अंक 1, मार्च- 2015

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(New

Imperialism)

(Accumulation by

Dispossession)

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yksd laLd`fr dk ikou ioZ % x.kxkSj

vius izkd`frd lkSUn;Z ,oa le`)

bfrgkl dh otg ls jktLFkku dh jsr ds

d.k&dy esa ioZ o R;kSagkjksa dh /kwe LiV fn[krh

gSA Hkkjr gh ugha foo laLd`fr ekufp= esa

egRoiw.kZ LFkku j[kus okyk jktLFkku vius esyksa

,oa mRloksa dk ,d fofkV :Ik iznku djrk gSA

jktLFkku dk uke ysrs gh mu j.k ckdqjs ohjksa

,oa nskHkDrksa dh Le`fr vk tkrh gS] ml jktiwrh

kkS;Z dk Lej.k gks vkrk gS] ftlds fy, ;g ,d

lgL= okksaZ ls izfl) jgk gSA oLrqr% jktLFkku

ohjHkksX;k olqU/kjk dks pfjrkFkZ djus okys

cfynkuh ohjksa dh tUeHkwfe jgh gS vkSj kkS;Z ds

{ks= esa bldk opZLo iwjs Hkkjr esa Nk;k jgk gSA

blh rjg ;gka lkaLd`frd n`fV ls Hkh tu&thou

esa vusd ijEijkxr fokskrk, n`fVxr gksrh gSA

vc tc fd gokvksa ij olar dk ekSle jkt

dj jgk gS rks bl _rq ij jaxksRlo gksyh dk

jax fc[kjk gqvk gS rks nwljs fnu /kqy.Mh ls gh

,d foksk ikjaifjd R;kSagkj **x.kxkSj** kq: gksrk

gSA olar ds vkxeu dh [kqkh esa iwjs jktLFkku

esa ;g R;kSagkj yM+fd;ka o efgyk,sa cM+s vkuUn

vkSj mYykl ds lkFk eukrh gSA pS= d`.k

izfriznk ls yxkrkj 18 fnuksa rd yxkrkj pyrk

jgrk gSA cM+s losjs ls gh yM+fd;ka o efgyk,

xkrh&ctkrh gksyh dh jk[k vius ?kj ys vkrh

gSA feV~Vh xykdj mlesa jk[k feyk dj lksyg

fiafM;k cukrh gS] Nr ij tkdj fuR;

vyx&vyx izdkj ds fp=ksa dks ekM dj xoj]

bZlj dh iwtk djrh gSA

x.kxkSj dk vFkZ gksrk gS x.k vkSj xkSj

vFkkZr~ fko ds x.k o ikoZrh] fkoth ds x.kksa ds

lkFk ikoZrhA dqvkjh dU;k, vPNk oj ikus ds

fy, rFkk fookfgrk fL=;k v[k.M lkSHkkX; ds

fy, x.kxkSj dh iwtk djrh gSA iwtk ds vBkjgosa

fnu dbZ yM+fd;k o efgyk,sa miokl djrh gSA

os rc rd pyrs gSa tc rd os mt.kh ozr

lekfIr dks nkor ugha dj ysrhA xkao&eqgYyksa

dh yM+fd;ka jax&fcjaxs oL=ksa o xguksa ls

lt&/kt dj lewg cukdj xhr xkrh gqbZ

ckx&cxhpksa esa tkrh gSA ogka x.kxkSj dk iwtu

djrh gSA os ogka ls dykksa dks Q wyksa o nwokZvksa

ls ltkdj] mUgsa flj ij j[kdj *QwyM+k* xhr

xkrh gqbZ ?kj vkrh gSA pS= d`.kk izfriznk dks gh

fL=;ka gksyh dh jk[k ykrh gS mlesa xsgw ;k Tokj

mxkrh gS vkSj mUgsa izfrfnu ikuh ls lhap dj

iwtrh gS] /kwi&nhi djrh gSA kadj dks iwtrh

dqavkjh dU;k, izkFkZuk djrh gSA eu pkgk oj

izkfIr dhA olar dh [kwclwjr _rq mudh dkeuk

dks ekuks ekSu leFkZu nsrk gks ,slk mYykl

eukrh gSA fookfgr efgyk,sa vius ifr dh

nh?kkZ;w dh dkeuk djrh gSA vyx&vyx lewgksa

esa efgykvksa }kjk yksdxhr xkrs gq, Qwy rksM+us

rFkk dqvksa ls ikuh Hkjus dk n`; yksxksa esa vkuan

o meax dk jl Hkjrk gSA

**lf[k;k lc eu gj[kkbZ ,] ek xojy iwt.k

vkbZ ,

dslj tyHkj dj ykbZ,] ekrk xojy us ugykbZ

,**

**[ksy.k nks fx.kxkSj Hkoj Egkus [ksy.k nks

fx.kxkSj

gs th Egkjh lkb;k tksoS ckV] Hkoj Egkus [ksyu

nks fx.kxkSj**

yksx laxhr dh /kqus ikjEifjd yksd u`R;

ij gkoh gks jgh gSA eksfj;ks] ?kwej] iiSgks]

dktfy;ks] pqujh dbZ eu Hkkou yksdxhr

viuh&viuh jkx esa xkrh&ctkrh&ukprh bl

oklarh R;kSagkj dks eukrh gSA **?kqM+yks izFkk**

yxHkx ikap lkS okZ i woZ vtesj ds lwcsnkj ds

lSfudksa us dkslk.kk xkao tks/kiqj dh cLrh ls

ckgj rkykc ij x.kxkSj iwtus okyh dqN

dU;kvksa dk vigj.k dj fy;k FkkA rc tks/kiqj

ds lsukifr lkjaxth [khaph us ;q) dj eqfLye

lsukifr *?kqM+ys [kka* dks rhjksa ls cha/k dj ekj

Mkyk o mldh :iorh dU;k ds lkFk&lkFk

dkslk.kk dh vig~r dU;kvksa dks Hkh okil ys

vk;k] e`rd ?kqM+ys [kka ds dVs gq, khk dks Fkkyh

esa j[kdj rhtf.k;ksa us ?kj&?kj ?kqek;kA bl ?kVuk

dh ;kn esa ;g ?kqM+ys dk R;kSagkj euk;k tkrk gSA

vusd NUnksa dh cuh feV~Vh dh eVdh ?kqM+ys[kk

ds rhjksa fNns flj dh ;kn fnykrh gSA ;g jkr

dks feV~Vh Mky nhid tykdj ?kj&?kj ?kqek;k

tkrk gS&

**Egkjks rsy cGs ?kh ?kky ?kqM+yks

?kqM+yks ?kwesyk th ?kwesyk

?kqM+ys js cka/;ks lwr--------

lqgkx.k ck;j vk ?kqM+yks ----------

vafre fnu Hkxoku fko dh izfrek

**bZlj :Ik esa** lqlfTtr gkfFk;ksa o ?kksM+ksa dk

tqywl vkSj x.kxkSj dh lokjh vkdkZ.k dk dsUnz

jgrh gSA t;iqj] chdkusj tks/kiqj] mn;iqj vkfn

LFkkuksa ij vkt Hkh jkt?kjkuksa ls x.kxkSj dh

lokjh xkts&ckts ds lkFk fudyrh gSA >hyksa dh

uxjh mn;iqj esa fiNksyk >hy esa lth ukSdkvksa

dk tqywl lSykfu;ksa ds vkdkZ.k dk dsUnz cu

jgk gS] vusd nskh&fonskh Ik;ZVd igqaprs gSaA

mn;iqj esa x.kxkSj uko izfl) gSA jktiwr

fj;klr dky esa esokM+ esa ukFk}kjk dh x.kxkSj

lcls T;knk ekgwj FkhA ukFk}kjk fBdkus dh

vksj ls ogka lkr fnu rd x.kxkSj dh lokjh

fudkyh tkrh FkhA x.kxkSj ekrk dh lokjh lkrksa

fnu lkr jax dh vyx&vyx ikskkdksa esa

fudkyh tkrh Fkh tSls x.kxkSj ekrk dh lokjh

yky jax dh ikskkd esa gS rks lokjh esa kkfey

gksus okys ftrus Hkh iq:k gksaxs] mu lHkh dh

ixfM+;ka vkSj dejcan Hkh yky jax dh dqafM;k

Hkj ds cSB tkrs vkSj x.kxkSj ekrk dh lokjh

ns[kus ds fy, tks nkZd ckgj ls vkrs os viuh

ikx vkSj dejcan jaxjst ls ftl jax dh ikskkd

x.kxkSj ekrk dh gksrh mlh jax esa jaxok ysrsA

nkZdksa ls bldk dksbZ kqYd ugh a fy;k tkrk FkkA

fBdkus ls x.kxkSj ekrk dh tks lokjh fudyrh

Fkh mlesa ;g ,d foksk ckr FkhA x.kxkSj ekrk

dh ikskkd ls yksxksa dks irk py tkrk Fkk] fd

;g mRlo dc [kRe gksus okyk gSA tSls dy

x.kxkSj ckSykbZ folftZr tk;sxh] rks mRlo

lekIr gks tk,xk] blfy, vkt kke dks x.kxkSj

ekrk dh tks lokjh fudkyh tk;sxh mlesa x.kxkSj

dks dktfy;ka jax dh ikskkd igukbZ tk,xhA

dktfy;ka jax ftlds ij xksVs] fdukjh]

lyek&flrkjk dk dke gqvk gksrk FkkA os igu

dj ds tk;s rks tks yksx nwj&nwj ls vkrs] mudks

irk py tkrk fd vkt mRlo lekIr gks

tk;sxkA iwjs jktLFkku esa ;g R;kSagkj viuh yksd

ijaijk ls tqM+k iwjs meax] mRlkg vkSj tksk ds

lkFk euk;k tkrk gSA fL=;ka xgus&diM+ksa ls

lth&/kth jgrh gSA mudh vkilh pqgyckth

ljl ljy o lqanjrk esa ;ka lqxe lqx.k euk lqgkx lkFkS

lksyka fnu x.kxkSj

gjh&gjh nwck gkFkka esa iwt jgh x.kxkSj

Qwy ika[kM~;ka nwk&ikBk ekyh Y;knS rkSM+

;S rks ikBk uS fpVdkrh chjk csy

Cak/kkoS vkSj xksjM~;ka----A

bl izdkj lq[kh nkEiR; thou dh |ksrd

*x.kxkSj* dh iwtk&vpZuk vusd ?kjksa esa

fko&ikoZrh dh iwtk ds :Ik esa

vk/;kfRed&lkaLd`frd Hkkouk ls vksrizksr dj

jgh gSA orZeku nkEiR; thou dks ljl&ljy

cukus ds fy, *x.kxkSj* x.k bZoj o xkSj

ikoZrh dh iwtk dk fo/kku Hkh blh fk{kk] lansk

o ladYi dk ifjpk;d gS fd fko&ikoZrh ds

nkEiR; thou dh rjg gh lHkh dk thou lq[k

o dY;k.kdkjh cusa] lcesa yksd eaxy dh Hkkouk

Hkjsa rFkk Hkkjrh; yksd laLd`fr viuh fofkV

igpku cuk;s j[ksa %&

**ty Mk Fky tyk] ukjh uoys osl

iq:k iVk/kj uheM+kS] vkb;ks e:/kj nslA**

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17 , 2015 2015 , ,

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MAHESH KUMAR MATTA

JUDICIAL ASST. ROOM NO-

180A,

OFFICE OF DISTT. & SESSIONS

JUDGE,

TIS HAZARI COURT

DELHI 110054

MOB: 09711782028

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lk{kkRdkj% bZekunkjh ls le; lekt vkSj turk dh ihM+k ,oa thou dks 'kCnksa esa dgrk gw%--

--- nhi lkSjHk

15 vxLr 2013 dks Lora=rk fnol ds fnu fgUnh dh ledkyhu vkSiU;kfld /kkjk ds egRoiw.kZ

miU;kldkj] lqizfl) i=dkj vkSj *uskuy nqfu;k* fnYyh ds laiknd iznhi lkSjHk ls muds miU;klksa]

vktknh ds ckn dk Hkkjr] mRrj&vk/kqfudrk] mRrj le;] L=h] nfyr] vkfnoklh foekZ] cgqlaLd`frokn]

mRrj lakLd`frd nkSj] muds jpuk deZ vkSj vU; vUrj}U}ksa ij foLrkj ls ppkZ gqbZA mUgksaus

vfHkO;fDr ds Lrj ij vis csckd fopkj izdV fd, A lgh ek;us esa mUgksaus iqjkus fdys

mRrj& eq>s yxrk gS fd fdlh dks yxrk ugh gS ;s vUnj ls irk ugh dSlh phtsa gSa miU;kl fy[kus ds

ckn Hkh tc eSa fy[k ysrk gw rks eq>s yxrk gh ugha fd bls eSaus fy[kk gS] eSa dbZ ckj vkp;Z pfdr gks

tkrk gw] vkSj tc eSa lksprk gw fd ;s esjk gh fy[kk gqvk gS rks eq>s galh Hkh vkrh gS ;s rks ,lh pht

gS----- ;s rks jpuk izf;k dk loky gS] ;s ckr rks eq>s Hkh ugha le> vkbZ vkt rd] eSaus rhu

miU;kl fy[ks dkSu lk

ik= dbZ ckj ,slk gksrk

gS fd ^rhljh rkyh* eSa

fy[k jgk Fkk rks ,d

ik= vius vki pyus yxk

oks vius vki ys[ku

djkrk pyk x;k vkSj

miU;kl ij fookl

cny fn;k tks eSaus xs ugha yxrk fd

dksbZ iy foksk fdlh ds thou esa izHkko] vc lgus dks thou esa HkkSfrd :Ik ls tSls vki dg ldrs gSa

fd fnYyh cxSjg esa ukSdjh gkfly dh] vkt tc eSa laiknd gw ,d nSfud i= dk eq>s yxrk gS fd ;s

lkekU; gSA

u& dqN viuh gkWch ds ckjs es crkb,\ vidks D;k 'kkSd gS\ D;k djuk vkidks vPNk yxrk gS\

mkj & kkSd D;k gS \ dksbZ [kkl foksk ugha gS vPNs diM+s iguuk [kkuk] [kkuk] de [kkuk cf

mkj & kk;n ! oks vHkh fy[kuk ckadh gS] esjh vkRedFkk tks gksxh] oks csbekuh ls Hkjh ugha gksxh] tks

ft;k gS tks fd;k gS oks lc vk,xk mlesa D;ksafd eSa HkezkdkUr ugha ekurk gw fd tks uSfrd ewY; tks xs cgqr dgrh Fkha fd iznhi

th vki fy[k ldrs gSa vkSj eSus eku fy;k fd fy[kk i

vkSj jkst fn[kk;k dhft,A rks tks ncko mUgksaus cuk;k u rks ml ncko ds pyrs ^eqUuh eksckby* iwjk

gqvkA

u& ogh u vkxs vk x;k tSlk fd vkius vHkh dgk Fkk D;k vkuUn Hkkjrh dks vkids :Ik esa ns[kk

tk ldrk gSA

mkj & ogh eSaus dgk u-----fd vki fdl fdl :Ik esa eq>s ns[ksaxs vkSj dksbZ Hkh ys[kd tks gS u ys[kd

dksbZ ij ls Vidk vkbVe rks gS ugha] oksa vius gh thou ds vuqHko dks ;k nwljs] mlesa cgqr lkjs

ik= gSa tks eq>s cgqr utnhd ls tkurs gaS] mlesa vkius is yxrk gS fd miU;kl dks

miU;kl dh rjg ns[kk tkuk pkfg,A tc eaS dgrk gaw fd ;g esjk vkRe dFkkRed miU;kl ugha gS] rks

ugha gSA vDl gks ldrs gSaA D;kasfd gj O;fDr dk ,d vuqHko gksrk gS A fd tc vki vuqHko dks ckgj

Bsyus dh dksfkk djrs gSa rks vki NwBs lkfcr gks tkrs gSa D;ksafd vke rkSjij gksrk gS fd dYiuk dks

;FkkFkZ es xrk gS fd mls ns[kdj bl ckr ls

lq[k gksrk gS fd tks eSaus dYiuk dh Fkh oks yksxksa dks yx jgk gS fd lp gSA ;FkkFkZ gS ctctk jgk gSA

mldks mBkus dh t:jr gSA mldks idkus dh t:jr gS] oks lc okil djus dh t:jr gS A rks phtsa

gekjs vkl&ikl gSaA tSls lq/kh'k ipkSjh th us miU;kl ds ckjs esa fy[kk gS fd ^ge tkurs rks gSa A ysfdu

mruk ugh tkurs gSaA ^ugh tkurs gSa* tks kCn mUgksaus iz;ksx fd;k gSA rks dbZ ckrs ,slh gS tks mUgksaus

fy[krs gq,-----;Fkk rks ifCykj us eq>s fn[kk;k rks eq>s galh vkbZ fd ;s lc D;k eSaus dgk fd oks lc

eq>s tkurs gSa essjs ;gka dkWye &okye fy[krs gSa rks ,sls gh fy[k fn;k A vkSj tks mUgksaus fy[kk oks ckn

esa fl) gqvkA vkSj mUgksaus gh ugha reke yksaxks us bldks fy[kkA mUgksaus bldks fy[kk fd ;s ubZ ^dkV*

dk miU;kl gS A rks eSaus dgk fd ;s dkV &dwV D;k gksrk gSA HkkbZ! vc yksx i

u& tSls fd vkius ^eqUuh eksckby* esa eksnh] xks/kjk dk.M vkfn dks tksM+k gSA tc 2003 &04 es eksnh

eq[;ea=h cus rks lkSxU/k jke dh [kkrs gSa] cPPkk&cPpk jke dk*] ckdh] dks rksM+ nks*] vkfn tSls ukjs fn;s

vkSj vkt ijlksa ujlksa yes we can dk ukjk fn;k rks D;k vki le>rs gSa fd eksnh dks bl pquko ds fy,

iqjkus ukjksa dh t:jr ugh gS ;k gS \

mkj &he Can kil the nun ukjs esa rks ;s vUrj/ofu gS eksnh dks rks eSa ftruk utnhd ls tkurk gw]

cgqr de yksx tkurs gSa mlesa vkius is dksbZ tkudkjh ugha gSa] vkSj u gh v/;;u gSA vkSj u eSa irk rks gS ysfdu cgqr dqN dgus dk lkgl ugha gSA tSls dgrs gS u [kjh] oks dgha vius

dks cpk ysrk gSA eku yhft, oks viuk pky&pfj= ns[kdj dj jgk gS& rks ogka mldh ckjh vk,xh

ys[kd tgka igpkuk tk jgk gS fd ys[kd gw ogka opko djus yxrk gSA fd oks vPNk fn[ksA vkSj ;wa rks

eSus cgqr i

[kkl rjg dk jSdsV gSA dSls vf/kd uEcj ys vkrs gSa \ dSls fy[kk tk,] D;ksafd tks iwjk fgUnh dk

okrkoj.k gS og v/;kidh; vkykspukRed fdrkc dk mnkjgj.k nsrs gSa tSls d{kk ,d esa i

jgs gSaA ;gka ls yksx dekus tk jgs gSa ]ogka ls vkrs gSa rks fonsk ls vkrs gS a rks dgk tkrk gS fd yUnu ls

vk, gSa fonsk ls vk, gSaA vksj ogka djrs D;k gS HkkbZ lkgc isVksy iEi esa [kMs+ gSa] iksaNk yxk jgs gSa]

NksVk&eksVk dke dj jgs gSaA ogka dk tks nnZ gks viuh Hkkkk gh ugha cksy ik jgk gS] ;s fdruh cM+h ihM+k

gS ftlesa vki lksprs gSa lc dqN dj jgs gS] vki vxj vdsys gSa pkjksa rjQ vkids vaxzsthnku gaS] fgUnh

ugha tkurs gSa rks vkidks fdruh ihM+k vkSj rM+i gksxhA viuh Hkkkk esa cksyus dk tks vkuUn gS u oks

xqykeh lk gks tkrk gSA fQj yksx&ckx Qksu djrs gSa ?k.Vksa ckr djrs gSa] viuh Hkkkk dks fj;kt djrs gSaA

oks lakLd `frd thou jksth & jksVh ds fy, x, gSa] iSlk dekus x, gSaA rks ;s lcls cM+h ihM+k gSA

u& ^fyo nu fjyskufki*] ^VwfeuV Iyht*] ^ou ukbV LVS.M*] vkfn tSls fjrksa dh vkidh dh utj es vc D;k vgfe;r jg xbZ gS\

mkj & vgfe;r D;k \ ;s u, lekt eas gksus okyh phtsa gSA ;s ?kV jgk gSa] ;s fn[k jgk gS] D;ksafd eSa

i=dkj gw rks esjs miU;kl esa dksbZ pht vk,xh u----eSa bl ckr dks Mads dh pksV ds lkFk dgrk gw yksx

dgrs gaS fd i=dkjh gS] eSaus cquk gS A D;k i=dkjh gS\ tks ljdkjh DydZ gS] ekLVjh dj jgk gS]

;qfuoflZVh ds vUnj rks ekuks ge rks fy[kus dk iskk dj jgs gSa u] gekjk rks dke gh gS fy[kuk ] ge

jkst nks pkj gtkj oM~lZ fy[krs gSaA vc dksbZ dsUnzh; ljdkjh ckcw cuds ;k fdlh vU; isks esa gks rks

egku cu tkvksxs] i=dkfjrk essjs ys[ku dh tku gS pqafd oks ^lR; dks eq>s ij[kus dh reht nsrh gS*A

gekjs miU;kl esa tks lp vk,xk u oks nks vkSj nks pkj gksrk gS ml ysfcydk lp gksrk gS A mldks ge

ij[krs gaS tc fdlh ij vkjksi izR;kjksi dj jgs gksrs gaS rks izlakk dj jgs gksrs gSa rks mldh

tkap&iM+rky djrs gSaA rc oks ;FkkFkZ] lR;] tks Hkh vkidks dguk gks] oks lc fudy vkrk gSA ;s tks ubZ

ih

vUrfoZjks/k gS] iwath dk* tks ncko tks ogh u----iwath gekjh lksp dks dSls cny jgh gSA igys Hkh thou

py jgk Fkk u yksx rks lkbdy ls py jgs Fks] vkt bl nwjh eas tgka vki cSBs gks ] ;gka tc eSa vk;k

Fkk rks flQZ esjs iklA vkSj esjs ikl igyh ,lh- dkj Fkh ;s T;knk iqjkuh ckr ugh gS 2003 dh gh ckr

gSA nl lky gq, gSa vc ;gka xkM+h [kM+k djus ds fy, yxrk gS fd fdl fnu laxzke gks tk,xkA xksfy;ka

py tk;saxha A iSlk dgka ls vk;k yksu ys yks thjks bUVjsLV is yksu ys&yks ukSdjh is yksu ys Ykks vkfnA

u& vkidks fdUujksa ij fy[kus dk fopkj D;kas vk;k ;k vkidks ,slk D;ksa yxk fd fdUujksa ij fy[kuk

pkfg, \

mkj & eq>s ,slk blfy, yxk ^eqUuh eksckby* tc eaSus fy[kk mlds ihNs ;s lksp Fkh ^Hkkjr esa vktknh

ds ckn ds fgUnqLrku dk ft djukA* vktknh ds eksg Hkax dk tks Hkkjr jgk gS mldk dgh dksbZ ft

ugha gSA fy[kk x;k gks rks eSa nkok ugha djrk D;ksafd eSa i

Hkh rks ekuoh; lekt ds fgLls gSaA tc gekjs ;gka dksbZ kqHk dke gksrk gS muds fcu ugha gksrk A bruh

fdonafr;ka gSa muds izfr gekjs lekt esa D;ksa\ foo esa reke nskksa esa ,sls yksaxksa dk lkekU; ls thou

thus dk gd gSA mlesa vkius miU;kl esa iuk kq: fd;k------ tks lh/kk laokn gS fQj eSaus lkspk fd buesa fjlpZ djrs

gSa lksprs gSaA ;gh i=dkfjrk dh rkdr ugh dj jgk Fkk-----txg&txg tkrk ugha] esys dk tks o.kZu gS

ogka Hkh eSa x;k] dydRrs Hkh x;k] vkSj tgka Hkh tkrk Fkk iwjh vka[ks [kksy ds j[krk FkkA fd ;s yksx D;k

dj jgs gSaA ^eqUuh eksckby* esa Hkh bldh Nki gSA xs&Dyc dk A mlh miU;kl esa eq>s yxrk gS------ fd

irk ugha D;k lR; gS eq>s yxrk gS fd ogka mldh cht iM+ pqdh FkhA eq>s yxk fd js[kk fprdcjh ds

lkFk eSa U;k; ugh dj jgk gw A ogh oks miU;kl [kRe gksrk gSA mldh e`R;q ds ckn ysfdu ;s tks dSjsDVj

rks gS ugha fd ;s cM+k egku dSjsDVj gS bldk iru gksuk gh pkfg,A fQj oks ^rhljh rkyh* esa js[kk

fprdcjh vkbZA vxj ge eqgkojsa es dgsa rks mldk iru gksrk gS vkSj mlds tks efgek e.Mu dh ckr

gS oks lekIr gks tkrh gSA

u& lekt dk fgatM+ksa ds izfr tks O;ogkj gS rks blds lEcU/k esa vki D;k dguk pkgsaxs \

mkj & ;s eqdEey bUlku gSa] dke dj ldrs gSa dke djrs gSa] tc vki euq; ;ksfu es tUe ysrs gSaA rks

blls igys lewg dks fdlh pht dh fpUrk ugh gksrhA rks ;s tks feydj bdB~Bs gksrs gaS ;s thfodk dk

loky gSA la?kkZ gSA eSa kk;n ys[kd gw eSa bruk cf

vkSj oSls gh ^nsk Hkhrj nsk* oks ,d vyx tehu gSA vkSj tc pkSFkk fy[kwaxk rks mldh tehu vyx

gksxhA blhfy, lcdk bUrtkj gks jgk gSA

u& cSadkd] ofyZu FkkbySaM ds oS;ky;ksa ij oSfod eUnh ds dkj.k tks foKkiuksa dk iz;ksx gks jgk gS

blds lEcU/k esa vki D;k dguk pkgsaxs\

mkj & D;ksafd ;s lc cktkj ls tqM+ x;k O;olk; gS vkSj ogk rks gS ;s lc oS/k gSA mudh ckdk;ns

esfMdy tkap gksrh gSA gekjk ;s dguk gS fd HkkjrokZ esa cM+k yksx ffVlkbt dj ldrs gSa------ bldks

fQj Hkh eSa bl ckr dks dgwxk fd L=h fojks/kh ugh dg ldrs bldks tSls fd Hkkjr okZ esa oks yksx bl

isks dks djrs gSa] bl isks dks viukrs gSa rks mUgsa dkuwuh vf/kdkj fn, tkus pkfg, A vkSj vxj ge ;s

dg nsxsa fd vrhr ls ysdj oS;ky; gSa ;s gS---- oks gSa----A tSls fd ,d iq#k dh ;s LorU=rk gS rks

L=h Hkh ;s lksp ldrh gSA vxj og lksprh gS fd eSa ;s dke vPNs ls dj ldrh gw rks mldh ckr dk

lEeku fd;k tkuk pkfg,A mls vu Sfrd :Ik ls ugha ns[kuk pkfg, mls dqYVk oS;k dgus dh fdlh dks

t:jr ugha gSA ;s mldh vktknh dk vuknj djrk gS vxj mldh bPNk gS rks fdlh ncko ds fcuk

fdlh byky ds fcukA eSa flEiy esa ekurk gw fd O;fDr dks viuk iskk pquus dk vf/kdkj gS A vxj oks

vius kjhj dks caspdj ^fcuk etcwjh ds fQj eSa dgwxk ^fcuk etcwjh* ds ;s dke dks Lohdkj djrh gS

rks ;s mldh vktknh dk fgLlk gSA vkSj blesa vxj dksbZ mls jksdrk gS rks eq>s yxrk gS fd ge mldh

vktknh dks Nhu jgs gSaA

u& leyaSfxd fookg dks vki dgka rd mfpr Bgjkrs gS \

mkj & ,d ckr vkils crk,a yksx dgrs gS ^uSpqjy lsDl* ;s D;k gksrk gS\ L=h &iq#k] fdl txg

fy[kk gS dkSu lkyk dgrk gSA mlesa iztuu gSA vxj vki lsDl djrs gks rks ----------- vxj iztuu

dks ekbul dj nks rks cgqr lkjs yksx lsDl djrs gSa iztuu ugha djrs gSa rks dkSu gS oks yksx] VsLV V~;wc

csch ys jgs gSa] ljxkslh dk tekuk] 'kkg:[k [kku cPpk iSnk djk jgk gS] ;s D;k gS ;s uSfrd gSA ;s

uSfrd&oSfrd dqN ugha gksrh gS ;s lekt ds mPPk oxZ }kjk x

fM.Mh&fHk.Mh fcd jgh gS bycsjsku fQj eSa dgwxk fd ;s i=dkfjrk dh rkdr gSA vkWCtjosku dgka ls

vkrk gSA HkkbZ i=dkfjrk D;k gS\ lekt dks is [kqkh gS fd ftu yksxksa us

miU;kl is Qksu fd;kA mUgksaus ,d cgqr vPNh ckr dgh fd vc tc Hkh vki

dgh Hkh ge fgtM+ksa dks ns[krs gSaS rks gekjs eu eas ?k`.kk ugha gksrh gSA eSaus dgk fd ;gh ge djuk pkgrs

FksA ;gh ge fy[kuk pkgrs FksA

u& fgtM+ksa dh tks lcls cM+h detksjh gS oks vthfodk izkIr djuk gSA rks vkidh utj esa bls dSls

lq/kkjk tk ldrk gSA vkSj D;k ljdkj dks blds fy, dqN dne mBkus pkfg,

mkj & detksjh ugha gSA gekjh vkidh ugha gSA geus dgk u fd ge lqcg&kke ckhkl >wB cksyrs gSaA

bUde VsDl Hkjuk gks rks >wB fy[kuk A iSlk cp tk,A lHkh djrs gSaA ;s euq; dh izo`fRr gSA ;s kksly

flD;ksfjVh dkuwu ls tqM+h phtsa gSaA ;s dkuwu ls ugha curh gSa ;s lekt ls curh gSaA HkkbZ! mu yksaxks us

dkuwuh ntkZ ys fy;k u! leySafxdksa us A gkbdksVZ rd dk iwjh /kkjk dk ft fd;k x;k gSA

u& Hkkjr dh vis{kk tSLkk fd vHkh ppkZ gks jgh Fkh fd foo ds dbZ nskksa esa budksa cjkcj dk

vf/kdkj izkIr gS tcfd ;gka ughaA rks ,slk vki D;k dkj.k ekurs gS\

mkj & ogh! eSaus vkidks ,dLkIysu fd;k u ge ftEesnkjh laHkkysxs enZ gSa u enZ! ewNksa dVok ywaxkA eawNs

eSa >qdus ugha nsrk gawA ewaNksa ls enkZuxh dk D;k ysuk&nsuk HkkbZ! dksbZ fayax ls enkZfuxh gksrh gS \ lksp ge

tSls lekt esa phu esa dSls bu yksxksa dks ,d oak pyk gS----- e/;iznsk e sa Hkksiky esa tks Fkk oks cthj

dh reke lUnHkZ blds------

u& fgtM+ksa dh ,d vyx iztkfr ekuh tkrh gSA rks D;k bUgsa vyx iztkfr dk ekuuk mfpr gS\

mkj & iztkfr ugha frfjLd`r euq; gSa ysfdu euq; gksdj Hkh euq; ugha gSa mfpr gksrk rks D;k eSa ;g

miU;kl fy[krk \

u& vkius dgk Qksu ij fd eSaus izsepUn dks fcYdqy ugha is

etk ugha vk;kA ftldks tks dguk gks dg ysA eaSus mudh ^dQu* dgkuh is ugha vPNk yxk eSaus ugh i

u;h dgkuh c;ku djrk gS] pkSdkus okyk] nks Vsus py jgh gSa ,d vk jgh gS] vkSj ,d tk jgh gSA nksuksa

esa ,d vkneh vkSj ,d nwljh dFkk py jgh gSA vkSj dgha fyad ugha gks jgk gSA mldks lk/kuk gj {k.k

;kn j[kuk vius vki esa cgqr egRoiw.kZ dke gSA

u& vkius viuh ckr dks j[kus ds fy, tks Qslcqd dks ek/;e cuk;k gS rks ,slk vkidks D;ksa yxk fd

bls ek/;e cukuk pkfg,\

mkj & ukStokuksa dk dE;wfudsku dk ] vktknh dk] eq>s yxrk gS fd lcls cM+k izkCye gSA vki jpuk

gesa nsrs gS rks ge ugha Nkirs gSa blesa D;k\ rks vktknh dk lcls cM+k egRoiw.kZ loky gS A Qslcqd ij

reke yksx tqMs+ gq, gSa oks Hkh ,d fkYi gSA viuh ckr dgus dkA vkSj oks ek/;e eq>s yxk fd ckr

dgus dk lcls egRiiw.kZ rjhdk gSA tSls & lkr bldh lgsfy;ka gSa] lkr jkT;ksa dks izksVsDV dj jgh gSaA

lkr jkT;ks ij ge ckr dqN dg jgs gSa gesa jkLrk fey jgk gSA lkWVZdV viuh ckr dgus dk] caaxky dh

ckr dgus dk] Hkksiky dh ckr djus dk xqtjkr esa Hkkxus dh ckr gks jgh gSA fcgkj esa ywV&?klksV dh

ckr gks jgh gSA cEcbZ esa ped&pkanuh dh ckr gks jgh gSA gekjs miU;klksa-----eSa dksfkk djrk gw fd

gekjk lekt] gekjk le; tks gS oks D;k izHkko Mky jgk gS\ yksx D;k lksprs gSaA mudk D;k thou gSA

;s eSa dksfkk djrk gwA

u& miU;kl eas vkius Qslcqd ds ftrus Hkh nksLrksa dk ft fd;k gSA rks D;k ;s vkidh Qsl cqd

vkbZ&Mh ls tqMs+ gq, Hkh gSa\

mkj & tqM+h Hkh gSa( cgqr lkjs] ugha Hkh tqM+h gSaA

u& ^mYQk* tSls laxBuksaa ds mn; dk dkj.k lekt vkSj ljdkj ds fojks/k iw.kZ O;ogkj dks ekuk gS rks

bles vius D;k fopkj crka,xs vki\

mkj & crk;k rks geus mlesa fy[kk Hkh gS ] tc vki gekjs fdlh Hkh Hkkkk xr lewg ;k fdlh Hkh jkT;

esa vki viuh JsVrk ls mldks ywVsaxs vkSj dqN nsasxs ugha vkSj ns'k D;k gksrk gS dksbZ cUnwd] laxhr ls

tksM+us okyh dFkk&O;Fkk gS ugha] ns'k dk eryc fgeky; ioZr vkSj caxky Hkh ugha gSA ns'k dk eryc ogak

ds jgus okys yksxksa ls gSA xaxk ughaa gSa] cM+h ifo= gSa pyks Bhd gS FkksM+h nsj ds fy, lc yksx gh ugh

gksaxs ] tgka xaxk cgrh gS] rks ml xaxk dk vFkZ D;k gSA

u& miU;kl esa vkius L=h dks cgqr gh egRoiw.kZ LFkku fn;k gSA rks vktknh ds brus o"kZ ckn Hkh

,slk D;ks gks jgk gS fd gesa L=h ds fy, ,slk djus dh t:jr iM+ jgh gSA

mkj & ^L=h foe'kZ* dqN L=h ys[kdksa dk mn.Mk gSSA viuh igpku ds fy, ,d lewg cuk;k tkuk

pkfg,A tc ukjh eqfDr vkUnksyu pys Fks mlds ihNs Hkh ;gh gS] lekt esa gLr{ksi djds viuh igpku

cuk;k vkSj vxj L=h foe'kZ tSls&vktdy gks jgk gS u;h jpuk, tks vk jgh gSaA mlesa ;gh gS fd

yM+fd;ka meznjkt gksrh gSa tks yksaxks ds LkkFk ?kwerh fQjrh gSa oks Hkh [kq'k gSa] vkSj os Hkh [kq'k gSaA vf/kdka'k

dgkfu;ksa esa ftruh Hkh eSaus ik djus dk ckr djus dk oks tks f'kVrk gS oks gS---------------

u& vkius fy[kk fd vleoklh ^lkfnu vle* dh dYiuk djrs gS rks D;k ;s mfpr gS\

mkj & ;gk mfpr&vuqfpr dh ckr ugha gS tc vkidh vkSj gekjh lkaLd`frd igpku ugh gks jgh gS rks

gesa vyx jgus dk vf/kdkj D;ksa ugha gS ns'k dksbZ HkkSxksfyd lhek ugha gSA HkkbZ! ikfdLrku rks Hkkjr dk

gh fgLlk Fkk] caXykns'k Hkkjr dk fgLlk Fkk vkt vyx gS] ysfdu ogk ns[kas ogk nksuksa dh lkaLd`frd

t:jrs gSa] vkuk&tkuk gS kkfn;a gks jgh gS b/kj ls m/kj iatkfc;ksa ds fy, xq#}kjk gS ogka ikfdLrku esa

ogk mnwZ cksyh tkrh gS] fgUnh cksyh tkrh gS ] iatkch cksyh tkrh gSA ^jkefoyk'k 'kekZ* us cgqr vn~Hkqr

ckr dgh dh nqfu;k esa vdsyh jkVh;rk fgUnh ftldh nks Hkkkk,a gSaA fgUnh vkSj mnwZ A blhfy, dgk tkrk

gS fd ^xaxk teqfu;k laLd`fr* A

u& vkius vius rhuksa miU;kl esa yxHkx ySl cSd i)fr dk iz;ksx fd;k rks D;k;s vius ls gks xbZ

;k--------------

mkj & eSa lksp ds dke ugha djrk gaw] uksV~l ugha cukrk gw pkyw lks pkyw-------- D;ksafd lc pht lsV

jgrk gS u fneke esa ge ou ykbu lksprs gSA tSls ^eqUuh eksckby* ds ckjs esa cu ykbu es a gS fd

^vktknh ds ckn dh eksgHkax ds Hkkjr dh dFkk* fy[kuh gSA ^rhljh rkyh* es ^gkf'k, ij iM+s gq, fgtM+ksa

dh dFkk fy[kuh gSA ^ns'k Hkhrj ns'k* esa iwoksZRrj ds ladV ij eq>s] iwoksZRrj is ,d dgkuh fy[kuh gSA ,d

ykbu esa clA

u & vkidk vxyk miU;kl dc vk jgk gS \ D;k fo"k; {ks= gksxk\ gkykfd vkius bl lEcU/k esa

igys dg fn;k gS & fd eSa ;kstukvksa ugha cukrkA

mkj & vk,xk rks ns[kk tk,xkA ge rkas ySiVki ij gh fy[krs gSa] ;g pyrk jgs cl-------

vkius vius O;Lr le; esa eq>s le; fn;k vkSj vius jpuk deZ] miU;klksa esa of.kZr

fo"k;] ledkyhu mRrj le; vkSj Hkkjrh; ifjn`; ds ckjs esa vius csckd vkSj lR; fopkj izdV fd,]

eSa rks ;gh dgwxk ^eqfDrcks/k* ds 'kCnksa esa & lgh ek;us esa vki us ^vfHkO;fDr ds [krjs mBk, gSaA*

vkidks vxys miU;kl ds fy, esjh gkfnZd 'kqHkdkeuk,A vkidk cgqr&cgqr /kU;okn!

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1

sapnaaoM ka [nd`QanauYa

ivanaIta Sau@laa

saiva kha hO tU drvaajaa Kaola jaldI pMKurI nao ApnaI $mamaoT saivata kao kmaro ko baahr sao hI Aavaaja lagaa[- kao[- javaaba na

imalanao pr vaao drvaajao kao lagaBaga Qaikyaato hue

BaItr GausaI. AaoFfaoh tU tao ABaI tk baaqa$ma maoM hI hO Aa rhI hU. jara ek Saavar lao laU basa. Aba tk saao rhI qaI @yaa ]Qar nahIM ro hFto Bar ko kpD,o hao gayao qao Qaaonao kao. Ta[ma tao lagaogaa hI naa. iktnaI baar kha hO ik kpD,o laaMD/I maoM do idyaa kr. torI trh AmaIrjaadI qaaoD,o hI hU jaao CaoTo kama ko ilae BaI pOsaa foMktI if$. Aaoko baabaa jaao toro jaI maoM Aae vahI kr pr fa^r gaa^D saok BaaYaNa mat donao laganaa. PaMKurI kuC ]KD, saI ga[-.

raoja tao saiva Aaz bajao tk naha

Qaaokr ifT hao jaatI qaI pr Aaja gyaarh ko

baad BaI kama fOlaa huAa hOO. pMKurI [tnao mana sao

]sao batanao Aa[- qaI ik rajaQaanaI ko Pàisaw fOSana

iDjaa[inaMga [nsaTIT\yaUT inaFT maoM ]sao daiKlaa imala gayaa qaa. ipClao saala tao AiBanava sao bàok Ap ko baad vaao [tnaa iDPàosa hao ga[ - qaI ik prIxaa maoM baOz hI na sakI. ]sa halat maoM ek saiva

qaI jaao ]sao tsallaI dotI rhI. [saI sao sabasao

phlao vah ]sako saaqa hI ApnaI KuSaI baaMTnao calaI

Aa[-. mamaa AaOr DODI kao batanao ka kao[- matlaba

nahIM. vao tao ]sakI iksaI BaI ]plaibQa ko baaro maoM

saunakr mahja ek taohfa iBajavaa doto hOMo baQaa[-

kaD- ko saaqa.

faona pr saMixaPt saI maubaarkbaad dokr vao

AaOpcaairkta ka inavaa-h Bar krto kao[-

idlacaspI kao[- ]%saah nahIM idKatoo. kBaI nahIM

pUCto ik ]sa maukama tk phucanao ko ilae kOsao

kOsao jatna ike ]nakI ibaiTyaa nao. yao saba jaananao

samaJanao maoM Apnaa Baojaa @yaaoM Kpato Balaa ]nako

pasa ]sasao BaI jyaada mah%vapUNa- kama qao. saMtana

kao ivalaaisata ka saajaao saamaana tao do sakto qao vah

daonaaoM ikMtu saMGaYa-pqa pr ]sakI ]MgalaI qaamakr

calanaa baomaanaI jaana pD,ta qaa ]nakao. ijatnaa

jyaada iksaI pcaD,o maoM pD,ao ]tnaa hI jyaada ]sao Jaolaao [sa saaoca ko tht ]nhaoMnao baoTI ko hr sauK

duK sao pllaa JaaD, ilayaa daonaaoM ApnaI hI

jaIvanacayaa- maoM magana ]sako pro iksaI BaI baat kI

Ahimayat na hao jaOsao.

ipClaI dfa ]nhoM basa [tnaa pta qaa

ik ]nakI baoTI tibayat Kraba haonao ko karNa

inaFT ka @vaalaIfa[Mga egja,ama nahIM do paegaI. DODI kao ibajanaosa sao fursat nahIM AaOr mamaa kaoo ek

maoiDkla kaMoMsa maoM Amaoirka jaanaa qaa. ]sa samaya

pMKurI kao maa ka Baavanaa%mak saMbala caaihe qaa.

pr mamaa kao Apnaa kOiryar saMvaarnao kI Qauna qaI.

tna AaOr mana sao baImaar baoTI ko ilae va@t hI

kha qaa ]nako pasa sauiva#yaat saja-na ko $p maoM

ApnaI PàitYza banaayao rKnaa ]sasao khIM jyaada

ja$rI qaa ]nako ilae. mamaa ko karNa pMKurI AaOr

]sako baD,o Baa[- kao bacapna sao hI baaoiD-Mga ka mauh

doKnaa pD,a. baccaaoM kI saaja saMBaala maoM ]nakI

mah%vaakaMxaa jaao kucalaI jaatI baD,o BaOyyaa nao jaOsao

tOsao nakla krko snaatk kI ]paiQa pa laI AaOr

DODI ko karaobaar maoM haqa baMTanao lagao.

pr pMKurI yao maMjaUr nahIM. ]sako ilae

pZ,o ilaKaoM kI jamaat maoM Saaimala haonaa hI kafI

nahIM. ]sako AiBaBaavakaoM nao Apnao Apnao kaya-xao~

maoM ek Alaga phcaana banaa[- hO ]sako BaItr BaI

kuC kr gaujarnaoo ka jaja,baa jaaor pkD,ta rhta

hO. laoikna DODI ka basa calao tao kao[- BaI

PàaofoSanala kaosa- naa krnaoM doM ]sao. vao tao jald sao

jald ]sako haqa pIlao krnaa caahto hOM. ]sako

gazbanQana ko bahanao iksaI baD,o vyavasaaiyak Garanao

ko saaqa gazbaMQana krnao ka mana banaa rKa hO

2

]nhaoMnao. pMKurI ]dasa hao ga[-. maata ipta ko

rhto hue BaI kBaI kBaI vaao Kud kao Anaaqa saa

mahsaUsa krtI hO.

]sakao yaad hO baaoiD-Mga skUla ko phlao

idna jaba vah Gar kI yaad maoM AaMsaU baha rhI qaI

tba isasTr maorI nao kha qaa rao mat baccaI. doK torI trh hma BaI Apnaa fOimalaI CaoD,ko Aayaa.

hma tao nahIM raota. ifr tuma kaho kao raota Aaja

ko baad yao A@Ka skUla hI tora fOimalaI hO. isasTr kI baat ]sanao gaaMz baaMQa laI qaI. ]sa idna

ko baad vah prayaaoM saoo hI Apna%va ka irSta jaaoD,nao

kI kaoiSaSa krtI rhI. yao baat AaOr hO ik

ApnaI [sa kaoiSaSa maoM k[- baar vah AaOMQao mauh

igarI. jaOsao ik AiBanava ko maamalao maoM ]saoo lagaa ik jyaada saaocanao sao idmaaga fT jaayaogaa.

[tnao maoM saivata snaana krko inakla Aa[- qaI.

saiva nao doKa ik ]sakI saholaI AaMKoM

maUMdo AaramakusaI- pr Aarama frmaa rhI qaI. [sako

phlao ik JapkI laga jaatI ]sako svar nao pMKurI

kaoo caOtnya kr idyaa Aba baaola [tnaI Aaft @yaaoM macaa[- tUnao tuJao BaI oSa haonaa hO tao

jaabaaqa$ma KalaI kr idyaa hO maOMnao. sar pr taOilayaa lapoTto hue saivata ]sako pasa Aakr

KD,I hao ga[-. pMKurI jaOsao sapnao sao jaagaI hao.

]sanao QaIro sao haqa maoM gauD,ImauD,I ikyaa huAa

kmPyaUTriPànTAa]T saiva kI Aaor baZ,a idyaa. vaa} irja,lT doKto hI saivata ]Cla pD,I vaMDrfula vha^T e gaòT ecaIvamaoMT

naiqaMga [ja, gao`T ebaa]T [T. tU tao yaUinavaisa-TI Ta^pr hO.tooro ecaIvamaoMT\sa ko saamanao tao

yah kuC nahIM baat ]plaibQa kI nahIM ihmmat kI hO.

inaraSaa sao baahr Aakr ApnaI laD,a[- tUnao Kud hI

laD,I hO. yao @yaa kma baD,I baat hO saiva nao ek maQaur ismat ko saaqa ]saka haOsalaa baZ,ato hue

kha. tuma iktnaI AcCI hao saivata pMKurI nao Baavaukta maoM Aakr saiva ko daonaaoM haqaaoM kao qaama

ilayaa qaa. AcCI hU pr [tnaI BaI nahIM ik

tuJasao T/IT hI na laUM bata kba lao cala rhI hO mauJao saivata nao cauTkI laI. jaba tU caaho pMKurI ]%saah sao Bar ga[- qaI Aaja hI cala sakto hOM bailk ABaI

ABaI rhnao do. baD,I QaUp hO baahr.

vajaa frmaayaa sarkar [sa Sarart BarI Pàitiyaa nao saiva kao hMsanao pr majabaUr kr idyaa.

]sanao payaa ik A@sar bauJaI bauJaI saI rhnao vaalaI

]sakI $mamaoT Aba KuSaI sao dmak ]zI qaI. eosaI

ABaUtpUva- KuSaI jaao maaM baap ko Anaap Sanaap pOsaaoM

AaOr saaOgaataoM sao BaI naa imala sakI. tBaI bagala

vaalao kmaro maoMo kao[- maMd saumaQaur svar gaUMjanao lagaa

qaa iksaI $maanaI Qauna kao Aakar dota huAa.

saunakr mana hI mana JaUma ]zIM vao daonaaoM. [tnao maoM

vyaitma ko taOr pr pMKurI ka maaobaa[la baja

pD,a ifr vahI kkSa- saI irMga Taona hlaao ]sanao ]dasaIna Baava sao kha. pMKurI mamaa ihyar. haop [sa baar tora irja,lT zIkzak rha haogaa.

mamaa vaao vah Aagao kuC baaolatI [sako phlao hI maa nao ]sao Taok idyaa AcCa ]sao CaoD,. Pahlao maorI baat sauna lao. tU ek GaMTo ko

baad mauJao isaTI @laba ko irsaoPSana pr imala. maOM

saIQao vahIM phuMca rhI hU. pr mamaa savaala javaaba ka samaya nahIM hO

baoTa.maOM jaao kh rhI hUM vahI krAaOr sauna kao[- T/oiDSanala D/osa phnakr Aanaa jaOsao salavaar

kmaIja yaa saaD,I. saaD,I pMKurI baurI trh caaOMk pD,I.

laoikna ]sako AsamaMjasa sao mamaa kao kao[- frk

nahIM pD,a. ]nhaoMnao ibanaa kuC kho irsaIvar rK

idyaa. KIja ]zI qaI vaao. ]sako hava Baava

doKkr saiva hOranaI maoM pD, ga[-. @yaa huAa ]sanao pUCa. kuC nahIM PàkT maoM pMKurI nao kha. ParMtu mana hI mana maoM saaocanao lagaI ja$r sao mamaa ka

kao[- lao@car haogaa ]Qar holqa evaoyarnaosa nyaUiT/Sana yaa Da[T kMT/aola jaOsao iksaI ]baa}

3

mau_o pr. jabasao ]nhaoMnao isaTI @laba kI sadsyata lao

laI hO ]saka tao jaInaa hrama hao gayaa hO.

samaajasaovaa ko naama pr svaasqya iSaivar AsaaQya

raogaaoM ko iKlaaf mauihma Aama janata kao saoht ko

gaur isaKlaanaa jaOsao caaoMcalao. [na kaya-maaoM kao

saMcaailat krnao ko bahanao @laba kao BaI Sahr ko

Qainak vaga- sao AcCa Kasaa DaonaoSana imala jaata hO. AaOr maa ]nakI tao pUCao hI mat samaaja maoM

]naka kd AaOr }Mcaa haota jaa rha hO. icaik%saa

ko xao~ maoM ]naka rsaUK kuC kma qaa jaao rajanaIit

maoM BaI GausapOz krnao calaI hOM.

phlao AatI qaIM tao ibaiTyaa ko saaqa

jyaada sao jyaada samaya ibatanao kI kaoiSaSa krtI

qaIM. pr yaSa baTaornao kI haoD, maoM vah Baavanaa khIM

pICo CUT ga[-. kaSa dUsaraoM ka ]war krnao sao

phlao ]nhaoMnao ApnaI Kud kI baoTI ko baaro maoM saaocaa

haota tba vao doK patIM ]sako mana ko irsato hue

GaavaaoM kao ]sako ekakIpna kao idSaahIna haonao kI

]sakI pID,a kaoo. ]nhoM tao yao BaI nahIM pta ik vaao

ek iCCaoro [nsaana sao idla lagaa baOzI qaI.

AiBanava naama ka vah yauvak ]sao isanaomaa iqayaoTr

AaOr iDskao kha kha nahIM lao jaata qaa. ibala pMKurI ko naama pr hI caZ,ta @yaaoMik ]saka yao

daost kuC kmaata Qamaata nahIM qaa. baoSamaI- kI hd

tao tba par hu[- jaba pOsaaoM kI Kaitr AiBanava nao

]sao naSao ko dladla maoM Qakolanaa caaha. Agar samaya

rhto saivata nao ]sao caota nahIM idyaa haota tao baMd iKD,kI kI draraoM sao saoMQa lagaakr

QaUp ]sako maaqao tk psar Aa[- qaI. Asahja

haokr ]sanao mauMh for ilayaa. sahsaa GaD,I pr

inagaah ga[- tao vah caaOMk pD,I. AaQaa GaMTa tao yaUM

hI saaoca ivacaar maoM gayaa. Aba Agalao tIsa imanaTaoM

maoM jaldI jaldI tOyaar haokr ]sao @laba phucanaa

qaa. [sa baIca saivata tao }MGanao hI lagaI qaI.

pMKurI nao fu

4

Aapkao, saivata ko saaqa A@sar doKa hO khto hue pMKurI kao ek ihMsak Aanand kI AnauBaUit

hu[-. baobaI vha^T Aar yaU sao[Mga hI [ja Da^@Tr naIrja yaU naao Ta^pr Aa^f ihja, baOca mamaa kao dala maoM kuC kalaa lagaa tao ]nhaoMnao baIca maoM hI

Taok idyaa. naIrja, ko ipTo hue caohro kao doKkr

vah saba maajara samaJa gayaI. maaM kao Arsao sao Da^ ,

damaad kI tlaaSa qaI ijasao vao maaohro ko taOr pr

[stomaala kr sakoM haîspTla maoM ]nako saamaàjya ]nako tamaJaama kao sahojanao vaalaa maaohra. maOnaojamaoMT

kI samasyaaeM sTaf AaOr marIjaaoM ka AapsaI

talamaola eosao mau_aoM kao saulaJaanao ko ilae tao Baraosao ka AadmaI hI caaihe qaa Gar ka hI kao[-

AadmaI. ]nakI ApnaI saMtanao [sa baaro maoM inatant

A&anaI AaOr AnauBavahIna qaIM. jaaihr saI baat qaI vah banda ]naka damaad hI hao sakta qaaDa^ ,damaad baoTa tao phlao hI ipta ko vyaapar maoM qaa.

]nako vyaapar kao BaI tao kao[ - vaairsa caaihe qaa.

PaMKurI saayaasa KyaalaaoM sao baahr Aa[-

.]sanao Kud kao sahojaa[sa baar ]saka vaar KalaI nahIM jaanaa caaihe qaa. vyaMga maoM DUbao hue

it@t ]d\gaar fUT pD,o Aapnao hI tao saiva kao salaah dI qaI mauJasao dUr rhnao kI$ma badla laonao kI. ]sasao AiBanava AaOr maoro baaro maoM

saunakribanaa mauJao doKo mauJao jaanao Aapnao saaoca ilayaa ik maOM AspRSya hUMdaostI ko kaibala nahIM naOitkta @yaa isaf- AaOraoM pr qaaopnao ko ilae

hO Kud kI sauivaQaa ko ilae AapkI vao saao ka^lD vaOlyaUja mauKaOTa badla laotI hOM saiva sao janma janma tk saaqa inaBaanao ko vaayado dma taoD,

doto hOM fa^rigava maI imasTr naIrjamaOM Aap jaOsaI saMgaidla Aap jaOsaI AparcyauinasT nahIM bana

saktI mamaa samaJa ga[ - M qaIM ik Aba baIca maoM pD,nao ka kao[- AaOica%ya na qaa. vao caupcaap SaUnya

maoM tktI rhIM baoTI ko pdcaapaoM kao saunato hue. pMKurI Aagao inakla ga[-. ]saka nayaa

kiryar ]sakI PàtIxaa kr rha qaa.AakaSa kI

satrMgaI prCa[yaaM rahaoM pr ibaCI hu[-maanaaoM sapnaaoM ka [nd`QanauYa

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Why I am an Atheist: Bhagat Singh


Written: October 56, 1930

It is a matter of debate whether my lack of belief in the existence of an

Omnipresent, Omniscient God is due to my arrogant pride and vanity. It never

occurred to me that sometime in the future I would be involved in polemics of

this kind. As a result of some discussions with my friends, (if my claim to

friendship is not uncalled for) I have realised that after having known me for a

little time only, some of them have reached a kind of hasty conclusion about me

that my atheism is my foolishness and that it is the outcome of my vanity. Even

then it is a serious problem. I do not boast of being above these human follies. I

am, after all, a human being and nothing more. And no one can claim to be

more than that. I have a weakness in my personality, for pride is one of the

human traits that I do possess. I am known as a dictator among my friends.

Sometimes I am called a boaster. Some have always been complaining that I am

bossy and I force others to accept my opinion. Yes, it is true to some extent. I do

not deny this charge. We can use the word vainglory for it. As far as the

contemptible, obsolete, rotten values of our society are concerned, I am an

extreme sceptic. But this question does not concern my person alone. It is being

proud of my ideas, my thoughts. It cannot be called empty pride. Pride, or you

may use the word, vanity, both mean an exaggerated assessment of ones

personality. Is my atheism because of unnecessary pride, or have I ceased


believing in God after thinking long and deep on the matter? I wish to put my

ideas before you. First of all, let us differentiate between pride and vanity as

these are two different things.

I have never been able to understand how unfounded, baseless pride or empty

vanity can hinder a person from believing in God. I may refuse to acknowledge

the greatness of a really great person only when I have got fame without doing

any serious efforts or when I lack the superior mental powers necessary to

become great. It is easy to understand but how is it possible that a believer can

turn into a non-believer because of his vanity? Only two things are possible:

either a man deems himself to be in possession of Godly qualities, or he goes a

step further and declares himself to be a god. In both these states of mind he

cannot be an atheist in the true sense of the word. In the first case, it is not an

outright rejection of Gods existence; in the other, he is affirming the existence

of some kind of supernatural power responsible for the working of universe. It

does not harm our argument whether he claims to be a god or considers God to

be a reality in existence above his own being. The real point, however, is that in

both cases he is a theist, a believer. He is not an atheist. I want to bring home

this point to you. I am not one of these two creeds. I totally reject the existence

of an Omnipresent, all powerful, all knowing God. Why so? I will discuss it

later in the essay. Here I wish to emphasise that I am not an atheist for the

reason that I am arrogant or proud or vain; nor am I a demi-god, nor a prophet;

no, nor am I God myself. At least one thing is true that I have not evolved this

thought because of vanity or pride. In order to answer this question I relate the

truth. My friends say that after Delhi bombing and Lahore Conspiracy Case, I

rocketed to fame and that this fact has turned my head. Let us discuss why this

allegation is incorrect. I did not give up my belief in God after these incidents. I

was an atheist even when I was an unknown figure. At least a college student

cannot cherish any sort of exaggerated notion of himself that may lead him to

atheism. It is true that I was a favourite with some college teachers, but others

did not like me. I was never a hardworking or studious boy. I never got an

opportunity to be proud. I was very careful in my behaviour and somewhat

pessimistic about my future career. I was not completely atheistic in my beliefs.

I was brought up under the care and protection of my father. He was a staunch

Arya Samaji. An Arya Samaji can be anything but never an atheist. After my

elementary education, I was sent to D. A. V College, Lahore. I lived in the

boarding house for one year. Besides prayers early in the morning and at dusk

time, I sat for hours and chanted religious Mantras. At that time, I was a staunch


believer. Then I lived with my father. He was a tolerant man in his religious

views. It is due to his teachings that I devoted my life for the cause of liberating

my country. But he was not an atheist. His God was an all-pervading Entity. He

advised me to offer my prayers every day. In this way I was brought up. In the

Non-cooperation days, I got admission to the National College. During my stay

in this college, I began thinking over all the religious polemics such that I grew

sceptical about the existence of God. In spite of this fact I can say that my belief

in God was firm and strong. I grew a beard and Kais (long head of hair as a

Sikh religious custom). In spite of this I could not convince myself of the

efficacy of Sikh religion or any religion at all, for that matter. But I had an

unswerving, unwavering belief in God.

Then I joined the Revolutionary Party. The first leader I met had not the

courage to openly declare himself an atheist. He was unable to reach any

conclusion on this point. Whenever I asked him about the existence of God, he

gave me this reply: You may believe in him when you feel like it. The second

leader with whom I came in contact was a firm believer. I should mention his

name. It was our respected Comrade Sachindara Nath Sanyal. He was sentenced

to life imprisonment in connection with Karachi conspiracy case. Right from the

first page of his only book, Bandi Jivan (Incarnated Life) he sings praises to

the Glory of God. See the last page of the second part of this book and you find

praises showered upon God in the way of a mystic. It is a clear reflection of his

thoughts.

According to the prosecution, the Revolutionary Leaflet which was distributed

throughout India was the outcome of Sachindara Nath Sanyals intellectual

labour. So often it happens that in revolutionary activities a leader expresses his

own ideas which may be very dear to him, but in spite of having differences, the

other workers have to acquiesce in them.

In that leaflet, one full paragraph was devoted to the praises of God and His

doings which we, human beings, cannot understand. This is sheer mysticism.

What I want to point out is that the idea of denying the existence of God did not

even occur to the Revolutionary Party. The famous Kakory martyrs, all four of

them, passed their last day in prayers. Ram Parshad Bismal was a staunch Arya

Samaji. In spite of his vast studies in Socialism and Communism, Rajan Lahiri

could not suppress his desire to recite hymns from Upanishads and Gita. There

was but only one person among them who did not indulge in such activities. He

used to say, Religion is the outcome of human weakness or the limitation of


human knowledge. He is also in prison for life. But he also never dared to deny

the existence of God.

Till that time I was only a romantic revolutionary, just a follower of our leaders.

Then came the time to shoulder the whole responsibility. For some time, a

strong opposition put the very existence of the party into danger. Many leaders

as well as many enthusiastic comrades began to uphold the party to ridicule.

They jeered at us. I had an apprehension that some day I will also consider it a

futile and hopeless task. It was a turning point in my revolutionary career. An

incessant desire to study filled my heart. Study more and more, said I to

myself so that I might be able to face the arguments of my opponents. Study to

support your point of view with convincing arguments. And I began to study in

a serious manner. My previous beliefs and convictions underwent a radical

change. The romance of militancy dominated our predecessors; now serious

ideas ousted this way of thinking. No more mysticism! No more blind faith!

Now realism was our mode of thinking. At times of terrible necessity, we can

resort to extreme methods, but violence produces opposite results in mass

movements. I have talked much about our methods. The most important thing

was a clear conception of our ideology for which we were waging a long

struggle. As there was no election activity going on, I got ample opportunity to

study various ideas propounded by various writers. I studied Bakunin, the

anarchist leader. I read a few books of Marx, the father of Communism. I also

read Lenin and Trotsky and many other writers who successfully carried out

revolutions in their countries. All of them were atheists. The ideas contained in

Bakunins God and State seem inconclusive, but it is an interesting book.

After that I came across a book Common Sense by Nirlamba Swami. His point

of view was a sort of mystical atheism. I developed more interest in this subject.

By the end of 1926, I was convinced that the belief in an Almighty, Supreme

Being who created, guided and controlled the universe had no sound

foundations. I began discussions on this subject with my friends. I had openly

declared myself an atheist. What it meant will be discussed in the following

lines.

In May 1927, I was arrested in Lahore. This arrest came as a big surprise for

me. I had not the least idea that I was wanted by the police. I was passing

through a garden and all of a sudden the police surrounded me. To my own

surprise, I was very calm at that time. I was in full control of myself. I was

taken into police custody. The next day I was taken to the Railway Police


lockup where I spent a whole month. After many days conversation with police

personnel, I guessed that they had some information about my connection with

the Kakori Party. I felt they had some intelligence of my other activities in the

revolutionary movement. They told me that I was in Lucknow during the

Kakori Party Trial so that I might devise a scheme to rescue the culprits. They

also said that after the plan had been approved, we procured some bombs and

by way of test, one of those bombs was thrown into a crowd on the occasion of

Dussehra in 1926. They offered to release me on condition that I gave a

statement on the activities of the Revolutionary Party. In this way I would be set

free and even rewarded and I would not be produced as an approver in the court.

I could not help laughing at their proposals. It was all humbug. People who have

ideas like ours do not throw bombs at their own innocent people. One day, Mr.

Newman, the then senior Superintendent of CID, came to me. After a long talk

which was full of sympathetic words, he imparted to me what he considered to

be sad news, that if I did not give any statement as demanded by them, they

would be forced to send me up for trial for conspiracy to wage war in

connection with Kakori Case and also for brutal killings in Dussehra gathering.

After that he said that he had sufficient evidence to get me convicted and

hanged.

I was completely innocent, but I believed that the police had sufficient power to

do it if they desired it to be so. The same day some police officers persuaded me

to offer my prayers to God two times regularly. I was an atheist. I thought that I

would settle it to myself whether I could brag only in days of peace and

happiness that I was an atheist, or in those hard times I could be steadfast in my

convictions. After a long debate with myself, I reached the conclusion that I

could not even pretend to be a believer nor could I offer my prayers to God. No,

I never did it. It was time of trial and I would come out of it successful. These

were my thoughts. Never for a moment did I desire to save my life. So I was a

true atheist then and I am an atheist now. It was not an easy task to face that

ordeal. Beliefs make it easier to go through hardships, even make them pleasant.

Man can find a strong support in God and an encouraging consolation in His

Name. If you have no belief in Him, then there is no alternative but to depend

upon yourself. It is not childs play to stand firm on your feet amid storms and

strong winds. In difficult times, vanity, if it remains, evaporates and man cannot

find the courage to defy beliefs held in common esteem by the people. If he

really revolts against such beliefs, we must conclude that it is not sheer vanity;

he has some kind of extraordinary strength. This is exactly the situation now.


First of all we all know what the judgement will be. It is to be pronounced in a

week or so. I am going to sacrifice my life for a cause. What more consolation

can there be! A God-believing Hindu may expect to be reborn a king; a Muslim

or a Christian might dream of the luxuries he hopes to enjoy in paradise as a

reward for his sufferings and sacrifices. What hope should I entertain? I know

that will be the end when the rope is tightened round my neck and the rafters

move from under my feet. To use more precise religious terminology, that will

be the moment of utter annihilation. My soul will come to nothing. If I take the

courage to take the matter in the light of Reward, I see that a short life of

struggle with no such magnificent end shall itself be my Reward. That is all.

Without any selfish motive of getting any reward here or in the hereafter, quite

disinterestedly have I devoted my life to the cause of freedom. I could not act

otherwise. The day shall usher in a new era of liberty when a large number of

men and women, taking courage from the idea of serving humanity and

liberating them from sufferings and distress, decide that there is no alternative

before them except devoting their lives for this cause. They will wage a war

against their oppressors, tyrants or exploiters, not to become kings, or to gain

any reward here or in the next birth or after death in paradise; but to cast off the

yoke of slavery, to establish liberty and peace they will tread this perilous, but

glorious path. Can the pride they take in their noble cause be called vanity?

Who is there rash enough to call it so? To him I say either he is foolish or

wicked. Leave such a fellow alone for he cannot realise the depth, the emotions,

the sentiment and the noble feelings that surge in that heart. His heart is dead, a

mere lump of flesh, devoid of feelings. His convictions are infirm, his emotions

feeble. His selfish interests have made him incapable of seeing the truth. The

epithet vanity is always hurled at the strength we get from our convictions.

You go against popular feelings; you criticise a hero, a great man who is

generally believed to be above criticism. What happens? No one will answer

your arguments in a rational way; rather you will be considered vainglorious. Its

reason is mental insipidity. Merciless criticism and independent thinking are the

two necessary traits of revolutionary thinking. As Mahatmaji is great, he is

above criticism; as he has risen above, all that he says in the field of politics,

religion, Ethics is right. You agree or not, it is binding upon you to take it as

truth. This is not constructive thinking. We do not take a leap forward; we go

many steps back.


Our forefathers evolved faith in some kind of Supreme Being, therefore, one

who ventures to challenge the validity of that faith or denies the existence of

God, shall be called a Kafir (infidel), or a renegade. Even if his arguments are

so strong that it is impossible to refute them, if his spirit is so strong that he

cannot be bowed down by the threats of misfortune that may befall him through

the wrath of the Almighty, he shall be decried as vainglorious. Then why should

we waste our time in such discussions? This question has come before the

people for the first time, hence the necessity and usefulness of such long

discussions.

As far as the first question is concerned, I think I have made it clear that I did

not turn atheist because of vanity. Only my readers, not I, can decide whether

my arguments carry weight. If I were a believer, I know in the present

circumstances my life would have been easier; the burden lighter. My disbelief

in God has turned all the circumstances too harsh and this situation can

deteriorate further. Being a little mystical can give the circumstances a poetic

turn. But I need no opiate to meet my end. I am a realistic man. I want to

overpower this tendency in me with the help of Reason. I am not always

successful in such attempts. But it is mans duty to try and make efforts.

Success depends on chance and circumstances.

Now we come to the second question: if it is not vanity, there ought to be some

sound reason for rejection of age-old belief in God. Yes, I come to this question.

I think that any man who has some reasoning power always tries to understand

the life and people around him with the help of this faculty. Where concrete

proofs are lacking, [mystical] philosophy creeps in. As I have indicated, one of

my revolutionary friends used to say that philosophy is the outcome of human

weakness. Our ancestors had the leisure to solve the mysteries of the world, its

past, its present and its future, its whys and its wherefores, but having been

terribly short of direct proofs, every one of them tried to solve the problem in

his own way. Hence we find wide differences in the fundamentals of various

religious creeds. Sometimes they take very antagonistic and conflicting forms.

We find differences in Oriental and Occidental philosophies. There are

differences even amongst various schools of thoughts in each hemisphere. In

Asian religions, the Muslim religion is completely incompatible with the Hindu

faith. In India itself, Buddhism and Jainism are sometimes quite separate from

Brahmanism. Then in Brahmanism itself, we find two conflicting sects: Aarya

Samaj and Snatan Dheram. Charwak is yet another independent thinker of the


past ages. He challenged the Authority of God. All these faiths differ on many

fundamental questions, but each of them claims to be the only true religion.

This is the root of the evil. Instead of developing the ideas and experiments of

ancient thinkers, thus providing ourselves with the ideological weapon for the

future struggle, lethargic, idle, fanatical as we are we cling to orthodox

religion and in this way reduce human awakening to a stagnant pool.

It is necessary for every person who stands for progress to criticise every tenet

of old beliefs. Item by item he has to challenge the efficacy of old faith. He has

to analyse and understand all the details. If after rigorous reasoning, one is led

to believe in any theory of philosophy, his faith is appreciated. His reasoning

may be mistaken and even fallacious. But there is chance that he will be

corrected because Reason is the guiding principle of his life. But belief, I should

say blind belief is disastrous. It deprives a man of his understanding power and

makes him reactionary.

Any person who claims to be a realist has to challenge the truth of old beliefs. If

faith cannot withstand the onslaught of reason, it collapses. After that his task

should be to do the groundwork for new philosophy. This is the negative side.

After that comes in the positive work in which some material of the olden times

can be used to construct the pillars of new philosophy. As far as I am

concerned, I admit that I lack sufficient study in this field. I had a great desire to

study the Oriental Philosophy, but I could get ample opportunity or sufficient

time to do so. But so far as I reject the old time beliefs, it is not a matter of

countering belief with belief, rather I can challenge the efficacy of old beliefs

with sound arguments. We believe in nature and that human progress depends

on the domination of man over nature. There is no conscious power behind it.

This is our philosophy.

Being atheist, I ask a few questions from theists:

1. If, as you believe there is an Almighty, Omnipresent, Omniscient God, who

created the earth or universe, please let me know, first of all, as to why he

created this world. This world which is full of woe and grief, and countless

miseries, where not even one person lives in peace.

2. Pray, dont say it is His law. If He is bound by any law, He is not

Omnipotent. Dont say it is His pleasure. Nero burnt one Rome. He killed a

very limited number of people. He caused only a few tragedies, all for his

morbid enjoyment. But what is his place in history? By what names do we


remember him? All the disparaging epithets are hurled at him. Pages are

blackened with invective diatribes condemning Nero: the tyrant, the heartless,

the wicked.

One Genghis Khan killed a few thousand people to seek pleasure in it and we

hate the very name. Now, how will you justify your all powerful, eternal Nero,

who every day, every moment continues his pastime of killing people? How can

you support his doings which surpass those of Genghis Khan in cruelty and in

misery inflicted upon people? I ask why the Almighty created this world which

is nothing but a living hell, a place of constant and bitter unrest. Why did he

create man when he had the power not to do so? Have you any answer to these

questions? You will say that it is to reward the sufferer and punish the evildoer

in the hereafter. Well, well, how far will you justify a man who first of all

inflicts injuries on your body and then applies soft and soothing ointment on

them? How far the supporters and organizers of Gladiator bouts were justified

in throwing men before half starved lions, later to be cared for and looked after

well if they escaped this horrible death. That is why I ask: Was the creation of

man intended to derive this kind of pleasure?

Open your eyes and see millions of people dying of hunger in slums and huts

dirtier than the grim dungeons of prisons; just see the labourers patiently or say

apathetically while the rich vampires suck their blood; bring to mind the

wastage of human energy that will make a man with a little common sense

shiver in horror. Just observe rich nations throwing their surplus produce into

the sea instead of distributing it among the needy and deprived. There are

palaces of kings built upon the foundations laid with human bones. Let them see

all this and say All is well in Gods Kingdom. Why so? This is my question.

You are silent. All right. I proceed to my next point.

You, the Hindus, would say: Whosoever undergoes sufferings in this life, must

have been a sinner in his previous birth. It is tantamount to saying that those

who are oppressors now were Godly people then, in their previous births. For

this reason alone they hold power in their hands. Let me say it plainly that your

ancestors were shrewd people. They were always in search of petty hoaxes to

play upon people and snatch from them the power of Reason. Let us analyse

how much this argument carries weight!

Those who are well versed in the philosophy of Jurisprudence relate three of

four justifications for the punishment that is to be inflicted upon a wrong-doer.


These are: revenge, reform, and deterrence. The Retribution Theory is now

condemned by all the thinkers. Deterrent theory is on the anvil for its flaws.

Reformative theory is now widely accepted and considered to be necessary for

human progress. It aims at reforming the culprit and converting him into a

peace-loving citizen. But what in essence is Gods Punishment even if it is

inflicted on a person who has really done some harm? For the sake of argument

we agree for a moment that a person committed some crime in his previous

birth and God punished him by changing his shape into a cow, cat, tree, or any

other animal. You may enumerate the number of these variations in Godly

Punishment to be at least eighty-four lack. Tell me, has this tomfoolery,

perpetrated in the name of punishment, any reformative effect on human man?

How many of them have you met who were donkeys in their previous births for

having committed any sin? Absolutely no one of this sort! The so called theory

of Puranas (transmigration) is nothing but a fairy-tale. I do not have any

intention to bring this unutterable trash under discussion. Do you really know

the most cursed sin in this world is to be poor? Yes, poverty is a sin; it is a

punishment! Cursed be the theoretician, jurist or legislator who proposes such

measures as push man into the quagmire of more heinous sins. Did it not occur

to your All Knowing God or he could learn the truth only after millions had

undergone untold sufferings and hardships? What, according to your theory, is

the fate of a person who, by no sin of his own, has been born into a family of

low caste people? He is poor so he cannot go to a school. It is his fate to be

shunned and hated by those who are born into a high caste. His ignorance, his

poverty, and the contempt he receives from others will harden his heart towards

society. Supposing that he commits a sin, who shall bear the consequences?

God, or he, or the learned people of that society? What is your view about those

punishments inflicted on the people who were deliberately kept ignorant by

selfish and proud Brahmans? If by chance these poor creatures heard a few

words of your sacred books, Vedas, these Brahmans poured melted lead into

their ears.

अंक 1, मार्च- 2015

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