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THEJUS 31.08.2008
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At University Islamic Financial, which began in Ann Arbor, Michigan, and has
expanded its operations to Virginia, California, Ohio, Illinois, Indiana, Maryland,
New Jersey, Texas and New York, officials said the number of home-financing
applications quadrupled from last March to this March.
That was the prevailing sentiment among potential customers who approached an
advertising booth staffed by Guidance representatives at the annual spring fair held
by the All Dulles Area Muslim Society in Sterling, Virginia, on a recent weekend.
Mounir Elhaj, 45, a native of Sudan who works at a moving company, wanted to
know how Guidance deals with customers who fall behind on their payments. He
said he recently helped move a woman whose house was foreclosed on after she
missed payments. "She had been paying her mortgage for 17 years, and the bank
still took her house," Elhaj said to the Guidance sales representative. "So I want to
know if I bought a house and then fail to pay, can you help me?"
The representative, Amr Mohammad, smiled and replied, "Yes, we can," adding
that Islamic law, known as sharia, forbids businesses from profiting from a
customer's financial hardship. So if a customer is late on payments, Guidance
charges him or her a flat administrative fee to cover processing costs but none of
the percentage-based penalties and additional fees that conventional mortgage
companies can pile on.
Principles
Islamic home financing aims to offer Muslim buyers the same opportunities as
conventional lenders but with a twist that gets around sharia's prohibition against
the payment of riba. Generally defined as excessive gain, riba has over the years
come to be considered the equivalent of making money by renting money - in
other words, charging interest - because the borrower shoulders risk while the
lender is guaranteed a return.
So apart from a few additional transaction costs from the atypical nature of the
arrangement, the buyer's monthly payment is roughly equivalent to what it would
be with a conventional mortgage.
A second option is for the financier and the home buyer to enter a lease-to-own
contract similar to those used to buy cars. Once again, the rental portion of the
monthly payment is kept equivalent to prevailing interest payments. The third
model, which is favoured by Guidance, is also based on a lease-to-own
arrangement, except that the buyer and the finance company form a limited-
liability entity to own shares of the property.
All three arrangements got a major boost in 2001 when Freddie Mac agreed to
begin buying them on the secondary market, ultimately including not just Guidance
and University Islamic, but also Devon Bank in Chicago and American Finance
House Lariba of Pasadena, California. Last year, Freddie Mac bought more than
$250 million in Islamic home loans - a tiny fraction of the corporation's $1.77
trillion business but nonetheless a slight increase over previous years, according to
spokesman Brad German.
But Hirsi Dirir, a Somali-born technology analyst who recently obtained financing
from Lariba to buy a townhouse in Annandale, Virginia, said such objections pale in
comparison with the peace of mind he has gained from making the extra effort to
adhere to his faith.
"I wish I could avoid everything that Islam doesn't allow, but I can't," said Dirir, 32.
"So if I have the opportunity and the choice to avoid interest, then it's very
important to me not to mess with it."
Rizwan Jaka, 35, president of the All Dulles Area Muslim Society, also said the
emergence of such arrangements constitutes an important milestone in the
integration of Muslims in the American mainstream.
"It definitely marks a coming of age for us. ... It's part of the whole process of
being a part of this country while being able to have our faith accommodated," he
said. "The American dream is to purchase a house, and the American Muslim
dream is to be able to do so in an Islamic manner."
It definitely marks a coming of age for us. ... It's part of the whole process of being
a part of this country while being able to have our faith accommodated ... The
American dream is to purchase a house, and the American Muslim dream is to be
able to do so in an Islamic manner."
The big fat Sikh weddings, an occasion to flaunt their wealth, are out and few are
shedding tears on the blanket ban imposed by the Delhi Sikh Gurdwara Management
Committee (DSGMC).
With prominent Sikh community leaders and individuals coming out in support of the
move, the DSGMC is hopeful that their noble move may find acceptance all over the
country sooner than latter.
The Chatwal wedding was inarguably among the most expensive Delhi had ever
witnessed.
Fallacy
What it also means is that five star hotels and farm houses may lose considerable
business. No matter how rich one may be, they may no longer try to imitate
Chatwal. They now have to book space inside one of the 350-odd Gurdwaras of Delhi
to solemnise weddings.
"It is a fallacy to think all Sikhs are well off. True you will not find a Sikh beggar, but
they can be as poor as anyone. Delhi is full of them. Just go to those colonies where
widows of the 1984 anti-Sikh riots live and you will know what I mean," says
Arvinder Singh, a west Delhi businessman.
He, along with some likeminded Sikhs, has been generating funds to enable the poor
Sikh families meet cost of those weddings, which is traditionally borne by the girl's
family.
"The expenses have been going up all the time. Besides dowry, one of the conditions
of the grooms' parents is always that it must be a big affair," Arvinder adds.
According to him, he knows about some marriages which could not be solemnised
since the brides' families were unable to muster resources to host it in hotels or farm
houses.
DSGMC president Paramjit Sigh Sarna has already instructed all local Gurdwaras to
create additional facilities to host weddings.
"I have received congratulatory messages from several other communities who say
they would also like to emulate us," Sarna says, adding that he is hopeful that the
Amritsar-based supreme Sikh body, the Shiromani Gurdwara Prabandhak
(management) Committee, would also follow suit. Sarna is convinced that one of the
reasons for dwindling birth rate of baby girls, which stands at 935 girls for 1,000
boys, in Punjab is the inability of parents to bear the cost of the wedding. "It is
directly linked to female foeticide being resorted to by parents," Sarna argues.
The DSGMC on July 28 came out with its orders. All weddings must be solemnised in
Gurdwaras, that too before noon or else marriage certificates would not be issued.
Once that is achieved, it would be easier to implement the bar on serving alcohol and
non-vegetarian food since alcohol and non-veg food can anyway not be served in a
Gurdwara.
Advisory
The DSGMC has asked Sikh clerics and leaders not to attend ostentatious weddings
as a mark of protest. Thus those who violate this ban face a social boycott of the
community.
The DSGMC ban in essence is only advisory and cannot stand legal scrutiny "One can
still register marriages in court and get the requisite certificate and host an
expensive reception. A marriage to me is a lifetime event and an occasion to
celebrate. Only the bride's family should not be forced to spend beyond their
means," said Surinder Singh Ahluwalia, a software professional.
However, voices of dissents like his are far and few since social boycott are what no
Sikh is ready for.
The DSGMC does not claim their code to be original in nature. They point out that
such a code is in force in Mumbai where majority of the Sikh weddings take place
before noon in Gurdwaras and a fixed simple menu is served to those attending the
weeding.
According to Sarna, the resolution passed by the DSGMC can become effective only
when the rich Sikh families abandon the splurge of wealth in the name of a wedding
and set the example for others.
To start with, the DSGMC has constituted teams of 11 members to talk to all Sikh
families.
Thejas Online
09.08.2007
Thejas Online
02.08.2007
PÌnkv ]n sI jwkp±o³
• Aºmkv Imft¯mSv
F´nhÀ¡n§s\ tXm¶m³!
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13.08.2007 THEJUS
28.08.2008 Deshabhimani
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(J˜áòXï‚ú hêEïöe÷‚ê)
ATïöJêÈêŒl÷jê JñŒñöJêÈêŒl÷jê
lqûïithêjñöTJòˆŒïv lqöj Oñjñ¼hêiïjñªñ.
÷dêkðoú oò‹ûú fêwJëïiñù öVdáòˆï oò‹ûú Bhñlñù
ofú CuöoçÅt JñƒïjêhuEêijñù lqûïithêöj ÷kêgù
JòTêöY ATï¼ñJiñù fòˆúoïˆú OlïˆñJiñù öOÂïjñªñ.
``Cªñ öölJðˆú.''
``F ヘ ê YToæù?''
oKêlñù SêEñù
``YðtOþiêiñù hñT¼ñù.''
``lï÷ˆ¼êù.''
``mjï , ÷Eê¼öˆ.''
lêÛödçTñªljñù lðÛödçTñªljñù _ 2
Adçñ¼ñˆu lqqï¼ñªú
(AloêEïOþñ)
pjïpt oôjòdú
DESHABHIMANI
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Yoginder Sikand
The rape of a Muslim woman, Imrana, by her father-in-law some weeks ago has
now snowballed into a major controversy following a controversial fatwa issued by
a mufti of the Deoband madrasa announcing that the marriage between Imrana and
her husband now stands dissolved. Further complicating the controversy, the
Hindutva lobby is using the fatwa as an excuse to step up its campaign for the
abolition of Muslim personal law, presenting itself as savior of Muslim women, its
complicity in the mass rape and murder of Muslim women notwithstanding. And
making matters even more messy, sections of the ‘mainstream’ media, ever on the
prowl for stories of ‘oppressed’ Muslim women as a stick to beat Muslims with,
have sought to sensationalize the issue all out of proportion, presenting the fatwa as
further ‘evidence’ of the unrepentant ‘obscurantism’ of the mullahs, as if Hindu
priests were any better when it comes to the violation of women’s rights.
For all the heat that it has generated, the Imrana case has, in a sense, proved to be a
blessing in disguise, for it has generated considerable soul-searching within the
Muslim community about the institution and authority of the ‘ulama or Muslim
clerics, who see themselves as authoritative spokesmen of the faith. It has also led to
heated discussion as to precisely what the shariah or Islamic law is or lays down
and as to whether or not traditional Islamic jurisprudence or fiqh can or cannot be
modified or reformed .
Increasingly, as these discussions suggest, alternate voices seek to speak for Islam,
challenging the authority that the ‘ulama of the madrasas claim for themselves. The
responses to the Imrana controversy are also bringing out into the open the
considerable diversity of views among the ‘ulama of different schools of thought on
matters of Islamic jurisprudence, as some non-Deobandi ‘ulama have joined the fray
in critiquing the Deobandi fatwa. These voices indicate the fluidity and contested
nature of precisely what the shariah is seen as constituting, and at the same time
point to the possibility of developing new, more gender-just perspectives on
jurisprudence from within a broadly defined ‘Islamic’ paradigm.
The ‘ulama, predictably, are divided on the fatwa, this reflecting the ambiguous
nature of the shariah and the different sectarian understandings of it that, on several
points, are mutually contradictory. Most Hanafi ‘ulama, both Deobandis and
Barelvis, who represent the majority of the Indian Muslims, appear to concur with
the fatwa, as the fatwa is said to be in accordance with the Hanafi interpretation of
the shariah as laid down in the classical Hanafi fiqh texts. For their part, the Ahl-i
Hadith, the Indian counterpart of the Saudi ‘Wahhabis’, have consciously distanced
themselves from the fatwa. Unlike the Hanafis, they are not bound by the corpus of
traditional fiqh, following the guidance only of the Qur’an and the Hadith,
statements attributed to the Prophet Muhammad.
In a recent statement, a leading Ahl-i Hadith scholar, Abdul Wahhab Khilji, has
declared that neither of these primary sources of Islam law calls for dissolution of
marriage on account of rape by a woman’s father-in-law, unlike what the Deobandis
claim. Hence, he argues, the fatwa is not ‘Islamically’ valid. A similar statement
critiquing the fatwa has been issued by the newly-constituted All-India Shia Muslim
Personal Law Board. Incidentally, one of the reasons for the setting up of this Board
was that several Shia ‘ulama felt that the All-India Muslim Personal Law Board was
heavily over-represented by the Deobandis and hence unwilling to listen to alternate
perspectives from the other Islamic schools of thought.
It is not likely, however, that the ‘ulama of Deoband will be moved by the
arguments of these critics. The Deobandis, by and large, see the Ahl-i Hadith and
the Shias as heretics and not ‘true’ Muslims at all, and hence lacking the authority to
speak for or about Islam. And as for the women behind the All-India Muslim
Women’s Personal Law Board, they are probably seen by many Deobandis as
‘ignorant’ ‘upstarts’, at best, or as ‘agents’, unwitting or otherwise, of the ‘enemies’
of Islam, at worst.
Not all Deobandi ‘ulama would necessarily concur with the fatwa, however. I am
given to understand by a friend of mine, who describes himself as a ‘dissident
Deobandi’, that a small, yet significant, number of younger Deobandi scholars,
particularly those who have also studied at universities, are resentful of the fatwa.
My friend, who pleads to remain anonymous for fear of being attacked by his fellow
Deobandi ‘ulama, says that the fatwa goes against the basic Islamic tenet of ‘adl or
justice. ‘Why should a woman be punished for a crime committed by someone else?
This is totally against what the Qur’an teaches’, he explains. He tells me that the
fatwa is simply the personal opinion of a particular mufti and that it is not binding
or the ultimate word on the subject, unlike what the media presents it as or as the
authorities at Deoband might like Muslims to believe. He argues that although the
fatwa is in accordance with the traditional Hanafi view, which the Deobandis
staunchly defend, there is actually no compelling religious argument for Muslims to
blindly follow Hanafi jurisprudential precedent.
The Shafi, Hanbali and Maliki schools of Islamic law, regarded by Sunni Muslims
as equally ‘orthodox’ as the Hanafi school, do not lay down dissolution of marriage
if a woman is raped by her father-in-law, he tells me. Hence, he says, there is no
reason why Hanafi Muslims cannot ‘benefit from’ these other schools of Sunni
jurisprudence on this or any other matter. Yet, he complains, it is unlikely that the
majority of his fellow Deobandi ‘ulama would agree to this proposal. ‘They insist
on blindly following Hanafi fiqh, although they also claim that the other three
schools are also valid’, he says, adding that their ‘lack of familiarity with the real-
world problems of Muslims’ makes for their dogged resistance to any reform in
traditional Hanafi jurisprudence. He insists, however, that such reforms are urgent.
‘Islam and the Islamic shariah cannot be reduced to Hanafi jurisprudence and the
Deoband school’, he stresses.
Numerous Muslim intellectuals have also spoken the fatwa, arguing that it is not in
accordance Islam as they understand it. In this way, they have sought to question the
authority of the conservative ‘ulama as ultimate religious authorities, arguing for the
right to interpret their faith for themselves. One of the most outspoken critics of the
fatwa is Dr. Mustafa Kamal Sherwani, president of the All-India Muslim Forum and
presently Dean of the Faculty of Law and shariah at the University of Zanzibar,
Tanzania. In a recent statement he has condemned the fatwa as ‘most retrograde’
and as being ‘in total violation of the shariah’. He claims that the Qur’an testifies
that ‘nobody can be punished or subjected to adverse consequences for any deed
which he or she was compelled to commit, and the commission of which could not
be resisted despite all human efforts’.
‘I am sure’, he says, ‘that by acting in this most heinous and negative manner, these
obscurantist clergy are ruthlessly damaging the image of Islam’. He argues that the
fatwa and ‘similar developments’ ‘amply manifest’ the fact that the traditional
madrasas and mullahs have ‘lost their utility’ and that ‘the more free hand they are
given in tampering with the shariah, the more disastrous they will prove for the
social and religious fabric of the community’.
‘Now is the time’, he concludes in what will obviously been seen by the traditional
‘ulama as a major assault, ‘when a sustained movement must be launched to keep
the illiterate Muslim masses away from the nefarious ideology of these madarsas
and maulvis if Islam is to survive as a modern religion in the twenty-first century’.
Another bitter critic of the fatwa is Juzar Bandukwala, professor at the M.S.
University, Vadodara. He argues that while Islam obviously condemns consensual
sexual relations between a father-in-law and his daughter-in-law, for which it lays
down strict punishment for both parties, the Imrana case is clearly different since it
involves rape. Hence, rather than being punished, as the fatwa in effect advises,
Imrana ‘demands compassion and kindness’ in accordance with the teachings of the
Qur’an, particularly because she is the mother of five young children and comes
from a poor family.
‘I am surprised’, he says, that ‘the Deoband ulama failed to apply these Qur’anic
commands’, and laments that they have ‘erred badly’. At the same time as he
critiques the fatwa, Bandukwala expresses the fear that the Imrana case might be
used by Hindutva forces to promote its anti-Muslim agenda by ‘stereotyping
Muslims’ and by ‘shedding crocodile tears for the plight of Muslim women’. While
welcoming the concern for Imrana expressed by human rights and women activists,
he warns of the risk of playing into the hands of the Hindutva lobby. ‘We may be on
the verge of another Shah Bano disaster’, he cautions, ‘and the last thing the country
needs at this stage is another issue to widen the gulf between Hindus and Muslims’.
Yet another vocal critic of the fatwa is the Washington D.C.-based Kaleem Kawaja,
president of the Association of Indian Muslims of America. He believes that the
case should have been handled by the state courts, in accordance with secular laws,
instead of having been taken to the mullahs for their decision. He berates some
Deobandi ‘ulama and certain members of the All-India Muslim Personal Law Board
for ‘compounding the problem’ by ‘making highly irrational statements regarding
the marital status of Imrana’, thereby subjecting the victim to ‘further misery’.
Rather than seeing the problem as rooted essentially in patriarchal fiqh formulations,
he claims that the fatwa is based on ‘obscurantist tribal customs’. In any case, he
stresses the need for both the Deoband madrasa and the All-India Muslim Personal
Law Board to ‘make structural changes in their set-up’ in order to ‘stop such
obscurantism and injustice to women in the name of Islam’. He suggests that at least
a third of the 40-member Working Committee of the Board should consist of
women, in place of the sole woman that it has today, and argues that there are
indeed several learned Muslim women who are qualified to fill such a role.
Other Muslim intellectuals, while criticising the fatwa, have argued that it points to
the urgent need for ijtihad or contextually sensitive re-readings of Islamic
jurisprudence to meet contemporary demands. One of the foremost proponents of
ijtihad today, the Islamic law expert Professor Tahir Mahmood insists that Imrana’s
fate cannot be decided by ‘ancient juristic wisdom’ laid down ‘by some religious
jurists of Arabia over a thousand years ago’. That rule, he added, may have been a
pro-women provision for its times, in a society when remarriage for divorced
women was easy, but in India today, he says, the rule ‘need not be strictly imposed
on an innocent and unwilling couple desirous of continuing in marriage’.
Several Muslim critics of the fatwa appear to be incensed with what they see as its
‘un-Islamic’ conflation of patriarchy and shariah. They have also berated some
senior leaders of the All-India Muslim Personal Law Board for apparently
approving of the fatwa, arguing that this indicates that the Board is unwilling to give
women their due. Thus, a certain Zafar Iqbal, a frequent contributor to several
Muslim internet discussion groups, accuses the author of the fatwa and members of
the Board that have approved of it of double standards for men and women. ‘If the
rapist is being dealt with under civil law’, he asks, why should the victim be
‘subjugated to Islamic law?’ ‘If is difficult to justify why Islamic laws of
punishment should apply to female victims, not to male perpetrators’, he asserts.
Echoing the same view, Arshad Alam, an Indian Islamic scholar based in Germany,
argues that the fatwa clearly indicates that traditional understandings of Islamic
jurisprudence ‘do not give adequate protection to women’, and hence are in need of
reform. He stresses what he sees as the deep-rooted patriarchy underlying the
Deobandi version of Islam, arguing that this is clearly evident from the fact that
while the author of the fatwa ‘categorically wants the separation of the women in
question from her husband, he suggests that the rapist father in law should be tried
under the Indian penal code’. In other words, ‘while women are to be covered under
Personal Law, the men are free to enjoy the reformed secular law’.
Supporting Alam’s argument, another Muslim writer, Parveen Khan, writes that the
fatwa ‘exposes the fact that Muslim women cannot expect justice from patriarchal
mullahs’, and predicts that the chain of shariah courts all over the country that both
the all-India Muslim Personal Law Board and the largely Deobandi Jami‘at
ul-‘Ulama-i Hind have recently started demanding ‘will lead to a hundred thousand
Imranas, Gudiyas and Shah Banos, on an unimaginable scale’. At the same time, she
warns that the Imrana case should not be sensationalized out of proportion in order
to portray Islam as ‘irredeemably misogynist’. She rightly critiques a marked
tendency in the ‘mainstream’ media to highlight instances of ‘oppressed’ Muslim
women, while downplaying or even ignoring similar or even worse cases of
oppression of Hindu women, including of such heinous crimes as sati and girl-child
sacrifice that are not practiced among any non-Hindu communities, including the
Muslims.
For their part, and not surprisingly, various ‘secular’ political parties, with their eyes
on Muslim votes, have refused to condemn the fatwa, except for the CPI(M), which
has called for a review of gender unjust laws. Since the conservative mullahs
exercise a powerful political influence among significant sections of Muslim voters,
these parties are consistently wary of antagonizing them. Instead, they go out of
their way to court them in order to stress their ‘secular’ credentials. This symbiotic
relationship brings the politicians Muslim votes while it at the same time reinforces
the mullahs’ claims to being the authoritative spokesmen of the Muslim community.
The fear of antagonizing the mullahs, even if at the cost of legitimizing the
oppression of women, thus explains ‘secular’ hero Mulayam Singh Yadav’s claim
that the fatwa must have been the effort of considerable ‘thought’, because, so he
alleges, the mullahs ‘are all very learned and they understand the community and its
sentiments’.
The Congress has adopted a similar stance, and its leader in Uttar Pradesh Salman
Khurshid has announced that the issue is an ‘individual one’ which should be dealt
in accordance with the shariah. The Congress’ position is, of course, entirely
predictable, given the historically close ties between the party and the Deobandi
mullahs, reinforced lately by the participation of its President in the recently-held
meeting of the Deobandi Jamiat ul-‘Ulama-i Hind.
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Jmfnapl½Zv Pohn¨ k¦oÀWamb ImeL«hpw A¶s¯ cmjv{Sobkw`h§fnÂ
At±lw sNep¯nb kzm[o\hpw Xncn¨dnªpsImWvSv am{Xta
aplvbn±o³amebpsS kuµcykmchpw AXnsâ A\pjvTm\hXvIcW¯nse
\ymbm\ymb§fpw NÀ¨sNt¿WvSXpÅq. aplvbn±o³ame cNn¨ AtX
Jmfnapl½Zv Xs¶bmWv t]mÀ¨pKokvhncp² apt¶dd§Ä¡v
{]Xybimkv{Xt{kmXÊmbn hÀ¯n¨ ^XvlpÂap_o³({]Xy£ hnPbw) F¶
bp²Imhyw cNn¨Xv. CXmIs« ssk\p±o³ aJvZqw H¶mas\ t]mepÅ BZyIme
Deam¡fpsS ZuXy\nÀhlW§fpsS [mcapdnbm¯ ]n³XpSÀ¨ Xs¶bmbncp¶p.
AYhm BßkwkvIcW{][m\amb "AZvInbmAv' cNn¨ ssk\p±o³aJvZqw
Xs¶bmbncp¶p "Xlvcofv' F¶dnbs¸Sp¶ t]mÀ¨pKokv hncp²amb
bp²Imhyhpw cNn¨Xv. XoÀ¨bmbpw BßobXbpw t]mÀhocyhpw
ka\zbn¡p¶ khntijamb Cu PohnXho£Ww A¡meL«¯nse Deam¡fnepw
apkvenwIfpsS kmaqlnIPohnX¯nepw {]ISambncp¶psh¶Xv hnkvacn¨v,
GI]£obambn Cu Deam¡sfbpw AhÀ Pohn¨ ImeL«s¯bpw \ap¡v
hnebncp¯m\mInÃ. Jmfnapl½Znsâ cmjv{Sobho£Ws¯bpw kzmX{
´ys¯bpw kmapZmbnI_Ô§fn At±lw Im¯pkq£n¨ D¶Xamb
PohnXaqey§sfbpw {]Xn^en¸n¡p¶ ^XvlpÂap_osâ {]tabhpw
cN\m]Ým¯ehpw NÀ¨sNbvXpsImWvSv am{Xta aplvbn±o³amebnte¡v
\mw {]thint¡WvSXpÅq.
kmaqXncnbpsS t\XrXz¯n t]mÀ¨pKokpImÀs¡Xnsc t\Snb
Ncn{X{]kn²amb NmenbwhnPbs¯ {]tabam¡n cNn¨XmWv
^XvlpÂap_o³. BsI 536 ss_¯pIfnembn kw`h_lpeamb Hcp
Ncn{Xm\p`hs¯ ]p\cmJym\w sN¿p¶ IrXnbmWnXv. Ad_n `mjbnÂ
MADHYAMAM
12.12.2007/ THEJUS
BZw Abq_v
apkvenw Znhy³
Cu At\zjW¯nsâ `mKambn, Xncph\´]pc¯v Imcbv¡maWvU]w F¶ Øe¯v
DÄ{]tZi¯pÅ Hcp apkvenw Znhyt\bpw ImWm³ t]mbncp¶p.
_oUnhenbmWv Bßobkn²n hcp¯m\pÅ At±l¯nsâ hnZy. Hcp Xme¯n \ndtb
_nUn Iq«nbn«ncn¡p¶p. AbmÄ Hmtcm _oUn Bªp hen¨p ]pIhnSp¶p.
ASp¯ncn¡p¶ injy³ ]pXnb _oUn I¯n¨p \ÂIp¶p. _oUn
Bªphen¡p¶Xnt\msSm¸w AbmÄ icocw thK¯n B«pIbpw sN¿p¶p.
_oUnhenbpw B«hpw aqÀ²\ymhØbn F¯pt¼mÄ, AbmÄ _oUnhen \nÀ¯n
I®S¨p [ym\\ncX\mhp¶p. At¸mÄ injy³ kµÀiItcmSp {]iv\w AhXcn¸n¡m³
Bhiys¸Sp¶p. {]iv\w tI«n«v AbmÄ AXn\p {]Xnhn[n ]dbp¶p. ]ns¶ Hcp
ISemkn Ad_n A¡§Ä FgpXn (A£c§fnÃ) GeÊnem¡n \ÂIp¶p. {]Xn^ew
ssIsImWvSp hm§nÃ. asämcp Xme¯n \nt£]n¡m³ ]dbp¶p. Xmew \ndsb
\qdnsâ t\m«pIfmbXpsImWvSv, ]pXpXmbn h¶hcpw AXpXs¶ \nt£]n¡p¶p.
C§s\ a\pjysâ hnizmk§sf NqjWw sN¿p¶hÀ, PmXnaX§Ä¡XoXambn FÃm
aX¡mscbpw Hcpt]mse BIÀjn¡p¶p.
`uXnIPohnXt¯mSp tXm¶p¶ hncàn aqew, A[ymßIXbnte¡v DÄhenªpbÀ¶
Nn´bpw efnXPohnXw F¶ Bibt¯msS B{ia§Ä Øm]n¡p¶hcpw
BXpcip{iqjbnepw km[pP\ tkh\¯nepw apgpIn. PohnXw ta¸dª
KW¯nÂs¸Sp¶nÃ. AhtcmSpÅ kIe BZchpw \ne\nÀ¯ns¡mWvSp Xs¶, Bßob
IÅ\mWb§sf Xncn¨dnbpI. ]WapWvSm¡m³ thWvSn am{Xw thjw sI«n, P\§sf
sXän²cn¸n¡p¶ I]SZnhy·msc kq£n¡pI.
C§s\ t\m¡nbm kn\namXmcamhp¶Xnt\¡mÄ F´psImWvSpw \ÃXv
BÄssZh§fmhpIbtÃ? {]ikvXn, Bcm[\, ]Ww.... FÃmw h¶p Im¡ aqSp¶p.
12.12.2007/ THEJUS
BÄ ssZh§Ä¡v]n¶nÂ....?
sI.C.F³
12.12.2007 THEJUS
• H. A_vZpÃ
cmbn³ apl½Zv
ImkÀtImUv Benbm Ad_ntImfPv hnZymÀYnbmbncns¡ "bphm¡fnÂ\n¶v
BZyw CÉmw kzoIcn¨' Ioc³sXmSn Im\¡p¶¯p sNdnb _ocm³ F¶ sI.Sn.knbpw
sI.Sn.sIbpw tNÀ¶p _kvsalk\m¯v F¶ bphP\t^mdw cq]oIcn¨p \m«nse
bphm¡fn hmb\mioehpw CkvemanINn«bpw hfÀ¯p¶Xnsâ `mKambn
DÀZp`mj htbmP\§sf ]Tn¸n¨p.
Iq«¯n Hcp ]pXnb {]kn²oIcWw AhÀ hnXcWw sNbvXp. {]t_m[\w! PamAs¯
CkvemanbpsS aebmf ssZzhmcnI. ae¸pdw PnÃbnse FS¸mfn \n¶p shfp¯
XmSn h¨ XmPp±o³ F¶p t]cmb HcmÄ At\Iw IntemaoädpIÄ {]t_m[\w F¶p
t_mÀUph¨p ssk¡nfn bm{X sNbvXp CSbv¡nsS tImgnt¡mSv PnÃbnse
aetbmc`mKs¯ Ip{Kmaamb tNµawKÃqcn h¶p. ]¯pw ap¸Xpw
IntemaoädpIÄ \S¶mWp PamA¯p {]hÀ¯IÀ Nnet¸mÄ {]t_m[\w ]cnkc§fnÂ
hnXcWw sNbvXXv. sI.kn. cmbn³apl½Zv F¶ sI.kn.BÀ AXnsâ Hcp tIm¸n
kZmaS¡n ssIbn ]nSn¨p. Hcp ^pÄssSw ]mÀ«n{]hÀ¯Is\ t]mse ]mÀ«n¡p
thWvSn ]WnsbSp¯ sI.kn.Bdnsâ AXymhiyw Acn¡p
hIbpWvSm¡ns¡mSp¯ncp¶ ac¯nsâ GÀ¸mSv AtXmsS \ne¨p. IpµawKew
^À¡bpsS H¶mas¯ PamA¯v kt½f\¯n\p sI.kn.Bdnsâ hoSp thZnbmbn.
tNµawKÃqÀ hn«m IpµawKeambncp¶p ASp¯ PamA¯v t]m¡äv.
{]t`m, [\w!
]Xn AÐp JmZÀ apkveymÀ CXdnªp IpµawKe¯p ]msª¯n. kp¶nIÄ Hcp¡nb
Kw`ocamb kZÊns\ ap³\nÀ¯n ]Xn apkveymÀ ]dªp: PamAs¯
Ckveman¡mÀ¡p ]W¯nsâ Imcy¯nte Xm¸cyapÅq. IWvSntà AhcpsS
{]kn²oIcW¯nsâ t]cv. {]t`m [\wþ {]t`m, [\w Xcq F¶v! {]hmNIsâ ]p{Xn
^m¯nabpsS ]p{X³ lpkbv\pambmWp k¿nZv auZqZnbpsS hwimhen¡p
_Ôw. ]Xn ]t£, auZqZnbpsS t]cp t]mepw shdpsXhn«nÃ. ]Xn ]dªp:
AÃmlphmWv AAvem AYhm AXyp¶X³. CbmÄ AAvebÃ. A_p AAvebmWv.
AYhm AXyp¶X\mb ssZh¯nsâ ]nXmhv. Cu HäImcW¯m Xs¶ CbmÄ ]ng¨
BfmWv. auZqZn F¶ hm¡ns\bpw ]Xn apkveymÀ hnaÀi\ hnt[bam¡n. au
F¶m 44. ZqZv F¶m ]pgp. auZqZn: 44se ]pgp. apkveymcpsS ]
mWvUnXyw IWvSp A\pbmbnIÄ A¼c¶p. kakvXt\Xmhv iwkp Deam C.sI
A_q_¡À apkveymcpw B tbmK¯n {]kwKn¨p.
"auZqZnIfpsS \_n'
ImgvNbn kpapJ\pw Kmw`ocyapÅ hyànXz¯nsâ DSabpamb Hcp
aX]WvUnX³ C¡me¯v CSbv¡nsS tNµawKÃqcn h¶p PamA¯v {]hÀ¯IÀ¡v
D]tZi\nÀt±i§Ä \ÂInsImWvSncp¶p, sImSphÅn Xes¸cna®bnse Ip¶¯p
Nmen _mh aI³ lpkbv³ apkveymÀ aI³ sI.kn.AÐpà auehn. sImSnb¯qcnÂ
InXm_v HmXm³ h¶p AhnsS t`Zs¸« IpSpw_¯n \n¶p hnhmlw Ign¨p
sImSnb¯qcn ØncXmakam¡nb lpkbv³ apkveymcpsS aq¶mas¯ aI\mb
sI.kn. A¶p ImkÀtImSv a{Zk¯p Benbbn A[ym]I\mbncp¶p. ssIIÄ
hi§fntebv¡p hoin CSt¯mt«m het¯mt«m t\m¡msXbpw A§mSnbnÂ
X§msXbpapÅ \S¯w. A§mSnbn Ip«nIÄ auehnsb IWvSt¸mÄ Ifn\nÀ¯n.
apXnÀ¶hÀ _lpam\]pcÊcw Fgpt¶äp. NneÀ ]Xps¡ AS¡w ]dªp: auZqZnIfpsS
\_n!
A_vZpkemw auehn
Al½ZvIp«n A§mSnbn \n¶p cmhnse sImWvSph¶p _m¸sb hmbn¨p tIĸn¨
t\m«oknse Hcp I£n sI.kn. A_vZpà auehnbmWv.
At±ls¯ t\cnSp¶Xmhs« {]tZi¯pImÀ¡p kp]cnNnX\pw aqPmlnZv Øm]\¯nsâ
DÖzehmÜnbpw apkvenweoKv t\Xmhpamb F³.hn. A_vZpkemw auehn!
Xpey iànIÄ X½nepÅ t]mcm«ambXpsImWvSp kw`hw Ie¡psa¶pd¸v.
kwhmZw \S¡m³ t]mhp¶Xnsâ GXm\pw Znhkw ap¼v A¡me¯p
IÃymWkZÊpIfnse \nXykm¶n[yambncp¶ \tÃm³ F¶ `n£mS\¡mct\mSv Hcp
PamA¯pImc³ tNmZn¨p: \nsâ A_vZpkemw auehnsb¡pdns¨
´mW`n{]mbw?
Hchkcw Im¯ncp¶t]mse \tÃm³ A_vZpkemw auehnbpsS t]À tI«am{XbnÂ
NqSmbn. Abmsf F\n¡p tIÄt¡WvS! hmgbn tambn³Ip«n F¶mWbmfpsS
icnbmb t]À, AbmÄ A¶w apS¡nbmWv. ]mh§Ä `£Ww Ign¡p¶Xv AbmÄ¡p
IWvSpIqSm! AbmÄ apPmlnZpw ]dªp hcp¶Xn\pap¼v, \m«nse¼mSpw
t\À¨Ifpw Du«pISIfpapWvSmbncp¶p. Cu hlm_n h¶Xn ]ns¶ FÃmw
CÃmXmbn. Bsc¦nepw acn¨m ]«nIsf Ipgn¨nSp¶ amXncn Ipgn¨n«p
t]mcp¶p. kZybpanÃ, k¡mchpanÃ. F\n¡bmsf tIÄt¡WvS.
`n£¡mc³ F{X XcwXmgv¯n ]dªmepw tNµawKÃqÀ¡mÀ¡v A_vZpkemw
auehntbmSpw apPmlnZv t\Xm¡tfmSpw \Ã aXn¸mbncp¶p. AbÂ{]tZi§fmb
sImSnb¯qÀ, ap¶qÀ, ap¡w, ImctÈcn apXemb {Kma§Ä AÔhnizmk¯nsâ
Icn¼Sw ]pX¨pd§nbt¸mÄ A¯cw kIe hnizmk§sfbpw Xqs¯dnªp
tNµawKÃqcns\ ]cnjvImc¯nsâ ]p¯³]mXbnepsS ssI]nSn¨p \S¯nbXp
apPmlnZv{]Øm\amWv.
apPmlnZv {]Øm\¯nsâ kPoh km¶n²yapWvSmbncp¶nsæn AbÂ
{Kma§sft¸mse tcmKw _m[n¨m X§·mtcbpw kn²·mtcbpw kao]n¨p \qepw
shÅhpw a{´n¨pw {]khthZ\ h¶m ]nªmWw FgpXn¡pSn¨pw Cu {Kmaw
L\mÔImc¯n IgntbWvSnhcpambncp¶p. 1940IfpsS BZy¯n Xs¶ kIehn[
AÔhnizmk§fpw hens¨dnªp Npäp]mSpIÄ¡p t]Snkz]v\amhpamdp
\thmYm\¯nsâ hn¹h]XmIbpambn cwK¯nd§m³ R§fpsS {Kmas¯
AWnbns¨mcp¡nbXp apPmlnZv {]Øm\amWv. AhÀ ImSp sh«ns¯fn¨p
DgpXp icns¸Sp¯nbXn hnf Cd¡pIbmWp PamAs¯ Ckveman sNbvXXv.
03.09.2008 Deshabhimani
c-à-Ip-¶p-aw- A-Wn-ª-e-dp-ó- P-½p-þ-I-iv-aoÀ-
kpIp-amÀ Ago-t¡mSv
Im- iv-ao-cw,- Im-iv-ao-c-Iw,- Im-iv-ao-c-Pw,- Im-iv -ao-cyw- F-sóm-s¡- ]-
d-ªmð- kw-kv-Ir-X-¯nð- Ip-¦p-aw- F-óm-WÀ-Yw.- tI-c-f-s¯- ]-c-ip-cm-a-³ I-S-
enð-\n-óv- D-bÀ-¯n-sb-Sp-¯p- F-ó- I-Y-sb- HmÀ-an-¸n-¡p-am-dv- Im-iv-ao-
c-tZ-i-s¯- H-cp- X-Sm-I-¯nð-\n-óv- I-iy-]-³ F-ó- E-jn- D-bÀ-¯n-bp-ïm-¡n- F-
sóm-cp- ]p-cm-W-I-Y-bp-ïv- Cu- \m-Sn-sâ- HmÀ-a-bp-sS- D-Ånð-þ-I-iy-]v-
amÀ- I-iv-aoÀ- B-sb-óv.- C-´ym- `q-J-Þ-¯nð- I-iv-aoÀ- Xm-gv-h-c- (]m-
¼qÀ)- F-óv- hn-fn-¡-s¸-Sp-ó- Ø-e-¯p-\n-óp-am-{X-am-Wv- Ip-¦p-aw- D-
ïm-¡p-ó-Xv.- A-§-s\- \n-e-hnð- h-ó- \m-a-a-tñ- I-iv-ao-cw- F-ópw- Du-ln-
¡m-³ ]-gp-Xp-ïv.- Ip-¦p-aw- F-{X-tbm- Im-e-am-bn- C-´y-bnð- aw-KfIÀ-
a¯n--sâ-bpw- A-e-¦m-c-¯n-sâ-bpw- C-ã-h-kv-Xp-hm-Wv.- C-óm-I-s«,- P-
½p -I-iv-aoÀ- F-ó- `m-c-X- kw-Øm-\w- c-à-Ip-¦p-a-¨m-sdm-gp-¡n- -A-ss\-
Iy-¯n-sâ- A-eÀ-¨- Xp-SÀ-¨-bm-bn- \-S-¯p-I-bm-Wv.- A-tim-I-³ _p-²-a-X-¯n-
eq-sS- A-lnw-km- ktµiw- {]-N-cn-¸n-¨- {]m-No-\-tZ-i-a-ñ-;- kw-kv-Ir-X-
km-ln-Xy-¯n-se- H-tc-sbm-cp- N-cn-{X- a-lm-Im-hy-am-b- "-cm-P-X-cw-
Kn-Wn--'-bp-sS- IÀ-¯m-hm-b- Ið-lW\pw--- kw-kv-Ir-X-¯n-se- Im-hy-ao-
amw-kbnð- h-en-sbm-cp- ]-¦v- kr-ãn-¨- a-lm- {]-Xn-`m-im-en-I-fm-b- `-c-
X-ap-\n,- B-\-µ-hÀ-[-\-³,- A-`n-\-h-Kp-]v-X-³ F-óo- {Xn-aqÀ-¯n-IÄ- am-{X-a-
ñ,- {]-i-kv-X- km-ln-Xy- ao-amw-kIcm-b -`mal-³,- hm-a\³,- a½S³ ap-X-em-
b-h-cpw- ]n-d-óv- \q-äm-ïp-I-sf- {]-tim-`n-X-am-¡n-b- \m-Sv.- hn-iz-Nn-
´-I-\m-b- i-¦-cm-Nm-cyÀ- kÀ-h-Ú-\m-bn- Aw-Ko-I-cn-¡-s¸-Sp-ó-Xn-\v- I-\-I-]
o-Tw- H-cp-¡n-b- tZ-i-hpw- a-säm-ó-ñ.- ln-am-e-b-¯n-sâ- kzÀ-W-In-co-Sw-
t]m-se- D-bÀ-óp-In-S-¡p-ó- Cu- `q-an- C-´y-bp-tS-Xm-Wv,- C-´y-sb- kr-
ãn-¨- ssN-X-\y-{]-hÀ-¯-\-§Ä- F-{X-tbm- \q-äm-ïp-IÄ- \-S-ó- {]-tZ-i-am-Wv.-
C-´y-sb- I-sï-¯n-b- s\-lv-dp- Cu- k-Xyw- I-sï-¯n.- A-Xn-\mð- ]m-In-Øm-sâ-
H-cp- hm-Z-s¯-bpw- C-´y-bn-se- cm-{ão-b-t\-Xm-¡Ä--ssI-s¡m-ïn-ñ.- B-sI-
C-´y-bp-sS- P-\-kw-Jy-bp-sS- H-cp- i-X-am-\w- P-\-§Ä-am-{Xw- A-[n-h-kn-
¡p-ó- Cu- \m-Sn-sâ- A-h-Im-iw- \nÀ-W-bn-t¡-ï-Xv- B-sf-®n- P-\-Io-b- thm-
s«-Sp-¯n-«-ñ- ("-s¹-_n-ssk-äv-'),- A-Xn-sâ- kz-Xz-s¯- I-W-¡n-se-Sp-¯p-sIm-
ïm-h-Ww.- ]-ïv- ln-µpþ-_u-² -a-X-§-fpw- ]n-óo-Sv- C-Ém-apw- B- Xm-gv-h-
c-bnð- H-ón-¨p-- Ign-ªp-Iq-Sn.- A-aÀ-\m-Yv-Pn-bp-sS Kp-lm-t£-{X-hpw- l-
{k-¯v-_m-ð- h-en-b-]-Ån-bpw- ]-Xn-\m-bn-c-¡-W-¡n-\v- XoÀ-Ym-S-I-sc-
sIm-ñw-tXm-dpw- B-IÀ-jn-¨p-h-cp--óp.- a-X-\n-b-{´n-X-§-fm-b- P-\-k-aq-l-
§-fm-Wv- P-½p-þ-I-iv-ao-cnð- G-sd-¡m-e-am-bn- h-fÀ-óp-h-ón-«p-Å-Xv.-
ap-l-½-Zv-\-_n-bp-sS- H-cp- tcm-aw- l-{k-¯v-_m-ð- ]-Ån-bnð-\n-óv- 1963
Un-kw-_dnð- Im-Wm-Xm-b-Xn-sâ- t]-cnð- F-{X- hym-]-I-hpw- `o-I-c-hp-
am-b- I-em-]-§fm-Wv- D-ïm-b-Xv- F-óv- C-óv- ]-e-cpw- a-d-óp-t]m-bn.-
Im-Wm-Xm-b- h-kv-Xp- ]n-óo-Sv- I-ïp-In-«n-sb-¦n-epw- ap-dn-ª-I-ó- k-aq-
l-a-\-Êp-IÄ- ]n-só-bpw- A-I-óp-t]m-hp-Itb- D-ïm-bp-Åq.- X-S-hnð- I-gn-ªn-
cp-ó- sj-bv-¡v- A-Ðp-Å-sb- s\-lv-dp- tam-Nn-¸n-¨-Xpw- Xp-SÀ-óv- C-µn-
cm-Km-Ôn- sj-bv-¡n-s\- ap-Jy-a-{´n-bm-¡n-b-Xpw- \m-Sn-sâ- a-\-Ênð- h-
óp-s]-«- {h-W-s¯- D-W-¡m-\m-bn-cp-óp.- C-Xn-\p-ti-j-hpw- C-Xn-\p-ap-
¼pw- Cu- {h-W-¯nð- Iq-Sp-Xð- ]-gp-¸p-ïm-¡p-ó- A-{I-a-kw-`-h-§Ä- H-cp-]
m-Sp-ïm-bn.- G-ä-hpw- H-Sp-hnð- \mw- I-ïXv -A-aÀ-\m-Yv- Kp-lm-t£-{X-
¯nð- F-¯n-t¨cp--ó- XoÀ-Ym-S-IÀ-¡v- I-gn-ªp-Iq-Sm-\p-Å- `q-an-bp-sS- hn-
[n- kw-_-Ôn-¨p-Å- Ip-g-¸w.- I-iv-ao-cnð- sN-dn-b- I-em-]-§-fn-ñ.- F-{X-
tbm- B-gv-N-I-fm-bn- Cu- kw-LÀ-jw- Xp-S-§n-bn-«v.- I-gn-ª- c-ïv- Z-im-Ð-
¯nð- H-cn-¡-epw- D-]-tbm-Kn-¨n-«n-ñm-¯-{X- I-Sp-¯- ssk-\n-I- {]-Xn-tcm-
[-am-Wv- I-iv-ao-cnð- \-S-ó-Xpw- C-t¸m-gpw- \-S-óp-sIm-ïn-cn-¡p-ó-Xpw.-
C-´ym-- K-h--sa-âv,- hn-tZ-i-{]-iv-\-§-fnð- kz-X-th- Im-Wn-¨n-cp-ó A-\n-Ýn-
X-Xz-¯n-sâ- h-d-hp-N-«n-bnð- In-S-óv- -s]m-cn-bp-I-bm-Wv.- XoÀ-Ym-
SIcp-sS ku-Icy-¯n-\m-bn- \q-td¡À- h\`q-an- t£-{X-t_mÀ-Un-\v- I-iv-aoÀ- K-
h--sa-âv- \ð-In-b-Xm-Wv- Ip-g-¸-§-fp-sS- s]-s«-óp-Å- kv-t^m-S-\-¯n-\v- h-
gn-a-cp-ón-«p-sIm-Sp-¯-Xv.- I-iv-ao-cn-sâ- P-\-kw-Jym-L-S-\-sb- A-«n-a-
dn-¡m-\p-Å- H-cp- Kq-V-X-{´-¯n-sâ- Xp-S-¡-am-Wn-sX-óv- lp-dn-b-¯v-
tIm--^-d-³kv- Xp-S-§n-b- ap-Énw- kw-L-S-\-IÄ hn-iz-kn-¡p-I-bpw- {]-N-cn-
¸n-¡p-I-bpw-sN-bv-Xp.- I-cp-¯n-ñm--¯- I-iv-aoÀ- K-h--sa-âv- F-XnÀ-¸n-sâ- I-
Sp-¸w- t\-cn-«-t¸mÄ- A-´w-hn-«v- e-¡p-sI-«-Xp-t]m-se- {]-Xn-I-cn-¨p-þ-A-
hÀ- B- Ið¸-\- s]-s«-óv- ]n-³h-en-¨p.- ]-gp-Xv- Im-¯p-\nð-¡p-I-bm-bn-cp-ó-
ssl-µh- hÀ-Ko-b-i-àn-IÄ- D-S-s\- cw-K-¯p-Nm-Sn-ho-Wv- a-dp-{]-t£m-`§Ä-
kw-L-Sn-¸n-¨p.- {]-t£m-`-§Ä- hn-P-bn-¡p-ó-Xv- P-\-kw-Jy-bp-sS- an-I-hp-
sIm-ï-ñ,- A-h- {]-ISn-¸n-¡p-ó- Xo-{h-X-bpw- `o-I-c-X-bpw- sIm-ïm-Wv.- H-
cp- h-i-¯v- I-hn-sªm-gp-Ip-ó- ]p-g-bpw- a-dp-h-i-¯v- A-e-dp-ó- h-\y-ar-K-§-
fpw- D-Å-t¸mÄ- F-t§m-«pw- Xn-cn-bm-\m-hm-¯- bm-{X-¡m-c-s\-t¸m-se-
bm-bn- I-iv-aoÀ- K-h--sa-âv.- ]m-In-Øm-s\-bpw- P-½p -I-iv-ao-cn-s\-bpw-
thÀXn-cn-¡p-ó- \n-b-{´-W-tc-J- ew-Ln-¡m-³ ap-XnÀ-ó- h-³ {]-t£m-`-kw-L-
s¯- H-Xp-¡m-³ ]m-Sp-s]-«- K-h--sa-âv- an-¡-hm-dpw- "-D-tïm- C-ñ-tbm-'-
F-ó- A-h-Ø-bn-se-¯n.- lp-dn-b-¯v- t\-Xm-hv- A-ÐpÄ-A-ko-kv- H-cp- G-äp-
ap-«-enð- sIm-ñ-s¸-«-Xv- K-h--sa-âv- `m-K-¯p-\n-óv-- h-kv-Xp-X-I-sf- ap-
³\nÀ-¯n,- F-{X- \n-tj-[n-¨m-epw,- F-XnÀ-]-£w- A-Xv- hn-iz-kn-¡p-tam-?- A-
aÀ-\m-Yv- kw-LÀ-j-k-an-Xn- ssl-µ-h-]-£-s¯- G-ä-hpw- cq-£-am-b- co-Xn-
bnð- D-bÀ-¯n-¸n-Sn-¡m-³ ap-tóm-«p-h-cn-I-bpw-sN-bv-Xp.- tam-i-¯nð-\n-
óv- No-¯-bn-te-¡v- A-Xn-th-K-¯nð- h-gp-Xn-ho-gp-ó- H-cp- km-l-N-cy-¯n-
em-Wv- CÑm-_-e-an-ñm-¯- K-h--sa-âv- k-am-[m-\- kw-`m-j-W-§Ä- Xp-S-
cp-ó-Xv.- Cu- te-J-\w- F-gp-Xn--¡-gn-bm-dm-b-t¸m-gm-Wv- kw-LÀ-jw- Xð-
¡m-ew- XoÀ-só-ó- hmÀ-¯- e-`n-¨-Xpw.- aq-e-bn-en-cn-¡p-ó- tIm-Sm-en-
sb-Sp-¯v- Im-en-tò-en-«v- I-c-bp-ó- Ip-«n-sb-t¸m-se- I-ã-s¸-Sp-I-bm-Wv-
K-h--sa-âv.- B- tIm-Sm-en- F-Sp-¯p-am-än-b-t¸mÄ- B-izm-k-am-bn.- C-
Xn-s\-ñm-a--Snbnð- In-S-¡p-ó-Xpw- Iq-Sp-Xð- B-i-¦m-P-\-I-hp-am-b- A-h-
Ø- K-h--sa-âv- t\-cn-Sp-ó- Cu- hn-]ð-k-Ôn-b-ñ,- a-dn-¨v- Cu- cm-Py-¯n-se-
G-ä-hpw- A-]-cn-lm-cy-am-b- Zp-cn-X-{]-iv-\-§-fnð- H-ómw-Øm-\-¯v- \nð-
¡p-ó-Xv- a-X-§Ä- X-½n-ep-Å- t]m-c-Sn-Ifm--Wv.- a-\p-jy-a-\-Ênð- \n-Xy-
am-b- im-´n- {]-Zm-\w-sN-¿m-\m-bn- ssZ-hm-\p-{K-l-t¯m-sS,- ln-am-e-b-
km-\p-hnð-\n-ópw- A-td-_y- acp-`q-an-bnð-\n-ópw- P-ò-sa-Sp-¯- c-ïv- t{i-
jv-TaX§-fp-sS- A-\p-bm-bn-IÄ- lnw-km-hm-Zn-I-fm-b- km-{am-Py-Xz-i-àn-
I-sf-t¸m-se- a-\p-jy-sc- h-[n-¡p-I-bpw- sI-«n-S-§-fpw- a-äpw- \n-Ê-t¦m-Nw-
\n-ew-]-cn-im-¡p-I-bpw- sN-¿p-ó- Im-gv-N- B- ]-g-b- {]-hm-N-I-òmÀ- Im-
Wp-óp-tïm- B-thm-?- ssZ-h-¯n-sâ-tbm- ]n-im-Nn-sâ-tbm- G-Xp -a-X-am-
Wv- C-h-sc- Cu- \clXy-bn-te-¡v- \-bn-¡p-ó-Xv.- H-cp- Bw-K-e-]-{X-¯nð- (ln-
µp- 20þ-8þ-2008)- ap-³]p-d-¯p-- I-ï- H-cp- Nn-{Xw,- Ip-sd-ap-¼v- Kp-P-
dm-¯nð- A-`-bmÀ-Yn-bm-b- H-cp- bp-hm-hv- Po-h-\p-th-ïn- sXm-gp-ssI-
bm-bn- {]mÀ-Yn-¡p-ó-Xn-sâ- Nn-{Xw-t]m-se,- F-sâ- a-\-Ênð- Xo-cm-¯- th-
Z-\-bm-bn- F-ópw- \nð-¡p-sa-óv- Rm-³ t]-Sn-¡p-óp-þ-Nn-cn-¨p-I-fn-¨p-\-S-
t¡-ï- {]m-b-¯nð- A-Ñ-\-½-am-cpw- C-ã-s¸-«-hÀ- F-ñm-h-cpw- \-ã-s¸-«v,- F-
´m-Wn-sX-óv- a-\-Ên-em-¡m-\m-hm-sX- I-®p-IÄ- \n-d-sb- G-tXm- ]-c-a-
Zpx-J-¯n-sâ- X-Åð-sIm-ïv- Xp-dn-¨p-t\m-¡p-ó-Xp-aq-ew- Iu-am-c-ku-µ-
cyw- Xo-sc- am-ªp-t]m-b- c-ïv- sIm-¨p-Ip-«n-IÄ-!- A-XnÀ-¯n-bnð-h-¨v- c-
£m-`-S-òmÀ- Cu- Ip-ªp-§-sf- ho-sï-Sp-¯p.- A-aÀ-\m-Yn-se- tZ-hm,- \o- C-
Xp-Im-Wm-sX- Kp-l-bnð-¯só- I-gn-bp-I-bm-tWm- -th-ï-Xv-?- Ip-ªp-§-sf-
t]m-än-h-fÀ-t¯-ï- Zn-hy-i-àn-IÄ- H-fn-¨p-I-gn-bp-t¼mÄ- I-iv-aoÀ- Ip-¦p-a-
Im-´n- AWn-ªp-\nð-¡Ww.-- h-Å-t¯mÄ- a-lm-I-hn- ]m-Sn-b-Xp-t]m-se,- "-
£-X-tKm-_n-X-¯mð- I-iv-ao-cIw-- NmÀ-¯n-s¡m-ïv-' Cu- Xmð-¡m-en-I- k-am-
[m-\-s¯- \o- im-iz-X-am-¡p-I-bn-tñ?-
03.09.2008 DESHABHIMANI
]q-¨ s]ämð- hmÀ-¯bm-¡p-óhÀ- I\ym-kv-{Xo- Xn-cp-hkv-{Xw- D-
t]£n-¨Xv- ap-¡n-: Ago-t¡m-Sv-