Mission of the Church

Mission of the Church(Articles)

By

Dr. Paulos Mar Gregorios

Compiled by: Fr. Dr. T. P. Elias

Published by Joice Thottackad on behalf of Gregory of India StudyCentre for the glory of God and for the benefit of humankind.

Distributors : Sophia BooksII nd Floor, Kandathil BuildingThirunakkara, Kottayam - 686001

Cover : Icon of Holy Trinity

First Edition : August 9, 2009

Cover Design, Typesetting& Printing : Sophia Print House,

Kottayam Ph: 3255054, 99471 20697

(English & Malayalam)

Mission of the Church

Dr. Paulos Mar Gregorios

Gregory of India Study CentreKottayam

Compiled by

Fr. Dr. T. P. Elias

PrefaceIt is a real privilege for me to write the preface of the book titled

“Mission of the Church”, dealing the life and teachings of the LateHis Grace Metropolitan Dr. Paulos Mar Gregorios of Malankara(Indian) Orthodox Syrian Church, as His Grace is my guide, mentorand an ideal role model. From the day I sought admission in OrthodoxTheological Seminary, Kottayam, where he was serving as thePrincipal in those days, I had been blessed to enjoy his overwhelminglove, care and affection. Not only that, I got ample of chances towitness the depth and width of his unique wisdom on all subjects andtopics available for human consideration. He had been well renownedacross the globe, among people of various nationalities, faith, color,creed and walks of life as a thinker, writer, theologian, philosopherand great scholar He had been so unique in his thoughts, deeds andwords, but still he maintained a very harmonious relationship with allpeople especially of low profile and means all over the world. Thoughhe was a great scholar, he had no reservations or any sort of prejudicesin dealing with people as well as organizations of various natures. Hehad a great and appreciable mind of love and care, especially for thepoor and downtrodden in all the societies.

During the days when he was a layman till being a Metropolitan,he was so keen in keeping up his personal link with God Almighty ina very marvelous style and manner. He maintained a unique type ofrelationship with his creator as well as his fellow beings. When heserved as the Private Secretary to H.H. Haily Sellasi, the then Emperorof Ethiopia, General Secretary of MGOCSM, the General Secretaryand President of World Christian Council (WCC) Principal ofOrthodox Theological Seminary and the First Metropolitan of theDiocese of Delhi of the Church, he was particular in discharging theassignments in a very super manner with the highest appreciations ofone and all around. While holding these positions as well as manyothers, he felt always proud in being a true Christian and above all, a

Mission of the Church6

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blessed son of Indian Orthodox Church, one of the ancient Churchesin the entire Christendom.

His Grace has authored a number of precious books, which areconsidered as treasures of wisdom by scholars and world leaders,both in the west and East. Mar Gregorios has earned a high positionin the international world of thoughts and philosophy through his durableas well as reputed books and numberless enduring articles in thecontemporary publications in different languages. The Institution whichtook birth as a result of His Grace’s social commitment and desire tocare the poor is known as Parimala Mar Gregorios MemorialCharitable Trust, Thalacode. Now it has grown as a large institutionproviding not only shelter, food, education to many deserving ones,but also rendering facilities for higher industrial training in MarGregorios Industrial Training Centre, advanced technical studies atMar Gregorios Welding Technology Centre as well as the steady andample spiritual growth at Mar Gregorios Chapel through regularprayers and meditations. I do praise Lord Almighty in enabling me todischarge the assignments as the President of PMGMC Trust,Thalacode, after the demise of Dr. Paulos Mar GregoriosMetropolitan.

The book “Mission of the Church” is a compilation of four parts.The first part holds the ‘Tribute to the World Citizen’ as well as threearticles of Late Lamented Mar Gregorios in English, the second partholds eight articles in Malayalam, authored by the venerableMetropolitan Dr. Mar Gregorios, the third part holds a Litany forpeace composed by Dr. Mar Gregorios and the fourth part holdsopinions of four eminent personalities on the life and vision of Dr.Mar Gregorios. In fact it is a noble and novel idea to introduce theseto one and all who have never read them.

The articles in English starts with the ‘Ministry of the Church –two ways of understanding it’ Dr. Mar Gregorios confirms that thedivisions among Christians are due to doctrinal disagreement largelyaround to the nature of Christ, the sacramental mysteries of the Churchand Ministry of the Church. In the article ‘What is Prayer? Whypray? How pray’ His Grace establishes that prayer is as essential asbreathing and teaches the world how to pray and elaborates why to

Mission of the Church 7


pray. In ‘Pray for the dead? Why ask the departed saints to pray forus, His Grace justifies and defends the ancient and long standingfaith of all Holy Apostolic Churches, including our Holy Church.

In the Malayalam article, “Private prayers and common worship”His Grace emphatically establishes that we cannot separate prayersprivately. We often pray to God who has redeemed us from sins.When we all have received baptism, we all are one in Lord Jesus.For a faithful, he or she cannot stay away from God. And hence ourcommon prayers as well as private prayers are of equal importanceand they are inseparable. In “Saints of Orthodox Churches and St.Gregorios of Parumala”, he gives a very good explanation about themanner in which a Saint is canonized. Dr. Paulos Mar Gregoriosfinds three qualities in St. Gregorios (Paumala Thirumeni) viz. 1) TheSaint was a man of continuous prayer 2) The Saint was a greatMaster 3) the Saint was an ideal Shepherd.

In “Matrimony and Married life” His Grace quotes Hebrews 13:4,and states that there is nothing wrong to honor the married life, thoughthe marriage and wedded life are only for this world. In the world tocome, we all will be like angels. Married life is also a divine call asthe call to the monastic life. The Holy Church cannot exist withoutthe presence of the faithful who adopt both calls. In “Priesthood, itsbase and its sign” His Grace gives us a reasonable teaching aboutthe details of the Priesthood. He is giving a better explanation for thepriesthood of the entire faithful and its difference with the ordainedpriests. In the Holy Eucharist, Lord Jesus Himself is the celebrantand the entire faithful participates in it and hence they all are membersof the royal priesthood family. At the same time the Episcopacelebrates the Holy Eucharist, in the place of Christ and if the Episcopacould not be there in a particular Church, he designates a priest in hisplace.

In “Holy Confession in tradition” His Grace introduces the rightof the Church, the Apostolic tradition, the terms used for theSacrament, confession to the Priest, and the tradition of the Holychurch. In “Child baptism in the Christian faith” Dr. Paulos MarGregorios submits ample of evidences from the Holy Scriptures andthe traditions to establish that the child baptism is the right procedure.



He has succeeded in breaking all spear pins against the holy traditionof the child baptism. In ‘Church and the Ladies’, His Grace is tryingto find an answer to the frequently presented allegation that the HolyChurch is ignoring the ladies in the everyday functioning of the Church.In “Is adoration of the holy Cross idol worship” His Grace tells aboutthe significance of the Holy cross and the beginning of the adoration,strongly advocates that the adoration of the Holy Cross is not at idolworship. He differentiates the Worship which is often offered to theFather, Son and the Holy Spirit, one True God and adoration is oftengranted to His throne the Altar as well as the Holy Cross.

In the fourth part of the book, Mr. P. Govinda Pillai, an authorityand creative critic of modern Malayalam literature, great thinker andphilosopher examines the theological bases of Mar Gregorios in theHumanism and Socialism. His Grace Metropolitan Job MarPhiloxenos of Delhi Diocese, the successor of Mar Gregorios as theDiocesan Metropolitan, opens his mind and expresses his ideas abouthis predecessor in “Mar Gregorios, as I know him”. His GraceMetropolitan Dr. Mathews Mar Themothios, of UK, Europe andAfrica Diocese examines the Gregorian perspective of Humanfreedom impartially and states his well thought conclusion. Dr. CherianEapen, renowned scholar, writer and author, examines the life andvisions of Mar Gregorios and tells us “I have no qualification to untiehis shoes.” The Tribute of Mr. Jose Kurian Puliyeril is good enoughfor the readers to get an instant and average awareness ofMetropolitan, Dr. Paulos Mar Gregorios and his gesture is highlyappreciated.

This book is published by Gregory of India study centre as anattempt to keep up the memory of the Church Father ever memorable.I do appreciate the novel idea of all behind this publication, especiallyRev. Fr Dr. T.P.Elias, who toiled a lot for the co-ordination and totalcompilation of the book, Mr. Joice Thottackad, who has alreadysacrificed a lot of time and energy for the research and attempt tobring light to the precious writings and documents of Mar Gregoriosand had been instrumental for this book’s publication.

The office bearers of the PMGMC Trust have succeeded inoccupying 26 cents of land at a prime location in Thripunithura, (On



the Air Port - Sea Port High way) to construct an International Centreto retain the blessed memory of His Grace Metropolitan Dr. MarGregorios . I have immense pleasure to announce that the PMGMCTrust have planned to start an Old age home as well as a Centre asa monument of all the departed clergy and lay leaders who had joinedhands with His Grace Mar Gregorios for the activities of PMGMCTrust. These are planned as an attempt to uphold the blessed memoryof Dr. Paulos Mar Gregorios, in the years to come. It is doubtlessthat His Grace Metropolitan Dr. Paulos Mar Gregorios was a preciousgift of God for the entire humanity and in particular for the faithful ofHis Grace’s Mother Church. Let us praise God for the benevolentgift. Let me pay my humble but sincere homage to the sacred memoryof our Church Father. I do appreciate the intention of the publishersin bringing out this book and with immense pleasure, I do present thisbook to all and wish wide publicity for this book in India and abroad.May more and more people get benefited and enriched in wisdomafter going through the contents of the book. Let us pray for HisGrace’s soul’s rest in peace and seek H.G’s continued intercessionfor all of us.

Metropolitan Geevarghese Coorilos(Diocese of Mumbai)

President, PMGMC Trust,Thalacode, Ernakulam.

23 July 2009



Metropolitan Dr. Paulos MarGregorios: an ever memorable

PhilanthropistHis Grace Metropolitan Dr. Paulos Mar Gregorios, well known

and well recognized as a human being of international recognitionwho transcended East-West and North-South global boundaries andall levels of the society. His Grace could send his mind even into thefarthest corners of the universe to care and love the down troddenirrespective of caste, creed and color. He cared deeply about thereality of daily life of those people and argued their cases at all levelswherever applicable. His care was so deep, and the sincerity for thesame was so wide. His Grace has gifted his personal savings for theBoys home wide his last will duly registered on 1st April 1993 inwhich it is said that “All the funds in my personal bank accounts inDelhi, including those in Citi Bank, State Bank of India, as well as theproceeds of any investment certificates, fixed deposits in individualcompanies and so on, shall be collected by Delhi Orthodox DiocesanCouncil and paid to the PMGMC Trust Thalacode to be utilized bythat Trust for acquiring additional landed property and for developingthe St. Mary’s Boys’ Home in Thalacode”.

For instance, Metropolitan was moved by the sufferings ofinnocents of the society. In fact He was taking over St. Mary’s Boys’Home at Thalacode in 1976 from Very. Rev. O.C. Kuriakose Cor-Episcopa, who initially started it. Metropolitan founded a charitableTrust consisting of people from various walks of life for the dailyfunctioning of the Boys Home. Thus Parimala Mar GregoriosCharitable Trust, Thalacode, Mulanthuruthy, Ernakulam, Kerala, Indiacame into existence. Now the President is His Grace MetropolitanGheevarghese Mar Coorilos, Diocese of Mumbai. Rev.Fr. K.T.Philipserves as the Director-cum-correspondent.



The Boys’ Home takes cares of children providing food, shelter,clothing, education and above all mould them in becoming usefulcitizens of tomorrow. At Boys’ Home the trust lays emphasis on theoverall development of children. The essence is a life from neglectto recognition.

Some of the children who have come out from the portals of theBoys’ Home are well placed Engineers, Doctors and leaders in variousfields of life, both in India and abroad. Many of them visit the Boys’Home whenever possible and extend their timely helps for the dailyneeds of the Boys Home. The gestures are in fact a magnanimousand ideal response for the care they enjoyed while they were in.

For this noble venture, Metropolitan succeeded in getting supportand help from generous people like Dr. Cherian Eapen, PresidentRoy International Children’s Foundation INC. etc. Now he servesas one of the Vice Presidents of the Trust.

The Trust under the leadership of Metropolitan Dr. Mar Gregoriosassumed more productive dimensions for the Boys’ Home. Oneamong them is Mar Gregorios Industrial Training Centre affiliated toNCVT, Govt. of India which offers training for various trades suchas Electrician, Fitter, and Draftsman Civil & Mechanical, Plumber,AutoCAD and Computer. This educational and vocational traininginstitute has shaped thousands of technicians who have succeededas bread winners of their families since 1979.

For promoting women’s welfare, a society was formed coordinatingworking arrangements of assembling their products with nearby MNCand State Level Companies such as M/s. Keltron, M/s. GuardianControls, M/s. GBM and M/s. Vigil. Later a new venture, PauloseMar Gregorios Techno -link did assembling of connectors for M/s.Framatome Connectors OEN Ltd. This project helped a lot ineradicating poverty and unemployment problems from the villagehomes to some extent.

Committed services of the Trust were carried out efficiently whenand where Dr. Paulose Mar Gregoiros served as the President formore than two decades. It has paved the way for path-breakingchanges among the beneficiaries of the Boys’ Home and the society



at large. After the demise of the founder President of the Trust, thenew president Metropolitan Geevarghese Mar Coorilose treads thepath of our founder President Metropolitan Paulos Mar Gregoriosprofusely. The trust is indebted for his unstained efforts and guidance.With his able leadership, we were able to construct “Dr. Paulos MarGregorios Bhavan” for the accommodation of the inmates as well asconvenient rooms for our distinguished guests, who are the friends ofMetropolitan Dr. Paulose Mar Gregorios and the well-wishers of St.Mary’s Boys’ Home for their comfortable stay on their visits.

After the demise of this Philanthropist many voluntaryorganizations, individuals came forward to make sweatyremembrance of this Holy Father in different ways.

PMGMC Trust has planned to erect an old age home as well acentre as a monument of all the co-workers of Dr. Paulos MarGregorios for the activities of the PMGMC Trust. The office bearersof the Trust have succeeded in purchasing twenty six cents of land ina prime location at Tripunithura; the birth place of late lamented MarGregorios, to erect a multistoried building as an International Centreand to dedicate the same to retain the blessed memory of Dr. PaulosMar Gregorios for ever and ever.

In this connection ‘Gregory of India Study Centre’ has set apartto publish a book named “Mission of the Church” which is acompilation of articles both in English and Malayalam authored byHis Grace Mar Gregorios, as well as opinions of four eminentpersonalities on the life and vision of Mar Gregorios. A Litany forpeace composed by Mar Gregorios is also added in the book. Atribute to Dr. Mar Gregorios by one of the beloved disciples of HisGrace, Mr. Jose Kurian Puliyeril, of St. Gregorios Orthodox Society,Kottayam is added in the initial pages of the book. Thanks to Mr.Joice Thottakkad, of Gregory of India Study Centre is beyond words,who helped in the publication of this book. Heartfelt thanks to oneand all who were instrumental in the publication of this book areexpressed herewith.

Fr. Dr. T. P. EliasAug. 9, 2009 Treasurer, PMGMC Trust.



Tribute to a Prominent and RenownedWorld Citizen

(His Grace Metropolitan Dr. Paulos Mar Gregorios)

Metropolitan Dr. Paulos Mar Gregorios was born to Mr. T.P Pailyand Mrs. Eli, Thadickal house, Thripunithura, Ernakulam, Kerala on9th Aug 1922. The new born was named Paul, who had four brothers.Mr. T.P. Paily was a primary teacher earning a very low income butall his children were given essential education. Paul had his schooleducation at Government Boys High School, Thripunithura and in theSchool records he was T. Paul Varghese. He was good in studiesand always stood first in the examinations. He was considered as thebest student of the School in academics. Paul passed the Matriculationexam in first class in 1937. Though he was qualified for his higherstudies with scholarship, he obeyed his father’s desire to look for ameans to support the financial condition of the family. He used tovisit the Public Library in his locality and read all books availablethere.

In his young age, Paul Varghese had very little dreams and desires.He had a special concern about his father, who was struggling tomeet the day to day expenses of the family, especially when his motherfell ill and the treatment caused additional expenses. Paul used toshed tears in private and beseech to God Almighty to show God’swill and way. He had strong and staunch faith in the providence ofGod Almighty. It was the beginning of the mystic experience in hislife throughout. He was regular and interested for the Sunday schoolclasses. The Holy Bible, presented to him by his mother served toprovide consolations while meditating. In the childhood itself he wasattracted to the priestly life. At the same time he longed sincerely toserve the poor and needy in his future. He took up a job as a freelancejournalist in 1937 and continued the same till 1942. In 1942 he appearedthe civil service exam and qualified himself for an appointment inPost and Telegraph Dept. He continued the job for five years and in



the mean time he was promoted as a Post Master. Only because ofhis affair for the oppressed, suppressed and exploited, he becameactive in the trade union activities and had held the position of Secretaryof P & T employees union (Kochi Circle).

During those days Paul got a chance to meet Dr. R.N. Thomson,Director of Provincial Schools, Imperial Ethiopian Government, whohad reached Kochi to recruit few teachers. As Paul Varghese couldimpress the foreigner with his talents, wisdom and proficiency, he gotappointment as a teacher, even though he was not a graduate at thattime. Hence he reached Ethiopia in November 1947. When he workedas a teacher from 1947 till 1950, he learned the local language‘Amharic’ and became a veteran in the language. As a result he wasappointed as the Chairman of Elementary Amharic language andlater as the chairman of Haily Sellasi Secondary Schools in AddisAbaba. He prepared a grammar book for the language and still thesame is honored as authentic. Once he got a chance to make a publicaddress in the presence of Emperor Haily Selassi in fluent andimpressive Amharic language. And the Emperor appointed PaulVarghese as his Personal Advisor. Sooner Paul Varghese gained thetrust, faith and friendship of the Emperor. Though the Emperor offeredcitizenship and highest position in his personal staff, it was notacceptable to Paul Varghese, as he had realized his vocation to servethe Church of God.

From 1950 to 53 he spent time in USA, gaining degrees and PostGraduate certificates, in different subjects especially in Theology,Philosophy etc, from different Universities. When he returned toKerala, he was appointed as the Bursar of the Fellowship House,Alwaye. Later he joined the faculty of Orthodox Theological Seminary,at Kottayam. In the meantime he was appointed as the GeneralSecretary of Syrian Christian Student Movement and the currentname MGOCSM, was accepted during those days. During 1955 and1956 he had served as the associate Secretary of SCM, an ecumenicalstudent’s organization. Paul Varghese got one more chance to go toEthiopia in 1956. When H.H. Haily Selassi visited Kerala, he wasonce again appointed as a member of the Royal Personal staff in ahigh position. Due to his desire to serve the Holy Church, he cameback to Kerala in 1958.



Paul Varghese was much worried over the factional fights in theChurch. But as and when the perfect peace was re-established allover the Church in 1958, his personal joy knew no bounds. So heconfirmed his vocation firmly and accepted the ordination as Deaconat Kuruppampadi Church in 1959. On 2nd November 1961 he wasordained as priest named Rev. Fr. Paul Varghese. He left for Yaleand Oxford Universities for his higher studies especially in the theologyadvocated and practiced by the great Capadocian Fathers, St. Basilthe Great, St. Gregory of Nyssa, and St. Gregory of Nazianzen. WhenFr. Paul Varghese was a Research Fellow at Oxford, he could serveas the General Secretary of WCC, Member of the CentralCommittee, Executive Committee, and Commission of Faith and Orderof WCC. In addition to all these, he was the leader of the WCCdelegations to UNESCO in 1966. He was the leader of WCCdelegations to heads of African states in 1968, the leader of WCCdelegation to UN Gen Assembly on disarmament in ’83 and ’88, aswell as leader of various delegations to many countries in the westand east. He was a leader and guide of so many internationalorganizations like joint working group WCC and RC Church, OrientalOrthodox Church unofficial conversations in many years, etc. Hewas the member of Senates of various Universities in India and abroadat the same time.

In 1967 he took up the charge of the Principal, OrthodoxTheological Seminary, Kottayam. His continuous efforts andfarsightedness enabled the Seminary for its growth as full-fledgedinstitution with modern amenities and facilities. The Sophia centre,Orthodox Church Archives, Divya Bhodhanam (Divine instructionsfor the Laity) Refresher courses for Priests, Publication of books onfaith etc are the fruits of his long cherished dreams.

In Feb ’75, Fr. Paul Varghese along with four other prominentpriests of the Church were elevated as Rambans (Monks) at St.Mary’s Cathedral, Puthencavu and on the next day they five wereconsecrated as Metropolitans at St. Mary’s Orthodox ChurchNiranam. He was named His Grace Metropolitan. Paulos MarGregorios. His Grace took charge as the first Metropolitan of DelhiDiocese on 11th Jul ’75. From the very first day His Grace did hisbest to spread the brightness, beauty of the visions and the ancient



culture of the Holy Church in the capital city of India. Within a shortspan of time, he could erect a Head Quarters for the Church in thecity, named Orthodox Church Centre in a very attractive andprominent place. He had a soft mind to one and all. He had respectto the political party activists, philosophers, social leaders and all suchhad considered him as a friend. He had friends and well wishers,young and old, from all walks of life in the national as well asinternational levels, irrespective of caste, creed, and color. Thosewho were in high positions of political, social and religious fields,used to consult him for the solution of many of the critical problemsfaced by them. He was good enough to advise the ones in topadministrative cadres in the public and private sectors to take properand wise decisions.

When he was elected as the President of WCC, he could shinewell as a good administrator and an angel of peace and fraternity.The services rendered by him for the world peace and for thedevelopment of the third world countries are always appreciated byall. He had great concern for the high values of secularism. He hadseen the religion through the brightness of love to humanity. He stoodfor the mutual recognition and mutual respect among all the worldreligions. His ideas formed from the prophetic farsightedness haveshowered energy to the world in the form of intelligence and wisdom.He had favored all the progressive movements across the globe. Healways felt proud to be a Keralite/Malayalee and he served well as amessenger of peace, love and care to the humanity. He alwayspreferred free analysis and free thinking, while in debates, seminars,dialogues and discussions with individuals or groups. He was a guidefor all the justice seekers. His books and articles in various languageswere good enough to support this cause. He had traveled a lot acrossthe globe to popularize the need for a unique system of justice andpeace.

He was brave enough to be a critic of the drawbacks of thewestern thoughts, philosophy, theology and visions and he alwaysupheld the greatness in the eastern thoughts and visions. Through hisbooks, writings and lectures, he could introduce the richness of theEastern Spirituality to the west and westerners. The opinion appearedin the New York Times on his book “Enlightenment East and West”



itself is enough to prove it. He had convened so many conferences tofind solutions for the social and political problems in the third worldcountries. He was in the forefront for the liberation of the undevelopedcountries and the suppressed mankind.

He had cared the growth and development of the entire Church.For some time he has served as the Deputy Chairman of KolencherryMedical Mission. He had a wonderful aptitude to learn foreignlanguages. The proficiency in various foreign languages helped himto win the hearts of listeners and readers. He was a giant in thewisdom of Theology, Marxism, Nuclear Physics, Genetics, Engineeringand Philosophical subjects. The Rationalists, Logicians, Atheists andthose who oppose religions have respected and are still honoring hisideas and teachings. He made the literal meaning of his name‘Gregorios’ meaningful. (Literally it means one who is awake)

He has written about 30 books in English, and a few books inFrench and German, and about ten books in Malayalam. There aretranslations of his books in many foreign languages.

Biographical references of His Grace could be traced inthe following:

Dictionary of International BiographyInternational Who’s whoWho’s who in AmericaNational register of Prominent Americans andinternational notablesWho’s who in SwitzerlandWho’s who in FareastWorld who’s whoIndia who’s whoKerala who’s whoInternational who’s who of intellectualsInternational Authors and writers who’s whoDictionary of International community service menof AchievementMen of AchievementMen and women of distinctionInternational directory of Distinguished Scholarship



Five thousand Personalities of the worldThe international book of HumorInternational directory of distinguished LeadershipWho’s who in ReligionFive hundred Leaders of influence

His Grace is the recipient of the following Honors, Prizes,and Awards.

• Doctor of Theology (Honoris cais) Leningrad TheologicalAcademy, USSR.

• Dr. Theol (h.c) :Lutheran Theological Academy, Budapest,Hungary

• Dr. Theol (h.c) Jan Hus Faculty Prague, Czechoslovakia• Hall of Fame Award for Extra Ordinary Service in peace

and Human unity, USA.• Order of St. Vladimir USSR• Order of St. Serguis, First Rank USSR• Order of St. Mary Magdeline Poland• Order of Bishop Fransiszek Hodur, First class, Poland• Man of the Year Award Biographical Institute, 1990, USA• Golden Academy award for life time Achievement ABA

USA, 1991• Acharya Award India 1992• Otto Nuschike Prize for Peace, Germany 1988• Soviet Land Nehru Award, India 1988• The International Biographical Roll of Honor for distinguished

service to world unity and understanding among Religions,USA

• The Distinguished Leadership Award for Extra Ordinaryservice to Peace and Human Unity, USA

• Bhai Param Vir Singh International Award, India, 1990• Distinguished Alumnus Award, Princeton Theological

Seminary, UAE, 1992• Oskar Pifister Award American Psychiatric Association,

USA 1992• Culture for Service Award, Goshen College USA 1992

His Grace had a number of Scholars and thinkers as friends inIslam, Hinduism and Buddhism as well as in all other world religions.



When there were dialogues between Muslims all over the world, HisGrace was there as a leader of the Christian side. Like wise he hadbeen a leader of Christians when dialogues were there with all otherreligions. The great leaders of each religion who got a chance atleast once in their lives to meet him do remember the greatness andglory of this unique leader of Christianity. The Parishes andCongregations in UAE are attached to the Diocese of Delhi. Andwhenever His Grace visited either one of these parishes, our peoplegot a chance to witness the great concern and respects to their belovedMetropolitan from the Muslim leaders of the Islamic world.

His mastery over different languages enabled him to mesmerizethe minds of his listeners as well as readers of various parts of theworld. His Grace’s mastery over modern western and eastern visionsof Christianity, Hinduism, Buddhism, Islam, vision of modern scienceand technology, Politics of various countries, co-habitations of culturesvarying in nature, phenomenon like Marxism, wealth distribution,educational system etc, was a miraculous experience for many whowatched them closely. So it was quite easy for His Grace MarGregorios to moderate meetings and seminars held individually andjointly by world famous scientists, scholars, thinkers and philosopherson several occasions and venues. Dr. Paulos Mar Gregorios was aveteran of the knowledge in humanities, science and religion. Heused to uphold the freedom of mankind in a quite distinguished wayand style. In one of his books he wrote “man is not only the image ofGod, but also he recapitulates in himself the cosmos being a microcosmos.” In his version the man has been created and made settledin the world to care, love and transform the universe to its perfectionand not at all for the destruction of what is there in the nature.

Being an architect of Ecumenism, he was in the forefront of theleaders who had struggled for the unity and understanding amongdifferent religions as well as Christian denominations in India andabroad. There was a time when western Theologians and Churchleaders knew the Indian Orthodox Church as the mother Church ofHG Dr. Mar Gregorios.

Dr. Mar Gregorios, often revered as ‘a world citizen’ by many inIndia and abroad alike, always had a great desire to implement hispersonal thirst to help the poor, orphans, destitute and downtrodden



and his care and ardent love to serve the poor enabled him to establishthe St. Mary’s boys home, at Thalakode, Ernakulam District under aTrust named after the first canonized saint of the Church. It is knownas Parimala Mar Gregorios memorial charitable Trust...It is a factthat the institution has grown fast not only as a Boys home cateringthe needs of food, shelter and education, but also as a centre ofhigher education and vocational training in many fields for poor andthe needy.

Though His Grace had a partial stroke on his right side whilebeing at Germany, he used to be as energetic and smart in his routinesmoving here and there on the wheel chair. He was so particular toappear before public in perfect pleasant face and appearance, thoughhe had physical pains or discomforts. He found more time to writemore articles and letters. He was so particular to reply the personalmails in hundreds then and there. On the days prior to 24th November1996, he was so energetic. He had plans for the days to come. On24th November 1966, his soul left for the heavenly abode. Though hewas rushed to the Bathra Hospital near the Orthodox Centre uponnoticing some sort of discomfort for His Grace, the attempts to retainthe life failed unfortunately.

The mortal remains was carried in a decorated chariot and wastaken for the “Nagari Kanikkal” a routine honor for the departedBishops and Priests through the streets of New Delhi and after thepayment of homage in the Capital city and Churches there, the mortalremains were carried in a special fight to Kochi. From Kochi it wascarried to Kottayam Orthodox Theological Seminary in anotherdecorated chariot. On the way from Kochi to Kottayam Seminary,people of all walks of life and faith crowded on both sides of thestreet to pay their last homage to the world citizen. Many faithfulfollowed the chariot in their cars as procession. When the mortalremains were taken to the crypt by the priests, others sang the hymn:

“Leaving the perished world,attained the eternal life…”

When the mortal remains of Mar Gregorios was kept in the cryptafter the completion of the prayers His Holiness the Catholicos, H.B,the Catholicose Designate, other Bishops and Priests poured incense



in to the crypt covering the body of the great lover of mankind fromthe sight of the world for ever and ever. The name of whom was theburning torch of world peace and love for humanity was transformedas a memory. All who were there prayed: “Lord grant him a place inyour right side, in the laps of Abraham, Isaac and Jacob’. Let uscontinue our prayers for the great asset of the Church and seek HisGrace’s continued intercession for us all.

Immediately after the demise of His Grace Metropolitan Dr. PaulosMar Gregorios, His Grace Metropolitan Geevarghese Mar Coorilos,resumed the duties and responsibilities of the President of PMGMCTrust as per the decision of the Holy Synod of the Church. A twostoried building complex having rooms for accommodation of theinmates, visitors, officials, dining rooms, kitchen etc has been erectedand named “Paulos Mar Gregorios Bhavan”, a sacred monument forthe long standing memory of the founder President. The enthusiasmand hard work rendered by the current President and other officebearers of PMGMC Trust in contacting their personal friends as wellas well wishers of the Boys Home for the needed fund collection andsupport is really praise worthy. Recently the office bearers ofPMGMC Trust have succeeded in purchasing 26 cents of land in aprime location in Tripunithura, the birthplace of late lamented MarGregorios, to erect a multistoried building as an international centerand to dedicate the same to retain the blessed memory of the prominentworld citizen, for ever and ever.

For and on behalf of all who loved His Grace and all who retaineda bright memory of the Great Church Father, may I offer humblehomage before the shining and glittering memory. Let it be a truetribute to the great world citizen, who shined as the brightest Star ofthe East.

Jose Kurian PuliyerilSenior Advisor,

St. Gregorios Orthodox SocietyKottayam.23rd Jul 09

D≈-S°w

Preface Geevarghese Mar Coorilos 5

An ever memorable PhilanthropistFr. Dr. T. P. Elias 10

Tribute to a Prominent and Renowned World CitizenJose Kurian Puliyeril 13

Part 1: English Articles

1. The Ministry of the Church 24

2. What is Prayer? Why Pray? How Pray? 33

3. Why pray for the dead? 41

Part 2: Malayalam Articles

1. hy‡n-]-c-amb ]m¿∞-\bpw

s]mXp-hmb Bcm-[-\bpw 51

2. Hm¿Ø-tUmIvkv k`-Ifnse ]cn-ip-≤∑mcpw

]cp-ae Xncp-ta-\n-bpw 71

3. hnhm-lhpw IpSpw-_-Po-hn-Xhpw 77

4. ]utcm-lnXyw AXns‚ cq]hpw ASn-ÿm-\hpw 80

5. hn. Ipº-kmcw ]mc-º-cy-Øn¬ 85

6. k`bpw kvXoIfpw 93

7. inip-kv\m\w ssIkvXh hnizm-k-Øn¬ 107

8. …o_m hµ-\hv hnK-lm-cm-[\tbm? 119

Part 3: Prayers

1. Litany for Peace 124

Part 4: Life and Vision

1. The Theological Bases of Mar Gregorios Humanism and SocialismP. Govindappilla 129

2. Mar Gregorios As I Know HimJob Mar Philoxenos 139

3. Human Freedom: A Gregorian PerspectiveDr. Mathews Mar Thimothios 143

4. I have no qualification to untie his shoe lace!Dr. Cherian Eapen 146

PART 1

English Articles



1

The Ministry of the ChurchTwo ways of understanding it

One thing has become clear in the course of ecumenical discus-sion. What now divides Christians is not a difference in the descrip-tion of the Holy Trinity or of the Incarnation of Jesus Christ. Doctri-nal disagreement centres largely around the nature of the church, thesacramental mysteries of the church, and the ministry of the church.

These differences have their source primarily in our understand-ing of and attitude to reality as a whole. In our time, we who are theproduct of an educational system shaped by western civilisation, arevery much the victims of the Enlightenment. We have learned a par-ticular way of reasoning, based on logical demonstrability and func-tional usefulness as the most important criteria for argument. TheChristian theology shaped by that rationality partakes of all the de-fects of that way of looking at things.

This way leads to a cleavage in our understanding and thinking.Some of us like to think in terms which can be clearly rational, andseek only that which is functionally efficient and useful. This is away of thinking inherited from western civilisation through the educa-tional system, and it has important consequences for our culture asfor our faith.

The clearest evidence of this victimisation by western civilisationoccurs in the area of art. Our perceptions about reality are moredeeply expressed in art, music, sculpture and architecture than in ourrational discourse. We have today become poor in art and architec-ture, in music and painting, primarily because, following western civi-lization, we have put more emphasis on logical discourse and func-tional utility, and abandoned our own artistic creativity for the sake of



a very superficial rationality. This affects our perceptions of God, ofthe Incarnation, of the Church, and of its ministry and sacraments.We have today a functional understanding of the Church and of itssacraments, primarily in terms of their usefulness understood in ratio-nal terms. Our document on the Ministry, which we are discussingtoday (BEM, Faith & Order Paper III) suffers from the same defect,though it strives hard to state in logical terms some of the classicalperceptions about the nature of the Church and her sacramental min-istry and mysteries.

The document speaks about the “authority and responsibility" (9)of ministers, but it does also speak of the ministers' presence which"reminds the community of the divine initiative act” (12)x .

A proper treatment of the ministry and the sacramental mysteriesshould deal with both of these aspects - (a) meaning and (b) function.But (a) should not be in terms of (b) alone.

The document does speak about (a), but since this is not an areawhere we have a complete consensus, the document is hesitant andambivalent. The two key paragraphs which describe the meaningand function of the ordained ministry are brief and worth citing herein full:

13. The chief responsibility of the ordained ministryis to assemble and build up the body of Christ by pro-claiming and teaching the Word of God, by celebratingthe sacraments, and by guiding the life of community inits worship, its mission and its caring ministry.

14. It is especially in the eucharistic celebration thatthe ordained ministry is the visible focus of the deep andall-embracing communion between Christ and the mem-bers of his body. In the celebration of the Eucharist,Christ gathers, teaches and nourishes the Church. It isChrist who invites to the meal and who presides at it. Inmost churches this presidency is signified and representedby an ordained minister.

The two under-lined words are of crucial significance, for the



churches which follow the ancient tradition. The signifying and rep-resentative character of the ordained minister is the major disagree-ment among our churches.

The differences relate to the questions:

(a) What is represented?

(b) How is it represented?

(c) Under what conditions is it represented?

(a) What is represented?

According to the document it is "the presidency” that is signified.Those who adhere to the ancient tradition would say that the "pres-ence of Christ" is signified, not merely as "president", but also as HighPriest, as Prophet, as Messiah King and Pastor. We would also saythat this presence is signified not only at the Eucharist, but throughoutthe life of the Church and of the ordained minister within it. But forthose churches which do not recognize the Eucharist as participationin Christ's once-for-all sacrifice, the concept of Christ as High Priest,and his sacramental presence in the Eucharist, may not make muchsense. In the document's discussion of the Eucharist, the sacrificialcharacter of the Eucharist is recognized, but in terms like the 'greatsacrifice of praise' (Eucharist 4), reducing the sacrifice to praise alone.When sacrificial words like 'offer' are used, they refer mainly to praiseand prayer, but not to sacrifice as such.

For the ancient tradition, the person of the bishop in the churchand in its eucharistic sacrifice signifies more than ‘presidency’. Hesignifies sacramentally the eternal High Priest, Christ Himself, offer-ing his own life (body and blood) to God the Father. The commentary1:(8) on the Eucharist document refers to the Catholic understandingof the Eucharist as “propitiatory sacrifice” and calls on the churchesto “review the old controversies about ‘sacrifice’ and deepen theirunderstanding of the reasons why other traditions than their own haveeither used or rejected this term”. The document on the Eucharistthen goes on to recognize the sacrificial character of the Eucharist inpara 10: “In Christ we offer ourselves as a living and holy sacrifice inour daily lives”, but it cannot say that we do so primarily in the Eucha-



rist, and only derivatively in our daily lives.

This hesitancy in the Eucharist document carries over into theMinistry document. The concepts of sacramental presence and sac-rifice are smuggled in, so to speak, in the Eucharist document (seee.g. Eucharist 6), and when it comes to the Ministry document, theyalmost fade out. As usual, the central idea of sacrifice, not accept-able to the "enlightened", is relegated in the ministry document also, tothe commentary. In 2:(17), the commentary says "the priesthood ofChrist and the priesthood of the baptized have in their respective waysthe function (emphasis added) of sacrifice and intercession. As Christhas offered himself, Christians offer their whole being as 'living sac-rifice'."

This is good as far as it goes, except for that lousy word 'function'which has crept in. But it is only in the commentary and not in themain body of the Ministry document which of course means that wehave no consensus among the churches on this point.

We return to the question: What is signified in the presence of theordained minister in the Eucharist and in the life of the Body of Christ?The document says, "this presidency, signified and represented by anordained Minister, is a sacramental presence of Christ the High Priest,the Perfect Prophet and the Messianic shepherd-King (pastor) in thelife of the Church”.

What does 'sacramental presence' mean? To that we now turn.

(b) How is it represented?

The mode of Christ's presence in his body has to understood insacramental terms, and that is why ordination is a sacramental mys-tery in the ancient tradition.

But the terms ‘sacramental mystery’ and ‘sacramental presence’are themselves subject to misunderstanding and misuse. ‘Sacramen-tal mystery’ is a concocted term, half Latin, half Greek. In HebrewAramaic or Greek, there is no word for sacrament. Sacrament istherefore not a biblical word. In Latin it was a legal term for a pledge,a security deposit of money, a forfeit deposited in court as guaranteeof bonafides. It also came to mean a military recruit’s pledge and



oath, an oath of allegiance.

The Western Church began using this word to mean signs of Christ'spledge and promise - in the Eucharist, in the Baptism and in othersymbolic actions of the Church. It was adopted as equivalent of theSemitic term raze’ d’ idtha (roze d' idtho if you want the West Syrianpronunciation), which in Greek is tamyskria tes ekklesias, in Malayalam(sabhayude mauilka rahasyangal). But it was assimilated in the west-ern concept to the idea of a pledge or guarantee of a promise, whichis the sense in which Luther takes it.

In the ancient tradition, a mysterion is a community participation inthe hidden counsels of God, an initiation into the will of God as knownin the community; but this is more than just a cognitive unsealing of ahidden secret. It is a transforming experience in which one is assimi-lated into the Kingdom of God as present on earth, into that companyof the holy ones on earth and in the heavens (i.e. beyond the horizonof our senses).

When we then re-adopt the Latin term sacramentum in a phraselike the "sacramental mysteries of the Church”, we mean somethingthat makes real the community's transforming participation in the heav-enly reality of the Kingdom through earthly experiences like Baptism,Chrismation, Eucharist, Ordination, absolution, marriage, and theanointing of the sick.

It is in relation to a concept like 'sacramental mysteries of theChurch’ that we use the other term, the "Sacramental Presence ofChrist, the High Priest and Good Shepherd in the Church”. The epis-copal college in the local church, i.e. the bishop with the presbytersand deacons, constitutes a sacramental presence of Christ the HighPriest and Good Shepherd in his Church. All members of the body ofChrist participate in this priestly and pastoral ministry of Christ; butthe ordained episcopal college represents Christ with his apostles anddisciples in a special way, a visible, consecrated presence within theChurch, through persons specially set apart by special laying on ofhands and invocation of the Holy spirit.

It is this mode of presence that constitutes the specificity of theordained clergy - not just their function, authority and responsibility,



but their presence itself. It was a distortion of the real agreementwhen the ecumenical movement began focussing an ‘Apostolic Suc-cession’ as the central issue. The real debate is about the “ordainedepiscopal college as sacramental presence of Christ the Good Shep-herd in His church".

This mode always transcends the rational, moves into the realmbeyond our senses where our rational conceptual framework mustfall to pieces if not transcended. This is a fundamental philosophicalquestion - the mode of Christ's presence experienced in trans-ratio-nal categories. The BEM document as a whole is plagued by theconflict between its genuine desire to be loyal to the authentic tradi-tion of the Church on the one hand, and the attempt to explain thatheritage in the rational-functional categories of the post-Enlighten-ment western civilisation.

Until the concept of "sacramental mysteries of the Church” isclarified and in relation to that the other term "sacramental presenceof Christ" is interpreted, any attempt to explain the ministry in purelyrational-functional and missiological terms would be seen by the au-thentic tradition as woefully inadequate.

(c) Under what conditions?

The conditions under which this sacramental presence can be au-thentic need to be discussed.

1. First of all, a sacramental Presence, separated from Himof whom it is the presence, loses its authenticity. It is only in sacra-mental union with Christ that the sacramental presence lives. In thisway it is different from sign or symbol.

2. Second, the Sacramental Presence is not a gift of the spiritfor the individual bishop, presbyter or deacon, but something given forthe Church, for its oikodone or upbuilding. Hence the SacramentalPresence becomes inauthentic when its integral relation to the wholecommunity is broken. It is only in communion with the priesthood ofthe whole Church and on its foundation that the Sacramental Pres-ence lives. In the Eastern tradition, the anointing of a bishop takesplace at the time of his baptism, when he enters into participation in



the Priest-Shepherd ministry of Christ. There is no reanointing at thetime of ordination. The priesthood of the whole church, in which allbaptized-chrismated men, women and children participate, is the foun-dation and the milieu for the sacramental presence of Christ.

3. Third, the sacramental presence of Christ in the Bishop,Presbyter and Deacon, cannot be exhaustively explained in terms oftheir functions alone. Their very person, body and mind, soul andspirit, is consecrated to be that presence. There is thus no “retire-ment" possible. One continues to be that presence so long as onelives. The person of the Bishop, Priest and Deacon is consecrated;not just their function. This is a major point of disagreement betweenthe older traditions and the new rational-functional approach of muchmodern theology.

The Ministry of Women

The other major element of disagreement relates to the ministry ofwomen in the Church. There is agreement on the following points

* In Christ there is neither male nor female; all are alikemembers of the Body of Christ and participate in the Priestly-Pasto-ral ministry of Christ as full members of the Body of Christ. Thisapplies also to all baptized and chrismated children.

* There is nothing in the tradition of the Church, despite theinstruction of St. Paul to the Corinthians, that forbids the teachingministry to women. The tradition does not say that women are notallowed to proclaim the Kingdom or to exercise the ministry of pasto-rally up-building each other.

* In the long history of the Church, till very recent times, nowoman has been consecrated as a bishop. We do not know of manywomen who were presbyter(s) in local parishes. We know about dea-conesses in the Bible as well as in later times.

* When Christ appointed the Twelve, they were all males -possibly because they represented the Patriarchs of Twelve Tribes ofthe New Israel.

* We know about several apostles who were not of the



Twelve- St. Paul, for example, as well as Andronicus and Junias (Rom16:7) and perhaps James. But we do not know of a woman Apostle,though there must have been several women among those who wereeye witnesses to the Resurrection of Christ - including Mary Magdalene(the first witness) and Joanna and Mary (Luke 24:9). We had womenprophets (Lk.2:36, Rev.2:20) but no women Apostles of whom weknow.

* We know that the arrangement made by the apostles in allthe churches which they established was to set up a group of-maleelders with a presiding male episkopos. This apostolic pattern hascontinued for nearly 2000 years without being questioned. For thesetraditions that put some weight on tradition, this is heavy weight in-deed.

Our BEM document seems to take the attitude: "the less said thebetter" on this issue. The second part of para 18 is very cursorytreatment of the question indeed. The commentary on para 18 makessome cryptic allusions to the "nature of humanity and. . .Christology"which are far from clear. The document would have been muchmore useful if the case had been more adequately presented on bothsides.

* * *

Forms of the Ordained Ministry

As for the forms of the Ordained Ministry, the document nostalgi-cally regrets that "there is no single New Testament Pattern", as ifthe function of the New Testament were to set down patterns for theordering of the Church. The Apostles set down certain patterns forthe Ministry, and the Church has, throughout the centuries, made manychanges and adaptations without (except in some cases) abandoningthe basic three-fold pattern. The document recommends the three-fold ministry of bishop, presbyter and deacon as "an expression of theunity we seek and also as a means for achieving it" (22), though thepattern "stands evidently in need of reform".

* * *

There are many other areas like Apostolic succession and Ordina-



tion as Sacrament, where the document heroically tries to satisfy theReformed and at the same time to be faithful to the authentic tradi-tion. The success in this regard is commendable, but certainly nottotal.

There is no dealing with the thorny problem that theologically un-derstood, no person can offer himself or herself as a candidate forthe ministry. It is the Spirit and the Community of faith that choosesand calls. In our systems this aspect has become largely nominal.

For one who has laboured long with previous drafts of the Minis-try documents this last version marks enormous improvement. As adiscussion starter, this is a good document, except for its defectspointed out in the first part of this paper.

x This idea of the Minister as a "Reminder" is expressed, from a verylimited point of view, in H.J.M. Nouwen, The Living Reminder, New York,Seabosy, 1977



2

What is Prayer? Why Pray?How Pray?

1. What is Prayer?Prayer is like breathing. Without breathing we cannot live. When

we breathe, air enters our lungs, cleanses the blood in our veins byrelieving it of the carbon dioxide, and supplying it with oxygen. If I donot breathe for a few minutes I die. When I have hard physical workto do, I need more air than when I am sleeping or sitting in a chair.

Fortunately God has so ordained that we do not die spiritually justbecause we have failed to pray for sometime. But where there is noprayer sin accumulates and the proper functioning of the spiritual lifebecomes obstructed. And if you have important spiritual work to doyou need more prayer than otherwise. Only those who pray con-stantly are exercising their spiritual muscles.

Prayer is communion or communication with God -opening our-selves to Him and receiving His love. It is by living consciously in thisrelationship of love that we can be transformed into the image ofGod. By prayer we become more like God, more loving, more wise,more powerful, more kind and good.

In prayer we are cleansed of the accumulated impurities of ourlife and we are supplied with power to live a good, kind and holy life.

Prayer is not a matter of asking God for all kinds of things. Someteen-agers speak to their earthly father only when they need money.We should not become like them in relation to our heavenly Father -going to Him only when we need something. The relationship is valu-able in itself, as in all true love. It is not what we get out of it thatmatters, but the fact that we are in communion with our loving Heav-enly Father.



2. Why Pray?

Does not God know what we need, even before we ask him?Why does He want us to ask? Does prayer change God’s will in anyway? Can my prayer change the future that God has already deter-mined?

These are legitimate questions that need to be answered. The Biblesays clearly ‘your Father knows what you need before you ask Him’(St. Mathew 6:8). But God wants that we know what is good forothers as well as for ourselves. God wants that our will should notincline towards evil, but desire the good with deep yearning. Prayer istherefore a way of training the will to desire the good, as well as ofturning our wills towards the highest concentration of all good, namelyGod.

Prayer is thus a way of becoming good by using our freedom toturn towards the good and to will the good. By prayer we become likeGod. God is good and wills the good. We should also become like Godin willing and desiring what is good. By communion with God we alsolearn to desire the good which God also desires.

God said: ‘Let there be light’ and there was light. And God sawthat the light was good (Gen. 1:3-4). What God willed became reality.We are to become like God. So we must also acquire the capacity towill the good, and it will happen as we desire, when we become moreand more like God. Prayer is an expression of our will in desiring thegood and realising it. When we are delivered from selfishness, pride,and evil desires, our prayers will become more like the creative Wordof God, which merely by saying ‘let there be light’ can create light.

God has made us partakers of His own divine nature. He hascalled us to share in God’s own glory and excellence (2 Pet. 1:4).When we trust in God and live a life of discipline, prayer, worship,virtue, knowledge, godliness, brotherly affection and love (2 Pet. 1:5-8), we are transformed into God’s likeness and share in His divinepower. God wants us to have a part in the task of shaping this worldthrough prayer and knowledge and work.

By prayer we do change reality. God has given us that power. But



this power is not available to us until we become more godlike. Thatis why the prayers of the saints are more effective than our ownprayer - because they are more god like than we are. If the power tochange the world by our will is in the hands of evil men, they willmake the world evil. We have to grow in the capacity for prayer bydeveloping the habits of prayer and loving service.

And our prayers should not be selfish. In prayer the first focus isGod. The second focus is other people. Only in the third place shouldwe ask things for ourselves. In the Lord’s Prayer all the first petitionsare focused on God - His name, His kingdom, His will. This is theway our prayer should also be. We pray that God’s purposes may beestablished in the lives of all people, that evil may be banished fromthe earth, that all men may live together in peace and justice, praisingGod the centre and source of all good. Even in the prayers that askfor daily food, for forgiveness and for protection from evil, the firstperson singular (I, me) is not used in the Lord’s Prayer. We ask thingsfor us, for all men.

When we all pray with love and faith, without selfishness or pride,our prayer changes things. God has more laws than the laws of physicalscience. He can make prayer achieve ‘miracles’ of healing and trans-formation which cannot be explained by medical science. Our sci-ence knows only some of God’s laws. Prayer is also subject to cer-tain laws. It is the same power of God which operates in the scientificrealm, and in the realm of prayer.

In prayer, we are never alone. Not even alone with God. Espe-cially in group prayer, we commemorate all those who are membersof the Body of Christ, for it is as a member of the Body that we pray,and the other members are always with us. This is why we com-memorate the Prophets, Apostles, the Blessed Virgin Mary, the Mar-tyrs, the Saints, the great Teachers and all the faithful departed andall the faithful living.

3. How Pray?

Prayer has to be learned. It is like swimming. When you are firstthrown into the water, yo may sink. You then may think that the lawof gravity is final and cannot be changed. But there are other laws,



like those of buoyancy and motion. The mere knowledge of theselaws cannot teach you to swim. One jumps in and slowly, by repeatedpractice, acquires the skills of remaining afloat and of moving on thesurface of or under the water. And some people are more skillfulswimmers than others, because they have learned the rules and ac-quired the skills by constant practice.

The first rule in prayer as in swimming, is not to give up just be-cause you do not succeed in the first three or four attempts. Prayer isa spiritual skill to be acquired by constant practice.

The second rule, again as in swimming is to ‘let go’, to let thewater support you, to be unanxious and relaxed. In prayer also wehave to let ourselves go, relax, trust in God to support you and teachyou how to pray.

The third rule is to keep up the practice, even if you do not feel likeit, or enjoy it. In the life of prayer, our inherent love of sensual plea-sures and our selfish love of laziness and comfort, will interfere tomake us reluctant to keep up the practice, finding various excuses fornot praying. There is no use saying ‘I don’t feel like praying’ or ‘I donot get anything from it.’ It will take years before you get the habit ofprayer and really begin to enjoy it. One must strengthen the will tohave control over the laziness of the body and the desires of the fleshif one is to make progress in the art and skill of prayer. There isnothing like regular practice which can teach you to pray.

A fourth rule, closely connected with the third, is: develop the dis-cipline of prayer through fasting and self-control. Man does not be-come free and good like God until he learns to control his own innerdrives and passions. Restraint of hunger and thirst, of anger and jeal-ousy, of sexual passion, of the desire for glory and flattery, of thedesire for bodily excitement and for sensual stimulation, and of allinner turbulences which make us do things against our own free will,is a necessary preparation for prayer. As good athletes competing forthe Olympic Games go through very rigorous self discipline in orderto keep their body, muscles and nerves in good condition, so shouldthe man of prayer keep his body, mind and spirit and good conditionand under conscious control.



A fifth rule is to use our whole body and even material things inthe service of prayer. Prayer is an act of the whole man, body, souland spirit - not simply an act of the mind. The body can participate inprayer through posture, speech, and acts:

(a) Posture - In our Eastern tradition, the posture for prayer instanding, facing east, with arms uplifted or folded in adoration andworship.

(b) Focus - It is good to have a focal point outside - a cross withtwo candles on each side, icons or pictures of Christ, of the BlessedVirgin Mother and of the Saints, or even a more elaborate prayer -altar fixed in some part of the house, where the whole family as-sembles for prayer. Crucifixes, i.e. crosses with the representation ofthe crucified body of Christ on it, belong to the Western tradition andare not to be encouraged in our tradition. In choosing pictures, it isbest to use eastern icons. Pictures with the sacred heart of Christ orof the Virgin Mother are to be avoided, because these belong to aparticular period in Latin piety and are not helpful for a balancedspirituality.

(c) Lips and Mouth - The body must pray - not merely the mind.Let your lips and mouth sing the praises of God, even if your minddoes not always follow. The act of the lips and mouth is also your actof prayer, even without the concentration. Singing is better than say-ing your prayers, for in the very music certain human attitudes andaspirations are expressed.

(d) Wandering of the mind - Do not get anxious about the wander-ing of your mind. When you become aware that your mind is wander-ing, bring it back by consciously offering your wandering mind also toGod. It is part of our confession about ourselves. “This is what I amLord, distracted and unable to concentrate. I offer myself to Thee asI am. Take my wandering and distracted mind, and heal it by Thygrace.” God will forgive you and transform you gradually.

(e) Gestures - Use the gestures of prostration, bowing the head,making the sign of the cross, and giving the kiss of peace. Words arenot the only means of expression we have. Folding the hands and



bowing is a sign of adoration, and of waiting for a blessing. Lifting upyour hands with palms open, can mean petition, penitence, and inter-cession. Prostration is like Sashtangapranama, the sign of completesurrender and submission, placing yourselves in the hands of Godwith full trust. Making the sign of the cross is a way of remindingourselves that we have been saved by the Cross of Christ, in factcrucified with Christ. Keep your three fingers together (thumb, indexand middle fingers) to touch the forehead (symbolizing the Trinity, thesource of all life and all good) and make a descending motion to thelower side of your chest to signify the descent of the Son of God fromheaven to earth for our salvation, then take your fingers from yourleft arm to your right arm signifying both the horizontal arm of thecross, and the fact that we who were on the left as children of dark-ness, have now been brought to the right side of God as children oflight. Giving the kiss of peace is the symbol of mutual forgiveness andlove, and it is a time for us to overcome all feelings of bitterness oranger against members of the family or others outside.

All these signs are part of a language which goes much deeperthan words and transforms our sub-conscious minds which wordscan seldom reach.

A sixth rule is to keep the balance between group prayer and per-sonal prayer. Man is not primarily an individual. It is as a member ofthe Body of Christ that he has any standing before God. Therefore itis important for us to come into the presence of God regularly as acommunity - as a family as a youth group, as a local congregation.And a community is composed of all kinds of people, not all of themexactly like you. They have different tastes, different ways of pray-ing, different habits of prayer. I have to join them even sometimeswhen I think that their way of worship is not what it should be. With-out participating in community worship and making the necessaryadjustments necessary for joining them, we cannot get rid of our self-ishness and pride, and grow to be a real human being.

But community worship is not enough by itself. We need variouslevels of community with varying degrees of intensity of relationship.The youth group and the family are more intimate communities thanthe congregation. New forms can be used in these smaller groups



which will be difficult or unfamiliar for the congregation as a whole.The prayers in this book are mainly meant for family and group wor-ship, but can also be used for personal prayer in the privacy of yourown room at home or in the hostel.

In addition to these forms, however, some other forms of prayershould be mastered for personal use. The most effective and usefulof these forms is called ejaculatory prayer. These are one - sentenceprayers which one can repeat as many times as necessary, no matter,where or when. You can say them in your mind when you are waitingfor a bus; when you are anxious about something; when you arefacing temptation, when you feel bored and lonely, while you are lyingin bed, comfortable and too lazy to get up; while going to bed andwhen sleep does not come immediately, and so on.

The following are some of the possible forms of ejaculatory prayer:

1. Lord Jesus Christ, Son of God, be merciful to me a sinner.

2. O God, Thou art my God. I love Thee. I am Thine for ever.

3. Lord, you are my Master and Lord, I give myself to Thee.

4. Lord, keep me in Thy ways, keep me from all evil.

5. Lord, have mercy, Lord, have mercy, Lord have mercy uponme.

You can make up your own forms of prayer, for here the Churchlays down no rules for personal prayers. Of these forms above, thefirst was a favourite with the monks, and is known as the ‘JesusPrayer.’’ They used to recite it thousands of times in a day as a sortof Mantra. In Mount Athos, the monks trained themselves to say thisprayer along with every breath. They would say “Lord Jesus Christ,Son of God” with every inhaling breath, hold the breath in the lungsfor a few seconds and then exhale, saying “be merciful to me a sin-ner.” The idea was that the prayer should become as incessant anaction as breathing, that the Lord Jesus Christ should become estab-lished in your heart as a deity is in a temple, and that you shouldconstantly be in an attitude of prayer and repentance.

These forms of personal prayer as well as others should be devel-oped. Each child of God has a right to speak to God any time and at



all times, using his or her own words. There are no Church rules forpersonal prayer. It is an act of your personal freedom, and thereforeis all the more pleasing to God when you use your own personalintimate language. Personal prayer enriches group prayer; commonprayer in the family, group or congregation enriches one’s personalprayer; neither should be neglected. The two should balance eachother. But the use of extemporary prayer is not to be encouraged ingroup worship.

A seventh rule is that prayer should be nourished by the reading ofthe scriptures and meditation. One can discipline one self to read achapter of scripture every day.

Read aloud or silently. Meditate on the meaning of the passage.Devotional books may be helpful, but may also obscure the meaningof the scripture. Do not worry about whether the reading of scrip-tures gives you a feeling of devotion or not. Feelings are deceptive.What you need to find out is the answer to the following questions:“What was God saying to the people of that time through this pas-sage? What does God say to me now?”

Systematic reading of the scriptures and memorizing some pas-sages which touch you deeply will be found very helpful as life ad-vances. You will be grateful to God in your middle age that you startedreading and memorizing when your mind was still impressionable.

Conclusion

All these rules are to help you to become a praying Christian. Onlyyour own sustained and disciplined practice will make you perfect.But remember one thing. Prayer can never be isolated from the com-mon worship of the Eucharist and from the continuous, active com-passionate love for your fellowmen. Let us all pray: “Lord, Teach usto pray. Amen.”

(Written for Orthodox young people in India)



3Why pray for the dead? Why ask the

departed saints to pray for us? (The imaginary dialogue between the three intelligent people

in our Church continues. This time there are two young ladiesalso introduced – Mary and Martha)

Paul: The Bible says quite clearly: “There is only one mediatorbetween God and Men, the Man Christ Jesus” (I Timothy 2:5). Whydo we then ask the Saints to mediate for us? I don’t understand.

Thomas: It is true that many people pray more to St. Mary or St.Gregorios than to Christ. What do you think, John? Can you answerPaul’s question?

John: I am not sure that I can. I would like to ask Paul a question.Does he ever ask anybody at all to pray for him?

Mary: I do ask people to pray for me when I am in trouble, orwhen someone dear to me is sick, or when I need something verybadly from God.

Martha: How come? Why can’t you pray for yourself?

Mary: I guess I am a very sinful person, and I am not sure thatGod will always hear my prayer. So I ask somebody who is morereligious or pious, like some friends I have, or our Achen to pray forus.

Thomas: Does that mean that you don’t pray for yourself, or doyou ask somebody in addition to your praying for yourself?

Mary: Of course, I do pray for myself, but my prayers are ratherweak. So I need the help of someone who will pray for me.



Paul: I see no problem in somebody living praying for me. Buthow can I be sure that St. Mary or St. Gregorios will hear my re-quest?

John: Oh, so it is only a question whether the Saints are able tohear our requests. If they can hear our requests you see no objectionto our asking them in interceding for us?

Paul: I still think that Jesus Christ is the only true mediator be-tween us and God, and that it is taking away from Christ’s role asSole Mediator to ask the departed Saints to pray for us.

Thomas: Paul, I see an inconsistency in your thought. You say it isall right to ask a living Christian to pray for us; but not a departedbeliever. Well, by asking a living Christian to intercede for you, areyou not making that Christian friend another Mediator, taking awayfrom the sole Mediatorship of Christ?

Paul: Yes, but I can see living people praying for each other. Infact the Bible says “Pray for one another” (James 5:16). So that Ican see. But why pray to those who are already dead.

Thomas: Paul, would you make clear what your objection is. Idon’t understand. You say that if you ask a living person to pray foryou, you are not violating the sole mediatorship of Christ. Do youthink only when you ask a departed saint to pray for you, you violatethat sole mediatorship principle?

Paul: I am not sure. I see your point. Somehow I have a prejudiceagainst praying to the Saints. It seems to be almost like idolatry. Butwhere does the Bible say that we should pray to the departed saints?

Mary: There I cannot agree with you Paul. Do you think we shoulddo only those things which the Bible tells us to do? Where does theBible say that we should turn to the East for prayer, or that we shouldmake the sign of the Cross, or that we should run hospitals and schools,or even that we should build churches? The Bible is not a law-bookwhich tells us all the things which we should do as Christians.

Martha: Well, then, how do we know what we should do or shouldnot do as Christians?



John: Christians have freedom – within the Tradition. That is tosay, Christians do not live by law, but the Tradition of the Churchserves as a basic guideline, within which they have freedom to decidewhat is good in each situation. In the cases of both intercession throughthe Saints and prayer for the departed, the Tradition of the Church, ofwhich the Bible is the earliest witness, offers a reliable orientation.But the Bible does not witness to the whole of the Christian Tradition.It shows us the earliest strata of the Tradition of the Church. TheTradition is always growing and we should know it in its dynamiccontinuity.

Martha: That is a lot of heavy theology which I don’t fully under-stand, John. But tell me, did the early Church practice either of thetwo – prayer for the departed or asking for the intercession of theSaints? What is the evidence?

John: One of the earliest documents we have is the Martyrdom ofPolycarp. St. Polycarp, Bishop of Smyrna (Asia Minor), was a greatleader of the post-Apostolic Church. Baptized as an infant, he died asa martyr at the age of 86, being burnt to death around 155 A. D. Thestory of his martyrdom was written immediately afterwards and is aclassic of the Christian Tradition. In this document, the people ofSmyrna, who are the authors, say

“The Centurion. …. put him (St. Polycarp) in the midst, and astheir custom, is burned him. So we afterwards took-up his bones,more valuable than precious stones, and finer than fine gold, and laidthem where it was fitting. There the Lord will permit us, as shall bepossible to us, to assemble ourselves together in joy and gladness, andto celebrate the birthday of his martyrdom”. (para XVIII).

Thomas: So, that shows only that the relics of martyrs were trea-sured by the Church, and that the anniversaries of their martyrdomwere celebrated by the Church with joy and gladness. But does itsay anything about praying for the dead or asking for the intercessionof departed Saints?

John: Yes, you are right. All that we know from this passage is that

* the relics of the martyrs were respected and treasured by



the Church from the beginning;

* that their day of martyrdom was celebrated by the Churchwith great joy and gladness; and

* that the martyrs were regarded as having been “born” onthe day of their martyrdom into a life of joy and gladness with theLord.

Thomas: Is there any other evidence from the early centuries?

John: Of course there is plenty of other evidence. Let us beginwith the New Testament. The Epistle to the Hebrews speaks aboutthe cloud of witnesses by whom we are always surround (12:1). Thereare the holy people of the Old and New Testament, who always sharewith us life in the Body of Christ. Praying for each other is an essen-tial aspect of life in the Body of Christ; they pray for us and weshould pray for them.

Martha: Tell us more arguments from the Bible.

John: Well, look at the same Hebrews passage: “The writer saysto the Hebrews Christians, that they are no longer standing beforeMount Sinai, with its blazing fire and tempest and thunder and light-ning that accompanied the receiving of the law; but

“You have come to Mount Zion and to the City of the Living God,the heavenly Jerusalem, and to innumerable angels in festal gatheringand to the assembly of the first-born who are enrolled in heaven, andto a ruler who is God of all, and to the spirits just men made perfect,and to Jesus” (12:22-24).

This is where the Church lives and worships – in the company ofthe first-born whose names are inscribed in heaven and the “spirits ofrighteous human beings made perfect”. Our Orthodox Churchnever thinks of itself without becoming aware of the “cloud of wit-nesses” who surround us all the time in the Body of Christ.

Thomas: I begin to see the point that Jesus, the Sole Mediator, isnever without his body, the Church in heaven and on earth. I nowunderstand better what Hebrews also says: i.e. “The one who sanc-tifies and those who are sanctified are all one” (Or, “one one” –



Heb. 2:11). So neither we nor the departed saints can intercedefor each other except as part of Christ’s own intercession, for he isalways, perpetually, praying for us (Heb. 7:25), and as part of theHoly Spirit’s perpetual intercession (Rom 8:27).

Mary: I also can see that (a) both the living and the departed are inChrist, as members of His body (b) that we should all pray for eachother, i.e. we the living should pray for both the living and the de-parted, and that they the departed, should also pray for the living andthe departed.

Paul: What I don’t understand is (a) whether the departed saintscan actually hear our prayers and (b) what good our prayers can dofor a person after he or she has died.

John: The second question was specifically raised in the Churchin the 4th century and St. Cyril of Jerusalem gives a clear reply, in hiscatechetical lectures on the Holy Eucharist (Lecture xxiii: 9-10). Ihave the text here:

“Then we commemorate all these who have fallen asleep beforeus, first Patriarchs (of the Old Testament), prophets, Apostles, Mar-tyrs, that by their prayers and intercessions God would receive ourpetition. Then on behalf of the Holy Fathers and Bishops who fallenasleep before us, and in a word, of all who in past years have fallenasleep among us, believing that it will be a very great benefit to thesouls for whom the supplication is put up, while that holy and mostawesome sacrifice is set forth.

“And I wish to persuade you by an illustration. For I know thatmany say, what is a soul profited, which departs from this world ei-ther with sins, or without sins, if it be commemorated in the prayer?For if a king were to banish certain persons who had offended againsthim, and then their people should weave a crown and offer it to himas behalf of those punishment, would he not grant a remission of theirpenalties? In the same way, we when we offer to Him our supplica-tions for those who have fallen asleep, though they be sinners, weaveno crown, but offer up Christ himself as the Sacrifice for our sins,propitiating our merciful God for them as well as for ourselves”.



Martha: That is a peculiar illustration. Who was this St. Cyril?When did he live?

John: He was Bishop of Jerusalem from about 340 to 386; a strongfighter against the Arian heresy in the period after the Council ofNicea (325 A.D.). These 24 catechetical lectures were given in oraround Lent, 347 AD in the great Cathedral of Jerusalem, and formthe most complete corpus we have of the teaching of the Church inthe 4th century.

Mary: That is interesting. Then it was not just the medieval Ro-man Catholic Church that began the cult of the Saints and prayer forthe departed. Do any other Eastern Fathers testify to such a practiceat that time?

John: The interesting thing is that this is not St. Cyril’s personalview that we have in the catechetical lectures. He is commenting onthe prayers used in the Qurbana in Jerusalem at that time. And allscholars know that the Jerusalem Qurbana retained the original formestablished by the Apostles themselves. Everywhere in the churchesof that time in the Holy Qurbana the saints were commemorated andasked to intercede for us, and we remembered also the departedfaithful.

Paul: All right I am beginning to see. But tell us, who else amongthe Fathers write about this?

John: I cannot give you an exhaustive list. But I have some noteshere, from which I shall read:

1. St. John Chrysostem (ca. 347-407): “Not in vain was this tuleordained by the Apostles, that in the awesome Mysteries (i.e. HolyQurbana) remembrance should be made of the departed for theyknew that is a great gain to them and a great benefit”. (Commentaryon I Corinthians Hom. 41, p. 457 a)

2. St. Basil (ca. 330-379) enumerates the many favours (largelytemporal blessings) granted by St. Mamas to those who pray to him(Sermon on St. Mamas para 26)

3. St. Gregory Nazianzen (329-389) – prays for his younger brother



Caesarius who died in 369 A.D.:“O Lord of life and death …… dothou now receive Caesarius, the first fruits of our pilgrimage”.(N.P.N.F. series Two Vol: VII:p. 238). St. Gregory also prays to St.Athanasius, who died in 37 AD in the following words:

“And mayest thou cat upon us from above a propitious glance, andconduct this people in its perfect worship of the perfect Trinity, whichas Father, Son, Holy Ghost, we contemplate and adore. And mayestthou, if my lot be peaceful, possess and aid me in my pastoral charge,or if it pass through struggles, uphold me, or take me to thee, and setme with thyself and those like thee, in Christ Himself, our Lord, towhom be all glory, honour and power for evermore”. (NPNF Vol:VII: p. 280).

4. St. Gregory of Nyssa (ca. 330-ca. 395) makes the followingsupplication to the Martyr St. Theodore, on his feast day.

“O thou, come here to us, where you once were, on this thyfeast day, we invoke thee; even thou dost dwell in the ethereal re-gions above, even if thine abode is about the heavens, circulating withthe choirs of angels serving Thy Lord, worshipping as a faithful Ser-vant with the principalities and powers, come for a little while to uswho honour thee, O friend Invisible, …. intercede for your country toour common king; for the country of the martyr is the place of hissuffering, of which the citizens and relations are those who knowhim, have him and honour him. We honour your afflictions, we showforth your sufferings: ….. (He then goes on to invoke the protectionof the Martyr for his homeland which is being invaded by thescythians)”.

Such instances can be indefinitely multiplied from both East andWest. We know that every year there was an annual Qurbana inthe cemetery when all the departed were commemorated. We knowthat the place of burial of Saints and martyrs became places of pil-grimage.

Paul: I can see now that in the early centuries Christians prayed tothe Saints and prayed for the faithful departed. The only question is,does not the Bible say somewhere that the dead cannot pray?



Martha: I know the passages which all my Protestant friends quote:

“Dost thou work wonder for the dead? Do the shades rise up to praise Thee”? (Ps. 88:10)

“The dead do not praise the Lord, Nor do any that go down into silence”. (Ps. 115:17)

Mary: But Psalm 115:17 is followed by 115:18 which says

“But we will bless the Lord From this time forth for evermore”.Evermore, does not mean up to the moment of death, does it?

John: Again we have some theological problems here. If it doesnot sound too heavy for you, I will say that we don’t create our theol-ogy from stray verses of the Old Testament. Or even from straysayings of our Lord, who said “Let the dead past bury their owndead” (Mt. 8:22); this we do not understand in the sense that thereshould be no funerals at all. There were periods in Old Testamenthistory that the soul survived in Sheol as a pale shadow of your self.That was not the teaching of our Lord. He taught us that Abraham,Isaac, and Jacob were alive, since the God of Abraham, Isaac andJacob was God of the living and not of the dead (Mt. 22:32).

Thomas: What is the context in which the Psalmist has said thesethings in Ps. 88:10 and Ps. 115:17?

Mary: That is clear. In Ps. 88, it is Human crying out to God froma long-standing illness, asking for immediate relief. He says in effect,“what is the use of your healing me after I am dead? Heal menow, so that I can praise thee, which I am still alive”. One cannotmake a doctrine out of that.

Martha: What about Ps. 115:17?

Mary: The same thing. It is a dialogue hymn, in which two groupsof people are saying to each other to “bless God” and “may Godbless”. And the choirs are saying that those who do not praise Yahwehare already dead, and that those who are really alive will eternallypraise him. That poetic statement is not a basis for Christian doctrineabout the Saints and the departed.



Paul: I think I have learned a few things today. I will tell you whatI have understood.

* First, the Saints, and all the faithful departed are all part ofthe body of Christ, and in the body of Christ, we are duty bound topray for each other;

* Second, praying to the Saints to intercede for us is not inprinciple different from asking living people to pray for us. Both donot detract from the sole mediatorship of Christ.

* Third, the Church practiced both prayers for the departedand invocation of the Saints from the beginning, and it is only theProtestants who stopped it, due to some misunderstanding.

Thomas: I am also beginning to see that the Tradition of ourChurch is always reliable. But we modern young people need a lot ofhelp to understand the meaning of many of our practices.

Mary: There are many other things I want to know about ourfaith. We should meet again soon.



PART 2

Malayalam Articles



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_v[ntbm \·-amb Imatam ]c-a-amb kwXr]vXn \¬I-bn-s√∂v

\ho\ ss\jn-b-∑mcpw2 temd≥kp `‡-∑mcpw3 kΩ-Xn-°m-s\m-cp-

°-am-Wv (F∂m¬ Ah e`n-°-sb-∂-Xn-\-∏pdw a\p-jy-s\m∂pw t\Sm-

\m-hn-s√∂v Ah¿ hmZn-s®-∂p- h-t∂°mw).

]m¿∞-\-sb-°p-dn®v \¬Ip∂ ]c-º-cm-K-X-amb t_m[-\-Øn¬

c≠m-asØ hIp-∏n¬s∏´ temI-kvt\-lsØ h¿Pn-°m-\-√msX

BZysØ hIp-∏n¬s]´ temI-kvt\-lsØ Dt]-£n-°-W-sa∂v ]d-

b-p∂n-√. c≠m-asØ hIp-∏n¬s∏´ kvt\lsØ Dt]-£n-°msX

bmsXmcp B[p-\n-I-a-\p-jy\pw temI-Øn¬°qSn ssZh-Øn-se-Øp-

∂-Xnt\m temI-Øn¬ ssZhsØ At\z-jn-°p-∂-Xnt\m km[n-°-

bn-√.

B[p-\nI a\p-jy\v C∂v ]m¿∞n-°m≥- A-\p-`-h-s∏-Sp∂

Ai‡n XnI®pw \qX-\-amb Hcp ]Xn-`m-k-a-√. hn. bmt°m_v FX

]cp-j-ambn CXv Nq≠n-°m-Wn-®n-´p-s≠-∂p-≈Xv t\m°pI: "\nßƒ

bmNn-°p∂p, \nßƒ°p e`n-°p-∂n-√. Fs¥-∂m¬ \nßƒ ]m¿∞n-

°p-∂Xv Xe-Xn-cn™ coXn-bn-em-Wv. \nßƒ°p btYjvSw t`mKn-

°m-\p≈ kuI-cy-Øn-\m-bmWv \nßƒ ]m¿∞n-°p-∂-Xv.' ]pcm-X-

\-Imew apX¬t° ]m¿∞-\-sb-∂m¬ kz¥w Bh-iy-Øn-\p-th≠n

ssZh-Øn¬ \n∂v B\p-Iqeyw bmNn-°p-I-sb-∂mWv a\p-jy¿ a\-

n-em°n h∂Xv. Bh-iy-s∏-Sp-∂Xv ssZhw \¬Im-Xn-cn-°p-tºmƒ

]m¿∞\ \njv]-tbm-P-\-am-sW∂p \mw hn[n-°p-∂p. hos≠-Sp-°-



s∏´ a\p-jys‚ cmP-Io-b-amb ]utcm-ln-Xy-Øn-s‚ Ah-Im-i-amWv

]m¿∞-\-sb∂v hni-Z-am-°s´. temI-tam-lsØ ]cn-Xy-Pn-®-Xn-\p-

tijw amXta B[p-\nI a\p-jyt\m ]ucm-WnI a\p-jyt\m

]m¿∞-\-sb-s¥∂v Kln-®n-´p≈q.

ssIkvX-hs\ a‰p≈hcn¬\n∂p bYm¿∞-Øn¬ am‰n-\n¿Øp-

∂Xp ]m¿∞n-°m≥ Ah-\p≈ i‡nbpw km[y-X-bp-am-Ip-∂p.

]m¿∞-\-bn-√msX bmsXm-cmƒ°pw ]IzX ]m]n® ssIkvX-h-\m-

Imt\m, XnI™ am\-h-\m-Imt\m km[y-a-√. kzX-¥y-Øns‚

BÀm-Z-amWv ]m¿∞-\. AXmWv ssZh-kp-X-∑m-cpsS khn-tij

kz`m-hw.

`‡-\mb Hcp ]kw-K-Is‚ shdpw hmKm-tSm-]-amtWm CXv. Hcp-

]-t£, Bbn-cn-°mw. F¶nepw ta¬∏-d-™-Xns\ Ipsd-°qSn hni-Zo-

I-cn-t°-≠nbn-cn-°p-∂p.

kzmX-¥y-Øns‚ ]l¿j-sa-∂m¬ kzmX-¥y-Zo-]vXn-sb-∂m¬

F¥m-W¿∞-am-°p-∂-sX∂v tNmZn-°mw. F¥mWv kzmX¥yw?

kzmX-¥y-sa∂ ]Zw t]mse InkvXob Nn¥-bn¬ CX-ta¬ Ipg∏w

krjvSn-®n´p≈ ]Z-ßƒ thsd-bn-s√∂v ]d-bmw. ]m›m-Xy-th-Z-im-

kvX-Øn¬ h∂p-tN¿∂n-´p≈ F√m hyXn-bm-\-ßƒ°pw t`Z-K-Xn-

Iƒ°pw tlXp-`q-X≥ ]m›mXy Nn¥m-tem-I-Ønse A]-Xna ]Xn-

`m-im-en-bm-Ip∂ hn.- A-K-Ãn-\m-Ip-∂p. F∂m¬ \nk¿K kzmX-¥y-

Øn\v ]m›mXy aX-Nn-¥-bn¬ th≠X aqeyw e`n-°msX t]mbXv

At±lw aqe-am-sW∂pw ]d-tb-≠n-bn-cn-°p-∂p. c≠p- hn-[-Øn-ep≈

kzmX-¥y-ap-s≠∂v hn. AK-Ãn≥ Nq≠n-°m-Wn-°p-∂p: "en_¿´mkv

taP¿', "en_¿´mkv ssa\¿' F∂n-ß-s\. "en_¿´mkv taP¿' \∑Xn-

∑-I-fn-te-sX-¶n-ep-sam-∂ns\ sXc-s™-Sp-°p-hm-\p≈ kzmX-¥y-am-

Ip-∂p. "en_¿´mkv ssa\¿' ssZh-Øns‚ amdn-S-Øn¬ Xn∑-bpsS

i‡n-bn¬ \n-∂p t\Sp∂ kzmX-¥y-am-Ip-∂p. hn. AK-Ãn≥ sXc-

s™-Sp-ØXv c≠m-asØ kzmX-¥y-am-Wv. BZysØ kzmX-

¥ysØ At±lw FXn¿Øp. Bh-iy-am-bXv c≠m-asØ kzmX-

¥y-am-sW-∂mWv At±-l-Øns‚ PohnXw sXfn-bn-®-Xv. Bcw-`-Øn¬

At±-lsØ hgnsX‰n®Xv BZysØ kzmX-¥y-am-bn-cp-∂p. BZy-

tØ-Xns\ At±lw FXn¿ØXv AXp-sIm≠mWv.

F∂m¬ sXc-s™-Sp-°p-∂-Xn-\p≈ i‡n-bntem B¥-cn-Ihpw

_mly-hp-amb t]c-W-bn¬ \n∂p≈ ap‡n-bntem A√ kzmX-¥y-

Øn-s‚ kØ. Ch kzmX-¥y-Øns‚ kp]-[m\ hi-ß-fm-Im-sa-

t∂ D-≈q. B≤ym-flnI k¿K-i-‡n-bmWv kzmX-¥y-Øns‚ kØ.



tlXp-irw-J-e-bpsS P\-bn-Xm-hm-Ip-∂-Xn-emWv, AXm-bXv tlXp-hn-

√mØ tlXp-hm-Ip-∂-Xn-emWv AXns‚ km£m-Xv°mcw. sXc-s™-

Sp-°p-I-sb-∂m-e¿∞-sa-¥mWv? sXc-s™-Sp-∏p- km¿∞-I-am-h-

Wsa¶n¬ sXc-s™-Sp-ØXns\ km£mXv°-cn°phm≥ km[n-

°Ww. Hcp-Zm-l-cWw t\m°p-I, \nß-tf-XmWv sXc-s™-Sp-°p-I,

tImSo-iz-c-\m-hp-∂-Xnt\m, ]c-a-Z-cn-Z-\m-bn-Øo-cp-∂-Xnt\m? \nßƒ

sXc-s™-Sp-°p-∂-Xp \nßƒ tImSo-iz-c-\m-hWsa-∂m-bn-cn-°mw.

F∂m¬ B sXc-s™-Sp∏v, km£m-Xv°-cn-°m-\p≈ i‡n \nßƒ°n-

s√-¶n¬ \nßƒ \S-Ønb sXc-s™-Sp-∏n\p bmsXmcp A¿∞-h-pan√.

]pcm-X\ kaq-l-ß-fn-se-∂-Xn-t\-°mƒ a\p-jy-\n∂p kzX-¥-

\mWv. sXc-s™-Sp-°p-hm≥ Ah-\n∂v hºn® km≤y-X-I-fp≠v. sXc-

s™-Sp∏p km£m-Xv°-cn-°m-\p≈ Ahs‚ i‡nbpw h¿≤n-®n-cn-

°p∂p. F∂m¬ kvt\l-Øn-te°pw ⁄m\-Øn-te°pw ]th-i\w

t\Sn-sb-Sp-°m≥ km[n-°p-∂n-s√-¶n¬ kzmX¥yw Ahs‚ hf¿®sb

klm-bn-°p-∂-Xn\p ]Icw Ahs\ \in-∏n-°-bm-bn-cn°pw sNøp-∂Xv.

sXc-s™-Sp-°m-\p≈ Ignhpw, sXc-s™-Sp-°p-∂Xv km£mXv°cn-

°m-\p≈ i‡n-bp-amWv kzmX-¥yw.

\ap°v \nb-¥n-°m-\m-hmØ i‡n-I-fpsS Ifn-∏m-h-b-√m-Xmbn-

Øocp-I-sb-∂XmWv kzmX-¥yw. kzX¥ am\-h-k-ap-Zm-b-sa-∂m¬

kz¥w `mK-t[-bsØ sXc-s™-Sp-°p-∂Xpw, AXns\ e£y-am°n

A\p-kyqXw bXv\n-°p-∂Xpw, AXns\ Icp-∏n-Sn-∏n-°p-∂-Xp-amb am\-

h-k-ap-Zm-b-am-Ip-∂p. _mly-i-‡n-I-fm¬ \nb-¥n-°-s∏-Sp-∂- k-ap-

Zm-b-sØtbm \n¿_-‘-]q¿h-amb B¥-cnI t]c-W-I-fm¬ amXw

\nb-¥n-°-s∏-Sp∂ kap-Zm-b-sØtbm bmsXmcphn[-Ønepw kzX-

¥-sa∂v hnti-jn-∏n-®p-Iq-Sm.

bYm¿∞-Øn¬ k¿hX \nc-t]-£hpw kzX-¥-hp-am-bn-´p-≈Xp

ssZhw amX-am-Ip-∂p. Ahn-Sp∂p amX-am-Ip∂p _mly-kw-hn-[m-\-

i-‡n-I-fn¬\n∂pw \n¿_-‘-]q¿hI-amb B¥-cn-I-t]-c-W-I-fn¬

\n∂pw kºq¿Æ-ambpw kzX-¥-\m-bn-´p-≈-Xv. Ahn-Sp-tØ°p

amXta "Aß-s\-bm-Is´' F∂p I¬]n-°p-∂ \nanjw F¥pw

"Aßs\'bm°n-Øo¿°p-hm≥ km[n-°p-I-bp-≈q. Ahn-Sp-tØ°p

tlXp-hn-√. Ahn-Sp∂p amX-amWv tlXp-hn-√mØ tlXp. krjvSn-

sb∂ \ne-bn¬ a\p-jy≥ kºq¿Æ-ambpw ssZh-Øm¬ \n¿Ωn-X-

\m-Ip-∂-Xn\m¬ Ah≥ kzX-¥-\m-hm≥ km[y-a-s√∂p tXm∂mw.

F∂m¬ AXp-X-s∂-bm-Ip∂p a\p-jys\ kw_-‘n-®p≈ "Zznkz-

`mhw.' Ah≥ krjvSn-bmWv. AtXkabw kjvSm-hp-am-Ip-∂p, Fs¥-



∂m¬ kjvSmhv a\p-jys\ krjvSn-®Xv kz¥w kmZriy-Øn-em-Wv.

a\p-jys\ a\p-jy-\m-°p-∂Xpw arK-ß-fn¬\n∂pw th¿Xn-cn®p

\n¿Øp-∂Xpw Cu ssZh-km-Zr-iyam-Ip-∂p. a\p-jy-kz-`m-h-Øns‚

AKm-[-X-bn-ep-≈Xv a\p-jys‚ ]m]-a√, kzmX-¥y-am-Wv. Bg-Øn¬

a\p-jy≥ kzX-¥-\-tX. Bg-Øn¬ Ah≥ Xs‚ kzmX-¥y-Øns‚

Dd-hn-SsØ, kjvSm-hmb ssZhsØ Is≠-Øp-∂p. CXp-sIm≠v

\ΩpsS AkvXn-Xz-Øns‚ ASn-ÿm-\tam, ]c-a-amb AKm-[-Xtbm

amX-amWv ssZh-sa∂p [cn-®p-IqSm. a\p-jym-kvXn-Xz-Øns‚ B[m-

c-am-bn-cn-°p-∂-Xn\pw ssZh-Øn\p Ign-bp-∂p-sh∂p -thWw a\- n-

em-t°-≠-Xv. Xmsg \¬Ip∂ hnh-cWw Hcp-]t£, Iptd-°qSn icn-

bm-bn-cn-°mw. ssZhw kzmX-¥y-am-Ip-∂p. Ahn-SpsØ kmZr-iy-Øn¬

BWv \sΩ Ahn-Sp∂v krjvSn-®n-cn-°p-∂-Xv. AXp-sIm≠v \ΩpsS

AKm-[-Øn¬ \ap°v kzmX¥yw Is≠-Øm≥ Ign-bp-∂p. AKm-[-

Øn¬ ⁄m\-tØbpw kvt\l-tØbpw IqSn Cu kzmX¥yw Is≠-

Øp-tºm-gmWv CXns\ ssZh-k-∂n-[m-\-Øn-te°p IS∂psN√m-\p≈

kzmX-¥y-ambn \mw A\p-`-hn-°p-∂-Xv. CXmWv BÀmZw; ]pX-ÿm-

\-tØbv°v ZsØ-Sp-°-s∏-Sp-I-sb-∂m¬ CXm-Wv. Chn-sS-bmWv

]m¿∞\ A`n-⁄-ambn Xocp-∂-Xv.

F∂m¬ AKm-[-X-bn-te-°p≈ hgn H‰bv°p amdn-\n-∂v Hcn-°epw

Is≠-Øm-hp-∂-X-√. a‰p a\p-jy-lr-Z-b-ß-fpsS AKm-[-X-bn¬°q-Sn-

bmWv B ]mX \oßp-∂-Xv. GtXmkv Zzo]nse an≠m-ap-\n-I-fpsS

GIm-K-amb "\m`n-t\m´w' t]mepw kzbw thdn´p \n∂v Bg-ß-fn¬

ssZhsØ Is≠-Øm-\p≈ ia-am-bn-cp-∂n-√. kvt\lhpw ⁄m\hpw

kzmX-¥y-h-psa√mw ]men-°-s∏-Sp-∂Xv kaq-l-Øn-em-Wv. Ah

]I¿Ø-s∏-Sp-∂Xpw Atßm-t´-bv°p -Xs∂. ]cn-ip≤ dqlm-bm¬

cay-s∏-Sp-Ø-s∏´ kaqlw ssZhsØ Ahn-SpsØ alm Imcp-Wy-

Øm¬ Is≠-Øp-Ibpw, kvt\l-]q¿h-I-amb ka¿∏-W-Ønepw Ipcn-

in¬ InkvXp \S-Ønb _en-tbm-Sp≈ XmZm-fly-Ønepw IqSn Bfl-

bmKw A\pjvTn-°bpw sNøp-tºm-gmWv kaq-l-Øn-ep≈ a\p-jy≥

kzmX-¥y-]l¿jw A\p-`-hn-°p-∂-Xv.

Znhy-_enbn¬°qSn ssZh-hp-am-bn- ]p-e¿Øp∂ kº¿°amWv a\p-

jys\ \nk¿K-am-\-h-\m°p∂Xv. ChnsS-bmWv a\p-jy≥ Ahs\

Ae-´p∂ AXn-`o-I-c-amb B sshcp-≤y-Øn¬\n∂pw ]cn-ip-≤-\mb

ssZhsØ kao-]n-®mepw kao-]n-°m-Xn-cp-∂mepw acn-°p-sa∂ sshcp-

≤y-Øn¬\n∂pw ˛ tamN\w A\p-`-hn-°p-∂-Xv. ssZh-kp-X-∑m-sc∂

A\p-`hw k`bv°v e`n-°p-∂p-sh-∂mWv hnip≤ dqlm-bm¬ InkvXp-



hp-ambn kwtbm-Pn-°-s∏´ kaq-l-Øns‚ A∏-ho-™p-Ifn¬°q-Sn-

bp≈ Znhy-_en hy‡-am-°p-∂-Xv. Znhy-_en A¿∏n-°p-∂Xv tIm]n-

jvT-\mb ssZh-Øns‚ tIm[w ian-∏n-°p-∂-Xnt\m \ap-°mbn Fs¥-

¶nepw B\p-Iq-ey-ßƒ t\Sn-sb-Sp-°p-∂-Xnt\m th≠n-b-√. CXv

krjvSn°v kjvSm-hn-t\m-Sp≈ kvt\l-Øns‚ ]Xn-I-c-W-am-Wv. CXv

at‰-sX-¶nepw Imcy-Øn\v klm-b-I-ambn Dt±-in-°-s∏-´n-´p-≈-X-√.

km£m¬ a\p-jy-s\∂p ]d-bm-hp∂ GI a\p-jy≥ ssZh-]p-X≥

amX-am-Ip∂p. Ahn-SpsØ Ft∂-°p-am-bp≈ alm-bm-K-Øm¬ km-

[y-am-bn-Øo¿∂n-cn-°p∂ XnI®pw am\p-jn-I-amb I¿Ω-am-Wn-Xv.

alm-]p-tcm-ln-X-\mb InkvXp ]nXm-hmb ssZh-Øn\v apºn¬

kakvX krjvSn°pwth≠n \S-Øp∂ A\-¥-amb ipiq-jbpw k`-

bn-ep≈ hnip≤ dqlm-bpsS km∂n-≤yhpw aqe-amWv ]m¿∞-\-sb∂

Cu a]m-]p-tcm-ln-tXm-NnX I¿a-Øn¬ `mK-`m-°m-Im≥ \ap°v Ign-

bp-∂-Xv. IqSp-X¬ IqSp-X¬ `m-K-`m-KnXzw km[y-am-Ip-∂-tXm-Sp-IqSn

IqSp-X¬ IpSp-X-embn \mw ssZh-k-mZr-iy-Øn-t\mSv ASp-°p-∂p. B[p-

\nI a\p-jy≥ A¥cm AXy-[nIw Zmln-°p-∂Xv Cu kzmX-¥y-

]l¿j-Øn-\p-]cn as‰m-∂n\pw th≠n-b√. a\p-jys‚ F√m Pohn-

X-hr-Øn-Ifpw Cu B\-µ-sØbpw kzmX-¥y-sØbpw D∑p-J-am-°n-

bmWv \oßp-∂-Xv. F∂m¬ Ah≥ B\-µ-Øn\p ]Icw kpJ-

sØbpw bYm¿∞ kzmX-¥y-Øn-\p -]-Icw A®-S-°-Øn¬ \n-∂p≈

tamN-\-sØbpw tXSn-t∏m-Ip-∂p. kpJw shdpsX Iøn-en-cp∂p

s]mSn™p Zp -l-amb hnc-k-X-sb∂ Nmº-em-bn-Øo-cp-∂p. t\Sn-

sb-SpØ tamN-\-amIs´ GIm-¥-X-bp-sSbpw Ip‰-t_m-[-Øn-s‚bpw

ISpØ `mc-ambpw A\p-`-h-s∏-Sp-∂p.

Bcm-[-\-tbmSpw ]m¿∞-\-tbmSpw At`-Zy-ambn _‘-s∏´ c≠p

LS-I-ßƒ kzmX-¥y]-l¿jØn¬ AS-ßn-bn-cn -°p∂Xmbn

ImWmw.

(F) tbip-In-kvXp-hn¬IqSn ssZhw h¿jn-®-Xmb ImcpWyw ]m]-

Øns‚ hnLv\-an-√msX ]cn-ip-≤m-flm-hn¬IqSn, ]nXm-hns‚ k∂n-

[m-\-Øn-te-°p≈ kzX-¥-amb ]th-i\w \ap°v \evIn-bn-cn-°p∂p.

]th-in-°m-\p≈ Cu ss[cy-amWv kzmX-¥y-Øns‚ BZysØ

LSIw. DZml-c-W-ambn CXv "e≠≥ \K-c-Øns‚ kzmX¥yw'

t]mse-bm-Ip∂p.4 ssZh-Zq-X-∑m-cpsS kzmX¥yw H∂m-a-Xmbn Znhy-

_-en-bpsS Bcm-[-\-bnepw kzIm-cy-]m¿∞-\-bn-epw- IqSn InkvXp-

hn¬ apJm-ap-J-am-bn-cp∂v ssZh-hp-ambn lrZy-kw-tbmKw ]m]n-°p-

hm≥ Ah¿°p≈ km[y-X-bm-Wv. D≠m-tb-°m-hp∂ \ymb-hn-[n-



sb∏‰n-bp≈ DXvI-WvT-bn¬ \n∂pw Ip‰-t_m-[-Øn¬ \n-∂pap≈

kzmX-¥y-Øns‚ BÀmZw \nd™ A\p-`-h-am-Wn-Xv.

(_n) c≠m-a-Xmbn kzmX-¥y-]-l¿jw AS-ßn-bn-cn-°p-∂Xv

]]©Øns‚ A\p-kyqX krjvSn-bn¬ ssZh-hp-ambn ]¶p-sIm-≈m-

\p≈ kzmX-¥y-Øn-em-Wv. ]m¿∞-\-bn¬IqSn hy‡n-]-chpw kmap-

Zm-bn-I-hp-amb Ncn-X-Øns‚ KXn Ftßm-´m-bn-cn-°-W-sa∂ t_m[w

ssZh-Øn¬\n∂pw \ap°p e`n-°p-∂p. k¿Km-fl-I-amb hn[-Øn¬

hnip-≤-dqlm \nb-¥n-°p∂ \ΩpsS BK-lßsf krjvSn°v \evIn

bn´p≈ kzmX-¥y-Øns‚ ]Im-i-\-sa∂ \ne-bn¬ ssZhw

]et∏mgpw AwKo-I-cn-s®-∂p -h-cmw. ]e-t∏mgpw ssZhw Ahsb Xncp-

Øn-sb∂p hc-mw. Nne-t∏mƒ Ahsb ]msS X≈n-°-f-t™°mw.

k`-bn -ep≈ ]cn-ip≤ dqlm-bpsS A\p-kyq -X-amb hym]m-c-

Øn¬°qSnbpw, ⁄m\-k-º-∂hpw kvt\l-\n¿`-c-hp-amb ssZh-ln-

X-hp-am-bp≈ kwhmZØn¬°q-Sn-bp-amWv a\p-jys‚ t_m[-ßfpw

BK-l-ßfpw hftc≠Xv. ssZh-Øns‚ ⁄m\-kvt\-l-ß-tfmSp

]pe¿Øp∂ Cu kwhm-Z-amWv Ie, imkvXw, kmln-Xyw, kmt¶-

Xn-I-im-kvXw, cmjvS-X¥w, kmº-ØnIimkvXw, t_m[\w, NnIn-

’m-imkvXw F∂n-h-sb√mw bYm-¿∞-Øn¬ cN-\m-fl-I-am-°p-∂-

Xv. bpKm-cw`w apXevt° krjvSn-bn¬ hym]-cn-®p-sIm-≠n-cn-°p∂ ]cn-

ip-≤m-cq-]n-bn¬°qSn kXy-Øns‚ Bg-ß-fp-ambn kzb-a-dn-bmsX

kwtbm-K-Øn-te¿s∏-´n-´p≈ AssI-kvX-h-cp-sSbpw \nco-iz-c-∑m-

cpsSbpw CS-bnepw CXv kw`-hn-°p-∂p-≠v. InkvXym-\n°v ssZh-hp-

ambn t_m[-]q¿hI-amb kwtbm-K-Ø-nte¿s∏-Sm≥ km[n-°Ww.

k¿Km-fl-I-c-N-\, InkvtX-X-c¿ \S-Øp-∂-Xm-sW-¶n¬Øs∂bpw

ssZh-Zq-X-∑m¿°v e`n-°p∂ kzmX-¥y-]-l¿j-Øns‚ kzmsZ-s¥∂p

kqNn-∏n-°p-∂p-≠v. F∂m¬ At\Iw ssIkvX-h¿ _‘-\-Øns‚

\pIhpw \n¿Po-hm-h-ÿ-bpsS hnc-k-Xbpw IqSp-X-e-njvS-s∏-Sp-Ibpw

krjvSn-°mt\m ]m¿∞n-°mt\m ]Tn-°m-Xn-cn-°bpw sNøp-∂p.

Ip‰-t_m-[hpw D¬°-WvTbpw C√m-Xm-°p-Ibpw ssZh-Øns‚

kvt\lw- \n-d™ k∂n-[m-\-Ø-nte°v \ap°v Bfl-ss[-cyhpw

B\-µhpw \nd™ ]th-i\w \¬Ip-I-bpw, ssZh-a-l-Xz-Øn-\-\p-

k-cn®p temIsØ Icp-∏n-Sn-∏n-°m-\p≈ k¿Km-flI kzmX¥yw

\Ωn¬ Df-hm-°p-Ibpw sNøp-∂Xv InkvXp-hn¬ Pohn-°m-hp-∂-hn[w

InkvXp-hns‚ ico-c-Øn-te°p \sΩ Dƒs∏-Sp-Øp∂ ]cn-ip-≤m-flm-

hns‚ kzmX-¥y-am-Wv.

F∂m¬ \mw ]m¿∞n-°p-hm≥ ]Tn-°p-∂Xv Fß-s\-bmWv? \msa-



¥n-s\-bmWv ]m¿∞n-°p-∂Xv. Kpcp-hns‚ i‡n-bpsS \s√m-cw-iw-

A-hn-SpsØ ]m¿∞-\m-Po-hn-X-Øn-em-sW∂v injy-∑m¿ thK-Øn¬

a\- n-em-°p∂p. A\-¥-cw, Cu i‡n-bn¬ ]¶p-sIm-≈p-hm-\m-in®v

Ahn-SpsØ ASp-ØpsN∂v Ah¿ At]£n®p, "Kptcm,- ]m¿∞n-

°p-hm≥ Rßsf ]Tn-∏n-t°-Wta' F∂v. Ahn-Sp∂v Ahsc ]Tn-

∏n® ]m¿∞\ \ΩpsS H∂m-asØ tNmZy-Øns\-∂-Xn-t\-°mƒ c≠m-

asØ tNmZy-Øn-\mWp-Øcw \¬Ip-∂Xv. Kpcp ]Tn-∏n® ]m¿∞-\,

]m¿∞-\-bpsS kt¶-X-sØ-b√, D≈-S-°-sØ-bm-Wv hn-i-Z-am-°p-

∂Xv. Fß-s\-bm-Wv ]m¿∞nt°-≠-sX-∂-√, F¥mWv A¿∞n-°p-

∂-sX-∂mWv Kpcp IqSp-X-embpw hy‡-am°p-∂Xv.

B[p-\nI a\p-jy\v \qX\ kt¶-X-ßƒ CX-b-[n-I-ap-≠m-bn-cp-

∂n´pw XnI®pw am\p-jn-I-hpw- \n-k¿K-hp-amb ]m¿∞-\-bpsS

kt¶Xw \jvS-s∏-s´∂p tXm∂nt∏mIp∂p. B kt¶-X-sa-s¥∂p

]Tn-∏n-°p-hm≥ bmsXmcp KŸ-Øn\pw km[y-a√. kzbw hmbn®v

]Tn-°-Ø-°-hn[w efn-X-ambn ]m¿∞-\-sb-°p-dn®v ]Xn-]m-Zn-°p∂

KŸ-]-c-º-c-bn-√. ]m¿∞\m kaq-l-Øn¬ ]m¿∞\m Kpcp-hn\v

amXta, a‰p-≈-hsc B kt¶Xw ]Tn-∏n-°p-hm≥ km[n-°bp-≈p.

Cu KŸ-Ønepw B kt¶-X-sa-s¥∂p N¿® sNøm-\p-t±-in-°p-

∂n-√. F∂m¬ Hcp Imcyw hy‡-ambpw [cn-°-Ww. ]m¿∞-\-bpsS

D≈-S-°-Øn¬ \n∂pw hyXy-kvX-am-bn-cn-°-bn-√ ]m¿∞-\-bpsS

kt¶Xw. ]m¿∞-\m-k-t¶-X-sØ-°-pdn®pw ]m¿∞-\-bpsS D≈-S-°-

sØ-°p-dn®pw I¿Ør-]m¿∞\ hy‡-amb kqN-\-Iƒ \¬Ip-∂p.

(F) _‘-Øns‚ Zm¿Vyw

"kz¿K-Øn-ep≈ RßfpsS ]nXm-th' (Acm-an-bm-°n¬ B_q≥

Hs_Kvamtbm F∂mWv) F∂ kwt_m-[\ Bcm-[-\m-I-a-Øns‚

cq]-a-\p-k-cn®v Aev]w hn]p-e-am-°n-b-Xm-h-Ww. eq°≥ Bcm-[-\m-

I-a-Øn-ep≈ "A∏m' F∂m-hWw c£-I≥ ]Tn-∏n-®-Xv. Cu kwt_m-

[\ kqNn-∏n-°p-∂Xp \mapw ssZh-hp-am-bp≈ KmV-_-‘-sØ-bm-

Wv. Cu _‘w InkvXob ]m¿∞-\-bpsS khn-ti-j-X-btX. ssZh-

Øn\v hnip-≤nbpw al-Xz-hp-ap-s≠∂ t_m[w aqe-amWv ssZh-k-

∂n-[m-\-Øn-se-Øm≥ GI ImeØv `bhpw kzmX-¥yhpw A\p-`-

h-s∏-Sp-∂Xv. ]nXm-th, F∂p ssZhsØ hnfn-°m≥ \ap°p ss[cyw

\¬In-bn-cn-°p∂ Ahn-SpsØ `b-P-\-I-amb alm Imcp-Wy-sØ-°p-

dn-®p≈ t_m[ØnemWv \ΩpsS kzmX-¥y-]-l¿jw AS-ßn-bn-cn-

°p-∂-Xv.

]pXn-b-\n-b-a-Ønse "]tc-knbm' F∂ ]Zw kqNn-∏n-°p-∂Xv a\p-



jy\pw a\pjy\pw XΩn-ep≈ _‘-Øn\pw ssZh-hpw a\p-jy\pw

XΩn-ep≈ _‘-Øn\pw XS- -ambn \ne-v°p∂ e÷, Im]-Syw, bw

F∂n-h-bpsS A`m-h-sØ-bm-Ip-∂p. Ft^ky-¿°p≈ teJ-\-Øn¬

(3:10 12) \tΩmSp ]d-bp-∂Xv "k`-bn¬°qSn kz¿K-Øn-ep≈ hmgvN-

Iƒ°pw A[n-Im-c-ßƒ°pw ssZh-Øns‚ _lp-apJ hn⁄m\w

Adn-bn-°-W-sa-∂-XmWv ' ssZh-ln-X-sa-∂-tX. Cu hn⁄m-\-amWv

ssZh-Øns‚ "tkmZv.' ssZh-Øns‚ A\-¥-amb ]≤Xn. ssZh-kp-

X-∑-mcmbn ss[cy-]q¿∆w Ahn-SpsØ k∂n-[m-\-Øn¬ sN∂v Ahn-

SpsØ ]]-©-`-c-W-Øn¬ ]¶p-sIm≠v Cu cl-ky-Øn¬ `mK-`m-

KnXzw hln-°m≥ \mw £Wn-°-s∏-Sp-∂p. tbip-In-kvXp-hn-s‚ hniz-

kvX-X-bn¬°qSn km[y-am-Ip∂ Cu hnizm-k-Øns‚ I¿Ω-am-Ip∂p

CXv. \ap°v "]m¿sl-kn-bmbpw' (ssZh-km-∂n-≤y-Øn¬ ss[cy-

]q¿∆w ]th-in-°m-\p≈ A\p-a-Xnbpw ) InkvXp-hns‚ hnizm-k-

Øm¬ InkvXp-hn¬ e`n-®n-´p-≠v. InkvXp-hn¬IqSn Xs‚ lnXw

\nd-th-‰nb ssZh-Øns‚ Dt±-i-y]-Im-c-amWv Cßs\ kw`-hn-°p-

∂-Xv.

ssZh-kp-X-cm-Ip-∂-Xn-\m¬ e`n-°p∂ ]tXy-Im-\pIq-ey-amb

"]m¿sl-kn-bm-bpsS' G‰w kzm`m-hn-I-amb ]Im-i-\-amWv ]m¿∞-

\bpw Bcm-[-\bpw. hnip≤ dqlm-bpsS hc-hns‚ DS-\-Sn-bp≈ ^e-

am-Wv "]m¿l-knbm.' AXv kzmX-¥y-]-l¿j-Øns‚ khn-tij

apZ-bm-Ip-∂p.

(_n) temI-sØ-°p-dn-®p≈ ssZh-Øns‚ e£y-tØmSpw

lnX-tØm-Sp-ap≈ tbmPn∏v

c£-I≥ ]Tn-∏n® ]m¿∞-\-bpsS BZysØ At]-£-Ifpw Ncn-

X-Øn¬ ssZh-lnXw \nd-th-‰-s∏-Sp-∂-Xn-\mWv. "kz¿K-Øn-se-t∏mse

`qan-bn-ep-am-tI-Wsa' F∂ hmIyw "Ahn-SpsØ \maw hnip-≤-am-I-

s∏-tS-Wsa, Ahn-SpsØ cmPyw hc-Wsa, Ahn-SpsØ lnXw \nd-

th-d-Wta' F∂o aq∂v A¿∞-\-Isf kw_-‘n®pw km¿∞-I-amWv.

a\p-jym-[n-Im-c-Øn\v hnt[-b-amb ÿe-Ime ]cn-On-∂-amb taJ-e-

bn¬ ssZhw \ntj-[n-°-s∏-s´∂pw Ahn-SpsØ e£y-ßƒ XI¿°-

s∏-s´∂pw hcmw. ssZh-\maw hln-°p-∂-h-cpsS ]hr-Øn-Iƒ

sIm≠pw Ahn-SpsØ \maw ihn-°p-∂-h-cpsS Nn¥-Ifpw hm°p-

Ifpw sIm≠pw ssZh-\maw A[n-t£-]n-°-s∏-s´∂pw Zqjn-X-am-

sb∂pw hcmw. Aß-s\-bp≈ temI-tØ°p kzm[n-Im-cw- ]-tbm-

Kn®v ssZh-cmPyw IS-∂p-sN-√p-∂n-√. kzmX-¥y-Øn¬ a\p-jy≥ \S-

Øp∂ ]m¿∞-\bpw ]h¿Ø-\hpw aqew amXta ssZh-cmPyw hcp-



I-bp-≈q. ssIkvX-h-amb ]m¿∞-\-bpsS ZnKvt_m[w ssZh-cm-

PysØ e£y-am-°n-bn-´p-≈-Xm-Ip-∂p. AXm-bXv Ahn-SpsØ lnXw

krjvSn-I-a-Øns‚ kzmX-¥ym-\p-`-h-Øn¬ Ah-cp-tSbpw lnX-am-

IWw. `qan-bn-ep≈ Zriy-ssZ-h-\m-ahpw ssZhnI hy‡n-Xz-Øns‚

hnip-≤nbpw XΩn-ep≈ s]mcpØw hf¿∂p-sIm-≠n-cn-°p-Ibpw thWw.

\Ωp-tS-Xmb e£y-ßƒ DS-\Sn km[n-®p-In- m≥th≠n ]m¿-∞-

\sb D]tbmK-s∏-Sp-Øp-tºmƒ- AXv A]-Y-k-©-cWw \S-Øp-∂p.

]m¿∞-\-bpsS ZnKvt_m[w ]uc-kvXy¿°pw ]m›m-Xy¿°pw ]e-

t∏mgpw \jvS-s∏-s´∂v ssIkvX-hm-cm-[-\-bpsS NcnXw hy‡-am-°p∂p.

]e-t∏mgpw k\ymkPo-hn-X-Øns‚bpw B≤ym-fln-I-X-bp-sSbpw

e£yw `K-h-±¿i-\tam `K-hZv kwtbm-Ktam Bbn-cp-s∂∂p ImWmw.

\ΩpsS ]nXm-°-∑m-cpsS `‡n-am¿K-sØ-°p-dn®v hn[n-sb-gp-Xm≥

Cu teJ-I≥ bmsXm-cp-hn-[-Ønepw ss[cy-s∏-Sp-∂n-√. Ign™ Xe-

ap-d-I-fn¬s∏´ ]m›mXy ssIkvX-h-cpsS `‡nsb shdp-sX-bßp

Ip‰-s∏-Sp-Øm\pw Cubp-≈-h≥ i‡-\-√. F¶nepw \mw Pohn-°p-

∂ Ime-L´w Ign™ bpK-ßƒ Hcn-°epw icn-bmbn Adn-™n-ń-

√mØhn[-ap≈ \qX-\-amb B≤ym-fln-I-X- B-h-iy-s∏-Sp-∂p-s≠∂v

]dtb≠n-bn-cn-°p∂p. C∂v \ap-°m-h-iy-am-bXv tbip-In-kvXp-hns‚

sshb-‡n-I-Po-hn-X-Øns‚ hnip-≤n -X-s∂-bm-Ip-∂p. ]m¿∞-\-sbbpw

]hr-Øn-sbbpw CXv k¿Km-fl-Ihpw t]m÷z-e-hp-amb hnip-≤ -

kvt\-l-ambn kwtbm-Pn-∏n-s®-Sp-°p-∂p. s]m≈-Øcw, Im]-Syw, I≈w,

\mSyw, kw`m-¥n, Xn∑ F∂n-h-sbbpw Cu kvt\lw Zln-∏n-°p-∂p.

CXv sh√p -hn -fn -°p -∂p, Bi \¬In-bn´p êw \¬ImsX

]nSn®p\n¿Øp∂p, hen-®-Sp-∏n-°p-∂p, A\p-\-bn-°p-∂p. F∂m¬ hni-

an-°m-\m-hp∂ e£y-Øn-se-Øn-t®-cp-∂n-√. CXv bp‡nsb sh√p-hn-

fn-°p-∂p. F¶nepw a\- ns‚ Z¿i-\-i-‡nsb Xoh-am-°p-∂p. BXy-

¥n-I-amb DØ-c-ßƒ CXv \n¿t±-in-°p-∂n-√. F¶nepw icn-bmb ]mX

ImWn-°p-∂p. CXv ]Sp-Øp-b¿Øp-∂p. a\p-jys‚ hf¿®bv°v tlXp-

hmbn hym]-cn-°p-∂p. CXv kaq-lsØ krjvSn-°p-∂p. ssZh-sØ-

°p-dn-®p≈ \ΩpsS k¶-ev]-ß-sfbpw, \ΩpsS Ign-hp-I-sfbpw Ipdn®v

\mw ]pe¿Øp∂ aXn-∏n-s\bpw CXv k¿hYm sh√p-hn-fn-°p-∂p.

ùXo-Im-Xo-X-am-b-Xns\ \ntj-[n-°bpw temIsØ Ah-K-Wn-

°bpw sNøp∂ B≤ym-fln-I-X-b√ CXv. hn. ]utem-kns‚ hm°p-

I-fn¬ ]d-™m¬ "PU-Ønt‚'Xmbn bmYm¿∞ysØ Hcn-°epw

ho£n-°mØ B≤ym-fln-I-X-bm-Wn-Xv. AZr-iy-am-b-Xns‚ (2 sImcn-

¥y¿ 4:18) A¤p-Xm-h-l-am-bXpw \nKq-l\w sNø-s∏-´-Xp-amb [\y-



X-bn-te°v a\pjyan-gn-Iƒ Xpd-°-s∏-Sp-∂p. temIsØ AXns‚ AZr-

iy-am-b, AYhm ]I-S-a-√m-ØXmb A¿∞-Øn¬ ho£n-°p-hm≥

a\p-jy¿ ]Tn-°p-∂p. Ime-Øntem ka-b-Øntem ]Xn-jvTn-°m-\m-

hmØ Hcp sshb-‡nI ssZh-hp-ambn Ah≥ ItaW kvt\l-_-

‘-Øn-em-Ip∂p (Ime-Øn-s‚bpw ÿe-Øn-s‚bpw GXp _nµp-hn-

s\bpw AtX-k-abw \nb-¥n-°p-Ibpw sNøp∂p). Ah≥ IqSp-X¬

AKm-[-ambn krjvSn-Iƒ°mbn ssZhw a\- n¬ I≠n-´p≈ e£y-

ßsf a\- n-em-°p-Ibpw Ah \nd-th-‰-s∏-Ss´ F∂v IqSp-X-embn

BK-ln-°bpw sNøp-∂p. Ahn-SpsØ cmPyw hc-Ww, Ahn-SpsØ

lnXw \nd-th‰s∏Sp-Ibpw thWw. F∂m¬ Xs‚ -kr-jvSn-sb-°p-

dn®p≈ ssZh-Øn-s‚ lnXhpw e£yhpw kºq¿Æ-ambpw ap≥Iq´n

\n›-bn-®n-´p-≈-h-b-√.

ÿe-Im-e-ß-fpsS Hmtcm L´-Ønepw ssZh-e-£y-sØbpw lnX-

sØbpw cq]-s∏-Sp-Øp-hm≥ a\pjy≥ hnfn-°-s∏-Sp-∂p. F∂m¬ AXn-

s‚ kºq¿Æ ]Inb Hcn-°epw Ahs‚ \nb-¥-W-Øn-em-Ip-∂n√.

ssZh-Øns‚ Ncn-X-]-c-amb Xocp-am-\-sa-Sp-°-enepw ]c-nh¿Ø-\-Øn-

epw a\pjy\p kl-Icn-°p-h≥ Ign-bp∂ Hcp am¿K-amWv ]m¿∞\.

ssZh-ln-XsØ-°p-dn-®p≈ \ΩpsS Adn-hns‚ shfn-®Øn¬

AXXv ÿe-Øn-\pw Ime-Øn\pw G‰hpw tijvT-am-b-h-bv°p-th≠n

\mw BK-ln-°bpw ]m¿∞n-°bpw thWw. s\t∏m-fn-bs‚ \n›-b-

ß-tf°mfpw ¢tbm-]m-Sm-bpsS \mkn-I-bpsS BIr-Xn-tb-°mfpw IqSp-

X-embn ]m¿∞\ Ncn-X-K-Xnsb am‰p-∂p.

ssZhsØ KmV-am-b-dn-bp∂ kaq-l-ßfpw Ah-bn¬ Dƒs∏´

hy‡n-Ifpw, a\p-jy-k-ap-Zm-b-Øn-s‚ apgp-h≥ s]mXp-hn-ep-≈Xpw

imiz-X-am-b-Xp-amb Bh-iy-ßƒ°p-th-≠nbpw A\p-Zn\w ]Xw hmbn-

°p-tºm-tgm, kl-Po-hn-bpsS Ah-ÿ-sb-∏‰n Adn-bp-tºmtgm \ΩpsS

a\- n¬ tXm∂p∂ Imcy-ßƒ°p-th-≠nbpw Bflm¿∞-ambn ]m¿-

∞n-°Ww. a\p-jy-kzm-X-¥y-Øns‚ ]Im-i-\-ß-fmWv ]m¿∞-\-

Iƒ. Ah kmt¶-Xn-I-im-kvX-tØ-°mfpw \Kc-h¬°c-W-tØ-

°mfpw IqSpX-embn kw`-h-K-Xn-Isf kzm[o-\-am-°p-Ibpw sNøp-∂p.

\ap°p \mw Pohn-°p∂ temI-Øns‚ imizXhpw khn-ti-j-hp-amb

Bh-iy-sØ-°p-dn-®p≈ Ah-Km-Vhpw ]m¿∞-\m-]-c-hp-amb t_m[w

Bh-iy-amWv. Cu t_m[-tØmSp tN¿∂ ssZh-hp-am-bp≈ kvt\l-

_-‘-Øns‚ ]Iz-X-sb-bmWv \qX-\-amb B≤ym-fln-IX ssIkvX-

h-\n¬ \n∂v Bh-iy-s∏-Sp-∂-Xv.



(kn) ]m¿∞-\-bpsS c≠p apJ-ßƒ

]m¿∞-\-bpsS BZysØ `mKØv ssZh-lnXw \nd-th-‰-s∏Ss´

F∂p \mw At]-£n-°p-∂p. I¿Ør-]m¿∞-\-bnse BZysØ aq∂v

A¿∞-\-Ifpw ssZh-\m-a-Øn\pw ssZh-cm-Py-Øn\pw ssZh-ln-X-

Øn\pw th≠nbp≈-Xm-Ip-∂p. a\p-jy-cm-in-°p-th≠n k` \Ωp-sS-

sb√mw (Fs‚-b√) Bh-iy-ßƒ km[n-®p-In-´-W-sa∂v ]m¿∞n-°p-

∂-XmWv I¿Ør-]m¿∞-\-bpsS c≠mw `mKØpw ImWp-∂-Xv.

AXXp Znh-ksØ A∏w, ]m]-ß-fpsS s]mdpXn, Xn∑-bpsS i‡n-

bn¬ \n∂pw ]tem-`-\-ß-fn¬ \n-∂p-ap≈ tamN\w F∂n-h-bv°mbn

ChnsS \mw At]-£n-°p-∂p.

A∂v c£-I≥ ]Tn-∏n® ]m¿∞-\- X-s∂-bmWv C°m-eØv \ap-

°m-h-iy-am-bn-´p-≈-Xv. D¬°-S-amb Zml-tØmSpw kºq¿Æamb

Xmev]-cy-tØm-Spw- IqSn \mapw "F√m-h-cmepw ssZh-\maw hnip-≤-am-

°-s∏-S-Wta' (]e-cmepw AXv Zpjn-°-s∏-Sp∂p), "Ahn-SpsØ cWw-

h-tc-Wta' F∂o A`n-hm-RvO-Iƒ Bflm¿∞-ambn ]Im-in-∏n-°-

Ww. CXmWv ]m¿∞-\-bpsS BZysØ apJw. \ΩpsS kzImcy

]m¿∞-\-Ifpw a≤y-ÿ-]m¿∞-\-I-fp-ambn ]m¿∞\ Bcw-`n-®m¬

AXns‚ kz`m-hsØ Aev]-am-sb-¶nepw \mw hnI-e-am-°p-I-bm-bn-

cn°pw sNøp-∂-Xv. ssZh-lnXw \nd-th-‰-s∏-S-W-sa∂ BK-l-tØmSv

KmV-ambn _‘-s∏-SmØ bmsXmcp a≤yÿ ]m¿∞-\bv°pw

InkvXob km[pXzw D≠m-hm≥ km[y-a-√.

]m¿∞-\-bpsS c≠m-asØ apJhpw CtX hn[-Øn¬ ][m-\-

s∏- -X-tX. I¿Ør-]m¿∞-\-bpsS c≠mw mKØp kqNn-∏n-®n-cn-°p∂

\ΩpsS A¿∞-\-I-fpsS aq∂p hi-ßƒs°-¶nepw \mw A¿∞-Ku-

chw \¬tI-≠-Xp-≠v. kº-∂-amb kap-Zm-b-Øn¬ Pohn-°p-∂-h¿°p

tXm∂mw, "\nXyhpw Rßƒ°p≈ A∏w \¬I-Wta' F∂ ]m¿∞-

\bv°v bmYm¿∞y-hp-ambn _‘-an-s√∂v. F∂m¬ kakvX am\-h-

hw-i-sØ-°p-dn®pw t_m[-hm-∑m-c-m-Ip-tºmƒ Cu ]m¿∞-\bv°v

XnI™ A¿∞-Ku-chw kn≤n-°p-∂p. DXv]m-Z-\ -ku-I-cy-ßfpw hnX-

cW kuI-cy-ßfpw CX-ta¬ hnI-kn-®n-´p≈ B[p-\nIImeØv,

]´nWn InS-t°-≠n-h-cp∂ At\-Im-bn-c-ßsf \ΩpsS ]m¿∞-\-bn¬

Dƒs°m-≈m≥ Ign-™m¬ Cu ]m¿∞\ iq\y-sat∂m Ab-Ym¿∞-

sat∂m teihpw \ap-°p tXm∂p-I-bn-√. "]m]-s∏m-dpXn'bv°p≈

At]-£bv°pw "Rßƒ' F∂ ]Zw Kuc-h-am-sb-Sp-°p-tºmƒ \qX-

\-amb A¿∞w kn≤n°p-∂p. cmjvS-ßƒ, k`-Iƒ, Kq∏p-Iƒ, IpSpw-

_-ßƒ F∂o \ne-I-fn¬ \mw sNøp∂ AXn-I-a-ßƒ kzbw shdp-



°msX Hm¿Ωn-°p-hm≥ Ign-bmØhn[w ITn-\-am-Ip-∂p. amX-a√,

cmjvS-ßƒ, k`-Iƒ, Kq∏p-Iƒ, -Ip-Spw-_-ßƒ F∂o \ne-I-fn¬

\mw A\y-tcmSp £an-®n-´pt≠m? Cß-s\-sbmcp t_m[w sIm≠p-

Xs∂ \ΩpsS ]m¿∞-\bv°v \qX-\-amb A¿∞-hym]vXn e`n-

°p∂p. \mw £an-°p-∂-Xm-sW∂ kΩ-X-tØm-Sp-IqSn Bcw-`n-°p∂

Cu ]m¿∞\ ]c-kv]cw £an-°-sb-∂Xv bmYm¿∞y-am-bn-Øo-cp∂

temI-k-aq-l-Øn-\p -th≠n-bp≈ ]m¿∞-\-bmbn ]cn-W-an-°bmWp

sNøp-∂-Xv. \sΩ ]tem-`-\-Øn-te°p \bn-°-cptX F∂p ]m¿∞n-

°p-∂Xpw ]Ya ho£-W-Øn¬ Ab-Ym¿∞-am-sW∂p tXm∂mw.

hn. bmt°m_p ]d-bp-∂-Xp-t]mse ssZhw \sΩ ]tem- -\-Øn-te°p

\bn-°p-∂n√ F∂-XmWv CXns‚ Hcp- hiw. "s]bn-cm-kvtamkv'

(]tem-`\w) F∂ hm°ns‚ bYm¿∞-amb A¿∞w ]co-£n-®p-t\m-

°p-I-sb-∂m-Ip∂p. ]cn-tim-[n-°-s∏-Sp-∂Xpw ]co-£n-°-s∏-Sp-∂Xpw

\√-Xm-Ip-∂p. Aß-s\-bmWv \mw X\n-Ø-¶-am-bn-Øo-cp-∂-Xv.

I¿Ør-]m¿∞-\-bn¬ ]d-™n-cn-°p∂ "]co£' temI-mh-km-\-

Øn-\p-ti-jw- \n-Xy-cm-Py-ap-≠m-Ip-tºmƒ hcm-hp∂ ]co-£sbbmWv

kqNn-∏n-°p-∂-sX∂v kn≤m-¥n-°p-∂-h-cp≠v. temI-mh-km-\-Zn-\-sØ-

°p-dn-®p≈ \ΩpsS B[p-\nI ]cn-jvIrX hn⁄m\w C°mcyw a\-

n-em-°p-hm≥ \sΩ klm-bn-t®°pw. "A¥y-Imew' ]co-£-W-

Øns‚ ka-b-am-bn-cn°pw. Xn∑-bp-ambn a¬∏n-SpØw \S-tØ≠

Imew. F∂m¬ \mw Pohn-°p-∂Xv D¬°-WvT-bnepw `b-Øn-ep-a√,

hnizm-k-Øn-t‚bpw c‡-km-£n-Xz-Ønt‚bpw [oc-X-tbm-sS-bm-Wv.

\mw Pohn-°p-∂Xp Imem-h-km-\-Øn-em-Ip-∂-Xn-\m¬ Xn∑-bpsS i‡n-

I-fp-ambn a¬∏n-SpØw \S-tØ≠n hcp-∂-Xn¬ teihpw `b-s∏-tS-

≠-Xn√. iXp-hns\ t\cn-´-t∏mƒ InkvXp-hn-t\m, InkvXpinjy-

∑m¿t°m, bmsXmcp BƒPmayhpw Dd-∏m°n In´n-bn-cp-∂n-√. DS-\-Sn-

bp≈ ^e-ßƒ, Ipcn-im-tcm-l-Whpw ac-W-hp-am-sW∂v Ah¿°v

Adn-bm-am-bn-cp-∂p. F∂m¬ Ipcn-im-tcm-l-W-Øn¬ \n∂pw ac-W-

Øn¬ \n-∂p-amWv Dbn¿sØ-gp-t∂¬]ns‚ hnP-b-ap-≠m-bXv. CXn-

t\-°mƒ teihpw Ipd-h√, \ΩpsS ImeØv \mapw sNtø-≠-Xv.

Nne¿ Ah-Im-i-s∏-Sp-∂-Xp-t]mse InkvXp tPXm-hm-sW∂pw

ssIkvX-h-cpsS hc-thm-Sp-IqSn A[n-Im-c-ßfpw hmgvN-I-fpw Pcn-tlm-

bpsS aXn-ep-Iƒ t]mse XI-cp-sa-∂pap≈ t_m[-tØmsS Xn∑-bpsS

InS-ßp-I-fn-te-°p \mw Cd-ßn-s®-√p-∂n-√. Cß-s\-bp≈ hnP-bm-fl-

I-ip-`m]vXn hnizm-k-Øn\p Xncp-sh-gp-Øp-I-fn¬ bmsXm-cp A-Sn-

ÿm\-hp-an√. ]cm-PnXi‡n-Isf ]cn-lm-kw-sIm≠v Xd-]-‰n-°m≥



km≤ya-√. Xn∑-bvs°-Xn-cm-bp≈ B[p-\nI kacw Poh-∑-c-W-t∏m-

cm-´-am-Wv. Aan-X-amb Bfl-ss[-cy-tØmsS t]mcm-´-Øn-\-nd-ßn-Øn-

cn-®m¬ H∂pIn¬ hn. ]tXm-kn-s\-t∏mse kz¥w hnizm-k-Øn¬

]q¿Æ-ambpw Dd-bv°m-\m-hn-s√∂ thZ-\m-P-\-I-amb ]mTw ]Tn-t°-

≠n-hcpw. As√-¶n¬ bqZsbt∏mse Xn∑-bv°-Sn-s∏´p kzbw \jvS-

am-bn-t∏m-sb∂p hcpw.

A¥y-Zn-\-Øn¬ ]co-£n-°-s∏-Sp-I-sb-∂Xv \ΩpsS [¿Ω-am-sW-

¶n¬ ]co-£-bn-te°v \bn-°-cp-tX-sb∂v F¥n-\mWv \mw ssZh-

tØmSp ]m¿∞n-°p-∂Xv? CXv InkvXp-hn\p XnI®pw Akzo-Im-cy-

am-bn-cp∂ AI¿Ω-Wy-X-bv°m-bp≈ BK-l-sØ-bmtWm kqNn-∏n-

°p-∂-Xv. bmsXm-∂nepw Dƒs∏-Sm-sXbpw F√m-Øn¬\n∂pw thdn´p

\n¬°p-∂-Xp-amb Pohn-X-Øn-\p-th-≠n-bp≈ ]m¿∞-\-bmtWm CXv?

\mw ]m¿∞n-°p-∂Xv im¥-amb Pohn-X-Øn\pw kt¥m-j-I-c-amb

ac-W-Øn\pw th≠n-bmtWm? AtXm, ]Xy-£-amb tXm¬-hn-bntem

]cm-P-b-Øntem Ak-t¥m-j-I-c-ambn Ah-km-\n-°m-hp∂ Xn∑-s∏´

i‡n-I-tfm-Sp≈ ka-c-Øns‚ Ipcn-ti-¥nb Pohn-X-Øn-\p-th-≠n-

bmtWm? Chn-sSbpw DØcw InkvXphns‚ amXr-I- X-s∂-bm-Ip-∂p.

kpJ-ku-I-cy-ßƒ \nd™ Pohn-X-Øn-\p-th≠n Ahn-Sp∂p ]m¿∞n-

®n- n-√. F∂p amX-a-√,- ]-co-£n-°-s∏-tS≠ A¥y-\nanjw h∂-t∏mƒ

\sΩ ]m¿∞n-°m≥ ]Tn-∏n-®-Xp-t]mse \ΩpsS I¿Ømhpw ]m¿-

∞n®p. "]nXmth Ahn-Sp-tØ°p k¿hhpw km≤y-am-Wt√m? Cu

]m\-]mXw F∂n¬\n∂p \o°n-°-f-b-Wta. F¶nepw Fs‚ lnX-

a√ Ahn-SpsØ lnX-am-Ip∂p \S-t°-≠-Xv.' CXns‚ cXv\-®p-cp°w,

Xs∂ ]co-£-bn-te°p ]th-in∏n-°-cp-tX-sb∂v bmYm¿∞-Øn¬

InkvXphpw ]m¿∞n-s®-∂mWv. \ΩpsS Ign-hp-Iƒ sIm-≠p- amXw

hnPbw t\Sn-sb-Sp-°m-sa∂v \ap°v Hcn-°epw Adn-bm≥ Ign-bp-∂-

X-√. Pohn-X-Øn¬ C∆n[-Øn-ep≈ ITn\ ]co-£-Isf aq∂p hn[-

Øn-se-¶nepw XcWw sNøm-hp-∂-Xm-Wv. H∂v InkvXp-hn-s\-t∏mse,

c≠v hn. ]tXm-kn-s\-t∏mse, aq∂v bqZsb-t∏mse. ]co-£-W-Øn¬

\n∂p Xs∂ amXw c£-s∏-Sp-Ø-W-sa-∂√ InkvXp ]m¿∞n-®-Xv.

Xo¿®-bmbpw Ahn-Sp∂p ]tXm-kn-\p-th≠n ]m¿∞n-®n-´p-≠v. an°-

hmdpw bqZmbv°p th≠nbpw. aq∂p t]cp-tSbpw Imcy-Øn¬ ^ew

aq∂p hn[-Øn-em-bn-cp-∂t√m?

ssIkvX-h¿ Bbm-k-c-ln-X-amb ip`m]-vXn-hn-izm-k-Øn¬ hgp-

Xn-ho-g-cp-sX∂ ap∂-dn-bn-∏mWv InkvXp-hns‚ ]m¿∞\ \¬Ip-∂Xv.

]co-£-bn-te°p \bn-°-s∏-S-cp-sX-∂p-≈Xv C∂sØ InkvXob



]m¿∞-\-bpsS A\n-hm-cy-amb LS-I-am-Ip-∂p. \ΩpsS _e-Øn¬

amXw \ap°v kºq¿Æ-ambpw Bi-bn-°m-hp-∂-X-√. ]co-£Ww

F√m-h¿°pw hcpw. ^e-sa-¥m-bn-cn-°p-sa∂ Dd∏p e`n-®n-´p-an-√.

InkvXym-\n-°p-t]mepw "]m]w sNøm≥ ]mSn-√mbva' F∂ B\p-

Iqeyw a\pjy-kzm-X¥yw A\p-`-hn-°p-∂-Xn-\m¬ e`n-°p-∂n√. \mw

Pohn-°p-Ibpw ]m¿∞n-°p-Ibpw thWw ˛ \ap°v Dd∏pX∂n-´p≈

kzmX-¥y-]-l¿j-tØm-Sp-IqSn amX-a-√, \ymb-hn-[n-sb-°p-dn-®p≈

`b-kw-`-a-ß-tfm-Sp-Iq-Sn-Øs∂. At∏mƒ ]m¿∞-\-bpsS D≈-S-°-

Øns‚ tIµw Xs∂-bm-Wq aq-∂m-asØ Cu A¿∞-\-bpw: "]tem-

`-\-Øn-te°v Rßsf \bn-°-cptX, Xn∑-s∏-´-hcn¬\n∂pw Rßsf

c£n-°-Wta.' PohnXw Hcp km[m-cW hnt\m-Z-a-√. shdpw Ifn-b√.

CXn¬ ]cm-P-b-s∏-´m¬ kzbw \jvS-s∏-Sp-I-sb-∂-Xm-bn-cn°pw ew.

AXn-\m¬ Xn∑-s∏-´-hs‚ i‡n-sbbpw Ah≥ ]h¿Øn-°p∂ A[n-

Im-c-ß-fp-tSbpw hmgvN-I-fp-tSbpw _e-tØbpw \mw \n m-c-am-°p-

∂n-√. X∑q-e-ap≈ Btcm-Ky-I-c-amb `bhpw A¥x-kw-L¿jhpw

Ft∏mgpw kzmX-¥-y]-l¿j-Øns‚ IqsS-bp-≠m-bn-cn°pw. Cßs\

t\m°n-bm¬ \ΩpsS c£-I\p -X-s∂-bpw temIm-h-km-\-Im-eØv

]men-t°≠n-hcp-∂-Xmb A¥y-Zn\ PmK-cq-I-Xbv°p th≠n-bp≈

At]-£-bmWv A\-km-\sØ Cu A¿∞-\-sb∂p ImWmw.

Ah-km-\sØ \ymb-hn-[n-sb-∏‰n amX-a-√, \ΩpsS Xo¿∞m-S-\-

Øn¬ \mw hnt[-b-cm-°-s∏-Sp∂ ITn\ ]co-£-sb-∏-‰n-bp≈ Xoh-

t_m[w ap‰n\nev°p-∂-XmWv ssIkvX-h- ]m-c-ºcyØn\v A\p-kr-

X-amb ]m¿∞-\. Aßs\ t\m°n-bm¬ ]m¿∞-\-bpsS PohnXw

A¥x-kw-L¿j-Øn-s‚bpw PmK-cq-I-X-bp-tSbpw \nXy-k-∂-≤-X-bp-

sSbpw Pohn-X-am-sW∂p ImWmw. AXv Bfl-kw-Xr]vXn t\Sp-∂-

X√; Bbm-k-c-ln-X-hp-a-√. ]m¿∞\ AXn-I-Tn-\-amb km[-\-bm-

Ip-∂p. \t∂ Dd°w hcp-tºmƒ IÆp- Xp-d∂phbv°p-∂Xp t]mse-

bm-W-Xv. AXn\v Hcn-°epw XnI®pw A\¿K-f-am-hmt\m bm¥n-I-am-

hmt\m km≤y-a-√. AXv A`y-kn-t°-≠-Xmb Hcp kmt¶-Xn-I-hn-Zy-

bmWv; i≤m-]q¿hw ]men-t°-≠-Xmb Hcp- in-£-W-I-a-amWv.

\sΩ- h-fsc thKw "_m[n-°m-\n-S-bp≈' ]m]-hp-ambn kwL-´\w

\S-Øn-bmWv kzmX-¥y-l¿jw hf-cp-∂-Xv. ]m¿∞\ \ap°v In´nb

Zm\-am-Wv, ITn\ km[-\-bp-am-Wv. ]m¿∞n-°p-hm≥ ]Tn-°-W-sa-¶n¬

\ΩpsS C—m-i-‡n-sbbpw Ahiyw _e-h-Øm-°-Ww. K’-ta≥

tXm´-Øn¬h®v ]tXm-kn\pw tbml-∂m\pw IÆp-Xp-d∂p ]nSn-°p-

∂-Xn\p km[n-®n-√. Dd-ßp-∂-Xn\v Ah¿°v bmsXmcp t¢ihpw A\p-



`-h-s∏-´-p-an√. AtXkabw InkvXp Xoh-Zpx-J-tØmsS ]m¿∞n-°-

bm-bn-cp-∂p. Ahn-SpsØ hnb¿∏p-Xp-≈n-Iƒ c‡-_n-µp-°ƒ t]m-se-

bmbn. ]tXm-kn-s‚bpw tbml-∂m-s‚bpw ASp-tØ°p h∂-t∏mƒ

ZpxJwsIm≠v Ah¿ Dd-ßp-∂-Xmbn c£-I≥ I≠p. Dd°w Hcp c£-

s∏S-em-Wv. ]m¿∞\ Hcp a¬∏n-Sp-Øhpw. ]m¿∞n-°p-∂-Xn\p [oc-

Xbpw in£-Whpw ]mK¤yhpw Bh-iy-am-Ip-∂p. C∆n[-Øn-ep≈

PmK-cq-Iamb ]m¿∞-\-bmWv \memw iX-I-Ønse k\ym-kn-am¿

hnI-kn-∏n-®-Xv. CXmWv ]co-£-bn¬\n∂pw ac-W-Øn¬\n∂pw

ss_km‚n-b≥ k`sb c£n-®-Xv. C∂v ]pXnb hn[-Øn-ep≈

]m¿∞-\-bpsS i‡-amb B≤ym-flnI in£Ww hnI-kn-∏n-s®-Sp-

°m-hp∂ Hcp ]pXnb k\ym-k-k-aq-l-am-Wm-hiyw. Aßs\ amXta

k`-bpsS aq¿® Ipd™ Znhy-_-en-bn¬Iq-Sn-bp≈ Bcm-[-\bv°p

aq¿®- hcp-Øm\pw c‡w Ipd™ AXns‚ [a-\n-I-fn-te°v ]pXnb

c‡w ]h-ln-∏n-°m\pw km[n-°-bp-≈p. ]mb-]q¿Øn-bmb temIw

kphn-ti-jsØ kKu-chw kzoI-cn-°bpw AXn¬ ssZh-Øns‚

`uXnIm-XoX i‡nsb ho≠pw Z¿in-°bpw sNø-W-sa-¶n¬

temIsØ Kuc-h-am-sb-Sp-°p∂ B≤ym-flnI in£Ww AXn\v

AXym-h-iy-am-Ip-∂p.

Cu temI-Øn¬ kzmX-¥y-l¿j-ap-≈Xv kpJ-ku-I-cy-ß-fne√,

kl-\-Ønepw \nc-¥-c-amb t]mcm-´-Øn-ep-am-Ip-∂p. kzmX-¥y-sa-

∂m¬ ]-cn-Wma]hm-l-Øn¬s∏´v Hgp-In-t∏m-ImsX, \n›-bn-°p∂

ÿm\Øv Hgp°n-s\-Xnsc ASn-bp-d®p \n¬°m-sa∂ B¥-cn-I-a-\p-

jys‚ ZrV-h-X-amWv. CXv A\m-bm-khpw thZ-\m-c-ln-Xhpw A\¿K-

f-hp-am-sW∂mWv A\p-`-h-sa-¶n¬ CXn¬IqSn hnI-kn-∏n-°p-∂Xv

kzmX-¥y-am-bn-cn-°m≥ km[y-a-√. ssZh-Øns‚ Ir]bpw a\pjys‚

Cu kzmX-¥yhpw XΩn¬ bmsXmcp s]mcp-Ø-°p-d-hp-an-√. Fs¥-

∂m¬ Cu kzmX-¥yw ASn-ÿm-\-]-c-ambpw ]m]-tØm-Sp≈ ÿnc-

amb ASn-a-Ø-Øn¬ \n-∂p-ap≈ hntam-N-\-a-√. PU-Øns‚ Pohn-X-

sa∂v hnip≤ ]utemkv hnh-cn® ]cn-Wm-a-]-hm-l-Øn¬s∏´v Hgp-

In-t]mImsXbncn-°p-I-sb-∂XmWv. kz¥w AkvXn-XzsØ Icp-∏n-

Sn-∏n-°m-\p≈ DØ-c-hm-Zn-Xzhpw a\p-jys\ Gev]n-®n- p-≠v. CXv km[y-

am-h-W-sa-¶n¬ a\p-jy≥ kzbadn-b-Ww. ]cn-Xx-ÿn-Xn-sb-s¥∂-dn-

bWw. Ch c≠n-t\bpw am‰m≥ Ah≥ Xøm-dm-hWw. Chsb am‰m-

\p≈ i‡n Ah-\p-≠m-bn-cn°bpw thWw. Cu Npa-Xe \nd-th-dp-

∂n-s√-¶n¬ a\p-jy≥ ]cn-Wm-a]-hmlw cq]wsImSp-°p∂ arK-ß-

fpsS \ne-bn-te°v A[x-]-Xn-°p-∂p.



kzX-¥-\m-hp-I-sb-∂m¬ P¥p-]-chpw, hmk-\m-]-chpw, am\-kn-

I-hp-amb temI-i-‡n-I-fpsS A[o-\-X-bn¬\n∂p ap‡n- t\-Sm-\p≈

km[y-X-bp-≠m-hp-I-sb-∂m-W¿∞w. CXm-Wv Cu Ime-tØmSv cay-

s∏-Sm-Xn-cn-°pI F∂v tdma¿°p≈ teJ-\-Øn¬ (12:2) hn. ]utemkv

]d-bp-∂-Xns‚ A¿∞w.

IpØn-sbm-en-°p∂ ]hm-l-Øn¬s∏-´p-t]m-hm-sX-bn-cn-°-W-sa-

¶n¬ Cu ]hm-l-Øn¬Øs∂ Hgp°p ]ngp-sX-SpØp sIm≠p-t]m-

Im-Ø-hn[w Dd®p\n¬°m-\p≈ Hcn-S-ap-≠m-bn-cn-°-Ww. Cu CS-amWv

tbip-In-kvXphpw Ahn-SpsØ Xncp-i-co-chpw. c£Is\ `qan-bn-te-

°-b-®-Xnepw \sΩ hn. dqlm-bm¬ Ahn-SpsØ ico-c-Øn¬ Dƒs∏-

Sp-Øp-∂-Xn\v kuIcyw sNbvXpX∂-Xnepw ssZh-Øns‚ alm-Im-

cp-Wy-amWp \mw ImWp-∂Xv.

\ap°v \nev°m-\p≈ CSw \evIn-bXv ssZh-Im-cp-Wy-am-Wv.

AhnsS \n∂m¬ amXw t]mcm Ahn-SpsØ Dd-∏p≈ kvt\l-sØ-

°p-dn®pw A\p-kyq-X-amb Ir]-sb-°p-dn-®p-ap≈ ZrV-hn-izm-k-Øn¬

Pohn-®p-sIm≠v \ΩpsS [¿aw \mw A\p-jvTn-°bpw \ΩpsS ]cn-Xx-

ÿn-Xn-sbbpw \sΩ-Ø-s∂bpw cq]m-¥-c-s∏-Sp-Øp-Ibpw sNø-W-

sa∂v ssZhw BK-ln-°p-∂p. hn. ]utemkv ]d-bp∂p: "\nß-fpsS

a\- ns‚ ]pXp-°w-sIm≠v \nßƒ kzbw- cq-]m-¥-c-s∏-Sp-hn≥.' a\-

ns\ Cßs\ ]pXp-t°-≠Xv k`-bn¬Xs∂ \n∂v in£-W-]q¿h-

ap≈ A\p-k-c-Ww, [ym\w, ]T-\w, Bcm-[-\, ]m¿∞\ F∂n-h-

bn¬°q-Sn-bmWv. \Ωn¬\n∂p i‡hpw in£n-X-hp-amb iaw Bh-

iy-s∏-Sp∂ \nc-¥-c-amb ]m¿∞-\-bm-Wn-Xv.

ssZh-Zm-\am-Ip∂ kzmX-¥ysØ Cßs\ hym]n-∏n-®p-sIm-≠mWv

AXns\ kPo-hhpw BÀm-Z-]-Z-hp-am-°p-∂-Xv. hnip-≤- dq-lm-bn¬

tbip-In-kvXp-hn¬°qSn \ap°v ssZh-Øn-te°v ]th-i\w A\p-h-

Zn®p In´n-bn- p-≠v. ]cn-ip-≤ -dq-lm-bn¬ \mw Ahn-tS°p ]th-in-°bpw

AhnsS A[n-h-kn-°-bpw thWw. kzmX-¥y-sa∂ Zm\-Øn¬ Cu

BÀmZw A\¿K-f-ambn ]th-in-°p-∂n-√. hn. dqlm \ΩpsS kzmX-

¥ysØ am\n-°p-∂p. \mw BK-ln-°p-∂n-s√-¶n¬ Bcm-[n-°p-hm≥

Acq]n \sΩ \n¿_-‘n-°p-∂n√. ssZh-km-∂n-≤y-Øn-te°p ]th-

in-°m-\p≈ B\p-Iqeyw hy‡n-sb∂ \ne-bnepw kaq-l-sa∂ \ne-

bnepw ]tbm-P-\-s∏-Sp-Øp-tºmƒ amXta \ΩpsS Pohn-Xßfn¬

kzmX-¥y-l¿jw s]m¥n-h-cn-Ibpw adp-cq]w ]m]n® Pohn-X-ß-fn¬

IqSn temI-Øn\v BÀmZw ]I-cp∂ i‡n-bmbn AXp Xocp-I-

bpap≈q.



Bcm-[-\bpw ]m¿∞-\bpw \ΩpsS kzmX-¥y-Øns‚ hym]m-c-

Øn¬s∏-´-h-bm-Wv. ]m¿∞n-°bpw Bcm-[n-°bpw sNbvsX-¶n¬

amXta Xn∑bn¬ \n∂p \mw c£-s∏-Sp-I-bp-≈q. ]tem-`-\-Øn¬

\n∂p \mw ]men-°-s∏-tS-≠Xpw Aß-s\-bm-Ip-∂p. F∂m¬ \ΩpsS

Ime-Øns‚ kz`m-h-tZm-j-ß-fm-Ip∂ Ae-k-X, kpJm-k‡n F∂n-

hbpw ]m¿∞-\bpw IqSn Hcn-°epw HØp-t]m-Ip-∂-X-√. Bcm-[-\-

bpsS in£-W-Ønepw km[-\-bnepw Pohn®v kzmX-¥ysØ ]tbm-

Kn-°p-hm≥ B[p-\n-I≥ k∂-≤-\m-bn-cn-°-Ww.

]m¿∞\ A\¿K-f-ambpw bm¥n-I-ambpw h∂p-tN-c-W-sa∂v \mw

]Xo-£n-°p-s∂-¶n¬ ]m¿∞\ \njv]-tbm-P-\-sat∂m \nc¿∞-I-

sat∂m \mw ]cm-Xn-s∏-Sp-∂-Xn¬ bmsXmcp IY-bp-an-√. F∂m¬ CXv

tIhew \ΩpsS C—m-i-‡n-bp-tSbpw in£-W-Øns‚bpw ]iv\w

amX-a-√. \ΩpsS _e-lo-\-X-bn¬ \sΩ klm-bn-°p-∂-Xn\pw \mw

cmP-Xz-Ønepw ]utcm-ln-Xy-Ønepw, ]q¿Æ-ambn hf-cp-∂-Xn-\pambn

\sΩ cmPm-°-∑mcpw ]ptcm-ln-X-∑m-cp-am-°nb hnip-≤- dq-lmbpw

Xmev]-cy-]q¿hw ImØp-\n¬°p-∂p.

hnip-≤m-cq-]n-bpsS Zm\-ßƒ k`-bn¬ F√mh¿°pw [mcm-f-am-

bp≠v. F∂m¬ Ah-sb√mw Htc -hn-[-Øn-ep-≈-h-b-√. ]m¿∞-\bpw

]cn-ip-≤m-cq-]n-bpsS Zm\-am-Ip-∂p. CXv k¿h¿°pw \¬I-s∏-´n-cn-

°p∂p. F∂m¬ Nne¿°v a≤y-ÿ-]m¿∞-\bpw Bcm-[-\bpw \S-

Øm\pw ssZh-hp-ambn IqSp-X¬ D‰_‘w ]pe¿Øm-\p-ap≈ hnti-

jm¬ [¿aw- IqSn \evI-s∏-´n-cn°p∂p. in£-W-]q¿hw ]cn-io-en-

°msX CXv bmsXm-cmƒ°pw \n¿h-ln-°m≥ Ign-bp-∂-X-√.

kzmX-¥y-Øns‚ BÀmZw k¿h¿°pw e`n-°m-hp-∂-Xm-Ip-∂p.

ssZh-Øns‚ G‰hpw henb Zm\-am-Wn-Xv. CXv kzoI-cn-°-sb-∂m¬

hºn® DØ-c-hm-ZnXzw Itø¬°p-I-sb-∂tX A¿∞w. Cu Zm\hpw

CtXm-sSm∏w ssZh-Øns‚ a°-fmbn Pohn-°m-\p≈ DØ-c-hm-Zn-Xzhpw

kzoI-cn-°p-∂n-s√-¶n¬ \mw \in-®p-t]m-Ip-∂p. \manXv kzoI-cn-°-bm-

sW-¶n¬ BÀmZw bmYm¿∞y-am-bn-Øo-cp-∂p. ZpxJhpw kl-\hpw

BsI-°qSn cq]m-¥-c-s∏-Sp-∂p. hnc-kX Zqsc am‰-s∏-Sp-∂p. AkvXn-

Xz-Øn\v AkvXn-hmcw In´p-∂p. Pohn-X-e-£y-hpw, i‡n-bpsS Dd-hn-

Shpw e`n-°p-∂p. NcnXw adp-cq-]-s∏-Sp-∂p. F∂m¬ AXn-sems°

D]-cn-bmbn ssZh-\maw hnip-≤-am-°-s∏-Sp-∂p. Ahn-SpsØ lnXw \nd-

th-‰-s∏-Sp-∂p.

]nXmth Aßs\ `hn-°-Wta.

1. ss\jn-b-∑m¿ ˛ ssZhw A¥-cn®p F∂v BZyw ]Jym-]n® P¿Ω≥



XXz-im-kvX-⁄-\mb \o‰vtN-bpsS A\p-Km-an-Iƒ.

2. temd≥kv `‡-∑m¿ ˛ Ima-hn-Im-csØ ASn-®-a¿Øn \ndp-Øn-b-Xp-aq-

e-amWv ]m›m-Xy-a-\p-jy\v a\p-jyXzw \jvS-s∏-´-sX∂v hmZn®

Cw•ojv kmln-Xy-Im-c-\mb Un. F®v. temd≥kns‚ A\p-bm-bn-Iƒ.

3. temI-Ønse alm-∑m-cmb Bfp-Iƒ°v Ft∏mƒ thW-sa-¶nepw

e≠≥ \K-c-Øn¬ ]th-in-°p-hm≥ A\p-hmZw \¬Ip∂ Xmt°m¬

sImSp-°pI ]Xn-hm-bn-cp-∂p. CXv henb Hcp _lp-a-Xn-bmbn Icp-X-

s∏- p.

("kzmX-¥y-Zo]vXn' F∂ KŸ-Øn¬ \n∂pw)



2Hm¿Ø-tUmIvkv

k -Ifnse ]cn-ip-≤∑mcpw

]cp-ae Xncp-ta-\n-bpw

Hcmsf ]cn-ip-≤-\mbn Imt\m-\o-I-cn-°p∂ Hu]-Nm-cnI-amb \S-

]Sn-Iaw Hm¿Ø-tUmIvkv k`-Ifn¬ C√. tdma≥ ItØm-en°m

k`-bn¬ Hcmsf ]cn-ip-≤-\mbn ]Jym-]n-°p-∂-Xn\v, XnI®pw Akz-

m`m-hn-Itam hyman-itam Bb Hcp \S-]-Sn-Iaw hf¿Øn-sb-Sp-Øn-

´p≠v. ]uckvXy k`-I-fn¬ F\n°v Adn-bm-hp-∂n-S-tØmfw djy≥

Hm¿Ø-tUmIvkv k`bpw C¥y≥ Hm¿Ø-tUmIvkv k`bpw amXta

Hcmsf ]cn-ip-≤-\mbn ]Jym-]n-°-phm-\p≈ Hu]-Nm-cnI \S-]-Sn°v

Hcp-sº´n-´p-≈p.

djy≥ Hm¿Ø-tUmIvkv k` 10 ˛mw iX-I-Øn-emWv \ne-hn¬

h∂Xv. In. h. 1339 ˛¬ Xntbm-t·m-Ãkv (Theognostes) saXm-t∏m-

eoØm (A∂v Ah¿°v ]mXn-b¿°okv C√m-bn-cp∂p. Iohnse

saXm-t∏m-eo-Ø-mbm-bn-cp-∂p djy≥ k`-bpsS At∏m-gsØ Xe-h≥)

Xs‚ ap≥Km-an-bm-bn-cp∂ ]o‰¿ saXm-t∏m-eo-Ømsb ]cn-ip-≤-\mbn

]Jym-]n-®p. CXv ]o‰¿ saXm-t∏m-eoØm Imew sNbvXv 13 h¿jw

Ign™m-bn-cp-∂p. Cu ]Jym-]\w an°-hmdpw tdma≥ k -bpsS kº-

Zm-bsØ A\p-I-cn-®pap-≈-Xm-bn-cp-∂p. ]n∂oSv In. h. 1448 ˛¬

tPm\mkv saXm-t∏m-eoØm Xs‚ ap≥Km-an-I-fn¬ Hcm-fm-bn-cp∂

B·o-kns\ At±-l-Øns‚ ac-W-tijw 70 h¿jw Ign™v ]cn-ip-

≤-\mbn ]Jym-]n®p. A°m-e-Øm-Is´, dmU-td-knse ]. tk¿Pn-

bkpw ss_tem-d-kn-bm-bnse ]. Iqdn-temkpw Hu]-Nm-cnI \S-]-Sn-

I-a-ßƒ H∂pw IqSmsX Xs∂ ]cn-ip-≤∑mcmbn djy-bn¬ s]mXpsh

AwKo-I-cn-°-s∏´p Ign-™n-cp-∂p. GXm≠v 1547 ˛m am≠v Bb-t∏m-

tg°pw djy≥ k`-bn¬ ]Xn-\-t©mfw hnip-≤∑msc hW-ßp∂

]Jym-]\w \S-∏n¬ h∂n-cp-∂-Xmbn tcJ-I-fp-≠v.

1547˛epw 1549˛epw \S∂ djy≥ k`-bpsS c≠p ][m\ kp∂-l-



tZmkpIfn¬ GXm≠v ap∏-tXmfw ]cn-ip-≤∑msc ]pXp-Xmbn Imt\m-

\o-I-cn-®p (Ch-cn¬ 28 t]¿ AXmXp ]tZ-i-ß-fn¬ ]cn-ip-≤∑m-cmbn

t\c-sØ-Xs∂ AwKo-I-cn-°-s∏-´-h-cm-bn-cp-∂p). B c≠p kp∂-l-

tZm-kp-I-fn¬Xs∂ thsd 9 ]cn-ip-≤∑msc ]mtZ-in-I-ambpw AwKo-

I-cn®p. Cu aq∂p sIm√w sIm≠v CXb-[nIwt]sc ]cn-ip-≤∑m-

cmbn ]Jym]n-°m≥ Nne cmjvSo-b -Im-c-W-ßƒ D≠m-bn-cp-t∂m?

D≠v. 1453˛se IpkvX-¥o-t\mt]meo-kns‚ ]X-\-Øns‚

iXm_vZn ASp-Øp-h-∂n-cp∂ B Ime-L-´-Øn¬ djy≥k` ]uc-

kvXy-k-`-bpsS tIµ-ambn aq∂m-asØ tdmam F∂ t]cn¬ cq]w-

sIm≈p-I-bm-bn-cp-∂-Xn-\m¬ ap∏tXm \mev]tXm ]pXnb ]cn-ip-≤-

∑m-sc-°qSn \mak©n-I-bn¬ tN¿°p-∂Xv k`-bpsS ]Zhn Db¿Øn-

°m-´p-∂-Xn\p klm-bn®p.

F. Un. 1547˛1721 Ime-L-´-Øn¬ GXm≠v 150 ]cn-ip-≤∑m-sc-IqSn

\ma-I-cWw sNbvXp. ]t£, Ah-cn¬ 15 t]sc amXta k` C∂p

km¿h-Xn-I-ambn hW-ßp-∂p-≈p. 1721 apX¬ k`sb bYm¿∞-Øn¬

`cn-°p-∂Xv kp∂-l-tZm-km-Wv. Cu Ime-b-fhn¬ Bdp ]cn-ip-≤∑m-

sc-IqSn amXta s]mXp-h-W-°-Øn\p \ma-I-cWw sNbvXn- p-≈p. Ah-

cn¬ G‰hpw ][m\-s∏- Xv Ign™ iXm-_vZ-Øns‚ Ah-km-\-Øn¬

\ma-I-cWw sNø-s∏´ kmtcmhnse ]. skdm^nw BWv. B \ma-I-

cW \S-]-Sn-I-a-ß-fpsS kmam\yw icn-bmb Hcp hnh-cWw \ap°v

e`y-am-bn-´p-≈Xv Cß-s\-bm-Wv.

Imew sNbvX B¿®p_nj-∏v skdm-^nans‚ I_¿ ÿnXn-sN-

øp∂ `Zm-k-\-Ønse B¿®p_nj∏v I_-dn-¶¬ \S-°p∂ A¤p-X-

ß-sf-∏-‰n-bp≈ Hcp dnt∏m¿´v ]. kp∂-l-tZm-kn\v Ab-®p. ]. kp∂-

l-tZmkv AtX-∏‰n ka-K-amb Hcp At\z-j-W-Øn\p Iev]\ ]pd-

s∏-Sp-hn-®p. ]mY-anI At\zj-Ww Hcp _nj∏v 1892˛1894 hsc \SØn.

IqSp-X¬ At\z-jWw \S-Øp-∂-Xn\v Ahn-SpsØ k\ym-km-ia-

Øns‚ tijvTs\ Npa-X-e-s∏-Sp-Øp-Ibpw sNbvXp. At±lw 1897˛¬

AtX-∏‰n dnt∏m¿´v ka¿∏n-®p. Ah-km-\-ambn 1902 Pqsse 19 ˛\v

At\z-jWw ]q¿Øn-bm-°n-bn-cn-°p-∂-Xmbn km¿ NI-h¿Øn Hcp

]Jym-]\w ]pds∏-Sp-hn-®p. sXfn-hp-Iƒ ]cn-tim-[n-°p-hm≥ kp∂-

l-tZmkv kpZo¿L-amb kabw FSp-Øp. ]ns∂ ]cn-ip-≤s‚ `uXo-

Im-h-in-jvS-ßƒ ]cn-tim-[n-°p-hm≥ k`-bpsS A≤y-£\pw c≠p

_nj-∏p-amcpw Hcp bph-cmPmhpw a‰p Nnecpw AwK-ß-fm-bp≈ Hcp

IΩo-j≥ \nb-an-°-s∏-´p. Cu IΩo-j≥ AXns‚ dnt∏m¿´v kp∂-l-

tZm-kn\v ka-¿∏n-®p. kp∂-l-tZmkv Ct±-lsØ ]cn-ip-≤-\mbn ]Jym-



]n-°m\pw ]cn-ip-≤s‚ \ma-Øn¬ s]cp-\mƒ BtLmjw DØ-c-hn-

Sp-∂-Xn\pw Kh-s◊‚n-t\mSv At]-£n®p. 1903 P\p-hcn 26 ˛\v km¿

NI-h¿Øn HutZym-Kn-I-ambn DØ-chp ]pd-s∏-Sp-hn-®p. A\-¥cw

hnip-≤s‚ Aÿn-Iƒ s]mXp-h-W-°-Øn\p th≠n ]tXyIw

\n¿Ωn-°-s∏´ Hcp I√-d-bn-te°v am‰n ÿm]n®p.

Imt\m-\o-I-cW Imcy-Øn¬ tdmam-k- -bpsS \S-]-Sn-I-a-ßƒ Iptd-

°qSn hn]p-e-am-Wv. AXp c≠v L´-ß-fm-bn-´m-Wv. H∂p tijvTo-I-

cWw, as‰m∂p Imt\m-\o-I-c-Ww. hmßn-t∏mb Hcm-fns\ tijvT≥

AYhm A\p-Kr-lo-X≥ F∂ ]Zhn \evIp-IbmWv BZysØ ]Sn.

AXpIgn™v ho≠pw ]pXnb ]pXnb A¤p-X-ßƒ At±-l-Øns‚

I_-dn-¶¬ kw`-hn-®m¬ amXta hnip-≤≥ F∂ ]Z-hn-bn-te°v

At±lw Db¿Ø-s∏-Sp-∂p-≈p. AXn-\p≈ sXfn-ht\z-jWw km[m-

cW ]e h¿j-ß-fn-te°p \o≠pt]mIp-∂p. IqSmsX At±lw Hcp

hnip-≤-\√ F∂p hmZn-°p-∂-Xn\v kmØms‚ A`n-`m-j-I≥ (Devil’sAdvocate) Fs∂mcp km¶-ev]n-I-hy-‡n-sbbpw \nb-an-°p-∂p. Cßs\

]e km£n-I-sfbpw sXfn-hp-I-sfbpw ]cn-tim-[n®tijw amXta

Hcmƒ hnip-≤-\mbn ]Jym-]n-°-s∏-Sp-∂p-≈p.

\ΩpsS ]cp-ae ]pWy-hm-fs‚ hnip-≤- \m-a-I-c-W-Øn¬ Cßs\

hn]p-e-amb \S-]-SnI-a-ßƒ H∂pw D≠m-bncp∂n-√. ]cp-ae Xncp-ta-

\n-bpsS injy\pw ]uckvXy Hm¿Ø-tUmIvkv k`-bpsS Im-tXm-en-

°m-bp-am-bn-cp∂ ]. _tk-en-tbmkv Koh-dp-Kokv ZznXo-b≥ ImtXm-

en°m_mhm Xncp-a-\ psIm≠v 1947 [\p aq∂n\v ]pd-s∏-Sp-hn® Hcp

Iev]-\-bn-eqsS ]cp-ae Xncp-ta\n ]cn-ip-≤-\mbn ]Jym-]n-°-∏- p (1947

Xpemw 16 \v ]cp-ae skan-\m-cn-bn¬ tN¿∂- F-∏n-kvt°m-∏¬ kp∂-

l-tZmkv \n›-b-a-\p-k-cn-®mWv ]. ImtXm-en°m_mhm Cu Iev]\

]pd-s∏-Sp-hn-®Xv).

]cp-a-e-Øn-cp-ta\n 1848 Pq¨ 15-˛\v P\n-®p. InkvXph¿jw 1988

At±-l-Øns‚ 140-˛mw P∑-hm¿jn-I-am-Wv. 54-˛mw hb-kn¬ 1902 \hw-

_¿ 2˛\v At±lw Imew sNbvXp. 45 h¿j-ßƒ°p-tijw At±-

lsØ hnip-≤-\mbn ]Jym-]n-®p. Cßs\Xs∂-bmWv djy≥ k`-

bnepw hyh-ÿm-]n-X-amb kp∂-l-tZm-kv Imew XpSßpwapºp

sNbvXp-sIm-≠n-cp-∂-Xv. k`m-[n-]-\mb saXm-t∏m-eoØm Xs‚ ap≥Km-

ansb ]cn-ip-≤-\mbn \ma-Zm\w sNbvXp-sIm≠n-cp∂p.

BZn-a-k-`-bn¬ CXn-\p≈ \S-]-Sn-Iaw C√m-bn-cp-∂p. amtam-Zokm

G‰-h-cn¬ Hcmsf ip≤-\mbpw a‰p-≈-hsc A√m-sXbpw Icp-X-s∏-Sp-



∂-Xn-\p≈ Hcp am\-Zfiw bYm¿∞-Øn¬ A°m-eØv k`bn¬

D≠m-bn-cp-∂n-√. kv\m\w G‰ F√m-hcpw hnip-≤∑m¿ Bbn-cp-∂p.

F∂m¬ A°m-eØv k` ]. I\yIadn-bm-an-s\bpw At∏m-kvX-

e∑m-scbpw IqSmsX \mep Xcw ]cn-ip-≤∑m-sc-°qSn hW-ßn-bn-cp∂p.

1. hnizm-k-Øn-\p-th≠n klZm acWw ]m]n-®-h¿ ( hn. kvsX∏m-

t\mkv, C·m-Øn-tbmkv XpS-ßn-b-h¿).

2. hnizm-k-Øn-\p-th≠n acWw Hgn-sI-bp≈ ]oU A\p-`-hn-®-

h¿ (auZym\∑m¿).

3. kXy-hn-izmkw ]Tn-∏n® hnizm-k-ho-c∑m¿ (am¿ AØm-\m-

kntbmkv, hn. Iqdn-tem-kv XpS-ßn-b-h¿).

4. hnip-≤-Po-hnXw \bn®v kzm`m-hnI acWw ]m]n® Zb-dm--°m¿

(hn. At¥m-\n-tbmkv, ]t°m-an-tbmkv XpS-ßn-b-h¿).

Nne ]cn-ip-≤∑m¿ CXn¬ H∂n-e-[nIw hn`m-K-Øn¬s∏-Sp-∂-h-

cpap≠v. DZm. ]cn-ip-≤- _-tk-en-tbmkv. AXp-t]mse \ΩpsS ]cp-

ae ]pWy-hm-f\pw taev]-d™ aq∂pw \mepw hn`m-K-Øn¬ Dƒs∏-

Sp-∂p. ]m›mXy anj-\-dn-amcn¬ \n∂pw Ah¿ aqew \ΩpsS Bfp-I-

fn¬ Nnecn¬ \n∂p-w D¤-hn® ]m›mXy bp‡n-hm-Z-Øn-s‚bpw hnizm-

k-hn-]-coX-Øn-s‚bpw sISp-Xn-bn¬s]SmsX Hm¿Ø-tUmIvkv (k-

Xy-hn-izmk) k`sb kwc-£n® hnizmk hoc-\m-bn-cp∂p ]cp-ae

Xncp-ta\n. At±-l-Øns‚ A\n-X-c-km-[m-cWamb Pohn-X-hn-ip-≤nbpw

ktXyI k`m-hn-izm-ksØ∏‰n At±-l-Øn-\p≈ \nkvXp-e -Z-¿i-

\hpw ka-RvP-k-ambn ktΩ-fn-®n-√m-bn-cp-s∂-¶n¬ \ΩpsS Bfp-I-

fn¬ A[nI]¶pw t]m´-Ã‚ v bp‡n-hm-Z-Øns‚ Hmf-Øn¬s∏´p Hgp-

In-t∏m-Ip-am-bn-cp-∂p.

tdmam-k-`-bpsS ]mc-º-cy-Øn¬ Hcp ]cn-ip-≤-\mbn ]Jym-]n-°-

s∏-Sp∂ Bfn\v Ggp ]Z-hn-Iƒ D≠v:

1. Ip¿_m\ XIvkm-I-fn¬ At±-l-Øns‚ t]cv A\p-kva-cn-°-

s∏-Sp∂p.

2. k`-bpsS s]mXp ]m¿∞-\-I-fn¬ ]cn-ip-≤s‚ a≤y-ÿ-Xbv°v

bmNn-°p-∂p.

3. ]≈n-Ifpw tXmtWm-kp-Ifpw B \ma-Øn¬ ]Xn-jvTn-°-

s∏Sp∂p.



4. _en-]o-T-Øn\p apI-fn¬ Ah-cpsS NnXw hbv°p-∂p.

5. `uXo-Imh-ti-jn-∏p-Iƒ ]tXyI ]mX-ßfn¬ AS-bv°-s∏´p

s]mXp-h-W-°-Øn\p hbv°p∂p.

6. ]≈n-Iƒ Ah-cpsS s]cp-∂mƒ BtLm-jn-°p-∂p.

7. Ah-cpsS _lp-am-\m¿∞w hn. Ip¿_m\ A¿∏n-°-s∏-Sp-∂p.

ASn-ÿm-\-]-c-ambn Ch-sb√mw \ap-°p≠v . ]. KotKm-dn-tbmkv

amX-amWv \ap-°p≈ GI tZ-iob ]cn-ip-≤≥. am¿tØm-Ωm «olm

`mc-X-Øn\v shfn-bn¬\n∂p h∂v, ChnsS km£n-bmbn acn-®p.

At±lw \ΩpsS Imh¬]n-Xmhpw k`m-ÿm-]-I\pw A∏-kvtXm-e-

alm-Nm-cy\pw BWv. ae-¶c-bp-≈- A-∏kvtXmenI knwlm-k\w

At±-l-Øns‚ \ma-Øn-emWv Adn-b-s∏-Sp-∂-Xv.

`mKy-h-Xn-bmb hn. amXm-hn-s\bpw hn. a∞n-bmkpw ]ueqkpw

Dƒs∏-sS-bpff 13 At∏m-kvX-e-∑m-scbpw IqSmsX a‰p ]e hnip-≤-

∑m-scbpw \mw _lp-am-\n-°p-∂p. Ch-cn¬ Nne¿ ˛ Gen-bm, tbml-

∂m≥ am_vZm\m XpS-ßn-b-h¿ ]gb\nb-a -]n-Xm-°-∑mcpw a‰p Nne¿,

CuPn-]vXp-Imcpw Ko°p-Imcpw tdmam-°mcpw ]me-kvXo≥Imcpw kndn-

bm-bn-ep≈hcpw a‰p-am-Wv. DZm-l-c-W-ambn hn. kvtX^m-t\mkv ]e-

kvXo≥Im-c\pw, AØm-\m-tkymkpw Iqdn-temkpw CuPn-]vXp-Imcpw

_tk-en-tbmkpw KntKm-dn-tbmkpw tdmam-°mcpw C·m-Øn-tbmkpw

HkvXm-Øn-tbmkpw At¥ym-Iy-°mcpw Bbn-cp-∂p.

`mc-X-k-`-bnepw ]e hnip-≤-∑mcpw D≠m-bn-cp-∂n-cn-°mw. ]t£,

Ncn-X-Øn¬°qSn Ah-cpsS t]cp-Ifpw Hm¿Ω-Ifpw \ap°v e`y-am-

bn√ F∂p amXw. F∂m¬ CXm ]Xn-`m-im-en-bmb Hcp ]cn-ip-

≤≥ ˛ hmkvX-h-ambpw hnip-≤n-b-Wn™ Hcp ssZh-a-\pjy≥, Hcp

bYm¿∞ Bflob sshZy≥. Hcp ]cn-ip-≤-\mbn F∂pw temI-

saßpw hW-ß-s∏-tS≠ alm-⁄m\n ˛ ]cp-a-e-Xn-cp-ta-\n.

Cu hnip-≤s‚ ]tXy-I-X-Iƒ aq∂m-Wv. ]Y-ahpw ][m-\-hp-am-

bXv At±lw Hcp ]m¿∞\m a\p-jy-\m-bncp-∂p. ]mXn-cmbv°pw ]`m-

X-Øn\p apºpw F√m bmath-f-bnepw bmaa≤y-Øn¬t]mepw Xs‚

lrZbw ssZh-tØmSp tN¿∂n-cp∂p. Cu kpÿn-c-amb `‡n-bmWv

At±-l-Øns‚ apJØv Xnf-ßn-°-≠Xpw At±-lsØ Hcp bYm¿∞

hnip-≤-\mbn sXfn-bn-®-Xpw.

c≠m-a-Xmbn At±lw Hcp alm Kpcp-hm-bn-cp-∂p. ]KXv -cmb At±-



l-Øns‚ injy-hr-µw -Xs∂ At±-l-Øns‚ hodn-s‚bpw htNm-i-

‡n-bp-sSbpw DØ-a-km-£n-I-fmWv. alm-\mb h´-t»-cn¬ Xncp-ta-\n,

]. _tk-en-tbm-kv Ko-h-dpKokv ZznXo-b≥ ImtXm-en°m_mhm,

tIm\m´v amØ≥ aev]m≥, a´-bv°¬ Ae-Ivk-¥-tbmkv aev]m≥

F∂n-h¿ At±-l-Øns‚ injy-]-[m-\∑m-cm-bn-cp-∂p.

aq∂m-a-Xmbn At±lw Hcp \√ AP-]m-e-I-\m-bn-cp-∂p. C∂v Xpº

a¨, \nc-Ww, sIm√w F∂n-ßs\ aq∂mbn Adn-b-s∏-Sp∂ `Zm-k-\-

ß-fpsS GtIm-]n-®p≈ CSb\mbn ]h¿Øn®v, ]≈n-Ifpw kvIqfp-

Ifpw sI´n-∏-SpØv, tcmKn-I-sfbpw A\m-Y-scbpw ipiq-jn-®v, kphn-

tijw ]kw-Kn®pw At\Isc Be-bn-te°v B\-bn®pw k©-cn-®v,

]≈n-I-e-l-ßƒ ian-∏n-®v, ]m¿∞-\-bm¬ hk-¥-Isf imkn-®v

AS°n, XpS¿®-bmbn Xs‚ Poh-c‡w kz¥w BSp-Iƒ°p-th≠n

Hgp-°n-Xo¿Ø \√ CS-b≥.

`mcXw C∂p IrX-Ir-Xy-bmWv ˛ CXp-t]mse kzPo-hnXw apgp-

h≥ ssZh-Øns‚ hnip-≤nbpw kvt\lhpw km£m-Xv°-cn-°p-hm≥

]nd∂ Ip‰-a‰ Hcp ss]X-ens\ ]k-hn® `mc-Xmw_ C∂v [\y-

bmWv!

(awKfw ]cp-a-e-s∏-cp-∂mƒ kπn-sa‚ v, \hw_¿ 2, 1994)



3hnhm-lhpw

IpSpw-_-Po-hn-Xhpw

kz¿K-Øn¬ hnhmlw Ign-bv°p-∂p-an-√; Ign®p sImSp-°p-∂p-an-√.

AhnsS ac-W-an-√. AXp-sIm≠v P\-\-hp-an-√. hnhm-l-Øns‚bmh-

iy--hp-an-√ (hn. eqt°m. 20:27--˛39).

hnhm-lhpw IpSpw-_-Po-hn-Xhpw Cu ico-c-Ønepw Cu temI-

Ønepw \mw Pohn-°p∂ Ime-tØ-bp-≈q. Cu ico-c-Øn¬ \n∂p

\mw hmßn-t∏m-Ip-tºmƒ ÿe-Ime ]cn-an-Xn-bp≈ Cu temIhpw

Xmt\ Xntcm-[m\w sNbvXn-´v h¿Wn-°m-h-X-√mØ as‰mcp temI

hyh-ÿn-Xn-bn-te°p \mw ]th-in-°p-∂p. AhnsS amem-J-am-sc-

t∏mse \mapw P\-\-a-c-W-ßtfm ÿe-Ime ]cn-an-X-nItfm C√mØ

Hcp a\p-jy-cm-in-bm-bn-Øocp∂p.

AX-ns‚bpw ASpØ temI-amb ]p\-cp-∞m\ temI-Øn¬ ]pXnb

icocw \ap°p e`n-°p-∂p-sh-¶nepw Ahn-sSbpw P\-\-a-c-W-ßtfm

hnhml_‘-ßtfm Cs√∂p I¿Ømhv \sΩ ]Tn-∏n-°p∂p (hn.

eqt°mkv 20:35˛36).

k\ym-kn-am¿ F∂p ]d-bp-∂-h¿ B ]p\-cp-∞m\ PohnXw Chn-

sS-h®p Xs∂ Pohn-°p-hm-\m-K-ln-°p-∂-h-cm-Wv. Cµn-b-ß-fpsS

XrjvW-Isf kwb-a\w sIm≠v HXp°n \nb-¥n-®p PUsØ emL-

h-s∏-Sp-Øn, ssZh-cm-Py-Øn-\p-th≠n Xß-sf-Øs∂ ]q¿W-a-mbn Hcp-

°p-∂-h-cmWp Xm]-k-∑m¿.

F∂m¬ F√m-hcpw AXp-t]mse Xm]-k-∑m-cm-I-W-sa-∂√ k`

]Tn-∏n-°p-∂-Xv. hnhmlw k`-bn¬ _l-pam-\y-amWv; hnhmlPohn-

XsØ A]-am-\n-bv°p-Itbm XcwXmgvØn-°m-Wn-°p-Itbm sNbv-

hm\pw Hcp InkvXob Xm]-k\pw A[n-Im-c-an-√. "hnhmlw F√m

hn[-Ønepw _lp-am\yw; mcym- ¿Ør-_‘w \n¿Ω-e-am-bn-cn-°m\pw'

F∂v F_mb teJ\w 13:4 ¬ ImWp-∂p.



kwb-a-\-an-√m-Ø-h¿°p-≈-X√ hnhm-l Pohn-Xw. icn-bmb Bfl-

kw-b-a\w sImt≠ InkvXob hnhm-l-Po-hn-XsØ bYm¿∞-Øn¬

^e-`q-bn-jvT-am-°m≥ km[n-°p-I-bp-≈q. t\mºp Znh-k-ß-fn¬ amX-

a-√, A√mØ ka-b-ß-fnepw Imam-th-i-am-X-`-cn-X-cmbn hnhm-l-_-

‘-Øn¬ G¿s∏-Sp-hm≥ InkvXob Zº-Xn-Iƒ°p km[y-a-√. kl-

Z-º-XntbmSp≈ bYm¿∞ kvt\l-an-√m-Øn-SØp hnhm-l-_-‘w ]m]-

I-c-am-bn-Øo-cp-∂p.

\ΩpsS I¿Ømhv Xs‚ ]Ya AS-bmfw (A-¤p-Xw) ]h¿Øn-

®Xv Hcp hnhm-l-hn-cp-∂n-embncp∂-t√m. thZ-]p-kvX-I-Øns‚ A¥n-

a-`m-KØpw \mw ImWp-∂Xv Hcp hnhm-l-am-Wv. ]cn-ip≤ Bflmhpw

k`-bm-Ip∂ h[phpw HØp InkvXp-hm-Ip∂ hcs\ "hcnI' F∂p

hnfn-°p∂ henb alm-c-lkyw (sh-fn. 22:17). kz¿Kob Du¿t«-am-

Ip∂ "Ip™m-Sns‚ h[p-'hns\ k¿hm-e-¶m-c-hn- q-jn-X-bmbn amemJm

shfn-∏m-Sp-Im-cs\ ImWn®p sImSp-°p-∂p (sh-fn. 21:2, 9; 19:7, 9).

F∂m¬ hnhml_‘-Øn-s∂-Xn-cm-bp-≈-XmWv hy`n-Nm-c-sa∂

]m]w (hn. eqt°mkv 16:18; F_mb 13:15). Zº-Xn-Iƒ Xßƒ°p≈

PUnI taml-ßsf ]qcn-∏n-°m≥ th≠n-bp-≈-X√ hnhml_‘w.

c≠p a\p-jy-hy-‡n-Iƒ InkvXp-hn¬ H∂m-bn-Øo¿∂v ]c-kv]c

kvt\l-Øn¬ Bbp-jv°mew apgp-h≥ Pohn-°p-∂-Xn-emWp bYm¿∞

InkvXob hnhm-l-_-‘w. Ah¿ ]c-kv]cw klm-bn-°p-Ibpw i‡n-

s∏-Sp-Øp-Ibpw sNbvXp-sIm≠v Htc-I -hy-‡n-bmbn k¬°¿Ω-ßƒ

A\p-jvTn-®p-sIm≠v Pohn-°p-∂-Xn-emWv Hcp InkvXob hnhm-l-

Øns‚ tijvT-X -sh-fn-s∏-Sp-∂-Xv. B ]c-kv]-c-kvt\-l-tØbpw hniz-

kvX-Xsbbpw h©n-°p-∂-XmWv hy`n-Nm-cw. AXn\p ITn-\-in-£-

bmWp k`-bn¬ hn[n-®n-cn-°p-∂Xv.

henb Hcp ]c-a-c-l-ky-amWp hnhm-l-_-‘-Øn¬ Dƒs°m-≈p-

∂Xv. \mw F√m-hcpw hy‡n-Iƒ F∂ \ne-bn¬ ]q¿-W-c-√; Awin-

Iƒ amX-am-Wv. as‰mcp hy‡n-bp-am-bp≈ hnhm-l-Øns‚ kºq¿Æ

kwe-b-\Øn¬°qsS \mw A\p-`-hn-t°-≠-Xv, k`bpw InkvXphpw

XΩn-ep≈ kvt\l-Øn-ep≈ kweb\w Xs∂-bm-Wv. a\p-jy≥ ssZh-

hp-ambn H∂m-bn-Øo-cp-∂-Xns‚ Hcp ]Xo-I-amWv hnhm-l-_-‘w. Zº-

Xn-I-fp-tSbpw ]pXnb a\pjyhy‡n-I-fm-Ip∂ Ip™p-ß-fp-tSbpw

kz`mh skujvShw hm¿sØ-Sp-°p∂ ]cn-ip≤ aqi-bmWv Hcp

InkvXob IpSpw-_w. AXp hnip-≤hpw A\p-K-lo-Xhpw Xs∂.

Xm]-k-Po-hn-Xhpw IpSpw-_-Po-hn-Xhpw c≠p hn[-Ønep≈ ssZh



hnfn-I-fm-Wv. H∂p as‰m-∂nt\°mƒ tijvT-sat∂m tami-sat∂m

k` ]Tn-∏n-°p-∂n-√. c≠p hn[-Øn-ep≈ ssZh-hn-fn-Ifpw k` hf-cp-

∂-Xn\v Hcp-t]mse Bh-iy-am-Wv. Xm]-k-Po-hn-X-Ønepw IpSw-_-Po-

hn-X-Ønepw Htc ]cn-ip-≤m-flm-hns‚ ]h¿Ø-\-am-Wp-≈-Xv. IpSpw-

_-Po-hn-X-an-s√-¶n¬, F√m-hcpw Xm]-kcpw X]-kzn-\n-I-fp-am-Ip-s∂-

¶n¬, k` C√m-Xm-Ip-at√m.

bp‡n-bn¬ amXw A[n-jvTn-X-amb \ho\Nn¥bv°v CsXm∂pw

a\- n-em-°p-hm≥ Ign-hn-√. Aßn-s\-bp≈ B[p\n-I-X-tbbpw bp‡n-

tbbpw A\p-[mh\w sNøp-∂h¿ hnhm-l-Po-hn-XsØ Ima-]q-c-W-

Øn-\p≈ D]m-[n-bmbn amXw ImWp-∂p. B hn[-Øn-ep≈ hnhm-l-

_-‘-ßƒ hnPbw hcn-°p-∂n√; Hcp \√ IpSpw-_-Po-hn-X-Øn\p \nZm-

\-ambnØocp-∂n√; Zº-Xn-I-fp-tSbpw Ip™p-ß-fp-tSbpw Pohn-X-Øn\v

ASn-ÿm-\-]-c-amb tZmjw sNøp-∂p.

Hcp InkvXob a\p-jys‚ kzm¿∞-Xsb Imcy-ambn \o°p-hm≥

Hcp hnhm-l-_-‘-Øn\p km[n-°p-∂n-s√-¶n¬ AXp InkvXob hnhm-

l-am-sW∂p ]d-bm≥ ]bm-k-am-Wv. C∂-sØ-°m-eØp hnhmlw

IqSm-sX-bp≈ hnhm-l-_-‘-Øn-te-°p ]e bph-P-\-ßƒ IS-∂p-t]m-

Ip-∂p-sh∂p ]d-bp-∂Xp kmaqly aqey-ß-fpsS hn\m-i-\-Øn\p

amXta hgn-sX-fn-bn-°p-I-bp-≈p.

hnhmlw _lp-am\yw; hnhm-l-_‘w Ip‰-a-‰-Xv. hnhm-l-Øn¬-

°qsS ssZh-XzsØ al-Xz-s∏-Sp-Øp-hm-\p≈ ssZh-hn-fn-bmWp

InkvXob IpSpw_Pohn-X-Øns‚ ASn-ÿm-\w. hnhmlw IqSmsX

Xs∂ kzm¿∞-an-√m-Ø-h-cm-bn-Øo¿∂v ssZhsØ al-Xz-s∏-Sp-Øp-

hm-\p≈ hnfn-bmWv Xm]-k-Po-hn-X-Øn-∂Sn-ÿm-\w. c≠pw Hcp k`-

bn¬Ø-s∂. c≠pw ssZh al-Xz-Øn-∂m-bn-Ø-s∂.

(]ptcm-ln-X≥ amkn-I-bn¬ \n∂pw)



4

]utcm-lnXyw

AXns‚ cq]hpw ASn-ÿm-\hpw

InkvXob ]utcm-lnXyw kw_-‘n-®p≈ \ΩpsS [mc-W-Iƒ

]eXpw ]uckvXy k`m ]mc-º-cy-Øn\v \nc-°m-Ø-h-bm-Wv.

G‰hpw henb sX‰n-≤m-c-W-Iƒ c≠m-Wv.

1. ]ptcm-ln-X¿°-√msX Aflm-b-°m¿°v ]utcm-lnXy \¬hcw

C√ F∂ A_-≤w.

2. ]ptcm-ln-X≥ F∂v ]d-bp∂Xv ]mY-an-I-ambn Iio-i-∑msc Dt±-

in-®m-sW-∂pw, taev]-´-°m-c\pw a‰p-sams° Gsd-°psd Iio-i-∑m¿-

°p≈ ]´Xzw amX-ta-bp≈p F∂pw D≈ sX‰n-≤m-c-W.

Ch c≠n-t\bpw Xncp-Øp-hm≥ ]utcm-lnXy \¬h-c-sØ-°p-dn-

®p≈ Hcp ka-K-]-T\w Bh-iy-am-Wv. ]m›mXyk`-I-fpsS D]-tZ-i-

Øn¬ \n∂pw \mw FSpØpsh®n-´p-≈h ]eXpw Xmsg hbv°msX

Cu ka-K-]-T\w km≤y-hp-a-√.

ASn-ÿm-\-]-c-amb H∂p c≠p Imcy-ßƒ ]tXy-In®pw \ΩpsS

]´-°m-cpsS Adn-hn-\mbn Nq≠n-°m-´n-s°m-≈-s´.

H∂ma-Xmbn sIml-t\mbpw Iio-imbpw XΩn-ep≈ hyXymkw.

kpdn-bm-\n-bnse Cu hm°p-I-fpsS Ko°v X¬k-aw hiereus F∂pw

presbyteros F∂p-am-Wv. kpdn-bm-\n-bn¬ Imtl≥ F∂ Inbm-]-Z-

Øn\v _en-b¿∏n°pI, ]utcm-lnXyhrØn \nh¿Øn-°pI F∂m-

W¿∞w. ""aviotlm FXvIm-\m≥ __vkm¿ A¬ ssItkm'' F∂v

]d-™m¬ ""aninlm PU-Øn¬ ac-Øn-t∑¬ _en-b¿∏n-°-s∏´p''

F∂m-W¿∞w. Imjotjm (qashisho -˛ kpdn-bm-\n-bn¬ ""i'' Imcw

C√ F∂-dn-bm-a-t√m) F∂v ]d-™m¬ aq∏≥, hr≤≥, hey-∏≥ F∂m-

W¿∞w. aqe-Inb Imjv F∂ ]Z-Øns‚ A¿∞w ""hb- m-hpI''

F∂v Xs∂ `c-Wm-[n-Imcn F∂p≈ A¿∞w Cu ]Z-Øn\v ]n∂o-Sp-

≠m-bn. Hcp ]iv\w Xo¿°p-hm≥ Ab-bv°-s∏´ aq∏≥ F∂ A¿∞-



Øn¬ presbyteros F∂ Ko°v ]Z-Øn\v Aw_m-k-U¿ F∂-b¿∞-

hp-ap-≠v. 2 tImcn¥n 5:20 ˛epw Ft^ky 9.20 ˛epw Cw•o-jn¬ am-bassador F∂v ]cn-`m-j-s∏-Sp-Øn-bn-´p-≈n-SØv Ko°v aqe-Øn¬ In-S-

°p-∂Xv presbuomen, presbuco F∂o Inbm-]-Z-ß-fm-Wv. ]pXnb\nb-

a-Øn¬ Cu presbuteroi (_-lp-h-N-\w) A[n-Ihpw D]-tbm-Kn-°p-∂Xv

Ck-tb¬ P\-X-bpsS `c-Wm-[n-ImcnIsf-°p-dn-®mWv; A√msX

blqZ ]ptcm-ln-X-∑m-sc-°p-dn-®-√. 67 ]mhiyw Cu ]Zw D]-tbm-Kn-

®n-´p-≈-Xn¬ 64 Dw _lp-h-N-\-am-sW-∂p-≈Xv ]tXyIw it≤-b-am-

Wv.

Iio-imbv°v sIml-\qtkm As√-¶n¬ ]utcm-ln-Xy-hp-ambn

]gb \nb-a-Øn¬ _‘-sam-∂p-ap -≠m-bn-cp -∂n-√. `c-W-Øn¬

tamisb klm-bn-°p-∂-Xn\v th≠n hnfn-bv°-s∏- v, Bbn-c-ß-fp-tSbpw

\qdp-I-fp-sSbpw ]Øp-I-fp-tSbpw ta¬ \ymbm-[n-]-Xn-am-cmbn \nb-an-

°-s∏-´-h-cmWv (]pd-∏mSv 15:24˛26) Iio-i-∑m¿.

sImlt\m As√-¶n¬ lnb-sdhvkv F∂ ]Zw ]pXnb\nb-a-Øn¬

InkvXob ]ptcm-ln-X-∑msc Dt±-in®v D]-tbm-Kn-°p-∂n-√. ]ptcm-ln-

X≥ F∂ ]Zw H∂p-In¬ t]K≥ (A.- ]. 14:13) As√-¶n¬ blqZ

]ptcm-ln-X-∑msc°pdn-°p∂p (eq-t°m. 1:5, 5:14, 6;4, 10:31, 17:14). As√-

¶n¬ I¿Øm-hn-s\tbm (sl-_mb 10:21) I¿Øm-hn¬ hniz-kn-°p∂

F√m-h-sc-bptam (shfn-]mSv 1:6, 5:10, 20:6) Dt±-in-°p-∂p.

Imio-timbpw sIml-t\mbpw H∂-√. H∂m-a-tØXv `c-W-tØbpw

c≠m-a-tØXv _en-tbbpw Ipdn-°p-∂p.

k`m ]mc-º-cy-Øns‚ BZna \q‰m-≠p-I-fn¬ Iio-i-∑msc ]ptcm-

ln-X-∑-m¿ (sIm-lvt\) F∂v hnfn-®n-cp-∂n-√. ]gb ]mc-º-cy-Øn¬

AXm-bXv aq∂mw iXm-_vZ-Øn\v apºv sIml-t\m, hiereus, sacerdos(latin) F∂ ]Zw Fhn-sS-sb-¶nepw InkvXob ]utcm-ln-Xy-tØm-S-

\p-_-‘n-®p-]-tbm-Kn-°p-∂p-s≠-¶n¬ AXv F∏n-kvtIm-∏msb Dt±-in®p

Xs∂bmWv. A°m-e-Øv Hmtcm CS-h-Ibv°pw Hcp F∏n-kvtIm-∏mbpw

]¥t≠m AXn¬ IqSp-Xtem Iio-i-∑mcpw Gtgm IqSpXtem siΩm-

»-∑m-cp-ap-≠m-bn-cp-∂p. _en-b¿∏-W-Øn¬, AXm-bXv ]cn-ip≤

Ip¿_m-\-bn¬ Ft∏mgpw B≤y£w hln-®n-cp-∂Xv F∏n-kvtIm∏m

Xs∂-bm-bn-cp-∂p.

\nJym kp∂-l-tZm-kn\p tijw IpkvX-¥o-t\mkv cmPm-hns‚

Ime-Øp-≠mb henb hnI-k-\-Øn¬, \qdw-K-ß-fp-≠m-bn-cp∂ CS-

h-I-bn¬ s]s´∂v AwK-kwJy ]Xn-\m-bn-c-°W-°n-∂m-bn. At∏m-



gmWv hn. Ip¿_m\ Hcn-S-h-I-bnse ]e-bn-SØv sh®v \S-Øm-sa∂pw

NneXn¬ F∏n-kvtIm-∏m-bpsS ÿm\Øv Iio-imbv°v \n¬°mw

F∂pw D≈ hyh-ÿn-Xn-bp-≠m-bn-Øo¿∂-Xv. hnImcn As√-¶n¬

hnIm¿ F∂ ]Z-Øn\v ]Xn-\n-[n, Hcm-fpsS ÿm\Øv \n¬°p∂

as‰m-cmƒ F∂m-W¿∞w.

Hcn-S-hI hnImcn B CS-h-I-bpsS amt\-Ptcm DS-a-ÿt\m A√.

CS-h-I-bpsS CS-b≥ F∏n-kvtIm-∏m-bm-Wv. F∏n-kvtIm-∏msb

IqSmsX CS-h-Ibn√. CXmWv Hm¿Ø-tUmIvkv k`-bpsS ]mc-º-

cyw. CXv a\-kn-em-°m-sX-bmWv Nne tImSXnhn[n-I-fnepw CS-h-I-

°m¿°v CjvS-ap≈ saXm-t∏m-eo-Ømsb kzoI-cn°mw F∂ hn[n-

bp-≠m-°n-bn-cn-°p-∂-Xv.

AXpsIm≠v CS-hI F∏n-kvtIm-∏m-bp-tS-Xm-sW-∂¿∞-an-√.

Iioim s]kv_n-‰dn F∂p ]d-bp∂ kaq-l-Øns‚ AwK-am-Wv.

F∏n-kvtIm∏m F∏n-kvtIm-∏¬ tImtfPv F∂v ]d-bp∂ kaq-l-

Øns‚ AwK-am-Wv. siΩm-»\pw ipiq-jI kaq-l-Øns‚ AwK-am-

Wv. Cu aq∂p kaq-l-ßfpw \ne-sIm-≈p-∂Xv k`-bm-Ip∂ henb

kaq-l-Øns‚ sI´p-]-Wn°pw Bflob h¿≤-\bv°pw th≠n-bm-Wv.

F∏n-kvtIm-∏¬ tImtfPv As√-¶n¬ F∏n-kvtIm-∏¬ kp∂-l-

tZmkv, Iio-i∑m-cpsS kaq-ltØbpw siΩm» kaq-l-tØbpw

hnizm-kn-I-fpsS kaq-l-tØbpw hn´v, kz¥ CjvS-]-Im-c-tam, kz¥

A[n-Imcw sh®p sImt≠m H∂pw ]h¿Øn-®p-Iq-Sm. sNøp-∂-sX√mw

k`-bpsS D∂-a-\-Øn\pw A`n-hr-≤n°pw th≠n-bm-bn-cn-°-Ww.

F∂m¬ F∏n-kvtIm-∏¬ kaq-l-Øn-s‚bpw AXns‚ ]Xn-\n-[n-bp-

sSbpw Hu]-Nm-c-nI-amb A[n-Im-c-s∏-Sp-Ø¬ IqSmsX Hcp Iio-

imbv°v sIml-\qtkm As√-¶n¬ _en-b¿∏Ww \S-Øp-hm≥ Ah-

Im-i-an-√. saXm-t∏m-eo-Øm-tbmSv adp-X-en-bv°p-tºmƒ Xs∂ ]´-Xz-

Øn¬ \n∂v hoWp-t]m-Ip-sa∂v ]´wsImS-bpsS Aa-tem-Kn-bm-bn¬

kΩ-Xn®v H∏n´h-cm-Wt√m Iio-i-∑m¿.

]utcm-lnXy \¬hcw k`bv°v apgp-h-\m-bn-´mWv \¬I-s∏-´n-cn-

°p-∂-Xv. AXp-sIm-≠mWv ""]utcm-lnXy \¬h-c-ap≈ \ns‚ CS-

hI'' F∂ ]tbmKw hn. Ip¿_m-\-bn¬ ImWp-∂-Xv.

Ip¿_m-\-bn¬ ]cn-ip≤ _en-b¿∏n-°p-∂Xv I¿Ømhmb tbip-

an-inlm Xs∂-bm-Wv. F∂m¬ Cu ]utcm-lnXy ipiq-j-bn¬ Xs‚

ico-c-Ønse Ah-b-h-ß-fmb F√m hnizm-kn-Ifpw `mK-`m-°p-I-fm-

Ip∂p.



AtX kabw Xs∂, alm-]p-tcm-ln-X-\mb I¿Øm-th-ip-a-in-lm-

bpsS ImW-s∏´ cq]-ambn _en-]o-T-Øn≥ apºmsI \n¬°p-∂Xv

F∏n-kvtIm-∏mbpw F∏n-kvtIm-∏m-bn-√m-Ø-t∏mƒ At±-l-Øm¬ A[n-

Im-c-s∏-Sp-Ø-s∏-´n´p≈ Iio-im-bp-am-Wv.

F∏n-kvtIm-∏m-bpsS A[n-Im-c-s∏-Sp-Ø¬ IqSm-sX-bp≈ _en-bn¬

]utcm-lnXy \¬h-c-Øns‚ ]q¿Æ-X-bp-s≠∂v ]uc-kvXy-k` hniz-

kn-°p-∂n-√.

Cu hnj-b-sØ-°p-dn®v ]e sshZo-Icpw tNmZy-ßƒ tNmZn-®n-´p-

≈XpsIm≠mWv CXbpw Fgp-Xn-b-Xv. BZn-bn¬ F∏n-kvtIm-∏mbpw

Iio-imbpw XΩn¬ hyXym-k-sam-∂p-an-√m-bn-cp∂p F∂-Xn\v henb

sXfn-shm-∂p-an-√. Nne ]m›mXy ]Tn-Xm-°ƒ Aßs\ ]d-™Xp

sIm≠p amXw AXv kXy-am-hp-∂n-√.

F∂m¬ CXns‚ Hcp-hiw ad∂p If-b-cp-Xv. ]utcm-lnXyw F∂p-

≈Xv F∏n-kvtIm-∏m-bm-Ip∂ GI hy‡n-bn-e√ \nt£-]n-bv°-s∏-´n-

c-n°p-∂-Xv. AXns‚ ASn-ÿm\w k`bv°v ssZhw \¬In-bn-´p≈

\¬h-camWv. k`bv°v s]mXp-th-bp≈XmWv ]utcm-lnXyw. k`bv°v

apgp-h\pw th≠n-bp-≈-Xm-Wv F∏n-kvtIm-∏m-bpsS ]tXyI ]utcm-

ln-Xy-hpw. B ]tXyI ]utcm-ln-Xy-Øns‚ Npa-X-e-Iƒ Xs‚

hy‡n-]-camb \ne-bn¬ \n¿∆-ln-bv°p-hm≥ At±-l-Øn\v km≤y-a-

√. ]´w sImS ipiq-j-bn¬ k` apgp-h-\p-am-Wt√m kw_-‘n-b-v°p-

∂-Xv. amX-a√ F∏n-kvtIm∏m Il-\qtkm As√-¶n¬ Ko°n¬ hierateuma F∂v ]d-bp∂ kaq-l-Øns‚ Xe-h-\m-bn-´mWv ]utcm-

lnXyhrØn-Iƒ A\p-jvTn-°p-∂-Xv. F∏n-kvtIm-∏m-tbmSp IqsS Iio-

i-∑mcpw siΩm-»-∑mcpw Cu ]tXyI ]utcm-ln-Xy-hr-Øn-I-fn¬ mK-

`m-°p-I-fm-Ip∂p. Presbytery As√-¶n¬ Presbyterium F∂v ]d-bp-∂-

XmWv ]mc-º-cy-a-\p-k-cn-®p≈ `Zm-k\ Iu¨kn¬. Xs‚ Iio-i-

∑m-tcm-Sm-tem-Nn-®pw Ah-cpsS kl-I-cW-tØmSp IqSn-bp-amWv F∏n-

kvtIm∏m Xs‚ ]utcm-lnXy Npa-X-e-Ifpw `c-W-Im-cy-ßfpw

\n¿∆ln-t°-≠-Xv. F∏n-kvtIm∏m tamWm¿Jn-bv°¬ (Monarchical)Bbn ]h¿Øn-°p-hm≥ ]uckvXy ]mc-ºcyw A\p-h-Zn-°p-∂n-√.

Hcp I¨kn-e-nb¿ LS-\-bn¬ (Conciliar Structure) \n∂p-sIm-≠mWv

At±lw ]h¿Øn-°p-∂Xv. Hcp hiØv F∏n-kvtIm-∏¬ kn\Upw

adp-h-iØv Xs‚ `Zm-k-\-Ønse Il-t\-∑m-cpsS kwLhpw Cu

I¨kn-en-b¿ LS-\-bpsS `mK-ß-fm-Wv.

CXv ad∂v kz¥ CjvS-]-Imcw ]Tn-∏n-°p-Ibpw `cn-°p-Ibpw

sNøp∂ saXm-t∏m-eoØm k`-bpsS ap≥]n¬ Ip‰-°m-c-\m-Wv.



CXn-s∂-√m-ap-]-cn-bmbn saXm-t∏m-eo-Øm-tbmSp IqsS, P\-ßƒ°v

th≠n-bp≈ ]m¿∞-\-bnepw PmK-c-W-Øn-epw, D]-hm-k-Ønepw kZm

\nc-X-cm-Ip-∂-h-cmWv Iio-i-∑m¿. Cu ]m¿∞-\m-`m-K-`m-KnXzw Il-

\q-km-bpsS ][m-\-`mKw Xs∂-bm-Wv.




5

hn. Ipº-kmcw ]mc-º-cy-Øn¬

1. k`-bpsS A[nImcw

hn. k`-bpsS AXn-]-[m-\-amb A[n-Im-c-amWp sI´p-hm\pw Agn-

°p-hm\pap≈ A[n-Im-cw.

"]m]w tamNn-°m-\p≈ A[n-Imcw ssZh-Øn-∂-√msX a‰m¿s°-

¶n-ep-apt≠m?' I^¿∂-lq-anse blqZ-∑m¿ I¿Øm-hns‚ ap≥]n¬

h®p tNmZn® tNmZy-am-Wn-Xv. "D≠v, a\p-jy-]p-X\v A[n-Im-c-ap≠v'

F∂p I¿Ømhv adp-]Sn ]d-bpI amX-a-√, ]m]-tam-N-\-Øns‚ Zriy-

e-£y-ambn \mep t]¿ ta¬∏pc s]mfn®p Ib-dn-t∑¬ Iotgm-´n-d-

°nb Xf¿hm-X-tcm-Knsb Fgp-t∂-ev-]n®p \S-Øp-Ibpw sNbvXp (hn.

eqt°mkv 5:18˛24).

B A[n-Im-c-amWv a\p-jy-]p-X-\mb tbipanin-lm, A∏-kvtXm-

e-∑m¿ hgn k`bv°p kΩm-\n-®n-´p-≈Xv (hn. aØmbn 16:19, 18:18).

F¥mWo sI´p-hm\pw Agn-°p-hm-\p-ap≈ A[n-Imcw? aq∂p Xc-

Øn¬ AXns\ hymJym-\n-°mw. 1. \njn-≤-am-bXv A\p-h-Zn-°m-\pw,

A\p-h-Zn-bv°-s∏-´Xp \ntcm-[n-∏m\pw D≈ A[n-Imcw; 2. k`-bn¬

\n∂p apS-°p-hm-\pw, apS°p am‰p-hm-\p-ap≈ A[n-Imcw; 3. ssZh-tØmSv

A\p-c-RvPn-∏n-°m\pw, A\p-c-RvPn-∏n-°m-Xn-cn-°m-\p-ap≈ A[n-Im-cw.

2. A∏-kvtXm-enI ]mc-ºcyw

A∏-kvtXm-enI ]mc-º-cy-Øns‚ AXn-]p-cm-X\ tcJ-bmb

UnUmtJ (Didache) bn¬ ss«lnI D]-tZiw Cßs\ ImWp-∂p:

"\nßƒ k`-bn¬ \nß-fpsS ]m]-ßsf G‰p-]-d-bWw; Ip‰-ap≈

a\xkm£n-tbmsS \nßƒ s]mXp Bcm-[-\-bn¬ kw_-‘n-°m≥

Xp\n-b-cp-Xv. I¿Øm-hns‚ Znh-k-Øn¬ \nßƒ Hcp-an®p IqSn A∏w

apdn-°p-I; kvtXmX_en A¿∏n-°p-I. \nß-fpsS _en hnip-≤n-bp-

≈-Xm-Im≥ th≠n, BZyta \nß-fpsS ]m]-ßsf G‰p-]-d-bp-I.



Ip¿∫m-\-b\p`-hn-°p-hm≥ th-≠n-bmWp ]m]-ßƒ G‰p-]-d-bp∂-

sX∂pw A\p- -hn-°p-∂h¿ amXw G‰p-]-d-™m¬ aXn-sb∂pw D≈Xp

sX‰mb ]Tn-∏n-°-emWv. k`-bmWp hn. _en A¿∏n-°p-∂-Xv. k`-

bnse F√m AwK-ßfpw ]c-kv]cw £an-°p-Ibpw A\p-c-RvP\w

]m]n-°p-Ibpw sNbvsX-¶n¬ amX-ta, k`-bpsS _en hnip-≤-am-I-

bp≈q F∂mWv «ol-∑m¿ \sΩ ]Tn-∏n-®n-´p-≈-Xv. Ip¿_m-\-b¿∏n-

°p-∂-Xp ]ptcm-ln-X≥ amX-a√, hn. amtΩm-Zokm G‰n-´p≈ F√m

hnizm-kn-Ifpw Hcp-an-®m-Wv. Ah-cn¬ ]m]w D≠m-I-cp-Xv. Ah¿

XΩnepw sshcp-≤y-ßtfm sshcm-Kytam D≠m-I-cp-Xv. F√m-hcpw ssZh-

tØmSpw ]c-kv]-chpw A\p-c-RvPn-X-cmbn, GI-i-co-c-am-bn-Øo¿∂p

sIm≠p thWw hn. Ip¿∫m-\-b¿∏n-°p-hm≥. CXmWp ss«ln-tIm-

]-tZ-iw. A√msX Ipsdt∏¿ tamN\w ]m]n®pw Ipsd-t∏¿ Xß-

fpsS ]m]-ßƒ a\x- m-£n-bn¬ h®p-sIm≠pw hn. Ip¿∫m-\-bn¬

kw_-‘n-°-W-sa-∂√.

]m]-tam-N-\-Øns‚ ][m\ ]Inb amtΩm-ZokmbmWv. Ipº-km-

c-a-√. ]m]-Po-hn-XsØ Dt]-£n-®v, ho≠pw P\-\-Øns‚ amtam-Zokm

(I-pfn) ]m]-n°p-∂-XmWv bYm¿∞ ]m]-tam-N\ "IqZm-i.' AXp

]ns∂-bm-h¿Ønbv-t°-≠-bm-h-iy-an√ F∂p amXw. Ipfn-®-h≥ Imep

Igp-In-bm¬ amXw aXn (tbm-l. 13:10). Aßn-s\-bp≈ Imep Igp-I-

emWp ]´-°m-cs‚bSp-°-ep≈ ]m]w G‰p-]-d-®nepw ]m]-tam-N\-]m-

]-\-hpw.

3. ]Z-ßƒ

"Ipº-kmcw' F∂ \ΩpsS Ct∏m-gsØ ]Zhpw ]Xnhpw t]m¿Øp-

Kokv ItØm-en-°-cn¬ \n∂p In´n-b-Xm-sW∂p tXm∂p-∂p. Cw•o-

jn¬ auricular Confession F∂p- ]-d-bp∂ ]ptcm-ln-Xs‚ sNhn-bn¬

]m]-ßsf G‰p-]-d-bp∂ ]Xnhv hfsc ]pcm-X-\-a√. ad auriculam F∂

em‰n≥ ]tbm-K-Øn\p "sNhn-bn-te°v' F∂m-W¿∞w. Confessio adauriculam F∂ em‰n≥ ]tbm-K-Øn¬ \n∂m-bn-cn-°Ww "Ipº-kmcw'

F∂ ae-bm-f-]-Z-Øns‚ D¤-hw. kpdn-bm-\n-bn¬ G‰p-]-d-®n-¬ F∂-

Xn\p "autZym-\qtXm' F∂mWp hm°v. ]t£ Cu hm°n\p Ipº-

kmcw F∂ A¿∞w IqSmsX hnkzmkw G‰p-]-d-®n¬ F∂ A¿∞-

amWp ][m-\-am-bn-´p-≈-Xv. ]oU-\-Im-eØp kXy-hn-izm-ksØ Dt]-

£n-°m-Ø-Xp-aqew tZtlm-]-Z-h-ta¬°p-∂-h¿°p "autZymt\m'

F∂m-Wt√m t]cv ]d-bp--Xvv. kpdn-bm-\n-bn-ep≈ as‰mcp ]Zw "Xvtbm-

_qtXm' BWv. AXns‚ A£-cm¿∞w Xncn-®p-h-c-hv F∂pw km[m-



cW A¿∞w A\p-Xm]w F∂p-am-Wv. Ipº-km-c-Øn\p kpdn-bm-\n-

bn¬ X¬k-a-ap-s≠∂p tXm∂p-∂n-√.

ItØm-en-°cpw em‰n≥ `mj-bn¬ Confessio F∂ ]Z-tØ-°mƒ

IqSp-X-embn Penitentia F∂mWp ]d-bp∂-Xv. Ipºkmc IqZm-ibv°v

Sacramentum penitentiae F∂mWp ItØm-en-°-cpsS Imt\m-\n¬

ImWp∂ t]¿. Cu IqZm-ibv°p c≠p mK-ß-fp-≈-Xmbn Ah¿ hnh-

£n-°p-∂p. H∂v G‰p-]-d-®n¬ (Confessio individualis); c≠v, tamN\

]Jym-]\w (absotutio). 1983 ˛se ItØm-en°m Imt\m≥ \nb-a-]-

Imcw ]e¿°v Hcp-an®v "lqtkmtbm' sImSp-°p-hm≥ A\p-hm-Z-an-√.

"lqtkmtbm' F∂ kpdn-bm\n]Z-Øns‚ A¿∞w ]m]-]-cn-lmcw,

tamN\w, atonement, pardon, absolution, ip≤o-I-cW F∂p Xs∂.

kpdn-bm-\n-bn¬ \ap°v Hcp Ipº-kmcIaw ]mc-º-cy-]-Imcw D≈

Xmbn Adn-hn-√. D≈Xp XIvtkm Zv lqtkmtbm As√-¶n¬ ]m]-

tam-N\ ]Jym-]-\-I-a-am-Wv.

Ko°p- m-j-bn¬ metanoia F∂pw exomologesis F∂pw c≠p hm°p-

I-fm-Wp-≈Xv. BZy-tØ-Xn\v A\p-Xm]w (Xvtbmkq-tXm) F∂pw

c≠m-a-tØ-Xn\v G‰p-]-d-®n¬ (sautZym\q-tXm) F∂pw ]cn-`m-j.

4. ]ptcm-ln-Xs‚ ]°-ep≈ G‰p-]-d-®n¬

]uckvXy ]mc-º-cy-Øn¬ CtX-°p-dn-®p≈ BZy- ]-cm-a¿iw Hmdn-

Ks‚ (185˛253 F.-Un.) Fgp-Øp-I-fn-emWp ImWp-∂-Xv. tehy ]pkvX-

IsØ-°p-dn-®p≈ Xs‚ c≠m-asØ tlman-en-bn¬ ]m]-tam-N-\-Øn\v

Ggp- am¿K-ß-fp-≈-Xmbn ]d-bp-∂p. amtΩm-Zo-km, c‡-km-£nXzw

[¿Ω-Zm-\w, ]c-kv]cw £an-°¬, ktlm-Z-c-Xz-Øn-ep≈ Xncp-Ø¬,

kvt\lw F∂n-ßs\ Bdp Imcy-ßƒ ]d-™n-´v, Hmdn-K≥ ]d-bp∂p:

"F∂m¬ Ggm-asXmcp am¿Kap≠v; ZpjvIchpw A≤zm-\abhp-amb

am¿Kw -˛ -A-\p-Xm-]-Øn¬ IqsS-bp≈ ]m]-ß-fpsS tamN\w. ChnsS

]m]n Ahs‚ InS-°sb IÆo¿ sIm≠p Igp-Ip∂p; cmhpw ]Iepw

IÆp-\o¿ Ahs‚ `£Ww. Ahs‚ Ip‰sØ ssZh-Øns‚ ]ptcm-

ln-X-t\mSv G‰p-]-d-bp-hm\pw Huj[w tXSp-hm\pw Ah≥ e÷n-°p-

∂n-√.'

F∂m¬ CXv F√m Rmb-dm-gvNbpw sNøp∂ Hcp Ipº-km-c-am-

sW∂p tXm∂p-∂n-√.

Hcp InkvXym\n henb Hcp ]m]w sNbvXm¬ AXp k`-tbmSv,



k`-bnse Iio-i-∑m-tcmSv G‰p-]-d™n´v, Ah¿ hn[n-°p∂ in£sb

kzoI-cn-®v, Ipsd-\mƒ in£m-hn-t[-b-\mbn Ign-™-Xn-\p-ti-jw ]m]-

tam-N\w ]m]n-°p∂ Hcp ]Xn-hn-s\-°p-dn-®mWv ChnsS hnh£sb∂p

]fin-X-∑m¿ A`n-]m-b-s∏-Sp-∂p. Kuc-h-ap≈ henb ]m]-ßƒ°v,

Rmb-dmgvN- tXmdp-ap≈ s]mXp lqtkm-tbm- sIm≠v ]m]-tam-N\w

kzX-th e`n-°p-∂n-√, ]XypX AXn-s\-°p-dn®v IÆp-\o-tcmSp IqsS

A\p-X-]n-°pIbpw k`-bn¬ \n∂p in£ kzoI-cn-°p-Ibpw ]n∂oSv

]tXyI ]m]-]-c-nlmcw ]m]n-°p-Ibpw sNø-W-sa-∂mWv Hmdn-K≥

"]m¿∞-\'-sb-∏-‰n-bp≈ Xs‚ KŸ-Øn¬ ]d-bp-∂-Xv. Aß-s\-

bp≈ Kuc-h-ap≈ ]m]-ß-fpsS DZm-l-c-W-ambn hy`n-Nmcw, a\x-]q¿∆-

ap≈ tNmc-Nn-¥¬ F∂n-hsb FSp-°mw.

Cß-s\-bp≈ in£m-Im-ehpw AXn-\p-ti-j-ap≈ ]m]-tam-N-\hpw

InkvXym\n ho≠pw acn®p ]p\-cp-∞m\w sNøp-∂-Xn\p Xpey-am-

sW-∂pw, Aßns\ c≠m-aXp ]m]-tam-N\w sImSp-Ø-h¿°p k`-

bn¬ c-W-]-c-amb ÿm\-ß-sfm∂pw Xßƒ sImSp-°p-∂n-√m-sb∂pw

Hmdn-K≥ "sI¬k-kn-s\-Xnsc' F∂ Xs‚ KŸ-Øn¬ ]d-bp-∂p.

A\p-Xm]w, G‰p-]-d®n¬, apS-°v, in£m-Im-ew, apS-°p-Xo¿°¬,

Ip¿∫m-\-b-\p-`-hn-bv°¬ F∂n-h-sb√mw Dƒs°m-≈p∂ B Ipº-

km-csØ C∂sØ Ipº-km-c-hp-ambn Xmc-X-ay-s∏-Sp-Øp-hm≥ km≤y-

a√. in£m-Imew F∂p ]d-bp-∂Xv BZyta amtam-Zokm apßp-∂-Xn-

\p≈ ÿm\m¿∞n-Xz-Im-e-tØ-°mƒ Zo¿L-am-bn-cn-°p-∂p-sh-∂mWv

Hmdn-K≥ ]Tn-∏n-®Xv; AXm-bXp h¿j-ßƒ.

5. kpdn-bm-\n-k-`-bpsS ]mc-ºcyw

kpdnbm\nk`-bpsS ]mc-º-cy-Øn¬ A∏-kvtXm-enI D]-tZ-i-

Øns‚ aqe-tcJ ZnZm-kvIm-enb As√-¶n¬ Teaching of the ApostlesF∂ KŸ-am-Wv. AXn¬ F∏-nkvtIm-∏mbv°p \¬Ip∂ ss«lnI

D]-tZiw Cßs\-bm-Wv:

"]m]-Øn¬ hoWp-t]mb Hcp-hs\ (hn-izm-kn-sb) \o ImWp-tºmƒ

Ah-t\mSp \o ImTn-\y-ambn s]cp-am-dp-Ibpw Ahs\ ]pd-Øm-°p-

hm≥ ]d-bp-Ibpw sNø-Ww. Ah≥ ]pd-Øm-bn-°-gn-bp-tºmƒ Ahcpw

(a-‰p-hn-izm-kn-I-fpw) Ah-t\mSp ITn-\-am-bn-Øs∂ s]cp-am-d-s´.

Ahs\ imkn-°p-Ibpw ]≈n°p ]pdØp\n¿Øp-Ibpw sNøs´;

F∂n´v Ah¿ Xs∂ \ns‚-b-Sp-°¬ h∂v Ah-t\mSp Zbhp ImWn-

°p-hm≥ \nt∂m-Sm-h-iy-s∏-S-Ww. .... -AXp Ign™p \o Ip‰-°m-cs\

AIØp hnfn-°Ww. Ah\p bYm¿Y A\p-Xm-]-apt≠m F∂p ]cn-



tim-[n-°-Ww. Ahs‚ A\p-Xm]w Bflm¿∞-am-sW∂p t_m[y-am-

bm¬, Ah\v D]-hmkw hn[n-°-Ww. Ip‰-Øns‚ Kuc-hw-t]mse

ct≠m aqt∂m BgvN-tbm, As√-¶n¬ At©m Gtgm BgvNtbm

D]-hmkw hn-[n-®n´v Ahs\ ]d-™-b-°-Ww. Ah\p th≠p∂ D]-

tZ-ihpw ]tNm-Z-\hpw \evIp-Ibpw thWw. D]-hm-k-k-a-bØp IÆp-

\o-tcmSpw bYm¿Y A\p-Xm-]-tØmSpw IqsS ]m¿∞n-®p-sIm-≠n-cn-

°p-hm≥ Ah-t\mSp Iev]n-°-Ww...- in-£m-Imew Ign™v Ahs\

Ir]-tbmsS ]m]-tam-N\w \evIn kzoI-cn-°-Ww' (Didascalia 6, 7, 10).

]uckvXy ]mc-º-cy-Ønse as‰mcp ][m\ tcJ A¤p-X-]-

h¿Ø-I-\mb am¿ KotKmdn-tbm-kns‚ (G-Xm≠v 270 F.-Un.) teJ-

\-amWv. AXn¬ Ip‰-°msc Ip‰-Øns‚ Kuc-h-a-\p-k-cn®v \mep

tKUmbn Xcw Xncn-°p-∂p:-˛

1) hnem-]-I≥ (mourner) ]≈n°p ]pdØp \nev°-Ww.

2)- ti-mXmhv (hearer) ]≈n-°-IØp \mS-I-im-e-bn¬ \nev°mw.

F∂m¬ Ip¿∫m-\bv°p apºmbn amtam-Zokm apßm-Ø-hsc ]pd-

Øm-°p-tºmƒ ]pdØp t]mI-Ww.

3)- ]-Xn-X≥ (faller) ]≈nbv°IØp sslIvembpsS Xmsg

\nev°mw. ÿm\m¿∞n-Isf ]pd-Øm-°p-tºmƒ ]pd-Øp-t]m-I-Ww.

4)- IqsS \nev°p-∂-h≥ (bystander) hnizm-kn-I-fpsS IqsS \nev°mw.

Ip¿_m-\-b-\p-`-hn-°p-∂-n-√, ]pdØp t]mIp-∂p-an-√.

6. \nJym kp∂-l-tZmkv

F.-Un. 325˛se \nJym kp∂-l-tZm-kns‚ 11- mw Imt\m-\n¬, tdmΩm

kmam-Py-]o-U-\-ß-fpsS ]›m-Ø-e-Øn¬ hnizm-k-Øn¬\n∂p hoWp

t]mb-h¿°p≈ in£-I-sf-∏‰n ]d-bp∂p. Ah-cn¬ bYm¿∞- A-\p-

Xm-]n-I-fm-bn-´p-≈-h¿°p aq∂p sIm√w timXmhv F∂ tKUn¬

in£bpw AXpIgn™v Ggp h¿jw "]Xn-X≥' F∂ tKUn¬ in£-

bpw A\p-`-hn®p Ign™v c≠p h¿jw "IqsS \nev°p-∂-h-\mbn'

Ign-°-Ww. Cßs\ 12 h¿jw Ign-™nt´ ]m]-tam-N\w \evIn k`-

bn¬ XncnsI FSp-°mhq F∂p Xocpam-\n-®p.

7. ]cn-ip≤\mb _mtk-en-tbm-kns‚ Imt\m-\mIƒ

]uckvXy ]mc-º-cy-Øn¬ IrXy-amb \nb-a-ßƒ BZy-ambn

tImUo-I-cn-®Xp henb am¿ _mtk-en-tbmkv (D-t±iw 370) BsW∂p

]d-bmw. a\x-]q¿hw \c-lXy sNbvX Bƒ°v 20 sIm√sØ apS-



°mWp hn[n. 4 h¿jw hnem-]-I≥, 5 h¿jw timXm-hv, 7 h¿jw

]Xn-X≥, 4 h¿jw IqsS \nev°p-∂-h≥. CXp Ignt™ Ah\p

Ip¿_m\ sImSp-°mhq (Im-t\m≥ 56). a\x-]q¿h-a-√mØ \c-l-

Xybv°p 10 h¿jsØ CtX \mep- tK-Up-I-fn¬ Iq-Sn.

hy`n-Nmcw sNbvX hnhm-ln-X\p 15 h¿jw (4 + 5 + 4 + 2). Ahn-

hm-ln-X\p 7 h¿jw (2 + 2 + 2 + 1).

tamjvSm-hn\p bYm¿∞ A\p-Xm]w Ds≠-¶n¬ Ah-km-\w-hsc

apS-°v, acn-°p-∂-Xn\p apºv A\p-cRvPn-∏n-°mw.

8. ]ckyin£-bpsS kam-]\w

]uc-kvXy-k-`-bn¬ Cuhn-[-ap≈ ]c-ky-in-£-Ifpw apS-°p-Ifpw

ItaW \n∂p t]mhp-I-bm-Wp-≠m-b-Xv. ]m›m-Xy-k-`-bn¬ Cu

]≤Xn hnI-kn®p hfsc hni-Z-amb Imt\m≥ \nb-a-ßfpw, C∂ ]m]-

Øn\v C∂ in£ F∂ hni-Z-amb Iao-I-c-W-ßfpw D≠m-bn.

sF¿e≥Un¬, F´mw iXm-_vZ-tØmsS in£-Iƒ _lp-hn-[-ambn.

Bflmhp \c-I-Øn¬\n∂p c£ ]m]n-°-W-sa-¶n¬ in£-b-\p-`-hn-

®m¬ amXw aXn-sb∂ coXn-bn-embn sFdojv ItØm-en-°-cpsS

hnizm-kw. Hcm-flm-hns\ \c-I-Øn¬ t]mImsX c£n-°-W-sa-¶n¬,

Hcp h¿j-tØbv°v Hmtcm Znh-khpw 365 ]mhiyw BIm-i-Øn-ep≈

_mhm sNm√-Ww. Hmtcm Znh-khpw 365 Ipºn-S-Ww. Hmtcm Znhkhpw

Nm´-sIm≠p 365 ]mhiyw kzbw ASn-°Ww. AXns‚ IqsS F√m

amk-Ønepw Ipsd Znhkw D]-h-kn-°bpw sNø-Ww.

Cu ]-Xnhv ]uckvXyk`-bn¬ D≠m-b-Xmbn ImWp-∂n-√. ]uc-

kvXy Ko°pk`-bnse ]Xnhv sshZo-Icpw Aflm-b-°mcpw F√m

Rmb-dm-gvNbpw Ip¿∫m\ A\p-`-hn-°pI F∂-Xm-bn-cp-∂p. B≠p-

Ip-º-km-c-tam, F√m Rmb-dm-gvNbpw Ipº-km-ctam D≠m-bn-cp-∂-Xmbn

sXfn-hn-√. FtXy-m]y≥ k`-bpsS Ip¿_m\ XIvkm-bnepw hy‡-

ambn ]d-bp-∂Xv F√m-hcpw F√m Rmb-dm-gvNbpw Ip¿_m-\-b-\p-`-

hn-°-W-sa∂p Xs∂-bm-Wv. Ip¿_m\ ct≠m aqt∂m Rmb-dmgvN

A\p- -hn-°m-Ø-h-sc apS-°-W-sa-∂mWv ]uckvXy k -I-fp-sS-sb√mw

]gb ]mc-ºcyw. Ipº-km-cn-®-Xn-\p-tijw amXta Ip¿_m-\-b-\p-`-

hn-°mhq F∂ ]mc-ºcyw BZn-a -i-Xm-_vZ-ß-fn¬ ImWp-∂n-√.

9. ]n∂o-Sp≠mb ]uckvXy kao-]\w

djy≥ Hm¿Ø-tUmIvkv k`-bn¬ ]Xn-\mdpw ]Xn-t\gpw iXm-



_vZ-ß-fn-ep-≠mb ]pXnb Nn¥m-KXn ]tXyIw it≤-b-am-Wv. t]m´-

Ã‚ v \ho-I-cW anj-\-dn-amcpw ItØm-en°m anj-\-dn-amcpw Hm¿Ø-

tUmIvkv hnizm-kn-Isf Nm°n´p ]nSn-°m-\p≈ ia-ßƒ \S-Øn-s°m-

≠n-cn-°p∂ kml-N-cy-Øn¬ Im¬hn-t‚bpw eqY-dn-t‚bpw \ho-I-c-

W-Ønepw AXn\p Xncn-®-Sn-bmbn ItØm-en°m k -bn-ep-≠mb ]Xn-

\-ho-I-cW (counter reformation) Ønepw D∂-bn-°-s∏´ tNmZy-ß-

ƒ°v Hm¿Ø-tUmIvkv k` ]Xn-I-cWw sNtø≠bmh-iy-ap-≠mbn.

hnhmZ hnj-b-ß-fn¬ ][m-\-am-bXp ]m]-tam-N-\-Øn\p k -bv°p≈

A[n-Im-c-sØ-°p-dn-®m-bn-cp-∂p. t]m´-Ã‚p-Im¿ I¿Øm-hns‚ D]-tZ-

isØ [n°-cn®p ]m]-tam-N-\-Øn-\p≈ A[n-Imcw ssZh-Øn\p amX-

ta-bp≈p F∂ blq-Z-hn-izm-ksØ apdp-sI-∏n-Sn-®p.

Cu ka-bØv djy-bn¬ Inbhn (Kiev) se saXm-t∏m-eo-Øm-bmb

]o‰¿ samKnem (Peter Mogila) Hm¿Ø-tUmIvkv hnizm-kØns‚ Hcp

tNmtZym-Øcw D≠m-°p-Ibpw AXns\ 1672-˛¬ Du¿t«-an¬ h®p

IqSnb kp]-[m-\-amb Ko°v Hm¿Ø-tUmIvkv kp∂-l-tZmkv AwKo-

I-cn-bv°bpw sNbvXp. F∂m¬ C∂sØ Ko°v thZ-im-kvX-⁄-

∑m¿ ]d-bp-∂Xv, Cu tNmtZym-Ø-c-Øn\p "tdmΩm-Nph' Bh-iy-Øn-

e-[nIw Ds≠-∂m-Wv. Fs‚ hy‡n-]-c-amb A`n-]mbhpw AXp-

Xs∂. \hoIc-W-°mcpw ]Xn\hoIc-W-°mcpw XΩn-ep≈ hmZ-]-

Xn-hm-Z-Øn¬ Hcp Hm¿Ø-tUmIvkv saXm-t∏m-eoØm Nne Imcy-ß-

fn¬ tdmam-°m-cpsS ]£w ]nSn®p F∂p-≈Xp a\- n-em-°mw.

Xs‚ tNmtZym-Ø-c-Øns‚ 112-˛113 F∂o tNmZy-ß-fn-emWv Ipº-

km-c-sØ-∏‰n ]d-bp-∂-Xv. Ipºkm-csØ A©m-asØ k`m-cl-ky-

ambn samKnem hnh-£n-°p-∂p. bYm¿∞ A\p-Xm-]-tØmsS ]m]n

Xs‚ ]m]-ßsf hni-Z-ambn ]´-°m-c-t\mSv G‰p]d-b-W-sa∂pw ]´-

°m-c≥ At∏mƒ Xs∂ ]m]-tam-N\w \evIp-Ibpw in£ hn[n-°p-

Ibpw sNø-W-sa∂pw BWv ChnsS ImWp-∂-Xv. in£-I-fmbn

]m¿∞-\-Iƒ, [¿ΩZm\-ßƒ, D]-hm-kw, Xo¿∞-bm-X-Iƒ, Ipºn-

So¬ apX-em-bh ]´-°m-cs‚ kz¥ Xocp-am-\-]-Imcw \evI-W-sa∂pw

]d-bp∂p.

]Xn-t\gmw iX-I-Øn¬ Cu ]Xnhv ]uckvXyk`-I-fn¬

s]mXpth h∂p-tN¿∂p. GXm≠v A°m-etØm AXn\ptijtam

BWv Ct∏m-gsØ coXn-bn-ep≈ Ipº-kmcw \ΩpsS k`-bn¬ \ne-

hn-em-b-sX∂p Nne¿ Nn¥n-°p-∂p. doØn¬ t]mb _Y-\n-bnse

Cuhm-\n-tbmkv saXm-®-\mWv ChnsS B≠p-Ip-º-km-c-hpw -Ip-º-

kmcnt® Ip¿_m\ sIm≈mhq F∂ \nb-ahpw ]N-cn-∏n-®-sX∂p



a‰p- Nn-e¿ ]d-bp-∂p. GXm-bmepw kpdn-bm\nk`-bpsS B\oZm-I-a-

Øn¬ Ipº-kmc IqZm-i-bv°p≈ Hcp ]tXy-I-Iaw ImWp-∂n-√t√m.

k`-bnse AwK-ß-fpsS B≤ymflnI hf¿®bv°mh-iy-amb Ia-

ßfpw I¿Ω-ßfpw D≠m-°p-hm≥ k`bv°v A[n-Im-c-ap-≠v. ]m]w

tamNn-°p-hm-\p≈ A[n-Im-chpw I¿Ømhp Xs‚ k`bv°p \evIn-

bn-´p-≠v. Chsb G‰hpw Imcy-£-a-ambn D]-tbm-Kn®v A≤ym-flnI

hf¿®-bv°p≈ bYm¿∞ D]-I-c-W-ambn Ipº-km-csØ D]-tbm-Kn-

bv°-W-sa-¶n¬ Ct∏m-gsØ ]Xn-hp-Isf hf-sc-b-[n-Iw- ]-cnjvIcn-

bv°-bpw, Hcp ]pXnb Ipº-km-c-Iaw Bhn-jvI-cn-°bpw sNtø-≠Xv

Ahiyw F∂p tXm∂p-∂p.




6

inip-kv\m\w

ssIkvXh hnizm-k-Øn¬

]m›mXy cmPyßfn¬ \n∂v ChnsS h∂p \ΩpsS P\-ß-fp-sS-

bn-S-bn¬ Nn¥m-°p-g-∏-ap-≠m-°p-∂-h-cpsS \ho-I-c-Wm-i-b-ß-fn-sem-

∂mWv amtΩm-Zokm inip-°ƒ°p \¬In-°qSm F∂pw Xß-fpsS

]m]-sØ-°p-dn®v A\p-X-]n-∏m\pw InkvXp-hns\ G‰p ]d™p hniz-

kn-°m-\pap≈ am\-knI hf¿®sbØnbn-´p-≈-h¿°p amXta Znhy-

kv\m\w \evImhq F∂pw D≈ hmZw.

F∂m¬ Hm¿Ø-tUm-Ivkv, ItØm-en°m k`-Ifpw \ho-I-c-W-

k-`-I-fpsS knwl-`m-Khpw hnizm-kn-I-fmb InkvXym-\n-I-fpsS inip-

°ƒ°p amtΩm-Zokm \¬Ip-∂-h-cm-Wv. IqSmsX Bw•n-°≥ k`bpw,

sX∂n¥ym k`-bpw, DØ-tc-¥y≥ k`-bpw, eqY-d≥ k`-bpw, s]-

kv_n-‰o-cn-b≥ k`bpw Hs° inipkv\m\w \¬Ip-∂p. s]mXpth

]d-™m¬ s]¥nt°m-kvXp-Im¿, _m]v‰n-Ãp-Im¿, _Z-dp-Im¿ apX-

emb sNdp-hn`m-K-°m-cmWv inip-kv\m-\Øn-s\-Xn-cmbn hmZn-°p-∂Xv.

inip-kv\m-\hpw ]mb-ap-≈-h-cpsS kv\m\hpw XΩn¬

hyXymkw

Hm¿Ø-tUmIvkv k`-bnse ]mc-º-cy-an-Xm-Wv. inip-°ƒ k`-bn¬

tNcp-tºmƒ inip-kv\m\w; ]mb-ap-≈-h¿ k -bn¬ tNcp-tºmƒ ]mb-

ap-≈-h-cpsS kv\m\w. inip-°ƒ k`-bn¬ AwK-ß-fm-bn-Øo-c-W-sa-

¶n¬ Nne \n_-‘-\Isfm-s°bp-≠v. H∂m-aXv amX-m]n-Xm-°-∑m-cn¬

Hcm-sf-¶nepw Hm¿Ø-tUmIvkv k`-bnse AwK-am-bn-cn-°-Ww. inip-

hns\ kXy-hn-izm-k-Øn¬ hf¿Øn-s°m≠p h∂p-sIm-≈m-sa∂v Dd-

∏p-\-evI-Ww. k`-bpsS ]Xn-\n-[n-bmbn inip-hns‚ Bflobhf¿-

®bv°p ta¬t\m´w sImSp-°p-hm≥ k∂-≤-X-bp≈ Hcmƒ inip-hn-

\p-th≠n ""Pmayw \n¬°p-Ibpw'' kmØms\ X≈n-∏-d-bp-Ibpw

InkvXp-hns\ G‰p-]-d-bp-Ibpw sNø-Ww.



Ahn-izm-kn-I-fp-sS-bn-S-bn¬ \n∂v Hcp ]mb-ap-≈-bmƒ hniz-kn®p

k`-bn¬ tNcp-I-bm-sW-¶n¬, Abmƒ°v ""inip-kv\m\w'' sImSp-∏m≥

GXm-bmepw km≤y-a-√-t√m. ]mb-]q¿Ønbm-bh¿°p ]mb-]q¿Øn-

bm-bh-cpsS kv\m\-amWv \¬Ip-∂-Xv. AXn\v amXm-]n-Xm-°-∑m-cnsem-

cmƒ hnizm-kn-bm-bn-cp∂psIm≈-W-sa∂p \n_-‘-\-sbm-∂p-an-√.

amtΩm-Zokm apßp-∂-bmƒ Xs∂ (Xe-sXm-Sp-∂-bm-f√) bmWv

kmØms\ X≈n∏dbp-∂Xpw hnizmkw G‰p]d-bp-∂Xpw.

CXmWv inip-kv\m-\hpw ]mb-]q¿Øn-bmb-h-cpsS kv\m\hpw

XΩn-ep≈ hyXymkw. ]mb-]q¿Øn-bm-bh-cpsS kv\m\w Hm¿Ø-

tUmIvkv k`-bn¬ hf-sc-°p-d®p amXta ImWp-∂p-≈q. AXns‚

ImcWw AssI-kvX-h¿ InkvXp-hn¬ hniz-kn®p k`-bn¬ tNcp-

∂Xp hfsc Npcp-°-am-bn´p amXta \S-°p-∂p-≈p-sh-∂-Xp -X-s∂.

F∂m¬ XXz-Øn¬ ]d-™m¬ Hm¿Ø-tUmIvkv k`-bn¬ ssIkvX-

h-cpsS inip-°ƒ°v inip-kv\m-\hpw A-ssI-kvX-h-cmb ]mb-ap-

≈-h¿ hniz-kn®p k -bn¬ tNcp-tºmƒ ]mb-ap-≈-h-cpsS kv\m\hpw

\¬Ip∂p F∂-XmWv ]c-am¿∞w. A√msX inip-kv\m\w amXta

Hm¿Ø-tUmIvkv k`-bn-ep≈q F∂p ]d-bp-∂Xv sX‰m-Wv.

I¿Ømhv ]Tn-∏n-®Xv F¥mWv?

""F∂m¬ hniz-kn-°p-I-bpw amtΩm-Zokm Gev°p-Ibpw sNøp-∂-

h≥ c£n-°-s∏-Spw; hniz-kn-°m-Ø-ht\m in£m-hn-[n-°¿l-\mIpw''

F∂t√ hn. a¿t°m-kns‚ kphn-ti-j-Øn¬ ]d-™n-cn-°p-∂Xv (a¿-

t°m. 16:16)? Ip™n\p hniz-kn-°p-hm≥ ]mb-an-s√-¶n¬ ]ns∂-ß-

s\-bmWv hniz-kn®p amtΩmZokm G¬°p-∂Xv?

Cu \ymb-hmZw AtX-]Sn kzoI-cn-°p-I-bm-sW-¶n¬ AXns‚ hn-

jy-sØ-¥mWv? Ip™p-ßƒ°p c£n-°-s∏-Sp-hm≥ km≤y-a√ F∂p

hcn-I-bnt√? Aß-s\-sb-¶n¬ ssZh-cmPyw ]mb-ap-≈-h¿°p amX-

am-sW-∂p- h-cpw. ]t£, \ΩpsS I¿Ømhv ]Tn-∏n-®n-cn-°p-∂Xv t\sc

adn-®m-W-t√m. AtX, a¿t°m-kns‚ kphn-tijw 10:14˛¬ I¿Ømhv

hy‡ambn ]d-bp∂p: ""inip-°sf Fs‚-b-Sp-°¬ hnSp-hn≥; Ahsc

XS-b-cp-Xv. F¥p-sIm-s≠-∂m¬ kz¿§-cmPyw CuZr-i-∑m-cp-tS-Xm-

Ip∂p.'' ]mb-ap-≈-h-sc-∏‰n I¿Ømhp ]Tn-∏n-®Xv ASpØ hmIy-

Øn¬Øs∂ ImWp∂p: ""kXy-am-bn´pw Rm≥ \nß-tfmSp ]d-bp∂p.

Hcp inip-hn-s\-t∏mse ssZh-cmPyw kzoI-cn-°m-Ø-h\v AXn¬ ]th-

in-∏m≥ km≤y-a√'' (10:15). inip-°ƒ°pw inip-°-sf-t∏m-se-bp-≈-

h¿°p-amWv ssZh-cm-Py-Øn¬ ap≥K-W\. ]t£, Cu skIvtS-dn-



b≥kv ]d-bp-∂-Xp-t]msebmsW-¶n¬ inip-°ƒ°p ssZh-cm-Py-

Øn¬ ]th-i-\ta C√ F∂p hcpw. Aß-s\-bp≈ D]-tZ-i-tØ-

°mƒ I¿Øm-hns‚ D]-tZ-i-at√ InkvXob-am-bn-´p-≈-sX∂p hnizm-

kn-Iƒ Ah-[m-\-]q¿∆w Nn¥n-t°-≠-Xm-Wv.

a¿t°mkv 16:16˛s\-∏‰n ]d-bp-I-bm-sW-¶n¬, kphn-ti-j-Øns‚

G‰hpw ][m\ ]pcm-X\ Isø-gpØp]Xn-I-fn¬ CXp ImWp-∂n-

s√-∂p-≈Xv ]tXyIw it≤-b-am-Wv. 16:1˛8 hsc-bp-≈Xv F√m tcJ-

I-fnepw ImWp-∂p-≠v. ]e ]gb ]Xn-I-fnepw ImWp-∂Xv F´mw -

hmIyw Ign™p Xmsg-∏-dbpw]Im-c-ap≈ c≠p hmIy-ßƒ amX-

amWv.

""Ah-tcmSp ]Jym-]n-°-s∏-´sXms°bpw Ah¿ Npcp-°-Øn¬

]tXm-kn-t\mSp IqsS-bp-≈-hsc Adn-bn-®p. AXn\p tij-am-I-s´,

\nXy-c-£-bpsS ]cn-ip-≤hpw \mi-an-√m-Ø-Xp-amb kphn-ti-jsØ

Ah¿ aqew Ing°p apX¬ ]Sn-™mdp hsc F√m-bn-SØpw Adn-bn-

∏m≥ tbip Xs∂ Iev]n-®-b-®p.''

GXm-bmepw a¿t°mkv 16:16˛s\ amXw Bkv]Z-am°n inip-

kv\m\w \njn-≤-am-sW∂p hymJym-\n-°p-∂Xv henb A_-≤-am-bn-

cn-°p-sa-∂-Xn\p kwi-bsam∂p-an√. I¿Ømhp t\cn´v ]Tn-∏n-®-XmWv

inip-°-fp-tS-XmWp ssZh-cmPyw F∂p-≈-Xv. Ahsc AXn¬ \n∂p

\ntcm-[n-°p-hm≥ ian-°p-∂Xv XnI®pw AssI-kvX-h-am-Wv.

BZnak`-bn¬ inip-kv\m-\-ap-≠m-bn-cpt∂m?

BIs´, inip-kv\m-\sØ \ntcm-[n-°p∂ H∂pwXs∂ hnip≤

thZ-Øn-en-s√∂p kΩ-Xn-°mw. F∂m¬ Aßs\ BZnak`-bn¬

inip-kv\m\w \S-∂-Xmbn hn. thZ]pkvX-I-Øn¬ hy‡ambn ]d-

bp-∂pt≠m?

inip-kv\m\w InkvXym-\n-I-fpsS inip-°ƒ°p amXta \¬Ip-

∂p≈q F∂pw ]pd-Pm-Xn-°m¿ hniz-kn®v k`-bn¬ tNcp-tºmƒ Ah-

cn¬ ]mb-ap-≈-h¿°v inip-kv\m\w sImSp-°p∂ ]iv\w C√ F∂pw

apI-fn¬ ]d-™p. F∂m¬ Hcp ]pd-Pm-Xn-Ip-Spw_w apgp-h≥ hniz-

kn®p k`-bn -te°v hcn -I-bm-sW-¶n¬ Ah-cpsS inip-°sf

At∏mƒØs∂ amtΩm-Zokm ap°p-tam, AtXm ]mb-]q¿Øn-bm-b-

Xn-\p-tijw amXta amtΩm-Zokm ap°p-I-bpt≈m?

tNmZyØns‚ kam-[m-\w, At∏m-kvtXme ]hr-Øn-Iƒ 16:15˛¬

Gsd-°psd hy‡-am-Wv. Xobm-‰o-dm-°mcn epZnb hniz-kn®p amtΩm-



Zokm apßn-b-t∏mƒ Ah-tcm-Sp-IqsS IpSpw_w apgp-h≥ amtΩmZokm

apßn-sb-∂p hy‡-ambn ]d-bp-∂p. A√msX, B IpSpw-_-Ønse

]mb-am-b-h¿ amXw amtΩm-Zokm apßn, Ip™p-ßƒ ]n∂oSp Iptd-

°-gnt™ amtΩ-mZo-km-tb-‰p≈q F∂p ]d-bp-∂n-√-t√m. epZn-bmbpw

`¿Ømhpw amXta amtΩm-Zo-km-tb-‰p-≈p-sh-¶n¬ ""IpSpw_w apgp-

h\pw'' F∂p ]d-bp-I-bn√. epZn-bm-bpsS IpSpw_w a°fpw sIm®p-a-

°fpw Hs° Dƒs∏-Sp∂ Hcp Iq´pIpSpw-_-am-Wv. AhnsS inip-°-fp-

≠m-bn-cp-∂n√ F∂p hniz-kn-°p-hm≥ bmsXmcp Imc-W-hp-an-√. AXp-

sIm≠v inip-°sf kv\m\-s∏-Sp-Øp∂ ]Xnhv A∏-kvtXm-enI Imew

apX¬ Xs∂ \ne-hn-ep≠mbn-cp-∂p-sh-∂p≈ Nn¥bv-°mWv IqSp-X¬

ASn-ÿm-\-ap-≈Xv.

CXp-X-s∂-bmWv 16:33˛¬ ^nen-∏n-bbnse Imcm-Kr-l-]m-e-Is‚

IpSpw-_-sØ-∏-‰nbpw Ak-µn-Kv≤-amb `mj-bn¬ hn. thZ-]p-kvXIw

km£n-°p-∂-Xv. Xs‚ IpSpw-_mwK-ß-sf-√m-h-cp-sam-cp-an®v B cmXn-

bn¬ Xs∂ B Imcm-Kr-l-]m-e-I≥ amtΩm-Zo-km-tb-‰p-sh∂p ]d-bp-

tºmƒ inip-°sf Hgn®p\n¿Øn F∂p Nn¥n-°p-∂-Xn\p bmsXm-c-

Sn-ÿm-\-hp-an√. inip-°sf amtΩm-Zokm ap°n-°qSm F∂p \nb-a-ap-

≠m-bn-cp-s∂-¶n¬, B IpSpw-_-ß-fn¬ inip-°-sfm-gnsI a‰p-≈-hsc

amtΩm-Zo-km-ap°n F∂v FSpØp ]d-bp-am-bn-cp-∂p.

]pXnb\nb-a-Øn¬ ]d-bp-∂Xv A[n-Ihpw ]pd-Pm-Xn-°m¿ As√-

¶n¬ blq-Z-∑m¿ ssIkvXh k`mw-K-ß-fm-Ip-tºm-gp≈ amtΩm-Zo-

km-sb-°p-dn-®m-Wv. AXn¬ inip-kv\m-\sØ-∏‰n FSpØp ]d-bp-∂n√.

F¶nepw ""Ip™p-ßsf Fs‚-b-Sp-°¬ hnSp-hn≥'' F∂ I¿Øm-

hns‚ hN-\w, inip-°ƒ°p amtΩm-Zokm \evIn-°q-Sm, ]mb-]q¿Øn-

bmb-h¿°p amXta \¬Imhq F∂p hmZn-®n-cp∂ Nne blqZ

InkvXym-\n-I-fpsS D]-tZ-i-Øn-s\-Xn-cmbn BZn-a-k-`-bn¬ D]-tbm-

Kn-®n-cp∂p F∂mWv ]finX \nK-a-\w. Hcp cmPyØv k` BZy-ambn

ÿm]n-X-am-Ip-tºmƒ ]mb-ap-≈-h-cpsS amtΩm-Zo-k-mbmWv A[n-I-

ambpw D≠m-hp-I-sb-¶nepw Hcp `h-\m-[n-]≥ hniz-kn®p amtΩm-Zo-

km-tb¬°p∂ ka-bØv Xs‚ IpSpw_w apgp-h≥ amtΩm-Zokm G‰p-

h-∂n-cp∂p F∂-Xn\p kwi-b-an-√.

]t£, inipkv\m\w A[nIw D≠m-Ip-∂Xv c≠mw Xe-ap-d-bn-

emWv. AXm-b-Xv, hnizm-kn-I-fpsS IpSpw-_-ß-fn¬ ]pXp-Xmbn P\n-

°p∂ inip-°ƒ°p amtΩm-Zokm B≠n-sem-cn-°¬ F√m inip-

°ƒ°pw Hcp-an®v \¬Ip-I-bm-bn-cp∂p ]Xn-sh∂p tXm∂p-∂p. BZn-

a-Im-e-ß-fn¬ Zl-\m-s∏-cp-∂m-fnepw ]n∂oSv Dbn¿∏p-s]-cp-∂m-fnepw



Cßs\ s]mXp amtΩm-Zokm \¬I-s∏-´p-sIm-≠n-cp-∂p. B Znh-k-

ßƒ°p apºp≈ t\mºp-Zn-h-k-ß-fn¬ ]pd-Pm-Xn-I-fn¬ \n∂p

InkvXym-\n-I-fm-Ip∂ ]mb-ap-≈-h¿°v th≠p∂ A≤yb\w \¬In,

Ahsc kphn-ti-jhpw hnizm-khpw ]Tn-∏n®p Xøm-dm-°pw. ]e-

t∏mgpw Ht∂m ct≠m h¿jw Xs∂ A≤y-b\w \¬In-b-ti-j-amWv

amtΩm-Zokm \¬In-bn-cp-∂-Xv. AtXm-sSm∏w Xs∂ Ah-cpsS Ip™p-

ßƒ°pw hnizm-kn-I-fmbn CS-h-I-bn-ep≈ a‰m-fp-I-fpsS inip-

°ƒ°pw H∂n-®m-bn-cp∂p amtΩm-Zokm \evIn-s°m-≠n-cp-∂-Xv.

Aßs\ BZn-a-k-`-bnse ]Xnhv C]-Im-c-am-bn-cp∂p:

1) ]pd-Pm-Xn-I-fn¬ \n∂v InkvXp-hn¬ hniz-kn®v k`-bn¬ tNcp-

∂-h¿°v BZn-a-Im-e-ß-fn¬ DSs\ amtΩm-Zokm \evIp-am-bn-cp-∂p.

F∂m¬ ]n∂oSv Ah¿°v Ht∂m ct≠m h¿jsØ A≤y-b-\hpw

kpIr-X-]-cn-io-e-\hpw \¬In-b-tijw amXw kv\m\w \evIpI

F∂mbn ]Xn-hv.

2) amXm-]n-Xm-°-∑m¿ hnizm-kn-I-fm-sW-¶n¬ Ah-cpsS Ip™p-

ßƒ°pw BZn-a-Im-eØv DSs\ kv\m\w \¬Ip-am-bn-cp-∂p. ]nev°m-

eØv F√m-h-cp-sSbpw kv\m\w B≠n-sem-cn-°¬, I¿Øm-hns‚

amtΩm-Zo-km-s∏-cp-∂m-fn-t\mtSm Xs‚ acn-®p-bn¿sØ-gp-t∂¬∏v s]cp-

∂m-fn-t\mtSm A\p_-‘n®v \S-ØpI ]Xn-hm-bn-cp-∂p.

3) BZn-a-Im-eØv InkvXym-\n-I-fpsS Ip™p-ßsf ssii-h-Øn¬

Xs∂ amtΩm-Zo-km- ap-°pI ]Xn-hp-≠m-bn-cp-∂p.

4) Cßs\ amtΩm-Zokm \¬Ip-∂Xv BZy-Im-eØp Xs∂ D≠mb

\nba]Imcw km≤y-sa-¶n¬ Hgp-Ip∂ sh≈-Ønepw AXv km≤y-a-

s√-¶n¬ sIń-°n-S-°p∂ sh≈-ap≈ Ipf-Ønepw ]n∂oSv ]≈n-I-fp-

≠m-bt∏mƒ ap≥h-iØv amtΩmZokm-bv°p-th≠n ]tXyIw sIń-

bp-≠m-°n-bn-´p≈ Iev]-S-hp-I-fp≈ Ipf-Ønepw ]≈n-°-I-Øp≈

amtΩm-Zokm sXmń-bnepw Bbn-cp-∂p. Cß-s\-bp≈ ]e Ipf-ßfpw

amtΩm-Zokm sXmń-Ifpw ]pcm-hkvXp Kth-j-I¿ Is≠-Øn-bn-´p-≠v.

At∏m-kvX-e-\mb hn. ]utemkv CtX-°p-dn®v F¥p ]d-

bp∂p?

sImcn-¥nse k`bv°v teJ-\-sa-gp-Xp∂ ka-b-Øv, B k`sb

""InkvXp-hn¬ hnip-≤o-I-cn-°-s∏´v ]cn-ip-≤-∑m-cm-Ip-hm≥ hnfn-°-s∏-

´-h¿'' F∂v hnti-jn-∏n-°p∂p (1 sImcn. 1:2). Fs^ky teJ\w

1:1˛epw hnizm-kn-Isf H∂-S¶w ]cn-ip-≤-∑m¿ As√-¶n¬ hnip-≤o-I-



cn-°-s∏- -h¿ F∂v hnfn-°p-∂p. nen-∏y¿ 1:1˛epw, sImtem-ky¿ 1:1˛epw,

2 sImcn. 1:1˛epw Hs° Cu A`n-kw-t_m-[\ ImWp-∂p-≠v. hnip-≤-

∑m¿ As√-¶n¬ hnip-≤o-I-cn-°-s∏-´-h¿ F∂ B t]cv hnizmk

kv\m\w G‰n-´p≈ InkvXym-\n-Iƒ°p amXw D≈-sX∂v kphy-‡-

am-Wv.

Cu ]›m-Ø-e-Øn¬ thWw 1 sImcn. 7:14˛s\ a\- n-em-°m≥.

""Ahn-izm-kn-bmb `¿Ømhv (hnizm-kn-\n-bmb) `mcy-bm-¬ ip≤o-Ir-

X-\m-Ip-∂p. Ahn-iz-mkn-\n-bmb mcy (hnizm-kn-bmb) ¿Ømhv apJm-

¥cw ip≤o-Ir-X-bm-Ip-∂p. Aß-s\-b-s√-¶n¬ \nß-fpsS inip-°ƒ

Aip-≤-cm-bn-cn-°p-am-bn-cp-∂-t√m. Ct∏mtgm \nß-fpsS inip-°ƒ hnip-

≤-cm-Ip∂p.''

hnizm-kn-bmb Hcmƒ°p Ahn-izm-kn-bmb mcy-tbm-sSm-∂n®v Pohn-

°phmt\m, hnizm-kn-\n-bmb kvXo°v Ahn-izm-kn-bmb `¿Øm-hn-

t\m-sSm-cp-an®v Pohn-°p-hmt\m Ah-Im-i-apt≠m F∂ sImcn-¥y-cpsS

tNmZy-Øn\p adp-]Sn ]d-bp-I-bm-bn-cp∂p hnip≤ ]utem-kv. Ah¿

]c-kv]cw th¿]n-cn-tb-≠p-∂-bm-h-iy-an-√. Hcp-an®v Pohn-°p-I-bmWv

th≠Xv F∂mWv At∏mkvX-es‚ adp-]-Sn. AXn\p Imc-W-ambn

At±lw ]d-bp-∂-Xv, InkvXym-\n-Iƒ hnip-≤o-Ir-X-∑m-cm-b-Xp-sIm-

≠mWv Ah-cpsS Ip™p-ßfpw hnip-≤o-Ir-X-cm-Ip-∂Xpw ssii-h-

Ønse amtΩm-Zokm ap°-s∏-Sp-∂Xpw F∂Xp Xs∂. F∂m¬ amXm-

]n-Xm-°-∑m-cn¬ Hcmƒ amXw hnizm-kn-bm-bn-cn-°p∂ kml-N-cy-

Ønepw Ah-cpsS inip-°sf amtΩm-Zokm ap°p-∂p. AXns‚

A¿∞w Ah-cpsS hnhm-lsØ Xs∂ ssZhw A\p-K-ln®p ip≤o-

I-cn-°p-∂p; Ah-cn¬ \n∂p-≠m-Ip∂ iniphpw hnip-≤o-Ir-X-a-mIp∂p

F∂m-Wv. BZn-a-k-`-bn-se-∂-t]mse C∂pw D≈ ]Xn-hmWv amXm-]n-

Xm-°-∑m-cn¬ Hcm-sf-¶nepw hnizm-kn-bm-sW-¶n¬ Ah-cpsS Ip™n\v

ssii-h-Øn¬ Xs∂ kv\m\w \¬Imw F∂p-≈-Xv.

At∏mkvX-e∑m¿ s]mXpth F¥p ]Tn-∏n®p?

At∏m-kvX-e-∑m¿ ]Tn-∏n-®Xp apgp-h≥ thZ-]p-kvX-I-Øn-en√.

Ah¿ ÿm]n® k`-I-fn¬ Ah¿ D≠m-°nb F√m Iao-I-c-W-ß-

sf-∏-‰nbpw thZ-]p-kvXIw ]d-bp-∂n-√. At∏m-kvX-e-∑m-cpsS D]-tZiw

apgp-h-\mbn Bcpw Fgp-Xn-h-®n-´p-an-√. F∂m¬ hn. ]tXm-kn-s‚bpw

hn. ]utem-kn-s‚bpw injy-\mb tdma-bnse am¿ ¢oaokv ""At∏m-

kvX-e-∑m-cpsS D]-tZiw'' F∂ Hcp KŸw cNn-®p. B D]-tZ-i-

KŸsØ F√m InkvXym-\n-Ifpw hn. thZ-]p-kvXIw t]mse-Xs∂



_lp-am-\n®pw h∂p. Hmtcm ÿeØpw Cu At∏mkvX-enI ]mc-

ºcyw AXXp ÿe-ß-fnse Iao-I-c-W-hp-ambn k‘n®v FgpXn

kq£n®pw t]m∂p.

tdmam-bn¬ ¢oao-kns‚ ]pkvXIw InkvXz_vZw 215˛¬ lnt∏m-

en-‰kv F∂-bmƒ tdmam-k- -bn-ep≈ Nne ]tXyI hyXym-k-ß-tfmsS

]p\x]kn-≤o-I-cn-®p. C∂v Cu tcJ \ap°p kn≤-am-bn- p-≠v. AXns‚

21˛mw A≤ymbw 4˛5 hmIy-ß-fn¬ Cßs\ ImWp-∂p.

""Ah¿ sNdnb Ip´n-Isf BZyw amtΩm-Zokm ap°-s´. Ah¿°p

adp-]Sn ]d-bp-hm≥ ]mb-ap-s≠-¶n¬ Ah¿ Xs∂ ]d-b-s´. Cs√-

¶n¬ Ah-cpsS amXm-]n-Xm-°-∑mtcm Ah-cpsS IpSpw-_-Øn¬s]´

Bsc-¶n-eptam adp-]Sn ]d-b-s´. AXn-\p-tijw ]mb-]q¿Øn-bmb

]pcp-j∑msc amtΩm-Zokm ap°p-I. aq∂m-a-Xm-bn, ]mb-]q¿Øn-bmb

kvXoIƒ Ah-cpsS Xe-apSn Agn-®n´v B`-c-W-ßƒ Ducn-h®Xn\p-

tijw Ah-tcbpw amtΩm-Zokm ap°pI.''

InkvXz_vZw aq∂mw \q‰m-≠n¬ sNdnb Ip™p-ßsf amtΩm-

Zokm ap°p-∂p-≠m-bn-cp∂p F∂-Xn\p thsd sXfnhv Bh-iy-an-√.

Cu ]Xnhv At∏mkvX-e-∑m-cpsS D]-tZ-i-]-Im-c-ap-≈-Xm-sW∂pw

Ah¿ ZrV-ambn hniz-kn-®n-cp-∂p. -I-nkvXp-hn-s‚bpw At∏m-kvX-e-

∑m-cp-sSbpw D]-tZ-isØ \ntj-[n-®n´p Ip™p-ßsf kv\m\w Gev∏n-

®p-IqSm F∂pw Ah¿°v c£n-°-s∏-Sm≥ km≤y-a√ F∂pw hmZn-

°p-∂Xv ISpØ thZ-hn-]-co-X-at√ F∂p hnizm-kn-Iƒ Ah-[m-\-

]q¿∆w Nn¥n-°-Ww.

hn. amtΩm-Zo-km-bpsS ]›m-Øe-sa¥v?

blq-Z-]m-c-º-cy-Øn¬ amtΩm-Zokm Fs∂m∂p ImWp-∂n-√. blqZ

IpSpw-_-Øn¬ P\n® Hcmƒ°v Xo¿®-bmbpw amtΩm-Zokm Bh-iy-

an-√m-bn-cp-∂p. F´mw Znh-k-ap≈ ]cn-tO-Z\w As√-¶n¬ tNem-I¿Ωw

amXta Bh-iy-ap-≠m-bn-cp-∂p-≈p.

blq-Z-\-√mØ Hcmƒ blq-Z-a-X-Øn¬ tNcp-tºmƒ Abmsf

amtΩm-Zo-km-ap-°p∂ Imcy-sØ-∏‰n ]g-b-\-nb-a-Øn¬ H∂pw ImWp-

∂n-√. InkvXp-hns‚ Ime-Øn-t\m-S-Sp-Øp-≠m-bn-cp∂ blqZ t\Xm-

°-∑m-cm-bn-cp∂ ss^tem-bp-sStbm tPmk-n^kn-s‚tbm IrXn-I-fnepw

]pd-Pm-Xn-°m-cs\ amtΩm-Zo-km-sIm≠p blq-Z-a-X-Øn¬ tN¿°p-∂-

Xmbn ImWp-∂n-√.

F∂m¬ InkvXp-hn\v apºv H∂mw iXm-_v-Z-Øn-ep≈ Nne blqZ



IrXn-I-fn-emWv ]pd-Pm-Xn-°m-c\p kv\m\w \evIn blq-Z-a-X-Øn¬

tN¿°p-∂-Xn-s\-∏‰n hnh-£-bp-≈-Xv. Hcp ]pd-Pm-Xn-°m-c≥ blq-Z-

\m-Ip-tºmƒ Ahs\ tNem-I¿Ωw sNbvXn´v Ggp Znhkw Ign-bp-

tºmƒ amtΩm-Zokm ap°-W-sa∂v lnt√¬ F∂ blq-Z-Kp-cp-hns‚

injy-∑m¿ ]Tn-∏n-®n-cp-∂p. _m]vt‰m F∂pw _m]v‰otkm F∂pw D≈

Ko°p hm°p-Iƒ BZyw D]-tbm-Kn-®Xv Ko°p `mj kwkm-cn-°p∂

blq-Z-∑m-cm-bn-cp-∂p.

Nmhp IS-en-\-Sp-Øp-≠m-bn-cp∂ blqZ k\ymkn kwL-ßfpw

amtΩm-Zokm t]mep≈ Hcp kv\m\w sIm≠mWv ]pXnb AwK-ßsf

kwL-Øn-te°p tN¿Øp-sIm-≠n-cp-∂-Xv. Cu ]Xn-hn¬\n-∂mWv

InkvXym-\n-I-fpsS kv\m\w D¤-hn-®-sX∂v hniz-kn-°p-∂-Xn¬ henb

A_-≤-an-√.

1 sImcn-¥y¿ 10:1˛2 ¬ hn. ]utemkv F√m blq-Z-cpw amtΩm-

Zokm apßn-b-Xmbn ]d-bp-∂-Xns\ cq]Im-e-¶m-c-ambn amXta FSp-

°p-hm≥ \nhr-Øn-bp≈q. F∂m¬ tbml-∂m≥ amwZm\m \evIn-s°m-

≠n-cp∂ amtΩm-Zokm Ipwdm≥ k\ymkn kaq-l-Ønse Hcp I¿Ω-

am-bn-cp-∂p-sh∂v A\p-am-\n-°p-∂-Xn¬ sX‰n√. ]t£, AXv ]pd-Pm-

Xn-°m-cpsS amtΩm-Zo-km-bmbn-cp-∂n-√. blq-Z-∑m¿°mWv bqlm-t\m≥

amtΩm-Zokm \evIn-b-Xv. blq-Z-∑m¿ H∂-S¶w sN¶-S-en¬ amtΩm-

Zokm apß-nb-h-cm-sW-¶nepw Ah-cpsS ]m]w-aqew Ah¿ ho≠pw

temIm-b-Xn-I-cmb CuKp-]vXm-b-°m-cm-bn-t∏m-sb-∂pw, Ahsc ho≠pw

sN¶-S-en¬°qSn IS-Øn-sb-Sp-°p-∂-XmWv bql-mt\ms‚ amtΩm-Zo-km-

bpsS A¿∞-sa∂pw thWsa-¶n¬ hmZn-°mw.

GXm-bmepw blq-Z-∑m¿ ]pd-Pm-Xn-°msc amtΩm-Zokm ap°p-tºmƒ

Ip™p-ß-sfbpw amtΩm-Zokm ap°n-bn-cp∂p F∂-Xn\v [mcmfw sXfn-

hp-Ifp≠v. ]pd-Pm-Xn-°m-cpsS Ip™ns\ A\m-Y-Ip-™mbn I≠p-

In- n-bm¬ t]mepw amtΩm-Zokm DSs\ sImSp-°m-sa-∂m-bn-cp∂p blqZ

\nb-aw. AXm-bXv ]pd-Pm-Xn-°m-cmb amXm-]n-Xm-°-∑m¿ blq-Z-cm-b-

Xn-\p-tijw amXta Ah-cpsS Ip™n\v kv\m\w \evImhq F∂p-

t]mepw blq-Z-∑m¿°p \nb-a-an-√m-bn-cp-∂p. ]pd-Pm-Xn-°m-cn¬ \n∂p

hcp∂ BÏp-ń-Iƒ°p amXw tNem-I¿Ωhpw AXpIgn™v

kv\m\hpw \evIp-I-bm-bn-cp∂p ]Xn-hv. s]Ïp-ń-I-fm-sW-¶n¬

kv\m\w amXw aXn.

kv\m\hpw tNem-I¿Ωhpw

blq-Z-∑m-cpsS tNem-I¿Ω-Øns‚ ÿm\ØmWv InkvXym-\n-Iƒ



kv\m\w G¿s∏-Sp-Øn-b-Xv. sImtemky teJ\w 2:11˛¬ ""InkvXp-

hns‚ ]cn-tO-Z\'' F∂p ImWp-∂Xp InkvXob ]cn-tO-Z\ F∂p

Xncp-Øn-hm-bn-°-W-sa∂pw hnip≤ amtΩm-Zo-km-sb-°p-dn-®mWv

AhnsS ]d-bp-∂-sX-∂p-amWv ]fin-Xm-`n-]m-bw. InkvXym-\n-Iƒ

Xß-fpsS PU-i-cocw Dcn™pIf-bp-∂Xv tbip-X-ºp-cm≥ P\n®v

F´mw \mfp≈ ]cn-tO-Z-\-bm-e-√, ]XypX ""InkvXob ]cn-tO-Z\''

F∂p hnfn-°m-hp∂ amtΩm-Zo-km- aq-e-amWv F∂Xp Nn¥n-°p-hm-\mWv

\ymbw D≈Xv.

tNem-I¿Ωw blq-Z-h¿§-Øn¬ P\n® F√m BÏp-ń-Iƒ°pw

P\n®v F´mw Znh-k-am-Wt√m \evIp-∂-Xv. AtX-]-Xnhv InkvXob

k`-bnepw amtΩm-Zokm kw_-‘n-®p-≠m-bnsb∂p hnNm-cn-°p-∂p.

AXm-bXv InkvXym-\n-Iƒ°p-≠m-Ip∂ Ip™p-ß-sfbpw Hcp-an®v

B≠n-sem-cn-°-embn amtΩm-Zo-km -ap-°n-bn-cp-∂p-sh∂pw AXv s]k-

lm-s∏-cp-∂m-fn¬ Bbn-cp∂p F∂pw Nn¥n-°p-∂-Xn¬ sX‰n-√.

blq-Z -am-Xm-]n-Xm-°-∑m-cn¬ \n∂v P\n-°p∂ inip-°ƒ hnip-≤-

cmWv F∂v Ah¿°v hnh-£-bp-≠m-bn-cp-∂XpsIm≠mWv AXnssi-

ih-Øn¬ Xs∂ Ah¿°v tNem-I¿Ωw \evIn-s°m-≠n-cp-∂-Xv. Cu

XXzw BZn-ak` ssIkvXh inip-°-sf-°p-dn®pw D]-tbm-Kn®p-

sIm≠n-cp∂p F∂mWv Nn¥n-t°-≠-Xv.

kz¥-hn -izm -kw -sIm -≠-√msX c£n-°-s∏-Sp -hm≥

km≤ytam?

hn. a¿t°m-kns‚ kphn-ti-j-Øn¬ \mep t]¿ Xf¿hm-X-°m-

cs\ FSp-Øp-sIm≠v I¿Øm-hns‚ ASp-°¬ h∂ IY hmbn-®p

t\m°pI. hn. a¿t°mkv 2:5˛¬ Cßs\ ]d-bp∂p: ""tbip Ah-

cpsS (AXm-bXv Xf¿hm-X-°m-cs\ Iń-en-t∑¬ InSØn Npa-∂p-sIm-

≠p-h∂v hoSns‚ ta¬°qc s]mfn®v I¿Øm-hns‚ k∂n-[n-bn¬

sIm≠p-h∂ tcmKn-bpsS kz¥-°m-cpsS) hnizmkw I≠n´v Xf¿hm-

X-tcm-Kn-tbmSv aIs\ \ns‚ ]m]-ßƒ tamNn-°-s∏-ń-cn-°p∂p F∂p

]d-™p.'' ChnsS tcmKn-bpsS hnizmkw sIm≠-√t√m Abmƒ°v

c£- In-ń-bXv. hn. aØm-bnbpsS kphn-tijw 8˛mw A≤ym-b-Øn¬

iXm-[n-]s‚ rXy≥ kuJy-am-Ip-∂Xv rXys‚ hnizmkw sIm≠√,

iXm-[n-]s‚ hnizmkw sIm≠m-sW∂p hy‡-am-Wt√m (8:13). iXm-

[n-]≥ hnizmkw ]I-Sn-∏n® \nan-j-Øn¬ I¿Ømhp Xs‚ hN\w

Acp-fn-s®-øp-Ibpw B hN\w tIƒ°p-I-t]mepw sNømsX Xs∂

`rXy≥ kuJyw ]m]n-°p-Ibpw sNbvXp.



amX-a√, hn. aØm-bnbpsS kphn-tijw 7˛mw A≤ymb-Øn¬ Hcp

a\p-jy≥ ]nimNp_m[n-X-\mb Xs‚ aIs\ injy-∑m-cpsSbSp-°¬

sIm≠ph∂n-´v, «ol-∑m¿°v Ahs\ kuJy-am-°p-hm≥ km[n-°m-

Xn-cp-∂-Xmbn ImWp-∂Xp ]tXyIw it≤-b-am-Wv. B _mes‚

]nXm-hn\pw (a¿t°mkv 9:24 t\m°pI) Hcp ]t£, _me-\p-X-s∂bpw

hnizm-k-ap-≠m-bn-cp-∂n´pw «ol-∑m¿°v hnizm-k-an-√m-Xn-cp-∂-Xp-sIm-

≠v _mes\ kuJy-am-°p-hm≥ km[n-°msX t]mbn. C∂pw hnizm-

k-ap≈ Hcp k`-bn¬°q-Sn-bmWv ]m]-tam-N-\hpw c£bpw \evI-s∏-

Sp-∂Xv F∂p-≈Xv \mw ad∂pt]mI-cpXv.

ssZh-Øns‚ c£-bn≥ hmKvZm\w ]mb-]q¿Øn-bp-≈-h¿°p amX-

am-bn-´-√t√m \evI-s∏-´-Xv. hn. ]tXmkv «olm Xs‚ BZy ]kw-K-

Øn¬ Xs∂ ]d-bp-∂-Xn-ß-s\-bmWv: ""hmKvZm\w \nßƒ°pw \nß-

fpsS Ip™p-ßƒ°pw \ΩpsS ssZh-amb I¿Øm-hv hn-fn®p hcp-

Øp∂ hnZq-c-ÿ-cmb Gh¿°pw D≈-Xt√m F∂p ]d™p'' (A.

]. 2:39). ae-bmf thZ-]p-kvX-I-Øn¬ ""Ip™p-ßƒ°pw'' F∂-Xn\p

]Icw ""a°ƒ°pw'' F∂mWv tN¿Øn-cn-°p-∂-Xv. Ko°n¬ "sSIv\'

F∂ hm°n\v Ip™p-ßƒ F∂-p-X-s∂-bmWv A¿∞w.

k`-bpsS Ncn-Xhpw ]mc-º-cyhpw F¥p ]d-bp∂p?

aq∂mw iXm-_vZ-Øn¬ amtΩm-Zo-km-tb‰v acn® inip-°-fpsS ih-

°p-gn-bn-t∑-ep≈ I√p-Iƒ \n w-ibw ]Jym-]n-°p-∂Xv inip-°sf

amtΩm-Zokm ap°n-bn-cp∂p F∂p Xs∂-bm-Wv. Hcp I_-dn-¶se I√v

Cßs\ ]d-bp∂p: ""hnizm-kn-I-fn¬ \n∂p≈ hnizm-kn-bmb tkmkn-

akv (Zosimas) F∂ Rm≥ c≠p hb pw Hcp amkhpw 25 Znh-khpw

]mb-ambn ChnsS hni-an-°p∂p.'' GXm≠v 200˛mam≠n-t\m-S-Sp-Øp≈

ImesØ inem-en-JnXw BWn-Xv.

klZm Bb hn. t]men-°m¿t∏mkv Xs‚ ]oU-I-tcmSv ]d-bp∂p:

""F¨]-Øn-bmdp h¿j-ambn Rm≥ I¿Øm-hns\ tkhn-°p-∂p, C∂p

hsc Ah≥ F\n°v Hcp tZmjhpw sNbvXn-√. ]ns∂ C∂v Rm≥

Fßs\ Fs‚ c£-I-s\-Xn-cmbn ssZh-Zq-jWw sNøpw?'' hnip≤

t]men-°m¿t∏mkv Imew sNbvXXv 167˛tem 168˛tem BsW-¶n¬,

At±lw P\n-®Xv 86 h¿jw apºv, AXm-bXv InkvXz_vZw 80˛mam≠n-

\p-tijamsW∂pw ssii-h-Ønte InkvXym-\n-bm-bXp-sIm-≠mWv

86 h¿jw tkhn®p F∂v ]d-bp-∂-sX∂pw A\p-am-\n-°mw. Aß-s\-

sb-¶n¬, BZy-\q-‰m≠p apX¬ inip-°-fpsS amtΩm-Zokm D≠m-bn-

cp∂p F∂-Xn\p as‰mcp sXfn-hm-Wn-Xv.



c≠mw \q‰m-≠n¬ kl-Zm-a-cWw ]m]n® ]e ]cn-ip-≤-∑mcpw

""Rm≥ ssii-hw apXte InkvXym-\n-bm-Ip∂p'' F∂v G‰p]d-™-

Xmbn \mw ImWp-∂p.

InkvXz_vZw 195˛¬ Ae-Ivk-¥n-bm-bnse ¢oaokv ""sh≈-Øn¬

\n∂pw tImcn-sb-SpØ Ip™p-ßƒ'' F∂v InkvXym-\n-Isf hnti-

jn-∏n-°p-∂p. At±-l-Øns‚ injy-\mb Hmdn-P≥ aq∂n-SØv hfsc

hy‡-ambn inip-°-fpsS amtΩm-Zo-km-sb-∏‰n ]d-bp-∂p. eqt°m-

kns‚ kphn-ti-j-sØ-∏-‰nbp≈ At±-l-Øns‚ hymJym-\-Øn¬

14˛mw A≤ym-b-Øn¬ Cßs\ ImWp∂p: ""AXp-sIm-≠mWv Ip™p-

ß-sfbpw amtΩm-Zokm ap°p-∂-Xv.'' tehy ]pkvXIØns‚ hyJym-

\-Øn¬ 8˛mw A≤y-mb-Øn¬ ""k`-bpsS ]mc-º-cy-a-\p-k-cn®v inip-

°ƒ°pw amtΩm-Zokm \evI-s∏-Sp∂p'' F∂p ImWp-∂p. tdmam

teJ\w 6:5˛7 hsc-bp≈ hmIy-ß-fpsS hymJym-\-Øn¬ Cß-s\-

bmWv ImWp-∂Xv: ""C°m-c-W-Øm¬ inip-°-sfbpw amtΩm-Zokm

ap°p∂ ]mc-ºcyw k` A∏-kvtXm-e-∑m-cn¬ \n∂v ]m]n-®p.'' Cu

aq∂p ÿeØpw Hmdn-P≥ Cutbm-_ns‚ ]pkvXIw 14:4˛5 D≤-cn-

°p-∂p-≠v. B hmIyw sk]v‰p-h-Pn‚ v ]cn-`m-j-bn¬ (A°m-esØ

InkvXy-m\n-Iƒ D]-tbm-Kn®ncp∂ Ko°v thZ-]p-kvX-I-Øn¬) Cß-

s\-bm-Wp-≈-Xv:

""Aip-≤-\n¬ \n∂p≈ hnip-≤-\pt≠m? Hcn-°-ep-an-√. qan-bn-ep≈

Ahs‚ PohnXw HIp Znh-k-tabp≈psh-¶n-epw.'' AXv aq∂p

]mhiyw D≤-cn-°p-∂-Xn¬ \n∂pw \mw a\- n-em-°p-∂Xv hfsc

sNdnb inip-°sf amtΩm-Zokm ap°p∂ ]mc-ºcyw aq∂mw iXm-

_vZ-Ønse k`-bv°p-≠m-bn-cp-∂p-sh∂pw AXv At∏m-kvX-enI ]mc-

º-cy-ambn At∂ k` kzoI-cn-®n-cp-∂p-sh-∂p-am-Wv. Hmdn-P≥ ]me-

kvXo-\nse ssIk-dn-bm-bn¬ Xma-kn-°p∂ ImeØv (233˛251 F. Un.)

Fgp-Xn-b-Xm-b-Xp-sIm≠v Du¿t«-anepw Ae-Ivk-¥n-bm-bnepw D≈

At∏mkvXenI ]mc-º-cysØ CXv Ipdn-°p∂p F∂v Nn¥n-°p-∂-

Xn¬ sX‰n-√.

GXm≠v CtX ImeØv (Aev]w apºv) 215˛am-≠n¬ lnt∏m-en-

‰kv tdman¬ cNn® ""At∏mkvX-enI ]mc-ºcyw'' F∂ kp]-[m\

KŸ-Øn¬ ImWp-∂Xv At∏m-kvX-e-∑m¿ ]Tn-∏n-®Xpw BZyw tdma-

bnse ¢oaokv Fgp-Xn-h-®-Xp-amb D]-tZ-i-ßƒ Xs∂-bm-sW∂v

]fin-X-∑m¿ kΩ-Xn-°p-∂p-≠v. s]k-lm-bpsS s]cp-∂m-fn¬ tImgn

IqIp∂ ka-bØv amtΩm-Zokm ap°-W-sa∂pw AXv Xmsg

]dbpw]Imcw thW-sa-∂p-amWp ]d-bp-∂-Xv.



""tImgn Iqhp∂ ka-bØv sh≈-Øn-t∑-ep≈ ]m¿∞-\-Iƒ \S-

Ø-s∏-S-s´..... BZyw sIm®p-Ip-™p-ßsf \nßƒ amtΩm-Zokm

ap°Ww. Xßƒ°p th≠n Xßƒ Xs∂ hnizmkw G‰p]d-bp-hm≥

]mb-ap-≈-h¿ Aßs\ sNø-s´. AXn-\p≈ ]mb-an-√m-Ø-h¿°p

th≠n Ah-cpsS amXm-]n-Xm-°-∑m-tcm, IpSpw-_-Øn¬ Bsc-¶n-eptam

adp]Sn ]d-b-s´'' (From the Coptic Version).

Ip™p-ßsf amtΩm-Zokm ap°p-∂-Xn-s\∏‰n Hcp kwhmZw

t]mepw D≠m-bn-cp-∂-Xmbn Hmdn-P-\ntem lnt∏m-en-‰-kntem ImWp-

∂n-√. Cu ""At∏mkvX-enI ]mc-ºcyw'' F∂ KŸw tdma-bnepw

kndn-b-bnepw CuPn]vXnepw Hs° \ne-hn-en-cp∂ Hcp tcJ-bm-Wv.

kndn-b-bn-tebpw ]Xnhv CXp-X-s∂-bm-bn-cp∂p F∂v a‰p tcJ-Iƒ

sIm≠pw sXfn-bp-∂p-≠v. ""¢oao-kns‚ F´p ]pkvX-I-ßƒ'' F∂

KŸw tdmam-bnse ¢oaokv Xs∂ Fgp-Xn-b-Xm-bn-cn-°-W-sa-∂n-√.

aq∂mw iXm-_vZ-Øns‚ Bcw-`-Im-etØm AXn\p ap≥t]m Fgp-

Xn-b-Xm-Im-\mWp hgn. H∂mw iXm-_v-Z-Ønse hnip≤ ¢oaokv Xs‚

Bfl-IY ]d-bp∂ Iq -Øn¬ Xs‚ amXm-hmb am‰n-Unb Xs‚ \jvS-

s∏-´p-t]mb inip-°sf ho≠pw Is≠-Ønb IY hnh-cn-°p-∂p-≠v.

amXmhv hnizm-kn-\n-b-√. Ip™p-ß-fm-Is´ InkvXym-\n-Iƒ FSpØp

hf¿Øn InkvXob amtΩm-Zokm \evI-s∏-´-h-cm-bn-´mWv amXm-]n-Xm-

°-∑m¿ Ahsc ImWp-∂-Xv. Ahn-izm-kn-Iƒ hnizm-kn-I-fpsS IqsS-

bn-cp∂p £Ww Ign-®p-IqSm F∂v ssIkvXh \nb-a-ap-≈-Xp-sIm≠v

amXm-]n-Xm-°-∑m¿°v Xß-fpsS Ip™p-ß-tfm-sSmØv `£Ww Ign-

∏m≥ km[n-®n√ F∂pw Ahcpw amtΩm-Zokm apßn-b-Xn-\p-tijw

amXta Aßs\ Hcp-an®v `£Ww Ign-°m≥ km[n®p≈q F∂pw

ImWp-∂p.

InkvXz_vZw 2˛mw \q‰m-≠n¬ Pohn-®n-cp∂ hnip≤ sFtd-\n-b-

kns‚ ""slc-kn-Iƒs°-Xnsc'' F∂ ]pkvX-I-Øn¬ Cßs\ ImWp-

∂p: ""Ah≥ (tbip) Ah-\m¬ Ah-sc-√m-h-tcbpw c£n-∏m≥ th≠n-

bt√m h∂-Xv. Ah-sc-√m-h-scbpw F∂p Rm≥ ]d-bp-∂Xv Ah-\n¬-

°qsS ssZh-Øn-¶-te°v ho≠pw P\n-°p-∂h-cmb F√m-h-tcbpw Dt±-

in-®m-Wv- ˛ -in-ip-°ƒ, sIm®p-Ip-´n-Iƒ, _me-∑m¿, bphm-°ƒ, ]mb-

am-b-h¿ F√m-hcpw Xs∂.''

]m›m-Xy-cm-Py-ß-fn¬ D≈ ]e ssIkvXh inip-°-fp-sSbpw I_-

dp-Ifpw Ah-bpsS inem-en-Jn-X-ßfpw \ap°v I≠p-In-´n-bn-´p-≈-Xn¬

\n∂v Ah-sc-√m-hcpw amtΩm-Zokm apßn-b-ti-j-amWv acn-®Xv F∂p



Nn¥n-°p-hm≥ hgn Xcp∂p≠v.

InkvXym-\n-I-fpsS Ip™p-ßsf ssii-h-Øn¬ Xs∂ amtΩm-

Zokm ap°msX ]mb-am-bn´v amtΩm-Zokm ap°n-bm¬ aXn F∂ A`n-

]mbw BZy-ap-≠m-bXv \memw \p‰m-≠n-em-sW∂p tXm∂p-∂p. sX¿-

Øp-eys‚ ImeØv (GXm≠v 160˛220 F. Un.) DØ-cm-^n-°-bn¬

Aß-s\mcp hmZw D≠m-bXv A[nIw tim`n-®n-√. IpkvX-¥n-t\mkv

NI-h¿Øn amtΩm-Zokm apßn-bm¬ ]m]-an-√mØ PohnXw Pohn-°-

W-sa-∂p≈ XXzØns‚ t]cn¬, Xs‚ amtΩm-Zokm ac-W-°n-S-°--

hsc \oń-h-®-Xp- ap-X-em-sW∂p tXm∂p-∂p, ]e InkvXob IpSpw-

_-ß-fnepw amtΩm-Zokm \oń-h-bv°m\pw Ign-bp-∂X sshIn-°m\pw

XpS-ßn-b-Xv. ]t£, AXv hniz-kn-°m\pw hnizmkw G‰p]d-bp-hm\pw

]mb-am-b-Xn-\p-tijw amXta amtΩm-Zokm apßmhq F∂ XXz-Øn-

t∑-em-bn-cp-s∂-¶n¬ bu∆-\-Øn-se-¶nepw amtΩm-Zokm apßp-am-bn-cp-

∂-t√m. Pohn-Xm-h-km\w hsc \oń-h-bv°p-hm≥ ian-®p-sh-∂p-≈Xv

amtΩm-Zo-kmbv°p tij-ap≈ ]m]-Øn\p tamN-\-an√ F∂ ASn-ÿm-

\-an-√mØ `bw sIm≠m-bn-cp∂p F∂p hy‡am-Wv.

DØ-cm-^n-°bn¬ Xs∂-bp-≠mb 418˛se Im¿tØPv kp∂-l-

tZmkv "]pXn-b-Xmbn P\n® Ip™p-ßsf amtΩm-Zokm ap°-cpXv

F∂p hne-°p∂h≥ i]n-°-s∏- -h-\m-bn-cn-°s´' F∂p ]Jym-]n-®Xv

Cu ]›m-Øe-Øn-em-Wv.

kv\m\-sØ-∏-‰n-bp≈ InkvXo-tbm-]-tZiw

IgpIn ip≤o-I-cWw, ]pXnb Pohn-X-Øn-te-bv°p≈ ]th-i-\w,

Db-c-Øn¬ \n∂p≈ ho≠pw P\-\w, InkvXpico-c-Øn-tebv°p Iqń

tN¿°-s∏-S¬, InkvXp-hns‚ cmP-Xz-Øn-epw ]utcm-ln-Xy-Ønepw

]hm-N-I-Xz-Øn-ep-ap≈ ]¶m-fn-Øw, ]m]-tam-N-\w, hos≠-Sp-∏v, ]cn-

ip-≤mfl \niz-k-\w, ZhXzan√m-bva-bpsS hkvX-[m-cWw, ]m]-

Øns‚bpw acW-Øns‚bpw \nb-a-Øns‚bpw A[o-\-X-bn¬

\n∂p≈ kzmX-¥y-]m-]\w F∂n-ßs\ hnhn-[m¿∞-ap≈ Hcp alm-

c-l-ky-amWv hn. amtΩm-Zo-km. AXn¬ \n∂p inip-°sf hne-°p-

∂Xv I¿Øm-hn-s‚bpw «ol-∑m-cp-sSbpw D]-tZ-i-Øn\p ISIhncp-

≤-am-Wv. Cu A_-≤-Øn¬ ssIkvX-hcmcpw NmS-cptX F∂p

InkvXp-hn-ep-≈ kvt\lw aqew Rm≥ \nß-tfmSv At]-£n-°p-∂p.

hnizm-k-an-√msX amtΩm-Zo-km-bn-√. GXm-bmepw apßp-∂-bm-fpsS

hnizmkw sIm≠p amXw amtΩm-Zokm km≤y-a-√. ap°p∂ k`-bnse

hnizm-k-amWv G‰hpw AXym-h-iyw. F√m Ip™p-ßsfbpw amtΩm-



Zokm ap°ns°m≈W-sa∂p k` ]Tn-∏n-°p-∂n-√. hnizm-kn-I-fpsS

Ip™p-ßƒ°mWv s]mXpth k` ssiih amtΩm-Zokm \evIp-

∂Xv. Aßs\ amtΩm-Zokm apßp∂ Ip™p-ßƒ hf¿∂p-h-cp-tºmƒ

Ah¿°p hnizm-k-an-s√-¶n¬ ssii-h-Øn¬ apßnb amtΩm-Zo-km-

sIm-≠p-amXw Ah¿ c£n-°-s∏- p-sIm-≈p-sa∂p k` ]Tn-∏n-°p-∂n√.

inip-°sf amtΩm-Zokm ap°p-∂Xv k`-bn¬ ssZhw \evIn-bn-

´p≈ F√m Ir]m-am¿§-ß-fnepw mK- m-°m-Ip-∂-Xns‚ \mµnbpw ]th-

i-\-hp-am-bn-´mWv. Aßs\ ]th-in®p kIe Icp-Wbpw Ir]bpw

Bkz-Zn -®n´pw Ahn-izm-k-Øn-te°v Hcmƒ t]mI-bm-sW-¶n¬

Abmƒ°v Hcp km[m-cW Ahn-izm-kn-tb-°mƒ IqSp-X¬ Ip‰-ap-

s≠∂p Xs∂-bmWv k` ]Tn-∏n-°p-∂-Xv (F_mb teJ\w 10:26

apX¬ t\m°p-I).

amtΩm-Zo-kmbv°p tijhpw hnizm-k-Ønepw k`m Pohn-X-Ønepw

kpIrX ]cn-io-e-\-Ønepw IqSn-bmWv ]q¿Æ-X-bn-te°v htc-≠-Xv.

hnizm-kn-I-fpsS Ip™p-ß-fpsS hf¿® ssii-h-Ønte Bcw- n-°mw.

AXns‚ XpS-°hpw InkvXp ico-c-Øn-te-°p≈ Iq´n-t®¿°-ep-amWv

amtΩm-Zokm sIm≠p km[n-°p-∂-Xv. amtΩm-Zokm P\-\-am-Wv, Bcw-

`-am-Wv. AXn-\p-ti-j-ap≈ Pohn-Xhpw amtΩm-Zo-km-t]mse Xs∂

]m[m-\y-ap-≈-Xm-Wv. ]t£, P\-\hpw Bcw-`hpw hnizm-kn-I-fpsS

inip-°ƒ°p hntcm-[n-°p-∂Xv AssI-kvX-h-am-sW∂p amXw.



7k`bpw kvXoIfpw

thZ]pkvXI]cambn Dev]Øn 1:27˛¬ ssZhw BZmans\ (a\p-

jys\) krjvSn®p. kz¥cq]Øn¬ a\pjys\ krjvSn®p. BWpw

s]Æpambn Ah≥ Ahsc krjvSn®p; Ah≥ Ahsc A\pKln®p.

c≠p aq∂p Imcyßƒ ChnsS ]tXyIw FSpØp ]dtb≠Xp≠v.

ssZhkzcq]w F∂p ]dbp∂Xv kvXobpw ]pcpj\pw Dƒs∏Sp∂

a\pjy\nemWv: kvXobpw ]pcpj\pw Hcpt]mse ssZhØns‚

kz¥cq]ØnemWv krjvSn°s∏´Xv. AhcpsS ]ckv]c_‘Øn-

emWv ssZhnI kzcq]w ZrjvSambXv. ]pcpj\n¬ amXamb√ kvXo-

tbmsSm∏w ]pcpj\nemWXv. kvXo]pcpj∑mcpsS ]mckv]cyw

ssZhkzcq]Øns‚ \nZ¿i\amWv.

Image F∂ Cw•ojv ]ZØns‚ Ko°p]Zw Icon F∂mWv (F_m-

b`mjbn¬ tkew). AXmbXv ZrjvSa√mØ HcmfpsS ZrjvScq]w.

GsX¶nepw hkvXphns‚ ]p\cmhnjv°cWw F∂pw BImw.

ssZhw ImWs∏´h\√ F∂pw ssZhØns‚ ZrjvSamb cq]am-

bmWv a\pjy≥ krjvSn°s∏´sX∂pap≈ auenI bmYm¿∞yw ]e-

t∏mgpw \mw hnkvacn°p∂p. InkvXob thZimkvXsØ kw_-

‘n®v BZman¬ AXns‚ aßnb NnXw \ap°p ImWmsa¶nepw

AXns‚ ]q¿ØoIcWw c≠masØ BZmamb InkvXphnemWv.

InkvXp k`sbbpw krjvSnsbbpw F√mw X∂n¬ H∂m°n

Xn∑bpsS teiw t]mepw C√msX ZrjvSam°p∂XmWv kIe-

Øns‚bpw kºq¿Øn.

At∏mƒ kvXo]pcpj_‘w BZna krjvSnbnse ssZhkzcq]-

Øns‚ Xs∂ ]Imi\amWv. ssZhØns‚ kz`mhsØ shfns∏Sp-

Øp∂ H∂mWv. ]utemkv At∏mkvtXme≥ ]dbp∂p≠t√m

InkvXphpw Xs‚ k`bpw XΩnep≈ _‘w hnhml_‘Ønse

kvXo]pcpj_‘w t]mse \nKqVamb Hcp clkyhpw AKm[amb

Hcp _‘hpw BsW∂v. ssZhhpw Xs‚ ]Xncq]amb a\pjy\pw

XΩnep≈ _‘Øns‚ Hcp AhiyLSIamWv kvXo]pcpj _‘-

sa∂p≈Xv thZimkvX]camb ASnÿm\ Bibßfn¬



H∂matØXmWv.

c≠masØ kwibw hogvNbpsS DØchmZnXzw a\pjyIpSpw_-

Øn\v s]mXpsh D≈XmWv. BZmw l∆bn¬ \n∂mWv ]gw hmßn

Xn∂Xv. l∆bmWv AXv ]mºn¬ \n∂v G‰phmßnbXv. CXns‚

DØchmZnXzw B¿°mWv F∂p tNmZn°ptºmƒ Hmtcm Bfpw

Hgn™p amdpIbmbncp∂p. F∂m¬ hogvNbpsS DØchmZnXzw

kvXobptSXpw ]pcpjt‚Xpw (BZw ˛ l∆m) s]mXphmbp≈XmWv.

a\pjy\v amXa√, P¥ptemIØn\pw AXn¬ ]¶p≠v. krjvSn

apgph≥ hoWp t]mIm\p≈ ImcWw a\pjys‚ ]m]hpw B

]m]Øns‚ ]pdIn¬ P¥ptemIØn¬ \n∂p≠mbn´p≈ Nne

ImcyßfpamWv. hogvNbv°ptijw ssZhw ]mºns\ i]n°p∂p,

kvXosb i]n°p∂p, ]pcpjs\ i]n°p∂p. F¥mWv Cu im]w.

P¥ptemItØmSv: "a\pjy≥ \ns‚ iXphmbn Xocpw. Ah≥ \ns‚

Xe NX°pw. \o Ahs‚ IpXnIm¬ XI¿°pw.'' Cu iXpX

ssZhkzcq]Øn¬ \n∂p≈ hogvNbmWv. ssZhkzcq]w XncnsI

]m]n°ptºmƒ Cu iXpXbpw amdWw. kvXotbmSp≈ im]w:

H∂v K¿`[mcWØnepw ]khØnepap≈ \ns‚ ]bmkßƒ

(IjvSX, thZ\) Rm≥ h¿≤n∏n°pw. c≠maXv \ns‚ BKlw (de-sire) \ns‚ `¿Ømhnt\mSmIpw. kvXo°v ]pcpjt\mSp≈ Bk‡n

(CXns‚ adphihpw) Hcp im]w t]msebmWv. aq∂masØ im]w

Ah≥ \ns∂ AS°n`cn°pw. AXmbXv ]pcpj≥ kvXosb AS°n

`cn°p∂Xv, AYhm ]pcpjta[mhnXzw ssZhkrjvSnbnep≈X√, ho-

gvNbmep≠mbXmWv. a\pjys‚ ]m]Øns‚ ]Imi\amWv

]pcpj≥ kvXosb ASn®a¿Øp∂Xv, AS°n`cn°p∂Xv. CXp

krjvSnbpsS BZn`mhØnep≈X√, ]m]mhÿbpsS ^eambn

]n∂oSp≠mbXmWv. A√msX Cu ASn®a¿Ø¬ "krjvSn'bn¬

Xs∂ D≈XmsW∂p ]d™v Bcpw AXns\ absolutize sNbvXv

]caambn ImtW≠Xn√. bYm¿∞ ssZhkzcq]w hcptºmƒ Cu

im]hpw amdWw. ssZhkzcq]w ]q¿WX In´ptºmƒ ]khØn-

s‚ thZ\, AanXamb ssewKnImk‡n, Hcmƒ at‰ Bsf AS°n

`cn°pI CsX√mw amdpw. ssZhw ]pcpjt\mSv ]dbp∂p: \o

hnb¿t∏msS A∏Øn\mbn A≤zm\n°pw. AXmbXv t¢iw \nd™

A≤zm\w sIm≠v amXta Pohn°m≥ km[n°q.

Dev]Øn ]pkvXIØns‚ c≠mw A≤ymbØn¬ as‰mcp IY-

bp≠v. AhnsS ]dbp∂Xv BZyw ]pcp-js\ (BZans\) krjvSn®p.

AXn\ptijw Ah\v kJnXzw \evIm≥ (X\nsb Bbncn°p∂Xv



\∂√ F∂v I≠n´v) P¥ptemIsØ apgph≥ AWn\ncØn t\m°n.

Ah¿°v Hs° Ah≥ t]cp \evIn. F¶nepw X\n°v X°Xmb

"XpW'bmbn Ahbn¬ H∂ns\bpw Ah≥ I≠n√. Ahkm\w

]pcpj\v henb Hcpd°w sImSpØn´v Ahs‚ hmcnsb√n¬ \n∂pw

kvXosb D≠m°n. krjvSnsb∏‰nbp≈ Cu c≠p IYIfnepw c≠v

hißfmWv ]dbp∂Xv. c≠masØ IYbn¬ BZw Dd°Øn¬

\n∂pW¿∂p h∂t∏mƒ Xs‚ hmcnsb√n¬ \ns∂SpØ kvXo

ap∂n¬ \nev°p∂p. Aßs\ BZw (]pcpj≥) kt¥mjtØmsS

]d™p: CXm "Fs‚ Aÿnbn¬ \n∂v Aÿnbpw amwkØn¬

\n∂v amwkhpw ˛ ChfmWv Fs‚ icnbmb XpW, Fs‚ bYm¿∞

Iq´pImcn.' AXpIgn™v ssZhw ]dbp∂p, AXn\m¬ GXp

]pcpj\pw Xs‚ A∏s\bpw AΩsbbpw Dt]£n®v `mcytbmSv

]‰nt®cpw. Ahcncphcpw Hcp icocamIpw (aØm. 19:5). ]pcpj\mWv

A∏s\bpw AΩsbbpw hn´v kvXotbmSv ]‰nt®tc≠Xv; adn®√.

\ΩpsS kmaqlnI BNmcßfn¬ A∏s\bpw AΩsbbpw

"hn´p]ncn™v' ]‰nt®cp∂Xv kvXobmbn Xo¿∂n´p≠v. F∂m¬ BZn-

bn¬ ssZhw Iev]n®Xv Aßs\b√. Dev]Øn 2:22- ¬ ]dbp∂Xv

AXoh Kuchamb Hcp ImcyamsW∂v hnhmltamN\sØ∏‰n

tNmZn°ptºmƒ tbiphpw ]dbp∂p≠v. ""tami hnhmltamN\w

A\phZn®Xv \nßfpsS lrZbImTn\yw sIm≠mWv'' (aØm. 19:8).

kzm`mhnIambn´p≈Xv "]pcpj≥ amXm]nXm°sf hn´v kvXotbmSv

tN¿∂v Ccphcpw Hcp icocambn' Pohn°pI F∂p≈XmWv F∂v

I¿Ømhv ]Tn∏n®p. ]pcpj≥ kvXotbmSv tN¿∂v Ccphcpw th¿s]-

SpØm≥ ]‰mØhÆw H∂mbn XocWw F∂Xv Kuchamsb-

Spt°≠ ImcyamWv. AXpsIm≠v kvXo]pcpj_‘w \nkmcamb√

InkvXob ]Tn∏n°en¬ ]Xn]mZn°p∂Xv. a‰p Nne aXßƒ AX

Xs∂ Kuchamb√ Cu hnjbw ssIImcyw sNøp∂Xv. _p≤aX-

Øn¬ kvXosb hfsc XmWXcØnemWv hnebncpØnbn´p≈Xv;

]pcpj\v B[ymflnIambn Hcp ]Xn_‘w F∂ XcØn¬. F∂m¬

InkvXob hnizmkØn¬ kvXo°pw ]pcpj\pw Xpey]Zhn

Ds≠∂p Xs∂b√ kvXo ]pcpj_‘Øn\pw kap∂Xamb

]ZhnbmWv sImSpØn´p≈Xv. kvXo]pcpj _‘Øn¬°qSnbmWv

ssZhØns‚ kzcq]w ]Imin∏n°s∏Sp∂Xv.

thZimkvX]cambn H∂p c≠p Imcyßƒ IqSn ]cma¿int°-

≠Xp≠v. ]gb\nbaØn¬ kvXoIfpsS ÿm\w F¥mbncp∂p?

Akm[mcWsa∂pw A]q¿hsa∂pw ]dbmhp∂ ÿm\amWv ]gb-

\nbaImeØv kvXo°v \evInbn´p≈Xv. kvXoIsf [mcmfambn



t\XrXzÿm\Øv ImWp∂p≠v. \ymbm[n]∑mcn¬, ]hmNIcn¬

\nch[n DZmlcWßƒ FSpØp ]dbmw. F∂m¬ "]ptcmlnX≥'

F∂ F_mb]ZØns‚ kvXoenwK]Zw amXw ]gb\nbaØn¬

ImWp∂n√. CXn¬ \n∂v GsX¶nepw \nKa\ØnseØpIb√.

]hmNnI F∂Xv kvXoIƒ°v icnbmb, km[mcWbmb ÿm\-

ambn ImWp∂p. ]pXnb \nbaØnte°v hcptºmƒ \mw ]e kvXo-

Itfbpw Akmam\yamb t\XrXz ÿm\Øv ImWp∂p≠v.

I¿Ømhns‚ a\pjymhXmcØn¬ hnip≤ I\yIadnbhpw Fen-

k_Øpw ]apJamb ]¶phln®Xmbn ImWp∂p. k`mNcnXØn¬

tbiphns‚ AΩ adnbbv°v at‰sXmcmsfbpwImƒ, At∏mkvtXme-

∑msc°msfms° Db¿∂ ÿm\amWv Iev]n®ncn°p∂Xv F∂Xv

Akm[mcWambn tXm∂mw. k`bv°v ssZhw sImSpØ Hcp khn-

tij ⁄m\amWnXv. tbipInkvXphns\ Hcp "]pcpj' `mhØn¬

amXw ImWmXncn°m≥ th≠n IqSnbmtWm CØcw Hcp ÿm\w

sImSpØXv F∂v kwibw tXm∂p∂p. ]mºv ]d™Xv A\pkcn®-

XneqsS l∆ D≠m°nsh® ]iv\w, am‰nbn´v AXn\v hn]coXambn

ssZhØns‚ amemJm h∂p ]d™Xv hnizkn®XneqsS hn. I\yI-

adnbamWv hogvNbnte°v \bn® ]Inbsb Xncn®p sIm≠phcp-

∂Xv.

]m›mXy ]mcºcyØn¬ CXns\ EVA - AVE doctrine F∂p

]dbpw. EVA (l∆m) D≠m°nb ]iv\w ]cnlcn®Xv Ave AYhm

Ir]\nd™ adnbw BWv. Eva F∂ hm°p t\sc Xncn™v AveF∂mIp∂Xpt]mse t\scXncn®phcp∂ ]InbbmWnhnsS \S-

°p∂Xv. c≠masØ l∆mbmb adnbamWv a\pjycminsb c£n°p-

∂Xn¬ ]apJ ]¶v hln®Xv. AhfpsS hnizmkamWv a\pjym-

hXmcw km[yam°nbXv F∂Xv k`bpsS Hcp ][m\s∏´ Nn¥-

bmbn IcpXp∂p. ]uckvXyk`bpsS Nn¥bn¬ a\pjymhXmc-

Øns‚ (Incarnation) Bcw`w amemJbpsS Adnbn∏n¬ (annuncia-tion) BWv. amemJbpsS Adnbn∏mIs´ hnizkn°m≥ G‰w ]bmk-

ap≈XmWv. H∂maXv ]Xns\´v hb p≈ Hcp s]¨Ip´ntbmSv

]dbp∂p: "\o ]pcpj_‘w IqSmsX K¿`nWn BIpsa∂v.' c≠maXv

"Aßs\ P\n°p∂ inip ssZh]pX\mbncn°p'sa∂v ˛ ]mºv h∂v

l∆mtbmSv ]d™Xnepw hnizkn°m≥ ]bmkap≈ hN\amWv

amemJm adnbtØmSv Adnbn°p∂Xv. Ahƒ AXv hnizkn®n√m-

bncps∂¶n¬ a\pjymhXmcw Akm[yamIpambncp∂p. AXmbXv

a\pjycminbpsS A\phmZtØmSpIqSn amXta ssZhw a\pjy\mbn



Xo¿∂n´p≈q. ssZhw Hcp Xo¿∏v Iev]n°tbm Xs‚ B⁄ a\p-

jy\n¬ ASnt®ev]n°pItbm A√ sNbvXXv. adn®v Xt∂msSm∏w

klIcn°m≥, Xs∂ kzoIcn°m≥ Hcp a\pjyhy‡nsb

Is≠ØnbXmWv a\pjymhXmcØns‚ henb a¿Ωw. apgph≥ a\p-

jycmin°pw th≠n ssZhsØ kzoIcn®Xv, ssZhØn\p a\pjy-

\mIm≥ A\phmZw sImSpØXv I\yIadnbw Bbncp∂p. AXmWv

hn. I\yIadnbØn\v ]ctam∂Xamb ÿm\w Iev]n®ncn°p∂-

Xns‚ ASnÿm\w.

\ΩpsS ]Xncq]imkvX Nn¥bn¬ I¿Ømhns‚ AΩ adnbw

\mep ]ImcØn¬ ]Xn_nw_n°s∏Sp∂p≠v. H∂v, c≠masØ

l∆m F∂ \nebn¬. c≠maXv, hnizmknIfpsS apgph≥ amXmhv

AXmbXv, a\pjymhXmcw \S°p∂Xn\p apºp Xs∂ "kphntijw'

Ahƒ°mWv \¬Is∏´Xv F∂XpsIm≠v k` adnbmans\ hnizm-

knIfpsS amXmhmbn, k`bpsS Xs∂ Hcp ]XoIambn IcpXp∂p.

aq∂maXmbn, a\pjycminbpsS apgph≥ ]XoIambn´pw I\yI-

adnbw IcpXs∏Sp∂p. ImcWw I¿Ømhmb tbipaninlm FSpØ

"a\pjyXzw' blqZ a\pjyXza√, InkvXob a\pjyXza√, km¿h

XnI a\pjyXzamWv ˛ F√m a\pjycptSXpamWv. F√m a\pjycpw

Dƒs∏Sp∂XpsIm≠v hn. I\yIadnbw "a\pjyh¿§'Øns‚ apgph≥

]XoIw IqSnbmWv. apºp≠mbncp∂hcpw C∂p≈hcpw hcm\ncn-

°p∂hcpamb apgph≥ "a\pjycminsbbpw Dƒs°m≈p∂ Hcp PKZv

cq]w (Cosmic figure) IqSnbmWv.

\memaXmbn, apgph≥ krjvSnbpsSbpw ]Xncq]amWv I\yIa-

dnbw. krjvSn F∂p ]dbp∂Xv ssZhw Xs‚ apJm`napJambn

krjvSn®ncn°p∂Xv (Ochma) ssZhhn⁄m\Øns‚ ZrjvS]Z¿i\w

BWv. qan, kqcy≥, Nµ≥, \£XPmew Chsb√mw IqSnb krjvSn-

I¿aw ssZhhn⁄m\amWv. Ochma F∂ F_mb]ZØns‚ Ko°v

cq]amWv Sophia ˛ F√m a\pjycmin°pambp≈ ssZhhn⁄m\w.

krjvSnbpsS apgph≥ ]Xncq]ambmWv I\yIadnbans\ k¶ev]n-

®ncn°p∂Xv.

k`bn¬ kvXoIfpsS tkh\w ]mcw`w apX¬ hfsc ][m\-

ambncp∂p. tbipInkvXphns‚ A\pbmbnIfn¬ `qcn]£w t]cpw

kvXoIfmbncp∂p F∂p amXa√; hfsc Ignhp≈ kvXoIƒ hsc

Xs‚ IqsS D≠mbncp∂p. I¿Ømhv ]¥≠v injy∑msc sXcs™-

SpØt∏mƒ ]pcpj∑mcn¬ \n∂p amXw sXcs™SpØXpsIm-

≠mhmw, "tNmbvkv' Aev]w tamiambXv F∂p Nn¥n°p∂Xp kzm`m-



hnIamWv. Chsc°mf[nIw Ignhp≈h¿ Xs‚ Np‰pw D≠mbncp∂p

(Hcp]t£ hfsc A[nIw Ignhp≈hsc, Xm≥ sXcs™Sp°mXncp-

∂Xv Xe A[nIw hepXmImXncn°m\mbncn°mw!). GXmbmepw

Ignhn√mØ 12 ao≥]nSpØ°msc ]nSn®v Ahsc 12 tKmXXeh∑m-

cpsS ÿm\Øv ]pXnb Ckmtbens‚ 12 A[n]XnIƒ ˛ ]mXn-

b¿°okpam¿ ˛ B°pIbmWv tbip sNbvXXv. F∂m¬ Ahtc-

°mƒ D∂Xamb ÿm\w I\yIadnbman\v BZnapX¬ Xs∂ D≠m-

bncp∂p.

kvXoIfpsS tkh\Øn\v k` Iev]n® ÿm\Øn\v, HcpZml-

cWw IqSnbp≠v. BZy At∏mkvXe≥ Bsc∂v tNmZn®m¬ "aKvZe-

°mcn adnb' F∂v ]dbWw. Dbn¿sØgpt∂‰ InkvXphns‚ h¿Ø-

am\w BZyw t]mbn Adnbn®Xv AhfmWv. ""\o t]mbn At∏mkvtXm-

e∑mtcmSp ]dbpI'' (a¿t°m. 16:7). Akm[mcWamb Hcp tPmen-

bmWv tbip Ahƒ°p sImSp°p∂Xv.

k`bv°p≈n¬, kvXoIfpsS ][m\ ]h¿Ø\w k`bpsS Xs∂

G‰w henb ]h¿Ø\amb BXpcipiqjbmbncp∂p. tcmKnIsf

ipiqjn°pI, hr≤sc ]cnNcn°pI, hgnbmX°m¿°v `£Ww

sImSp°pI F∂nßs\ AicW¿°v Bibw sImSp°p∂ k`-

bpsS I¿Øhyw GXm≠v apgph≥ ]¶pw kvXoIfpsS t\XrXz-

Ønembncp∂p \ndth‰s∏´ncp∂Xv. Bip]Xn Hs° AhcpsS Hos-pitality bn¬ \n∂p≠mbXmWv. k`bpsS "Ubt°m\nbm' (ipiqj)

bpsS ][m\ kz`mhw tcmKnIfmbn t\m°m\mcpan√mØhsc ]≈n-

apdnbn¬ sIm≠ph∂p ipiqjn°pI F∂Xmbncp∂p. c≠mw iXI-

Øns‚ Ahkm\w tdmanse k`bn¬ 2000 hn[hIƒ t]cv tN¿Øncp-

∂Xmbn ImWp∂p. AhcpsS c≠p ][m\ NpaXeIƒ: H∂v, \nc¥-

cambn ]m¿∞\bn¬ PmKcn°pI. CXv k`bpsS Hcp henb i‡n

tkmXkmbncp∂p. AXpt]mse BXpcipiqj sNøpI. Ch

c≠pw k`bpsS ASnÿm\ ]h¿Ø\ßfmbncp∂p.

CXp IqSmsX aXt_m[\Ønepw kvXoIƒ°v ]¶p≠mbncp∂p.

ChnsS Hcp Ipg∏w h∂p hn®p. sImcn¥y¿°p≈ H∂mw teJ\Øn-

s‚ 14:34˛37 hsc `mKØv «olm ""\nßfpsS kvXoIƒ k`bn¬

an≠mXncn°s´; Ah¿ h√Xpw ]Tn°Wsa¶n¬ ho´n¬sh®p `¿-

Øm°∑mtcmSp tNmZn®v ]Tn°s´'' Fs∂ms° ]d™v a‰p≈nSØv

Hs° Cßs\bmWv F∂v ITn\ambn hmZn®p. CXv Nn¥m°pg∏w

D≠m°n. F∂m¬ H∂maXmbn, Cu ho£Ww k` AXns‚ ]mc-

ºcyØn¬ FSpØn√. kvXoIsf k`mtbmKØn¬ kwkmcn°m≥



k` A\phZn®ncp∂p. BZysØ aq∂p\mev iXIßfn¬ k`bpsS

t_m[\ ipiqjbn¬ kvXoIƒ D≠mbncp∂p. ]utemkv «olm

Hcp ]mhiyw ]d™p F∂Xp icn Xs∂; F∂m¬ B ]utemkv

«olm Xs∂ ]pcpj≥ Xe aqSns°m≠v ]m¿∞n°p∂Xv e÷mI-

camWv F∂p ]d™p. _nj∏∑m¿ XeaqSnbt√ ]m¿∞n°p∂Xv?

kvXoIƒ XeaqSWw F∂v tImcn¥nse k`tbmSv ]d™Xns‚

A¿∞w hyXykvXambncn°p∂p. tdmanse hnKlmcm[\°mcmb

hnPmXob kaq lØn¬ AhnhmlnXIfmb kvXoIƒ°v intcmh-

kvXw AWntb ≠Xn√. Xe aqSp∂Xv hnhmlnXIfmb kvXoIƒ

amXw.

tImcn¥v Hcp henb hmWnPy\Kcambncp∂p. Acro - Corinth(AtIm tImcn¥v) AhnsSbp≈ Hcp Ip∂mWv. AXns‚ D®nbn¬

Hcp henb tZhot£Xw D≠mbncp∂p. AhnsS t£X]cnkcw

sIm≠p Ignbp∂ Bbnc°W°n\v t£XthiyIƒ D≠mbncp∂p.

A∂sØ tImcn¥y≥ kwkvImcØns‚ Hcp ][m\ apJw Xs∂

AXmbncp∂p. Aßs\ thiyIƒ Hcp ][m\ ]¶v hln®ncp∂

tImcn¥nemWv ]utemkv k` ÿm]n®Xv. AhnSsØ "t£Xthiy-

Iƒ' Ft∏mgpw Nne®psIm≠ncn°p∂hcpw "shfn®∏mSv' ]dbp∂-

hcpw Hs° Bbncp∂p. Cu t£XthiyIfn¬ \n∂v hyXykvX-

ambncn°s´ F∂p IcpXnbmWv tImcn¥nse kvXoItfmSv Xe aqS-

Wsa∂pw XeapSn shćpsX∂pw ]utemkv «olm Iev]n°p∂Xv.

B BNmcw k` Hcp N´w B°nbnń√. "]pcpj≥ Xe aqSm≥

]mSn√. F∂m¬ kvXoIƒ, ]hNn°ptºmƒ Xe aqSWw' F∂p

hy‡w. k`bn¬ an≠mXncn°Wsa∂Xn\v At∏mƒ A¿∞an-

√t√m. ]hN\ ipiqjbn¬ \n∂v kvXoIsf c≠mw Xc°mcmbn

am‰n\n¿Ønbnń√ F∂p kmcw. ]Tn∏n°p∂Xn\p≈ ]Zhn, ÿm\w

BZyw apXte D≠mbncp∂p. ]cnip≤ _t entbmkv saXms‚

NcnXw G‰w it≤bamWv. At±lw henb ]cnip≤\pw alm\p-

ambncp∂p. At±lw ]dbp∂p: ""Fs‚ hnizmkw F\n°p e`n®Xv

aq∂p kvXoIfn¬ \n∂mWv ˛ as‰mcp saXm\n¬ \n∂√.'' Xs‚

henbΩ aIo\, Xs‚ AΩ Fanenbm, Xs‚ ktlmZcn aIo\m

Cßs\ aq∂p kvXoIfmWv hnizmkØns‚ Imcyßƒ Xs∂

]Tn∏n®Xv F∂v At±lw km£ys∏SpØp∂p. k`bnse G‰w

henb ]finX\pw hnip≤\pw ]cnip≤\pamb ]cnip≤ _tk-

entbmkns‚ km£yØn¬ \n∂v kvXoIƒ°v IpSpw_Øn\p-

≈nepw ]pdØv k`bnepw ]Tn∏n°p∂Xn\p≈ t\XrXzw AwKoI-



cn°s∏ńcp∂p F∂p ImWmw. ChnsSbpw Hcp \nKa\Ønte°p

Rm≥ hcp∂n√. C∂v Xo¿®bmbpw kvXoIƒ°v t_m[\ ipiq-

jbn¬ ]mapJyw \evIpI Xs∂ thWw F∂Xv bmsXmcp kwib-

hpan√mØ ImcyamWv. Aßs\ h∂m¬ Xs∂ Imcyßƒ°v henb

hyXymkw hcpw.

k`bn¬ kvXoIfmb c‡km£nIƒ hfsc D≠mbn´p≠v ˛

]cnip≤∑mtcmSp≈ a≤yÿX Hm¿ØtUmIvkv k`bnep≠v.

F∂m¬ ]cnip≤ItfmSpw a≤yÿX th≠XmWv; AXv \mw ]e-

t∏mgpw ad∂pt]mIp∂p. Ahsc \mw Hm¿t°≠Xp≠v. BZyImeØv

Poh≥ _en Ign®mWv Ah¿ k`sb hf¿ØnsbSpØXv.

siΩmin\namsc (Deaconesses) ]‰n [mcmfw ]dbm\p≠v. k`-

bpsS BcwÌmew apX¬ siΩmin\nam¿ D≠mbncp∂p. ]n∂oSmWv

I\ymkvXoIƒ h∂Xv. Ah¿°v Ip¿_m\ sImSp°phm\p≈ A[n-

Imcw Xo¿®bmbpw D≠mbncp∂p. amtΩmZokm ap°m\pw aqtdm≥

A`ntjIw sNøm\pw Ah¿°v A\phmZap≠mbncp∂p. IuZminI-

amb NpaXeIfpw kvXoIƒ°v D≠mbncp∂p. siΩmin\namsc°p-

dn®v \mw IqSpXembn ]Tnt°≠nbncn°p∂p. \memw iXm_vZw hsc

Ah¿°v ]m[m\yap≠mbncp∂p. F∂m¬ A©mw iXIØn¬

k\ymknam¿ (Monks) saXm∑mcmbn h∂pXpSßnbt∏mfmWv kvXo-

IfpsS ÿm\Øn\v ]iv\w hcp∂Xv. ImcWw k\ymknam¿°v

s]mXpsh kvXoIƒ ASpØphcp∂Xv `bamWv. kvXoIsf Hcp

]tem`\ambpw ]Xn_‘ambpw Ah¿ ImWm≥ XpSßn. A∂p

apXemWv k`m PohnXØn¬ kvXoIƒ°p≈ NpaXeIƒ Ipd™p

h∂Xv.

h¿Øam\ImeØv

AJnetemI k`mIu¨knen¬ 1947˛¬ ankv kmdm Nmt°m

Hcp ]knU≠mbncp∂p. Ah¿ Hcp ]pcpjs‚bpw Iognembncp∂n√.

Bscbpw Ih®psh°p∂ IgnhpIƒ hf¿Ønb Hcp h\nX-

bmbncp∂p Ah¿. C∂sØ ImeØv kvXoIƒ°v CShIIfn¬

th≠X ÿm\w sImSp°p∂n√. kpdnbm\n InkvXym\n kÌƒ

t\XrXzØn¬ A¿lamb t\XrXzÿm\w kvXoIƒ°p sImSp-

°msX h∂XpsIm≠mWv Ah¿ Y. W. C. A. t]mep≈ ]ÿm\-

ßfn¬ tN¿∂v ]h¿Øn°m\nSbmbXv. t\XrXzÿm\ßfn¬

\ΩpsS kÌfn¬, kvXoIsf Dƒs∏SpØmØXn\p ImcWw

hnZym`ymkhpw Ignhpap≈ kvXoIsf s]mXpsh `bamWv F∂Xp

sIm≠mWv. hnZym`ymkap≈ kvXoIƒ h∂m¬ A®∑m¿ ]dbp-



∂nSØv Ah¿ \nev°pIbn√ F∂ `bw. AXpsIm≠v Ignhp≈

kvXoIsft∏mepw k`bv°v D]tbmKs∏SpØm≥ Ignbp∂n√.

\ΩpsS Cu \bw XncpØnbns√¶n¬ \ap°p≈ \jvSw òaambn-

cn°pw.

A¥¿tZiobambn ]dbptºmƒ h\nXm]ÿm\w Cu \q‰m≠n-

s‚ BcwÌmew apX¬ Cw•≠nepw a‰pw kPohambn DSseSpØp.

kvXoIfpsS thm´hImiØn\pth≠nbp≈ ]ÿm\w hfsc i‡-

ambncp∂p. 1970˛emWv ]n∂oSv AØcw i_vZßƒ Imcyambn Db-

¿∂p h∂Xv. 1968˛70 ImeL´Øn¬ Xs∂bmWv aq∂mwtemI cmjvS-

ßfpsS (Gjybnsebpw B^n°bnsebpw P\ßƒ) i_vZw

Dds° tI´p XpSßnbXpw AXv sh≈°mcpsS kº∂ cmjvS

t\XrXzßƒ°v òXn Dfhm°m≥ XpSßnbXpw. B òXn temI-

Øn¬ `qcn]£amb ZcnZcmjvSßfnse P\ßƒ Xßsf HXp°n-

°fbptam F∂Xmbncp∂p. aq∂mwtemI P\Xsb `n∂n∏n®m¬

Ah¿ Db¿∂p hcn√ F∂ IW°pIqén¬ a\pjymhImi ]ÿm-

\sØbpw h\nXIfpsS AhImißƒ°pth≠nbp≈ sân\nÃp

]ÿm\sØbpw ]Sn™md≥ cmjvSßƒ t_m[]q¿hw D]tbm-

Ks∏SpØm≥ Iq´mb iaw \SØnbn´ps≠∂v t\cn´v Adnbm≥ Ign-

™n´p≠v. BZyImeØv ]m›mXysân\nÃpIƒ ]dbp∂sXms°

Gjy≥ h\nXIfpw Bh¿Øn°pambncp∂p. Ipd®p Ign™t∏m-

gmWv Gjy≥ h\nXm ]ÿm\ßƒ XßfptSXmb X\Xmb

i_vZw Db¿Øm≥ XpSßnbXv. Gjy≥ kvXoIfpsS t]mcm´w Gjy-

bnse F√m P\ßfpsSbpw tamN\Øn\pth≠nbp≈ t]mcm´-

Øns‚ `mKamIWsa∂Xv Hcp ][m\ Dƒ°mgvNbmbn kzoIcn-

°Ww. AXmbXv kvXoIfpsS tamN\w F∂p ]dbp∂Xv ]pcpj∑m-

cn¬ \n∂p≈ tamN\w amXa√. ]pcpj∑mcpw kmºØnIamb

A\oXn°v hnt[bcmbn InS°pIbmWv. AhcpsS hntamN\w kvXo-

IfpsS hntamN\hpw Hcp ]mt°Pv Bbn ImtW≠nbncn°p∂p. H∂p

If™n´v a‰Xv t\Sm≥ Ignbn√.

kvXobpw ]pcpj\pw XΩnep≈ AkaXzw c≠p XeØnep≠v.

H∂v ]IrXymep≈Xv (PohimkvX]cw). ]pcpj∑m¿ kwLSn®v

K¿`[mcWØn\pw ]khØn\pw D≈ AhImiw Xßƒ°pw thW-

sa∂p ]d™m¬ henb Imcyambns´m∂pw \S°n√. ]IrXymep≈

Nne sshPmXyßfp≠v. Nne NpaXeIƒ ]IrXn kvXoIƒ°pw

]pcpj∑m¿°pw F∂v hn`Pn®n´p≠v. kmwkvImcnIambn hf¿∂ph∂n-

´p≈ AkaXzßfmWv ][m\ ]iv\w. BNmc]cambpw a‰pw D≠m-



bn´p≈ AkaXzßƒ Fßs\ D≠mbn F∂p≈Xns‚ NcnXw

]Tn®v AXns\ ]cnlcn°m≥ th≠Xp sNbvIbmWv h\nXm

]ÿm\ßfneqsS \ap°v sNømhp∂Xv.

(tkm^nbm sk‚-dn¬ \S-Ønb Hcp ]`m-jWw)

kvXoIƒ°p k`-bn¬ ÿm\w

k`-bpsS ]mc-º-cy-a\pkcn-®v, ]pcp-j-∑m¿°p-≈-Xmbn kvXoI-

ƒ°v k`-bn¬ C√mØ ÿm\-sa-¥m-sW∂v Nn¥n-°p-∂-Xm-bn-cn°pw

]tbm-P\w.

ASn-ÿm-\-]-c-ambn Nn¥n-°p-tºmƒ c≠p Imcy-ßfmWv thZ-

]pkvX-I-Øn¬ ImWp-∂-Xv. H∂m-aXv I¿Øm-hns‚ Xncp-h-N\w kphn-

ti-j-Øn¬ ImWp-∂-Xv hn. aØmbn 19:4, hn. a¿t°mkv 10:6 F∂o

`mK-ß-fn-emWv.

I¿Øm-hn-ßs\-b-cp-fn-s®bvXp; ""BZn-bn¬ Ahsc krjvSn-®-h≥

]pcp-j\pw kvXobp-ambn Ahsc krjvSn®p F∂v \nßƒ°dn™p

IqsStbm?''

F∂p ]d-™m¬ BZn-ap-Xte a\p-jy-cm-in-bpsS c≠v Ahn`m-Py-

L-S-I-ß-fmWv kvXobpw ]pcp-j-\pw. Ah-bn¬ H∂n-s√-¶n¬ at‰Xpw

C√m-Xm-bn-t∏m-Ipw. amX-a-√ I¿Øm-h-cp-fn-s®-bvXn-cn-°p-∂-Xn≥-

]Imcw kvXobpw ]pcp-j\pw H∂m-Wv; GI-i-co-c-am-Wv (hn. aØmbn

19:6). Ahsb ]q¿Æ-ambn th¿Xn-cn-∏m≥ \ap-°-h-Im-i-an√. ImcWw

ssZh-am-W-hsc H∂mbn krjvSn-®n-´p-≈Xpw Ahsc H∂m°nØo¿-

°p-∂Xpw (19:6).

adp-h-iØv hn. ]utemkv «olm-bpsS D]-tZ-i-am-Wv. H∂mw tImcn-

¥y-te-J-\-Ønse D]-tZiw tImcn-¥ym-°m-cpsS ]tXyI kmaqly

kml-N-cy-ßƒ IqsS IW-°n-se-Sp-Øp-sIm-≠p-≈-Xm-Wv. AXn¬ ]d-

bp-∂-sX√mw A∏msS k` kzoI-cn-°p-∂n-√. ]pcp-j≥ Xe aqS-cpXv

(11:7), Xe- aq-Sn-s°m≠p ]m¿∞n-°p-Itbm ]h-Nn-°p-Itbm sNøp-

∂-h≥ Xesb Ah-a-Xn-°p-∂p (11:4). \ΩpsS F√m k\ym-kn-amcpw

Iio-»-∑mcpw saXm-∑mcpw Cu \nb-a-ßsf ewLn-°p-∂-h-cm-W-t√m.

kvXo k`-bn¬ an≠m-Xn-cn-°-Wsa∂pw (1 tImcn. 14:34, 35; 1.

XotamØn 2:11, 12), k`-bn¬ ]Tn-∏-n°m≥ A\p-hm-Z-an√ F∂pw

]utemkv «olm D]-tZ-in-°p-Ibpw Xs‚ k`-I-fn¬ \S-∏n-em-°m≥

ian-°p-Ibpw sNbvXn-cp∂p F∂v hn. thZ-]p-kvX-I-Øn¬ hy‡-

ambn ImWp-∂p. F∂m¬ kvXo°v ]h-N\ \¬h-c-ap-≠m-bn-cp-∂p.



Xe-aqSns°m≠v ]h-Nn-°Ww F∂p- am-X-ta-bp≈p F∂m-Wt√m 1

tImcn. 11:5 s‚ A¿∞w. tbmth¬ ]hm-N-Is‚ Zo¿L-Z¿i-\-Øn¬

""\nß-fpsS ]pX-∑mcpw ]pXn-amcpw ]h-Nn°pw'' F∂v hy‡-ambn

ImWp-∂p (tbm-th¬ 2:28, A: ]h¿Øn-Iƒ 2:17). At∏m-kvXe

]hrØn-Iƒ 21:9 ¬ Ggv siΩm-»-∑m-cn¬ Hcp-h-\mb oen-t∏mkns‚

\mev Ahn-hm-lnX ]pXn-Iƒ ]h-Nn-®n-cp∂p F∂v ImWp-∂p. ]g-b-

\n-b-a-Øn¬ Al-tdms‚ ktlm-Zcn andnbmw (]p-d. 15:20), e∏o-tZm-

Øns‚ `mcy Znt_mdm (\ym-bm-[n-]-Xn-am¿ 4:4), jmeq-ans‚ `mcy

lq¬Zm (2 cmPm. 22:14; 2 Zn\-hr-Øm¥w 34:22) F∂n-h¿ ]h-Nn-®n-cp-

∂-Xmbn \mw ImWp-∂p. ]pXnb\nb-a-Øn¬ ^m\p-tb-ens‚ ]pXn

l∂m \ΩpsS I¿Øm-hn-s\-°p-dn®v tZhm-e-b-Øn¬ ]c-ky-ambn ]h-

Nn-®-Xmbn hn. eqt°mkv \sΩ Adn-bn-°p-∂p (hn. eqt°mkv 2:38).

F∂m¬ k`m]mc-º-cy-Øn¬ \ap-°-dn-bm-hp-∂n-S-tØmfw kvXo-

Iƒ ]cn-ip≤ Ip¿_m-\-b¿∏n-®-Xm-tbm, ]´w sImSp-Ø-Xmtbm \mw

ImWp-∂n-√. siΩm-in\n-am¿ kvXoIƒ°v Ip¿_m\ sImSp-°pw.

kvXoIsf amtam-Zokm ap°pw. IqZm-i-Iƒ AYhm k -mc-l-ky-ßsf

kw_-‘n-®n-S-tØmfw kvXoIƒ°v CXn¬ IqSp-X¬ A[n-Imcw

\evI-s∏-´-Xmbn ]mc-º-cy-Øn¬ ImWp-∂n-√.

F∂m¬ C∂sØ kml-N-cy-ß-fn¬ hnizmkw ]Tn-∏n-°p-I. ]mb-

]q¿Øn-bmb kvXoIsf amtam-Zokm ap°pI apX-emb Imcy-ßƒ°v

]tXyI A[n-Im-c-ap≈ siΩm-in\n-am¿°v ]´w sImSp-°pI km≤y-

am-Wv.

kvXo saXm-\m-sb-¶nte kvXo]p-cpj kaXzw ÿm]n-X-am-I-

bp≈p F∂ Ata-cn-°≥ Nn¥ FX-I≠v \ymbo-I-cn-°m-sa∂v \mw

Nn¥n-t°-≠-Xm-Wv. Hm¿Ø-tUmIvkv ]mc-º-cy-Øn¬ kvXo°v amX-

a√ hnhmlnX-\mb ]pcp-j\v t]mepw saXm-\m-Im≥ km≤y-a-√. CXv

auen-Im-h-Im-i- ew-L-\-am-sW∂v hmZn-°p-∂Xv FX- h-enb A_-

≤-amWv. Iio-i-bm-Im\pw saXm-\m-Im-\p-sams° ]pcp-j\pw

kvXo°pw Ah-Im-i-an√. ]cn-ip-≤m-flmhv k`-bn¬ IqsS hnfn-°p-

∂-h¿t° Cu ÿm\-ßƒ \evI-s∏-Sp-∂p-≈p.

F∂m¬ kvXoIƒ°v ]pcp-j-∑m-tcmSv Xpey-amb ÿm\-amWv

I¿Ørico-c-Øn-ep-≈-Xv. InkvXp-hn¬ kvXo ]pcp-j-t`-Z-an-√. \msa-

√m-hcpw InkvXp-hn¬ H∂m-Ip∂p F∂v ]cn-ip≤ ]utemkv

At∏mkvX-e≥ ]Tn-∏n-°p∂p (Kem. 3:28).

k`m-`-c-W-Ønepw D]-tZ-i-Ønepw kvXoIƒ°p≈ ]¶v kmaqly



hyh-ÿnXn amdp-∂-X-\p-k-cn®v amdn-s°m-≠mWn-cp-∂n-´p-≈-Xv.

Aßns\ C∂sØ kmaqly hyh-ÿn-Xn-°-\p-kr-X-amb hyXym-k-

ßƒ hcp-Øp-hm≥ k`-bv°-h-Im-i-ap≠v. AXn-te-bv°p≈ Hcp apJ-

hp-c-bm-bn-´mWv "]ptcm-ln-X's‚ Cu e°w ImtW-≠-Xv.

* * * * *

Nne sshZn-I¿ Ft∂mSv ]d-bp-∂Xv Cß-s\-bp≈ Imcy-ß-fn¬

]cn-ip≤ F∏n-kvtIm-∏¬ kp∂-l-tZmkv Hcp Xocp-am-\-ap≠m°n-b-

Xn\v tijw amXta Hcp saXm-t∏m-eoØm ]pXnb A`n-]m-b-ßƒ

k`-bn¬ ]c-ky-ambn ]d-bmhq F∂m-Wv. Rm≥ B A`n-]m-b-tØmSv

tbmP-n°p-∂n-√. hnizm-kn-I-fpsSbpw sshZn-I-cp-sSbpw A`n⁄ Nn¥-

IqsS Dƒs°m-≠p-sIm-≠p≈ Xocp-am-\-ß-fmWv ]cn-ip≤ kp∂-l-

tZmkv sNtø-≠-Xv. Nne Imcy-ßƒ P\-ßƒ°n-S-bn¬ Ipsd hna¿i-

\-ßƒ \S-∂Xn\v tijw kp∂-l-tZmkv Xocp-am-\n-°p-∂-Xm-bn-cn°pw

\√-sX-∂mWv Fs‚ hn\o-X-m`n-]m-bw.

]ptcm-ln-X-\n¬ IqsS k`m-hn-izm-k-tØbpw ]mc-º-cy-tØbpw

Ipdn-®p≈ kXy-ßƒ ]Xn-]m-Zn-°p-Ibpw ]c-ky-ambn N¿®- sN-

bvIbpw sNøp-∂Xv k`bv°v \√-Xm-Wv. sshZo-I-cpsS IqsS A`n-

]mbw Adn-™-Xn\v tijw amXw Nne Xocp-am-\-ßƒ sNøp-∂-

XmWv A`n-Imayw F∂v F\n°p tXm∂p-∂p. Fs‚ A`n-]mbw Cu

amkn-I-bn¬ IqsS Ah-X-cn-∏n-°p∂Xv B[n-Im-cn-I-amb k`m-]-Jym-

]-\-ambn FSp-°msX N¿®-°p≈ hnj-bm-h-X-c-W-ambn sshZn-I¿

kzoI-cn-°p-Ibpw Ah-cpsS ]Xn-I-c-W-ßƒ Adn-bn-°bpw sNø-W-

sa∂v A`y¿∞n-°p-∂p.

t_Xv-e-tl-an¬ PmXw sNbvXv Adn-hn-√m-bva-bp-sSbpw Xn∑-bp-

tSbpw A‘-Im-c-Øn¬ \n∂v \sΩ hos≠-SpØ ssZhw Xºp-cms‚

]Imiw \nß-fpsS lrZ-b-ß-fn¬ DZn-°-s´. ]pXp-h-’cw im¥nbpw

kam-[m-\hpw A\p-K-lhpw ^e-k-ar-≤n-bp-ap-≈-Xm-bn-Øo-cs´.

(FUn-t‰m-dn-b¬, ]p-tcm-ln-X≥,, HmKÃv ˛ Unkw-_¿ 1988)



8

…o_m hµ-\hv

hnK-lm-cm-[\tbm?

\ΩpsS I¿Ømhv temI-c-£-bv°p- th≠n kzbw Iqin¬ hcn®v

Xs∂-Øs∂ ]m]-]-cn-lmc _en-bmbn A¿∏n-®p. B Iqin-t\mSv

\mw _lp-am\w ImWn-bv°p-∂Xv hnK-lm-cm-[-\-bm-sW∂v Hcp

an∞ym-hmZw Nne Ata-cn-°≥ aXm-\p-bm-bn-Iƒ \ΩpsS k`-bnepw

]N-cn-∏n®p hcp-∂-Xmbn ImWp-∂p.

Iqins‚ ]›m-Ø-e-tØbpw …o_m hµ\ ipiq-j-bpsS Bcw-

`-tØbpw Ipdn®v GXm\pw hm°p-Iƒ hnizm-kn-I-fpsS apºn¬ Ah-

X-cn-∏n-°p-∂Xv Aÿm-\-Øm-bn-cn-°-bn-√-t√m.

Iqiv InkvXym-\n-I-fpsS Hcp s]mXpkw⁄-bm-bn-Øo-cp-∂Xv

tIm¨Ã‚o≥ NI-h¿Øn-bpsS amXm-hmb slt√\n cm⁄n Inkv-

Xm_vZw 330˛m-am-t≠m-S-SpØv Im¬h-dn-bnse bYm¿∞ Iqiv I≠p-

]n-Sn-®-Xn-s\-Øp-S¿∂m-sW-∂p-≈-Xn\v kwi-b-an-√.- In-kvXm_vZw 350˛m

am≠n¬ Du¿t«anse saXm-t∏m-eo-Øm-bm-bn-cp∂ Iqdn-temkv

\ΩpsS I¿Øm-hns\ Iqin® bYm¿∞ …o_m Du¿t«-an¬ D≈-

Xmbpw AXns‚ iI-e-ßƒ ]ecpw ]e ÿe-ß-fn¬ sIm≠pt]mbn-

´p-≈-Xmbpw tcJ-s∏-Sp-Øn-bn-´p-≠v.

Cu Znhy-…o-_m-bpsS iI-e-ßƒ 359˛m-am-≠n¬ DØ-cm-^n-°-

bnepw (AƒPo-dn-bbn¬) 370˛m-am-≠n¬ I∏-tZm-Iy-bnepw hµn-bv°-

s∏´p t]m∂n-cp-∂-Xmbn tcJ-I-fp-≠v. kz¿Æ-\m-hp-Im-c-≥ Cuhm-\n-

tbmkv, …o_m-bpsS iI-e-ßƒ At¥m-Jym-bn¬ hµn-bv°-s∏´p hcp-

∂-Xmbn 387˛¬ tcJ-s∏-Sp-Øn-bn-´p-≠v. F¶nepw At±-l-Øns‚ A`n-

]m-b-Øn¬ InkvXp-hns‚ Iqiv InkvXp Dbn¿sØ-gp-t∂‰p kz¿§m-

tcm-lWw sNbvX-t∏mƒ kz¿§-Øn-te°p sIm≠pt]mbn-cn-bv°-bmWv.

c≠m-aXv hcp-tºmƒ Ipcn-tim-Sp- Iq-sS-bm-bn-cn°pw ]Xy-£-s∏-Sp-I.

\memw iXm-_vZ-Øn¬ Du¿t«w kµ¿in® kv]m-\njv Xo¿∞m-S-



I-bmb Ftl-dnbm Du¿t«w tZhm-e-b-Ønse ZpxJ-sh-≈n-bm-gvN-bnse

Bcm-[-\-bn¬ …o_m hµ-\-hns‚ Ia-ap-≈-Xmbpw B ka-bØv

I¿Øm-hns‚ bYm¿∞ …o_msb ap´p-IpØn hµn-°p-∂-h¿

AXns‚ iI-e-ßƒ ISn®p th¿s]Sp-Øn-s°m≠p t]mIm-Xn-cn-∏m≥

th≠n siΩm-i-∑m¿ AhnsS Imh¬ \n¬°p-∂-Xmbpw tcJ-s∏-Sp-

Øn-bn-cn-°p-∂p.

\memw iXm-_vZ-Øn¬ IpkvX-¥o-t\mkv cmPmhv BIm-i-Øn¬

…o_m-bpsS AS-bmfw I≠-Xmbpw AXp-aqew bp≤-Øn¬ Pbw

]m]n-®-Xmbpw sFXnlyw ]d-bp-∂p.

A©mw iXm-_vZ-Øn¬ kndn-b-bn¬ Ip¿∫m\ka-bØp Hcp

…o_m tXmtWm-kn-t∑¬ hbv°p-∂-Xmbn tcJ-bp-≠v. ]m›mXyk`-

bn¬ Cu ]Xnhv kndn-b-bn¬ \n∂p ]I¿Øn-b-Xm-sW∂p tXm∂p∂p.

Bdmw iXm-_vZ-Øn¬ ]m›mXyk`-bpsS ]e `mK-ß-fnepw

…o_m tLmj-bm-X-bn¬ hln-®n-cp-∂-Xmbn sXfn-hp-≠v.

F∂m¬ Ipcnip hc-bv°p∂ ]Xnhv CXn-s\ms° hfsc ap≥t]-

bp-≈-Xm-Wv. c≠mw iXm-_vZ-Øn¬ InkvXym-\n-Iƒ Ipcnip -h-c-

bv°pI ]Xn-hm-bn-cp-∂p. \memw iXm-_vZ-tØmsS ]c-kym-cm-[-\-bn¬

kzbw Ipcnip hc-bv°p-I-sb-∂Xp km[m-c-W-bm-bn-Øo¿∂p.

""Xqß-s∏-´-cq]w'' C√mØ Ipcn-imWv s]mXpsh F√m-hcpw D]-

tbm-Kn-®n-cp-∂-Xv. I¿Øm-hns‚ IqinX ico-csØ Iqin¬ ImWn-

°p∂ ]Xnhv F´mw iXm-_vZ-Øn\p-ti-j-am-sW∂p tXm∂p∂p

]m›mXyk`-bn¬ t]mepw Bcw-`n-®-Xv. InkvXp Iqi-nX-\mbn°nS-

°pIb√, Dbn¿sØ-gpt∂‰p Ign™p F∂p-≈-Xns‚ ]Xo-I-am-

bn´mWv ]uc-kvXy-k-`-Iƒ Ct∏mgpw ""Hgn™ Ipcniv'' (EmptyCross)]≈n-bn¬ ÿm]n-°p-∂-Xv. …o_m Pb-Øns‚ AS-bm-f-am-Ip-

∂p. InkvXp ac-WsØ Nhp-´n-Ø-I¿Øp ]mXm-f-sØ- sh∂v

Dbn¿sØ-gp-t∂‰p kz¿§mtcmlWw sNbvXp ]nXrkhn-[-Øn¬

k¿∆m-[n-]-Xn-bmbn Bcq-V-\m-bn-cn-°p∂p F∂p≈ bmYm¿∞y-sØ-

bmWv \mw …o_m ]XoIw sIm≠v A\p-kva-cn-°p-∂-Xv.

kv]m\njv Xo¿∞m-S-I-bmb Ftl-dn-bm-bpsS Imcyw apºp ]d-

™-t√m. \memw iX-I-Øn¬ Du¿t«w tZhm-e-b-Ønse ZpxJsh≈n-

bmgvN ipiq-j-bpsS Hcp ]q¿Æ-hn-h-c-W-amWv Cu `‡ \ap°v

\¬In-bn-´p-≈-Xv. ZpxJsh≈n-bmgvN cmhnse ASp-Øp≈ F√m

InkvXym-\n-Ifpw tKm¬tKm-Ym-bnse tZhm-e-b-Øn¬ h∂ptNcp-∂p.



saXmt∏meoØm k`m a≤y-Øn¬ Kpcp-]o-T-Øn¬ BcqV-\m-bn-cn-

°p-∂p. siΩm-i-∑m¿ Np‰pw \n¬°p-∂p. _nj-∏ns‚ apºn¬ sh≈-

hn-cn® Hcp tai-bn-t∑¬ bYm¿∞ …o_m h®n-cn-°p-∂p (AXns‚

Hcp `mKw amXta Ah-ti-jn-®n-´p-≈p. _m°n-sbms° ]Sn-™m-d≥

cmPy-ß-fn-tem´v t]mbn-°-gn-s™∂p tXm∂p-∂p). saXm-t∏m-eoØm

…o_m-bpsS Hc-‰Øv Dd-∏n-®p-]n-Sn-®n-cn-°p-∂p. ]≈n-bn-ep≈ Hmtcm-cp-

Øcpw h∂v …o_msb hµn-®n´p IS∂pt]mIp-∂p.

GXm\pw h¿j-ßƒ°p-≈n¬ Cu ]Xnhv F√m ]≈n-I-fnepw

]c∂p. CXv hnK-lm-cm-[-\-bm-bn-cn-bv°m-sa∂ Hcp kwi-bta A∂-

h¿°m¿°pw tXm∂n-bn -√. ssZh-Øns‚ ÿm\-Ø√ Ah¿

…o_msb hµn-®n-cp-∂-Xv. F∂m¬ …o_m-bm¬ a\pjyh¿§-Øn\v

c£-bp-≠mbn F∂p≈Xp-sIm≠v B …o_mbn¬ Iqin-X-\mbn

\sΩ c£n® I¿Øm-hns‚ c£m-]-hr-Øn-sb-bmWv \mw hµn-bv°p-

∂-Xv.

Ggmw iXm-_vZ-Øns‚ Ah-km-\-Øn-emWv c≠mw Iev]-\-bpsS

A⁄m-\-ambn …o_m hµ-\-hns\ Icp-Xp-hm-\p≈ iaw Ko°pk`-

bnepw ItØm-en-°m-k-`-bnepw D≠m-b-Xv. F∂m¬ Ah¿ \nJym-

bn¬ IqSnb c≠mw kp∂-l-tZm-kn¬ (Ah-cpsS IW-°-\p-k-cn®v

Ggm-asØ km¿∆-XnI kp∂-l-tZmkv \nJym 747 F.-Un.) …o_m-

bp-sSbpw sFt°m-Wp-I-fp-sSbpw Bcm-[\ ssZh-Øn\p \¬Ip∂

Bcm-[-\-bm-sW∂pw AXn¬ sXs‰m-∂p-an-s√∂p amX-a√ bYm¿∞

InkvXob Bcm-[-\bv°p …o_m-bp-sSbpw ]cn-ip-≤-∑m-cp-sSbpw cq]-

ßƒ°v \¬Ip∂ hµ-\hv (Bcm-[-\-b√) klm-b-Ihpw AXy-¥m-

t]-£n-X-hp-amsW∂pw Xocp-am-\n-®p.

hnK-lm-cm-[-\-sb∂p ]d-bp-∂Xv krj-v-Sn-bn-ep≈ F¥n-s\-sb-

¶nepw kjvSm-hm-bn-°-cpXn Bcm-[n-°p-∂-Xn-s\-bm-Wv. a\p-jym-h-

Xmcw sNbvX InkvXp-hn-s\-b-√msX krjvSn-bn-ep≈ a‰p bmsXm-

∂n-s\bpw \ap°v ssZh-ambn Bcm-[n-∏m≥ km≤y-a-√. F∂m¬

I¿Øm-hns‚ Iqipw I_dn-Shpw Hs° \ΩpsS c£-bv°mbn

I¿Ømhv \n¿∆-ln® ]h¿Øn-bpsS Ahn-`mPy LS-I-ß-fm-b-Xp-

sIm≠v Ahbv°v \mw \¬Ip∂ hµ-\hv InkvXp-hns‚ c£m-]-

h¿Ø-\-Øn\p \mw \¬Ip∂ hµ\-hm-Wv. Iqins\ hµn-°p-∂-Xn¬

Bcm-[-\bp-s≠-¶n¬ B Bcm-[\ Iqin\√ Iqin-X-\mb InkvXp-

hn-\mWv \¬I-s∏-Sp-∂-Xv. ]cn-ip-≤-∑msc hµn-°p-∂-Xnepw AS-ßn-

bn-´p-≈Xv Ah-cn¬IqsS ImW-s∏-Sp∂ ssZh-Xz-sØ-bp≈ hµ-\-bm-



Wv. ]cn-ip≤ ]nXm-°-∑m¿ ssZh-hm-ln-I-fm-bn-cp-∂-Xp-sIm-≠mWv

Ahscbpw Ah-cpsS NnX-ß-sfbpw \mw hµn-°p-∂-Xv.

Bcm-[\ Ft∏mgpw ]nXmhpw ]pX\pw ]cn-ip≤ dqlm-bp-am-Ip∂

GI ssZh-Øn-\mWv ka¿∏n-bv°-s∏-Sp-∂-Xv. F∂m¬ hµ-\hv ssZh-

knw-lm-k-\-amb tXmtWm-kn\pw c£m-bp-[-amb …o_m-bv°pw

ssZh-_-‘-ap≈ a‰p ]e-Xn-t\m-Sp-am-Imw.



PART 3

Prayers



Litany for PeaceDr. Paulos Mar Gregorios

Lord and Creator of humanity, have mercy on this race of ours! Inyour image it was created, to live in peace and joy, reflecting yourglory. Look at us now!

Swords and spears we have learned to make, to maim and kill, tooppress and to exploit. Now guns and rockets, bombs and tanks!! Welust and covet, we fight and destroy, for it’s desires have overpow-ered us. Our greed has become insatiable.

— Have mercy on us, Lord!

We have the borders of our own lands and seek fellowship withothers only as our desires and our greed drive us. We go out only toplunder and rob, to steal and exploit, through our trade policies andour commercial strategies. We are still as greedy as ever, still asviolent, still as oppressive.


By our greed and lust, by our pride and selfishness, we have madethis world, a place of strife and struggle of war and terrorism. Wespend a major portion of the fruit of our labors to fight our brothersand sisters in other lands or in our own. Have compassion for ourmiserable plight!


Teach us to seek justice and to pursue peace, not seeking our own,but serving the interests of the poor and needy, the oppressed and theexploited. Teach us to labor in love without greed, in order to serve indignity and serve the needs of our fellow human beings. Teach us notto covet, not to exploit, not to oppress.

— Teach us the ways of peace, Lord!

Help us who are gathered here to see our own role in a greed-based, oppressive and exploitative economy. Rescue us from thisoppressive set-up, in which we are more often on the side of theoppressor than the oppressed. Rescue us from our narrow loyalties,from our addiction to privilege and comfort, pleasure seeking, from



our local, racial or national parochialism. Teach us to look upon allhumanity as one family to whose common interests we are all com-mitted.


Kindle in us the quest for peace with justice, Lord! We know notwhere to seek it, though we know that it is only as we commit our-selves and apply ourselves to the pursuit of peace with justice, thatwe can know the way forward. Deliver us from the shackles of indif-ference and self-interests, from laziness and love of comfort and plea-sure, from vain speaking and from the desire for empty praise andunearned glory from the distracting pursuit of thousand follies, from afalse perception of what is the true good, from every lie and terror,from word without verity, from all that alienates from you, our Cre-ator!


We are constantly destroying our ecology and we are affectedwith all kind of new diseases! Teach us to join pace with the rhythmof the eco-system of the earth and the universe which are your cre-ation!


Teach us the process of human becoming, through interaction withnature and through interrelation with other human beings in sociallabor, with a critical assessment of human social activity in scienceand technology and in political economy!


Help us with courage, Lord! We need courage to stop stockpilingand start disarming. We need courage not to waste and not to con-sume more than what is good for all of us together. We need courageto trust our fellow human beings. We need courage to start shaping anew world economy based on peace with justice.

— Grant us courage, Lord!

We need wisdom to know how to order our lives as a world com-munity. We need wisdom to know what are the values worth livingfor, so that we do not lose our souls in the mad pursuit of a foolishaffluence. We need wisdom to know how to achieve the training of



the masses of men and women for seeking their own liberation andfor building the right kinds of societies.

— Grant us wisdom, Lord!

We need power, power to withstand the unjust oppressors, terror-ists, power to resist the blandishments and seductions of power itself.We need power to imagine and to create. We need power to seevisions and to pursue the truth. We need power to build a world ofpeace with justice. We need power to hope, to struggle and to strive.We need power to create what is good and joyous, peaceful and just.

— Grant us the right kind of power, Lord!

And most difficult of all, we need power to love! We need to knowyour love, so that in that love alone we seek our security. We need toknow your love, in order that we may not to be afraid to love. Â Weneed to love, for love is the sign of your presence, and without loveneither peace nor justice is worth very much.

— Teach us both to know your love, and to be unafraid to love,Lord!

Prayer for Peace

Dear Lord and Creator of Mankind,forgive our foolish ways.Drop your still dews of quietnesstill all our striving ceases.Take from our souls the stress and strainand let us confess the beauty of your peace!Breathe through the heats of our desireyour coolness and your balm!Let sense be dumb, let flesh retireSpeak through the earthquake, wind and fire,O still small voice of calm!Restore the peace of worldIn the mercy let justice triumph!Swords into ploughsharesMissiles into fertilizerMay wars terrorism ceaseAnd the days of peace begin!Blessed be the Lord our God



He has promised, he will fulfillStrife shall cease, Peace will comeJustice shall reign, joy will overflow.This terrorism, wars and battles betweenourselves first start precisely in the desiresfighting inside our own selves. We wantsomething we haven’t got it, so we areprepared to kill. We have an ambition thatwe cannot satisfy, so we fight to get our wayby force. Why do we not have what we want?Because we don’t pray for it; when we prayand don’t get it is because we have not prayedproperly, we have prayed for something inorder to indulge our own desires!Into your hands, O! Lord of all, we commendourselves, take us, break us if need be, thenmake us anew that in you we may behealed restored and united! Reach us yourspirit that may guide our thoughts and directour wills! Grant us wisdom to knowwhat is right and power to do what is good!Come, Holy Spirit, comeCome as the fire and burnCome as the wind, and cleanseCome as the rain, and sootheCome as the light and revealConvict, convert, comfortConsecrate us to do your will.O! Thou that are manifest, be Thou manifest to us:From the unreal lead us to Real,From darkness lead us to Light,From death lead us to Immortality!And now committing ourselves along with thewhole of humanity into your loving hands, we wouldsum up our aspirations in the prayer saying:Thy Will Be Done!

Compiled by: Dr. Cherian Eapen

PART 4

Life and Vision

1

The Theological Bases of MarGregorios Humanism and Socialism

P. GovindappillaDr. Paulos Mar Gregorios, the eminent Orthodox Theologian hail-

ing from Kerela earned world-wide reputation by his versatile schol-arship, deep piety and innovative ideas on society and theology. Hewas holding the prestigious office of the Metropolitan of Delhi, whenhe passed away at the age of 74 in 1996. He was at home with manylanguages of the East and West including his mother tongue Malayalam,Sanskrit, Hindi, Amharic, Syriac, English, Latin, French and German.He was well-versed in the philosophies of both the East and West.Beginning his career as a minor official in the Post and Telegraphdepartment, where he was also engaged in Trade Union activities, hemoved on to be a teacher, an educationist and a priest. Before takingup higher responsibilities in the hierarchy he spent a few years as thehead of the educational establishment in Ethiopia after which he wentto Yale, Princeton and Oxford to do research in theology and won aDoctorate with distinction.

Coming back to India, he took up teaching in the Orthodox Theo-logical Seminary in Kottayam and many other responsibilities associ-ated with his chosen vocation. He was associated with and held highpositions in the World Council of Churches and various internationaland national bodies like the Student Christian Movement. He was avery sought-after lecturer and visiting professor in many universitiesboth in India and abroad. He visited many countries in all the conti-nents as an honored guest and esteemed speaker and scholar.

Though Dr. Paulos Mar Gregorios was a devout Christian priestand theologian, he was a welcome guest, speaker and counselor notonly in other religious groups and gatherings, abut also in various secularforums and organizations. He was a persuasive speaker with an ad-mirable knack of presenting even the most abstruse concepts in simpleand clear diction a faculty so very evident in his various books and



essays as well. Though Dr. Gregorios was primarily a Christian theo-logian, his theology was not a narrow discipline confined to the scrip-tures and tradition. Of course, as a Christian, he bestowed on theBible texts a position of primacy in authority and wisdom. He cer-tainly considered them as divine revelations. But Mar Gregoriossteered clear of the other traditions and texts. So when he driveshome his points of view we find him quoting profusely from Upanishadsand the Gita of Hindus, Tao traditions of the Chinese, Zen revelationsof the Japanese, Buddhist and Jain texts in Pali, and the Koran ofIslam. This multiplicity of his sources does not mean that he was asort of eclectic with no firm grounding of his own. He relentlesslydeveloped his original concepts and theories, with a wealth of evi-dence and materials from not only religious texts but also from secu-lar history and philosophy and politics ( See his The Human Pres-ence, An Orthodox View of Nature, Madras, 1980). Mar Gregorios’Science for Sane Societies ( New York, 1987) bears witness to histhorough acquaintance with the latest developments in natural sci-ences and technology, and also his insight into the intricacies of thehistory and philosophy of science.

Mar Gregorios was far from being an enemy of reason and sci-ence. He also respected secular enterprise and knowledge. He evenconcedes the superiority of secular knowledge in many fields. Hesays:

“This writer has no illusions about the comparative merits of presentday religious thought and secular thought. The defiantly superior qualityof secular thought, both liberal Western and Marxist Western, maylead some people to abandon their religious loyalties.”

Paulos Mar Gregorios doesn’t approve of such abandonment be-cause o his own deep conviction that “the redemption renewal ofscience/ technology, political economy and philosophical reflection neednot and, may say it, cannot take place without the participation ofreligious commu-nities” ( Ibid). A Marxist like the present writer maynot entirely agree with the terminology used and emphasis made byMar Gregorios but there are some underlined considerations in hisassertions with which a Marxist may find himself on the same wave-length. A positivist and value-free science or system of knowledge is



anathema to Marxists as it is to Mar Gregorios. All knowledge andeven reason are to be informed and inter-related with ethics and hu-man or societal concern.This concern is common to both Marxist andMar Gregorios and this concern is discernable to anyone who canpenetrate the façade of his theological terminology. The facet be-comes thinner in the concluding paragraph of Sane Societies:

“I would also plead that secular thinkers show some patience withus. We promise to learn, but give as a chance by exposing your waysof seeing and thinking to us in such a global concourse. Let us to-gether be committed to the care for created order, so imperiled by thepresence of evil in science-technology, in political economy and invalue-reflection. Let us commit ourselves to banish militarism and thearms race, the nuclear stock piles and our huge national armies. Letus commit ourselves not to use science-technology or political economyfor oppression, domination and exploitation. Let us commit ourselveson behalf of humanity to turn the course of its development from evilto good, from destruction to construction, from ugliness to beauty,from falsehood to truth and from bondage to freedom, from gloom tohope, from boredom to joy. Let us do it together.”

The present writer, a Marxist and a materialist, endorses in totothis stirring call of this great Indian theologian. And I’m sure, I’m inthe company of tens of thousands of secular and socialist activists.

Another important factor in the theological and philosophicalthought Paulos Mar Gregorios is its distinct eastern flavor. ThoughIndia has more than half a century ago broken the political shacklesof Western colonial dominance, the cultural and philosophical domi-nance of the West still weighs heavily on our national psyche anddiscourse. Our writers and media no qualms in peddling second handwares, churned out in the antiquated mills of European thought. Euro-pean thought and science which played a positive role in the world inearly Renaissance years did not take long to become a cancerousEurocentric growth in the world polity, and insidious instrument ofimperialism and influential tool for distortion of truth and knowledge.Even theology is not free from this contagion. Though a umber ofenlightened thinkers and writers in the West itself are tuning awayfrom this canker, it is a pity that, except for a few distinguished minds,



the general run of our writers and rulers still labor under the thralldomof Eurocentrism.

It is a matter of great significance that, in spite of his deep involve-ment with and marvelous grasp of European taught and science, DrPaulos Mar Gregorios was among the very few distinguished modernphilosophers in India, who were not tainted by Euro centrism. Histheology is distinctively Eastern, as was Jesus Christ himself. Even inscience and its application, in medicine and other branches of prac-tice Mar Gregorios resisted the snares of Euro-centrism. He says:

“My detailed interest in Western systems of healing is at least 30years old. I’m convinced that the present hegemony of Western medi-cine is not in the best interest of humanity. It seems incapable ofmeeting the needs of six thousand million people’’ (Healing: A Holis-tic Approach, Kottayam, 1995).

Mar Gregorios sharply criticises the short-sighted Euro centricpolicies of free India’s governments to the detriment of indigenousand time-tested systems. But he does not condemn outright the entireWestern system. He says:

“A disproportionately large amount of public funds is now devotedto Western medical education and Western-style medical institutions.While the Western system has much to its credit, recent develop-ments have made it unaffordable for most people, unacceptable intem s of the damage it does, and undesirable in terms of it over mecha-nization, and over technologisation of both diagnosis and therapy.”(Ibid).

This holistic approach that Mar Gregorios recommends to the artand science of healing is also applicable to the whole wide- rangingcorpus of his thought, life and action. His humanism, socialism andscience are not apart from his theology and priesthood-all are closelyinterwoven into a beautiful single fabric of great and full-blown per-sonality, full of compassion and concern of humans, which cut acrossthe boundaries of humans and non-human beings and spread out to allanimate and inanimate beings; an attitude and philosophy which couldbe innate, perhaps, only in an Indian Christian from India, though theremay be exceptional cases like that of Saint Francis of Assisi.



Now we will examine how these peculiar features of Mar Gregoriosworld outlook reflected in, or according to his detractors refracted histheology. As we stated earlier, the most distinctive feature of his the-ology was its Eastern flavour with deeply ingrained humanism. Hishumanism was not very dissimilar to the ancient Greek concept. Butthere too his roots lay deep in the Eastern tradition including the pecu-liarly strong traditions of St Thomas Christians of Kerela, of whomMar Gregorios was a distinguished representative. Christianity cameto Kerela long before Emperor Constantine adopted it as the statereligion of the Roman Empire by his edict just before his death in 337AD. Tradition has it that St Thomas, a disciple of Jesus Christ him-self, visited Kerela and converted a few Malayalies in the first cen-tury after Christ. Modern historians may not accept this tradition intoto. Whatever that be, there is an unanimity in asserting that largesections of Malayalis adopted Christianity long before Constantine’sconversion. Joseph Pulikunnel, an authority on the history and cultureof Kerela’s Christian community says;

“Nazranis in India, otherwise known as St Thomas Christians, havea unique history among the Christian Churches all over the world.This Church was founded by Thomas the Apostle in the early secondhalf of the first century. This is the only Church planted by Apostleoutside the confines of the Roman Empire. Another historical featureof this Church is that this Church was neither persecuted by the kingsnor patronized by them. The church grew within the cultural milieu ofIndia adopting its social and cultural moorings and at the same timeaccepting and worshipping Jesus Christ as their Lord and Saviour.

“India is a land of plurality in religion. Indian kings never interferedin the internal affairs of their subjects. Kerela had vast trade connec-tion with the ancient maritime nations like Phoenicia and Rome. Thecontemporary travelers have recorded the existence of a flourishingChristian community in Kerela. Kerela had given asylum to otherChristians during religious persecution. It is believed that there wereeven Jewish colonies in India before Christ.”(Identity of NazraniChurch of Kerela by Joseph Pulikunnel, Edamattom, Kerela, 1997).

Unlike the European church which grew up along with a strictfeudal hiearchal order which was reflected in Church organizations,



St Thomas Christians were a free and equal community. They wereguided by their own indigenous laws which they call “St Thomas Laws,or in Malalayam “Thommayude Margam”. Mar Joseph Powathil, theCatholic Archbishop of Changanasserry says:

“The sum total of their particular theological heritage was expressedby the phrase “ Law of Thomas which implied there Christian heri-tage, specifically expressed in the lifestyle of their church ThommayudeMargam was a dynamic expression of a living theology. The theologye have now is merely a borrowed Western theology, not drawn fromour liturgical and spiritual patrimony. A going back to the real sourcesis maligned as sectarian “ and avoided…They had an ecclesiology oftheir own in which the theology of the local church was a living real-ity. The parish assembly gathered under the leadership of the localclergy was an ecclesiological reality as the best expression of thechurch, the people of God. It was not an administrative body. TheDravidian village assembly called ‘manram’ seems to have influencedthe formation of the local assembly called Palliyogam. It is the ex-pression of the Communion of a sharing community’ (Ibid).

It has to be borne in mind that Christianity of the Catholic varietyentered Kerela after 1498, when the Portuguese navigator Vasco DaGama reached Calicut via the Cape of Good Hope and began theWestern conquest of India. As a part of their colonizing project, thePortuguese tried to control and reshape Kerela’s ancient church intoEuropean mounds. The high watermark of this enterprise was “ TheSynod of Diamper” in 1599.

Through Acts and Decrees of this Synod, the Portuguese soughtto distort the traditions of St Thomas Christians and erase all that wasindigenous, and libertarian and fraternal in the Kerela church. Thehistory Churches after 1599 was a continuous struggle to shake offthe shackles sought to be imposed by this Synod and its victory andfailures. The result was the division and fragmentation of the onceunified St Thomas community in Kerela. The Catholic sector is stillcloser to the European tradition. Mar Powathil is the Arch Bishop ofSyro-Malabar Catholic Church. If even the Catholic Church in Kerelais so devoted to keeping its indigenous traditions, we can imagine theloyalties and convictions of the churches with lesser European im-



pact. Dr. Paulos Mar Gregorios of the oldest of these traditions inwhich passion for equality and brotherhood coupled with pride in in-digenous origins.

The second source of his inspiration is what has come to be knownas the Cappadocia Church which flourished in West Asia in the fourthcentury A.D. Though it was an eastern province of the Roman Em-pire it retained considerable political and religious autonomy. Threegreat names are associated with the Cappadocian tradition. St. Basil,St. Gregory Nazianzen and St. Gregory of Nyssa. St. Basil and St.Gregory of Nyssa were brothers. St. Basil and St. Gregory Nazianzenwere close friends and collaborators. St. Basil, the eldest of all thethree was the most versatile and inimitable in organizational talentand learning. Gregory Nazianzen was an outstanding Greek scholarand a silver-tongued orator. The youngest of them all, Gregory ofNyssa (335-394 A.D.) was among them the most philosophical intemperament and achievements. His prolific writings bear witness tohis wide-ranging interests and encyclopedic knowledge. He was veryliberal and tolerant in his attitude to other faiths and traditions. Allthese seem very similar to the interests and accomplishments of ourown Mar Gregorious . Some of the philosophical and scientific writ-ings of Gregory seem to be surprisingly modern after more than 17centuries. His insights into the working of the mind and body alongwith the evolutionary process of human kind were very much in ad-vance of the knowledge of the fourth century A.D. Though it was aneastern province of the Roman Empire, it retained considerable politi-cal and religious autonomy. Three great names are associated withthe Cappadocian tradition. St Basil, St. Gregory Naziazen, and StGregory of Nyssa. St. Basil and St Gregory of Nyssa were brothers.St Basil and St Gregory Nazianzen were close friends and collabora-tors. St Basil, the eldest of all the three was the most versatile andinimitable in organizational talent and learning. Gregory Nanzianzenwas an outstanding Greek scholar and a silver tongued orator. Theyoungest of them all, Gregory of Nyassa (335-394 A.D) was amongthe most philosophical in temperament and achievements. His prolificwritings bear witness to his wide-ranging interests and encyclopedicknowledge. He knew many languages and was up-to-date in knowl-



edge of Science, Philosophy and Theology. He was very liberal andtolerant in his attitudes to other faiths and traditions. All these seemvery similar to the interests and accomplishments of our own MarGregorios. Some of the philosophical and scientific writings of Gre-gory seem to be surprisingly modern after more than 17 centuries.His insights into the working of the mind and body along with theevolutionary process of human kind were very much in advance ofthe knowledge of the fourth century A.D.

Gregory’s writings on the relation between man’s hands and brainanticipate some of the seminal ideas expressed by FrederickEngels’findings on the relation between hand and head in the evolu-tion of ape to man. Let us quote from the book on “The writings ofthe Early Church Fathers by Thomas P. Taaffe (New York 1996).

“Human Hands: Gregory does not think that it is necessary forhim to catalogue all the ways in which man’s hands are of service tohim. He does offer some interesting reflections on the special placeof human hands in the service of reason. The hands are of particularservice to reason, for they translate the symbols of rational speechinto written symbols. There is another way in which they serve rea-son. Without hands, Gregory claims, man’s dace would have beenconsiderably altered. It would have been elongated so that the nosecould serve in the search for food. The lips and tongue would havesimilarly different. In other words, without hands, a man would haveto gather his food primarily through the shape and character and nose,lips, teeth and tongue. Such an altered shape would have made themouth a poor instrument of articulate speech. Thus, says Gregory,our hands have given our mouth the leisure which it needed to servethe reason in speech.”

However original and innovative the writer may be, he does notspring up from a vacuum. Every great and epoch-making writer hasa bedrock of traditions from which he rises and to new heights anduncharted skies. Therefore, while we explore and identify the sourcesof Mar Gregorios inspiration and origin, we do not classify him as aparaphraser of some existing or ancient traditions. Drawing deep onsome eternal foundations of human wisdom and values, Dr PaulosMar Gregorios, like other epoch making innovators in thought and



action, takes up challenges of his contemporary world and builds upperspectives to overcome the hurdles and march ahead. From theforegoing it should be clear that his concern for the divine is an aspectof his concern for life on earth. The kingdom of God preached byChrist was not a hypothetical prospect beyond death. When he saidthat the Kingdom on earth was imminent and even around the cornerhe did not mean that it was an ethereal prospect beyond the reach ofmundane reality. Mar Gregorios speaks of humane, world and God:

“Man is a mediator. He is poised between the two realities—Godand the world. He shares in both, he is united to both. He cannot liveapart from either. That is the meaning of the incarnation of JesusChrist. The only humanity that can survive is the new humanity, thehumanity that has now been inseparably, indivisibly united with God inJesus Christ. And because of its locus in the one divine human natureof Christ, the new humanity is a mediating humanity—a humanitythat reconciles and united God and the world. It is an incarnate hu-manity—a humanity that is an inseparable part of the whole creationand inseparably united to the creator.

“This, then, is the meaning of the human presence in the cosmos.To be with the one who unites. To be in Christ, uniting the divine, andthe human, and the creator and the creation, the transcendent and theeminent, the spiritual and the scientific-technological. To enter themystery of “ Christ in us , Yes, in us Christians but also in us humanbeings, in us, as an integral part of the whole creation” (The HumanPresence-An orthodox view of nature by Paulos Mar Gregorios,Chennai 1980).

If anyone decides that he can read only one book by Mar Gregorioswhich may give him a sum total of his views on himself, God andsociety, we may recommend him no other book better than The Hu-man Presence, which is almost a manifesto of Mar Gregorious, clearin exposition, comprehensive in scope, and brief in span. This alongwith Science for Sane Societies, from which we have quoted consti-tute a new world outlook of the late 20th century for the creation of afreer, nobler and happier society. The path which he has evolved tomarch towards that ideal is paved with thorns and pits, but it is a surepath which would prove valid even beyond this century now drawing



to a close.

The following is the quintessence of Dr Paulos Mar Gregoriosvision and mission:

“We know that our civilization needs reconstitution, but civilizationare not made out of whole clothes by planners and engineers. Wehave to make gigantic effort to move from where we are towardswhere we ought to be going. But it has become difficult to be sure inwhich direction to move, because the vision is not clear, the fog isdense, and something has gone wrong with our eyesight as well.

“What follows is little more than an attempt to rub the eyes; itwont restore the eyesight or dispel the fog. Spiritual eyesight can berestored only with the return of moral health, and clearing the fog,requires spiritual penetration. But it is important that people begintalking about how the eyesight has been lost and what caused thefog.

“The book is a plea-a plea for a community effort. The futuredoes not promise charismatic individual leaders who will take us toour destination. It is more reasonable for more charismatic communi-ties that pioneer and piolet in the interest of humanity as a whole. Thechurch of Jesus Christ is a community set within the human commu-nity. We need now charismatic communities cutting across the bor-ders of church and world, across the confines of each separate reli-gions or secular ideology” (Ibid).

(Paulos Mar Gregorios Award Souvenir, 1999, Sophia Soci-ety, New Delhi)



2

Mar Gregorios As I Know HimJob Mar Philoxenos

It was when I was a Deacon of 16, that I first heard about ValiyaTirumeni, then Mr. Paul Varghese. He had come back to Kerala aftera stint in Ethiopia as Advisor to the Emperor and then after a periodof academic studies in America. This was a time when Paul Varghesewas seriously thinking about joining priesthood. This decision had stirredthe thoughts of many a young men. A man who held a very reputableand lucrative post was coming to become a priest in Malankara Church!The decision was definitely a sacrifice, one borne out of deep convic-tion. Valiya Tirumeni could have become anybody had he taken adifferent

decision. The sacrifice was for definitely for the glory of God as isclear from his contributions to the Church. This was a turning point inhis career. The deeply embedded religious faith and conviction heimbibed right from his early childhood helped him in taking the correctdecision. Every one of us has this inner call of the Soul, but veryrarely we respond to this spiritual experience. That Tirumeni couldrespond to this call at the right time was the greatness of the wonder-ful phenomenon called Mar Gregorios.

Mr. Paul Varghese who came from America met the thenCatholicos, His Holiness Moran Mar Geevarghese II, who had doubtsabout Mr. Paul Varghese’s loyalty to the Church, who according toHis Holiness lived and studied for a long period in a protestant coun-try. A very holy man who always stood for preserving the purity andsanctity of the Orthodox faith and its traditions, His Holiness with aneye of suspicion decided to interview Mr. Paul Varghese. The inter-view enabled both the interviewer and the interviewed to increasetheir admiration for each other.

I had occasions to hear about this interview both from His Holi-ness the Catholicos and Valiya Tirumeni. Two days after this memo-rable interview at Parumala, His Holiness was found in conversation



with the late Mar Thoma Dionysius at the Bethany Aramana. Tirumeni,in fact was groping for words to express fully the depth of Mr. PaulVarghese’s wisdom and understanding about the Church. Years af-ter, our Valiya Tirumeni himself had said about this meeting that HisHoliness on that day had asked him a volley of questions, more than150 questions. These questions Dr. Gregorios said had helped him tosee the intuitive wisdom of His Holiness, a quality seen in great sages.The ancient seers had intuitive while the scholars have the derivativewisdom. The reason for Valiya Thirumeni’s adventures and explora-tions into the teachings of Gregory of Nyssa can very well be attrib-uted to this interview.

Mr. Paul Varghese, the devotee ardently delved deep into the in-tuitive wisdom of the Oriental Fathers and brought out its richnessand glory in the form of ‘Cosmic Man’, ‘The Joy of Freedom’, etc.This also helped him to find similar strains in the thought-stream ofour ancient nation’s culture. His book ‘Enlightenment, East and West’,a comparative study of the two civilizations and his final conclusionthat Eastern enlightenment was by far superior in every respect tothat of the Western Civilization bear testimony to this fact. ValiyaThirumeni was in praise, when he acknowledged the part played byHis Holiness, Geevarghese II in moulding his thoughts. The conver-sation between them lasted for two hours only, but its impact in ValiyaThirumeni lasted longer. Still longer will be the impact of the teach-ings of Valiya Thirumeni upon the future generation, who would bebenefited from his teachings. A small interview between Christ andPaul made Paul a different man. Its impact made Paul an interpreterof the teachings of Jesus Christ. The study of Pauline Writings iscontinuing and it will continue to influence the world as long as thisUniverse exists.

Mr. Paul Varghese was ordained a Deacon and was then a priestby His Holiness. Father Paul Varghese again went back to Americato continue his studies further and to hold very important portfolios tothe appreciation of all. This period in his life had been a very produc-tive one. For him hard working was a ‘Tapasya’. It was this dedica-tion and commitment of an extraordinary nature that made him whathe was. Born in a poor family, which could not provide him means for



his studies beyond S.S.L.C., Dr. Gregorios had grown to be one ofthe greatest personalities of his time. The journey from that humblebeginning to the exalted position he held is a saga of rare commitmentand devotion to the beliefs and ideas he held sacred. It was nothingbut hard working that did the wonder, the alcholy that makes pure theimpure, the perfect the imperfect. Mere hard working is not suffi-cient. Hard working with a deep rooted conviction and an unrelentedstand never to deviate from the path chartered already are neededfor the crucible that distills out the essence in a human being. Dr.Gregorios was working hard till the time of his death. He never per-mitted the old age and its accompanied debilities to conquer him. Untilhis death, he was very active. He took very keen interest in beingvery clean and hygienic. He was so strong in his conviction that no-body could change his mind. If by force and persuasion he had tochange his stand, the later development had vindicated that after allwhat he had stood for was the correct one.

He was a great man in every respect. His life had been a puzzle tous. It was because of our inability to see its glory in the dazzlingincandescent brilliance it had radiated. We had seen in the past Bish-ops with extraordinary purity and inexorable thirst for truth and ex-cellence, politicians with impeccable conduct and political acumen,philosophers with both mundane and transcendental wisdom and so-cial reformers with great fervor and fire. But seldom we have seenone like Dr. Gregorios, who combined in him simultaneously all thatgo to make a perfect scientist, a perfect bishop, a perfect social re-former, etc. He had the wisdom of a sage, the vision of a philosopher,the aura of a saint, the eye of a prophet, the astuteness of a politician,the quest of a scientist, the intuition of a mystic, the hope of a visualiser,the dream of a builder, the clarity of a thinker, the lucidity of a writer,the austerity of a monk, the conviction of a believer, the fire of arevolutionary, the zeal of a missionary. People of this stature are giftsof God. We who had to associate with him either closely or distantlyare fortunate; for the phenomenon was a rare wonder, a blaze in thefirmament. The sheen of its splendour will illumine the humanity, grop-ing in darkness.

When the question of an Assistant Metropolitan for Delhi Diocese



came up for discussion in the Holy Synod and in the Managing Com-mittee Valiya Thirumeni had chosen me for that post, although therehad been better and very eminent candidates. I do not know whetherI measured myself up to the expectation and confidence he had re-posed in me. Knowing my own limitations, I always viewed Thirumenifrom a distance with great respect, admiration and adulteration. Inever had any disrespect for him. There had been misunderstandingsamongst us, not due to my fault. But when I look back, I am perfectlyhappy that I could settle them by falling on my knees and kissing hisholy feet which carried a head and heart that light to the millions andwill continue to radiate that light to the core of the hearts of hundredsof millions in the years to come.

May his soul find rest with saints and martyrs in the bosom ofAbraham on the right side of the throne of God and enjoy eternallythe bliss meant for those who had pleased God Almighty. May hisprayers be a fortress for us, his teachings a light for us when wegrope in darkness for one step further.

(Vision, 1997 Jan.)



3

Human Freedom:A Gregorian Perspective

Dr. Mathews Mar Thimothios

The late Paulos Mar Gregorios was a towering personality withvaried interests, in art, literature, philosophy, religion, science, psy-chology, bio-ethics, politics etc. In a way he was known to be "Cos-mic Man" in every sense. Very few subjects were alien to him and hehad excelled in almost all fields into which he entered. Mar Gregorios’academic research is based on the writings of another Gregorios, St.Gregory of Nyssa, the fourth century church father. Mar Gregoriosshowed much interest in the idea of Human Freedom as found in theteachings of St. Gregory. Through his study he made an earnest ef-fort to present the writings of the early fathers to the post-modernsociety. Paulos Gregorios through his study made an effort to con-struct a link between the existing polarities of freedom of man andthe freedom of God. That’s why he confesses that his task is to ana-lyze the problem of human existence between the two polarities ofGod and creation. This proved to be his rummage for the ultimatetruth and the real love for wisdom than a mere intellectual curiosity.

St. Gregory of Nyssa’s world of thought is based on the idea thatthe human (Man) is created in the image of God. Therefore if man isa slave, the same will be true of the Creator too. Otherwise onecannot understand the idea of the ‘image of God’. For him, if we saythe humanity is created in the image of God, that means either thehuman will be deathless or sinless. On the other, the God himself willprove to be sinful and prone to death. These two ideas are incompre-hensible for us. But eastern theologians explain these dichotomies ina systematic way.

According to Stoics, the whole cosmos itself is God and Man isboth a part and a miniature from of the macro cosmos. Like the soulin the body, God also prevails in the universe. In Aristotile’s view, Godis considered as first cause and uncaused cause. That means God isfully transcended from the universe. But when we start analyzing theorigin of Cosmos, the nature, God’s existence in relation with the



universe etc. These became difficult issues to probe.

St. Gregory suggests a convincing justification to explain the cre-ation process. According to him, creation is the projection of the will,wisdom and power of God. God’s being is not immanent in creation.He adds that God’s being is totally transcendent but his energia, hiswill, and his power, is the basis of the existence of creation. There-fore all that exists, so long as it exists, participates in the will, power,and the wisdom of God.

The Eastern Christian Philosophers had the same notion whenthey discussed about human freedom. According to them, it has sixdimensions. These include freedom of person, freedom of society,man’s freedom in one’s own time, man’s freedom of timelessness,transcending of all bondage, and freedom of doing well without anyexternal pressures. These six levels can be considered as the expres-sions of God’s image in human nature.

In the thought of St. Gregory of Nyssa, the word "human" encom-passes all humans from the beginning. It is from this context that hetries to understand freedom. Human personality is rooted in genderdifferences. This gender difference and differentiation was not therein the beginning. Ultimately it will disappear, Mar Gregorios says. Aman who commits sin is prone to death, and God having foreseen thishas endowed man with birth and also gender differences. So full free-dom involves freedom from birth and death and also from genderdifferences.

When we discuss about human freedom, normally two aspectsare taken into account, the freedom from the things which annihilateor limit us, the idea of transcending all the limitations and barriers. Athird dimension also comes in, where man is not a mere pure or simplepart of God’s creation but a co-creator of himself and his world. Thisis exactly a sense of discernment where one could choose the goodor evil and the way of materializing it. There lies the ultimate state offreedom.

In line with this view, Mar Gregorios adds the idea of apatheia, asense of disinterestedness. He contradicts the Stoic idea of apatheiaas a state of freedom from the urge. For him it is not the mere refusalor mere avoidance. Mar Gregorios believes that man is created withpurpose of experiencing both the materialistics and divine world. Hereapatheia means a sense of discernment. Human beings are meant to



lead a mediating role between the materialistic and divine. This hasbeen done in a creative way. Therefore, the real meaning of apatheiais the process of experiencing the good or attaining the higher state ofgoodness.

The word freedom also takes a different turn here. That is thestate where one could enter in to the realm of God without any fear.Our sins dispel us from God’s presence. Only the unblemished orblameless could enter in to the divine fold without any fear. Thatmeans one should maintain the transparency and stillness of mind forattaining this state. In the case of Adam and Eve it was only aftercommitting the sin that they realized their nakedness and hid them-selves behind the bush.

How can man enter the presence of God, who is by nature inac-cessible and unknowable? In Eastern thought, God is present in theuniverse which has been willed by God. Though God is unknowable,he is accessible to man through his energia and acts. God has createdman as the supreme ruler of all his creation. His bodily structure itselfspeaks of it. Animals use their front legs to support their heads, whichare bowed down. In the case of man, he moves on two legs, with hishead held high. The mouth and tongue of an animal is used to devourits food. Man’s mouth and tongue and lips are meant to produce lan-guage, and to express the creativity of the mind and thus to enrich thehuman connections. Animals have horns, sharp and powerful tooth,of nails and speed of movement. Man though deprived of such things,is the ruler of those animals. It is symbolic of human freedom. It is notonly in getting separated from the universe and getting united withGod that freedom lies. It is in being very much here in this universeand in choosing goodness that freedom has been given to man.

God is the source of all goodness. Man who is created in God’simage is also like that. It is for the creation of goodness that man rulesover creation. It is by displaying God’s goodness through creationthat human freedom excels. God in his freedom create goodness; it isby creating goodness that man becomes similar to God, and gets hisreal freedom.

Mar Gregorios could prove that the philosophy of Gregory of Nyssa,who lived in the fourth century, was relevant to the twenty-first cen-tury also. The intellectual superiority and the originality of thinking;were effective in convincing this to the contemporary scholars.



4

I have no qualification tountie his shoe lace!

Dr. Cherian EapenAs far as the knowledge and experience are concerned, I have

no qualification to untie his shoe lace! But I had the blessings toclosely associate with Gregorios Thirumeni, since1967. In 90s I usedto visit him every month and in the evenings had kanji and payar ordinner outside, when I go to some places via Delhi. Later I had tostay with him and then functioned as the organizing secretary andfinancier to the Rishikesh Religious Concord in 1993. During thatprocess, I saw him talking to the highest Spiritual leaders of almostall religion, especially Hindu Spiritual Leaders with authority, not onlyon public meetings but also on private talks with them. I never sawhim searching for any sacred aspects of their religions that they havecherished and could not be shared with. All of them including thechief of Vanaprasth Ashram respectfully listened to him admiring hisknowledge and agreeing to his suggestions, and came to one platformto discuss with other religious leaders in his presence.

His written speech at a Marxist forum in 1988, made the hardcore Marxists think widely on where they were standing! He saidthat their dogmas and old teachings cannot be sold in this modernworld and will not have much value very soon! This lead to an opendiscussion between him and E.M. Sankaran Namoothiripad onSpirituality and Marxism. Now a stage has come where Christiansare exposed to the world like Marxists. The fundamentals of Churchbeliefs are being questioned. Gregorios Thirumeni’s absence is feltnow.

There was an open discussion between E.M.S and Dr. K.N. Raj,the first Chairman of the Centre for Development Studies, on thistheme in the journal Mainstream sometime in 1975. It continued forseveral weeks. That was on dialectical materialism. Raj said, Marxdidn’t say that religion is needed or not, but he said only that religionis an opium of man. EMS could counter all the arguments of Raj on



that subject and established that all religions are opium of man and hekept a view that Marx was against all religion. Later when Dr. PaulosMar Gregorios made an attack on Marxian Philosophy, EMS had tosay: “To the Indian context, Marxism is Daridra Narayana Seva!”This was a drastic deviation from all his previous arguments, andeven it is a deviated Marxian Philosophy. Later, in one of the GregoriosMemorial speeches, EMS also added that his proletarian organizationand the early Christian Church have a lot of common things. Thedialog started on Gregorios Thirumeni’s paper: whether Secularismis needed in India or not. It was presented at a Marxist lead TradeUnion conference in Calicut. This paper was then published in theirParty daily Deshabhimani, and immediately came the answer fromEMS. Then the dialog went on. The arguments of these two giantswent into unassuming heights. For example, Gregorios Thirumeniargued that if you don’t see something, it doesn’t mean it doesn’texist. Then EMS answered, I am not going to make God out of thoseunseen things. But the basic question both were discussing was almoston the same thing: what is unma (truth)! This was then published byChintha publishers. Sophia Centre, Kottayam also published it as abooklet. The booklet is in Malayalam.

I met Gregorios Thirumeni after his said resignation. He was indeep sorrow and agony. He told me, “There are very few people inmy church that I can convince of my arguments!” He was frustratedand wanted to withdraw to a remote camp like the MotropolitanTheophan the Recluse. He purchased some land on the outskirts ofDelhi and started to slowly building an Ashram, to move to that placefor the rest of his life. But when he realized that he was going to bealone there, cut off from the public, without medical help, he kept thebuilding process in abeyance. I think, nobody had supported thatidea.Our church doesn’t have Monasticism as an agenda, and noone (including him) has much training in that direction.

I regret that I didn’t understand him at that time properly andhelped him accordingly to fulfill that desire. Like, from the works ofMetropolitan Theophan the Recluse, Christian churches and the worldwould then have been much richer with his theological and otherscientific works and writings. (Bishop Theophan resigned from theMetropolitan-ship of the vast Vladimir region and the Rector-ship ofthe prestigious St. Peter’s Burg Seminary, and spent 27 years in a



cell and produced valuable 1000 Theological works). But, GregoriosThirumeni’s Christian habit was focused more in social activities ratherthan in monastic isolation. He was more interested in practicingSocialist humanism, which he thought was the ideology that couldbring us nearer to a just society. Perhaps that may be the reason whyhe found more humanity in the people like C. Achutha Menon andEMS Namboothirippad.

But Gregorios Thirumeni is the product of the Indian Orthodoxchurch, and he was representing the present Church on various forums.On many occasions he received me in Pazhaya Seminary when Ireturned from my retreats at Kurisumala Ashram under the guidanceof Rev. Francis Acharya. He arranged my stay at the Seminary andenthusiastically asked questions about my meditations and night vigilexperiences etc. that I took in from the Ashram. I could only answer:“Peace”! One night, I listened to few of his problems till 3.00am,including those concerning church issues. I told him at one stage:“Thirumeni, I think, I cannot help you”. He had a good laugh andsaid, “you have already helped me with your patient listening.” Whyhe wanted to share all those important matters to this theologicallyilliterate man, who was sitting in front of him as a student, that toowith the freedom that he had granted to me? Even now, I don’t knowit fully. During another private dinner at Delhi, I inquired: If JesusChrist is the founder of the Church, why can’t you leave the problemsto Jesus Christ? He said: “I feel isolated and nobody in the churchunderstands that” (Why did he want to walk in front of Jesus Christ?This remark was occasionally used by Mother Teresa, to stop herfire brand, enthusiastic volunteers, from jumping into certainimpractical events).

In 1993, we conducted the World Religious concord at Rishikesh.He wrote me later that it was a super success event! During one ofthe early morning private sessions that we two had throughout ourstay in the Vanaprasth Ashram, I told him to thank his churchmembers and volunteers for supporting the event. He magnanimouslyacknowledged in public the leading role his church members whowere a little bit unhappy on what was happening, and thought thatthey were not properly recognized. They even thought the agendawas a Hindu Agenda.



He always wanted to keep the identity of the Orthodox Church.In many circles, he was called a red bishop, a politician. At the sametime no one should forget the role of his church by acknowledginghim and making him a Priest, appointing him in the WCC, entrustinghim the Principal-ship of the Orthodox Seminary and then finallyanointing him as a Bishop etc. He was given the six foot land, togetherwith the tombs of other senior Bishops, at the Seminary chapel itself,honoring his last will. Almost all his works are being published. Thereis an Award in his name, given to outstanding personalities, in Delhi.The first award was given to his friend, Dalai Lama. All these activitiesare supported by his church and his disciples. But with all respect tohim, I doubt very much, whether he could have prevented the currentsplit in his church!

Once I thought if this great self-made-person was born in Europeor America or in a Catholic Church, what would have been his positionin the world! Of course, it is a matter of debate. I had the proudprivilege for watching him in Moscow, sitting on the moderator’schair of a top secret discussion held between the Nuclear Scientistsof both USA and Soviet Union sometime in 1985. It was one of theglorious contributions towards world peace, using his position in theWCC.

Swamy Vivekanandan was allowed to make a 5 minute speech atthe world Religious conference in Chicago in 1893, which he made ahistorical one by the extended time. The same conference after acentury was inaugurated by Gregorios Thirumeni. There are severalother such unassuming roles he played in several world events.

So, he was a great lamp, lit by Jesus Christ! But that bright lampdidn’t always have a proper stand. But a day would come when trueTheologians in all religions would find his greatness. Like that of the4th century Gregory of Nyssa, it need not happen in this century.This evaluation will continue, somehow somewhere, on his role in theChurch, the body of Christ, its life, mission and charity. There will beso many vicks lit for him, not necessarily by his church members!

Let me give an example. Last month, during my short trip to India,when I met Justice V.R.Krishna Iyer at his residence in Ernakulam,he was remembering Gregorios Thirumeni. He reflected: “There isan absence of genuine persons in every sphere of our life. What a



loss to Christianity and to the country and to the world itself!” WhenI took Thirumeni for the first time to Justice Iyer’s official residencein Delhi, while he was the Judge in the Supreme Court, sometime in1976, the judge didn’t give any importance to Thirumeni. He didn’teven take his feet from the tea-poy and was looking at me and startedtalking. When I introduced him and when the discussions started,Justice Iyer asked about a book on his favorite theme, life after life.Thirumeni patiently explained the content of the book and its themeand then asked a question, whether he heard of a book Life beforelife! This discussion went on for hours and finally Thirumeni becamehis teacher. While in the car on the drive back home, Thirumeniexpressed his opinion about the meeting: “I thought he was a tiger,but he seemed to be like a child!”

Gregorios Thirumeni was admired by many only from a distance,especially from his church. He was a fire to many who went near tohim. Many people, even Priests and Bishops asked me how I couldkeep a friendship with him. The answer was: I got acquainted withhim not through his church!

I would have heard the following quote of Vaclav Havel, fromGregorios Thirumeni first, if he was alive: “The salvation of this humanworld lies nowhere else than in the human heart, in the human powerto reflect, in human modesty, and in human responsibility. Without aglobal revolution in the sphere of human copiousness, nothing willchange for the better”

About the present crisis in the Church, I have shuttled betweenDamascus and Kottayam several times to explore the possibilitiesfor a peace formula. I found it is impossible at the present set up.One has to accept the reality! There is no administrative unity possiblebetween the two Orthodox Church factions. The latest trend in theworld is that the Christian churches are withering away! Our OrthodoxChurch has been divided almost like the division of the Communistparty in India, forty years back. Still, many people are there in boththe sides, who cannot understand why they should stand as separatepolitical parties and fight for the cause of poor and needy together, iftheir goals are genuine. When the leadership and the members becamecorrupt, the division was inevitable. The ideology was left behind.They didn’t speak of any Spiritual reasons for the division, as theirideology was based on dialectical materialism. But how can the two



factions of the Christian Church founded by Jesus Christ and supposedto be governed by the Holy Spirit, fight in the street? Either they arenot feeling as the part of the body of Christ or there is no Holy Spiritin the Church!

Apostle St. Paul says in his letter to Corinthians: “..there must bedivisions among you so that the ones who are in the right may beclearly seen.” While we are all waiting to see the right ones, Apostleappeals to all of us: “By the authority of our Lord Jesus Christ Iappeal to all of you, my brothers, to agree in what you say, so thatthere will be no divisions among you. Be completely united, with onlyone thought and one purpose.”

St. Ephraim the Syrian, representing the pure Christianity, madehis prayer almost 1700 years ago: “O Lord and Master of my life!Grant not unto me a spirit of idleness, of discouragement, of lust ofpower, and of vain speaking! But bestow upon me, Your servant, thespirit of chastity, of meekness, of patience and of love! Yes, O Lordand King, grant that I may perceive my own transgressions, andjudge not my brother!”

Let not our faith divided! Let not our hope faded! Let not our lovediminished!

We need healthy discussion. No doubt. Dr. Paulos Mar Gregoriostold me once “It is easy for me to cooperate with different religiousleadership for inter-religious dialogues than dealing with differentsections of Christian Churches and believers.” He told me ever sincethe church was formed, there were difference of opinions. We cansee that even St. Paul criticizes St. Peter in our Bible. Does it meanthat St. Paul didn’t respect St. Peter? No! If we learn the history ofthe formation of the Christian Creed (Symbol of our Faith), you cansee how much differences of opinion the Christians had. Now wehave almost 1/3rd population of Christians. Out of this, Rev. BillyGraham claims that he had converted 160 Million people to Christianity.It is a great number for an individual. No doubt, he has got a specialplace in the Christian church history. But when you calculate thetotal number of Christianslived after the formation of the motherchurch in Israel, and when youcalculate the percentage of that withthe existing 2000 Million Christians in the world, you can see thatthere were greater people than Rev. Billy Graham who worked silently



and formed Churches in different parts of the world and prescribedan Order to maintain the faith, facing all bitter and deadly tests.

What we need is healthy criticisms with full respect andunderstanding of the other person or the Church he represents andmostly with Christian love. Here is where Dr. Paulos Mar Gregorios’sgreatest contribution lies. Nobody in the world had ever done suchan attempt to bring all the Christians together than him. He wasdisappointed on many occasions, but he was praying and every dayworking in that direction. Many occasions, his intellectual deliberationswere not accepted even by his own Church. He taught the politiciansthat they should learn from the Enlightenment liberalism, Imperialistpragmatism, and Socialist humanism, while avoiding the downside ofthese philosophies. Well, it is only with collaboration and interactionwith other Churches alone one can attempt to make differences bringdown, in his own heart. The basic law should be love of Jesus!

Well, one should not underestimate the influence of the geographicalcontemplative traditions. Pope Paul VI said: “The Non-Christianreligions carry within them the echo of thousands of years of searchingfor God.

They have taught generations of people how to pray. They are allimpregnated by innumerable Seeds of the World and can constitute atrue preparation for the Gospel...In the mind of Lord the Church isUniversal by vocation and mission; but when she puts down her rootsin a variety of cultural, social and human terrains, she takes ondifferent external expressions in each part of the world...” We havelot of things to learn from here.

So, till the end of our life we have to search for the truth. That ishow the Creator molded us in this world! We need the Protestantsfervor, Catholic monastic discipline and Orthodox celebrations in ourpersonal Christian faith. Yet it is not complete. Centuries before Christ,the Spirit made a certain section of people to pray: “From untruthlead me to the truth. From darkness lead me to light. From death ladme to immortality”. We need to form such groups who can writesuch prayers. May the good God bless all of you and continue ahealthy discussions, because I am also learning from all of you! Eachone of you have unique talents and it is important to our Lord!

Mission of the Church

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Transcript of Mission of the Church