Buddhism and World Peace

Transcription

1 Since March 2002 H istory A National, Registered, Peer Reviewed & Refereed Monthly Journal Research Link - 177, Vol - XVII (10), December , Page No ISSN RNI - MPHIN Impact Factor Buddhism and World Peace Vedic scholars played an important role in enhancing the glory of India through their message of peace. Buddhists believe in world peace. Lord Buddha cleared the path of absolute peace of Nirvana after getting his Nirvana. In this paper, and emphasis is made on the relevance of peace in Buddhist philosophy. The world peace of Buddhism is based on the teachings of Lord Buddha. Buddhism is the most popular religion in India. Like Jainism, it was mothered by Hinduism. Buddhism is the only religion that originated in Indian subcontinent and went on to become a world religion. Lord Buddha was the propounder of Buddhism. The message of peace of Lord Buddha is an important for human beings; because the Buddhist philosophy is a philosophy of public welfare. As the time of producing philosophical teachings, Buddha said to his disciples : Charak Bhikkhave Charikam Mahayana Buddhism believes in Bodhisattva and said: Bahujan Hitaya, Bahujan Sukhaya. Key Words : Buddhism, Terrorism, Corruption, Nirvana. DR. RANA UDAY PRASAD SINGH Introduction : Vedic scholars played an important role in enhancing the glory of India through their message of peace. Lord Buddha is one of them, who has accepted peace for human being in this world. Lord Buddha cleared the path of peace of Nirvana in his philosophy. The modern age is the age of doubt, suspicion, jealousy, revenge and terrorism. For good man, the life has become the bed of rose. In other words, Indian want to live in peaceful life and talking about Ahinsa and Vishwa Shanti, but in other hand, the training of violence is going ahead. In this bitter dilemma, how a peace can be acquired. It is a matter of deep consideration. After the second world war, the politicians wants to establish peace on political level, economists on economical level, sociologists on sociological level and philosophers on philosophical level. But all these attempts have been proved to be futile. In this research paper, it is tried to balance the situation on basic of Buddhist Philosophy. That is why, Lord Buddha is remembered for balancing the situation and establish the World Peace. Before the evolution of Buddhist philosophy India was full of corruption. The Brahmins and Pandits of that era came in their stage of exploiting the poor people and set up a sort of government some what on republican lines. These Brahmins who were mentally developed were wise enough to exploit and rule the rest of the people and hence they composed texts in the name of religion followed by all. These ritual ceremonies introduced a lot of superstitions and evils in Indian society. Gradually after something the bad and evil were examined by non-brahmins and this led to the revolutionary change in the society. They proclaimed that entire Brahmanical system was fraudulent and then the ignorance of the people being exploited beyond measure of personal gains of Brahmis. (1) Prince sidharta of Kapilvastu being vexed by the tragedy of the life gave a new turn in the history of Indian philosophy. His main aim was to find out some sure and certain medium path by which he could live happily in this life, free from all worries and tensions. He did not criticise the vedantic philosophy. He only tried his best to remove the evils, violences and rituals from this world. Buddhism centres around the man and his sufferings. Its main purpose is to release the human beings from their endless sufferings. Ultimately, by the constant hard labour he developed a new type of meditation. He also found the Nirvana. Nirvana is the permanent peace for human beings in this world. (2) Nirvana is a transcendent state of reality. The primary meaning of Nirvana used in the Buddhist philosophy is the extinction of pain and sorrow. According to Buddha, Nirvana is a permanent peace. In other words: Nirvana Paramam Sukham. Nirvana is the highest bliss. It is not a negative stage of annihilation, but a positive state of joy, consciousness grown from an unhappy to a beautiful one. Nirvana is the key concept of Buddhism. Nirvana is the deliverance, the safety, the refuge, the highest path, the stability, the eternal cessation and the unfathomable. One can get Nirvana even in this world like Moksha of Hindu Philosophy. (3) Nirvana is a reality that it is unspeakable and possesses the signs of peacefulness, the taste of immortality. (4) Sharda Bhawan, South Chitragupt Nagar, Kali Mandir Gali, Buddha Dental College, P.O.B.H. Colony, Patna (Bihar) Research Link - A National Peer Reviewed / Refereed Journal-177 Vol-XVII (10) December

2 The death had nothing to do with Nirvana as many people of philosophy consider. Dhamma Sangani of Abhidhamma Pitaka has deeply discussed that how can peace be achieve. It indicates that stable mind can only be in peace. Further discussing Dhamma Sangani suggests us to be free from all Akusala Dhamma i.e. Labha, Moha, Dwesh etc. According to Buddhist, these Akusala Dhammas are the enemies of world peace in human being as well as human society. Hence the Buddhist philosophy stresses that to get Nirvana or permanent peace one should be far from these Akusala Karmas. Mahayana Buddhists distinguish four forms of Nirvana : (1) Absolute Nirvana : It is eternally immaculate in its essence and constitutes the truth and reality of all existence. (2) Upadicesa Nirvana : This is a state of enlightenment which can be attained by Buddhists in their lifetime. (3) Anupadhicesa Nirvana : This is attained when the Tathagata essence is released form pain of birth and death as well as from the curse of passion and sin. This state of supramundane bliss in the realm of the absolute is Anupadicesa Nirvana. (4) The Nirvana that has no abode : In this, the Buddha essence has not only been freed from the curse of passion and sin but from the intellectual prejudice, which most tenaciously clings to the mind. The Buddha essence is revealed here in its perfect purity. Here, it has been attempted to present the importance of Nirvana or peace. We wish to say that the person who has obtained nirvana or peace, is free from all kinds of sorrow and grief. Nibbana means the end of all agonies. At the time of death also he can develop his mind to the state of just being spectator. (5) The Buddhist philosophy is a philosophy of public welfare. At the time of producing philosophical teachings, Buddha said to his disciples. Charak Bhikkhave charikam. Mahayana Buddhsit believes in Bodhisattva. He said : Bahujan Hitaya, Baujan Sukhaya. We find the philosophy of Buddha is not the philosophy of particular community, but whole world and it can be adopted by any community of public without any abstacles. Lord Buddha advocated for world peace can be divided in four parts: Maitri, Karuna, Mudita and Upeksha. These are well known as 'Brahma-Vihar. Through these four qualities, we can produce in four heart love and kindness, Buddha himself has said : ^^lcc fnlk vuqifjxee psrlk usot>xk fi;rj eruk DofpaA,oa fi;k çhkq vùkk isjla rlek u fglsa ijeùkdkeksaa** ¼6½ The self never loss other: whatever is the truth in the context of him, he regards other for the same. That is why, the well wisher of all human beings should not tease the other. Lord Buddha regarded these four moral qualities fit for the practical life. That is why, the notable philosopher Dr. S. Radhakrishnan said that the basis of Buddhist Philosophy is the mortality in the comparison of philosophical aspects. Lord Buddha has given a humanitarian philosopbhy, it had been indicated in the following lines : Just as a mother loves her child in the same way we should love all the world. This is the message which was produced by Buddha for world peace. The Noble Eight fold path, which is also the Middle way, is the way out of the miserable state of affairs of the world. There is an emphasis on the improvement in all aspects of spiritual life, such as moral, mental and intellectual. Bhagavan Buddha has preached eight fold path: (i) Right view, (ii) Right Aspiration (iii) Right speech (iv) Right Action (v) Right Livelihood (vi) Right effort (vii) Right mindfulness (viii) Right concentration. These eight fold path of mortality helps us to eliminate selfish desire and overcome suffering. These lead towards permanent peace. The Noble Eight fold path postulates three stages of higher spiritual attainments; such as sila, Samadhi and prajna. This tried corresponds to the three branches of culture, namely, the bodily culture, the mental culture and the culture of insight. The Noble Eight fold path is connected with the tried very closely. Right Efforts Right mindfulness and Right concentration are placed under Samadhi. Right view and Right Aspiration come under prajna. (7) It provides great scope for karuna to all living beings. Conflicts in the world are conflicts in the human soul enlarged. If men were at peace with themselves, the outer conflicts between nations would inevitable cease. By practicing the Buddha's Panchasheela we will develop patience, courage, love and unselfishness. In religion, Lord Buddha wanted to establish a complete harmony between man and man. He wanted to see every one of this world happy. Revenge cannot be pacified by revenge. It can be pacified by friendship and understandings. Conclusion : Lastly, Nirvana was open to all. Buddhism also made it open to a sonless person. Buddhist philosophy is the best method of having peace in the age of turmoil. The objection raised always against Buddhist philosophy, that it is reaction against Vedas, is not true and satisfactory. Really, like Vedas and upanisads, Buddha too regards that it is in the heart, it is in the mind that the seed of peace can be grown and cultivated. In this way, we can find world peace through Buddhism. References : (1) Radhakrishnan S. : Indian Philosophy, Vol-II, (2) Das Gupta, S.N. (1932) : History of Indian Philosophy, Calcutta, 1932, Page 117. (3) Kathavattu : Vol. II, P (4) Vadekar, R.D (Editor) (1940) : 'Milindapanha', Bombay, Page-38. (5) Smith & Anderson (Editor) (1834) : 'Suttapitaka', London, English translation M.Kumar Swami (Editor), London, (6) Rise Davids, T.W., : Digha-Nikaya, Vol-1-3, London, , Page (7) Trencknar, V. : 'Majhima Nikaya', London, , Vol-I, Page-130. Research Link - A National Peer Reviewed / Refereed Journal-177 Vol-XVII (10) December

3 Since March 2002 H istory A National, Registered, Peer Reviewed & Refereed Monthly Journal Research Link - 177, Vol - XVII (10), December , Page No ISSN RNI - MPHIN Impact Factor Declining Ethics and Human Values : A Threat to Humanity The study of conventional subjects like history, philosophy, political science and psychology are very important in school and colleges. Now a days, it I mandatory to teach one of these subjects in management institutions, so the students remain in touch with their past. The UGC and HRD ministry is allocating various study centers like Gandhian, Vivekananda, Ambedkar, Guru Nanak and Nehru in order to make the students imbibe the values spread by these activities. These centers are lying to show direction to the youth. The values these centers impart contribute to strengthening of moral fibre of the students. It is difficult to understand the rich past of our nation without understanding the development of ancient India in symphony with the enrichment that followed in the medieval and modern times. India is to be understood by Indian first. Only then the world shall understand Indian excellence in morals and spirituality. PROF. GURJOT KAUR A man is known by his social and moral values and these virtues/values label any society as a civilized society. Humanity has witnessed from time to time the erosion of values in society and sometimes nature of values has changed. But today the way man is speeding his life; ethic and moral values are declining very rapidly and are plunged to immeasurable depth. Human beings need different things to live in this world. They have to pay price for everything they order to get their needs satisfied. However we value the things which we need most and our requirements depend on the basis of our value system. Man s basic necessities are food, water, air, shelter and clothing without which the survival of the human body itself is not possible. Once these needs are easily acquired, he moves to satisfy his higher needs like social needs, security need or the need of self-actualization Ex: What is his status in society? When this question arise in man s mind then he develops is own unique set of values. These values decide the life style, priorities and actions of the person. The new set of values make the personality of the man and decide the growth of the individual, family, society, nation and humanity. It is a universally known that nation/country is governed by set of principles and laws. If the makers of law in any age forget their prime duty towards the mankind then the consequences would be fatal. It is an established fact that India has been the treasure house of spirituality since ancient time. Perhaps this is the only nation which has unbroken links with its past traditions and culture. The basis values of truth, religion/spiritualism, love, peace and non violence were deep rooted in Indians. This heritage and it continuity has been sustained through millennia by saints and noble souls. But on the contrary the bitter truth is that man has seen degradation of these ethics and values since ancient times. When the values eloped in the later Vedic period, Buddhism and Jainism came to revive the masses. When there was upheaval in the Hindu religion Adi Shankaracharya came to awake the people. In the 3 rd B.C. when kalinga was fought the corpses changed the course of history. Even kings like Ashoka made mistake and repented. The man is bound to commit follies and blunder as he changes his course of action according to changing political, economic and social circumstance in the country. In the 18 th and 19 th centuries too under the colonial period, various socio religious leader came forward to reform the society and tried to link people with the glorious past. If in the times of Muslim or colonial rule, our actions or values drifted as we were fighting against the foreigners. But what about present time, living in an independent nation, after 64 years of independence we are fighting with our own families, government, community and customs. Department of History, Kanya Maha Vidyalaya, Jalandhar Research Link - A National Peer Reviewed / Refereed Journal-177 Vol-XVII (10) December

4 The nation has lost its sheen as love; truth and right conduct are gone and no longer heard of. It is the biggest threat that mankind is facing now. Man is lured towards an unethical practice in order to get rich and popular overnight. There are number of influential powerful and active people who are lying in wait for an opportunity to grab power. Obviously moral values are declining at a very fast pace. Minds are occupied by deceit, corruption, distrust, hatred and so on. Decline of moral values is a global phenomenon. The neglect of purity and morality in the means adopted in our lives leads to further fall in moral inhibitions. Moral and ethical values are inextricably linked with purity. In the days of economic and material development, the rise of crimes, violence, corruption, rape, suicides, murder, theft, egoism and so on are rising. To check these cases actions are taken which results in unfathomable misery to children, elders and even flora & fauna of nation. It is painful to see that there is no aspect which has been left out untouched by immorality. There are numerous examples in front of us. Let us start from family system nuclear families, old age home, live- in relationships, unmarried mothers, extra marital affairs, wife swapping, drug addiction, suicides, murders, theft, rivalry at work place, breaking of laws, bribery, human trafficking, snatching and the list is unending. The most important concern of the society is that the youth is addicted to the drug. It is malice. Drug abuse is a complex phenomenon, which has various social, cultural, biological, geographical, historical and economic aspects. The disintegration of old joint family system, absence of parental love and care in modern times where both parent are working, decline in old religions and moral values lead to a rise in the number of drug addicts who take drugs to escape hard realities of life. The processes of industrialization, urbanization and migration have led to loosening of the traditional methods of social control rendering an individual vulnerable to the stresses and strains of modern life. The fast changing social milieu, among other factors is mainly contributing to the proliferation of drug abuse, both of traditional and of new psychoactive substances. The introduction of synthetic drugs and intravenous drug use leading to HIV/AIDS has added a new dimension to the problem. Chandra Shekhar, a senior PhD student of IIT Kanpur when interviewed said The depreciation in the moral values and high rate of unemployment are primarily responsible for pushing the youngsters into the world of crime. The nefarious activity like chain-snatching etc helps the youngsters to make quick bucks, which otherwise they are not able to earn. (Article in the The Tribune dated 04th Oct 2009) The other example is of medical profession, Dr. KK Talwar, director PGI himself admitted that doctor who was equaled with God is drifting from his noble profession, because of lure of money seems to be lowly creeping into the profession. In the race of material gains, the traditional medical, professional, business ethics and the sheer satisfaction of service toward humanity has taken a back seat. One reason of this could be that in this cut throat world a high class life style forces many young people to earn a quick wealth at the cost of professional ethics. In a latest survey conducted at old age home, it was found that the number of old aged persons in these homes is rising. The inmates of these homes confide that their own sons & daughters-in-law treat them like dogs, unwanted and burdensome. The tales they narrate are so heart rendering that how the children throw away their parents. But the reality is that they will have to pay for their deed. Why we shirk responsibility towards our elders. The day is not far when such children will face similar treatment from their own offsprings. We are not setting good examples before our children and thus are living in a vicious circle. These are few examples which we see in the society daily. The lack of interest in character building is producing ill-minds. The minds when prevail in society creates disorder. As a result the whole society feels the foul smell. Every person thinks himself a complete man and is not willing to obey others. On the other hand every man has desire to lead and wishes others to be his followers. This all result in disobedience, impatience, intolerance, ego, mutual understanding at tug of war, compromise at jeopardy, communication gap, derogatory remarks, unacceptable behavior, tight schedule, gossips, back-bite and the outcome is depression, mental stress and health problems. It is worth wondering that the 21 st century I going to be knowledge society, we all are fully aware of ethics and moral values. We have the wisdom to differentiate between good and bad, still we are going down the drain & the damages may be unimaginable. The present generation feels that wealth should be acquired without hard work, education without character, commerce without morality, business without ethics science without humanism, politics without principles and they can climb the ladder of success. This is the scene in most parts of the world. The question before us is of humanity now, Is this going to be the ultimate fate of humanity more strife, conflicts, inequality, social discrimination and misuse of power etc. In the race for amassing wealth, man has forgotten the purpose of his existence. Why we are in this world? Are we going to carry the wealth earned by unethical means to the next world? Is righteous living meaningless for us? These are few questions which one must ask oneself before taking next wrong step in his or her own life. The greatest tragedy of man is that he forgets the creator. Man covers his mind in a cloak of ignorance, blinks his eyes with egoism and closes his hearts with doors of pride. He forgets the lord who created him and protects him. In yester years our icons were our freedom fighters, saints, leader and teachers. But today they have been replaced by film world and sports persons. These new role models from the glamour world are willing to endorse any product, which Research Link - A National Peer Reviewed / Refereed Journal-177 Vol-XVII (10) December

5 they may never use in their life time. They do so without an iota of hesitation. The name of badminton champion Pulela Gopi Chand is worth mentioning here who refused huge monetary offers for such endorsements. Nobody remembers him. Consumerism is an absolute poison that thwarts the process of value inculcation. They were men & women of characters who sacrificed their self-interests and live suffered & values for others; for the nation, for the welfare of their fellow men and women. They also included people who strived hard for interfaith amity global brotherhood and welfare of humanity. This used to be the moral fibre of the individual. Our problem is that we don t learn from History. The famous saying that Those who forget the past are condemned to repeat it. The philosopher Hegal said, What experience and history teaches us in this, that people and government never have learned anything from history or acted on principles deducted from it. Winston Churchill has said, The one thing we have learned from history is that we don t learn from history. Our education systems have long neglected these aspects. The way we present Indian history, heritage and culture to our youths leaves much to be refined, modified and updated. The great contributions made to the growth of world civilization. By ancient India is yet to be explored fully and projected onto those who deliberately attempt to ignore and distort these facts. The young of India must feel a sense of pride in their ancestors. The most effective method of teaching ethics and human rights involves integrating ethic and human rights involve integrating ethics content in all course as well as offering separate ethics courses. Students need to learn about values, personal, societal and professional to explore where there are similarities and where there are areas of conflict. Such codes should be included in curriculum. The study of conventional subjects like history, philosophy, political science and psychology are very important in school and colleges. Now a days, it I mandatory to teach one of these subjects in management institutions, so the students remain in touch with their past. The UGC and HRD ministry is allocating various study centers like Gandhian, Vivekananda, Ambedkar, Guru Nanak and Nehru in order to make the students imbibe the values spread by these activities. These centers are lying to show direction to the youth. The values these centers impart contribute to strengthening of moral fibre of the students. It is difficult to understand the rich past of our nation without understanding the development of ancient India in symphony with the enrichment that followed in the medieval and modern times. India is to be understood by Indian first. Only then the world shall understand Indian excellence in morals and spirituality. Only then we will be able to recall the famous word of Arnold Toynbee that to save the world from catastrophe, it has to follow the path of Ramakrishna and Gandhi. Only the morally strong can advance in spirituality, which incorporates adherence to truth, non-violence, peace, righteous conduct and love. Let us all pledge to fill our minds with wisdom, let us all fill our eyes with compassion, let us open our heart and fill it with selfless love,, let us all strive hard and bring back the golden era that is suffused with human values. References : (1) Mackie, J. L. (1990). Ethics: Inventing Right and Wrong. London: Penguin. (2) Sahakian, William S. & Sahakian, Mabel Lewis. Ideas of the Great Philosophers. pp Barnes & Noble Books (1993). ISBN (3) Solomon, R.C., (1984) Morality and the Good Life: An Introduction to Ethics Through Classical Sources, New York: McGraw-Hill Book Company, (4) Kelly, Eugene The Basics of Western Philosophy. Greenwood Press: (5) Fagothey, Austin, (2000) Right and Reason, Tan Books & Publishers, Rockford, Illinois. (6) Solomon, R.C., (1954) Morality and the Good Life: An Introduction to Ethics Through Classical Sources, New York: McGraw-Hill Book Company. Research Link - A National Peer Reviewed / Refereed Journal-177 Vol-XVII (10) December

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ÖÖ¾Ö ŸÖê Öê, ÖÖ¾Ö ŸÖ»ÖÖ¾Ö Ö Ö ÖÖ¾ÖÖ Ö µöê ÃÖÖ¾ÖÔ Ö -Ö ú ¾Ö ÖÖ Ö Öß ¾ÖÆüß üß, Ö ü, ²ÖÖ ü¾ö Ö Ö ŸµÖÖŸÖæ-Ö Ö µöö µöö ÖÖ µöö Öß ¾µÖ¾Öà ÖÖ Æêü ÃÖæ Ö ²ÖÃÖ ¾Ö»Öê»ÖÓ ÆüÖêŸÖ. µöö ²ÖÖ ü¾ööó-öö úöæüß šü úö-öß ãóú ü, ŸÖß ÖÔ, Öã ú ü Öß, ŸÖôêû µöö -ÖÖ¾ÖÖ-Öê ÃÖÓ²ÖÖê Ö»Öê ÖÖŸÖê. ¾ÖÖ üß Æü Ö Öê ÖÖ Öß Ö Ö ¾ÖÆü Æü Ö Öê ¾ÖÖÆü Öê, ÃÖÓ ÖÖ ü Ö ú ü Öê Æü Öæ-Ö úöµö Öþֹý ÖÖ Öê ÖÖ Öß ÃÖÓ ÖÖ ü Ö ú ü ÖÖ µöö ¾ÖÖßÖæ Æü Ö Öê ²ÖÖ ü¾ö ÆüÖêŸÖ. (1) µöö ¾Ö Æü üßÿö»ööê úöó µöö ÃÖÖêµÖßÃÖÖšüß Öê ü ÖÖ µöö µöö ÖÖŸÖôûß ÖµÖÕŸÖ ÖÖµÖ µöö ²ÖÖÓ Ö»Ö껵ÖÖ ÃÖŸÖÖŸÖ, ÖÖ ¾Ö Æü üà-öö ²ÖÖ ü¾ö Æü ÖŸÖÖŸÖ. (2) ²ÖÖ ü¾ö -ÖÙ ÖŸÖß Öê ŸÖÓ Ö Ö Ö ŸµÖÖÓ Öê Ö úö - ÖÏ úö µöö ¾ÖÂÖµÖß ÖÏÖ Öß-Ö ÖÏÓ ÖÖŸÖæ-Ö ˆ»»Öê Ö ÖœüôûŸÖÖŸÖ. ÖµÖÔ ÖÖ ÖŒµÖÖ-ÖêÆüß Ö Ö»µÖÖ ÖÏÓ ÖÖŸÖ ¾Ö Æü ü Ø ú¾öö ²ÖÖ ü¾ö ú Öß ²ÖÖÓ ÖÖ¾Öß ŸÖê»ÖÆæü-Ö šêü¾ö»öê ÖÆêü. ŸÖÖê Æü ÖŸÖÖê ÖÖŸÖß»ÖÖ»ÖÖê ÖÖ ( ÖÖ ü)»öö Ö ÖÖ ü -ÖÖÆüß, ÖÖ ÖÖ Öß ¾ÖÆßü ü ÖÖê üö¾öß. ŸÖß ÖÖî ú-öß ÃÖÖ¾Öß, ŸÖ ÖÖ ŸÖôû Ö Ö ÃÖ¾ÖÔ ²ÖÖ Öæ ²ÖÖÓ Öæ-Ö úöœüö¾µöö. ŸÖ µööÿö -Öê ú Ö Ö»Öê úöêšü ü Ö ÃÖÖ¾µÖÖŸÖ. (3) ü ŸÖÆüÖÃÖ Öæ¾ÖÔ úöôûö ÖÖÃÖæ-Ö ØÃÖ Ö-ÖÖ Öß ¾Ö Ö»Ö¾µÖ¾Öà ÖÖ Ö-ÖÖ Öß ÖÏ üß ÖÔ Ö Óü Ö üö Ö üöšü¾öö ü Ö»ÖÖ»ÖÖ³Ö»Öê»Öß ÖÆêü. ÃÖÖ Öã üö µö ú ÖÖ Öß ¾ÖÖ Ö üö µöö ²ÖÖ ü¾öö Ö ÖÆüß Ûß֟¾ÖÖŸÖ ¾Ö ¾ÖÖ Ö üöÿö ÃÖæ-Ö ê ŸÖÆüÖ ÃÖ ú úöôûöÿöß»ö ˆ ÖŸÖ Ö»Ö ¾Ö úöãöö Öß ÃÖÖ Ö êüÿööÿö. (4)»ÖÆüÖ-Ö ÖÖ ¾ÖÆüß üà-öö Ö ü ÃÖê Æü ü»öê ÖÖŸÖê. Ö Ö-Öß Ö µöê ÖÖê»Ö¾Ö ü ³Öæ Ö»Ö ü¾öæ-ö ŸµÖÖ ÖÖ ÃÖÖšüÖ ú ü ÖÖ üß ¾µÖ¾Öà ÖÖ Æü Öæ-Ö µöö»öö Ö ü Æü ÖŸÖÖŸÖ. ¾ÖÖ ü Ö Ö µöê Ö ü»öê»öê ÖÖ Öß ¾ÖÖ ü Ö Ö µöê Ö ü¾öæ-ö ³Öæ Ö»ÖÖ Öß ÖÖŸÖôûß ¾ÖÖœü¾Öæ-Ö Ö µöö µöö ÖÖ µöö Öß úöµö Ö Ã¾Ö¹ý Öß ¾µÖ¾Öà ÖÖ êú»öê»öß ÃÖê. (5) Öã Ó²Ö Ô µöê Öᯙ Æü Öß»Öß µöê Öᯙ ÖÏÖ ÖÔ-ÖÖ Ã ÖôûÖ»ÖÖ ŸµÖÖ Ö üãö üöÿö ÃÖ»Ö껵ÖÖ Ö üö µöö ÖÖ µö ÖÖŸÖæ-Ö Ö µöö µöö ÖÖ µöö ÖÖ ¾ÖÖ Ö ü êú»öö ÖÖŸÖ ÃÖ»µÖÖ Öê üãöæ-ö µöêÿöê. ÖÖ üß²öö Öæ-Öê ÃÖ Öã üö Öê ÖÖ êü ÖÖ Öß Ö Ö Ö üö Ö µöê ÖÖ Ö ÖÖê êü ÖÖ Öß Æüß ¾Öî Ö ü ü Öæ ÖÔ ¾µÖ¾Öà ÖÖ µöê Öê -Öã³Ö¾ÖÖÃÖ ÖôûŸÖê. (6) -ÖîÃÖÙ Ö ú ³Öæ³ÖÖ ÖÖ Öß -Ö¾Ö ü ú¹ý-ö ¾ÖÖÆæü-Ö µöê ÖÖ êü ÖÖ Öß úö ²ÖÖ Öæ-Öê ü¾öæ-ö ²ÖÓ ÖÖ üö ²ÖÖÓ Öæ-Ö -Ö ÖÖÔ Ö ÖÖ»Öê»ÖÖ Ö»ÖÖ ÖµÖ Æü Ö Öê ŸÖ üö Ö, ŸÖôêû Ø ú¾öö ŸÖ»ÖÖ¾Ö Ø ú¾öö ÖÖê Ö ü Öß. (7) Öï Ö Æêü ÃÖÓà ÖÖ-Ö ŸÖÆüÖÃÖ úö»öß-ö ÖÖ¾ÖŸÖ»ÖÖ¾Ö ¾Ö Ö ü µöö Öê ú Ö ü ÖÔ ˆ üöæü ü Ö ÖÆêü. ÖÖ¾ÖÖ»ÖÖ»ÖÖ Öæ-Ö ÖÏ ÖÓ ü ÖÖêšêü ¾Ö ²ÖÖÓ Ö»Öê»Öê úö ÖÖ»Öß ú 3 ŸÖ»ÖÖ¾Ö ÖÆêüŸÖ. µööÿöæ-ö ÖÖ Ö ü ÖÖ µöö ÖÖ µöö Öãôêû ÖÖ¾ÖÖŸÖᯙ ³Öæ Ö»Ö ÃÖ Öé ü ÖÖ»Öê»Öê ÖÆêü. ŸÖ»ÖÖ¾ÖÖŸÖᯙ ÖÖ Öß êü¾öö Öê ÖÆêü. ŸÖê Ã¾Ö û ü üö Ö»Öê ÖÖ Æü Öê, ŸÖê ÖÏ æü ÂÖŸÖ ú¹ý -ÖµÖê ÆüÖ ŸµÖÖ ÖÖšüß ÖÖ Ö ÖÖ ³ÖÖ¾Ö ÃÖÖ¾ÖÖ Ö Ö ŸµÖÖ ÖÖ µöö µöö ¾ÖÖ Ö üöÿöæ-ö ÖÖ¾ÖÖ»ÖÖ Ã¾ÖÓµÖ Öæ ÖÔ ú ü Öê Ö ü Öê Öê ÖÆêü. ÖÓ ÖÖ²Ö ÖÏÖŸÖÖÓŸÖ ŸÖ»ÖÖ¾Ö Ö Ö Öã¹ý«üÖ ü µööó Öß ÃÖÖÓ Ö ü ÃÖÖ¾ÖÔ Ö ú üãöÿöê. Öã¹ý«üÖ üö µöö Ûß֟¾ÖÖ Öæôêû ŸÖ»ÖÖ¾Ö Ã¾Ö û šêü¾ö µöö Öüß ¾µÖ¾Öà ÖÖ Ö ÖÖê Ö Ö ¹ý Ö»Öß. û Ö ÖŸÖß ÖÖÆæü ÖÆüÖ üö Ö Ö Ö ÖÖï ü üö Öê Ö Ö Öšü¾Ö ÖßŸÖ üöæüÿööÿö, úö ü Ö ŸÖê ú»µöö Ö úö üß ¾µÖ¾Öà Öê Öê Ö-Ö ú ÆüÖêŸÖê Æü Öæ-Ö. Ö ÖÖŸÖᯙ ÃÖ¾ÖÖÔŸÖ ÃÖãÓ ü ü ²ÖÖ ü¾ö Æü Öæ-Ö Öã Ö üöÿö Ö Öᯙ ÖÖ ü Ö µöê Öᯙ ÃÖÖŸÖ Ö Ö»Öß üö Öß µöö ²ÖÖ ü¾öê ÖÖ ˆ»»Öê Ö ú üö¾öö»öö ÖŸÖÖê. µöö ²ÖÖ ü¾öê µöö ÖÏŸµÖê ú ü Ö üö¾ö ü ú ÃÖãÓ ü ü ÃÖê Ö» Ö úöê ü»öê»öê ÖÆêü. µöö ²ÖÖ ü¾öê Öß ÖÖê»Öüß 100 ±ãú ü 200 x 100 ÃÖê»Öê»Öß Æüß ²ÖÖ ü¾ö Ö ú ÖÖŸÖß ÖÖ üö²ö ÖÖ-Öê¾Ö ü Öê¾Öæ-Ö ú-ö, ÖÖ úãö, ¾ÖÖ üö, ³Öã Óú Ö ŸµÖÖ üß»öö -Ö Öã ÖÖ-ÖŸÖÖ ŸÖß ŸÖÖšü ÖÖ-Öê-Öê ˆ³Öß ÖÆêü. ŸµÖÖ úöôûöÿö ÃÖ Öë ü ¾Ö à üß»ö Öê ŸÖÓ Ö ÖÖ-Ö ¾Ö ÖŸÖ -Ö¾ÆüŸÖê. ÖÏŸµÖê ú Ö Ö»µÖÖ¾Ö ü Ö ü¾öê ü Öê (Floors) üö æú-ö µöö ÖÖ Compression Member Æü Öæ-Ö ¾ÖÖ Ö ü êú»öê»öö ÖÆêü. ÖÖÓ ü¾ö ü µöê Öᯙ ÆüÖêôû ú üöó µöö üö Ö¾ÖÖ ü ÖŸÖᯙ 1972 µöö ãüâ úöôûöÿö ÖÖÓ ü¾ö ÃÖÆ ü²öö Öæ µöö 80 Öê ü ÖÓ-ÖÖ Ö µöö µöö ÖÖ µöö ÖÖ Öã ü¾öšüö µöê Öæ-Ö êú»öö ÖÖŸÖ ÆüÖêŸÖÖ. ü»»öß, ²Ö üöê üö, Æü Ö üö²öö ü, êü¾ö Ö üß, ŸÖÃÖ ÖÖ¾Ö, -Ö Ö ü, ÖÖ»Ö-ÖÖ, Óü êüà¾ö ü, Ö ÖÓôûß, ÖïœüÖ -ÖÖ Ö-ÖÖ Ö, êü Ö»Öæ ü, ÖÖêÆÖêüôû, ÖÖ üšüö ÖÖ, Ö üôûß, ²Öß ü, Ó²ÖÖ ÖÖê ÖÖ Ô,»ÖÖŸÖæ ü, úöê»æüö Öæ ü, Öã Öê ü, ÖÓ Öôû¾ÖêœüÖ, Œ ú»ö úöê ü Ö üß šü úö Öß ÃÖã Ó ü ü ²ÖÖ ü¾ö ÖÆêü. ÖÓ Öôû¾Öêœü Ö µöö ²ÖÖ ü¾öê»öö éúâ ÖÖ ŸÖ»ÖÖ¾Ö ¾Ö ÖÓ ü úö ÖÖÃÖæ-Ö Öã-Ö³ÖÔ ü ÖÖ Öß ÃÖÖêµÖ êú»öê»öß üãöÿöê. Ö ÖÖÔ Öã üß Öœüß¾Ö ü Ö µöö µöö ÖÖ µööãööšüß ÃÖãÓ ü ü ²ÖÖ ü¾ö -Ö ÖÖÔ Ö Fefleneme efjeyeeie ØecegKe, ßeer efmeæsõej ceneefjeåeeueùe, ceepeueieeje, efpeuee-yeerì[ (ceneje ^) Research Link - A National Peer Reviewed / Refereed Journal-177 Vol-XVII (10) December

7 ú ü µööÿö Ö»Öß ÖÆêü. ²ÖÖÆêü üß»ö ŸÖ»ÖÖ¾ÖÖŸÖæ-Ö ²ÖÖ ü¾öêÿö µöê µööãööšüß ²ÖÖê ÖªÖ Öß Ö Ö ÃÖÖêµÖ êú»öê»öß ÖÆêü. Ö ÖÃÖã üö Ö ÖÖÔ Öã üß µöö 12 ŸÖ ê 15 Æü ÖÖ ü»ööê úö¾öãÿöß»öö µöö Ö ŸÖÆüÖÃÖ úö»öß-ö ŸÖ»ÖÖ¾ÖÖŸÖᯙ ¾Ö ÖÓ-Ö ¾Ö Æü üß«üö êü Ö Öã êüãöö ÖÖ Öß Öã¾Ö üšüö ÆêüÖŸÖ ÖÆêü. ÖÏŸµÖê ú ²ÖÖ ü¾ööó-öö Öã-Ö³ÖÔ ü ÖÖ Öß ÃÖÖêµÖ êú»öê»öß ÖÆêü. úöæüß šü úö Öß ÖêœüÖ, -Ö üß µööó µöö ÖϾÖÖÆüÖ Öê Öã-Ö³ÖÔ ü ÖÖ Öê ÃÖÖ Ö-Ö Æü Öæ-Ö ¾ÖÖ Ö ü êú»öê»öö ÖÆêü. ØÆü üß Ö µöê ú Æü Ö ÖÆêü. Ö»Ö Æîü ŸÖÖê ú»ö Æîü µööÿöß»ö Ö ³ÖÔŸÖ ÖÔ ÃÖ Ö ÖÖ¾Öæ-Ö Öê¾Öæ-Ö ÃÖ¾ÖÖÔÓ-Öß ÖÖ µöö Öê ÖŸÖ-Ö Ö Ö ÃÖÓ¾Ö ÖÔ-Ö ú ü µöö Öß Ö Ö Ö üß Ö ü Ö ÖÆêü. úö ü ü Öß ²ÖÖ ü¾ö ¾Ö êü Ö µöê ²ÖÖÓ Ö»Öê»Öß ÖÆêü. ŸÖß éúâ ÖÖ -Ö üß µöö úöšüö¾ö ü ÖÆêü. ÖÖ ü Ö Öß ²ÖÖ ü¾ö ÃÖÆüà ÖØ»Ö Ö ŸÖ»ÖÖ¾ÖÖŸÖ ²ÖÖÓ Ö»Öê»Öß ÖÆêü. ¾Öê¹ýôû µöê Öᯙ ²ÖÖ ü¾ö Öêœü Ö µöö úöšüö¾ö ü -Ö ÖÖÔ Ö êú»öê»öß ÖÆêü. µöö šü úö Öß Öã-ÖÔ³Ö ü ÖÖ Öß ÃÖÖêµÖ êú»öß -Ö¾ÆüŸÖß ÖÖ šü úö Ö µöö ²ÖÖ ü¾öö úöê ü ü Ö Ö ü»ö껵öö ÖÆêüŸÖ. ú ü ÖÖôûÖ µöê Öᯙ Öã-Öß 96 ÖÖµÖ µööó Öß ²ÖÖ ü¾ö Æêü ŸµÖÖ Öê Ö ˆ üöæü ü Ö ÖÆêü. µöö ²ÖÖ ü¾öö Ö µöê ÖÖ µöö ÖÖ ÃÖÖšüÖ ÖÏ ÖÓ ü ÃÖŸÖÖê úöæüß ²ÖÖ ü¾ööó ÖÖ ØÃÖ Ö-ÖÖÃÖÖšüß ¾ÖÖ Ö ü êú»öê»öö ÖÆêü. úöæüß ²ÖÖ ü¾öê»öö 16 ÖÖê êü-öê ÖÖ Öß ˆ ÖÃÖ µöö Öß ¾µÖ¾Öà ÖÖ êú»öê»öß üãöÿöê, µöö ÖÖ Ö ÖÔ ²ÖÖ ü¾ö Æü Ö Öê ÖÖ µöö ÖÖ ÃÖÖ Ö ü Ö, ÖÖ µöö µöö ÃÖÖšü Ö ŸÖ êú Ö ŸÖ êú ¾Ö»ÖÖê³Ö-ÖßµÖ ²ÖÖÓ Ö úö Ö ú ü Öê Æêü ú Ö ÖµÖÔ ¾ÖÖ üÿöê. ÖÖ µöö»öö úãöê ÆüÖŸÖÖôûÖ¾Öê, ŸµÖÖ¾Ö ü úÿöß ÖÏ ê Ö ú üö¾öê, µöö Öê ÖÏ ŸÖ ú Æü Ö Öê ²ÖÖ ü¾ö ÖÆêü. ²ÖÖ ü¾ööó Öê Ö úö ü Ö Ö ¾Öê Ö¾Öê Öôêû ÖÆêüŸÖ. ÖÖî úöê-öß, ÖµÖŸÖÖ éúÿöß, ¾ÖŸÖã ÔôûÖ úö ü, ÂÖ ü úöê-öß,  ü úöê-öß ÖÖ Ö ÖóµÖÖ-¾Öê ÖóµÖÖ Ö úö üöó Öß -ÖÙ ÖŸÖß êú»öß Öê»Öß. ±ãú»öö µöö Ö úö üö µöö ²ÖÖ ü¾ööó-öö Öã ú ü Öß ÃÖê Æü ü»öê ÖÖŸÖê. ÃÖÖŸÖÖ üö µöê Öß»Ö Ø»Ö²Ö ÖÖ¾ÖÖŸÖᯙ ²ÖÖ ü¾ö -Öê ú Ö Ö»µÖÖÓ Öß ÖÆêü. ŸµÖÖŸÖæ-Ö ÃÖã ÖÖ êü 100 ú ü Öê ÖÖ¾Ö ü Ö êú ÖêŸÖ ÃÖÖ¾ÖߟÖ. ÃÖÖÓ Ö»Öß ÖÆü üöÿöß»ö ÖÆüÖ µöö ¾µÖŒŸÖß Öß ²ÖÖ ü¾ö Ö Ö ÖÏ ŸÖ Ö ÖÆêü. úö Ö»Ö- úöê»æüö Öæ ü µöê Öᯙ ²ÖÖ ü¾öêÿö -Öê ú ÖÖê ê Óü Öß ÃÖÖêµÖ ÖÆêü. ØÃÖ ü Öê üö ÖÖ,»ÖÖê ÖÖ ü µöö šü úö Öß ˆŸ éúâ ü ÃÖê ²ÖÖÓ Ö úö Ö êú»ö껵öö ²ÖÖ ü¾öö ÖÆêüŸÖ. ÖãŸÖôûÖ ²ÖÖ ü¾öêãööšüß ÖÏŸµÖê ú ü Ö üö¾ö ü ÖãŸÖá úöê ü»öê»öß ÖÆêü. µöö šü úö Öß üö ÖÖ-Öê ²ÖÖ ü¾ööó-öö Ö Ö»µÖÖ Öã»Öà Öß (ÃÖ Ö-ÖÖ, ÖÓ ÖÖ) -ÖÖ¾Öê ü»öê»öß ÖÆêüŸÖ. Ö Ö Ö Ö úöæüß ²ÖÖ ü¾öö ÖÖ-Ö¾ÖÖ Öß Æü ÖÖ üöê ¾ÖÂÖÖÔ ÖÖÃÖæ-Ö ŸÖé ÖÖ ³ÖÖ Ö¾ÖŸÖ ÖÆêüŸÖ. ú ÖÏ ê ÖÖ Öê ÖÏ ŸÖ ú, ³ÖŒ ú Ö Ö ÖÖ Öê ÖÏ ŸÖ ú, ˆŸ éúâšü ¾ÖÖßÖæ ú»öê Öê ÖÏ ŸÖ ú Æü Öæ-Ö µöö ²ÖÖ ü¾öö Ö Ó üÿö-ö ˆ³µÖÖ üöæü ÖÖ ü ÖÆê üÿö. ÖÖ ü-öê ü µöö ²ÖÖ ü¾öö ÖÖ¾ÖŸÖóµÖÖ Öê úö Ö ú üÿööÿö. ÖÓ Ö ü µöê Öᯙ ²ÖÖ ü¾öö Ö Ö ±úö ü Ö ÃÖã Ó ü ü ÖÆêüŸÖ. êü ÖÖ µöö ÃÖ ÖóµÖÖ ³ÖÖ ÖÖ Ö µöê Ö µöö Öê ˆ Ö Öü ¾Ö ¾ÖÀ¾ÖÃÖ-ÖßµÖ ÃÖÖ Ö-Ö Æü Öæ-Ö ²ÖÖ ü¾öö Öß -ÖÙ ÖŸÖß ÖÖ»Öê»Öß üãöÿöê. Æü»µÖÖ²ÖÖ Ô ÆüÖêôû ú ü µööó-öß Æü ÖÖ üöê ²ÖÖ ü¾ööó Öê Öã-Ö¹ý Öß¾Ö-Ö êú»öê ÖÆêü. (8) Æü Öæ-Ö µöö ²ÖÖ ü¾ööó-öö Æü»µÖÖ²ÖÖ Ô ÆüÖêôû ú üöó µöö ²ÖÖ ü¾öö Æü Öæ-Ö Öêôû ÖŸÖÖŸÖ. Ó ÖšüÖ µöê Öê ÃÖ üöòµö µöö Öã¾Öì»ÖÖ Öšüß ²ÖÖ ü¾ö ¾Ö ˆ Ö êü»öö Öê ü Ö¾Öôû ÖÖ üß ²ÖÖ ü¾ö ÃÖã-Ö µöö ²ÖÖ ü¾ööó-öö ÖÖ üæüß ²ÖÖ ÖãÓ-Öß ÖÖµÖ µöö ÃÖæ-Ö Ø³ÖŸÖß¾Ö ü -Ö Öß úö Ö, ÖÓ ü üö Öß ÖÏ ŸÖ éúÿöß, ÖÏÖ Öß ÖÖ ÖÖ Öß Ö Öê úöê ü»öê»öß ÖšüôûŸÖÖŸÖ. (9) êü ÖÖ µöö þÖÖŸÖÓ µöö-öóÿö ü ÖÖ¾ÖÖ Ö µöê -ÖôûÃÖÓà éúÿöß Ö»Öß, Æüß Öã-µÖÖ Ö ü, ²ÖÖ ü¾ö ÃÖÓà éúÿöß»öö ˆ ¾ÖÃŸÖ ú ü µööãö úö ü Öß³ÖæŸÖ œü ü»öß. ÖÏÖ Öß Ö ³ÖÖ ÖÖ ÖÖ Ö ÖÖ ü ÖÖ¾ÖŸÖ»ÖÖ¾Ö, ¾ÖÆüß ü, Ö ü µöö ¾µÖ¾Öà Öê Öê Ö Öß ú ü Ö ÖÖ»Öê. ŸÖ»ÖÖ¾Ö, ¾ÖÆüß ü, Ö ü ²Öã Ö ¾Ö µööÿö Ö»Öê. µöö šü úö Öß ŸÖê Ö»»Ö ú ÖÆêüŸÖ, ŸµÖÖŸÖᯙ ÖÖ Öß -Ö ¾ÖÖ Ö ü»µöö-öê ÖÖ üµöãœÿö ÖÖ»Öê.»ÖÖê Ö ÖÖê»ÖÖ Öß ¾µÖ¾Öà ÖÖ ¾ÖÖµÖÖ Öê»Öß. ÖÏÖ Öß Ö ³ÖÖ ÖÖŸÖß»Ö Ö µöö µöö ÖÖ µöö Öê ÖÏ -Ö ÖÓ³Öß ü ÖÖ»Öê. ÖÖ¾ÖÖ ÖÖ¾ÖÖŸÖᯙ ŸÖ»ÖÖ¾ÖÖ Öß ÁÖÓé Ö»ÖÖ ˆ ¾ÖÃŸÖ ÖÖ»Öß. ¾ÖÆß üß ÖÖôûÖ-Öß ³Ö ü»µöö, Ö ü ²Öã Ö ¾Ö µööÿö Ö»Öê. µöö ÖÖ Ö ü ÖÖ Ö ÖÖ Öß Óü ÖÖ Ô Ö µöê ÖÖ»ÖÖ. ¾ÖÂÖÖÔê-Öã¾ÖÂÖì ÆüÖ ÖÏ -Ö ²Ö ú ü ÆüÖêŸÖ ÖÖ»Ö»ÖÖ ÖÆêü. Ø ÖšüÖ µöê Öê ÖÓ ÖÖ Ö Öã-ÖÖ üöœµöö ÖÆêüŸÖ. µöö ²ÖÖ ü¾öö ¹Óý ü ÃÖæ-Ö ŸµÖÖÓ-ÖÖ ±úœÿö úö Ö ²ÖÖ Öæ-Öê ÖÖµÖ µöö ÃÖæ-Ö, Öã Ö ÖÖê»Ö ÖµÖÕŸÖ ÖÖµÖ µöö ÖŸÖ Öê»Ö껵ÖÖ ÖÆêüŸÖ. µööÿöæ-ö ÃÖÓ Öã ÖÔ ÖÖ¾ÖÖ»ÖÖ ÖÖ Öß Öã ü¾öšüö ÆüÖêŸÖ ÆüÖêŸÖÖ. (10) ²Öß ü Öß Ö ÖÖ-ÖÖ ²ÖÖ ü¾ö ÃÖ»ÖÖ²ÖŸÖ ÖÖ-Ö-Öê 1582 Ö µöê üö ÖÖ ³ÖÖà ú ü µöö ¾ÖÖßÖæ ¾Ö ³Öæ Ö»Ö ÖÖÃ Ö ÖÖ µöö Ö üÿöß-öê ²ÖÖÓ Ö»Öß. ²Öß ü ÃÖã³µÖÖ µöö ¾Ö ¾Ö Ö ¾Ö úöãö úö ÖÖÓÃÖÖšüß ÖãŸÖæÔ ÖÖ ÖÖÆü ú æü-ö Ö»Öê»ÖÖ ÃÖ ÖôûÖ Ö Ö-ÖÖ µöö úö Ö ¾Ö Æ üß µöö ˆ³ÖÖ ü ÖßŸÖ Ö ÖÔ ÖÖ»µÖÖ-Öê µöö»öö Ö ÖÖ-ÖÖ ²ÖÖ¾Ö üß Æêü -ÖÖ¾Ö Ö ü»öê ÃÖÖ ÖŸÖ ÖϾÖÖÆü ÖÆêü. (11) Æüß ¾ÖÆüß ü Æü Ö Öê ³Öæ Ö³ÖÖÔŸÖß»Ö Ö»ÖÄÖÖêŸÖ ÖÖê Ö µöö µöö ŸÖŸ úö»öß-ö ÖÏ ÖŸÖ ¾Ö ÖÖ-ÖÖ ÖÖ šüöêãö Öã üö¾öö Ö šü üÿööê, µöö¾ö ü Ö¾Öôû ÖÖÃÖ ÖÖ Ö Öê ú ü ÖêŸÖß ³Ö ÖŸÖê ÖÆêü ±ãú ü ÖÖê»Ö ÃÖ ÖÖ µöö µöö ¾Ö Æü üß Öê ÖÖ Öß úöê ÖŸÖêÆüß ˆ Ö ú ü Ö -Ö ¾ÖÖ Ö üÿöö 4 ú. Öß. æü ü Ö Ö-Ö ÃŸÖ üö¾ö ü µöêÿöê. (12) üöµö Ö üö µöö ÖÖµÖ µöö Öß ÖÖ ÖÖ ü µöê Öê ÖÖŸÖÖêÁÖß Ö ÖÖ²ÖÖ ÔÃÖÖšüß -Ö¾ÖÖÃÖà ÖÖ-ÖÖ Öß ¾µÖ¾Öà ÖÖ ÆüÖêŸÖß. ŸÖê Öᯙ ²ÖÖ ü¾ö ÃÖ¾ÖÔ ÖÖŸÖà µöö»ööê úöóãööšüß Öã»Öß ÆüÖêŸÖß. Ö¾ÖÖ Öß ÖÆüÖ üö Ö Ö Ô»ÖÖ ³Öê ü µööãööšüß ÖÖŸÖ ÃÖŸÖ ŸµÖÖ¾Öêôûß ¾ÖÆüß üß µöö ú Ë ü ü Ö¾Ö ü, êü úö ê ü¾öæ-ö ²ÖÃÖŸÖ ÃÖŸÖ ¾Ö»ÖÖê úöó²ö üöê²ö ü ŸµÖÖÓ µöö ü Ö Öß ¾Ö ÖÖ ü ÖæÃÖ ú üÿö ÃÖŸÖ. ÆüÖ ú ŸµÖÖÓ ÖÖ»ÖÖê ú ü ü²öö ü Ö ÆüÖêŸÖÖ. (13) Ö¾ÖÖ Öß ÖÆüÖ üö ÖÖÓ-Öß ÖÖ µöö ÖÖ Ã ÖôûÖ ÖÖ ˆ ÖµÖÖê Ö ÖÖê ü Ö üß²ööó Öê ãü: Ö ÖÖ Öæ-Ö Öê µööãööšüß êú»öö ÖÆêü. ÖÖ Öß Æêü Öî-ÖßÃÖÖšüß, Öß¾Ö-Ö ÖÖÃŸÖ ÃÖã Ö»ÖÖê»Öǣ Ö ú ü µööãööšüß Öß ¾ÖßÖã -ÖÖÆüß ÆüÖ ÃÖÓ êü Ö ÖÖ ÖÖ ü µöê Öᯙ ²ÖÖ ü¾öê Ö Öæ-Ö ÖôûŸÖÖê. 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8 ÃÖÓ ü³öô : (1) ÖÖšü ú ¹ý Ö ÖÓ ü Ö (2001) : ÖÆüÖ üöâ ÒüÖŸÖᯙ ²ÖÖ ü¾ö à ÖÖ ÖŸµÖ, ÖÏ úö Ö ú ÃÖã. Ö. ÖÖê Öß»ÖÖŸÖæ ü Ö¾Öé Öß Ö Æü»Öß, Öé.10. (2) ãúôêû Öã æóú (2007) : ŸÖÆüÖÃÖÖ Öê ÃÖÖ Öß üö ü, Ö-ÖÖê ¾Ö úöãö ÖÏ úö Ö-Ö Öã Öê, Öé.34. (3) Öê Ö ²ÖÖ²Öã ÃÖ. : ÖÏÖ Öß-Ö Ö µöµöã Öß-Ö Ö»Öà ÖÖ ÖŸµÖÖ ÖÖ ˆŸ éúâ ü -Ö Öã-ÖÖ- ²ÖÖ ü¾ö ŸÖÖë üö Öæ üü, Ö üöšü¾öö üö ŸÖÆüÖÃÖ ÃÖÓ ÖÖê Ö-Ö Ö Ö úö, Ó ú XV ÖÖ-Öê¾ÖÖ üß 2011, Öé.40. (4) ÖšüÖ Ö Öê.. (2009) : ŸÖÆüÖÃÖ ÃÖÓ ÖÖê Ö-Ö ÖÖ»ÖÖ, þÖÖ ³Ö ÖÖ-Ö ÖÏ úö Ö-Ö Öî Óü ÖÖ²ÖÖ,ü ÖÏ Ö ÖÖ¾Öé Öß, Öé.24. (5) ÖÖê êü, ü. ÖÖ. : Ö»ÖÃÖÓ¾ÖÖ ü, Ó ú Ö Æü»ÖÖ ÖÖ-Öê¾ÖÖ üß 2016, Öé.16. (6) ÖÖê êü, ü. ÖÖ. : ú ÖÖ, Öé.17. (7) ÖÖšü ú, ¹ý Ö ÖÓ ü Ö : Öã¾ÖÖ쌟Ö, Öé.6. (8) ÖÖê êü, ü. ÖÖ. : Öã¾ÖÖ쌟Ö, Öé.19. (9) Aurangabad District Gazetter 1884, P.836. (10) ÖÖšü Ö,ú Öê ü.. : ú»öö ¾Ö à ÖÖ ÖŸµÖ: ÃÖ»»ÖÖê ü Ö Ö ÖÓšüÖ Ö üãö ü, Ö üöšü¾öö üö ŸÖÆüÖÃÖ ÃÖÓ ÖÖê Ö-Ö Ö Ö úö ÖÓ ü XV, ÖÖ-Öê¾ÖÖ üß 2011, Öé.33. (11) ÃÖÖôãÓû êú, ÃÖŸÖß Ö : Ö µöµöã Öß-Ö ³Öã Ö»Ö ÖÖà ÖÖ ÖÖ Ö Ö-ÖÖ - ²Öß ü Öß Ö Öß-ÖÖ ²ÖÖ¾Ö üß, ŸÖ. ÃÖÓ ÖÖê Ö-Ö Ö Ö úö Ó ú XV, ÖÖ-Öê 2011, Öé.33. (12) ÃÖÖôæÓû êú, ÃÖŸÖß Ö (2011) : ²Öß ü Ö»ÊÖ ÖÖ ÖÏÖ Öß-Ö ¾Ö Ö µöµöã Öß-Ö ŸÖÆüÖÃÖ, ŸÖé. Ö¾Öé Öß, Öé.161. (13) ÖÖê ê,ü ü. ÖÖ. : ¾ÖÖ üãöö ÖÖ µöö ÖÖ - ³ÖÖ Ö 13, Ö»ÖÃÖÓ¾ÖÖ ü, ±êú²öîã¾öö üß Öé.18. (14) ÖÏÖ. ÖÆüÖ, ¹ý ÖÖ : Ö»ÖÃÖÓ ú ü, Ö»ÖÃÖÓ¾Ö ÖÔ-Ö Ö Ö Ö»Ö¾µÖ¾Öà ÖÖ Ö-Ö, µööê Ö-ÖÖ Ó ú 9, Öã»Öî 2016, Öé.18. (15) üö Ö ÖæŸÖ, ÖÖë üß üö Ö : Öë²Ö Öë²Ö ÖÖ Öß ¾Ö ²Ö ÖŸÖß Öß Öšü¾Ö Ö ˆ-ÆüÖóµÖÖŸÖ Ö úö? Ö»ÖÃÖÓ¾ÖÖ ü Ó ú 2, ±êú²öîã Öé.29. Research Link - A National Peer Reviewed / Refereed Journal-177 Vol-XVII (10) December

9 a a a Since March 2002 Hkkjrh; lekt es a lkeçnkf;drk fohkktu vksj lkeçnkf;d vk/kkj ij igpku dh eku;rk lnk ls jgh gs] Hkys gh os vkt vf/ kd 'kfdr'kkyh fn[kkbz nsrh gksa os ekurs gsa fd Hkkjr es vk/ kqfud jktuhfrd laxbu rfkk vkffkzd] jktuhfrd vksj lkalñfrd eqíks a ij Hkkjrh;ks a dh lksp dk vk/kkj /kkfezd leqnk; dh /kkj.k gh gks x;k gsa mudh eku;rk gs fd ^vlyh* fgunw ;k ^vlyh* eqlyeku ogh gks ldrk gs] tks vius&vius leçnk; ds ny ls tqm+k gqvk gks rfkk vu; fgunqvks a ;k eqlyekuks a ls mldk dksbz jktuhfrd erhksn ugha gks rfkk lhkh fgunqvks a vksj eqlyekuks a dh jktuhfrd lksp fgunw ;k eqlyeku gksus ds dkj.k gh,d lh gksuh pkfg,a mudh eku;rk gs fd oklro es a gjsd /kkfezd leqnk; vius vki es a,d vyx ltrh; bdkbz rfkk ;gk rd fd fcydqy,d fhku= ^lekt* dk fuekz.k djrk gsa os ekurs gs a fd Hkkjrh; jk"vª tslh pht u rks dhkh Fkh vksj u dhkh gks ldrh gsa Hkkjr lnk ls /kkfezd leqnk;ks dk egkla?k jgk gs vksj vkxs Hkh blh :i es a jgsxka leçnk;oknh ;g ekudj pyrk gs fd lkekftd] lkalñfrd] vkffkzd vksj jktuhfrd eqíksa ij Hkkjrh;ksa ds chp lcls vfkz iw.kz Hksn dk eqyhkwr vk/kkj bu /kkfezd leqnk;ksa dh,slh bzdkb;k gh cukuk gksxka Hkkjrh;ks a dk vflrro vksj dk;zdyki dsoy /kkfezd leqnk;ksa ds lnl;ks ds :i esa gh gks ldrk gs vksj blh :i esa os vius lkewfgd ;k xsj os;fdrd fgrks dh j{kk dj ldrs gsaa mudk lkspus] pkgus] vuqhko djus ;k dk;z djus dk dsoy,d gh rjhdk gs vksj og gs],d ltkrh; leqnk; ds lnl; ds :i esa budk lc ckrksa dks djuka bl leqnk; ds lnl;ksa ds fgr n`f"dks.k] thou 'ksyh,d ls gksrs gsaa lkeçnkf;drk dk eryc gs] bl ckr ij fo'okl djuk fd fdlh [kkl /kez dks ekuus okys yksxksa ds lkekftd] vkffkzd vksj jktuhfrd fgr Hkh leku gksrs gsaa ;g ogh /kkj.kk gs] tks Hkkjr es fgunw&eqlyeku] bzlkb;ksa vksj fld[kksa dks vyx&vyx leqnk; H istory A National, Registered, Peer Reviewed & Refereed Monthly Journal Research Link - 177, Vol - XVII (10), December , Page No ISSN RNI - MPHIN Impact Factor Yeejle cew meecøeoeefùekeâlee : Skeâ mebef#ehle DeOÙeÙeve Øemlegle MeesOehe$e cew Yeejle cew meecøeoeefùekeâlee keâe mebef#ehle DeOÙeÙeve efkeâùee ieùee nw~ meecøeoeefùekeâ jepeveerefle keâe Fefleneme keâer Skeâ oerie& hejcheje efceueleer nw~ FmeceW cegkùe he mes ceoùe Jeie&, peceeroej Deewj veewkeâjmeener mecyeæ jns nq~ Jes meecøeoeefùekeâ efjeûeejoeeje keâe ØeefleefveefOelJe keâjles Les~ Fvekeâer DeefYeJÙeefòeâ jepeveereflekeâ #es$e cew nesleer Leer lelee DevÙe mecegoeùe kesâ meomùeew kesâ efje æ ØelÙe#e keâeùe&keâueeheew cew vener efceueleer nw~ Fmekeâe DeeOeej kesâjeue JÙeefòeâiele Ùee meecøeoeefùekeâ vener neslee Lee, Yeues ner Fmekeâe ue#ùe JÙeefòeâiele mlej hej jepeveereflekeâ Øeeflemheæe& Ùee JewÙeefòeâiele efnleew keâer Øeeefhle ner keäùeew ve nes~ pees nes, Ùen lees efveef ele nw efkeâ Yeejle cew meecøeoeefùekeâlee keâer peì[w ienjer nw Deewj Fmeves oesveew ner he#eew keâes #eefle«emle efkeâùee nw~ [e@.meeefje$eer kegâceejer efmebn* SJeb yeuepeerle kegâceej** ekurh gsa ftudk fuekz.k,d&nwljs ls vyx&fkyx vksj fcydqy Lora= :i ls gqvk gsa bl /kkj.kk ds vuqlkj fdlh /kez ds lhkh vuq;kf;;ks a ds u dsoy /kkfezd fgr lk>s gksrs gsa] vfirq /kezfujis{k fgr vfkkzr~ muds vkffkzd] jktuhfrd] lkekftd vksj lkalñfrd fgr Hkh lk>s gksrs gsaa bu eku;rk ds vuqlkj Hkkjroklh vfuok;zr% bu fgrksa dks /kezz ds p'es ls ns[kus ds vkfn gksrs gsa vksj mudh viuh igpku dh psruk Hkh /kez ij vk/kkfjr gksrh gsa vfkkzr~ /kez gh mudh lkekftd igpku vksj ewy lkekftd leca/kksa dk vk/kkj gksrk gsa bu {ks=ks a es a mudh lgt ço`fr,d lewg ;k feu= bdkbz ds :i esa dk;z djus dh gksrh gs rfkk os,d vyx bdkbz ;k ltkrh; vksj,dhñr leqnk;ks a dk fuekz.k djrs gsa] fo'ks"k :i ls jktuhfrd {ks= esa os ekurs gsa fd çr;sd,sls /kkfezd leqnk; dk viuk vyx bfrgkl gksrk gsa Hkkjrh; lekt esa lkeçnkf;d fohkktu vksj leçnkf;d vk/kkj ij igpku dh eku;rk lnk ls jgh gs] Hkys gh os vkt vf/kd 'kfdr'kkyh fn[kkbz nsrh gksa os ekurs gs a fd Hkkjr es a vk/kqfud jktuhfrd laxbu rfkk vkffkzd] jktuhfrd vksj lkalñfrd eqíksa ij Hkkjrh;ksa dh lksp dk vk/kkj /kkfezd leqnk; dh /kkj.kk gh gks x;k gsa mudh eku;rk gs fd vlyh fgunw ;k vlyh eqlyeku ogh gks ldrk gs] tks vius&vius leçnk; ds ny ls tqm+k gqvk gks rfkk vu; fgunqvksa ;k eqlyekuks ls mldk dksbz jktuhfrd erhksn ugha gks rfkk lhkh fgunqvksa vksj eqlyekuksa dh jktuhfrd lksp fgunw ;k eqlyeku gksus ds dkj.k gh,d lh gksuh pkfg,a mudh eku;rk gs fd oklro es gjsd /kkfezd leqnk; vius vki ls,d vyx ltkrh; bdkbz rfkk ;gk rd fd fcydqy,d fhkuu ^lekt* dk fuekz.k djrk gsa leçnk;oknh ;g ekudj pyrk gs fd lkekftd lklñfrd] vkffkzd vksj jktuhfrd eqíks a ij Hkkjrh;ksa ds chp lcls vfkziw.kz Hksn dk ewyhkwr vk/kkj bu /kkfezd leqnk;ksa dh,slh bdkb;k gh cukuk gksxka Hkkjrh;ksa dk vflrro vksj dk;zdyki dsoy /kkfezd leqnk;ksa ds *efveoxmekeâ Je SmeesefmeSš Øeeshesâmej (ØeeÛeerve YeejleerÙe SJeb SefMeÙeeF& DeOÙeÙeve), MesjMeen ceneefjeåeeueùe, meemeejece (efyenej) **MeesOeeLeea (Fefleneme efjeyeeie), Jeerj kegbâjej efmebn efjeõeefjeåeeueùe, Deeje (efyenej) Research Link - A National Peer Reviewed / Refereed Journal-177 Vol-XVII (10) December

10 a az a lnl;ksa ds :i esa gh gks ldrk gs vksj blh :i esa os vius lkewfgd ;k xsj&os;fdrxr fgrksa dh j{kk dj ldrs gsaa mudk lkspus] pkgus] vuqhko djus ;k dk;z djus dk dsoy,d gh rjhdk gs] vksj og gs &,d ltkrh; leqnk; ds lnl; ds :i esa bu lo ckrksa dks djuka bl leqnk; ds lnl;ksa ds fgr] n`f"vdks.k] thou 'ksyh,d ls gksrs gsaa lekt dk,sls] leqnk;ksa esa fohkktu dk ifj.kke ;g gqvk fd O;fDr fd fu;fr ij lkekftd flfkfr ds çhkko ;k mlds lkfk mlds leca/k dh O;k[;k djus ds LFkku ij O;fDr dh vlqyrk dk nks"k vu; leqnk; ds fy, e<+k tkus yxka bl çdkj ;g dgk tkus yxk fd eqlyekuks a ds finms + gksus ;k mugs jkstxkj u feyus dk dkj.k fgunqvksa dh çxfr] mudk osj Hkko ;k çhkqro gs] tcfd fgunqvksa dks f'kdk;r Fkh fd eqlyeku osj ds dkj.k yxkrkj fgunqvksa dh çxfr esa ck/kk Mky jgs gsaa lkeçnkf;d ruko vksj lkeçnkf;d jktuhfr ds varj le> ysuk pkfg,a lkeçnkf;d ruko] vkdfled gksrk Fkk vksj blesa vkerksj ij dsoy fupys dk gh çr;{k :i ls lfeefyr jgrs FksA lkeçnkf;d ruko ds le; ftl {ks= es a ;g ruko gksrk] ogk fhkuu /kekzoyfec;ks a ds chp ikjlifjd leca/k fcydqy lekir gks tkrs FksA bldh 'kq:vkr vkerksj ij fdlh /kkfezd eqís dks ysdj eksf[kd ;k fyf[kr nq"çpkj ;k HkM+dus okys nks"kkjksi.k ls gksrh FkhA tsls fd dgk tkrk Fkk fd dgha eqlyekuksa us xks&gr;k dh gs ;k dgha fgunqvks a us efltn ds vkxs ckts ctk, gsa] rks mrrstuk vksj muekn dk okrkoj.k cu tkrk Fkk vksj çk;% fgald?kvuk,?kv tkrh FkhA lkeçnkf;d naxk] lkeçnkf;d ruko dk vke mnkgj.k gksrk FkkA lkeçnkf;d naxs es a Hkkx ysus okys vksj tks yksx buds f'kdkj gksrs Fks] t:jh ugha fd os bugs a HkM+dkus okys Hkh gksa f'kdkj çk;% 'kgjh] xjhc vksj HkM+dkus okys çk;% vlkekftd rro vksj xqams gksrs Fks] ; fi dhkh dhkh fdlkku Hkh bldh pisv esa vk tkrs FksA e/; vksj mpp oxz ds yksx 'kk;n gh dhkh bles a Hkkx ysrs jgs gsaa ; fi bu naxks a es a lfeefyr vlkekftd vksj xqamk rroks a dks ;s vdlj vkffkzd lgk;rk vksj çksrlkgu nsrs FksA rfkkfi tc muekn vksj mrstuk lekir gks tkrk Fkk vksj [krjk Vy tkrk Fkk] rks ruko rsth ls lekir gks tkrk Fkk vksj naxksa esa lfeefyr O;fDr;ksa ds chp leca/k fqj ls lkeku; gks tkrs FksA ; fi gjsd naxk viuk dqn u dqn vax NksM+rk gh Fkk] fqj Hkh vkerksj ij naxksa ls mriu= ruko dqy feykdj rsth ls lekir gks tkrk FkkA lkeçnkf;d ruko vksj naxks a dh 'kq:vkr muuhloh lnh ds vafre pj.k esa gqbz FkhA blds vfrfjdr 1946&47 rd Hkkjr esa naxs brus cm+s Lrj ij gq, Hkh ugha FksA Hkkjr dh vf/kdka'k turk ij fo'ks"k :i ls xzkeh.k {ks=ks a es a lkeçnkf;d ruko dk dksbz çhkko ugha FkkA 1923& 26 ds pkj o"kksz dh vof/k esa tc 1946 ls iwoz ds Hkkjr esa lkeçnkf;d ruko lcls vf/kd jgk FkkA 72 cm+s lkeçnkf;d naxs gq, Fks] bl fglkc ls chl fnu esa,d naxs dk vkslr csbrk gsa lkeçnkf;d jktuhfr dk bfrgkl vf/kd yeck gsa blls eq[; :i ls e/; oxz] tehankj vksj uksdj'kkg lec) jgs gsaa os lkeçnkf;d fopkj/kkjk dk çfrfuf?kro djrs FksA bldh vfhko;fdr jktuhfrd {ks= esa gksrh Fkh vu; leqnk; ds lnl;ksa ds fo:) çr;{k dk;zdykiksa esa ughaa bldk vk/kkj dsoy O;fDrxr ;k lkeçnkf;d Hkh ugha gksrk Fkk] Hkys gh bldk y{; O;fDrxr Lrj ij jktuhfrd çfrli)kz ;k os;fdrd fgrksa dh çkfir gh D;ksa u gksa lp rks ;g gs fd lkeçnkf;d jktuhfr vksj çfrli)kz ds ckn tc usrk pqudj uxj fuxe desfv;ksa] ftyk cksmz vksj çkarh; eaf=eamyks a esa igq prs Fks] rks O;fDrxr Lrj ij muesa i;kzir vkilh lg;ksx vksj HkkbZpkjk jgrk FkkA de&ls&de 1945 rd rks muds chp es=hiw.kz lkekftd vksj vkffkzd leca/k cus gq, FksA nksuks a çdkj dh lkeçnkf;drk vfhkuu :i ls tqm+h gqbz gksrh FkhA nksuks a dk,d&nwljs ds fy, ;ksxnku gksrk Fkk] ; fi ftl lekt es a ;g gksrk Fkk] mles a vusd /kez fo eku Fks] vksj dhkh&dhkh lkeçnkf;d naxs rks gksrs Fks] fdurq muds ikl lkeçnkf;d jktuhfrd ugha gksrh FkhA lkeçnkf;d naxks a dh ;g ço`frr gksrh Fkh fd ewyr% /kezfujis{k yksxks a dh lksp Hkh vlfkk;h :i ls lkeçnkf;d gks tkrh Fkh] rkfd mudks tku&eky dk uqdlku u gks vksj bl çdkj,d nq"pø 'kq: gks tkrk FkkA blds vfrfjdr lkeçnkf;d naxs vius ihns tks fojklr NksM+ tkrs Fks] mldk blrseky ckn es a leçnk;oknh fopkjd vksj jktuhfrk djrs FksA nwljh vksj lkeçnkf;d jktuhfr dh 'kfdr gh bl ckr es a fufgr Fkh fd os fdl lhek rd fueu oxks dks leçnkf;d ruko dks yisv es a ys ldrs gsa] pw fd dqy feykdj vkt turk lkeçnkf;d jktuhfr ls vyx&fkyx jgrh FkhA vr% 1937& 39 rd leçnk;okn ewyhkwr jktuhfrd 'kfdr ;k O;kid ifj?kvuk ugha cu ik;k vksj cgqr dqn e/; oxks Z rd gh lhfer jgka lkeçnkf;drk] vk/kqfud jktuhfr ds mn; dk ifj.kke FkhA ;g vk/kqfud jktuhfrd e/;;qxhu ;k çkphu 1857 ds iwoz dh jktuhfr ls fcydqy vyx FkhA lkeçnf;drk ;gk rd fd jk"vªokn vksj lektokn Hkh jktuhfr rfkk fopkj/kkjk ds :i es a rhkh mhkj dj lkeus vk lds] tc rd jktuhfr ds Lo:i es a lajpukred O;o/kku vk;ka vfkkzr~ ;g rhkh lehko gqvk] tc tu] yksdrkaf=d çhkqlrrk] tuhkkxhnkjh dh jktuhfr] tuer ds fuekz.k vksj mls çhkkfor djus dh jktuhfr dk ços'k gqvk] Hkys gh ml le; tu 'kcn dk vfkz cm+k ladh.kz jgk gksa blds iwoz jktuhfr iwjh rjg mpp 'kklu oxks Z ds gkfk es a Fkh vksj vkt turk ;q) es a >ks sds tkus rd gh lhfer Fkh] tks foæksg djrs Hkh rks og rrdkyhu jktuhfrd ç.kkyh ds ckgj gksrk Fkk vksj lqy foæksfg;ks a ds usrk iqjkus 'kkld oxz dk fgllk cu tkrs FksA jktuhfr dks vkt turk rd ys tkus dh ;k yksxks a dks tu'kfdr ds :i es laxfbr djus ;k mugs a fn'kk çnku djus dh vko';drk Fkh gh ughaa vr% fgunw vksj eqlyekuks a dh jktuhfrd n`f"v ls ^fgunqvks a* ^eqlyekuks a* ds :i es a ;k Hkkjrokfl;ks a ds :i es a Hkkjrh; jktuhfrd n`f"v laxfbr gksus dh /kkj.kk rhkh lahko gqbz] tc vke turk jktuhfr dk lfø; fgllk cuh] ftlus lekt dks uqdlku igq pk;k gsa lanhkz % (1) Karuna Karan, K.P. : Democracy in Indiay, P (2) Mehta and Patwardhan : The communal Triangle, P 181. (3) Savarkar : Hindua Rashtravad (Edited - Satya Prakash), P. 72. (4) See Smith, Op. cit, P (5) See D.E. Smith, op. cit, P (6) The Hindu (Madars). (7) See Balraj Madhok. Indian is action. (8) Mathur, Girish : Communal Violence, P Research Link - A National Peer Reviewed / Refereed Journal-177 Vol-XVII (10) December