independence day special issue 2013 - heritage …...“sal mutai or surjya puja is performed in the...

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1Heritage Explorer Independence Day Special Issue 2013

Independence Day Special Issue 2013Independence Day Special Issue 2013Independence Day Special Issue 2013Independence Day Special Issue 2013Independence Day Special Issue 2013

`30/-

Heritage FoundationK.B.Road, Paltan Bazar, Guwahati-781008e-mail : [email protected] : www.heritagefoundation.org.in

PHILOSOPHY

OF NATURE WORSHIP

A Monthly News Bulletin

Vol. XII. No.8, AUGUST 2013

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Edited by : Amarendra Brahma,C/o. Heritage Foundation, K.B.Road, Paltan Bazar, Guwahati-781008, Published &Printed by : Narayan Dev Sarma on behalf of Heritage Foundation, K.B.Road, Paltan Bazar, Guwahati-781008,Published at: Heritage Foundation, K.B.Road, Paltan Bazar, Guwahati - 781008 (Assam). e-mail:[email protected], Website: www.heritagefoundation.org.in , Printed at: Arindam Offset & ImagingSystems, Rajgarh, Guwahati-3 & Angik Press, GNB Road, Guwahati - 781001

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He is the one God, hidden in all beings, all

pervading, the Self within all beings, watching

over all works, dwelling in all beings, the witness,

the perceiver, the only one and is free from

qualities.

- Svetasvatara Upanishad

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From Editor’s DeskFrom Editor’s DeskFrom Editor’s DeskFrom Editor’s DeskFrom Editor’s Desk

Once a Saint, during his discourse asked if any one has seen God!

People present there denied!

He said aloud :

See at the Sky , the Sky is God!See at the Sun, the Sun is God!

Prof. Gonmei Lanbilung of Imphal, Manipur mentioned in his article as, “TheSky is Father and the Earth is Mother .” This concept is being followed nationwide by the people in general. To confirm the idea one may go through the article ofDr. Atul Devburman who wrote as, “Sangrongma is the Mother Goddess,Jagatjannani, consort of Lord Shiva. The earth is worshipped as Sangrongma bythe Tripuri people. Before starting any work on the soil, be it jhum cultivation, tillingagricultural land or constructing new house Sangrongma is worshipped first. It is notworshipping of the soil or earth but it is unto the unseen energy that sustained thisearth, and the people ask for permission, sanction and blessing from Her for bestoutcome of the work undertaken on that piece of land….. The god of sky is knownas Akhata or Naka in Tripuri, is worshipped in the month of Kartik.”

Generally, we visualize the unseen ‘God’ as Omnipotent - the centre of all powerand energy; as Omniscient - who knows every thing, each and every change thattakes place in this world; as Omnipresent - present everywhere, in every Naturalobjects. ‘OMNIPRESENCE’ is His Basic Characteristic and so He is there inevery Natural Element!

However, we see various things which have their respective existences, butbasically they are only FIVE - the Earth, the Water, the Air, the Fire and the Sky, towhich many of us worship as ‘Five Great Elements’. The Bodos call it as Bathou,‘Ba’ means ‘Five’ and ‘Thou’ means ‘Elements’. The owner of these Five Elements isworshipped as Borai Batho (Borai mean the Master or owner) who is called as ‘Shiv’or ‘Shibrai’ by the Dimasas.

Out of the Five Great Elements, Sky is the most wonderful element, in the lapof which everything is created, sustained and then are reduced to null. Sky is thejoining force for rest of the four Great Elements without which Creation is not possible.

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We find worship of Shiv or Shib or Sibrai among most of the Tribes of Assam,Meghalaya and Tripura. If we see at the central part of our country, Shiv and Parvatiare being worshipped as Father and Mother irrespective of their ethnic identities.

If we go a little deeper at its philosophy, we find two things - (1) The five greatelements and (2) The unseen God, both of whom transformed them into thisCreation. The whole Universe is the UNION of these TWO. ‘God’ is the unseenpower, the source of all energies, manifests Himself through the ‘Nature’. Hence,there is presence of God in the Nature i.e. all Natural objects.

We worship the Sun, the lone source of energy on this earth’s surface. TheSun and the Moon are worshipped as ‘Donyi and Polo’ by the people of ArunachalPradesh. They have the concept that we cannot see God but we see Him throughSun and Moon only, who give us life on this earth. Accordingly, the Almighty God isnamed as ‘Donyipolo’. Sun and Moon are being worshipped by all the communitiesnation wide. The grand Sun Temple at Konark, Odisha is an example which wasconstructed by Langula Narasingha Deba (the then king of Odisha) in 13th CenturyAD. It was constructed with the help of 1200 masons and took 12 years (constructionstarted in 1246 and completed in 1258) to complete.

Dr. Atul Devburman wrote about Sun worship among Tripuri communities as,“Sal mutai or Surjya puja is performed in the month of Magh. It is a prayer to fire god.The people have to maintain purity both in body and mind before performing thepuja, by remaining on vegetarian diet. It is the thanks giving puja to the sun god, theoriginator of fire on this earth.

“Apart from the non-living nature’s force, banyan tree or vatabriksha isconsidered as abode of Lord Shiva, and people worship it. There is a custom amongTripuri people which prohibits cutting of the vatabriksha and peepal tree as godresides on them. Wathwi, which is muli bamboo in Bengali, had been considered asking of bamboo and used for making deities of gods and all other purpose of puja, noother bamboo is allowed to be used for puja and worshipped as god.

“Stone is also worshipped as god, which most of the times symbolises asShiva. It has very important role in Tripuri’s belief. Stone has the longest life, it doesnot get destroyed easily by natural process. So whenever a child is born, his foreheadis touched by a small stone and blessed with to get long life like stone by the priestat the time of birth ceremony. The bride and groom stand on the big stones andsacred water is poured on their head and blessed them for long conjugal life likestones at time of marriage ceremony.

“Tripuri people believe in the existence energy of Almighty Subrai in every Nature’sforce. That is why they worship five fundamental elements and all the manifestationof Nature’s force. It is not that they would worship the physical form of nature butthey worship the power behind that natural force. When the river is dried up or the

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Amarendra Brahma

Editor

tree is dead nobody would worship such natural manifestation.”

When we worship different Natural Objects, may it be rivers, trees, Sun, Moon,animals, snakes; we visualize the presence of God within them. We do not worshipa river just as a stream of flowing water, but to the potency of God who made it toflow, providing energy for our sustenance.

Nature Worshipping is not limited to the tribes of Northeast alone as it wasmisconceived and propagated, as such by the Westerners. Often people say, ‘weare Nature Worshiper’! The British writers had developed this very notion. Theysaid, ‘Tribes of Northeast do not have the concept of God and so they worshipnatural objects’!

Is it justified to say that we do not have the concept of God? In real sense, theentire West was lacking the spiritual knowledge and so they had tried their best tounderstand our philosophy with their own mindset, the notion of Animist, NatureWorshiper etc were the outcome of that which is irrelevant.

Shri B. Lalthlengliana of Mizoram has nicely concluded the subject in his articleas, “The sun, the moon and the st ars receive light from You…. To the Creator,all people are but one; and all things are His manifestations. Let the waves proclaimHis glory and let the songs of all birds and creatures magnify His beauty. Let thesunshine illuminate the hearts of those who do not know Him, and the wind disseminatethe glory of the Creator, and let all melodies turn into the praise of God. Let therocks, the hills and the lands, the rivers and the seas, the sun, the moon and thestars all testify His glory.”

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Content s

1. Philosophy of Nature Worship P-7

Arunachal Pradesh

2. Indigenous Faith & Culture of the Noctes P-9

3. Nature Worship in Arunachal Pradesh: Nocte Tribe P-13

4. Kaman and Tawrah Mishmi’s Philosophy of Nature Worship P-16

5. Philosophy of Nature Worship in Adi Society P-20

6. Existence of Spirits in Nature-The Basic Characterstic of Apatanis Worshipping System P-22

Assam

7. Philosophy of Nature Worship (A Glimpse of Oraon Rituals) P-26

8. Philosophy of Nature Worship in Karbi’s Social Life P-28

9. Philosophy of Nature Worship of Hrangkhol Community P-32

10. Belief of Nature Worship among the Bodos P-34

11. Philosophy of Nature Worship (With references to Haraka Culture) P-36

12. 1±ˆ¬± ¸fl¡˘1 õ∂fl‘¡øÓ¬ ¬Û”Ê√± P-38

13. ø˜ø‰¬— Ê√ÚÀ·±á¬œ1 ¬Û”Ê√±-¬Û±Ó¬˘ P-40

14. Œ√Î¬◊1œ¸fl¡˘1 õ∂fl‘¡øÓ¬ ¬Û”Ê√± P-42

Meghalaya

15. Œfl¡±‰¬¸fl¡˘1 ¸±˜±øÊ√fl¡ ¬Û”Ê√±-¬Û±Ó¬˘1 ¤øÈ¬ ‰¬ ≈ ‘√ø©Ü¬Û±Ó¬ P-43

16. Philosophy of Nature Worship of Hynñiewtrep People of Meghalaya P-48

17. Half Seriously About Serious Matters: The Sacred Groves and Their Uses P-49

Manipur

18. Philosophy and Ways of Nature Worship of Zeme Naga P-52

19. Philosophy of the Worship to Nature in The Tingkao Rangwang Chap-riak P-54

Tripura

20. Tripuri People Worship of Almighty Through Nature P-57

21. ‰¬±fl¡ƒ ± ¸•x√±À ˛¬ı˛ õ∂fl‘¡øÓ¬ ¬Û”Ê√± P-59

Mizoram

22. Philosophy of Nature Worship P-61

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The ancient man was quiteamazed by the forces of naturelike sun, moon, weather, rain,storm and mountain etc. Theseforces are unpredictable and usedto have amazing power at theircommand. The sun gave light anddifferent energy; the rain gavewater for their crops and for theirvarious uses and the air gaveoxygen needed for their life.Therefore, they called them dev(god) which means the giver asthey gave the most importantthings to the man. Our forefathersworshiped them as god. In thebeginning, dev also meant“shinning ” as it included theshinning entities like sun, moon,stars, fire and thunderstorm etc.Gradually, the definition of dev wasextended to include water, earth,air and rain etc. And with thepassage of time for everything,the man had separate god. Theman considered them like humanbeings in thoughts and form.Therefore, like human beings theyused to be born from superiorgod. And that is how eventually allthe gods became related to eachother. These gods also thoughtlike human beings, suffered fromhuman weakness,communicated with each otherlike human beings, discussed anddebated the issues like man andthey could be pleased the way weplease another human being.

Creation of Universe

The early man thought tounderstand the origin of the world

Jagdamba Mall

and the universe. Initially themajor gods like Indra, Varun orVishwakarma were believed to bethe creator of universe. Since thegods were like human being sothe universe was also believed tobe created like a man builds ahouse from bricks and mortars.Yet, how the bricks and mortarswere created becomes amystery. It was, therefore,gradually accepted that all thematter is created by “desire ” or“Karma ”. It was believed that thematter and all the entities of theuniverse were created by thedesire of God. It was quite similarto the world we all create in ourdream or imagination which isillusionary as the world of dreamor imagination is over as soon aswe are awake or our imaginationis interrupted.

Since the world was believedto be created by the desire orimagination of God, hence it can’tbe real as it seems. It was thusgiven the name of “Maya” whichis loosely translated as illusion.However, the Maya is not anillusion but it may be conceivedas veil or a smokescreen whichcovers the real self of the differententities or things from thecommon eye. The moment weunderstand the mystery of Mayawe can see that all objects of theuniverse are not separate by partof the same Absolute or God.Maya was also sometimesreferred as Prakriti or Nature andthe cause of creation was referred

as “Purush ” which means thesoul of the matter of the universe.

The Hierarchy of Gods

As there were many gods, thenatural question was- who wasthe greatest God or the God ofgods? Who was the God, whosecommands were obeyed by allother gods? This inquisitivenesswas again the reflection of thehuman civilization of times whenevery society, every organisationand even every family should belead by one leader. Since the godswere perceived as human beings,they must also be following thesimilar system of hierarchy. Afterall in Rig Vedic period, there waslittle difference between men andgods. “What are men? They aremortal Gods! What are Gods?They are immortal men ”.

In the initial conceptuali-sationof universe, men found that all theentities of nature like the sun, themoon, wind, fire etc exist betweenearth and the sky. Therefore, theyfirst believed that “Varun ”(the godof sky) as the greatest god asother gods were below the sky.The Varun was believed to bewatching the universe with hiseyes- sun and moon. The earlymen observed that the sun,moon, and stars follow their pre-defined path as they appear againand again at regular intervals.Hence the concept of “Riti ” or“The Law of Nature ” wasconceived. It was believed thatevery entity of universe followed

Philosophy of Nature Worship

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a law. Subsequently, the law ofstars was extended to include themoral laws which must befollowed by men. And Varunbecame the up keeper of moralvalues. He was perceived asbenevolent king who implementedthe “Rule of Law ” in the universe.

The other important gods ofthe Rig Vedic period were Sun,Vishnu, Ashvin (twins whorepresented dawn and dusk), Aditi(nature) and Agni (fire). However,in early periods Vishnu (whosubsequently became thesupreme god) was not thesupreme god. Agni was graduallyperceived as a god and he wasused for all sacrifices and poojato god. Indra was believed to begod of weather who acquired thetop position among gods. Therewere other minor gods like Vaator Vayu (wind god), Maruti (stormgod), Rudra (the militant god), Vak(goddess of speech), Saraswati(the goddess of learning) and

Shakti (goddess of power) etc.Gradually, the different gods wereseen as manifestation of a singlegod who was supreme.

Biologically, man is also ananimal. The uniqueness of thisanimal (man) is dharm. Thus,man is an integral part of Natureand Nature is governed by “Lawof Nature ”. With a view to followthis law strictly for balancingequilibrium in universe, the Natureis sanctified as our divine motherfor showing reverence to everycreation- living and non-living ofnature. From this concept, thetradition of earth worship, treeworship river worship, mountainworship, cow worship, sun andmoon worship etc were evolved.As a most advanced creation ofgod, the man has uniqueresponsibility of maintaining thebalance in Nature. For making thisconcept all- pervasive and all-inclusive, our forefathers depictedMother Nature as goddess Kali

ma. In fact, the formless andunseen self-actuating or pro-creating power behind the natureresponsible for its manifestationis worshipped in the form of KaliMa.

The grave consequences ofignoring Nature worship

Because of hedonicconsumerism and materialisticapproach towards Mother Nature,the divine law of nature is violated.The mindless exploitation ofnature gave rise to graveconsequences. And the furry ofNature is revealed through naturaldisasters as the one inUttarakhand on 17th June 2013wherein over 5000 people andhundreds of houses were washedaway in soaring and gushingwater.

- Jagdamba MallMob: 098625-51712

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The Noctes of Tirap district,Arunachal Pradesh live in thePatkai mountain ranges ofNortheastern India, borderingMyanmar. They have beenpractising an Indigenous Faithsince time immemorial. It is basedon Nature worship and upon abelief that the all powerful unseenGod exists in the sky above. In thepast, this indigenous Faith hadsobering effect on the people andwas a unifying factor for theNoctes of different groups.

The Indigenous Faith is knownas Rangsom. It is believes in aSupreme Being known as Rang-kathak. The God is called Jooban,Jongban and Huaba by variousgroups of Noctes. However, thebelief in Supreme Being, Rang-kathak is common to all Noctes.It is a Faith based on which theNocte culture gets revolved. All thesocio-religious functions areperformed with solemnity and afaith in Rang-kathak. In the past,every Nocte village had a chiefcalled Lowang, Luwang orLuajang. There were also biggerchief for every group or a numberof villages, and the tribute paid tothem earlier were also a form ofRangsom. The chief was thehead of the village and oftenregarded as a revered priest.However, Nocte had no castsystem. There were religiouspersons among common peoplein the villages for performing riteand ritual, or the Rangsom.

Indigenous Faith & Culture of the Noctes

Wangpha Lowang

The sky or space above isinfinite, extending all over withcelestial body where Sun, Moonand all other planets do exist.There is an unseen cosmic powerthat regulates the entire universe.It is incomprehensible to humanbeing, and has been a wonder anda thing of curiosity for mankindsince the beginning of creation. Inthe modern days, scientists aretrying to explore it, but it has noending. The Noctes believe thatsky is the abode of God, and thereis a Supreme-Being in the sky thatguides the destiny of mankind,and all other living beings. It is onthe blessings of God, Rang-kathakthat the human beings aresurviving. Rang-kathak is asustainer of mankind, but canalso act as destroyer, if occasiondemands. It is necessary to haveHis blessings - mental directionfor success. The existence ofGod can be felt everywhere. Allspiritual activities, rites and ritualsare performed in the name of God.Man is the servant Ranghu-Rangha of God and live at Hismercy. One does suffer and fallsinto disgrace rangdaa forcommitting sin as a curse fromGod Rang-kathak. A truthfulperson who has no ill will forothers and make success in life,is a blessed one called rangkap.One should live a truthful andpious tuangtang life, and shouldseek blessings of God forattaining rangkap. It is believedthat Rang-kathak, or God is

everywhere – in the sky, on theearth, in the river, in the fire, in theair, and so and so forth. There isGod behind every happening ofNature, such as, the wind, raining,sunshine etc.

The religion is a faith and noone has perhaps met Godactually, but one who has faithmay have experienced and felt apositive effect. Religion hascertain moral value, and it is asource of direction for peace andsatisfaction in life. The IndigenousFaith, prevalence among the tribalcommunity all over may be basedon nature worship, or it may belegendary worship as beingpractised by some othercommunity. It is all Faith. In areligion, there may be expressionof human sentiment, and mayhave elements of mysticism. It isfound in the beliefs of the Noctesalso.

Balung is a mystery world inthe Raang, sky above. It is neithera heaven nor a hell as believed inother religions. It is a mysteryworld where a person died youngturns into old, and a person diedold becomes young. On the deathof a person the soul, juu goes outfrom the body and lives in sky insome forms. Thus, all ourancestors died long before, are upin the sky. The soul comes backto earth for taking rebirth in afamily. Untimely and suddendeath is taken as unfortunate. Aperson whose life has been cut

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short, and urges for living in thisworld has remained unfulfilled,such a soul remains on earth asevil spirit juchhi-jukha. The soulsof infants, died soon after birthalso remain on earth. There is asentimental tale that the spirit ofthe tiny tots, died soon after birthhave got no specific place to livein. They loiter round hither andthither. The human being isattributed for their unfortunateplight. They would sometimes gettogether, dance in a circle singing“hakong-hahla tee tee, minyannuchsa ree ree”, meaning “let themountain and valley rock, and themankind doom to death.” As aresult, earth quake and othercalamities do take place, causingdamages to life and property. Themorals: Newborn babies shouldn’tbe neglected by parents, or bycommunity in a society. Animalsacrifices are to appease the evilspirits, the unfulfilled elements ofthe deceased persons. Veryoften, therefore, animals like fowl,pig or goat are being sacrificed bythe Noctes.

Rangsom rite and ritual areperformed individually as well ascollectively. It is performed byoffering food item i.e. rice, floweretc. Traditional wine jumin isinvariably used for such offeringscalled, rangtaam. The Jumin,prepared from food item is a thingof purity, and it must be offered toGod before taking it by the family.Another custom being followed,by and large, by the Noctes is tohave a formal blessings frommaternal uncle, known as chinlit,tying a piece of ginger on the neckof niece and nephew, stringed ina thread uttering words ofblessings, after a child is born oron auspicious occasion likefestivals. Maternal uncle also

performs last rite of the deceasedone along with village priestRomwa. Elder brother family‘humka-khapho’ is also paid tributeby younger brothers by offeringjumin for rangtaam on the occasionof annual festival or on certainspecific occasions. This systemstrengthens the family bond.

A community Rangsom isperformed in the villages,annually. The ritual system differsfrom village to village to certainextent. Nevertheless, the belief inRang-kathak is common to allNoctes. A permanent place ofworship is known asRangsomthin. Some villageshave symbolic stone installed inRangsomthin, or have rockinherited from their ancestors forperforming Rangsom ritual.These days, however, largenumber of Noctes haveabandoned traditional form ofworship, and have adopted otherreligions. But, the sentiment fortraditional beliefs will alwaysremain.

A common Rangsom prayer:

Rang O’ kathak-Rang,Apamkat remin, akhamkat remin,

Khopou pasaa dangthuk-min.Lakhe mitduak, latat naaba,

Chaan koumin, hang koumin,Buthee mongtham komin.Lampou-saan khesokmin,Asenthaam dangthuk-min.

Rang O’ kathak-Rang.

Briefly translated as -

Oh’ Almighty God, do protectthe ignorant, Give (us)knowledge, strength to live ahappy and long life.

The HUMKAMHON RitualSystem of the Namsang Nocte:The Nocte people of Namsanghave a system of Rangsom, a

family ritual, called Humkamhon.It is performed by every familyonce a year in remembrance oftheir ancestors. On this occasion,the village priest called Hattula,and other members calledBhakats are invited for thepurpose. The ritual is performedby Hattula, chanting prayer andinvoking gods, Joobans forwellbeing of the family. Head ofthe family, a male member wouldportrait offering betel-nut, somecoins or rupees placed in ‘kopata’leaves, in the name of God. Thechanting of prayer is repeatedthrice, every time affirming andresponding ‘yes’ by the Bhakatspresence. It then ends it withrangtaam. The names oflegendary Nocte chief LothaKhunbao, better known asNarottam, and Sri SriramGokhain, are remembered on theoccasion. Lotha Khunbao orNarottam was a chief of thenundivided Namsang-Borduriawho took initiation under SriSriram Gohkain of VaishnaviteBareghar Satra, Sasoni, Assam,along with his followers, sometimes in the 18th century. Aftercompletion of the ritual, meal withchicken is served with local wine,jumin. This Humkamhon ritual isbeing followed by the villagers ofNamsang and few others sincelong, as inherited from the daysof the Narottam. It is an en-mixture of the Nocte Rangsom,and ritual system being followedin Bareghar Satra.

Apart from family ritualHumkamhon, the people ofNamsang also performs anotherRangsom or Joobansom ritualcollectively, twice a year. It isbelieved that there is God whodoes protect the village from thedevils, and the ritual is performed

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in order to propitiate the villageGod Hakho-Jooban. It isperformed at a particular place,towards east at the dawn ofmonsoon. The other ritual isperformed in winter towards westat a particular place,Rangsomthin. A pig and a goat aresacrificed on the occasion.

Relation with Ahoms: In thepast, Noctes had a close contactwith the Ahoms or otherAssamese from the upper Assamin the early part of nineteenthcentury by way of trading salt andother commodities. They also hadcontact with the Bareghar Satraof Assam. The Chief LothaKhunbou, better known asNarottam took initiation underreligious head of Satradhikar,Bareghar Satra along with hisNocte followers. The Chief wasthen called, Khunbou. Rev. MilesBronson from the USA whovisited Namsang during 7 to 27January 1839 had mentioned theChief of Namsang as BuraKhunbou, and the acting Chief asBor Khunbou. A son of the Chiefcould also read and write inAssamese. A number of majorNocte villages were influenced byBareghar Satra. The VaishnaviteSatra was not in favour of animalsacrifice. However, they didn’tprohibit meat eating. BaregharSatra did have sobering effect onthe Noctes. The enmity and rivalrybetween Namsang and Borduriawas resolved after taking an oathto maintain peace by them, at theBareghar Satra. Therepresentative from BaregharSatra used to visit Nocte villages,every year. In the sixties a numberof Namghars were constructed inmajor Nocte villages. However, noattempt was made to assimilatethe Namghar with Rangsom

system and it was difficult toadopt the Namghar system by theNoctes totally due to languageberrier and other difficulties.Nevertheless, the Noctes had highreverence for Sri Sriram Gokhainfrom Bareghar Satra. The Satraalso couldn’t do much topropagate the teachings.Therefore, Namgharsconstructed in major Noctevillages remained unused, andover a period of time, all havedisappeared. Nevertheless, theinfluence of Bareghar Satra haveremained in some way or theother, including sobering effect onthe Noctes, who are gentle, andpeace loving people.

CHHACHAAM. Noctetraditional Faith & Belief is closelyconnected with culture. Rangsomritual is performed on the day ofevery festival in the village. In fact,Rangsom is a Nocte Faith orreligion, as well as a culture.Loku, a festival being celebratedin winter after harvesting paddy iscalled Chalo. A Loku is alsocelebrated in summer afterreaping millet in some villages,and it is called Ronglo. However,the Loku celebrated in winter isbecoming more popular. It iscelebrated in villages in October-November. The Loku celebratedsimultaneously at Khonsa and atDeomali on 25th November hasbeen officially recognized as afestival of Arunachal Pradesh. Onthe day of Loku, Rangsom ritualis performed at a particular placeof worship, called Chhachaam,chosen at a distance away fromthe village. A small bamboo fenceis erected as altar at Chhachaamin order to perform the ritual. TheGod Rangkathakrang, Jooban isworshipped for good crops andwellbeing of the villagers. It is the

privilege of village Chief toperform the ritual at the altar. Allother people gathered there, butdo not enter in to the erectedfencing. They do rangtam prayerat the periphery area, but notinside erected fencing. Thewomen are not allowed toparticipate in Chhachaamceremony. After having the ritualand community feast atChhachaam, Loku festival iscarried on for 2-3 days at thevillage. Apart from ritual,Chhachaam is the starting pointfor Loku ceremony. The spirit ofthe festival is boosted up there,and the participants return to theirvillage in festive mood, singingand dancing. The villagers eagerlywait for dancers returning fromChhachaam, aftercommencement of ceremony.Unfortunately, this beautifulceremony is being abandoned inmany villages. The Rangsomritual should be performed eitherin Chhachaam or at villageMorung, otherwise Loku wouldappear like body without soul. Theending and starting of Loku hascertain charms, even Khapaasingers nicely express in Lokusong. A replica of Chhachaam ismade while celebrating commonLoku festival at Khonsa andDeomali.

RANGSOM HUM. RangsomHum is a Nocte temple. As hasbeen mentioned earlier, manyNocte villages have got traditionalplaces of worship, Rangsomthinor Joobansomthin in the villages.They perform traditional worshipat that particular place in thevillage periodically every year. Itwas therefore proposed that apermanent Rangsom Humshould be constructed at Khonsatown where people from all the

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villages can assembleoccasionally in order to performRANGSOM ritual, or to carry outcultural activities particularly,during the celebration of commonLoku festival. The first RangsomHum was constructed at Khonsaat the present site, used earlier asChhachaaam. The proposal forconstruction of Rangsom Humwas discussed with the Chiefsand Gaon Burhas of Nocte areaand design of the building wasapproved in a meeting held atKhonsa Club. Rangsom Hum atKhonsa had the honour of beinginaugurated by Prime MinisterIndira Gandhi on 13th November1976. Earlier, the Noctes hadstrong feeling for preservingtraditional Faith and culture, thedistinct identity of the tribe, andthere was encouragement fromthe Administration also. Thepeople enthusiastically partici-pated in the cultural activities. The

second Rangsom Hum wasconstructed at Deomali inNovember 1989, at the site offoundation laid by then GovernorR.D.Pradhan.

The Nocte Indigenous Faithand Culture has been inheritedtraditionally by the people and hasbeen in practice since hundredsof years. It reminds us of theirinteresting era of bygone days. Ithas got certain values. It is theiridentity as a tribe and should bepreserved and improved, if needbe, along with the time. Moderneducation and knowledge shouldbe learnt without forgetting thepast. It is encouraging that theGovernment, particularly inArunachal Pradesh has given dueimportance for promotion of theIndigenous Faith and Culture, andit is now with the peopleconcerned to maintain their owntradition as a major tribe.

Noctes in the past had deepfaith in the Almighty Rang orbelieving in Rangsom, althoughcertain aberrations have nowtaken place due to changing timeand external influences. Earlier,Rangsom was the guidingprinciple for spiritual, moral andsocial behaviour in the society. Itis a unique and interesting Faithwhich was in practice in the Noctesociety since time immemorial.Rangsom is not only a Faith, butalso a culture. It is an identity ofthe Nocte tribe of ArunachalPradesh.

- Sri Wangpha Lowang, B.A.Ex Minister, Arunachal Pradesh

& Ex MP, Lok SabhaAddress: P.O. - DEOMALI,Tirap, Arunachal Pradesh.

Mob: 09862574181

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The Nocte tribe is one of themajor and oldest tribes ofArunachal Pradesh inhabiting inTirap District. They are the truelovers of nature and the greatappreciators of its beauty anduniqueness. The people of theNocte are the profound salutersof natural elements as theythought the natural things are thegreatest creations of God andGoddess.

With the beginning of itsexistence, the Noctes had manyfaiths and beliefs in the existenceof God and Goddess. ThePhilosophy of the Nocte about thesky has a broad and deepermeaning. They thought the skyabove our head is the fantasticcreation of God. The heavenlybodies in the sky like the starsand the moon are the greatestcreation of the God. So the earlyphilosophers of the Noctebelieved that the sky above ourhead is to be honoured or saluted.Henceforth, the people of Noctehave its own faiths and beliefs ofthe existence of the God in thisvast universe. The People of theNocte worship God by introducingRANG ‘O’.

The Noctes strictly believedthat their village or daily activitiesare under the influence of God thatis Rang ‘O’. Whenever orwherever the people of the Noctego or perform any daily activitythey first pray their God by sayingor uttering RANGO KATHUN

NATURE WORSHIP IN ARUNACHAL PRADESH:NOCTE TRIBE

Nokte Panka

KATHAK RANG. Here ‘Rang’means the sky and ‘O’ indicatesthe entire universe – the God’screation. KATHUN KATHAKRANG means the way ofappreciating or bowing God. It istrue to be recognized the peopleof the Nocte as the trueworshipers of the nature. Theystrongly believed that the sky, thestars, the moon, the mountains,the rivers, the giant trees and soon are the greatest creations ofthe God. So they believed thatsuch natural things are to beprayed or chanted. The forefathers of the Nocte clearlybelieved and stated that nobodyhas seen the actual figures of Godbut He is omnipresent, omnipotentand omniscient. So the people areprofound worshipers of God’screations by uttering – Rang ‘O’ .

No big thinker or the scholarsor the philosopher of any otherraces had taught them to worshipGod and Goddess through worldrecognized religion. Worshippingto God came to their knowledgeautomatically.

Many faiths and beliefs ofGod’s existence had been passedon orally from generation togeneration. Here, we would like todepict some of the faiths andbeliefs of God existence amongthe Noctes. And here, we alsowant to let the world know why theNoctes believed to be worshiperof the God’s creations – THENATURE.

1. JOBAN-SOM : Since timeimmemorial, the Nocte worshipsthe NATURE- the creation of Godand Goddess. JOBAN-SOMmeans worship to God. DuringJOBAN-SOM no actual form ofGod and Goddess was indicatedor placed. The Nocte believed thattheir village is under the control ofGod or Goddess. They pray toAlmighty Rang ‘O” by offeringlocal rice beer calls ‘Juming’ .This offering is called Rangtam.JOBAN-SOM is performedannually in every village of theNoctes. On this day, the malemembers gather at Morong(Nocte’s Assembly Hall ) or atworshiping place to perform puja.They pray to Rang ‘O’ for happy,peaceful and prosperous life. Thispuja is also performed wheneverthere is an occurrence of naturalcalamities and spread ofepidemic diseases. If a village isunder attack of an epidemic, allthe linked roads connected to theparticular village are closed for aday. No one is allowed to leavethe village and no outsider ispermitted to enter the village. Thisis called ‘Pankasak’ locally.Adhering ‘Pankasak’ is mandatoryfor each and every individual of thevillage where it is beingperformed. Even no emergencystranger can enter in the villageduring that period. If any foundguilty not properly adhering thePankasak, fine will be imposed tothe person according the villagenorms (customary law).

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2. RANG-TOAN: The Noctebelieved that the lightning andthundering and the heavy pouringof snow or hailstone are the signsof God’s anger. Sometimesvigorous lightning and thunderingdamage the particular tree in thevillage. The Nocte believed thattheir people might have donesome mistakes and need to praypardon from Almighty Rang ‘O’.So to please the angered God, thethree elderly persons of the villageperform puja beneath thedamaged tree by sacrificing onered cock and Rangtam (offeringof local rice beer called Juming).On the next day, no one is allowedto leave the village or to performany social activity. The holiday iscalled Piantongja. The peopleremember Rang ‘O’ on thisparticular day. This puja showsthat the Noctes are the trueworshipers of God’s creation –THE NATURE i.e is lightning andthunder God.

3. LONG -SOM: In somevillages of the Noctes, the stone-

structure is praised andworshiped. The people of theNocte believed that the stone isthe hardest and the perfectconcrete creation of Rang ‘O’.So some people salute stone-structure. Worshiping of thestone-structured by the Noctes iscalled LONG-SOM. Here, ‘Long’means stone and ‘Som’ meanspray. Here also puja is performedby male members of the village.The day is observed as holidaycalled ‘Rang-Somja’ .

Today one can witness the ladyRock-Statue at a place called‘Longput’ near Wasathong villageunder Deomali Sub-Division. ThisRock Statue clearly informed usthat the Nocte also worship theRock Statue.

4. SALT–WELL & SAL TSPRING: The Noctes alsobelieved that they were blessedby Rang ‘O’ by sending SaltGoddess to the society. TheFolklore of the salt well and thesalt spring clearly stated that oneof the ladies of the Nocte wasgiven special worldly power(mystery) to create salt spring forthe needy people of the Noctes.

One of the most famous saltsprings is located at Pullongvillage called ‘Poosum’ .Whenever the salt is beingextracted from the salt spring pujais always performed and twochickens – one white and oneblack are always sacrificed in thename of Salt Goddess (Sum-Wangcha).

Today the passersby of thissalt spring remember the saltGoddess and the salt spring issaluted in her name. The saltspring is always cleaned annuallyand performed puja although saltis not extracted now a days.

5. The VOO-SOK PRACTICE:The VOO-SOK Practice is one ofthe most important practices ofthe Noctes. It is mainly connectedwith the Nature – the creation ofRang ‘O’. The word ‘VOO’- meansbird and ‘SOK’ – means practice.This puja is solemnized on theonset of Chalo-Loku – the mainfestival of the Noctes. Inperforming of the VOO-SOKcertain ritual is performedwherein certain predictions aremade by the performers of therituals who are the eldermembers of the community. Theritual involves breaking of eggsone by one by the chiefs of thevillage with the help of the Daawa(the Nocte Astrologer) and theTANWA (the Nocte Pujari) to studythe future happenings of thesociety and of the community. Thebroken eggs is placed on theKOPAT (wild leaves) and studiedthe entire structure of the egg cell.The inter and intra future courseof the village is studied by thismethod. The future of the nearbyvillages and residence are alsostudied by this method. If there issomething wrong to happen in thenearby villages according to theirRock Statue at Longput

Kantulia Salt well -blessed by SaltGoddess (Sum Wangcha)

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predictions made by the priest,this is conveyed to the village andthe people concerned in order to

The Daawa (the nocte astrologers)showing the new moon

The elderman studying the structureof egg cell

adopt safety measures. Thisprediction also used in theselection of land for cultivation bythe farmers. This has beenpracticed by the Noctes sinceolder times. All the importantelderly male members of thecommunity such as the chief, theDaawa. The Tanwa, the Mongwaand other specialist persons are

remain present while VOO-SOKis performed in the VOO-SOK-HO (the launge) which is the partof Morong (Pangdong).

Finally, it can be suggested thatthe Noctes of Tirap are not onlythe worshiper of the Nature butalso they love Nature through itsvarious creations. They always tryto get blessings from Rang ‘O’ fortheir all round developmentthrough offering puja to the Rang‘O’ Almighty on certain occasions.

JAI-HO the Nocte heritagesand the faiths and beliefs to shinethe tribe and India better.

(The writer is a Teacher in Tirapdistrict, Arunachal Pradesh)

KHATKHATIKARBI ANGLONG

PIN – 782 480

M/S ARHAM BEVERAM/S ARHAM BEVERAM/S ARHAM BEVERAM/S ARHAM BEVERAM/S ARHAM BEVERAGEGEGEGEGE

With Best Compliments From,

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INTRODUCTION

Out of 26 major tribes living inArunachal Pradesh, Mishmi tribeis one of the them having threeSub-tribes namely Miju orKaman, Digaru or Tawrah and Iduor Chulikata. Kaman and Tawrahconcentration found in Lohit andAnjaw district where as Idus areinhabitants of Upper and LowerDibang Valley.

The Kaman and TawrahMishmis have been referred insome colonial literatures andofficial documents, but still remainlargely unknown. The Kaman andTawrah Mishmi, are popularlyknown as Miju and Digaru Mishmirespectively by the outsiders. TheKaman & Tawrah Mishmis weredistinguished from other tribalbrethrens by their attractive hardwoven cloth and long hair twistedinto a knot, secured on the top ofthe head by a wooden pin andcovered with generally blackturban. Varrier Elwin in his workdescribes the Kaman and TawrahMishmis as “their weaving isprobably the finest in the wholearea and the Tawrah and Kamanwomen are distinguished by theirattractive hand... woven cloth andthe coiffure and silver ornamentswhich give them unusual andstriking appearance” (Elwin-1987.p.xvi). They are also knownfor their individualistic characterand system of Vedanta in theirsocial dealing.

Kaman and T awrah Mishmi’ sPhilosophy of Nature Worship

Sodyong Kri

The Mishmi land is bounded onthe North by China, on the Eastby Myanmar, on the West byDibang Valley and on the Southby Changlang District. Theprincipal rivers of this region areLohit ( Talloh), Kalung, Dav(Katuh), Dalai(Glai), Tidding(Krick), Tawong, Shang, Hali, Sar,Chowoh, Kamlang, Kanjang, Lai,Dimwe, Dora Nallah, Digaru,Paya. etc.

The Mishmis are having inclose proximity with the naturalenvironment which has hard andrugged topography, densetopography, dense forest andunfriendly mountains fromcenturies. They had to adoptthemselves to the climaticconditions, physical andtopographical constraintsprevailing in that region and theirway of life emerged. The naturefulfils all their needs depending ontheir customs, traditions,demographic structures etc. TheKaman and Tawrah believes innumerous gods and goddessesand spirits. They also worshipcelestial and natural bodies likesun, moon, earth, and waterbodies. Apart from worshippingnumerous gods and goddesses,spirits, celestial and naturalbodies one of the object Kamanand Tawrah regard as sacrosanctis the Bronze Metal. Kaman andTawrah believe that copper is theproperty of god and goddesses ofnature in oblation. Therefore, the

religion of the Mishmis can beclassed as a magic-religious.

In other words this can bedescribed as the animism ornaturalism. They worship thenature such as the sun (Amik),earth (Nyai), water (Atih) and soon.

TYPES OF SPIRITS

1. PROTECTIVE SPIRITS:-

The spirits which are believedto safeguard the general healthand interest of a person, family ora village or clan are the protectivespirits. They are considered to bethe gods. These are:-

BROH:- The spirits whichhave their influence on anindividual or the family or the clanis called the “BROH”. These arealso considered as the “GODS”or the guardians, because theseare believed to be benevolent. Afamily or an individual can beinfluenced by many BROH. Theseare inherited from the ancestorsand may come to the familythrough matrimonial alliances.The BROH which comes downfrom the family tree is called the“AWAI SAH BROH” i.e., the“Paternal Broh” or the “Male Broh”and the Broh which passes to aperson or family from matrilinealtree are called the “KAMAISAHBROH” meaning the “FemaleBroh” or the “maternal Broh” andusually called the “BROH KATAN”meaning the new Broh, because

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it comes to the family or individualin due course of his life and newlyget included into the family. TheBroh which comes to the familyin due course of the life from themale family tree is called the“DAH-KATAN”. These arebelieved to be always with theindividuals and live along with theindividuals, family members orthe business dealings and otherendeavours of the individual andin the interest of the family and itsmembers. Help is sought fromthem in hunting and agriculturalpursuits as well.

The Broh is believed to takecare in every aspect of theindividual, be it the personalhealth or the health of the familymembers. Apart from these the‘Brohs” which are meant for thewelfare of an individual, there areBrohs having influence on avillage or the villages, these arebelieved as village deities. Theyare believed to safeguard thewelfare of the village and they arecollectively appeased through aritual called the “NAANCHIANG” orthe “TAKA” in which every villagerparticipates. The ritual issolemnised on the border of thevillage called the “TAKA- PHAAL”.This ritual is done for the welfareof the village, general health of thevillagers, for good harvest andgood hunt. It is also done to spelloff evil spirits making entry into thevillage and to ward off the evileffects of any spirits that mightenter the village. THANGI-HAPOUW, HUTUNG, DAH-KATAN are some of the Brohsand names may vary accordingto the clans on which theyinfluence.

2. BENEVOLENT SPIRITS:

Apart from the “Brohs” thereare many other spirits which are

responsible for the well being ofthe people. These are appeasedseparately by the individuals orcollectively by the village.Sacrifices are made to appeasethese deities and failing to do somay invite their wrath. Thesespirits counter the evil effects ofthe malevolent spirits. That is tosay that they are appeased toward off the evil effects of themalevolent spirits. They are alsothe protective spirits. Thebenevolent spirits existing in theKaman and Tawrah Mishmibeliefs are as follows:-

1. BROH / DAMEH :-discussed in previous section.

2. AMIK/RINGH :- The sun god.

3. MATAI/JABMALO:- Thealmighty God, who is above all thegods or the spirits. Taboo periodin this ritual is the longest whichextends for eight days.

4. TIMIK/BURUHYA :- The godof water springs and sources.

5. KANGGAM/KABRUHYA:-The god of earth or soil.

6. BURUH/BURUHYA :- Thegod of water.

7. SHUTOH/DAYUYU :- Thegod of hills.

8. KAUSAK :- The god ofwealth and convenience.

9. KHRONEY :- The angel.

10. HUTUNG/DAUPAH :- Theoldest male god.

11. KAMBING/APEH :- The godof higher mediators.

12. TALIH :- The god ofdomesticated animals andproperty.

13. LAMBOK/RACHAIYA :- Thegod of individual prosperity.

14. SHAMUR/TAKKAH :- God

of wealth and crops.

3. MALEVOLENT SPIRITS:

The Kaman and TawrahMishmi believes in the existenceof some spirits which can haveonly bad effects and do no goodto the people. They are called the“KASHA” or the ghost. Thesespirits are responsible forepidemics like small pox, chickenpox, measles, diarrhoea, fever,abortion and are also cause to thedeath by accidents, suicides orthe death through deadlydiseases, fire accidents etc. Foreach and every evil effect of thesespirits there are the benevolentspirits which are to be appeasedin order to evade their influenceand effects. They are believed tobe responsible for all themisfortunes such as thediseases, epidemics, deaths,accidents, failure of crops, naturalcalamities etc.

Some of the malevolent spiritsthat exist in the Kaman andTawrah Mishmi belief are:-

1. KASHA/KHANIUM :- Thedemon or the evil spirit.

2. THANGI HAPUH / DAKGEH:- The spirit that causesaccidents.

3. TAKCHO/MALU :- The spiritthat causes chronic diseases.

4. KAMOW / TAGRAH :- Thesoul of the death, which is alsoonsidered to be a spirit havinginfluence on the Kaman & TawrahMishmi people.

5. KASHA - KANANG / BIYAHKHANIUM :- The oldest personalspirit.

6. KASHA - KANAM/KAANIUMPACHA :- The youngest personalspirit.

7. KASHA TAPAI / THAYAH

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KHANIUM :- The spirit thatconsumes.

8. MULU - KANAM / DABRAHPACHA :- The evil spirit that causeslonger suffering.

9. KAMBEE / KHANIUMRAPLAH :- The spirit that residesin the muddy and swampy areas.

10. TAHAL / APEH MALU :- Thespirit responsible for floods orexcess water.

11. HUL - BONG / AAHKHANIUM :- The spirit that causesdiseases in child.

12. GLONG :- The spirit of thelowest level or can be termed asthe scavenger among the spirits.

13. SHUPAH / KAPAH :- Thespirit that resides on huge treesand the forest.

14. SOUN / DHOLAKKHANIUM :- The dwarf spiritsresiding in marshy areas and isbelieve to be a good fisherman.

15. SILAM :- This is the god ofthe hot wind and gives warmth tothe people and responsible for thewarmth or the hot climate. Thiscan also be called the god of thesummer.

16. SI - KRONG :- The god hasa reverse effect of the Silam andmay be called the god thatresponsible for winter climate.

17. KASHA KAUMAH :- This isthe deadly ghost which usually isbelieved to be roaming in the thickforest and resides on huge hillymountains and huge rocks.

18. TALUH:- The evil spiritwhich is responsible for thediseases in small childrenespecially the measles, chickenpox, small pox etc. is called“TALUH”.

19. KACHIEL :- The spiritresponsible for epidemics.

20. SYAMBRAM :- The spiritresponsible for fever, migrantfever, slight comfortlessness, etc.

PHILOSOPHICAL &SPIRITUAL ASPECTS OFTAMLA - DU FESTIVAL

The form of TAKA/TAMLA(TAMLA-DU) varies in manyways, subject to the ritesperformed for particular activities.The purpose of the TAMLA-DUfestival is to invoke and propitiateMATAI/JABMALO (the supremegod) and other deities likeSHUTO/DEYNYAH (god of themountain), BURU/BURUYAH(goddess of water and rain),KANGAM/KABRUYAH (goddessof soil) and SHAMUR (god ofwealth and rich crops) to bestowtheir blessings upon all peopleirrespective of all religiouscommunity for peace andprosperity. The main objective ofthe puja is to pray collectively tothe almighty for collective goodand spiritual aspects inhabited inthe ecological system withincertain areas of spiritualjurisdiction.

Generally the word TAMLA-DUdoes not exist in Mishmi religiouspractices. This is the brainchild of

elderly Mishmis to give a religiousfestival in modern and unifiedplatform initiated by elderly folksof Mishmis after 1970s onwards.Originally TAMLA/TAKA orNAMSIANG puja was performedby Mishmis time to time withoutfixed date and calendar, at theirrespective areas and houses.

In fact, TAMLA/TAKA isperformed in the newlyconstructed house to warm upand to ward off the attack of evilspirit, epidemic and deadlydiseases upon human andlivestock. TAMLA/TAKA also isperformed at the beginning of themain Mishmi pujas like TALLOH,CHANGRANG, THUNG andAPPONG; four ultimate pujasinvolving lots of rites and ritualsmeant for goodness and wellbeing of people who survive andalso for dead. On the other hand“NAMSIANG” prototype of TAMLA/TAKA the integrated form ofTAMLA/TAKA is also performed inthe boundary of the villages,sometimes one and more villagesjointly organise “NAMSIANG” pujain order to protect the village(s)from evil spirit, epidemic, diseasesand unseen accidents etc.

PROCEEDINGS OFNATURE WORSHIP

The first step to be taken toorganize any one of pujas is tocontact priest followed bycollection of special woods andbamboo leaves viz, Ashih-Sang (akind of tree that sparks whenburnt). Bamboo, bamboo leaves,banana leaves, structured form ofbamboo are used. There is alegend behind these trees andleaves, that ancient Mishmis whileperforming puja had tested manyspecies of trees but found notchallenging and effective

TAKA-JAOUNG (the main altar/specified place for Tamla/ Taka puja)

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spirituality. At last they tested“ASHIH SANG” followed bybamboo with leaves, and Mangla-saang in rites and rituals the priestfound that this special kind of treeswere quite effective as challengingevil spirits spiritually, so it wasapproved by the Mishmi priest.Since then these have beenwidely used in conducting all kindof pujas.

As per the old tradition andculture in big pujas i.e., THUNG,CHANGRANG, TANO, Mithuns,Pigs and Hens are sacrificed, butin other spirit puja only fowls weresacrificed during puja. However,now-a-days due to huge socialgathering local beers and foreignliquors are served.

After completion of rites, ritualsand chanting of the hymns bypriest in the evening the host andelders gather around the priestand enquire about the good andbad messages received from thealmighty god and goddess. Thepriest conveys the spiritualmessage which he senses duringthe course of chanting hymns. Atthe end, the host or the organizeroffers honorarium to the priestand the puja concludes and taboobegins henceforth.

Next day taboo is observedstrictly to please the god andgoddess to invoke peace andprosperity.

- Mr. Sodyong KriM.Com(Mgt), M.Phil

Writer is a Research Scholar inCommerce Department

Rajiv Gandhi University, Doimukh.Rono Hills, Arunachal Pradeshe-mail: [email protected]

(M): 09402044839/ 09862802959

Kasha Tapung, Kausak Tumblaie,Tumblaie-Thaat (Specified place forkeeping offered items to the deities)

Tah-Awat (gathered to enquire god’smessage from the priest)

Besides this special kind oftrees wild banana leave untornand not tempered by insects,NYAM (tilt), DA-AENG (ginger),DUMAHH (Ginger like spice) ,KHUT-KANGAI (mixtures ofvarious metals, woods, rocks,etc) and seeds of various cropsetc are collected and used. Afterhaving collected all thesematerials, preparation andconstruction of structure calledTAKA-JAOUNG (the main altar),Matai-Khrong, Tamlai-That,Kausak-Tamlaie is started at thespot by the local experts. In thisprocess multifaceted shapestructure in form is constructed.

The main spiritual materialsrequired are TAPUNG & TAJOH,HAROH NYUNG, KATHOKAFLUNG, etc. After completionof the formal arrangement, theKAH-TUWAT (priest) is invited tooccupy the chanting seat(KARAI). Before the priest startschanting hymns, experiencedelderly persons brief and conveythe detail message about thepurpose of puja and urge thepriest to convey the samemessage to Almighty God throughthe means of spiritual chanting ofhymns for all round well being ofthe individual, area andcommunity. The chanting ofhymns continues for four to eighthours to please the main deitiesassociated with nature worship.

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The Adis of Arunachal Pradeshlive in the central part of the Statecovering the Districts of WestSiang, Upper Siang, East Siang,Lower Dibang Valley and someparts of Lohit Districts, comprisingof several sub groups. They areknown for their rich Traditionaland Cultural heritage.

Like many other tribes, thesepeople also live very near to theNature and thus there are somany reasons and occasions forestablishing relationship betweenthem and the Nature. The Adisworship Nature not because theydo not have the concept of Godbut because they have theconcept very clearly andunderstand the self manifestationof God in its own Creations. Theirsacred text ‘A:bang’ is very clearon this subject. It says “Kéyumka:mangé ya:yang délo, Kérotatmangé ya:yangdélo, Do:nyiru:ríé ru:nyo lénto, Po:lo píríépínyo lénto. Do:nyi ru:ríéru:nyonam takamlo, Po:lo píríépínyonam takamlo,Do:nyialamé du:yarkai, po:lo atangédakyarkai” Establishing itself asthe Planner, Director and theCreator ‘Ru:na-Pína’, the Godwhom the Adis call ’Do:nyipo:lo’started the amazinglybreathtaking creations as per itsown Plan and Directions duringthe period of nothingness ’Kéyum-kéro. This work of wonderfulcreations during that sublimeperiod of Creation made Godhimself so much involved that he

Philosophy of Nature W orship in Adi Society

Kaling Borang

had to leave his own symbol orsign ‘Alam’ in his every creationout of love for his own creationsand also to be able to manifesthimself in those creations.Everything took place accordingto his creations and continued asper his own plan. The sacred anddivine ‘Alam’ still lingers on in oneand all of his creations. TheNature abounds itself with allthose creations. To the Adis, thisis the reason why the God‘Do:nyipo:lo’ is ineverything(potent), everywhere(pervasive) and present at anytime. ‘Do:nyi anéno, Po:lo abuno, nok kamangko kamang,nok du:mangko kamang”(ANGUN BÉDANG) …. There isno place where you are notpresent. The Adis believe thatthey too are blessed with thatdivine ‘Alam’ and thus dorecognize the divinity within otherbeings also - a quality which isdivine by itself. This divinity ineverything denotes the essenceof everything which is worshippedby those who understand andrecognize the essence. The Adisworship Nature - especially themother Earth by performing a ritecalled ‘Mo:pun’ and ‘Binnyat’during ‘Lu:né’ festival. These arenot just appeasements as it iscalled in the cases of offeringsmade to spirits but worship in thetrue sense. Nothing is promisedhere to be offered or performanother ritual on fulfillment ordemand anything in exchange of

the offerings made, except thatthe worshipper wishes that theofferings made are acceptedhappily by that divine mother andin return bestow blessings for afruitful toil. Other natural objectswhich are considered very old aretreated as the possessor of thatdivinity which has witnessed theage old happenings all around.Thus they are worshipped asrepresenting the ‘Do:nyipo:lo’ asthe symbol of Truth. The Adis takethe natural objects like the Sunand the Moon to prove theirstatements as truth – as true asthe presence of these naturalobjects in the sky above at timesof Ordeal. These two objects arealso taken and worshipped as thetwo different faces / two eyes of‘Do:nyipo:lo’ that look after thewelfare of the world. Besidesthese, there are three mainunseen representatives of‘Do:nyipo:lo’ in the mythology ofthe Adis to govern the three worldsof Do:ying-Língo,- the land ofKnowledge and wisdom headedby ‘Do:ying boté; Da:di-somi- theland of the master of the Animalsheaded by Da:di boté and Ki:né-de:né, the land of Crops andprosperity, headed by the greatqueen Ki:né.Na:né.

In and around these threeworlds, the A:bang continues tonarrate that ‘Pédong Na:né’ - themother of millions distributedevery bit of land, Air and Water ofthe world to each of her childrenand thus each of the children has

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the share of their Domain. To citeexamples :-

The rivers, seas and theoceans were given to the Bírí-bírak, Silí-Sidong and La:dang-la:yo, The Do:rum-lí:sam domainin the Air to the Lé:ji/Lési-Lé:tang;Nyiji sikit kitbung and Nyi:pongSimar marsing to the Nyiji-nyi:pong and the deep forests toelder brother ‘ba:bíng Robo, etc.etc. These recipients are all in theform of spirits and the Adis offerprayers and offerings to thesespirits in some form or other asnarrated in the ‘A:bang’.

It may be difficult for thecommon man and readers aswell to understand the relationshipof these spirits with the practiceof Nature worship. One mustunderstand that the great Sages(‘Lé:ni’ and ‘Ta:bé’s) of thoseolden days could identify thenatural forces around man whichinfluenced their life in some wayor other but found it appropriateto personify these forces in theform of a spirit or as a living beingfor easy explanation andunderstanding of the actions andreactions of these forces in thosedays. Therefore, it would bebetter if we understand thesespirits as different forms of naturalforces. Thus the worship or

prayers offered to these spiritsare not just appeasements as itis called some times, but worshipin the true sense to the divinenatural forces for a peacefulcoexistence or a balanced ecosystem.

Not forgetting the manifestationof the divinity in all, the Adis alsoconsider the Nature as provider.It is in the Nature that the Among,Taléng, Ésar, Asi, and Émé –thelife giving elements are present.These elements are the truerepresentatives of Do:nyipo:loand therefore they cannot berestricted even in the events ofany high gravity penance and inany strongest of Taboos also. TheAdis worship these elementsbecause of their those divinequalities.

The Nature is also consideredas the source of informalEducation by the Adis. As a groupof people living with the Nature forcenturies together, these peoplelearn so many things from theNature. Looking at the earth, theylearn how to be tolerant andselfless. From the Sun shine,Moon light and the Rain, they learnhow to be philanthropic, and fromthe forest, they learn to live inharmony etc. etc. Thus theyworship that divinity that makes

these elements as are.

After the construction of a newhouse, the Adis are seenapologize for having collected amaterial belonging to the masterspirit of the forest unknowinglyand express gratefulness to thesame for having provided the otherrequired materials readily andperform a simple ritual for thesame. If we look at suchceremonies simply as blindpractice, we may loiter away fromthe truth far away. We need tovalidate these rituals scientifically.We could probably take it as aneffort to neutralize the ill effectsof the newly collected materialswhich might emit certain smell/gases that might affect the healthof the family members of the newhouse.

Thus the Adis have their ownway of seeing things like any othertribe which cannot just be thrownout as illogical and blind. Thissystem of worshipping the Natureand the Natural forces are forthose who understand themanifestation of the divinity ineverything.

Kaling BorangPasighat

Mob: 09402475126

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The Apatanis, one of the tribesof Arunachal Pradesh are mainlyliving in Ziro Valley, the districtheadquarters of Lower Subansiridistrict. It is located at an altitudeof 5754 ft. and its longitude andlatitude are about 93.52"E. and27.32"N. respectively. The exactarea of the Apatani valley is notknown because there is norecord of the official survey of thevalley. The total population as percensus survey of 2011 is around35000. The half of the populationis scattered throughout theterritory of Arunachal Pradeshand other states.

The Apatanis believe in theexistence of spirits everywhereand in every unique or mysteriousthing like forest, big trees, bigstones, big rivers, big and hugecaves, agriculture lands, bamboogardens and even at the groundof villages or clans. The spirits ofdeep forest, stones and deep andhuge rivers are called as NyiriiMyorii. The spirits that exist in theforest located nearby theagriculture area are called asMyor-Sii. The spirits that existnearby the villages are called asSu-myoro, the spirits existedwithin the villages or clans arecalled Botsiili.Thus according tothe omen test like papu pinii, yalaòbinii and payiò konii, the rites andrituals are performed by the priestto propitiate the spirits and alsoto heal the patient.

The Apatanis also believe theexistence of spirits in the key

Existence of S pirit s in NatureThe Basic Characterstic of Apatanis Worshipping System

Mihin Kaning

structures of the house like- railingof balcony, stair, door, fire placeetc. Therefore, the Apatanis do notdamage such basic structures ofthe house with angry mood.During the occasion of Murungceremony, the ritual processioncalled Hiirii is made in evening atthe house of the perfomer ofMurung and also the relatives ofthe performer. During the time, theHiirii party first prays and asks allthese structure of the house notto feel disturbed and tell the spiritsof these structures that this Hiirii isbeing performed as per the wayshown by Abba Kiilying and ApaKiilo, the forefathers of the Apatanis.

Moreover to heal the sufferingsof the persons, the Apatanisperform rites and rituals like-PilyaPinii, Chantung barnii, Ude uie,Lyego mujer, Lengo mujer, NeliKirii, Ayo Asi, Rinii, Hie chantung,Chie, Lyayu, Myoying, Korlang,Ude pai, Kharung, Nele, Gyalang,Danyi, Su-myoro, Yachu-pasu,Meping, Meder darnii etc. Overand above, for healthy growth ofpaddy pants, the publicceremonies are also performedby the priests. These ceremoniesare called Chandii meth, Tamii,Methii, Su-myoro gyunii and Dree.

According to the beliefs of theApatanis, there are many gods

Donyi Polo

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and goddesses who bless thepeople for healthy living on theearth. However Danyi, the Sunand Piilo, the Moon are consideredas the supreme entities in theuniverse. When the two cosmicmaterials that are Danyi and Piiloconjugate into one, it becomesthe Supreme God who createdthe universe including the earthwith living things. According to thepriestly version of Danyi tunii, itwas god Ayo Danyi, who savedAbotani, the forefather of theApatanis, from the verge of death.Ayo Danyi, the lord Sun and AtoPiilo, the lord Moon give divineblessings, divine protection anddivine healing energy to mankindon the earth so as to enable themto live with prosperous lives.Therefore, the Apatanis believeand worship Danyi-Piilo from thetime immemorial for healthy livingon the earth. Till 2002, theApatanis worship Danyi-Piilo atrespective houses and that too atthe wishes of gods and goddess.The wishes of gods andgoddesses could be known fromYalaò Binii, Papu Pinii and PayiòKonii. These are the system ofritual inquiry made by the priest.If there is a positive divine signalin the ritual inquiry system then thepriest performs the rite and ritualof Danyi Tunii that is worshippingof Sun god. According to thebeliefs of the Apatanis, there is acentre of worshipping at theethereal world or godly place. Thatworshipping places of Danyi-Piiloare known as Murta Siiju Lapangand Piilo Halyi Lapang. The priestspiritually transmigrate himselfinto the ethereal world and entersthe Murta Lapang and Siiju Lapangand then with ritual chanting thepriest propitiates gods on behalfof the performer and also asks fordivine blessing and divine

protection for the performer. Fromthis, it is understood that there isprayer centre in the godly placebut there is no prayer centre in thephysical world.

In this physical world, everyreligion has prayer centre. Theyare Mandir, Mosque, Gurudwara,Church, Synagogue etc. Thesetemples were also initiated bywise men and religious scholars.Now they are very much inshipshape position. Similarly atthe encouragement andinspiration of Rev.Talom Rukbo,during the first conference ofDonyipolo Spiritual Society, heldat Donyipolo Dere, Pasighat in1994, I have initiated prayercentre at Naharlagun in 2002 atmy own residence. The childrenof the neighbors’ were asked toattend the prayer centre and theywere taught about gods, religionand indigenous culture of theApatanis. Late Nani Tachang,

Tage Dibo, Millo Pulo and SmtiTaso Santi were also invited toattend the prayer centre at my(Mihin Kaning) residence everySun day. Later on, the prayercentre was informally shifted tothe residence of Nani Tachang inthe month of December,2003.

After some months, the prayercentre was named as MederNello. The Meder Nello existeddue to spiritual discourseconducted time to time at differentplaces like- Ziro, Itanagar andNaharlagun. It was coined fromtwo priestly lexicons that is Mederand Nello. Here Meder meanspurification and Nello meanshouse. That means the house ofpurification. Now Meder Nellobecomes the place of purification,sanctification and adoration.Prayer, healing service, spiritualdiscourse, spiritual classes andspiritual message are conductedevery Sun day. In order tostrengthen the spiritual activitiesof Meder Nello and for its healthyadministration, the Meder NelloCouncil, Itanagar was constitutedin 2004 at the residence of NaniTachang. During the time manyinfluential leaders like Sri HageKojin,IAS, Sri Taso Grayu, thethen editor of Arunachal Times,Sri Padi Yube, Ex-Minister ofArunachal Pradesh and manyeducated persons attended andcontributed for successful andsmooth conduct of spiritualworks.

The first RCC Meder Nello inthe Apatani valley wasconstructed at Hari village in2004. Now eleven Meder Nelloshave been constructed atItanagar, Naharlagun and Ziro torender religious and spiritualservices to the people and alsoto make them realize the ultimateDanyi Agyan

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truth. So far the most spaciousand neatly maintained Meder Nellois Danyipiilo Meder Nello, Tajang.Every Meder Nelo has spiritualand religious mentor and priestordained by the Central MederNello Council. The spiritualmentors and Meder Nello Priestswho have been ordained areadored and strengthened withspiritual empowerment throughsimple rite called Lyili Tiinii or ArrehYarnii by the senior priest.

Thus the believers of theIndigenous faiths have reformedmuch prayer and worshippingsystem of the Apatanis. There aremany devotees and believers ofDanyi-Piilo religion who acceptand adopt the reformed systemof prayer. The main aims of

reforming the worshipping andprayer system of the Apatanis areto enable the youths to follow theindigenous faiths or religion easilyand also to preserve, protect andpromote the age old gloriousculture and faiths of the Apataniswith easy methods. In thisreformed method, the thingswhich are not adjustable to theyouths of the modern andscientific age and are consideredas evil are avoided. The traditionalmantras or chanting systemswhich have valued and good forthe society are preserved,protected and are being used withslide reformation to heal thesuffering and also to invoke godsand goddesses for divineblessings. With the age old

priestly version, the prayer songshave been composed. Now withreformed ritual version and prayersongs many patients andsufferers have been successfullyhealed. In spite of development ofmany ritual and spiritual activitiesof the indigenous faiths andworshipping system of theApatanis, the certainshortcomings still exist due topecuniary problems in theorganization.

- Mihin Kaning,Adviser,

Arunachal Vikash Parishad,Lower Subansiri district Unit,

Arunachal Pradesh


M/S SALASAR WIRE &M/S SALASAR WIRE &M/S SALASAR WIRE &M/S SALASAR WIRE &M/S SALASAR WIRE &

CABLESCABLESCABLESCABLESCABLES

DIPHU, KARBI ANGLONG

PIN – 782 460

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With Best Complements From:

Works: Barapani Industrial Area, Umiam,Dist: Ri-Bhoi, Tele Fax : 91-364-2570653

Corporate Office: Panchajanya Bhawan, Block - B,Barthakur Mill Road, Ulubari, Guwahati - 781007.Ph.No : 0361-2456237, TeleFax: 0361-2461862.

E-mail: [email protected]

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The Oraons who callthemselves ‘Kurkhar’ (Plural formof Kurukh) are one of the Tribesof India. They originally reside inthe states of erstwhile Bihar (nowBihar and Jharkhand), MadhyaPradesh (now Madhya Pradeshand Chhattisgarh) and Odisa, Thearea in which they reside is calledChhotanagpur which is a plateauof several hills. Many of themhave migrated to other states insearch of livelihood. Such statesare mainly West Bengal, Assam,Tripura, Andaman Nicobar Island.Oraons may also be found in theneighboring countries likeBangladesh, Bhutan, Nepal,Srilanka etc. The languagespoken by Oraons is called‘Kurukh’ which is of Dravidianstock. Kurkhar or Oraons arebelieved to have hailed fromDravidian Stock/Group.

The Kurkhar or Oraons havecarried their culture, faith andlanguage along with themwhereever they have migrated to.Oraons along with other tribes i.eMunda, Santal, Kharia, Bhumij,Kurmi, Karmakar and many moretribes were brought by theBritishers to Assam to work in thenewly started Tea Estates around1850 AD, and since then they havebeen residing in the tea estatesand nearby villages permanently.The livelihood of the Oraons ison wages in the tea estates andon agriculture in the villages.

Jugeswar Oraon

Philosophy of Nature Worship(A Glimpse of Oraon Rituals)

Faith and Worship - Thefaith(as is called religion) of theKurkhar or Oraons is called Sarnaor Sawshar Dharam which can besaid to be Sanatan Dharam i.eEternal Religion. The meaning ofSarna and Sanatan is almost thesame i.e. natural or eternal. TheKurkhar worship both benevolentand malevolent natural beings andobjects not necessarily as God.They worship Mahadeo asDharme i.e. God who is believedto be the Creator, Sustainer andDestroyer of the universe.

Religion or faith of the Kurkharis manifested by their differenttypes of pujas or worship. The aimof Puja is to remember ancestorswith reverence and dedication.The Oraons believe that a man ismade up of body i.e. flesh andblood and life or soul. The bodydies but the life or soul does not,it is immortal. After death of thebody it takes the shape ofshadow. So the Kurkhar invite andadmit the shadows of elderlymarried persons after theirnatural deaths into the shrinemade in the house of each family.The shadows equal to souls of theancestors of the family isworshipped at occasions offestivals in the year. It can be saidin either way as worship isfestival or festival is worship .In the festivals, the house with theshrine is cleansed in the morningand the headman with other malemembers of the family worshipthe ancestors. They offer fowl,

rice bear, pure water, and otherthings that the ancestors used totake while alive. Through this pujathe worshipper invokes theancestors to be satisfied and kindenough to guard and save themand their properties whensomething befalls. The pujas ofancestors are performed mainlyin Fagua festival, Natun khawa,i.e. eating of new harvest of paddy,etc. Oraons of some villagesobserve Sarhul or Khaddi festivalfamilywise while others incommunitywise. Fagua festival iscelebrated on the following day ofFalgun Purnima and the Sarhul orKhaddi on the third of day of moonreappeared after vanishing(Amabashya) i.e. eighteen daysafter Fagua festival. The festivalof Sarhul or Khaddi is the worshipof mother earth, i.e. the nature inthe month of Chaitra. In this pujamother earth is offered edibleflowers, fruits, buds etc, whichOraons eat only after this puja. Inthe month of Ashar, Gram Thanpuja or Kali Than puja isperformed on community basis.In this puja formless Mahadeo,Kali, Durga, Hanuman, Villagedeity, Water deity etc are invokedand offered fowls, goat, duck etcbesides flowers, fruits, etc for wellbeing of villagers, their cattles andagriculture.

In the month of Bhado, comesthe festival of Karam. A plant orbranch of Karam tree (NaucleaParcifolia) or banyan tree isplanted on the threshold of a

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family who celebrate it or in a openfield or Akhra as communityKaram puja. In both the pujaspeople spent the night by singingand dancing. After this comes theDewali or Deepawali in the monthof Kartick. Oraons celebrate it asSohrai festival in which Goroyadeity i.e. Lord of cattles areworshipped in the cow shed. Thedomestic cattles are endeared,anointed with oil and vermilion andfed boiled gram, maize, pea, blackpulse etc on the day of puja.

Besides above festivals,Kurkhar observe some ritualsfamily or clanwise. Ban-gari pujais done on the eve of first plantingof paddy saplings in the paddyfield. In this puja mother earth isoffered a handful of grains ofpaddy and black pulse on a spotmarked with vermilion in the paddyfield where to plant first, invokingthe mother earth to give a goodharvest in time. After harvest, theOraons express their gratitude tomother earth and other deities bya puja called Kharhiani or Dangariain the threshold. In this puja, theyoffer fowl, duck etc. on sacrifice.

There is another puja calledBorpahari or Khunti. In this pujaeither she-goat or sheep is offeredonce in every generation of a clan.This puja is done outdoorsomewhere on hill or hillock madeby white ant. In absence of sucha hillock, a small lodgement ofwhite ant is placed nearby thealtar presuming it to be a hillock.

Philosophy of natureworship - There is the feeling ofGod, Bhagawan, Iswar, (or bywhatever name we may call it)behind every religion. The God orBhagawan is considered to beOmnipotent, Omniscient andOmnipresent. God is unseen. It is

a formless form of nature as airor breeze though not seen but itspresence is felt. People of everyreligion believe in God. In everyreligion there is a fable of Godcreating the universe, men,animals, plants etc. on the earth.People of different religions claimthat theirs God is superior , morepowerful or benevolent. But thequestion is ‘Is there separate Godfor different religions?’ Has theseparate God created the sameuniverse and separate man of itsreligion? These questions have noanswer.

The Kurkhar or Oraons believethat Dharmesh Mahadeo hascreated the universe, sun, moon,stars, man, animals, plants,rivers, mountains etc. He hasalso the power to sustain anddestroy the whole or any of itscreations. Can it be disclaimedthat Dharmesh Mahadeo is theGod of only Kurkhar or Oraons orof tribal or vanavashi? If there isany God then there is only oneGod in the universe. There wouldhave been conflicts and strugglesamongst the Gods of differentreligions had there been separateGod for each religion.

To revere parents or elders intheir lifetime or after death is agreat worship. This cannot bedisclaimed by people of anyreligion or faith. The Kurkhar orOraons admit the shadows (i.e.souls) of their beloved elders afterdeath into the shrine of the houseand worship as their ancestors,but not necessarily as God.Oraons worship formless orimageless being or objects. Theyworship spirits that arebenevolent to have their blessingsregularly. Malevolent spirits arealso worshipped for not harmingthem. All that the Oraons worship

are the natural objects or naturalbeings. Its worship means thekeeping it as it is without any harmor hurt. Destruction of thesethings is the destruction of naturewhich would result in disturbanceof equilibrium and absence ofequilibrium upsets the environmentand atmosphere as well as lives ofall living beings of earth.

The Oraons or vanavashis whoworship the trees, rivers, hills,earth etc. do not want to destroy,rather they want to preserve. Theyoppose urbanization at the cost ofdestruction of nature and want theexistence of natural atmosphereintact. Some time past it sohappened that the Oraons, seeingthe urbanization of their villages,fled away to find out some newhabitation in forests etc. but now itis not possible as there is no suchforest land for habitation.

Now in the name of civilizationor development, the topography ofthe earth is being changed byclearing forests, leveling hills,obstructing streams and rivers. Asa result of these acts, theenvironment is greatly disturbedcausing adverse affect of globalwarming and scanty rainfall, etc.Now at the exhaustion stage,people have realized thenecessity of undisturbed nature.So, efforts are being made to setthe environment right by plantingtrees, preserving hills, mountains,rivers, etc. in their natural form.To survive on earth, nature’s boonin inevitable. To have the favourof Nature, one must love Nature,preserve Nature and worshipNature.

- Jogeswar Oraon Banipur, Dibrugarh.Mob :- 9864359472

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There is strong underpinningphilosophy of Nature Worship inKarbi’s social life. Generally, theKarbis try to visualize the unseen‘God’ as the Omnipotent who isconsidered as the center stage ofall power and energy. He isregarded as Omniscient thatreally knows everything, each andevery change that takes place inthis universe. The unseen ‘God’is, therefore, ‘Omnipresent’; he isat hand everywhere, he is hereand there in every natural object.Therefore, ‘Omnipresence is Hisbasic characteristic.’ He is therein every natural elements of thisuniverse!

The Karbi’s approach of life isunique in Nature; the rituals andtraditions are distinctive andmatchless in character, too. It isapplicable to nature worship, whichis relatable to the philosophy ofNature. The Karbis are habituatedto worship family gods andgoddesses throughout the yearand it is called “Sekarkli” (Worship)in Karbi. They worship differentgods and goddesses includingvarious kinds of known andunknown deities. During Karbi’sworship (Se karkli), they use tosacrifice goat, pig or piglet, cockand chicken, egg, rice and ricepowder, mustard oil, etc. Thoseare respectfully offered at the alterof gods and goddesses during theperformances of ceremonialworships. They use to worshipearth, sky, air, and fire during“Chojun Karkli”, which is one of the

Dhaneswar Engti

PHILOSOPHY OF NATURE WORSHIP IN KARBI’S SOCIAL LIFE

biggest ceremonial familyworships to perform at the gap ofevery three to five years durations.

Karbis strongly believe thephilosophy of nature worship andthe concept of five elements ofEarth, Sky, Water, Air and Fire ispredominantly existed since timeimmemorial. It is a glaringexample of belief in thephilosophy of nature worship andhas adequately revealed in theperformances of nature worshipsby the Karbis. In the philosophyof Karbi life, every object of natureis a congregation of God’sdevotion and adulation. It is abenign philosophy of natureworship beautifully expressed inthe day-to-day venerations by theKarbis. It is a natural phenomenonof Karbi’s religious practices.They do worship the five elementsof earth, sky, water, air and fireduring the performance of“Chojun” puja. It is regarded asone of the most sacred duties ofthe Karbis to perform “Chojunpuja” aspiring protection from theonslaughts of evil spirits. They arehabituated to worship many godsand goddesses including all thenatural objects of this universe,and those are mainly;- sun, moon,mother earth, tiger, python, hills,mountains, rivers, trees andplants and many other naturalobjects including wind, rain,thunder, lightning etc.

Philosophy of life:-

There is a strong underneath

philosophy of Karbis regardinglife, beliefs, symbols and pilgrimcenters and it existed since timeimmemorial in the Karbi society.Earlier, the Karbis were ignorantabout their existence and physicalhealth and they did not knowanything about their dreams. Whythey did to see dreams was amatter of great surprise in theolden days. When they sawdreams at night, they got amusedand gradually tried to understandthat there is the existence of soul,the soul of human being isappearing in his dream to saysomething to do when he/she isawake. It is, therefore, broughtinto being by the Karbi elderlydirge-singers, which is generallysung by the ‘Charhepi/Lunsepi’during the ‘Chomkan’ festivals. Itgoes like this-

“Sengkan suri anRonglin ne nangsangKiben lolelangHakir kang-it anSeng palang kreng ang…”

Meaning:- I’ve been in theJompuri (Ronglin) years afteryears and not a single drop ofwater is offered to me to drink, I’mextremely thirsty now!

Thus the Karbis have startedto realise about the existence ofsoul in their own body. Thehuman’s soul persists to live inthe body of a man so long he/sheis alive in this world and departsfrom the body for the ‘Chom-arong’ (Jompuri) as soon as he/

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she dies. The Karbis stronglybelieve that human’s body is notpermanent, it is a temporary oneand perishable after burning it intothe fire, but the soul of a man ispermanent and imperishable. Itgoes directly to the kingdom of‘Chom-arong’, the abode of deadpeople. After his death, his/hersoul abandons the mortal body onthis mortal earth behind.

Way of rituals and traditions:-

Nature worship depicts avariety of religious, spiritual anddevotional practices in the form of“Se karkli”, nature worship. Itfocuses observable facts onnatural phenomenon. All thedeities are viewed as thepersonification of natural forces.They are the embodiments ofnatural air forces. Therefore,universal to most forms of natureworship is a spiritual focus on theindividual’s connection to thenatural world and venerationtowards the natural phenomenon.

Five Elements of NatureWorship:-

Since Karbis are powerfullyconnected with the natural world,they generally bestow deep senseof reverence and admirationtowards it. The naturalphenomenon is not a creation ofhuman being, but it may affectthem such as ‘pathogens, aging,natural disasters, and death’, etc.the natural phenomenon includesunrise, the weather, decom-position, free fall and erosion.Most natural phenomena, such asfog, are relatively harmless so ashumans are concerned. Thereare various types of naturalphenomena, which include, -geological phenomena,meteorological phenomena, andoceanographic phenomena. The

geographical phenomenaincludes volcanic activity andearthquakes, the meteorologicalphenomena includes –hurricanes, thunder-storms andtornadoes and oceanographicphenomena includes, - tsunamis,ocean currents and breakingwaves.

The Karbis, therefore, stronglybelieve the concept of fiveelements of Earth, Sky, Water, Airand Fire in their philosophy ofhuman’s life. It is a naturalphenomenon of Karbi’s religiouspractices. They do worship thesefive elements of earth, sky, water,air and fire during theperformance of “Chojun” puja(Swarag Puja). It is regarded asone of the most sacred duties ofthe Karbis. They are habituated toworship many gods andgoddesses including all thenatural objects, and those aremainly;- sun, moon, mother earth,tiger, hills, mountains, rivers, andmany other natural objectsincluding wind and rain. Some ofthe main family pujas are asfollows:-

1. Chojun karkli2. Peng karkli3. Inglong arit karkli4. Volok asor karkli5. Longle Ahi-ih6. Rongker

1. Arnam Kethe Karkli :-‘Arnam Kethe Karkli’, meansworshiping of a bid god which isalso called as ‘Chojun’ puja. It isalso calls as ‘Barithe Bari-e’,which means the god with a bigpower. It is a kind of Karbis’meteorological worship. It is a kindof worship to meteorologicalphenomena to get themselvesescape from the onslaughts ofhurricanes, thunderstorms andtornadoes. It is one of the biggest

family puja, performed by themembers of the Karbi family.During the performance of“Arnam Kethe karkli”, the earth,the sky, the air and the fire (theSun) are worshiped as deities.The Karbis are, generally, theworshipers of naturalphenomena. They perform earthworship, sky worship, sunworship, air worship and fireworship which are the sources ofpathogens, aging, naturaldisasters and death. Thenomenclatures of abovementioned deities are as follows:-

(i) Hemphu:- Hemphu is theGod of Heaven. He is the head ofeverything of this earth. WithoutHim nothing can take place on thisearth. Hemphu is the Supremeand Creator of everything, withoutHis wish, nothing can take placein this world. He is omnipotent,omniscient, and Omnipresent.After the creation of this earth bySongsar Richo as per directionsof Hemphu Arnam, the Hemphucame down to this mortal earth inthe human’s form to see thecreations of Sonsar Richo and hewas highly satisfied to see themwith his own eyes. Then, theHemphu arnam taught someimportant teachings to RangMukrang for the sustenance ofhuman beings on earth. He camedown to this earth along with hisbeautiful sister, Rasingja, and shewas given marriage to LongMukrang, the son of RangMukrang as per the Karbimarriage system, which wasintroduced by Hemphu Arnam,Himself. Therefore, during “ArnamKethe Karkli”, (Chojun) puja, theKurusar (priest) worships theHemphu puja first by offeringchicken and other puja materials.Along with the Hemphu puja, god

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of sky as ‘Arnam Kethe’ puja isperformed, next. Arnan kethe Ahi-ih / Longle Ahi-ih puja, Sky Pujaas Arnam Kethe puja, Air puja asBarithe-Bari-eh puja, Fire Puja asBirne Puja, Sun god puja as Arnipuja and family rituals puja as SarAnthok, Rong Arnam puja areperformed by offering pigs,chicken, eggs and with othernaturally available puja materialsby the Kurusar, the priest, at theend. It is generally performed afterevery three to five years gap. Thisparticular puja is also performedfor the betterment of health andwealth of all the members of thefamily. It is performed forprosperity and opulence of thefamily, too. This particular puja isperformed within three dayshectic program. The first day ofthe “Arnam Kethe Karkli” or“Chojun” is the day of preparationand arrangements of materials forperforming the “Arnam Kethe”puja and it is called “PhongrongKeteng”, that means preparationof god’s altar with pure and cleanmaterials, like phongrong treeincluding many other plants andtrees available found in the forest.‘Phongrong’ is a kind of thornytree, which is abundant in the rainforest of Assam.

The next day is the main dayof “Arnam Kethe Karkli” worship.This day is also called as ‘Chojun’,which means eating and drinkingafter completion of the “ArnamKethe” worship. On this day ofworship, cock and chicken aresacrificed at the altar of Hemphu,first and then pig, chicken and eggare sacrificed at the altar of‘Arnam Kethe’, the god of sky,earth, air, fire, and the sun god ata time. On that day all the guests,especially father in law (Nihu),Ingjir, (sister) and “Sosophili”

(Sister in laws) are speciallyinvited as guests of honour andother necessary and respectedguests are also invited to join the‘Arnam Kethe puja’, and, thus, afree meal with meat and wine isserved to them nicely. But, theactual purpose of ‘Arnam KetheKarkli’ is not for eating and drinkingonly. It is a family puja of Barithe,the Songsar Richo, who isregarded as the giver ofeverything to human beings. Inthis particular puja, the Kurusar,the priest, sacrifices pig andchicken to Arnam Kethe orBarithe Arnam including his entireteam of deities. It is generallyperformed for god health andprosperity of the family members.

(2) Peng Karkli:- Theunderlying philosophy of “PengKarkli” signifies the philosophy ofnatural worship. This is animportant family puja of theKarbis. “Peng Karkli” puja isperformed for protection fromnatural disaster during the time ofjhum cultivation in the forest. Themembers of the family generallyperform this particular puja oncein a year mainly for wealth andfamily peace. This particular pujais also performed for their goodhealth and prosperity of the family.For this particular puja, generallythe Kurusar, the pujari, useschicken for sacrifice.

(3) Inglong Arit Karkli:-Inglong Arit Karkli is anotherannual family puja performed bythe Karbis. It is a worship to thedeities of natural forces. It isperformed for good health andprosperity of the family. In this pujagenerally chickens are sacrificedand it is performed outside theboundary of the house. A personthe Puja performs for protectionof the agricultural product and

other properties including his safemovements in the jungle duringcultivation in the jhum fields.

(4) Volok Asor Karkli:- This isone of the most essential familypuja for every Karbi household inKarbi society. This particular pujais performed for protection andguard of power to the familymembers. One white cock and awhite he goat are sacrificed hereby the Kurusar, the priest.

Apart from those worships,there are several kinds ofworships, which are called assekarkli. Apart from these, theKarbis also perform pujasthroughout the year and some ofwhich are, - “Duikhrai Ase”,Hemphu Avur, Arnam Pharo Avur,Pithe Ningre Avur, Donri, etc.

(5) Longle Ahi-ih:- Longle Ahi-ih Karkli is another important pujaperformed by the Karbis. Thephilosophy of nature worship isthe pathway of this Karbi puja. Itis worship to the Mother Earth formaking her soil suitable forcultivation and heavy productionof crops as expected. It isperformed for the satisfaction ofour Mother Earth. The familymembers, therefore, sacrifice pigand chicken at the altar of thegoddess of Longle Ahi-ih Arnamfor making potency of the motherearth by evading the soilcontamination in the jhum field.

(6) Rongker:- Rongker is onethe biggest community puja of theKarbis. This particular puja isperformed at the beginning ofevery New Year in the villages.This particular puja is collectivelycarried out by all the householdsof a village, which is under thecontrol of one Rong Asarthe, thevillage headman. Hemphu,Mukrang, Rasingja, and “Than-

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Thili Arnam” other gods andgoddesses are worshipped during“Rongker Puja”. During thisRongker worship, goats, chickensand eggs and other puja materialsare offered to different deitiesmentioned above at their.

This Rongker puja is annuallyperformed in the month ofThangthang, (February), which isthe first month of Karbi New Year.It is performed for acquiring theblessings from the HemphuMukrang Arnam and “Than-thiliarnam”, gods and goddesses ofhills and forests including riversand wild animals like wild tigers,wild elephants, wild bears in orderto get themselves escape fromthe shaggy-hair and hooked clawsof wild animals. It is a principalpathway to contain the destructivepowers of all evil spirits. It is aprocess to do for the protectionfrom evil spirits and wickeddemons, etc. There is aphilosophy behind the natureworship to escape from thepathogenic diseases, likesmallpox, influenza, mums.Measles, chicken pox, etc.

Teachings of HemphuArnam:- Hemphu is the Creatorof everything of this mortal earth.Thus, He had some valuableteachings for the Karbis to conveyfor self-purification of life. Thosewere most valuable principles ofLord Hemphu Arnam. Followingsare the important principles ofHemphu Arnam and these arecalled “Hemphu Alam Amet”, thevaluable teachings of Hemphu, theGod.

(i) Purification of Soul andBody :- According to Hemphu

Arnam, one has to keep his Souland Body always pure and forpurification of his Soul and Bodyhe has to follow the teachings ofHemphu Arnam at all times.

(ii) Keeping Purity in wholeLife :- According to the teachingsof Hemphu Arnam, one has tokeep one’s mind always pure andone should not allow impurity toinfiltrate into one’s mind in wholelife.

(iii) Nobility and T ruth:-According to the valuableteachings of Hemphu Arnam, onehas to live a noble and righteouslife. If one is a follower of HemphuArnam then one must be truthfulin one’s entire life. One has tofollow the path of nobility and truthalways.

(iv) Self Confidence:-According to the teachings ofHemphu Arnam, you must workhard with self confidence and ifyou try to do so then you will beable to live in this world withdignity and honour.

(v) Competition in GoodSense:- According to the teachingof Hemphu Arnam, you mustpossess a positive mind forcompetition and it should bedemonstrated in a good wisdomof mind to achieve your successin life.

(vi) Control of Anger:-According to Hemphu Arnam, youmust control your anger, sinceanger is the worst enemy of man.Anger is not the right way forpeace and harmony to establishin our hearts. So, you shouldcontrol your anger always.

(vii) Obedience:- Accordingto the teachings of HemphuArnam, one has to believe andtrust firmly in all the goodteachings of Hemphu Arnam(God). So, one must be obedientand faithful to the Almighty God,Hemphu Arnam.

(viii) Good Dealing: -According to the good teachingsof Hemphu Arnam, one mustpossess a good dealing withone’s friends and relatives. Alwaysone should speak the truth andnever try to harm others in one’slife. Good dealing is the best wayof success in his/her life.

(ix) Self Dependence:-According to the teachings ofHemphu Arnam, one must be selfreliant and helpful to others. He/she should not be dependent onothers; he/she must try his/herlevel best how to live on his/herown resources and this is the bestway of life to live in this world ofGod, Hemphu Arnam.

As a result, our Father,Hemphu Arnam, has propagated9(nine) important principles of life.One who follows these nineprinciples of life faithfully will notperish but gets an everlasting lifein Heaven. He/she will be able tolive with peace and harmony inthe kingdom of Hemphu Arnam.The place of his/her soul afterdeath will be in “Chomrengme”,the Heaven; it is the abode ofHemphu Arnam.

- Dhaneswar EngtiDiphu, Karbi Anglong

Mob: 9435166105

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The Hrangkhol people are notonly the nature worshipers butalso the lovers of the Nature. Theyare fond of herbs and shrubs; theycan prepare medicine fromherbals for their own usages.They have good knowledge inmedicinal plants. Festival likeParngot are also related toSummer Season in which Youthcollect flowers / orchids from theforest. The main purpose ofcelebrating this festival is to showour love to the Nature.

Our philosophy of natureworship states that out of twelvemonths of the year (Vatchang,Michai, Irtun, Thadoi, Thaphur,Hmurpui, Thazing, TharamHmartang, Rutlai, Birip andTuolbuol) the months of February(Michai), August (Thajing) andSeptember (Tharam) arerestricted for holding publicoccasion, marriage and worshipetc. in the community. Moreover,the Philosophy of Nature Worshipcome from the sources of Folktales, songs etc. which reflectslove and affection to animals andnature.

The Hrangkhol people are yetto take the principles of any Santor Sect till today due to the strongbackground of traditional practiceand spiritualism to the nature. TheHrangkhol way of life may bedistinctly categorised into twoways such as Cultural andNatural. In brief, Cultural heritageis inherited from our forefathers

Sumneibul Hrangkhol

PHILOSOPHY OF NATURE WORSHIP OF HRANGKHOL COMMUNITY

which are our identity and themode of worship inherited fromthe nature is considered as theheart and soul of our culture,custom and tradition. Our Culturalheritage is common feature butmodes of worship vary from rangeto range. According to theHrangkhol Philosophy of NatureWorship, there are spirits ineverything, everywhere - in cave,stone, tree, hills, ponds, forest,etc,. We pay due importance tothe spirits whether good or badand always treat them in a positivemanner. Even the thief, liars orthe dacoits are threatened to badspirits for dire consequences fortheir wrong doing. Nature worshiphas the highest morale in thesociety. In respect of Customarylaw some cases are solved bygiving promise to Thunder burst,Tiger, seeds etc.

The Hrangkhol people alsoworship different eternal God,Goddess, Deities and Spirits butstill then we can’t visualise theirform and figure. In worshipingGod, Goddess, Deities and Spiritssacrifice of animals are inevitable.Further it is also important to saythat in conducting worshiping ofdifferent eternal God, Goddess,Deities and Spirits requirementare basically from the forest. Infact worship is impossible withoutforest or natural things. ToPhilosophy Of Nature Worship“our natural environment is vitalfor life”. However the Hrangkhol

peoples do not worship any Treeor Stone till today as per ourtraditional practices. But in somecases of worshiping, tree calledSongrom and Miji in theHrangkhol dialect is in used.Further it cannot be denied tosome extent that the Hrangkholdo not worship Stone as ourforefather are Shakti worshiperssince time immemorial in theform of Sibling. This Shakti pujaor worship is generally known asDebi. So far as natural thing isconcerned in the worshiping ofGod, muli-bamboo and bananaleaf are generally used which ispurely natural.

The Hrangkhol people worshipEarth (Pirthini-Irneng) bysacrificing a small hen in whichrice and cotton are also requiredand would be placed in a bananaleaf. Moreover, the Hrangkhol alsoused to worship the Sun and theMoon (ADELONG LEAVARLONG) just after completionof showing seeds in the ihumwhich is known asCHOIFABAIKAM to protect it frominsect, rodent, animals etc. In thisworship no sacrifice of animals orfowls take place. The Sun and theMoon are also known by anothernames as Sorjoma-Laijoma.Taking the name ofSorjomaLaijoma is quite commonin case of children to protectthem-from bad spirits wheneverthey go to far flung villages. In theoath taking ceremonies of the

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Kalim, the Kabur and the Chapiataking the name of Sorjoma —Laijoma is quite natural and offerpray to the God of Four Directions(i.e North-South, East-West) istaken place.There is no specificway of worshiping water like theSun, the Moon or the Earth. Butsome Pujas like Tuireng,Tuituolarthat and Teilakhi areperformed only in the river, lake,ponds etc. So it can be said thatnature worship to water in the

Hrangkhol community can not besaid totally denied. As far asworship of Fire, there is noknowledge of Fire Worship in thecommunity. However, we havetraditional hymn or mantra forcuring burn, which are practiceshanded down to us by ourforefathers.

Besides the Earth, the Water,the Sun and the Moon, theHrangkhol also believes in theexistence of heavenly God called

CHUNG PATHIEN. He has no anyform of image and object. Ourbelieve is that Chung Pathien isNature. He may be in any form ofobjects. He is Omnipresent,Omnipresence, Omnipotent andBenevolent to one and all.

- Sumneibul HrangkholDistrict: Dima Hasao

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Before going to discuss thetopic it would be better to take intoaccount on certain historicalaspect of the ethnic identity,growth and assimilation, mediumof expression, culture andtradition, faith and religion, socio-economic and above all racialaspiration. It is true that thematerial progress advanced bythe Bodos right from the habit ofhunting, food gathering, toolmaking from stones, cooking,clothing and housing has taken along travel. Bodos can introducethemselves racially, politically,religiously, socially andlinguistically and also from thefoundation of mythology, Bodosare sons of Lord Shiva and He isprayed by Bodos as Shiv Bwrai.A Bodo welcomes Shiva to hishousehold, so that He (Shiva)creates all possible conditions ofhappiness, protection, pride,prosperity and wellbeing of thehouse. The Aryans also acceptShiva as their powerful god.

There are number of gods anddeities in Bodo Faith which arealso accepted by the Aryans astheir gods and deities. Bathou isthe Creator of all universeincluding all these god andgoddesses, deities and otherthings. The Bodos bestow divinityin each part of nature and art, stillholding that their supreme god isonly one, the Bathou Bwrai. Thusall rivers, mountains celestialbodies and natural forces aregods to the Bodos. They worship

Belief of Nature Worship among the Bodos

Taren Boro

them for the wellbeing and survivalof the race. Each family installBwrai Bathou in their house holdin the form of Euphorbia (the SijuTree). Bathou, they believe,manifest through this tree.Sacrifices of animals namely fowl,pig ,pigeon and goats are madein the name of gods, for their deepfaith in them (gods).

It is very interesting to note thatsome scholars like to say thatBodos are animist in regard ofreligion. But Bodos are notanimistic basically. They are theworshiper of Bathou, theSupreme God which means fivegreat elements viz. earth, airwater, sun and sky. The entireuniverse is run by Him, controlledguided and maintained by Him.Each of the creatures is createdwith the help of all these fiveelements and none can survivewithout them. The Bathou istaking in such a direction wherefear, respect, hope, worship,salvation, virtue are altogetherguiding its philosophy. Someteachings of Bathou are: do notharm others, do not commit sinand do not do wrong things. Thereare the fear factors which makethem believe that if some are tocommit sin and act the other way,then the Almighty or deity of hishousehold will punish himresulting some bad omen to himand his family members.

Bodo people also follow,exercise and practice tantra-

mantra which are still foundparticularly in villages. Thismantras and tantras can be usedfor good and bad purposes aswell. Witch hunting is a black spoton the rich heritage of the Bodos.But it is weaning day by day.

The great Bodo people alsoperform some natural pujas witha belief that through this naturalpuja the peace and happiness willprevail in the locality and village.Bodos mainly perform the Kheraifestival, Garja, Langamara andBhasani puja in various forms justto satisfy the divine forces and toget rid of any natural calamity.During the Kherai puja, aparticular woman called doudiniperforms dance. During herdance for sometime she loses herconscious and in overpowered bysome divine power and then shecan narrate the present, past andfuture and even the reasonsbehind. This is a peculiar situationand performance, the Bodos termher as fortune teller.

Over and above, Bodo peoplehad been worshiping the big stoneand unnatural trees and rivers.People believe these as thecreature of god where god andgoddesses may stay over thelocations. When anybody crossthe river they offer betel-nut on thebank of the river to satisfy the rivergod praying so that he or she cancross easily without anyhindrances and fear. Peoplethinks that god might have shelter

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under the trees and at the bigstones. This has been thetradition for Bodo people.

There is a belief that beforegoing fishing to a river, Bodoperform a puja in the name Magurand Maguri, two old man andwoman who are believed to be theowner of the river, so that nohindrance is meted at the time offishing.

At the time of hunting alsoBodos offer some sort of puja tosatisfy the forest god (hagranimwdai) so that the owner of theanimals can not attack or deny ahunt. In this way Bodos believehundreds of nature god andgoddesses. Bodos also performpuja during the time of Baisagmonth and Ahar month just tosatisfy Barun Devota (Winds god)and water god (Dwimani mwdai)so that regular rains come duringthe cultivation time, and storms,natural calamities may not come,and no lose of agricultural paddyand human lives may occur.Bodos also believe that buildingof house should be made in aproper location to avoid unwantedincident in the family. Selected the

location is called vita, wherehouse and courtyard is made.There are proverbs forhomestead of the BodoKacharies and Assamese-speaking families e.g.

Bamboos on the western side,Pond on the east; Betel nut treeson the northern side and Kitchenon the south.

In plains, the people of Assamdepends on its geographicalcondition. The intensity of stormblowing from the west is verystrong. The bamboos on thewestern side of the homesteadcheck the ferocity of the storm.Besides, the bamboo is anessential element of the life andculture of the Bodo-Kachari andthe other inhabitants of Assam.

Bamboo is intimatelyconnected with Bodo culture andhandicrafts and thatches are usedfor house building. Besidesbamboo is used for making thingsof day to day use such as - kula,panchi, kharahi, chaloni, chepa,chahara, polo, spears etc. Theseare used for fishing and huntingpurposes.

There should be a river, a beelor at least a pond on the easternside. There will be gees on theponds and people will get eggsand meat from these gees.

Like bamboos, betel nut andbetel leaf have an important placeon the life of Bodo as well as otherAssamese family. It isindispensable in marriages,meeting and other ceremonies,even a crime doer gets hispunishment lessened by offeringtamol - pan. Besides it is a goodsource of income. So the proverbadvises to plant tamol pan on thenorthern side.

The southern side of the steadshould be kept open sun shine. Inthis way the great Bodo racefollowed the natural forces andbelief, prays the Almighty for theirpeace and happiness. The Bodosoriginally did not belief the Idol(murti) pujas but at present somesection of Bodo family performsIdol puja for their mentalsatisfaction, happiness and peacein the family.

- Taren BoroMob: 098640-66981

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Rani Gaidinliu told that thereare 8 (eight) great kings of godsunder the commandment of theAlmighty God (i.e. the UnseenGod). Gaidinliu was an incarnateddivine lady who knew that if shedirectly preach all the revelationsof God’s gifted Heraka religion bya sudden, people might haveconfused and could not follow itwithin a short period, hence, sheused to preach the system ofHeraka religion slowly andsteadily in 4 (four) phases toelaborate the characteristics ofthe primordial Heraka religion.Moreover, Gaidinliu had convincedthe 8 (eight) gods and goddessesto freely observe the Herakareligion by her followers and theyaccepted her request as per god’swords - said Gaidinliu.

1. Philosophy of NatureWorship: The sacrificialceremony and worship to thedeities of natural object had beencompletely abolished in theHeraka religion. In Heraka religion,the followers show veneration toall the natural objects in the world,although they do not worshipthem. Gaidinliu fulfilled all therequirements of pujas customdemanded by God. In this regard,once Gaidinliu had boldly declaredin the Zeliangrong HerakaConference held on the 5th, 6th and7th January, 1990 at Kipeilo village,Assam that from now onwards allHeraka followers should offer andperform prayer to the AlmightyGod (Tingwang) with devotion in

Pautanzon Newme

PHILOSOPHY OF NATURE WORSHIP(With reference to Haraka Culture)

pure mind, mouth and physicalbody. “So then you could acquireGod’s blessing of triumph andprosperity in your life and heal allyour sickness. In case of anycontroversy or doubt arises, Ipersonally could bear the entireresponsibility on the subjectmatter” - said Gaidinliu.

Now it is clear to all that HerakaCult directly worship to theSupreme God (the Unseen God),who is the Creator of the Universe,who is Omnipotent, Omniscient,Omnipresent i.e. God of Gods,King of Kings is believed in theHeraka Religion.

a) On every Full Moon day andthe Zeliangrong New year day,Heraka followers perform Sunriseprayer in the early morning assoon as the sun rises becausethe sun is the strongest and thebrightest one among the Godcreation and all living being existlife freely because of the light ofthe sun. So, we salute or honorto the Sun.

(b) The Moon is one of theSecond most important objectsamong the creation of God andthrough its light we could countthe day and the night and thebeginning and the end of the Lunarof every Month and differentseasons in the year. Thus, weobserve every Full Moon day asthe mark of respect to it.

As like the above mentionedelements, we the Heraka faith donot worship to any other natural

objects, but we respect to eachnatural object as is the creationof the Almighty God.

2. Philosophy of Worship ofthe Primitive People: It’swonderful to note that theprimitive people of the world hadused to practise the PrimordialGod’s gifted Religion since thefirst Era to till the end of the thirdEra which is beyond ourimagination, but we are luckyenough to have come to know theepoch of the primitive peoplethrough the history of theZeliangrong Naga legendary tales.

According to the myth of theZeliangrong Naga, the first everruler or king of this world was thegreat “BANGLAWANG” who wassent to this world by the AlmightyGod. He ruled and practised Godgifted religion called as THEHERAKA (Religion) during hisreign in the first Era (Satya Yug).It was also learnt that an Orphannamed “AMANG” was leading thepeople of this world in the SecondEra (Treta Yug) and he was thefirst person who offered a grandHarvest feast to all living beings,which was known as “Amang JauIuube”. He was regarded as oneof the richest man in the worldduring that Era. Moreover, thedivine Healer named“HERAKANDINGPEU” who ruledthis world during the third Era(Dwapar Yug) as a popularHealer. He was also regarded asone of the wisest men, who could

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foretell and prescribe the fate ofmen and gods, who himselfpractised the God’s gifted HerakaReligion during the Era. And hewas the person, who vividlydeclared the existence of thisPrimordial Heraka Religion to allpeople whoever comes to asktheir ailments to him. The peopleof that age used to worship to theAlmighty God by empty handedwith purely clean mind and bodyby chanting of psalms or mantraand completely got healed theirsickness - it was also being saidin the Zeliangrong history.

3. Philosophy of PropheticWorship: It was regretful that afterthe death of Herakandingpeu, thepower of men of this world was

captured and superseded bydemons or evil spirits and peopleused to follow or obey thesacrificial worship to deities asper prediction of the Prophets.Since then, all corners of thehuman being started to performworship to all different NaturalObjects Examples: the gods andgoddesses of the sun, the moon,the star, the air, the water, theearth, the harvest, the big tree, thebig stone, the river, the marsh, thesnake, the war, the animal etc.etc.This was the beginning of thefourth Era known as Kali Yug. Inthis Era, people practised theProphetic Religion and performedanimal sacrificial worship tovarious gods and goddesses whowere considered as gods of

different natural elements. Likeother communities of this world,the Zeliangrong people also usedto practise the Prophetic religionand had faced unexplainabletroubles who are bounded toworship animals sacrificialceremony to deities as perprediction of the prophets. Theywere completely controlled by theevil spirits. And unknowingly manypeople had been calling thisprophetic religion as theirtraditional religion. But theprimordial Heraka religion is theIndigenous customs of ourancestors who had beenpractising through thegenerations, according to theZeliangrong history.

Gist of symbol : The AlmightyTingwang is the King of Universe,the Heaven, and the Humanbeings. The Creator of the earthand Heavenly bodies, the Sun andthe Moon, all the creatures and theliving things (animals, birds, ants,trees etc.). Administering thespiritual Souls of mankind. Thegiver of all boons and sheerreigning over the octets corners ofthe Earth and the Heaven; Sittingupon the precious octuple layersof Gold and treading foot on theprecious octuple layers ofDiamond. He is all in all, having nodefinite shape and nobody hasseen the portrait of The God. Heis the protector and givessanctuary to all the living beingsin the universe.

Heraka cult pays veneration toall natural elements created by theGod; So we, Heraka peoplebelieve and worship Him only.

- Pautanzon NewmeHaflong, Assam

Mob : 9435176299

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˜ √√±À√ª¬ ø˚ √À1 1n∏ ¬Û= ”øM«√√ ø¬ı1±Ê√ ±ÚŒÓ¬ÀÚ√À1 ø˚Àfl¡±ÀÚ± õ∂fl‘¡øÓ¬1 ˜±Ê√ÀÓ¬±¬Û=Ó¬N ø¬ı1±Ê√˜±Úº ø˙˘ ¤‰¬È¬±1 ˜±Ê√ÀÓ¬±

1±ˆ¬± ¸fl¡˘1 õ∂fl‘¡øÓ¬ ¬Û”Ê√±

‰¬±1n∏ Œ˜±˝√√Ú 1±ˆ¬±

¬Ûˇ=√Ó¬N øÚø˝√√Ó¬ ∆˝√√ ’±ÀÂ√º øé¬øÓ¬, ’¬Û,ŒÓ¬Ê√, 1n∏» ’±1n∏ Œ¬ı…±˜º ¤ ◊√√ ¬Û=Ó¬N1 √À1ø˙ª ˝√√±À√ª1 ¬˚˛±ª˝√√Ó¬± ”˚«…, ‰¬f, fl≈¡Àª1’±1n∏ ¬ıËp¡ ˙øMê√1 õ∂fl¡±˙˜±Ú 1+¬Ûº Œ¸À˚˛ˆ¬˚˛±¬ı˝√ √ ¬1+¬Û1 ¬Û1± SêœÎ¬ ˇ±, Ó¬¬Û¸…±,Œ˘±fl¡¬Û±˘Ú, ¸—˝√√±1 ’±1n∏ ¬Ûø1¬ı…±5 1+¬ÛÓ¬ø¬ı1±Ê√˜±Úº ŒÓ¬›“ ¸fl¡À˘± ˙øMê√1 ¸˜ø©Üº

¸¬ı˘ õ∂±Ì1 fl‘¡ø¯∏Ê√œøª 1±ˆ¬±¸fl¡À˘¤øÓ¬˚ ˛ ±› ˜”øÓ « ¬ ¬Û ”Ê√± Úfl¡ø1À˘›ŒÓ¬›“À˘±Àfl¡ ¬ı‘ √√» ¬ıÈ¬ ·Â√ Ú± ◊√√¬ı± ±˘·Â√Àfl¡Œ√ªÓ¬± fl¡äÚ± Ú±˝◊√√¬ı± Œ¸˝◊√√ ¬ıÈ¬·Â√1 Ó¬˘Ó¬¤Â√È¬± ø˙˘ ¬ıUª±˝◊√√ ∆˘ Ó¬±Àfl¡ Œ√ªÓ¬± :±Úfl¡ø1 ˆ¬·ª±Ú ¬ı± Œ√ªÓ¬± fl¡äÚ± fl¡ø1 ŒÓ¬›“1õ∂Ó¬œfl¡ ¶§1+À¬Û Ó¬±Àfl¡ ¬Û”Ê√± Œ¸ª± fl¡ø1’±ø˝√√ÀÂ√º ˝◊√√˚˛±1 ’Ô« ¤À˚˛ Œ˚ ¸fl¡À˘± ÊÎ¬ˇ¬Û√±Ô«1 ˜±Ê√ÀÓ¬± ¤È¬± ˙øMê√ øÚ˝√√œÓ¬ ∆˝√√’±ÀÂ√º Œ¸À ˛ 1±ˆ¬±¸fl¡À˘ ‘ij ˛ ≈øM√√« ¬Û”Ê√±1¸˘øÚ õ∂fl‘¡øÓ¬Àfl¡ ˆ¬·ª±Ú ¬ı± Œ√ª ¬ı± Œ√ªœfl¡äÚ± fl¡ø1 ¬Û”Ê√± Œ¸ª± fl¡À1º

1±ˆ¬±¸fl¡˘1 ˜±Ê√Ó¬ ¤È¬±˝◊√√ ø¬ıù´±¸ Œ˚·Â√-·Â√øÚ1 øMê√ Œfl¡øÓ¬ ˛±› é¬ ˛ Ú √√ ˛ ’±1n∏õ∂fl‘¡øÓ¬ ¸√±˚˛ ¸Ó¬…º ø˚˜±Ú ¸˜˚˛ ¬Û‘øÔªœÔ±øfl¡¬ı ø¸˜±Ú ¸˜˚˛ ·Â√-·Â√øÚ Ô±øfl¡¬ıºÓ¬±À1±¬Ûø1 1±ˆ¬± ¸fl¡À˘ ø¬ıù´¬ıËp¡±G1 S±Ìfl¡M√√±« ¬ı± ¸‘ø©Üfl¡Ó¬±« ø˝√√‰¬±À¬ı ¸”˚«…Àfl¡± ¬Û”Ê√±’‰«¬Ú± fl¡À1º fl¡±1Ì ¸”˚«…1 Œ¬Û±˝√√11 ¬Û1±˝◊√√Ê√·Ó¬1 ¸‘ø©Ü, ø¶öøÓ¬, ˘˚˛ øÚˆ¬«1 fl¡À1º¸”˚«…Àfl¡ 1±ˆ¬±¸fl¡À˘ ŒÓ¬Ê√ ¬ı± ˙øMê√ 1+À¬Ûfl¡äÚ± fl¡À1º ¤˝◊√√ ŒÓ¬Ê√ ¬ı± ˙øMê√ ’ø¬ı˝√√ÀÚŒfl¡±ÀÚ± Ê√œª1 õ∂±Ì 1é¬± ¸yª Ú˝√√˚˛ºÙ¬˘¶§1+À¬Û ŒÓ¬Ê√ ˙øMê√fl¡ Œ¸ª± ¬Û”Ê√±fl¡1±ÀÈ¬± Î¬◊ø‰¬Ó¬º Ê√Î¬ˇ øMê√1 ±Ê√ÀÓ¬ fl¡À˘±˙øMê√ øÚ √√œÓ¬ Ô±Àfl¡º ”øM«√√ ¤È¬±› Ê√Î¬ ¬Û√±Ô«º

˜”øM«√√¬Û”Ê√±1 ’±·ÀÓ¬ Ó¬±Ó¬ õ∂±Ì õ∂øÓ¬á¬± fl¡1±˝√√˚˛º ’Ô±«» Ó¬±Àfl¡ Œ√ªÓ¬± ¬ı± ˆ¬·ª±Úø˝√√‰¬±À¬Û ø‰¬ø˝êÓ¬ fl¡ø1 Œ˘±ª± ˝√√˚˛ ’±1n∏ ˜≈øM«√√¤È¬± øÚøV«©Ü Œ√ªÓ¬± ¬ı± ˆ¬·ª±Ú1 1+¬Û1·±“Í¬øÚÓ¬ ∆Ó¬˚˛±1 Œ˘±ª± ˝√√˚˛º 1±ˆ¬±¸fl¡À˘ø˙˘ ¤‰¬È¬±Àfl¡ õ∂øÓ¬á¬± fl¡ø1 Œ√ªÓ¬± ¬ı± Œ√ªœ¶§1+À¬Û fl¡äÚ± fl¡À1 ’±1n∏ Œ¬ıÀ˘· Œ¬ıÀ˘·Œ√ª-Œ√ªœ1 Œ¬ıÀ˘· Œ¬ıÀ˘· ø˙˘ ¬ıUª± √√ ºø¸ ø˚ Ú˝√√›fl¡ õ∂fl‘¡øÓ¬ øMê√À˚˛ ˝√√±Ú øMê√º¬Û≈1n∏ ∏ ’±1n∏ õ∂fl‘¡øÓ¬1 ±Ê√Ó¬ ˜i§ ˛1 Ù¬˘ÀÓ¬¬ıœÊ√1 ¬Û1± ’Ç≈ø1Ó¬ ÚÓ≈¬Ú1 ¸‘ø©Ü ˝√√˚˛ºŒ¸˝◊√ √ ¬ı±À¬ı˝◊ √ √ õ∂fl‘¡øÓ¬1 ’Ù≈¬1ôL ˙øMê√Ó¬1±ˆ¬±¸fl¡˘ ø¬ıù´±¸œ ’±1n∏ Œ¸ø¬ı±À¬ı ø˙ª¬Û=1n ∏^ ˜≈øM« √ √ ¤˝◊ √ √ õ∂fl ‘ ¡ øÓ¬1 ¬Û1±˝ ◊ √ √ŒÓ¬›“À˘±Àfl¡ ¬Û= √√±Àˆ¬ÃøÓ¬fl¡ øMê√ øé¬øÓ¬,’¬Û, ŒÓ¬Ê√, ˜1n∏», Œ¬ı…±˜ ø¬ı‰¬±ø1 ¬Û±˚˛º

1±ˆ¬±¸fl¡˘1 ˜±Ê√Ó¬ ¬Û≈1n∏¯∏ Œ√ªÓ¬±1¸—‡…± fl¡˜º ¶aœ Œ√ªœ1 ¸—‡…± ’øÒfl¡º1±ˆ¬±¸fl¡À˘ ¬Û‘øÔªœ, Ú√œ, ’±ø√fl¡ ˜±Ó‘¬¶§1+À¬Û :±Ú fl¡À1º Œ¸˝◊√√¬ı±À¬ı ˜±Ó‘¬˙øMê√1+À¬Û ø¬ıÀ¬ı‰¬Ú± fl¡ø1 ’•§≈¬ı±‰¬œ1 ¸˜˚˛Ó¬¬Û‘øÔªœfl¡ ¬Û”Ê√± ’‰«¬Ú± fl¡À1º ’•≈§¬ı±‰¬œfl¡1±ˆ¬±¸fl¡À˘ ’±˜øÔ ¬ı ≈ ø˘ fl¡˚˛º ¤˝◊ √ √’•≈§¬ı±‰¬œ1 ¸˜˚˛Ó¬ ¬Û‘øÔªœ Ÿ¬Ó≈¬˜øÓ¬ ˝√√˚˛ºŸ¬Ó≈¬fl¡±˘1 ¸˜˚˛Ó¬ Œ˚ÀÚ√À1 ¬Ûø¬ıS ˆ¬±À¬ıÔ±øfl¡ ¬ı ˘±À·, Œ¸˝◊ √ √ ¸˜˚˛ ø‡øÚ1±ˆ¬±¸fl¡À˘› ¬ÛÔ±1Ó¬ ˜±øÈ¬ ‡µ√± ¬ı±˝√√±˘À¬ı±ª±, ˆ“¬≈˝◊√√À1±ª±, ·Â√fl¡È¬± ’±ø√ fl¡˜«Úfl¡À1º ’•≈§¬ı±‰¬œ1 Œ˙¯∏Ó¬ ’±˝◊√√ ¬ı¸≈˜Óœ1Ú±˜Ó¬ ‰¬±øfl¡-¬ıøôL ;˘± ◊√√ ¬Ûø¬ıS ÀÚ±ˆ¬±ÀªÀ1¬Û”Ê√± Œ¸ª±1 ¬ı…ª¶ö± fl¡À1º Ó¬±1 ø¬Û‰¬Ó¬À˝√√qø‰¬ ˝√√˚˛º Œ˘±fl¡ Œ‡øÓ¬ ¬ÛÔ±1Ó¬ Ú±À˜º

¬ıÓ«¬˜±Ú ¸˜˚˛Ó¬ 1±ˆ¬± ¸fl¡˘1 ˜±Ê√Ó¬

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ø˚À¬ı±1 Œ√ªÓ¬±¬ ¬ı± Œ√ªœ1 Ú±˜Ó¬ ¬Û”Ê√±’‰«¬Ú±1 ¬ı…ª¶ö± ’±ÀÂ√ õ∂±˚˛À¬ı±1 ¬Û”Ê√±Œ¸ª±ÀÓ¬ Œ√ª-Œ√ªœ1 ¸cø©Ü1 ¬ı±À¬ı ˝√√±“˝√√,fl≈¡fl≈¡1±, ·±˝√√ø1, Â√±·˘œ ø¬ıøˆ¬iß Œ√ª Œ√ªœ1Ú±˜Ó¬ ¬ıø˘ ø˝√√‰¬±À¬Û ’±·¬ıÀÏ¬ˇ±ª± ˝√√˚˛º

ŒÓ¬ÀÚ√À1 1±ˆ¬±¸fl¡˘1 Ê√±Ó¬œ˚˛ Î¬◊»¸ª¬ı±˚˛À‡±ÀÓ¬± ˝√√±Ê√±1 ¬ıø˘1 ø¬ıÒ±Ú ’±ÀÂ√˚ø√› ¬ıM«√√˜±Ú ¸˜˚˛Ó¬ ¬ıø˘ ø¬ıÒ±Ú ¸—‡…±fl¡˜± ◊√√ ø√ Ù¬˘ ” , Ù≈¬˘, Ò”¬Û-Ò”Ú±À1› ¬Û”Ê√±1¬ı…ª¶ö± fl¡1± ∆˝√√ÀÂ√º

˚ø√› ¬Û”Ê√± ¬Û±¬ı«Ì ’±ø√ øfl¡Â≈ √˜±Ú¬ı…øMê√·Ó¬ ¬ı± √˘·Ó¬ ¸˜”˝√√œ˚˛± ˆ¬±À¬ı fl¡1±

∆˝ √ √ Ô±Àfl¡, Ó¬±1 Ê√ø1˚˛ÀÓ¬ Œfl¡±ÀÚ±Ê√ÚÀ·±á¬œ1 Ê√±Ó¬œ˚˛ ‰¬ø1S ¬ı± ¶§1+¬Û õ∂fl¡±˙¬Û±˚˛º

1±ˆ¬±¸fl¡˘1 ˜±Ê√Ó¬ õ∂‰¬ø˘Ó¬ ¬Û”Ê√±,’‰« ¬Ú±1 øˆ¬Ó¬1Ó¬ ˘±„√ √ ±-ø ¬ıøÂ √ ¬Û ”Ê√±,√√±Â√—¬Û”Ê√± ¬¬ı± ˛À‡± ¬Û”Ê√± ◊√√ ≈‡…º ◊√√ ˛±1 ¬Û1± ◊√√

Ê√ÚÀ·±á¬œÀÈ¬±1 ¸—¶‘®øÓ¬1 ¸˜˘ ø¬ı‰¬±ø1Œ¬Û±ª± ˚±˚˛º ¤˝◊√√ Î¬◊»¸ª, ’Ú≈á¬±Ú1 ¬Û1±∆ÚøÓ¬fl¡ ø˙é¬± õ∂ √±Ú, ¸±˜±øÊ√fl¡1Ì,¸±˜±øÊ√fl¡ øÚ˚˛LaÌ, õ∂‰¬±1 ˜±Ò…˜ :±Ú1’øˆ¬:±¬ÛÚ, ¸±—¶‘ ® øÓ¬fl¡ ˜±Ú…fl¡1Ì,∆¬ıø√fl¡œfl¡1Ì ’±ø√1 √À1 ¸±˜±øÊ√fl¡

õ∂fl¡± « ” √√1 •Û±√Ú fl¡ø1 ˜±Ê√ Ê√œªÚfl¡¤fl¡øSÓ¬ fl¡1±1 Œé¬SÓ¬ Î¬ ◊À~‡À˚±·…ˆ¬”ø˜fl¡± ¬Û±ø˘Ó¬ ˝√√˚˛º

·øÓ¬Àfl¡ Œ√‡± ˚±˚˛ ¬Û”Ê√± ¬ÛXøÓ¬ ø˚À˚˛Ú˝√√›fl¡ ˝◊√√˚˛±1 Ù¬˘Ó¬ ˜±Úª ˜Ú1 Î¬◊»fl¡¯∏«¸±ÒÚ fl¡1±1 ¬ÛÔ ¸≈·˜ ˝√√˚˛ ’±1n∏ ¸˜˚˛1’¢∂·øÓ¬1 ˘À· ˘À· ¸˜±Ê√1 ¬Ûø1¬ıM«√√Ú,¬Ûø1¬ıX«Ú ’±1n∏ Î¬◊M√√1Ì ‚ÀÈ¬º ·ÀÓ¬ Ê√±Ó¬œ ˛¸˜±Ê√1 ¬Û1•Û1±·Ó¬ ¸—¶‘®øÓ¬1 Î¬◊»fl¡¯∏«¸±ÒÚ± ˝√√˚˛º

- ¿‰¬±1n∏ Œ˜±˝√√Ú 1±ˆ¬±Œ˜±¬ı±˝◊√√˘ Ú— – 9435145781


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ø˜ø‰¬—¸fl¡˘ õ∂fl‘¡øÓ¬ Œõ∂˜œº õ∂fl‘¡øÓ¬1øÚø1ø¬ıø˘ ¬Ûø1Àª˙ ŒÓ¬›“À˘±fl¡1 ’øÓ¬Õfl¡øõ∂˚˛º ˝√√±ø¬ı-Ê√—‚˘, ∆Ú-ø¬ı˘, ‚±“˝√√-¬ıÚ,◊√√fl¡1±-‡±·ø1, ·Â√-·Â√øÚ ◊√√Ó¬…±ø1√ ·Ó¬ ¬ı±¸

fl¡ø1 ¬Û1˜ ˙±øôL ˘±ˆ¬ fl¡À1º Ú·1œ˚˛± ˝√√±˝◊√√-Î¬◊1n∏ø˜ ŒÓ¬›“À˘±Àfl¡ ˜≈ÀÍ¬˝◊√√ ˆ¬±˘ Ú±¬Û±˚˛ºŒ¸À˚˛À˝√√ ∆Ú1 ¬Û±À1 ¬Û±À1 ‰¬±—‚1 ¸±øÊ√√Î¬±„√√1-Î¬±„√√1 ·“±› ¬Û±øÓ¬ ¬ı±¸ fl¡À1º ∆Ú1¬Û±1Ó¬ ˘±ˆ¬ fl¡À1 õ∂fl‘¡øÓ¬1 øÚø1ø¬ıø˘¬Ûø1Àª˙º ¤fl¡±R ∆˝√√ ¬ÛÀ1 Œ¸˝◊√ √ ˙±ôL¬Ûø1Àª˙Ó¬º õ∂fl‘¡øÓ¬1 ¤ÀÚ ¬Ûø1Àª˙Ó¬Ô±øfl¡À˚˛˝◊√ √ ŒÓ¬›“À˘±fl¡1 Ê√œªÚ-Ò±1Ì±1¬ÛXøÓ¬ ’øÓ¬ ¸1˘ ∆˝√√ ¬Ûø1˘º Ó¬±1 Ù¬˘Ó¬ŒÓ¬›“À˘±Àfl¡ õ∂fl‘¡øÓ¬1 ‚È¬Ú±-¬Ûø1‚È¬Ú±¸˜”˝√√fl¡ Ó¬±1 õ∂fl‘¡Ó¬ fl¡±1Ì øfl¡ ˝√í√¬ı ¬Û±À1,Œ¸˝◊√√À¬ı±1 ¬ı±ô¶ª ¸ijÓ¬ ø¬ı‰¬±1 ø¬ıÀ¬ı‰¬Ú±À1ø¬ıÀù≠¯∏Ì Úfl¡ø1 ¸˝√√Ê√ÀÓ¬˝◊√√ Œfl¡±ÀÚ± ’‘√˙…˙øMê√1 øSê ˛± ¬ı≈ø˘ ø¬ıù´±¸ fl¡ø1 ˛º ·øÓ¬Àfl¡Œ¸ ◊√√ ’‘√ … øMê√1 ›‰¬1Ó¬ √√Ê√ ¬±Àª ◊√√ ”1Œ√±“ª±˚˛º

ø˜ø‰¬— ¸fl¡À˘ ˆ¬±Àª ¬Û ‘ øÔªœ1Î¬◊¬Ûø1ˆ¬±·Ó¬ ‰¬fl≈¡1 ’±·Ó¬ ø˚À¬ı±1 ¸1n∏-Î¬±„√√1, ‘√˙…˜±Ú-’‘√˙…˜±Ú, ˆ¬±˘-Œ¬ı˚˛±,¸‘ø©Ü˜”˘fl¡ ¬ı± Ò√ı—¸˜”˘fl¡ ‚È¬Ú± ‚øÈ¬ Ô±Àfl¡Œ¸˝◊√√ ’±È¬±˝◊√À¬ı±1 ‚È¬Ú± øfl¡Â≈√˜±Ú ’˙œ1œø1¸M√√± [ø˜ø‰¬— ˆ¬±¯∏±Ó¬ Î¬◊˚˛≈ ¬ı± Î¬◊˝◊√√]1 ¡Z±1±¸—‚øÓ¬Ó¬ ∆˝√√ Ô±Àfl¡ ¬ı≈ø˘ ŒÓ¬›“À˘±Àfl¡ Î¬◊˝◊√√≈√˝◊√√ Ò1Ì1 ’±ÀÂ√ ¬ı≈ø˘ ø¬ıù´±¸ fl¡À1º Ó¬±À1¤fl¡ø¬ıÀÒ ±Ú≈ √√1 e˘ fl¡À1 ’±1n∏ ’±Úø¬ıÀÒ’¬Ûfl¡±1 ¬ı± ’øÚ©Ü ¸±ÒÚ fl¡ø1 Ù≈¬À1º ¤˝◊√√Î¬◊˝◊√√À¬ı±1fl¡ ±Ú≈À˝√√ ‰¬fl≈¡À1 Œ√‡± Ú±¬Û±˚˛ øfl¡cŒÓ¬›“À˘±Àfl¡ fl¡1± ¸≈fl¡±˚«À¬ı±1 Œ√‡± ¬Û±˚˛º

‰¬±ø=1±˜ ¬Û±À˚˛—

ø˜ø‰¬— Ê√ÚÀ·±á¬œ1 ¬Û”Ê√±-¬Û±Ó¬˘

ø¸“˝√√ÀÓ¬ ’±fl¡±À˙-¬ıÓ¬±À˝√√ ¸fl¡À˘±ÀÓ¬ ‚≈ø1Ù≈¬À1 ’±1n∏ øÚÊ√1 ’øô¶Q Ê√±ø˝√√1 fl¡ø1¬ıÕ˘Ú±Ú±Ú ‚È¬Ú± ¸—‚øÈ¬Ó¬ fl¡ø1 Œ√‡≈ª±˚˛º

Î¬◊À~ø‡Ó¬ e˘ fl¡±1œ Ó¬Ô± ’˜e˘fl¡±1œ≈√À ˛±ø¬ıÒ Î¬◊ ◊√√Àfl¡ ◊√√ ø˜ø‰¬—¸fl¡À˘ øÚ ˛ œ ˛±Õfl¡øÚø«√©Ü øÚ˚˛˜-ÚœøÓ¬À1 ¬Û”Ê√±-Œ¸ª± fl¡ø1Ô±Àfl¡º ¬Û”Ê√± ø√¬ıÕ˘ ¤ø1À˘˝◊√√ ø¬ıÀ˙¯∏Õfl¡’˜e˘fl¡±1œ Î¬◊ ◊√√À¬ı±1 ‡„√√±˘ ∆˝√√ Î¬◊ÀÍ¬ ’±1n∏˜±Ú≈ √√1 ’¬Û± ˛-’˜e˘, ±ø1-˜1fl¡, Œ¬ı˜±1-’±Ê√±1, ≈√‚«È¬Ú± ’±ø√1 ¸‘ø©Ü fl¡À1º Ó¬±1Ù¬˘Ó¬ ˜±Ú≈˝√√1 ≈√‡-≈√·«øÓ¬1 ¸œ˜± ŒÚ±À˝√√±ª±∆˝√√ ¬ÛÀ1º øfl¡c ¬Û”Ê√± ø√˚˛±1 ˘À· ˘À·ø¸“˝√√ÀÓ¬ ˙±ôL ∆˝√√ ˚±˚˛ ’±1n∏ Œ¬ı˚˛± ‚È¬Ú±‚ÀÈ¬±ª±1 ¬Û1± ø¬ı1Ó¬ Ô±Àfl¡Õ·º ˜e˘fl¡±1œÎ¬◊ ◊√√À¬ı±À1 ¬Û”Ê√± ¬Û± ◊√√ c©Ü √íÀ˘ ±Úª ’±1n∏Œ·± ¸•Û√ Ó¬Ô± Œ¬Û±˝√√Úœ˚˛± Ê√œª-Ê√c¿¬ı‘øX fl¡1±˚˛º ˘·ÀÓ¬ Œ‡øÓ¬-¬ÛÔ±1, ˙¸…-˜»¸… ’±È¬±˝◊√√À¬ı±11 Î¬◊ißøÓ¬ ‚È¬±˚˛º ¬ÛÔ±11˙¸… ’øÚ©Üfl¡±1œ ¬fl¡œÈ¬-¬ÛÓ¬eÀ¬ı±1 Ò√ı—¸fl¡ø1 ˙¸…À1 ¬ÛÔ±1 Ú√Ú-¬ı√Ú fl¡1±˚˛º˜e˘fl¡±1œ Î¬ ◊˝ ◊ √À¬ı±1 ¸øSê˚ ˛ ˝ √ √ íÀ˘,’˜e˘fl¡±1œÀ¬ı±À1 ø¸˜±Ú ’øÚ©Ü fl¡ø1¬ıŒÚ±ª±À1º

ø˚À √√Ó≈¬ Î¬◊ ◊√√À¬ı±11 / ’˙1œø1 M√√±À¬ı±11√Œfl¡±ÀÚ± ’±fl¡±1 Ú±˝◊√√, ø¸“˝√√ÀÓ¬ ‘√˙…˜±Ú Ú˝√√˚˛·øÓ¬Àfl¡ ø˜ø‰¬—¸fl¡˘1 ¬Û”Ê√±À¬ı±1Ó¬ Œfl¡±ÀÚ±Ò1Ì1 ˜≈øM«√√ Ú±˝◊√√º ’Ô±«» ø˜ø‰¬—¸fl¡˘ ˜≈øM«√√¬Û”Ê√±1œ Ú˝√√˚˛º ’±Úøfl¡ ŒÓ¬›“À˘±fl¡1 Ò˜œ«˚˛ø¬ıù´±¸Ó¬ Œfl¡±ÀÚ± Œ√ª-Œ√ªœÀ1± ¶ö±Ú Ú±˝◊√√ºÓ¬±1 ¬ı±Àª˝◊√√ ø˜ø‰¬„ √√¸fl¡˘1 Œfl¡±ÀÚ± Ò˜«-˜øµ1 ¬ı± ¬Û”Ê√±1 Ôø˘›¬ Ú±˝◊√ √º ’Ô±«»ŒÓ¬›“À˘±fl¡1 ¬Û”Ê√±À¬ı±1 •Û”Ì« ¬±Àª õ∂fl‘¡øÓ¬

¬Û”Ê√±À˝√√º ŒÓ¬›“À˘±Àfl¡ ø¬ıù´±¸ fl¡1± Î¬◊˝◊√√À¬ı±1õ∂fl‘¡øÓ¬1 ¤Àfl¡±È¬±˝√√“Ó¬¬ ¸M√√±1 ¬ı±À√ ’±Ú¤Àfl¡± Ú˝√√˚˛º ¤˝◊√√ M√√±À¬ı±11 Œfl¡±ÀÚ± øÚø√©ÜøÊ√1øÌ ‚1 Ú±˝◊√√º ø¸“˝√√ÀÓ¬ ˚íÀÓ¬ Ó¬íÀÓ¬ ’±1n∏’±fl¡±À˙ ¬ıÓ¬±À˝√√ ¸fl¡À˘±ÀÓ¬ ’±ÀÂ√º ’‘√˙…∆˝√√ Ô±øfl¡ ˜±Ú≈˝√√1 ˆ¬±˘ Œ¬ı˚˛± fl¡±˜À¬ı±1øÚ1œé¬Ì fl¡ø1 Ô±Àfl¡º ¤˝◊√√ Î¬◊˝◊√√À¬ı±11 ¬Û1±Œfl¡±ÀÚ± fl¡±À˜˝◊√√ ˘≈fl≈¡ª±˝◊√√ fl¡ø1¬ı ŒÚ±ª±ø1º˚íÀÓ¬˝◊ √ √ ø˚À˚˛˝◊ √ Úfl¡1fl¡ ¸fl¡À˘±À¬ı±1Î¬◊˝◊√√À¬ı±À1 Œ√ø‡ Ô±Àfl¡º ¸±Ò±1Ì ˜±Ú≈À˝√√Œ√‡± ŒÚ±À¬Û±ª±Õfl¡ Œfl¡±ÀÚ±¬ı±˝◊ √ √ øfl¡¬ı±fl¡ø1À˘› Œ¬ı ˛± fl¡±˜1 √G ¤ø√Ú Ú √√ ˛ ¤ø√Ú¬Û±¬ı ◊√√º

Î¬◊˝◊√ √ø¬ı˘±fl¡fl¡ ¸c©Ü fl¡ø1¬ıÕ˘ ø˜ø‰¬—¸fl¡À˘ ø˚À¬ı±1 ¬Û”Ê√± ¬ı± ¸fl¡±˜ ¬Û±ÀÓ¬ Ó¬±1øˆ¬Ó¬1Ó¬ - ë√¬ı‘1 Î¬◊˝◊ √ √ [‰¬±— Œfl¡±À¬ı±ª±¸fl¡±˜],í ëÓ¬±˘Ã—Î¬◊˝◊ √ √í [›¬Û1 Œ√ªÓ¬±1¸fl¡±˜], ë˚˛ ≈˜1±— Î¬◊˝◊ √ √í [’1Ì… ¬Û”Ê√±],ë’±˘Ã-’±—À˚˛-˘‘·±—í [&øÈ¬ ø¸‰¬ “ ±qˆ¬±1y] ’±ø√À˚˛˝◊√√ õ∂Ò±Úº ø˜ø‰¬— ¸fl¡À˘øÚÊ√Àfl¡ ¸”˚«-‰¬f1 ¸ôL±Ú ¬ı≈ø˘ ˆ¬±ÀªºŒ¸˝◊√√fl¡±1ÀÌ ¸”˚«fl¡ ˜±Ó‘¬ ’±1n∏ ‰¬ffl¡ ø¬ÛÓ‘¬ø˝√√‰¬±À¬ı ŒÓ¬›“À˘±Àfl¡ ’Ó¬œÓ¬1 ¬Û1±˝◊√√ ˜±øÚ’±ø˝ √ √ÀÂ √º Ó¬±À1±¬Ûø1 ¬ı1¯∏ ≈Ì ¬ı±¬ı1n∏ÌÀ√ªÓ¬±Àfl¡± ë¬ÛÃ√— ’±ÀÚí [¬ı1 ∏≈Ì ±Ó‘¬]ø˝√√‰¬±À¬ı ˜±ÀÚº ¬Û”Ê√± ¸fl¡±˜1 Œ¬ıø˘fl¡±ŒÓ¬›“À˘±Àfl¡ ë’±ÀÚ √– ø¤ûí - ’±¬ı≈ ¬Û–¬˘–ífl¡ ¶ú1Ì fl¡1±ÀÓ¬± ¬ı±Ò…Ó¬±˜≈˘fl¡º ø˝√√µ≈Ò˜«Ó¬‰¬f- ” «… ∆ √√ÀÂ√ ¤Àfl¡±Ê√Ú± Œ√ªÓ¬± ’±1n∏ ≈øM«√√¶ö±¬ÛÚ fl¡ø1 ø¬ıøÒ¬Û”¬ı«fl¡ ¬Û”Ê√± fl¡À1º ø˜ø‰¬„√√1ŒÓ¬ÀÚfl≈¡ª± ¬Û”Ê√±1 Ò±1Ì± Ú±˝◊√√º

ø˜ø‰¬„√√1 ¬Û”Ê√±À¬ı±1 ’±·1 ø√ÚÓ¬ ëø˜¬ı≈í

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¬ı± Œ√›Ò± ◊√√ fl¡À˘ ø¬ıÀ˙ ∏ Ò1Ì1 døÓ¬ ·± ◊√√¸•Ûiß fl¡ø1øÂ√˘º ¤˝◊√√ ¬Û”Ê√± ø¬ı˘±fl¡Ó¬/¸fl¡±˜ø¬ı˘±fl¡Ó¬ ·±˝√√ø1, fl≈¡fl≈¡1±, Â√±·ø˘ ’±ø√¬ıø˘ ø√ ¬Û”Ê√± fl¡1± ˝√√˚˛º ¬ıø˘ ø¬ıÒ±Ú ø√À˘›¤ ◊√√À¬ı±1 fl¡±˘œ¬Û”Ê√± ¬ı± ≈√·±«¬Û”Ê√±1 √À1 øMê√¬Û”Ê√± Ú˝√√˚˛º Î¬◊˝◊√√ø¬ı˘±fl¡1 ¬Û”Ê√± fl¡±˘œ¬Û”Ê√±¬ı± ≈√·±«¬Û”Ê√±1 √À1 ˙øMê√ ¬Û”Ê√± Ú˝√√˚˛ºÎ¬◊ ◊√√ø¬ı˘±fl¡1 cø©Ü1 ¬ı±À¬ıÀ √√ ¤ ◊√√ Ò1Ì1 Ê√œªÎ¬◊2‰¬·±« fl¡1± √√˚˛º

Î¬◊À~ø‡Ó¬ √¬ı‘1 Î¬◊ ◊√√ ¬Û±Ó¬±1 ≈ Î¬◊ÀV˙…˝√√í˘ Œ‡øÓ¬1 ˜±øÈ¬1 Î¬◊¬ı«1Ó¬± ¬ı‘øX, Œ‡øÓ¬1fl¡±1ÀÌ Î¬◊¬Û˚≈Mê ¬Ûø1˜±Ì1 ¬ıÓ¬±˝√√-¬ı1¯∏≈Ì˘±ˆ¬ fl¡1±, ø˙˘±¬ı‘ø©Ü-’øÓ¬¬ı‘ø©Ü ŒÚ±À˝√√±ª±fl¡1±, Œ¬Û±fl¡-¬ÛÓ¬e˝◊ √ √ ˙¸… Ú©Ü fl¡ø1¬ıŒÚ±ª±1± fl¡1± ’±ø ŒÓ¬›“À˘±Àfl¡ ø¬ıù´±¸fl¡À1 Œ˚-√¬ı‘1 ¬Û”Ê√± fl¡ø1À˘ ’øÚ©Üfl¡±1œÎ¬◊ ◊√√À¬ı±11 Œfl¡±¬Û ‘√ø©Ü1 ¬Û1± ·¤û± 1± ◊√√Ê√ 1é¬±¬ÛÀ1º ¤˝◊√√ ¸fl¡±˜ ·±“ª1 ¬ı±ø˝√√1Ó¬ ¤ÀÊ√±¬Û±Î¬±„√√1 ·Â√1 Ó¬˘Ó¬ ¬Û±ÀÓ¬º

√¬ı‘1 ¸fl¡±˜ ø˜ø‰¬—¸fl¡˘1 ¤fl¡ ¬Ûø¬ıS¬Û”Ê√±º ¤˝◊√√ fl¡±˜ ¬ÛÓ¬±1 ø√Ú± ¬Ûø¬ıSÓ¬± Ú©Ü˝√√¬ı ¬Û±À1 ¬ı≈ø˘ ·±“ª1 ¬Û1± Œfl¡±ÀÚ± ˜±Ú≈˝√√fl¡·±“ª1 ¬ı±ø˝√√1Õ˘ ˚±¬ıÕ˘ øÚø√À˚˛º ¬ı±Ò±’±À1±¬Û fl¡1± ˚±˚˛º ’±Àfl¡Ã ¬ı±ø˝√ √11Œfl¡±ÀÚ±¬ı±˝◊√√ :±Ó¬ ¬ı± ’:±ÀÓ¬ ˚ø√ ·±“ªÓ¬õ∂Àª˙ fl¡À1, ŒÓ¬ÀôL ¸fl¡±˜ Œ˙¯∏ ŒÚ±À˝√√±ª±¬Û˚«ôL Œ¸˝◊√√À˘±fl¡ Ê√Úfl¡ ·±“ª1 ¬Û1± ›˘±˝◊√√˚±¬ıÕ˘ øÚø√À˚˛º ’·Ó¬…± ˚±¬ı ˘·± ˝√√À˘·±“ª1 1±˝◊√À√Ê√ ˜±Ú≈˝√√Ê√Ú1 ·±1 ø˚Àfl¡±ÀÚ±¤ø¬ıÒ ¬ı¶a ¬ı± ¤ø¬ıÒ ˜”˘…ª±Ú ¸•Û√ ¸fl¡±˜Œ˙¯∏ ŒÚ±À˝√√±ª±Õ˘Àfl¡ ·±“ªÓ¬ 1±ø‡ Ô˚˛º¤ÀÚfl≈¡ª± fl¡ø1À˘› ¸fl¡±˜1 ¬Ûø¬ıSÓ¬± 1é¬±¬Û±À1 ¬ı≈ø˘ ø¬ıù´±¸ fl¡À1º

¸fl¡±˜1 ø√Ú± 1±˝◊√√ÀÊ√ ¤Àfl¡±Î¬±˘Õfl¡¬ı±“˝√√1 ¤‰¬±ø1 ¬ı± ±ø1 √√±ÀÓ¬ √√±ÀÓ¬ ˚˛ ’±1n∏

·±“ª1 ¤˜≈11 ¬Û1± ˜±Ú≈˝√√ Ôfl¡± ‰¬±—‚1À¬ı±1Œfl¡±¬ı±˚º ‚1À¬ı±1 Œfl¡±¬ı± ◊√√ ·‘ √√¶ö1 ¬Û1± Œ1±·-¬ı…±øÒ, ’¬Û±˚˛-’˜e˘À¬ı±1 ›˘±˝◊√√ÀÂ√√√ ∆˘˚±›“ ¬ı≈ø˘ fl¡˚˛º ‚1À¬ı±1 Œfl¡±¬ı±À˘ ˘≈fl¡±˝◊√√Ôfl¡± Î¬◊˝◊√ √À¬ı±1 ›˘±˝◊√ √ √ ’±À˝√√ ¬ı≈ø˘ ¤È¬±Ê√Úø¬ıù´±¸ õ∂‰¬ø˘Ó¬º ·‘˝√√¶ö˝◊√√ ‰¬±— Œfl¡±À¬ı±ª±√ øÈ¬fl¡ ‰¬±Î¬◊ , ’±¬Û— [‚1n∏ª± ≈1±], fl≈¡fl≈¡1±,˙±fl¡-¬Û±‰¬ø˘ ’±ø√ Î¬◊ø˘ ˛± ◊√√ ø√ ‚11 fl¡À˘±’¬Û±˚˛-’˜e˘ ∆˘ ˚±¬ıÕ˘ ‡±È¬øÚ ÒÀ1º¤ÀÚÕfl¡ õ∂øÓ¬‚11 ‰¬±— Œfl¡±¬ı±˝◊ √ √ ·±“ª1’±ÚÀÈ¬± ˜≈À1ø√ ›˘±˝◊√√ ∆·√√ ’±·ÀÓ¬ øÚø√©Üfl¡ø1 ŒÔ±ª± ¬Û”Ê√± Ô˘œÕ˘ &ø‰¬ ±˚˛Õ· ’±1n∏øÚ˚˛˜-ÚœøÓ¬1 ˜±ÀÊ√ø√ Ó¬±Ó¬ ¸fl¡±˜1 fl¡±˜¸˜±¬ÛÚ fl¡À1Õ·º ¤˝◊√√ ¸fl¡±˜Ó¬ ’±È¬±˝◊√√À¬ı±1’˜e˘fl¡±1œ Î¬◊˝◊√√fl¡ fl≈¡fl≈¡1±, ’±¬Û—, Œˆ¬±Ê√-ˆ¬±Ó¬ Î¬◊2‰¬·±« fl¡ø1 ¬Û”Ê√± ø√À˚˛º ¤˝◊√√ ¬Û”Ê√±‡±˝◊√√ Î¬◊˝◊√√À¬ı±1 øÚÊ√± øÚÊ√± Í¬±˝◊√√Õ˘ &ø‰¬˚±˚˛Õ·º ¤ÀÚÕÀfl¡À˚˛ 1±Ê√Uª± ˆ¬±Àª¸˜”˝√√œ˚˛± ˜e˘ fl¡±˜Ú± fl¡ø1 ’Ú≈øá¬Ó¬ fl¡1±√¬ı‘1 ¸fl¡±˜1 ¸˜±ø5 ˝√√˚˛º Œfl¡¬ı±ø¬ıÀÒ±Ô±øfl¡À˘› - 1±Ê√Uª±Õfl¡ ’Ú≈øá¬Ó¬ fl¡1± √¬ı‘1¬Û”Ê√±˝◊√√ ∆˝√√ÀÂ√ ø˜ø‰¬— ¸fl¡˘1 õ∂Ò±Ú ’±1n∏øÚ˚˛˜œ˚˛±Õfl¡ ¬Û±øÓ¬¬ı ˘·œ˚˛± ¬Û”Ê√±º

ø˜ø‰¬— ¸fl¡˘1 ’±Ú ¤È¬± 1±Ê√Uª±Î¬◊À~‡Úœ˚˛ ¬Û”Ê√± ∆˝√√ÀÂ√ - Ó¬±˘Ã— [Ó¬±À˘—]Î¬◊˝◊√√º Ó¬±˘Ã— ˜±ÀÚ ˝í√√˘-›¬Û1 ¬ı± ’±fl¡±˙ºŒÓ¬›“À˘±fl¡1 ˜ÀÓ¬ ’±fl¡±˙À1± ¤·1±fl¡œ’øÒfl¡Ó¬±« ’±ÀÂ√º ŒÓ¬›“ ’±fl¡±˙1 Œ√ªÓ¬± ¬ı±Î¬◊˝◊√√º ¤˝◊√√ Ó¬±˘Ã— Î¬◊˝◊√√1 ˝◊√√26√±ÀÓ¬˝◊√√ ¬Û‘øÔªœÓ¬¬ı1¯∏≈Ì, ¬ıÓ¬±˝√√, Œ¬Û±˝√√1 ’±ø√ ˜e˘ fl¡±1fl¡fl¡±˜À¬ı±1 ∆˝√√ Ô±Àfl¡º øfl¡c Œ¸˝◊√√ Î¬◊˝◊√√ øfl¡¬ı±fl¡±1ÌÓ¬ ’¸c©Ü ˝√√íÀ˘ ’øÓ¬¬ı‘ø©Ü, ’Ú±¬ı‘ø©Ü,¬ı<¬Û±Ó¬ ’±ø√ ’øÚ©Üfl¡±1fl¡ ‚È¬Ú±À¬ı±1‚È¬±˚˛ ¬ı≈ø˘ ø¬ıù´±¸º Œ¸˝◊√√ fl¡±1ÀÌ ›¬Û1Œ√ªÓ¬±fl¡ ¸c©Ü fl¡ø1 1±ø‡¬ıÕ˘ 1±Ê√Uª±Õfl¡

¬ı·± ˜Ó¬± fl≈¡fl≈¡1± ’±1n∏ ’±¬ÛÀ„√√À1 ¬Û”Ê√±¬Û±ÀÓ¬º ¤ ◊√√ ¬Û”Ê√±› 1± ◊√√ÀÊ√ ø˜ø˘ õ∂øÓ¬ ¬ıÂ√À1øÚ˚˛˜œ˚˛±Õfl¡ ¬Û±ÀÓ¬º

√¬ı ‘1 ’±1n ∏ Ó¬±˘Ã— Î¬ ◊˝ ◊ √ √1 ¬ı±À√›˚˛±˘í··ƒ˘±Èƒ¬, ˚˛ ≈˜1±— Î¬◊˝◊ √ √ ’±ø√ ’±ÚŒfl¡¬ı±È¬±› fl¡±˜ Œ¬ıÀ˘· Œ¬ıÀ˘· Î¬◊ÀV˙…À1¬Û±Ó¬± ˝√ √˚˛º ŒÓ¬›“À˘±fl¡1 ’±È¬±˝◊ √ √Ó¬Õfl¡Î¬◊À~‡…À˚±·… fl¡Ô±ÀÈ¬± ˝√√í˘ Œ˚ ø˜¬ı≈ Ú±˜1Œ√›Ò±À˚˛ ·±“ª1 ¬ı± ˜±Ú≈˝√√1 ˆ¬”Ó¬ ˆ¬ø¬ı¯∏…Ó¬fl¡¬ı ¬Û±À1º ø¬ıÀ˙¯∏Õfl¡ ·±“ª1 Î¬◊˝◊√√ø¬ı˘±fl¡1fl¡± «…-fl¡˘±¬Û ¬Û «À¬ıé¬Ì fl¡À1 ’±1n∏ fl¡íÓ¬ øfl¡’‚È¬Ú ∆˝√√ ’±ÀÂ√ ¬ı± ˝√√¬ı Ó¬±fl¡ ∆fl¡ ø√À˚˛ºŒÓ¬øÓ¬˚˛± ø¬ıøÒ ’Ú≈¸ø1 Î¬◊ ◊√√ ¬Û”Ê√± ¬Û±øÓ¬ Œ¸ ◊√√’¬Û±˚˛-’˜e˘ ”√1 fl¡ø1¬ı ¬Û±À1º

Î¬◊À~ø‡Ó¬ øÚ˚˛˜ ÚœøÓ¬1 ¬Û1± ¤˝◊√√ÀÈ¬±›¬ı≈øÊ√¬ı ¬Û1± ˚±˚˛ Œ˚ ø˜ø‰¬— ¸fl¡À˘ ¬ıø˘-ø¬ıÒ±ÀÚÀ1 ¬Û”Ê√± ¬Û±ÀÓ¬ ˚ø√› ŒÓ¬›“À˘±fl¡’±ø√ ¸Ú±Ó¬Ú Ò˜œ«º ŒÓ¬›“À˘±Àfl¡ õ∂fl‘¡Ó¬ÀÓ¬õ∂fl‘¡øÓ¬ ¬Û”Ê√±1œÀ˝√√º ŒÓ¬›“À˘±fl¡1 ’±ø√¬ı±¸¶ö±Ú ’1n∏Ì±‰¬˘ ¬Û¬ı«Ó¬1 ¬Û1± ¸≈”√1’Ó¬œÓ¬Ó¬ ∆ˆ¬˚˛±˜Õ˘ Ú±ø˜ ’±ø˝√√ ∆ˆ¬˚˛±˜¬ı±¸œ1 ¸—¶Û˙«Ó¬ ’˝√√±1 ¬Û±Â√Ó¬ øfl¡Â≈√À˘±fl¡ø˝√√µ≈ Ò˜œ« ˝√√í˘Õ·º ¬Û1ªÓ¬œ« ¸˜˚˛Ó¬ ¿˜ôL˙—fl¡1À√ª1 Úª-∆ª¯ûª Ò˜«ÀÓ¬± ¬ıUÀ˘±Àfl¡’±fl¡ø¯∏«Ó¬ ∆˝√√ ∆¬ı¯ûª ∆˝√√ ¬ÛÀ1Õ·º ’ªÀ˙…Ó¬»¶§ÀN› ’±øÊ√› ŒÓ¬›“À˘±Àfl¡ øÚÊ√1Ò˜œ«˚˛ ¬Û1•Û1±fl¡ ¬ı±√ øÚø√˚˛±Õfl¡ ø¬ıøˆ¬ißÒ1Ì1 øÚÊ√± Î¬◊˝◊√√ ¬Û”Ê√±À¬ı±1 ’Ú≈øá¬Ó¬ fl¡ø1’±ø˝√√ÀÂ√º

- ¿ ‰¬±ø=1±˜ ¬Û±À˚˛—Œ˜±¬ı±˝◊√√˘ Ú— – 9435307102

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Œ√Î¬◊1œ¸fl¡˘ ’¸˜ ’±1n∏ Î¬◊M√√1-¬Û”¬ı±«=˘1¤øÈ¬ Î¬◊À~‡À˚±·… Ê√ÚÊ√±øÓ¬º ¬ı≈1?œ1 Ó¬Ô…˜ÀÓ¬ Œ√Î¬◊1œ¸fl¡˘ ‰≈¬Ó¬œ ˛± ¸fl¡˘1 ‰¬±ø1È¬±ˆ¬±·1 ’Ú…Ó¬˜ ¤øÈ¬ ˆ¬±·º ‰≈¬Ó¬œ˚± ¸fl¡˘1‰¬±ø1È¬± ¬±· √√í˘ - [fl¡] ’±À √√±˜ ‰≈¬Ó¬œ˚± [‡]Œ√Î¬◊1œ¸fl¡˘ [·] ø √√µ≈ ‰≈¬Ó¬œ˚± [‚] ¬ı1± √√œ‰≈¬Ó¬œ ˛±º

Œ√Î¬◊1œ¸fl¡˘fl¡ ‰≈¬Ó¬œ˚±Ê√±øÓ¬1 ¬Û≈À1±ø √√Ó¬¬ı≈ø˘ Œfl¡±ª± √√ ˚ø√› ŒÓ¬›“À˘±Àfl¡ Œ√Î¬◊1œÊ√ÚÊ√±øÓ¬ ø √√‰¬±À¬Û øÚÊ√± ¶§œfl‘¡øÓ¬ ±ˆ¬ fl¡ø1ÀÂ√º¬ıÓ«¬˜±Ú ŒÓ¬›“À˘±fl¡ ø¬ıÀ˙¯∏Õfl¡ ø˙ª¸±·1,˘é¬œ˜¬Û≈1 øÊ√˘±Ó¬ ¬ı¸¬ı±¸ fl¡ø1 ’±ÀÂ√ºŒÓ¬›“À˘±fl¡1 Ê√Ú¸—‡…± 23,080 [1971

‰¬Ú1 Œ˘±fl¡ø¬Û˚˘ ’Ú≈ ø1]º Œ√Î¬◊1œ¸fl¡˘1õ∂Ò±Ú øÓ¬øÚÈ¬± Œ‡˘ - øÎ¬¬ı„√œ˚±, ŒÈ¬„√√±¬ÛÚœ˚±’±1n∏ ¬ı1·¤û±º ø˚Ê√ÀÚ Œ√ªfl¡ ¬Û”Ê√± fl¡À1ŒÓ¬“Àª ◊√√ Œ√Î¬◊1œº

Œ√Î¬◊1œ¸fl¡˘1 ” Î¬◊¬Û±¸… Œ√ªÓ¬± √√í˘ø˙ª ’±1n∏ ¬Û±¬ı«Ó¬œº ¤›“À˘±fl¡fl¡ ëfl≈¡øµ ˜±˜±í¬ı≈ø˘ Œfl¡±ª± √√ ˛º ◊√√ ˛±1 Î¬◊¬Ûø1› øÎ¬¬ı„√√œ ˛±Œ‡˘1 ëø·1-ø·1±‰¬œí, ŒÈ¬„√√±¬ÛÚœ˚˛± Œ‡˘1ëø¬Û‰¬±À√ ±í ’±1n∏ ¬ı1·¤û± Œ‡˘1 ëø¬Û‰¬±ø‰¬íŒ√ª-Œ√ªœfl¡ ¬Û”Ê√± ’‰«¬Ú± fl¡À1ºŒ√Î¬ ◊1œ¸fl¡˘1 õ∂ÀÓ¬…fl¡‡Ú ·± “ªÀÓ¬¤Àfl¡±‡ÚÕfl¡ ˙±˘ [Œ·“±¸±Úœ] Ô±Ú Ô±Àfl¡º’±1n∏ ¤ ◊√√ ±˘ÀÓ¬ ŒÓ¬›“À˘±Àfl¡ Î¬◊¬Û±¸… Œ√ª-Œ√ªœfl¡ ¬Û”Ê√± ’‰«¬Ú± fl¡À1º ’Ú…±Ú… ø √√µ≈ Ò˜œ« ˛Ê√±øÓ¬ Ê√ÚÊ√±øÓ¬1 √À1˝◊√√ Œ√Î¬◊1œ¸fl¡˘1˜±Ê√ÀÓ¬± ¬Û”¬ı«1 ¬Û1± õ∂fl‘¡øÓ¬ ¬Û”Ê√± ‰¬ø˘ ’±ø √√ÀÂ√º¤ ◊√√ ¬Û”Ê√± ¸ ” √√ ŒÓ¬›“À˘±Àfl¡ ‚1n∏ª± ˆ¬±Àª¬Û±˘Ú fl¡À1º ˆ¬“1±˘Õ˘ õ∂Ô˜ Ò±Ú fl¡±øÈ¬’Ú±1 ø¬ÛÂ√Ó¬ ŒÓ¬›“À˘±Àfl¡ ˆ¬“1±˘‚1Ó¬˘Ñœ¬Û”Ê√± [ø‡1‰¬œ ø˘Î≈¬1ƒª±] fl¡À1º ¤˝◊√√¬Û”Ê√±1 Î¬◊¬Ûø1› Œ√Î¬◊1œ¸fl¡À˘ Ú±Ú± Ò1Ì1’¬Û± ˛-’˜—·˘ &‰¬±¬ıÕ˘ Ú√œ, ‰¬f- ” «…,

Œ√Î¬◊1œ¸fl¡˘1 õ∂fl‘¡øÓ¬ ¬Û”Ê√±

1n∏ÌÊ≈√Ú ˙˝◊√√fl¡œ˚˛±

¬ÛÔ±1, ·Â√ ’±ø√fl¡ ¬Û”Ê√± fl¡À1º Ê√ À√ªÓ¬±’¸c©Ü √√íÀ˘ ŒÓ¬›“À˘±Àfl¡ ø¬ıøˆ¬iß Œ¬ı˜±1 √√ ˛¬ı≈ø˘ ø¬ıù´±¸ fl¡À1 ’±1n∏ ëÊ√ fl¡± ◊√√ Œ√ªÓ¬±ífl¡¸c©Ü fl¡ø1¬ıÕ˘ ø˚Àfl¡±ÀÚ± ¤‡Ú Ú√œÓ¬ ¬Û”Ê√±ø√À˚º ¤ ◊√√ ¬Û”Ê√±Ó¬ ¬ı1±ø˘ ±Â√, &˜± √√ ’±1n∏Ê√˝√√± ‰¬±Î¬◊˘1 ’±ª˙…fl¡º ¬Û”Ê√±1 Œ˙¯∏Ó¬¬Û±“‰¬Ê√Ú ¬fl¡ÀÓ¬ Œ‡±ª±-Œ¬ı±ª± fl¡ø1 ¬ı±fl¡œø‡øÚÓ¬±ÀÓ¬ Œ¬Û˘±˝◊√√ ∆Ô ’±À˝√√º ˆ¬fl¡Ó¬¸fl¡À˘Œ¸ ◊√√ø√Ú± 1±øÓ¬¬Û”ª±1 ¬Û1± ’fl¡˘ ‚1n∏ª± ˜√‡±˚ Ó¬±1 ¬ı±ø √√À1 ¤Àfl¡± øÚ˜‡ Ôfl¡± ¬ıd ≈‡Ó¬ø√¬ı ŒÚ±ª±À1º Ê√ fl¡± ◊√√ Œ√ªÓ¬±1 Î¬◊¬Ûø1›¬Û±Úœ1 Œ√ªÓ¬± ëøÊ√ ˛-ø˜ø«√Àfl¡±í ŒÓ¬›“À˘±Àfl¡√√±“ √√ ¬ıø˘ ø√ Ú√œ1 ¬Û±1Ó¬ ¬Û”Ê√± fl¡À1º ’±Ú √√±ÀÓ¬

fl¡±À1±¬ı±fl¡ ·Â√1 ¬ı≈Ï¬ˇ±˝◊√√ [’±ø˜ø1˚˛-ø·1±]Òø1À˘ ·Â√1 &ø1Ó¬ ¬Û”Ê√± ø√À˚˛º Œ√Î¬◊1œ¸fl¡À˘› ë¬ı≈Ï¬± Î¬±„√√1œ˚±í fl¡ ø¬ıù´±¸ fl¡À1º ¬ı≈Ï¬±Î¬±„√√1œ˚˛±fl¡ ¸c©Ü fl¡ø1¬ıÕ˘ ŒÓ¬›“À˘±Àfl¡√√±ø¬ıÓ¬¬ ¬Û”Ê√± ø√À˚º Œ√Î¬◊1œ ¸fl¡À˘ ‘Ó¬fl¡1

ë˜1±í fl¡ «Ó¬ ∆Ú1 ¬Û±1Ó¬ ·± √√ø1, fl≈¡fl≈¡1± fl¡±øÈ¬¬Û”Ê√± fl¡À1º ë’±ø‰¬1±Ó¬í ¬ÛÔ±1Ó¬ ¬ı± ‚11ø¬Û‰¬Ù¬±À˘ ·± √√ø1 fl≈¡fl≈¡1± fl¡±øÈ¬ ¬Û”Ê√± fl¡À1ºŒ√Î¬◊1œ fl¡À˘› ‰¬f ’±1n∏ ” «fl¡ Œ√ªÓ¬± :±Úfl¡À1º Œ√Î¬◊1œ¸fl¡˘1 ëÂ√±“-˚±í √√í˘ ‰¬f ’±1n∏

” « Œ√ªÓ¬±º ŒÓ¬›“À˘±Àfl¡› ëÂ√±“- ˛±í Œ√ªÓ¬±fl¡¬Û”Ê√± Î¬◊¬Û±¸Ú± fl¡À1º ë˜fl¡ø‰Â√¬ı±í ˝√√í˘Œ√Î¬◊1œ¸fl¡ 1 ëÚ-‰¬±Î¬◊ í1 ¬Û”Ê√±º ±›“Ì ± √√Ó¬’±UÒ±Ú fl¡±øÈ¬ ’Ú±1 ¬Û±Â√Ó¬ ëÚ-ˆ¬±Ó¬1 ¬Û”Ê√±í¬Û±ÀÓ¬º ¤ ◊√√ ¬Û”Ê√± Ô±ÚÓ¬ ¬Û±ÀÓ¬º ’±Ú √√±ÀÓ¬˙±ø˘Ò±Ú fl¡È¬±1 ¬Û±Â√Ó¬ ëÚ-ˆ¬±Ó¬1 ¬Û”Ê√±í‚1ÀÓ¬ ¬Û±ÀÓ¬º Œ√Î¬◊1œ¸fl¡À˘› ë’•§≈¬ı±‰¬œí¬Û±˘Ú fl¡À1º Œ√Î¬◊1œ¸fl¡À˘ ±À √√fl¡œ˚± ¬Û”Ê√±›¬Û±˘Ú fl¡À1º ¬ıí˝√√±·, ¬Û≈˝√√, ˜±‚ ˜±˝√√Ó¬ø¬ıÀ˙ ∏Õfl¡ ŒÓ¬›“À˘±Àfl¡ ¬Û”Ê√± ¬Û±ÀÓ¬º

∆¬ıø√fl¡ Ò «œ Œ˘±fl¡¸fl¡À˘ ¬Û”¬ı«1 ¬Û1± ◊√√õ∂fl‘¡øÓ¬1 ø¬ıøˆ¬iß 1+¬Û1 ” «…, ‰¬f, ¬ı1 ∏≈Ì [ ◊√√f]

’±ø√1 ¬Û”Ê√± fl¡ø1 ’±ø √√ÀÂ√º ¤ ◊√√ õ∂±fl‘¡øÓ¬fl¡ øMê√¸ ” √√fl¡ Œ√ªÓ¬± :±Ú fl¡ø1 ¬Û”Ê√±1 fl¡1±1 øÚ˚˜’Ó¬œÊ√1 ¬Û1± ◊√√ ‰¬ø˘ ’±ø √√ÀÂ√º

’¸˜1 Œ˘±fl¡±˚˛øÚfl¡ ¸—¶‘®øÓ¬1 õ∂Ò±Ú’e Ê√Ú¸±Ò±1Ì1 Ò˜«ø¬ıù´±¸ ¸±˜±øÊ√fl¡õ∂À˚±Ê√Ú ’Ú≈ ø1 ¸˘øÚ ∆ √√ ’±ÀÂ√º

∆¬ıø√fl¡ Ò˜œ« Œ √√±ª± ÀN› Œ√Î¬◊1œ¸fl¡À˘˜√, ±—¸1 ∆¸ÀÓ¬ ±˘, Ô±ÚÓ¬ ¬ıø˘ ø¬ıÒ±ÚÀ1¬Û”Ê√± ¬Û±Ó¬˘ fl¡À1º Ó¬Ô±ø¬Û› ŒÓ¬›“À˘±Àfl¡ëÂ√±“-˚˛±í [‰¬f, ¸”˚«…], ∆Ú, ’1Ì… ’±ø√fl¡Œ√ªÓ¬±1 √À1 ¬Û”Ê√± ¬Û±Ó¬˘ fl¡ø1 ’±ø √√ÀÂ√º ¤ ◊√√¬Û”Ê√± ¬Û±Ó¬˘ õ∂fl‘¡øÓ¬ Î¬◊¬Û±¸Ú±À1 ’Ú… ¤fl¡Ú±˜±ôL1 ¬ı≈ø˘¬ı ¬Û±ø1º

¬Û±√È¬œfl¡± –1º ˆ¬¬ ∏C±‰¬±˚«…, õ∂À˜±√ ‰¬f, ¸•Û±., ’¸˜1Ê√ÚÊ√±øÓ¬– Œ√Î¬◊1œ ‰≈¬Ó¬œ˚˛±1 ¸±Ò±1Ì ¬Ûø1‰¬˚˛,Î¬◊À¬ÛfÚ±Ô Œ·±¶§±˜œ, ¬Û‘-89

2º ˆ¬¬∏C±‰¬±˚«…, ¬ıœÀ1f fl≈¡˜±1, ŒÎ¬1˙ ¬ıÂ√1œ˚˛±

’¸˜œ˚˛± ¸±ø˝√√Ó¬…Ó¬ ¤ˆ¬≈˜≈øfl¡, ¬Û‘-85

õ∂¸—· ¬Û≈øÔ –1º Î¬◊M√√1-¬Û”ª ˆ¬±1Ó¬1 ¸˜±Ê√ - Î¬◊»¬Û˘ ˙˝◊√√fl¡œ˚˛±2º ’¸˜1 Ê√ÚÊ√±øÓ¬ ¸fl¡˘1 Ò˜œ«˚˛ ’±‰¬±1 ’±1n∏¸—¶‘®øÓ¬ - Ê√˚˛fl¡±ôL ˙˜±« [¸•Û±.], Œ˝√√ø1ÀÈ¬Ê√Ù¬±Î¬◊ÀG˙…Ú3º ’¸˜œ ˛± Ê√±øÓ¬1 ◊√√øÓ¬¬ı‘M √√- ’¸˜ ±ø˝√√Ó¬… ˆ¬±4º ’¸˜œ˚˛± Ê√±øÓ¬ ’±1n∏ ¸—¶‘®øÓ¬ - ¬Û1˜±Úµ1±Ê√¬ı—˙œ [¸•Û±.]5º Ê√ÚÊ√±øÓ¬ Œ¸Ã1ˆ¬ - Œ¬Û ◊√√ øÔ Œ·±“ √√± ◊√√ [¸•Û±.]6º ŒÎ¬1˙ ¬ıÂ√11 ’¸˜œ˚˛± ¸—¶‘®øÓ¬Ó¬ ¤ˆ¬≈˜≈øfl¡ -¬ıœÀ1f fl≈¡˜±1 ¬¬∏C±‰¬±˚«…

- ¿˜Ó¬œ 1n∏ÌÊ≈√Ú ˙˝◊√√fl¡œ˚˛±’Ò…±ø¬Ûfl¡±, ˜±À‚«ø1È¬± ˜˝√√±ø¬ı√…±˘˚˛

Œ˜±¬ı±˝◊√√˘ Ú— – 9435138229

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¶§fl¡œ˚˛ ˆ¬±¯∏±-fl‘¡ø©Ü-¸—¶‘®øÓ¬ ¬ı˝√√Ú fl¡ø1’˝√√± Œfl¡±‰¬¸fl¡˘ ø¬ıøˆ¬iß Œ√ª-Œ√ªœfl¡ŒÓ¬›“À˘±fl¡1 ¸±˜±øÊ√fl¡ ÚœøÓ¬-øÚ˚˛À˜À1¬Û ”Ê√±-¬Û±Ó¬˘ ¬Û±˘Ú fl¡ø1 ’±ø˝ √ √ÀÂ √º¸±Ò±1ÌÀÓ¬ Œ √ª-Œ√ªœ1 ¬Û ”Ê√±À¬ı±1’±Ú≈á¬±øÚfl¡ Ú±˝◊√ √¬ı± ’Ú±Ú≈á¬±øÚfl¡Õfl¡À˚˛±¬Û±ÀÓ¬º ¬ıÂ√11 øˆ¬Ú-øˆ¬Ú Ÿ¬Ó≈¬Ó¬, ˜±˝√√Ó¬,øÓ¬øÔÓ¬ ’Ô¬ı± Œ¸˝◊√√À¬ı±11 ›¬Û1Ó¬ øÚˆ¬«1Úfl¡ø1 õ∂À˚˛±Ê√ÚÀ¬ı±ÀÒ Œ˚øÓ¬˚˛±˝◊√√ ŒÓ¬øÓ¬˚˛±˝◊√√Ú±˝◊√√¬ı± ø¬ı¬Û√-˙Ç≈˘1 ¬Û1± ¬Ûø1S±Ì ¬Û±¬ıÕ˘Ê√1n∏1œ ˆ¬±Àª› ¬ÛÓ¬±1 ¬Ûø1˘øé¬Ó¬ Œ˝√√±ª±Œ√‡± ˚±˚˛º

Œfl¡±‰¬¸fl¡˘ õ∂fl‘¡øÓ¬ ¬Û”Ê√fl¡º Î¬±„√√1-Î¬±„√√1·Â√-·Â√øÚ ¬Û”Ì« ø¬ıÀ˙¯∏Õfl¡ ˚íÓ¬ ’±“˝√√Ó¬ ·Â√’±ÀÂ√ Ó¬±1 &ø1Ó¬ Ô±Ú ¬Û±øÓ¬¬¬Û”Ê√± ø√˚˛±1õ∂‰¬ø˘Ó¬ øÚ˚˛˜ ’±ÀÂº ø¬ıøˆ¬iß Œ√ª-Œ√ªœfl¡¬Û”Ê√± ø√˚˛±1 Î¬◊ÀV˙…˝◊√√ ∆˝√√ÀÂ√ Ú±Ú±Ú Œ¬ı˜±1-’±Ê√±1, ˜±ø1-˜1fl¡1 õ∂Àfl¡±¬Û1 ¬Û1± 1é¬±¬Û±¬ıÕ˘, ¸… ’øÒfl¡ Î¬◊»¬Û±√Ú, fl¡œÈ¬-¬ÛÓ¬e ◊√√˚±ÀÓ¬ ˙¸… Ú©Ü fl¡ø1¬ı ŒÚ±ª±À1, Ú±Ú±Ú’ˆ¬±¬ı-’øˆ¬À˚±· ≈√À˚…±«À· é¬øÓ¬ ¸±ÒÚfl¡ø1¬ı ŒÚ±ª±À1, ‚1‰¬œ ˛± Ê√œª-Ê√cfl¡ eÀ˘1±À‡, ·±“ª1 ¸fl¡À˘±Àª ˚±ÀÓ¬ ˙±øôL-¸•xœøÓ¬À1 Ê√œªÚ øÚ¬ı±«˝√√ fl¡ø1¬ı ¬Û±À1◊√√Ó¬…±ø√º

Úflƒ¡Ê≈√Ù¬±fl¡ ª±˚˛, Œfl¡±‰¬¸fl¡˘1 ¤fl¡’Ú…Ó¬˜ &1n∏Q¬Û”Ì« ·‘˝√√ ˘ø‡˜œ Œ√ªœºõ∂øÓ¬ÀÈ¬± Œfl¡±‰¬ ¬Ûø1˚˛±˘1 ‚1Ó¬ ’±1±Ò…Œ√ªœ ø √√‰¬±À¬Û ·Ì… ∆ √√ Ô±Àfl¡º ¬ı1‚11 ±Ê√1Œ¬ı11 ‡≈øÈ¬Ó¬ Ô±Ú ¬Û±øÓ¬ ¬Û”Ê√± ø√˚˛± ˝√√˚˛º’•§≈¬ı±‰¬œ øÚ¬ı‘øM√√, Ú¬ı±iß, fl¡±øÓ¬ ·Â√± [fl¡±øÓ¬ø¬ıU], ¬Û≈Â√±˝◊√√Ú≈ [˜±‚ø¬ıU] ø˚Àfl¡±ÀÚ± ¬Û¬ı«1ø√Ú± ’±Ú Œ√ª-Œ√ªœfl¡ ¬Û”Ê√± ø√ ˛±1 ’±·ÀÓ¬

Œfl¡±‰¬¸fl¡˘1 ¸±˜±øÊ√fl¡ ¬Û”Ê√±-¬Û±Ó¬˘1 ¤øÈ¬ ‰¬˜≈ ‘√ø©Ü¬Û±Ó¬

Î¬◊À¬Ûf ˝√√±1œ Œfl¡±‰¬

¤˝◊√√ Œ√ªœfl¡ ¬Û”Ê√± ø√À˝√√ ’Ú… Œ√ª-Œ√ªœÕ˘¬Û”Ê√± ’±·¬ıÏ¬ˇ±¬ı ¬Û±À1º fl¡˘, ‰¬±Î¬◊ , ø˜Í¬± ◊√√1Î¬◊¬Ûø1› ’•§≈¬ı±‰¬œ øÚ¬ı‘øM√√-Ú¬ı±iß1 ¸˜˚˛Ó¬1±g± ˆ¬±Ó¬, ˙±fl¡-¬Û±‰¬ø˘, ˜±Â√-˜±—¸1’±?± ’±1n∏ ‰¬±Î¬◊˘1 ˜√ õ∂¸±√ ø˝√√‰¬±À¬ÛøÚÀ¬ı√Ú fl¡ø1¬ı ˘±À·º fl¡±øÓ¬·Â√± [fl¡±øÓ¬ø¬ıU], ¬Û≈Â√ÃÚÃ [˜±‚ø¬ıU]1 ˜ ˛Ó¬ fl¡˘, ø¬ÛÍ¬±,¸±µ˝√ √ , ø˜Í¬±˝ ◊ √ √ ’±1n ∏ ¬ı1Ò±Ú1 ∆‡’±·¬ıÀÏ¬ˇ±ª± √√˚˛º ’=˘ Œˆ¬À√ ¤˝◊√√ Œ√ªœfl¡Úfl¡øÚ ª±˚˛ ¬ı± 1cfl¡ ª±˚˛ ¬ı≈ø˘› ¬Û±˘Úfl¡À1º Œfl¡øÓ¬˚˛±¬ı± Œfl¡±‰¬¸fl¡À˘ ’±Àfl¡Ã ¤˝◊√√Úflƒ¡Ê≈Ù¬±fl¡ ª±˚˛fl¡ øÚøfl¡øÚ ª±˚˛ ’Ô±«»Œ·±S·Ó¬ Œ √ªœ ¬ı ≈ ø˘ ·Ì… fl¡ø1’±Î¬ˇ•§1¬Û”Ì« ¬±Àª Î¬◊ƒ√ ±¬ÛÚ fl¡À1º Œ¸ ◊√√ø√Ú±’±ÀÊ√— ›1ÀÙ¬ UÊ√Ã ›1ÀÙ¬ Œ˝√√±Ê√±˝◊√√ ’Ô±«»Œ√Î¬◊‰¬œ [ø·ø1˝“√√Ó¬√Úœ1 ¶§±˜œ Ú±˝◊√√¬ı± ŒÊ√±ª±˝◊√√¸•§gœ˚˛ ¬Û≈Â√Ã] ¤Ê√Ú1 ¡Z±1± ¬Û”Ê√±1 fl¡±˜¸˜±¬ÛÚ fl¡1± ˝√√˚˛º ’±Rœ˚˛ ¶§Ê√ÀÚ ’±1n∏‰≈¬¬ı≈1œ˚˛± ≈√˝◊√√-‰¬±ø1Ê√Úfl¡ ’±˜LaÌ fl¡ø1 ˜√-ˆ¬±Ó¬ ‡≈ª±˝◊√√ ø√¬ı ˘±À·º

Œfl¡±‰¬¸fl¡˘1 ’±Ú ¤È¬± ’Ú…Ó¬˜ ¬Û”Ê√±∆˝√√ÀÂ√ Â√— ¬ı±1±˚˛ ›1ÀÙ¬ ¬ı±Î¬◊Â√ ¬Û”Ê√± ’Ô±«»¬ı±d ¬Û”Ê√±º ¤ ◊√√ ¬Û”Ê√± fl¡±øÓ¬ ± √√1 qflv¡ ¬Ûé¬1ø˚Àfl¡±ÀÚ± ø√Ú ¤È¬± Ò±˚«… fl¡ø1 ·±“ª˘œ˚˛±˝◊√√õ∂øÓ¬ ‚11 ¬Û1 ¬ı1„√√øÌ Ó≈¬ø˘ ¸˜”˝√√œ˚˛±Õfl¡Î¬◊ƒ√˚±¬ÛÚ fl¡À1º ¬ı±Î¬◊Â√˙±˘œÓ¬ [1] Â√±˘·—›1ÀÙ¬ ¬ı≈Ï¬ˇ± ¬ı±Î¬◊Â√ [ø˙ª ¬ı± ¬ı±d Í¬±fl≈¡1œ],[2] Ê≈√& [fl¡±˘œ ¬ı± fl¡±˜±‡…±] [3] ˜±˚˛’±˜±˚˛ [˘ø‡˜œ] [4] ‰¬—¢∂±-ˆ¬—¢∂±[’±=ø˘fl¡ ¬Û±ø1¬Û±øù«´fl¡Ó¬±1 ›¬Û1Ó¬ øÚˆ¬«1fl¡ø1 Œfl¡±ÀÚ±¬ı± ·± “ª1 Œfl¡±‰¬ ˜±Ú≈À˝√ √Œ¸±Ú±1±˚˛ 1+¬Û±1±˚˛, Úflƒ ¡˜±Ú Ï¬±˘œ,1±˚˛À˜±˝√√Ú 1±Ê√À˜±˝√√Ú Í¬±fl≈¡1, ‡≈1œ ’±1n∏

‡≈—Sêœ ’±ø√fl¡], [5] ¬Û±¬ı≈Úœ [õ∂fl‘¡øÓ¬ ¬ı±˙¸… Œ√ªœ], [6] ¬Û±¬ı≈Úœ1 Œ‰¬À˘fl¡√±1[Î¬±øfl¡Úœ-Œ˚±ø·Úœ], [7] ‰¬±ø˘ ·˜1Œ‰¬À˘fl¡√±1 ‡±— ‡±„√√œ [¸yªÓ¬– ù¨˙±Úfl¡±˘œ ’Ô¬ı± øÂ√iß˜ô¶± ˝√√í¬ı ˘±À·º fl¡±1Ì¤˝◊√√ Œ√¬ıœ ’Ó¬…ôL Î¬◊¢∂± ¬ı± ‡„√√±˘], [8]¬ı±À1± Œ√ªÓ¬± ’Ô±«» ¡Z±√˙ Œ·±¬Û±˘ ’±ø√fl¡õ∂øÓ¬ÀÈ¬±Àfl¡ ·Â√1 &ø1Ó¬ ¤Àfl¡±È¬±Õfl¡ Ô±Ú¬Û±øÓ¬ Œ¬ıÀ˘· Œ¬ıÀ˘· ¬Û”Ê√± ø√¬ı ˘±À·ºõ∂øÓ¬ÀÈ¬± Œ √ª-Œ√ªœ1 ¸ij ≈‡ˆ¬±·Ó¬ø¬ÛÍ¬±&øÎ¬ˇÀ1 ’±˘¬ÛÚ± ¸Ê√±˝◊√√ ∆˘ ø˝√√ÚÙ≈¬Ó¬’Ô±«» &ø‰¬ fl¡¬Û±˝√√ ø˜Í¬±ÀÓ¬˘ Œ¸µ≈1 ¸Ú±¤Àfl¡±Â√±Õfl¡ øÓ¬øÚ ˙±1œÓ¬ ‰¬±øfl¡ ·Â√± fl¡±ø˜’Ô±«» ˜e˘ fl¡±˜Ú± ’±·¬ıÀÏ¬ˇ±ª± ˝√√˚˛º’±Àfl¡Ã ¤Í¬±ø1 ≈1œ [ø¬ı˙˘… fl¡1Ìœ] ”Ó¬±À1¬ı±øg ¬ı±˝√ √-Œ‰¬fl¡øÚ ¤Î¬±˘1 ’±·ø˘Ó¬›À˘±˜±˝◊√√ ˜±øÈ¬Ó¬ ·±ø1 1±ø‡¬ı ˘±À·º fl¡˘,‰¬±Î¬◊˘, ˜√, ø˜Í¬±˝◊√ √, Ó≈¬˘¸œ¬Û±Ó¬ õ∂¸±√ø √√‰¬±À¬Û øÚÀ¬ı√Ú fl¡1±1 Î¬◊¬Ûø1› Œ√ª-Œ√ªœ1fl¡±˜Ú± ’Ú≈˚±˚˛œ ¬ÛÍ¬±-Â√±·˘œ, ¬Û±1, fl≈¡fl≈¡1±,fl¡±Â√, ·±˝√√ø1 ’±ø√ Î¬◊‰¬·±«À1 ¬ıø˘ ø¬ıÒ±Úø√˚˛±1 øÚ˚˛˜ õ∂‰¬˘Ú ’±øÂ√˘ ˚ø√› ¬ıM«√√˜±ÚŒ¸˝◊√ √À¬ı±1 øÚø˜˘± Œ˝√√±ª±Ó¬ ˙±Mê√Ò±1±1¬Ûø1¬ıÀM«√√ ∆¬ı¯ûª1 ¸±øNfl¡ ’±Ò±1Ó¬ ¬Û”Ê√±¬Û±˘Ú ∆˝√√ Ô±Àfl¡º Œ¸ ◊√√ ¤Àfl¡ ø√Ú± ◊√√ Œ¬ıÀ˘·øÈ¬˘± ¤‡Ú1 ›¬Û1Ó¬ ë¬ı±e±˘ ª±˚˛í ’Ô±«»·1‡œ˚˛± Œ√ªÓ¬±Àfl¡± ¬Û”Ê√± ø√˚˛± ˝√√˚˛ ø√Ú1øˆ¬Ó¬1ÀÓ¬º fl¡˘, ‰¬±Î¬◊˘, ø˜Í¬±˝◊√ √ õ∂¸±√øÚÀ¬ı√Ú fl¡1±1 ¬Û±Â√Ó¬ ¤È¬± Î¬±„√√1 ˜Ó¬±-fl≈¡fl≈¡1± ¬ıø˘ ø√ Ó¬±1 ±—¸ø‡øÚ Œ‡Ï≈¬1œ ’Ô±«»¬ıM«√√˜±Ú Œ¬Û±˘±›1 √À1 1±øg ·±“ª1 ˘í1±-ŒÂ√±ª±˘œÀ¬ı±1fl¡ ‡≈ª±˝◊√√ ¬Û”Ê√±1 fl¡±˜ ¸±˜1øÌfl¡À1º Â√— ¬ı±1± ˛ ’±1n∏ ¬ı±e±˘ ª± ˛fl¡ ’±ÀÊ√—

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›1ÀÙ¬ UÊ√œ ›1ÀÙ¬ Œ √√±Ê√± ˛ ¬ı± Œ√Î¬◊‰¬œ ’±1n∏Úfl¡È¬±— ’Ô±«» ŒÍ¬— Ò1± ¬ı± Ó¬LaÒ±1fl¡ [·±“ª11±˝◊√√ÀÊ√ Œ√›Ò√ıøÚ Î¬◊Í¬± Ó≈¬˘±1±ø˙1 ˝√√Ó≈¬ª±˝◊√√øÚ¬ı3±«ø‰¬Ó¬ fl¡ø1 Œ˘±ª± Ê√Ú]1 ¡Z±1± Œ¬ÛÃ1ø √√Ó¬…fl¡À1º Ó¬˘Ó¬ Œfl¡±Ú Œ√ª-Œªœfl¡ øfl¡ ¬ıø˘-ø¬ıÒ±Ú ø√ ¸c©Ü fl¡1± ˝√√˚˛ ¸—Àé¬À¬Û √±ø„√√Ò1± ˝√√í˘ -

[1] Â√±˘·— ¬ı± ¬ı≈Ï¬ˇ± ¬ı±Î¬◊Â √–- Ô±ÚÓ¬¤À˚±1 ˝√√±Ó¬œ-Œ‚±“1± [˜±øÈ¬1 ¬Û≈Ó¬˘±]Àfl¡ø˙ª-¬Û±¬ı3«Ó¬œ1+À¬Û ·Ú… fl¡ø1 ¬Û”Ê√± fl¡1± ˝√√˚˛º¤È¬± fl¡í˘± ¬ÛÍ¬± Â√±·˘œ, ¤È¬± fl¡±Â√ , ¤À˚±1¬Û±1 ‰¬1±˝◊√√ ¬ıø˘ ø√˚˛± ˝√√˚˛º

[2] Ê≈√& [fl¡±˘œ ¬ı± fl¡±˜±‡…±] –- ¤È¬±fl¡í˘± ¬ÛÍ¬± Â√±·˘œ ’±1n∏ ¤À˚±1 ¬Û±1 ¬ıø˘ø√˚˛± √√˚˛º

[3] ±˚˛ ’±˜±˚˛ [˘ø‡˜œ] –- ¤È¬± fl¡±Â√¬ıø˘ ø√˚˛± ˝√√˚˛º

[4] ¬Û±¬ı≈Úœ [õ∂fl‘¡øÓ¬ ¬ı± ˙¸… Œ√ªœ] –-¤È¬± fl¡±Â√ ˜±ÀÔ±Ú ¬ıø˘ ø√˚˛± ˝√√˚˛º

[5] ¬Û±¬ı≈Úœ1 Œ‰¬À˘fl¡√±1 –- fl≈¡fl≈¡1± ¤È¬±,˝√√±“˝√√ ¤È¬±, ’±1n∏ fl≈¡fl≈¡1±1 fl¡Ìœ ¤È¬± ø√¬ı˘±À·º

[6] Â√±˘·„√√1 Œ‰¬À˘fl¡√±1 –- ·±˝√√ø1¤È¬± ¬ıø˘ ø√˚˛± ˝√√˚˛º

[7] ‡±—‡±„√√œ –- ¤˝◊√√ Œ√ªœ ’øÓ¬¬Û±Ó¬‡„√ √ ±˘± ’Ó¬œÊ√Ó¬ Ú1¬ıø˘ Œ‡±ª±1øfl¡—¬ı√øôLÓ¬ ¬Û±›“º Ú1¬ıø˘1 ¬Û1± ˝√√±Ó¬¸±ø1¬ıÕ˘ Œ√›Ò√ıøÚ Î¬◊Í¬± Ó≈¬˘±1±ø˙ ¤Ê√Ú1¡Z±1± Ó¬1Ì Î¬◊øÍ¬¬ıÕ˘ ø√˚˛± ∆˝√√øÂ√˘º ŒÓ¬“Àª˝◊√√ø¸X±ôL ø √ øÂ √˘ ¤ÀÚ Ò1Ì1 Œ˚ëŒÓ¬±˜±À˘±Àfl¡ Œ˚øÓ¬ ˛± Œ˜±fl¡ Ú1¬ıø˘ ø√ ˛±Ó¬’¬Û±1· ŒÓ¬ÀôL ëÚ±Â√±Î¬◊ ø√ø¬ı»øÚ [¬ı±“˝√√1‰≈¬„√√±Ó¬ ‡≈øµ˚˛±˝◊√√ 1‡± qfl¡±Ú ±Â√] ø√À˘ ˝◊√√¸ÀôL±¯∏ ¬Û±˜í ¬ı≈ø˘º

[8] ‰¬1±¬ı≈Ï¬ˇœ ¬ı± √√±Ê√— ¬ı≈Ï¬ˇœ –- ¤È¬± ·± √√ø1’±1n∏ ˝√√±“˝√√ ¤È¬± ¬ıø˘ ø√˚˛± ˝√√˚˛º

[9] ‰¬—¢∂± Ó¬—¢∂± –- ¤À˚±1 ¬ı·± ¬Û±1Î¬◊‰¬·±« fl¡ø1 Î¬◊1n∏ª±˝◊√√ ø√˚˛± ˝√√˚˛º ˘·ÀÓ¬ ¬ı·±¬ÛÍ¬± Â√±·˘œ ’±1n∏ ¤È¬± fl¡±Â√ ¬ıø˘ ø√˚˛± ˝√√˚˛º

[10] ¬ı±À1± Œ√ªÓ¬± –- ˝◊√ √ ø‰¬fl¡±11Œ√ªÓ¬±º 12 È¬± ¬ı±“˝√√1 õ∂√œ¬Û ˙±1œ¬Û±øÓ¬¡Z±√˙ Œ·±¬Û±˘fl¡ ¬Û”Ê√± ø√¬ı ˘±À·º Â√—¬ı±1±˚˛1 ·ÀÓ¬ ¬Û”Ê√± ø√˚˛±1 Î¬◊¬Ûø1› ¬ıí˝√√±·˜±˝ √ √1 õ∂Ô˜ ¸5±˝√ √ÀÓ¬ ¸˜”˝ √ √ œ˚ ˛ ±Õfl¡Ò≈˜Ò±À˜À1 ¬Û±ÀÓ¬º ¤È¬± ˜Ó¬± fl≈¡fl≈¡1± ¬ıø˘ø√˚˛± √√˚˛º

›¬Û1Ó¬ Î¬◊À~‡ fl¡1± øÚøfl¡øÚ ª±˚˛ ’±1n∏Â√— ¬ı±1±˚˛1 ¬ı±ø˝√√À1› ’±fl¡ø¶úfl¡ ø¬ı¬Û√-’±¬Û√, Œ¬ı˜±1-’±Ê√±1, ¬ıÚ1œ ˛± Ê√c, È≈¬Úœ-ŒÈ¬±fl¡1±, ‰¬1±˝◊√√-ø‰¬ø1fl¡øÓ¬, fl¡œÈ¬-¬ÛÓ¬e˝◊√√˙¸…±ø√ é¬øÓ¬ ±ÒÚ fl¡ø1¬ı ŒÚ±ª±À1, ‚1‰¬œ ˛±Ê√œª-Ê√cÀ¬ı±11 eÀ˘ 1±À‡, ¬ıÚ1œ ˛± Ê√cø‰¬fl¡±1 ø˜À˘ Ó¬±1 ¬ı±À¬ı Ó¬˘Ó¬ ’±1n∏Œfl¡˝◊√√·1±fl¡œ˜±Ú Œ√ª-Œ√ªœ1 Ú±˜ Î¬◊À~‡fl¡1± ˝√√í˘º Œ˚ÀÚ–-

[fl¡] ˘—Í¬±˚˛ ª±˚˛ [˙±˘¢∂±˜ Œ√ªÓ¬±] –-¬ı˝√√±·-ŒÊ√Í¬ ˜±˝√√Ó¬ ’Ú±¬ı‘ø©Ü Œ√‡± ø√À˘7Ê√Úœ ’fl≈¡˜±1œÀ˚˛ ÚÓ≈¬Ú fl¡±À¬Û±1 ¬Ûø1Ò±Úfl¡ø1 ’Ú±˝√√±À1 Ú√œ Ú±˝◊√√¬ı± øÚÊ√1±1 ¬Û1±øÚ•ßÀ¶⁄±Ó¬ ¬Û±Úœ Î¬◊Ê√øÚ ≈ª± ∆˝√√ Î¬◊1n∏ø˘ Ò√ıøÚø√ fl¡˘˝√√Ó¬ ¬Û±Úœ ¬1±˝◊√√ ’±øÚ ˘—Í¬±˚˛ ª±˚˛fl¡·± Ò≈ª±˝◊√√ ø√¬ı ˘±À·º ¤˝◊√√ fl¡±˜ Ò1±Ò±˜Ó¬¬ı1¯∏≈Ì Ú¬Û1±Õ˘Àfl¡ õ∂øÓ¬ø√ÀÚ ¬Û±Úœ Ï¬±ø˘À˚˛Ô±øfl¡¬ı ˘±À·º ¬ı1¯∏≈Ì ¬Ûø1À˘ ¤˝◊√√ ¬Û¬ı«¸±˜1øÌ ¬ÛÀ1º Œfl¡±ÀÚ± õ∂¸±√ øÚÀ¬ı√Úfl¡1±1 õ∂À˚˛±Ê√Ú Ú¬ÛÀ1º Œfl¡ª˘ Ò”¬Û-Ò≈Ú±õ∂√œ¬Û ;˘±˝◊√√ ø√¬ı ˘±À·º

øfl¡Â≈√˜±Ú ·±“ªÓ¬ ˜ø˝√√˘±¸fl¡À˘ ¬ı1n∏ÌŒ√ªÓ¬±fl¡ ëU≈√˜ Œ√ªÓ¬±í ¬ı≈ø˘À˚˛± ¬Û”Ê√± ø√˚˛±Œ√‡± ˚±˚˛º ˜ø˝√√˘±¸fl¡À˘ ¤g±11 ¸≈À˚±·∆˘ Î¬◊ —· ∆˝√√ Ú±Ú± ’ù≠œ˘ ·œÓ¬-˜±Ó¬ ’±1n∏Ú‘Ó¬… fl¡ø1 ¬Ûø1w˜Ì fl¡À1º Œfl¡±ÀÚ± ¬Û≈1n∏À¯∏˝◊√√˚˛±Ó¬ ’—˙ ¢∂˝√√Ì fl¡ø1¬ı ŒÚ±ª±À1º ·±“ª1fl¡±¯∏1 ¬ı±fl¡ø1 ¤‡Ú1 Œ¸“±˜±Ê√Ó¬ ¤È¬± Î¬±„√√1

fl¡˘·Â√ ¬Û≈øÓ¬ Ó¬±1 &ø1Ó¬ fl¡˘¬Û±Ó¬ ’±·ø˘1›¬Û1Ó¬ fl¡˘, ‰¬±Î¬◊˘, ø˜Í¬±˝◊√√ ’±1n∏ ¤ª±“·±‡œ1 ’¬Û«Ì fl¡ø1 õ∂¸±√ øÚÀ¬ı√Ú ’±1n∏ Ò”¬Û-Ò”Ú±, õ∂√œ¬Û ;˘±˝◊√√ ø√ Ê√˚˛-ŒÊ√±fl¡±1 ˜±ø1¬Û”Ê√±1 fl¡±˜1 ¬Û±Ó¬øÚ ˜±À1º ¬ı1¯∏ ≈ÌŒÚ±À˝√√±ª±Õ˘Àfl¡ ¤˝◊√√√À1 ‰¬ø˘À˚˛ Ô±Àfl¡º

[‡] ˝√√±“ø‰¬ ¬ı± ˜≈Â√Í¬±fl≈¡1 ª±˚˛ –- ˙±ø˘Œ¬ı±ªøÚ Ó≈¬ø˘1 ˜±Ê√ ˆ¬±·1 ’±ø˘1 ›¬Û1Ó¬Ô±Ú ¬ÛÓ¬± ˝√√˚˛º ¬Û‰¬˘±, fl¡˘·Â√ ¬Û≈ø˘ ¤Î¬±˘’±1n∏ ¤ÀÔ±fl¡ ø¬ı˙˘…fl¡1Ìœ 1n∏˝◊ √ √ Ó¬±À1¸ij≈‡Ó¬ ‰¬fl¡¬Û±Ó¬ ¤‡ÚÓ¬ fl¡˘, ‰¬±Î¬◊ , ø˜Í¬± ◊√√’±ø√ õ∂¸±√ øÚÀ¬ı√Ú fl¡À1º ¸… ‘X˙±˘œ’±1n∏ fl¡œÈ¬-¬ÛÓ¬e ’±ø√À˚˛ ’øÚ©Ü ¸±ÒÚfl¡1±1 ¬Û1± 1é¬± ¬Û±¬ıÕ˘ ¤ ◊√√ ¬Û”Ê√± ø√ ˛± √√ ˛º

[·] ª±˚˛ ˜±·±˚˛øÚ ª±˚˛ [˙œÓ¬˘± Œ√ªœ]–- ¬ı˝√ √ ±· ¬ı± ŒÊ√Í¬ ˜±˝√ √1 øˆ¬Ó¬1ÀÓ¬·±›“¬ı±¸œÀ˚˛ ¸˜≈˝√√œ˚˛±Õfl¡ ¬Û±ÀÓ¬º ·±“ª1¬Ûø(˜ Ù¬±À˘ ”√1Ó¬ ¬ÛÓ¬±1 õ∂Ô± ’±ÀÂ√º ¬Û”Ê√±ø √˚ ˛ ±1 øfl¡Â ≈ √ ø √Ú ’±·ÀÓ¬ ·± “ª1øÓ¬À1±Ó¬±¸fl¡À˘ ·±“Àª ·±“Àª ˜±ø· Ù≈¬À1ºø˚ ¸—¢∂˝ √ √ ˝ √ √˚ ˛ Œ¸˝◊ √ √ ø‡øÚÀ1 ¬Û ”Ê√±1Œ˚±·±1¬Û±øÓ¬À1 Â√— ¬ı±1±˚˛1 ’±ÀÊ√„√√1 ¡Z±1±¬Û”Ê√± ¸•Û±√Ú fl¡À1º fl¡˘, ‰¬±Î¬◊˘, ø˜Í¬±˝◊√√1õ∂¸±√ ’±1n∏ ·±‡œ1 ¬Û±Úœ ø˜˝√√˘±˝◊√√ ø˜©Ü±iß¬ıÚ± ◊√√ Œˆ¬±· øÚÀ¬ı√Ú fl¡À1º ¤À˚±1 ¬Û±1 ¬ıø˘ø√˚˛±1 Î¬◊¬Ûø1› ¤À˚±1 ¬Û±1 ¬Ûø(˜ø¬ÛÀÚÎ¬◊1n∏ª± ◊√√ ø√ ˛± √√ ˛º ◊√√ ˛±1 ø¬ÛÂ√Ó¬ ¤‡Ú √œ‚˘fl¡˘1 ŒÎ¬±„√ √ ±À1 Ú±›“ ¸±øÊ√ Ù≈ ¬À˘À1¸≈¸ø7¡¡¡Ó¬ fl¡ø1 Ú√œÓ¬ Ú±˝◊√√¬ı± øÚÊ√1±Ó¬ ¬±“ø˝√√ø√˚˛± ˝√√˚˛º ˝√√±˝◊√√Ê√±, ˜˝√√±˜±1œ, fl¡À˘1±, ¬ı¸ôLŒ1±·1 ¬Û1± 1é¬± ¬Û±¬ıÕ˘ ¤˝◊√√ ¬Û”Ê√± ¬ÛÓ¬±∆˝√√ Ô±Àfl¡º

[‚] fl¡±øÚ ª±˚ ˛ –- fl¡±øÚ ª±˚ ˛fl¡Œˆ¬±1±˜±À1±, ‚È¬˜±À1± ’±1n∏ ’±Í¬˜±1±À˚˛±ø˝√√‰¬±À¬Û ¬Û”Ê√± ø√˚˛± ˝√√˚˛º Œ1±·œ √œ‚«ø√Ú¸˚…±·Ó¬ ∆˝√√ Ô±øfl¡ Î¬±Mê√1 fl¡ø¬ı1±Ê√1 ¡Z±1±ˆ¬±˘ fl¡ø1¬ı ŒÚ±ª±ø1À˘ ¤˝◊√√ Œ√ªœfl¡ ˜±Ú¸fl¡ø1 ¬Û”Ê√± ø√À˘ ˆ¬±·…1 ¬ı˘Ó¬ ’±À1±·… ∆ √√

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Ô±Àfl¡º ¤À˚±1 ¬Û±1, ¬¤È¬± ÛÍ¬±-Â√±·˘œ, ¤È¬±fl¡±Â√ ’±1n∏ ˜±&1 ˜±ÀÂ√À1 ¬Û”Ê√± ø√˚˛± ˝√√˚˛º

[„√√] 1cfl¡ ª±˚˛ –- ˜±‚ ˜±˝√√1 õ∂Ô˜¸5±˝√√1 øˆ¬Ó¬1ÀÓ¬ 1cfl¡ ª±˚˛fl¡ ¬Û”Ê√± ø√À˚˛ºÚflƒ¡Ê≈√Ù¬±fl¡ ª±˚˛fl¡ ø˚ Í¬±˝◊√√Ó¬ ¬Û”Ê√± fl¡1± ˝√√˚˛Œ¸˝◊√√ Í¬±˝◊√√ ø‡øÚÀÓ¬ ≈√È¬± ˜±øÈ¬1 ˆ¬±& [¤È¬±Î¬±„√√1 ’±1n∏ ’±ÚÀÈ¬± ¸1n∏]Ó¬ ‰¬±Î¬◊˘ ˆ¬1±˝◊√√Ó¬±1 ›¬Û1Ó¬ fl≈¡fl≈¡1±1 fl¡Ìœ ¤È¬±Õfl¡ Ô¬ı˘±À·º fl¡˘, ‰¬±Î¬◊˘, ø˜Í¬±˝◊√√ ’±1n∏ ˜√ õ∂¸±√ø˝√√‰¬±À¬ı øÚÀ¬ı√Ú fl¡1± ˝√√˚˛º ’±ÀÊ√À„√√ õ∂√œ¬Û;˘±˝◊ √ √ Ò”¬Û-Ò”Ú± ø√˚˛±1 ø¬ÛÂ√Ó¬ 1cfl¡Œ√ªÓ¬±fl¡ ¤˝◊√√ Ù¬±“øfl¡ ˜LaÀ1 ’±˜LaÚ Ê√Ú±˚˛- ë› ˝√√œ1±˝◊√√ Ê√œ1±˝◊√√ ’±—ø˜„√√±Ú Ù¬±˝◊√√ Ò”¬Û-Ò ”Ú± ˘±ª±˚ ˛ÀÈ¬±, Ó¬±Î¬ ◊ ¬ı± ˘±ª±˚ ˛ÀÈ¬±Œ¬ÛÀÚ˜ÃÚ Â√±˚˛º ˝◊√√˚˛± Ú±1—Ú± Œˆ¬±·¬ıÃÚ˘±›“ÀÈ¬±í [’Ô« - ’í ˝√ √œ1±˝◊ √ √ Ê√œ1±˝◊ √ √ŒÓ¬±˜±À˘±fl¡ ≈√À˚˛± ’±˝√√±º ŒÓ¬±˜±À˘±fl¡fl¡Ò”¬Û-Ò”Ú±, fl≈¡fl≈¡1±› ø√À˘±º ¤˚˛± Œˆ¬±À·± ø√’±ÀÂ√±º ˆ¬±À˘ ˆ¬±À˘ Œ‡±ª±]º Ó¬±1 ø¬Û‰¬ÀÓ¬≈√À˚˛±À1 Ú±˜Ó¬ ¤È¬± ˜Ó¬±-fl≈¡fl≈¡1± ¤Ê√Úœ˜±˝◊√ √fl¡œ fl≈¡fl≈¡1± ø‰¬»Õfl¡ ¬ıø˘ ø√˚˛± ˝√√˚˛º¬Ûø1˚˛±˘1 ˜e˘1 ¬ı±À¬ı ¬ı…øMê√·Ó¬ˆ¬±Àª’Ú≈øá¬Ó¬ fl¡À1º

[‰¬] ø1øÂ√ ª±˚˛ –- ø1øÂ√ ˜±ÀÚ ø˙ª ¬ı±˜À˝√√ù´1º ·‘˝√√¶ö˝◊√√ ÚÓ≈¬Ú ‚1Ó¬ õ∂Àª˙ fl¡1±1¸˜˚˛Ó¬ Œfl¡±‰¬ Ê√ÚÀ·±á¬œ¸fl¡À˘ ø1øÂ√ ª±˚˛fl¡¬Û”Ê√± ø√˚˛±1 ¬ı±Ò…Ó¬±˜≈˘fl¡ ø˚˛˜ ’±ÀÂ√ºfl¡˘1 Î¬±„√√1 ‰¬±Î¬◊˘, fl¡˘, ø˜Í¬±˝◊√√ ø√˚˛±1ø¬Û‰¬Ó¬ ˜±øÈ¬1 fl ≈ ¡˜G≈À˘À1 ˜√ ’±·¬ıÏ¬ˇ±›“ÀÓ¬ ø1øÂ√ Œ√ªÓ¬±fl¡ Î¬◊ÀVø˙ ˜La¬Û±Í¬Î¬◊2‰¬±1Ì fl¡ø1 fl¡˚˛ - ë’í ø1øÂ√ ª±˚˛, Ú±Ú±‰¬fl¡» ˘±›“ÀÓ¬±º ˘±— ˘Ã—º Œ¬ÛÀÚ˜Œ¬ÛÀÚ˜ÃÚ Ù¬±˝◊√ √˜ÃÚ Œ¬ÛÀÚ˜ Œ¬ÛÀÚ˜ÃÚ‰¬fl¡» ˘Ã—º ¤˝◊√ √ Ó¬±˜ ¬ı±1 Ú±Ú± ‰¬fl¡»˘±›“ÀÊ√±fl¡º Ú±— ˘Ã—º ŒÓ¬ Ú±— ’±¬ı±fl¡ÃÚÓ¬—º ’±—À¬ıÃÚ ’±¬ı±fl¡±˝◊√√Ú±º ’¬ı±fl¡±˝◊√√˜ÚøÚ—Õ¬ı ∆˘Úº ø˙ª Í¬±fl≈¡1 ŒÓ¬±˜±fl¡ ˜√ ø√’±ÀÂ√±º Ó≈¬ø˜ Œ‡±ª±º ˆ¬±À˘ ˆ¬±À˘˝◊√√ ˜√ø¬Û Œ‡±ª±º ¤˝◊√√ øÓ¬øÚ¬ı±1 ø√À˘±º Ó≈¬ø˜ ¬ı˝√√±,

˜À˚˛± ¬ıø˝√√˜º ≈√À˚˛± ¤Àfl¡˘À· ˜√ ‡±˜º

[8] Úfl¡øÚ ª±˚˛ –- ’±ø˝√ √Ú ˜±˝√ √1ø˚Àfl¡±ÀÚ± ¤ø√Ú ’±1y fl¡ø1 7 ø√Ú ¬Û”Ê√±ø√¬ı ˘±À·º ·‘˝√√¶ö1 Œ‰¬±Ó¬±˘Ó¬ ¤˝◊√√ ¬Û”Ê√±¬Û±øÓ¬¬ı ˘±À· ¸˜”˝√√œ˚˛±Õfl¡º ’±ÀÊ√— ¬ı±Œ√Î¬◊‰¬œ1 ¡Z±1± ¬Û”Ê√±1 fl¡±˜ ¬Ûø1‰¬±ø˘Ó¬ fl¡1±˝√√˚˛º ¤È¬± ¬ÛÍ¬± Â√±·˘œ ¬ıø˘ √√˚˛º ¬ıø˘ Œ˝√√±ª±Â√±·˘œ1 ˜±—¸ 1±øgÀ˚˛± Œˆ¬±· ø˝√√‰¬±À¬Û’¬Û«Ì fl¡ø1¬ı ˘±À·º ¤˝◊√√ ¬Û”Ê√± ø√˚˛±1 ˜≈‡…Î¬◊ÀV˙… ∆˝√√ÀÂ√ ·±“›¬ı±¸œ ¸fl¡À˘±Àfl¡ Œ˚Ú˜eÀ˘ ˜eÀ˘ ø˜˘±õ∂œøÓ¬À1 Ê√œ˚˛±˝◊√√ 1±À‡º

[9] ˝√√± ¬ı±1±˚˛øÚ ª±˚˛ –- ¤˚˛± Úª¢∂˝√√¬Û”Ê√±º 9 È¬± &øÈ¬ fl¡¬Û±À˝√√À1 Œ·±˘±fl¡±1Õfl¡˜G˘œ ¸±øÊ√¬ı ˘±À·º ’±1n∏ ˜±Ê√ ˆ¬±·ŒÓ¬˘-Œ¸µ≈1 ¸Ú± ¤Àfl¡±Â√± fl¡¬Û±˝√√ Ô±ø¬Û¬ı˘±À·º ¸•Û”Ì« ¸ÀÊ√±ª± Œ˙¯∏ ˝√√íÀ˘ Œfl¡ª˘˚ø√ ‰¬±øfl¡-õ∂√œ¬Û, Ò”¬Û-Ò”Ú± ;˘±˝◊√√ ø√ Œ¸ª±Ê√Ú± ◊√√ ¬Û”Ê√±1 fl¡±˜ ’±ÀÊ√À„√√ ˜±Ò±Ú fl¡1± ˛º˝◊√ √˚˛±Ó¬ õ∂¸±√ øÚÀ¬ı√Ú ¬ı± ¬ıø˘ ø¬ıÒ±Ú1õ∂À˚˛±Ê√Ú Ú±˝◊√√º 9 È¬± ¢∂˝√√1 õ∂Àfl¡±¬Û1 ¬Û1±1é¬± ¬Û±¬ıÕ˘ ¤˝◊√√ ¬Û”Ê√± ø√˚˛±1 Î¬◊ÀV˙…º

[10] øÓ¬øÚ 1±Â√±Ú ¬ı±1n∏ –- ’±ø√ÀÓ¬Œfl¡±‰¬¸fl¡À˘ øÚÊ√Àfl¡ ë1±Â√±Ú ¸≈fl¡õ∂±fl¡˝ √ √ ±V±˜í ’Ô± «» ¸”˚ «… Î¬ ◊ ø √Ó¬ Œ√˙Ó¬ŒÓ¬›“À˘±fl¡1 õ∂Ô˜ ¸‘ø©Ü ¬ı± Î¬◊√ˆ¬ª Œ˝√√±ª±¬ı≈ø˘ øfl¡—¬ı√øôLÓ¬ Œ¬Û±ª± ˚±˚˛º Œ¸˝◊√√ ø˝√√‰¬±À¬Ûõ∂±‰¬œÚ fl¡±˘À1 ¬Û1± ¿¸‘˚«… Œ√ªÓ¬±fl¡’·±Ò ø¬ıù´±À¸À1 ëøÓ¬øÚ 1±Â√±Ú ¬ı±1n∏ífl¡’±øÊ√› ˆ¬øMê√À1 ¬Û”Ê√±-¬Û±Ó¬˘ ø√ ’±ø √√ÀÂ√º¬Ûø1˚˛±˘Ó¬ ’˙±øôL ¸‘ø©Ü ˝√√íÀ˘, ˙±øôL ’±1n∏ø˜˘± õ∂œøÓ¬À1 fl¡±˘ ±¬ÛÚ fl¡ø1¬ı1 ±ÚÀ¸À1¤È¬± ¬ı·± fl≈¡fl≈¡1± ¬ıø˘ ø¬ıÒ±Ú ø√ ≈ø¬ıÒ±Ú≈ ± ˛œ¬Û”Ê√± ø√À˚˛º

[11] fl¡±fl¡ ˜±˝√√±Ó¬± ª±˚˛ –- ·±“ª1˜±Ú≈À˝√ √ ·±“ª1 ø˚Àfl¡±ÀÚ± ¤‚1 ˜±Ú≈˝√ √1Œ‰¬±Ó¬±˘Ó¬ ≈ √√œ ˛±Õfl¡ ¬Û±ÀÓ¬º ¤ ◊√√ ¬Û”Ê√± ±‚Ú±˝◊√√¬ı± Ù¬±&ÚÓ¬ qˆ¬ ø√Ú, ¬ı±1 ‰¬±˝◊√√ ’Ú≈øá¬Ó¬fl¡À1º Œfl¡±‰¬ ¬±¯∏±1 ëfl¡±fl¡ ±=±í s1 ’Ô«

∆˝√√ÀÂ√ ëø¬ıù´fl¡˜±«íº ’±Ê√— ›1ÀÙ¬ Œ˝√√±Ê√±˚˛›1ÀÙ¬ UÊ√œ ¬ı± Œ√Î¬◊‰¬œ ’±1n∏ Úfl¡È¬±— ¬ı±¬Û±˘fl¡±˜ ’Ô±«» Ó¬LaÒ±1fl¡1 ¡Z±1± ¬Û”Ê√±1fl¡±˜ ¬Ûø1‰¬±ø˘Ó¬ fl¡À1º ¬Û”Ê√±1 Œ¬ı√œÓ¬fl¡˜±À1 Œ˘± ø¬ÛÀÈ¬±ª± Ú±˝◊√√1 õ∂øÓ¬1+¬Û ˜±øÈ¬1›¬Û1Ó¬ ¸±øÊ√ ∆˘ ëø¬ıù´fl¡˜±«í Œ√ªÓ¬± ¬ı≈ø˘:±Ú fl¡ø1 fl¡˘, ‰¬±Î¬◊˘, ø˜Í¬±˝◊√√, ˜√ ’±ø√õ∂¸±√ ø˝√√‰¬±À¬Û øÚÀ¬ı√Ú fl¡À1º ¤È¬± ¬ÛÍ¬±Â√±·˘œ ¬ıø˘ ø√˚˛± ˝√√˚˛º ¬ıø˘ ø√˚˛± Â√±·˘œ1ŒÓ¬Ê√À¬ı±1 ¬ı±“˝√√1 Î¬±„√√1 ‰≈¬„√√± ¤È¬±Ó¬ ˆ¬1±˝◊√√∆˘ Ó¬±1 ·ÀÓ¬ ‰¬±Î¬◊ 1 ø¬ÛÍ¬±&øÎ¬ˇ ø˜˝√√˘± ◊√√Ê≈√ ◊√√Ó¬ Œ¸flƒ¡ ø√ ø¸X fl¡ø1 ˛º ø¸X Œ˝√√±ª±1ø¬Û‰¬Ó¬ ’˘¬Û Î¬◊ø˘ ˛± ◊√√ ∆˘ Ó¬±fl¡ Œˆ¬±· 1+À¬Ûfl¡±fl¡˜±=± Œ√ªÓ¬±fl¡ ’¬Û«Ì fl¡ø1 1±˝◊√√ÀÊ√›õ∂¸±√ ¶§1+À¬Û ¢∂˝√√Ì fl¡À1º ‚1n∏ª± fl¡±˜ ¬ıÚfl¡1± ¸±-¸“Ê≈√ø˘ ’Ô±«» ˝√√±Ó≈¬1œ, √±, fl≈¡Í¬±1,Œfl¡±1, fl¡±“‰¬œ, ¬ıÈ¬±ø˘, fl¡1Ó¬ ’±ø√ ‰¬fl¡¬Û±Ó¬1›¬Û1Ó¬ e˘ fl¡±˜Ú±1 ¬ı±À¬ı —¶ö±ø¬ÛÓ¬ fl¡ø11‡± √√ ˛º ø˙ä fl¡±˜Ó¬ ‡…±øÓ¬ ’Ê√±«1 Î¬◊¬Ûø1›Ú±Ú± Œ¬ı˜±1 ’±Ê√±1, ˜˝√√±˜±1œ, õ∂±fl‘¡øÓ¬fl¡≈ √À˚±«·, ’ˆ¬±ª-’øˆ¬À˚±·1 ¬Û1± 1é¬±Œ¬Û±ª±1 ±ÚÀ¸À1 ¤ ◊√√ ¬Û”Ê√± ø√ ˛±1 ø¬ıÀ˙¯Q˜Ú fl¡ø1¬ı˘·œ˚˛±º

›¬Û1Ó¬ Î¬ ◊À~‡ fl¡1± Œ√ª-Œ√ªœ1Î¬ ◊ ¬Ûø1› Œfl¡±‰¬¸fl¡À˘ ¸˜˚˛±Ú ≈¸±À1¬ı…øMê√·Ó¬ˆ¬±Àª Ú±˝◊√√¬ı± ¸˜≈˝√√œ˚˛±Õfl¡ √Ã∫±ø˘ª±˚˛, ’Ã˜ ¬Û±¬ı ≈Úœ ª±˚ ˛ , ˝ √ √ ±Î¬ ◊Î ≈ ¬ ¬ıœ,¬ı±1n∏˜À‡±˘±, Ó¬±˜˘±—øÚ ’±ø√1 Œ√ª-Œ√ªœfl¡ ¬Û”Ê√± ø√˚˛±1 õ∂‰¬˘Ú ’ÀÂ√º

Œfl¡±‰¬ ¸˜±Ê√Ó¬ ¤øÓ¬˚˛±› Œ√›-ˆ¬”Ó¬-Œõ∂Ó¬-Î¬±øfl¡Úœ-Œ˚±ø·Úœ ’±ø√ ’¬ÛÀ√ªÓ¬±1›¬Û1Ó¬ ’·±Ò ø¬ıù´±¸ ’±ÀÂ√º ·±“ªÓ¬ ¬ı±¬Ûø1˚˛±˘Ó¬ øfl¡¬ı±ÀÓ¬± ’¬Û±˚˛-’˜e˘ Œ√‡±ø√À˘ Œ¬Û±ÚÀÓ¬ Ó¬±øLafl¡ fl¡ø¬ı1±Ê√ ±øÓ¬ ’±øÚ¬Û1œé¬± ‰¬±˚˛ ’±1n∏ fl¡ø¬ı1±Ê√1 ¬Û1œé¬±Ó¬ ø˚Ù¬˘±Ù¬˘ Î¬◊ÀÍ¬ Œ¸˝◊√√˜ÀÓ¬ fl¡1± ˝√√˚˛º ¤ÀÚ’±fl¡ø¶úfl¡ ø¬ı¬Û√-’±¬Û√, ’¬Û±˚˛-’˜e˘1¬Û1± 1é¬± ¬Û±¬ıÕ˘ øˆ¬Ú øˆ¬Ú’¬ÛÀ√ªÓ¬±À¬ı±1fl¡ ¬ı…øMê√·Ó¬ ˆ¬±Àª ’±1n∏’±ÀÊ√— ¬ı± Œ√Î¬◊1œ ¬ı± Úfl¡È¬±— ¬ı± ¬Û±˘fl¡±˜

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ŒÚ±À˝√√±ª±Õfl¡À˚˛± ¬Û”Ê√± ø√˚˛±1 ¸˜±Ê√Ó¬õ∂‰¬ø˘Ó¬ øÚ˚˛˜ ’±ÀÂ√º Œ˚ÀÚ –-

1º ˝√√±À˘¬Û± ¬ı± ˝√√±Ê√—¬ı≈Ï¬ˇœ –- ˝◊√√˚˛±1 ’Ô«∆˝√√ÀÂ√ Î¬±˝◊√√Úœº Œfl¡±ÀÚ± øÓ¬À1±Ó¬±1 õ∂¸ªŒ˝√√±ª±1 ¸˜˚˛ ∆˝√√ÀÂ√ øfl¡c ø¬ı¯∏Ó¬ Ê√Ê«√ø1Ó¬∆˝√√ 3/4 ø√ÚÀÓ¬± õ∂¸ª Ú˝√√˚˛, Œfl¡‰≈¬ª± ¬≈ø˜á¬∆˝√√ ¬ı1 Œ¬ıø‰¬Õfl¡ fl¡±øµ Ô±øfl¡, ˜”‰¬±« ·íÀ˘,¸ôL±Ú õ∂¸ª Œ˝√√±ª±1 ø¬Û‰¬Ó¬ 1Mê√¶⁄±ª ¬ıgÚ˝√√˚˛ ’±1n∏ ¬ı±À1 ¬ı±À1 ˜”‰¬±« ∆· Ô±øfl¡À˘˝√√±À˘¬Û± ª±˚˛fl¡ ˜±Ú¸ fl¡ø1 ¤È¬± ·±˝√√ø1Œ¬Û±ª±˘œ ¬ıø˘ ø√ ¬Û”Ê√± ø√˚˛± √√˚˛º ¤˝◊√√ ¬Û”Ê√±1±øÓ¬1 ¤g±1Ó¬ ˜±Ú≈˝√√ ˚±Ó¬±˚˛Ó¬ fl¡1± ¬ÛÔ1›¬Û1Ó¬ fl¡ø1¬ı ˘±À·º

2º U≈√˜ ª±˚˛ –- U≈√˜ ª±˚˛ ≈√ø¬ıÒº ¤ø¬ıÒ¬ı1n∏Ì Œ√ªÓ¬± [’±·ÀÓ¬ ¬ıÀÚ±ª± ∆˝√√ÀÂ√] ’±1n∏’±Úø¬ıÒ ∆˝√√ÀÂ√ Œfl¡±ÀÚ±ª± ˜±Ú≈˝√√1 fl“¡fl¡±˘1ø¬ı¯∏, ˆ¬ø11 ø¬ı¯∏, √±“Ó¬1 ø¬ı¯∏ ’Ô±«» ˙1œ11ø˚Àfl¡±ÀÚ± ’e-õ∂Ó¬e ø¬ı ∏ √√íÀ˘ Ó¬±-fl≈¡fl≈¡1±¤È¬± ’ˆ¬±ªÓ¬ Î¬±„√√1 õ∂Ê√±¬ÛøÓ¬ [¬Ûø‡˘±]¤È¬± ¬ıø˘ ø√ ¬Û”Ê√± ø√À˘› U≈√˜ Œ√ªÓ¬±¸ÀôL±©Ü √√ ˛º ’±Àfl¡Ã Î¬±„√√1 Ê√±Ó¬1 U≈√ √√À˘¤È¬± ¬ÛÍ¬± Â√±·˘œ ¬ıø˘ ø ¬Û”Ê√± fl¡1± ˝√√˚˛º

3º Ú±ø·Úœ ª±˚˛ –- øÚÊ√1±, Ê√±Ú-Ê≈√ø1Ú±˝◊√√¬ı± fl≈“¡ª±1 ¬Û±11 ¤Àfl¡±ÌÓ¬ Ô±Ú ¬Û±øÓ¬¬Û”Ê√± fl¡1± ˝√√˚˛º ¬ı±“˝√√1 Œ˘Àfl¡ø‰¬ ¤È¬±Ó¬øÓ¬øÚÈ¬±Õfl¡ fl¡Í¬±˘1 ¬Û±Ó¬ ·±“øÔ 2 È¬± øÔ˚˛Õfl¡·±ø1 1±ø‡¬ı ˘±À·º Œ√‡±Ó¬ ¸¬Û±«fl‘¡øÓ¬1fl¡±1ÀÌ Ú±ø·Úœ Œ¬ı±˘± ∆ √√ÀÂ√º ·±1 ø˚Àfl¡±ÀÚ±’—˙ ø¬ı¯∏ ∆˝√√ Ù≈¬ø˘ Î¬◊øÍ¬À˘- Ù≈¬˘± Í¬±˝◊√√Ó¬fi¯∏Ò õ∂À˚˛±· fl¡ø1À˚˛± Ó¬±˘ ÚÕ˝√√ Œ¬ıø‰¬Õfl¡À˝√√ø¬ı¯∏ ’±1n∏ Ù≈¬ø˘À˘ ’±1n∏ Ù≈¬˘± Í¬±˝◊√√ø‡øÚÓ¬’±„≈√√À˘À1 øÈ¬¬Û ˜±ø1À˘ √í ˝√√íÀ˘ ŒÓ¬øÓ¬˚˛±Ú±ø·Úœ ›ª±˚˛1 Œfl¡±¬Û ±ø·ÀÂ√ ¬ı≈ø˘ ◊√√˚˛±Àfl¡˜±Ú¸ fl¡ø1 ¬Û”Ê√± ø√ ˛± √√ ˛º ◊√√ ˛±1 ” õ∂¸±√∆˝√√ÀÂ√ 1g± ˆ¬±Ó¬ ˜≈øÍ¬ ˜±ø1 Ú±˝◊√√¬ı± ’ˆ¬±ªÓ¬¬ı±ø˘ ˜≈øÍ¬ ˜±ø1 ≈√˜≈øÍ¬ ø√À˘˝◊√√ fl≈¡‘√ø©Ü ˘·±1¬Û1± 1é¬± ¬Û±˚˛º

4º Ó¬±˘±˚˛ ª±˚˛ –- ‚1 ¸Ê√± Œ‡À1À1¤È¬± ˜Ó¬± ’±1n∏ ¤Ê√Úœ ˜±˝◊√√fl¡œ ’±fl‘¡øÓ¬1

¬ıÚ±˝◊ √ √ ∆˘ ˜Ó¬±ÀÈ¬±1 ·±Ó¬ ¬Û≈1øÌ ¬ı·±fl¡±À¬Û±À1À1 ’±1n∏ ˜±˝◊√√fl¡œÊ√Úœ1 ·±Ó¬ ¬Û≈1øÌÙ¬È¬±-ø‰¬Ó¬± ¬Û±Ó¬øÚ [ø˘Ù¬±Ú ≈ √˜≈1±]Œ1’±˘Ù≈¬˘Õfl¡ Œ˜ø1˚˛±˝◊√√ ˘¬ı ˘±À·º ˜±Ú≈˝√√-≈√Ú≈˝√√ ˚±Ó¬±˚˛Ó¬ fl¡1± ·±“ª1 ¬Û1± øÚ˘·Ó¬,¬ı±È¬1 fl¡± ∏Ó¬, Œ˙›1± ·Â√1 Ó¬˘Ó¬ Ô±Ú ¬Û±øÓ¬¬Û”Ê√± ø√¬ı ˘±À·º Ò”¬Û-õ∂√œ¬Û ;˘±˝◊√√ fl¡˘,‰¬±Î¬◊ ’±1n∏ ø˜Í¬± ◊√√ õ∂¸±√ øÚÀ¬ı√Ú fl¡ø1 ¤È¬±˜Ó¬± fl≈¡fl≈¡1± ¬ıø˘ õ∂√±Ú fl¡1± √√ º ±Ú≈ √√ ¤Ê√Ú˝√¬ıU ø√Ú Œ¬ı˜±1Ó¬ Œˆ¬±·œ Ô±Àfl¡±ÀÓ¬ √√Í¬±ÀÓ¬’±Î¬◊˘-¬ı±Î¬◊˘ ˘±ø· ¬Û·˘±1 √À1 ˜≈À‡À1Ú±Ú± fl¡Ô± Œ¬Û1À¬Û1±˝◊√√ Ô±øfl¡À˘ Ó¬±˘±˚˛ª±˚˛fl¡ ¬Û”Ê√± ø√À˘ ’±À1±·… ˝√√˚˛º

5º Œ¬Û¬∏C±Úœ ª±˚˛ –- ¬Û≈1øÚ Ê√±Õ‡-‡±Õ˘À˚À1 Œ¬ı˜±1œ1 ›‰¬1Ó¬ ∆· ±Ú¸ fl¡ø1¬ı˘±À·º ˜±Ú¸ fl¡1± Ê√±Õ‡-‡±Õ˘ ≈√È¬±fl¡ ∆˘¬ı±È¬1 fl¡±¯∏1 Œ˙›1± ·Â√1 &ø1Ó¬ Ô±Ú ¬Û±øÓ¬õ∂¸±√, Ò”¬Û-√œ¬Û ;˘±˝◊√√ ¤È¬± fl≈¡fl≈¡1± ¬ıø˘ø¬ıÒ±Ú ø√ ¤˝◊√√ ¬Û”Ê√± fl¡1± ˝√√˚˛º Œfl¡±ÀÚ±¬ı±¤Ê√Ú ˜±Ú≈˝√√ ¬ıU ø√ÚÒø1 Œ¬ı˜±1Ó¬ Œˆ¬±·œÔ±Àfl¡±ÀÓ¬± ˝√√Í¬±ÀÓ¬ ‰¬fl≈¡À1 øfl¡¬ı± ¤È¬± ’æ≈√Ó¬’±1n∏ ¬ ˛ ·± ¬ıd Œ√‡± ¬Û± ◊√√ ¬ ˛Ó¬ ‰¬flƒ¡‡± ◊√√ŒÊ√±fl¡±ø1 Î¬◊ÀÍ¬ ’±1n∏ ›‰¬1Ó¬ Ôfl¡± ˜±Ú≈˝√√-≈√Ú≈˝√√fl¡ fl¡±À˜±1 ˜±ø1¬ıÕ˘ Î¬◊¬ÛSê˜ ˝√√˚˛ºŒÓ¬øÓ¬˚˛± Ê√±øÚ¬ı ˘±ø·¬ı Œ¬ı˜±1œÊ√Ú1 ·±Ó¬Œ¬Û¬∏C±Úœ ª±˚˛1 õ∂Àfl¡±¬Û ˘±ø·ÀÂ√º

6º ∆˜˘± ª±˚ ˛ [‡±øÈ¬-∆˜˘±] –-¬Û±È¬‡≈ø1À1 7 È¬± Œfl¡‰≈¬ª± ’±fl‘¡øÓ¬1 ¬Û≈Ó¬˘±¸Ê√±˝◊√√ øÚÊ√1±1 ¬Û±1Ó¬ Ô±Ú ¬Û±øÓ¬ ˙±1œÕfl¡øÔ˚˛ fl¡ø1 1±ø‡ ¬Û”Ê√± ø√˚˛± ˝√√˚˛º ‰¬±Î¬◊˘, fl¡˘’±1n∏ ø˜Í¬±˝◊ √ √ ¤Àfl¡˘· fl¡ø1 ˜±ø‡ ∆˘˜≈øÍ¬˜±ø1 õ∂øÓ¬ÀÈ¬±Àfl¡ ¤Àfl¡±È¬±Õfl¡ õ∂¸±√’±·¬ıÀÏ¬ˇ±ª± ˝√√˚˛º ˝◊√√˚˛±fl¡ ¬Û”Ê√± ø√˚˛±1 ˜”˘Î¬ ◊ÀV˙… ∆˝√ √ÀÂ√ - Œfl¡±ÀÚ±¬ı± ·ˆ¬ «ªÓ¬œøÓ¬À1±Ó¬±1 ·ˆ¬«ÀÓ¬ ¸ôL±Ú ˜À1 ’Ô¬ı± ˜1±-¸ôL±Ú õ∂¸ª √√ ˛ Ú± ◊√√¬ı± Êij ∆ √√À ˛ ø1 ± ˛º’±Àfl¡Ã ¸ôL±ÚÀÈ¬± Ê√ij˘±ˆ¬ fl¡ø1 7/8 ¬ıÂ√1¬ı˚˛¸ ˝√√íÀ˘ Œ¬ı˜±1-’±Ê√±1 ŒÚ±À˝√√±ª±Õfl¡À˚˛˝√√Í¬±ÀÓ¬ Ï≈¬fl¡±˚˛ ˚±˚˛, ŒÓ¬øÓ¬˚˛± Ê√±øÚ¬ı ˘±ø·¬ı

øÓ¬À1±Ó¬± ·1±fl¡œ1 ·±Ó¬ ∆˜˘± Œ√ªÓ¬±1õ∂Àfl¡±¬Û ’±ÀÂ√º ¤˝◊√√ õ∂Àfl¡±¬Û1 ¬Û1± ˝√√±Ó¬¸±ø1¬ı1 ¤fl¡˜±S Î¬◊¬Û±˚˛ ∆˝√ √ÀÂ√ ∆˜˘±Œ√ªÓ¬±1 Ú±˜Ó¬ ¬Û±È¬‡≈ø1À1 Ê√± õ∂øÓ¬˜≈øM«√√1¬Û±È¬‡≈ø11 ±Ó¬ È≈¬fl≈¡1± fl¡¬ı‰¬Ó¬ ¬1± ◊√√ øÓ¬À1±Ó¬±·1±fl¡œ1 ¬ı±›“ √√±Ó¬1 ¬ı±UÓ¬ ’±1n∏ ¬Û≈S1 √√±Ó¬Ó¬Ò±1Ì fl¡ø1¬ıÕ˘ ø√À˘ fl≈¡‘√ø©Ü1 ¬Û1± 1é¬± ¬Û±¬ı’±1n∏ ¸ôL±Ú1 ’fl¡±˘ ˜‘Ó≈¬… Œ˝√√±ª±1 ¸y±ªÚ±Ú±Ô±Àfl¡º

7º fl¡±˘ ø¬Û2‰¬Ã˙ –- ‚1 ¸Ê√± Œ‡À1À1˜±Ú≈˝√√ ’±fl‘¡øÓ¬1 ¬Û≈Ó¬˘± ¤È¬± ∆Ó¬˚˛±1 fl¡ø1∆˘ ¬Û≈1øÌ fl¡±À¬Û±À1À1 Œ˜ø1˚˛±˝◊ √ √ ∆˘˚±Ó¬±˚˛Ó¬ fl¡1± ¬ÛÔ1 ›¬Û1Ó¬ Ô±Ú ¬Û±øÓ¬ø¬ÛÍ¬±˘œÀ1 ’±äÚ± 1‰¬Ú± fl¡ø1 ˘¬ı ˘±À·º‰¬flƒ¡¬Û±Ó¬1 ›¬Û1Ó¬ 1g± ¬±Ó¬ ’±1n∏ ø¬Û˚˛±Ê√-Ê√˘fl¡œ˚˛± øÚø√˚˛±Õfl¡ 1g± ’±?± õ∂¸±√ø˝√√‰¬±À¬Û øÚÀ¬ı√Ú fl¡ø1¬ı ˘±À·º Œfl¡±ÀÚ±¬ı±¤Ê√Ú ˜±Ú ≈˝ √ √ ¬ıUø √Ú Òø1 Œ¬ı˜±1Ó¬Œ˙±ª±¬Û±øÈ¬Ó¬ ¬Ûø1 ’±ÀÂ√ ’±1n∏ ˝√√Í¬±ÀÓ¬ ‰¬fl≈¡,˜≈‡, √±“Ó¬ ø¬ıflƒ¡È¬±˝◊√√ ’:±Ú ∆˝√√ ¬ÛÀ1, ¬ı±Î¬◊˘-¬ı±Î¬◊˘ ∆˝√√ ‰¬È¬Ù¬È¬±¬ıÕ˘ ÒÀ1 ŒÓ¬øÓ¬˚˛±˝◊√ √Ê√±øÚ¬ı ˘±ø·¬ı Œ¬ı˜±1œÊ√Ú1 ·±Ó¬ fl¡±˘ø¬Û2‰¬ÃÀ˙ ˘øyÀÂ√º fl¡±˘ ø¬Û2‰¬Ã˙fl¡ ¬Û”Ê√±ø√À˘˝◊√√ ’±À1±·… ¬Û±˚˛º

8º ¬ı≈Ï¬ˇœ ª± ˛ –- Œ˙›1± ·Â√1 &ø1Ó¬ Ô±Ú¬Û±øÓ¬ ¬ı±“˝√√1 õ∂√œ¬ÛÓ¬ Œ¸µ≈1 ¸±øÚ Ó¬±À1¸ij≈‡Ó¬ ‰¬fl¡¬Û±Ó¬1 ›¬Û1Ó¬ ¬Ûfl¡± ¬œ˜ fl¡˘1˘·Ó¬ ¸±µ˝√√ ˜±ø‡ ∆˘ ˜≈øÍ¬ ˜±ø1 õ∂¸±√ø˝√√‰¬±À¬Û ’±·¬ıÏ¬ˇ±¬ı ˘±À·º ‰≈¬¬ı≈1œ˚˛±1 4/5Ê√Ú˜±Ú ˘í1±-ŒÂ√±ª±˘œfl¡ ˜±øÓ¬ øÚ Œ¸˝◊√√õ∂¸±√ø‡ø√Úfl¡ ‡≈ª±¬ı ˘±À·º ˝◊√√˚˛±fl¡ ¬Û”Ê√±ø√ ˛±1 Î¬◊ÀV˙… ∆ √√ÀÂ√ - Œfl¡øÓ¬ ˛±¬ı± Œfl¡øÓ¬ ˛±¬ı±Œfl¡‰≈¬ª± ¬ı± ¸1n∏ ˘í1±-ŒÂ√±ª±˘œÀ1 ˝√√Í¬±ÀÓ¬fl¡±øµ Î¬◊øÍ¬ fl¡±Àµ±Ú ¬¬ıg Ú √√ ˛º ±Àfl¡ ø¬Û ˛±“ √√‡≈ª±¬ı1 ˚P fl¡ø1À˘› ‡≈ª±¬ı ŒÚ±ª±À1,fl¡±Àµ±Ú ≈ √&Ì øS&Ì ¬ı±øÏ¬ ˇ ˜”‰¬ «± ˚±˚˛ŒÓ¬øÓ¬˚˛±˝◊√√ ¤˝◊√√ ’¬ÛÀ√ªÓ¬±Ê√Úœfl¡ ¬Û”Ê√± ø√˜˝√√± ’±¬Û√1 ¬Û1± 1é¬± ¬Û±˚˛º

9º Úfl¡U1± ¬ı± ‰¬±˘ ª±˚˛ –- ˘í1±-

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ŒÂ√±ª±˘œ ¬ıUø√Ú Œ¬ı˜±1Ó¬ ˆ”¬ø· Ô±Àfl¡±ÀÓ¬˜±Ó¬-Œ¬ı±˘ Úfl¡1±Õfl¡ Ó¬¬ıÒ˜±ø1 Ô±Àfl¡,ˆ¬±Ó¬-¬Û±Úœ Ú±‡±˚˛, ø√ÀÚ ø√ÀÚ qfl¡±˝◊√√-é¬œÌ±˝◊√√ ±˚˛, ·±1 øMê√, Œ‰¬Ó¬Ú±, :±Ú ’±ø√Œ˘±¬Û ¬Û±¬ıÕ˘ ÒÀ1 ŒÓ¬øÓ¬˚˛±˝◊√√ ¬±ø¬ı ˚˛ Œ˚Œ¬ı˜±1œfl¡ Úfl¡U1± ¬ı± ‰¬±˘ ª±À˚˛ Ê≈√˜≈ø1Òø1ÀÂ√º ˝◊√ √˚˛±fl¡ ˜±Ú¸ fl¡ø1 ¬Û”Ê√± ø√À˘Œ1±·œ ≈¶ö ∆˝√√ Î¬◊ÀÍ¬ ◊√√ Ò≈1+¬Ûº

Úflƒ¡U1± ª±˚˛fl¡ ¬Û”Ê√± ø√˚˛±1 ¬ÛXøÓ¬ ¤ÀÚÒ1Ì1 Œ˚ÀÚ –- Œ¬ı˜±1œ Ôfl¡± ‚11 ‰¬±˘1›¬Û1Ó¬ ˜±øÈ¬1 ¬Û±øÓ¬˘ ¤‡ÚÓ¬ ˜±øÈ¬ ˆ¬1±˝◊√√Ó¬±Ó¬ ¤È¬± ø¸“Ê≈√ ’Ô±«» ˜Ú¸± ·Â√ ¤Î¬±˘1n∏ ◊√√ Ô¬ı ±À·º ‚11 ≈√À ˛± ≈À1 ≈√Î¬±˘ ¬ı±“ √√1‡≈øÈ¬ øÔ˚˛Õfl¡ 1±ø‡ ≈√À˚˛±È¬±1 ’±·Ó¬ ¤Î¬±˘¸”Ó¬±À1 È¬±Ú¸±ø1 ¬ı±øg ø√¬ı ˘±À·º ø¸“Ê≈√·Â√Ôfl¡± Í¬±˝◊√√ø‡øÚÓ¬ ¤Î¬±˘ ¬ı±“˝√√1 ŒÈ¬±fl¡Ú 1±À‡˚±ÀÓ¬ ¸”Ó¬±Î¬±˘fl¡ È¬±Ú ’±1n∏ ›‡Õfl¡ 1‡±Ó¬¸˝√√±˚˛ fl¡À1º ¤øÓ¬˚˛± ‰¬±˘1 ›¬Û1Ó¬ Ôfl¡±˜±Ú≈˝√√Ê√ÀÚ Œ¬ı˜±1œ1 øÍ¬fl¡ ˜”11 ŒÊ√±À‡À1¤È¬± Â√1¬ı±ø1 [Ó¬±“Ó¬˙±˘Ó¬ ¬ı…ª˝√√+Ó¬ ¬ı±“˝√√1¤ø¬ıÒ ¸“Ê≈√ø˘] øÈ¬›ª±1 ˜±ÀÊ√ø√ Ù≈¬È¬± fl¡ø1øˆ¬Ó¬1Õ˘Àfl¡ Î¬◊ø˘˚˛±˝◊√√ ø√ Œ˘±È¬±1 ¬Û±ÚœÏ¬±ø˘¬ıÕ˘ ÒÀ1º ¤˝◊√√√À1 ¬Û±Úœ øÚ·ø1 ¬Ûø1Œ¬ı˜±1œ1 fl¡¬Û±˘ ¬ı± ˜”1Ó¬ ¬Û±Úœ ¬Ûø1À˘‰¬±˘Ó¬ Ôfl¡± ˜±Ú≈˝√√Ê√Ú ø‰¬¤ûø1 ∆fl¡ Î¬◊ÀÍ¬-¬Û±Úœ ¬Ûø1À˘ ŒÚ Ú±˝◊√√, ˆ¬±˘ ˝√√í˘ ŒÚ∑ ‚11øˆ¬Ó¬1Ó¬ Œ¬ı˜±1œ1 ˘·Ó¬ Ôfl¡± ˜±Ú≈˝√√À¬ı±À1Î¬◊M√√1Ó¬ fl¡í¬ı ˘±À· -¬ Ûø1ÀÂ√º ’˘¬Û ˆ¬±˘∆ √√ÀÂ√º ¤ ◊√√√À1 øÓ¬øÚ¬ı±1 fl¡1±1 ø¬Û‰¬Ó¬ ¬Û”Ê√±1fl¡±˜ Œ˙¯∏ fl¡À1º

10º ˘±˜ ª±˚˛ [¬ı±‚±-¬ı±ø‚Úœ]–-Œ¬ı˜±1œ1 é¬Ì Œ√ø‡ Œ¬ı˜±1œ1 ij≈‡Ó¬ ¤È¬±fl≈¡fl≈¡1± Œ¬Û±ª±˘œ ¸±é¬œ 1±ø‡ ˜±Ú¸ fl¡À1º

˜±Ú¸ fl¡1±1 ø¬Û‰¬Ó¬ Œ¬ı˜±1œ ’±À1±·… ˝√√íÀ˘◊√√ ˛±fl¡ ¬Û”Ê√± ø√ ˛±1 õ∂døÓ¬ ˛º Œ˚ÀÚ–- Ò±Ú

Œ‡À1À1 ¤È¬± ¬ı±‚± ’±1n∏ ¤Ê√Úœ ¬ı±ø‚Úœ∆Ó¬˚˛±1 fl¡ø1 ∆˘ ¬ı±‚±fl¡ ¬Û≈1øÌ ¬ı·± fl¡±À¬Û±1’±1n∏ ¬ı±ø‚Úœfl¡ ¬Û≈1øÌ ø˘Ù¬±Ú [¬Û±È¬øÚ]Œ1Œ˜ø1˚˛±˝◊√√ ¸Ê√±˝◊√√ ˘¬ı ˘±À·º ¤˝◊√√À¬ı±11˘·ÀÓ¬ ø‚˘±Ù¬˘ [¤ø¬ıÒ ¬ıÚ1œ˚˛± ˘Ó¬±1Ù¬˘] ≈√È¬±fl¡ Ú±Ú± 1„√√1 ¸≈Ó¬±À1 Œ˜1±˝◊√√ ∆˘¬Û≈1øÌ ‰¬±˘Úœ ¤‡ÚÓ¬ ‰¬fl¡¬Û±Ó¬ ¬Û±ø1 Ó¬±À1›¬Û1Ó¬ ¬ı±‚±-¬ı±ø‚Úœ ’±1n∏ ø‚˘± ≈√È¬±fl¡,1g±ˆ¬±Ó¬, ’±?±, Ò±Ú, ‰¬±Î¬◊˘, ˝√√œÚÙ≈¬È¬[&øÈ¬ fl¡¬Û±˝√ √]Œfl¡˝◊ √ √ Œfl¡±Â√±˜±Ú ’±1n ∏ø¬ÛÍ¬±&øÎ¬ˇÀ1 ∆¸ÀÓ¬ ø¬ı˙˘…fl¡1Ìœ1 ¬Û±Ó¬1È≈¬fl≈¡1± ¤Àfl¡˘À· ¬Û±ÚœÀ1 ø˜˝√√˘±˝◊√√ ¬ı±‚±-¬ı±ø‚Úœ1 ij≈‡Ó¬ ¤ÀÔ±¬ÛÕfl¡ õ∂¸±√ ø˝√√‰¬±À¬ÛøÚÀ¬ı√Ú fl¡ø1¬ı ˘±À·º Ò”¬Û-Ò≈Ú±, õ∂√œ¬Û;˘± ◊√√ ø√ ˛±1 ¬Û±Â√Ó¬ Œ√Î¬◊‰¬œÀ ˛ Œ¸ª± Ê√Ú± ◊√√¬ı±‚±1 ø‚˘± ¬ı±ø‚ÚœÕ˘ ¸±Ó¬ ¬ı±1 ¸˘Ú±-¸˘øÚ fl¡1±˚˛º ’±1n∏ ø¬ÛÂ√Ó¬ ˜±Ú¸ fl¡1±fl≈¡fl≈¡1± Œ¬Û±ª±˘œfl¡ ¬ıø˘ õ∂√±Ú fl¡ø1 ˝◊√√˚˛±1ŒÓ¬Ê√À¬ı±1 ‰¬±ø1›Ù¬±À˘ Â√øÈ¬˚˛±˝◊√ √ ø√˚˛±1’ôLÓ¬ fl ≈ ¡fl ≈ ¡1±ÀÈ¬± ¸˜ˆ¬±·Ó¬ √œÀ‚-¬ÛÔ±ø˘Õfl¡ fl¡±øÈ¬ ≈√À˚˛±Àfl¡ ¤È≈¬fl≈¡1±Õfl¡ ’¬Û«Ìfl¡ø1 ¬Û”Ê√±1 fl¡±˜ ¸˜±Ò± fl¡1±˚˛º ’øÓ¬¬Û±Ó¬;1, ˜”11 ø¬ı¯∏, Œ¬ÛÈ¬1 ø¬ı¯∏, ˝√√±·Úœ, ŒÓ¬Ê√˝√√±·Úœ, ¬ıø˜, ·±1 ø¬ı ∏1 Œ¬ıø˘fl¡±Ó¬ ±˜ ª± ˛’Ô±«» ¬ı±‚±-¬ı±ø‚Úœfl¡ ¬Û”Ê√± ø√À˘ Œ¬ı˜±11¬Û1± ’±À1±·… ˘±ˆ¬ fl¡À1º

11º ˜±ífl¡±¬Û ¬ı≈Ï¬ˇœ ª±˚˛ –- ˜±ífl¡±¬Û ¬ı≈Ï¬ˇœ˙s1 ’Ô«√√ ∆˝√√ÀÂ√ Œõ∂Ó¬±R±º Î¬◊¬Ûø1 ¬Û≈1n∏¯∏1Œõ∂Ó¬±R±À¬ı±À1 ¬Û1ªÓ¬œ« ¬Û≈1n∏¯∏ ¸fl¡À˘±À1¬Û1± ¬ıd ‡±¬ıÕ˘ ¬ı± ¬Û±¬ıÕ˘ ø¬ı‰¬±À1º¬Ûø1˚˛±˘Ó¬ ø˚Àfl¡±ÀÚ± ¸˜˚˛Ó¬ ¬ı1± ˆ¬±Ó¬,

˜±Â√, ˜±—¸ 1±øgÀ˘ Ú±˝◊√√¬ı± ø¬ı˚˛±-¸¬ı±˝√√,Î¬◊»¸ª-¬¬Û±¬ı3«ÌÓ¬ ˜±Â√, ˜±—¸, ˆ¬±Ó¬-’±?±1g± Œ˙ ∏ √√íÀ˘ ◊√√ ’Ô±«» ˜Ê≈√ª±fl¡ Œˆ¬±Ê√Úø√ ˛±1 ’±·ÀÓ¬ ◊√√ ·‘ √√¶ö ◊√√ fl¡À˘ Ò1Ì1 1gÚ^¬ı…À¬ı±1 ‰¬fl¡¬Û±Ó¬Ó¬ ¤‰¬˘≈ ¬Û±Úœ ø√Œõ∂Ó¬±R±À¬ı±11 Ú±˜Ó¬ ˚±Ó¬±˚˛Ó¬ fl¡1± ¬ÛÔ1›¬Û1Ó¬ ’±·¬ıÏ¬ˇ±˝◊√√ ∆Ô ’±ø˝√√¬ı ˘±À·º ¤ÀÚ¬ı…ª¶ö±Ó¬ Œõ∂Ó¬±R± ’±Sê˜Ì1 ¬Û1± 1é¬±¬Û±˚˛º

12º ¬ı±Úª±˚˛ –- fl¡±Ì1 ø¬ı¯∏ ˝√√íÀ˘, ‚±∆˝√√ ¬Û≈Ê√ ›˘±À˘, fl¡±Ì Ó¬¬ıÒ ±ø1À˘ ’Ô¬ı±fl¡±ÌÓ¬ Œˆ¬“±-Œˆ¬“± ˙s ∆˝√√ ˜±Ó¬-Œ¬ı±˘ Ú≈qÚ±˝√√íÀ˘ ¬ı±Úª±˚˛ ’¬ÛÀ√ªÓ¬±fl¡ ¬Û”Ê√± ø√À˘øÚ1±˜˚˛ √√˚˛ ¬ı≈ø˘ ø¬ıù´±¸ fl¡À1º ◊√√˚˛±fl¡ ¬Û”Ê√±ø√˚˛±1 ¬ÛXøÓ¬ ¤ÀÚ Ò1Ì1 Œ˚ÀÚ–- ∆Ú-øÚÊ√1±1 ¬Û±Úœ Œ‡øÓ¬ ¬ÛÔ±1Ó¬ ˘·±¬ıÕ˘¬ı±g ø√˚˛± √√˚˛º ¬ı±g1 ›¬ÛÀ1ø√ ¬Û±Úœ Î¬◊¬Ûø‰¬¬Ûø1 ¸ÀÊ√±À1 ˙s fl¡ø1 Ó¬˘Õ˘ ¬ÛÀ1ºŒ¸˝◊√ √ø‡øÚ1 ¤Àfl¡±ÌÓ¬ Ô±Ú Û±øÓ¬ fl¡˘,‰¬±Î¬◊˘, ø˜Í¬±˝◊√√1 õ∂¸±√ øÚÀ¬ı√Ú fl¡ø1À˚˛˝◊√√¬Û”Ê√±1 fl¡±˜ ¸±˜À1º

›¬Û1Ó¬ Î¬◊À~‡ fl¡1± ’¬ÛÀ√ªÓ¬±À¬ı±11Î¬◊¬Ûø1› ’±1n∏ Ú±Ú± ’¬ÛÀ√ªÓ¬±À¬ı±1fl¡ Ú±Ú±ø¬ı¬Û√-’±¬Û√1 ¬Û1± Ú± ◊√√¬ı± Œ¬ı˜±1-’±Ê√±11¬Û1± ¬Ûø1S±Ì ¬Û±¬ıÕ˘ ˜À˚˛-’¸˜À˚˛ ¬Û”Ê√±ø√˚˛± ˚±˚˛º Œ˚ÀÚ–- Ó¬±˜ƒ ˘Ã—øÚ ª±˚˛,¬ı±1n∏˜À‡±˘± ª±˚˛, ·±Â≈√˜ ª±˚˛, 1±ˆ¬± ª±˚˛,˝√√±Ê√—¬ı≈Ï¬ˇœ ª±˚˛, Ê√±1±— ª±˚˛, ¬ı≈Ï¬ˇœ ¬Ûœ1¬ı±g,Ê√e˙ ¬Ûœ1¬ı±Ú≈ ˝◊√√Ó¬…±ø√º

¿ Î¬◊À¬Ûf ˝√√±1œ Œfl¡±‰¬Œ˜±¬ı±˝◊√√˘ Ú— – 99549-41787

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Hynñiewtrep people are quitesure adhering to theenvironmental areas aroundthem. They consider jungles asthe dwelling places of spirit, andtherefore, consider the forest assacred. The philosophy signifiestowards the sacredness, whichmakes them to preserve someforest grove in their dwelling land.

There are various sacredforests in Hynñiewtrep land whichnarrate the world about theancient vast wisdom ofHynniewtrep people. Some of themost important sacred forests are(1) Mawphlang sacred forest inKhasi Hills,(2) Khloo blai ialong,at Jowai elaka, (3) Khloo lyngdoh,where the altar in the name ofSmt Rakhoi Lyngdoh, (the firstpriestess) in Nangbah elaka and(4) Pohlyngdoh, khloo kyntangand, Khloo Wasan are sacredforest in Shangpung village, westJaintia hills. Shri ThañiangLyngdoh (Lamare) was the firstpriest in Shangpung elaka.

These sacred forests bearwith numerous altars of thecommunity or kingdom, wherethe community performs ritualactivities during the local festival.This purity and sanctity of theseforests includes numeroustraditional rites and ceremoniesand dwelling place of medicinalherbs, which cure numerousdiseases such as breast cancer,throat cancer, rheumatism,fracture of the bones, antiseptic

Philosophy of Nature Worship ofHynñiewtrep People of Meghalaya

Heibormi Sungoh

medicine etc.

Before the indigenous peopleenter any sacred forest they wouldcarry rice and invoke, “ko blaikynrad, hapoh ini i khloo kyntang,khlooblai, mo blai kynrad em re ulai sarong u lai sajiñ o, emre I mutsih mutsang o mo blai kynrad, wawan o te wa kwah o u lai lithoohdawai dapon ioh sumar sukher iau khon ñiawiung khon ñiawsem,ia u pyrthai mynder wa em kam iiarap iatan, mo blai kynrad, him uni u khoo ksiar khoo rupa,ioh phiu bam ioh phi u dih mo blaikynrad.” Literally means, “Oh godof this sacred place, I humblycome to this place peacefully fora collection of medicinal plants forthe treatment of the Hynñiewtreppeople and the people around theglobe who badly needed yourhelp, take this rice for your ownfood and needs”. The medicinepractitioner then only starts topluck the plants from the sacredgrove consciously. This standsthat Hynñiewtrep people are quiteadhere to the mother earth.

Sacred forests also are thegreen blocks, which producenumerous springs as the sourceof water, providing pure water tothe human features and animallife. Hynñiewtrep people use toperform rites and ceremonies inthis sacred forest. Fifty years agoeducated people believed thatbelieving in the sacredness offorests and rivers wassuperstitious. Therefore most of

the sacred forests are destroyedby the village fund or from thegovernment fund in the name ofdevelopment, ignoring thecontribution of forest to the wholeworld.

There is numerousphilosophies deal with rivers andlakes elucidate the sacredness ofthem. Kupli River the biggest andlargest river in Hynñiewtrep landis considered as a sacred river,Myntdu River is a sacred riverflowing through all around Jowaitown, Myntang River is a sacredriver, flowing from Ialong, throughNangbah, Nartiang, and joiningKupli River at Khyndeiliarconfluence.

Jayanti Devi mandir with 525years of existence is located onthe bank of Myntang River atNartiang village in Jaintia Hillsdistrict of Meghalaya, constructedby Jaintia king. The communitiesmentioned above use to performtheir rites and ceremonies on thebank of these holy rivers withreverence to their existence andfor their support life andagriculture to the local areas.

The Hynniewtrep Tribe is thedescendants from the sixteenfamilies of time immemorial. Theycommunicate up and down to thisEarth through the golden navelknown as Sohpetbneng located atU Lumsohpetbneng. The ninefamilies remain forever in heaven

(Contd. to Page 50)

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Almost every village in the landof U Hynñiewtrep, that is, in theland of the ancestors of the Khasipeople- commonly known as theKhasi and Jaiñtia Hills- has,bordering its environs, what iscommonly known as a sacredgrove. Such groves did notbecome sacred on their own,however, or because of somesupernatural vegetation. Theywere sanctified by men throughinvocations to the gods (U LeiKharai, U Lei Muluk, U Ryngkew,U Basa), the variousmanifestations of God, U Blei,who then became the protectorsor preservers of these groves.There are probably a thousandand one reasons which offerthemselves as theories as to whysuch a deliberate sanctification ofwoodlands occurred, and it is myintention here to try andenumerate, in a half-serious tone,some of the most obvious ofthem.

At the root of it all is the Khasipantheistic psychology. The Khasiidentifies the universe with Godand believes that He most closelymanifests Himself throughNature. Trees, stones, animalsand all other things are lookedupon as the equal creatures ofGod. To show disregard forNature is, therefore, to showdisregard for God; and to denyforests of trees is to deny God Hisfavourite haunt on earth. Tomaintain, however, that the Khasisconsecrate whole chunks of

Half Seriously About Serious Matters:The Sacred Groves and Their Uses

Kynpham Sing Nongkynrih

woodlands for the love of God isto idealise the community beyondall probability. Of course, with thisnatural respect for trees and theirhabitat, they must have foundconservation easier. But the factis that a definite need to conserveis felt.

The hills are not tranquilplaces, but are given to fits offurious rain and wind, which oftenput houses and the lives of menand animals to great risk. Forestssurrounding villages form anatural wind-break andconsiderably lessen the threat ofdecimation at the hands of theseprimitive forces. The mode ofcultivation of the Khasis in thosedays, however, was not veryconducive to the conservation offorest covers. The slash-and-burnjhum method of shiftingcultivation, with its large-scaleclearing of jungles, had especiallycaused depletion of suchtimbered barriers at a frighteningpace. Their completedisappearance would have beendisastrous. Springs, rivulets,rivers, most of them originatingfrom deep inside the catchmentareas of the forests, would havedried up in no time, and then therewould not have been enoughwater even to drink in the drywindy months between winterand spring. The hills would havebeen exposed to the ravages offierce thunder storms; all thecovering soil would have departedtowards the plains of Surma and

Bangladesh, and then what wouldhappen to the farmers and thecrops by which they lived?

No trees would have meant nogame; no game would havemeant no sport and less meat forthe kitchen. The poor, those whocould not buy, would have beenwithout their free supply of timberto build their home or burn theirdead. And where would the deepwoods be found, where priestscould perform the many andcomplex religious ceremoniesconnected with the woods?

As recorded earlier, there arein fact a thousand and onereasons which must haveprovoked the ancient Khasis to atimely conservation of at leastthose woods that lay by theirvillages. After all, to the old Khasis,the forest was an enormousstorehouse of everything that theyneeded, from water sources tofirewood and building materials;from fruits and wild vegetables tomedicinal plants; from animalsand birds (which found a relativelysafe sanctuary in it), to wild honeyand bread-winning orchids andflowers, which form part of theincredible biodiversity of thesehills. But perhaps the most uniquemotive for conservation is theless-talked-about reasonconnected with the phrase “thecall of nature”. For above all else,the forest, to a Khasi, also meant,and still means, one gigantic loo.

Having determined the

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necessity of conservation as apolicy, all that was left to them, theancient Khasis, was to seek outeffective ways for itsimplementation. They settled onsanctification, called on the gods,performed rites and pronouncedinjunctions to the effect that thosedefiling the sanctity of a forest sosanctified, by any surreptitiousfelling of trees, would invite uponthemselves not only the wrath ofman but also that of the

preserving gods. That done,these wise men of the past satback and dared all possibleoffenders to call their bluff.

And if you question the wisdomor effectiveness of such asanctification, the answer will beanother question: Is the manner ofconservation today morecompetent? You will rememberthat the forest department spendslakhs and lakhs yearly on the

salary of forest guards alone.Sanctification does not require anyman to protect its own trees.

(Dr. Kynpham SingNongkynrih is a writer and a poet.He works as an AssociateProfessor in the Department ofEnglish, North-Eastern HillUniversity)

with the Almighty Supreme Soulknown as God. Hynñiewtrepmeans seven families who camedown to earth. Those sevenfamilies are called according tothe region they are living in, suchas people living in war area arecalled war people, people living inBhoi area are called Bhois people,people living in Lyngngam regionare called as Lyngngam, peopleliving in Jaiñtia region are calledas Jaiñtia (pnar) and people livingin Khasi hills are called as Khasipeople.

During the traditional namingceremony, the maternal uncleuses three young shoots of broom

leaves to conduct the ceremony.Before plucking of the youngshoots, he would invoke like this,“Oh god the baby has come upin our clan, and today is thesacred day for his/her the day toconduct his/her namingceremony. Therefore, I would liketo pluck three young shoots fromyour part, please don’t mind myslight destruction to your body. Iuse you because there wasinterlinked right from the antiquetime for naming ceremony”. Hethen sprinkles water upon theplants and starts to pluck theyoung shoots.

These are very few examplesthat Hynñiewtrep people are veryclose to the Nature, they care itas their mother, and that’s whythey call Earth as Beiram-awwhich means Mother Earth. TheBelief of Hynniewtrep on the eco-friendly existence prevails sinceantique time and today have beenendorsed by the scientists andenvironmentalists.

- Shri Heibormi SungohVill - Shangpung

West Jaintia Hills, Meghalaya

(Contd. from Page 48) Philosophy of Nature Worship ofHynñiewtrep People of Meghalaya

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The Zeme Nagas having apopulation of about 3,50,000spread over in the states ofAssam (N.C. Hills), Manipur(Senapati, Tamenlong andImphal) and Nagaland (Peren,Dimapur and Kohima).

In the history of religion andculture, nature worship as adefinite and complex system ofbelief or as a predominant formof religion has not been welldocumented. Among primitivepeople the concept of nature as atotality is unknown: only individualnatural phenomenon— e.g. star,rain, and animals…. Philosophymeans the study of knowledge, itwas derived from two Greekwords that is “Philo” which meanslove and “Sophie” means wisdom,the studies of philosophy deal withthe abstract knowledge. There aretwo ways of studying knowledgein philosophy; first Epistemologystudied about the theory ofknowledge and the other Metha-physic deals about the abstractideas of knowledge. A nature deitycan be found in Pantheism,Deism, Polytheism, Animism,Totemism, Shamanism andPanganism where deities areviewed as the embodiment ofnatural forces. M. K. Gandhi saidabout the nature worship as “Ibow my head in reverence to ourancestors for their sense of thebeautiful in nature and for theirforesight in investing beautifulmanifestations of nature with areligious significance”. Western

Philosophy and W ays of Nature W orship of Zeme Naga

Kidobaheing

world finds itself at the crossroadsand is disparately looking for anew philosophy “to get rid of theecological crises which threatensman’s existence on earth”.

The Zeme follows andpractises the ancestral religioncalled “Paupai Renet”. We, theZeme, believed that worship anddo ritual in many ways: Individual,Clan, Khel, Group, and as awhole. We don’t worship aparticular object. But we havevery strict, systematic andseasonal ritual. We believe in theOmnipotent God called “Rampau”or “Anui Paume” apart from“Tingrang Fui”. Also there aremany deities of benevolent whocontrol evil or virtue of a man’slife, that come to some extent ofanimism in their belief.

Way of worship or way of it sobservance:

Bungtak: Bungtak is a sacredand earthly worship, observed forthe wellbeing and prosperity of allmankind at large. The ritualsinvolved therein are:- On the firstday, they prepared wine andsearch a black ox which is

physically defectless. All couples,who take parts in the rites mustbe righteous persons and havegood testimony in their lives boththe husband and wife. This rite isalso performed when the harvestof crop is poor due to the naturalcalamities during epidemicoutbreak etc. when ‘Bungtak’ isobserved in the village, nooutsiders are allowed to enter inthe village. This religion bringspeople together into society andbinds them to sincerity in certainway for the sake of material andspiritual well-being.

Ratak (common rites): Thisrites ‘Ratak’ are for the wholevillage. The Fortune teller willinform the villagers, the priest willannounce in advance the piousday and all the villagers willobserve ‘Genna’. Some selectedpersons will perform the ritual bysacrificing cock (fowl) and an oddnumber of iron pieces, known as‘Hegoi Kwen’ tied with cottonwrapped with the banana’s leaf orTamvui Nei are taken and leftbeyond the village fortress. Thewhole villagers use to observe thefunction from morning until thesunset.

Mee Ratak (Fire rites): Whenthe fire inflame in some sacredplace like Herie Mumai or Anui

Paume Ki is observed gennaand a bunch of items of oddnumbers of Irons, Cotton, Cock,and the things, which we use in

Ze-Mnui (One of the oldest ZemeVillage in Assam, Manipur and

Nagaland)

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the village, is left outside thevillage fortress.

Tamvui Nei (Most Sacred leaf): Tamvui is the most holy andimportant according to the Zemecustom. Tamvui is used in holyrites Bungtak and also in differentoccasions, such as: constructionof house, Birth rites, Milei Ngi, etcand many other religious rites it.

Sun, Moon and Earthquakerites: When the Eclipses andEarthquake occur the villagersobserve ‘genna’ on the very nextday, with prayer that the naturalcalamities will not happen againin future and disturb the livingbeings.

Fortune Teller rites: When thevillagers are facing any problemlike epidemic, famine etc. FortuneTeller will advise to the villagersto observe ‘genna’ in differentways for the betterment of thevillage. We believe that the fury ofNature is under the control of spirit

called ‘Herakesia’, which causessickness and calamities to thepeople. Thus, to propitiate thosespirits, animal sacrifice is madecalled “Heraketei” under theguidance of Tingnapei. There aretwo types of animal sacrifice, oneis the family sacrifice called“Helak Ratak”, and the other isvillage or community sacrificecalled ‘Renam Ratak’. BesidesTingnapei there are some fortunetellers “Reka”or “Kerakame” whocan communicate between thespirit and man.

Megalith and Monolith rites: Inolden days to erect megalith isvery popular and important. Therich and brave people will do thisfeast and animal will be sacrificedto observe the rites being a strictadherence of Animism/Asha/Mosses religion by ourforefathers. There are manysacred/Holy monoliths, whichcannot even be touched exceptby some clans who are entrustedto look after by God.

Sacred Pond (Teizaing Deko):This is a sacred pond and a pondfor purification of boyhood whichis prohibited for women folk evento touch the water. If they(women) touch then the wholevillagers will perform ‘genna’ andthe defaulters said to bear badluck in their life for it is a taboo.

This is only a brief account onthe Philisophy of Zeme on Natureworship. There are a lot of storiesbehind it. Nature’s beauty is an artof God. Let us feel the touch ofGod’s invisible hands ineverything beautiful. By the firsttouch of his hand rivers throb andripple. When He smiles the sunshines, the moon glimmers, thestars twinkle, the flower bloom. Bythe first rays of the rising sun, theuniverse is stirred; the shinningGold is sprinkled on the smilingbuds of the rose; the fragrant airis filled with sweet melodies ofsinging birds the dawn is thedream of God’s creative fancy.

- KidobaheingZe-Mnui village

Senapati-Manipur.Mob: 9774943653

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Abstract: This paper is anattempt to explain the concept ofworship to Nature in TingkaoRangwang Chap-riak. Theconsideration to the TingkaoRangwang Chapriak as the merereligion worshipped to nature isinsufficient. The worship to natureis the expansion of the believingsystem to gods, goddess andDeities. (Tingkao RangwangChapriak is a Socio-religionorganisation at Imphal, Manipur.)

Key words: (i) Rashi-Rahlou= Evil spirits such a demons,witches and ghosts (ii)Duikhangmei, Laokhangmei =sacrifices performed to spell evilspirits from men (iii) CedrellaToona and Erythina = Botanicalnames of trees, local namesTairen and Kurao (iv) Maja Luh =Folk song of the community (v)Chaga Chaguimei = Evil spirits(vi) Khonchaibang andPhentubuith = Magical dao andspear.

1. Introduction: Thephilosophy of the worship toNature in Tingkao RagwangChapriak has logical and emperialbase. The philosophy of TingkaoRagwang Chap-riak is evolvedthrough the logical principles.Tingkao Ragwang is the innovatorof principles and doctrines.

2. Philosophy of theCreation of Nature: TingkaoRagwang is creator of Naturesuch as oceans, seas, lakes andMountains. Tingkao Ragwang is

PHILOSOPHY OF THE WORSHIP OF NATUREIN THE TINGKAO RANGWANG CHAP-RIAK

Gonmei Lanbilung

also the giver of the Sun, Moonand the stars. Tingkao Ragwangis the creator of living organismsand objects both in revolutionaryand evolutionary manners. Thephilosophy of worship to theNature is that the Nature is thearms of gods and goddesses.The mountains, lakes, rivers arenot worshipped as the objects butthese are the integral parts in thesystem of the relation betweenmen and Gods. The naturalobjects are worshipped, not outof the ignorance. Scholars oftenexpress that people in pastworship the moon, the Sun andthunder because they do notunderstand the nature. Theworship to Nature has logic andphilosophy which has beenpenetrating more and moredeeper into the belief andpractices in the community.

3. Philosophy of symbol andNature in the TingkaoRagwang Chap-riak: TingkaoRagwang Chap-riak uses thesymbol of its religion evolvedsince the time immemorial. Thesymbol is the representation of thenature. They call the symbol asBoudan “The circle representsthe universe of cosmos. Thecriss-cross line within the circlerepresent the zodiac in the sky.The Sun and Moon represent theheavenly bodies which are thecreation of Tingkao Ragwang”. Itmay be reviewed from theinvestigation that the symbol hasthe miniature representations of

lands, oceans and mountainsbesides the heavenly bodies. Thecircle may also cover both thehydrosphere and biosphere of theuniverse. These objects are theattraction to the devotees. Thequest of philosophy on the objectsof symbol by the devotees hasexpanded the logic of Creationand Creator. It is the worship toTingkao Ragwang being thenature as the sacred objects in thesystem of the religion.

4. Philosophy of Worship tothe Earth: Various gods andgoddesses represented the Earthtake the names of the differentoccasions. The ritual of offeringholy wine to the earthly god, he isDitingpu-jhangpu, perhaps, he isalso sudimpu, the god ruling overthe earth and it is known ‘Dikap-Nei’. Here, the God representingthe earth is not well known. Againdigging earth for erection ofhouse, graves for burial of deadbodies, ponds and lakes for apurpose worship to gods andgoddesses who bear the conceptof father and mother. Worship isperformed by offering sacredwine. Folk song - ‘Tingpuk ApuKandi Apui is sung. The sky isfather and the earth is mother.Theoretically the concept ofgender in God in this situation isnot possible.

Earthquake is occurred due toa God whom the people callBanglagwang. Worship toBanglagwang is performed by

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specific rituals and sacrifice. Theworship to the Nature and gods,goddesses of it is known ‘Neimei’.There are other gods andgoddesses who wield differentaffairs. They are Pongwang (Godof wind), Maigwang (God of fire)and Tinggwang (God of rain). Itappeared that these gods are theattributes of creator God, TingkaoRagwang.

5. Philosophy of worship toMountains: The worship tomountains appears as onlyexternal activities out of the prayerto gods, goddesses and Deities.These behaviours are seen inTingkao Ragwang Chap-riak.These mountains are (a) MountKasoukbut at Taosang Village inTamenglong district, Manipur (b)Napsinmei hill, Ganglon Namthan,Khoupum, Nungba Sub Division,Tamenglong District, Manipur (c)Mountain peak of Bena village atthe western spur of Koubru,Manipur (d) Mount pouching ofTamenglong, District Manipur (e)Bhuvan Hill, Cachar, Asam (f)Mount Koubru, Senapati district,Manipur (g) Koubru peak at thesouth extension at Ponglinglong,Senapati District of Manipur.These mountains and peaks arerelated to the Henothesm conceptas another concept of the TingkaoRagwang Chap-riak. Thesemountains and peaks are sacredto the followers of the religion andseven brother gods dwell overthem. Ragwang took residence atMount Koubru, Bisnu’s abode isat holy cave at Bhuvan hills.Chonchai resides at the Mt.Kasuakbut in Taosnag Khullenvillage in Tamenglong District,Napsinmei’s abode is at the peakof Napsinmei hill of GanglonNamthan in the old Cachar Road.Charakilongmei l ives at the

mountain peak of Bena Village(Thonglang) at the western spurof Koubru Mountain. Koklouresides at the southern range atPonglinglong village in the Koubrumountain. Karangong, the teaserof unruly youth and healer ofmen’s sufferings from dizzinessresides at Puching, Khebachingin Tamengcng. Dimei the brotherwho had not hatched remainedbrother in water. Worship andprayer are performed to thesegods on many occasionswhenever required to do so.These mountains and peaks aresacred and holy to the followersof Tingkao Ragwang chapriak.The worship to these Gods is theinner philosophy being the natureto be sacred and holy.

6. Philosophy of worship toLakes and River: Worship toLakes and Rivers though notregular features of TingkaoRagwang Chap-riak theyconstitute inseparable parts of thereligion. Gods and goddessesmake abodes in water of riversand lakes. Among the lakes theZeilad in Tamenglong district ofManipur is regarded as an extraordinary impression. Manyspiritual teachers take solace andecstasy there. The mystic leaderof the community HaipouJadonang and Rani Gaidinliuperformed prayer ritual to the lake.The holiness and sanctity of thelake is mentioned in myths andliteratures. According to Rongmeimyth paddy was first discoveredfrom Zeilad. The lake Zeilad hasdignity and majesty. Traditions arelocally current that a Kachari Kingon a white elephant went insidethe lake and never returned andhis men tried to drain the waterfrom the lake to the Marui River,big boulder felt down upon the

draining place and block thepassage. Jadonnang said that hewent to the Zeilad to worship theGod in order to obtain prosperity.He went to the lake personallyagain. According to Rani Gaidinliuand late Meijinlung, God of the lakeof Zeilad appeared in the form ofpython spirit. The God conveyedthat they should perform sacrificeif they wanted to have the sacredand magical weapon - dao,khonchainung and a spear,phentubui. A female mithun wassacrificed and its head wasoffered to the God of Zeilad.

However, the weapons werenot given to them. Besides thisphenomenon, evil spirits arebelieved to live in the rivers andlakes. They call the evil spirits asRashi RahIou. Rashi Rahlou isthe collective term used for theevil spirits - Pa Rah, Chagachaguimei, Kunmei, Lamlah,Duira, Bu Boumei and Lao Rah.The Rashi Rahlou tease humanbeing and cause sick andsuffering. They are notworshipped but spelt from thehuman affairs by ritual knownRahkhang Rihleimei. In short, onemay be impressed that the peopleoffer rituals and scarifies to therivers and lakes but it is to the evilspirits they perform scarifies toplease them and drive away frommen folk.

One theory and formulation ofa single idea is not possible inregard of the worship to nature-paddy field or crop lands whichare ruled by Goddess, Majapui.She is holy and sacred goddess.She is prayed by the ritual ofNapkaomei and Laothakmei inthe beginning and end ofharvesting season. Duringharvesting the Goddess is prayedon the spot of field to bless more

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grains. Again, on other side, evilspirit, Lao Rah is prevailing in thefield. The teasing of Lao Rahcause suffering and sick. To healthe sick and suffering the ritual ofspelling the evils, Lao Kahngmeiis performed on the spot of paddyfields.

7. Philosophy of worship tothe Groves and Forests: Theparticular areas of forest andgroves are reserved. These areasare considered to be sacred andholy to the people. It is believedby the local population that theparticular deities are dwelling atthe groves and forest. Sometimesthese deities are treated as shongand. Sometimes, these deitiesare outside the purview of shongand Bambu and treated asseparate. The deities are notcommunity Deities and they arelocal or clans level of deities. TheRongmei Village at Chingkhom,Thoubal district of Manipurpropitiates annually their own deitywhom they call ChingkhamNingthou. This deity is located atthe grove of a hill. This deity istreated as shong. The propitiationappeared to the grove and it shallnot be mistaken to the propitiationto Chingkham Ningthou . ARongmei Village, MaibamBishnupur District of Manipur offerritual annually to a deity whomthey call Taikhong Lailemma. Theplace of the deity is located at thegrove where big banyan tree is

growing. A Rongmei village ofImphal west district Hiyangthangand Konthoujam Mamang alsopropitiate annually their Deitiescalled Kediluhnei and Dilenglu.Kediluhjnei and Dilenglu arefemale Deities and found on smallhill and grove where big banyanand papal trees are growing,propitiation to such deities arefound at the Rongmei Villages ofNaorem, Phoichingtong ofBishnupur District, Chingmeirong,a Rongmei Village of Imphal EastDistrict of Manipur and some morevillages in the Cachar district ofAssam. Besides the worship tothe deities, forest and groves areregarded as holy and sacred tothe local inhabitants.

8. Philosophy of Worship totrees: The Zeliangrongs whofollow Tingkao RagwangChapriak have many clans andsub clans. The clans and subclans are Abonmei, Newmei,Daimei, Pamel Panmei,Malangmei, Parinamei,Charinamei, Buija namei,Dirivamei, Chawang, KameiGangmei, Longmei and more.Gonthangmei and Abonmeiconsider some trees as sacredto them. The word totem shall bemore appropriate to be used thanworship. “Every clan has totemwhich are originally a symbol oremblem of a clan or family eitheran animal, or a bird or tree orplant”. The Abonmei and

Gonthangmei regard Erythrinasuberoja (tree) as their totem.They regard the tree as sacredand holy whether these trees aretotems or sacred to the respectiveclans, worship to Nature may bethe conceptual application to it.These trees are major factor inthe evolution of clans and lineagesand have formed symbol ofidentity to the clans.

Worship to Nature is a mereexternal part of human behaviorto gods, goddesses and deities.It forms cultural traits. Withoutthese behaviors, concentration ofhuman mind to gods shall bereduced and minimized.

References:

1. Prof. Gangmumei; TingkaoRagwang Chapriak, ThePrimordial Religion 2005, Page 4

2. Ibid3. Prof. Gangmumei; A Mystic

Naga Rebel, Third Edition, Page 294. Lanbilung; A survey on the

Deities of the Rongmei Villagesin Manipur and Assam,Unpublished.

5. Interviewed with AjinpouAbonmei Raguilong.

6. Chaba Kamson, Ringlon(Rite of Passage) in “ThePhilosophy of ZeliangrongReligion”, Page 17.

- Sri Gonmei LanbilungImphal

Mob: 08794831278

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Tripuri people’s philosophy ofGod and Spirituality is as high asVedic philosophy. We find that inVedic time people used toworship Almighty God in differentforms of nature’s power, in thename of Agni, Varun, Prithivi,Saraswati, Rudra, Indra etc, whoare fire god, water god, earth god,river goddess, thunder god andrain god respectively. If we lookinto the Divinity of Hinduism, therealso we find different form ofnature’s energy being worshippedas god, like Jagaddhatri goddessof world, Ganga, goddess of riverand water, where every form ofnatural force, apart from fivefundamental elements, tree,mountain, animal, river, field,wealth, home, knowledge, anddifferent matters and materials forhuman use are regarded as god.This philosophy is reflection ofAdwaitavad or non-dualism,which is the basis of Hinduism,Ekam Brahma dwitiya nasti(Creator is one, none otherexists). This philosophy of natureworshipping as god was notlimited in India only, it was alsopracticed in ancient westernworld, whether it was Egyptian,Greek or Roman civilisation, allused to worship different forms ofnatural force as god and goddess,till they were subjugated andenforced by monotheisticAbrahamic philosophy. But thewestern writers so called expertsin the subjects neither did theycall them as Nature worshipper

Tripuri People W orship of Almighty Through Nature

Dr. Atul Devburman

nor did they level as they weredevoid of the concept of god.

The philosophy of divinity andspirituality of Tripuri people isbased on Lord Shiva. In fact,according to Tripuri mythology theSupreme God, the Creator Shivaword had derived from the fiveelements, creator of five elementsthat is Si-ba. Si means knowledgeor Creator and ba means five.Like most of ethnic groups ofnorth east and the Hindus, Tripuripeople also worship the differentgods of natural force. Accordingto the traditional belief andRajmala, the royal chronicle ofTripuri people, the king Tripur,46th serial from king Chandra wasvery powerful who defeated manykings of that time, was fiercearrogant and oppressor. So thepeople of Tripura kingdom prayedto Shiva to save them from theclutches of king Tripur, uponwhich Shiva killed Tripur by hisTrishul.

After the death of king Tripur,the kingdom suffered lawless-ness and there was tyranny. Thepeople and widow queenHeeravati again prayed for relieffrom this. Lord Shiva then blessedwidow Heeravati with a son, whowas born with third eye of Shivahimself, accordingly he wasnamed Trilochan. King Trilochanalso fondly known as Subrai /Shibrai by Tripuri people, heestablished Fourteen godstemple as per the direction of Lord

Shiva. These fourteen gods arethe kula devata or gods of Tripuripeople. They are named asSubrai, Sangrongma, HabungBubagra, Mailungma, Twibukma,Noksuma, Goria, Kalia,Hachwkma, Akhata, Bikhata,Lampra, Nakri, Kamshri. Thesegods are worshipped collectivelyfor seven days as Kharchipujaduring the month of Ashar. On theother hand these gods andgoddesses are also worshippedseparately in different times of theyear.

If we analyse these gods thenwe can find that most of the godsand goddesses represent one orother form of Nature’s force.Subrai is the Supreme Almighty,Omnipotent, Omnipresent andOmniscient, the Creator,sustainer and destroyer of theuniverse and its affairs.Sangrongma is the MotherGoddess, Jagatjannani, consortof Lord Shiva. The earth isworshipped as Sangrongma bythe Tripuri people. Before startingany work on the soil, be it jhumcultivation, tilling agricultural landor constructing new houseSangrongma is worshipped first.It is not worshipping of the soil orearth but it is unto the unseenenergy that sustained this earth,and the people ask forpermission, sanction andblessing from Her for bestoutcome of the work undertakenon that piece of land. Twibukma

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is goddess of river and water. Sheis worshipped to give plenty ofwater and prevent from waterborne diseases. The Tripuripeople from the village go to thenearby river, streams etc, theycarry along with them cock, he-goat, bamboo poles and otherrequired material for performingpuja. The priest along with helperand village folk perform these pujain the mid of river or stream ataround knee deep water. Thewater goddess is also worshippedduring birth, marriage and deathceremony, in Sankranti and othermajor pujas of Tripuri people.

Sal mutai or Surjya puja isperformed in the month of Magh.It is a prayer to fire god. Thepeople have to maintain purityboth in body and mind beforeperforming the puja, by remainingon vegetarian diet. It is the thanksgiving puja to the sun god, theoriginator of fire on this earth. Thepeople also pray for the brightersun ahead after the lapse of twomonths of winter, so that the hotsun may dry the cut jhum treesand bamboos, for they have toburn the jhum trees into ashes inthe month of Chaitra as they wouldsow paddy and other seeds in thenew year month of Vaisakha.

The god of sky is known asAkhata or Naka in Tripuri, isworshipped in the month of Kartik.Though he is also worshippedalong with Lampra puja in theform of an arc which symbolisessky. Apart from five elements,Tripuri people also worshipdifferent forms of Nature’s energyas god. Three basic needs ofhuman beings are food, cloth andhousing, accordingly three mostprominent goddesses areMailungma, Khulungma andNoskuma respectively. The staple

diet of Tripuri people being rice,Mailungma is goddess of paddy.People worship Mailungma in thefull moon of Ashwin month, sheblesses with good harvest ofpaddy for the year. She may beequalized with goddess Laxmi.Khulungma is goddess of cotton,people worship her for better yieldof cotton, her dress is white incolor, she is worshipped in themonth of Magh Panchami.Noksuma is the deity of home,she protects the family membersfrom diseases and enemy.Mailungma and Khuluma arerepresented by earthen pots filledwith rice and placed in a safe,secure and isolated eastern sideof house in a rack or platform,where as Noksuma isrepresented with square shapedmat like made of bamboo cane.These three goddesses areworshipped daily as family deityby every Tripuri family.

Hachwkma is goddess of hillsand forest, she is worshipped atthe beginning of jhum cultivation,at times of selection of Jhum landand before going for hunting etc.She is also considered as ownerand protector of all the animals ofjungle. When domestic animalslike cow, goat, buffalo etc are lost,she is prayed to release thehidden domestic animals and onfinding such animal Hachwkma isoffered with Prasad etc. as amark of thanks.

Longtorai is the biggest andhighest hill ranges of Tripura,people of Tripura worshipLongtorai god every year duringShivaratri, which is considered asShiva’s manifestation. Thebiggest river of Tripura is Gomati,people worship her duringHangrai, that is Sangkrantifestival. Tripuri people do the

shraddha and immerse the ashesremains of their departed familymembers at the confluence ofRaima and Saima river wherethey form the Gomati which isknown as Dombur. The secondbiggest river Khowai and other bigrivers are also worshipped asgoddess of that name by thepeople residing on that riverbanks. It is not only river, any bignatural water body like lakes, seaetc are considered the abode ofwater god. And accordingly peopleworship spirit of such waterbodies. Apart from the non-livingnature’s force, banyan tree orvatabriksha is considered asabode of Lord Shiva, and peopleworship it. There is a customamong Tripuri people whichprohibits cutting of thevatabriksha and peepal tree asgod resides on them. Wathwi,which is muli bamboo in Bengali,had been considered as king ofbamboo and used for makingdeities of gods and all otherpurpose of puja, no other bamboois allowed to be used for puja andworshipped as god.

Stone is also worshipped asgod, which most of the timessymbolises as Shiva. It has veryimportant role in Tripuri’s belief.Stone has the longest life, it doesnot get destroyed easily bynatural process. So whenever achild is born, his fore head istouched by a small stone andblessed with to get long life likestone by the priest at the time ofbirth ceremony. The bride andgroom stand on the big stonesand sacred water is poured ontheir head and blessed them forlong conjugal life like stones attime of marriage ceremony.There is a typical stone, which is

(Contd. to Page 60)

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¸≈ø¬ı˙±˘ ¤˝◊√√ ˆ¬±¬ı˛Ó¬¬ıÀ¯∏«¬ı˛ ˜ÀÒ… Î¬◊M√√¬ı˛¬Û”¬ı±«=À˘¬ı˛ ’èÌ±‰¬˘, ’±¸±˜, ø˜ÀÊ√±¬ı˛±˜› øS¬Û≈¬ı˛± ¬ı˛±ÀÊ√… ¤¬ı— ¬ı±—˘±À√À˙¬ı˛ ¬Û±¬ı«Ó¬…‰¬A¢∂±À˜ ‰¬±fl¡ƒ˜± ¸•x√±À˚˛¬ı˛ Ê√ÚÊ√±øÓ¬À√¬ı˛¬ı¸¬ı±¸º ˆ¬±¬ı˛ÀÓ¬¬ı˛ Ê√ÚÊ√±øÓ¬¬ı˛± ˝√√À˘Úõ∂fl‘¡øÓ¬ ¬Û≈Ê√±¬ı˛œº fl¡±˘À|±ÀÓ¬ ‰¬±fl¡ƒ˜±¬ı˛±›õ∂fl‘¡øÓ¬Àfl¡˝◊√√ ¬Û”Ê√± fl¡À¬ı˛ Ô±Àfl¡º ‰¬±fl¡˜±¬ı˛±ˆ¬”Ó¬, Œõ∂Ó¬ › ’Ú…±Ú… ’¬ÛÀ√ªÓ¬±À√¬ı˛ ˝√√±Ó¬ŒÔÀfl¡ ¬ı˛é¬± ¬Û±›˚˛±¬ı Ê√Ú… ø¬ıÀ˙¯∏¬ õ∂fl‘¡øÓ¬¬ı˛ø¬ıøˆ¬iß ¬Û”Ê√± fl¡À¬ı˛ Ô±Àfl¡º Œ˚˜Ú–-

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4º Ê≈√˜Ù¬±— ¤¬ı— Ê≈√˜˜±¬ı˛± –- ’±ø√fl¡±˘ŒÔÀfl¡ ‰¬±flƒ¡˜±¬ı˛± Ê≈√ ‰¬±1 fl¡¬ı˛ÀÓ¬±º Ê≈√ ‰¬±À ∏¬ı˛Ê√Ú… Ê√±˚˛·± øÚÒ«±¬ı˛Ì fl¡À¬ı˛ Œ¸˝◊√√ ¶ö±ÀÚÊ√e˘ fl¡±È¬±¬ı˛ ’±À· ¬Û”Ê√± Œ√› ˛±¬ı˛± õ∂Ô±Àfl¡Ê≈√˜ Ù¬±— ¬ıÀ˘º Ê≈√˜‰¬±¯∏ fl¡¬ı˛ÀÓ¬ ø·À˚˛ ˚ø√Œfl¡±Ú ’qˆ¬ ˘é¬Ì Œ√‡± ˚±˚˛ Ó¬±˝√√À˘Ê≈√À˜¬ı˛ ‰¬± ∏± ¬Ûq¬ıø˘ ø√À ˛ Ê≈√À˜ ¬Û”Ê√± ø√À ˛Ô±Àfl¡º ˚±Àfl¡ Ê≈√˜˜±¬ı˛± ¬ıÀ˘º

5º Ò±Ú Ù¬±— –- ÚÓ≈¬Ú Ù¬‰¬˘ ‚À¬ı˛ŒÓ¬±˘±¬ı˛ ’±À· Ê≈√À˜ ø·À˚˛ Ò±Ú fl¡±È¬± ˚±S±fl¡¬ı˛± √√ ˛ ¬Û”Ê√±¬ı˛ ±Ò…À˜º ¤ ◊√√ ¬Û”Ê√± fl¡¬ı˛± √√ ˛Ê≈√À˜¬ı˛ ˜±Á¡‡±ÀÚ ’Ô¬ı± ¤fl¡ ¬Û±À˙º

øfl¡c ¬ıÓ«¬˜±ÀÚ ‰¬±flƒ¡˜± Ê√ÚÊ√±øÓ¬¬ı˛± ¤˝◊√√¬Û”Ê√± ¬Û±¬ı«ÀÌ Ó¬À˘±ÀÓ¬ ¬Ûq¬ıø˘ õ∂±˚˛ Œ√˚˛Ú± ¬ı˘À˘ ◊√√ ‰¬À˘º ¬Û”À¬ı«¬ı˛ Ú…± ˛ õ∂fl‘¡øÓ¬ ¬Û”Ê√±¬ı˛¬ÛXøÓ¬ &À˘± ¬ıÓ«¬˜±ÀÚ› õ∂‰¬ø˘Ó¬º øfl¡c¬Ûq ¬ıø˘¬ı˛ ¡Z±1± Ú˚˛, ¬Û”Ê√± Œ√›˚˛± ˝√√˚˛ Ù≈¬˘› Ù¬À˘¬ı˛ ˜±ÀÒ…À˜º fl¡±¬ı˛Ì ˝√√À˘± ¸ˆ¬…Ó¬±¬ı˛’±À˘± ‰¬±flƒ¡˜±À√¬ı˛ ÀÒ… Œ¬ÛÃÂ√À26√ Ó¬Ô±·Ó¬ˆ¬·¬ı±Ú Œ¬ıÃÀX¬ı˛ ¬ı±Ìœ¬ı˛ ˜±Ò…À˜º ‰¬±flƒ¡˜±¬ı˛±Œ¬ıÃX Ò˜±«¬ı˘•§œº Œ¬ıÃX Ò˜« •ÛÀfl¡« ‡ÚŒÔÀfl¡ ±Ú≈ ∏ :±Ú ±ˆ¬ fl¡¬ı˛ÀÓ¬ q1n∏ fl¡À¬ı˛ÀÂ√Ó¬‡Ú ŒÔÀfl¡ ¤˝◊√√ ¬Ûq ¬ıø˘ Œ√›˚˛± ¤fl¡

õ∂fl¡±¬ı ˛ øÚø¯∏X ˝√ √À˚˛ÀÂ√º ˆ¬·¬ı±Ú ¬ı ≈X¬ıÀ˘ÀÂ√Ú, ëõ∂±Ìœ ˝√ √Ó¬…± ˜˝√ √ ± ¬Û±¬Ûí ›ëÊ√·ÀÓ¬¬ı˛ ¸fl¡˘ õ∂±Ìœ ¸≈‡œ Œ˝√√±fl¡íº øfl¡c’±Ê√› ±¬ı˛± Œ¸˝◊√√ ˆ¬…Ó¬±¬ı˛ ’±À˘± ¬Û±˝◊√√ øÚÓ¬±¬ı˛± ¤‡ÀÚ± ¬Ûq ¬ıø˘ ¡Z±¬ı˛± õ∂fl‘¡øÓ¬¬ı˛ ¬Û”Ê√±¬Û±¬ı«Ì &À˘± ¸•Ûiß fl¡À¬ı˛ Ô±Àfl¡º

¤‡±ÀÚ ‰¬±fl¡˜± ˜±ÀÊ√¬ı˛ fl¡À ˛fl¡øÈ¬ ¬Û”Ê√±¬ıÌ«Ú± ’øÓ¬ ¸—Àé¬À¬Û Œ›˚˛± ˝√√À˚˛ÀÂ√º¤Â√±Î¬ˇ±› ’ÀÚfl¡ ŒÂ√±ÀÈ¬± ‡±ÀÈ¬± ¬Û”Ê√±¸˜±ÀÊ¬ı ˛ |X±¬ı±Ú¬ı ˛ ± fl¡À¬ı ˛ Ô±Àfl¡ÚºŒ√¬ıÓ¬±À√¬ı˛ Ú±˜ ø¬ıø¬ıÒ Ô±fl¡À˘› ¬Û”Ê√±¬ÛXøÓ¬¬ı˛ ¸±ÀÔ ’Ú… ¸˜±ÀÊ√¬ı˛ ¬ÛXøÓ¬ÀÓ¬’ÀÚfl¡±—À˙ ø˜˘ Œ√‡± ± ˛º ’±˜¬ı˛± Œ√‡ÀÓ¬¬Û±¬ı˛¬ı Œ˚ õ∂ÀÓ¬…fl¡ ¬Û”Ê√± øÚ¸·«¬ı˛ Œfl¡±À˘’Ú≈øá¬Ó¬ √√˚˛º øÚ¸ø·«fl¡ ˝√√Ê√˘ˆ¬… Î¬◊¬Û±√±Úø√À˚˛ ¬Û”Ê√± › ¸±Ò…˜Ó¬ ¸˜¬Û«ÀÚ¬ı˛ ˜±Ò…À˜Œ√¬ıÓ¬±À√¬ı˛Àfl¡ õ∂¸iß fl¡¬ı˛±¬ı˛ Œ‰¬á¬± fl¡¬ı˛± √√˚˛º

¸˜±ÀÊ√¬ı˛ ¬Û”¬ı«¬Û≈è¯∏¬ı˛± ¤˝◊√√ ¬Û”Ê√±Àfl¡|X±¬ı˛ ¸±ÀÔ ˚≈Mê√ fl¡¬ı˛À˘› ¤˝◊√√ ¬Û”Ê√±¬ı˛˜±Ò…À˜ øÚ¸·« ’¬ıø¶öÓ¬ Ê√ , Ê√—‚˘, ¬Û¬ı«Ó¬,¬ı‘é¬, Ê√c ’±ø ˜±Ú¬ı ¸˜±ÀÊ√¬ı˛ Ê√Ú…Î¬◊¬ÛÀ˚±ø·Ó¬±Àfl¡ ¶ú¬ı˛Ì fl¡À¬ı˛ Ó¬±À√¬ı˛ —¬ı˛é¬ÌŒ √√Ó≈¬ Ó¬±À√¬ı˛ ÀÒ… ’¬ıø¶öÓ¬ ¬·¬ı±ÀÚ¬ı˛ √ «Úfl¡¬ı˛±¬ı˛ ’øˆ¬Ú¬ı ¬ÛLö± ’±ø¬ı©®±¬ı˛ fl¡À¬ı˛øÂ√À˘Úº˚±¬ı˛ Ù¬À˘ Ê√ÚÊ√±øÓ¬ ¸˜±Ê√ ˜±ÚÀ¬ı√¬ı˛ Ê√Ú…¬ıÀÚ¬ı˛ ∆¬ı:±øÚfl¡ Î¬◊¬ÛÀ˚±ø·Ó¬±¬ı˛ ¬ı…±‡…±fl¡¬ı˛ÀÓ¬ Ú±¬Û±¬ı˛À˘› ¤À√¬ı˛ õ∂øÓ¬ fl‘¡Ó¬:Ó¬±,|X± Œ¬Û±¯∏Ì fl¡À¬ı˛ Ô±Àfl¡Úº Ó¬±À√¬ı˛› ¤˝◊√√¬Û‘øÔ¬ıœÀÓ¬ Ô±fl¡±¬ı˛ ’øÒfl¡±¬ı˛ ’±ÀÂ√ ¤˝◊√√ ˆ¬±¬ı¸√± Ê√±¢∂Ó¬ ¬ı˛±À‡Úº Ó¬±À√¬ı˛› ¸≈¬ı˛é¬±øÚø(Ó¬ fl¡¬ı˛±¬ı˛ √±ø˚˛Q¬› fl¡Ó«¬¬ı… ˜Ú≈¯∏…¸˜±ÀÊ√¬ı˛ ›¬ÛÀ¬ı˛ ¬ı˛À ˛ÀÂ√º ¤ ◊√√ Œ¬ı±Ò ˜±ÀÊ√¸√± :±Ó¬ Ô±Àfl¡ Ó¬±¬ı˛ ¬ı…¬ı¶ö± ¤˝◊√√ ø¬ıø¬ıÒ

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¬Û”Ê√±¬ı˛ ˜±Ò…À˜ ¸≈øÚø(Ó¬ fl¡¬ı˛± ˝√√À˚˛ÀÂ√º ˚±¬ı˛ Ù¬À˘ Ê√ÚÊ√±øÓ¬ ¸˜±ÀÊ√¬ı˛ ˚Ó¬ø√Ú ¬ı¸¬ı±¸ ¬ıÚ±=À˘ øÂ√˘ Ó¬Ó¬ø√Ú ¤˝◊√√ ¸˜±ÀÊ√¬ı˛ ¡Z±¬ı˛± ¬ıÀÚ¬ı˛Ê√˘, Ê√—‚˘, Ê√ø˜Ú › Ê√c ¸√± ¸≈¬ı˛øé¬Ó¬ øÂ√˘º√

’±Ê√Àfl¡¬ı˛ ÚÓ≈¬Ú õ∂Ê√Àij¬ı˛ √±ø˚˛Q ¬ı˛À˚˛ÀÂ√ Œ˚, Ó¬±¬ı˛± Œ˚Ú Ó¬±À√¬ı˛ ¬Û”¬ı«¬Û≈è¯∏À√¬ı˛ ¡Z±¬ı˛± õ∂‰¬ø˘Ó¬ ¬Û¬ı˛•Û¬ı˛±·Ó¬ ¬Û”Ê√±, ¬ıËÓ¬, ¬Û¬ı« ’Ô¬ı±¬¬Û¬ı˛•Û¬ı˛±Àfl¡ Œ˝√√˚˛:±Ú Ú± fl¡À¬ı˛ Ó¬±À√¬ı˛ ˜ÀÒ… øÚø˝√√Ó¬ ∆¬ı:±øÚfl¡ Î¬◊¬ÛÀ˚±ø·Ó¬±¬ı˛ ’Ú≈¸g±Ú fl¡À¬ı˛ Ó¬±¬ı˛ ¬õ∂±¸øefl¡Ó¬± ¸¬ı±¬ı˛ ¸•ú≈À‡ Ó≈¬À˘ÒÀ¬ı˛º Ê√ÚÊ√±øÓ¬ ¸˜±Ê√ ø¬ÛÂ√¬Û¬ı˛±, ’Õ¬ı:±øÚfl¡ Ó¬±À√¬ı˛ Œ√¬ı-Œ√¬ıÓ¬± ’õ∂±¸øefl¡ ’±ø√ ’±À¬ı˛±¬Û ø˜Ô…± õ∂˜±øÌÓ¬ fl¡À¬ı˛ ¬ıÚ¬ı±¸œ ¸˜±ÀÊ√¶§±øˆ¬˜±Ú ˆ¬±¬ı Œ˚Ú Ê√±¢∂Ó¬ fl¡À¬ı˛º

- ¿ fl¡±ø˘ õ∂¸±√ ‰¬±flƒ¡˜±Œ˜±¬ı±˝◊√√˘ Ú— – 9402331659

found by accidentally at time oftilling, jhumming or instructed indreams which people consider tobe by the grace of God, it issomething like Shaligram. Thisgravel is kept inside pot ofMailuma and Khuluma on the topof rice. The stone gives birth tosmaller stones which later growsand in this way many stones areformed. This is the symbol ofLaxmi or Goddess Mailuma, andit is worshipped daily. The family’seconomic condition improves andbecomes well to do if number ofstones increases, and the familygets ruined or becomes poorwhen the stone does not give birthto new stones or decreases in

numbers. Such stones withblessing power are found topossess in very few Tripurifamilies.

Tripuri people believe in theexistence energy of AlmightySubrai in every Nature’s force.That is why they worship fivefundamental elements and all themanifestation of Nature’s force. Itis not that they worship thephysical form of nature but theyworship the power behind thatnatural force. When the river isdried up or the tree is dead nobodywould worship such naturalmanifestation. Tripuri people donot worship dead energy or dead

nature’s energy. Even the bambooused for puja should be freshly cutbamboo; dried flower, dead cock,dead he-goat etc are not offeredto god. That is why they do notworship dead body, or image ofdead body but his soul isworshipped. Instead of photo ofdead body, they would preservephoto of live persons and wouldpay obeisance to that photo. Sothey worship directly andindirectly to the Almighty creatorof the universe Subrai through thenatures worship.

- Dr Atul DevburmanMob: 98682-21336

Tripuri People W orship of Almighty Through Nature

(Contd. from Page 58)

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How great and beautiful theCreator’s handiworks are! Eachof all creations on the earthdeserves close study. All livingthings in their responsiveperspectives are beautiful andthey have usefulness in someway or other. To him who knowshow to use, all things are useful.Even the simple creation, theleech has importance in the fieldof preservation of blood; andfrom it was born the advent ofblood bank.

Large bushes bear severalfruits and birds and othercreatures get food from them, andbeasts rest under their shadowsand those who want to fleescorching sun can comfortablyhide under them. How useful evena single bush is! For birds andwild beasts that roam on theground how worthy it is for ashelter! Besides this, if the trunkis sawn into timber, it becomesan indispensable material forconstruction of houses and otherpurposes. On the other hand, ifthe tree is left untouched, itpurifies the air for humanconsumption and it contributesmuch to cooling of theatmosphere, and creation of rainand sources of water. Even if asingle creation is thus useful, thegreatness of the entire creation isbeyond human reckoning.

A big boulder remains silent atits place, as it is of no use, a flatrock at the courtyard can be used

PHILOSOPHY OF NATURE WORSHIPB. Lalthlengliana

for drying unhusked rice and forchildren to play on and for baskingin the sun. If a rock rolls down thehill side from uphill, no house canhold it. But if a rock is broken up,an even plot of land is created fitfor a house site. In such amanner, a steep place can betruned into a safe and useful plotof land. The useless rock, whenbroken into small pieces canbecome useful material forconstruction. When rain water isproperly channelized in drains,useful internal link roads can bemade with stone chips. Thestones that we are speaking of arenot precious stones, but for mostof the people in the world they aremore useful than the preciousones.

WATER

Big rivers silently run towardstheir destinations; but smallbrooks hurriedly murmurdownwards. Rain does notmistake its purpose, and it poursdown to its exact target.Practically, all materials can becleansed with water. There arecountless marine living beingswhile many are amphibious, andsome die if taken out of water. Theonly thing that totally does notneed water is fire. All living beingsneed water and besides itprovides means for transportationof human needs. It is the meansfor connecting different countriesby using ships.

Not only this, if all the water

component of the human body issqueezed out, only the skeletonwill be left. Food for human beingand creatures and vegetablescannot survive without water.When we consult the doctorbecause of ill-health, he willinvariably prescribe drinking ofhuge quantity of pure water. Whenwe have to undertake arduoustasks which cannot be done withonly hands, we need the powerof electricity. Besides light,electric power is generated fromwater.

Even food that we haveprepared cannot be taken withoutwater, and fruits that can bereadily eaten contain water. Muchquantity of water is needed toconstruct a big house. Among allthe creations of God perhapswater has the most ways of use.Water as it is has a healingproperty for the human body. Wecan be healed by merelyimmersing in it or bathing ourbody with it. Essentially thatimportant for all living beings, shallwe bow down to it in adorationsaying what else do we need?How great the Creator of water is!The Creator of such essentialfactor to human life is the realGod.

THE SUN, THE MOON ANDTHE STARS

The poet says, “The sun, themoon and the stars receive lightfrom You.” The sun which isdestined to give light in the day

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time exposes the beauty of theearth. If the sun does not shine,the beauty and greatness of allcreation is hidden. The heatgenerated from it gives growth tothe vegetation and other livingthings. It dries up perishing dampcreations to produce sweetflavour and hardened seeds. Itsbrilliance not only exposes thebeauty of the world, but also instilslight to objects that do not havelight of their own. The moon in turnunfolds its beauty at night. It bringsforth numerous beautiful songs tomankind, and testifies thegreatness of the Creator.

The stars display the turn ofseasons and make timelyappearance and their countlessnumber sprawl the vast expanseof the sky and though exceedinglyvast in number, not a single onewas without an alloted place. Therain-bearing cloud releases itsload at the night time which isblessing for the earth. The windclears the atmosphere and evenlydistributes heat and cold. While itsometimes makes uncontrolablemotions, it sometimes remainsmotionless and silent. The creatorgives wisdom to man so as toprobe into the secrets of all these.All creations testify the greatnessof the Creator. Man struggles tounderstand the greatness of theCreator, but sometimes bypassHim in the process, but when His

real identity is rightly probed into,His unfathomed glory isproclaimed. The sun and themoon have dazzling brightnessand the moon and the stars reflectthe brightness of the sun and theyshine upon the earth beautifully.They cannot exert morebrightness beyond the decree ofthe Creator.

The glory of the Creator Godcannot be sufficiently described,and His creations also cannot betotally determined. While the sunand the moon shine upon theearth and expose the full beautyof the earth created by God, Hecan illuminate the invisible humanheart. How great it is! God createdthe earth and demarcated itsboundaries by the seas, anddistributed the people to inhabitthem according to the colour ofskin, customs and language.Those who know how to look aftertheir lands are fortunate for weare all blessed with rationality.Those who develop andimplement this ability gainimprovement in looking after theirrespective lands in line with theCreator’s ways. He who has sowisely authored the master planfor the habitation of the earth andcreated all living beings andprovided them with all their needsdeserves exultation.

While the creations are so

appreciable and trustworthy, theCreator Himself is foreverpraiseworthy. Man has particularloved and favoured ones, but Godindiscriminately loves and caresfor all that He has created. Hislaws are forever righteous. Wethe human beings abide by therules we have made. We assumethat he has the similar way ofthinking like ours and cry aloud toHim, but He holds firm to His plans.We put up to him our desires, butHe replies us according to Hisplans. Those who are ready toconform with His plans arefortunate and blessed. Those whofeel that they are not blessed areill-disposed, but to Him whoblessed all things are perfect.

To the Creator, all people arebut one; and all things are Hismanifestations. Let the wavesproclaim His glory and let thesongs of all birds and creaturesmagnify His beauty. Let thesunshine illuminate the hearts ofthose who do not know Him, andthe wind disseminate the glory ofthe Creator, and let all melodiesturn into the praise of God. Letthe rocks, the hills and the lands,the rivers and the seas, the sun,the moon and the stars all testifyHis glory.

- B. LalthlenglianaSaron Veng, Aizawl, Mizoram

Mob: 098620-36177

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SPORTS & GAMES ACHIEVEMENTS OF THE DEPARTMENT OF SPORTS & YOUTH AFFAIRS,GOVT. OF ARUNACHAL PRADESH, ITANAGAR AS ON 21/7/2013

It has always been the constant attention of Department of Sports & Youth Affairs to put the identifiedtalent in right direction in achieving excellence in Sports and necessary exposure in terms of competi-tions to explore their potential, to attain their optimum level of sports performance by conducting variousstate level sports competitions, sending of state teams for participating in the National & Internationalrecognized sports competitions and sponsoring for mountaineering & trekking expeditions in the state &abroad. Some of the major achievements obtain under the persuasion of Dept. of Sports & Youth Affairs,Govt. of Arunachal Pradesh are envisaged as below for kind perusal.

1. The Sangay Lhaden Sports Academy, Archery team had brought 2(two) silver medals & team champion4(four) Gold medal in Olympic team event 50 mtr distance in 33rd Sub Junior (Boys & Girls) National(Indian Recurve & Compound) Archery Championship 2012-13 at Bangalore from 15th to 20th Jan,2013.

2. The Sangay Lhaden Sports Academy, Archery Team had brought (one) Bronze Medals in individual50mtr distance and team Champion (Bronze Medal) in Olympic team event 50 mtr distance, in 35thJunior (Boys & Girls) National compound Archery Championship 2013 at Hyderabad from 15th to 17thFebruary 2013.

3. The Department of Sports & Youth Affairs, Govt. of Arunachal Pradesh in collaboration with Ministry ofYouth Affairs & Sports, Govt. of India has successfully organized State Level Inter District Rural SportsPYKKA Competition’2012 w.e.f. 16th to 22nd Feb ’2013 at Sangay Lhaden Sports Academy, SportsComplex Chimpu, Itanagar, Arunachal Pradesh in connection with Celebration of Statehood Day &Festival of Arunachal. Around 1100 athletes, players including officials & technical officials from the 12Districts of Arunachal Pradesh have taken part in the 8 (Eight) Sports discipline i.e. Athletic (Boys &Girls), Archery (Boys & Girls), Badminton (Boys & Girls), Football (Boys only), Kabaddi (Girls only),Kho-Kho (Girls only), Table Tennis (Boys & Girls) & Volleyball (Girls only) during competition.

4. The Department of Sports & Youth Affairs, Govt. of Arunachal Pradesh has sponsored the ArunachalPradesh state team comprising of 141 participants including team officials during the 27th North EastGames 2013 at Imphal (Manipur) w.e.f 8th to 11th April’2013. All together, the state team has beggedtotal number of 53 medals (Gold-5, Silver-16, and Bronze-32) and the state team stood overall 5thposition out of 8 NE States including Sikkim.

5. Shri Jimjang Deru from Arunachal Pradesh has achieved another milestone on 8th April’2013 by winninga silver medal in 50 Kg category at Youth World Championship held in Tashkent, Uzbekistan. FurtherShri Jimjang Deru has lifted 85 kg in snatch and 110 kg in clean & jerk and total of 195 kg. With thisachievement Shri Jimjang Deru has qualified for next Youth Olympic Games to be held at Nanjing,China in 2014. He is the first Arunachalee athlete to win medal in a World Championship.

6. Mountaineering: Mrs Anshu Jamsenpa created history again on 18th May’2013 at 5.30 am (NepalStandard Time) to become the first women who climbed Mt. Everest thrice and Mr. Nima Lama scaledthe Mt. Everest for the first time on 17th May 2013 at 7.30 am (Nepal Standard Time).

7. Two female archers & one archery coach namely Miss Sorang Yumi, Miss Maselo Mihu & Mrs Kh.Ekasini Devi (coach) of Sangey Lhaden Sports Academy, Chimpu representing India in the 2nd AsianGrand Prix Archery Championship at Ullanbaatar, Mongolia w.e.f. 26th July to 2nd August 2013. MissMaselo Mihu & Miss Sorang Yumi got team Bronze.Miss Maselo Mihu could participate mixed teamGold medal match & individual event bronze medal match on 1st August, 2013.

8. Shri Nobin Jamoh, won 3 Gold Medal in Individual / Kumete / Team / open in the 9th InternationalKarate Championship held at New Delhi 2013.

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independence day special issue 2013 - heritage …...“sal mutai or surjya puja is performed in the...

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