, retain-, defer-, refer-, ’±ø√ 1+¬ÛÓ¬¬ de-,

re- ’±ø√ ˙s ¸±ÒÚ1 ¸·« ’±1n∏ ¬ı±fl¡œø¬ı˘±fl¡ ’ø¬ıˆ¬±Ê√… ˙s

˜”˘º

’¸˜œ˚˛±ÀÓ¬± ≈√Ú±˝◊, Î◊¬˘±˝◊, Ú≈˝◊ ’±ø√ øSê˚˛± ø¬ıÀ˙¯∏ÌÓ¬

õ∂À˚˛±· Œ˝√√±ª± õ∂fl‘¡øÓ¬1 ¬Û1± -’±˝◊ õ∂Ó¬…˚˛ &‰¬±À˘ ≈√Ú-, Î◊¬˘-, Ú≈-

’±ø√ ¶§Ó¬La s ”˘ Œ¬Û±ª± Ú±˚±˚˛º Œ¸˝◊√À1 Œ¬Û˝√√œ, ±˝√√œ, ¬ı·œ

’±ø√1 ¶aœø˘—·¬ı±‰¬fl¡ -÷ õ∂Ó¬…˚˛ &‰¬±À˘ ¤Àfl¡±È¬±Õfl¡ ’ø¬ıˆ¬±Ê√…

1+¬ÛÀ˝√√ Œ¬Û±ª± ˚±˚˛º

ii ‡-2] Œ˚Ãø·fl¡ ˜”˘ [root compound] – ≈√È¬± ¶§Ó¬La

˙s1 √√À˚±·Ó¬ ¤ ◊ Œ|Ìœ1 õ∂fl‘¡øÓ¬ ·øÍ¬Ó¬ √√ ˛º Ú fl¡ø1¬ı˘·œ ˛±

Œ˚ ›¬Û11 ˜≈‡… ˙s ¸±ÒÚ1 ¸·«Ó¬ ’ôLÓ¬– ¤È¬± Î◊¬¬Û±√±Ú ˙s

¸±ÒÚ1 ¸·« øfl¡c Œ˚Ãø·fl¡ ˜”˘ ˙sÓ¬ Œfl¡±ÀÚ±ÀÈ¬± ˙s ¸±ÒÚ1

¸·«˝◊ ˘· ˘·± Ú±˝◊º Œ˚ÀÚñ

telegraph, telephone, photograph,photostate; ’±À˘±fl¡ø‰¬S, ø‰¬S¬ÛÈ¬, ‰¬˘ø‰¬S, fl¡Ô±Â√ø¬ı,

Œ˘±fl¡fl¡Ô±, Œ˘±fl¡·œÓ¬ ˝◊Ó¬…±ø√º ¤˝◊À¬ı±1fl¡ Œ¸À˚˛À˝√√ ‚øÚá¬

Œ˚Ãø·fl¡ ˙s [close compound] ¬ı≈ø˘¬ı ¬Û±ø1º

’±Ú˝√√±ÀÓ¬, ˝◊—1±Ê√œ blackbird, blackboard ’±ø√1

√À1 ’¸˜œ˚˛± ˚˜˘±‡≈øÈ¬, ˜1 ’“±Î◊¬¸œ, Œ√›˝√√“±˝√√, Ú±·˜±øÈ¬

’±ø√ 1+À¬Û± Œ˚Ãø·fl¡ ” s Ú √√ , Œ˚Ãø·fl¡ ¬ı±fl¡…±—˙ [phrasal

compound] Œ˝√√º19

2.2º ◊—1±Ê√œ ’±ø√ ¬±¯∏±1 ¬Û√ ¬ı± s˜”˘fl¡ 7/8 È¬± ±Ú

Œ|ÌœÓ¬20

¬±· fl¡1±1 √À1 ’¸˜œ˚˛±À1± ¬±· fl¡ø1¬ı ¬Û±ø1 ø√›

Î¬0 Œ·±À˘±fl¡‰¬f Œ·±¶§±˜œ1 ˜ÀÓ¬ñ ’¸˜œ˚˛± ˆ¬±¯∏±1 ˙s˜”˘

¬ı± õ∂±fl‘¡øÓ¬ [root-morpheme] -fl¡ õ∂Ò±ÚÀÓ¬ ‰¬±ø1È¬± ˆ¬±·Ó¬

ˆ¬·±À˘˝◊√√ ˚ÀÔ©Üº Œ˚ÀÚñ [fl¡] õ∂±øÓ¬¬Ûø√fl¡ ¬ı± Ú±˜ õ∂fl‘¡øÓ¬

[substantive root], [‡] Ò±Ó≈¬ õ∂fl‘¡øÓ¬ [verbal root],

[·] Ú±˜-Ò±Ó≈¬ õ∂fl‘¡øÓ¬ [nominal-verbal root] ’±1n∏ [‚]

’¬ı…˚˛ õ∂fl‘¡øÓ¬ [absolute or indeclinable root]21º

2.3º Î¬0 Œ·±À˘±fl¡‰¬f Œ·±¶§±˜œÀ˚˛ Œ|Ìœˆ≈¬Mê fl¡1± Ú±˜

õ∂fl‘¡øÓ¬1 øˆ¬Ó¬1ÀÓ¬ Œ˝√√±Àfl¡È¬1 N (noun) stem ’±1n∏ A (ad-

jective) stem fl¡ ¸±˜ø1¬ı ¬Û±ø1º √1±‰¬˘ÀÓ¬ ø¬ıÀ˙¯∏…

[¸˜g¬ı±‰¬fl¡, ¸—‡…±¬ı±‰¬fl¡, ˆ¬±ª¬ı±‰¬fl¡], ø¬ıÀ˙¯∏Ì ’±1n∏ ¸¬ı«Ú±˜

¤˝◊ ’±È¬±˝◊À¬ı±À1 Ú±˜ õ∂fl‘¡øÓ¬1 øˆ¬Ó¬1ÀÓ¬ ¬ÛÀ1 ’±1n∏ ˝◊˝√√“Ó¬1

˘·Ó¬ fl¡±1fl¡ ø¬ıˆ¬øMê, ¬ıU¬ı‰¬Ú¬ı±‰¬fl¡ ø˘—·¬ı±‰¬fl¡, øÚø√©ÜÓ¬±¬ı±‰¬fl¡,

’øÚø√©ÜÓ¬±¬ı±‰¬fl¡ ’±ø√ Œ|Ìœ ’¬Ûø1¬ı«Ó¬fl¡ õ∂Ó¬…˚˛1À˝√√ õ∂À˚˛±·

˝√√í¬ı ¬Û±À1º Œ˚ÀÚñ

·Â√, Ó¬± ·1n∏, Œ˜fl≈¡1œ, fl¡˝◊Ú±, √1± , √√À1Ì, ¬ıœÌ±, Œ¬Û±g1,

Œ¸±Ó¬1, fl¡fl¡±˝◊, Œ˜±˜±˝◊, ’±˝◊, ˜˝◊, ’±ø˜, Ó¬˝◊, Ó≈¬ø˜, ’±¬Û≈øÚ,

ø¸, ŒÓ¬›“, ŒÓ¬À‡Ó¬, ˆ¬±˘, Œ¬ı˚˛±, Œ‰¬“‰¬±, Î¬±„√√1 ˝◊Ó¬…±ø√ ˙s1

¬Û1± ˘·Ó¬± ˙s-¸±ÒÚ1 õ∂Ó¬…˚˛ ˘· ˘±ø·À˘› ’˝◊Ú Œ|Ìœ1

˙s ¸Ó¬ÀÓ¬ ·Í¬Ú Ú˝√√˚˛ ’Ô«±» Œ|Ìœ ¬Ûø1¬ıÓ¬«fl¡ õ∂Ó¬…˚˛ ˝◊À¬ı±1Ó¬

˘· Ú±˘±À·º

¬ı…øÓ¬Sê˜ñ ±Úª – ±Úªœ ˛, ¬Ûq – ¬Û±˙øªfl¡, 1‚≈ – ¬1±‚ª,

¬ı±μ1 – ¬ı±μ1±ø˘, Ê√˚˛ – Ê√˚˛œ, ø¬ÛÓ‘¬ – Δ¬ÛøSfl¡, ø¬ı˜±Ó¬± –

Δ¬ı˜±ÀS ˛, ø¬ı ∏≈û – Δ¬ı ∏ûª, ø˚ – ø˚ √√Àfl¡-øÓ¬ √√Àfl¡, Œ˚øÓ¬ ˛±-ŒÓ¬øÓ¬ ˛±,

¸±Ò≈ – ±Ò≈Ó¬±, Ò”Ó¬« – Ò”Ó¬«±ø˘ ◊Ó¬…±ø√ s ¬ı± õ∂fl‘¡øÓ¬1 ·Ó¬ øfl¡Â≈√

Œé¬SÓ¬ Œ|Ìœ ¬Ûø1¬ıÓ¬«fl¡ õ∂Ó¬…˚˛À˚±À· ø¬ıÀ˙¯∏…1 ¬Û1± ø¬ıÀ˙¯∏Ì,

ø¬ıÀ˙ ∏Ì1 ¬Û1± ø¬ıÀ˙¯…∏, ¬ı«Ú±˜1 ¬Û1± ø¬ıÀ˙ ∏Ì ¬ı± øSê ˛±-ø¬ıÀ˙ ∏Ì

¬Û√ ·Í¬Ú ˝√√í¬ı ¬Û±À1º Œ˝√√±Àfl¡ÀÈ¬ ¤ÀÚ 1+¬ÛÀfl¡ NA Class

[ø¬ıÀ˙¯∏… ø¬ıÀ˙¯∏Ì õ∂fl‘¡øÓ¬] 1 ’ôL«ˆ≈¬Mê ¬ı≈ø˘ Œ√‡≈ª±˝◊ÀÂ√º22

’fl¡˘ ¤ÀÚ 1+¬À¬Û ◊ Ú √√ øfl¡Â≈√ ±Ú Œ˜Ãø˘fl¡ s ”À˘± ¤Ù¬±À˘

ø¬ıÀ˙¯∏Ì ’±1n∏ ’±ÚÙ¬±À˘ ø¬ıÀ˙¯∏… ¬Û√1 ’ôL·«Ó¬º Œ˚ÀÚñ

˜Ó¬± – ˜Ó¬±˝◊-˜±˝◊fl¡œÀ˚ ø˜ø˘À˝√√ ¸—¸±1 [ø¬ıÀ˙¯∏…] – ˜Ó¬±

˜±Ú≈À˝√√ ˜±˝◊fl¡œ ˜±Ú≈˝√√1 Œ¬ı√Ú± ¬ı≈øÊ√ Ú±¬Û±˚˛ [ø¬ıÀ˙¯∏Ì]


1„√√± – 1„√√±-Úœ˘± ø˜ø˘À˝√√ Œ¸Î◊¬Ê√√œ˚˛± √√˚˛ [ø¬ıÀ˙¯∏…] – 1„√√±

øÙ¬È¬±1 Œ˜1¬Û±fl¡ [ø¬ıÀ˙¯∏Ì]

¬Û±Úœ – ¬Û±ÚœÀ˚˛ ¬õ∂±Ì [ø¬ıÀ˙¯∏…] – ¬Û±Úœ ˘±Î◊¬ ¤È¬±1 √±˜

1„√√±˘±Î◊¬Ó¬Õfl¡ fl¡˜ [ø¬ıÀ˙¯∏Ì]º

Œ¸˝◊√À1 ’±øÊ√, fl¡±ø˘/fl¡±˝◊Õ˘, ¬Û1ø˝/¬Û1ø˝√√ÀÓ¬/¬Û1ø˝√√Õ˘√√

’±ø√ ˙s˜”˘ ¤Ù¬±À˘ Œ˚ÀÚÕfl¡ ¸¬ı«Ú±˜ ’±ÚÙ¬±À˘ ŒÓ¬ÀÚÕfl¡

ø¬ıÀ˙¯∏Ì ¬ı± øSê˚˛±ø¬ıÀ˙¯∏ÀÌ±º

’±Ú˝√√±ÀÓ¬ Ò±Ó≈¬ õ∂fl‘¡øÓ¬ ¬ı± øSê˚˛± ˙s˜”˘ V (verbal)

stem-1 ¬Û1±› ’fl¡˘ øSê ˛± ¬Û√À √√ ·Í¬Ú √√í¬ı ¬Û±À1º ±Ò±1ÌÀÓ¬

øSê˚˛±1 fl¡±˘ √˙± ’±1n∏ ¬Û≈1n∏¯∏ ¬ı≈ÀÊ√±ª± õ∂Ó¬…˚˛ /ø¬ıˆ¬øMê, fl‘¡√ôL

¬ı± Ó≈¬˜≈ÚôL 1+¬Û, ’¸˜±ø¬Ûfl¡± ¬ı±‰¬fl¡ 1+¬Û/ø¬ıˆ¬øMê, fl¡˜«¬ı±‰¬…1

1+¬Û/ø¬ıˆ¬øMê ’±ø√ Œ|Ìœ ’¬Ûø1¬ıÓ¬«fl¡ ¬1+¬Û1À˝√√ ˝◊˚˛±1 ˘·Ó¬

õ∂À ˛±· √√ ˛º

’¸˜œ˚˛±Ó¬ ¸fl¡À˘±À¬ı±1 Ò±Ó≈¬1 ¬Û1±˝◊ ø¬ıøˆ¬iß fl‘¡»õ∂Ó¬…˚˛

Œ˚±À· ¬±ª¬ı±‰¬fl¡ ø¬ıÀ˙¯∏… ¬ı± ø¬ıÀ˙¯∏Ì ·Í¬Ú √√í¬ı ¬Û±À1º Ó¬≈√¬Ûø1

fl‘¡√ôL 1+¬ÛÀ¬ı±À1± ø¬ıÀ˙¯∏Ì1 √À1˝◊ õ∂À˚˛±· ˝√√˚˛º ¤˝◊Ù¬±˘1 ¬Û1±

ø¬ıÀ¬ı‰¬Ú± fl¡ø1À˘ ’¸˜œ ˛±Ó¬ ø¬ıqX Ò±Ó≈¬ õ∂fl‘¡øÓ¬ ¬ı± øSê ˛± s ”

Ú±À˚˛˝◊º

¬ı…øÓ¬Sê˜ –

√¬ıí˘ƒ – ¬ıí˘, ¬ıí˘±, ¬ı˘fl¡º

√’±Â√ – ’±ÀÂ√“± / ’±øÂ√À˘“±, ’±Â√ /’±øÂ√˘, ’±Â√± /’±±øÂ√˘±,

’±ÀÂ√ /’±øÂ√˘º

’±Ú˝√√±ÀÓ¬,

˜1ƒ – ˜1Ì [ø¬ıÀ˙¯∏…] – ˜1±/ ˜À1“±Ó¬± /˜1Ó¬œ [ø¬ıÀ˙¯∏Ì] –

˜1ÕÚ, ˜1‡“fl¡, ˜1 ’±Î◊¬¸œ [¬Û”¬ı«¸·«œ˚˛ ø¬ıÀ˙¯∏Ì] – ˜ø1fl¡˘—,

˜ø1·“±›, ˜ø1˙±ø˘ [¬Û”¬ı«·«œ˚˛ ø¬ıÀ˙¯∏Ì]

√Î◊¬Íƒ¬ – Î◊¬Í¬± /Î◊¬Í¬Ú [ø¬ıÀ˙¯∏Ì] – Î◊¬øÍ¬ 1Ê√±, Î◊¬øÍ¬ ’˝√√±

[¬Û”¬ı«¸·«œ˚˛ ø¬ıÀ˙¯∏Ì]

√¬ı˝√√ƒ – ¬ıUfl¡±/ ¬ı˝√√Ó¬œ˚˛±/ ¬ı˝√√±/ ¬ıÀ˝√√“±Ó¬±/ ¬ı˝√√Ó¬œ [ø¬ıÀ˙¯∏Ì]

– ¬ıø˝√√1Ê√±, ¬ıø˝√√À‡±ª± [¬Û”¬ı«¸·«œ˚˛ ø¬ıÀ˙¯∏Ì] –

Î◊¬Í¬-¬ı˝√√ fl¡1/ Úfl¡1 [øSê ˛± ø¬ıÀ˙ ∏Ì] – Î◊¬Í¬±-¬ı˝√√± [ø¬ıÀ˙ ∏…]

˝◊√√Ó¬…±ø√º

¤ÀÚ Î◊¬Õ˜˝√√Ó¬œ ˛± &Ì •Ûiß 1+¬ÛÀfl¡ Œ˝√√±Àfl¡ÀÈ¬ NV class

[ø¬ıÀ˙¯∏…-øSê˚˛± õ∂fl‘¡øÓ¬], AV class [ø¬ıÀ˙¯∏Ì-øSê˚˛± õ∂fl‘¡øÓ¬]

¬ı± NV class [ø¬ıÀ˙¯∏…-ø¬ıÀ˙¯∏Ì-øSê˚˛± õ∂fl‘¡øÓ¬]-1 ’ôL·«Ó¬

fl¡ø1ÀÂ√º23

’ªÀ˙… Î¬0 Œ·±À˘±fl¡‰¬f Œ·±¶§±˜œ1 ˜ÀÓ¬ Ú±˜-Ò±Ó≈¬

õ∂fl‘¡øÓ¬1 ’ôL·«Ó¬ 1+¬Ûø¬ı˘±fl¡1 øfl¡Â≈√ ¸œ˜±¬ıXÓ¬± ’±ÀÂ√º24

Î◊¬√±˝√√1Ì ñ

ø‰¬Ú – øfl¡ ø‰¬Ú ’±ÀÂ√ [ø¬ıÀ˙¯∏…] – ŒÓ¬›“ Œ˜±fl¡ ø‰¬ÀÚ [øSê˚˛±]

Ù≈¬˘ – Ù≈¬˘ Ò≈Úœ˚˛± [ø¬ıÀ˙¯∏…] – Ù≈¬˘ Ù≈¬À˘ [øSê˚˛±]

fl¡˜ – fl¡˜ √±˜ [ø¬ıÀ˙¯∏Ì] – √±˜ fl¡ø˜ÀÂ√ [øSê˚˛±]

‰¬ ≈ – ‰¬˜≈ √√í˘ [ø¬ıÀ˙ ∏Ì] – fl¡Ô± ‰¬√ ≈ª± ◊ÀÂ√ [øSê ˛±] ◊Ó¬…±ø√º

›¬Û11 Œfl¡±ÀÚ±ÀÈ¬±˝√√“Ó¬ Œ|ÌœÀÓ¬ Ú¬Û1±∏ ’±1n∏ ¤ø¬ıÒ õ∂fl‘¡øÓ¬

¬ı± s ” ’±ÀÂ√ , ø˚À¬ı±1Ó¬ Œfl¡±ÀÚ± fl¡±1fl¡ ø¬ıˆ¬øMê, øSê ˛±ø¬ıˆ¬øMê

¬ı± fl‘¡» õ∂Ó¬…˚˛ ’±1n∏ Ó¬øXÓ¬ õ∂Ó¬…˚˛1 õ∂À˚˛±· Ú˝√√˚˛º ¤˝◊À¬ı±À1

’¬ı…˚˛ õ∂fl‘¡øÓ¬ ¬ı± class of particlesº25

˝◊—1±Ê√œÀfl¡ ’±ø√ fl¡ø1 õ∂±˚˛À¬ı±1 ˆ¬±¯∏±Ó¬ ø¬ıqX 1+¬Û1

Œ˜Ãø˘fl¡ ’¬ı…˚˛ õ∂fl‘¡øÓ¬ Ú±˝◊ ¬ı≈ø˘¬ı˝◊ ¬Û±ø1º ’¸˜œ˚˛±ÀÓ¬±

Ó¬Ô±fl¡øÔÓ¬ ’¬ı…˚˛ ø¬ı˘±fl¡ √1±‰¬˘ÀÓ¬ ’¬ı…˚˛ ˜”˘fl¡ ¬ı±fl¡…±—˙

[prepositional phrase] Œ˝√√º ’ªÀ˙… Î¬0 Œ·±À˘±fl¡‰¬f

Œ·±¶§±˜œÀ˚˛ ø˚À¬ı±1 õ∂fl‘¡øÓ¬1 ¬Û1± ’¬ı…˚˛À¬ı±1 [absolute

words or indeclinables] Œ¬Û±ª± ˚±˚˛ Œ¸˝◊À¬ı±1Àfl¡ ’¬ı…˚˛

õ∂fl‘¡øÓ¬1 Œ|ÌœÓ¬ Òø1ÀÂ√º Œ˚ÀÚñ ’±1n,∏ ¬ı±, ˚ø√, ¬ı±1n∏, Î◊¬˝√√,

øÂ√–, ‡±È¬±— ˝◊Ó¬…±ø√º

’¸˜œ˚˛±Ó¬ ˝◊—1±Ê√œ1 ¸˜Ó≈¬˘… in/under [øˆ¬Ó¬1Ó¬,

˜±Ê√Ó¬], on /over [›¬Û1Ó¬/ ›¬ÛÀ1], up [›¬Û1Ó¬,

Î◊¬Ê√øÚÓ¬], down [Ó¬˘Ó¬, Ú±˜øÚÓ¬] ’¬ı…˚˛ø¬ı˘±fl¡ √1±‰¬˘ÀÓ¬

ø¬ıÀ˙¯∏… ˙s1 ’øÒfl¡1Ì fl¡±1fl¡1 1+¬Û ˜±ÀÔ±Úº ’±Úøfl¡ ¬Û1¸·«

ø √√‰¬±À¬Û õ∂À˚±· Œ √√±ª± 1+¬Ûø¬ı˘±Àfl¡± √1±‰¬˘ÀÓ¬ ø¬ıÀ˙ ∏… V ø¬ıÀ˙ ∏Ì

V ¸¬ı«Ú±˜ ¬ı± øSê˚˛± ˙sÀ˝ ,√√ ˚íÓ¬ ø¬ıøˆ¬iß fl¡±1fl¡ ø¬ıˆ¬øMê, øSê˚˛±

ø¬ıˆ¬øMê, fl‘¡√ôL 1+À¬Û ø¬ıˆ¬±Ê√… ¬ı± ’ø¬ıˆ¬±Ê√… 1+¬ÛÓ¬ ’i§˚˛ Δ˝√√

’±ÀÂ√º ¤˝◊ ø¬ı¯∏À˚˛ ¶ö±Ú±ôL1Ó¬ ¬Û‘ÔÀfl¡ ’±À˘±‰¬Ú± fl¡1± Δ˝√√ÀÂ√º

¬Û±√È¬œfl¡± ’±1n∏ õ∂¸—· ¸”‰¬œ –

1º ¤˝◊√√ ø¬ı¯∏À˚˛ H.A. Gleason-1 An Introduc-tion to Descriptive Linguistics (1968),C.F. Hockett- A Course in ModernLinguistics (1958, §§ 14 -15, R. A. Hall,Jr.-1 Introductory Linguistics (1969)’±ø√ õ∂±¸øefl¡ ¢∂Lö1 ¬Ûø1¬Û”1fl¡ˆ¬±Àª ’¸˜œ˚˛±Ó¬ Î¬

0

Œ·±À˘±fl‰¬f Œ·±¶§±˜œÀ˚˛ ë’¸˜œ˚˛± ¬ı…±fl¡1Ì1 Œ˜Ãø˘fl¡

ø¬ı‰¬±1í [1987, §§ 4-5] ’±1n Î¬0 1À˜˙∏ ¬Û±Í¬Àfl¡

ë¬ı…±fl¡1Ì ’±1n∏ õ∂±fl‘¡øÓ¬ ø¬ı:±Úí [1988] Ú±˜1 ¢∂LöÓ¬

¸ø¬ıÀ˙¯∏ ’±À˘±‰¬Ú± fl¡ø1ÀÂ√º ’ªÀ˙… ’±À˘±‰¬Ú± ≈√øÈ¬1

¬Ûø1ˆ¬±¯∏±Àfl¡ Òø1 ’Ú… Œfl¡Ó¬À¬ı±1 ø√˙ÀÓ¬± ’ø˜˘ Œ√‡±


˚± ˛º

2º ’¸˜œ˚˛±ÀÓ¬± ˙”Ú… ø¬ıˆ¬øMê/ õ∂Ó¬…˚˛1 Œ√Ò±1 Î◊¬√±˝√√1Ì

Œ¬Û±ª± ˚±˚˛º Œ˚ÀÚñ

i] øSê ˛±¬ı±‰¬fl¡ ø¬ıÀ˙ ∏Ì s ±ÒÚ1 õ∂Ó¬… ˛ ø √√‰¬±À¬Ûñ

√˜1 -φ – ˜1 ‡“fl¡, ˜1 fl¡±À˜±1,

√ˆ¬1 -φ – ˆ¬1 ¬ı±ø1¯∏±, ˆ¬1 ¬Ûfl¡

√È¬±Ú -φ – È¬±Ú fl¡±˜, È¬±Ú fl¡Ô±

ii] Ú±˜Ò±Ó≈¬ ¸±ÒÚ1 õ∂Ó¬…˚˛ ø˝√√‰¬±À¬Ûñ

Ù≈¬˘ - φ– √Ù≈¬˘

˜”Ó¬ -φ– √˜”Ó¬

fl¡±À˜±1 - φ – √fl¡±À˜±1

fl¡˜ - φ – √fl¡˜

iii] fl¡±1fl¡ ø¬ıˆ¬øMê ø˝√√‰¬±À¬Ûñ

’] fl¡Ó¬«± fl¡±1fl¡Ó¬ ñ1±˜ -φ ˚±˚˛ øfl¡c 1±À˜

fl¡À1º

’±] fl¡˜« fl¡±1fl¡Ó¬ ñø¸ ˆ¬±Ó¬ -φ ‡±˚˛, ø¸

ˆ¬±Ó¬Àfl¡± Ú±‡±˚˛º

˝◊] ¸•§g fl¡±1fl¡Ó¬ ñ¬ÛÀfl¡È¬ -φ ‡1‰¬,

‚1 -φ ˆ¬±1± Ó≈¬. ‚11 ˘í1± ˝◊Ó¬…±ø√º

iv] øSê˚˛± ø¬ıˆ¬øMê ø˝√√‰¬±À¬Ûñ

’] ¬ıÓ¬«˜±Ú ’Ú≈:±Ó¬ ñ

2˚˛ Û≈1n∏¯∏ Ó≈¬26√±Ô«Ó¬ñ Ó¬˝◊ ˚±-φ , Ó¬˝◊◊ ˘-φº

’±] ¬Û”Ì« ˆ”¬Ó¬ fl¡±˘1 ñ øfl¡ ˝√√í˘−φ,

ø¸ ˜ø1˘ -φº

øfl¡c øfl¡ ø√À˘, ø¸ ‡±À˘º

3º ù´±¸±‚±Ó¬ õ∂Ò±Ú ˆ¬±¯∏± [Stressed language]

ø˝√√‰¬±À¬Û ˝◊—1±Ê√œÓ¬ ˝◊˚˛±1 ¬ıU Î◊¬√±˝1√√Ì ’±ÀÂ√º Œ˚ÀÚñ

préfix [’±√…é¬1Ó¬ ù´±¸±‚±Ó¬] = ¬Û”¬ı¸·«« [ø¬ıÀ˙¯∏…

ø˝√√‰¬±À¬Û õ∂À˚˛±·] –

préfix [’ôL…é¬1Ó¬ ù´±¸±‚±Ó¬] = ¬Û”¬ı« ·« [øSê ˛± ø √√‰¬±À¬Û

õ∂À˚˛±·]

Œ¸˝◊√À1 présent [Î◊¬¬Û˝√√±1, Î◊¬¬Ûø¶öÓ¬] – presént

[Î◊¬¬Û˝√√±1 ø√, Î◊¬¬Ûø¶öÓ¬ Ô±flƒ¡, Î◊¬¬Û¶ö±¬ÛÚ ¬ı± ¬Ûø1À¬ı˙Ú

fl¡1] ˝◊Ó¬…±ø√º

^©Ü¬ı… –

fl¡] 1À˜˙ Û±Í¬fl¡ – À√…±Mê, ŒÂ√√ 1.13, ¬Û‘. 38-39

’±1n∏

‡] ’¬Û «Ì± Œfl¡ “ ±ª1 [¸•Û±.] – ˆ¬±¯ ∏ ± ø ¬ı:±Ú

¬Û±ø1ˆ¬±ø¯∏fl¡ Œfl¡±¯∏, 2008, ¬Û‘. 38-39

·] D. Cystal : A Dictionary of Linguis-

tics and Phonetics, pp. 296-297

4. ø˝√ √ ¬ı Ë n ∏1 √À1 ’Ú…±Ú… ŒÂ√˜œ˚˛-Œ˝√ √˜œ˚˛ ¬Ûø1˚˛±˘1

ˆ¬±¯∏±À¬ı±1Ó¬ ¤˝◊ Δ¬ıø˙©Ü… Œ¬Û±ª± ˚±˚˛º

/z-k-r/ = zaakár ëŒÓ¬›“1 ˜ÚÓ¬ ¬Ûø1øÂ√˘íº

/-zk-r/ = yizkoór ëŒÓ¬›“ ˜ÚÓ¬ Œ¬Û˘±˝◊øÂ√˘ºí

/z-kr- / = zikril ëŒ˜±1 ¶ú‘øÓ¬, Œ¸±ª1Ìíº

¤ ◊ øÓ¬øÚ›È¬± ¬ı…?Ú ¤Àfl¡˘À· Œfl¡øÓ¬ ˛±› ¬ı…ª˝√√+Ó¬ Ú˝√√ ˛

’±1n∏ Ò±Ó≈¬1+À¬Û ˝◊ ¸√±À˚˛˝◊ ¬ı…±˝√√Ó¬º ¬ı…±˝√√Ó¬ õ∂±fl‘¡øÓ¬1

Δ¸ÀÓ¬ ˜Ò… õ∂Ó¬…˚˛1 ¸•Ûfl¡« ’ø¬ıÀ2Â√√…ˆ¬±Àª Ê√øÎ¬ˇÓ¬º

^©Ü¬ı… –

fl¡] H.A. Gleoson : An Introduction toDescriptive Linguistics, § pp.6.4 -6.16,

‡] 1À˜˙ ¬Û±Í¬fl¡ – õ∂±&Mê, ¬Û‘. 57

·] ’¬Û«Ì± Œfl¡“±ª1 [¸•Û±.] – õ∂±&Mê, ¬Û‘. 19-20

’¸˜œ˚˛±Ó¬ ¤ÀÚ ¬1+¬Û ¬Û±¬ıÕ˘ Ú±˝◊ ˚ø√›

Œfl¡Ó¬À¬ı±1 ¬’¬ı…˚˛¬ı±‰¬fl¡ ¬ı±fl¡…±—˙ ÚÓ≈¬¬ı± ø¬ıÀ˙¯∏Ì

¬ı± øSê˚˛± ø¬ıÀ˙¯∏Ì ø˝√√‰¬±À¬Û õ∂À˚˛±· Œ˝√√±ª± ’¬ı…˚˛1

·Í¬ÚÓ¬ ¤ÀÚ ˘é¬Ì ’±—ø˙fl¡ˆ¬±Àª ø¬ı√…˜±Úº

Î◊¬√±˝√√1Ì-

i] ˜±Ú≈˝√√Ê√Ú [¤fl¡¬ı‰¬Ú – øÚø√«©ÜÓ¬±] – ˜±Ú≈˝√√ -Œfl¡˝◊ -

Ê√Ú ¬[ıU¬ı‰¬Ú – ’øÚø√«©ÜÓ¬±]

Œfl¡˝◊Ê√Ú ˜±Ú≈˝√√ [õ∂ùü¬ı±‰¬fl¡] – ˜±Ú≈˝√√ Œfl¡˝◊ -› -

Ê√Ú> ˜±Ú≈˝√√Àfl¡Î◊¬Ê√Ú [¬ıU¬ı‰¬Ú – øÚø√«©ÜÓ¬±] Ó≈¬.

Œfl¡Î◊¬Ê√Ú ˜±Ú≈˝√√ [¤Àfl¡ ’Ô«¸”‰¬fl¡]

ii] Œfl¡±ÚÀÈ¬±/‡Ú [¤fl¡¬ı‰¬Ú – øÚø√«©ÜÓ¬± – õ∂ùü¬ı±‰¬fl¡]

– Œfl¡±Ú -› -ŒÈ¬±/‡Ú >Œfl¡±ÀÚ±ÀÈ¬± /‡Ú [¤fl¡¬ı‰¬Ú

– øÚø√«©ÜÓ¬± – ’õ∂ùü¬ı±‰¬fl¡] – Œfl¡±Ú -› -ŒÈ¬± -˝√√“Ó¬

>Œfl¡±ÀÚ±ÀÈ¬±˝ √ √ “Ó¬ [¬ıU¬ı‰¬Ú – øÚø√ «© ÜÓ¬± –

’õ∂ùü¬ı±‰¬fl¡]

iii] ¬ı±1˜±˝√√ [¬ı±1È¬± ˜±˝√√1 ¸˜ø©Ü] – ¬ı±1 -¤ -› -˜±˝

> ¬ı±À1›˜±˝√ √ [¬ı±˝ √ √ È ¬ ± ˜±˝ √ √1 õ∂øÓ¬ÀÈ¬±Àª–

’ôLˆ≈¬«øMê¬ı±‰¬fl¡]

iv] ≈ √Ê√Ú [ø˚Àfl¡±ÀÚ± ≈ √Ê√Ú Œ˘±fl¡1 ¸˜ø©Ü –

’øÚø√«©ÜÓ¬±] – ≈√˝◊ -› -[Ê√Ú] > ≈√À˚˛± [Ê√Ú]

[ø¬ıÀ˙¯∏ ≈√Ê√Ú Œ˘±fl¡ / Î◊¬ˆ¬À˚˛ – øÚø√«©ÜÓ¬±]

5º ^©Ü¬ı… –

fl¡] 1À˜˙ ¬Û±Í¬fl¡ – õ∂±&Mê, ŒÂ√√ 1.09, ¬Û‘. 35

‡] D. Crystal : õ∂±&Mê, ¬Û‘. 14

6º ˝◊—1±Ê√œÓ¬ ¬ıU¬ı‰¬Ú¬ı±‰¬fl¡ õ∂Ó¬…˚˛ øfl¡Â≈√˜±Ú Œ˚ÀÚ/-s/, /-

z/, /-tz/Œfl¡±ÚÀÈ¬± fl¡±1 ·Ó¬ ¬ıø˝√√¬ı Œ¸˝◊ÀÈ¬± øÚˆ¬«1 fl¡À1

˝◊˚˛±1 ¬Û”¬ı«ªÓ¬«œ ¶ö±ÚÓ¬ Ôfl¡± ¬ıÌ«·Ó¬ ¬Ûø1Àª˙1 ›¬Û1Ó¬º

[D. Crystal : ¸À√…±Mê, ¬Û‘. 14]

’¸˜œ˚˛±Ó¬ -˝◊˜ /-˜, -˝◊ø¬ı /-ø¬ı, -˝◊¬ı± /-¬ı±, -˝◊¬ı /-¬ı

’±ø√ øSê˚˛± ø¬ıˆ¬øMê ÚÓ≈¬¬ı± -’fl¡/-fl¡, -’1/-1, -’Ó¬/

-Ó¬ ’±ø√ fl¡±1fl¡ ø¬ıˆ¬øMê1 õ∂À˚˛±·1 Œé¬SÀÓ¬± ¤ÀÚ√À1

˝◊˚˛±1 ¬Û”¬ı«ªÓ¬«œ ¶ö±ÚÓ¬ Ôfl¡± ¶§1 ¬ı± ¬ı…?Ú1 ¬ıÌ«·Ó¬

¬Ûø1À¬ıÀ˙ ø¬ıÀ˙¯∏ˆ¬±Àª øSê˚˛± fl¡À1º

7º ^©Ü¬ı… –

fl¡] 1À˜˙ ¬Û±Í¬fl¡ – ŒÂ√√ 1.04, ¬Û‘.3

‡] D. Crystal : õ∂±&Mê, ¬Û‘. 14, 296

8º ¤˝◊ ¸•ÛÀfl¡ « ŒÎ¬øˆ¬Î¬ Sê±À©Ü˘ õ∂ˆ¬ ‘ øÓ¬ ˆ¬±¯∏±-

ø¬ı:±Úœ¸fl¡À˘ ¬ı˝√ √˘±˝◊ ’±À˘±‰¬Ú± fl¡ø1ÀÂ√ ’±1n∏

˝◊—1±Ê√œ1 øfl¡Â≈ √˜±Ú ’øÚ˚˛ø˜Ó¬ øSê˚˛±-1+¬Û ’±1n∏

ø¬ıÀ˙¯∏Ì1 Ó≈¬˘Ú± ¬ı≈ÀÊ√±ª± 1+¬ÛÓ¬ ¤˝◊ Δ¬ıø˙©Ü… ’±ÀÂ√

¬ı≈ø˘ Œ√‡≈ª±˝◊ÀÂ√º Œ˚ÀÚñ

[^©Ü¬ı… – D. Crystal : ¸À√…±Mê, ¬Û‘. 296]

9º 1À˜˙ ¬Û±Í¬fl¡ – õ∂±&Mê, ŒÂ√√ 1.09, ¬Û‘. 36

10º fl¡] D. Crystal : õ∂±&Mê, ¬Û‘. 263

‡] 1À˜˙ ¬Û±Í¬fl¡ – õ∂±&Mê, ŒÂ√√ 1.09, ¬Û‘. 36

11º Î◊ ¬»¸ – G.C. Goswami : Structure of

Assamese, 1982, ¬Û‘. 27

12º fl¡] 1À˜˙ ¬Û±Í¬fl¡ – õ∂±&Mê, ŒÂ√√ 1.07, ¬Û‘. 37-38

‡] D. Crystal : õ∂±&Mê, ¬Û‘. 13

13º C.F. Hockett : õ∂±&Mê, ŒÂ√√ 28.3-28.4, ¬Û‘. 241-

241

14º ’¸˜œ ˛±Ó¬ ø˘—·Àˆ¬√1 Œé¬SÓ¬ ¬ıX 1+¬ÛÓ¬ õ∂À ˛±· Œ √√±ª±

˜”˘ 1+¬Û [base form] ’±1n∏ ø¬ıøˆ¬iß ’Ô«Ó¬ õ∂À˚˛±·

Œ˝√√±ª± ¤fl¡ ¬ı± ¤fl¡±øÒfl¡ ·«1 •x¸±ø1Ó¬ 1+¬ÛÀfl¡ [ex-

tended affix] ˚Ô±SêÀ˜ ‚±øÈ¬ ˙s˜”˘ ’±1n∏ ¸•Û‘Mê

¸·«1 Ú±˜±ôL1 ¬ı≈ø˘ Œ√‡≈ª±¬ı ¬Û1± ˚±˚˛ , ˚ø√› ¤˝◊

ˆ¬±¯∏±Ó¬±øNfl¡ ¬Ûø1‚È¬Ú± ¸•ÛÀfl« ’±˜±1 ˆ¬±¯∏±-

ø¬ı:±Úœ¸fl¡˘ ˜≈ÀÍ¬˝◊ ’±¢∂˝√√œ Ú˝√√˚˛º

^©Ü¬ı… –

fl¡] Œ·±À˘±fl¡ ‰¬f Œ·±¶§±˜œ – ’¸˜œ˚˛± ¬ı…±fl¡1Ì1

Œ˜Ãø˘fl¡ ø¬ı‰¬±1, 1987, ŒÂ√√ 142, ¬Û‘. 135-

137

‡] G.C. Goswami : Structure ofAssamese, 1982, §§ 7.40, 8.00, pp. 167-233

·] ˘œ˘±ªÓ¬œ ˙˝◊fl¡œ˚˛± ¬ı1± – õ∂±&Mê, ŒÂ√√ 7.05

¬Û‘. 71-72

15º fl¡] D. Crystal : õ∂±&Mê, ¬Û‘. 149

‡] Î◊¬À¬ÛÚ 1±ˆ¬± ˝√√±fl¡±‰¬±˜ – ¬ı…ª˝√√±ø1fl¡ ’¸˜œ˚˛±

¬ı…±fl¡1Ì, 2013, ¬Û‘.4

16º Î¬0

Œ·±À˘±fl¡‰¬f Œ·±¶§±˜œÀ˚˛

¤˝◊ Ò1Ì1 ¤È¬± ¬Û1õ∂Ó¬…˚˛1

ø¬ÛÂ√Ó¬ ’±Ú ¤È¬± ¬ı± ¤fl¡±øÒfl¡

¬Û1õ∂Ó¬…˚˛ Œ˚±· Œ˝√√±ª± 1+¬Û

¬ı≈Ê√±¬ıÕ˘ “may be fol-lowed by.....in exten-sion” ¬ı ≈ ø˘ÀÂ √º [G.C.

Goswami : op.cit. §§ 8.2228-8.2243, pp.173-192 ]



go went (wen-t) gone

Ó≈¬. do did done

’Ô¬ı± good better (bet-er) best (b-est)

bad worse (worse-φ) worst (wor-est)

Ó≈¬. big bigger (big-er) biggest (big-est)

high higher (high-er) highest (high-est)

’±Ú˝√√±ÀÓ¬ Î¬0 ¬ı±Ìœfl¡±ôL fl¡±fl¡øÓ¬À˚˛ Î¬

0 ¸≈ÚœøÓ¬ fl≈¡˜±1

Œ‰¬È¬±Ê√«œ1 ’±ø˝√√«Ó¬ ¤˝◊ Ò1Ì1 ¸•x¸±ø1Ó¬ õ∂Ó¬…˚˛ [for-

mative affixes] ¸˜”˝√√fl¡ “There is an exten-sion of (-rija to....), This is an extension of(âta> -âru > aro with Assamese -uwa), (-

nija) with extension in (-nijar)”, -¤˝◊ Ò1ÀÌ

¬ı…±‡…± fl¡ø1ÀÂ√º (AFD, §§ 498-500, 504, pp. 246-249)

17º fl¡] Œ·±À˘±fl¡‰¬f Œ·±¶§±˜œ – ’¸˜œ˚˛± ¬ı…±fl¡1Ì1

Œ˜Ãø˘fl¡ ø¬ı‰¬±1,

‡] ˘œ˘±ªÓ¬œ ˙˝◊fl¡œ˚˛± ¬ı1± – õ∂±&Mê, ¬Û‘, 11

·] 1À˜˙ ¬Û±Í¬fl¡ – õ∂±&Mê, ¬Û‘. 28-58

18º C.F. Hocket : op.cit. §28.5, pp 242-243

19º C.F. Hockett : ibid, §28, pp.240-245

20º op.cit. §§26.4, 28.6, pp 225-227, 243-244

21º Œ·±À˘±fl¡‰¬f Œ·±¶§±˜œ – õ∂±&Mê√, 1987, § 97, ¬Û‘.

93º

22º C.F. Hockett : ibid , § 26.4, p. 226

23º op. cit.

24º ìø˚À¬ı±1 õ∂fl‘¡øÓ¬1 ¬Û1± Ú±˜ ˙s, ’±1n∏ Ú±˜ ¬Û√, Ú±˝◊¬ı±

Ò±Ó≈¬ s, øSê˚˛± ¬Û√ ’±1n∏ fl‘¡√ôL 1+¬Û ¬Û±¬ı ¬Û±ø1 ŒÓ¬ÀÚÀ¬ı±1

õ∂fl‘¡øÓ¬fl¡ ¤È¬± Œ¬ıÀ˘· Œ|Ìœ ø¬ıˆ¬±· fl¡ø1 Ú±˜Ò±Ó≈¬ õ∂fl‘¡øÓ¬

Ú±˜fl¡1Ì fl¡1± Δ˝√√ÀÂ√ºî [Œ·±¶§±˜œ, Œ·±À˘±fl¡‰¬f – õ∂±&Mê,

1987, ¬Û‘. 93-94]

25º [fl¡] C.F. Hocket : op. cit, §28.5, pp. 240-245

[‡] Œ·±À˘±fl¡ ‰¬f Œ·±¶§±˜œ – õ∂±&Mê, 1987, ¬Û‘.

94


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