www.fgks.org   »   [go: up one dir, main page]
Academia.eduAcademia.edu
Download Free PDF
Free PDF
paper cover icon
Download Free PDF
Azadi Ka Amrit Mahotsava : A Glimpse Executive Editor

152 Pages

Azadi Ka Amrit Mahotsava : A Glimpse Executive Editor

Azadi Ka Amrit Mahotsava : A Glimpse Executive Editor

Profile image of Kishor ChaudhariKishor Chaudhari

Related Papers

Timeless Patriotic Poets of India

SMART M O V E S J O U R N A L IJELLH

Abstract: Now a days patriotism in India is easy to say and hard to follow. Today’s generation never understand the cost of patriotism, the cost can be in any form money, life, brain, talent, etc. this research paper is based on the people who gave the best patriotic poems of all time as a cost of patriotism for India. This poets can be use their talent for being famous but they used their talent to inspire people with their patriotic poems. The names of the poems and their poets are Azadi Ka Geet (Song of freedom) by Harivansh Rai Bachchan, Pushp Ki Abhilasha (A flower’s Dream) by Makhanlal Chaturvedi, Jhanda Ooncha Rahe Humaara (Let our flag always fly high) by Shyamlal Gupta, Sarfaroshi Ki Tamanna (Desire for Revolution) by Ram Prasad Bismil, Where the mind is without fear by Rabindra Nath Tagore. Key words: Patriotic poet, patriotism, India, timeless poem

View PDF
Reflections of Patriotism in Urdu Poetry during 1940's

Dr. G H H A S S A N WANI

Literature is considered a mirror of cultural heritage and thought process of a civilization. Indian literature especially Urdu literature is a live symbol of India's rich cultural heritage and secular thought process. While responding the challenges coming in India's way, with time and space, Urdu literature, in general and Urdu poetry in particular always played its part in framing, shaping and mobilizing the public opinion. Accordingly, Urdu literature resisted the British rule from its very beginning. However, during 1940's, when British employed in full swing, all Machiavellian, ideological, political and military tools to maintain their imperial permanence in India, by dividing Indians on different grounds, Urdu poetry performed well its moral responsibility of framing and mobilizing united public opinion against British rule. Urdu poetry not only responded and resisted the British policies but also inculcated among Indians feelings of patriotism, nationalism and quench of freedom. Urdu poetry besides giving a vide coverage to all forms of anti-British resistance going on in India and abroad also encouraged Indians and inculcated in then the spirit of sacrifice and fighting ,thereby quickening the pace of freedom movement and mobilizing the public opinion in favor of freedom movement. This piece of research work will therefore, explore those poems and verses of Urdu poetry which not only motivated and mobilized the Indian people against British rule but also developed among Indians the sense of patriotism, nationalism and freedom and increased the pace of independence movement.

View PDF
Exploring Indian Freedom movement through Urdu Poetry.pdf

2018 •

Yoshita Srivastava

In Indian history, the freedom struggle was a political turning point which created a ripple throughout different fields of thought, especially in literature. Urdu poets writing during the Indian Freedom struggle, majorly from 1857 to 1930s also felt the ripple. Their individual works are testaments of the shifting image of the nation that ultimately led to the formation of independent India in 1947. Ideas like nationalism, nation and national identity are continuously changing and evolving, therefore, it is interesting to note how poets with their individual works were piecing together the image of India that was influenced by political shifts and also influenced the political image of India.

View PDF
Nationalism in Urdu Poetry A Special Study of Some Urdu Poems

Dr. G H H A S S A N WANI

Urdu literature in general and Urdu poetry in particular, always played its part in generating, shaping and mobilizing Indian public opinion, and defeated thereof all odds of time and space through India's progressive journey. Accordingly, Urdu literature resisted the British imperialism from its very beginning. However, during the first half of 20 th century, when British employed in full swing all political, military, ideological and Machiavellian tools to maintain their imperial permanence in India, thereby dividing Indians on different grounds, Urdu poetry performed well its moral responsibility of generating and mobilizing united public opinion against British rule. Urdu poets fought British Raj by inculcating among Indians spirit of harmony, unity, patriotism, and sacrifice. Urdu poetry, besides giving a vide space to all forms of anti-British resistance going on in India and abroad, also quickened the pace of freedom movement by mobilizing the public opinion against British Raj. This piece of research therefore, explores the dominant nationalistic trends in Urdu poetry during first half of 20 th century.

View PDF
NATIONALISM IN URDU POETRY: A SPECIAL STUDY OF THREE URDU POEMS

Dr. G H H A S S A N WANI

Urdu literature in general and Urdu poetry in particular, always played its part in generating, shaping and mobilizing the Indian public opinion and defeated thereof all the odds of time and space during India's progressive journey. Accordingly, Urdu literature resisted the British imperialism from its very beginning. However, during 1940's, when British employed in full swing, all Machiavellian, ideological, political and military tools to maintain their imperial permanence in India, thereby dividing Indians on different grounds, Urdu poetry performed well its moral responsibility of generating and mobilizing united public opinion against British rule. Urdu poets fought British Raj by inculcating among Indians spirit of unity, patriotism, and sacrifice. Urdu poetry besides giving a vide space to all forms of anti-British resistance going on in India and abroad, also quickened the pace of freedom movement by mobilizing the public opinion against British Raj. This piece of research therefore, explores the dominant nationalistic trends in Urdu poetry during 1940's by analyzing three Urdu poems.

View PDF
Patriotic Poems of Rabindranath Tagore: Awakening the Soul to Restore India’s Lost Glory

2020 •

rajveer singh

Rabindranath Tagore was a great poet and patriot who believed in the peaceful coexistence of human beings, races, cultures and countries. His idea of nationalism was based on assimilation rather than discrimination. He propagated the idea of social harmony among human beings and decried wars fought by nations for selfish, material gains. He was against any kind of bloodshed and firmly believed in the Indian thought of universal humanism; the same is reflected in his poems, and he now occupies a high place among the Indian poets. The present research paper explores Tagore’s poems that express these feelings of national consciousness. In these, he tries to awaken the soul of Indians and reanimate the lost glory of the past. The interpretations of these poems reflect patriotism without any sense of alienation or hate towards anyone. Tagore desired to awaken the Indian society and encourage them to walk alongside the rest of the world on the path to progress and freedom. His goal was to...

View PDF
Imaging Freedom: Malayalam Poetry during the Independence movement

Rajendran Chettiarthodi

The waves of the freedom movement , which swept all over colonial India in the first half of the twentieth century made its presence in Kerala also, resulting in a renaissance of far reaching changes in the creativity and thought process of the land. It is interesting to note that the impact of independence movement was most acutely felt in the arena of poetry in comparison with other literary genres. It changed the very nature of the then neo-classic Malayalam poetry in form and spirit as a result of which literature ceased to be a mere pastime and became a catalyst for social and political change. Language shed its thick shell of scholasticism and became lucid and down to earth. The engagement with the past became more meaningful and critical to superstitions and caste oppressions. A sense of brotherhood of the citizens of India cutting across language, religion and culture and an egalitarian spirit pervaded the entire poetic discourse of the time; rosy dreams of the not yet realized freedom permeated the imagination of the poets. The inferiority complex viciously created and nurtured by the alien masters on their subjects came to be challenged in a spirited manner by the projection of the glories of ancient Indian civilization. Malayalam poetry became at once influenced by the political realities of the times and the vehicle of transformation and dynamic action to resist colonialism. The poets of Kerala joined their counterparts elsewhere in the country in the unprecedented struggle of an ancient and proud nation against the insensitiveness and exploitations of an alien rule. The poets whose enlightened compositions celebrating liberty and decrying slavery sensitized and inspired people are far too numerous to be recounted in a paper like this and included the major poets of Malayalam. Those whose lines have inspired generations include Asan,

View PDF
Issues of Contemporary Indian Poetry

Satyakam Borthakur

Indian literature cannot be defined by its linguistic singularity; rather it celebrates due to its plurality. It is the literature which is being written in different languages of the nation. Therefore various attempts have been made by the scholars to discuss about the ethos behind the literature written in different languages. The contemporary Indian society is undergoing through some significantly rapid changes, therefore the depiction of the issues reflected in literature is also changing. The societal politics is in a position that the tradition of India has also been challenged. The colonial legacy and the fight to re-establish the identity was a common feature of the post-independence Indian literature. But the neo-colonizers have guided us to such a position that we even feel ambiguous in searching the right path towards identity. The Indian poetry of the contemporary age has nicely picked up such issues of the contemporary society. In this paper, an attempt has been made to discuss about how the poets have attempted to focus about the existence of the primeval feelings of being Indian through the poems. The established beliefs on the issues like society, identity, individuality, existence etc. has been challenged by the contemporary happenings. The poets of the contemporary India has tried to focus such issues including the challenges. By citing some examples of a few contemporary Indian poets, some of the major issues of contemporary Indian poetry will come to light and this will be helpful in further discussion about the present and future of Indian poetry.

View PDF
Traditions of Patriotism in Urdu Poetry: A Critical Study with Special Reference to the Poet of the East Allama Iqbal and his Poetry, by Dr. Md. Yahya

Syed Saba

View PDF
Post Independence Indian English Poetry

2009 •

Shaleen Kumar Singh

After the fall of the Berlin Wall and the collapse of the bureaucratic Stalinist regimes of Russia and Eastern Europe a wave of euphoria provoked in the West. People rejoiced at the demise of Stalinism and termed it as the "end of Socialism." The final victory of the "free market" was trumpeted from the pages of learned journals from Tokyo to New York. The strategists of capital were exultant. Francis Fukuyama even went so far as to proclaim the "end of history." Henceforth, the class war would be no more. Everything would be for the best in the best of all capitalist worlds. History has proved them incredibly wrong. It we take the Post independence Indian English Poetry in account, we will find that Marxist Idiom has played a crucial role in moulding the literature of Indian in a peculiar way. Indian English Literature and especially Indian poetry in English has witnessed multiple social struggles on various levels that motivated a number of poets big ...

View PDF
E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal SJIF Impact- 5.67 August 2022 Special Issue 06 Volume II (A) Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Vol. II (A) Department of Humanaties Organises One Day National Conference Azadi Ka Amrit Mahotsava : A Glimpse Executive Editor Prof. Dr. A. D. Goswami, Guest Editor Dr.Mrs . Minakshi V.Waykole Vice - Principal & Head Dept. of Business Economics Bhusawal Arts , Science and P. O. Nahata Commerce College Bhusawal Principal Bhusawal Arts , Science and P. O. Nahata Commerce College Bhusawal Dr. Prafull Ingole Associate Editors Mr. S. K. Rathod Dr. Manoj Patil Head Department of History Head Of Department Psychology Department of Hindi Bhusawal Arts , Science and P. O. Nahata Commerce College Bhusawal Organising Committee Members Dr. S. V. Patil Prof. B. H. Barhate Mr. N. E. Bhangale Vice-Prin. Vice-Prin. Vice-Prin. Dr.K.K.Ahire Dr.P.A.Ahire Prof.D.N.Patil Prof.Purushottam Mahajan Dr.Sachin Rajput Dr.J.F.Patil Prof.S.T.Dhum Dr.R.S.Nadekar Dr.Rajendra Tayade Dr.Vitthal Kendre Dr.Lalit Tayade Dr.S.P.Zanke Prof.V.P.Ladhe Dr.N.N.Zope Dr.Dipak Shirsat Mr. Jitendra Adokar Akshara Publication Plot No 143 Professors colony, Near Biyani School, Jamner Road, Bhusawal Dist Jalgaon Maharashtra 425201 0 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) SJIF Impact- 5.67 Editorial Board -: Chief & Executive Editor:– Dr. Girish Shalik Koli Dongar Kathora Tal.Yawal, Dist. Jalgaon [M. S.] India Pin Code: 425301 Mobile No: 09421682612 Website:www.aimrj.com Email:aimrj18@gmail.com -:Co-Editors :–         Dr. Sirojiddin Nurmatov, Associate Professor, Tashkent Institute Of Oriental Studies, Tashkent City, Republic Of Uzbekistan Dr.Vivek Mani Tripathi, Assistant Professor, Faculty of Afro – Asian Languages and Cultures, Guangdong University of Foreign Studies, Guangzhou, Guangdong, China Dr.Maxim Demchenko Associate Professor Moscow State Linguistic University, Institute Of International Relationships, Moscow,Russia Dr.Mohammed Abdraboo Ahmed Hasan, Assistance Professor (English) The Republic of Yemen University of Abyan General manager of Educational affairs in University of Abyan ,Yemen. Dr. Vijay Eknath Sonje, Assistant Professor (Hindi) D. N. College, Faizpur [M. S.] Mr. Nilesh SamadhanGuruchal, Assistant Professor (English)Smt. P. K. Kotecha Mahila Mahavidyalaya, Bhusawal, Dist. Jalgaon [M. S.] India. Dr. Shaikh Aafaq Anjum, Assistant Professor (Urdu) Nutan Maratha College, Jalgaon. [M. S.] India. Mr. Dipak Santosh Pawar, Assistant Professor (Marathi)Dr. A.G.D. Bendale Mahila Mahavidyalya, Jalgaon [M. S.] India. AMRJ Disclaimer: For the purity and authenticity of any statement or view expressed in any article. The concerned writers (of that article) will be held responsible. At any cost member of Akshara’s editorial Board will not be responsible for anyconsequences arising from the exercise of Information contained in it. 1 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal SJIF Impact- 5.67 August 2022 Special Issue 06 Volume II (A) Index Sr.No Author‟s Name Title of the Paper : 1 2 3 Role of Patriotic poetry in Indian Freedom Movement 5 6 7 The Nature of Gandhian Philosophy Reflected in R.K.Narayan‘s Oeuvre Women in English Literature Pre and Post Independence in India Kumud Pawade‘s ‗Antasphot A lens to Indian Society 8 9 10 . 08 . ए. . 15 19 Dr. S. P. Zanke . . . . 4 ( ) Pg.No 26 Prof. Dr. Bharat Jadhao Prof. Abhijeet Wadalkar Bhagwat C. Patil 31 Dr. Chetna H. Pathak 36 34 . 39 . . R.K.Narayan‘s ‗Waiting for the Mahatma‘ : Struggle for Decolonization. Dr.P.R.Bhoge 44 48 11 12 13 14 भारतीय शेतीपढु ील ाअव्हाने व ाईपाययोजना Gandhian Ethos in Indian English Novels प्रा.डॉ.पी.एस.देशमख ु Dr. Jagdish S. Patil डॉ.राजाराम बाबरु ाव तायडे . 51 54 57 59 15 The Role of Myth in Namita Gokhale's Shakuntala:The Play of Memory Dr.Pradip Gulabrao Sonawane 63 16 Unsung Heroes of Indian Freedom Struggle and Literature राष्ट्र सेववका सवमतीतील वियाांची राष्ट्र ाईभारणीतील भवू मका Prof.Nayana Sudhakar Patil 67 देववदास गल ु ाब चौधरी . . . . 72 17 ‘ : ’ 18 19 20 . . The Role of Litterateurs in Indian Freedom Struggle ए . Dr. Ninu Nathu Zope . . 21 75 78 82 86 91 22 Cultural implications in Mulk Raj Anand’s short story ‚The Barber’s Trade Union‛ Dr. Prasannata D. Ramtirthe Dr.Sadashiv Pawar 23 24 75 औ ‘महाराष्ट्रातील सांताांचे सामावजक योगदान डवनवडक)’ स्वातांत्र्योत्तर ग्रामीण सावहत्य चळवळ, जागवतकीकरण ाअवण नव्वदोत्तरी ग्रामीण सावहत्य . . . प्रा. डॉ. रववांद्र वपरन नगराळे 93 96 प्रा.भारती तोताराम सोनवणे 100 25 2 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) 26 27 28 29 30 31 32 32 Reflection of British Raj In Indian English Literature - 36 37 38 Dr. B. S. Kavhar . India after Independence : A Study of Aravind Dr. Vijay D. Songire Adiga‘s The White Tiger ाअवदवासींना राबववण्यात येणाऱ्या ग्रामीण ववकास योजनाांचा ाऄभ्यास डॉ.प्रशाांत कावशनाथ लभाने . . 2020 New Woman in Shashi Deshpande‘s That Long Mr.K.R.Chaudhari Silence Dr. S.P. Zanke An analysis of socio-cultural and political Ms. Pooja Pradeep Shinde situation in Raja Rao's Kanthapura . 34 35 SJIF Impact- 5.67 Gauri as a Modern Indian Woman in Jhumpa Mr. Pravin B. Bhaskar Lahiri‟s The Lowland Dr. Subhash P. Zanke दवलत सावहत्याची डॉ. सभु ाष श्रावण धनगर . त वझपरू तायडे प्रा.डॉ डॉ. एस. एल. मेढे 39 भारतीय लोकसांख्या वाढीचा वृद्धीदर एक दृविक्षेप : ववशेष सांदभभ ड1901 ते 2011) 40 The Preventive Measures and Scholastic Prof Sahebrao Rathod Rehabilitation to Prevent Juvenile Delinquency 3 106 109 112 116 119 121 124 127 129 132 135 137 139 143 146 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal SJIF Impact- 5.67 August 2022 Special Issue 06 Volume II (A) . . , , , , . . , , , . . , . , . . . . ए , ए . . 1947 . . ' ' . . . , , . 75 , . . . . 75 . ए ' ' ए 75 . . . 4 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal SJIF Impact- 5.67 August 2022 Special Issue 06 Volume II (A) , !. ' ' ! ! | ए , ए ए , ‛ . . 5 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) SJIF Impact- 5.67 सांपादकीय १७५७ च्या प्लासीच्या लढााइ मध्ये बांगालच्या नबाबाचा पराभव करून विटीशाांनी भारतात राजकीय सत्तेचा पाया घातला. पढु े त्यानां ी १७६४ च्या बक्सारच्या लढााइत ववजय वमळवनू पवू भ भारतावर कब्जा वमळववला. त्यानतां र त्यानां ी दवक्षणेत हैदराऄली व वटपू सल ु तान याांच्याशी सांघषभ करून दवक्षण भारत ताब्यात घेतला. नांतर त्याांनी मराठे व शीख याांचा कायमचा बांदोबस्त करून सांपणू भ भारत ाअपल्या ताब्यात घेतला. भारताकडे त्यानां ी एक वसाहत म्हणनू पावहल्यामळ ु े भारतात वनमाभण झालेला कच्चा माल ाआलडां लडकडे वनयाभत करणे व ाआलडां लड वनवमभत पक्क्या मालाची भारतात ाअयात करणे. ाऄशी नीती ाऄवलांवबल्यामळ ु े भारतातील लघु ाईद्योग, कुटीर ाईद्योग याांचा ऱ्हास झाला. शेती, ाईद्योग, व्यापार, वाहतक ू , दळणवळण, सवभ व्यवसाय बावधत झाले. सांपणू भ ाऄथभव्यवस्थेचा ववकास न होता ाऄधोगती झाली. भारताला ‘सोने की वचवडया’ म्हटले जात होते. भारतात सोन्याचा धरू वनघत होता. भारत ववववधतेने नटलेला होता. या सवभ वैभवाला विवटशाांची नजर लागली. विवटशाांचा ाऄन्याय-ाऄत्याचार वाढत गेला. यातनू स्वातांत्र्याचे लढे सरू ु झाले. विवटशाचां ा ाऄन्याय-ाऄत्याचार जस-जसा वाढत होता तस-तसे स्वातत्र्ां याची लढे वाढत होते. समोर मृत्यू ाअहे. हे माहीत ाऄसनू सद्ध ु ा स्वातांत्र्यसैवनक मागे हटत नव्हते. स्वातांत्र्यासाठी वकत्येकाांनी स्वताःला हसत-हसत फासावर गेले. वकत्येकाांनी छातीवर गोळ्या छे लल्या तर वकत्येकाांनी ाअपले सांपणू भ ाअयष्ट्ु य स्वातांत्र्यासाठी झोकून वदले. भगतवसांग, राजगरू ु , सख ु देव ाऄसे एक नाहीतर हजारो तरुणानां ी गळ्याला फास लावनू घेतला. महात्मा गाधां ी, पवां डत जवाहरलाल नेहरू, सरदार पटेल, बाबासाहेब ाअांबडे कर, स्वातांत्र्यवीर सावरकर, लोकमान्य वटळक ाऄशा वकत्येकाांनी ाअपले सांपणू भ ाअयष्ट्ु य वेठीस लावले. लढााइ होती स्वातांत्र्याची, ाऄवस्तत्वाची, स्वावभमानाची ाअवण ही लढााइ ाऄवहसां ेच्या मागाभने वजांकली. जयाांच्या सत्तेवर सयू भ मावळत नाही ाऄसे म्हटले जात होते. ाऄशा साम्राजयाच्या नाश वनशस्त्र सत्याग्रह चळवळीने करण्यात ाअला. ाअवण १५ ऑगस्ट १९४७ रोजी भारत जल ु मी सत्तेतनू मक्त ु झाला. ाअज भारत स्वातांत्र्याची ७५ री साजरी करीत ाअहे. या ७५ वषाभच्या काळात भारताने ाऄनेक ाअव्हाने पणू भ के लेली ाअहेत ाअज सामान्य माणसू नजरे समोर ठे वनू राजयघटना मल ू भतू मल्ू य, मल ू भतू ाऄवधकार या दृिीने सामान्य व्यक्तीचे कल्याण करण्यासाठी सांस्थात्मक व धोरणात्मक पातळीवर गेल्या ७५ वषाभत भारत सरकारने प्रयत्न के ले ाअहे. स्वातांत्र्याच्या ७५ री वनवमत्त स्वातांत्र्य सांग्रामातील देश - ववराांनी, देशभक्ताांनी के लेला त्याग, बवलदान, सवभस्व शब्दातीत ाअहे .त्याांच्या समपभणाला ाईजाळा देाउन कृ तज्ञभाव ाऄपभण करणे ाअवण त्याांच्या बवलदानातनू प्राप्त स्वातांत्र्य वचरांजीव होवो. स्वातांत्र्य, समता, बांधतु ा ही मल्ू य वृवद्धगत होाउन भारतीय लोकशाही ाईत्तरोत्तर समृद्ध होवो. या स्वतांत्र भारताची ही वाटचाल ाऄनांतकाळ चालू राहो या ाअवण मागील ाआवतहासाची जाण नागररकाांसमोर शोधवनबांधाच्या माध्यमातनू होाइल. या ाईद्देशाने ाअमच्या मानव्यववद्या शाखेंतगभत या राष्ट्रीय पररषदेचे ाअयोजन के लेले ाऄसनू मनस्वी ाअम्हा सवाांना ाअनांद झालेला ाऄसनू ११२ शोधवनबधां ाअम्ही समाजाप्रती ाऄवपभत करीत ाअहोत. ‘बलसागर भारत होवो ववश्वात शोभनू ी राहो’! भारत माता की जय. धन्यवाद ! डप्रा.डॉ. ए.डी. गोस्वामी) 6 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) 7 SJIF Impact- 5.67 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal SJIF Impact- 5.67 August 2022 Special Issue 06 Volume II (A) : 01 . , , ए , ( ), , , , -----------------------------------------------------------------------------------------------------------------------ए ए 1921 औ ए औ ) औ ए ) . 24 ए 8-9 ए , , 1932 ए ( ए ( , 1934 औ ए , ए , , – , , , , , , , , , एए ए , , ए , ,औ ए ए , औ ए , ए ए ए ए ,  1921 1921 ए , ए ए औ , 8 , , E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal SJIF Impact- 5.67 August 2022 Special Issue 06 Volume II (A) औ , 1. 3. 2. , 4. ए , औ ए 7. , - ए ए– औ , – 5. ए 6. ए 1911 औ ए ए , , 1920 , औ  ए , 1925 ए 1921 . औ 1925 औ ,  ए ए ए ए, - ए , 1932 औ ( औ औ ) ( ) , औ  1932 ए 1934-36 20 , 1934 ए ए ए औ औ ए ए ए ए,  , , , , 24 , 1934 ए -144 10000 ए औ ए 9 ए , , 1934 , - , , ए E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal SJIF Impact- 5.67 August 2022 Special Issue 06 Volume II (A) औ , 1934 25 ए ए ए औ ए 1932 , , औ 1934 23 औ , 1934 , ए. . . औ ,  1934 औ ए 8-9 ए औ ए औ 21 . औ  ए ए 1935 ए , – 1. , औ 2. 148 290 1931 25.7 56.7 09 ए , 1922 . ए 1922 . 1923 . - ए . ‘ ए ’औ ‘ ’ , औ , ए. औ 10 . . ए E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal SJIF Impact- 5.67 August 2022 Special Issue 06 Volume II (A) ए 25 1935 . ए  ए , ए , , - ए औ औ औ - , ए ? , , औ , - ए , ए ( औ ) औ ‘ – 107 ’ ए, ए , , ए  1936 1934-36 ए 1936 1934-43 1936-39 1938 ए ’, ‘ ’ –‘ ए , ’ ‘ - 11 1935 , , 1939 औ औ 11 ’, ‘ , 1938 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal SJIF Impact- 5.67 August 2022 Special Issue 06 Volume II (A) - , ए , ए , - , औ , 1939 ए , औ औ , ए –‘ ‘ ,ए , 24 , 1939 100000 ए ए ( ’ , ए , ) – , , 6  1939 ए ए औ (. . 4 औ , ए ए औ ,4 1939 7 ) औ ए औ 1934 1940 ( ) 1942-47 ए औ 1920-21 1920 औ 1922 औ 1921 औ 1923 1924 1922 ए 500 1929 औ 1932 1938 12 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal SJIF Impact- 5.67 August 2022 Special Issue 06 Volume II (A) ए औ 1921 , ए 1930-32 औ औ 1932 ए ए , , ‘ औ ए औ , औ ’ ए औ ‘ 1939 , ’ ए  ए ए औ , ए – , , 1911 1916 औ 1921 ए एऔ ए ए एए ए ए औ - ए ए ए 1942 ए ए 30 ए , ए ए , ए 09 , 1930 ए , औ 1920 औ 1939 13 ए ए ए ए - E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal SJIF Impact- 5.67 August 2022 Special Issue 06 Volume II (A) 1939 औ – औ 1. , ए 10000 ए 2. , औ , ए ए , - , 1. 2. 3. , .ए . , , , .( , 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 1915), , , (1937 1939), , .), , .( , , , , 1985 , (1912 , , 4. , , 1966 .), , . ( .), , 1942), 06 , . ( .), ) 4, , , , 1973 , 1978 , , , , , 1987 , ,( . , , 1963 , , 1956 , , 1987 , (01 , 1940 10 CID report date 17th April. 1935, Jaipur judicial record file No. 4326 of 1935, Rajasthan State Archives, Bikaner. , 20 , , , , 1973 , , ए , 1984 https://www.facebook.com/jatnews/posts/2900856553367415/ , , 12 , , 2017 , ( ), : , , . 157, , , 2012 ◻ ◻ ◻ 14 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) SJIF Impact- 5.67 02 . ए. . , , . . , ----------------------------------------------------------------------------------------------------------------------1775 1947 ए 190 . . . . . . . , . , , . . . , . , , , . ए , . , , . . , . , , , , ,ए . . , . 15 1947 , . , , , , , . 15 1947 . . . , , , , , . . 1948 औ , 1949 , 1950 1951 . ‚ ए ए (Unitary System) (Federal System) .ए . , : . , , , . . . , , , . . , . . . . , .‛1 15 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal SJIF Impact- 5.67 August 2022 Special Issue 06 Volume II (A) . 9 1947 . 2 11 18 . 24 1950 . . ए ,8 . ए ए .ए 75 , . . 1947 . 75 . 75 ए , , 28 . . . . . , , , . : 1) 2) 3) 4) . . . . , औ औ . . , , , , , , , , , . . . , , ए . , , , . , , , . . , . . . . . . , ए , . ‘ ’ . . . ए ए ए . , . , , , , . . , . / - . ए 20 . . , , . , , , . . : 16 , , ए , E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal SJIF Impact- 5.67 August 2022 Special Issue 06 Volume II (A) , , , , , , , , , , , , , , . . ( ) 1950-51 1970-71 1990-91 2000-01 2006-07 2013-14 655 1307 2284 2708 2671 3059 353 466 814 764 876 912 547 1279 1518 1822 1907 2502 668 1123 1740 1901 2127 2419 44 524 578 544 818 770 481 579 771 810 917 1149 88 106 225 190 422 529 : 2013-14, . A19 , 1951 2014 63 . 1951 53 . . 2013-14 9 12 . . 1951 6 55 . . 2013-14 3059 . 63 , , , , . 1950-51 547 . . 2013-14 2501 . 2013-14 2419 . . 63 . 1950-51 441 . 2013-14 770 . 1950-51 481 . 2015-16 1149 . . 88 2013-14 529 63 . 2019-20 34.2 . 19.8 , 29.5 . 27.1 . 8.2 . 12.4 . 1951 1920-21 70-71 . 75 . 1951 . ए .ए 36 130 . : १ २ 75 . . 17 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal SJIF Impact- 5.67 August 2022 Special Issue 06 Volume II (A) ३ 75 ४ . . : . . . . , . , . . , . , . . . : 1) 2) Economics 3) 4) – . .ए .ए . , , १– . १– .ए .ए . , – . , , . , , ◻ ◻ ◻ 18 , , , . 193 , 2020 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) 03 SJIF Impact- 5.67 Role of Patriotic poetry in Indian Freedom Movement Dr. S. P. Zanke, Professor & Head, Dept. of English, Bhusawal Arts, Science & P. O. Nahata Commerce College, Bhusawal ------------------------------------------------------------------------------------------------------------------Abstract Literature has played an important role in almost every venture, may it be a major revolution or movement or crisis or crucial event in history. A number of Indian writers-poets composed poems with patriotic note which instilled the spirit of nationalism in the hearts of the people which led them to devote on the Indian freedom struggle. The present paper aims at analyzing some of such poems which had been instrumental in igniting Indian youth to contribute to Indian freedom struggle. Keywords: Nationalism, freedom struggle, slavery, Independence, glory. Introduction The writings of Voltaire, Montesquieu and Rousseau, and that of Jonathan Mayhew, John Dickinson and Tom Paine were instrumental in sowing the seeds of the French and American Revolution respectively. India is no exception. Indian literature too played a very important role in awakening nationalism among the people during the time of Indian freedom struggle. Pamphlets, Newspaper and literary works of the time across the country served to unite the people for one common cause. Many writers and poets like Bankimchandra Chattopadhyay, Henry Louis Vivian Derozio, Rabindranath Tagore, Sarojini Naidu, Soshee Chandra Dutt, Mulk Raj Anand, Raja Rao, R.K. Narayan, K. S. Venkatramani, Manohar Malgonkar, K.A. Abbas, G. V. Desani, Bhabani Bhattacharya and many more used their writing for a patriotic purpose. They explained their ideas of freedom and portrayed various characters and their sacrifices leaving their homes to fight against British rule. Bande Mataram, our national song was first published as a poem in Chattopadhyay‘s novel, Anandamath in 1882. It urged people to fight against the British and provided them courage. It inspired both men and women to take up the cause of independence. Many of the writers made realistic presentation of the exploitation and cruel treatment of the Indians by the Britishers, various massacres. They also dealt with the impact of Indian freedom struggle, Gandhism, Civil Disobedience Movement, Satyagraha and people joining the freedom movement etc. Poems expressing the Patriotic Note A vibrant voice of the Bengal Renaissance, Henry Louis Vivian Derozio is known as one of the first national poets of India. Many of his poems reflect patriotic fervour. ―Freedom to the Slave‖ is his best known poem that instills the spirit in the heart of the people to fight for the nation. The poem deals with the slavery of Indians to British rule. The theme of the poem is slavery, nationalism, patriotism, and freedom. The poem talks about the happy state of mind of a slave who has been free now. He compares this happiness of freedom with slavery, exploitation, oppression and subjugation. Thus, the poet tried to ignite Indians to take to the freedom struggle. The poem also praises those who dedicate themselves for the cause of freedom struggle. India‘s enslavement is projected in the poem by using the ‗slave‘ as a metaphor. The following lines reflect it well what a slave feels after getting freedom. How felt he when he first was told A slave he ceased to be; How proudly beat his heart, when first He knew that he was free!— 19 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) SJIF Impact- 5.67 The poet emphasizes on the importance of freedom by portraying the happiness of a person who has got freedom from slavery. It focuses on the feeling of a man who is told that he has made free. Derozio compares the slavery with Independence and states that one can enjoy self-esteem, dignity and grandeur of heart only after getting freedom. One can feel to be a human being and think freely only after independence. The noblest feelings of the soul To glow at once began; He knelt no more; his thoughts were raised; He felt himself a man. The poet says that one can live as a human being, have noble feelings and thoughts only after freedom. He contrasts slavery against freedom. He looked above—the breath of heaven Around him freshly blew; He smiled exultingly to see The wild birds as they flew, He looked upon the running stream That ‗neath him rolled away; Then thought on winds, and birds, and floods, And cried, ‗I‘m free as they!‘ The poet states that one can enjoy pleasure of life and live freely; one can breathe the freshness of air once again in an Independent state only. According to M.K. Naik, ―Derozio cherished freedom and had a fervour for liberty and equality‖ (2). He explains the magic of Independence. Oh Freedom! There is something dear E‘en in thy very name, That lights the altar of the soul With everlasting flame. In these lines, Derozio addresses freedom and terms it as a magic itself. He says that freedom transcends the whole life of a person; it removes all the darkness and ignites the flame of independence. Talking about patriotism, he says, Success attend the patriot sword, That is unsheathed for thee! And glory to the breast that bleeds, Bleeds nobly to be free! Thus, Derozio reflected on British rule as slavery and tried to instill the spirit of freedom in the heart of the Indians. Another major exponent of the Bengal Renaissance Rabindranath Tagore (1861-1941) was. A versatile genius, a true nationalist and above all an indisputable humanist Tagore has been inspiring for generations of intellectual and empathetic minds irrespective of their religion, race, language and also the barriers such as state and nation. Some of his poems deal with nationalism and internationalism too. Unlike many other freedom fighters, Tagore was much ahead of his time. His noted works include the Nobel Prize winning poetry collection Gitanjali and the poem ―Where the Mind is without Fear‖. He is also known for penning ―Jana Gana Mana‖ which has been adopted as India‘s national anthem. A collection of his speeches on nationalism published in 1917 clearly outline his true spirit of nationalism which lies in its broad humanistic concern rather constrained political strategy. Going beyond the popular idea of nationalism which was more a political justification that encouraged grabbing other nations and their resources, Tagore‘s idea of nationalism relies on ancient Indian philosophy, where the world was taken as a single universe. Tagore‘s idea of humanism goes beyond any boundaries or barriers and seeks at large a common place where 20 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) SJIF Impact- 5.67 humanity comes before any other kind of identity. He adds further that the saints ignited the flame of humanism in Indian minds. But unfortunately, it was faded over time with an aggressive rise of racism and caste-based disintegration of the society. Tagore gave utmost importance to the freedom of mind. As the title suggests, the poem ―Freedom‖ is about importance of freedom. It offers a critique of exploitation, oppression, humiliation, discrimination and suffering. It is in the form of an address to the motherland, India. It evokes the torture and oppression India during the time of British rule. The nation is personified in the poem and Tagore focuses on the suffering of Indians. Tagore talks about complete independence of India on both internal and external levels. He wants a country where people are not only free from enslavement but also able to think freely. It begins with an address to the mother India. The poet points out that slavery is a kind of burden that breaks her head and back. He wants to see his motherland been totally free. He wants to get it complete free from the world of puppets. He ignites Indians for total independence from everything: slavery, exploitation, subjugation and imitation. Tagore appeals Indians to give away fear and stop following the colonizers. He asks to remove ignorance and understand the importance of freedom. Tagore puts the reality how the Indians are unaware and blind to the world of darkness. He explains how Indians‘ blindness is their enemy which tied them to the chains of slavery. Freedom from fear is the freedom I claim for you my motherland! Freedom from the burden of the ages, bending your head, breaking your back, blinding your eyes to the beckoning call of the future; So, he wants the people to wake up and see the truth and struggle for independence. True freedom to him is a mind with no fear. Only fearlessness can bring sweet fruits of independence. Fear is a chain of slavery. So, Tagore asks to embrace truth and fight for the freedom from cruelty. Freedom from the anarchy of destiny whose sails are weakly yielded to the blind uncertain winds, and the helm to a hand ever rigid and cold as death. Further, Tagore describes Indians‘ mental enslavement to colonizers and asks to stop being obedient to the colonizers. He asks not to imitate others taking them superior. He makes them aware that they have become slave and dependent. He calls them as ‗figures‘ that lost self-respect, confidence and dignity. He attacks them for ‗mimicry‘ of others to which he calls spiritual bareness. where figures wait with patience and obedience for the master of show, to be stirred into a mimicry of life. Thus, the poet appeals the people to realize truth and overcome blindness. By projecting their dependence, he asks them to think and act as independent. Published in his Nobel winning anthology, Gitanjali (1912) ―Where the mind is Without Fear‖ is Tagore‘s one of the best piece of poetry. It is prayer for total independence of human race. He hopes India to be independent state where everyone would live fearless and dignified life; where education is easily available for all; where there won‘t be any discrimination based on class, caste or gender. Where the mind is without fear and the head is held high; Where knowledge is free; In these lines, the poet appeals for togetherness of all. He attacks on division of the society based on class, caste, religion, and province. He appeals the people to give up prejudices and superstitions. He was against of ―the oppression of the free spirit of man under unmeaning laws and obsessions‖ (Naik 65). He also emphasizes on truthfulness of the people; and appeals for work hard and honesty and responsibility in work. 21 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) SJIF Impact- 5.67 Where the world has not been broken up into fragments by narrow domestic walls; Where words come out from the depth of truth; Where tireless striving stretches its arms towards perfection; Towards the end of the poem, the poet asks people to drop the narrowness of mind and be open and broad-minded. He appeals everyone to be progressive and helpful to others. He prays the Lord to awaken his countrymen to create the heaven of freedom; and lead the country to the heights of welfare of all. Where the mind is led forward by thee Into ever-widening thought and action; Into that heaven of freedom, my Father, let my country awake. Thus, the poet tried to awaken Indians to free their mind from shackles, evil tendencies, superstitions and bondages. Through the poem, the poet wants people to be happy by giving up all type of thrust and work for the nation. He states clearly that political freedom has no importance if people imitate others, take to evils and practice narrow-mindedness. Another important Indian poet writing in English is a great patriot, politician, activist Sarojini Naidu who has been best-known as the Nightingale of India. Many of her poems express overpowering passion of love for motherland. The patriotic strain recurs again and again in her poems dealing with pageant of Indian life. Naidu‘s poems like ‗The Lotus‘, ‗Gokhale‘, ‗Lokmanya Tilak‘, ‗Imperial Delhi‘, ‗To India‘ and ‗The Gift of India‘ etc. bear patriotic note. In ‗The Lotus‘ she uses the divine flower as a metaphor for Mahatma Gandhi ―to describe the leader‘s unique magnetism‖ (Mehrotra 150). About the patriotic note in her poetry K.R.S. Iyengar observes, ―She struck the right ‗Patriotic‘ note again and again. Love of one‘s country was an emotion as much as the love of man or Nature and some of her poems, for example her invocations to the national leaders and her lyrics ―Awake‖, ―An Anthem of Love‖ and ―To India‖—are patriotic without the faintest trace of jingoism‖ (183-184). Naidu‘s poem ―An Anthem of Love‖ offers common aspiration of every Indian to struggle for the freedom of India. The poet says that we need to serve the mother-country with two hands. Two hands are we to serve thee, O our Mother, To strive and succour, cherish and unite; Two feet are we to cleave the waning darkness, And gain the pathways of the dawning light. The poet appeals to serve the country as united people. The poet describes the body of patriotism with two hands, two feet, two eyes, two ears but one heart. Two ears are we to catch the nearing echo, The sounding cheer of Time‘s prophetic horn; Two eyes are we to reap the crescent glory, The radiant promise of renascent morn. According to the poet, the wide sound of the horn is prophetic of freedom. Here Sarojini Naidu indirectly appeals all the Indians to work whole-heartedly with the hope of freedom in the near future. Time is personified as the harbinger, announcing the coming of Independence. The poet wants Indians to strive more with the hope to hear the prophetic horn of the time. As a patriot Sarojini Naidu was a staunch supporter of secularism. She says, One heart are we to love thee, O our Mother, One undivided, indivisible soul, Bound by one hope, one purpose, one devotion Towards a great, divinely-destined goal. The poet appeals Indians to dedicate and devote for the cause of Indian freedom; it‘s thus, the brilliant piece of poetry awakening for freedom. She pleads that Indians love our dear country intensely and they fight for freedom with one heart and one soul. They are unitedly resolved and 22 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) SJIF Impact- 5.67 strong with the hope that the country should be liberated form alien rule. Attainment of our freedom is the only hope, ambition and ideal. Another poignant and patriotic poem by the Sarojini Naidu is ―The Gift of India‖. It is an ode to the unsung warriors, national heroes of Mother India. In it the poet praises the sacrifices made Indian soldiers in World War I. It deals with courage and selfless sacrifice as an inspiring lesson to other Indians. The poet talks about the Gift that India bestowed upon Britain during its critical juncture of First World War. The poet puts an inspiring example of the courage and sacrifice of the Indian soldiers for the countrymen and others. Is there aught you need that my hands withhold, Rich gifts of raiment or grain or gold? Lo! I have flung to the East and West Priceless treasures torn from my breast, And yielded the sons of my stricken womb To the drum-beats of duty, the sabers of doom. The poet puts as if Mother India makes a mighty claim in the very first stanza of the poem that she has given the Britain her most priceless treasure, her brave sons for fighting with the enemy. Gathered like pearls in their alien graves Silent they sleep by the Persian waves, Scattered like shells on Egyptian sands, They lie with pale brows and brave, broken hands, They are strewn like blossoms mown down by chance On the blood-brown meadows of Flanders and France. The poet likens the Indian soldiers to pearls, shells and blossoms. They have worked for the British, but their sacrifice has been neglected. After the victory their sacrifice has been forgotten and not appreciated. They lie with pale brows and brave in the foreign land. The poet wanted both to pay homage to the martyrs as well as heighten the spirit of the Indians for freedom struggle. The poem wasn‘t only the anguish over the death of the soldiers but also the hope of many being alive which racked the emotional frame of the sobbing country. The poet sees the ‗far sad glorious vision‘ of the ‗torn red banners of Victory‘. When the terror and tumult of hate shall cease And life be refashioned on anvils of peace, And your love shall offer memorial thanks To the comrades who fought in your dauntless ranks, And you honor the deeds of the deathless ones, Remember the blood of my martyred sons! The poem offers the message to both Britain and the Indians. The poet had asked the Allied forces to offer gratitude to the Indian soldiers who fought bravely. She has imparted an indirect message to all the Indians to be ready to stand firmly against the oppressive rulers. In another patriotic lyric, ―Awake‖, which was composed at this very time and recited at the Indian National Congress held in 1915, Sarojini Naidu proudly recounts the blessings showered by India upon the sons and daughters of her soil: Are we not thine, O Belov‘d, to inherit The manifold pride and power of thy spirit? Ne‘er shall we fail thee, forsake thee or falter, Whose hearts are thy home and thy shield and thine altars. The poem conveys the idea that mother India could be awakened from her slumber and emancipated from her bondage by the united efforts of all her sons. To get Independence from the British yoke Indians must forget their religious and communal differences and rise like one against the British tyranny and cut the chains of slavery. It is a call for unity and action. 23 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) SJIF Impact- 5.67 Waken, O mother! thy children implore thee, Who kneel in thy presence to serve and adore thee! The night is aflush with a dream of the morrow, Why still dost thou sleep in thy bondage of sorrow? Awaken and sever the woes that enthral us, And hallow our hands for the triumphs that call us! The poet believes that Indians will never fail to protect the nation, they will never desert her, and they will ever sing the story of her greatness and glory, and by their united efforts make her great and glorious once again. She appeals the followers of all religions that they should unite together and serve the nation with devotion to the best of their ability. Lo! we would thrill the high stars with thy story And set thee again in the fore-front on glory. In this way, the poet expresses her belief that the fearless united and devoted efforts of all the Indians shall certainly be sufficient to free her from her present bondage. Like Derozio, Tagore and Naidu‘s poems that mark with a deep patriotic note, there many such poets from Indian languages who gave the best patriotic poems of all time. To mention some of them are: Makhanlal Chaturvedi, Shyamlal Gupta, Ram Prasad Bismil, Sane Guruji, Harivansh Rai Bachchan and others. Popularly known as Parshad, Shyamlal Gupta is best-known for his inspiring song, ―Jhanda Uncha Rahe Humara‖ (Let our flag always fly high), which has been our national flag song too. The song instilled the spirit of patriotism and an undying love for our beloved flag of our country in the hearts the freedom fighters who were inspired to free India from the clutches of the British. It showers strength always It oozes out love nectar It gives pride to the brave It is the heart and mind of Motherland Let our flag always fly high. The poem, ―Pushp Ki Abhilasha‖ (A flower‘s Dream) by Makhanlal Chaturvedi is one of the patriotic poems which reflect the sentiments and emotions of Indian freedom fighters of that time. O, Gardner, all I desire is that you will pluck me and throw me on that path on which our brave soldiers tread to sacrifice their lives for the motherland. ―Sarfaroshi Ki Tamanna‖ (Desire for Revolution) by Ram Prasad Bismil is one of the most inspiring works of poetry ever written about freedom. It is in the form of a ghazal that enshrines the drive and the spirit of the freedom fighters who fought and sacrificed their lives to free India from the slavery of the British. The desire for revolution is in our hearts Let us see what strength there is in the arms of our executioner. Sane Guruji composed many patriotic poems. His most influencing and inspirational poem, ―Balsagar Bharat Hovo‖ was written in August 1931 at Amalner, Maharashtra. It instills spirit of patriotism among Indians and made many of them dedicate for the cause of independence. The poem inspires all the Indians to unite together and dedicate themselves for the freedom, prosperity and empowerment of our country. Balasaagar Bhaarat hovo, wishwaat shobhuni raaho. He knkan kari baandhiyale, janasewe jiwan didhale Raashtraarth praan he urale, mi siddh maraayala ho. Waibhawi desh chadhawin, sarwasw tyaas arpin Timir ghor snhaarin, ya bndhu sahaayyaala ho. Haataat haat gheun, hridayaas hriday jodun 24 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) SJIF Impact- 5.67 Aikyaacha mntr japun, ya kaary karaayaala ho. The poet appeals the people not to waste life but take lot efforts for the cause of our country. Ya uthha karu ho sharth, smpaadu diwy purushaarth He jiwan na tari wyarth, bhaagyasury talapat raaho. Hi maay mukt hoil, waibhawe diwy shobhel Jagataas shaanti deil, to sonyaacha din yewo. In the last stanza, the poet expresses with confidence that the day is not far away when (Mother) India will be free from the clutches of foreign rule and will impart the message of peace to the whole world. He eagerly wishes for the day of independence which will be the day of new dawn. Harivansh Rai Bachchan‘s poem, ―Azadi Ka Geet‖ (Song of freedom), too beautifully summarizes the emotions of India winning freedom and hoping for a bright future. To sum up, many of the Indian poets have composed poems with patriotic note. Their poems have played a significant role in Indian freedom struggle. It served twin purpose. Not only it instilled the spirit of patriotism, unity, dedication for motherland in the heart of Indians, but also acted as a force to unite them against colonial power and encouraged them to fight for independence. It also created awareness among Indians against the atrocities on Indians by British. Thus, patriotic poetry raised nationalist sentiments among the people and influenced them to dedicate to Indian freedom movement. Works Cited Iyenger, K.R.S. Indian Writing in English. Asia Publishing House, 1984. Mehrotra, A. K. A Concise History of Indian Literature in English. Permanent Black, 2008. Naik, M. K. Perspectives on Indian Poetry in English. Abhinav Publications, 1984. Online Resources https://allpoetry.com https://www.poemhunter.com https://www.poetrynook.com https://geetmanjusha.com ◻ ◻ ◻ 25 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) SJIF Impact- 5.67 04 . . . . , , . . , -------------------------------------------------------------------------------------------------------------------------: . . , , , , , . , , , . , . . . ए . . . , . . ए , , , , . , , . , , , , . . , , , , , , . . . , . , , , , . .‘ . ?’ ए . : . , , . ? , , ? , . . ‚ ‛ . 26 . , , E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal SJIF Impact- 5.67 August 2022 Special Issue 06 Volume II (A) : , ‘ ‚ ‛ ’ . . . - , . . ‚ . , ‛ : १. २. ३. . . , , . . ४. ५. - . , , , १. २. ३. ४. – , . . . , . . - . ५. . - . : , . ‘ ’ , , , . . , , . , , - , , , - . . . ,‚ , .‛ , . , , , . , . , . . 27 , E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal SJIF Impact- 5.67 August 2022 Special Issue 06 Volume II (A) , , . . ’ ‘ ‚ , / / ?‛ ( ) ! / / / १ , , , , , , , . , ,‚ / , -‚ ! !/ )२ ‛( / , - , ! . , , , , ए . . / , ,‚ . / / / "( ) ‘ . , , , , ए / ३ ’ , , , . , , , , . , , - , . , , , , ? ‛( ,/ / , ... ‚ए / ) , , ४ . , ‘ ,‚ ’ / / ‛( , / , , )५ . . , / .... ‚ ‛( / / ?/ ,‘ , / ) , ६ , ?/ . . ‘ ? ’, ‚ . , 28 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal SJIF Impact- 5.67 August 2022 Special Issue 06 Volume II (A) )७ .‛ ( . , , , , , , . . , . . , . -‚ , . / - / / "( / / , / ) ८ . . , . . , . , . , . , ‚ )९ ?‛ ( , , ? . .‚ . , . , , .‛ / ‚ , ए ) १० .‛ ( . . , . , / , . ,‚ , /ए / .‛ , : , , , , . , , . . , . . ,‚ . . , , . .‛ : १ २ ३ ४ , . . . , . ( 29 ) . , . , E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal SJIF Impact- 5.67 August 2022 Special Issue 06 Volume II (A) ५ ६ ७ ८ ९ . , . , . . , . , १० ११ . . , , . , , , , . १२ . , . १३ १४ . . . . , १५ , . , . , . : ‚ ‛ . . . १ २ ३ . . - . : १ –‘ २ . ३ ए . . –‘ ४ –‘ ५ . . –‘ ६ . ७ . . . –‘ ८ . ९ –‘ १० ११ ‘ . ४१६ ’, –‘ ’, ’, ,औ ’, , ’, –‘ ’, ’, –‘ ’, ’, - ‘ ’, : . १४ , .५२ , . ११ , . २७ , , .५ , , . १० , , . १० , . ५३ ,औ , . १, . ३ , . १० ’, 30 , औ , E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) 05 SJIF Impact- 5.67 The Nature of Gandhian Philosophy Reflected in R.K.Narayan‟s Oeuvre Prof. Abhijeet Wadalkar Research Scholar Model Degree College, Buldhana Prof. Dr. Bharat Jadhao Research Guide HOD, Dept. of English, Jijamata Mahavidyalaya, Buldhana ----------------------------------------------------------------------------------Abstract: India is the country of varied cultures, traditions, mores, cults, creeds and unbelievable modes of life. Innumberable people dwell in a particular square of lands called village or city, with adroit adjustment holding perfect balance while keeping constant pace with dynamics of time and space. It becomes possible just because of the impression of philosophy under they move on. The present research paper explores the nuances and nature of Gandhian Philosophy and its overpowering hold upon Indian mindset reflected in works of R. K. Narayan, a staunch representative of Indian middle class that constitutes the most of the population of India. Keywords: Resilience, Philosophy, Consciousness, Enlightenment, Epiphany Introduction: Philosophy means, a) The study of ideas and beliefs about the meaning of life. b) A set of beliefs that tries to explain the meaning of life or give rules about how to behave. ―Quite literally, the term ‗philosophy‘ means love of wisdom, in a broad sense, philosophy is an activity people undertake when they seek to understand fundamental truth about themselves, the world in which they live and their relationship to the world and to each other.‖ (https://philosophy.fsu.edu) Over the ages the world has seen uncountable known-unknown philosophers from Plato to Gandhi. From Lord Krishna , Gautam Buddha and Mahaveera to Saint Dnyaneshwar, Saint Tukaram, Kabira and so on. From the stories of Aesop to the stories told by our grandmother and the lessons taught by familiar and unfamiliar people. From the natural phenomenon to everyday household incidents. It is a particular philosophy that shapes the way of outlook of human beings to adjust and acclimatize themselves to atmosphere of society they survive in. Though Mahatma Gandhi, publically never propounded any philosophical dogma, the way he used to observe, Satya (Truth), Ahimsa (Non-violence), Aparigraha (Renunciation) left its impact upon Indian mindset directly or indirectly, knowing me or unknowing me Indian people started following Gandhiji and his un-propounded philosophy. No Indian writer could keep apart themselves from the influence of Gandhiji‘s teaching. Especially Raja Rao in his Kantapura could successfully recreated the volcanic aura of Gandhiji‘s personality though Gandhiji did personally not appear in the novel. Mulkraj Anand explicitly pointed out the scars of untouchability to which Gandhiji considered ‗inhuman‘. The character of Bhakha symbolizes the evil practice being prevalent in then Indian society. Gandhiji was always of the views of moving to villages where true India resides in. He was much impressed with simplicity of village born and bred people. It might be one of the reasons that inspired Narayan to set his characters in Malgudi where in sincerity, piety, adherence to values of life, the more essential food for peaceful survival. Gandhiji firmly believed that compunction is the sure key to open the door of salvation. It is the repentance of human being that washes the evil-deeds out to begin a new journey of life. Margayya, the greedy hypocrite and dishonest, character in ‗Financial Expert‘ though crosses every line of dishonesty to become financially rich still has a fear about the marriage and well-being of his son. The instance described by Narayan is worth quoting. “ It was Margayya‟s constant fear that when the time came to Marry his son, people might say, 31 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) SJIF Impact- 5.67 “Oh, they are after all- Corpse-bearer, Didn‟t you know?” (Financial Expert, Narayan, P.N. 184) Compunction is possible for those who are the victims of circumstances and only for the time being they adopt unlawful ways to make headway. But it is their inner-voice that never lets them have peace of mind. Therefore, after passing of some span of time they repent over their wrong-doings and start listening to their conscious. As Margayya is shown in the eventual scene. ―Very well then, if you are not going, I am going with it, as soon as I am able to leave this bed, now get the youngster here. I will play with him. Life has been too dull without him in this house.‖ In this respect Michel Pousse in his ‗Narayan as a Gandhian Novelist‘ affirms the view that, ―Gandhi could survive his own message only if, its universality were brought into focus. The philosophical values of his teaching has to find a field of application in a context other than that of the struggle for independence‖ (Narayan as a Gandhian Novelist, Michel Pousse, R.K. Narayan, Anthology of recent criticism, edited by C. N. Srinath) The characters those occupy and move in Malgudi visibly or invisibly bear the impact of values inculcated by Gandhiji. Gandhiji‘s love towards nature and animals is well known world-wide. Narayan couldn‘t ignore this. His characters in ‗Man Eater of Malgudi Categorically explain the worth and value of Nature and her inheritors. The characters like Vasu, Sampat, Kumar, the temple elephant. The places like Meppi hills and their wet and wildness stress on the fact that we human beings are nothing without Mother Nature and her contributors. Inner-revolution, according to Gandhiji is the effective process through which a man can see radical changes in himself. But for it, one has to undergo an unexpected, undesired, and unwanted circumstances. The character, Raju, from the Guide is quintessential of its type. The paradigm shift in Raju‘s character from a guide to a mysterious sadhu, elaborated and beautifully explained with all its ins and outs. The character of Raju explains the meaning of sacrifice, compunction, and selfpurification through ‗Tap‘ (austerity) and ‗Upwas‘ (fasting) for the sake of the betterment of villagers. Here the words Vellan are worth citing, ―Your penance is similar to Mahatma Gandhi‘s. He has left a disciple in you to save us.‖ (The Guide, R.K. Narayan, Legal Heirs of R.K. Narayan, Indian Thought Publication, P.N.107) ―When Mahatma Gandhi went without food how many things happened in India. This is the man like that. If he fasts there will be rain. Out of his love for us he is undertaking it.‖ (The Guide, R.K. Narayan, Legal Heirs of R.K. Narayan, Indian Thought Publication, P.N.102) It is the sheer love and mercy for others could bring about miracles. Narayan wanted to propagate this philosophy among folk, through love and mercy so they can help each other from any disaster may it either be man-made or natural one. What is ‗Tapa‘ and ‗Upwasa‘ for…? It is a way of self-purification and self-realization. The smallest event means epiphany can change man‘s attitude towards life. Mahatma Gandhi‘s ‗Experiments with Truth‘ reveals the ideas of facing the adversities of life with undaunted courage and tenacity. The life journey of guide Raju reaches at a stage where he commences ‗Experiments with Truth‘ to understand himself and the ways of life. He starts fasting like a Mahatma to show that he has undertaken the expedition of self-revival to go deeper in the nature of cosmos and consequently the idea of enlightenment. Conclusion: Mahatma Gandhi, though never published any book on philosophy but the way he used to lead his life and observe non-violence, Truth, Austerity left irrevocable impact upon Indian people and obviously it is found in the literature by Indian writer. The Way of representation might be different. Writers like Raja Rao and Mulk Raj Anand directly flared the influence of Mahatma Gandhi and his teaching in their work. Sometimes it was for social concern and other times it was for political concern. But the nature of influence of Mahatma Gandhi is latent one in Narayan‘s 32 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) SJIF Impact- 5.67 work. Narayan‘s focus is on self-purification and development of Godly personality through observance of the teaching of Mahatma Gandhi as achieved by guide Raju through his ‗Experiments with Truth‘ and attained by Margayya after going through state of compunction, to return to pure and real-self. In this regard K. Chellappan‟s remarks are worth quoting, he writes in his essay “Indianness as a mode of perception: A study of R. K. Narayan” ―There is no dualism between illusion and reality, the saint and the sinner, the spiritual and the physical, the miraculous and the common place-and the Indian perception one dovetails into the other.‖ and it is understood only when the life journey and aspiration of character like Raju, Margayya, Rosie studied to their context. When they undertake the ‗Experiments with Truth‘. The observation by William Walsh confirms the above statement, when he likens Narayan with Katherine Mansfield in whose case ―The personal past, the known place, the home, the physical context and chores of the household, family relationships, and in particular the friction and harmony of young and old, these are the points through which the line of her art goes. And much the same might be said of Narayan.” (William Walsh, R. K. Narayan, A Critical Appreciation, Alied Publishers, 1983 P.N.51) References: 1) C. N. Srinath, R. K. Narayan, An Anthology of Recent Criticism, Published by Anurag Jain for Pencraft International 2) R. K. Narayan, Financial Expert 3) K. Chellappan, Indianness as Mode of Perception: A Study of R. K. Narayan 4) R. K. Narayan, the Guide Legal Heirs of R.K. Narayan, Indian Thought Publication 5) William Walsh, R. K. Narayan, A Critical Appreciation, Allied Publishers, 1983 P.N.51 Web Sources: 1) https://philosophy.fsu.edu 2) Rao, Raja https://en.wikipedia.org/wikis/RajaRao ◻ ◻ ◻ 33 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) 06 SJIF Impact- 5.67 Women in English Literature Pre and Post Independence in India Bhagwat C. Patil Assistant Professor (English) JDMVP‘S Arts, Commerce & Science College, Jalgaon (MS) -------------------------------------------------------------------------------------------------------------------Abstract The Indian English Literature witnessed the huge change in woman nature. We have a submissive typical Indian woman to an ultramodern heroine. In ancient „she‟ was bound to the hearth and the child. Women have accepted these roles and these categorizations. The Social issue of Woman‟s position in the society took its roots in late 1960s in the world. For it was the need of the time which the feminine world sensed and rebelled against so called rules laid for women. The Women novelists tried to give shape to the traditional practices. This was not the direct war against the man but against the attitude. The English education in India opened the doors to the slave Indian women. The Male writers also contributed to bring back the rights of women. The contribution of the women writers fixed the novel in its proper mould and brought it in a good shape to survive in Indian writing in English. The issues like the secondary statues of women and human relationship are focused by Mulk Raj Anand. The elements of satire and irony too are found in the works of the female writers. The oppose to the male dominant society continued till the post 1980s. Key Words: society, feminine, modernity, education, link language The Social issue of Woman‘s position in the society took its roots in late 1960s in the world. For it was the need of the time which the feminine world sensed and rebelled against so called rules laid for women. As Simon de Beauvoir put it, ―One is not born, but rather becomes, a woman…. It is civilization as a whole that produces this creature… which is described as feminine.‖ (Abrams: 89) Though all cultures claim to praise and value the womanly qualities, one can cite an equal number of passages denigrating women while verbal praise masks their secondary position. Literature reflects these stereotypes. Women have accepted these roles and these categorizations. They glory in being ideal wives, mothers, housewives in the Indian joint-family settings, ideal daughters-in-laws as well. Here the process of socialization plays an important part. Man is seen as the norm, woman is the ‗other‘, not merely different, but inferior, lacking personality. Their traits are distinguished in terms of polar opposites of masculine and feminine. Indian English Literature especially the fiction witnessed the revolt of women in the pre and post independence period. In the history of Indian writing in English, the real beginnings were with the works of great Bankim Chandra Chatterjee (1838-94). His published efforts Rajmohan‟s Wife (1864) was in English. It gives us a faithful picture of the life of the times in however narrow a perspective, and makes us see in that picture the phenomenon of change, a change from medievalism to modernity. Mantagini, the central character is but one of the symbol of that change, for she typifies the new Indian woman seeking her release from the cruelties and tyrannies of a medieval past. She is not the usual Indian woman who accepts her husband with all his faults or wipe away as sinful as memories of men whom she has admired and respected better. The contribution of the women writers fixed the novel in its proper mould and brought it in a good shape to survive in Indian writing in English. The English education in India opened the doors to the slave Indian women who for ages had to be content with playing only a subordinate role in the social life of the country now had opportunities for playing new roles. In this concern, Professor Karkala remarks, ―They tried to tell the world the obstacles women faced and the disadvantages they suffered in an orthodox Hindu world. These women writers struggled to give form and shape to their autobiographical accounts which attracted publishers both in India and abroad‖ (Ramamurti: 67). 34 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) SJIF Impact- 5.67 The key of the noticeable success of women novelists lies in the fact that women are born storytellers and they are endowed with the gift of delving deep into the workings of human mind and heart with sympathy, sensitivity and understanding. Toru Dutt (1856-1877) is the great name in the Indian English Poetry and Novel. Both the novelist and the poet are in fact only two facets of Toru‘s aesthetic personality, two aspects of her genius which are mutually inclusive. Krupabai Sathianathan, Shevanthi Bai Nikambe, Swarnakumari Ghosal were another novelists who tried to strengthen their own cause and build up strong popular opinion in favour of women‘s education. The wave of change about women is also felt by the male writers of Indian English. The issues like the secondary statues of women and human relationship are focused by Mulk Raj Anand. In The Old Woman and the Cow (1960), Gauri is the protagonist, who face the bad circumstances in her life. She is presented a rebellious Indian woman who protests against disloyalty of her husband Panchi. In the end, she stands on her own feet and never returns back to her husband. It all shows that no ground left untouched having the subject of female dishonor in literature. In the world of Indian English Literature, the women novelists have developed a style of their own. After capturing the required space in society, they now turned to observe the other social norms and traditions. The elements of satire and irony too are found in the works of the female writers. Anita Desai in her latest novel Voices in the City (1965), censures the unwanted customs and traditions of our society. Nayantara Sahgal is sore at the political system and inefficient and corrupt bureaucracy. Attia Hossain in her only novel Sunlight On A Broken Column (1961), pulls no punches on the issues of Hindu-Muslim unity. As novelist, Anita Desai has propound her own views. She found English to be a suitable link language, a compromise. She portrays with remarkable ease and adroitness female characters, who live in separate, closed world of existential problems and passions. All her female charactersMaya, Monisha and Sita are obsessed with the idea of death. Nayantara Saghal is the only women novelist who tries to expose the political world as it exists in India today. Her Concern is also with the bureaucrats – the I.A.S. and I.P.S. Officers. She successfully depicts the life of these men and their women and their attitude to society, their disillusionments and their desperate search for a goal in life. In the Post – 1980 era love sex, and marriages or the failure of it are some of the leading themes in Indian English novel. Arundhati Roy‘s The God Of Small Things (1997) contains chapters which to speak the least are outrageous. The rights of women must be preserved, the women novelist seem to say. Shashi Deshpande‘s Sahitya Akademi Award winning novel That Long Silence (1990), seeks to bring men and women on par in our society. Jaya, the heroine of the novel, recalls her married life with nostalgia. Jaya resents the role assigned to a wife in our country, who is called upon to stay at home, look after the babies and keep out of the rest of the world. She could not continue her writing as Mohan discouraged her. The protagonist think herself that, she had known then that it hadn‘t mattered to Mohan that she had written a good story and to Mohan, she had been no writer, only as exhibitionist. To conclude, the writers in Indian English Literature have discussed the social issues of woman and the real place and the honor she deserves in many ways. We have female writers in pre and post independence period at one hand and the male writers who have lady protagonists on the other. Both took efforts to achieve the dignity of women in the strata of society. The education the women got is at the center. We may call it a bridge in their journey of maintaining self-respect. Works cited Abrams, M.H., A Glossary of Literary Terms, Seventh Edition, New Delhi, Harcourt India Private Limited, 2001, Print. Das Bijay Kumar, Post Modern Indian English Literature, New Delhi, Aatlantic Publishers, 2010, Print. Iyengar K.R. Shrinivasa, Indian writing in English, New Delhi, Sterling Publishers Pvt. Ltd, 2006, Print. Kumar Satish, A Survey of Indian English Novel, Bareilly, Prakash Book Depot, ,2006, Print. Rai Sunita, Rai G., A Critical D\Guide to Contemporary Literary Theory, Delhi, Doba Book House, Print. Ramamurti, K.S., Rise of The Indian Novel in English, New Delhi, Sterling Publishers Pvt. Ltd, 1987, Print. 35 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) 07 SJIF Impact- 5.67 Kumud Pawade‟s „Antasphot A lens to Indian Society Dr. Chetna H. Pathak Dayanand Arya Kanya Mahavidyalaya, Jaripatka, Nagpur. ----------------------------------------------------------------------------------------------------------------------Abstract In India the Dalits were deprived of all human rights. The shameful practice of their own people made them downtrodden. They could get proper nutrition education and self-respect. This had a negative impact on their life. They were physically and mentally harassed by the so-called upper class. They were forced to work according to the old conventions. The literature has highlighted their pains and the Revolutionists have struggled to eradicate inequality in society. Keywords: Dalits, deprived, eradicate The British rule was a boon as well as curse for the Dalits in India. Britishers introduced English education system in India. Hindus were benefitted to inculcate modern scientific temperament eventually the Dalits remained permanently depressed industrial revolution after independence helped to erase casteism and uplifted the Dalits and the woman of every strata of the society. ―However the passing of Forest Land Act and Criminal Tribes Act were very much against the welfare of hundreds of Dalits tribes.‖ (Comparative Study of Aesthetics of Protest in African Aesthenhes of Subaltern literature.) It can be said that the false beliefs of the British official‘s statement had a worst impact on the lives of the Dalits. People from time immemorial have been pursuing the caste system defined job-positions: weaving ,carpentry and such were hereditary jobs. So there must have been hereditary criminals also who pursued their forefathers‘ profession. The independence from the British gradually brought changes in the society and after seventy five years today a woman from the lower strata is at the apex in administration for example Smt. Droupadi Murmu the New President of India. While defining the word ‗Dalit‘, M.N. Wankhede said, ―The term ‗Dalit‘ includes not only the Bouddhas or backward classes but all the suppressed and working classes.‖ Dalits in India:‗Dalit‘ is a Marathi word which means ‗suppressed‘ crushed or broken to pieces. Datils were considered as backward class people. They were treated by humans in a bad manner. The concept of inequality was openly practiced in the public. The women and the Shudras were barred from education. But due to the social reformers the conditions of Shudras and women took a drastic change. Reformers like Babasaheb Ambedkar made the oppressed people aware of their rights. Literature has made constant efforts to bring to light the sufferings of the downtrodden people. They have penned down their own life experiences which touches our heart and now hardships and struggle of the dalits women is eradicated. The life-style, the thinking of the people has brought tremendous change in the post-independent Indian society. This paper through light on the autobiography of Kumud Pawade ‗Antasphot‘ which reveals the bitter truth of her own life as a ‗Dalit Girl‘. Kumud Pawade and many more like Bhimrao Gaste, Laxman Gaikwad has voiced out their anger. But Kumud Pawade has a loud voice basically because she was born and brought up in an educated supportive, civilized family. Her father developed ‗Self-Confidence‘ which helped her to become assertive and aggressive in her dealings of life. She is a renowned Dalit activist, the first Ambedkar scholar of Sanskrit. She is the founder member of the National Federation of Dalit Women. In India even after independence Sanskrit is considered as a ‗Devwani‘. The language of Gods Indian history says that only the upper caste people i.e. ‗Brahmins‘ were allowed to learn ‗Sanskrit‘. Here is a story of a ‗dalit girl‘ who desires not only to learn Sanskrit but also teach 36 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) SJIF Impact- 5.67 Sanskrit. She was born before Independence i.e. in 1938 in Nagpur Maharashtra in a well-to-do ‗Mahar‘ family. She dreamt to become a Sanskrit teacher fulfilled her aim in adverse situation. Even after mastering the language it was difficult for her to get a job. She got married to Motiram Pawade to caste Hindu, she could fulfill her cream and was a successful Sanskrit teacher. Kumud Pawade has strongly criticized the religious practice which propagated for women and Dalits Autobiographers like her have opposed the evil practices of the Indian society. She believes that some bad practices were intentionally introduced in the male dominated i.e. patriarchal society to subjugate women. In her book she has thrown light upon the fast observed by married women, on Full moon day of „Vaishakh Purnima‟ of the Hindu calendar. The married women on „Vat-Savitri‟ worships the fig tree to get the same husband in seven cycles of births. She says that, Indian girls are so much deep seated with the thoughts that even today‘s educated women are not found to get rid of it. Kumud Pawade writes ―I was immensely annoyed to notice the slavishness of those women who had accepted the false ideas without giving them a second thought were the women and Shudra given any other position than the slave in this society? By giving prestige for their death before their husbands,‖ Women were taught to sacrifice even for the sake of evil. Naturally, haunted by such beliefs women used to pray, ―O God, let me die before my husband. Let me depart from this world in green bangles, yellow sari and kumkum on my forehead.‖ (Pawade P. 61-62) Unlike other girl of her age she disliked playing traditional female roles, she disliked domestic chores of the kitchen. She enjoyed discussion various topics of her studies with her father. This has helped to her to think rationally and face the circumstances boldly. In an interview she says, ‗She hates crying.‘ Her voice says that every women should come out of the prevailing evil practices which has no logical and scientific sense. Kumud Pawade has openly described her life experiences. Once when she went to meet Yashwnatrao Chavan the Chief Minister of Maharashtra, she realized attitude, and became angry and annoyed. She boldly said to him. ―Sir, if you are unable to give me a job tell it frankly. No promises, platas. Because promises keep false hopes alive, Research is the outcome of mental peace. Why do you expect me to be calm and quiet, when I am slaving? I am tired of speeches, Sir!‖ (Pawade P. 31) Kumud Pawade so writes that when she became a mother of a child she had to face the angry father-in-law. His father-in-law was deadly against inter-caste marriage. Whereas Kumud‘s family strongly supported her which had changed her life. The anger, negligence had a deep effect on her mind. She writes: ―I was terribly angry. The old man did not cuddle my son, didn‘t fondle him, didn‘t put his hand on his head ….. Though this man was our blood kin, he didn‘t touch his grandson, as he was born to a Mahar Woman. (Pawade: Page 179)‖ Thus she was emotionally disturbed and had to suffer because of her in-laws attitude towards her inspite of her own good family background. Sagarika Ghose, journalist writes that when she went to meet Amitabh Pawade, a civil engineer and farmer to understand the problems of farmers in Vidarbha region. She heard a magnificent epic story of the Dalit girl who became a Sanskrit Pandita, she was a clever girl and she says in her interview. 37 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) SJIF Impact- 5.67 ―I went through all manner of struggles throughout, ―she recalled ―par mujhe rone se nafrat hai. (I hate crying) Mujhe roz maarte the, mein roz maar khate thi, (My classmates and teachers used to beat me up every day) But I never cried, I just kept going back to class.‖ Amitabh, his son said , ―There‘s only one time that I‘ve seen my mother cry and that‘s when my father passed.‖ Sagarika says, ―Elections may come and go but secret hidden devis of learning and goodness still exists all over India, they sit in unvisited, unknown shrines and quietly transform many lives. They are indestructible.‖ (Sagarika Ghose in Bloody Mary.India TOT.) . Conclusion: Since the 19th century Maharashtra, India has great social Revolutionaries and writers who have worked hard for the abolition of the evil practices for the upliftment of the downtrodden people. They have raised their voices and penned down their thoughts, their life experiences to literally bring equality in India. Autobiographers like Kumud Pawade has literally, courageously expressed and opposed the evil practices for women and Dalit that has opened the eyes of the activists and social reformers. ―The Constitution of India in its recent directive, the National commission for scheduled castes has banned the states to use the term ‗Dalit‘ as a substitute for ‗Scheduled Caste‘ as it is unconstitutional. (Aesthetics of Subaltern Literature Dr. Shivaji D. Sargar) Reference:1. Pawade, Kumud.Antasphot.Aurangabad:Anand Prakashan, 1981. 2. Aesthetics of Subaltern Literature, Protest in African American and Dalit Autobiography, Dr. Shivaji D. Sagar, Shubham Publications, 2018. 3. abc ―All India Tribal Woman Writers Meet begins in Ranch, Jharkhand State, News. ◻ ◻ ◻ 38 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal SJIF Impact- 5.67 August 2022 Special Issue 06 Volume II (A) 08 . . , , , . Email-dineshrmahajans@gmail.com, . ९४०३३८३६६८ --------------------------------------------------------------------------------------------------------------------------. . १९४० ८ . .ए १९४२ . . ए .९ . . . . ४ . ७ १९४१ , , . ८ १२ , . . २ १९४१ . . . २७ ३ १९४१ ए . १५ ए . , . . १ १९४१ . . . ४ . , , ३८ (५) . ए . . १ १९४१ . २५ . .५ २९ २५ . . १०० १५० १५ २१ . . ए . १९४१ ६ - . , १०० . १९४१ . . . . १७ . ५० . .७ ३० , १९४१ १९४१ . १९४१ . . २१ २२ .८ 39 १९४१ १९ . E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal SJIF Impact- 5.67 August 2022 Special Issue 06 Volume II (A) ७ ८ १९४२ ए . ६ ८ .९ १९४२ , , . . ९ ए . , १९४२ ९ , . . १० . . ,ए . . ११ ११ १९४२ . .१२ . १२ , १९४२ , ‘ ’ . . . , १५ , . .१३ . १९४२ . .१४ . . . , - - , , , , . . . . - . . . ८ . . १९४२ ३० १६ १५ . . . . . . .१७ , . . . , . , , . , , , , . १८ 40 , , . E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal SJIF Impact- 5.67 August 2022 Special Issue 06 Volume II (A) १९४२ , . . , . . . . . . . , . २१ . . ६ .१९ . . १९४२ , , , . . , . . , . . . .२० ८ . २१ १९४२ ३० . १९४२ . . . .२२ १३ १६ . . १९४४ . २३ . . . , , , , , , , , , , . १५ . . . . . ए . ‘ . ९ , २५ , ए . १९४२ . २६ 41 .२५ . , . . , २४ १९४२ . ’ . , E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal SJIF Impact- 5.67 August 2022 Special Issue 06 Volume II (A) . १९४२ २७ ए . . .२८ . . १०० . . . २९ , , . . . . ३० १९४२ ए १९४२ . ३१ . . .३२ . १९४२ . ३३ .३४ , १९४२ : . . . . . . . . . . . . १ २ ३ ४ ५ ६ ७ ८ ९ १० ११ १२ १३ १४ : Home Dept., File No. 1020 (5) C (9), 1940-41, Dated 13 March 1941 Home Dept., File No. 1020 (5) C (9), 1940-41. Dated 20 March 1941 Home Dept., File No. 1020 (5) C (9), 1940-41, Dated 28 March 1941 ४ Home Dept. File No. 1020 (5) C (9 ) 11941, Dated 17 April 1941 Home Dept. File No. 1020 (4) C (a) 11941, Dated 8 may 1942 Home Dept. File No. 1020 (4) C (a) 1 1941, Dated 20 Oct, 1941 Home Dept., File No. 1020 (5)C (9) 1-1941, Dated 21 Nov 1941 Home Dept., File No. 1020 (5)C (9) 1-1941, Dated 26 Dec. 1941 . . , , १९९७, . ११३ , . १२१ ,ए , , १९७५, . १२८ . ., , , १९९७, . १२१ , -३, . ., , , १९९७, . १२७ 42 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) SJIF Impact- 5.67 १५ . ., , , १९८५, .१४१ १६ Home Dept. File No. 1110 (6) A (10), 1942, Dated 11 Nov 1942 १७ . ., , , १९८५, .१४१ १८ . ., , , १९८५, .१३६ १९ ( ), , , २०००, . ३५ २० ( ), , , २०००, .५२४ २१ Home Dept., File No. 1110 (6) A (10), 1942, Dated 11 Nov 1942 २२ ,ए , १९७५, . १६४ २३ . , ,७ १९४४, . ०३ २४ – १९७२, , , १९७२, .२०४-२ २५ , , ,औ , २०१२, . ४६ २६ , . ८६ २७ , . २१२ २८ , . २१९ २९ , . २३४ ३० , .२४२ ३१ , . २४३ ३२ , . २४४ ३३ , . २५८ ३४ , , , १, , , .२७५ ◻ ◻ ◻ 43 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) 09 SJIF Impact- 5.67 श्री रजनीश डओशो) याांचे शैक्षवणक ववचार प्रा. डॉ. धनराज सभु ाष हाडुळे ाऄगवस्त कला वावणजय व दादासाहेब रुपवते ववज्ञान महाववद्यालय, ाऄकोले. ता. ाऄकोले, वज. ाऄहमदनगर -------------------------------------------------------------------------------------------------------------------------------वशक्षण ही व्यापक ाअवण वनरांतर चालणारी प्रविया ाअहे. ाअज प्रत्येक देशात 'वशक्षण' सवाांना ाईपलब्ध झालेले वदसनू येते. वशक्षण हा जन्माला ाअलेल्या प्रत्येक व्यक्तीचा हक्क मानला गेला ाअहे. वशक्षणामळ ु े व्यक्तीचा सवाांगीण ववकास होतो. जीवन व्यववस्थत जगायचे ाऄसेल ाअवण ते यशस्वी व सख ु ी करावयाचे ाऄसेल तर वशक्षण घेतले पावहजे, हे मानवाला ाईमगले ाअहे. ाऄन्न, वस्त्र, वनवारा या माणसाच्या प्राथवमक गरजा ाअहेत, हे खरे ाअहे. पण माणसातां खरां 'माणसू पण' म्हणनू जडणघडण होण्यासाठी वशक्षण ाअवश्यक ाअहे. माणसाचा ववकास म्हणा वकांवा ाईध्दार म्हणा, त्याची बीजां ाऄसतात ती त्याला देण्यात येणाऱ्या वशक्षणात ाअवण सांस्कारात. म्हणनू व्यक्तीच्या जीवनात वशक्षणाला फार महत्त्वाचे स्थान ाअहे. प्राचीन काळापासनू वशक्षणाला महत्त्व देण्यात ाअलेले ाअहे. त्या त्या काळातील पररवस्थतीला ाऄनसु रुन वशक्षणाची ध्येये वनवित के ली गेली व ती साध्य करण्याचा प्रयत्नही झाला. प्राचीन काळी गरुु कूल पध्दत ाऄवस्तत्वात होती. गरुु कूलामध्ये मानवी जीवन, देश, समाज, सांस्कृ ती, वातावरण ाअवण चररत्रात्मक ववकास ाआत्यादीचे वशक्षण वदले जात होते. तसेच योग, ाअयवु ेद, यासारख्या ववषयाचेही ज्ञान प्रत्येक ववद्यार्थयाभला वदले जायचे. वशक्षणाचा ाईद्देश मानवता ाअवण राष्ट्राच्या कल्याणासाठी व्यक्तीला चररत्रात्मक बनववणे हाच होता. एकूणच या वशक्षणामळ ु े ववद्यार्थयाभचााँ सवाभ ाँगीण ववकास होत ाऄसे. परांतु ाआग्रां ज ाअल्यानांतर त्याांनी ाअपली प्राचीन वशक्षणव्यवस्था पणू पभ णे बदलून टाकली. ाआग्रां जी भाषेला महत्त्व देत के वळ त्याांना ाअवश्यक ाऄसलेले कारकून वनमाभण करणारे वशक्षण तयार के ले. या वशक्षणातनू व्यावहाररक ज्ञान वदले जात नव्हते. ववद्यार्थयाांच्या व्यवक्तमत्वाचा ववकास होत नव्हता. भारताला स्वातांत्र्य वमळाल्यानांतर ाअजही ाअपले शासन वतच वशक्षणपध्दती पढु े चालवत ाअहे. या वतभमान वशक्षणाचे स्वरूप समाज व यवु काला एकाांगी ाअवण ाऄव्यावहाररक बनववणारे ाअहे. वशक्षणाचा ाईद्देश के वळ नोकरी प्राप्त करणे व पैसे कमववणे हाच ाअहे. देश, समाज, सांस्कृ ती, मानवता, चाररत्र्य, पयाभवरण ाआत्यादी गोिींकडे दल ु भक्ष के ले जात ाअहे. म्हणनू प्रचवलत वशक्षणाचे स्वरूप बदलणे ाऄत्यांत गरजेचे ाअहे. त्यासाठी ाऄनेक ववचारवांतानी प्रयत्नही के लेले ाअहेत ाअवण ाअपले शैक्षवणक ववचारही माांडले ाअहेत. त्यामध्ये म. गाांधी, म. फुले, रवींद्रनाथ टागोर, डॉ. सवभपल्ली राधाकृ ष्ट्णन, स्वामी वववेकानांद, डॉ. बाबासाहेब ाअांबेडकर ाआत्यादींचा ाअवजभनू ाईल्लेख करावा लागेल. त्याचबरोबर श्री रजनीश डओशो) याांनीही वशक्षण क्षेत्रात ाऄवतशय िाांतीकारी ववचार माांडलेले ाअहेत. ओशोंचे शैक्षवणक ववचाराांवरील 'वशक्षा में िाांती' हे पस्ु तक ाऄवतशय प्रवसध्द ाअहे. ओशोंच्या ाआतर भाष्ट्यासारखे हे भाष्ट्यही ाअिमक ाअवण ाऄतां मभख ु करणारे ाअहे. जग बदलण्याची क्षमता ही फक्त शैक्षवणक िाांवतत ाऄसल्याचे ते साांगतात. ओशो वशक्षणाचे मळ ू स्वरूपच बदलू ाआवच्छत होते. त्याांनी प्रचवलत (वतभमान) वशक्षणपध्दतीची समीक्षा करून वशक्षण क्षेत्रात ाऄत्यांत मोलाचे तावत्त्वक ववचार माांडलेले ाअहेत. प्रचवलत वशक्षणाची जनु ी चौकट बदलनू एक नवा दृिीकोन जगाला देण्याचा प्रयत्न के लेला ाअहे. तेव्हा ओशो याांनी वशक्षणक्षेत्रात जे नवीन ववचार माांडले, वशक्षणाचा जो नवा मागभ दाखववला, ते मी या शोधवनबधां ात थोडक्यात सागां ण्याचा प्रयत्न के लेला ाअहे. सश ां ोधनाची ाईवद्दिे : 1. ओशोंना कोणत्या प्रकारचे वशक्षण ाऄपेवक्षत होते याचा शोध घेण.े 2. ओशोंनी वतभमान वशक्षणपध्दतीची समीक्षा कशा प्रकारे के ली, याचा ाऄभ्यास करणे. 3. वशक्षक-ववद्याथी सबां धां , वशक्षकाची भवू मका, स्त्री वशक्षण, लैंवगक वशक्षण, शारीररक वशक्षण ाआत्यादींववषयी ओशोंचा दृिीकोन ाऄभ्यासणे. 4. धमभ ाअवण वशक्षण याववषयी ओशोंचे ववचार ाऄभ्यासणे. 5. सद्य:वस्थतीत ओशोंच्या शैक्षवणक ववचाराची ाईपयक्त ु ता पडताळून पाहणे. वसध्दाांत कल्पना :"ाअपली वतभमान वशक्षणव्यवस्था सदोष ाअहे. त्यात मोठया प्रमाणात पररवतभन होणे ाअवश्यक ाअहे. त्यासाठी ओशोंनी साांवगतलेल्या शैक्षवणक ववचाराांचा ाऄवलांब के ला तर वशक्षण क्षेत्रात पररवतभन होाउन त्याचा ाअपल्या जीवनात योलडय ाईपयोग होाउ शकतो." हे मत प्रस्थावपत करण्याचा प्रयत्न के लेला ाअहे. 44 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) SJIF Impact- 5.67 सांशोधन पध्दती प्रस्तुत सांशोधन कायभ करताना वणभनात्मक व सांकल्पनात्मक ववश्लेषण पध्दती वापरलेली ाअहे. तसेच गणु ात्मक ाअवण तावत्त्वक ववश्ले षण पध्दतीचा ाऄवलांब के लेला ाअहे. त्याचबरोबर प्राथवमक स्त्रोतामध्ये ओशोनी वलवहलेल्या सवभ सांदभभग्रांथाचा, त्याांच्या ऑवडओ कॅ सेट्स तर दय्ु यम स्त्रोतामध्ये जया ाऄभ्यासकाांनी ओशोंवर लेखन के ले ाअहे, त्या लेखाांचा तसेच ववववध सदां भभग्रथां ाचा, ववशेषाांकाचा ाअवण वनयतकावलकाच ां ा ाअधार सश ां ोधनासाठी घेतला ाअहे. ववषय वववेचन : ाअपली वतभमान वशक्षण व्यवस्था ही सदोष ाअहे. ओशोंनी या वतभमान वशक्षणपध्दतीची समीक्षा करून वशक्षण क्षेत्रात ाऄत्यतां जवलांत ववचार माांडलेले ाअहेत. ते म्हणतात, या वतभमान वशक्षणाचे मळ ू स्वरूपच बदलले पावहजे. त्याांच्या मते, या प्रस्थावपत वशक्षणपध्दतीचे स्वरूप समाज व यवु काला एकाांगी ाअवण ाऄव्यावहाररक बनववणारे ाअहे. ाअजवर जो समाज ाअपण चागां ला म्हणनू घडववला ाअहे, तो प्रेमपणू भ नसनू घृणास्पद समाज ाअहे. प्रवतस्पधाभ, ाइष्ट्याभ, द्वेष, मत्सर ाअवण ाऄसवहष्ट्णतु ा याांनी हा समाज पोखरून गेला ाअहे. सारी मानवता ाअज कुरूप ाअवण ाऄपगां बनली ाअहे. त्याचे मल ू भतू कारण एकच ाअहे, ते म्हणजे ाअजचे वशक्षण. ओशोंच्या मते, ाअज ाअपण वशक्षणातून प्रत्येकाला दसु ऱ्यासारखे बनण्यास वशकवत ाअहोत; दसु ऱ्याांशी तल ु ना करण्यास वशकवत ाअहोत. परांतु प्रत्येक व्यक्तीची तल ु ना ाआतराांची करता येत नाही. कारण जगातील प्रत्येक व्यक्ती हा एकमेकाांपासनू वेगळा ाअहे. प्रत्येकाची कौशल्ये व गणु वैवशि्ये वेगळी ाऄसतात. म्हणनू ाअपण ाआतराांशी कधीही तुलना करू नये. मल ु ाने त्याच्यात जे काही ाअहे, ते पणू त्भ वाने ववकवसत करण्यावर भर द्यायला हवा. कुणासारखे बन, ाऄसे म्हणनू ाअपण त्याांच्यात एक तणाव वनमाभण करतो. म्हणनू ाअपण त्याांच्यात तल ु ना करणे ाऄयोलडय ाअहे. तल ु ना करायची ाऄसेल तर फक्त स्वत:शी तल ु ना के ली पावहजे, कारण यातच त्याची प्रगती वदसनू येते. पढु े ओशो म्हणतात, ाअपली वशक्षण व्यवस्था ही प्रेमावर ाअधाररत ाऄसायला पावहजे होती, पण ती वदसत नाही. यााईलट ती स्पधेवरच ाअधाररत जास्त वदसते. ववद्यार्थयाांना स्पधेमध्ये सहभागी होाउन काहीही करून यश वमळववण्यास वशकवले जाते. परांतु प्रवतस्पधाभ तर ाआष्ट्याभ, द्वेश, लोभ, मत्सर याांचे एक रूप ाअहे. म्हणनू वजथे प्रवतस्पधाभ ाअहे, वतथे प्रेम कधीही वनमाभण होाउ शकत नाही. ाऄशा प्रकारे ाअपण या वतभमान वशक्षणाद्वारे ाआष्ट्याभ, द्वेश, लोभ, मत्सर, ाऄहक ां ार, जनु े ववचार याच गोिीं पढु च्या वपढीला वशकवत ाअहोत. तसेच ाअपली वशक्षण व्यवस्था भतू काळाशी सांबांवधत ाअहे. ाअपले सवभ, ववचार, वसध्दाांत, धारणा, ाअदशभ भतू काळातनू च घेतले जातात. याचाच ाऄथभ वतभमानाचे वशक्षण वदले जात नाही, तर भतू काळाचेच वशक्षण वदले जाते. परांतु माणसाला भतू काळाशी जखडून ठे वणे हे ाऄत्यांत धोकादायक ाअहे. जन्ु या वपढीने जे वशक्षण घेतले तेच नवीन वपढीला वशकवले जात ाअहे. नाववन्यपणू भ ाऄसे कोणतेही वशक्षण वदले जात नाही. तेव्हा स्मृतीवर ाअधाररत वशक्षण बांद करून नव्या ज्ञानाची तहान ाअवण क्षमता वनमाभण करायला हवी. वशक्षणात प्रवतभा ववकवसत करण्यावर भर वदला पावहजे. मल ु ाांच्या ाअवडीनसु ार व त्याांच्या नैसवगभक क्षमतेनसु ार नवनवीन गोिींचे वशक्षण वदले जावे. त्या वशक्षणाचा ववद्यार्थयाांना त्याांच्या जीवनात ाईपयोग करून घेता ाअला पावहजे. वशक्षणातनू स्वत:च्या प्रगतीबरोबर समाजाचाही ववकास झाला पावहजे. ाअजचा वशक्षक गल ु ाम ाअहे ाअवण समाज मालक ाअहे. कारण समाजाला जे पावहजे तेच वशक्षकाांकडून करवनू घेतले जाते. सांपणू भ वशक्षणव्यवस्थेने मानवाला स्वाथी व महत्त्वाकाांक्षी बनवले ाअहे. तसेच तो गोंधळलेल्या ाऄवस्थेत ाअपल्याला पहायला वमळतो. त्याच्याकडे शाांती, समाधान, प्रेम या गोिी ाऄवजबात वदसत नाहीत. यााईलट तो द:ु खी, किी व व्याकूळ ाऄसलेलाच पहायला वमळतो. परांतु ाअज व्यक्तीला पावहजे ाअहे शाांती, समाधान, प्रेम ाअवण समाजाला पावहजे िाांती. म्हणनू वशक्षण क्षेत्रात िाांती करून वशक्षणाची ही जनु ी चौकट बदलणे गरजेचे ाअहे. जर ही चौकट बदलता ाअली तर समाजात मोठ्या प्रमाणात पररवतभन होाउ शकते. ाऄसा प्रयत्न श्री. रजनीश (ओशो) याांनी 19 व्या शतकात के लेला वदसतो. त्याांचे िाांवतकारक ववचार एक नवा, ाअगळा माणसू वनमाभण करीत ाअहेत, ाअपणही या यगु परुु षाची िाांवतकारक प्रणाली ाअपल्या वशक्षण क्षेत्रात वस्वकारली तर भारताचे भालडय वनवितपणे ाईजळे ल. वशक्षकाची व्याख्या करताना ओशो म्हणतात, वशक्षक तोच ाऄसतो की जो वजज्ञासा जागी करतो ाअवण मल ु ानां ा साहस व ाऄभय वशकवतो. के वळ मावहती देणे म्हणजे वशक्षण नव्हे. वशक्षकाला वमळणाऱ्या ाअदराचे ते वेगळे ववश्ले षण करतात. वशक्षकाला स्वस्त ाअदर देाउन समाज त्याच्याकडून खपू महागाचे काम करून घेतो. प्रत्येक मागची वपढी त्याांचे द्वेष, ाइष्ट्याभ, वैमनस्य, शत्रतु ा वशक्षकाद्वारे नव्या वपढीत सांिवमत करते. त्या वपढीचे ाऄधां ववश्वास, ाऄज्ञान, ाआवतहास, परु ाणे याांच्याशी नव्या वपढीला वशक्षणाशी बाांधनू घेतले जाते. वशक्षकाने हे सवभ करावे म्हणनू समाज ते काम ाअदर देाउन वशक्षकाांकडून करून घेतो. परांतु ओशोंच्या मते वशक्षकाने 45 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) SJIF Impact- 5.67 ववद्रोही व सृजनशील ाऄसावे, म्हणजेच मनात कसलीही भीती न बाळगता चक ु ीच्या गोिींना ववरोध दशभवावा. वशक्षकाांनी ाअपले जनु े ववचार, मल्ू ये, रूढी-परांपरा याांच्या ववरोधात ाअवाज ाईठवावा ाअवण मल ु ाांनाही यापासनू मक्त ु ठे वावे. त्यासाठी वशक्षकाने नेहमी ाऄद्ययावत ाऄसले पावहजे. वशक्षक व ववद्याथी याांच्यात वमत्रत्वाचे सांबांध ाऄसावेत. जर वशक्षक व ववद्याथी याांच्यात वजव्हाळ्याचे, प्रेमाचे सांबधां ाऄसतील तर वशक्षकाला त्याांच्या सवभ ाऄडी-ाऄडचणी समजनू घेाउन सोडवता येतील. ववद्यार्थयाांच्याही मनात वशक्षकाांबद्दल ाअदर वनमाभण होाइल. तसेच वशक्षकाने ववद्यार्थयाांवर वशस्त लादू नये. ाईलट त्याांना प्रेमाने समजावनू साांगावे. येथे स्वयां वशस्तीला महत्त्व वदलेले वदसते. पवहल्या दजाभची प्रवतभा वशक्षणाकडे ाअकवषभत होत नाही; म्हणनू ववद्यापीठ दजाभचे तजज्ञ प्राथवमक वशक्षणासाठी नेमायला हवेत ाअवण मानसशास्त्रज्ञानां ी सातत्याने प्राथवमक वशक्षणावर सश ां ोधन करायला हवे, ाआतके महत्त्व ओशो प्राथवमक वशक्षणाला देतात. ाअज वववाह ाईवशरा होत ाऄसल्यामळ ु े तरुण ववद्यार्थयाभची सख्ां या मोठ्या प्रमाणात वाढली ाअहे. त्याच्ां यात प्रचडां ाईजाभ ाअहे. त्या ाईजेला वदशा देण्यासाठी वशक्षणाची रचना बदलावी लागेल. ाऄन्यथा ती ाईजाभ ववघातक वदशेने जाणार हे वन:सदां हे . स्मृतीवर ाअधाररत वशक्षण बांद करून नव्या ज्ञानाची तहान ाअवण क्षमता वनमाभण करायला हवी. मल ु ाचे रूपाांतर ाअज के वळ एका मावहती सांग्रहात झाले ाअहे. वशक्षणात प्रवतभा ववकवसत करण्यावर भर वदला पावहजे, ाऄसे ते साांगतात. मल ु ाांना मक्त ु ववचार करता येण्यासाठी मल ु ाांना सांशयवादी बनवले पवहजे. सांशयाची तीव्रता हीच तर शोध बनत ाऄसते. ओशोंनी िीवशक्षणालाही महत्त्व वदलेले ाअहे. कारण स्त्रीवशक्षणावशवाय कुटुांबाचा, समाजाचा व देशाचा ववकास कदावप शक्य नाही, हे ओशो जाणनू होते. स्त्री ाअवण परुु ष दोघाांनाही मानवी जीवनात समान महत्त्व ाअहे. म्हणनू स्त्रीला तुच्छ व हीन न समजता वतला वशक्षणाची समान सांधी ाईपलब्ध करून वदली पावहजे. ओशो स्त्री ाअवण परुु षासाठी वेगवेगळे वशक्षण ाऄसावे ाऄसे साांगतात. मला वाटते, स्त्रीसाठी वशक्षण वेगळे न ठे वता फक्त काही ववषय स्त्रीत्वाच्या ववकासाला ाऄनसु रून ाऄसावेत ाअवण तेही ऐवच्छक ाऄसावेत. ाअज ाअपण पाहतो स्त्री, परुु षाच्या बरोबरीने प्रत्येक क्षेत्रात यशस्वीपणे काम करताना वदसत ाअहे. म्हणनू स्त्री ाअवण परुु षासाठी वशक्षण एकसमान ाऄसावे; तसेच त्याांना वेगवेगळे वशक्षण न देता एकवत्रत वशक्षण द्यावे. धमभ ाअवण वशक्षण यावरही ओशोनी ाअपले ववचार प्रकट के लेले ाअहेत. धावमभक वशक्षणाच्या नावाखाली ाअज ाअपण लोकाांना चक ु ीचे ववचार, रुढी-परांपरा, ाऄध:ववश्वास हेच वशकवत ाअहोत. ओशोंच्या मते, धावमभक वशक्षण देणे म्हणजे एखाद्या धमाभतील ववचार, वसध्दाांत वशकवणे नव्हे. जर ाअपल्याला वशक्षण ाअवण धमाभचा सांबांध जोडायचा ाऄसेल तर वहदां -ू मस्ू लीम, शीख, ाआसााइ या शब्दापासनू दरू रावहले पावहजे. धावमभक वशक्षण द्यायचे ाऄसेल तर सवभप्रथम ाअपल्याला ववववध धावमभक सांप्रदायापासनू मक्त ु ाऄसले पावहजे. धमभ हा ना माझा ाअहे, ना तुझा ाअहे तर सवाांचा धमभ एकच ाअहे. तो म्हणजे ाऄखांड मानवता व सत्यानभु तू ी. एखाद्या वववशि धमाभवर त्याच्या वसध्दाांतावर ववश्वास न ठे वता, स्वत: ववचार करायला वशकले पावहजे. कारण ववश्वास हा ाअांधळे पणा ाअहे, तर ववचार हा स्वाऄनभु तू ी ाअहे. म्हणनू च वशक्षणातून लोकाांना ववश्वास नाही तर ववचार करायला वशकवले पावहजे; ाईवचत तकभ करायला वशकवले पावहजे. म्हणनू प्रत्येकाला ववचार करण्याचे स्वातांत्र्य वदले पावहजे. कारण ववचार स्वातांत्र्य हाच सत्य शोधण्याचा मागभ ाअहे. वशक्षणातनू मल ु ाांना स्वत: ववचार करायला वशकवले पावहजे ाअवण सत्यापयांत पाहचता ाअले पावहजे. हेच ओशोना वशक्षणाद्वारे ाऄवभप्रेत होते. यावशवाय ओशो मल ु ाांना लैंवगक वशक्षण देणे ाअवश्यक मानतात. कारण मल ु ाांच्या मनातील लैंवगकतेववषयीच्या गैरसमजतू ी दरू होतील. लैंवगकतेसांबांधी ाअपण मल ु ाांना काहीही साांगत नाही. तेव्हा मल ू ां लैंवगकतेसांबांधी जाणण्यास ाअणखीन ाईत्सक ु होतात, ाअवण चक ु ीच्या मागाभने मावहती शोधण्याचा प्रयत्न करतात. या चक ु ीच्या मागाभमळ ु े त्याांच्या जीवनात खपू नक ु सान होते. म्हणनू ओशो म्हणतात, लैंवगकतेसदां भाभत ाअपण मल ु ाांना साध्या व सरळ मागाभने मावहती वदली पावहजे. मल ु ाांना मावहती वदली तर मल ु े शोध घेणे बदां करतील. जर ाअपण लैंवगतेसबां वां धत सवभ मावहती सावां गतली तर मनष्ट्ु याचे मन लैंवगकतेपासनू मक्त ु होाइल. साराांश ओशोंनी साांवगतल्याप्रमाणे ाअपली वशक्षण व्यवस्था सदोष ाअहे हे मान्य करावेच लागेल. त्यात पररवतभन घडवनू ाअणावयाचे ाऄसेल तर ओशोंच्या शैक्षवणक ववचाराांवर ववचार होणे गरजेचे ाअहे. वतभमान वशक्षणामध्ये पररवतभन करण्याचा प्रयत्न पवू ीपासनू झालेला ाअहे. पण ओशोंचे शैक्षवणक ववचार हे वेगळे वाटतात. त्याांनी जो शैक्षवणक ववचार ाअपल्याला वदलेला ाअहे, त्याचा जर वशक्षण क्षेत्रात ाईपयोग करता ाअला तर खऱ्या ाऄथाभने ाअपल्याला वजवनात वशक्षणाचा ाईपयोग करून घेता येाइल; सवाांचे ाअत्मकल्याण होाइल. प्रत्येक व्यक्ती ववचार करायला सरु वात करे ल. तसेच लोकाांमधील ाइष्ट्याभ, द्वेश, लोभ, मत्सर ाआत्यादी गोिी कमी 46 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) SJIF Impact- 5.67 होाउन त्याांच्यात प्रेमाची वृध्दी होाइल. त्याांना शाांती व समाधान लाभेल व त्याांच्या वजवनात एक प्रकारचा ाअनांद वनमाभण होाइल. तसेच प्रत्येक व्यक्ती सत्यापयांत पोहचण्याचा प्रयत्न करे ल व त्याला सख ु समाधानाने जीवन जगता येाइल. यावरून ओशोच्या शैक्षवणक ववचाराांची ाअज वतभमान वस्थतीमध्ये वकती गरज ाअहे हेच वदसते. सांदभभ ग्रांथ : 1. ओशो, 'वशक्षा में िावां त', रे बल पवब्लवशगां हााईस प्रा. वल., 50, कोरे गाव पाकभ , पनू ा, 1989. 2. ओशो, 'वशक्षा और ववद्रोह', डायमडां पॉके ट बक्ु स (प्रा.) वल., X-30, ओखला ाआडां वस्रयल एररया, फे ज - II, नाइ वदल्ली, स.ां 2002. 3. ओशो, 'वशक्षण िाांवत हीच खरी िाांती', जीवन जागृती कें द्र प्रकाशन, पणु .े प्र.ाअ. सप्टें. 1984. 4. मा ाअनदां वदां ना, 'ाईद्याच्या वशक्षण पध्दतीची ाअधारभतू मल्ू य'ां , रा. के . पगांु वलया, 101, वटांबर माके ट, पणु -े 2, प्र. ाअ. 1973. 5. ओशो, 'वशक्षा : नए प्रयोग', डायमडां पॉके ट बक्ु स (प्रा.) वल., X-30, ओखला ाआडां वस्रयल एररया, फे ज - II, नाइ वदल्ली, 2010. 6. ओशो, 'वशक्षा और जागरण', डायमांड पॉके ट बक्ु स (प्रा.) वल., X-30, ओखला ाआडां वस्रयल एररया, फे ज - II, नाइ वदल्ली. 7. ओशो, 'नारी और िाांती', डायमांड पॉके ट बक्ु स (प्रा.) वल. X - 30, ओखला ाआडां वस्रयल एररया, फे ज - II, नाइ वदल्ली, 2008. 8. ओशो, (ाऄन.ु गडकरी मृणावलनी), 'मी धावमभकता वशकवतो, धमभ नाही!', मेहता पवब्लवसांग हााउस, 1216, सदावशव पेठ, पणु ,े 1999, पृ. 12. 9. Osho, ‘The Golden Future’, Oslo Media International, Koregaon Park, Pune. 10. Osho, ‘The Books of Wisdom’, Oslo Media International, Koregaon Park, Pune. ◻ ◻ ◻ 47 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) 10 SJIF Impact- 5.67 R.K.Narayan‟s „Waiting for the Mahatma‟ : Struggle for Decolonization Dr. P. R. Bhoge Associate Professor, Dept. of English Janata Kala Vanijya Mahavidyalaya Malkapur Dist.Buldana -------------------------------------------------------------------------------------Abstract Post colonial literature produces the history of subdue, subjugation and the struggle of the colonized for decolonization. The Colonizers grabbed the land of the weak, set up their colonies, curbed the reign of the lives of the indigenous and made them slaves. Gradually, the indigenous came to know they are being exploited and opened their rebel to free themselves from the shackles of slavery. India also witnessed this as the Indians were under the dominance of British Government and compelled them to leave India. Literature produced after the colonization by Indian intellectuals, put how the indigenous i.e. Indians were colonized, how they were humiliated and how they struggled to decolonize India. The present research paper attempts to focus on the struggle of the indigenous i.e. colonized to free their land from the clutch of the colonizers. „Waiting For The Mahatma‟, a novel of R.K.Narayan, a leading author of early Indian Literature in English, is taken to study the struggle of Indians for decolonization. Key words: Colonization, decolonization. Introduction If we study the present history of the globe, we find that the mighty nations always make attempts to implement the policy of Expansion and invade the weak and attempts to engulf the land. The past history of the globe is not exception to this. The mighty nations developed the self absorbed policy to place the rule over the weak. For that, they set up their colonies in the foreign area which was away from the progress and which had no power to oppose them. Gradually, they commenced to force their language, culture and thinking over the indigenous in the name that they are introducing the indigenous to the ways of progress and prosperity. At the outset, the indigenous, as they were unknown about the policy, allowed the dictatorship because it had sweet cover. By and by, they recognized the policy of the colonizers as it is nothing but the exploitation of us and they began to demolish the so called rule. India was also the prey of this policy. British came to India for commercial purpose, put up their colonies, took the reins of this land in their curb and started to introduce their language, culture and thinking to Indians. Knowing the policy of exploitation of the British, Indians opened the rebel against the British Raj and snatched their freedom. The litterateurs, after colonization, put all the efforts of the aborigines, which obliged the colonizers to leave their land, in their writing. These intellectuals put how the aborigines were crushed and how they knocked down the rulers in their fictional and non-fictional writings. R.K.Narayan, one of the Indian writers in English literature, puts the struggle of Indians against the colonizers i.e. British Government and also focuses on how the Indians open their rebel and became successful to impel the British Government to quit their colonies situated in India i.e. decolonization of India in his novel ‗ Waiting for the Mahatma‘ Decolonization in „Waiting for the Mahatma Decolonization is about ― cultural, psychological and economic freedom‖ for indigenous people with the goal of achieving indigenous sovereignty to practice self-determination over their land, cultures and political and economic systems. It is the act of getting rid of colonization, or freeing a country from being dependent on another country. Satish Aikant about this novel writes: ― R.K.Narayan‘s novel ‗Writing for the Mahatma‘(1955) reflects a certain ambivalence towards the freedom movement‖. 48 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) SJIF Impact- 5.67 This novel throws lights on the Indian freedom movement and covers the details of the process of decolonization. The characters of it are the representatives of Indians i.e. colonized who opposed the British during the colonial period. Indians, during this period, were realized their slavery and resolved to eliminate it. This realization, resolution and culmination of Indians are occupied in this novel. This novel focuses on the awakening of the Indians regarding their unfreedom and their inspiration behind freedom movement and their struggle to break the shackles of captivity. R.K.Narayan presents the character Sriram who is of twenty years old. He is graduate and brought up by his grandmother as he is orphan. He is unaware about the struggle of Independence movement. He is lazy, idle and has nothing to do with the independence movement and British Government. But the arrival of Bharati, a daughter of a patriot who martyred in the struggle of independence and who is adopted by Sevak Sangh and brought up and educated on Gandhian philosophy, at Malgudi for collecting the fund for the function of Mahatma Gandhi in the same village ,alters the style of thinking and personality of this idle boy and he involves himself in the Independence movement. He falls in love with her at first sight and resolves to take part in the movement. He says‗If the girl can be with Mahatmaji, I can also be there‘ He then joins Mahatma Gandhi and begins to participate in the movement. He also gives company to Mahatma Gandhi in various activities and starts to follow his principles. He becomes well known personality in the movement and villagers started to gather around him if they want to know about Mahatma Gandhi. It shows his full involvement in the movement and also points out how the Indians had an impact of Mahatma Gandhi and how they were ready to hear his words and engage themselves in the movement. Mahatma Gandhi was the icon of Indian freedom movement. He was appealing the people not to bear the injustice, oppression by the British and join to fall down the British Raj. People were observing his paths to get rid of the British. The writer does not fully focus on Mahatma Gandhi but focuses on the story of Sriram and Bharti. In this story, Mahatma Gandhi is the link between the two by which the writer throws light on the movement and which also furnishes the details of the process of decolonization. In 1942, Mahatma Gandhi appealed the British to get out from India and the historic ‗Quit India‘ movement took place. Mahatma Gandhi was arrested and Sriram moves to the ruined shrine and follows the orders of Mahatma Gandhi and keeps on the Quit India movement. Bharati meets him and makes it clear that without the grant of Mahatma Gandhi she would not marry Sriram. She is also arrested as she takes part in the movement. As the turning point in the life of Sriram comes due to Bharati and he engages himself in the movement of Independence by observing the principle of non-violence of Mahatma Gandhi, his meeting with Jagdish fetches another turning point in his life and reveals his another aspect. At this time, he is influenced by Subhash chandra Bose, the patriot and main figure of Indian freedom movement. Jagdish works for Subhashji. He wants to install a small radio set by which he can transmit code messages. Due to the spell of Jagdish, Sriram leaves the principle of non-violence. With the assistance of Jagdish, he distributes cyclostyled copies of the speech of Subhashbabu in army camp. Then he gets involve in the violent activities like wrecking, burning railway tracks, stations, cutting telegraph wires, setting fire to the records in law courts and exploding bombs. These violence activities were also implemented by the patriots for freeing India from the clutch of colonialism. It was also the process of decolonization. Due to these violent actions in which he was absorbed, he is captivated by the Police and sent to jail. During this period, rapid actions take place, due to the determination and strong efforts, the colonizer i.e. British leaves India and India becomes decolonize. Sriram releases from jail. On being released from the Prison, he goes to Delhi to meet Bharati and Mahatma Gandhi consents to the marriage of them and next day Mahatma Gandhi was shot dead. 49 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) SJIF Impact- 5.67 R.K.Narayan in this novel delineates how the people are awakened and raised their voice against the colonization. He and his followers awakened the people to raise their voice against the colonization. Mahatma Gandhi and his followers wandered from village to village and made the people aware about the hidden policies of exploitation of the British and appealed the people to attempt to expel the colonizers and eventually became successful to free us from the bonds of colonizers. In this novel, we notice the process of decolonization by two ways. The one is by implementing the principles of non-violence, non-cooperation. This principle implied to decolonize India by adopting peaceful ways. This way tells that there should be no place for arrogance, no threat, no demolish of property. It was the view of some people to achieve independence by observing these ways. Mahatma Gandhi was the inspirer and strong supporter of this view. He never supported violence. Bharati, in whose love Sriram is wholly engaged, educated on the principles of Mahatma Gandhi. Sriram also begins to observe the principles of Mahatma Gandhi. He takes part in the process of decolonization by sticking to the path of Non-violence, peace which is the philosophy of Mahatma Gandhi. As he is the representative of the then India, not only he but many Indians were observing this peaceful way to get India free. The other i.e. the second way, we find in this novel to decolonize India was to observe violent ways to make India colonized free. This way was to attack British directly with violence. To demolish the stations, to pull down trains, to destroy railway tracks, to break the wires of telegraphs, to attack the courts. It was the view due to these attacks, British would be in trouble and these violent activities would force them to leave India. Sriram, the follower of Mahatma Gandhi, after the arrest of Mahatma Gandhi due to ‗Quit India‘ movement, gets into the contact of Jagdish and goes away from the principle of Mahatma Gandhi and absorbs in the violent activities and transmits the message of Subhashbabu. He goes away from the principles of non-violence and peace and goes with violence. He gets sentence and jail. The purpose of violence during colonization was also to decolonize India. Though the processes are contraries, violence and nonviolence, the purpose of the people who were struggling in the movements was same i.e. to compel the British to abandon India and take the reins of our country in our hands. And because of the two methods, Indians overcame the British. Conclusion This postcolonial novel presents the anger, anguish, psychology, the feeling of nationalism lingered in the minds of the people who suffered, experienced the colonization and were prey of it. R.K.Narayan also portrays the motivation, inspiration and policies of Indians behind the decolonization. He, very vividly, puts the feelings of decolonization of the Indians. He illustrates the experiences of the people, their awakening against the colonization, their struggle for decolonization and decolonization of India in the fictional way. References Aikant, Satish.C. ―Colonial Ambivalence in R. K. Narayan's Waiting for the Mahatma‖, The Journal of Commonwealth Literature,2007. Iynger, Shrinivas. K.R. ‗Indian writing in English‘, Sterling Publisher,1987. Narayan,R.K.,‗Waiting for the Mahatma‘, University Of Chikago Press, 1981. Mehata,.P.P. ‗Indo-Anglian Fiction An Assessment‘, Prakash Book Depot, Bareily u.p.1968. Webliography https://globalsolidaritylocalaction.sites.haverford.edu › https://www.yourdictionary.com › decolonization 50 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) 11 SJIF Impact- 5.67 भारतीय शेतीपढु ील ाअव्हाने व ाईपाययोजना प्रा.डॉ.पी.एस.देशमख ु भगू ोल ववभाग सांत मक्त ु ाबााइ कला, वावणजय व ववज्ञान महाववद्यालय, मक्त ु ााइनगर ता.मक्त ु ााइनगर, वज.जळगाव ----------------------------------------------------------------------------------------------------------------------------प्रस्तावना – भारतीय ाऄथभव्यवस्था कृ षी प्रधान ाऄथभव्यवस्था म्हणनू ओळखली जाते. भारतात 58% लोकसांख्या वह शेती व शेती सांबांवधत व्यवसायावर ाऄवलांबनू ाअहे. भारतात कालपयांत ाईदर वनवाभहाचे साधन म्हणनू शेतीकडे बवघतले जात होते, परांतु ाअज ाअधवु नक तांत्रज्ञानाचा वापर करून शेती क्षेत्रात खपू मोठा बदल करून शेतीला ववकसीत करण्याचा ाईद्देश ाअज लोक साध्य करत ाअहे. ाअधवु नक काळात शेतीला ववकसीत करण्यासाठी जलवसांचन पद्धत, खताांचा वापर, सेवद्रय शेतीचा वापर, बायोगॅसचा ाईपयोग, सांकरीत वबयाणाचा वापर, ववववध प्रकारचे तांत्रज्ञानाचा वापर करून शेती व्यवसायला मोठ करण्यात येत ाअहे. परतू काही वेळेला वनमाभण झालेल्या प्रवतकूल पररवस्थतीमळ ु े शेतकऱ्याला वनराश व्हावे लागले ाअहे, जयामध्ये बदलते हवामान, ाऄवेळी पााउस, महापरु , दष्ट्ु काळ ाअवण नैसवगभक ाअपत्ती ह्या सवभ पररवस्थतीला व ाअव्हानाांना ाअज भारतात तोंड द्यावे लागत ाअहेत. सदर सांशोधन पेपर मध्ये भारतीय शेतीपढु ील ववववध ाअव्हाने व त्यावर सचु वलेल्या ाईपाययोजनाांचा ाऄभ्यास के ला ाअहे. बीज सांज्ञा – शाश्वत शेती, ाऄथभव्यवस्था, लोकसांख्या, व्यवसाय, व्यापार, ाअव्हाने व ाईपाययोजना ाईवद्दिे : 1) शेती क्षेत्रात शेती व्यवसाय समोरील ाअव्हाने ाऄभ्यासणे. 2) शेतीला ववकसीत व व्यवसाय वाढीकररता ाईपाययोजना सचु वणे. ववस्तृत : शेती व्यवसाय हा जगातील ाऄत्यतां प्राचीन व्यवसाय ाअहे. ाअजच्या काळात शेती हा व्यवसाय ाअधवु नक तत्रां ज्ञानाचा वापर करून के ला जातो. जगातील दोन तृतीयाश ु े शेती व्यवसायाचे स्वतांत्र ाऄथभशास्त्र ां लोकाांचा मख्ु य व्यवसाय शेती ाअहे. त्यामळ वनमाभण होाउन एक मोठी ाऄथभव्यवस्था ववकसीत झालेली वदसनू येते. ाअज भारतात 58% लोकसख्ां या शेती व्यवसायावर व शेती सबां वां धत व्यवसायावर ाऄवलांबनू ाअहे, म्हणनू शेती व्यवसाय हा भारताच्या ाऄथभव्यवस्थेचा मख्ु य ाअत्मा समजला जातो. भारताच्या राष्ट्रीय ाईत्पन्नाचा मख्ु य स्त्रोत शेती व्यवसाय ाऄसनू लोकाांच्या ाईपजीववके चे साधन सद्ध ु ा शेतीच ाअहे. म्हणनू शेतीकडे व्यवसाय व व्यापार म्हणनू च पावहले जाते यात काही शांका नाही. भारताची लोकसांख्या वदवसेंवदवस वाढत चालली ाअहे, गेल्या 75 वषाभत देशाची लोकसांख्या चार पटीने वाढलेली वदसनू येते. ाअज भारताची लोकसांख्या 140 कोटीच्या घरात ाअहे, ाऄथाभत 2025 पयांत ती 150 कोटी सहज पार करे ल. ाअपल्या देशात वाढत्या लोकसख्ां येला परु वण्याकररता खपू मोठ्या प्रमाणात ाऄन्न धान्याची गरज लागते ाअवण ती बाहेरील देशातून व ाअपल्या देशातून शेती व्यवसायातूनच वह गरज भागवावी लागते. देशात बऱ्याच वेळेला ाईपलब्ध ाऄसलेल्या ाऄन्न धान्याच्या बाबतीत व ाआतर सांसाधांनावर दसु ऱ्या देशाांवर ाऄवलांबनू च राहावे लागते. जर ाअपल्याला दसु ऱ्या देशाांवर ाऄवलबनू राहायचे नसेल तर शेती क्षेत्राला खपू मोठ्या प्रमाणात ववकसीत व पररपणू भ व्हावे लागेल. परांतु हे सहज शक्य होणारे नाही. शेती व्यवसाय करत ाऄसताना ाऄनेक समस्याांना तोंड द्यावे लागते, जसे बदलते हवामान, ाऄवेळी पााउस, महापरु , ाऄवताईष्ट्णता व ाऄचानक येणारी नैसवगभक ाअपत्ती ाइ. देशाच्या ाअवथभक ववकासात शेतीचे ाऄनन्यसाधारण महत्व ाअहे. ाऄन्न धान्याच्या बाबतीत, रोजगार वाढीसाठी, औद्योवगक ववकासासाठी, बाजार पेठा ाअवण व्यापार, देशाांतगभत व देशाबाहेरील ववस्तारासाठी, परकीय चलन प्राप्त करून घेण्यासाठी, राहणीमाणात सधु ारणा व वाहतूक व्यवसायाांचा ववकास ह्या सवभ गोिी देशात काही प्रमाणात काही राजयात शेतीचा ववकास झाल्यामळ ु े हळू हळू वदसत ाअहे. भारतात शेती वह पणु पभ णे वनसगाभवर ाऄवलांबनू ाऄसलेली शेती ाअहे. ाऄनक ु ू ल पररवस्थवतची वाट पहावी लागते तर प्रवतकूल पररठीतीत सांघषभ करावा लागतो. म्हणनू शेतीकऱ्याला बऱ्याच वेळेला हवालवदल व्हावे लागते. भारतीय शेतीपढु ील ाअव्हाने :1. बदलते हवामान व वनसगभ – देशात बहुताांश जमीन वह वनसगाभवर ाऄथाभत पावसावर ाऄवलांबनू ाअहे, पण कधी दष्ट्ु काळ तर कधी ाऄवतवृिी, ाऄवेळी पााउस ह्या सवभ पररवस्थतीमळ ु े शेतीचे खपू मोठे नक ु सान होत ाऄसते, याचा सरळ सरळ सांबांध 51 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) SJIF Impact- 5.67 जागवतक तापमान वाढीशी जोडला गेलेला ाअहे, परांतु या सवभ प्रवतकूल पररवस्थतीत मागभ काढणे वह खपू मोठी कसरत करावी लागेल. 2. सांकरीत बी-वबयाणाांचा व तांत्रज्ञानाचा ाऄभाव – भारतीय शेतीकरी ाऄजनू ही काही भागात पैशाांच्या ाऄभावी पारांपररक पद्धतीने शेती करताना वदसनू येतो, त्यामळ ु े शेती ाईत्पादन व त्याची ाईत्पादकता कमी येाउन ाईत्पन्न कमी वमळते, याचा पररणाम सपां णू भ ाऄथभव्यवस्थेवर होतो. 3. भाांडवलाचा ाऄभाव – भारतीय शेतकरी गरीब ाऄसल्याने तो ाअधवु नक पद्धतीने शेती करू शकत नाही, शेतीसाठी परु े सा पैसा ाईपलब्ध नसल्यामळ ु े तो ाऄजनू सद्ध ु ा सावकारी व खाजगी बाँकावर ाऄवलांबनू राहत ाअहे, यामळ ु े कजभबाजारीपणा वाढतो. परांतु वदलेल्या वेळेत पैसे न वदल्यामळ ु े नैराश्य येाउन शेतीकरी ाअत्महत्येसारखां कठोर पााउल ाईचलताना वदसत ाअहे. 4. शेतमालास भाव नसणे – शेतकऱ्यास त्याच्या शेतमालाला वाजवी भाव वमळत नाही, ाऄनेकदा ाईत्पादन खचभ सद्ध ु ा वनघत नाही. जो पयांत शेतमालाच्या ाईत्पादन खचाभवर ाअधाररत वकांवा हवा तसा हमी भाव वमळत नाही तो पयांत शेतकऱ्याांच्या पररवस्थतीत कोणत्याच सधु ारणा होणार नाही. 5. ाअवश्यक सेवाांसवु वधाांचा ाऄभाव – शेती व्यवसाय व त्यातील ाईत्पादन वाढवण्यासाठी भाांडवल, ताांवत्रक सल्ला वकांवा शेतकऱ्याांसाठी मागभदशभन, वविी व्यवस्था, साठवण गृहाची व्यवस्था, ववमाचे सरु खा कवच ाइ सेवाांची ाअवश्यकता ाऄसते परांतु ह्या सवभ सेवाांचा खपू ाऄभाव ाअपल्या देशात वदसनू येतात त्यामळ ु े शेतकऱ्यापयांत कुठलीच मावहती पोहचली जात नाही. भारतीय शेतीपढु ील ाअव्हानाांवर सचु वण्यात ाअलेल्या ाईपाययोजना – 1) शेतीववषयक सांशोधन करणे – शेतीच्या सांदभाभत भारतात पावहजे तसे सांशोधन होत नाही, सांशोधनाचा वेग वाढण्यासाठी जोरात प्रयत्न झाले पावहजे, प्रत्येक वजल्ह्यात एक कृ वष सांशोधन कें द्राची ाईभारणी करावी, तेव्हा कुठे चाांगला पररणाम शेती व्यवसायात वदसनू येाइल. 2) वजल्ह्याची/ववभागाची पनु रभ चना – कोरडवाहु व ाऄधभ वजरायती शेतकऱ्याांना शासनाच्या मदतीची जास्त ाअवशक्यता ाऄसते. काही वजल्ह्याांमध्ये पाट, कालवे वकांवा नाले याांची सवु वधा ाऄसते तर काही तालुक्याांमध्ये वह सवु वधा नसते त्यामळ ु े काही शेतकऱ्याांना पावसावरच वाट पाहावी लागते. वह पररवस्थती दष्ट्ु काळात तीव्र जाणवते म्हणनू शासनाने ह्या सवभ सवु वधा राबवण्यासाठी वेगवेगळे तालक ु े वमळून एक वजल्हा वकांवा एक ववभाग तयार करावा, वनयोजन करावे ाअवण शेतजवमनीला दष्ट्ु काळ पासनू मक्त ु करावे. 3) जलवसांचनाचा ाईपयोग – भारतात 62% जमीन कोरडवाहु ाअहे. पावसाच्या पाण्याचे योलडय वनयोजन करून, जलवसांचनाच्या पद्धतीचा वापर करून ाऄसलेली कोरडवाहु जमीन ओवलताखाली ाअणता येाउ शकते. जलवसचां नाचा वापर जर प्रत्येक शेतकऱ्याने के ला तर शेतीची ाईत्पादकता व वपकाांचे ाईत्पादन वाढू शकते, यामळ ु े खपू मोठा सकारात्मक पररणाम ाऄथभव्यवस्थेवर होाउ शकतो व देशाचे राष्ट्रीय ाईत्पन्न दर वाढू शकते. 4) सेंवद्रय शेतीचा वापर – ाअांतरराष्ट्रीय स्तरावर कीटकनाशके व रासायवनक खते फवारलेले वपके स्वीकारले जात नाही कारण ते मानवाच्या ाअरोलडयाला हावनकारक ाऄसतात. याचा फटका भारताला गेल्या 5 वषाभत बसलेला ाअहे, म्हणनू भारतात जास्तीत जास्त सेंवद्रय शेतीचे प्रबोधन करून त्याचा वापर ाअवण वनयोजन करण्यात यावे त्याचा ववकास करावा, या दृिीने जर प्रयत्न झाले तर नक्कीच याचा फायदा ाअपल्या ाऄथभव्यवेस्थेवर होाइल व ाअतां रराष्ट्रीय स्तरावर ाअपल्या शेती ाईत्पादनां ाांची मागणी वाढेल. 5) शेती साक्षरता ाऄवभयान - भारतीय शेतकऱ्यामां धील शेतीमधील ाऄज्ञानाचे प्रमाण कमी करण्यासाठी कृ षी शाळा ाअवण मागभदशभन कें द्राांची स्थापना प्रत्येक तालक्ु याच्या वठकाणी करावी व एक मोठे शेती साक्षरता ाऄवभयान ाअवण जनजागृती ाअपल्या देशात चालवले गेली पावहजे, ाऄसे जर झाले तर प्रत्येक शेतकरी शेती व्यवसायात साक्षर होाउन प्रगवत करू शकतो. 6) ाआटां रनेटचा प्रसार – भारतातील प्रत्येक शेतकरी हा ाआटां रनेट व मोबााइल वापराबाबतीत साक्षर झाला पावहजे त्यामळ ु े त्याांना बाजारभाव, वाहतक ू व्यवस्था, व्यापार कें द्र, हमी भाव ाइ. मावहती त्याला वमळेल व तो ाऄचक ू वठकाणी शेतमाल पोहचू शकतो. त्यासाठी जर ाआटां रनेटचा वापर व काही ाईपयोजन वापरसांबांधी चाांगला प्रयत्न झाला तर नक्कीच त्याचा फायदा सवाांना होाउ शकतो हे नक्की. 52 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) वनष्ट्कषभ : SJIF Impact- 5.67 भारतीय शेतीपढु ील सवभ ाअव्हानाांचा व त्यावर सचु वलेल्या ाईपाययोजनाांचा ाऄभ्यास करून त्या सोडवण्याचा प्रयत्न झाला पावहजे शेतकरी कें द्रवबांदू ठे वनू त्याचा सवभ ववचार करून शेती व्यवसायातील समस्याांचे प्रश्न सोडवले जााउ शकतील. शेती व्यवसाय हा खपू मोठा व्यापार होाउ शकतो फक्त त्याचे वनयोजन करणे शक्य झाले पावहजे. भारतात ाअवण जागवतक बाजारपेठेत भारतीय शेतीतील ाऄन्नधान्याला ाऄनन्य साधारण महत्व ाअहे. ाअतां रराष्ट्रीय स्तरावर भारतीय वपके व ाईत्पादन, भाजीपाला व फळे याांना ववशेष मागणी ाऄसते, काही ववदेशात फक्त भारतीय धान्य पावहजे ाऄसतात, यासाठी जर चाांगला प्रयत्न झाला तर नक्कीच शेतकऱ्याचां े प्रश्न सोडवले जााउ शकतील. भववष्ट्यात याचे चाांगले पररणाम ाअपल्याला वदसनू येाइल. सदां भभ : 1) देशपाांड,े श्रीधर ड2004) – भारतीय ाऄथभव्यवस्था सि ां मण ाअवण ववकास, वहमालया प्रकाशन, नवी वदल्ली 2) ढमढेरे, एस.व्ही. ड2009) – महाराष्ट्रातील जलसपां दा, डायमडां प्रकाशन, पणु े 3) कवीमडां न, ववजय ड2011) – ववकासाचे ाऄथभशास्त्र ाअवण वनयोजन, श्री मगां ेश प्रकाशन, नागपरु 4) झाांबरे , जी.एन. ड2012) – भारतीय ाऄथभव्यवस्था ववकास व पयाभवरण ाऄथभशास्त्र, वपपां ळापरु े प्रकाशन, नागपरु 5) www.agrowon.com 6) www.icid.org.com 7) www.lokrajya.com ◻ ◻ ◻ 53 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) 12 SJIF Impact- 5.67 Gandhian Ethos in Indian English Novels Dr. Jagdish S. Patil Associate Professor and Head Department of English Dhanaji Nana Mahavidyalaya Faizpur, Dist: Jalgaon, (M.S.), INDIA -------------------------------------------------------------------------------------------------------------------An Abstract: Mahatma Gandhi exercised great impact on pre- and post- independence Indian English fiction. Gandhian ethos and ideology had a far reaching impact in every walk of Indian life. Especially, Gandhian dictum „Truth is God‟ influenced pre-independence India. The paper focuses „Truth‟ as the omnipresent ideology in the society and life of the characters as well. The reflection of Gandhian ethos in Indian English Novels is portrayed in this paper especially by illustrating the novels of Mulk Raj Anand, Raja Rao, and R. K. Narayan. Out of them Mulk Raj Anand and Raja Roa directly and readily accept the Gandhian ethos as an underlying principle in their writing. Presence of Gandhi in person could be traced in the novels of these novelists. However, R. K. Narayan reflects Gandhian ideology more indirectly through the preachings of Gandhian ideology as the implied and underlying principle throughout his novels. Key words: Gandhian ethos, ideology, Indian English Literature, Novels, independance, etc. Gandhian Ethos in Indian English Novels Indian freedom movement witnessed unparalleled impact of Gandian practices, ethos and ideology in every walk of Indian life. Writers, philosophers, priests, journalists, politicians, traders, economists, and scientists strive to find the solutions to various issues in the society. Gandhiji dealt with every issue in Indian society. Needless to say that Gandhi could be sensed practically and ideologically in Indian Society. Gandhi is therefore a reality in pre-independence India. Realism is the major aspect of novels. Hence the claim of this research paper that, ‗Gandhian ethos can be noticed in Indian English Novels, especially those rooted in pre-independence India. Gandhi integrated and harmonized the isolated and heterogeneous compartmentalisation of life. The term ‗Gandhian ethos‘ doesn‘t imply simply the preachings of Gandhi but an entire reflection of ‗Gandhian ethos‘ through ‗Indian English Literature‘ Mahatma Gandhi had strongly pleaded to avoid the seven blunders in order to establish peace and harmony in the society. These blunders would minimise the sympathy and empathy in the society and would increase the selfishness leading to the abolition of humanity in the society. The impact of Gandhian ethos on the society is seen every now and then. Similarly, its impact on Indian literature in English is manifold and much deeper. M. K. Naik in his ―A History of English Literature‖ (1995) asserts the overbearing influence of Gandhiji on the contemporary Indian writings. He states that during the Gandhian era from 1920 to 1947 when Gandhiji was the centre of the socio-cultural and religio-political issues in India, no author whether writing in English or in Vernacular; whether Gandhian or Non- Gandhian could remain uninfluenced from the actions and the ideas of Gandhiji. Naik writes, ―The Gandhian whirlwind began to sweep over the length and breadth of the land, upsetting all established potential strategies and ushering in refreshingly new ideas and methods which shook the Indian life in sphere to the core.”(Naik, 1995: 01). The ideology and the philosophy of Gandhiji motivated the new writers to write for the reformation of the society and to ignited the flame of nationalism in Indian hearts. Gandhiji himself was not a prolific writer says K.R.S. Iyenger; he writes: ―Gandhi was no writer, properly so called, nor was he at any time particularly interested in the art of writing. But he had to write and talk a great deal (Often in English) as we have to walk or eat or breathe.‖ (Iyengar, 1994: 248). But Iyenger accepts that Gandhi has been exercising a tremendous influence on our languages, and literatures through his own writings in English and Guajarati. 54 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) SJIF Impact- 5.67 Literature reflects the society and life of the age, and the writers in Gandhian era tried to reflect the social scenario with reality and authenticity in their creative works either by foregrounding Gandhi as the seminal character or by back grounding his philosophy. Women participation in public life, removal of untouchability, the ordeal of freedom struggle, the east west relationship, the communal problem, and the plight of downtroddens, exploited, and oppressed people are the themes in the contemporary Indian English Literature. These themes are nothing but the reflection of Gandhian manifesto. Mulk Raj Anand, Raja Rao, and R. K. Narayan are the founding fathers of Indian English novel. They have displayed the impact of Gandhian ethos in their novels. Mulk Raj Anand‘s ―The Sword and the Sickle‖(1942), ―Untouchable‖(1935), Raja Rao‘s ―Kanthapura‖ (1938), R. K. Narayana‘s ―The English Teacher‖(1945), ―Waiting for the Mahatma(1955)‖, and ―The Vendor of Sweet(1967),‖ are some of the novels having their focus on the Gandhian ideology. Let‘s probe, how far Gandhism has been propounded in the works of the trio in Indian English novel. Mulk Raj Anand is one of the few Indian novelists who have portrayed the life of the poor, downtrodden, outcastes and marginalised masses realistically and sympathetically. Anand was born in the family of metal worker with an army background in Peshawar. He witnessed how human values were trampled by the British in the bloody massacre in Jalianwalla Bagh at Amritsar in 1919. Like most of the youth of his generation, he joined Gandhi‘s Non Cooperation Movement in 1922; he spent the time with Mahatma Gandhi. Anand lived like his disciple and used to clean the toilets in Ahmadabad Ashram. He knew Gandhi and his humanism closely. Disgusted with sectarianism, communalism, and caste system, he wrote his first novel ―Untouchable‖. The novel gives the account of a day in the life of main character Bakha, the scavenger. It exposes not only the hypocrisy in some of the upper class Hindus but also their attitude towards the outcastes. Bakha who is angry with the people in the society is introduced with the Gandhian Ideology at the end of the novel. After Listening the speech of Gandhi, his life becomes more tolerable from the next day. Gandhi used to address the untouchables as ‗Harijan‘ and fought to eradicate the untouchability. He considered that, ―untouchability is the greatest blot on Hinduism‖ (Anand, 1940: 163) and asserted it as satanic to assume anyone is born polluted. Thus in ―Untouchable‖, Anand has projected Gandhian values against untouchability and his compassion towards the untouchables. Another novelist, Raja Rao displayed the impact of Gandhism in his novel ―Kanthapura‖. It is often called Gandhian novel which portrayed the process of community development through the Gandhian philosophy and principles. 'Kanthapura' portrays the fictional story of the participation of a small village of South India in the national movement launched by Mahatma Gandhi. It‘s an example of the impact of Gandhian plea for human values to sacrifice individually in the interest of the nation. Through the character of Moorthy, Rao spreads Gandhi's message of Ahimsa. Moorthy, son of a Brahmin woman Narasamma visits the city, and returns as a Gandhian. The villagers describe him as "our own Gandhi", yet interestingly he never has an actual meeting with Gandhi. He has only seen him in a "vision" addressing a public meeting. He gets inspired only by a touch of Gandhi's hand. Moorthy preaches and practices ahimsa (non-violence), and fights against social evils like untouchability. One of the reasons of Gandhi‘s major focus on rural India was due to the fertility of villages for the human values. Rao also maintains the sanctity of the village at an ideological level in his novel. R. K. Narayan has also incorporated the Gandhism in his novels such as ―The English Teacher‖, ―The Vendor of Sweet‖, and ―Waiting for the Mahatma‖, ―Swami and Friends. Narayan‘s novels mainly deal with the domestic life of the Imaginary town Malgudi. In the domestic surrounding of Malgudi, Narayan has artistically interwoven the Gandhian ethos. Unlike his contemporary, Anand, and Rao, R. K. Narayan does not promote the Gandhian philosophy directly. His treatment to Gandhian principles is reflected through his protagonists who are in the quest of truth. His characters are deeply rooted and nurtured in the Indian ethics and philosophy. However, 55 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) SJIF Impact- 5.67 Narayan has knitted the Gandhian principles of Satya, Ahimsha and Kshama in the themes and the plots of his novels. His ―Waiting for the Mahatma‖ had been published after the seven years of Mahatma Gandhi‘s assassination. It is the only novel by Narayan which places Mahatma Gandhi at the centre of the plot. Critics have criticized it as the weakest novel of Narayan. Some critics praised it as the rare piece of triumph in which the genius of Mahatma is projected. To Gandhi ‗Satya‘ is the eternal principle of life. Gandhi reversed the saying ―God is truth‖ and claimed that ―Truth is God‖. For Gandhi ‗Truth‘ is the regulating force in the universe. Narayan has projected the same thing through the character of Sriram. He is an orphan. Sriram leads a harmonious and apparently contented life with his grandmother in Kabir Street of Malgudi. He passes his time aimlessly with no worry. The journey of Sriram from the mundane life to the Gandhian path of life begins when he first meets Bharati. His curiosity about the fund-collecting girl leads him to the jiggery merchant from whom he gets the information about the coming of the Mahatma to Malgudi and about the girl‘s proximity to him. This information escalates his interest and curiosity in the girl. Initially, Bharati is the driving force for Sriram who induces him to go to the Gandhian camp. During his very first encounter with Gandhi, Sriram feels the need to change his life style. The character of Bharati is an ideal Gandhian character in the novel. Narayan presents her as a person who has fully assimilated the essence and spirit of Gandhism. Narayan focuses on Gandhian concerns in the novel. Gandhi fought against the evil of humanity such as religious fanaticism and communalism. After independence when Bengal, Bihar and Delhi were caught in fire of the communal riots, Gandhi personally visited these places and forced the people to take the vows of non-violence. Like Bharati in ―Waiting for the Mahatma‖(1955), Jagan is the Malgudian protagonist in the post-independence era in ―The Vendor of Sweets‖ (1967). The issues in this novel deal with generation gap between the father and the son. It exerts the profound impact of Gandhi on the character of Jagan. He is an orthodox Hindu Brahmin and owner of a sweet shop, who is a simple and hard-working man. He follows the Gandhian principles. Moreover, he is proud of his role in Indian freedom struggle. He is modelled after Gandhi. He spins the Charkha regularly and considers himself a staunch Satyagrahi. He does not wear shoes made up of the animal leather. He follows the Gandhian peaceful methods. His son Mali leaves him alone and goes to America but the old man accepts even this diversion with good heart and treasures every letter he receives from his son. Mali has been presented in the novel as an antithesis of Jagan who upholds orthodox and conventional values. Spiritualism, simplicity and Gandhism of Jagan and the materialism, utilitarianism and westernization of Mali are juxtaposed. Thus, the East-West encounter finds an expression in the novel. Traditional India of Gandhi represented by Jagan is set against the modern India represented by Mali. Thus, R. K. Narayan has attempted to portray his character either representing the Gandhian principles or searching for them in the society. They bring the Gandhian ethos on the surface to root up the evils in people. To conclude, Mulk Raj Anand and Raja Roa directly and readily accept the Gandhian ethos to reflect the Gandhian values, the presence of Gandhi in person could be traced in the novels of these novelists. However, R. K. Narayan reflects Gandhian ethos more indirectly through the preaching of Gandhian ideology as the background and implied principle throughout his novels. These reflections certainly provide solution to the contemporary evils of the society. Moreover, such literature propounds the blueprint of harmonious and integrated, democratic, selfless, and humane living of people as the members of the civilized society. References Anand, M. R. Untouchable, Penguin, London, 1940. Iyenger, Srinivasa. Indian Writings In English, Sterling Publishing House, New Delhi, 1994 Naik, M.K. History of Indian English Literature, Sahitya Akademi, New Delhi, 1982 Narayan, R. K. The Vendor of Sweets, Viking Press, U.S.1967 Narayan, R. K. Waiting for the Mahatma, Indian Thought Publication, Mysore, 1955 Raja, Rao. Kanthapura,G, Allen & Unwin, London, 1938 56 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) 13 SJIF Impact- 5.67 स्वतांत्रता के बाद ाऄवस्मता की तलाश करती हुाइ दवलत नारी डॉ.राजाराम बाबरु ाव तायडे सहायक प्राध्यापक डवहदां ी ववभाग) भसु ावल कला, ववज्ञान एवां प.ु ओ ां नाहटा वावणजय महाववद्यालय, भसु ावल -----------------------------------------------------------------------------------------------------------------------भारतीय स्वतांत्रता के ाआवतहास में ाऄमृत महोत्सव यह गौरव और ाअत्मसम्मान का महोत्सव है | स्वतांत्रता प्रावप्त के प्रत्येक समाज ने ाऄपने –ाऄपने तरीके से बवलदान वदया | ाआस यगु में सावहत्यकारों ने भी स्वतांत्रता प्रावप्त के वलए सहयोग देकर कम-ाऄवधक मात्रा में सावहत्य वलखा है | 1960 से मराठी सावहत्य में दवलत सावहत्य की ाईपज मानी गयी है | ाअधवु नक वहदां ी सावहत्य में दवलत सावहत्य की ाऄपनी ाऄलग पहचान है | लेवकन कुछ सावहत्यकरों ने वववेकशील ववचारों के माध्यम से दवलत समाज के जीवन-यथाथभ को ाईजागर वकया है | ाअधवु नक वहदां ी सावहत्य में दवलत नारी ववमशभ और दवलत सावहत्य में ाईठ रहें सवालों को गवत देने की वदशा में एक महत्वपणू भ पहल है | प्राचीन काल से दवलत नारी ाऄपने ाउपर होने वाले ाऄत्याचार के ववरुद्ध ाऄपनी ाअवाज बल ु ांद कर रहीं है | लेवकन ाआस सभ्य समाज व्यवस्था ने दवलत नारी को पगां ु बना वदया है और ाअज भी दवलत नारी हावशए पर है | स्वतांत्रता ाअांदोलन के बाद भी ाअज दवलत नारी ाऄपनी ाऄवस्मता की तलाश रही है | दवलत सावहत्य में ‘छप्पर’ यह ाईपन्यास महत्वपणू भ है | ाईपन्यासकार ‘जयप्रकाश कदभम’ ने ाईत्तर प्रदेश के मातापरू गॉव के वनवासी सक्ु खा, ाईसकी पत्नी रवमया तथा बेटा चांदन के जीवन की कहानी है | सक्ु खा और ाईसकी पत्नी रवमया दवलत पररवार से है | चदां न ाईनका ाआकलौता बेटा है | सक्ु खा ाऄनपढ़ है लेकीन ाईसे वशक्षा का महत्व मालमू है ाआस वलए वह चांदन को शहर पढ़ााइ के वलए भेजता है | ाआस बात को लेकर गााँव के सवणभ लोग प्रताड़ना करते है | चदां न के वपता जानते है वक वशक्षा से जीवन में बदलाव लाया जा सकता है | पढ़ााइ के वलए चदां न शहर जाता है | ाईसे मालमू है वक वशक्षा से सामान्य मनष्ट्ु य के ाऄवधकारों को हासील वकया जा सकता है, समाज के ाईत्थान के वलए वशक्षा महत्वपणू भ है | चदां न ाऄपने वमत्र रामहेत और नांदलाल से कहता है ‚हमें ाआस बात को भी ध्यान में रखना चावहए वक हमारी वशक्षा की साथभकता और हमारे जीवन का श्रेय ाआस बात में है वक हमें ाऄपने साथ-साथ ाऄपने समाज के ाईत्थान और ववकास की ओर भी ध्यान देना चावहए | सवदयों से दासता और गल ु ामी की जांजीरों में जकड़ा रहा है हमारा समाज | खाली पेट, नांगे तन औये टूटे-फूटे छान-झोपडों में बसर करने की वववशता यही रहा है | सैकड़ों-हजारों वषो से हमारे समाज का यथाथभ | हम लोग पढ़-वलख गए हैं लेवकन हमारा समाज, हमारे नाते- ररश्तेदार सबके सब ाऄभी भी ाईसी वस्थवत में है ...........ाऄपने लोगों का ध्यान रखें और मदद करें |‛१ चदां न ाआस ाईपन्यास का मख्ु य पात्र है | वह पढ़ााइ के साथ–साथ छोटे बच्चों को भी पढ़ाता है | दवलत समाज में फै लें ाऄधां ववश्वास व्याप्त है | ाइश्वर के नाम पर समाज को गमु राह वकया जा रहा है | ाआस सांदभभ चांदन ाऄज्ञानी लोगों से कहता है – ‚देवी –देवताओ ां की पजू ा तथा ाईनके वलए यज्ञ और हवन ाअवद ाऄनष्ठु ानों की परांपरा की पीछे एक ही ाईद्देश रहा है | और वह है समाज को वदव्य-शवक्तयों से भयभीत रखकर धमभ ववशेष को जीववत रखना |यज्ञ ाअवद ाऄनष्ठु ानों के पीछे यही कारण है और भारतीय समाज की यह एक त्रासदी है वक वकसी भी ाअपदा के समय ाईससे वनपटने के ाईपाय खोजने की बजाय देवी –देवताओ ां की पजू ा-ाऄचभना की जाती है, तरह-तरह के ाऄनष्ठु ान वकए जाते हैं | तमु लोगों को भी यह बात ाऄच्छी तरह समझ लेनी चावहए वक पत्थर के ाआन देवी–देवताओ ां को या भगवानों की पजू ा-ाऄचभना करने या ाईनको भेंट चढ़ाने से कुछ भी होनेवाला नहीं है |‛२ वशक्षा के ाऄभाव में दवलत समाज की ाईन्नवत, प्रवतष्ठा ाऄसभां व है | ाईपन्यासकार ने चदां न के माध्यम से नाइ पीढ़ी के वलए यह सदां श े वदया है वक, वशक्षा से ही समाज का कल्याण हो सकता है | लेवकन ाअज के सभ्य समाज की मानवसकता में बदलाव की जरुरत है | दवलत वगभ का कोाइ भी यवु क ाईच्च वशवक्षत हो जाए परांतु ाईसको जावत के नाम पर ही ाईसका मल्ु याांकन वकया जाता है | चदां न यवद पढ़-वलखकर कावबल बनना चाहता है तो यह ाईसका सांवैधवनक हक है, चांदन पर समचू े गााँव को गवभ होना चावहए | ाआस व्यवस्था को बदलने के वलए चदां न कहता है – ‚हम व्यवस्था के ववरोधी हैं व्यवक्त के नहीं | हमारी लड़ााइ व्यवस्था के वखलाफ है, वकसी व्यवक्त से कोाइ द्वेष नहीं है हमें |‛३ चांदन द्वारा शरू ु वकया गया ‘समानवादी ाअन्दोलन’ में हररया और ाईसकी बेटी कमला और गााँव के काइ लोग ाआस ाअन्दोलन में सिीय है | ाअन्दोलन के माध्यम से दवलत ाऄपने ाऄवधकारों का हक पाने के वलए लढ़ााइ लढते है | तो दसु री ओर सवणभ जावत के लोग ठाकूर हरनाम वसांह, काणा पांवडत, शेठ दगु ाभदास, ये लोग समानवादी ाअन्दोलन’ कुचलने की साजीश करते है | सवणभ जावत के लोग 57 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) SJIF Impact- 5.67 ऐसे नहीं होते | ठाकूर हरनाम वसांह की बेटी रजनी दवलतों की वशक्षा समानता के पक्षधर में है | रजनी सवणभ जावत की होकार भी दवलतों के प्रवत सहानभु वू त व्यक्त करती हुाइ ाअन्दोलन में वह सिीय रही है | रजनी मन से सांदु र और पववत्र है | व्यवस्था के प्रवत वे कहती है ‚कोन कहता है व्यवस्था को बदला नही जा सकता | ाअवखर ाअदमी की ही तो बनााइ हुाइ सारी व्यवस्थाएाँ और सारी व्यवस्थाएाँ ाअदमी कर वलए है | तब यवद वकसी व्यवस्था में दोष हो और वह ाईत्थान की बजाय पतन का कारण बनती ही तो ाईसे जरूर बदला जा सकता है और बदलना जाना चावहए |‛४ रवमया चदां न की मॉ है | जो ाऄनपढ़ होकार भी वशक्षा का महत्व समझ सकती है | ाआस वलए चदां न को ाईच्च वशक्षा के वलए शहर भेजती है | वह सामावजक और ाअवथभक शोषण की वशकर रहीं है | सक्ु खा और रवमया जीवन में सघां षभरत रहें है | रवमया की ाईम्र जयादा नही थी, वकांतु कठोर पररश्रम और दमे की वबमारी ने समय से पहले ही बढ़ू ा बना वदया था | पवत की सेवा, पाररवाररक श्रम, समपभण की भावना रवमया में कुट-कुटकर भारी थी | रजनी और कमला दोनों ही चदां न से प्रेंम करते है | कमला दवलत नारी है | ाआस सभ्य समाज ने ाईस पर बलात्कार वकया है | ाईसके ाईपर वकये गये ाऄत्याचारों की ाऄवभव्यवक्त करते हुए कहती है ‚एक ाअदमी ने ाईठकर दरवाजा बदां वकया और ाआससे पहले कुछ समझ पाती वे मदमस्त भेवडए की तरह मझु पर टूट पडे | मैंने खबू हाथ पैर मारे , चीखी-वचल्लाइ भी लेवकन सब बेकार गया | प्रवतरोध करते करते बेबस हो गाइ मैं | एक के बाद एक ाईन सबने मेरे शरीर को नोचा और ाऄपनी हवस परू ी की |‛५ बलात्कार पीवड़त कमला एक बच्चे को जन्म देती है | ाईसका मानना है वक मेरा बच्चा बड़ा हो कर मााँ के साथ हो रहें ाऄत्याचारों का प्रवतशोध लेगा | ाअए वदन दवलत नारीयों बलात्कार, ाऄत्याचार होते है | दवलत नारी कमजोर होती है, पर कमला बलात्कार के पिात भी जीववत रहकर ाईस पर हुए ाऄन्याय के प्रवतशोध हेतु चांदन के दवलत ाअांदोलन में सिीय होती है | चदां न जनसभा को सांबोवधत करके मांच से ाईतर रहा था | तब हमलावरों ने ाअघात वकया कमला चांदन को बचाती है लेवकन ाईसे भी हमलावरों ने घायल वकया | कमला ववद्रोही,त्यागी. नारी है | वह ाऄन्याय के वखलाफ ाऄववरत सांघषभ करती हुाइ समाज का ाईत्तरदावयत्व वनभाती है | खोकले सभ्य समाज के ाऄत्याचारों के कारण वह दबांग हुाइ | ाईपन्यासकार ने कमला के माध्यम से ाऄवस्मता की तलाश करती हुाइ दवलत नारी दवलत नारी का सांघषभ वचवत्रत वकया है | रजनी ठाकूर हरनाम वसांह की ाआकलौती बेटी है | वह पररवतभनवादी ववचारधारा की नारी है | चांदन के वलए रजनी के मन में प्यार और सहानभु वू त है | सामावजक कायभ करने के वलए रजनी चांदन को प्रेरणा देती है | चांदन के पढ़ााइ में रजनी के वपता ठाकूर हरनाम वसांह बाधा वनमाभण करते हुए कहते है –‚यवद ये सब लोग पढ़ा-वलखा कर ाउाँचे ओहदे तक पहुचाँ ने लगेंगे तो हमारी श्रेष्ठाता कहॉ रह जाएाँगी | यवद ये सब स्वावलांबन और स्वावभमान का जीवन जीने लगेंगे तो वफर हमारा वचभस्व वकस पर रहेंगा‛६ रजनी ाऄपने वपता को हमेशा दवलत, शोवषत समाज के साथ सहानभु वू तशील व्यवहार करने के वलए बाध्य करती है | ाईपन्यासकार ने रजनी के माध्यम से स्वतांत्र भारत की ाअधवु नक नारी और स्वतांत्रता, और धमभवनरपेक्षता का समन्वय स्थावपत वकया है | वह हमेशा ही दवलत वगभ के पक्षधर में है | कमला और रजनी दोनों मे ाऄतां र है | कमला ाऄपनी ाऄवस्मता की तलाश करती है, तो रजनी सवणभ जावत की होकार भी दवलत वगभ के वलय सांघषभरत है | ाईपन्यासकार ने दोनों नाररयों के जीवनमल्ु यों को प्रवतवष्ठत वकया है | स्वतांत्रतापवू भ वहदां ी सावहत्य में प्रेमचांद पहले ऐसे सावहत्यकार है, वजनकी रचनाओ ां दवलत ववमशभ प्रमख ु ता से वमलता है | स्वतांत्रता के बाद ाऄनेक सावहत्यकारों ने ाऄपनी रचनाओ ां में हावशए के समाज पर वलखा | स्वतांत्रता के बाद कुछ हद तक दवलत समाज की तस्वीर बदली है | दवलत सावहत्यकार दवलत सावहत्य में भाषा के चमत्कार वदखाने के वलए नहीं वलखते | वे तो समाज की पीड़ा को ाऄवभव्यक्त करना चाहते है | ाईसी प्रकार दवलत नारी की पीड़ा को ाईपन्यासकार जयप्रकाश कदभम ने ‘छप्पर’ में ाऄवभव्यक्त वकया है | ाईपन्यास में दवलत नारी रवमया को वशक्षा के प्रवत जागृत वदखाया है, तो दसू री ओर कमला ाऄत्याचार के प्रवत ववद्रोह करती वचवत्रत है | रजनी दवलत,शोवषत समाज के साथ सहानभु वू त दशाभती है | रजनी के माध्यम से स्वतांत्र भारत की ाअधवु नक नारी और स्वतांत्रता, और धमभवनरपेक्षता का समन्वय स्थावपत वकया है | सदां भभ सचू ी 1 दवलत सावहत्य ाअन्दोलन - डॉ. चदां न कुमार वरठे – पृ -67 2. छप्पर जयप्रकाश कदभम - पृ -65 3. पवू भवत जयप्रकाश कदभम -पृ -18 4. पवू भवत जयप्रकाश कदभम -पृ -109 5. पवू भवत जयप्रकाश कदभम -पृ –82 6. पवू भवत जयप्रकाश कदभम -पृ –66 58 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) 14 ‘ : SJIF Impact- 5.67 ’ . . . . , -------------------------------------------------------------------------------------------------------------------------------ाअजादी के पवू भ एवां ाअजादी के पिात् ाअवदवावसयों के कत्लेाअम के ववरुद्ध प्रवतरोध का दस्तावेज ाअज भी पाया जाता है। ाअवदवावसयों के ववस्तृत ाआवतहास की खोज मानी जानी चावहए, चवाँू क हर कवव भली-भााँवत पररवचत है वक ाआवतहास को दफन वकए वबना कोाइ भी औपवनवेवशक प्रविया को चलाया नहीं जा सकता । ाअवदवावसयों का ाआवतहास ाअजादी के पहले भी और बाद भी वनरांतर रूप से जारी है। ाअवदवासी स्वयां ाऄपनी पररभाषा करता कहता है -‚तुम कहो, जो कहना चाहते हो / कहो मैं जांगली ह,ाँ मैं मान लाँगू ा / तमु कहो मैं वनवासी ह,ाँ ाअवदवासी हाँ / ाऄनसु वू चत जावत, जनजावत ह,ाँ मान लाँगू ा / तुम कहो, सचू ीबध्द सचू ी से बाहर के ाअदमी हो मैं मान लाँगू ा! / कहो दवलत, नीग्रो,ाऄश्वेत या कुछ और मैं चपु मान लूगा, / ाआस देश में नहीं, परू े ववश्व में / तुम्हारे पास कलम है, वतजोरी है, सत्ता है, काननू है, ाऄखबार है , / सबसे बड़ी बात है वक तुम्हारे पास पवु लस है,सेना है, / ‚ाअवखर क्या नहीं हैं तुम्हारे पास ? /और ऐसे में मेरी वहम्मत कहााँ वक कुछ कहाँ ? / तमु चाहे जो कुछ कहो मेरे बारे में / मान लांगू ा माय बाप / वसवाय ाआसके वक कहो तुम- मनष्ट्ु य.. 1 ाअवदवावसयों के पलायन एवां ववस्थापन की वस्थवत से वह ाऄपने ाअप को मनष्ट्ु य की पररव्याख्या से दरू रखना चाहता है। मल ू ताः ाअवदवावसयों के जगां लों जमीनों, गााँवो, सांसाधनों पर कब्जा कर ाईन्हें दर-दर भटकने के वलए सरकारी व्यवस्था ही वजम्मेदार है । ाअवदवावसयों को न के वल जांगलों सांसाधनों एवां गााँवों से ही बेदखल नहीं वकया गया ाऄवपतु मल्ू यों, नैवतक ाऄवधारणाओ ां से भाषा एवां सांस्कृ वत से भी बेदखल वकया गया । ाअज के प्रजातांत्र, लोकतांत्र को प्रस्ततु करती ाअज की कववता – ‚चलो ाअज यह जन की कववता / वजसकी चलनी चावहए / प्रजातांत्र की गाड़ी लांगड़ी / वदखे न दोनों पवहये / लोकतांत्र के गणु में गाता /जय हो भारत माता‛ 2 देश की नीवत का मल ू प्रयोजन देश का ववकास है । ाआसके द्वारा सभी को ववकास का समान ाऄवधकार वमले लेवकन हमारे देश में ाअज ाअजादी के पिात भी ाऄसांख्य लोगों को ाऄपने ही ाऄवधकारों से वांवचत रखा गया है । ाऄनेकानेक पररयोजनाओ ां के द्वारा परू े समाज को प्रगवत के पथ पर लाने का लक्ष्य होना चावहए था वकांतु दभु ाभलडयवश ऐसा नहीं हो पाया। राष्ट्रवहत के नाम पर बेशमु ार लोगों को प्रतावड़त एवां त्रसीत वकया गया । ववकास के बदले ववध्वसां हुाअ ! प्रजातांत्र की ाआसी ाऄनोखी गररमा से मांवडत करने का प्रयास मीणा जी करते है- ‘प्रजा ाऄलग है, तांत्र ाऄलग है यह कै सा जनतांत्र प्रजातांत्र तब प्रजा बनाये जब ाऄपना सब तांत्र / लोकतांत्र है नाम तांत्र का क्यों जपता प्रभमु ांत्र / लोक सवभदा रहा भद्र के ही ाऄधीन परतांत्र / राज, ाऄथभ व धमभ शवक्त से पनपा है प्रभतु ांत्र ाआन पर कब्जा वकये न हो सकता है लोकतांत्र ‚ 3 ाअवदवावसयों द्वारा देश के वववभन्न भागों में ाऄवभयान चलाए गए । ाऄपने ही घर मे बेगाने हो गए ाअवदवासी ! ाअवदवावसयों की जमीने हड़पी थी वजन्हें ाअवदवासी ‘वदकु’ कहते है, ाआन्हीं वदकूओ ां के वखलाफ काइ ाअन्दोलन हुए । कहीं से ाऄवधक तो कहीं से कम, पर सब जगह ववद्रोह हुए ाअज की कववता में ववद्रोह वदखााइ देता है ‚यह कै सा सरकारी जादू कहीं न कोाइ हल्ला / झठू सच का भेद न खल ु ता सब कुछ दलदल बीच सने है ढोकतांत्र है, / भोग तांत्र है. ठोकतांत्र है. ाआन सबके तवां त्रका तत्रां है । प्रजा, ाऄलग है तांत्र ाऄलग है यह कै सा जनतांत्र / प्रजातत्रां तब प्रजा बनाये जब ाऄपना सब तांत्र / लोकतांत्र के गणु मैं गाता. जय हो भारत माता ‚ 4 ाअवदवासी की ाआन वस्थवतयों से हर व्यवक्त परे शान है । वकांतु ाअवाज़ ाअवदवासी की प्रखर रूप में ही ाईभरकर ाअती है। ाईनकी ज़मीन ही ाईनकी मााँ और जगां ल ाईनके वपता है । जब ाऄग्रां ेज, वदकू, साहकारों ने, महाजन एवां बवनयों ने जब जगां ल का काननू लगाया तब कोाइ जांगल नहीं जा सकता था, महुाअ नहीं तोड़ सकता, शहद नहीं ला सकता था, पानी तक नहीं भर सकता था, ाआतना ही नहीं जीवन व्यापन के साधन भी ाईन्हें प्राप्त नहीं हो सकते तब स्वतांत्रता सेरोटी, जमीनके वलए माांग करता प्रजातांत्र का ाईद्बोवधत करता कवव कहता है - ‚रोटी तो हम मााँगगे े ही /कटते वृक्षों के साथ वचपकें गी भी / वछनती जमीन की खावतर देंगे जान भी ,/ मरती ाऄपनी भाषा की खावतर /मााँगेगे तुम्हारे ाऄखबार में दो कॉलम भी /रे वडओ, टी.वी. में कुछ घटां े का प्रसारण एवां समय भी ।‚5 वबरसा के ‘ाईलगल ु ान’ ने सभी ाअवदवावसयों में नवचेतना का सांचार वकया, वबरसा के पिात काइ िाांवतकाररयों ने चेतना को जागृत वकया वकांतु वबरसा का कायभ ाऄलौवकक था, वजसके कारण वह सांपणू भ धरती के धरती ाअबा कहलाए। ाअज भी यवद वतभमान 59 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) SJIF Impact- 5.67 जगत की प्रासांवगकता से रूबरू वकया जाए तो डवशक्षा के क्षेत्र में) राजनीवत के क्षेत्र में, पररवार तथा समाज में ाअवदवावसयों की भााँवत नारी पर ाऄन्याय हो रहा है, समाज व्यवस्था ‘जहााँ ‚यत्रनायभस्तपु जू यन्ते, तत्ररमन्ते देवता:’ को कहती है लेवकन ाअचरण में नहीं ला सकती । भ्रि समाज व्यवस्था में परू ु ष सत्ता ाआस प्रकार हावी हो गाइ हैं वक नारी स्वीकार ही नहीं कर सकती। खास तौर पर वशक्षा जैसे क्षेत्र में ाऄपना वचभस्व स्थावपत करने हेतू नाररयों पर ाऄत्याचार होता वदखााइ देता है । वजस प्रकार वबरसा के ाऄनोखे नेतत्ृ व ने ाईन्हें सपां णू भ धरती का ाअबा बना वदया ठीक वैसे ही नाररयों पर या ाआस प्रकार के शोषण करनेवालों के वखलाफ कड़ा ववद्रोह करनेवाले भी ाअज समाज में सब का God father बने है,धरतीाअबा बने है । ‘नौकरी पर कालाहााँवडए रोड जाते बेटे के वलए कवव कहता है – मख्ु यालय से वनयवु क्त पत्र लेकर, / दोस्तों की शहरी पोवस्टांग देखकर / वररष्ठों के सहानभु वू त के स्वर सनु कर / वनराश न होना तम्ु हें ाआतनी दरू जाना है । / वनयवु क्त स्थल तम्ु हारी कवठन है, तम्ु हें देखनी होगी यह, ाऄपनी जरूरत के वहसाब से जो ाईन्होंने देखा तमु ने नहीं देखा / ाऄन्तर सभ्यता और ज्ञान के ाऄनभु व की ाउाँचााइ का है / पले बढ़े वजन सस्ां कारों में तमु / पररवेश वह तम्ु हें सल ु भ था / वमला नहीं ाईन्हें वह सब कुछ सीख वह ाईनके वलए दल ु भभ था ।‚6 जब सहजता से ाऄपनों गणु ों एवज्ञां ानसे नौकरी वमल जाती है, तब ाऄवधकार और न्याय के मापदडां भी बदल जाते है। और ऐसे समय न्याय की ाईम्मीद रखना बेकार हो जाता है। चाँवू क ाऄब तक धरती को मााँ कहनेवाला कलम का पजू ारी बन जाता है। हल, कुदाल, तीर, धनषु को छोड़ पढ़ना, वलखना ाईसकी मजबरू ी बन गाइ है. ाआसी ाऄवभव्यवक्त को कवव महादेव टोप्पो मावमभक शब्दों में ाऄवभव्यक्त करते है – ‚ाऄवधकार और न्याय का मापदडां ाऄलग हो वहााँ न्याय की ाईम्मीद बेकार है . . . ... बॉस को सफलता वदलाना या कर देना शरू ु कोाइ ाईद्यम एक वडग्री की सही वदशा है ाअज जीवन में सफलता का मल ू मांत्र यही है ।‚7 ाअवदवासी समाज ने बहादरू ी की ववरासत ाऄपने पवू भजों से पााइ है। सरकार की काइ नीवतयााँ बदली ाआन्हीं नीवतयों के कारण ाअवदवासी जमीन के मावलक बनने की बजाए पहले मजदरू बने, वफर बाँधाअ ु मजदरू ‘ पहले वे वन-पवत, भवू म- पवत और वकसान थे । ाईनके ाऄपने खेत थे, वजन पर परस्पर सहयोग से सामवू हक खेती होती थी । व्यवक्तगत ‚सम्पवत्त’ शब्द से वे ाऄनजान थे । ाअजादी के बाद ववकास की बड़ी बड़ी योजनाएाँ बनी, वजनके घर ाईजड़े , वजनके खेत और गााँव डुब,े वे ाअवदवासी स्थायी रूप से कहीं बस नहीं पाए ! खेत और गााँव डूबने से ाअवदवासी परदेसी बन गए, ाऄल्पसांख्यक हो गए। ाअवदवावसयों के शोषण से मवु क्त के सांघषभ को वगभ सांघषभ एवां व्यापक जनवादीाअन्दोलन के वहस्से के रूप में देखा जाना चावहए ,ाअवदवासी जनगण की रक्षा होना ाऄवनवायभ है । ववस्थापन के कारण ाअवदवासी जो जांगलों में रहता था वह भवू महीन, जांगलववहीन बन गया. ाअवदवावसयों के ाआवतहास को भी तोड़ मरोड़ वदया। जब ाईनकी ाऄवस्मता को समाप्त करने के तमाम प्रयास वकए गए तब ाअवदवासी खड़े हो गए । राष्ट्रपवत द्वारा स्वीकृ त पांचायत ाईपबन्ध ाऄवधवनयम 1996 के लागू होने के पिात ाअवदवावसयों को पनु भस्थापना की वकरण वमल गाइ । हल, कुदाल के स्थान पर वकताब, कलम ाअ गाइ | जमीन की वसांचााइ करनेवाला नौकरी की तलाश में भटकने लगा, नौकरी वमल जाने पर कवव रृदय, ाअवदवासी को यह सीख देता है वक, जगां लों से, पहाड़ों से, ाअाँधी से भीषण बाररश से ,ाआतना ही नहीं खख ांू ार. जगां ली जानवरों से लड़ लेना भी ाअसान है,भीड़ में भटककर राह थामना भी ाअसान है, लेवकन ाअसान नहीं शहर में जाकर सभ्य ाअदमी से वनपट लेना । नौकरी करते समय हमें वजन भी पररवस्थवतयों का सामना करना है वह पररवस्थवतयााँ समस्याएां सघां षभ और त्रासदी से सतां ल ु न को प्राप्त करने की गवतवववधयों को कवव बताता है । कवव न के वल समस्याओ ां को बताता है ाऄवपतु समस्याओकां ो सल ु झाता भी है। ाअवदवासी कवव महादेव टोप्पो जी की कववता वतभमान जगत की प्रासवां गकता से की मेल खाती है ,जीवन सघां षभ के ववववध ाअयामों के दशभन कववता करवाती है। वास्तववकत: ाअज के दौर में ाआस प्रकार के वनभीक सावहत्य के वनमाभण की ाअवश्यकता है- ‚काम जब तमु ाऄच्छा करोगे / तब भी बरु े माने जाओगे / ाइष्ट्याभ द्वेष के वशकार बनोगे !‛8 ाअज हर दफ्तर में, वशक्षा एवां राजनीवत में यह षड़ररपू ाऄपना दावयत्व वनभाते वदखााइ दे रहे है ! हो सकता है जब कभी, वकसी सभ्य सहकमी से ाअगे बढ़ जाओगे / तकभ – कुतकभ से छोटे वकये जाओगे / पार- पाना ाआस वस्थवत से थोड़ा कवठन है लेवकन, 60 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) SJIF Impact- 5.67 दफ्तर के सारे काम वनपटाते / तुम्हें खदु से बड़ा करना है, / वकसी के ववरुद्ध कुछ कहने से पहले / कुछ बात खदु से कर लेनी जरूरी है !9 महादेव टोप्पो की यह कववता ाअवदवावसयों को सांकेत देती है, वकांतु ाअत्मपररक्षण कर यवद ाआस कववता को ाऄवलोवकत वकया जाए तो हमारी हर समस्या का समाधान वछपा है। वजस प्रकारगोस्वामीतल ु सीदासजी की चौपााइ हर व्यवक्त का समस्तसमाधान करती है ठीक ाईसी प्रकार ाअवदवासी कववता भी सभी ाअवदवावसयों का मल ू मत्रां बन गाइ है- ‚जगां लों में, पहाड़ों में, ाअाँधी से, भीषण बाररश से या खख ांु ार जगां ली जानवरों से लड़ लेना ाअसान है, / बीहड़ में भटक कर पा लेना कोाइ और राह ाअसान है लेवकन ाअसान नहीं है, / शहर में सभ्य ाअदमी से वनपट लेना / ऐसे मे करना जरूरी है ाआतना / मन में शवक्त भरना ,ाईजाभ भरना / शब्दों की, ज्ञान की भाषा की ताकत समझना / जगां ल पहाड़ों के कवठन रास्ते याद करना / ाअत्मववश्वास बनाये रखना / छा जाये वनराशा कभी मन में / तो स्कूल के फााआनल हॉकी मैच में लगाये ाऄपने गोल करना याद / मााँ की नाराजगी, वभड़वकयााँ और प्यार करना याद !‛ 10 ाअज भी ाअवदवावसयों को ाअाँधी, बाररश, तफ ू ान, खाँख ू ार जगां ली जानवरों का भय नहीं । ाआन सभी को वह ाअसानी से वनपट भी लेता है वकांतु नहीं वनपट सकता वह सभ्य ाअदमी से । ाआतना डर सभ्य ाअदमी का ाईनके मन में बैठा है। ाअवदवासी कववता ाअवदवासी के रृदय तल तक पहुचाँ जाती है, ाअवदवासी को एकलब्य की भााँवत बनाने की सीख वमली है वजसमें मात्र देना ही देना है,लेना है ही नहीं! और सभ्य समाज पर दृवि डाले तो मैं और मेरा के ाऄलावा और कोाइ शब्द ही नहीं। चाँवू क ाअवदवासी की प्रथम देवता धरती और माता प्रकृ वत है। ाआसी प्रकृ वत से ही ाअवदवासी ने जीवन की ाऄनोखी रीत ाऄपनायी ,ाईनकी कववता के मावमभक शब्द हम सभी को सचेत करते हैं –‚सोती ाऄपनी चेतना को जगाये रखना / शाल- वृक्ष से सीखना जीने का ढांग / नवदयों, झरनों से सीखना ाअगे बढ़ते रहने का रफ्तार / एकलब्य की तरह बेहतर कर वदखाने की ाआच्छाशवक्त बनाये रखना / और रहना तैयार /ाअसन हर ववकट वस्थवत के वलए / वशकार पर जाते हर ाअहट से सतकभ बाघ की तरह या ाअसमान में ाईड़ते बड़े बाज की तरह / गहरी नदी में तैरती मछली को पहचानना / यह शवक्त हर हालत में ाऄपने तन, मन और वदल में भरना !‛11 कववता के ाऄवां तम पवां क्तयों में कवववर महादेव टोप्पो ाअवदवासी को परीक्षा, चनू ौती त्रासदी को सहजता से स्वीकार करने की माांग रखता है - बेटे, कवठन ाआस डगर पर चलकर ही / ाअगे होना है भववष्ट्य तुम्हारा तय / ाआसवलए तरह- तरह के रास्तों पर चलकर / हर प्रकार के सन्तुलन बनाये रखने की / योलडयता तुम्हें हावसल करनी होगी, / वास्तववक जीवन की यही है परीक्षा कड़ी लेवकन, ाअधवु नक जीवन में जांगल, / पहाड़ के ाअदमी की / है सबसे बड़ी त्रासदी यही / वफर भी ाआस चनु ौती को स्वीकारना, / जीवन की है रीत यहीं ‚12 वनष्ट्कषभताः कहा जा सकता है वक ाअवदवासी भी मनष्ट्ु य है - मेरे भाव, ववचार मेरे शब्द / ाअप तकलीफ मेरी जानेंगे कै से ? ददभ- वसर में, पेट में पैर में या हाथ में है / यह जानेंगे कै से? / जानते होते तो, कर लेते ाऄब तक ाइलाज / बीमारी से, ददभ से पा जाता मैं छुटकारा / यह देश भी रहता चैन से / लेवकन ददभ है पैर मे तो करते है ाआलाज़ पेट का / और जब बताता हाँ पेट में है ददभ करते हैं ाआलाज वसरददभ का / बदहाली देखकर ाऄपने पवू भजों का / हो रहा है ज्ञान ाऄपनी सरु क्षा का !‛13 मनष्ट्ु य की भााँवत मानवता को ाऄपनाकर ाईनके साथ व्यवहार करने की ाअवश्यकता है । हमें वदकू, महाजन, ठे केदार, जमीदार बन ाअवदवावसयों का शोषण नहीं करना चावहए बवल्क ाईन पर होने वाले ाऄन्यायों का पदाफाभश करना चावहए’ वकांतु शोषण ाऄब भी हो ही रहा है –‚ाआस देश में एक नागररक कहना तो दरू /तमु तो ाअदमी ही नहीं मानते मझु े / ाअओ ाआन पहाड़ी जांगलों को / ाअदमी मानने से करें शरुु ाअत, / वकांतु देखता हाँ जब / कोवशश तुम्हारी हरे , नीले पवभतों के वखलाफ है / हवा में ऑक्सीजन कम- धल ू , धाअ ु ाँ कुछ जयादा है, / जेब में रुपये कुछ जयादा लेवकन ाअदमी होने की समझ और तमीज कम हैं !14 ाअवदवासी के वल सच्चााइ का पदाभफाश ही नहीं कर ाऄवपतु ाअज की राजनीवत, जनतांत्र पर कड़ा प्रहार करता है । ाअवदवावसयों के शब्दरूपीप्रहारे से ही शायद मानव की मानवीयता ाईजागर हो जाए । कवव कहते है – लेवकन जब हो गयी हद की सीमाएाँ पार रोज कटते है हाथ-पााँव, ““. हर बार तरह- तरह के तकभ देकर वनयम, काननू की वकताबें वदखाते वातानक ु ू वलत वशक्षा के न्द्रों में देश की ाईन्नवत और ववकास का पाठ पढ़ाते , एकलव्य का ाऄगां ठू ा काटते रहोगे !‛15 61 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) SJIF Impact- 5.67 ाअवदवावसयों के ही कारण हम हमारी देश की सांपदा को बचा पाए । ाआवतहास साक्ष्य देता है राणाके तामेवाड एक भील्लयोद्ध थे. वजन्होंने हल्दीघाटी यद्ध ु में महाराणा प्रताप का साथ वदया था। यद्ध ु में राणाके ताभील ने ाऄपनी सारी ताकत देश की रक्षा के वलए झोंक दी । हल्दी घाटी के यद्ध ु के ाऄवनवणभत रहने में गरु रल्ला यद्ध ु प्रणाली का ही कररश्मा था. वजसे के ताभील के नेतत्ृ व में काम में वलया गया । वही के ता - वीर वशरोमणीराणाके ता कहलाए। ाआनका ाअदशभ लेकर ाअवदवासी जावतयों की ाऄवस्मता एवां ाऄवस्तत्व के सक ु ‚होने के वलए ाअज भी व ाअवदवासी प्रवतक्षारत है । ां ट से मक्त सदां भभ ग्रथां – 1. ‛ महादेव टोप्पो– पहाड़ की नजरों से 1997 पृ.47 2. हररराम मीणा –ाअजकी कववता 2016 पृ.35 3. हररराम मीणा – ाअज की कववता 2016 पृ.35 4. हररराम मीणा – ाअज की कववता 2016 पृ.35 5. महादेव टोप्पो प्रजातांत्र में 2014 पृ.22 6. महादेव टोप्पो - नौकरी पर कालाहॉांवडर रोड जाते बेटे के वलए 2013 पृ. 80 7. महादेव टोप्पो - नौकरी पर कालाहॉांवडर रोड जाते बेटे के वलए 2013 पृ. 82 8. महादेव टोप्पो - नौकरी पर कालाहॉांवडर रोड जाते बेटे के वलए 2013 पृ. 82 9. महादेव टोप्पो - नौकरी पर कालाहॉांवडर रोड जाते बेटे के वलए 2013 पृ. 83 10. महादेव टोप्पो - नौकरी पर कालाहॉांवडर रोड जाते बेटे के वलए 2013 पृ. 83 11. महादेव टोप्पो - नौकरी पर कालाहॉांवडर रोड जाते बेटे के वलए 2013 पृ. 83 12. महादेव टोप्पो - नौकरी पर कालाहॉांवडर रोड जाते बेटे के वलए 2013 पृ. 84 13. महादेव टोप्पो– ज्ञान; 2013 पृ. 68 14. महादेव टोप्पो- तुमसे ाअदमी कहलाने के गरु नहीं सीखांगू ा. 2013 पृ.75 15. महादेव टोप्पो- तुमसे ाअदमी कहलाने के गरु नहीं सीखांगू ा – 2013, पृ. 73 ◻ ◻ ◻ 62 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) 15 SJIF Impact- 5.67 The Role of Myth in Namita Gokhale's Shakuntala: The Play of Memory Dr.Pradip Gulabrao Sonawane Dept. Of English Late M.D.Sisode Alias Bhausaheb Arts & Commerce College, Nardana Tal.Shindkeda Dist.Dhule (M.S 425404) -----------------------------------------------------------------------------------------------------------------------The image of 'new woman' with questioning spirit, assertive voice and rebellious steps is the dominating feature of modern Indian fiction by women writers. Namita Gokhale, one of the significant contributors to this realm of literature, gives a new look to the cliché, 'new woman'. She is of the view that a woman is a woman and not a man. Namita is strong and womanhood is her weapon. A ‗new woman' possessing the intrinsic beauty of decorum and decency is sure to win the battle of women empowerment or liberation. Any Indian woman of any strata of the society who fails to keep herself rooted to the age-old virtues of womanhood and fidelity falls into the clutches of retribution. This is the main idea of Gokhale's fascinating novel "Shakuntala: The Play of memory‖. Myths are believed to have a vital role in maintaining the invaluable cultural heritage of India. Gokhale takes interest in refreshing the legendary tale of Shakuntala, the symbol of Indian womanhood. We find elements of similarity between Kalidasa's creation and Gokhale's Shakuntala are discernible; yet the novel is not a modern rehash of the mythical story. Denial of independence and equal status instigate Gokhale's protagonist, Shakuntala to abandon her role as the dutiful and loving wife of Srijan. Hence, the story is completely different from that of her namesake. She steps out of the house to satisfy her peripatetic longing. In the process she erases her identity as 'Shakuntala' and assumes herself be 'Yaduri'. In her pursuit of living life on her own terms. She is reduced from a woman of dignity to a sexual oddity. She suffers the consequences of her sluttish passion and regrets her resentful steps. She seeks redemption but in vain Gokhale's protagonist ruins herself because of her failure to wield her strength within her moral limits. Key Words: - Womanhood, Myths, New Woman, Peripatetic longing Myth has maintained its significant place in human psychology and world literature since the beginning of Vedic age. According to Encyclopedia Britannica, "Myth fulfills in primitive culture, and an indispensable function, it expresses, enhances and codifies belief. It safeguards and enforces morality... Myth is thus a vital ingredient of human civilization. It is not an idle tale but a hard worked active force. It is not an intellectual explanation or an artistic imagery but a pragmatic character of primitive faith and moral wisdom" (Vol. 15). A large number of people both specialists and common men have come to accept myths and realize their timelessness. Thus myth has been gaining more strength in recent years. The present paper analyses how women in India defy male domination and gender discrimination. In the light of the myth of Kalidasa's Shakuntala, the archetypal image it further elucidates the resilience of women to resist the weakening forces without losing their decorum and dignity. Gokhale's "Shakuntala: The play of Memory" is a novel rooted in the mythical story of Kalidasa's "Shakuntala", one of the best known names of Indian legends. Shakuntala is the archetype of womanhood and the limits of feminine experience in the Indian Reality. Her story exemplifies a woman's power of forbearance and unshakable determination to progress without ever transgressing the moral of fidelity. She has been presented in the mood of the ideal heroines of 'Sanskrit literature like 'Savitri' and 'Sita'. Shakuntala, the prototype of women and the representation of womanhood attracts Namita Gokhale who believes in the relevance of legendary in the contemporary society. She provides scaffolding to the main storyline of Gokhale's novel, "Shakuntala": The play of Memory. Yet the novel is not a modern rehash of the original "Shakuntala". While the original "Shakuntala" is a 63 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) SJIF Impact- 5.67 helpless nymph who is deserted by her husband, king Dushyanta and needs her mother Menaka, 'the celestial apsara', to put things right for her, Gokhale's mortal Shakuntala is bold and restless at a time when women are confined to the household. She questions the rules and customs of society, and when the opportunity arrives, she steps out into the unknown world to satisfy her passion for travel. Her story shows that woman is no more a door-mat or an unresisting being. Standing* on the ghats of Kashi, the narrator of the story recognizes that despite her death on the shores of Ganga, the river of immortality, she has not escaped the cycle of birth and the memories of her early birth. A priest with 'flabby breasts and large, sightless eyes' explains to her that she can find release from continuity of birth by remembering and accepting her past. Hence her memory play to her the life in the previous birth. Born in a poor Orthodox Brahmin family, she was named Shakuntala after the legendary character of Kalidasa. She had repressing experiences of gender discrimination from her orthodox widow mother. Her mother's love depended on the presence and absence of her brother. While the son was taught religious texts, the daughter was not even allowed to hear the recitations of Gayatri Mantra. The mother's orthodoxy was indeed a menace to Shakuntala. The observation of conventional taboos like menstrual exile irritated her and the restriction of freedom to loiter around irked her. Shakuntala was single-minded and self-willed in her youth. She was eager to be married, for she saw marriage as a leverage by which she could accomplish her purposes, she thought that climbing the ladder of marriage she could reach the dignity and status which evaded her hitherto. Shakuntala agree to marry Srijan, a widower much older than her. She was happy with her husband but not with the marriage for it did not promise opportunities. Shakuntala was disillusioned where her dreams of travel could not be converted into realities. Thoughts of equality sprang up in Shakuntala's mind when she was a bed with her husband, Srijan. "A man's equal in bed, why could I not desire what men enjoyed: the freedom to wander, to be elsewhere, to seek and perhaps to find.... Something? (P. 48). She wanted to travel as men folk do. But her wish could not be satisfied. Shakuntala, filled with rebellious spirit, ignored the priest's advice to be rooted to the family. She could not approve of a system that allows men to travel and restricts women from moving around. Besides, her jealousy was aroused when Srijan brought home a woman, Kamalini to be her handmaiden. Disregarding the very fact of her child in the womb, she went away from home to live life on her own terms. She abandoned her duty and decorum as a wife. She picked up relations with an impure, low-caste Greek traveler who "is built to ride women and horses" (P. 58). Shakuntala justifies her love for travel in terms of gender equality. Gokhale's Shakuntala seems to question the system that prohibits women from exposure to outside world as it is regarded unseemly and inappropriate for them. Her readiness to follow an unknown traveler is an arbitrary act of protest against her monotonous hemmed in life. Obsessed with her irresistible desire for travel she abandons her identity as Srijan's wife and becomes there mistress of a low-caste foreign trader. To show her protest against the tradition that undermines feminine strength and sexuality, she drops her original name 'Shakuntala' that indicates passivity and introduces herself as 'Yaduri', a name that denotes the core of feminine gender. This is the turning point in the life of Shakuntala. From here the story is completely different from that of Kalidasa's creation. Shakuntala met Nearchus, a horse trader from the land of Yavanas on the banks of the holy Ganga. At this stage, she heard two conflicting voices within her - one advising her to return home away from this violation and this absolute mockery of the matrimonial promises of love while the other urging her to flee as fast as she can. The second voice had stronger hold on her that she flew her anklets, the symbol of loyalty to family, into the river and ran towards Nearchus abandoning Srijan and all memories of her life as Shakuntala. She introduced herself as 'Yaduri' and 64 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) SJIF Impact- 5.67 surrendered herself to a world of pleasures. Western customs creep into her new life with Nearchus. She eagerly tasted wine designed to send the senses astray and complied with his wishes. Shakuntala acknowledges. "We will celebrate our friendship and love by sharing the wine" (P. 163).Sexual madness possessed Yaduri. She spent days and nights travelling with the Yavana through forests, fields and rivers. He shares his western ways of love-making with her. The pleasure and pain in his love-making excited her. The Yavana's lustful approaches unleashed her darkest desires and she hungered for more and more physical pleasures. In her pursuit of living a life on her own terms, Shakuntala is reduced to a sexual oddity. She reveals in the complete freedom from rules and bonds that tie up a woman to monotonous domesticity. She owns up, Mybody has abandoned itself to shame here. It hungers, lusts, contorts with pleasures that grow weaker and more desperate by the day.. .1 am no body, I am a body (P. 161) surely she seems to have forgotten that there is more life than just sex. She is not exhausted. But I was intoxicated by this utter and absolute freedom, the constant movement, and I was ready to go on and on, until the end of the world if necessary (P. 136). But restlessness soon compels her to forsake this world as well. Her appetite for experience was no longer as strong as before. The sense of futility of her roaming and sexual experience naturally results in her regression from enthusiasm to sluggishness. She realizes the severity of her past mistakes and the precariousness of the present position of living with an unpredictable low-caste man. Shakuntala conceded to the needs of her travel companion and found pleasure in his western customs. Nearchus took it for granted that shakuntala was his wife. She shuddered when Nearchus Proclaimed. "You are my wife now, my delicious Yaduri"? (P. 163). Her Indian mind-set could not accept it. She intones, "I cannot be his wife, I am the wife of another (P. 163).Shakuntala looks back to her past and regrets her resentful steps. Her vengeful liaison with the low-caste foreigner brings dishonour to her grace as Srijan's wife. She feels penitent and retreats to commence a new life. She asks herself.It is the nature of night to follow day, and day to follow night. It is the nature of water to flow. It is the nature of women to have children and grandchildren and see them grow. There is a child in my belly and I have fled from our home. What madness overcame me that day by the river? {P.168). As she feels that she has disgraced herself, she does not have the cuts to go back to her husband. She is now a fallen woman without recourse. She feels disillusioned. "One might travel many nights and days but the place where one began was perhaps the only place where are belonged" (P. 172).Therefore she silently left the Yavana and wandered off in the city of Kashi with the feeling of remorse. At this stage of her journey, Shakuntala, now as Yaduri, recalled the story of her namesake and compared it with her life. She painfully remembered how the immortals intervened to set right the course of events in the life of her namesake. She contemplated that even in the moments of her disgrace, she had the sanctity of a secret marriage. But the condition of Yaduri was different. While living with the Yavana, she did not have the sanction of marriage. She remembered that her husband Srijan had other wives before he married her and it did not matter to her. Similarly when her namesake secretly got married to Dushyanta, he had many wives. Shakuntala's allurement for freedom ends in atrophy of her feminine grace. She atones for the masculine ways she has adopted in her progressive quest. Shakuntala's quest to live life on her own terms is reduced to her being an equal sexual partner of a low-caste foreign traveler. Her peripatetic longing takes her to a low caste Greek traveler who uses her as a sex object. The masculine urge degrades her from a good wife to a despicable mistress and ultimately leaves her to lament her rebellious leaps and bounds. Shakuntala gives herself up to the desires of Nearchus, the Yavana and suffers the consequences of her sluttish passion. Shakuntala is guilty of sexual transgression. She makes a wrong use of her feminine strength and brings utter destruction to herself. Her experience conveys the message that retribution is in reserve for inordinate freedom and unbridled passions. 65 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) SJIF Impact- 5.67 Thus to conclude, Gokhale‘s Shakuntala is just like her namesake until she abandons her role as Srijan's loving and dutiful wife. When she assumes the identity of 'Yaduri', she is a contrast to her. She satisfies her deep seated desire for travel by stooping to the level of being used as a sexual object by the Yavana. It was a time when men easily forget their marriage as did Dushyanta. But the mortal Shakuntala has no mother with celestial spark to save her from the disparaging situation. The thought of the Buddhist philosophy revives her spirit to start yet another new life. She wants to live with her daughter in the womb. But destiny forbids it. A bull attacks her to gruesome death and the infant too dies in the womb itself. Shakuntala's search of fulfillment through the larger world results in self-defeating dissipation. Gokhale echoes the same concept through the myth of Shakuntala, the cultural archetype. She is balanced in her outlook of life. She welcomes modernity and at the same time respects age old values concerning womanhood and its attributes. Changes take place in every age and in every aspect of life. But the postulates for women continue to be the same. Work Cited: Gokhale^Namita. Shakuntala: The Play of Memory. Viking: Penguin, New Delhi: 2005 ◻ ◻ ◻ 66 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) 16 SJIF Impact- 5.67 Unsung Heroes of Indian Freedom Struggle and Literature Prof.Nayana Sudhakar Patil -----------------------------------------------------------------------------------------------------------------------" We are told to remember the idea, not the man. Because a man can fail,he can be caught, he can be killed and forgotten. But four hundred years later an idea can still change the world." The Section on Unsung Heroes is an attempt to recall and remember forgotten heroes of our freedom struggle, many of whom might be renowned yet unknown to the new generation. The aim of recreating and bringing forth stories, which lay as faded memories of the past, shall serve as a medium of inspiration and encouragement for the coming generations. India 2.0 is not just about fueling the spirit of India in any one particular paradigm of growth. It encompasses all spheres of life, most of all by enriching our hearts and souls. The spirit of India is incomplete whilst we take our unsung heroes along this journey of growth and development. Their ethos and principles ought to be recalled and respected.It becomes most crucial whilst the nation celebrates Azadika Amrit Mahotsav (commemoration of 75 years of Indian Independence). The fight against colonial rule in India constitutes a unique narrative, one which is not marred by violence. Rather a narrative that is full of variegated stories of valor, bravery, Satyagraha, dedication, and sacrifice across the length and breadth of the subcontinent. These stories compose the rich Indian cultural heritage and traditions. Thus, the unsung heroes need not necessarily define the lesser-known freedom fighters. They may, at times, be the leaders whose ideals delineate the Indian value system. Rabindranath Tagore(1861-1941) Nobel laureate Rabindranath Tagore was not just a noted writer-poet, but also a humanist and one of the exponents of the Bengal Renaissance. Unlike many other freedom fighters, Tagore was much ahead of his time as he didn't believe in the general idea of nationalism. Tagore's poem 'Where The Mind Is Without Fear' and poetry collection 'Gitanjali' are some of his well-known works. He is also known for penning 'Jana GanaMana', which was adopted as India's national anthem, and 'Amar Shonar Bangla', which is Bangladesh's national anthem now. Where the mind is without fear and the head is held high, where knowledge is free. Where the world has not been broken up into fragments by narrow domestic walls. Where words come out from the depth of truth, where tireless striving stretches its arms toward perfection. Where the clear stream of reason has not lost it's way into the dreary desert sand of dead habit. Where the mind is led forward by thee into ever widening thought and action. In to that heaven of freedom, my father, LET MY COUNTRY AWAKE!‖ ― Rabindranath Tagore, Gitanjali: Song Offerings. In this poem the poet breathes a prayer that comes out from the depth of his heart. The poet is a preacher of freedom of every sort. He pleads for spiritual emancipation of his own motherland. He prays for the uplift of his countrymen, wants them to reside in heaven where the mind is free from all sorts of narrowness, the head is held high with full dignity achieved through pure knowledge and relentless strivings for perfection. The poet does not pray for his own personal gains. His prayer is sincere and imbibed with lyrical emotion chanted with full-throated ease. Freedom from fear is the freedom 67 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) SJIF Impact- 5.67 I claim for you my motherland! Freedom from the burden of the ages, bending your head, Breaking your back, blinding your eyes to the beckoning Call of the future; Freedom from the shackles of slumber wherewith You fasten yourself in night‘s stillness, Mistrusting the star that speaks of truth‘s adventurous paths; Freedom from the anarchy of destiny Whole sails are weakly yielded to the blind uncertain winds, And the helm to a hand ever rigid and cold as death. Freedom from the insult of dwelling in a puppet‘s world, Where movements are started through brainless wires, Repeated through mindless habits, Where figures wait with patience and obedience for the Master of show, To be stirred into a mimicry of life. Rabindranath Tagore‘s poem ―Freedom‖ is an impassioned address to his motherland, India. This piece explores the importance of freedom in its entirety. It speaks vividly of the oppression and torture that his motherland faced during the colonial era. Tagore portrays the suffering of his countrymen by personifying the country. He projects it as a woman who is bogged down by the burden of shame and subjugation. Through this poem, the poet expresses his idea of the complete freedom of Indians on both internal and external levels. He wants a country where people are not only free from enslavement but also able to think freely. India's National Movement for freedom was accompanied by a large wave of social, educational and economic awareness throughout the nation. Tagore, one of the foremost thinkers in the country at the time spent time in building educational infrastructure. A man of true talent, his contribution to the freedom movement is significant. Gandhi has called him Gurudev (The Supreme Teacher). Tagore who gave us our national anthem wrote -- " I have loved India and sought to serve her not because of her geographical magnitude, not because of her great past, but because of my faith in her today and my belief that she will stand for truth and freedom and the higher things of life". Sarojini Naidu Sarojini Naidu (1879 – 1949) was an Indian political activist , the gentle poet and the fiery freedom fighter. A proponent of civil rights, women's emancipation, and anti-imperialistic ideas, she was an important person in India's struggle for independence from colonial rule. Poet-politician-activist Sarojini Naidu is best-known as the Nightingale of India. During India's freedom struggle under the British Raj, Naidu was associated with the Indian National Congress and she played an important role in the Civil Disobedience movement. Some of her well-known poems include: 'The Golden Threshold', 'The Bird of Time', 'The Feather of the Dawn' among others. She joined the freedom struggle after the partition of Bengal in 1905. Later she met Gopal Krishna Gokhale and came in contact with other prominent leaders like Annie Basant, who was also a feminist, Jawaharlal Nehru, RabindraNath Tagore etc. It was Gopal Krishna Gokhale who urged her to use her intellect for the welfare of India. So, Sarojini took a break from writing and became active in the struggle for freedom. In the year 1916, she fought for the rights of farmers in Champaran, Bihar. She was jailed for this step of hers by the British government. In 1925, she chaired the annual session of Indian National Congress at Kanpur. She was an active participant in the Civil Disobedience Movement and was sent to jail along with Gandhiji and other leaders due to it. 68 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) SJIF Impact- 5.67 In 1931 she participated in the Round-Table Conference with Mahatma Gandhi and Madan Mohan Malaviya in London. In 1917, Sarojini Naidu set up the Women‘s Indian Association (WIA), with Annie Besant and others. The main aim of the WIA was to obtain women‘s right to vote. She led a women‘s voting rights delegation to London to plead for equal rights for women and also joined the international movement for women‘s suffrage. Sarojini Naidu inspired many women to take part in the freedom struggle and also fight for their rights.Sarojini presided over the Indian National Congress at its 1925 session, making her the first Indian woman to become the president of the Congress. (The first woman to preside over the session was Annie Besant, a British citizen in 2017). Reporting about the event, The New York Times did a long feature with the headline, ―A Joan of Arc Rises to Inspire India.‘ O young through all thy immemorial years! Rise, Mother, rise, regenerate from thy gloom, And, like a bride high-mated with the spheres, Beget new glories from thine ageless womb! The nations that in fettered darkness weep Crave thee to lead them where great mornings break Mother, O Mother, wherefore dost thou sleep? Arise and answer for thy children's sake! Thy Future calls thee with a manifold sound To crescent honours, splendours, victories vast; Waken, O slumbering Mother and be crowned, Who once wert empress of the sovereign According to the poet, the future (freedom) of Mother India is calling with a manifold sound (i.e. in different voices) towards honor, dignity, richness, prosperity and grand victory. In other words, the India needs freedom and all the Indians are looking forward towards Mother India. They are calling her in their respective languages and ways to lead them towards dignity, prosperity and liberty . The poet asks sleeping Mother India to wake up and be crowned who was once a queen (ruler) in the past. The poet reminds Mother India of her glorious past in which she used to enjoy the freedom and power. During her presidential address, she spoke about the ―restoration‖ of women‘s role in society as in the classical Indian period. She also asserted that freedom would be reached only with ―equality for women.‖ During her presidency, she suggested the creation of a women‘s section of the Congress and advocated the particular need to talk about women‘s empowerment in India. In 1926, the women‘s movement with her as one of its leaders gained its first success in the form of women being appointed as members of legislatures by nomination Her debut book The Golden Threshold [1905] was published in London with an introduction by poet-critic Arthur Symons, who saw in her poems ―the temperament of a woman of the East, finding expression through a Western language and under partly Western influences.‖ This confluence was possible because she was born into a Bengali family in Hyderabad that sent her to King‘s College, London, and Girton College, Cambridge, for higher education. Her father wanted to become a scientist or mathematician but she found a calling in poet. Kamaladevi Chattopadhyay, a social reformer and freedom fighter, once described Naidu as ―a genuinely cosmopolitan personality‖ in The India Quarterly: A Journal of International Affairs [1981]. She appreciated Naidu for being at home "among the lowliest and the poorest as among the affluent elites," and her "appeal to people of all faiths, color, and languages. ―She used the power of language not only to delight and entertain but also to invigorate and rouse people to action. In 1918, her poem Awake was published in Young India, a weekly newspaper started by MK Gandhi. This was soon after she was elected President of the Madras Provincial Conference. In this poem, Hindus, Parsis, Muslims, Christians, and people of ―all [other] creeds‖ vow to dedicate their 69 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) SJIF Impact- 5.67 lives to Mother India. They call her a "queen" and a "goddess." They kneel before her, and promise, ―Ne‘er shall we fail thee, forsake thee, or falter.‖ She also wrote poems featuring historical personalities, mythological characters, and legends.Anupama Arora‘s article ―The Nightingale‘s Wanderings: Sarojini Naidu in North America‖ [2009] in the Journal of Commonwealth Literature is a fascinating exploration of how Naidu challenged paternalistic and colonial rhetoric by turning it on its head and offering rejoinders. Arora writes, ―Naidu refuses to map the West as the site of modernity and self-making for an Indian woman, rejects an interpretation of India which sees it as a traditional, and thus stifling space, from which travel is an escape for the Indian woman.‖ Naidu presents herself as a ―free‖ and modern Indian woman going to the West to teach rather than be tutored. Much has been written about Naidu, and more will be written. This reassessment will help us understand our own history better, and develop a greater appreciation for women leaders Sri Aurobindo Sri Aurobindo (1872 – 1950) was an Indian philosopher, yoga guru, maharishi, poet, and Indian nationalist. He was also a journalist, editing newspapers such as VandeMataram. A prominent nationalist leader in the first decadeof the last century Sri Aurobindo pioneered therevolutionary movement in Bengal. He was aversatile genius, a profound thinker, eruditescholar, flaming patriot and a pivotal force inawakening the country to the need forindependence. Romain Rolland regarded him as "highest synthesis of the genius of the East and the West". Tagore painted him as the "Messiah of Indian Culture and Civilisation". CR Das called Aurobindo as the 'poet of patriotism, the prophet of nationalism and the lover of humanity." Sri Aurobindo worked as a civil worker in Baroda, a princely state during the British Raj. During India's freedom struggle under the British Raj, he joined nationalist politics and fought for the country. He later turned into a spiritual reformer and introduced his ideas on progress and spiritual evolution of humans. While he is known for establishing the famous Aurobindo Ashram, some of his popular literary works include 'Savitri: A Legend and a Symbol' (an epic poem), 'The Life Divine' about Integral Yoga among others. It would be most appropriate to mention here that Sri Aurobindo was first among Indianpolitical leaders to use the word 'Independence'instead of 'Swaraj'. He had the courage to declareopenly for complete and absolute independence.He wrote "there are some who fear to use theword 'freedom' but I have always used the wordbecause it has been the Mantra of my life to aspiretowards the freedom of my nation". It wasbecause of his boldness of speech and writingthat he was made the target of British politics.No wonder, Viceroy Lord Minto described, Aurobindo as the "most dangerous man in India‖ Bride of the Fire, clasp me now close, Bride of the Fire! I have shed the bloom of the earthly rose, ……………………………… Voice of Infinity, sound in my heart, Call of the One! Stamp there thy radiance, never to part O living sun. The poem has a lot of spiritual significance. The poet invokes the God of Fire, Agni and asks him to embrace his life for eternal pleasure. Agni is believed to be presiding deity of Vedas.To Sri Aurobindo, India is not just a pieceof land, not merely a collection of people. It is aconscious Spiritual Being, a Divine Power, aShakti, Devi, Goddess. India is Mother India, aliving form of the Divine Mother. India must befree from foreign control, for only then could shedevelop and manifest 70 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) SJIF Impact- 5.67 the greatness of her soul.'Love India', Sri Aurobindo urged hiscountrymen, 'serve her, sacrifice all for her, so that she may be free. RishiAurobindo left behind a substantial body of enlightening literature. His major works include The Life Divine, The Synthesis of Yoga, Essays on the Gita, Commentaries on the Isha Upanishad, Powers Within — all dealing with the intense spiritual knowledge that he had gained in the practice of Yoga. Many these appeared in his monthly philosophical publication, the Arya, which appeared regularly for 6 years until 1921. His other books are The Foundations of Indian Culture, The Ideal of Human Unity, The Future Poetry, The Secret of the Veda, The Human Cycle. Among students of English literature, Aurobindo is mainly known for master piece Savitri, a great epical work of 23,837 lines directing man towards the Supreme Being. This great sage left his mortal body in 1950 at the age of 72. He left to the world a priceless heritage of spiritual glory that alone can free man from the troubles that beset it. His ultimate message to humanity, he summed up in these words: "A divine life in a divine body is the formula of the ideal that we envisage." Remembering Aurobindo Gosh and paying tributes to this Bhrathputra is a bounded duty of every Indian. By Prof V Ranga Charlu The Independencemovement of India is known to each and every individual. Many rulers have ruled India, and the last was the British, who ruled the country for a long time. The Indians had to live with a lot of restrictions and had no freedom of their own.So to help people live a peaceful life, freedom fighters of India joined hands together and promised to save the people of India.So many freedom fighters come forward to free India from British rule. But these faces areReference 1. K.R.ShrinivasIyenger, Indian Writting In English 2. Sisir Kumar Das, A History Of Indian Literature 1911-1956not well known to us because of various reasons. Some of the faces are Birsa Munda, Kamala Das, Kamaladevi Chattopadhyay, Khudiram Bose, etc. They have sacrificed their lives and their happiness for a better tomorrow. The way we appreciate the contributions of the well-known freedom fighters, the contributions of the unsung freedom fighters must also be appreciated and regarded .There are so many personalities who plays a most important role in India‘s freedom fight but today we forget those people so it is time to pay tribute to all these great Peoples. Reference 1. K.R.ShrinivasIyenger, Indian Writting In English 2. Sisir Kumar Das, A History Of Indian Literature 1911-1956 3.https://www.britannica.com 4.https://www.nobelprize.org 5.https://www.en.m.wikipidia.org 6.https://www.thequint.com 7.https://www.poemhunter.com 8.https://www.reaserchget.net ◻ ◻ ◻ 71 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) 17 SJIF Impact- 5.67 राष्ट्र सेववका सवमतीतील वियाांची राष्ट्र ाईभारणीतील भवू मका सश ां ोधक ववद्याथी देववदास गल ु ाब चौधरी सांशोधक मागभदशभक . . . ( ) -------------------------------------------------------------------------------------------------------------------------------प्रास्ताववक:भारतीय समाजात सामावजक स्तरावर ाऄनेक वैगण्ु ये ाअवण ाऄवनष्ठ रूढी,परांपरा रूढ झालेल्या होत्या.या रूढी ाअवण परांपराांचा बळी भारतीय समाजातील िी ठरली वियाांना ाऄशा रूढी परांपराांच्या जोखडातनू मक्त ु करण्यासाठी १८व्या ाअवण १९व्या शतकात िी सधु ारणा सांदभाभत ाऄनेक श्िीवादी चळवळी ाईदयास ाअल्या. ाऄगदी राजा राममोहन रोय पासनू तर थेट फुले,शाह,ाअांबेडकर पयांत याांनी सतीप्रथा,बालवववाह,जरठकुमारी वववाह,ववधवा पनु ववभवाह बदां ी, िी वशक्षण, वहदां ू कोडवबल ाआ.या सारख्या सधु ारणा घडवनू ाअनण्यासाठी समाजात मोठी चळवळ ाईदयास ाअली होती.वतचा प्रचार,प्रसार तेवढ्याच जोमाने झाला परांत,ु भारतीय समाजातील वह वैगण्ु ये मात्र समाजाला ाअजतागायत थोड्या फार प्रमाणात तशीच वचकटून रावहलीत.समाजात वियानां ा काही प्रमाणात सधु ारणाच ां ा लाभ वमळाला पण तो ाऄल्पप्रमाणात या िीवादी सधु ारणा चळवळीचासमाजाला ाअवण पयाभयाने राष्ट्राला फारसा ाईपयोग झालेला वदसत नाही. मात्र या िीवादी चळवळी मधील एक सघां टना- राष्ट्र सेववका सवमती या सघां टनेने िीयाांबाबत सधु ारणा सधां भाभत एका वेगळ्या स्वरुपाची कायाभपाढतीचा ाऄवलांब के ला १८व्या ाअवण १९व्या शतकात वनमाभण झालेल्या सधु ारणावादी चळवळीपेक्षा २०व्या शतकात ाईदयास ाअलेली राष्ट्र सेववका सवमतीची कायभपद्धती नाववन्यपणू भ वदसते. ाआ.सन.१९३६ साली ाईदयास ाअलेली राष्ट्र सेववका सवमती मवहलाांच्या सबलीकरणासाठी कायभ करीत ाअहे. त्याचबरोबर राष्ट्र कायभ साधण्याचा देखील प्रयत्न करत ाअहे. स्वातांत्र्यपवू भ ाअवण स्वातांत्र्योत्तर काळात राष्ट्र सेववका सवमतीतील मवहलाांनी मोलाची भवू मका बजावली ाअहे.महात्मा गाांधी पासनू तर थेट भारत स्वातांत्र्यापयांत राष्ट्र सेववका सवमतीच्या सेववकाांनी मोलाची भवू मका पार पडली.तसेच स्वातांत्र्योत्तर काळात देखील सेववकाांनी मोलाची भवू मका पार पडली.१९६२ चे भारत-चीन यद्ध ु ,१९६५चे भारत-पाक यद्ध ु , लातरू भक ू ां प,दवक्षण भारतातील त्सनु ामी,दष्ट्ु काळ,कोववड-१९ महामारी यासारख्या सांकटात सेववकाांनी मोलाची भवू मका पार पडली.जेव्हा जेव्हा राष्ट्रावर ाअपत्ती ाअली. तेव्हा तेव्हा राष्ट्र सेववका सवमती देशाच्या पाठीशी ाईभी रावहली.ाऄश्या सामावजक क्षेत्रात ाअवण राष्ट्रीय स्थरावर पार पडलेल्या भवू मके च्या सांदभाभत सववस्तर मावहती पढु ीलप्रमाणे... ववषय वववेचन - भारताला स्वातांत्र्यपवू भ काळात ाअवण स्वातांत्र्योत्तर काळात देखील राष्ट्र सेववका सवमतीने फार मोठी व महत्वाची भवू मका वनभावली परांतु या रास्त्र सेववका सवमतीचा पररचय व त्याववषय जाणनू घेण्याची ाअवश्यकता ाअहे. राष्ट्र सेववका सवमती :ाआ.सन.२५ ऑक्टोंबर १९३६ ववजया दशमी या वदवशी वधाभ येथे राष्ट्र सेववका सवमती या सांघटनेची स्थापना झाली. लक्ष्मीबााइ के ळकरडवांदनीय मावशी या नावानेच सवभ सेववका पक ु ारतात) याांनी या राष्ट्र सेववका सवमतीची स्थापना के ली.राष्ट्रीय स्वयांसेवक सांघाचे पालक चचाभसत्र ाअयोवजत प्रसगां ी वांदनीय मावशींची भेट सांघाचे सस्ां थापक डॉ के शव बळीराम हेडगेवार याांच्याशी झाली ाअवण या भेटीतूनच परुु षानप्रमाणे मवहलाांसाठी देखील सांघटना ाऄसावी ाऄसा ववचार वांदनीय मावशींनी बोलून दाखवला या ववचाराला डॉ.हेडगेवाराांनी सकारात्मक प्रवतसाद वदला.मात्र सांघटना स्थापन करण्याची सांपणू भ जबाबदारी मवहलाांचीच ाऄसेल. ाअम्ही फक्त ाअवश्यक तेव्हा मागभदशभन करू.वांदनीय मावशींनी सांघाप्रमाणे मवहन्साठी राष्ट्र सेववका सवमती स्थापन के ली.मात्र राष्ट्रीय स्वयां सेवक सांघ ाअवण राष्ट्र सेववका सवमतीया दोन्ही सांघटना पणू पभ णे वेगळ्या ाअहेत.सवमती सांघाची शाखा नाही हे मावशींनी स्पिपणे घोवषत के ले. रे ल्वेचे रूळ जसे समाांतर चालतात ते एकमेकाांना कधीच भेटू शकत नाही त्याप्रमाणे सांघ ाअवण सवमती या दोन्ही स्वतांत्र ाअहेत सांघ ाअवण सवमती दोघाांचे ाईवद्दिे राष्ट्र वनमाभण हे जरी समान ाऄसले तरी दोघीची तत्वे वेगळी ाअहेत.१९३६ पासनू मवहलाांचे सवाांगीण सबलीकरण हा ाईद्देश डोळ्यासमोर ठे वनू सवमतीची वाटचाल ाअजपयांत सरुु ाअहे. मवहला सबलीकरण बरोबरच राष्ट्र कायाभत देखील महत्वपणू भ भवू मका वदसनू येते. स्वातांत्र्यपवू भ काळात सवमतीतील मवहलाांची भवू मका:- विटीश साम्राजयाला भारतातून हद्दपार करण्यासाठी स्वातांत्र्य चळवळीत ाऄनेक सघां टना सहभागी झालेल्या होत्या, त्यात राष्ट्र सेववका सवमती देखील प्रत्यक्ष व ाऄप्रत्यक्षपणे सहभाग घेतला होता. ाऄसहकार 72 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) SJIF Impact- 5.67 चळवळ सरुु झाल्यानतर म.गाांधी याांनी महाराष्ट्रात वधाभ येथे ाअश्रम स्थापन के ला.त्या वठकाणी गाांधीजी प्रवचन देत ाऄसत त्यावठकाणी मावशी जात ाऄसत.स्वराजयाची सांकल्पना साकार करण्यासाठी गाांधीजीनी जनतेला चतु:सत्रु ीचा कानमांत्र वदला.गाांधीजींनी प्रभातफे ऱ्या,वपके वटांग सरुु के ल्या त्यात मावशी सहभागी होत ाऄसत.सवमतीच्या ाईदय पवू ीच राष्ट्र भावना मावशींच्या मनात होती.सायमन कवमशन ववरोधी ाअांदोलनात सहभागी होत ाऄसत,तसेच सववनय कायदेभगां ाअांदोलनात देखील सहभाग घेत वटळकाच ां ा फोटो समोर ठे ाउन के सरीचे वाचन करीत ाऄसत याकाळात के सरी वर बदां ी होती मावशी ाअपल्या घरी जवळपासच्या मवहला गोळा करत यातनू त्याचां राष्ट्र प्रेम वदसनू येत. वटळकाचां े देशाववषयी ववचार मवहलापां यांत पोहचवण्याचे काम मावशींनी के ले विटीश सरकारचा ववरोध करण्यासाठी हातात बदां क ु ा,लाठ्या घेतल्याच पावहजेत ाऄसे नाही तर समाजातील वियाांना धमभ,सस्ां कृ ती,वशक्षण,राष्ट्रप्रेम याववषयी जरी जागृती के ली तर समाज जाणकार बनेल देखील देशसेवाच ाऄसे राष्ट्र सेववका सवमतीचे तत्त्वज्ञान ाअहे.राष्ट्र सेववका सवमतीने राष्ट्र कायाभसाठी स्वातांत्र्य ाअदां ोलनात ाअपल्या स्थरावर एक योलडय भवू मका पार पाडली.सस्ां कृ ती सरां क्षण हे देखील एक देशसेवाच ाअहे.फाळणी काळात सवमती सेववकाांनी फाळणी वपडीताांनामदतकायभ सरुु के ले सीमावती भागात राहुट्या ाईभारल्या लोकाांना ाअसरा वदला.सवमतीच्या कायाभबद्दल राणी गैवन्दल्यू ही विटीश सरकार ववरोधात लढणारी नतां रच्या काळात भारावनू सवमतीत सहभागी झाली सवमतीच्या कायाभबद्दल नेतेजी सभु ाषचांद्र बोस याांनी गौरोदगार काढलेत व नागपरू ला ाअलेले ाऄसताांना त्याांनी सवमतीच्या कायाभला भेट देाउन राष्ट्र कायाभबद्दल समाधान व्यक्त के ल.राष्ट्र सेववका सवमतीने प्रत्यक्ष सहभाग घेतला नसला तरी ाऄप्रत्यक्षपणे राष्ट्र वनमाभणाच्या कायाभत मोलाची भवू मका बजावलेली वदसते. स्वातांत्र्योत्तर काळात सवमतीची भवू मका :भारताला स्वातांत्र्य वमळाले पण भारतीय जनतेला मात्र ाऄजनू ही ाऄनेक सांकटाांना सामोरे जावे लागत होते. भारतीय समाज ाऄनेक समस्याांना तोंड देत होता. ाऄशा परीवस्थतीत राष्ट्र सेववका सवमती राष्ट्र कायाभत मोठ्या धैयाभने देशासोबत ाईभी होती. १९६२ चे यद्ध ु झाले त्यावेळेस सवमतीच्या सेववका भारतीय जवानाांचे मनोबल वाढववण्यासाठी सीमावती भागात वशवबरे लावनू ाऄत्त्यावश्यक वस्तांचू ा परु वठा करत होत्या. परकीय ाअिमणामळ ु े भारत जागा झाला. त्यावेळेस राष्ट्र सेववका सवमतीने ाअपली माजघरातील ाअघाडी ाईघडून सवोतोपरी प्रयत्न के लेत सेववकाांनी मांगळवारी ाईपवास करून प्रत्येकी २५ पैसे यवु ध्नधी जमवनू कें द्रप्रमख ु भवगनीच्या हवाली करावयाची योजना ाअखली.सश्रु षु ा पथकात काम करण्यास ाअवश्यक प्रथमोपचाराचे वशक्षण तसेच वियाांसाठी नेमबाजी व कवायतीचे वगभ सरुु करण्यात ाअले. या प्रसगां ी सवमतीने बराच पढु ाकार घेतला मावशींच्या सचू नेवरून सवमतीच्या ाईत्तर ववभागीय प्रमख ु श्रीमती वसांधतु ााइ फाटक याांनी तत्कालीन मांत्री यशवतां राव चव्हाण याांची भेट वदल्लीतच घेतली. सरां क्षण प्रयत्नाांसाठी सवमतीच्या १०० सेववकाांची योजना करण्याचे ाअश्वासन त्यावेळी त्याांना देण्यात ाअले. ाआ.सन.1965CHYA यद्ध ु ात सवमतीच्या सेववकाांनी ाअपल्या कायाभचा वाट ाईचलला. जवानाांना भेटी पाठवणे त्याांची रे ल्वे स्थानकावर खाण्या-वपण्याची सोय करणे प्रथमोपचाराचे वगभ चालवणे ाअवद कायभिम त्याांनी चालवले ववशेषताः कनाभटकात बेळगाव ाअवण धारवाड येथील सेववकाांनी ाऄवत प्रशांसनीय कामवगरी के ली ाऄसे मावशी साांगतात यद्ध ु ामळ ु े होरपळलेल्या वियाांची वनट व्यवस्था होवनू त्याांना न्याय वमळण्यासाठी पाक सरकारवर दडपण ाअणावे ाऄशी २५०० वियानी सह्या ाऄसलेली कै वफयत सवमतीच्या प्रवतवनधींनी लालबहादरू शाश्री याांना ताश्कांद कराराला जाताांना सादर के ली. सवमतीच्या कायाभसांबांधी लालबहादरू शास्त्रीजींनी समाधान व्यक्त करून ताश्कांद येथे होाउ घातलेल्या वाटाघाटी सांबांधी प्रवतवनधींना वदलासा वदला.यावेळी श्रीमती वसांधतु ााइ फाटक याांनी जैसलमेर बारगीर जोधपरु ाअवद यद्ध ु ाअघाडीवरील कें द्राांना भेटी देाउन पररवस्थतीची प्रत्यक्ष पाहणी के ली.त्याांनी महाराष्ट्र दौरा करून जम्मू ते जोधपरु या ववषयावर व्याख्याने देाउन तेथील िीयानाकशा स्वरुपाची मदत ाअवश्यक ाअहे याववषयी वठकवठकाणी मावहती वदली. तसेच भक ू ां प,त्सनु ामी,यासारख्या ाअपत्तीत सवमतीने मोठी भवू मका पार पाडली ाअहे.ाऄगदी ाऄलीकडे जगावर ाअलेली महाभयक ां र ाअपत्ती म्हणजे कोववड-१९ या ाअपत्तीने भारतालाही ग्रासले कोववडमळ ु े ाऄनेक जणाांचा मृत्यू झाला.समाज माणसु कीशन्ू यबनला होता ाऄगदी पररवारातील लोक एकमेकापां ासनू दरु ावले कोववड बावधत व्यक्तीला कोणी स्पशभ करीत नसत,गाव, शहरे ,रस्ते ओसाड पडली.ाऄशा पररवस्थतीत सवमतीच्या सेववकाांनी कोववड पासनू सरां क्षण व्हावे म्हणनू लोकानां ा औषधी,गोळ्या परु वल्या ,लोकाांच्या मनातील कोववड ववषयीची भीती कमी करण्यासाठी मारादशभन के ले.एवढेच नव्हे तर, मृत्यचू े प्रमाण वाढले.स्मशान भमू ीत प्रेताांचे खच जमा झालेत.स्मशान भमू ी ाऄपरु ऱ्या पडू लागल्या प्रेताांना कुणी हात लावण्यास तयार नव्हते. ाऄशा वेळेस सवमतीच्या सेववका पढु े धजावल्या ाअपल्या जीवाची पवाभ नकरता,मागे ाऄसलेल्या पररवाराची तमा नबाळगता सेवेसाठी सजज झाल्या गजु रात, महराष्ट्र, ाई.प्रदेश, हररयाना ाऄशा ाऄनेक सवभच राजयात कमी ाऄवधक प्रमाणात पररवस्थती सारखीच होती. ववशेषताः गजु रात राजयात सेववकाांनी 73 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) SJIF Impact- 5.67 प्रेताांची सांस्कारपवु भक ाऄत्ां यववधी के ली. दोन वषभ भारत महासांकटात सापडला होता ाऄशा वेळेस राष्ट्र सेववका सवमती देशाच्या पाठीशी खांबीरपणे ाईभी होती. कोरोना कीट,औषधी,वयोवृधाांसाठी गोळ्या,ाऄन्न,धान्य.ाऄसे ववववध सावहत्य सवमतीने वाटप के ले.ाअसाम सारख्या पवू ीय क्षेत्रात मोलाची भवू मका पार पाडली. वनष्ट्कषभ:राष्ट्र सेववका सवमती राष्ट्र वनमाभण कायाभत ाऄगदी स्थापनेपासनू कायभरत ाअहे.िीयानां ा सक्षम,साल,करून त्याचां े मन-मनगट मजबतू के ले ाऄसे मन-मनगट मजबतू ाऄसलेल्या िीया देशाच्या कायाभत कमी ाअल्या. स्वातांत्र्यपवू भ काळात ाअवण स्वातत्र्ां योत्तर काळात सवमतीच्या सेववका राष्ट्रभावनेने प्रेररत होवनू जीवाची पवाभ नकरता देशासाठी कायभ करीत होत्या. भारत-चीन यद्ध ु ाऄसो की भारत पाक यद्ध ु वकांवा दष्ट्ु काळ,महामारी,भक ू ां प,त्सनु ामी ाऄशा सवभ सक ां ट काळात सेववका ाअघाडीवर ाऄसताांना वदसतात. म्हणनू सेववकाांचे धैय,भ हे गौरवासपात्र ाअहेत.पडां ीत जवाहरलाल नेहरू,लाल बहादरू शािी, ाऄटल वबहारी वाजपेयी ाअवण ववद्यमान प्रधानमत्रां ी नरें द्र दामोदरदास मोदी याांनी राष्ट्र सेववका सवमतीच्या सेववकाचां े कौतक ु ाच के ले ाअहे.एकांदरीत राष्ट्र सेववका सवमतीने के वळ मवहलाांना सक्षम करून कायभ मयाभवदत के ले नाही, तर सबलीकरण झालेल्या मवहलाांकडून देशकायभ देखील करून घेताांना वदसते. सांदभभ सचू ी:१ के ळकर वदनकर परुु षोत्तम –िी शक्तीचा साक्षात्कार-सेववका प्रकाशन पणु -े ाअवृत्ती दसु री २ जोशी मृणाली -कृ ताथभ मी कृ तज्ञ मी-सेववका प्रकाशन पणु -े ाअवृत्ती वतसरी ३ महाजन सश ु ीला-दीपजयोवतनभमो:स्तुते-सेववका प्रकाशन पणु -े ाअवृत्ती चौथी ४ बसधु ा मेहदां ळे डसपां ा)-राष्ट्र सेववका वावषभक ाऄक ां -सेववका प्रकाशनडमराठी ववभाग)पणु -े वषभ २००१ ५ साववगकर ताराडसांपा)-स्मरवणका – सवु वचार प्रकाशन धांतोली नागपरू ६ रे णू शरद डसांपा)- ववश्वम्भरा चतुथभ सांमेलन स्मरवणका – ाऄचभना वप्रांटसभ गाांधी नगर वदल्ली ७ भावे प्रवतभा डसपां ा.) – राष्ट्र सेववका रामायण ववशेषाांक – सेववका प्रकाशन धतां ोली नागपरू ८ भावे प्रवतभा व चापोरकर सनु ीला – वांदनीय मावशी के ळकर जन्मशताब्दी ववशेषाांक –सेववका प्रकाशन धतां ोली नागपरू ९ सावन्गीकर तारा –सवु णभ महोत्सवी वषभ २००३ ववशेषाांक –सेववका सवमती धतां ोली नागपरू १० सत्यपालजी पटााइत डपवू भ सांपा.) -वहदां त्ु व का मातृरृदय वांदनीय तााइजी ाअपटे- सांघवमत्रा प्रकाशन धांतोली नागपरू ११ जोशी वेदवती –मातृस्तवन –सेववका प्रकाशन पणु े –ाअवृत्ती वतसरी १२ शहाणे स्वाती- मी वास्तू ाऄहल्या मांवदराची – प्रकाशन –देवव ाऄवहल्या मवां दर धांतोली नागपरू ◻ ◻ ◻ 74 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal SJIF Impact- 5.67 August 2022 Special Issue 06 Volume II (A) 18 . , , ---------------------------------------------------------------------------------------------------------------------------. , . , . , . , . . , . , , . , , . ,ए . , , . , , . ( , . , . , . . . . . "There was a serious riot at Amalner after a meeting had been addressed by the wife of local Congressman. The mob burnt down the post office, the sub judge's court, the Railway station and about half a train, that was standing in the station. Heavy stone throwing was indulged in and the police were compelled to open fire- one person being killed and ten others injured. police sub- inspector was badly heard by stones."1 . , , . , , , . . . ए . . . ए . , . . 75 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal SJIF Impact- 5.67 August 2022 Special Issue 06 Volume II (A) ( ( , , , . , ( . . ( ( , ( , ( , , . , , ( . , , , ( . , ( ( ( , , , , , , ( . , . ( . ए ए . . ( ( , , . ( - , , , . , , , . . , . , ए ( "The peshwar express was derailed in the early hours of morning between chalisgaon and vaghali due to the removal by saboteurs of a rail. The engine and three bogies where completely derailed and two other wagons smashed.Fourteen persons were killed including a Fireman and a special duty constable and 29 persons including the guard where injured of these the majority were third class passengers and people in the humbler alks of life either agriculturist, labourers or mil-hands." , . ए . , , , , , , , , , 76 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal SJIF Impact- 5.67 August 2022 Special Issue 06 Volume II (A) , . , , , , , . , . . , , , ए . . , , , , . , - , .ए , . . . , . , ए , . . 1. Desai Dr.Sanjay p.( editor)- calendar of the Quit India movement in the Bombay presidency, Director of Archives, Government of Maharashtra, Bombay, August 1985, p. no. 20 2. . ., ( , , , , ,. Quit India-date wise records 3. , . -356 4. , . -358 5. .( . , , . , 6. . . ., , , , , 159 7. , . ◻ ◻ ◻ 77 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) SJIF Impact- 5.67 19 ए . . . , , . . ---------------------------------------------------------------------------------------------------------------------------: . ‘ ’ . . . ए . औ . , , . . . , , , , . , , , , , , , , . . २) : १ ए . २ १४ १८८९ . , . . . . १९१२ . , , , . . . , .ए . . , , , . . , १९४७ १९६४ . .‚ ए – ए ३ ‛ . . ‘ ’ . २) : . ४ . , , १९५० . , , . , , . .‚ ५ . .‛ . १९४८ 78 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal SJIF Impact- 5.67 August 2022 Special Issue 06 Volume II (A) ‘औ ’ ‘औ . . . ’ए १९४८ , . औ , . , . . , , . , , , , , , , , , . .औ . ३) : १ए १९५१ ३१ , १९५६ , . , , , . . . . ‘ . , , , , , , , . ६ ’ , . , , , ९० % . , . . . , . , . . १८% .औ . . . ८% ४० . १९५०-५१ २.२६ १३ % . ७ . , . . , . . - - . ए . . . . , , , . , . ४) : . . , , , - , . . . . , , औ , 79 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal SJIF Impact- 5.67 August 2022 Special Issue 06 Volume II (A) . . , , , , , , , , . , , . , ७० , . . . .८ ए . . . १९५४ . १९५८ . ‘ ,औ ‘ ’ . , , , . , . . . , ’ , , ,ए , १९५४ . , , १९५८ , . , . ( ) . . . औ . . १९६१ . . , ’ ५) . . १९६१ . , ‘ . ९ . – : . १९६१ . . १९६४ . . ‘ . , ए , (NCERT)१० IIT १९६१ . . . . ए . . ए . : ए . . , १७ , , . . . . 80 १९४८ E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal SJIF Impact- 5.67 August 2022 Special Issue 06 Volume II (A) ‘ , . . ’ . , . , . . . , , , . , , . . . : १ २ ३ ४ ५ ६ ७ ८ ९ १० – ९५ ५६० .ए . (१८१८१९७५), ( )– – , , . , , , ए . .– . .– , – , . ३०५ . .– , . .– – . ३५४ – , . ३२१ ,ए . ,ए , , , . , , ◻ ◻ ◻ 81 , . , १९९८, . २९८ , २०१३, . , . . १९८९, . २१६ , २०१५, . २००५, . ४४९ . २००४, . ४६० , . . २००४, . ३५० E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) 20 SJIF Impact- 5.67 The Role of Litterateurs in Indian Freedom Struggle Dr. Ninu Nathu Zope Asst. Professor in English Bhusawal Arts, Science and P. O. Nahata Commerce College, Bhusawal Mob No. 9049622692 Email. ninuzope@rediffmail.com ----------------------------------------------------------------------------------------------------------------------Abstract: There are many freedom fighters and activists who have sacrificed their lives for the cause of Mother India. Because of their devotion and sacrifice, today, we are able to celebrate „Azadi Ka Amrit Mahotsava‟, the 75th Anniversary of Indian Independence. These freedom fighters were greatly inspired by the patriotic songs/ poems or writings of the great national litterateurs. They produced creative works that inspired nationalism and patriotism among them. The present paper aims to bring forth their unique role in igniting the spirit for freedom struggle. Key Words: Freedom Struggle, Nationalism, Colonial Atrocities, Patriotism. Indian literature has inspired the masses to resist against the colonial atrocities and has played a very significant role in shaping the Indian freedom struggle. At the onset of the nineteenth century, when nationalist ideas began to emerge and the literature of various Indian languages entered its modern era, the litterateurs began to use their skillful hands for patriotic purposes. Their ideology, thought and writings inspired nationalism and patriotism among the freedom activists including both the extremists and the moderates. Their powerful words and compositions not only led to a silent criticism of colonial atrocities but also acted as a force to unite masses against colonial forces. The emotions that drove the freedom fighters of our country to sacrifice their lives just so their coming generations could live and breathe in a free country. That very patriotic fervor is best recorded by legendary Indian litterateurs, whose words not only inspired the youngsters of India but also, compel them to stand, fight and revolt for a better future. While celebrating the 75 years of Indian Independence i.e. ‗Azadi Ka Amrit Mahotsava‘, it becomes our duty to remember them and their unique contribution in the Indian freedom struggle. To ignite people for freedom and revolt, the litterateurs used their pen as a weapon and strategically obtained their aim: o The litterateurs shifted the themes of their poems/songs from religion and love to political awareness and social issues. o They used their literature/ writing as a tool to spread awareness against British atrocities on Indians and encouraged people to fight for the country. o They merged entertainment with education which was manifested more effectively through the novels. o They used fiction/novels as the tool for the re-awareness of the evil social customs and practices. o They depicted various social issues like untouchability, caste discrimination, prohibition on remarriages of widows etc. through their novels. It is worth to analyse their unique contribution in initiating the scenario of freedom struggle. The following representative litterateurs have been the most influencing among many others. 1. Bankim Chandra Chatterjee (26th Jun 1838-8th April 1894): ―Anandmath (1882)‖ (‗The Abbey of Bliss‘, (1906) Tr. Nares Chandra Sen-Gupta), the Bengali fiction which is set during Bengal famine of 1770, played a crucial role in the Indian freedom struggle. Mahendra, the central figure in the novel is tempted to join the fight against injustice and oppression. He is told that he must give up his wife and child and dedicate himself completely to the service of Mother India. The novel acted as a wakeup call to youth to contribute to the freedom struggle. It was banned under British Raj, as one of the poems from the work, ―Vande Mataram”, became extremely popular among the freedom fighters. 82 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) SJIF Impact- 5.67 ―Mother, I bow to thee! Rich with thy hurrying streams, bright with orchard gleams, Cool with thy winds of delight, Dark fields waving Mother of might, Mother free‖. After Independence, the first two stanzas of the poem were adopted as India‘s National Song. 2. Ravindra Nath Tagore (Gurudev): (7th May 1861-7th August 1941) Gurudev Ravindra Nath Tagore, a Bengali polymath, is unarguably one of the foremost poets, writers, painters, and intellectuals of India. His literary works brought him in the mainstream of the freedom struggle and earned him national wisdom. He sings not only for political freedom but also for spiritual freedom too. In his poem ―Where the Mind is Without Fear‖, he writes: ―Where the mind is led by thee into ever-widening thought and action into that heaven of freedom My father, let my country awake.‖ This poem has been taken from his best work ―Gitanjali‖ (1910) for which he also won the Nobel Prize for Literature in 1913. The brilliantly sensitive poem is proof of not just Tagore‘s extraordinary prowess as a poet but also as a visionary. His influence transcends boundaries of not just states in India but of countries across the world. He was on poetic mission to save India from slavery. He has gifted to India her national anthem which generates sense of national unity during the days of freedom struggle. The theme of anti-colonial nationalism is evident in his novel Gora, published in 1909, later translated in English by Radha Chakravarty. In Gora, his longest novel, Tagore explains the importance of a national identity which goes beyond caste, creed and religion. The story follows a fair-skinned man, ‗Gora‘, an orthodox Hindu who dreams about his ideal Bharatvarsha, a prosperous and happy India. He believes that this can be achieved by uniting everyone under the mantle of Hinduism. However, everything changes when he comes into contact with the ‗Brahmo Samaj‘ and finds himself questioning his own religious identity versus his national identity. 3. Premchand (31st July 1880-8th Oct 1936) Dhanpat Rai Srivastava, better known by his pen name Premchand, depicts a poor peasant who is affected by the Indian freedom struggle in his ―Godaan‖(1936), ‗The Gift of a Cow‘-1957 (Tr. Jai Ratan). The central theme of the story is exploitation. Premchand brings out the duality of class and nation, and argues that replacing one oppressive system with another does not tantamount to freedom. 4. Svatantrya Veer Vinayak Damodar Savarkar (28th May 1883-26th Feb 1966) Vinayak Damodar Savarkar was an activist and writer. He has written poems in that he inspires the natives for velour and courage and asks them to sacrifice for the cause of Mother India. He wrote number of patriotic songs like ―Sagara Pran Talmalala.‖ and ―Jayoustute….Jayostute…‖ which is considered as the most inspiring patriotic works in Marathi literature. ―Victory to you, O auspicious one, O holy abode, eternal delight! We salute you, Goddess of freedom, O victorious one!‖ He has also written ―The Indian War of Independence‖ (1909) which is considered as an Indian nationalist history. 5. Makhanlal Chaturvedi (4th April 1889-30th Jan 1968) Makhanlal Chaturvedi, popularly known as Panditji, was not just a poet, but also an essayist, a writer, and a journalist. He also had an active role in the freedom struggle. His poem ‗Pushp Ki Abhilasha‘ (A flower‘s Dream) brilliantly reflects the sentiments of the freedom fighters 83 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) SJIF Impact- 5.67 of the time, with a flower as the mouthpiece, and is considered one of the finest works of patriotic poetry. 6. Shyamlal Gupta (9th Sept. 1896-10th Aug 1977) Shyamlal Gupta has contributed with an indelible Hindi flag song ‗Vijayi vishva tiranga pyaraa… Jhanda ooncha rahe humaara..‘ (Let our flag always fly high…). He has immortalized the tricolor as the symbol of the freedom struggle long before it became the national flag. It instilled the spirit of patriotism and undying love for beloved flag in the hearts of Indians and inspired to free India from the clutches of the British. 7. Ram Prasad Bismil (11th June 1897-19th Dec 1927) Arya Samaji Ram Prasad Bismil has contributed with an Urdu Ghazal- ―Sarfaroshi Ki Tamanna….‖ (Desire for Sacrifice) a most inspiring works of poetry ever written about freedom. ―The desire for sacrifice is now in our hearts, We shall now see what strength there is in the boughs of the enemy‖. It enshrines the drive and the spirit of the freedom fighters who fought and sacrificed their lives to free India from the slavery of the British. The Ghazal surmises magnitude considering the fact that Bismil himself was executed by the Britishers at the age of 30. The Ghazal he left behind became the source of inspiration for youngsters and ignited them for revolt against the British rule. Shaheed Bhagat Singh and his comrades were greatly inspired by this Ghazal and they devoted their lives for the cause of Mother India. 8. R. K. Narayan (10th Oct 1906-13th May 2001) R. K. Narayan‘s novel ―Waiting for the Mahatma‖ (1955), set in the fictional town of Malgudi imparts the Gandhian ideology. It is a story of Sriram who is aimless youth at the onset of the novel but later develops into a staunch nationalist. He joins a group of freedom fighters and contributes in spreading Gandhian ideology to overthrow of the British rule. The novel also contrasts Gandhi‘s revolutionary ideas and views with traditional views held by some of the more prominent villagers, including Sriram‘s grandmother. The appearance of Gandhi‘s character in the novel adds a unique flavor to it. Narayan goes further with Gandhi‘s concept of non-violence. ―Before you aspire to drive the British from the country, you must drive every vestige of violence from your system…you must train yourself to become a hundred percent ahimsa soldier‖. 9. Harivansh Rai Bachchan (27th Nov 1907-18th Jan 2003) Harivanshrai Bachchan originally wrote poems in Hindi which later on translated into several languages. He belonged to the Romantic Movement (Chhayavad) in Hindi literature. His poem ‗Azadi Ka Geet‘ (Song of Freedom) beautifully summarizes the emotions of an India looking forward to a bright future. 10. Raja Rao (8th Nov 1908-8th July 2006) Raja Rao‘s novel ―Kanthapura‖ (1938) is the story how Gandhi‘s struggle for independence from the British came to a typical village, Kanthapura in South India. An old woman, Achakka narrates the story in ‗sthalapurana‘ form. Moorthy, a young Brahmin, leaves for the city for his further study where he comes under the influence of Gandhian philosophy. Back to his village, he brings some social changes in Gandhi style by which the villagers are greatly influenced. The novel is a wonderful depiction of the creation of a national identity in a remote village. 11. Khushwant Singh (2nd Feb 1915-20th Mar 2014) ―Train to Pakistan” (1956), is one of Khushwant Singh‘s most acclaimed works set around the time of India‘s Partition. It is set in a peaceful and remote village that got involved in one of the worst riots in the history of the nation. Mano Majra is a Sikh-Muslim village where both communities have lived in harmony for centuries. Everything changes when, one day, a ‗ghost train‘ arrives from Pakistan, full of dead bodies of Hindus, and plunges the village into religious hate. It also recounts the terror of Partition and gives a closer look into the lives of people affected by it. 84 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) SJIF Impact- 5.67 12. Bhisham Sahni (8th Aug 1915-11th July 2003) Bhisham Sahni‘s ―Tamas‖ (1975) is set during the time of partition. The story is told through the eyes of Nathu, a sweeper who was deceived by a Muslim politician into cutting a pig. When the dead pig was found outside the local mosque, Muslims were enraged and killed hundreds of Hindus and Sikhs, who, in turn, killed every Muslim they could find. It is a gripping true story of partition as seen by the writer himself and described in vivid detail which will leave you in a state of shock. Apart from the above listed litterateurs contribution, there are others who sparked the lamp of freedom among the hearts of people include: Mahatma Gandhi – ―Hind Swaraj‖, Sarojini Naidu―The Golden Threshold‖, Rajendra Prasad-―India Divided‖, Jawaharlal Nehru- ―The Discovery of India‖, Lala Lajpat Rai-―Unhappy India‖. Works Cited: Gora, New Delhi: Atlantic Publishers, 2008 print. http://anurupacinar.com/wp-content/uploads/2013/09/Jayostute-Translation-.pdf https://en.wikipedia.org https://www.culturalindia.net/national-symbols/national-song.html https://www.poemhunter.com/poem/the-desire-for-sacrifice/ https://www.poetryfoundation.org/poems/45668/gitanjali-35 Iyengar, K. R. Srinivasa, Indian Writing in English. New Delhi: Sterling Publishers Pvt.Ltd. 1985 print. Naik M. K. A History of Indian English Literature, Sahitya Academy, New Delhi, 1982. Narayan R. K. Waiting for the Mahatma. Mysore: Indian Thought Publication, 1980. Print. ◻ ◻ ◻ 85 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) SJIF Impact- 5.67 21 . . . . , , . ( ) -------------------------------------------------------------------------------------------------------------------------------(Abstract) . . . . . . . , , , . . . . . , , , ए . . . . . १८५७ . . . . . . , , , , , , , . १५०० . , , . . १७ . . १८५७ . २०० . , ३०० . . ए . . , , . , , . . . : . . . . . १८५७ . १८५७ . . . 86 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal SJIF Impact- 5.67 August 2022 Special Issue 06 Volume II (A) .१ १८५७ ( . . . ) . . . . , . , २ , ( : , . ) , . . ए , , . . . . . १८३१ १८५१ . १८५१ . . ए . . . . .३ . १८५७ . . . . ए . . ४ १८५७ . . . . . , . , , , . , , ५ ए . .६ १५०० १५०० . १७ १८५७ . . २०० ३०० . , ए . . . ६० . , . . . . . , . , ७ . . . . , . . , , १८५७ . 87 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal SJIF Impact- 5.67 August 2022 Special Issue 06 Volume II (A) . ए , . . . . . . ८ . ? ? , . .ए . . . . ९ : . . . .५ १८५८ . ९० . . ४० २०० . . .१० . ४० ५० . . २०० . . १९ . . ४० . . . ११ १८५८ . . . . . . . . . . . १२ . ९०० . १५०० . . , . ." १३ ११ ए , १८५८ . . १४ . . . . . , . . . . १६ . ६२ . . . . ६५ . २०० . 88 . ४५ . . ७ ५७ . E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal SJIF Impact- 5.67 August 2022 Special Issue 06 Volume II (A) . २० , . . . ए . १५ . . ए . . , , , .१६ , , ४०० . , . . . १ . . ," १८५८ . . . , , . , ." .१७ . ए . १८ . . . , . १८५८ . . . . १९ . . १८५९ . १८६० . . ए . . ए . १८६७ . .२० : . १८६७ . . . १८५७ . . , , . . . १८५७ . ए . 89 १८५७ E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) : १ २ ३ ४ ५ ६ ७ ८ ९ १० ११ १२ १३ १४ १५ १६ १७ १८ १९ २० .- .– .- २०१५. . ४२० , १८८०, . ३०९ १९९४, . १०९ , , , . ४३ , , १९७४, . १५९ , १८८०, . ३०९ , .- , , .३१ , २०१५, . ४९ , , १९७४, . १५९ , , . ५२ , , . १२७ .- , . ११७ १२०. २०१५ . ४८ , १९७४, . १५९ .- SJIF Impact- 5.67 २०१५, . ५१-५२ , २०१५, . ५३-५४ , ◻ ◻ ◻ 90 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) 22 SJIF Impact- 5.67 Cultural implications in Mulk Raj Anand‟s short story “The Barber‟s Trade Union” Dr. Prasannata Dhanaji Ramtirthe Dr.Sadashiv Pawar Department of Humanities and science Associate Professor Department of English Nutan College of Engineering and Research Shri Asaramji Bhandawaldar, Arts, Commerce Talegaon Dabhade-Pune & science College, Kannad, Dist. Aurangabad, -----------------------------------------------------------------------------------------------------------------------Abstract Mulk Raj Anand is a socially committed Indian English writer. He mainly assaults on Indian socio cultural aspects through his eloquent writing. He unveils how the Indian society is deeply rooted in outdated tradition and customs that are detrimental to the healthy growth of the society. His writing explores India‟s hierarchical social structure which existed in India due to the orthodox value system. In this story, Chandu is a Barber‟s son who is humiliated by the high social standing class in the name of tradition and customs. His social status is denied as he belongs to the lower community. Chandu becomes a victim of the tradition bound society and struggles against the set discriminatory tradition. Key words: socio cultural tradition, hierarchical, orthodox value system, social standing Introduction: The present paper entitled ―Cultural Implications in Mulk Raj Anand‘s short story ‗The Barber‘s Trade Union‘‖ explores the deep rooted traditions and customs in Anand‘s India. He gravely handles the social issues in his short stories. In other words, his short stories are the reflection of social realism of Indian tradition and customs. Making of the Writer: Mulk Raj Anand, a renowned Indian writer in English, journalist, editor, political activist and short story writer was born in a family of coppersmith in Peshawar now in Pakistan on December 12, 1905. He breathed his last at Lonawala near Pune on the 28th September 2004. He is known for his down to earth and compassionate portrayal of the downtrodden “The Barbers Trade Union” story at a Glance The story ―The Barber's Trade Union‖ revolves around Chandu, the barber‘s boy, in a small village. Chandu‘s father had sent him to cut hair of the high caste Hindus in the village as was required by the barber‘s profession. The narrator‘s mother would not allow him to play with Chandu as the latter belonged to the low caste. The narrator envied Chandu‘s freedom of movement. After his father‘s sad demise, Chandu would go in the village for shaving and cutting hair of the high caste Hindus. He would get sufficient money to enjoy the horse carriage ride like Hukum Chand, the great lawyer in the village. Chandu would emulate the dress style of lawyers, chaparasis, sahibs and the policemen. He would try to look like an Englishman in every respect. His dressing style was disliked by the landlords in the village because they did not like him look like a sahib as he belonged to the low caste. He was even driven away by Bijay Chand, a landlord in the village. He was abused in the name of a swine by Thanu Ram, the Sahukar. Chandu became depressed as he heard the verbal abuses flung to him by the landlords in the village. He wanted to teach a lesson to the orthodox villagers. He 176 decided to go on an indefinite strike. He was determined that he would not go to the houses of the landlords to cut their hair and shave them. He was going to buy a foreign- made bicycle and go to the town for running his barber‘s business. He, then, stopped going to the houses of the villagers and attending to them. Consequently, one could see the overgrown hair on the heads of the villagers; even their overgrown beards looked ugly. The news of the barber‘s strike spread throughout the village like a wild fire. The unkempt beards of the elderly people became the talk of the village. Chandu would go to the town and do a lot of business. He also appealed to his community-people to form a union and demanded that the villagers should come to their shops for shaving and cutting hair. He opened his shop on the main street of the 91 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) SJIF Impact- 5.67 bazaar in partnership with his cousin, the barber of Verka village. Chandu arranged the meeting of all the barbers in the town due to his gift of the gab and formed a barbers‘trade union. The rules were framed that the elderly villagers should come to the barbers‘shops to shave their beards and cut hair Cultural implications in the story „Barber‟s Trade Union‟ The present story by Mulk Raj Anand is a powerful reflection of realistic sociocultural life of downtrodden in India. Chandu, the protagonist of the present story, belongs to the underprivileged class of India. He suffers humiliation at the hands of orthodox people in his village. Mulk Raj Anand‘s core subject of writing is to bring out the cultural issues in the Indian society through his characters and situations. Here, Chandu‘s self-identity, dignity and social status are denied by the high caste people. Chandu becomes the victim of outdated inhuman tradition and customs which are set by orthodox value system. Chandu is placed in the lower caste of the Indian society. The roots of caste system are perceivable in the verna system in Hinduism. Manusmriti is one of the religious scriptures in Hinduism that created social hierarchy resulting in caste discrimination. The religious book advocates four Varnas such as Brahmins, Kshatriyas, Shudras and Vaishyas. According to Manusmriti, the sudras were created from the feet of Brahma because feet were considered to be the lowest social status and the remaining three varnas were given superior social status because they were related to the upper part of the body of Brahma. The Brahmins were given the highest social status on the ladder of Hindu society as it was believed that they were created from the mouth of Brahma, who is supposed to be the creator of the universe, Kshatriya being the second in social hierarchical structure. It was believed that they were created from the shoulder of Brahma. Vaisya, the third in the hierarchy, was created from the waist of Brahma. Therefore, all the three Verna‘s corresponded with their high socio cultural status in the varna system. In the verna system, people were discriminated on the basis of color of the skin and profession. The notion of varna is deeply ingrained in Hinduism. The religious scripture ― Manusmriti‖ was so discriminatory for the low caste people that it turned their lives into the hell. The rules of Manusmriti were based on inequality, injustice and inhumanity. Therefore, the low caste people became the victims of the discriminatory rules imposed on them by the hegemonic Indian culture. In the present story, we come across Chandu who undergoes harrowing events of caste discrimination as he belongs to the lower caste family. Chandu is expected to observe all the norms prescribed by the religious, social and cultural writings of the high caste Hindus. If the low caste people violated the norms, they were subjected to severe punishments, abuses and dehumanization. Conclusion: The miserable plight of Chandu is due to the inhuman Indian tradition, caste discrimination and economic exploitation. He was brought up in multicultural India and minutely suffered the atrocities of caste system and outdated customs that were responsible for the pitiable plight of the exploited classes of India. Therefore, Anand‘s writing is influenced by the Indian Socio Cultural background. Chandu‘s attempt to establish his identity became successful as he formed the Barber‘s trade union in town nearby. This change in his life may be regarded as a revolutionary cultural change in the real sense of the word. References: Anand, M. R. (1934) ‗The Lost Child and Other Stories‘, Penguin Book, London. Naik, M.K. (ed.) (1979)‘ Macmillan Aspects of Indian Writing in english‘, Macmillan, Delhi. Naik, M.K. (1982), ‗ A History of Indian English Literature‘, Sahitya Akademi, New Delhi. Walsh, William. (1990), ‗Indian Literature in English‘, Longman, London and New York. ◻ ◻ ◻ 92 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal SJIF Impact- 5.67 August 2022 Special Issue 06 Volume II (A) औ 75 23 . . . , , ए , , . , . -----------------------------------------------------------------------------------------------------------------------15 1947 75 ए औ , औ ए , औ , ए ए ए ए ए ए औ ‘ ? 72 औ 75 ‚ ए ’ , औ 2ए , 15,168 187 , ए ए , , औ ‛1 40 औ औ ए , - , , ए ए ‘ ’ए ‘ ’ ‘ 21 ,‚ ए ए ! , , , , , , , , 93 ए औ , , औ एऔ ’ ए ! औ ए , औ ए , E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal SJIF Impact- 5.67 August 2022 Special Issue 06 Volume II (A) –‚ औ , , ए - ?‛ ए 2 .. ‛ औ , ! - , 3 - , - - , – - , , , , , औ , , - ए ए , . . –‚ 1 20 , 12 ,4 , 16 - . . – ‘ , , ’ ‘ ए , , , . . - , , , , ए , , 19 , 15 औ ‛3 ’ औ - , औ औ , ए ‘ , 40 ‚ ’ ‘ ए ए ’ , , 60 – , औ , औ , , औ !‛ 4 ( , ए 94 ) , E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal SJIF Impact- 5.67 August 2022 Special Issue 06 Volume II (A) ए ए (ए .ए . .) ए , : : ‘ ’ औ 75 ए , ‘ ’ ए , , , - - , औ , : १ २ ३ ४ , – , , . 189 , . 111 : , औ , – , 2018, . 25 2015, . 155 ◻ ◻ ◻ 95 औ ए E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) 24 SJIF Impact- 5.67 ‘महाराष्ट्रातील सांताांचे सामावजक योगदान डवनवडक)’ प्रा. डॉ. रववद्रां वपरन नगराळे मराठी ववभाग, कला, वावणजय व ववज्ञान महाववदयालय, सोनगीर, वज. धळ ु े ---------------------------------------------------------------------------------------------------------------------------प्रास्ताववक – महाराष्ट्र ही सतां ाांची भमू ी व सतां ाच ां े श्रध्दास्थान पढां रीचा ववठोबा. जयावेळी जातीभेद, ाईच्चनीच, गरीब-श्रीमतां याचां ी मोठी वभांत समाजात ाईभी होती, त्यावेळी ववववध जातीत जन्माला ाअलेल्या सांताांनी ही ववषमतेची वभतां पाडण्याचे काम के ले. तसेच जाती, पांथ, वणभ, ाईच्चनीच ाअदी बरु सटलेल्या ववचारसरणीत बडु ालेल्या समाजाला समतेच्या ववचारपीठावर नेण्याचे कायभ प्रथम ज्ञानेश्वर-नामदेव या सतां ाांनी सरुु के ले. त्याांनी ाअपल्या ाअचार-ववचाराांतून, तत्वज्ञानातून, ाऄभांग-सांकीतभनातून महाराष्ट्राच्या या शष्ट्ु क माळरानाांवर भक्तीचे नांदनवन फुलववले. सांताांनी ाअपल्या ाऄभांगातून, सांतसावहत्यातून नसु तीच तत्वज्ञानाची शष्ट्ु क चचाभ के ली नाही, तर जे-जे तत्वज्ञान साांगत होते. तसे स्वताः ाअधी जगत होते, वागत होते. ‘ाअधी के ले मग साांवगतले!’ म्हणनू च तर त्याांच्या वाणीत ाअवण सावहत्यात समाज पररवतभनाचे सामर्थयभ होतां. सांतपरुु षाांच्या जीवन चररत्राांनी देशाचा ाआवतहास समृध्द होतो. म्हणनू तर सांताांचे सामावजक जीवन चररत्र हा महाराष्ट्राच्या ाआवतहासाचा ाऄववभाजय भाग बनला ाअहे. एकूणच स्वातांत्र्य, समता, बांधतु ा, न्याय, ाऄवहसां ा, नीतीमल्ू याचां ी जाणीव, ाऄधां श्रध्देवर प्रहार, राष्ट्रवनष्ट्ठा व राष्ट्रवनवमभती याबाबतीत महाराष्ट्रात सतां ाांचे सामावजक योगदान मोठे ाअहे. महाराष्ट्रातील सांताांचे डवनवडक) सामावजक योगदान पढु ीलप्रमाणे – सांत रववदास – काशी या शहराच्या २ मैलावर ‘माांडूरगडी’ येथे रघनु ाथ नावाचा प्रवतष्ट्ठीत चाांभार डचमभकार) पररवार राहत होते. त्याांची पत्नी रघरु ाणी याांना मल ु बाळ नव्हते. एक वदवस रघरु ाम काही कारणाने सारनाथ डमृगदाव ाऊवषपत्तन) येथे गेले होते, तेथे वभख्खू रै वत प्रज्ञ याांच्या बरोबर सपां कभ झाला. या दाम्पत्याांना वविम सांवत १४३३ डाआ.स. १३७६) च्या माघ पौवणभमल े ा रवववार रोजी मल ु गा झाला. त्या बालकाचे नाांव रोहीदास तथा रववदास ाऄसे ठे वले. रघरु ाम याांचा रै वत प्रज्ञ याांच्या बरोबर फारच सांपकभ ाऄसला पावहजे. तसेच ते त्याचे पारांपाररक गरुु ाऄसले पावहजे. त्याांचे वशक्षण काशीच्या वछन्दपरू येथील पां. शारदानांद याांच्या ाअश्रमात झाले होते. त्याांना वहदां ी, सांस्कृ त, पारसी भाषा ाऄवगत होत्या. त्याांचे वशक्षण व दीक्षा बौध्द वभख्खु रै वत प्रज्ञ याांच्याकडे झाली ाऄसली पावहजे. कारण त्याांच्या पढु े ाअयष्ट्ु यावर बौध्द धम्माचा प्रभाव होता. सांत रववदास, सांत कबीर याांच्या वचतां न ाअवण ाअचरण या दोन्हीवर बौध्द धम्माचा प्रभाव होता. परांतु बध्ु दाच्या ाऄवनश्वरवादाच्या वसध्दाांतामळ ु े वहदां ू ाअवण मवु स्लम दोन्ही बौध्द धम्माला जीववत पाह शकत नव्हते, म्हणनू त्याांनी छदम (छुपा) ाइश्वरवादी झाले. त्याांनी या परमात्म्याला हरर, राम, कृ ष्ट्ण, रहीम, ाऄल्लाह ाआत्यादी नावाांनी सांबोवधले. सांत रववदासजी ची ाऄष्ट्टाांग साधना बौध्द धम्माच्या ाअयभ ाऄष्ट्टाांवगक मागभचे प्रवतरुप ाअहे. तसेच सांत रववदास याांचा सहज शन्ू य, बौध्द धम्माचा वनवाभण ाअहे. वनवाभण सहज शन्ू य, सहज समावध, वज्र, हठयोग, ाऄवनत्य ाऄशभु ाआत्यादी ची भावना परमतत्व ाआ. सतां रववदासाच्या काव्यावर बौध्दाचा प्रभाव ाअहे ाऄसे वदसते. बध्ु दाांचा ाईपदेश – ‘ाऄत्त दीप भव’ या सदां भाभत सतां रववदास म्हणतात – ‘ाअप ाअपनो कोाइ न जानै, कहॅ कौन सो जााइ || सतां रववदास यानाांही जाती व्यवस्थेचे भीषण चटके सहन करावे लागले. त्याचे प्रवतवबबां त्याांनी ाअपल्या कवनातनू माांडले ाअहे. सतां रववदासाांनी मतू ी पजु चे े खडां न के ले. तसेच बाह्रय ाऄवडांबरावर घाणाघाती ाअघात के ला, ते वनगभणु , वनराकार, वनरांजनाचे भक्त होते. तम्ु हाला तमु चा ाईध्दार करुन ‍यायचा ाऄसेल तर दष्ट्ु कमभ करु नका. ाअवण सदाचाराला शरण जा, सदाचाराची ाईपासना करा, सदाचारच ाईध्दार करील. ‘थोथा मवां दर भोग ववलासा, थोथी ाअन देव की ाअसा | साचा सवु मरन नाव वबसास, मन बच कमभ कहे रववदास ||’ १०० वषाभहन ाऄवधक काळ सतां रववदासाांनी माणसु कीचा हा महाग सगां र चालववला होता. सतां रववदासाच ां ी हत्या १० ऑक्टोबर १५३४ मध्ये झाली ाऄसेल. ाऄशा या महान बोवधसत्व सांत रववदासचे सामावजक तत्व मानवतेला प्रेरक ाअहेत. सांत चोखामेळा - सतां चोखामेळा याचां ा जन्म कधी व कोणत्या गावी झाला हे नक्की सागां ता येत नाही. सतां चोखामेळाच्या जन्माबद्दल ाऄभ्यासकाांनी सांत नामदेवाांच्या ाऄभांगाचा ाअधार घेतलेला ाअहे. चोखामेळाचे मातावपता कोरे गावचे राहणारे ाऄसावेत. त्याांची जहावगरी ववश्वांभर राजाकडे होती. ववठलालाच्या दशभनाला मगां ळवेढा जवळ पडतो. या ाअशेने चोखामेळाचे माता सदु ामसाववत्री हे दाांम्पत्य मगां ळवेढयास ाअवडीने येाउन तेथे राह लागले ाऄसावेत. त्यावेळी चोखामेळा चा जन्म मगां ळवेढयातच वकांवा कोरे गाव येथे झाला ाऄसावा. मात्र त्याांचे बालपण, तारुण्य मगां ळवेढयात गेले. चोखामेळा स्वच्छ राहत, माांस खात नसत, तरीपण 96 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) SJIF Impact- 5.67 ाईच्चवणीयाांनी त्याचां ा फार छळ के ला. ख-या सख ु ाचा ाअवण ख-या परमेश्वराचा शोध घेण्यासाठी चोखामेळा घरदार सोडुन भटकत रावहले, मन वस्थर झाले नाही. शेवटी त्याांचे पांढरीला येाउन मनाचे समाधान झाले. एकदा चोखामेळा ववठठल दशभनाला गेले ाऄसता, त्याांची सावली मवां दराच्या पायरीवर पडली म्हणनू बडव्याांनी कपाळ फुटेपयांत त्याांना मारले. तेव्हा चोखामेळा म्हणतात, ‘ तमु च्या पायी ाअलो हा माझा गन्ु हा झाला. शेवटचा जोहार तरी ‍या ना पांढरीराया. पढु े मगां ळवेढयात काम रावहले नाही. पढां रीत राम रावहला नाही, म्हणनू मेहुणपरु ला चाललो ाअहे. माझयावर लोभ ाऄसू दयावा.’ ते कुटुांबासह मेहुणपरु ी येथे राह लागले. मात्र तेथेही चोखामेळाचे मन रमत नव्हते म्हणनू ते पन्ु हा पढां रपरू ला राह लागले. मगां ळवेढयात एक सद्गहृ स्थ राहत होते. चोखामेळा त्याांच्याकडे शेण गोळा करायचे, त्याांची गरु े राखायचे, गोठयातील शेण काढता काढता नकळत ाईत्स्फुतभपणे चोखामेळाांच्या तोंडून ाऄभगां बाहेर पडत ाऄसत. चोखामेळा ाऄभगां करु लागले. हे कृ त्य मगां ळवेढयातील लोकाांना ाअवडले नाही त्याांचा ाऄवधक छळ होाउ लागला. चोखामेळा ससां ारापासनू दरू जाण्याचा प्रयत्न करु लागले. ाऄध्यात्माच्या क्षेत्रात चोखामेळाच्या भक्तीचा ाऄवधकार मोठा होता. पण वास्तव जीवनात त्याला काही मोल नव्हते. देव ववटाळल्याचा ाअरोप ाअणनू त्याांचा बडव्याांकडून छळ झाला. मारहाण करण्यात ाअली. हदप् ार के ले गेले. रत्नहार चोरल्याचा ाअरोप ठे वण्यात ाअला. बैलाच्या पायी देाउन तुडववण्यात ाअले वृध्दापकाळात थकलेल्या ाऄवस्थेत त्याांना गावकुसाच्या कामावर लावण्यात ाअले. जोहारावरील ाऄभांग प्रथम चोखामेळयाांनी वलवहले, चोखामेळाच्या जोहार कलपनेतून प्रेरणा घेवनू पढु े सांत एकनाथ, सांत तुकारामाांनी जोहार वलवहले. ाआतर मराठी सांताांनी महाराांच्या भवू मके वर जोहार वलवहले. चोखामेळाांची भवू मका ववनम्र सेवकाची, ाऄध्यावत्मक ाईपासनेची ाअहे. परमाथभ प्राप्त करणे, जन्ममरणाच्या फे -यातून मक्ु त होणे, भक्तीला कवटाळणे, वेदान्त समजण्याचा प्रयास करणे, ते शक्य नाही म्हणनू वेद, श्रृती, स्मृती, परु ाणे, शास्त्रे, ाअगमवनगम ाआत्यादी सवभ ववठलालाच्याच ठायी ाअहेत. ाऄशी समजतू बाळगणे, पांढरी ववठलाल, नाममवहमा भक्ती ाआत्यावदचां ा गौरव करणे, सांताांच्या सांगतीची ाआच्छा धरणे, समहू मनाची वेदना व्यक्त करणे. ाआत्यादीचा चोखामेळाांना ध्यास होता. चोखामेळा हे ववज्ञानपवू भकालीन सतां होते. चोखामेळाच्या काही ाऄभांगातनू बांडखोरीचा सरू गवसतो. पण या बांडखोरीची मयाभदा फक्त ववठलालापयांतच ाअहे. चोखामेळानी समहू नाची वेदना माांडली. सतां चोखामेळाची कववता म्हणजे एक जीवनभाष्ट्य ाअहे. ववद्रोहाची प्रचांड शक्ती वनमाभण करण्यासाठी सतां चोखामेळाांनी वेदना प्रेरणादायी ठरली ाअहे. त्याांची कववता ववद्रोहाचा पवहला हुदां का ाअहे. त्याांच्या ववचाराांची वदशा माणसु कीला ाअवाहन करणारी ाअहे, त्याांचे सामावजक तत्वज्ञानपर ाऄभांगमनाचा मोठे पणा दाखववणारे , समाजाला नवी जाण, नवी वदशा देणारे ाअहेत. त्यात ाअत्मववश्वास ाअहे, स्वानभु व ाअहेत. सांत चोखामेळा महार ाऄशा या मानकरी वगाभतील एक सतां बनले होते ाअवण ाअपल्या पारमावथभक ाऄवधकाराच्या बळावर त्याने सांतमांडळात मोठी पदवी प्राप्त करुन घेतली होती. सांत चोखामेळाच्या मनाचे सामावजक दाःु ख व्यक्त करणारे बरे चसे ाऄभांग ाअहेत. हे ाऄभांग सांत चोखामेळाने ाऄवतशय तळमळीने ाअवण कष्ट्टी मनाने गायलेले ाअहेत. चोखामेळा प्रखर हल्ला करताना ाअपल्या ाऄभगां ात म्हणतात – वेदासी ववटाळ शास्त्रासी ववटाळ | परु ाणे ाऄमांगळ ववटाळाची || सांत चोखामेळाांनी या ाऄभगां ात ववटाळ-वशवावशवी यावर प्रखर हल्ला के ला ाअहे. डॉ. बाबासाहेब ाअांबेडकराांनी ाअपले ‘The untouchable’ नावाचे ाआग्रां जीतील एक ग्रांथ सांत चोखामेळा, सांत नांदनार, सांत रववदास याांना ाऄपभण करुन त्याांच्या बद्दलचा ाअदर व्यक्त के ला ाअहे. ाऄशा या महान सतां ानां ी सामावजक व्यवस्थेचे वणभन ाअपल्या ाऄभगां ातनू परखडपणे के ले ाअहे. सतां कमभमळ े ा – १३व्या शतकात मध्ययगु ीन काळी वणाभश्रम धमभ समाज व्यवस्थेच्या ाईच्च-नीच ाऄशा जातीभेदाच्या ववषमतेच्या सामावजक पररवस्थतीत सतां कमभमळ े ा याांनी ाअपल्या २७ ाऄभगां वाणीतनू समतेच्या मागणीचे ‘समता-सघां षभ दशभक’ ाऄसे दरू दृष्ट्टीने ववचार माांडले. सतां वाड्.मयाच्या ाऄभ्यासकाांनी सतां कमभमेळा याांच्या ाऄभगां वाड़मयाला ाईपेवक्षत ठे वले. जे ह्रदयात कोंडले ाअहे, ते वनधाभस्तपणे व्यक्त करणारे धाडस कमभमेळा यानां ी दाखववले. ाअाइबापाप्रमाणे कमभमेळाही ववठलालाचा भक्त बनले. ाअपण हीन जातीत जन्मलो ाअहोत. हा ववचारच ाऄस्वस्थ करुन टाकणारा ाअहे. त्याांच्या वाटयाला ाईपेक्षा, दाररद्रय, वशक्षणाचा ाऄभाव, वशक्ष ां णाची बदां ी ाअवण ाऄवमान या गोष्ट्टी येणे ही वनत्याचीच बाब झालेली होती. कमभमेळा लहान वयातच पोरके झाल्यामळ ु े ाऄसहायतेने त्रस्त होते. त्याांच्या मनात ववठलालाबद्दल ाऄवतनम्र भाव ाअहे. पण तो ाअपले काही भले करीत नाही. ाअमच्या जीवनातील दाःु ख, कष्ट्ट तो दरू करु शकत नाही. हे सध्ु दा त्याांना माहीत ाअहे. कमभमेळा ववठलालाला म्हणतात – 97 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) SJIF Impact- 5.67 ाऄखांड ते मन ठे वले चरणी | ाअवणक ते ध्यानी ाअहे माझे || ाअमचु े के ली हीन याती | तुज काां न कळे श्रीपती || कमभमेळाांच्या भाषा ाऄत्यांत सरळ, सोपी पण भाव ाईत्कट ाअहे. साधेपणाचे सामर्थयभ वदसते. तमु च्या सांगतीने ाअम्हाला सख ु वदले नाही. सदैव हीनत्व ाअमच्या मागे लागले. ाऄस्पृश्यता जायला हवी होती. देवाची भक्ती करुन या शापातून ाअपण मक्ु त होत नसेल, तर भक्तीचा काही ाईपयोग नाही. जगामध्ये सदैव लावजरवाणे जीवन जगावे लागते. कमभमेळा याचां े ाऄभगां काव्य गणु ाांनी भरलेले ाअहेत. ते मधरू ाअवण प्रासावदक ाअहेत. तसेच भाषा व शब्दयोजना हे त्याचां वे र झालेल्या सस्ां काराचे फवलत ाअहे. हे त्याच्ां या ववडलाांच्या सहवासातच त्याांना ही गणु सपां दा लाभली होती. त्याांची भाषा सस्ां काररत ाअहे, शब्दयोजना सोपी पण ाऄतां ाःकरणाला वभडणारी ाअहे. सामावजक ववषमता व ाअवथभक ववषमता नष्ट्ट करण्याची ठाम भवू मका चोखमेळाांनी व त्याांच्या पत्नी सोयराबााइ, मल ु गा कमभमेळा, बवहण वनमभला व वतचा पती बक ां ा याांनी घेतली. पण शेवटी ते ाअपल्या सवां चताला वकांवा प्रारब्धाला शरण जातात व हतबल होाउन गप्प बसतात. सतां गाडगेबाबा – २३ फे िवु ारी १८७६ रोजी रोणगाव, ता. दयाभपरू , वज. ाऄमरावती या वठकाणी डेबजू ी याांच्या एका गरीब घराण्यात जन्म झाला. त्याांच्या ववडलाांचे ाअयष्ट्ु य व्यसनावधनता, ाऄधां श्रध्दा, कमभकाांडे यातच वाया गेले. त्याांची जमीन सावकाराच्या पाशातच ाऄडकली. त्यामळ ु े कुटूांबाची वाताहत झाली. लहानपणीच डेबजू ींच्या ववडलाांचे वनधन झाल्याने त्याचे बालपण मामाांच्या गावी गेले, तेथे मामाची गरु े घेाउन रानात जााइ. ाअपल्या गोड ाअवण मधरू ाअवाजात भजने गात ाऄसे. गरीबीमळ ु े डेबजू ी कधी शाळेत गेलेच नाहीत. मात्र ाऄनभु वाच्या शाळे त त्याांना फार मोठे ज्ञानाचे गाठोडे सापडले. दीन, दवलत, शोवषत वपडीत याांच्या दाररद्रयाचे कारण हे ाऄधां श्रध्दा, कमभकाांडे, दैववाद, ाऄवशवक्षतपणा यातच ाअहे. हे त्याांना समजले. सवभ दाःु खी वपडीताांना त्यापासनू च मक्ु त करण्यासाठी गृहत्याग करुन ाअपले ाअयष्ट्ु य समाजसेवेसाठी वेचले. त्याांनी स्वताःतील ाअळस, वजभेचा लोभ, वासना ाआत्यादी दगु भणु नष्ट्ट करण्याचा प्रयत्न के ला. माणसातील वनखळ माणसू शोधण्यासाठी प्रथम स्वताःलाच पणू भ मानव बनववले. गाडगेबाबाांचे कायभ ववशाल स्वरुपाचे होते. त्याांनी ाअपल्या जीवनाच्या शेवटच्या क्षणापयांत ववज्ञानवादी ववचार ठे वनू बहुजन समाजाची सेवा के ली. त्याांनी दहा कलमी कायभिम कृ तीत ाईतरववली होती. ती म्हणजे – 1) भक ु े लेल्याांना जेवण 2) तहानलेल्यानां ा पाणी 3) गरीब मल ु ा-मल ु ींना वशक्षणासाठी मदत 4) बेघराांना घर 5) ाऄध,ू पांग,ू रोलडयाांना औषधोपचार 6) पक्षी मक्ु याांना प्राण्याांना ाऄभय 7) गरीब तरुण तरुणींचे ललडन 8) दाःु खी व वनराशाांना वहमां त 9) ाईघडया नागडयाांना वस्त्र 10) बेरोजगाराांना रोजगार ाआत्यादी. यावरुन गाडगेबाबाांना गोरगरीबाांबद्दल तळमळ होती. ‘गोपाला-गोपाला देवकीनदां न गोपाला’ म्हणू लागले. कीतभन करु लागले, त्याांची वकतभनाची शैली ही थेट सांवाद साधण्याची होती. त्यावेळी श्रोतेही त्याांच्याशी एकरुप होत. त्याांचे ाऄधे ाऄवधक कीतभन, सांत तुकारामाांचे ाऄभगां् ाअवण सतां कबीराांचे दोहे, यावर ाअधाररत ाऄसायचे. ववदयार्थयाांची झोप कुत्र्याांच्या झोपेसारखी ाऄसली पावहजे. त्याने रात्री थोडेस जेवले पावहजे ाअवण त्याने मोजके च ववचार करुन बोलले पावहजे. या गोष्ट्टीने जो पालन करतो त्यास ववदया प्राप्त होते. म्हणनू गाडगे बाबाांनी स्वताः वशक्षण सांस्था काढल्या होत्या, वसवतगृहे चालववली होती. ाऄनेक लोकाांना वशक्षण कायाभत मदत के ली होती. महात्मा गाांधी याांच्या हत्येनतां र बाळासाहेब खेर व मोरारजी देसााइ याांनी कमभवीर भााउराव पाटील याांच्या सवभ शैक्षवणक सांस्थाांचे ाऄनदु ान बदां के ले. तेव्हा गाडगे बाबाांनी यशस्वी मध्यस्थी करुन ते ाऄनदु ान पवू भवत करुन वदले होते. गाडगेबाबा पढां रपरू च्या यात्रेला नेहमी जात. परांतु त्याांनी कधी ववठलालाच्या पाया पडल्या नाहीत ाअवण देवळातही गेले नाहीत. गाडगेबाबाांचा देव देवळात नव्हता. ते नेहमी म्हणायचे – देवळात देव नाही, देवळातच ाअहे फक्त पजु ा-याांचे पोट, देव कोणाला वदसला नाही, तो कोणाला वदसणार नाही. मग तो वदसतच नाही, त्यासाठी एवढा ाअटावपटा करण्याची गरजच काय? तीथभयात्रेला जाणा-या लोकानां ा गाडगेबाबा साांगत – तीथाभला जा, पैशाचा नाश, जगन्नाथ, रामेश्वर हे सवभ पोट भरण्याचे देव ाअहेत. देव देव करता वशनले माझे मन | पाणी ाअवण पाषाण जेथे जेथे || गाडगेबाबा याांनी कबीराच्या भाषेत लोकाांना सागां ीतले – जत्रामें फतरा वबठाया, तीरथ बनाया पानी | दवु नया भाइ वदवानी, पैसा की धल ु धानी || कीतभनातनू गाडगेबाबा नेहमी सागां त – ‘’दगडाचा देव बोलीत तो कै सा | कवन काळी वाचा फुटील त्यासी ||’’ सतां गाडगेबाबाच ां ा पत्रव्यवहार फार मोठा होता. स्वताः त्याांना वलवहता येत नव्हते, तरी त्याांची बध्ु दी ाऄवतशय तरल होती. कुठलेही सदां भभ, पत्ते त्याांच्या स्मरणात राहत. स्वताः कुणालाही पत्र वलवहतानां ा मायना ाऄवत ाअदरपवू भक वलवहलेला त्याांना हवा ाऄसे, जसे – श्रीमांत दानशनू , कणाभसारखे ाईदार, साहेब याांस गाडगेबवु ाांचे ाऄनांतकोवट नमस्कार, पत्रास कारण की, ाऄसे त्याांचे पत्र सरुु होाइ. डॉ. बाबासाहेब ाअांबेडकर ाअवण गाडगेबाबा याांचे ाऄतुट सांबांध होते. गाडगेबाबाांना डॉ. बाबासाहेब ाअांबेडकराांबद्दल ाऄतीव ाअदर 98 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) SJIF Impact- 5.67 होता. डॉ. बाबासाहेब ाअांबेडकराांचे वद. ६ वडसेंबर १९५६ रोजी महापररवनवाभह झाले ही बाब समजतात सतां गाडगेबाबाांनी ाअपल्या घराचे दार बांद के ले व ाऄन्नपाणी सोडून वदले. डॉ. बाबासाहेब ाअांबेडकराांच्या महापररवनवाभणाचे दाःु ख सहन न झालेल्या सांत गाडगेबाबाांनीही ाऄव‍या १४ वदवसात म्हणजेच २० वडसेंबर १९५६ रोजी ाअपला देह सोडला. समारोप - महाराष्ट्रातील ववववध सांताांनी कीतभन, ाऄभांग वाणीच्या माध्यमातून सामावजक जनप्रबोधन के ले. समाजातील ाऄवनष्ट्ठ रुढी, परांपरा, जातीपातीचे बधां न झगु ारुन लावले. जातीपातीच्या पवलकडे जााउन त्यानां ी प्रवतकूलतेशी झगडत सामावजक समतेच्या स्थापनेसाठी सांघषभ के ला. ाअवण सामावजक ववषमता नष्ट्ट करण्यासाठी त्याांनी ाअपल्या स्वरवचत ाऄभांगवाणीतून, कीतभनातून सामावजकता जोपासली तसेच देवापढु े सवभ समान ाअहेत., सवाांना देवभक्तीचा, ाइश्वरभक्तीचा ाऄवधकार ाअहे. ाऄसा महतवाचाववचार त्याांनी माांडला. पाांडुरांगाच्या ववठलालाच्या नामस्मरणाला त्याची भक्ती करण्याला जातीपातीचे बांधन ाऄसता कामा ् नये. ाऄसा या सांताांच्या पारमावथभक सामावजक समतेचा ववचार महत्वपणू भ वाटतो. सदां भभसचू ी – १. मराठी सतां ाांचे सामावजक कायभ – डॉ. वव. वभ. कोलते २. सतां ाांची सामावजक दष्ट्टी – शक ां रराव खरात ३. सतां ाांचा सामावजक व धावमभक ववद्रोह – प्रा. गौतम वनकम ४. सांत सावहत्य ाअवण सामावजक प्रबोधन – प्राचायभ रा.तु. भगत ५. सांत, पांत व तांत – प्रा. श्री. म. माटे ६. महाराष्ट्र सारस्वत – वव.ल. भावे ◻ ◻ ◻ 99 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) 25 SJIF Impact- 5.67 स्वातांत्र्योत्तर ग्रामीण सावहत्य चळवळ, जागवतकीकरण ाअवण नव्वदोत्तरी ग्रामीण सावहत्य प्रा.भारती तोताराम सोनवणे मराठी ववभाग भसु ावळ कला,ववज्ञान ाअवण प.ु ओ.ां नाहाटा वावणजय महाववद्यालय,भसु ावळ.वज.जळगाव -------------------------------------------------------------------------------------------------------------------------------प्रस्तावना : स्वातांत्र्योत्तर कालखांडात प्रामख्ु याने १९६०नांतर भारतीय सांववधानाने स्वातांत्र्य, समता, बांधतु ा ाअवण सामावजक न्याय या तत्त्वाांचा स्वीकार के ल्यामळ ु े वशक्षणाची गांगा तळागाळापयांत पोहोचली. वशक्षणामळ ु े सवु शवक्षत झालेल्या समाजातील सवभ स्तरातील तरुणाांच्यासांवेदनशील मनाांमध्ये ाअत्मभान जागृत व्हायला मदत झाली. ाअवण 'सावहत्य हे समाज पररवतभनाचे एक प्रभावी माध्यम ाअहे', या जावणवेतून तळागाळातील माणसाांच्या जावणवाांचे प्रवतवियात्मक दशभन सावहत्य क्षेत्राला व्हावे तसेच ाअजवर च्या सावहत्यात वरवर वचत्रीत झालेले, दल ु भवक्षत रावहलेले, दाबले गेलेले ाअवाज स्वातांत्र्योत्तर कालखांडात प्रकट होाउ लागलेत. पढु े याच जावणवेतून सावहत्याच्या ववववध चळवळी वनमाभण होाउन ग्रामीण सावहत्य, दवलत सावहत्य, स्त्रीवादी सावहत्य, जनवादी सावहत्य, ाअवदवासी सावहत्य, भटक्या ववमक्त ु ाांचे सावहत्य, मवु स्लम सावहत्य, वििन सावहत्य ाऄशा सावहत्यातील ववववध प्रवाहाांनी एक नवी वास्तववादी िाांती मराठी सावहत्यात वनमाभण के ली. या सावहत्य प्रवाहाांनी मराठी सावहत्याला वास्तवाची जोड देत समकालीन जीवनाला ाऄधोरे वखत करून जगण्यातले खरे पण जगासमोर ाअणनू त्याांच्या व्यथा वेदनाांना वाचा फोडली.ाअजही ाअपल्या देशात ७०% हन ाऄवधक लोक खेड्यात राहतात. देशाला स्वातांत्र्य वमळाल्यानांतरही खेड्यातील शेतकऱ्याांचे शेतमजरु ाांचे ाअवण एकूणच ग्रामीण जनतेचे दाःु ख काही वफटले नाही. त्याांचे हाल ाऄजनू ही थाांबलेले नाहीत. ाअजही ग्रामीण स्त्रीला वपण्याच्या पाण्यासाठी हडां ा घेाउन वणवण वफरावे लागत ाअहे. ाऄशा पररवस्थतीतील खेड्यापाड्यातून वशकून सवरून मोठा झालेला तरुण नोकरी धांदा वनवमत्ताने शहरात जााउन स्थावयक झाला. या तरुणाांना के वळ मनोरांजनाच्या भवू मके तनू वचत्रीत के लेले गाव, खेडे सावहत्यातनू वाचावयास वमळाले. त्याांच्या सांवेदनशील मनामध्ये ाअत्मभान जागृत होाउन खेड्यात ाअवण शेतकऱ्याांच्या कुटुांबात जन्मलेल्या या नवलेखकाांनी ाअस्मानी-सल ु तानी मळ ु े ववस्थावपत झालेल्या ग्रामीण माणसाांच्या जीवन-जावणवाांचे प्रवतवियात्मक दशभन सावहत्य क्षेत्राला व्हावे ाअवण रांजक करमणक ू प्रधान सावहत्याची परांपरा मोडून सरळ जीवनाला वभडणारे लेखन व्हावे, यासाठी १९७५नतां रच्या काळात ग्रामीण सावहत्याची चळवळ ाऄवस्तत्वात ाअणली. प्रस्तुत शोधवनबधां ातून ग्रामीण सावहत्य चळवळी वनवमभती मागील भवू मका ाअवण जागवतकीकरणानतां र च्या नव्वदोत्तरी ग्रामीण सावहत्य प्रवाहातील बदलत्या जावणवाचां ा शोध घेतला ाअहे. ग्रामीण सावहत्य चळवळी वनवमभती मागील भवू मका : देशाच्या स्वातत्र्ां यानतां र १ मे १९६० साली भाषावार प्राांतरचनेनसु ार महाराष्ट्र राजयाची स्थापना झाली. स्वातांत्र्योत्तर काळात वशक्षणाची दारे समाजातील सवभ स्तरातील लोकाांसाठी खल ु ी झाली. खेड्यापाड्यातनू शाळा, महाववद्यालये वनघाली. वशक्षणाच्या प्रसारा बरोबरच, वाचक-लेखकाांच्या सख्ां येतही मोठ्या प्रमाणावर वाढ होाउ लागली. नोकरीधदां ा वनवमत्ताने खेड्यातील तरुण शहरात जााउन स्थावयक झाला. या तरुणानां ा के वळ मनोरांजनाच्या भवू मके तनू वचवत्रत कलेले गाव, खेडे सावहत्यातनू वाचावयास वमळाले. या तरुणाांच्या सांवेदनशील मनामध्ये ाअत्मभान जागृत होाउन ग्रामीण भागातील ाअजवर दल ु भवक्षत रावहलेले, दाबले गेलेले ग्रामीण माणसाांचे प्रश्न ाअवण दाःु ख भोग, ाऄस्मानी-सल ु तानी मळ ु े ववस्थावपत झालेल्या ग्रामीण माणसाांच्या जावणवाांचे प्रवतवियात्मक दशभन सावहत्यक्षेत्राला व्हावे,ाऄसे वाटू लागले. या प्रयत्नाांतून ग्रामीण सावहत्याची चळवळ ाऄवस्तत्वात ाअली. सावहत्य हे समाज पररवतभनाचे एक प्रभावी हत्यार ाअहे; या जावणवेतून ही ग्रामीण सावहत्याची ही चळवळ सरू ु झाली. साधारणत: १९२० च्या दरम्यान ग्रामीण सावहत्याच्या वनवमभतीला प्रारांभ झालााऄसे मानले जाते. हे जरी खरे ाऄसले तरी, स्वातांत्र्योत्तर काळात १९७५ नांतर सरुु झालेल्याग्रामीण सावहत्य चळवळीमळ ु े खऱ्या ाऄथाभनेग्रामीण सावहवत्यकाांच्या सामावजक जावणवा प्रकट होाउन ग्रामीण जीवनातील कोंडी फोडण्याचे महत्त्वपणू भ कायभ के ले. १९७५-८० नांतर चा कालखांड हा ाअधवु नक ग्रामीण सावहत्य चळवळीचा कालखांड मानला जातो. ‘ग्रामीण सावहत्य स्वरूप ाअवण शोध’ या ग्रांथातूनडॉ.नागनाथ कोतापल्ले याांच्या ‘या ग्रथां ाववषयी थोडेसे...’या लेखत ग्रामीण सावहत्य चळवळीववषयी वववेचन करताांना डॉ.वासदु वे मल ु ाटे म्हणतात, ‚ऐशां ी टक्के खेड्याांचा ाऄसलेल्या कृ वषप्रधान देशात स्वातांत्र्याच्या 100 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) SJIF Impact- 5.67 रौप्यमहोत्सवानांतरही शेतकऱ्याचे ाअवण एकूणच ग्रामीण जनतेचे दाररद्र्य वफटत नाही, वतचे हाल थाांबत नाहीत, वपण्याच्या पाण्यासाठी सद्ध ु ा वणवण भटकावे लागावे ाऄशी वस्थती ग्रामीण जीवनातला ाऄसांतोष वाढण्यास कारणीभतू होणे स्वाभाववक होते. खेड्यात ाअवण शेतकऱ्याांच्या कुटुांबात जन्मलेला सांवेदनशील-सृजनशील मनाचा लेखक या पररवस्थतीला शब्दाांवकत करू लागला तेव्हा त्याची भाषा ाअवण त्याचे लेखन स्वरूप ाअधीच्या ग्रामीण सावहत्यापेक्षा वेगळे ाऄसणे स्वाभाववक होते. रांजक, करमणक ू प्रधान सावहत्याची परांपरा मोडून सरळ जीवनाला वभडणारे ग्रामीण सावहत्य त्यातून वनमाभण होाउ लागले. यातूनच दवलत सावहत्य चळवळीच्या मागोमाग १९७५ नतां रच्या काळात ग्रामीण सावहत्याची चळवळ ाईदयाला ाअली. या दोन्ही सावहत्य चळवळींचा ाईगम ाऄथाभतच सामावजक ाईद्रेकात ाअहे. डॉ. बाबासाहेब ाअबां ेडकराांच्या ववचाराचे ाऄवधष्ठान ाऄसलेली दवलत सावहत्याची चळवळ ाअवण फुले, शाह, ाअबां ेडकराांच्या ववचाराांना घेाउन वनघालेली ग्रामीण सावहत्याची चळवळ ही सामावजक सघां षाभतनू च ाअलेली ाअहे. या दोन्ही चळवळीच्या मधनू वनमाभण झालेले सावहत्याचे प्रवाह ाऄथाभतच जीवनवादी सावहत्य प्रवाह ाअहेत.‛१डॉ. वासदु वे मल ु ाटे म्हणतात त्याप्रमाणे, ग्रामीण सावहत्य प्रवाहाच्या वनवमभती मागे मध्ययगु ीन सतां वाांङमय तसेच स्वातांत्र्यपवू भ काळातील म.फुले,म.गाांधी, डॉ,बाबासाहेब ाअबां ेडकर याांच्या ववचाराांच्या मल्ू यात्मकप्रेरणेतनू च जीवनवाद ाअवण मानवतावादाचे ाऄवधष्ठान प्राप्त ाअहे. म्हणनू चग्रामीणसावहत्य चळवळींमळ ु े ग्रामीण सावहत्यात पवू ीच्या तल ु नेत ाऄतल ु नीय स्वरूपाचे पररवतभन झालेले वदसनू येते. स्वतांत्र्यानांतरवशक्षणाचा प्रचार प्रसार गावखेड्यापयांत झाला; परांतु याांबरोबरच सवु शवक्षत तरुणाांमध्ये बेकारीचे प्रमाण वाढू लागले. नोकरी नाही, काम धांदा नाही, शेती करायची तर वनसगाभचा लहरीपणा ाअड येतो.सततचा दष्ट्ु काळ, पाणी टांचााइ यामळ ु े हडां ाभर पाण्यासाठी वणवण वफरावे लागते. त्यात वाढलेली महागााइ यासारख्या समस्याांनी ग्रामीण जीवन ाऄवधकच भीषण झाले. त्यात १९७२ सालात महारािात भीषण दष्ट्ु काळ पडला. याबरोबरच ग्रामीण भागातील गटातटाचे चल ु ीपयांत पोहचलेले राजकारण, हे सद्ध ु ा ग्रामीण माणसाांच्या शोषणाचे नवे हत्यार झाले ाअहे. ाअज वशक्षण ग्रामीण माणसाच्या ाईांबरठ्यापयांत पोहचले ाऄसले, तरी यामळ ु े वनमाभण झालेली बेकारी, ाऄशा सवभ समस्या व पररवस्थतीमळ ु े ग्रामीण जीवनदृिी बदलू लागली. ‚शेतकरी, खेड्यातला किकरी माणसू मराठी सावहत्यात मात्र के वळ ाईपहासाचा ाअवण ववनोदाचाच धनी बनला! परांतु ाअता त्याचे 'माणसू पण' ाऄधोरे वखत करणे लेखकाांना महत्त्वाचे वाटू लागले ाअहे.१९७५नांतर बदललेल्या एकूण वाङमयीन चळवळींमळ ु े त्याला ही नवी दृिी येाउ लागली ाअहे. ग्रामीण सावहत्य पररषद ाअवण ग्रामीण सावहत्य चळवळीने जर काही के ले ाऄसेल तर ग्रामीण माणसाचे 'माणसू पण' ाऄधोरे वखत के ले. ाअतापयांत ग्रामीण माणसू हा ववनोदाचा, ाईपहासाचा, रांजनाचा ाअवण ठरीव साच्यातलाच प्रकट होत ाऄसे. ाअता मात्र ग्रामीण जीवनाचे नसु ते छायावचत्रणात्मक वचत्रण करून भागणार नाही तर या जीवनाचा 'ाऄन्वयाथभ' लावला पावहजे हे ग्रामीण लेखकाला कळू लागले ाअहे.‛२डॉ. नागनाथ कोतापल्ले म्हणतात त्याप्रमाणे,स्वातांत्र्यप्राप्तीनांतर ग्रामीण समाजाचा स्वातांत्र्याने के लेला भ्रमवनरास ाऄपेक्षाभांग यामळ ु े ग्रामीण सावहत्य ाअत्मभान व स्वावभमानाच्या तेजाने ाईजळून वनघाले. ग्रामीण सावहत्य चळवळी द्वारे या काळात झालेली सावहत्य सांमेलने, सावहत्य वशबीर कायभशाळा यामळ ु े स्वतांत्र ग्रामीण सावहत्य ववचाराांची माांडणी करून, ग्रामीण समाज वास्तवाचे वचत्रण सावहत्यातून कसे करावे? काय वलहावे ? याकररता सावहत्य सांमल े ने, सावहत्य वशवबर तसेच कायभशाळा घेाउन नव्याने जागी झालेल्या ग्रामीण लेखकाांना ाअत्मभान देण्याचा प्रयत्न झाला. सावहत्य हे प्रत्यक्ष िाांती घडवू शकत नाही हे जरी खरे ाऄसले, तरी सावहत्यामळ ु े मानवी मनावर फार खोल ाअतपयांत सांस्कार के ले जातात. ाअवण हे झालेले सांस्कार समाजाच्या मनावर खोलवर रुजववण्याचे कायभ सावहत्यातून होते. म्हणनू च सावहत्याला समाज पररवतभनाचे एक प्रभावी माध्यम सांबोधले जाते.या ाऄशा ववचाराांच्या जावणवेतूनच स्वातांत्र्योत्तर काळात सावहत्याच्या ववववध चळवळी सरू ु झाल्या. या चळवळींमधनू नवजागृत झालेल्या समाजाच्या जीवन जावणवा सावहत्य प्रवाहाांच्या माफभ त प्रकट करण्याचे महत्त्वपणू भ कायभ के ले गेले. महाराष्ट्रात १९७२ साली जो दष्ट्ु काळ पडला होता त्याचे स्वरूप फार भीषण होते. काही वठकाणी तर गरु ाढोराांना ाअवण माणसाांनाही प्यायला पाणी वमळत नव्हते.शासन दरबारी मात्र याववषयी औदावसन्य वदसत होते. स्थावनक पातळीवरच्या राजकारण्याांनी सारे वातावरणच नासनू टाकले होते. वशक्षणाच्या पववत्र ाईद्देशाने वनघालेल्या वशक्षण सस्ां थानी नसु ता वशक्षणाचा बाजार माांडला होता. या वशक्षण सस्ां थाांमधनू वशवक्षत होाउन मोठी झालेली तरुण वपढी रोजगार वमळत नसल्यामळ ु े बेकार ाऄवस्थेत वाटेल त्या वदशेला भरकटत होती. ाऄशा पररवस्थतीत ग्रामीण जीवन जाणीवेची ही कोंडी फोडण्यासाठी ग्रामीण सावहत्याच्या चळवळीचा जन्म झाला.डॉ. सधु ाकर शेलारम्हणतात, "ग्रामीण सावहत्य चळवळ ही सावहवत्यक ाअवण साांस्कृ वतक चळवळ ाअहे. ाऄनेक ग्रामीण लेखकाांना या चळवळीने ाअत्मभान ाअवण ाअत्मबळ वदले. त्या लेखकाांना गभां ीर सामावजक भान ाअले. जया समाजात ते जगतात, त्या समाजातील जीवन जावणवा, त्याांचे ताणतणाव, त्याांच्या व्यथा-वेदना त्याांचां जीवन घडवत ाऄसतात; त्याांच्या या भावववश्वाचे वास्तव वचत्रण त्याांच्या लेखनातून ाऄपररहायभपणे येते ाअहे."३ग्रामीण सावहत्य चळवळी ववषयी डॉ. 101 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) SJIF Impact- 5.67 सधु ाकर शेलार म्हणतात, त्यानसु ार ग्रामीण सावहत्याची ही चळवळ सावहत्य ववषयक चळवळ ाऄसली तरीही तेवढ्याच प्रमाणात वतला सामावजक ाअवण साांस्कृ वतक ाऄसे स्वरूप ाअहे. त्यामळ ु े ग्रामीण माणसाांच्या व्यथा, वेदना, भावभावना ाअवण समस्या याांची ाईकल करून त्यावर ाईपायशोधणाऱ्या सावहवत्यकाांची ही चळवळ ाऄसनू ही नव्या सांवेदनशील सजभनशील मनाचा ाअववष्ट्कार ाअहे. ग्रामीण सावहत्य चळवळीतील सावहवत्यक हा सवभस्तरातनू वगाभतून, जाती, जमाती मधनू ाअलेला ाअहे. या सावहवत्यकाांनी ‘स्व’ च्या ाऄनभु वाच्या भट्टीत तापनू सलाखनू जागवतकीकरणा नतां रच्या नव्वदोत्तरी कालखडां ात बदलत्या ग्रामीण जावणवा मोठ्या ाईमेदीने व ाअत्मववश्वासाने ाअपल्या सावहत्यात प्रकट के ल्या ाअहेत. जागवतकीकरण ाअवण नव्वदोत्तरी ग्रामीण सावहत्यातील बदलत्या जावणवाांचे स्वरूप : शेतकऱ्याचा माल ाईत्तम दजाभचा ाऄसेल, तर जागवतक बाजारपेठेत त्याला चागां ला भाव वमळेल. त्यामळ ु े ही स्वीकारलेली मक्त ु ाऄथभव्यवस्था शेतकऱ्याच्या फायद्याची ाअहे. ाऄसे वचत्र रांगवले जात ाऄसताांना जागवतक स्पधेत समकालीन भारतीय शेतकरी वकतपत तग धरून ठे वतो; हे साांगणे कठीण होते.तरीही जागवतकीकरणाच्या स्पधेत भारताने भाग घेतला.ाअवण शेवटी १९९१ ला भारताने 'डांकेल' प्रस्तावावर सही के ली. त्यानतां र देशभर जागवतकीकरणा ववषयीची चचाभ सरू ु झाली. या जागवतकीकरणात भारतीय शेतीचे शेतकऱ्याचे ाअवण कृ षी सांस्कृ तीचे काय होाइल? जागवतकीकरणाच्या या घोंगावत्या वादळात ाअपली ग्रामीण व्यवस्थेला वतचे ाऄवस्तत्व वटकवनू ठे वता येाइल का?ाऄसे वकतीतरी ाऄनेक प्रश्न सामान्य माणसाांच्या, ववचारवांताांच्या, सावहवत्यकाांच्या,ाऄभ्यासकाांच्या मनात वनमाभण झाले. जागवतकीकरणाववषयी डॉ. यवु राज मानकर म्हणतात, ‚मानवाच्या सवभ जीवनाला व्यापणारी ही सांकल्पना सांपणू भ दवु नयेला सलग करणारी ाअवण ाअपल्या ाऄतां स्थ सामर्थयाभने ववलग करणारी ाअहे. ‘करलो दो दवु नया मठलाु ी में.' हा या जागवतकीकरणाचा छुपा ाऄजेंडा ाअहे. त्यामळ ु े हे जागवतकीकरण माणसाच्या मनापासनू तर ाअकाशातील सवभच सजीव वनजीव बाबीवर ाअपली सत्ता गाजवू पाहणारे ाअहे. दवु नयेला नव्या गल ु ामीत डाांबणारे ाअहे. वचभस्व साम्राजयवादी या शब्दाचा पयाभयी पण वरपाणी चौकलेटी ाअवरण धारण के लेला शब्द म्हणजे जागवतकीकरण होय. वरपाांगी जागवतकीकरण हे ाऄथभसत्तेशी वनगवडत वदसत ाऄसले तरी त्याचा प्रभाव पररणाम जीवनाच्या सवभच ाअघाड्याांवर पडलेला ाअहे. जागवतकीकरणाच्या पयाभवरणातून माणसू , त्याची ओळख वजा होत ाअहे, ाअवण त्याची जागा िाँड घेत ाअहे. जीवांत माणसाऐवजी वनजीव िाँडला वकमत प्राप्त झाली ाअहे.‛४ शेतकऱ्यासाठी वनघालेल्या सरकारी योजना त्याच्याच जीवावर ाईठू लागल्या ाऄसनू वपक कजभ ववमा यासारख्या योजनाांचे लाभाथी ठरलेल्या शेतकऱ्याला सरकारी भ्रि कमभचाऱ्याांना काही टक्क्यात वहस्सेदारी द्यावी लागत ाअहे. यामळ ु े शेतकरी ाऄवधकच कजाभत बडु त गेला. शेतीववषयक कामाच्या वनवमत्ताने शेतकऱ्याचा शहराशी जसाजसा सांबांध वाढला; तसे ाअपलेपणाचे सांस्कार ववसरून शहरी सांस्कार त्याच्यावर होत गेलेत. ाअवण पवू ीचा गावाचा सामावजक धाक सांपनू , मनमानी शहरी चगां ळवादी सांस्कृ तीने ग्राम सांस्कृ तीवर हावी होत गावागावातून दारू,ढाबा सरू ु झाले. स्वातांत्र्यापवू ी व स्वातांत्र्यानांतर काही वदवस ग्रामीण माणसू हा वशक्षणाववषयी मोठी ाअस्था बाळगनू होता. परांतु सवु शवक्षत माणसाांमळ ु े च त्याचा भ्रमवनरास होत गेला. जागवतकीकरणानांतर तर वशक्षणातील जीवघेणी स्पधाभ सरू ु झाली. यामळ ु े वशक्षणाचे बाजारीकरण होाउ लागले. बेकारी, भ्रिाचार दडपशाही व भयग्रस्तता या प्रश्नाांनी तीव्र स्वरूप धारण के ले. ाअवण दसु रीकडे वशकून नोकरीवर लागलेल्या माणसाने स्वताःच्या गरजाांना ाऄवधक महत्त्व देत, घरादाराला व गावापासनू स्वताःला तोडुन घेतले. ाअजच्या काळात नात्यानात्याांमधील वनमाभण झालेला स्वाथीपणा, पोकळपणा व ाऄववश्वासाचे वातावरण यामळ ु े ग्रामीण माणसाांचा वशक्षणाववषयी पणू पभ णे भ्रमवनरास झाला. जागवतकीकरणाच्या स्वीकारामळ ु े ाअजच्याघडीला सामान्य शेतकऱ्याचे जीवन पणू पभ णे ाईदध्् वस्त होत ाअहे. शेती मालाला वमळणारा कमी बाजारभाव, खते, बीवबयाणे, कीटकनाशके -फवारे याच्ां या वकमतीत भरमसाठ झालेली वाढ व त्याचां ी कृ वत्रम टांचााइ,ाऄल्पभधू ारक शेतकऱ्याांना न परवडणारा ाअधवु नक तांत्रज्ञानाचा वापर, महागााइमळ ु े वाढता मजरु ी खचभ, ग्रामीण भागावर शहरी सस्ां कृ तीचा वाढता प्रभाव, वशक्षण घेाउन नोकरी वमळत नसल्यामळ ु े वाढत जाणारी सवु शवक्षत बेरोजगाराचां ी सख्ां या, त्यातल्या त्यात बेभरवशाचा वनसगभ; त्यामळ ु े शेती वर ाअलेली नावपकी ची वेळ या सवभ कारणामां ळ ु े शेतीववषयी शेतकरी वगाभचा न्यनू गडां वदवसेंवदवस वाढत जााउन, ाअजच्या घडीला शेती करणाऱ्या तरुणाला कोणीही बाप ाअपली मल ु गी द्यायला तयार नाही. जागवतकीकरणानतां रच्या ग्रामीण सावहत्यावरही जागवतकीकरणाचा हा प्रभाव जाणवतो. जागवतकीकरणानतां रच्या बदलत्या समकालीन ग्रामीण वास्तव जावणवा ग्रामीण सावहत्यातनू लेखक,कवी प्रकट करत ाअहेत. शेती ाअवण शेतकरी हा या जागवतकीकरणाच्या व्यवस्थेच्या दाढेत ाऄडकून पडला ाऄसनू वपढ्यानवपढ्या त्याचे शोषण ही व्यवस्था करते ाअहे. खाजगीकरण, ाईदारीकरण, जागवतकीकरण व पचां ायत राज धोरण व शेतकरी सांघटना याांचा ग्रामीण जीवनावरील पररणाम तसेच ग्रामीण मन, मानवसकता त्याांचे प्रश्न ग्रामीण कथाकार ाअसाराम लोमटे याांनी 102 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) SJIF Impact- 5.67 े र, जगदीश कदम, भारत काळे , सरु े श जाधव, त्याांच्या कथेतून माांडले. तसेच ग्रामीण कथाकाराांत भास्कर चदां नवशव, श्रीराम गदांु क गणेश ाअवटे ाऄशी ाऄनेक नावे घेता येतील. हे सवभ ग्रामीण कथाकार जागवतकीकरणानतां रच्या ग्रामीण माणसाांच्या वजवांत जावणवा प्रखर ाअवण वास्तव स्वरुपात साकार करत ाअहेत. देशाला स्वातांत्र्य वमळून जवळपास पांचहात्तर वषे होत ाअले ाअहेत; तरीही लोकशाही पणू पभ णे समृद्ध झाली ाअहे का ? बऱ्याच बाबतीत ाऄनेक क्षेत्रात प्रगती होाउन पररवतभन झालेही ाऄसेल,परांतु ाअवदम काळापासनू ाऄधां श्रद्धेचा, ाऄज्ञानाचा, सहनशीलतेचा फायदा घेाउन येथील व्यवस्थेने जे शेतकऱ्याची मोठ्याप्रमाणावर शोषण के ले होते, त्यात पररवतभन होाउन पारांपाररक शेती व्यवसायात पावहजे तेवढ्या प्रमाणात बदल झाले का ?शेतकरी ाअवथभक दृि्या सपां न्न झाला ाअहे का? या प्रश्नाचां ी ाईत्तरे ाऄजनू वमळाली नाहीत. ाअवण ाअता जागवतकीकरणानतां रच्या चिात शेतकऱ्याला ाऄवधकच कांगाल दररद्री बनववण्याची प्रवृत्ती जोरात गवतमान होाइल, ाऄसे तत्कालीन ाऄभ्यासकाांनी के लेले भाकीत ाअज खरे ठरले ाअहे. मळ ु ातच कोरडा दष्ट्ु काळ, ओला दष्ट्ु काळ, वदवसेंवदवस बाजारपेठेतील मालाचे घसरते भाव ाऄशा ाऄसख्ां य सक ां टाांवर मात करण्याची शेतकऱ्याची सहनवशलता लक्षणीय म्हणावी लागेल. परांतु जागवतकीकरणानतां रच्या गेल्या पचां वीस-तीस वषाभत ही सहनशीलता शेवटच्या घटका मोजत ाऄसनू शेतकरी ाअत्महत्येला परावृत्त होाउ लागला ाअहे. याला जबाबदार कोण? या प्रश्नाची ाईकल ग्रामीण सावहवत्यक करीत ाअले ाअहे. शेतकऱ्याांच्या ाअत्महत्या नतां र त्याचे कुटुांब कसे ाईघड्यावर येते. ाअवण कसे कुटुांबातील प्रश्न ाऄवधकावधकजटल होाउन सारे कुटुांबच ाईध्वस्त होते याचे भयाण वास्तव जागवतकीकरणानतां रच्या समकालीन ग्रामीण सावहत्यातून लेखक-कवी माांडत ाअहेत. ाअज जागवतकीकरणाची प्रविया मानवी जीवनाच्या सवभच क्षेत्राांत वेगाने घडून येत ाअहे. १९९१ या सालापासनू भारत सरकारने ववकासाची सनद यादृिीने नवीन ाअवथभक धोरण स्वीकारून खाजगीकरण, ाईदारीकरण, जागवतकीकरण याांचा परु स्कार ाअवण प्रचार के ला. परांतु थोड्याच वषाभत जगभरातील काही ववकवसत देश सोडले तर सवभच देशाांना जागवतकीकरणाचे दष्ट्ु पररणाम वदसनू येत ाअहेत. खाजगी धोरणामळ ु े ग्रामीण शेतकरी व शेतमजरू होरपळून वनघत ाअहे. ाअज बी-वबयाणे रासायवनक खताांच्या वकमती ाआतक्या भरमसाठ वाढल्या ाअहेत की, ाईत्पावदत शेतमालावर शेतकऱ्याांचा ाऄवधकार रावहला नाही. त्याांच्या मालाची वकांमत दलाल, व्यापारी वकांवा भाांडवलदार ठरवतात. याव्यवतररक्त दष्ट्ु काळ, ाऄवतवृिी, सरकारी ाईदासीनता, वाढता भ्रिाचार, सरकारचा शेतीसाठी च्या योजनाांसाठी ाअखडता हात, राजकारण्याांची धरसोड वृत्ती यामळ ु े ाअजघडीला सांपणू भ ग्रामीण जीवन ढवळून वनघाले ाअहे. स्वातांत्रोत्तर काळात नवी याांवत्रक प्रगती झाली; त्यामळ ु े झालेले बदल ग्रामीण सावहवत्यकाांनी ाअपल्या कलाकृ तीत ाअववष्ट्कृत के ले ाअहेत. ग्रामीण भागातील स्थावनक पातळीवरचे राजकारण ाअज भ्रिाचाराने पणू पभ णे बरबटलेले वदसते. जागवतकीकरणामळ ु े जबरदस्त वेगाने ग्राम व्यवस्थेमध्ये बदल झाला ाअवण या सवभ गोिींचे चाांगले वााइट पररणाम सांदभाभसवहत ग्रामीण कादबां रीत, ग्रामीण कादबां रीकार साकार करत ाअहेत. ाअज खेड्यातला माणसू शहराकडे धावतोय. वतथल्या राहणीमानाांचां जीवनशैलीच ाऄनक ु रण करतोय. शहरी महागडी बदलती जीवनशैली, वाढती महागााइ, शेतीतील मजरु ी परवडत नाही म्हणनू मजरु ाांचे जत्थेच्या जत्थे शहराकडे स्थलाांतररत होताांना वदसत ाअहेत. चगां ळवादी, भोगवादी, मक्त ु जीवन शैलीमळ ु े जनु ी नैवतक जीवनशैली मागे पडत ाअहे.कि करायची ाआच्छा नसल्यामळ ु े ग्रामीण भागातील नवीवपढी शेतीकडे पाठ वफरवत ाअहे. यासारखे वकतीतरी प्रश्न जागवतकीकरणामळ ु े ाअज वनमाभण झालेले ाअहेत. सहावजकच या प्रश्नाांची नोंद जागवतकीकरणानतां च्या नव्वदोत्तरीग्रामीण कादबां रीने घेतलेली ाऄसनू ाअजच्या जागवतकीकरण, ाईदारीकरण, खाजगीकरण याांच्या पयाभवरणात सदानांद देशमख ु या ग्रामीण कादबां री लेखकाने ाअजच्या शेतकऱ्याांच्या जीवनातील सातत्याच्या वेगवेगळ्या सांकटाांवर प्रकाश टाकणारी ‘बारोमास’ ही कादबां री वलवहली ाअहे. या कादबां रीसांदभाभतडॉ.रववद्र ठाकूर म्हणतात, ‚ग्रामीण वास्तवात ाअगवतक झालेल्या तरुण वपढीची वदशाहीनता शहरीकरणाच्या सपां काभमळ ु े वनमाभण झालेला वाढता चगां ळवाद, जागवतकीकारणाचे शेतीवर झालेले दष्ट्ु पररणाम बेभरवशाच्या शेतीमळ ु े सतत भेडसावणारी ाईद्याची वचतां ा ाअवण कजभबाजारीपण यामळ ु े गाांजलेल्या शेतकऱ्याांना कराव्या लागत ाऄसलेल्या ाअत्महत्या,सरकारी ाईदासीनता त्यातही वशकलेले सवां धसाधू राजकारण ाअवण भ्रिाचार ाऄसे वकतीतरी ववषय ाअपल्या ाअशय कक्षेत सामााउन घेणारी ही कादबां री म्हणजे ाअजच्या ववषमता पोसणाऱ्या ाऄथभव्यवस्थेचा ाअवण समाजव्यवस्थेचा जाहीर पचां ानामच ाअहे.‛५ १९९१ ला भारताने जागवतकीकरणाचे धोरण स्वीकारले. या धोरणातनू खाजगीकरण, ाईदारीकरण, भाांडवलदार याचां ा परु स्कार करणारा वगभ हाच लाभाथी ठरला. म्हणनू या देशातील व्यापारी, ाईद्योगपती, दलाल, राजकारणी या सवाांनी या खा.ाई.जा. सांस्कृ तीचा स्वीकार करत प्रचार ाअवण प्रसार के ला. या जागवतकीकरणाचा पररणाम शेतकरी ाअवण शेती व्यवसायावरही झाला. यातून शेतकरी, कामगार, मजरू , ाऄल्पभधू ारक या वगाभची नवी शोषण व्यवस्था ाऄवस्तत्वात ाअली. यातून हा वगभ पणू पभ णे होरपळून 103 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) SJIF Impact- 5.67 वनघत ाअहे. ाअजही ाअपल्या देशात खेड्यातून सत्तर टक्क्याहन ाऄवधक जनता राहत ाअहे. ाअवण याांचा जगण्याचा शेती हाच एक मागभ ाअहे. खाजगीकरणाच्या ाअवण ाईदारीकरणाच्या धोरणामळ ु े थेट शेतकऱ्यावर ाअवण शेतीवर पररणाम होाउन बी वबयाण्याांच्या वकमतीमध्ये वाढ होाउन खताांच्या वकमती सद्ध ु ा भरमसाठ वाढल्या. व्यापारी वगाभकडून शेती ववषयक बी-वबयाणे, खते, कीटकनाशके याांचा कुवत्रम तटु वडा वनमाभण के ला गेला. याला बळी पडणारा शेतकरीवगभ, शेतकऱ्याांच्या मालाला वमळणारा ाऄत्यल्प बाजार भाव, शेतीमाल ववकत घेणाऱ्या व्यापाऱ्याांनी ठरवनू के लेली शेतकऱ्याचां ी लूट; याबरोबरच शेती कसण्यासाठी मजरु ाचां ा तटु वडा, महागााइ, दष्ट्ु काळ, नावपकी, यामळ ु े कजभबाजारी होाउन ाअत्महत्या करणारा शेतकरी नव्वदोत्तरी ग्रामीण सावहत्यात बदलत्या जावणवा घेाउन वचवत्रत होाउ लागला ाअहे. ाईदा. ाऄशोक कौवतक कोळी याांच्या ‘पाडा’ कादबां रीतनू ाऄल्पभधू ारक के ळी ाईत्पादक शेतकऱ्याच्या जीवनाची शोकावां तका माांडलेली वदसते. १९९० नतां रच्या ग्रामीण सावहत्यात कथा-कादबां री बरोबर कववतेचा ाअवाका सख्ां येच्या दृिीने ववपल ु ाअहे. नव्वदोत्तरी ग्रामीण कववता जीवनाचा ववस्तृतपट ाअवण मोठााअशय घेवनू ाऄवतरीत झालेली वदसते. नव्वदोत्तरी ग्रामीण जावणवा सामावजक ाऄगां ाने बदलत गेल्या ाऄसल्या, तरी कृ वषवनष्ठ जावणवा पासनू त्यानां ा वेगळे करता येत नाही. ग्रामीण माणसाच्या जगण्यातला शृगां ार ाऄसो वा काळोख, पााउस ाऄसो वा दष्ट्ु काळ, माणसू पणातून ाईठवणारी व्यवस्था ाऄसो वकांवा ाऄतां बाभह्य कुरुपता या सवाांतील ाऄथभपणू भ शोध घेाउन समकालीन ग्रामीण कववता ाऄक ां ु रताना वदसते. तसेच जागवतकीकरणानांतरच्या शेतकरी जीवनातील दैन्य, दाःु ख, दाररद्र्य, ाईपासमार, ओढाताण ाऄनेक ग्रामीण कवींनी ाअपल्या कववतेत शब्दबद्ध के ली ाअहे. ाआद्रां जीत भालेराव, श्रीकाांत देशमख ु , प्रवतमा ाआगां ोले, ना. धों. महानोर, ववठलाल वाघ, प्रकाश होळकर, नारायण समु ांत, सरु े श वशांद,े जयराम खेडेकर, ाआद्रां जीत भालेराव,प्रकाश वकनगावकर, ाऄशोक कोतवाल,ऐश्वयभ पाटेकर,रवी कोरडे, नामदेव कोळी ाऄशा ाऄनेक कवींची कववता ाअज जागवतकी करणानतां रच्या ग्रामीण सावहत्यातील बदलत्या जावणवाांचे स्वरूप घेाउन व्यक्त होत ाअहेत. समारोप: देशाच्या स्वातांत्र्यानांतराअजची समकालीन खेडी मोठ्या प्रमाणावर बदलत ाअहेत. ाअज ाअपण स्वातांत्र्याची पचां ाहत्तरी साजरी करत ाऄसताांना ाऄसे लक्षात येते वक,या पररवतभना बरोबरच काही नवे प्रश्न नव्या समस्या ाऄडचणी नव्याने ाईद्भवत ाअहेत. यावशवाय परांपरे ने चालत ाअलेले वनत्याचे नवे-जनु े प्रश्नही ाअहेतच. ाअधवु नकीकरणामळ ु े शेती व्यवसाय ाअधवु नक होत ाअहे. तरीही शेतीला लागणारे ाऄवजारे , बी-वबयाणे, औषधी, कीटकनाशके , ाईत्पावदत शेतीमालाला हमी भाव, शेतीला परू क ाऄसे छोटे-छोटे जोड धांद,े त्याांना लागणारे भाांडवल, कच्चामाल, त्याची वविी हे प्रश्नही ाऄजनू सटु ायचेच ाअहेत. ाअज गावागावात वीज ाअली, शाळाकॉलेजेस ाअली रे वडओ, टीव्ही ाअला, मोबााइल ाअला, चारचाकी मोटार सद्ध ु ा ाअली परांतु नसु त्या ाअधवु नकीकरणाने ग्रामीण मानवी जीवन सख ु ी ाअवण समृद्ध झाले ाअहे का ? ाअजखेड्यापाड्यातून वनघालेल्या शाळा, महाववद्यालयातनू ाऄत्यांत पररश्रम घेाउन वशक्षण घेतलेल्या नववशवक्षत पदवीधर तरुणाांची एकूण ाऄवस्था मोठी दयनीय ाअहे. स्वातांत्र्यानांतरवशक्षणाने बेकारी कमी होण्याऐवजी ाऄवधकच वाढत ाअहे. त्यामळ ु े तरुणाांच्या मनात वशक्षणाची, ाऄभ्यासाची व्यथभता जाणवावी ाऄशी पररवस्थती वनमाभण झालेली ाअहे. १९९० नांतरच्या जागवतकीकरणाच्या प्रभावाने ग्रामीण व्यवस्थेत झालेला ाअमल ू ाग्र बदल यामळ ु े ग्रामीण मल्ू याांमध्ये ढासळत जाणारी चौकट वनमाभण होाउन शहरी, चांगळवादी, भोगवादी सांस्कृ तीचा प्रभाव ाअवण बदलती जीवनशैली यामळ ु े स्वप्नरांजनीय ाअळशी वृत्तीत प्रचांड प्रमाणावर वाढ झालेली ाअहे. शेती ववरोधातील शेतकऱ्याांच्या मल ु ाांची होत ाऄसलेली मानवसकता; याबरोबरच ाअपण जे भोगले ते ाअपल्या मल ु ीला भोगावे लागू नये, म्हणनू ाअज प्रत्येक शेतकरी बापाला सरकारी नोकरीवाला मल ु ीचे करावे लागणारे ललडन, सवु शवक्षत बेकाराांची ु गा जावाइ पावहजे ाअहे. त्यामळ ु े हुडां ा पद्धती ाऄवधकच वाढून प्रसांगी शेती ववकून मल वाढलेली सख्ां या ाऄशा बदलत्या जावणवाांचा प्रभाव नव्वोदोत्तरी ग्रामीण सावहत्यात ाअलेला वदसतो. वनष्ट्कषभ: 1. ग्रामीण भागातील ाअजवर दल ु र करण्याचे कायभ ु भवक्षत रावहलेले, दाबले गेलेले ग्रामीण माणसाांचे प्रश्न ाअवण दाःु ख-भोग यानां ा मख ग्रामीण सावहत्याच्या चळवळीने के ले ाअहे. 2. १९८०च्या दशकात ाईदयाला ाअलेली ग्रामीण सावहत्याची चळवळ ही के वळ सावहवत्यक चळवळ नव्हती, तर वतला ग्रामसस्ां कृ तीचे ाऄवधष्ठान लाभल्यामळ ु े ग्रामीण लेखकानां ा ाअत्मभान ाअवण ाअत्मबळ वमळून त्याांच्या सामावजक जाणीवाांना भान ाअले. 3. नव्वदोत्तरी ग्रामीण सावहत्यात फक्त ग्रामीण सौंदयाभला महत्त्व नसनू ग्रामीण जीवनातील ताणतणाव, वेदना, ववद्रोह, समस्या या ाअत्मवनष्ठ जावणवेतनू साकार झाल्या ाअहेत. 104 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) SJIF Impact- 5.67 4. नव्वदोत्तरी ग्रामीण सावहत्याला जागवतकीकरणानतां र ग्रामीण भागात झालेल्या ाअधवु नकीकरणाच्या बदलाच्या जावणवाांचे स्वरूप प्राप्त झाले ाअहे. 5. जागवतकीकरणानतां र शेतीला ाअलेल्या बाजारुपणामळ ु े ग्राम व्यवस्थेत मोठ्या प्रमाणावर ढवळाढवळ झाली. याचे चाांगले-वााइट पररणाम याांचे वचत्रण नव्वदोत्तरी ग्रामीण सावहत्यात बदलत्या काळानसु ार समकालीन बदलत्या जावणवा घेाउन वचवत्रत झाले. 6. जागवतकीकरणानतां रच्या चिव्यहू ात ाऄडकवनू शेतकऱ्याला ाऄवधकच कांगाल ाअवण दररद्री बनवण्याची प्रविया जोरात गवतमान झाल्यामळ ु े गेल्या दोन दशकातील शेतकरी ाअत्महत्याचां े प्रमाण वाढलेली वदसते याला जबाबदार कोण ? प्रश्नाचां ी ाईकल जागवतकीकरणानतां रचे ग्रामीण सावहत्य करीत ाअहे. 7. १९९०नतां रच्याग्रामीणसावहत्यातीलबदलत्याजावणवाांच्यास्वरूपावर जागवतकीकरणाचा प्रभाव पडलेला वदसनू येतो. 8. जागवतकीकरणानतां र जे 'ववके ल ते वपके ल' याकडे शेतकरी भर देाउ लागले. त्यामळ ु े माणसाांऐवजी िाँड ला वकांमत प्राप्त होाउन ववसरत चाललेले माणसू पणाचे मल्ू य समकालीन ग्रामीण सावहवत्यक त्याांच्या सावहत्यातनू शोधताांना वदसतात. 9. जागवतकीकरणानतां रच्या कृ षी सस्ां कृ ती ला वमळालेल्या बाजारू करणात शेतकऱ्याच्या वाट्याला ाअलेल्या ाऄसहाय्यतेचे वचत्रण नव्वदोत्तरी ग्रामीणसावहत्य मख ु र झाले ाअहे. 10. जागवतकीकरणा नांतरच्या ग्रामीण सावहत्यातनू शहरी ाईच्चवणीय वाचकाांच्या मनोरांजनाचा वकांवा ाऄवभरुचीचा ववचार न करता ग्रामजीवनातील वास्तव वचतां नाचा व लेखनाचा ववषय झाला; नव्वदोत्तरीग्रामीण सावहत्यातील हे पररवतभन समकालीन लेखकाांसाठी प्रेरणादायक ठरे ल, यात शांकाच नाही. सांदभभ : 1. कोत्तापल्लेडडॉ.) नागनाथ -ग्रामीण सावहत्य स्वरूप ाअवण शोध,स्वरूप प्रकाशन,औरांगाबाद,तृतीय ाअवृत्ती २६ जानेवारी २००७ पृ.ि.२३ 2. कोत्तापल्ले नागनाथ - सावहत्याचा ाऄवकाश, प्रवतमा प्रकाशन पण ु ,े प्रथमावृत्ती २००३ पृ. ि. ११० 3. शेलार डॉ. सध ु ाकर - ग्रामीण सावहत्य चळवळीचे समावजक व साांस्कृ वतक योगदान स्वरूप प्रकाशन, औरांगाबाद, प्रथमावृत्ती २ ऑक्टोबर२००९, पृ.ि.१४५ 4. गमेडडॉ.)भााउसाहेब, धनगर प्रा.धनराज डसांपा) – जागवतकीकरणाचा प्रभाव,प्रशाांत पवब्लके शन्स जळगाव,प्रथम ाअवृत्ती १ माचभ २०१६,पृ.ि.४८,४९ 5. ठाकूर डॉ. रवींद्र – मराठी कादब ां री समाजशािीय समीक्षा,वदलीपराज प्रकाशन, पणु ,े प्रथमाअवृत्ती १५मे२००७, पृ.ि.३३५ ◻ ◻ ◻ 105 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) 26 SJIF Impact- 5.67 Reflection of British Raj In Indian English Literature Dr. B. S. Kavhar Vice Principal, Aappaswami Mahavidyalaya, Shendurjana (Adhav) Tq. Manora, Dist. Washim (M.S.) -----------------------------------------------------------------------------------------------------------------------Introduction In the years between World War I (1914-1918) and World War II (1939-1945), three decisive movements had influenced and stimulated Indian contemporary literature under tremendous British influence and its after-effects. The first was the Non-violent Movement towards achieving freedom for India, led by Mahatma Gandhi. The others were the international movements of Marxism and Socialism, which had preached better living and working conditions for the proletariats. Raja Rao had penned Kanthapura (1938), an English novel concerning the participation of Indian villagers in the Gandhian freedom movement. Mulk Raj Anand's English novels Untouchable (1935) and Coolie (1936) had dealt with the iniquities of the caste system and tyrannical labour practices. Prior to English colonisation, India was a fragmented nation and was essentially multilingual, with 15 major languages and approximately 720 dialects. English language had served as a common ground for Indians and had granted separate cultural and ethnic groups to come nearer to each other. Although it was primarily the educated Indians from the fortunate caste who verbalised and mouthed in English, these were in fact the most influential people in terms of acting as 'facilitators' for nationalistic ideas to be propagated throughout the populace. The issuing of magazines and journals in English was also a great influence on the rise of Indian nationalism, as also a tremendous upgradation of British influence on the then contemporary Indian literature. The spread of English language as the most redefining expression of the mass natives, was a key guiding factor and impetus to have had exercised a tremendous British influence on contemporary Indian literature, both in regional as well as in English. English language and with it, the spread of pennings in Indian English literature had become the first ever forceful potential phase, from whence was begun the genre of British influence on contemporary Indian literature. English language thus had made its passage into India with the British Empire's educational policy for the native 'colonised' Indians and soon found a secured home here. With the English connection, European culture/literature scouted its way into India too and the Indian literary geniuses had responded immediately and effectively. Of the early examples of contemporary literature in India under British influence, some of the best were framed and composed in poetry. The most sublime and most historic writer to have led this group was Rabindranath Tagore, who had begun his career in the late 19th century with innovative poetry in Bengali language; but Tagore also had drawn heavily on traditional forms of poetry and performance. Perhaps his best-recognised and world-famed work is Gitanjali (Song Offerings, 1910), a collection of poems. Tagore had remained the prestigious and first ever winner of the Nobel Prize for Literature, becoming the first non-European man to have won this historic accolade. Many of the works of Rabindranath Tagore, Bankim Chandra Chatterjee and other novelists of the late 19th and early 20th centuries, focussed upon the ways in which Indian women of the middle and upper classes were crushed by their lack of economic opportunity, education and freedom of mobility. The heroines of Tagore's novels Nashtanir (1901; The Broken Nest, 1971) and Ghare-baire as well as the female characters in his short stories, wholly represented the subjugation and domination not only of women, but also of all people. An apprehension and worry for domestic life had dominated the fiction of the popular writers of the following era, such as the Bengali novelists Saratchandra Chattopadhay and Ashapurna Devi, who can be time and again asserted as the shining ones in British influenced writers to contemporary Indian literature. 106 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) SJIF Impact- 5.67 Two female poets of this and a little later time - Toru Dutt and Sarojini Naidu - both Bengali by birth, had distinguished themselves with works in English. Toru Dutt had expired when she was only 21 years old, but Sarojini Naidu had a long and illustrious career in literature and politics. The Golden Threshold (1905) is a massive collection of her poems, which often focusses upon themes associated with Indian cultural traditions and Indian women's day-to-day living. Sarojini Naidu also had penned speeches and essays and she later became a leader of the nationalist movement, which sought independence from Britain. Subrahmaniya Bharati was another stellar portrayal, who had brilliantly assayed to mirror and reflect some of the earliest prose and poetry in the modern form of the Tamil language. His poems reflect Bharati's passionate allegiance and loyalty to the cause of freedom from British oppression and his yearning for progression for India as a modern nation. Other authors, who had also remained under the sway of British influence under the domain of Indian contemporary literature were the likes of the noted Hindi poets Sacchidanand Vatsyayan, Suryakant Tripathi and Mahadevi Varma (a female author and winner of the literature prize of the Indian Academy of Letters), who had scripted works of a more introspective, personal character. The steady escalation of national consciousness and the disillusionment with British rule had given an impetus to the growth of a patriotic literature, which had manifested itself in three ways: first, by glorifying the Indian past and identifying heroes like Maharana Pratap Singh, Shivaji, Tipu Sultan, Siraj-ud-Daula; second, by through celebrating the beauty of the Indian landscape, its rivers and mountains, as well as bemoaning over its present economic distress; and, third, by presenting a vision of a glorious future of India. By the end of 1910, India was about to enter a new phase of her political struggle and turmoil. As such, Indian contemporary literature under British influence and its after-effects - both of good and bad - during this period, had endeavoured to reflect the mood. The novel and short story - both new forms in Indian writing, had dominated contemporary Indian literature under British influence during the 19th century. Writers had made effective use of these genres to lend life to realistic portrayals of individuals and to address contemporary social issues. This had marked a change and move from earlier Indian literature - much of which was preoccupied with ideals and all-encompassing social meticulousness. The new authors had arrived from the English-educated and white-collared class of Indians and were influenced by the progressive ideals of the Bengal Renaissance. They also had participated in the rising movement for political rights and representative government for Indians. Nationalism and the criticism of tyrannical social practices were most favoured topics amongst the writers of the period. Towards the end of the 19th century, women from the Indian middle class had begun writing in an overwhelming manner. Many of them had penned works on women's issues and social reform. Notable instances include: Tarabai Shinde's essay in Marathi, Stri Purush Tulana (A Comparison Between Women and Men, 1882); Pandita Ramabai Saraswati's The High-Caste Hindu Woman (1887), a book in English on the subject of Indian women; and Rokeya Sakhawat Hossain's writings in Bengali on the constraints of the purdah, a system of seclusion of women. Conslusion British "imperialism" did become successful to create a colossal impact on India. India, having previously served as a group of independent and semi-independent princedoms and territories, had undergone tremendous change under and during British administration. And it was precisely during this extensive phase of British Raj that Indian literature was forever badged with the notion of 'colonialism' or 'imperialism', never being entirely successful to have broken out from the cocoon of acting the ruled under the ruler. Indian literature did not actually remain 'Indianised' literature any more under the British influence, which mirrored a thorough assemblage of English language as well as regional Indian literature. Originally acting with the purpose to consolidate their hold on India by establishing a population that mouthed the same language as their rulers, the British decision in the 1830s to educate Indians in a Western fashion, with English as the principal 107 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) SJIF Impact- 5.67 language of instruction, was just the beginning of a chain of events, incorporating a rise in Indian nationalism, and indeed a growth of a rather colonized concept in Indian literature. REFERENCE 1. A passage to India‗/ E.M Forester- Criticism of Dr.S.Sen/ Unique Publication, -M /51 Lajpat Nagar, New Delhi – 110024. 2. Criticism of East India Bill by Edmund Burk/ Criticism of Dr.S.Sen/ published in 1980 M /51 Lajpat Nagar, New Delhi – 110024 3. History of Bengal Gazette ( first English newspaper in subcontinent)/ BANGLAPEDIA.ORG, Asiatic society , BangladeshThe Influence of British Empire and English Literature on the Social Life Style of the People of Bangladesh 4. History of English Literature, (ISBN no: 0-19-56-1224-8) written by Edward Alber , fifth edition 1979 Oxford University Press 5. William Shakespeare‗s ‗The Tempest‗/ Criticism of Dr.S.Sen/ -M /51 Lajpat Nagar, New Delhi – 110024. ◻ ◻ ◻ 108 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal SJIF Impact- 5.67 August 2022 Special Issue 06 Volume II (A) - 27 . , , , . . , ---------------------------------------------------------------------------------------------------------------------------: . 1927 . 1930 . 1935 , 1956 . , , , . . . , , : . , , , , . . ,‚ . ‘ ’ . , 1871 . 1970-75 1 , .‛ . : , , , 1980 ‘ ’ ‘ ’ . . 1987 ‘ ’ . ए . , , . ए . , , - , . 1987 ‘ ’ ‘ ’ ‘ ’ . ,‚ . ‘ ’ . ‘ ’ , , . .‛2 , . . ‘ ’ . . 1989 ‘ ’ . , . ‘ ’ . : . . ,‚ 1989 . ‘ ’ ‘ ’ , ‘ ’ . .‛3 . . ‘ ’ . 109 (1984) . , . . , , E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal SJIF Impact- 5.67 August 2022 Special Issue 06 Volume II (A) . , , . . . ‘ .‘ ’ ’ , , . , , . . ‘ ’ . . , . . , .‘ . , , ’ 1983 - . . , , , . . . 1998 , , . ‘ ’( 1) . . , 30 . , ए . .‘ ‘ . ’ ‘ ’ 1994 ’ . ’( ‘ . . ‘ ’ , : . ’ .‘ . 1999 . .‘ ’ .‘ . . . 2008 . ए , . . : , . . . . 11 ए . . 1947 . . ए . , . . , . , . 110 ’ E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal SJIF Impact- 5.67 August 2022 Special Issue 06 Volume II (A) ‘ ’ 1992 . ए . . ,‚ , - , , . : , .‛ 4 . ’ 2000 ‘ . ’ : - . , .‘ , . , , , , , , , , . - . : 1) 2) 3) 4) . - . - , - . . . : ११ – . १२ १३ . ., . 34 १४ ,औ – . , : – , , . , , . ◻ ◻ ◻ 111 . 2008, . 38 , ,औ . 2010, . 73 , . . 1999, . 35 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) 28 SJIF Impact- 5.67 India after Independence : A Study of Aravind Adiga‟s The White Tiger Dr. Vijay D. Songire Assistant Professor, St. John College of Humanities and Sciences, Palghar, Maharashtra, India -------------------------------------------------------------------------------------------------------------------Abstract Aravind Adiga‟s The White Tiger ( 2008) is a story of a man who wants to free himself from the clutches of slavery. The protagonist of the novel represents the working class of Indian society who become easy victims of the capitalist ideology. The present paper studies the novel to find out the reasons behind exploitation, humiliation and marginalisation of the downtrodden class. It points out the tensions in the minds of the poverty stricken people who live under the pressure of societal norms. The objective of the paper is to show victimisation of the poor people on the account of poverty and unemployment. Moreover, the paper depicts transformation in the life of the protagonist too. The novel reveals the socio-political conditions of India after Post Independence. The novel is relevant to the Indian contemporary society too where corruption is still found in each and every sphere of life. Keywords: Post Independence era, poverty, exploitation, struggle for power, transformation. Introduction Adiga‘s debut novel The White Tiger is a true portrayal of the life of the Indians who belong to the deprived class. It focuses on how the capitalist society made the life of the poor more painful and unbearable. The protagonist who has faced poverty in the early stage of his life, is a victim of capitalist society. Before going further, it is worth mentioning the association of the story of the novel with the term ; globalisation‘. The Oxford dictionary defines this term as, ―the fact that different cultures and economic systems around the world are becoming connected and similar to each other because of the influence of large multinational companies and of improved communication.‖ The novel The White Tiger is closely related to the term Globalisation. It shows the development in the life of the protagonist in the midst of urbanisation. There is a huge difference in the literature of the pre Independence era and that of post Independence. In the Pre Independence era the themes of the novels were seen as East- West conflict, Freedom Movement, Social realism, Gender Issues etc. Indian writing in English produced in the Pre Independence period is very significant. It presents a picture of India before independence. The present novel at study belongs to the era of post independence. The novel is successful enough in portraying India after independence. The protagonist, Balram, son of Vikram Halwai, Rickshaw Puller, born in a dark corner of India, in Laxmangarh, in the district of Gaya. His native was under the domination of LandLords. His life condition was very pathetic. The place where he was born is a mystic and holy place in India where the mother Ganga purifies the lives of people. Ironically, the protagonist and the class to which he belongs suffer a lot due to poverty. Even the people in that locality forget to name their children. Here we come across the real name of the protagonist that is ‗Munna‘ by which his parents call him, which means boy. ―Munna? That‟s not my real name. He was right: it just means boy.‖ (Adiga 13) The title of the novel is very significant. Since the protagonist balram is very intellectual and excels in his studies irrespective of all odds the school inspector names him as a White Tiger. The breed of white tiger is rare. The protagonist has those rare qualities.The story makes the readers aware of those qualities. Balram, the protagonist, narrates his life story to Mr. Wen Jiabao, Premier of China, in seven nights from his desk. His life stands for the victimisation of the downtrodden class on the account of poverty, illiteracy , unemployment and corruption. The novel tells the readers about the exploitation of the poor poverty stricken and powerless people of the village by the landlords in the village of Balram, the protagonist. As the novelist writes, 112 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) SJIF Impact- 5.67 The buffalo was one of the landlords in Laxmangarh. There were three others and each had got his name from the peculiarities of appetite that had been detected in him. The Stork was a fat man with a fat moustache, thick and curved and pointed at the tips. He owned the river that flowed outside the village, and he took a cut of every catch of fish caught by every fisherman in the river and a toll from every boatman who crossed the river to come to our village. The buffalo was the greediest of the lot. He has eaten up the rickshaw and the roads. So if you ran a rickshaw, or used the road; you had to pay him his feed- one third of whatever you earned, no less ( Adiga, 24-25) Greed and Corruption The novelist unfolds the dirty picture of corruption in the village. The greed of landlords did not allow other people to lead a life of comfort and peace. They tried to exploit the poor people and never missed a single chance. Balram‘s education remained incomplete on account of his family‘s indifferent attitude. His family does not allow him to study further. The main reason behind it is poverty. Balram was honest and intelligent but in a country like India there was no scope for those qualities or there was no provision in society to promote Balram‘s intelligence. Later, since there was no other option, Balram joined the tea shop with his brother, Kishan. He used to sleep on the road with him at night. He undertook jobs like coal crusher and table sweeper, but he was satisfied with his earnings. As Prashant Jadhav asserts in the article ―Arvind Adiga‘s The White Tiger : A Search for Identity.‖ ―The prime concern of their life was food, shelter and identity.‖ (38) Balram faces so many calamities in his life therefore. Therefore, he decides not to be like his father in the government hospital waiting for the doctor. He decides to learn driving to earn more money for his and family‘s betterment. Balram was expelled from various landlords and employers due to his low caste. His big chance comes when a rich Landlord hires him as a chauffeur for his son, daughter-in-law and their two Pomeranian dogs. He sees it as a good opportunity to free himself from the clutches of poverty. The story shifts from the small village of India to the highly urban settlement in Delhi. Later it takes a halt in bangalore, one of the significant technological centres of India. In the novel Mr. Ashok , a man from the same Indian soil, stands for the educated class. He lives with his wife Pinky. They both had returned from a glamorous city in the United States. Both of them were frustrated to see themselves in the dirty cities of India. Ashok;s wife wanted to go back to the US. However, Ashok tries to please her by telling about the proposal which can change the face of Delhi. All this shows the fast changing mentality of Indian upper middle class society which runs behind glamour. It truly presents the reality of India in the era of post independence. As the narrator writes, ―Ten years ago, they say, there was nothing in Gurgaon, just water buffaloes and fat Punjabi farmers. Today it is the modernist suburb of Delhi. American Express, Microsoft, and all the big American companies have offices there. The main road is full of shopping malls- each mall has a cinema inside! So if Pinky Madam missed America, this was the best place to bring her‖ ( Adiga 121-122). They both live in a new apartment called Buckingham Towers. A Block, which was one of the best areas in Delhi. Ashok spends a lot of time visiting malls, along with Pinky, his wife and Mongoose. Balram works as a servant to them. His job was also to carry all the shopping bags as they came out of the malls. Discrimination The novel reveals the ugly behaviour of the rich people towards the downtrodden class. It is very well reflected through the lost coin episode where Mongoose insults Balram for not having retrieved a coin. As the novelist writes, ‗Get down on your knees. Look for it on the floor of the car. ‗I got down on my knees. I sniffed in between the mats like a dog, all in search of that one rupee. ‗What do you mean, it‘s not there? Don‘t think you can steal from us just because you‘re in the city. I want that rupee.‘ ``We've just paid half a million rupees in a bribe, Mukesh, and now we‘re screwing this man over for a single rupee. Let‘s go up and have a scotch. Finally, I took a rupee coin out of my shirt pocket, dropped it on the floor of the car, picked it up, and gave it to the Mongoose (139). 113 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) SJIF Impact- 5.67 Indian society represents the different class structures. The lower caste people are looked down upon by the upper class. Even after legal provisions people have not changed their attitudes towards the people who are lower to their status. The present novel unfolds this reality in the post independence period. Balram is not allowed to switch on the AC or play music when he is alone.His masters Ashok and his wife Pinky taunt Balram due to his lack of proper pronunciation in English. When he mispronounced ―Maal‖ for ―mall‖ they laughed at him.The pizza episode also reveals the lower status of Balram in the eyes of upper class society. On Pinky Madam‘s birthday, Balram is asked to dress up like a maharaja with a red turban and dark cooling glasses and serve them food. The lady ridiculed Balram and asked to repeat PiZZa as Balram always pronounced it piJJA. It shows humiliation of the lower class people by the mainstream people. It is found that the upper class always treat the low class people badly. They never want to treat them as human beings. It is true that the lower people are their servants. But it does not mean that the class which has some power should exploit the powerless society. Balram describes how he takes dogs for walks, ―Then I took them around the compound on a chain, while the king of Nepal (Watchman) sat in a corner and shouted. ―Don‘t pull the chain so hard! They are worth more than you are!‖ (78) It is really very disgusting when one human treats the other one worse than animals. Struggle for survival Balram escapes from Darkness and drives his master to Delhi. There in Delhi too, he finds some slum areas. He finds people like him who struggle for their survival. The people who are not treated equally. One day, a child dies in an accident by Pinky Madam. But both Akash and Pinky madam force Balram to take this accident on his part just to save Pinky. They just want to save Pinky from the crime. However, they dont give a single thought about what will be the consequences upon the life of Balaram if he is convicted. Unfortunately, Balram is trapped in the case. getting trapped in the case. Balram observes the politicians, who received bribes from Mr. Ashok to exempt them from the taxes of Coal Mines, which is obviously the wealth of the nation. Whenever he finds Ashok making corruption and not paying taxes, he becomes furious and it leads him to think about the story in The Murder Weekly titled ‗Rape, Murder and Money‘. Balram comes to the conclusion: ―The history of the World is the history of ten-thousand- year war of brains between the rich and the poor. Each side is eternally trying to hoodwink the other side….‖ (Adiga 254) Balram does not want to live a life of a servant either or a driver. He tries to find his identity in the midst of a corrupt society. On the other hand the political changes make Mr. Ashok is restless because The Great Socialists become the ruling party, which demands seven hundred thousand rupees from him to veil the tax case. Already, the city and its lifestyles have corrupted Balram and made him selfish and evil who decides to steal money from his master. He prepares a lot for the same and considers it an opportunity. He describes. ―I was looking for the key for years, but the door was always open.‖ (Adiga 267) he not only dares to kill his master Ashok but also escapes from the place successfully. Finally, after the murder he settled in Bangalore. Even he became a successful entrepreneur and uses each and every way to become powerful. The powerful people like Mr. Ashok exploit the poor and downtrodden like Balram. They treat the poor people worse than animals without any of their fault. The only fault of them is that they are poor .The novel shows how poverty and unemployment in India has turned the common man Balram into a cruel villain who does not hesitate to kill his master Mr. Ashok. Conclusion Balram stands for the colonised who are humiliated and exploited by the powerful people. When he sees his master Ashok who is engaged in all bad ways and still prospering in his life decides to follow the same without giving any second thought. He gets involved in all corrupt practices to achieve power such as prostitution, drinking, grabbing etc. He does not hesitate to grab any opportunity which can earn him money, power and status in the society. Even he goes to the extent of killing his master. In the novel Adiga‘s message is very clear that if India sees a dream of 114 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) SJIF Impact- 5.67 prosperity then it should be inclusive. Each and every section of the society should benefit from it. Otherwise, progress without equality is of no use. It will create a huge gap between the rich and the poor. It may prove to be a threat to the nation. The principles of justice, brotherhood and peace are at the heart of the novel. It appeals to the powerful people to think of the welfare of the downtrodden class. Works Cited Adiga, Aravind. The White Tiger. Noida: HarperCollins Publishers,2008 Jadhav, Prashant. ―Arvind Adiga‘s The White Tiger: A Search for Identity.‖, Newman International Journal of Multidisciplinary Studies, Volume I, Issue 4, April, 2014. https://www.oxfordlearnersdictionaries.com/definition/english/globalization ◻ ◻ ◻ 115 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) 29 SJIF Impact- 5.67 ाअवदवासींना राबववण्यात येणाऱ्या ग्रामीण ववकास योजनाांचा ाऄभ्यास डॉ.प्रशाांत कावशनाथ लभाने सहाय्यक प्राध्यापक, ाऄथभशास्त्र ववभाग सांतोष वभमराव पाटील कला ,वावणजय व ववज्ञान महववद्यालय,मांद्रूप ------------------------------------------------------------------------------------------------------------------------------प्रस्तावना : भारतात ाअवदवासी समहू ाअजही ाअवथभक ,सामावजक ,साांस्कृ वतक व शैक्षवणकदिु ्या सवाभवधक ववां चत ाअवण दल ु भवक्षत समाजगट म्हणनू गणल्या जातो.स्वातांत्र्यप्राप्तीनतां र भारताने लोकशाही समाजवादाची चौकट वस्वकारून वनयोजनबद्ध सवभसमावेशक ाअवथभक ववकासाला १९५१ मध्ये पासनू प्रारांभ के ला .परांतु ाअवदवासींचा सतां वु लत ववकास घडून येत नव्हता . त्यामळ ु े जवळपास ३० वषाभच्या प्रदीघभ ाऄनभु वानतां र पाचव्या पच ां वावषभक योजना काळात शासनाने ाअवदवासी ववकासाकडे समग्र दृिीने ववशेष लक्ष परु ववण्यासाठी मत्रां ालय पातळीवर सन १९७३ साली स्वतांत्र ाअवदवासी ववकास ववभागाची वनवमभती के ली .एकावत्मक ाअवदवासी ववकास कायभिम हा त्याचाच पररपाक ाअहे .यालाच ाअवदवासी ाईप-योजना या ओळखले जाते .याद्वारे च ग्रामीण ववकासाच्या ववववध योजना राबवनू ग्रामीण ववकासात काही प्रमाणात भर पडलेली वदसनू येते सश ां ोधनाची ाईवद्दिे – १) ाअवदवासींना राबववण्यात येणाऱ्या ग्रामीण ववकास वशषाभखालील योजनाांचा ाअढावा घेण.े २) ाअवदवासींना राबववण्यात येणाऱ्या ग्रामीण ववकास वशषाभखालील योजनाांवर झालेला खचभ व प्राप्त वनधीचा ाऄभ्यास करणे सांशोधन मावहती सांकलन व सांशोधन पद्धती : प्रस्तुत शोध वनबांधाकररता प्राथवमक व दय्ु यम स्त्रोताचा ाअधार घेण्यात ाअला ाअहे.प्राथवमक स्त्रोतात प्रत्यक्ष मल ु ाखती ाऄनसु चु ीचा ाईपयोग के ला तर दय्ु यम स्त्रोतात प्रकल्पा ाऄतां गभत प्रकावशत ाऄहवाल व प्रत्यक्ष प्रकल्पातील कायाभलयीन ाईपलब्ध सावहत्याचा ाईपयोग के ला ाअहे . ाअवदवासींची व्याख्या : वगलीन ाअवण वगलीन – ‚ाअवदवासी समाज हा वववशि भप्रू देशावर वास्तव्य करणारा , एकसमान बोली भाषा बोलणारा ,समान साांस्कृ वतक जीवन जगणारा पण ाऄक्षर ओळख नसलेल्या स्थावनक गटाांचे एकत्रीकरण ाअहे‛. डॉ.गोववांद गारे – ाअवदवासी वववशि जात नसनू ाअवदम ाऄवस्थेत जीवन जगणाऱ्या जमातीचा समदु ाय ाअहे. जे प्राथवमक ाऄवस्थेत जीवन जगतात. एकावत्मक ाअवदवासी ववकास प्रकल्पाची पाश्वभभमू ी पवहल्या पचां वावषभक योजनेत ाअवदवासी ववकास करण्याच्या दृिीकोनातून प्रथम प्रयत्न करण्याची सरुु वात झाली. त्या योजनेत ाअवदवासी ववकासासाठी काही प्रमाणात कायभिमाची ाअखणी करून कायभिम राबववण्यात ाअले .परांतु पवहल्या योजनेत ववशेष फलश्रतु ी ाअली नाही. पांचवावषभक योजनेत ाअवदवासी ववकासाच्या दृिीकोनातून काही नवीन योजना तयार करण्यात ाअली त्यात ववववध तत्व दिु ीकोनातून भारतातील ाअवदवासी ववकास करण्यासाठी काही ाअवदवासी क्षेत्राची वनवड करण्यात ाअल्यामळ ु े काही क्षेत्र ववकासाच्या प्रवकयेत बाहेर राहीले वतसयाभ पचां वावषभक योजनेत Varriear elevin कवमटीची स्थापना करून ाअवदवासी ववकासासाठी Block System चा ाऄवलांब करून ाअवदवासी ववकास करण्याचा प्रयत्न के ला . चवर्थया पचां वावषभक योजनेत ४८९ Block ची ववभागणी करून ाअवदवासी ववकास करण्याचा याही योजनेत प्रयत्न के ला परांतु वरील चारही योजनेत परु े शा वनयोजना ाऄभावी व ाऄभासाववषयी कमतरता ाऄसल्यामळ ु े या योजना कालावधीत ाअवदवासी समदु ायात ववकास घडून ाअलेला नाही. त्यानतां र पाचव्या योजनेत ाअवदवासी ाईपयोजनाची सरुु वात करून या योजनेत TSP ाऄतां भगत ववववध योजना राबवनू फक्त त्याच्या ाईत्पन्नात वाढ करणे एवढाच ाईद्देश नव्हता तर ाअवदवासी समहू ात शाश्वत ाअधारावर त्याच्यात क्षमता व कुशलता वनमाभण करणे हा होता . या योजनेत राजयात व कें द्राशासीत प्रदेशात ाअवदवासीच्या प्रमाणात वनधीची ाईपलब्धता करून देण.े सपां णू भ वनयोजन करण्याच्या दृिीकोनातनू क्षेत्र ववकासाला प्राधान्य देण्यात ाअले ाऄसनू ाअवदवासी क्षेत्रात ववववध ससां ाधन साधनाची शोध घेण.े 116 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal SJIF Impact- 5.67 August 2022 Special Issue 06 Volume II (A) ाअवदवासी ववकासाच्या दृिीकोनातून ठळक रचनेची वनवमभती करणे .प्रशासनाच्या माध्यमातून ववववध कायभिमाची ाऄमां लबजावणी करणे या योजनेत ६५% ाअवदवासीचा ाऄतां भाभव झाला नसल्यामळ ु े सहाव्या पचां वावषभक योजनेत माडा, वमवनमाडा व क्षेत्र ववकास या माध्यमातून रचना करून ाअवदवासी ाईपयोजना ७५% ाअवदवासी समहु ाचा ाऄतां भाभव झाला. ाअवदवासी ाईपयोजनेत भारतातील जया राजयाची व कें द्रशावसत प्रदेशाची लोकसांख्या ६०% पेक्षा जास्त ाअहे. ाऄशा राजयात TSP लागू होत नाही त्या राजयानां ा वेगळी ाअवदवासी योजना ववकासाच्या दृिीकोनातून ववववध कायभिम राबवनू त्याची ाऄमां लबजावणी के ली जाते डाअध्रां प्रदेश, मेघालय, वमझोरम, नागलांड, लक्षद्वीप व दादर - नगर हवेली) चद्रां परू वजल्हयातील एकावत्मक ाअवदवासी ववकास प्रकल्प :चद्रां परू वजल्ह्यात १९७५ पासनू एकावत्मक ाअवदवासी ववकास प्रकल्पा ाऄतां गभत ाअवदवासी समदु ायाच्या सवाांगीण ववकासाच्या दृिीकोनातनू ववववध वशषाभखाली ाईपवशषाभखाली ववववध योजना राबवनू त्याचां ी ाऄमां लबजावणी के ल्या जाते ाऄधायण क्षेत्रात चद्रां परू एकावत्मक ाअवदवासी ववकास व वचमरू एकावत्मक ाअवदवासी ववकास प्रकल्प ाऄसे दोन प्रकल्प ाअहेत . प्रकल्पाचे प्रशासन :- ाअवदवासी ववकास ववभागाकडे सोपववलेल्या कामकाजामध्ये ाऄवधक ाईत्तरदायी प्रशासन होण्याच्या दृिीने १९९२ मध्ये या ववभागाची पणु रभ चना करण्यात ाअली. मांत्री ाअवदवासी ववकास राजयमांत्री ाअवदवासी ववकास सवचव,ाअवदवासी ववकासववभाग ाअयक्त ु ाअवदवासी ववकास म.रा.नावशक म.रा.ाअवदवासी सहकारी ववकास महामडां ळ मयाभ नावशक ाऄप्पर ाअयक्त ु ड४) नागपरू ाऄमरावती २)शबरी ाअवदवासी ववत्त ाअवण ववकास महामांडळ मयाभ. नावशक ाअयक्त ु ाअवदवासी सश ां ोधन व प्रवशक्षण सस्ां था पणु े ाऄनसु वू चत जमाती प्रमाणपत्र पडताळणी सवमत्या ड८) . प्रकल्प ाऄवधकारी ड२९) ग्रामीण ववकास वशषाभखाली प्रकल्पा ाऄतां गभत राबववण्यात येणाऱ्या योजना :- ग्रामीण ववकास कायभिमाांतगभत दाररद्र्य वनमल भू नावर भर देण्यात ाअला ाअहे.ग्रामीण भागाांतील ाअवदवासींना वटकााउ मालमत्ता वनमाभण करणाऱ्या कामाांवर रोजगार ाईपलब्ध करून देण,े ग्रामीण जीवनाचा दजाभ ाईांचावणे यासारखी कामे घेतली जातात .या कायभिमाांतगभत दाररद्र्य रे षख े ालील ाअवदवासींना लाभ वदला जातो. खालील ग्रामीण ववकासाच्या योजना ववववध ाऄनदु ानावर राबववण्यात येतात. १) एकावत्मक ग्रामीण ववकास कायभिम २) ाऄवषभण प्रवण क्षेत्र कायभिम ३) ग्रामीण रोजगार ४) भ-ू सधु ारणा योजना ५) सामवु हक ववकास ६) ग्रामीण स्वच्छता कायभिम ७) ग्रामपचां ायतीकररता वनधी ग्रामीण ववकास शीषाभखालील योजनावरील प्राप्त वनधी व खचभ वनधी डाअकडे लाखात) ाईपवशषभ वषभ प्राप्त वनधी खचभ वनधी वशषभ : ग्रामीण ववकास –एकावत्मक २००० – २००१ १२७.१८ ७२.१८ ग्रामीण ववकास, ाऄवषभण प्रवण क्षेत्र २००१ – २००२ १०८.९८ ९०.८८ कायभिम, ग्रामीण रोजगार, भ-ू २००२ – २००३ १६३.६५ १४०.५० सधु ारणा योजना, सामवु हक ववकास, २००३ – २००४ १७२.१० १४६.९९ ग्रामीण स्वच्छता कायभिम, २००४ – २००५ २२६.१५ १८०.०० 117 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) ग्रामपांचायतीकररता वनधी SJIF Impact- 5.67 २००५ – २००६ २८०.५१ १९५.२८ २००६ – २००७ २७०.९९ २०७.९५ २००७ – २००८ २०९.४९ १८९.९६ २००८ – २००९ २९४.०६ २४४.९६ २००९ – २०१० ८१०.५० ६२५ २०१० – २०११ ६०५.८१ ४४८.४ २०११ – २०१२ ८८०.२५ ६१९.३ २०१२ – २०१३ १६४४.१६ १२६६ २०१३ – २०१४ १५६४.२८ १४२३ २०१४ – २०१५ ९८.९४ ८४.५ २०१५ – २०१६ २८५.६४ २६८.५ २०१६ – २०१७ १५५७.८१ १४६४.३५ स्त्रोत : चांद्रपरू व वचमरू क्षेत्र प्रकल्प कायाभलय डसन २००० ते २०१७ ) ाअजघडीला भारत देशाचा ववचार के ला तर ग्रामीण भागात मोठ्या प्रमाणात ाअवदवासी समदु ाय वास्तव्यास वदसतो .ाअवदवासी ाईपयोजनेंतगभत ाअवदवासी समहू ाच्या ववकासची ाअखणी करताांना ग्रामीण ववकासावर लक्ष कें द्रीत करण्यात ाअले म्हणजेच ‘क्षेत्रववकासासोबत समहू ववकास’ हे ाईवद्दि यामागे ग्रहीत धरण्यात ाअले. ग्रामीण ववकास कायभिमाची ाअखणी करताांना दाररदर् वनमभल ू नावर भर देण्यात ाअला ाअहे.ग्रामीण भागातील ाअवदवासींना वटकााउ मालमत्ता करणाऱ्या कामाांवर रोजगार ाईपलब्ध करून देण.े ग्रामीण जीवनाचा दजाभ ाईांचावणे यासारखी कामे घेतली जातात. या कायभिमातगभत दाररद्र्य रे षख े ालील ाअवदवासींना लाभ वदला जातो. वरील ग्रामीण ववकास या शीषाभवरील सारणीचे ाऄवलोकन के ले ाऄसता ाऄध्ययन क्षेत्रातील ववववध वषाभखालील प्राप्त वनधी व खचभ वनधीची ाअकडेवारी दशभववली ाअहे.२०००-०१ ते २००९-१० या वषाभ दरम्यान प्राप्त वनधीत सतत वाढ झालेली ाअहे तर खचभ वनधीत सद्ध ु ा या कालावधीत वाढ झालेली ाअहे. २०१०-११ या वषाभत प्राप्तवनधीत व खचभ वनधीत घात झालेली ाअहे. सन २०११-१२ ते २०१६-१७ या वषभ दरम्यान प्राप्त वनधीत व खचभ वनधीत वाढ झालेली ाअहे.परांतु प्राप्त वनधी व खचभ वनधीत तफावत जास्त ाऄसल्याचे वदसनू येते. शासनाच्या काही धोरणामळ ु े खचभ होताांना वदसनू येत नाही. तरीपण प्रकल्पाांाऄतगभत ग्रामीण ववकासाांाऄतगभत जो खचभ झाला त्या खचाभमळ ु े ाअवदवासीच्या ाईन्नती काही प्रमाणात प्रगती झाल्याचे वदसनू येते. वनष्ट्कषभ :- एकावत्मक ाअवदवासी ववकास प्रकल्पा ाऄतां गभत ग्रामीण ववकासा शीषाभखालील ववववध योजना राबववल्या जातात त्याकररता शासनाकडून प्रकल्पाला वनधी कमी प्राप्त होत ाऄसनू सद्ध ु ा प्रकल्पा माफभ त ववववध योजनावर प्राप्त वनधी पणू तभ ा खचभ के ल्या जात नाही,प्रकल्पाांतगभत राबववण्यात येणाऱ्या योजनेत सत्य नसले तरी ाअवदवासी क्षेत्रात ग्रामीण ववकासात जे काही प्रमानात बदल घडून येत ाअहे त्यामागे ग्रामीण ववकासाच्या ववववध योजना कारणीभतू हे ववसरून चालणार नाही. सांदभभ :1. देवगावकर एस .जी. ाअवदवासी ववकास प्रशासन ,श्री. सााइनाथ प्रकाशन, नागपरू ,२०११ 2. गारे गोववांद, ाअवदवासी प्रश्न ाअवण पररवतभन, ाऄमृत प्रकाशन,औरांगाबाद ,१९९४ 3. साठे ववजय, तुळपडु े ाआदां वी पळशीकर वसांत, मस्ु कुटे रा.वी.,पणदरे शाांताराम, ाअवदवासी शेतमजरू ाअवण ाऄल्प व ाऄत्यल्प भधू ारक : हक्क ाअवण पतीपतु ी,ग्रथां वनवमभती कें द्र,य.च.म.मक्त ु ववद्यापीठ, नावशक,२००१ 4. लोटे रा.ज.ाअवदवासी समाजाचे साम्जशास्त्र, वपपां लापरु े ाऄडां क. पवब्लशसभ ,नागपरू .२००४ 5. मावहती पवु स्तका सन २०१६-१७ : महाराष्ट्र शासन, ाअवदवासी ववभाग 6. सांपावदत, वजल्हा सामावजक व ाअवथभक, समालोचन, चांद्रपरू वजल्हा , ाऄथभ व साांवख्यकी सांचनालय,महाराष्ट्र शासन,मबांु ाइ, २०१२,२०१३,२०१४,२०१५ ,२०१६ 7. नागतोडे गौंडे गरुु नाथ, सांशोधन पद्धती, फडके प्रकाशन, कोल्हापरू , २०११ ◻ ◻ ◻ 118 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) 30 SJIF Impact- 5.67 स्वातांत्र्य पवू भ काळातील ाअवण ाईत्तर काळातील भारतीय शेती डॉ.वैशाली वभवसेन वभसे सहा.प्राध्यापक ाऄथभशास्त्र ववभाग प्रमख ु ाअप्पास्वामी महाववद्यालय शेंदरू जना डाऄढाव) ता.मानोरा,वज.वावशम --------------------------------------------------------------------------------------------------------------------------प्रस्तावना : महात्मा गाांधीच्या शब्दात शेती हा भारताचा ाअत्मा ाअहे.शेती व्यवसाय हा जगातील परु ातन व्यवसाय ाअहे. जागवतक लोकसख्ां येचा ववचार करता ाऄद्यापही जगातील बहुसख्ां य लोक ाईपजीववके साठी शेतीवर ाऄवलांबनू ाअहेत. शेतीच्या ववकासावरच देशाचा ववकास हा ाऄवलबां नू ाअहे. भारतीय ाऄथभव्यवस्थेत शेतीला ववशेष महत्त्व ाअहे. हजारो वषाभपासनू या शेतीने भारतीय लोकाचां े ाअचार व ववचार, दृविकोन व सस्ां कृ तीची जडणघडण के ली ाअहे. स्वातांत्र्य पवू भ काळातील भारतीय शेती : भारतात शेतीचा ाआवतहास नवपाषाण यगु ापासनू सरू ु होतो. ाआ.स पवू भ २७०० ते ाआ.स पवू भ ७०० मध्ये ताांबे धातचू ा शोध लागला त्यावेळी शेतीकररता दगडापासनू ाऄवजारे बनायला लागली. पढु े ताांब्यापासनू ववववध ाऄवजारे मासे पकडण्यासाठी फास,बाण तसेच बाांगड्या बनववणे सरू ु झाले व यामध्ये काही धान्येसद्ध ु ा सापडली. मोहोंजोदडो, हडप्पा मध्ये गह,जव,हरभरा,नाचणी ही धान्य होती. प्राचीन सांस्कृ तीमध्ये समृद्ध शेतीचे परु ावे सापडतात. सरुु वातीपासनू च नक्षत्र ाअवण शेतीचा घवनष्ठ सांबांध रावहलेला ाअहे.ाआ.स पवू भ १५०० ते १००० कालखांड हा भारतीय शेतीचा सवु णभकाळ समजला जातो. मवु स्लम राजयसत्तेने भारतात ाअपली शासन कारकीदभ सरू ु के ली. सल ु तान ाऄल्लााईद्दीन वखलजी च्या काळामध्ये कृ षीचे वनयमन के लेले होते. सल ु तान सवभ कृ षी धान्याच्या वकमती वनवित करून देत. त्याच वकमतीत वस्तू वविी करण्याचे बांधन होते. हे बांधन तोडणाऱ्या व्यापाऱ्याची सदन मान्यता काढून घेतली जात ाऄसे. शहाजानचा मल ु गा दाराहशक ु ोते भारतात ाअला व त्याांने फुलझाडे वाढववली. तसेच त्यात काश्मीरमध्ये सफरचांद,नासपती,डावळांब,ाऄिोड,जरदाळू,वपस्ता,ाअलबू ख ु ार,बदाम शेती वाढववली. १७५७ मध्ये ाइस्ट ाआवां डया कांपनीच्या ाअगमनाने भारताच्या ाऄथभव्यवस्थेला कलाटणी वमळाली. ाइस्ट ाआवां डया कांपनीचे व्यापारी भारतातील कापसू स्वस्तात खरे दी करून त्याचे पक्क्या मालात रूपाांतर करून तो माल भारतात ववकत होते. कच्चामाल कमी वेळात एका वठकाणी ाईपलब्ध व्हावा म्हणनू च भारतात वनयांवत्रत बाजाराची वनवमभती विवटशाांनी के ली. १८८६ साली महाराष्ट्राच्या ववदभाभतील कारांजा येथे भारतातील पवहला बाजार वनयवां त्रत के ला गेला. जे.पी.भट्टाचायभ याांच्या मतानसु ार १८०१ ते १८४६ या कालावधीत भारताची लोकसांख्या ३८ टक्क्याांनी वाढली. परांतु जवमनीचे लागवडीखालील क्षेत्र मात्र १८ टक्क्याांनी वाढले. स्वातांत्र्य ाईत्तर काळातील भारतीय शेती : स्वातांत्र्याच्या नजीकच्या काळातच भारतीय ाऄथभव्यवस्थेचे वणभन शेतीप्रधान देश ाऄसे के ले जात होते. कारण राष्ट्रीय ाईत्पन्नाच्या ५० टक्के ाईत्पन्न शेतीतून वमळत ाऄसे व ७६ टक्के लोक शेतीवर ाऄवलांबनू होते. सरुु वातीच्या काळात धरण बाांधणीला प्रोत्साहन देाउन वसचां नाच्या सोयी वाढववण्यात ाअल्या तसेच शेती सधु ारण्यासाठी ववस्तार कायभिमाची मदत घेाउन शेती वशक्षणाचा पाया ववस्तृत करण्यात ाअला. कृ षी ववकास धोरणामळ ु े सवभकष धान्यवाढ होाउ लागली. हररत िाांती पवू भ कालखांडात लागवडीखालील क्षेत्र वाढून ते १२२ दशलक्ष हेक्टर वरून १५१ दशलक्ष हेक्टर पयांत वाढले. त्यामळ ु े कृ षी ाईत्पादनात वाढ झाली. ाऄन्नधान्याचे ाईत्पादन ५० दशलक्ष टनावरून ६० दशलक्ष टन झाले. एकूण ाईत्पादन वाढ ही ाईत्पादकतेतील वाढीपेक्षा लागवडीखालील क्षेत्रातील वाढीमळ ु े ाऄवधक झाली होती ाऄसे वदसनू येते. १६६५ च्या मध्यवती पासनू हररत िाांती झाली ाऄसे म्हटले जाते. १६६५ मध्ये ाऄन्नधान्याच्या नवीन वाणामळ ु े ाईत्पादन मोठ्या प्रमाणात वाढले. एकूण वपकाखाली क्षेत्र १५१ दशलक्ष हेक्टर वरून १६६ दशलक्ष हेक्टर पयांत वाढले तर ाऄन्नधान्य ाईत्पादन वाढीचा दर २.४ टक्के झाला. तरीसद्ध ु ा ाअतां रराष्ट्रीय ाईत्पादकतेच्या तल ु नेत ही ाईत्पादकता कमी होती. ाईदा. भारतात ताांदळ ू व गव्हाची ाईत्पादकता ाऄनि ु मे २१ ते २६ वक्वटां ल प्रती हेक्टर एवढी ाअहे. पजां ाब हररयाणा व ाईत्तर प्रदेशचा एकूण ाईत्पन्नातील वाटा १० टक्के पयांत वाढला ाअहे. परांतु तरीही १६६० मध्ये कृ षी ाईत्पादन वाढीचा वेग कमी होण्यास सरुु वात झाली. 119 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) SJIF Impact- 5.67 १६६१ च्या ाईदारीकरणाच्या प्रवियेत कृ षी क्षेत्र खल ु ेपणाने सहभागी झाले होते. भारतात ाऄनक ु ू ल नैसवगभक साधनसामग्रीमळ ु े मोठ्या प्रमाणात ाऄन्नधान्य ाईत्पादन होाउन भारत हा स्वयांपणू भ झाला.१६६६ ते २००० मध्ये ाऄन्नधान्याचे २०६ दशलक्ष टन ाईत्पादन झाले. तर २००४ मध्ये ाऄन्नधान्याचे ाईत्पादन २१२ दशलक्ष टन एवढ्या मोठ्या प्रमाणात वाढले. ाऄन्नधान्य,चहा,कॉफी,मसाल्याचे पदाथभ,दलडु ध ाईत्पादन व पशधु न या सवाांच्या बाबतीत भारतीय जागवतक पातळीत ाअघाडीवर ाअहे. भारतीय कृ षी क्षेत्राची व ववपणनाची प्रगती चागां ल्या प्रकारची ाअहे. थोडक्यात भारतीय शेतीचा ाआवतहास पाहता भारत शेती ाईत्पादनाच्या बाबतीत स्वयपां णू भ झालेला वदसत ाअहे. परांतु लोकसख्ां येचा वाढता वावषभक वेग ाअवण धान्य ाईत्पादन वाढीचा वावषभक वेग यात मेळ बसत नाही. भारतीय शेती पढु े बरीच ाअव्हाने ाअहेत. जनतेला पोषण यक्त ु ाअहार परु ववण्याच्या बाबतीत ाअपले शेती व्यवस्थापन ाऄजनू ही खपू मागेच ाअहे. शेतीच्या ववकासात शेतकऱ्याचे भले होाउ शकले का ? हा मोठा प्रश्न ाअहे. रासायवनक खताचां ा कीटकनाशकाचां ा ाऄवतरे क वापर यामळ ु े एके काळी हररतिाांती तांत्रज्ञानाचा वापरात ाअवण धान्य ाईत्पादनाच्या बाबतीत ाअघाडीवर ाऄसलेला पजां ाब प्राांत ाअज भारताचा कॅ न्सर प्राप्त म्हणनू नवी ओळख देतो ाअहे. शेती बाजार प्रणाली शेतकऱ्याांना ाअत्महत्येस प्रवृत्ती करणारी ठरली ाअहे. यापढु े शेतीमध्ये शाश्वततेचा ववचार प्राधान्याने करावा लागेल. शेतीतील शाश्वतता ाअवथभक,सामावजक व पयाभवरणीय ाऄशा तीन प्रकारची ाअहे. सेंवद्रय शेती हा यावरील ाईपाय साांवगतला गेला तरी कमी जागेत जास्त ाईत्पादन या दृिीनेच ाअत्ताची शेती होणे गरजेचे ाअहे. याकररता जागवतक स्तरावर नवनवीन सांशोधन होत ाअहे. यासांदभाभत भारतानेही ाऄग्रेसर राहणे गरजेचे ाअहे. तरच सजु लाम सफ ु लाम ाऄसणारी ाअपली भारतभमू ी भारतात शाश्वत ववकास घडवनू ाअणेल. सांदभभ : १.कृ षी ववकास डॉ.एस.बी.कटमसु रे २.कृ षी ाऄथभशास्त्र भालेराव व देसााइ ३.कृ षी ाऄथभशास्त्र कवीमांडल,मांगेश प्रकाश ◻ ◻ ◻ 120 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal SJIF Impact- 5.67 August 2022 Special Issue 06 Volume II (A) 2020 31 . . . , . --------------------------------------------------------------------------------------------------------------------------– . . , , , , , , . , , , , . . . , , . 1902, 1857 1904, 1917, 1929, 1937, , 1948, 1952-53, 1964-66, 1986, 1992 , , , , , , , . 2020 . 2020 – 1986 . 1986 . ए . . 1) . 2) . 3) . 4) , , . 2020 New National Education Policy 2020 . , , . . – 2020 १ 10 + 2 5+3+3+4 ए . , , . २ , , . ३ ४ (6%) , . , , . ५ . 121 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal SJIF Impact- 5.67 August 2022 Special Issue 06 Volume II (A) ६ . . ७ , , . ८ ९ १० , १२ . . . – 2020 . . , , . वववनयमन नवीन सांरचना ाईच्च वशक्षण प्रमख ु बाबी, वशफारशी ाऄनश ु ासन ाईदारमतवादी वशक्षण – 1) , 1.1 1.2 1.3 1.4 1.5 1.6 2) , 2035 . 50% , , . . ए , . . , . . – , . 2.1 2.2 . . IIT 2.3 / . 2.4 3) , 3 4 . – , . . 122 . E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal SJIF Impact- 5.67 August 2022 Special Issue 06 Volume II (A) – 3.1 3.2 3.3 3.4 4) (National Higher Education Qualification Framework) . (Choice Based Credit System) . . . – , . – 4.1 4.2 4.3 4.4 4.4 . (30:1) , . . , , . . . . – 5) 5.1 5.2 5.3 5.4 6) 6.1 6.2 . . ए . . – , . (National Higher Education Regulatory Authority) ए . 6.3 6.4 NAAC 6.5 (UGC) . . . ए . . – 2020 . . . Research . , , , . , . , , . . , 2006. 123 . , , , , 2019 . Ph.D. . , (NKC), 2020 1) 2) , . , , (RUSA) – 3) , +१ , – . . . , 2007 , . E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) 32 SJIF Impact- 5.67 New Woman in Shashi Deshpande‟s That Long Silence Dr. S.P. Zanke, Mr.K.R.Chaudhari, Research Guide, Professor & Head, Dept. of English, Bhusawal Arts, Science & P.O. Nahata Commerce College, Bhusawal (MS) Researcher & Assistant Professor Shri Sant Gadge Baba College of Engg. & Tech. Bhusawal (MS) DBATU, Lonere -------------------------------------------------------------------------------------------------------------Abstract Indian Literature in English after independence has journeyed a long way to attained its present glory and grandeur through handling various subjects. It poses many influential images of women. India, being a conservative country, many early Indian English writers have portrayed typical images of Indian women. But the post modern writers have changed their perspective to portray woman from a realistic and liberal point of view: the modern woman struggling for her identity and acclaiming respect from all. The present paper broods over the issues a modern Indian woman Jaya, female protagonist of Shashi Deshpande‘s That Long Silence and her transformation into a new and matured woman who discovering her worth. Keywords:- patriarchy, modern, freedom, identity etc. Introduction Indian English novelist Shashi Deshpande is one of the most influential novelist and has won numerous literary awards. Women characters looking for identification and a sense of self abound throughout Deshpande‘s writings. In her novels she explores the lives of Indian middleclass women. She discusses Indian women‘s inner lives. She gives genuine portrayals of her heroines. Deshpande‘s main goal is to portray the suffering and conflict experienced by the educated, modern Indian woman who is torn between patriarchy and tradition on the one hand and women‘s autonomy, independence, and self-expression on the other. Her writing focuses on women‘s quests for personal fulfillment outside of their traditional roles as mothers, wives, and daughters.( This reveals that she cares about and sympathizes with the women them. The majority of her female protagonists revolt against patriarchal values and conventional lifestyles. The novel, That Long Silence is also delineates with the same theme, wherein we understand the transformation o f Jaya from silent follower into vigilant person. Therefore she dares to say, ―A change is discernible in Jaya, a change in a different direction. The earlier impulsive Jaya becomes a mature woman‖ (Sree,Sathupati Prasanna, 85). Reflection of women presented in Pre-independence era Literature is a powerful tool for expressing one‘s thoughts, feelings, and experiences; it is the embodiment of both past and present culture. It deals with life just as it is. The world‘s population of humans can have their thoughts changed by literature. Literature comes in a variety of forms and genres, including drama, poetry, prose, and prose fiction. It has long been thriving and bringing about societal change. Only men in India created the major works of art, myths, and epics. The male voice has been growing since the beginning of writing, and literature was also written from their perspective and in response to their competition. Women have long been considered less than men. They were confined to the four walls of the home and did not have religious or intellectual independence. Additionally, they had minimal freedom when carrying out religious practices. Women did not pursue writing because they were stifled in a society where men predominated and did not have the opportunity to learn or express themselves freely. However, throughout their literature, women have been portrayed and represented from a male perspective. The first and main Indian woman writer and poet to write in English in India was Toru Dutt (1856–1877). Her writings feature archetypes of Indian womanhood, including Sita and Savitri, and portray women in roles of pain and self-sacrifice, supporting patriotic myths. It makes it evident that the Indian woman has been a quiet victim for many years. She has played a variety of roles 124 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) SJIF Impact- 5.67 over the years, including those of a wife, mother, sister, daughter, daughter-in-law, etc., but she has never been able to assert her own uniqueness. Due to the largely patriarchal nature of Indian society, their pursuit becomes a difficult task. As a result, it is difficult to discuss the freedom of Indian women. Revelation of female identity in Shashi Deshpande‟s That Long Silence Shashi Deshpande‘s novel deals with the theme of the quest for a female identity. The difficulties in man-woman relationships, particularly in marriage, and the trauma of a troubled adolescence. The Indian woman has been a quiet victim for years. She has taken on a variety of roles over the years, including those of wife, mother, sister, and daughter, but she has never been able to assert her own uniqueness. For instance, Manohar‘s male ego attempts to dominate Sarita in the novel The Dark Holds No Terrors, but Sarita is an independent lady who is capable of overcoming challenges in life on her own. In the book Roots and Shadow, Indu acknowledges that she restrained her passions not under Jayant‘s coercion but rather because it was her own choice that had defined her identity. ‗Like the archetypal New-Woman, Deshpande‘s protagonists are all educated, proactive and progressive, moving on undaunted. They rebel against the dictates of their domestic duties and social sanctions, challenge ‗male-devised orthodoxies about women‘s nature, capacities and roles‘ (Kaur, 56) That Long Silence is an expression of the silence of the modern Indian housewife. Many other women writers tried their hand at expressing this long silence that had turned women into non-entities. Deshpande‘s success lies in her depiction of real life experience. She realistically represents the inner clashes of Jaya the main woman character of the novel and her quest for the self or identity. ―Jaya‘s story, in the larger context, is the story of generations of women. Jaya is in search of an individual identity‖ (Parasad,Amarnath. and Malik,Rajiv,182). The title That Long Silence alludes to an inability to speak and stand up for oneself. After being married for seventeen years, Jaya finally rebelled. Jaya makes a journey toward herself while she is alone. She looks for her own individuality, which she feels has been lost after so many years of marriage. Deshpande was successful in conveying real-life experience in That Long Silence through Jaya, who experienced a beginning to end hunger for the search for the self and identity, she authentically portrays the inner turmoil. As her adolescent goals were completely dashed, she became aware of the frustration, alienation, and overall emotional traumas she had gone through. Initially, after her marriage, it appears that she is a contented wife married to a respectable man of social standards. Everything went smoothly for a while, and Jaya adapted to her new surroundings in accordance with her husband‘s intentions. She was no longer assertive and had entirely immersed herself in the family unit. Instead, she had become timid, meek, passive, anxious, and totally reliant on her husband for survival. Jaya‘s husband, Mohan, was a conservative man who didn‘t give her a lot of freedom. Despite her marriage to Mohan and becoming a mother of two children, she suffered from isolation. Her husband could not understand her emotional self. She leads the life of silent indignation gifted by her husband. The plot of the novel traces how Jaya gradually develops into a self-assured person who is totally in charge of herself and refuses to be controlled by a noose. Jaya disdains the stereotype of traditional ladies like Sita, Savitri, and Draupadi. She prefers to think of a married couple as a pair of bullocks instead. Deshpande describes Jaya, an aspiring writer condemned to devolve into a stereotypical Indian housewife, using the apt metaphor of a worm creeping into a hole. ―Oh God! I had thought I can‘t take any more even worm has a hole it can crawl into‖ (Deshpande 148). As a result, Jaya‘s self-realization was skillfully depicted at the novel‘s conclusion. A lady does not want to sacrifice her identity for her home or family. She wants the freedom to use her talent and the respect that her family owes her. She has the capacity to rebel against restraints when her right to liberty and identity is violated. Thus, That Long Silence inspires women to speak up against silence. Desphande believed that when women are pampered and treated with affection, they are easier to understand. They deserve gentle love since their hearts are delicate. 125 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) SJIF Impact- 5.67 Takeaways from the Novel Deshpande‘s That Long Silence reveals that woman‘s position and status had little changed since India‘s independence. The portrayal of patriarchy in our Indian society by the character Jaya was successful. Women must overcome and deal with a variety of social problems and hurdles in order to defeat patriarchy. As a result, Jaya appears as a new woman. She is not new because she is quiet and obedient; rather, she is new because she has compromised herself for the sake of her environment and destiny. Conclusion As a result, Jaya, the leading character has rebelled against the patriarchal system‘s suppression by speaking out against the prescribed roles of wife and mother. When faced with sadness, she uses silence as protection, yet there comes a point when she breaks her silence. Consequently, the novel is a feminist critique, but it also aims to expose and reject patriarchal practices. It also demonstrates the strength of Shashi Deshpande‘s female characters reject sacrificing their uniqueness for the sake of upholding socially prescribed role models. Deshpande makes a sincere appeal to liberate women‘s psyche from conservative men‘s dominance. Her account of actual occurrences is what makes the novelist successful. She portrays Jaya‘s inner turmoil and her search for self identity in a genuine manner. Therefore, Jaya dares to say, ―I‘m not afraid anymore‖ (Deshpande 191). Works Cited 1. Sree ,Sathupati Prasanna. ―Woman in the Novels of Shashi Deshpande: A Study.‖ Sarup & Sons, 2003. 2. Parasad,Amarnath. and Malik,Rajiv. ―Indian English Fiction: Critical Elucidation‖ Sarup & Sons, 2007. 3. Deshpande S. That Long Silence. Epigraph. Penguin Books, 1989. 4. Kaur, Satbir. Shashi Deshpande: A Feministic Interpretation. Unistar Books, 2009. ◻ ◻ ◻ 126 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) 32 SJIF Impact- 5.67 An analysis of socio-cultural and political situation in Raja Rao's Kanthapura Ms. Pooja Pradeep Shinde Visiting Faculty, Department of English, B.K. Birla Night College, Kalyan. (Affiliated to University of Mumbai) -----------------------------------------------------------------------------------------------------------------------Abstract: Raja Rao an Indian -American author and philosopher, is considered one of the seminal novelists in Indian English literature. He is one of the trios followed by Mulk Raj Anand and R.K. Narayan who contributed to the growth of the English novels in India. Through his writing he attempted to incorporate Indian Metaphysics and philosophy into his fictional work. He used natural idiom which was unaffected by the opacity of British inheritance. His first novel „Kanthapura‟ deals with the village of Kanthapura depicting the socio-cultural, political and religious situations under the British Raj. The novel offers a realistic account of the Gandhian movement and the amalgamation of different castes in India during the fight against British rule in India. Through this novel he has portrayed the slavery life of Indian people. The novelist himself played a major role in the freedom struggle as he was the part of Gandhian movement. His patriotism and spiritual zeal is well reflected in this novel. Keywords: Metaphysics, opacity, amalgamation, patriotism, spiritual zeal Introduction: “Then the wind comes so swift and dashing that it takes the autumn leaves with it, and they rise into the juggling air, while the trees bleat and blubber. Then drops fall, big as the thumb … the earth itself seems to heave up and cheep in the monsoon rains. It churns and splashes, beats against the treetops, reckless and willful, and suddenly floating forwards, it bucks back and spits forward and pours down upon the green, weak coffee leaves, thumping them down to the earth.”- Raja Rao, Kanthapura Raja Rao‘s Kanthapura written in 1938 is surfaced as one of the finest erudite work in Indian English literature. Ironically, the novel was written in France and first published in London. Kanthapura isn‘t a novel with common plot but it depicts the freedom struggle and reflects the nationalism and spirituality of the Indian people. The novelist remarkably spiritualized the sociopolitical scenario in India. The book is considered as epic the novelist has profoundly maintain the indigenous touch with euphemism by using puranic texture and intermittent use of Hindu myths and legends. Raja Rao tactfully interpreted the political, socio-economic and religious aspects in the novel. It gives a depiction of life- suchlike representation of Gandhi‘s principle of non-violence and equivalency. The story of the novel revolves around a distant village named Kanthapura which is located in the fiefdom of Kara, positioned in South India. ―Kanthapura is its name, and it is in the province of Kara. High on the Ghats is it, high up the steep mountains that face the cool Arabian seas, up the Malabar Coast is it, up Mangalore and Puttur and many a center of cardamom and coffee, rice and sugarcane.‖ (Page 07) The tale of the village folk is recited though ‗harikatha‘ medium by an old woman named, Achakka. She recalls Mahatma Gandhi‘s swell of nationalism and revolutionized the villagers into freedom struggle. The novel opens with associate in nursing account of the case, the locale of the village. The village is dominated by the Brahmins who get all honors and the best region of the village whereas the artisans and the pariah quarters are for the untouchable class. Supposedly, the title of the novel is apt and suggestive as it gives a detail picture of the social and cultural life of Kanthapura. With his unique narrative technique Raja Rao has inherited Indianess into the novel; the life of the village people revolves around the festivals and religious observances of Goddess Kenchamma, the patron goddess of the village. Kenchamma is the center of the village, forms the 127 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) SJIF Impact- 5.67 hill-center of their lives and makes everything purposeful. It is to present the remote village of South India is caught in the freedom struggle of 1930‘s and becomes significant symbol of Gandhian testament. In Kanthapura there are more glimpses of the freedom movement under the leadership of Mahatma Gandhi. The novel begins its main action when Moorthy, a young educated Brahmin man of the village migrates to study. There he becomes a loyal follower of Gandhi and against case-system and British colonial rule. Inspired by Gandhian ideology he comes back to the village to propagate congress and Gandhi‘s satyagraha movement. He goes from door to door indeed in the pariah quarters to explain the significance of Mahatma Gandhi‘s struggle for India‘s freedom movement. ― The villagers of Kanthapura consider him by saying that ‗ He is our Gandhi, The state of Mysore has a Maharaja, but that Maharaja has another Maharaja who is in London and that one has another one in heaven and so everybody has his own Mahatma and this Moorthy will be our Mahatma‘ (Rao, 2005: 109)‖. In the first half of the novel, Moorthy tries to persuade the townspeople to join the movement through bhajans and speech about Gandhi‘s principle of non-violence and independence. Rather of counting on old tradition of oral methods he shifts to written communication of pamphlets and other literature to spread awareness among people. Due to illiteracy the villagers fails to understand the power of the written documents instead the fat-cats of the town manipulates the documents to oppress the villagers. No one understands and accepts Moorthy at first. He is opposed by Bhatta, a Brahmin and shrewd businessman who with the help of swami excommunicates him for conducting the gospel of freedom struggle. Agonized to hear his mother Narassamma die of despair on the banks of Himavathy River. After his mother‘s demise he gathers all his courage and continues his preaching of brotherhood, equality and abolition of untouchability. His social endeavors bring about unity, equality and individual dignity. He visits the Skeffington Coffee Estate to educate the coolies the art of weaving. Moorthy‘s all activities were grounded on Gandhian principles he wanted all the people of the town should ply the Charkha and wear only hand-woven clothes. His movements attracted the attention of the authorities for which he was imprisoned for three months. In his absence his work was carried by Rangamma and Range Gowda. During his stay in captivity the novels shifts to a subtle change where in Rangamma, manages to inspire the womenfolk to participate in the struggle. Gandhi ji was of the opinion that India‘s deliverance depends on the immolation and enlightenment for women. Gandhiji‘s testament finds an articulation in Kanthapura. The novel has rightly been called a Gandhian epic for it conveys the very spirit of an individual who transfigures the entire nation. Moorthy , the promoter is the spokesperson of Gandhi who has an influence of Gandhi‘s ideals and becomes the mouthpiece and practitioner of Gandhian ideologies. But in the end, he left Gandhi and joins Jawaharlal Nehru. Raja Rao‘s narrative skills in the novel show firm roots of Indian soil and sensibility. The author gives us a true account of village life in contemporary India. The novelist shows how caste, mythological representation of Gandhi indicate tremendous impact on the lives of the people of Kanthapura. Conclusion: To conclude, Raja Rao has successfully included the various facets of socio-cultural and political aspects in kanthapura. Through the novel he delineated the period of India's national movement and achievements of Mahatma Gandhi. The paper presents kanthapura as a replica of self-purification and sacrifice of the people of village for India's Independence. References: 1. Rao, Raja (2014). 'Kanthapura'. India: Penguin Modern Classics. 2. Prabhakar, R. (2016). Gandhi‘s Ideology- Raja Rao‘s Moorthy in Kanthapura. International Journal of Research-Granthaalayah. 3. Subha, V (2018). Nationalism and Spirituality in Raja Rao‘s ―Kanthapura‖, Research Journal of English Language and Literature (RJELAL) ISSN: 2395-2636 (P); 23213108(O). 128 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal SJIF Impact- 5.67 August 2022 Special Issue 06 Volume II (A) 33 . . -----------------------------------------------------------------------------------------------------------------------------ए . . ए . ए 1945 .142 . , ए 1995 . , INA . . . . . , . , 20 1926 . .. . . . .15 , 15 . . 1947 “ ए . , , , . ए . . . ‛ ‛ ‚ ‛ . . , . . , , , , , . , . , 129 , , , . , . , , E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal SJIF Impact- 5.67 August 2022 Special Issue 06 Volume II (A) - , . . . . - . ए . . ए , . . , . . . . . . , , , . . . , , , , , . - , - , , . . . . . . . . . . . . . 130 ए E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal SJIF Impact- 5.67 August 2022 Special Issue 06 Volume II (A) . . . . , . 15 1947 , . . , , . ए . . 1. 2. 3. , . . (2006). , (1985). , ,(2008), ए ए . , : . , : ◻ ◻ ◻ 131 . E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) 35 SJIF Impact- 5.67 Gauri as a Modern Indian Woman in Jhumpa Lahiri‟s The Lowland Dr. Subhash P. Zanke Mr. Pravin Bhagwan Bhaskar Professor & HOD English Dept. Asst. Professor of English, Bsl Arts, Science & P.O.Nahata Commerce S. Gholap Arts, Science and G. Pawar Commerce College, Bhusawal College, Shivle ----------------------------------------------------------------------------------------------------------------Abstract Jhumpa Lahiri is a celebrated Indian novelist and she has articulated issues of women in her writings. She is a voice of Indian women. Jhumpa Lahiri‟s The Lowland portrays struggle of Indian woman against patriarchal order. The research paper attempts to examine the exploitation and struggle of a widow Gauri against male dominated society. The research paper also analyzes Gauri‟s transformation into a self–reliant and a modern Indian woman. Key words: Indian society, exploitation, struggle, dignity, modernity. Jhumpa Lahiri is an eminent writer of Indian diaspora and proved herself as a feminist. She is a prestigious man booker recipient. She wrote only two books though she has made considerable place in Indian diasopric writing. Her seminal novel The Lowland is a tale about not merely the migratory experiences of Subhash but struggle and pains of Gauri. The novel openly talks about the lowland, a place where Subhash and Udayan used to play. Subhash and Udayan brought up in Calcutta. Subhash and Udayan did complete their graduation and chose different path. Udayan was tempted by the Naxalite movement since his childhood and finally he joined Naxalbari movement. He was come under the influence of Charu Majumdar. During his college days he comes across Gauri and he falls in love with Gauri meanwhile Subhash left to United States of America to pursue his PhD. After Subhash‘s displacement to America Udayan got married with Gauri secretly in 1970 at register office. They spend nearly a week in Chelta, the house of Udayan‘s friend and finally brought Gauri to his Tollygunge home. He did not take consent of his parents for his marriage. Gauri was born in Calcutta and became orphan at the age of 16 years. Afterwards she lived ―with two uncles, their wives, two sets of children‖. She had no space to cherish her privacy and the house had with ―no rooms of her own‖ (TL55). Generally, it‘s mandatory to Indian women as to follow the traditions and customs of Indian patriarchal society. Being an Indian woman Gauri‘s new journey starts as a victim and subjugated. Her mother–in law wanted to imbibe Indian traditional values into Gauri. In the name of traditional customs, Gauri‘s humiliation is culminated. She is welcomed by whole heartily as a new bride of their home but at the same time, she faces the trauma of subjugation. Gauri hailed from educated family born in 1948. Gauri lost her parents at the age of 16 years. She has a brother whose name is Manash. She was raised by her grandparents in Calcutta. She did have her schooling education at Calcutta Boy‘s school. She had even completed her bachelor degree in philosophy from Presidency College. Since her childhood she was an independent and talented. She is inspired from her grandfather who was a professor. She adapts reading habits from her grandfather. Slowly she lost her freedom in Udayan‘s home as a married woman. Rightly Simone de Beauvoir identifies Gauri as ―One is not born, but rather becomes a woman. (295). Gauri wakes up at five in the morning and starts her household work. She used to serve cup of tea and biscuit to her mother-in-law. She works around the clock. She did all house chores under the monstrous eyes of her mother- in-law. Gauri looks like a caged bird. Jhumpa Lahiri feels miserable condition of Gauri in the following lines: ―When she grounds the chilies her palms felt as if the skin had been scraped off.‖ She turned into servant, however ―she hadn‘t complained to Udayan‖ (TL 290). Gauri‘s husband arranges a tutoring job for her. Udayan is an intelligent young man who is inspired by Marx philosophy and he also came under the influence of Naxalbari movement. It was 132 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) SJIF Impact- 5.67 the time of emergency in India and all Naxalite activists were on radar. In Calcutta Police were patrolling and kept a close eye on activities of Naxalite. Udayan‘s suspicious activities also monitored by Police and finally he was killed and the death of Udayan made Gauri more silenced and shattered. She becomes widow at the age of only twenty –three. She started to live a lonely within the four walls. Everything was changed. She is treated like sub-human being . As a Hindu widow she is not allowed to eat fish and meat. She did not even comb her hair. After demise of her husband, she was alone to bear all types of woes and pains. The society rule harshly imposed on her: ―She did not wash her clothes or wear slippers or comb her hair. She slept on the bed on the pillow. No one bothered her. She was aware of holding her body very still, as if posing for a photograph that was never taken‖ (TL 108). Her identity was liked with her dead husband therefore she had to follow strictly the traditional rituals. She became very weak though she was educated. She is exploited in the name of ill traditions. But after a few years Gauri leads herself towards a self-reliant woman who creates her new identity without taking any help. The character of Gauri resembles Charlotte Gilman‘s woman narrator who lost her husband in road accident and with the passage of time she loves her individual freedom and makes independent. She understands her abilities and leads her life her own way and made decisions too. Gauri faces exploitation as she becomes widow. Jhumpa Lahiri exhibits sufferings of Gauri in the following lines: ―She was given white saris to wear in place of colored ones, so that she resembled the other widows in the family.‖ (TL109). Thus, Gauri becomes a victim of Indian social taboo. ―Her mother-in-law had told her, the first morning ,to put away the book she‘d bought with her , and to concentrate on the task at hand‖ (TL 290). Her life turns into hell. Her experiences exposes that Indian women have been subject of subjugation and exploitation since a long time. But Gauri changes her angle by remarrying with Subhash and went to United States of America. She gives birth to a baby girl whose name is Bela. As Indian mother she looks after her daughter in an alien land. The culture of America brings a drastic change in the nature of Gauri. As Indian woman she welcomes a new breeze of America. She got a glimpse of American culture. She is accepted it and as the times passes she gradually realizes it is that place where she can fulfill her dreams. She had her graduation from Calcutta University. She mustered all courage to complete her education in United States of America. She started to reshape her carrier and eventually she bagged PhD degree. She is very hungry for knowledge therefore she immediately ―went to the bookstore and filling a basket with books‖ (TL 162). Gauri gives freedom to Bela since her childhood. Bela used to play in the campus with her friend Alice. Gauri grows Bela lovingly. She was quite unknown about the America but slowly she came to know that she has no existence without Subhash. His earnings only survive Gauri. She feels insulted when she thinks: ―She wouldn‘t survive without Subhash‖ (TL 176). Gauri keenly reads books of Marx and Hegel. She tries to understand Hegelian philosophy. Besides caring Bela she manages to attend every evening class of the week and study in library. Gauri was very stubborn to her decision so her dedication made her successful woman. She did very hard work to prepare her dissertation and finally completed her doctoral program and then after a college from California offers her a teaching job. She proves herself as a new woman who left traditions and makes her own way. She thoughtfully accepts the job and left the home with a sending a note to Shubhash and Bela: ―I have not made this decision in haste. If anything, I have been thinking about it for too many years. You tried your best. I tried too, but not as well. We tried to believe we would be companions to one another. I have moved to California because a college has hired me to teach. Though it will be of no comfort to her, tell her that I will miss her‖ (TL 211). Gauri takes some years to stand on her feet. She breaks the labyrinth of traditional rituals. She falls in love with western culture and started to put on jeans and boots and cut off her hair. It signified her liberty. This drastic change identified ―Gauri‘s interrogation of her older cultural life‖ (Wadhawan 202). Gauri has experienced exploitation but she is not let her hopes and able to gain a 133 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) SJIF Impact- 5.67 good position in California. She proudly transforms herself from a miserable to self-reliant. She gains respect and dignity in United States of America. Gauri resists all kinds of circumstances in order to bring back her self-identity. She fights for self-right and equality. Works Cited Beauvoir, Simone de. The Second Sex. Trans.H.M Parshley, Harmondsworth:Penguin ,1974. Lahiri, Jhumpa. The Lowland, Random House India, 2013. Wadhawan, Vibhuti. Diasporic Identity and Feminist Individualism in Jhumpa Lahiri‟s The Lowland. Edited by Suman Bala. Khosala Publishing House: New Delhi, 2014. ◻ ◻ ◻ 134 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) 36 SJIF Impact- 5.67 भारतीय स्वातांत्र ाअदां ोलनात खानदेशातील मवहलाांचे योगदान डॉ. सभु ाष श्रावण धनगर ाआवतहास ववभाग, कला, वावणजय व ववज्ञान महाववदयालय, सोनगीर, ता.वज. धळ ु े -------------------------------------------------------------------------------------------------------------------------------प्रास्ताववक – वहन्दस्ु थानच्या स्वातांत्र्य सांग्रामात ाऄनेक िाांवतकारकाांचे मोलाचे योगदान ाअहे. जल ु मी राजयकत्याांची वहसां ा करणे पाप नसनू ते मातृभमू ीच्या स्वातांत्र्यासाठी वतच्या पत्रु ाने के लेले एक पववत्र कतभव्य ाअहे. ाऄशी श्रध्दा िाांवतकारकाचां ी बनली. त्याांचे जीवन म्हणजे प्रत्यक्ष मृत्यश ु ी खेळ होता. गप्ु त सघां टना ाईभारणे, शस्त्रास्त्रे जमववणे, तयार करणे, त्याांचे वशक्षण देण,े परदेशात जााउन शस्त्राांची ाअयात करणे, लष्ट्करात व समाजात ाअपल्या वलखाणाने व प्रचाराने ाऄसतां ोष वनमाभण करणे, सरकारी खवजना, ऑफीसे, वतजो-या, रे ल्वे ाआ. वर हल्ले चढववणे, रे ल्वे रुळ ाईध्दवस्त करणे, जल ु मी ाऄवधका-याांचा खनू करणे, पालभमेंटमध्ये बॉम्ब फे कून राजयकत्याांमध्ये दहशत पसरववणे ाआ. ाऄनेक गोष्ट्टी करताांना त्याांना जाणीव होती की पकडले गेले तर फाशी ाअहे. मात्र, हसतमख ु ाने ते फासावर चढत व पन्ु हा एकदा वहन्दस्ु थानात जन्म यावा व भारतमातेसाठी जीवन समपभणाची सधां ी वमळावी हे वाक्य त्याांच्या ओठावर ाऄसे. त्याांच्या या देशप्रेमाने ओतप्रोत भरलेल्या वाणीतनू ाऄनेक वीराांगणा माता भगीनींचे रक्त सळसळत होते. स्वातांत्र्य सग्रां ामात खानदेशातील परुु षाांबरोबर मवहला िाांतीकारकाांचे योगदानही महत्वपणू भ ठरते. ाईद्देश – भारतीय स्वातांत्र ाअांदोलनात खानदेशातील िाांतीकारक मवहलाांचे योगदान ववषयीची मावहती जाणनू घेण्यासाठी प्रस्तृत शोधवनबांधाचे सादरीकरण. खानदेश ाअवण स्वातांत्र्य ाअांदोलनाची प्रेरणा - सन १९२७ मध्ये म. गाांधीजींचा खानदेशमध्ये दौरा पार पडला. ाअधी पवू भ खानदेश डजळगाव) व नांतर पविम खानदेश डधळ ु े ) ाऄसा दौरा के ला. या दौ-या दरम्यान पविम खानदेशात वशांदखेडा, शहादा, दोंडााइचा, सोनगीर, धळ ु े वनजामपरू , कुसांबू ा, मोराणे ाआ. वठकाणी सभा घेवनू लोकाांना मागभदशभन के ले. या दौ-याप्रसांगी श्रीमती कस्तरु बा गाांधीही सोबत होत्या. गाांधीजींच्या दौ-याप्रसांगी खानदेशातील जनता राष्ट्रभक्तीने मोठया प्रमाणावर भारावनू गेली होती. त्यामळ ु े च पढु े सववनय कायदेभांग चळवळीत खानदेशातून मोठया प्रमाणात योगदान देण्यात ाअले. दाांडी यात्रा, हरताळ, जांगल सत्याग्रह, दारु वपके वटांग, स्वदेशी चळवळीत खानदेशातील परुु षाांबरोबर मवहलाांचा मोठा सहभाग रावहला ाअहे. कायदेभांग चळवळीतील मवहलाांचा सहभाग – १२ माचभ १९३० रोजी दाांडी येथे जावनू मीठाचा कायदा मोडून कायदेभगां चळवळीस प्रारांभ के ला. यात खानदेशातून श्री. नवल ाअनदां ा पाटील, रांगनाथ टोणगावकर व रामचांद्र बाबा मोहाडीकर याांचा सहभाग होता. पजू य साने गरुु जींनी तर ाअपल्या वशक्षकपदाचा राजीनामा देवनू स्वातांत्र्य ाअांदोलनात सहभाग वदला. यात खानदेशातील ाऄनेक मवहलाांचाही सहभाग महत्वपणू भ ाऄसा मानला जातो. सौ. वारुबााइ दस्ताने, सौ. सत्यभामाबााइ कुवळे कर, सौ. ठकार, सौ. धोत्रे ाआ.मवहलाांनी म. गाांधीजींच्या सववनय कायदेभगां चळवळीत सहभाग घेतला होता. एवढेच नव्हे तर खानदेशातील मवहलाांमध्ये याप्रसांगी राष्ट्रीय कायाभववषयी मोठया जाणीवा वनमाभण झाल्या होत्या. या राष्ट्रीय कायाभकररता मवहलाांनी मोठया प्रमाणात ाअवथभक सहाययही वदले होते. खानदेशातील मवहला िाांतीकारक ‘जोशी भवगनी’ देशभर सन १९३० चे सववनय कायदेभगां ाअांदोलनाने तीव्र स्वरुप धारण के ले होते. गाांधी नेतत्ृ वाचा मोठा प्रभाव खानदेशवरही पडल्यामळ ु े मवहला ाअवण मल ु ींनीही मोठया धाडसाने वनभभयपणे ाअांदोलनात सहभाग घेतला होता. पविम खानदेशच्या मख्ु यालयी म्हणजेच धळ ु े शहराच्या नगरपावलके वर श्री. शालीग्राम सेठ भारतीयाांच्या नेतत्ृ वात वतरांगा फडकववण्यात ाअला. याच घटनेचे पडसाद पवू भ खानदेशातही ाईमटलेत. पवू भ खानेदशचे मख्ु यालय ाऄसलेल्या जळगाव शहरातही नगरपावलके वर ाअषाढी एकादशीला वतरांगा ध्वज फडकववण्याचा वनश्चय झाला. खबरदारी म्हणनू पोलीसाांनी १४४ कलम लागू करुन प्रभात फे -या, सावभजवनक सभा यावर बांदी घातली. मात्र याची तमा न बाळगता ाऄॅड. जोशी कन्या, कु. ाऄबां बु ााइ, कु. कृ ष्ट्णाबााइ ाऄॅड नाचणेंच्या भवगनी कु. मोहना, कु. ाआदां ,ू कु. वेणू व पत्नी सौ. मालतीबााइ, ाऄॅड. शाांतारामपतां सोनु कन्या, कु. ताराबााइ व कु. वनमाला याांनी ाअपलया ् िाांतीकारी मैवत्रणीसह प्रभात फे री काढली. यामळ ु े पोवलसाांनी लावलेला १४४ कलमाचां ा भगां झाला म्हणनू या सवभ मल ु ींवर खटला दाखल करण्यात ाअला. रमाबााइ मदाणे – धळ ु यातील सच्चे गाांधी ाऄनयु ायी कै . गोपाळराव मदाणे व स्वा. सैवनकाचां े वजल्हयातील खादी प्रसार व हररजनोव्दारे चळवळीत मोठे योगदान ाअहे. याकररता त्याांनी ाऄनेकवेळा तरुु ां गवास भोगला ाअहे. एवढेच नव्हे तर ाअपल्या सवभ कुटूांबालाच 135 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) SJIF Impact- 5.67 स्वातांत्र्य चळवळीत झोकून देण्याची प्रेरणा वदली. म्हणनू च मल ु गा भााइ मदाने याांनीही ववडलाांच्या सहवासात देशासाठी ाऄनेकवेळा तुरुांगवास भोगला. रमाबााइनीां स्वताः ाअपल्या लहान बाळासह तुरुांगवास पत्करुन देशाच्या मक्ु ततेकररता सतत ाअपल्या पतीस प्रेरणा देत रावहल्या. एवढेच नव्हे तर दसु रा मल ु गाही मधक ु र हा ाऄव‍या बारा वषाभचा ाऄसताना त्याला ाअांदोलनापासनू परावृत्त न करता प्रेरणाच वदली. ाऄशा पध्दतीने रमाबााइनीां धैयभवान पत्नी ाअवण माता ाऄशा दोन्ही भवू मका पार पाडल्या. नवलनीबााइ सधु ाकर – घरातून लहानपणापासनू च ववडलाक ां डून देशवहत ाअवण समाजवहतासाठी झटण्याची प्रेरणा वमळाली ाऄसल्याने ाऄव‍या १५ वषाभच्या सधु ाकर मदाने याांनी सन १९४२ च्या चळवळीप्रसगां ी ववदयार्थयाांच्या स्वातांत्र्यलढयात सहभाग वदला. त्याांनी ४५ वषाभच्या काळात लोकसेनेची स्थापना करुन खानदेशात िाांतीचा वणवा पेटववला, 42 च्या लढयात भवू मगत रावहलेत तर १५ मवहन्याचा नावशक येथे कारावास भोगला. जातीयवाद व भाांडवलशाहीववरुध्द ‘झजांु ’ ाअवण ‘ाअव्हान’ हया साप्तावहकामां धनू लेखन के ले. पढु े तर महाराष्ट्र हे साप्तावहक ाअवण दै. ाअपला महाराष्ट्र हे वतभमानपत्रही सरुु के ले. भााइ हे सामान्य कामगाराांकररता के व्हाही सभा, धरणे, मोचे यातनू सहभागी होवनू ाअघाडीवर ाऄसत. ाऄथाभतच भााइच्ां या या सवभ िातां ीकायाभत सहचाररणी नवलनीबााइचा ां मोठा हातभार ाऄसे. दमयांतीबााइचे ४२ व्या ाअदां ोलनातील योगदान – म. गाांधीच्या काळात सन १९३१ च्या चळवळीपासनू कापडण्याचे स्वा. सैवनक श्री. नागराज पोपट बोरसे याांचा स्वातांत्र्य ाअांदोलनात सहभाग रावहला होता. सतू कतााइ खादी ाईत्पादन व ाऄस्पृश्यता वनवारण बरोबरच १९४२च्या ाअांदोलनात झोकून वदले होते. प्रसांगी महाराष्ट्रातील ाआतर वजल्हयातील भवू मगत िाांवतकारकाांना ाअश्रय देवनू सवभ काळजी घेत यात त्यानां ी स्वताः पत्नीच्या योगदानाववषयी वलवहताांना म्हटले की, ‘मी सवभ कायाभत सौ. दमयांतीबााइ नागराज बोरसे या सवु वयदय पत्नीने मला मनापासनू सविय मदत के ली व लष्ट्कराच्या भाकरी भाजताना समाधान मानले म्हणनू च मला जे शक्य झाले तेवढे राष्ट्रकायभ करण्यास सांधी वमळावी व तेवढेच कायभ करु शकलो. म्हणनू वतचा नामवनदेश करणे जरुरीचे वाटले.’ राजमती पाटील डजैन) चे वचमठाणा खवजना लटु ीतील योगदान – सातारा येथील िाांतीवसहां नाना पाटील याांच्या प्रवतसरकारच्या िाांवतकारकाांनी वचमठाणा येथे 5|| लाखाांचा खवजना लटू ु न तो साता-यास पोहचता के ला. या िाांतीकायाभत गजपांथ डनावशक) येथील जैन तीथभक्षेत्राचेही योगदान रावहले ाअहे. येथील राजमती पाटील हया एका जैन मवहलेने खवजना सातारा येथे पोहचववण्याकररता जीवाची बाजी लावली. खवजना लटु ल्याबरोबर सवभत्र नाकाबदां ी करुन पोवलस यत्रां णा सतकभ ाऄसताांना या मवहलेने दाखववलेल्या धाडसाचे िाांवतकारकाांच्या ाआवतहासात महत्वाचे स्थान ाअहे. राजमती पाटील याांना महाराष्ट्रात ‘राजमतीतााइ’ या नावाने ओळखले जात ाऄसे. प्रस्तृत धाडसी िाांतीकायाभची सववस्तर नोंद डॉ. जी.बी. शहा याांनी ‘खानदेशामधील राष्ट्रवादाचा ाईदय ाअवण ववकास’ या ाअपल्या सांशोधन ग्रांथातून पृ. ४५० व ४५१ वर घेतली ाअहे. ाऄसे ाऄसले तरी राजमतीतााइ ाअवण त्याांनी के लेल्या धाडसी िाांतीकायाभची नोंद वचमठाणा लटु ीवर प्रकाश टाकणा-या ऐवतहावसक साधनाांमध्ये वाचावयास वमळत नाही. वकांबहुना हा खवजना वेगळया मागाभने प्रवतसरकारला पाठववल्याची नोंद वाचावयास वमळते. समारोप - भारतीय स्वातांत्र्य चळवळीच्या ाआवतहासात परुु षाांबरोबर ाऄनेक स्त्रीयाांनी त्याांच्या कायाभचा ठसा ाईमटववण्यासाठी ाअपले स्थान ाआवतहासात वनमाभण करुन ाअपली भवू मका काळानसु ार बदलववण्याचा प्रयत्न के ला. त्यानसु ार महाराष्ट्रातील खानदेश प्राांतात कतभबगार स्त्रीयाांनीही प्रेरणा घेाउन ाअपलेही कायभ सामावजकदृष्ट्टया वेगळे वनमाभण के ले. त्यानसु ार खानदेशातील ऐवतहावसक कायभ करणा-या स्त्रीयाांचेही कायभ कतृत्वाची व गौरवाची नोंद ाआवतहासाने घेतली ाअहे. म्हणनू तमाम स्त्रीयाांचे कायभ लक्षात घेता खानदेशातील स्वातांत्र्य चळवळीत िाांतीकायभ करणा-या स्त्रीयाांनी ाअपल्या महत्वपणू भ कामवगरीने ाअपले स्थान ाआवतहासात वनमाभण के ले. सदां भभसचू ी – 1. भारतीय स्वातांत्र्य चळवळीमध्ये महाराष्ट्रीयन िाांवतकारकाचां े योगदान, डॉ. ए.जी. जयस्वाल -ाऄथवभ पवब्लेकशन्स, प्रथमावृत्ती २०१७, धळ ु े/नांदरू बार 2. िाांतीपवू ,भ ाईत्तमराव पाटील 3. खानदेशातील समाज प्रबोधनाची चळवळ, डॉ. वभ.ना.पाटील 4. महाराष्ट्रातील स्त्रीयाचां े योगदान, डॉ. श्रीपाल सबवनस 5. धळ ु े व नांदरू बार वजल्हयातील स्वातांत्र्य चळवळीतील योगदान, डॉ. जी.बी. शहा -प्रथमेश प्रकाशन, धळ ु े 6. भारतीय स्वातांत्र्य लढयातील स्त्रीयाचां े योगदान, येडेकर श्याम- महाराष्ट्र येडेकर प्रकाशन, कोल्हापरू . 7. ाऄण्णा दास्ताने – एक मक ू समवपभत जीवन, दास्ताने दत्तोबा- ाऄध्यक्ष वजल्हा खादी सवमती, जळगावां , १९७५ 136 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) 37 SJIF Impact- 5.67 महाराष्ट्रील सांताांची सामावजक कामगीरी . . . -------------------------------------------------------------------------------------------------------------------------------प्रस्तावना – वणाभश्रमाची घट्ट पकड ाऄसलेला समाज जावतभेद काटेकोरपणे पाळत होता. ाईच्चवणीयाांकडून शद्रु ानां ा वमळणारी वागणक ू ाऄन्यायाची ाअवण गल ु ामवगरीचीच होती. न्यायव्यवस्था कोलमडण्याच्या बेतात ाऄसलेली ाअवथभक ाऄवनती, सामावजक चाररत्र्याचा -हास ाअवण वस्थरता नाही. या कारणाांनी समाज एक प्रकारे हलाखीचे जीवन जगत होता. कोणताही वदलासा देणारे नेतत्ृ व सामावजक व राजकीय स्तराांवर ाअढळत नव्हते. ाऄशा पररवस्थतीतून समाजाला बाहेर काढण्याची तळमळ सांताांना होती. धमभ हे त्या काळी समाजजीवनाचे कें द्रच होते म्हणनू धमाभचे खरे स्वरुप सामान्य जनतेला दाखवावे ाअवण सामावजक कामगीरी करावी ाऄसे सांताांना वाटले. सांताांनी ाअपले हे ववचार समाजापयांत पोहोचववणेसाठी त्याांनी वकतभन, प्रवचने वदली ाअवण भाष्ट्यग्रांथ वलवहले तसेच ाऄभगां ही रचले. म्हणनू सतां ाांच्या सावहत्यामागे समानतेची, करुनेची भावना समाजापयांत पोहोचववण्याची ाईत्कट प्रेरणा होती ाऄसे वदसते ाअवण यातूनच सामावजक कामगीरी होताांना वदसनू येते. ज्ञानेश्वराांचे कायभ महाराष्ट्र या मराठी भावषक प्रदेशाच्या वाङ्मयाला ज्ञानेश्वरापासनू प्रारांभ झाला. एवढेच नव्हे तर मराठी सांस्कृ तीची जडणघडणही ज्ञाांनेश्वराांनी के ली. त्याांच्या कायाभचे महत्व ाऄनेक सांदभाभत कसे ाअहे हे समजनू घेतले पावहजे. बध्ु दीला, ज्ञानाला त्याांनी भावाची जोड वदली. कमे डोळसपणे करावीत, ववचारपवू भक, वववेकाने करावी ाऄसा ाअग्रह धरला. व्यक्तीच्या चाररत्र्याला नीतीची बैठक हवी हे वारांवार साांवगतले. सामान्य माणसासाठी धमाभचे दरवाजे त्याांनी खल ु े के ले. धमभ मठू भर लोकाांचा नसतो, तो सवाांसाठी ाअहे, हे त्याांनी दाखवनू वदले, भक्तीची ाअवण मक्त ु ीची वाट कोणीही चालू शकतो ाऄसे त्याांना वाटत होते. मात्र त्याांनी सांन्यासाचा ाअवण ववरक्तीचा ाईपदेश के ला नाही. सांसारात राहन देवभक्ती शक्य ाअहे ाऄसा वदलासा त्याांनी समाजाला वदला ाअवण कामे करीत राहण्याचा ाईपदेश के ला. डसांदभभ पान ि. ६०) त्याांनी ाअपल्या ववचाराांच्या प्रसारासाठी लोकाांमध्ये प्रचलीत ाऄसलेली वकतभनप्रवचनासारखी माध्यमे वापरली. लोकाांच्या भाषेचा, त्याांच्या ाअयष्ट्ु यातील द्रूिाांतचा वापर करुन भक्तीचे स्वरुप त्याांना समजावले ाअवण त्याांच्यातील हे भेद सारुन स्त्री शद्रू ाांसह सवाांना भक्तीच्या एका समान पातळीवर ाअणले.त्याांनी धमभकल्पना वनरोगी के ली, वतच्यातील दोष दरू के ले. धमाभला ाईदार, सवाांचा समावेश करणारे व्यापक रुप वदले. लोकाांना जीवन जगण्यासाठी वनष्ठा वदली. बळ वदले ाअवण एकमेकाांसाठी त्याग करण्यासाठी त्याांची तयारी के ली. डसांदभभ पान ि. ६१) नामदेवाांचे कायभ नामदेव हे ज्ञानेष्ट्वराांच्या काळातले सतां कवी होते. पण ज्ञानां ेश्वराांनी ाऄल्प वयातच समाधी घेतली ाअवण भागवत सप्रां दायाची प्रमख ु जबाबदारी नामदेवाांवर ाअली. नामदेवाांनी ाअपल्या ऐशां ी वषाभच्या जीवनकाळात ती जबाबदारी समथभपणे साभां ळली. ज्ञाांनेश्वरानां ी भागवत सप्रां दायाचे तत्वज्ञान वनमाभण के ले. नामदेवाांनी ते तत्वज्ञान सगु म पध्दतीने सामान्य माणसाांपयभत पोहोचववले. ज्ञाांनेश्वराांनी समानता ाअवण मानवता ह्या मल्ू याचां ा सप्रां दायाला ाअधार वदला. नामदेवाांनी समानतेची ाअवण मानवतेचा प्रत्यक्ष ाऄनभु व लोकाांना वदला. ज्ञाांनेश्वराांनी भागवत सप्रां दायाच्या रुपाने भक्तीचे शद्ध ू स्वरुप कसे ाऄसते ह्याचा ाअदशभ लोकाांसमोर वनमाभण के ला तर नामदेवानां ी त्या शद्ध ु भक्तीचा प्रचार ाअवण प्रसार सवभत्र के ला. ज्ञानां ेश्वराांचे ववचार समाजात रुजवण्याचे मोठे कायभ त्याांनी के ले. ज्ञाांनेश्वराांचे ववचार सामान्य माणसाांना सहज समजणारे नव्हते. नामदेवाांनी ते मनोभावाांच्या पातळीवर ाअणले. ाऄवधक सोपे के ले. त्याांच्यासारखा कुटुांबवत्सल भक्त कवी सामान्य लोकाांसाठी ाअदशभ ठरला. सांताांचा ाअचारधमभ नामदेवाांनी वनमाभण के ला. समाजात ाअवण प्रपचां ात सांताांनी कसे वागावे, लोकाांना कशा प्रकारे जवळ करावे, याचा पायांडा त्याांनी घालून वदला. समाजाच्या वनरवनराळ्या थराांमधनू ाऄनेक माणसे सांतमेळ्यात दाखल झाली. नामदेवाांनी या सांतमेळ्याचे नेतत्ृ व के ले. सांताांची एक मावलकाच त्यातून वनमाभण झाली. त्याांनी ाअपल्या जीवनातले, व्यवसायातले ववववध प्रकारचे ाऄनभु व ाऄभांगाांतनू माांडले. त्यामळ ु े त्याांच्या ाऄभांगाांमध्ये ाऄनभु वाांची ववववधता ाअवण समृध्दी ाअली. 137 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) SJIF Impact- 5.67 कीतभन ाअवण नामस्मरण ही दोन प्रभावी माध्यमे नामदेवाांनी वापरली ाअवण भक्तीचा ववचार त्याांच्याद्वारे लोकाांपयांत पोहोचवला. म्हणनू ‘नाचू कीतभनाचे रांगी, ज्ञानदीप लावू जगी’ ाऄसे म्हणतात. भागवत सांप्रदायात कीतभन लोकवप्रय झाले ते नामदेवाांमळ ु े. कीतभनाला ाईपयोगी ाऄसे सावहत्यही सांताांनी ाअपोाअपच वनमाभण के ले. लोकजीवनाशी सबां ांवधत ाऄशा ाऄनभु वाांचे पवहले काव्य नामदेवाांनी वलवहले ाअवण त्याांच्या कायाभमधनू प्रेरणा घेाउन ाआतर सांताांनी ाअपापल्या ाऄनभु वाांचे भाांडार ाऄभांगाांमधनू खल ु े के ले. नामदवां ाचां ी कववता तकाभच्या, बध्ु दीच्या जोरावर रचलेली नाही. ती भावनाांच्या ाईमाळ्यातनू वनमाभण झाली ाअहे. भावकाव्याचे सौंदयभ नामदेवाांच्या कववतेचे प्रमख ु वैवशष्ठ्य ाअहे. नामदेवाच ु ुखात वनमाभण के लेले भक्तीचे तत्वज्ञान सवभ ाईत्तर भारतात ां े ाअणखी एक महत्वाचे कायभ म्हणजे त्याांनी मराठी मल प्रसाररत के ले. नानक, कबीर, नरसी मेहता. मीराबााइ ाआत्यादी ाईत्तर भारतीय सतां ाांनी नामदेवाांचा गौदरव के ला ाअहे. डस.ां पा. ि. ६७) तक ु ारामाांचे कायभ ज्ञानेश्वर-नामदेवाांनी जया भवक्तपरांपरे चा प्रारांभ के ला, त्या परांपरे त समाजाच्या सवभ थरामां धनू भक्तमडां ळी गोळा झाली. भक्तीच्या क्षेत्रात ती सवभ माणसे समान होती. सतां कसा ाऄसावा याचा ाअचारधमभ नामदेवाांनी साांवगतला होता ाअवण सवभच सतां ाांचे चाररत्र्य वनमभळ ाऄसावे, ाऄसा ाअग्रह धरला होता. परांतु समाजातील ाऄन्याय – ाऄनाचाराववषयी सांत फार कठोरपणे बोलले नव्हते. सामावजक ववकृ तींवर त्याांनी सरळ हल्ले के ले नव्हते. तुकारामाांनी मात्र माणसाच्या वैयवक्तक चाररत्र्याच्या शध्ु दतेबरोबरच त्याचे सामावजक चाररत्र्यही शध्ु द ाऄसावे ाऄसा ाअग्रह धरला. ाऄनेक देवदेवता, त्याांची ाऄथभशन्ू य पजू ा, भलभलत्या ाईपासनेच्या पध्दती, ाऄधां श्रध्दा, देवाच्या नावाने चालणारे ढोंग ाअवण ाऄन्याय, जातीव्यवस्थेमळ ु े वाढणारी ववषमता ाऄशा ाऄनेक सामावजक दोषाांवरती फार त्वेषाने प्रहार के ले. माणसाांमधील सावत्वक, सजु ाणता, चाांगल ु पण जागे के ले पावहजे. पण त्याचबरोबर त्याची दिु बध्ु दी, ाऄन्यायकारक वृत्ती, ाअांधळी भक्ती याांचाही नाश के ला पावहजे. ाऄशा भावनेने तुकारामाांनी ाऄभांगरचना के ली ाअहे. राजकीय दृिीने पाहता समाज परावलांबी झालेला होता. त्याची घडी मसु लमानी ाअिमणाांनी ववस्कटलेली होती. पण समाजमन कणखर राहावे, वनमभळ भक्तीचा ाअधार त्याला वमळावा ाअवण बहुजन समाजाला ाअध्यात्माचा मागभ खल ु ा व्हावा, यासाठी तुकारामाांनी ाअयष्ट्ु य वेचले. म्हणनू तुकारामाांचे कायभ हे भागवता सांप्रदायासाठी फार महत्वाचे ठरले. समाजाची नैवतक ाईन्नती व्हावी या तळमळीने के लेले कायभ सवभसामान्य माणसाला ाआतके प्रभाववत करणारे होते की ‘ज्ञानोबा-तुकाराम’ हा त्याांचा मत्रां ाघोषच बनला. डसांदभभ पान ि. ७५) समारोप महाराष्ट्रातील सांताांनी समाजाला नवे वळण लावले, चक ु ीच्या प्रथा बदां के ल्या. समाजाला वकतभनातून समाजजागृती के ली. वकतभन हे ग्रामीण जनतेसाठी मक्त ु व्यासपीठ, मक्त ु ववद्यापीठ म्हणनू रावहलेले ाअहे. वारकरी चळवळींनी ववकवसत के लेले वततके च जोरदार तांत्र म्हणजे वदडां ी होय. वदडां ीमळ ु े वारक-याांमध्ये ऐक्याची ाअवण बांधभु ावाची भावना वाढीस लागते. त्याहीपेक्षा महत्वाचे म्हणजे किकरी शेतकऱ्याांना वदडां ीमळ ु े प्रवासाची सांधी वमळेल. ववषेशताः घरात ाअवण शेतात बारा मवहने सतत राबावे लागणाऱ्या स्त्रीयाांना तर वदडां ीमळ ु े काही वदवसाांसाठी का होाइना मोकळे पण ाअवण ाअराम वमळणे शक्य होाइल, त्या शेतातल्या ाअवण घरातल्या ाऄगवणत यातनामधनू बायकाांना वमळणारी वह सटु का खरोखरच स्वगीय ाअनांद देत ाऄसावी. वाङमय प्रवाहाांच्या सांदभाभत व सामावजक कामवगरीच्या सांदभाभत सांताांनी के लेल्या योगदानाचे स्वरुप हे ाऄसे ववववधाांगी ाअहे. सांदभभग्रांथ 1. मध्ययगु ीन वाङमय प्रवाह , यशवतां राव चव्हाण मक्त ु ववद्यापील, नावशक ◻ ◻ ◻ 138 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal SJIF Impact- 5.67 August 2022 Special Issue 06 Volume II (A) दवलत सावहत्याची 38 त वझपरू तायडे ( ) प्रा.डॉ ाअ.मा. ता. . --------------------------------------------------------------------------------------------------------प्रास्ताववक :स्वातांत्र्योत्तर काळखांडामध्ये , , , , . , , , वादी , , ववज्ञानवादी , , . या फोडण्याचे काम के ले. . , . या , . ? ? . दवलत सावहत्य प्रवाह :स्वातांत्र्योत्तर कालखडां ातील दवलत सावहत्याची वाटचाल लक्षणीय ाअहे. प्रारांभी कववता ाअवण नतां र कथा, ाअत्मकथन, नाट्य, कादबां री ाअवण ववचारप्रवतभक लेखन, ही दालने समृद्ध होताना वदसतात. दल ु भवक्षत ाअवण ाऄपररवचत ाऄनभु वाांनी मराठी सावहत्याच्या कक्षा रूांदावण्याचे कायभ तर दवलत सावहत्याने के लेच ाअहे परांतु भारतीय सावहत्यातही हा नवा व प्रभावी ाअववष्ट्कार ाअहे. दवलत सावहत्य हे के वळ ाईद्बबोधनवादी सावहत्य ाअहे, सामावजक सावहत्य ाअहे या जाणीवपवू भक वनमाभण के ल्या जाणाऱ्या टीके तील व्यथभता नामदेव ढसाळ, के शव मेश्राम, त्र्यबां क सपकाळे, जयोती लाांजेवार, शरणकुमार वलांबाळे , लोकनाथ यशवतां , ाऄरुण काांबळे , वामन वनबां ाळकर, दया पवार, प्रज्ञा लोखडां ,े ज.वव. पवार यासारख्या कवींनी बाबरु ाव बागल ु , ाऄवमताभ, वामन होवाळ, योगीराज वाघमारे , योगेंद्र मेश्राम, शक ां रराव खरात, ाऄववनाश डोळस, ाऄजभनु डाांगळे , भीमराव वशरवाडे, रववचद्रां हडसनकर, के शव मेश्राम यासारख्या कथाकाराांनी प्रेमानदां गजवी, प्रभाकर दपु ारे , दत्ता भगत, वभ.वश. वशांद,े प्रकाश वत्रभवु न यासारख्या नाटककाराांनी ाअपल्या लेखन सामर्थयाभने वसद्ध के ले ाअहे. दवलत ाअत्मकथनाांनी ाअत्मचररत्राांचे सांकेत मोडून भाषा, समाज, सांस्कृ ती, कुटुांब सांस्था याांचे वकतीतरी नवे सांदभभ सावहत्यसृिीला वदले ाअहेत. दया पवार, के शव मेश्राम, ाईत्तम काांबळे , ाईत्तम बांडू तुप,े लक्ष्मण माने, कुमदु पावडे ,प्र.ाइ.सोनकाांबळे, नानासाहेब झोडगे, लक्ष्मण गायकवाड, रुस्तम ाऄचलखाांब, शांकरराव खरात यासारख्या ाअत्मकथनकाराांनी समाजशास्त्र, भाषाशास्त्र, मानवांशास्त्र, ाऄथभशास्त्र ाअवण राजयशास्त्रलाही नवे ववषय वदले ाअहेत. वैचाररक ाअवण सांशोधन पर लेखनात दवलत ववचारवांत डॉ. बाबासाहेब ाअांबेडकराांच्या लेखनाचा ववववध ाऄगां ाांनी ववचार तर करतातच परांतु बाबासाहेबाांनी ाऄभ्यासलेल्या क्षेत्रातही प्रवेश करून सावहत्यापासनू तो ाआवतहास-राजकारणापयांतची वचवकत्सा ाअवण माांडणी करीत ाअहेत. याची साक्ष वसांत मनू , सधु ाकर गायकवाड, राजा ढाले प्रा. वद.मा.खेडकर, रावसाहेब कसबे, ाऄवनल गजवभये, कृ ष्ट्णा वकरवले, ाऄरुण काांबळे , दामोदर मोरे ाआत्यादी ाऄभ्यासकाांचे लेखन ाअहे देते. सावहत्याची भलावन न करता सावहत्य मल्ू य म्हणनू ववचार करणाऱ्या दवलतेत्तर ववचारवतां ाांनी ही दवलत सावहत्य चळवळीत फार मोठे वैचाररक योगदान वदलेले ाअहेत यात भालचांद्र फडके , प्रा. रा.ग. जाधव, डॉ. वनमभलकुमार फडकुले, डॉ.सदा कऱ्हाडे, डॉ. प्रभाकर माांड,े डॉ.म.स.ु पाटील याांचा जसा ाईल्लेख ाऄपररहायभ ाअहे तसाच यात नसलेल्या पण जयाांनी दवलत सावहत्याची भवू मका वाड्.मयीन सांदभाभत माांडली त्यात प्रा.गां.बा. सरदार, प्रा. शरदचांद्र मक्त ु ीबोध, वद.के . बेडेकर ाअवण प्रा.नरहर कुरुांदकर याांचहे ी मोठे योगदान ाअहे. :- कोणत्याही सावहत्य प्रवाहाला तावत्वक बाजू ाऄसते. ही तावत्वक बाजू कोणत्या तरी गोिींचा पाठपरु ावा करीत ाऄसते. दवलत सावहत्य ववषयक प्रेरणाांचा ववचार करता त्या प्रेरणा कोणत्या तत्त्वज्ञानातून स्वीकारल्या याांचा ववचार करणे ाऄगत्याचे ठरते. बद्ध ु , फुले, माक्सभ, ाअांबेडकर ाआ. दवलत सावहत्याची प्रेरणा ाऄसल्याचे काही समीक्षकाांचे मत ाअहेत. तर काही लेखक हे डॉ.बाबासाहेब ाअांबेडकर हीच दवलत सावहत्याची प्रेरणा मानतात. दवलत सावहत्य चळवळीने ाअांबेडकरी ववचारधारा हे दवलत चळवळीचे वबजारोपण करणारे कें द्रवबांदू मानले ाअहेत ाअवण ाअांबेडकरी ववचारधारे ला बद्ध ु धम्माचा सांस्कार जोडला गेल्यामळ ु े 139 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) SJIF Impact- 5.67 त्यामध्ये ाअपोाअपच मानवतावादाचा सांदश े देणारे सांस्कारशील ववचार ाऄतां वनभहीत ाअहेत. याव्यवतररक्त परु ोगामी ववचारसरणीचे वदशा सचू न करणारे महात्मा फुले ाअवण त्याांची ववचारधारा देखील दवलत सावहत्याची प्रेरणा मानली जाते. फुले- शाह- ाअांबेडकर वकांवा फुले-ाअांबेडकर प्रेरणेचे सावहत्य ाऄशी ववचारधारा ाईल्लेखण्याचा प्रखात झालेला वदसतो. महात्मा फुले ाअवण शाह महाराज याांची ववचारसरणी ही परु ोगामी ववचारसरणी सांववधभत करणारी ाअहे. तसेच माक्सभची ववचारसरणी देखील शोषण झालेल्या मजरु ाांचे प्रश्न माांडणारी ववचारसरणी ाअहे. परांतु त्यामध्ये जात, धमभ, पथां या भेदाचां ा ाईल्लेख ाअढळत नाही. म्हणनू सवभ शोषणाच्या समस्या नि करणारी ववचारसरणी ाअबां ेडकरी ववचारसरणी मानली जाते म्हणनू दवलत सावहत्याची मख्ु य प्रेरणा ही डॉ.बाबासाहेब ाअबां ेडकर हेच ाअहेत. . चे कायभ, . जयेष्ठ ववचारवतां डॉ. ," ाऄपत्य . , . . त्याां . . शी , , . . ."(१) हे गांगाधर पानतावणे याांचे मत ाऄसनू यातून दवलत सावहत्याच्या प्रेरणा स्पि होतात. . , . . जी त्याांना , . . ववषम , . ववषमतावादी , , . त्याांना . ' ' . . त्याांच्या . . , , दैन्य , , . , . १९२७ तळ्याचा , , १९३० , ,१९३२ , १९३५ १९५६ झाला. . . दवलत :. . जोखडा , , स्या हा हेतू ाअहे. के वळ . बहना . . , , . दवलत सावहत्य स्वातांत्र्य, समता, बधां तु ा व न्याय या लोकशाही मल्ू याांचा परु स्कार करते. सावहत्याची , . , , ाअवण . त्री . , . -" !/ तरी / , टाांगणारा / ए जरी श्लोक तू रचला स... / काळजावर को " 140 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal SJIF Impact- 5.67 August 2022 Special Issue 06 Volume II (A) . , ." (२) , , च नयु गु ाची वचरवे झालेला वदसतो. ," खडु ू , ; , . ए . . . . . या सांदभाभत . .ए , , पीडाांना, . ए . , - , - , , , ' ' ए . ," ाआवतहासाने दवलताांना काय वदले? फक्त ाऄधां ार ाअवण ाऄधां ार! त्याला भववष्ट्य नाही. समाजात ाऄसे काय ाअहे की, त्याांनी ते स्वीकारावे. ाईलट ाऄशा वकत्येक गोिी त्याांच्या वाट्याला ाअल्या ाअहेत की, त्या तो नाकारणारच. तो नाकारणार ाअहे जाती व्यवस्था, वणभव्यवस्था. तो नाकारणार ाअहे त्याला बाांधनू ठे वणारी ाऄस्पृश्यता. तो नाकारणार ाअहे धमभसत्ता, धवनकसत्ता, गल ु ामीत ाऄडकवणारी वहतसांबांधीयाांची सत्ता. तो नाकारणार ाअहे माणसाला नि करणाऱ्या वहसां क प्रवृत्ती. तो नाकारणार ाअहे माणसाला पांगू करणाऱ्या ाऄधां श्रद्धा. तो नाकारणार ाअहे पारांपाररक तटबांदी ाअवण जन्ु या जळमटलेल्या ववद्या. , , . . को . . "(३) मानवतावाद ही दवलत सावहत्याची प्रवृत्ती ाअहे. दवलत सावहत्य 'माणसु की' हे मल्ू य वशरोधायभ मानताांना वदसते. 'माणसू ' हा दवलत सावहत्याचा कें द्रवबांदू ाअहे. दवलत सावहवत्यकाांना मानसातील माणसू पण महत्त्वाचे वाटते. त्याच्या दाःु खाला वाचा फोडणे महत्त्वाचे वाटते. दवलत लेखकाांनी कथा, कववता, कादबां री, ाअत्मकथन, नाटक या सवभच वाड्.मय प्रकारातून माणसाचेच गोडवे गायले ाअहेत. नामदेव ढसाळ गोलवपठा मध्ये म्हणतात – " या प्रथम स्वताःला / पणू भ ाऄश ु ाम करू नये ां ाने ाईध्वस्त करून ‍यावे... / नांतर ाईरल्या सरु ल्याांनी कुणालाही गल लुटू नये / ाअभाळाला ाअजोबा ाअवण जवमनीला ाअजी माननू / त्याांच्या कुशीत गण्ु यागोववांदाने ाअनांदाने राहावे... / एक तीळ सवाांनी करांडून खावा... / माणसावर सक्त ु रचावे / माणसाचेच गाणे गावे माणसाने" दवलताांच्या दाःु खाला कें द्रस्थानी ाअणण्याचा प्रयत्न करते. सामान्यातला ाअहे. . ण . दवलत यात ाअ या . ? ? . . सामान्य , , , वतडवक . . , " ; . वा न ह ते . , , . . ष्ट्कृ च . . ."(४) , . 141 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) दवलत न . . . . . SJIF Impact- 5.67 ," , , ."(५) ाअशावाद, ाअत्मटी . ? ? . दवलत सावहवत्यकानां ी जीण्याला . ाअत्मशोध, . ाअपल्या पररवस्थतीत , . , पोटां, , ाअभरान, , या ाअत्मकथनातनू , , या यातना भोगनू स्वताःचा घेाउन या पररवस्थतीतू बाहेर पडण्याचा ाअशावाद व्यक्त . समहु ात्मकता ही दवलत सावहत्याची प्रवृत्ती ाअहे. दवलत सावहत्यातील वैयवक्तकता ही समहु ात्मकता ाऄसते. दवलत लेखकाची व्यवक्तगत ाऄनभु वाची भाषा समाजमनाची भाषा ाऄसते. ाऄनेक दवलत ट ते. ( ), ( ), (प्र.ाइ. ), ( ), तराळ( ), ( ), ( ), ाईचल्या (लक्ष्मण गायकवाड) ट, , . के लेली वदसनू येते. साराांश :थोडक्यात, , , , , , , , , , समहू ात्मकता च्या . . . वनष्ट्कषभ :१) दवलत सावहत्य वनवमभतीमागे गौतम बद्ध ु , कालभ माक्सभ, महात्मा फुले, छत्रपती शाह महाराज, ाआ. प्रेरणा ाऄसनू डॉ.बाबासाहेब ाअांबेडकर ही मख्ु य प्रेरणा वदसनू येते. २) दवलत सावहत्याच्या वनवमभतीमागे के वळ मनोरांजन ही भवू मका नाही तर ठाम ाऄशी वैचाररकय भवू मका ाअहे. ३) , . ४) ' णसु ' हाच दवलत सावहत्याचा कें द्रवबांदू ाअहे. ५) . ६) , . ७) समहू ात्मकता ही दवलत . सांदभभ :१) पानतावणे गांगाधर : दवलत सावहत्य: प्रेरणा, प्रवृत्ती व प्रवाह, 'दवलत सावहत्य लेखाजोखा', (सांपा) महेंद्र गायकवाड, सांघषभ प्रकाशन, नागपरू , प्र.ाअ.२००४, पृ.ि. ७ २) पानतावणे गगां ाधर : दवलत सावहत्य: प्रेरणा, प्रवृत्ती व प्रवाह, 'दवलत सावहत्य लेखाजोखा' (सपां ा) महेंद्र गायकवाड, सघां षभ प्रकाशन, नागपरू , प्र.ाअ.२००४, पृ.ि. ७ ३) फडके भालचद्रां : दवलत सावहत्य: वेदना ाअवण ववद्रोह, श्रीववद्या प्रकाशन, पणु ,े वतसरी ाअवृत्ती, नोव्हेंबर २०००, पृ.ि. ४३ ४) कवठे कर : :ए , , , ाअ १९९६ . ८-९ ५) मेश्राम योगेंद्र : दवलत सावहत्य: ाईद्गम ाअवण ववकास, श्री मगां ेश प्रकाशन, नागपरू , प्रथम ाअवृत्ती, ऑक्टोबर १९९८ पृ. २९८ ◻ ◻ ◻ 142 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) 39 SJIF Impact- 5.67 भारतीय लोकसांख्या वाढीचा वृद्धीदर एक दृविक्षेप : ववशेष सांदभभ ड1901 ते 2011) डॉ. एस. एल. मेढे सहयोगी प्राध्यापक : ाऄथभ शास्त्र ववभाग वसद्धाथभ कला, वावणजय व ववज्ञान महाववद्यालय,जाफ्राबाद वज .जालना ----------------------------------------------------------------------------------------------------------------------------गोषवारा:- प्रस्तुत शोध वनबांधामध्ये भारतीय लोकसांखेच्या वाढीच्या वृद्धीदरच्या वाढीचा ाऄभ्यास करण्यात ाअला ाअहे. या शोध वनबांधामध्ये लोकसांखचे ी कशा प्रकार वाढ झाली तसेच कोणत्या दशकात लोकसांख्या वाढीचे प्रमाण कमी झाले याचा देखील प्रस्तुत शोधवनबांधा मध्ये ाऄभ्यास करण्यात ाअला ाअहे. सचू क शब्द: लोकसांख्या, वावषभक वृद्धीदर,दसलक्ष वृद्धीदर प्रस्तावना: भारत देशाला स्वातांत्र्य वमळून ाअज 75 वषभ पणू भ होत ाअहेत. लोकसांख्येच्या दृिीने भारत जगात सध्या दसु ऱ्या िमाांकावर ाअहे. पवहला िमाांक ाऄथाभतच चीनचा ाअहे. सध्याच्या भारतीय लोकसांख्यावाढीचे प्रमाण लक्षात घेता सन 2025 पयांत भारत चीनला मागे टाकून प्रथम िमाांकावर येाउ शके ल. सध्याच्या जागवतक लोकसांख्येत भारताचा वाटा 17 टक्के एवढा वदसनू येतो. परांतु जगाच्या भभू ागाांपैकी फक्त 2.4 टक्के भभू ाग भारताने व्यापलयाचा वदसनू येतो. दरवषी भारतीय लोकसांख्येत समु ारे 1.8 कोटींची एवढी भर पडत ाऄसल्याचे वदसनू येते . या वेगाने सन 2050 पयांत भारतीय लोकसांख्या 153 कोटींवर पोहोचेल ाअवण तेव्हा चीनची लोकसांख्या 139 कोटी ाऄसेल ाऄसा ाऄदां ाज व्यक्त के ला जातो. जनगणनेत ही सवभ मावहती गोळा करण्यात येते ाअवण ती यथावकाश प्रकावशतही के ली जाते. समाजाचे सामावजक, ाअवथभक ाअवण राजकीय स्वरूपही लोकसांख्येच्या वय ाअवण वलांगानसु ार बदलते. जन्मदर तसेच मृत्यदू र, देशाांतगभत तसेच देशाबाहेरील स्थलाांतर, वैवावहक वस्थती, काम करणाऱ्याांची सांख्या, ाअवथभक प्राप्ती ाअवण भववष्ट्यकाळातील वनयोजन या सवाांवर लोकसांख्येच्या वय ाअवण वलांग वगीकरणाची छाप ाअहे. 1987 ते 2011 पयांत ववश्वलोकसांख्या 2 ाऄब्जाने वाढली ाऄसे वदसनू येते. 11 जल ु ै 1987 रोजी जगात 5 ाऄब्जावां ाऄपत्य जन्माला ाअलां. तेव्हापासनू हा वदवस `ववश्वलोकसांख्या वदन’ म्हणनू जगभर साजरा के ला जातो. ाईद्देश: 1) लोकसख्ां या वावषभक वाढीच्या वृद्धीदराचा ाऄभ्यास करने. 2) लोकसख्ां या दशकातील वाढीच्या वृद्धीदराचा ाऄभ्यास करने. गृवहतके : - लोकसख्ां या ची धनात्मक पद्धतीने वाढ होत ाअहे. लोकसख्ां या (दशलक्ष) 1901 ते 2011 ड तक्ता ि. 1) वषभ लोकसांख्या (दशलक्ष) 1901 1911 1921 1931 1941 1951 1961 1971 1981 1991 सांदभभ:2001 जनगणना 2011 2011 238.4 252.1 251.3 279.1 318.7 361.1 439.2 548.1 683.3 843.3 1027.2 1210.2 143 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) SJIF Impact- 5.67 तक्ता ि. 1 नसु ार ववसाव्या शतकातील वकांवा गेल्या 110 वषाांतील भारतीय लोकसांख्या प्रामख्ु याने चार गटात ववभागता येते. 1901 ते 1921- वस्थर लोकसांख्या, 1921 ते 1951 - वस्थर वाढ, 1951 ते 1981 - जलद/ाऄवतजलद वाढ ाअवण 1981 ते 2011 - जलद वाढ मात्र वेग मदां ावला ाऄसे वदसनू येते. ाअलेख 1 वरून स्पि होणारी गोि म्हणजे लोकसांख्या वाढत ाऄसली, तरी लोकसांख्यावाढीचा वेग वनवश्चतपणे कमी झालेला ाअहे. जो वेग 1971-1981 च्या दरम्यान होता, तो 2001-2011 मध्ये महत्त्वपणू रभ ीत्या खाली ाअला ाअहे. भारतीय लोकसांख्येच्या ाआवतहासात 1911-1921 या काळात फक्त एकदाच लोकसांख्या कमी झाली होती. वाढीचा वेग ॠण झाला होता. पवहले जागवतक महायद्ध ु तसेच प्लेगच्या साथीत समु ारे 30 लाख मृत्यू झाले होते. यावशवाय 1918 मध्ये ाअलेल्या एन्फ्ल्यएू ांझाच्या साथीत 1.2 ते 1.3 कोटी लोकाांना प्राण गमवावा लागला होता. 1981 ते 2011 या कालावधीतजन्मदरात घट झाली ाऄसली तरी पन वैद्यकीय सवु वधाांमळ ु े मृत्यू दरात घट झाल्याचे वदसनू येते, त्यामळ ु े लोकसख्ां यात प्रचडां वाढ झाल्याची वदसनू येते. लोकसख्ां या वावषभक वाढीचा दर व दशकातील वाढीचा दर डतक्ता ि. 2) वषभ वावषभक वाढीचा दर दशकातील वाढीचा दर 1901 0.23% 1911 0.56% 1921 -0.03 1931 1.04% 1941 1.33% 1951 1.25% स द भभ : जनगणना 2011 ां 1961 1.96% 1971 2.20% 1981 2.22% 1991 2.14% 2001 1.93% 2011 1.64% 3.50% 5.80% 0.30% 11% 14.20% 13.30% 21.60% 24.80% 24.70% 23.90% 21.50% 17% 144 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) SJIF Impact- 5.67 लोकसख्ां या दप्ु पट होण्याचा जो वेग ाअहे, त्यावरून लोकसांख्या वकती जलद गतीने वाढते ाअहे, याचा ाऄदां ाज बाांधता येतो. सन 1901 मध्ये ाऄसणारी 23.8 कोटी लोकसांख्या दप्ु पट होण्यासाठी साठ वषाांचा कालावधी जावा लागला, त्यानांतर मात्र 30 वषाांतच लोकसांख्या दप्ु पट झाली. हा काळ ाऄत्यांत जलद लोकसख्ां यावाढीचा होता ाअवण तेव्हाच लोकसांख्या हा एका दृिीने ाऄवतशय महत्त्वाचा ाअवण थोडासा काळजीचा मद्दु ा म्हणनू ही पढु े ाअला. मागील दोन दशकाांत लोकसांख्या वाढीचा वेग मांदावला ाऄसला, तरी ाअणखी काही काळापयांत लोकसांख्या वाढत राहणार ाअहे. याचे मख्ु य कारण म्हणजे ाअधीची मळ ु ातच जास्त ाऄसणारी लोकसांख्या ाअवण लोकसांख्येचे वयानसु ार वगीकरण. भारतीय लोकसांख्येच्या एक तृतीयाांश व्यक्ती 18 वषाांखालील ाअहेत, तसेच 50 कोटींहन ाऄवधक व्यक्तींनी ाऄद्याप वयाची 25 वषे पणू भ के लेली नाहीत. समु ारे 51 टक्के लोकसांख्या जननक्षम वयोगटातील ाऄसनू , दरवषी लाखो व्यक्ती या गटात समाववि होत ाअहेत ाअवण ही गोि लोकसांख्यावाढीशी वनगवडत ाअहे. वनष्ट्कषभ : 1. लोकसख्ां यावाढ रोखायची ाऄसेल, तर मृत्यदू र तसेच जन्मदर कमी होणे गरजेचे ाअहे 2. लोकाांचे ाअरोलडय ाईत्तम राखण्याची म्हणजेच रोगप्रवतकारक शक्ती वाढववण्याची ाअवश्यकता ाअहे. 3. जन्मदर कमी न होण्यामागे प्रामख्ु याने कुटुांबवनयोजन न करणे, कुटुांबवनयोजन करण्याची ाआच्छा ाऄसनू ही कुटुांबवनयोजन साधने न वमळणे, 4. मोठ्या कुटुांबाच्या ाऄवभलाशेतनू ाऄवधक मल ु े जन्माला घालणे ाऄशा ाऄनेक बाबी कारणीभतू ाअहेत. 5. लोकसख्ां या वस्थरतेसाठी हा ाअकडा 2.1 पयांत खाली येण्याची ाअवश्यकता ाअहे 6. नैसवगभक साधन सपां त्ती नि होण्याच्या मागाभवर ाऄसल्याचे वदसनू येते . सांदभभ: 1. लोकसांख्याचा भगू ोल – प्रा. डॉ. सजां य डी भेसे 2. लोकसांख्या ाअवण समाज पररचय – डॉ. सधु ीर एवले 3. लोकसांख्या भगू ोल – डॉ. ाऄनीता लाांडगे 4. लोकसांख्या भगू ोल – के ए खतीब 5. भारतातील लोकसांख्या – डॉ. कावलदास भाांगे ◻ ◻ ◻ 145 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) 40 SJIF Impact- 5.67 The Preventive Measures and Scholastic Rehabilitation to Prevent Juvenile Delinquency Prof Sahebrao Rathod Psychology Dept. Bhusawal Arts, Sci. & P. O. Nahata Comm. College, Bhusawal --------------------------------------------------------------------------------------------------------------------Abstract As the society's outlook on life changes, so does the standard of living and lifestyle. Some changes are positive and some are detrimental to life. E.g. The creation of mobile phones made communication faster, but with it distance also increased and other abuses were encouraged. e.g. lying, not helping others, stealing, wasting time, watching obscene videos and movies etc. Many such examples can be given. Along with this, numerous changes are taking place in the modern lifestyle. This is having a huge impact on children. Unfortunately these results are less positive and more negative. Nowadays, children act and talk like adults. Although this precocious harmony and mentality may sound good, it is dangerous for children. Call it the result of various modern tools, tell it or call it family neglect but it is becoming dangerous for children. Anti-violent attitude of children is increasing. They don't even realize when they are on the wrong path and then they don't come out of it. This wastes their whole life. Criminal tendency does not appear suddenly in children but it grows gradually and one day suddenly takes a big form. It is a matter of concern that in today's situation, the rate of juvenile delinquency is increasing without decreasing. Legally in India, a boy who is below 16 years of age and a girl below 18 years of age and commits a crime by them is called a juvenile delinquent. The law has a different role regarding juvenile delinquents. In this, children are given a chance to improve in life. Also the provision of punishment is different. Children who commit personally or socially harmful or violent acts and are involved in financial crimes are called juvenile delinquents. A number of preventive measures are needed for juvenile delinquents. Even if there are juvenile correctional facilities, it is necessary to think about what can be done so that they will not go that way. Keywords- Juvenile Delinquency, Symptoms of Juvenile Delinquency, Features of Juvenile Delinquency, Causes of Juvenile Delinquency, Preventive Measures for Juvenile Delinquency, Role of Education and Rehabilitation Introduction When a child engages in anti-social or violent behaviour but the child has no idea what kind of behaviour he is doing, then that child falls under the concept of juvenile delinquency. The criteria regarding who is called a child or baby vary from place to place. There are some symptoms of juvenile delinquency. However, it cannot be guaranteed that all these symptoms are present in every juvenile delinquent. These symptoms will be more or less depending on the individual. The boundary between juvenile delinquents and normal children cannot be defined. Criminal behaviour of children in one society cannot be said to be criminal behaviour in another society. Therefore, children who do anti-social activities are called juvenile delinquents. Many times even children commit the crime out of selfishness or under the pressure of others even when they are fully aware of the consequences or even when they are aware that they are committing a crime. But according to the law, he is called a juvenile delinquent. This research essay highlights the necessary preventive measures to prevent juvenile delinquency and how to rehabilitate them educationally. Concept of juvenile delinquency Juvenile delinquents are all children below the age of 16 who are usually attracted to crime at an early age or who behave against the norms of society due to association with other criminal tendencies. According to the government of India, children between the age of 8 years to 16 years are called juvenile delinquents. 146 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) SJIF Impact- 5.67 If a child of this age commits stealing, loitering, harming, injuring others, grabbing other's property or some other anti-social activities, does not follow the rules of the society and the country and disturbs the peace, the children are called juvenile delinquents. Some definitions of juvenile delinquency can be given as follows. The concept of juvenile delinquency can be further clarified through the following definitions. 1) Dr.Sethna - 'Juvenile delinquency is unlawful behaviour committed by a child below the age prescribed by law in a particular region.' 2) Serial Burt - 'When a child's anti-social tendencies become so severe as to make him or her a target for legal action, the child becomes a criminal.' 3) Robinson - 'A delinquent child is said to be a delinquent if he behaves independently and does not consistently obey orders.' 4) Helly - 'A child who deviates from the social norms of behaviour is called delinquent.' 5) Friendlander - 'Deliquency is a juvenile misconduct that might be dealt with under the law.' Patterns of Juvenile Delinquency – Juveniles tend to exhibit anti-social behavior in the following ways. 1) Stealing 2) Lying 3) Pickpocketing 4) Fighting 5) Cheating friends 6) Behaving rudely 7) Behaving obscenely 8) Writing obscenities on walls 9) Breaking glass 10) Vandalism 11) Rebellion 12) Stone pelting 13) Indulging in addictions 14) Fighting 15) Living/hanging with delinquents 16) Running away from home 17) Violating road rules 18) Beating and fighting in school 19) Borrowing, corruption 20) From school Running away, harassing children. Symptoms of juvenile delinquency 1) Aggressive tendencies 2) Emotional instability 3) Egoism is high 4) Revenge tendency 5) Irritable and stubborn 6) Opposing social norms, customs, traditions, 7) Bullying 8) Many children who turn to juvenile delinquency tend to school, studies There is no 9) They have high failure rate due to lack of focus in studies. 10) Juvenile delinquents lack a sense of kinship with school friends. 11) Lack of respect for teachers and elders. They talk rudely, don't listen etc. act 12) Absence from school hours. Persistent absenteeism. Escape, have fun etc. 13) Obscenity, misbehaviour etc. among these children. Attitudes are found. 14) Their behaviour is different from normal children. Mischievous attitude and bullying tendencies are more visible. Characteristics of Juvenile Delinquency - Defining the characteristics of juvenile delinquency are a difficult task.Sheldon and Gluck describe the following characteristics of juvenile delinquency. 1. Physical - Most juvenile delinquents are physically stout. Their body is thick and compact. His face is stern and his voice is stern. There is a jarb in speaking. Seeing them fills the common man with excitement. 2. Temperament - Most of the juvenile delinquents are passionate, hot-tempered, negative, hardworking and overworked by nature. 3. Social – Juvenile delinquents do not obey social constraints. They do not agree with the norms, customs and traditions of the society. They defy the constraints of society. Lack of love leads to lack of social cohesion. 4. Cultural – They have no idea what the culture teaches or how to behave. They do not understand the cultural values of the society due to not being able to fully integrate into the society. 5. Attitude - Most juvenile delinquents have a sceptical attitude. Constantly giving opposite and negative answers. Society is displeased with life. Atheists are also prepared to fight with the government whenever possible. 6. Psychological – Behaviour of juvenile delinquents is far from intellectual. They never solve a problem with a principle or a ritual. They are always in a hurry. They do not have patience. Causes of Juvenile Delinquency Regarding the causes of juvenile delinquency, according to Medinas and Johnson, 'The increase in juvenile delinquency is seen in terms of social structure. This increase is due to some of the population living in urban rather than rural environments rather than normal population growth'. 147 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) SJIF Impact- 5.67 There is no single answer to why juvenile delinquency occurs. Many factors contribute to the emergence of juvenile delinquency. A child may have one or more of the following factors at the same time: The causes of juvenile delinquency are as follows. A) Genetic causes -Dug dale studied 709 five generations of a criminal couple in the UK to see how genetic causes are responsible for juvenile delinquency. At that time, it was seen that many of these people turned out to be thieves, thieves, beggars, robbers, murderers and prostitutes. This research shows that genetics is a factor that contributes to the transmission of crime. Although the extent to which genetics plays a role in crime is uncertain, genetic factors have a definite association with crime. 1. Defective family - If some person in the family is insane, suffering from diseases like epilepsy, chronic illness, mental retardation, then the children of that family tend to turn towards crime. 2. Linguistic problem - Children who have low language ability, comprehension ability lag behind in school studies and thus tend to turn to crime. 3. Emotional Barriers - According to Burt, criminality is largely due to barriers to emotional development that are innate to many. Some children cannot control their emotions. They do not know the difference between right and wrong. They commit criminal acts when they feel overwhelmed by emotions. E.g. Getting into fights or occasionally causing serious injury to others due to inability to control anger. 4. Physiological Cause - According to Lobrose and his followers, crime is genetic. Physical symptoms are transmitted from one generation to another and these physical symptoms are responsible for crime. Children are more likely to become aggressive and juvenile delinquents due to neglect caused by physical sarcasm. E.g. If a child is deaf, blind, lame from birth, he is neglected in school and in society, and because of this, those children turn to criminal behaviour with a sense of contempt. 5. Psychological reason - It includes scolding at home for petty reasons, not praising good work, harsher punishment than expected, lack of facilities, discrimination among children etc. The reasons have a negative effect on the personality of children. Their self-esteem is affected. In order to gain that self-respect, they turn to the wrong path and commit crimes. 6. Economic Reason - Generally the number of poor families is high. They have to work more for their livelihood. Still they do not get enough food. Children who do not get enough food become malnourished. Such children turn to the world of crime to satisfy their desires. Most of the juvenile delinquents are from poor families. B) Environment or Circumstances - Environment or circumstances play a significant role in making children juvenile delinquents. The environment of home, society, school, etc. directly affects the tender mind of children. Some of the factors are as follows. 1) Home Environment - A child has a close relationship with the home from birth. If the home environment is not conducive, it affects the child's behaviour. A child starts getting good and bad culture from home and these factors indirectly affect the child's mind. Some of the elements of the home environment can be stated as follows. 1) Harsh discipline at home 2) Injustice/tyranny 3) Arranged/scattered family 4) Immoral behavior 5) Death of parents 6) Lack of entertainment 7) Use of time 8) Difficult subjects 9) Child order 10) Gender 11) Domestic constraints. 2) School Environment - When a child joins a school outside the home environment, it is a completely new environment for him. If for some reason the environment of the school is not conducive to the child, he runs away from the school. Some of the main reasons regarding school environment can be mentioned as follows. 1) School environment 2) Defective curriculum 3) Defective teaching system 4) Discriminatory behavior/bias of teachers 5) Lack of games and recreation 6) Defective school environment 7) Lack of discipline in school 8) Lack of guidance 9) Conflict between teachers and teachers 10) More in school Strict discipline 148 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) SJIF Impact- 5.67 3) Social Environment - Social environment also causes children to become criminals. If there are people living in the society who have criminal attitude, or people who are attached to that world, children are attracted to them. Bad practices in society help to spoil children. The environment around the house should also be child friendly. As there is no community center in the society, children are not spending time. Hence such children turn to anti-social activities. C) Family Reasons - can be stated as follows. 1) Poverty – Various studies have shown that the percentage of criminals from poor families is 37%. Children from families with excessive addiction in the family, being in the criminal sphere themselves, turn to juvenile delinquency. 2) Unnecessary Discipline – Too strict discipline at home is a demon that spoils children. Children have no freedom at home. Their desires are suppressed. They are often punished severely. So children start going in the wrong way. Also, due to lack of harmony in the family, lack of administration, excess of indiscipline in the family, children are motivated to commit crimes. 3) Quarrels in the family - In many families there are quarrels between husband and wife. Do not agree with each other. Due to this, disputes, abuses, quarrels and fights take place in the house. The family member has many addictions like alcohol, matcha, gambling. This creates a bad atmosphere in the family. These vices in the family are ingrained in the children and the children become juvenile delinquents. 4) Broken families - In families where husband and wife fight, no attention is paid to the upbringing of children. Children take advantage of this and roam around mischievously and then they are motivated to commit crimes. Also in some families children are not nurtured due to death of parents. They run into the criminal world. 5) Immoral behaviour - In a family where parents and other members regularly engage in bad activities like gambling, smoking, betting, stealing, sexual crimes. Of course, in such work the children of that family get involved in their work and turn to juvenile delinquency. 6) Lost love in family - Both parents are constantly busy with work, business, trade. There is an empire of servants in the house. In such a home, children have to read about love, affection, affection, support, sacrifice, patience only from books. They do not have direct experience of these things. It leads to juvenile delinquency. d) Friend Family - As children grow older, they spend more and more time with friends. Friends feel closer to them than parents. If some of these friends benefit from criminal tendencies, the child turns to juvenile delinquency by their association. Gluck, a researcher in this regard, studied 500 juvenile delinquents and found that these children had the company of drunkards or adulterous men. E) Mass Media/ Mass Communication Media - Nowadays mass media also increases criminal tendencies in children. Some of the reasons can be stated as follows. 1) Having obscene text in newspaper in bold type 2) Scenes like body exposure and rape in movies etc. 3) Internet 4) Appearances in television serials F) Personal causes - excessive influence of temperamental qualities such as disobedience, hatred, impulsiveness, fear, emotional conflict, lack of self-control, anger etc. Preventive measures for juvenile delinquency from social perspective 1) Descendation - Descendation is necessary in an individual who has a severe disorder and the disorder is genetic. E.g. A person with a neurological disorder is more likely to have a neurological disorder in the next generation. Forced castration of such a person becomes necessary. 2) Home - The home environment should be conducive for proper development of children. Parents and other family members should maintain a loving relationship with each other. A child should feel safe at home. Children's wishes, feelings, difficulties should be properly considered. Discipline at home should not be strict and children should not be punished too harshly. Children 149 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) SJIF Impact- 5.67 should be checked. Fathers in the house should teach good behavior to the child through their behavior. Good habits should be inculcated in the child. 3) Environment - If the environment around the house is socially sound and healthy then the children will also develop good manners. Especially if the government can reduce the slums and the illegal businesses in the city, it will not take long for the social environment to become healthy and healthy. 4) Entertainment - When a student comes home from school, he is tired. He needs entertainment. He fulfills this need by playing and chatting with friends. If they have a well-organized environment to satisfy this need, they will not indulge in wrong ways. 5) Social Security - If parents are unable to provide proper education to their children, then the government should take responsibility for the education of such children. Children are the wealth of the nation. 6) Ban on Sexual and Violent Movies - Today, sexual and violent movies are playing everywhere. But this has a negative effect on children in a big way. Such films should be banned. Concrete steps should be taken for this. 7) Parenting Education – Parents should be given sound parenting education through various mediums. Different activities should be implemented for that.  Preventive Measures for Juvenile Delinquency through Schools – Schools can help in stopping juvenile delinquency by following. 1) School Environment - The school building should be away from slums, cinema theatres, gambling dens, VDO parlours, liquor dens. The school premises should be clean, beautiful and pleasant. The teachers in the school should have a loving relationship with the students so that the students feel as close as their parents and want to come to school. 2) Appropriate punishment 3) Trained teachers 4) Library 5) Teacher-Parent meeting 6) School environment should be loving 7) Children should be questioned earnestly 8) Teachers should model their character in front of children 9) Children should not be punished unnecessarily and should not be discriminated against 10 ) Rewards and punishments, praise and abuse should be used appropriately. 11) Why do children remain absent? What are the reasons for being raw in studies? This should be investigated. 12) Children's character should be developed through extra-curricular and co-curricular activities. 13) Sports and entertainment programs should be organized in abundance. 14) Self-discipline should be given place 15) Teaching methods should be effective and interesting. 16) Counselors should be appointed to guide the children 17) Other organization boards and parents should cooperate 18) Demented children should be sent to approved schools, certified schools, remand homes. 19) In school studies there should be some lessons on social ethics, character, mercy, love, loyalty, values and biographies of great men should be studied. Government Level Preventive Measures for Juvenile Delinquency - The following measures can be planned at the government level to curb juvenile delinquency. 1) Avoid Slums - Most of the juvenile delinquents live in unsanitary slums,because there is more uneducated society in this settlement. They do not worry about their children's education and future. Therefore, efforts should be made to eliminate the unsanitary slums in the metropolis. 2) Free Education - Parents from poor families deprive their children of education or partially educate them due to financial constraints. Such children have more time, so they tend to turn to the criminal field. Therefore, the government should provide free education. 3) Education of parents - Society and government should establish community centres to educate the uneducated section of the society. Emphasis should be placed on their education. So that the next generation will be positive. 4) The atmosphere in the society should be healthy and positive. 5) Children below 18 years of age should be kept away from politics. 6) Guidance centres should be started. 7) Vocational centres should be established. 150 E- ISSN 2582-5429 Akshara Multidisciplinary Research Journal Peer-Reviewed & Refereed International Research Journal August 2022 Special Issue 06 Volume II (A) SJIF Impact- 5.67 8) Unethical activities should be banned. Preventive care to be taken by the teacher for juvenile delinquency 1) The teacher should treat the students with utmost love. Students should feel confident enough to tell their teachers any problem. A teacher should behave in such a way that the students will develop respect for the teacher instead of fear. 2) Students who are introverted and solitary should be given more attention by the teacher. One should understand them and try to socialize them. 3) A separate teaching arrangement should be made for those students who are highly intelligent or highly intelligent in the class. They should be given more studies and occupations. These subjects or occupations should challenge their intelligence. 4) Good teaching should be made more effective, efficient and interesting, so that students are not tempted to skip classes. 5) The teacher should analyse the behaviour of the students by studying the characteristics of the developmental stages of the students and the characteristics of behaviour in those stages. 6) If a student accidentally commits a crime, the student should be guided by understanding the background and rationale of the crime and should not be treated as a criminal immediately. 7) Students who belong to economically or socially backward families should be treated sympathetically. Efforts should be made to know the problems of such students and solve them. Thus it can be said that there are preventive measures to prevent juvenile delinquency. Rather than solving and treating the problem of juvenile delinquency, it is necessary to implement such preventive measures so that juvenile delinquency or children do not have thoughts of doing anti-immoral activities in their minds or the tendency is not born. If such preventive measures are implemented effectively, this trend can be reduced or eliminated. Reference 1. Dr.H. N. Jagtap, Educational and Experimental Psychology, NutanPrakashan, Pune 2. Pandit R. V., Educational Psychology, Pimplapure and Sons Publishers, Nagpur 3. Dr.SanjeevSonawane, Advanced Educational Psychology Development and Studies, Nirali Publications, Pune 4. Dr.Vinod Patil, Infancy and Development, Atharva Publications, Jalgaon 5. Prof. VisakhMhaske, Educational Psychology, Nirmal Publications, Nanded 6. Dr. Suresh Karandikar, Psychology of Learning and Teaching, Phadke Publications, Kolhapur 7. Dr.Vinod Patil, Inclusive Education, Atharva Publications, Jalgaon 1) 8.Dr.P. D. Pathak, Indian Education and Their Problems, Vinod Book Mandir, Agra 8. M. Sharma, Specific Child-Conception, Development and Punishment, Kanishka Publishers, New Delhi 9. www.lokmat.com/Role of principals important in preventing juvenile delinquency/Dr. K. Venkatesh/01/02/2020 10. www.loksatta.com/Reduced age of juvenile delinquency praised and criticized/27-04-2015. ◻ ◻ ◻ 151

RELATED PAPERS

Stredná Európa v premenách času - Štúdie k sociálnym dejinám. 2. zväzok

Stredná Európa v premenách času - Štúdie k sociálnym dejinám. 2. zväzok

2024 •

Daniela Rošková

View PDF
ORIGEN Y NATURALEZA DE LOS CONTACTOS ENTRE LAS CIVILIZACIONES MESOAMERICANAS Y LOS TAINOS DE LAS ANTILLAS MAYORES

Francisco Gonzalez

View PDF
Publication Manual of the American Psychological Association (APA) 6 th Edition Writing Style Workshop

Mary Anne Turla

View PDF

Ain Shams Engineering Journal

A novel hybrid GWO-PSO optimization technique for optimal reactive power dispatch problem solution

2020 •

Hany Hasanien

View PDF
美国文凭毕业证《高仿中央演讲与戏剧学院学位证书成绩单》Q/微1954292140原版定做中央演讲与戏剧学院毕业证电子版学位证书|原版复刻美国Drama文凭毕业证|中央演讲与戏剧学院在读证明|美国Drama Diploma

网上存档可查爱大毕业证书 英国爱丁堡大学毕业证offer制作

View PDF

International Journal of Open-access, Interdisciplinary and New Educational Discoveries of ETCOR Educational Research Center (iJOINED ETCOR)

Experiences of Banana Farmers in Montalban, Rizal: A Research for the Development of an Extension Program

2024 •

Rheza Maureen Joy Gabinete

View PDF

JIM: Jurnal Ilmiah Mahasiswa Pendidikan Sejarah

Kelayakan dan Kontribusi Usahatani Padi Payo terhadap Pendapatan Rumah Tangga di Kerinci

Wawan Wahyu

View PDF

International Journal of Applied Research

Scapula dyskinesia in hospital housekeepers: A prevalence study

2021 •

Preeti Gazbare

View PDF

Journal of the Medical Sciences

Spontaneous resolution of severe neuroretinitis following a febrile illness

2015 •

sharad bhomaj

View PDF
在线办理华威大学是什么学位证书176555708微信华威大学毕业证是什么学位证书{Warwick毕业证文凭证书〗The University of Warwick

mjnvffd nnjgffd

View PDF
XChange: A Reactive, Rule-Based Language for the Web

2006 •

François Bry

View PDF

Revue de l’Institut français d’histoire en Allemagne

Ingrid Kreide-Damani (dir.), Ethnologie im Nationalsozialismus. Julius Lips und die Geschichte der « Völkerkunde »

2014 •

Hélène IVANOFF

View PDF
AVRUPA BIRLIGI NIN YENI MULTECI POLITIKALARI

2024 •

Sines Maratok

View PDF

Frontiers in Aging Neuroscience

N-Acetylcysteine Prevents the Spatial Memory Deficits and the Redox-Dependent RyR2 Decrease Displayed by an Alzheimer’s Disease Rat Model

2018 •

Jose L Valdes

View PDF