bph-[mc
t\m¿Øv 1Ata-cn° bqtdm∏v `{Zm-k\ bph-P-\-kJyw {]kn-≤o-I-cWw 1
bph-[mc
t\m¿Øv 2Ata-cn° bqtdm∏v `{Zm-k\ bph-P-\-kJyw {]kn-≤o-I-cWw
2
`{Zm-k\ F¸n-kvtIm-¸b - psS I¯v ÏáÕÇÞøÏáæ¿ ÉáÄßÏÜA¢, ÉáÄßÏ µNßxßÏáæ¿ ºáÎÄÜÏßW dÉØßißµøßAáKÄßW ØçLÞ×ß AáµÏá¢, ÍÞøÕÞÙßµæ{ ¥ÍßÈwßAáµÏᢠæºÏîáKá. ¨ dÉØßißµøÃJßÜâæ¿ ÍdÆÞØÈJßæÜ ÏáÕ¼ÈBZAá¢, ØíçÈÙßÄVAᢠØÍçÏÞ¿áU µâùᢠÆìÄcÈßVÕîÙÃJßÜáU ÉCÞUßJÕᢠÕVißAáÕÞÈß¿ÏÞµæG ®KÞÖ¢ØßAáKá. ÏáÕÇÞø ÄÞÜíÉøcçJÞæ¿ ÕÞÏßAáK ¥çȵøáIí. ØÍÞÈÞÅÈÞÏ dµßØñ á ÕßçÈÞ¿áU Øí ç ÈÙÕᢠÕßçÇÏÄbÕᢠÕVißAáKçÄÞæ¿ÞM¢ çÜÞµJßW èÆÕÈÞÎ ÎÙÄbJßÈÞÏßGᢠèÆÕøÞ¼cJßæa Õ{VºîAÞÏßGᢠ¼àÕßMÞÈß¿ÏÞµæG ®Kí dÉÞVjßAáKá. 2011_Þ¢ ¦Ií ÎÜCøØÍÏßæÜ ÈÕàµøà Jßæa 175_Þ¢åÕV×ÎÞÃí.ÈÕàµøà ¦ÖÏB{á¢, ¦ç¸Þ×B{ᢠ®Lí ºßLµ{ÞÃí ¯ÕVAᢠÈWµáKÄí. dÇáÄ·ÄßÏßW ÎÞùßæAÞIßøßAáK çÜÞµJßW ÈÕàµøßA æM¿ÞÄßøßAáÕÞX ¦VAÞÃí µÝßÏáKÄí? ØÍÞ ºøßdÄÕá¢, ØÍÞ èÉÄcµÕᢠÈÕàµøÃJßÈí ¦A¢ ÕVißMß AáKÄÞçÃÞ? µÞܸGJßÈÈáØcÄÎÞÏß ³çøÞ ÍâdÉçÆÖB{ßÜᢠ©IÞçµI ÎÞxBæ{Aáùߺîí çÌÞÇ ÎáUÕøÞÏßÄàøáçOÞZ ÄæK ¼àÕßÄJßW ²øá ØÎâÜÎÞx¢ ØÞicÎÞçÃÞ? ÎÞxÎßÜïÞJ èÆÕæJ ÎÞùßæAÞIßøßAáK çÜÞµJßW ®BæÈÏÞÃí ©ZæAÞUáµ? èÆÕ¢ ØÄcÎÞÃí.ØÄc¢ ØÈÞÄÈ ÎÞÃí. ØÈÞÄÈ èÆÕæJ ÈNáæ¿ ÎÞÄÞÉßÄÞAZ ¥ùßEßGáU ÕßÇJßÜÜï ¥Õøáæ¿ æµÞºîáÎAZ ÎÈTßÜÞAáKÄí. ¥Äßæa ¥Vj¢ èÆÕJßÈí ÎÞx¢ Ø¢ÍÕߺîá ®KÜï. èÆÕæJ ÎÈTßÜÞAáK ÕßÇ¢ ÎÞùßæAÞIßøßAáKá ®KÞµáKá. ØÄcJßæa "ØJ"ÏAí ÎÞxÎßÜï ®KÞW ÎÈá×cX ³çøÞ µÞܸGJßÜᢠ³çøÞ dÉçÆÖJᢠØÄcæJ ÎÈTßÜÞAáçOÞZ "ØJ" ÏAí øâÉÕᢠÍÞÕÕᢠÎÞùß ÎÞùß ÜÍßAáKá ®KÄÞÃí. ØÈÞÄÈ èÆÕæJ
ÍÞ×ÏßÜâæ¿ÏᢠآØíµÞøJßÜâæ¿ÏᢠØÎâÙJß Üâæ¿ÏᢠÎÈTßÜÞAáçOÞZ øâÉÕᢠÍÞÕÕᢠÕVH ÈÏᢠÕcÄcØñÎÞÏßæAÞIßøßAáKá ®KÄÞÃí ÏÞÅÞVjc¢. ÈÕàµøâ ØJÏíAÜï ©{ÕÞAáKÄí ÈÕàµøâ ÎÈá×cVAᢠØÎâÙJßÈᢠÕßÖbÞØÞ ºÞøBZAᢠµÞÜßµÎÞÏáI޵â. ÈÕàµøÃØÍÏßW ÈÕàµøâ ²øá Äá¿VdÉdµßÏ ¦ÏàJßøáKÄí ÄÜÎáùµ{ßÜâæ¿ ¼àÕßÄÞÈáÍÕÎÞÏß Äá¿øáçOÞÝÞÃí. ÎÜCøØÍÏßæÜ ÈÕàµøâ ¥dɵÞø¢ ²øá Äá¿VdÉdµßÏÏÞÃí. ØÍÞ¼ÈBZ ÄB{áæ¿ ÕßÖbÞØÕᢠ¦ºÞøB{ᢠdÉÞçÆÖßµÎÞÏᢠµÞÜÞÈáØcÄÎÞÏᢠèºÄÈcÎá UÄÞµáçOÞZ ÈÕàµøâ ÏÞÅÞVjcÎÞµá¢. ÎÞxÎßÜïÞJ èÆÕæJ ÆVÖߺîᢠ¦ èÆÕ¢ ÈWµáK ÆVÖÈÎáZæAÞIᢠçÜÞµJßW ÆVÖÈØÞfÞ ÄíµÞøJßÈÞÏß, ÆìÄcÈßVÕîÙÃJßW GVæM¿áµ ®KÄí ¼àÕßÄJßæa ÍÞ·ÕÞAÞÏßJßøâ. µVJÞÕßæa µcÉ ¥ÄßÈÞÃí ÈæN ÖµñàµøßAáKÄí. صÜØÄcJßçÜAᢠÕÝßÈ¿JáK ÉøßÖáiÞvÞÕí ÈæN ÈÏßAáKÄí ÈÕàµøà Jßæa ÉÞÄÏßÜÞÃí. §Äßæa ÉâVHÄÏÞÃí RÉáÄßÏ ¦µÞÖÕᢠÉáÄßÏÍâÎßÏá¢Q. ØÍÞÈÞÅÈÞÏ µVJÞÕí GÕæøÏᢠ¥Èád·ÙßAæG. ÍdÆÞØÈÄÜJßW dÉÕcJßAáK ÏáÕ ¼ÈضcJßæa ÉáÄßÏ µìYØßW ¥¢·BZAᢠÍÞøÕÞÙßµZAᢠ¦vÞVjÎÞÏ dÉÞVjÈÏᢠ¦Ö¢Øµ{ᢠ¥ùßÏßAáKá.
bph-[mc
µVJcÖádÖá×ÏßW, èùxí ùÕ. çÁÞ. ·àÕVPàTí ÎÞV ÄàçÏÞçÁÞ×cØí ®MßØí ç µÞMÞ (dÉØßÁaí, ÍdÆÞØÈ ÏáÕ¼Èضc¢)
t\m¿Øv 3Ata-cn° bqtdm∏v `{Zm-k\ bph-P-\-kJyw {]kn-≤o-I-cWw 3
tI{µ bph-P-\-kJyw {]kn-Uâ n \n¶pw dÉßÏ Ø¶cÞ¢·BZAí ØíçÈÙÕwÈ¢, ÎÜCøØÍÏßæÜ ÈÕàµøÃJßæa 175_Þ¢ ÕÞV×ßµ¢, ¨ Ø¢Õrø¢ ¦ç¸Þ×ßMÞX èÆÕ¢ ÈÎáAí ¥ÕØøÕᢠ¥ÈáÕÞÆÕᢠÄKßøßAáKá. ÉøßÖáiÞvÞÕßæa ÎÙJÞÏ ¨ dÉÕVJÈJßÈí ºáÎÜá¢, ÙcÆÏÕᢠæµÞ¿áJ ÉâVÕîÉßÄÞAzÞøÞÏ ÉÞÜAáKJí Õwc ¥dÌÙÞ¢ ÎÜíÉÞȺîæÈÏá¢, ÉáÄáÉUßÏßW èµÄÏßW ·àÕVPàØí ÎÜíÉÞȺîæÈÏᢠèÆÕÎáXÉÞæµ ÈÎáAí ÈwßçÏÞæ¿ ØíÎøßAÞ¢. ØÍ ¥ºî¿AçJÞæ¿ ÕºÈJßÈá¢, ØÍÏáæ¿ µÞçÈÞÈáµZAᢠ¥ÈáØøÃÎÞÏß ÈÏßAæM¿ÃæÎKᢠØÍÏáæ¿ ØÄcÕßÖbÞØ¢ ¥Í¢·áø¢ ÉøßÉÞÜßAæM¿ÃæÎKᢠµÞÜÞ µÞÜB{ßW ØÍÏßW ÕK ¥ÈcÆÞ ©ÉçÆÖBZ Äáºí » ß µøßAæM¿ÃæÎKᢠÉßÄÞAzÞV Èß×íAV×ߺîá. ¦øÞÇÈÞÍÞ×, ÈÞGáÍÞ× ¦ÏßøßAÃæÎKá¢, çÕÆ¢ æÉÞøá{áÄßøߺî á æµÞ¿áAÃæÎKᢠ¥ÕVAí ÈßVÌÈí Ç ÎáIÞÏßøáKá. ²Kᢠµ{ÏáKÄßÈÜï , ©UÄßæÈ ÉøßÖáiÞvÞÕßæa µcÉÏßWºÞøß µÞÜÞÈákrXaÞÏß ÉáÄßÏ ÕcÞ¶cÞÈBç{Þæ¿ ÈWµáµÏÞÃí ¥ÕV æºÏñ Ä í . ÈâxÞIáµ{ÞÏß ÉßÄÞAzÞøßÜâæ¿ ÜÍßºî ¥Èád·ÙàÄ ØOJÞÏ ØÍÏáæ¿ ¦øÞÇÈdµÎBZ ¦øÞǵÕcwJßÈí Øád·ÞÙcÎÞAáµÏÞÃÕV æºÏñ Ä í . ØáùßÏÞÈß ÈàAáµÏÜï , ØáùßÏÞÈß ÍÞ×ÏßW ®LÞÃí ÕßÕfߺîßøßAáKæÄKí ÉÀßMßAáµÏÞÃÕV æºÏñÄí. ¥Äßæa æµGᢠÎGᢠÈ×íSæMGáçÉÞµÞæÄ, ²øá ÄáÌçÙÞÏá¢, çÙÞçÖÞÏᢠæµÞIí ¥Õ ÉøØíÉø¢ ÌÈíÇßMߺîßøßAáµÏÞÃí. 15 çÈÞOí Äá¿BáK (1836 ºßBÎÞØ¢ 1Èí) èµÄÏßW ¥ºîX ÉáÄáÉUß ÉUßÏßÜᢠçÈÞOáÕà¿áK ºßB¢ 15_ÎÞ¢ ÄàÏÄß ¥dÌÙÞ¢ ÎÜíÉÞȺîX ÎÞøÞÎY ÉUßÏßÜᢠÕßÖái µáVÌî Þ È ÎÜÏÞ{JßçÜAí æÎÞÝßÎÞxß æºÞÜï ß ®KÄÞÃí ¥KæJ dÉÇÞÈ Ø¢ÍÕ¢. ºdwÈßWåµÞÜáµáJßÏ ÈàW ¦¢Øí ç d¿ÞBí ÉùEÄáçÉÞæÜ R§Äí ²øá æºùßÏ µÞW ÕÏíMÞæÃCßÜᢠÎÈá×cøÞÖßæÏ Ø¢Ìtߺîß¿çJÞ{¢ ÕÜßϵáÄßMí ÄæKÏÞµáKáQ. ÎÜCøØáùßÏÞÈß
ØÍæÏ Ø¢Ìtߺîí §Äí ÕÞØñÕ¢ ÄæK. §Kí Ø͵{ᢠØÎâÙB{ᢠÈÕàµøßAæMGí ÉáçøÞ·ÎÈ ÉÞÄÏßÜÞÏßøßAáKá. 15_ÎÞ¢ çÈÞOí ÉøßÖái µÈcµÎùßÏÞÎßæÈÏᢠÕßÖáizÞæøÏᢠØÍ ³VAáK ÈÞ{áµ{ÞÃí . R¾BZAá çÕIß ¥çÉfßAÃçÎQ ®KáU dÉÇÞÈ ÉÞVjÈÏí A á ɵø¢ R¥ÕæøçMÞæÜ ØÄcÕßÖbÞØJßW ÈßÜÈßWMÞÈᢠèÆÕçÎ ÈßçKÞ¿áU ÌtJßW ¥ÕØÞÈçJÞ{¢ ÕßÖbØñ ø ÞÏßøßMÞÈá¢, ÕßÖáiµÈcµÎùßÏÞÎßæÈ çÉÞæÜÏá¢, ÕßÖáizÞæø çÉÞæÜÏᢠÕßÖbØñÄçÏÞæ¿ ÈßæK ÉßLá¿øáÕÞX ¾Bæ{ ØÙÞÏßçAÃçΔ ®KdɵÞø¢ dÉÞVjÈ çÍÆ·Äß æºÏñá. ÕºÈdɵÞø¢ ¥ÕVAá ÜÍߺî ÆVÖÈJßæa ËÜÎÞÏßGÞÏßøáKá ¨ ÕcÄßÏÞÈ¢. ¨ ÈÕàµøà ÈÞ{áµ{ßW dÉÞçÏÞ·ßµÎÞÏ ºßÜ ÈßVçgÖBZ ÕÏíAæG. 1) ®ÜïÞ ÖÞ¶ÞÏáÕ¼È Ø¶cJßæaÏᢠ¦ÍßÎá¶c JßW ¥ÄÞÄß¿Õµµ{ßW ÈÕàµøà ÎçÙÞrÕ¢ È¿Jáµ. 2) æØaV ÄÜJßW çÏ޼ߺîá È¿Jáµ. 3) ÕºÈçJÞ¿áU ¥Íßøáºß Õ{VJáKÄßÈÞÏß, ²øá ÆßÕØ¢ dµÎàµøߺîí ÉUßÏßW ®ÜïÞÕøᢠÕKí çÕÆÉáØñµ¢ ²øáÎߺîá ÕÞÏßAáµ. 4) çÕÆÉáØñµ¢ ²øßAÜᢠÕÞÏߺîßGßÜïÞJ ²øÞZAí ²øá çÕÆÉáØñµ¢ ØNÞÈÎÞÏß ÈWµáµ. 5) ØÍÏáæ¿ ¦øÞÇÈdµÎBæ{ µáùߺî í ÉÀÈ¢ dµÎàµøßAáµ. ÏìÕÈAÞøÞÏ dÉßÏÎAç{ ÈßBZAí ÜÍߺîßøßAáK ÆVÖÈ¢ ÎBßçÉÞµÞæÄ ¨ çÆÖJßÈᢠØÎâÙJßÈᢠ¥Èád·ÙàÄ ÖádÖá×æºÏíÕÞX èÆÕ¢ ÈßBæ{ ¦AßÏßøßAáKá. ÈNáæ¿ µVJÞÕßæa µcÉ ÈßB{ßW ÕViߺîá ÕøáÎÞùÞµæG µVJcÖádÖá×ÏßW èùxí ùÕ. ç¼ÞØËí ÎÞV ÌVKÌÞØí ®MßØí ç µÞMÞ (dÉØßÁaí, ÎÞVçJÞN ÏáÕ¼Èضc¢)
bph-[mc
t\m¿Øv 4Ata-cn° bqtdm∏v `{Zm-k\ bph-P-\-kJyw {]kn-≤o-I-cWw
4
bph-P\ - k - Jyw sshkv {]kn-Uâ n \n¶pw ùÕ.ç¼ÞØí . ¿ß ®dÌÙÞ¢ (ÍdÆÞØÈ ÏáÕ¼Èضc¢, èÕØí dÉØßÁaí)
dÉßÏ Ø¶c¢ ØáÙcJáAæ{, ÎÞx¢ ¼àÕßÄJßæa ¥ÈßÕÞøcÄÏÞµáKá. çÜÞµ¢ ÎÞùáKá, ¼àÕßÄøàÄß ÎÞùáKá,ÕßÖbÞØ Ø¢ÙßĵZ ÎÞùáKá,ÎÈá×cX ÄæK ÎÞùßæAÞIßøßAáKá. ³çøÞ ÆßÕØÕᢠµÝßÏá¢çÄÞùᢠÎÈá×cÈßW ÖÞøàøßµ ÕcÄßÏÞÈBZ Ø¢ÍÕߺîá æµÞIßøßAáKá. d·àAí ºßLµX æÙùÞµïàxØí ÉùEÄáçMÞæÜ “you cannot step into the same river twice” ÎÞx¢ ¼àÕæa dÉÄàµÎÞµáKá, Õ{VºîÏáæ¿ dÉçÄcµÄÏÞµáKá. ÎÞx¢ çÜÞµJßÈí ¥ÈßÕÞøcÎÞµáKá.¼àÕßÄæJ ØbÞÇàÈßAáK ÕÜßÏ ÎÞxBZ ©{ÕÞAáKÄí ÆàV¸ÈÞ{æJ Äá¿VºîÏÞÏ øâÉÞLøJÞÜÜï, ÉßæKçÏÞ ÖøßÏÞÏ ØÎÏJí ®¿áAáK çÌÞÇÉâVÕîÎÞÏ ÄàøáÎÞÈJßæa ¥¿ßØíÅÞÈJßÜÞµáKá. ¦vàµÄ ²øßAÜᢠÈßÖíºÜÎÞæÏÞøá ¥ÕØíÅÏÜï. ¥Äí ÆßÈ¢ çÄÞùᢠÎÞx¢ Ø¢ÍÕßAáKÄᢠøâÉÞLø¢ Ø¢ÍÕßçAIÄᢠ¦µáKá. ¦WÌVGí æ®XØíxàX ËßØßµíØí ÉÀßMߺîáæµÞIßøáK µÞÜJí, ®ÜïÞÕV×ÕᢠÕÞV×ßµÉøàfÏíAí ²øá çºÞÆc¢ ØíÅßøÎÞÏß ©ZæM¿áJáÎÞÏßøáKá. §çÄAáùߺîáU ¥çgÙJßæa dÉÄßµøâ ºßçLÞÆàɵÎÞÃí. “çºÞÆc¢ ²KáÄæK Éæf ©Jø¢ ®ÜïÞÕV×ÕᢠÎÞùá¢. ÖÞdØñØÞçCÄßµ ÄÄbBZ ®ÜïÞÕV×ÕᢠÎÞùᢔ. èÆÕæJ ÈÞ¢ ÎÈTßÜÞAáÕÞX dÖÎßAáçOÞÝᢠ¨ ¦ÖÏ¢ dÉصñÎÞÃí. ÎÜCøØÍÏßæÜ ÈÕàµøâ ÕºÈÞÇß×íÀßÄÎÞÏ èÆÕàµÆVÖÈJÞW ÖøßÏÞÏ ØÎÏJí ÉßÄÞAzÞV Øbàµøߺî çÌÞÇÉâVÕîÎÞÏ ÄßøáÎÞÈJßæa ËÜÎÞµáKá. ÎÜCøØÍÏáæ¿ ÕßÖbÞØÞºÞøB{áæ¿ Öáiàµøâ, ¼ÈæJ ÕºçÈÞXÎá¶ÎÞAß ÄàVJ Ø¢ÍÕ¢, ¥VjÕJÞÏ ¦øÞÇÈÏí A í µ{æÎÞøáAßÏ ÕßÉïÕ¢. çÕÆÉáØñµ ÉÞøÞÏÃÕá¢, ÕcÞ¶ÞÈÕá¢, ¦øÞÇÈÏᢠµÞÜÞÈáØcÄÎÞAáµÏÞÏßøáKá ÈÕàµøõVJÞAZ æºÏñÄí. µÞÜ¢ ÎÞùáKÄßÈÈáØøߺîí ¦øÞÇÈÏá¢, ÉÀÈÕá¢, ØÞfcÕá¢, çØÕÈ ÎÞVPB{ᢠÈÕàµøßAæMç¿IÄÞÏßGáIí. ÈÕàµøÃJßÈáU ÉáÄßÏ çζܵZ µæIJáÕÞÈá¢, ÉßÄÞAzÞæø çÉÞæÜ ÕºçÈÞXÎá¶ÎÞÏß ÈßÜÈßWAáÕÞÈá¢, ÇàøÎÞÏ µÞWºáÕ¿áµZ ÕÏíAáÕÞÈᢠÏáÕ¼ÈB{ÞÏ ÈÎáAí ØÞÇßAâ. ¥ÄßÈí ÕºÈJßW ÉÞmßÄcÕá¢, ÆVÖÈJßW æÄ{ßVÎÏá¢,ÎÞxJßÈáU ÎÈTᢠ©I޵â. ÕøᢠµÞÜB{ßW ÈÕàµøÃJßæa ¦çÕÖ¢ æµGáçÉÞµÞæÄ µâ¿áÄW çdÉÞ¼bÜßMߺîáæµÞIí, ¼àÕÈá¢, èºÄÈcÕáÎáU ØÍÏÞÏß ÈßÜÈßWAáÕÞX èÆÕ¢ ÈæN ØÙÞÏßAæG. ÈNáæ¿ ÉÀÈB{ᢠºßLµ{ᢠ¥ÄßÈáĵæG ®Kí dÉÞVjßAáKá. ØíçÈÙÉâVÕî¢, ç¼ÞØí ¥ºî X
bph-[mc
t\m¿Øv 5Ata-cn° bqtdm∏v `{Zm-k\ bph-P-\-kJyw {]kn-≤o-I-cWw 5
dÉßÏ ØíçÈÙßÄçø, ¥ÈLÄÏßçÜAáU ÈNáæ¿ ÕßÖbÞØ ¼àÕßÄÏÞdÄÏßW ³çøÞ ÈßÎß×Õá¢, èÆÕ¢ ÄøáK ¥ÎâÜcÎÞÏ ÆÞÈÎÞÃí. ÈÎáAí ¥ÕµÞÖæM¿áÕÞX ²KáÎßÜï Þ J ¥ÈVÙÎÞÏ èÆÕàµÆÞÈ¢. ¦ çdÖ×íÀÆÞÈ¢ ÈwßçÏÞæ¿ ¯xáÕÞBáÕÞX ÈÎáAí ØÞÇßAæG. èÆÕ¢ ¥Õæa µcÉÏÞW ²øá ÉáÄáÕV×¢ ÈÎáAí ÈWµßÏßøßAáKá. §Äí èÆÕÈÞÎÎÙÄbJßÈÞÏß ÈÎáAí ÕßÈßçÏÞ·ßAÞ¢. µÝßEµÞÜ dÉÕVJÈB{ßçÜAá¢, ¼àÕßÄJß çÜAᢠ²øá ®JßçÈÞG¢ ¥ÈßÕÞøcÎÞÃí. ¥Äí ÈNáæ¿ dÉÕVJÈæJ dµÎæM¿áJáÕÞÈᢠÆßÖÞçÌÞÇçJÞæ¿ ÈNáæ¿ ¼àÕßÄ ÏÞdÄ Äá¿øáKÄßÈᢠØÙÞÏßAá¢. ÏáÕÇÞøÏáæ¿ Îá¶cÉdÄÞÇßÉÈÞÏß ®æK ÈßÏÎߺîÄßW ®ÈßAí ¥ÄßÏÞÏ ØçLÞ×¢ ©Ií.¨ ºáÎÄÜ èÆÕ¢ ®æK GWMߺîÄÞÃí ®Kí ¾ÞX ÕßÖbØßAáKá. ÙcÆÏ¢ ÈßùE Èwß èÆÕØKßÇßÏßW ¥VMßAæG. ¨ ©JøÕÞÆßJb¢ ÈßùçÕxáÕÞX èÆÕµcÉ ¥ÈÕøÄÎÞÏß ÜÍßMÞX ®ÜïmÕøáæ¿ÏᢠdÉÞVjÈ ¾ÞX ÏÞºßAæG. ®æK ¨ ©JøÕÞÆßJb¢ GWMߺî ÍdÆÞØÈ ÏáÕ¼Õضc¢ µìYØßW ¥¢·Bç{Þ¿í ¾ÞX ¯æù µ¿æMGßøßAáKá. èÆÕÈÞÎJßW µìYØß ÜßçÈÞ¿áU Èwß ¥ùßÏßAáKá. dÉçÄcµßºîí ÍdÆÞØÈ ÏáÕ¼\ضc¢ dÉØßÁaí ¥ÍßÕwc ÄàçÏÞ çÁÞ×cØí ÄßøáçÎÈßçÏÞ¿áU ¦ÆøÕᢠÈwßÏᢠ§Õßæ¿ çø¶æM¿áJáKá. ÕÞÏÈ ¼àÕßÄæJ ÈÕàµøßAá¢. ÎÈTßÈí ÉáÄßÏ ºßLµ{ᢠ©çJ¼ÈÕᢠdÉÇÞÈ¢ æºÏîá¢. ÏáÕ ÙcÆÏBæ{ ©JκßLµ{ÞW dÉçºÞÆßMß AáKÄßÈᢠdÉÕVJÈ ØøÃßÏßW ÉáJX ÆVÖÈBZ ÈWµáKÄßÈᢠÏáÕÇÞøÏáæ¿ ÉáÄßÏ ÕV×æJ dÉØßißµøÃBZ ©ÄµæG ®Kí ¦vÞVjÎÞÏß ¦Ö¢ØßAáKá. ÈÎáAí ÈWµßÏßGáU ºßLµ{ᢠ¦ÖÏB{ᢠ¦Õß×íµøßAáÕÞX ÏáÕÇÞø ²øá ÎÞic΢ ¦Ãí.
P\-d¬ sk{I-´-dn-bn¬ \n∂pw
]{Xm-[n-]-¡p-dn-¸p-IÄ
¨ ØÞicÄ GÕøᢠ©ÉçÏÞ·ßAÃæÎKí dÉçÄcµ¢ ÄÞÜíÉøcæM¿áKá. ÎÜCøØÍÏßæÜ ÈÕàµøÃJßæa 175 ÕÞV×ßµ¢ ¦ç¸Þ×ßAáK ¨ ÕV×JßW, ÈÕàµøâ ¦Ãí ¨ ÜAæJ dÉçÄcµ¢ ºßLÞÕß×Ï¢ ¦Ïß ÉdÄÞÇßÉØÎßÄß ÄßæøæE ¿áJßøßAáKÄí. ØÍÏáæ¿ dÉÍÕ çµdwÎÞÃí ÈÕà µøâ. ÈÕàµøâ ³VNÏÞÏß æµÞIÞç¿I ²øá ºøßdÄÕØñáÄÏÜï. ÈÕàµøâ ¥ÈáÆßÈ ¼àÕßÄJßW ÏÞÅÞVjcÎÞçAIáK ²øá ÕÜßÏ ÕØñáÄÏÞÃí. ¥Äí ØÍÞ¼àÕßÄÕáÎÞÏß ÎÞdÄ¢ ÌÈíÇæM¿áJß ºßLßçAIáK ²KÜï . ¥Äí ¼àÕßÄJßæa ØÎØñÄÜBæ{ÏᢠÌÈíÇßMßAáK ²øá ¥ÈßÕÞøcÎÞÏ ¸¿µÎÞÃí. ÈÕàµøâ ØÎd·ÎÞÏ Ø¢Öáiàµøâ ¦ÏÞÃí ÏÖÖøàøÈÞÏ ¥dÌÙÞ¢ ÎÜí É ÞȺî X Õàfߺî Ä í , Îùߺî í ¦øÞÇÈÏáæ¿ ÎÜÏÞ{ßµøÃÉdµßÏçÏÞ, ¥çÄÞ¿ÈáÌÈíÇߺîáU ºßÜ µVNB{áæ¿ ÈßVNÞV¼í¼ÈçÎÞ, ÉáÈøÞÕß×íµøÃçÎÞ ÎÞdÄÎÞÏßøáKßÜï, ÄáùK çÕÆÉáØñµÕᢠ¥Äßæa ºßLµ{ᢠ¦ÏßøáKá ÈÕàµøÃJßæa Îá¶cÎÞÏ ¥¿ßØíÅÞÈ¢. §ÄáÎâÜ¢ ØÎâÙæJ ¦µÎÞÈ¢ ²øá æÉÞ{ßæºîÝâJßÈáU ©ÉÞÇßÏÞÏÞÃí ¦ µVNçÏÞ·ß ÈÕàµøÃJßKí çÈÄcXzw ÈÜíµßÏÄí. ¥ÄáæµÞIí ÎÞxBZ ¥ÄcLÞçÉfßÄÎÞÏßGáU ÄÜB{ßW øâÉÞLø¢ Ø¢ÍÕßAáçOÞÝÞÃí, ÈÕàµøâ ²øá Äá¿VÉdµàÏ ¦Ïß ÈßÜÈßWAáµ. ²øá ºøßdÄ Ø¢ÍÕJßæaå³VNÉáÄáAÜÞÏß ÎÞdÄ¢ ÈÕàµøâ Äø¢ÄÞÃá çÉÞµÞæÄ, ÈÕàµøßAæMG ÉáÄßÏ ©ZAÞÝíºµ{ÞZ ØÍçÏÏᢠØÎâÙæJÏᢠآÉá×í ¿ ÎÞµáK ²øá ¦ç¸Þ×ÎÞÏß ÈÕൠøÃJßæa 175_Þ¢ ÕÞV×ßµ¢ ÄàøæG ®Kí dÉÞVjßAÞ¢. ®Üï Þ ÕVAᢠÈzµZ ÍÕßAæG ®Kí dÉÞVjߺîáæµÞIí ©ÉØ¢ÙøßAáKá.å ØíçÈÙÞÆøçÕÞæ¿ ØçLÞ×í ®dÌÙÞ¢ (Îá¶cÉdÄÞÇßÉV)
bph-[mc
t\m¿Øv 6Ata-cn° bqtdm∏v `{Zm-k\ bph-P-\-kJyw {]kn-≤o-I-cWw
6
`{Zm-k\ sk{I-«-dn-bpsS I¯v çÈÞVJí ¥çÎøßAX ÎÞVçJÞN ÏáÕ¼Èضc¢ ¥Äßæa 2011_2013 _æÜ dÉÕVJÈ¢ ¦ø¢ÍߺîßøßAáµÏÞÃçÜïÞ ¥çÎøßAÏáæ¿ ØÞ¢ØíµÞøßµ èÕÕßicÕᢠØÞ¢ØíµÞøßµ ØCÜÈÕᢠØbÞÄdLc ØCÜíÉB{áæ¿ ÉáJX ÉøßçdÉfcB{ᢠ§Kí ÏáÕ¼ÈØ ¶cÞ¢·B{áæ¿ ¼àÕßÄÇøÃßÏßW ¥Èßç×ÇcÎÞÏ æÕÜïáÕß{ßµZ ©ÏVJáKá. ¨ æÕÜïáÕß{ßµZ ÈßùE µÞܸGJßW ÕcÄcØñÄÏáU ¼àÕßÄ¢ ÈÏßAáÕÞX ³çøÞ ÏáÕ¼ÈضcÞ¢·JßÈᢠØÞÇßAâ. ÏáÕ¼Èضc¢ dÉÕVJÈB{ßW §ÄáÕæø ÈßBZ ÈWµßÏ, ÈWµß ÕøáK ®ÜïÞ ØÙÞÏ ØÙµøà BZAᢠÈwß ÉùÏáKá. ÍdÆÞØÈ ÏáÕ¼ÈضcJßæa dÉÕVJÈ ©Æí¸Þ¿È¢ 2011 ¼áèÜ ÎÞØ¢ 23_åÄàÏÄß ÖÈßÏÞÝíºî 2pm-Èí New Jersey Marthoma Church-W æÕºîí çµdwÏáÕ¼Èضc¢ dÉØßÁaíåRt Rev Joseph Mar Barnabas Thirumeni ÈßVÕÙßAáµÏÞÃçÜï Þ . ¥ÄßçÈÞ¿ÈáÌÈí Ç ßºî í ¥ÍßÕwc ÄßøáçÎÈßAí ÍdÆÞØÈÏáÕ¼Èضc¢ ²øá ØbàµøÃÕᢠÈWµáKÄçdÄ çÈÞVJí ¥çÎøßAX ÎÞVçJÞN ÏáÕ¼ÈضcJßæa 13_ÎÄí çÆÖßÏ ØçN{È¢ ²µíç¿ÞÌV ÎÞØ¢ 7,8,9 ÄàÏÄßµ{ßWå Dallas St Pauls Marthoma YuvajanaSakhya-J ß æ a ¦ÄßçÅÏJßW È¿AáKÄçdÄ. Living Gospel in Different Cultures ®KÄÞÃí ¨ ÕV×æJ ºßLÞÕß×Ï¢.§çÄÞæ¿ÞM¢ ÄæK ¨ ÕV×æJ çÆÖßÏ µÜÞçÎ{Ïᢠ²µíç¿ÞÌV ÎÞØ¢ 8_åÄàÏÄß ÖÈßÏÞÝíºî 2pm-Èí çÆÖßÏ ØçN{ÈçÕÆßÏßW æÕºîí È¿AáKÄçdÄ.¨ ØçN{ÈJßçÜAí ®Üï Þ ÏáÕ¼ÈضcÞ¢·B{áæ¿ÏᢠdÉÞVjÈÉâVÕî Î ÞÏ ØÙµøâ ¥ÍcVjßAáKá.
¨ ÕV×¢ ÍdÆÞØÈ ÏáÕ¼ÈضcÎÞÏß “Reformation in Marthoma Church” ® K Õß×ÏæJ ¦ØíÉÆÎÞAß ²øá ÉÀÈ¢ È¿JáÕÞX ¦d·ÙßAáKá.®ÜïÞ ùà¼ßÏÃáµæ{ÏᢠÌtæM¿áJß dµÎàµøÃBZ È¿Ká ÕøáKá. ²µíç¿ÞÌV ÎÞØ¢ 9_16 ÕæøÏædÄ ÈÞ¢ ÏáÕ¼ÈÕÞøÎÞÏß æµÞIÞ¿áKÄí.16_ÄàÏÄß ÏáÕ¼È ¾ÞÏùÞÝíºîÏÞÏß ¦ºøßAáKá. §ÄßÈáU dÉçÄcµ ¦øÞÇÈ ®ÜïÞ ÖÞ¶ÏßÜᢠ¥ÏºîáÄøáKÄçdÄ ÍdÆÞØÈ ÏáÕ¼ÈضcÎÞÏß Mexico Mission dÉÕVJÈBæ{ Äá¿VKᢠØÙÞÏßAáKÄçdÄ.®ÜïÞ ÏáÕ¼ÈضcÞ¢·B{áæ¿ÏᢠdÉçÄcµ ØÙµøâ dÉÄßfßAáKá. ÍdÆÞØÈ ÏáÕ¼ÈضcJßæa Îá¶ÉdÄÎÞÏ ÏáÕÇÞø ÉáÄßÏ çÈÄcXzJÞW ÈßB{áæ¿ èµµ{ßçÜAí ®JáµÏædÄ.§ÄßW dÉØßißµøß AáKÄßÈÞÏß ÈßB{áæ¿ ÖÞ¶Þ, æØaV, ùà¼ßÏY ÄÜB{ßæÜ ÕÞVJµZ ®Jߺîá æµÞ¿áçAIÄædÄ. ÏáÕÇÞøÏáæ¿ ØÞOJßµÎÞÏ ¦ÕÖcB{ßçÜAí ØÙÞÏßAáKÄßÈí ÏáÕ¼ÈضcÞ¢·BZ dÉçÄcµ¢ dÖißAáÎçÜïÞ. æÕÜïáÕß{ßµZ ÈßùE ¨ µÞܸGJßW ØÍÏíAá¢,ØÎâÙJßÈᢠÈNáæ¿ ÍdÆÞØÈJßÈᢠdÉçÏ޼ȵøÎÞÏ øàÄßÏßW èÆÕÙßÄdɵÞø¢ ²øá ÎÞÜÏßW çµÞVJßG ÎáJá ÎÃßµZ çÉÞæÜ ÈÎáAí ²KáçºVKí dÉÕVJßAÞ¢. ²øßAW µâ¿ß ®ÜïÞÕ æøÏᢠdÉÕVJÈB{ßçÜAí ØbÞ·Ä¢ æºÏîáKá. Øí ç ÈÙÞÍßÕÞÆÈBç{Þæ¿ ç¼ÞY ÕVPàØí ( ç¼Þ¼ß)
bph-[mc
t\m¿Øv 7Ata-cn° bqtdm∏v `{Zm-k\ bph-P-\-kJyw {]kn-≤o-I-cWw 7
bph-[mc
t\m¿Øv 8Ata-cn° bqtdm∏v `{Zm-k\ bph-P-\-kJyw {]kn-≤o-I-cWw
8
bph-[mc
t\m¿Øv 9Ata-cn° bqtdm∏v `{Zm-k\ bph-P-\-kJyw {]kn-≤o-I-cWw 9
had their own system of calf worship and rituals, priests and praises.Eventhough the Southern kingdom had the book of the Law it was hidden somewhere in the temple. During the Reign of Josiah it was discovered in BC 639 – 608.2 Kings .22:1-20 and 2 Chronicles.34.1 & 35:27.About “these words” –Josiah the Book of Law. Moses gave clear-cut instructions in Duetoronomy.6:6.Those words should be in your heart and shall teach them diligently to your children, and shall talk about them in your home, and when you walk on the way, when you lie down, and rise up. Instead of doing that it was hidden Joshua when he heard about it1) 2 Kings.22:10:- The king ordered a reading of it wanted to know. Each and everyone should read it.Revelation.1:3 “Blessed is he readeth and they that hear the words of the prophecy. The Reformation that took place in the 16th century was due to reading and study of the word of God. In 400 AD The Bible was translated into 500 languages, but in 500 AD it was limited to one language – Latin. One Empire many languages only Latin was the medium of instructions, Control peoples mind by control the education and control the education by control the language. The interpretation of the Cannon was continued to few dozens of scholars and Pope was made the supreme authority.400 – 1400 is known as the Dark Ages. Before the time John Wycliffe (1329-1384) - translated Bible from Latin to English. By invention of Printing Press in 1468 Latin Bible was printed and many people had the opportunity to read it. Availability of the Word of God and reading and studying of it began to enlighten the human minds. Thus the discovery of the Book of the Law was leading into a great Revival in Jerusalem. 2) Sin Discovered – The king rent his clothes, A sign of true repentance (1 kings.22:11).There is a vivid incident from the life of King David mentioned in 2 Samuel.11 & 12.The great Monarch even though committed a series of Crimes and was not ready to confess about it
until, he was confronted by the Prophet Nathan with the word of God. So all the 19 kings of the Northern kingdom followed the worship of the Golden Calf, not one attempted to try the people back to God. Almost same thing happened the Southern kingdom out of 20 kings 3 of them tried to make sure reformation and inspite of repented warnings. Judah sank lower and lowers in the humble practicing .Bal worship and other Canaanite religions until it was too late and Judah was over run by the Babylonians. But at the time of the Josiah the great Reformation happened by the reading of the Book. And a great Revival took place. Reading of the Word of God helps the reader to see his shortcomings and it conveys the solutions also.175 years ago a cleansing process began after the availability of the Word of God which led into the formation of the Marthoma Church. 3) An enquiring into the Word of God was ordered. (1 Kings.22:13).Go ye inquire of the Lord for me. Jesus said “Search the scriptures, for in them you think you have eternal life and they which testify of me” (John.5:39).The scripture leads us into eternity. By handling the word of God the reader gets a first hand knowledge and helps him to correct his own life. And helps him to see his duties to share it and take it into the regions when it is not heard. Reformation during Josiah time had a great impact on their life. That revival inspired prophets like Jeremiah, Ezekiel and Daniel. Even when they were under the control of Babylonian Empire, the light of the Word of God shone around the places wherever they where. Even Jesus at Olivet discourse quoted Daniel’s words (Mathew.24:15).Daniel quote in his writings Jeremiah’s words, Daniel.9:1&2.Thank God for the vision of our forefathers, whose illumination in the Word of God bright forth the Reformation in our Church, which is an ongoing process that we have to continue in our life, with the inspiration or control of the Holy Spirit.
bph-[mc
t\m¿Øv10 Ata-cn° bqtdm∏v `{Zm-k\ bph-P-\-kJyw {]kn-≤o-I-cWw
10
Reformation in the
Plammoottil V. Cherian, M. Div., Ph. D., Ann Arbor, Michigan, USA.
MALANKARA MAR THOMA CHURCH
In the year 2010 we celebrated the 175th year of Reformation in the Malankara Mar Thoma Church which has been a glowing star placed in the southern country of Asian continent known in ancient times as the “Land of the Hindus,” and later India. The core of reformation in any church must be to redirect her to the biblical basis of teaching and practices from those that not found in the Bible but crept in over the course of time. Anchoring the church firmly in the apostolic teachings of the true gospel of Jesus Christ is reformation. To this challenging call, our forefathers Abraham Malpan and Kaithayil Geevarghese Malpan showed courage and wisdom and we praise God for their vision. The successive generations of the church who call themselves Marthomites have a responsibility not only to remember this historic event but to renew the church in the changing culture, anchoring her sternly to maintain an unchanging faith in an ever changing world culture. According to the Gospel and apostolic teachings it is the duty of every Marthomite to renew and transform his or her life without conforming to the world but examining
constantly whether we are living in faith (Rom.12:1,2; 2 Cor.13:5), rooted and built in Christ. To that end I call the Mar Thoma YuvaJanasakyam and members of the Mar Thoma church to renew, reform and rejoice in the salvation offered in Jesus Christ whom, Apostle Thomas, the founder of the Mar Thoma Church confessed, “My Lord and my God.” The circumstances that became the preamble to the reformation include the political aspiration and the colonial expansion of the Europeans starting with the Portuguese (Império Colonial Portuguese), when Vasco da Gama reached India in 1498 where he was surprised to find a worshipping community within the borders of Malankara. Until this time Malankara Christianity was very much influenced by Persian and Babylonian bishops who provided ecclesiastical oversight, as well as culturally by the indigenous Hindus and the immigrants and traders who found ancient Malabar to be the best source for their lucrative spice and ivory trade. But for Vasco da Gama, his flavor was not in the pepper or cardamom but to bring the Malankara Christians under Roman Papacy. After more than five decades
bph-[mc
t\m¿Øv11 Ata-cn° bqtdm∏v `{Zm-k\ bph-P-\-kJyw {]kn-≤o-I-cWw 11
of papal influence our forefathers fought to liberate the church from the teachings of Roman church that culminated in the event known as the “Coonen Cross Oath” in 1653 in the seaport city of Mattancherry in Cochin, which declared independence from Roman Catholicism. While this was an earnest and challenging attempt to liberate the Church from teachings not present in the Bible, the Coonan Cross revolution brought only some peripheral appearance without any substantive change. Church continued to practice prayers for the dead, prayers to the saints and Virgin Mary. People could neither conceive the core meaning of worship which was conducted in Syriac language nor able to read the Bible in the absence of Malayalam translation, not to mention the lack of leaders in Biblical knowledge to impart the Word of God. Under these circumstances people continued to practice the traditions of the Roman Church and gradually assimilated other practices of the Hindu temple worships that surrounded the sparse minority of the St. Thomas Christians in Malankara. As history repeats itself, trading rivalries brought other European powers to India. The Dutch, British, French, and the Danes established trading posts in India in the early 17th century. As the Mughal Empire disintegrated in the early 18th century and the Maratha Empire (Marâmhâ Sâmrâjya) became weakened after the third battle of Panipat the unstable Indian States that emerged were increasingly manipulated by the Europeans through dependent “friendly” Indian rulers. In the latter 18th century the British and French entered into intense struggles for dominance through proxy Indian rulers and by
direct military intervention. The defeat of the formidable Indian ruler Tippu Sultan in 1799 ostracized the French influence and paved the way for the rapid rise of the British power throughout the Indian subcontinent till 1947 when India became an independent sovereign nation. Nonetheless, India was the most populous and valuable colony of the British Empire known as “the jewel in the British crown.” However, the British rule in India can be considered a blessing in disguise in the history of the Church and the beginning of reformation within the Malankara Church. The British Chaplain Claudius Buchanan in 1806 met the then Malankara Metropolitan Mar Dionysius the Great, who was the VI Mar Thoma in succession who was happy to welcome Buchanan and the Anglican help extended. As a result the Syrian Christians were encouraged and received help from the Church Missionary Society of London, which was a decisive step in the reformation of the Malankara Church. The translation of the Gospels into the local vernacular was a great milestone that helped the common people to read the Gospel of Jesus Christ. Then CMS sent three able missionaries Benjamin Bailey, Thomas Norton and Joseph Fen. Bailey and Buchanan translated the New Testament into Malayalam in 1811 and the whole Bible was translated by 1841. Norton was the first CMS missionary. In 1813 a seminary was founded at Kottayam for theological training of the Syrian Christian clergy and Rev. Joseph Fen was the principal of the seminary. Abraham Malpan was a professor at the seminary in Kottayam. Although, the CMS tried to accelerate the progress it was resisted by many who did not favor much change along with Metropolitan
bph-[mc
t\m¿Øv12 Ata-cn° bqtdm∏v `{Zm-k\ bph-P-\-kJyw {]kn-≤o-I-cWw
12
Cheppatu Mar Dionysius. The friction between the Anglican missionaries and the Metropolitan resulted in litigations, attempts of reconciliation that failed, and the church and the missionaries sundered and CMS help came to an end after the Mavelikara Synod in 1836. The Malankara church stood at the crossroads of the old tradition and the arduous path of reformation at a time when the political power of India rested with the British crown and the ecclesiastical power with Metropolitan Cheppat Mar Dionysius who was not in favor of accepting the reforms recommended by the missionaries.
creating an awareness of the social needs; fighting against the social evils in the society and leading a Christ-centered life. Reformation must be ongoing and it is not a onetime process. The important aspect of reformation is to strengthen the people to build a firm and unchanging faith in an ever changing world. Culture. If we are to remain an effective witnessing church we must be rooted and built in Christ, who shall be the King and Lord in our individual daily lives, our corporate worship as Marthomites, and in the ministry entrusted to us to be the “salt of the earth and light of the world.” It is to this effect Gospel teachings and Apostles mandate us to examine whether we are living in faith and test ourselves to see that we are living that call. This is the essence of reformation.
Malankara church experienced a weakened regulations and the urge for change. It is at this juncture God empowered Abraham Malpan to go forward with the reformation. Abraham Malpan along with twelve other clergy submitted a memorandum to the British Resident Colonel Frazer which came to be known as the “Trumpet Call of Reformation” that contained twenty four clauses for changes in the old tenet. This evidently did not produce an action favorable to the reformers. The details of the reformation, the struggles and hurdles, and the subsequent litigations between the two factions can be learned from several publications which is impossible to accommodate in a short article like this.
Abraham Malpan can be rightly called the Martin Luther of the Mar Thoma Church. In a changing world culture in general and the fluctuating sociopolitical situation in India in particular, it is high time that we examine ourselves whether our reformation brought us to the affirmation that we are rooted in Scripture alone (Sola Scriptura), Christ alone (Solus Christus), Grace alone (Sola Gratia) and Faith alone (Sola fide) that gives glory to God alone (Soli Deo Gloria).
Several of the old traditions like prayers for the dead, prayers to the saints and Virgin Mary, removal of the images of idols and saints (Mutthappan) from the altar, translation of the liturgy in the local language were some salient features of the reformation. What we achieved or must achieve through reformation are the vision and mandate of the gospel to us; empowering people in faith and biblical traditions; receiving the non-Christians with open arms to the saving power of the gospel;
When Apostle Thomas brought the gospel to the Malabar Coast, India was in the dark as a savage country. He kindled the light of the Gospel through the seven churches he built in Malankara. Nearly two thousand years later, still the question remains, are we truly reformed and is the rest of India lighted with the Gospel of Jesus Christ for which God placed us in His own country? May the spirit of reformation rekindle us to complete the task of reformation of the Church as well as our nation!
bph-[mc
t\m¿Øv13 Ata-cn° bqtdm∏v `{Zm-k\ bph-P-\-kJyw {]kn-≤o-I-cWw 13
bph-[mc
t\m¿Øv14 Ata-cn° bqtdm∏v `{Zm-k\ bph-P-\-kJyw {]kn-≤o-I-cWw
14
ÕßÖbÞØÕá¢, ÕßÖbÞؼàÕßÄÕá¢
(Faith and Living in Faith) Part 1
ÜâçAÞØí : 18:8 R®KÞWåÎÈá×cÉádÄX ÕøáçOÞZ ¥ÕX ÍâÎßÏßW ÕßÖbÞØ¢ µæIJáçÎÞ ®Kí ÉùEáQ. ÕßÖbÞØJßÜâæ¿ ÎÞdÄçÎ ÕßÖbÞØ ¼àÕßÄ¢ ®K ÏÞÅÞVjc¢ ØÞic ÎÞÕáµÏáUá. ¥ÄßÈí ®LÞÃí ÕßÖbÞØ¢, ÕßÖbÞØ¢ ®ÄáÕßÇ¢, ÕßÖbÞØ ¼àÕßÄ¢ ®BæÈ ¥VjÕJÞAß ÎÞxÞ¢, ®BæÈ ÕßÖbÞØJßW ÈßÜÈßWAáÕÞX ØÞÇßAá¢, ®BæÈ ¦Ãí ÕßÖbÞØæJ Õ{VJß ÕßÖbÞؼàÕßÄÎÞAß ÎÞxáKÄí Äá¿BßÏ µÞøcBZ ÎÈTßÜÞAáÕÞX µÝßÏâ.
¥¼á ÉUßAW (ÁÞ{Øí )
®LÞÃí ÕßÖbÞØ¢? (What is Faith?)
®dÌÞÏ çܶȢ 11:6 ÕÞµcJßW ÉùÏáKá R®KÞW ÕßÖbÞØ¢ µâ¿ÞæÄ èÆÕæJ dÉØÞÆßMßAáÕÞX µÝßÏáµÏßÜï”. ÕßÖbÞØ¢ dÉÕcJßÏßÜáæ¿ ÉâVJàµøßæºîCßW ÎÞdÄçÎ èÆÕ¢ dÉØÞÆßAáµÏáUá. ÕßÖbÞØ¢ ®KÄí ØÄc¢, ÏÞÅÞVjc¢, ®æLKí ÉâVHÎÞÏß ÕßÖbØßAáµ ®KÄÞÃí . ÕßÖbÞØ¢ ØÞicÎÞµáKÄí ÉÜçMÞÝᢠçµZAáK µÞøcB{ßÜâæ¿ÏÞÃí. ÕßÖbÞØ¢ ®KÄí ®LÞÃí ÈæN ÖµñøÞAÞX µÝßÏáKÄí ®KÄÞÃí. ÕßÖbÞØ¢ ®KÄí
bph-[mc
t\m¿Øv15 Ata-cn° bqtdm∏v `{Zm-k\ bph-P-\-kJyw {]kn-≤o-I-cWw 15
®LÞÃí ÈÞ¢ dÉÄcÞÖßAáKÄí ®KáU ¥ÕØíÅæÏ çÌÞÇcæM¿áJáµÏÞÃí æºÏîáKÄí. ÕßÖbÞØ¢ ®KÄí ²øá ÎÄÎÜï ÉÜøᢠÉùÏáKÄí çµZAáÕÞX µÝßÏᢠ¾BZAí ¾B{áæ¿ ÕßÖbÞØ¢ ©Ií . ®LÞÃí §Äí ¥VjÎÞAáKÄí? ¾BZAí ¾B{áæ¿ ÎÄJßæa ¥æÜïCßW ØÍÏáæ¿ ¦ÖÏB{á¢, ÄÄbB{á¢,ÉÞøOøcB{á¢, ÄÜÎáùµ{ÞÏß æºÏñáÕøáK øàÄßµ{ᢠ©Ií ¥ÄßW ¾BZ ÈßÜÈßKá çÉÞøáKá. §ÄßæÈ ÎÞxßÎùßAáÕÞÈᢠ¦øᢠdÖÎßAøáÄí. §ÄÜï çÕÆÉáØñµ ¥¿ßØíÅÞÈJßÜáU ÕßÖbÞØJßæa ¦ÖÏ¢. ÕßÖbÞØ¢ ®KÄí ÎÈTßæÈ Ø¢Ìtߺî á UÄÜï , ÎÈTßæÈ ÄàVºî æ M¿áJáKÄáÎÜï . ¥ÄáæµÞIÞÃí ÏÞçAÞÌßæa çܶȢ 2:14_W ÉùÏáKÄí “²øáJX ÄÈßAí ÕßÖbÞØ¢ ©æIKí ÉùÏáµÏᢠdÉÕVJßµZ §ÜïÞÄßøßAáµÏᢠæºÏñÞW ¥ÕÈí ©ÉµÞø¢ ®Lí? ÕßÖbÞØJÞW ¥ÕX øf dÉÞÉßAáçÎÞ?”. §dɵÞøÎáU ÕßÖbÞØ¢ ØÞJÞÈᢠ©Ií, ÏÞçAÞÌí 2:19_W ÉùÏáKá “èÆÕ¢ Gµ æ È K á È à Õ ß Ö b Ø ß A á K á ç Õ Þ ? ÉßÖÞºáµ{ᢠ¥BæÈ ÕßæùAáµÏᢠÕßÖbØßAáµÏᢠæºÏáKá”. ÕßÖbÞØ¢ ®KÄí èÆÕJßW ØbÞÇàÈ¢ æºÜáJáµ ®KÜï , ÉÜøᢠÕߺÞøßAáKÄí ®ÈßAí èÆÕJßW ÕßÖbÞØ¢ ©Ií ¥ÄáæµÞIí ¾ÞX ®Lí ¦ÕÖcæMGÞÜᢠèÆÕ¢ ¥Äí ÈßùçÕxßÄøᢠ®K ÇÞøà ÈNáæ¿æÏÞæA ©UßW ©Ií . ¥Èád·ÙBZAá çÕIß èÆÕàµÕßÖbÞØæJ ÎùÏÞAáK ¼àÕßÄÎÞÃí §Kí ÈÞ¢ çÜÞµJßW µIáæµÞIßøßAáKÄí, §Äí ÎÞxß µáùßAáÕÞÈáU ØÎÏ¢ ¥ÄßdµÎß ºßøßAáKá. ÕßÖbÞØ¢ ®KÄí ÉâVHÎÞÏ çÏÖá dµßØñáÕßÜáU ©ùMᢠÕßÖbÞØÕᢠ¦AßÎÞxáÕÞX ÈÎáAí µÝßÏâ.å¥ÄßÈí èÆÕ¢ ÈæN ØÙÞÏßAæG ®Kí dÉÞVjßAÞ¢.
[ym\w
ÕßÖbÞØJßæa ¸¿µBZ (Elements of Faith)
1)
ÈßÜÈßWAáK ØÄcæJ ©ZæAÞUáµ (Being convinced of Truth)
2)
ÈßÖíºÏÎÞÏ ÏÞÅÞVjc¢ ÎÈTßÜÞAáµ
3)
µÞÃÞJ µÞøcBæ{Aáùߺîí ÈßÖíºÏ¢ ©IÞÏßøßAáµ. (Having evidence of
(Being certain of Reality)
Unseen Things)
4)
ÕßÖbØßAáµ, dÉÄcÞÖßAáµ, ØbàµøßAáµ, ØÄcæJ ®JßÉß ¿ßAáµ
(Believing, Hoping, Embracing and Holding the truth)
®dÌÞÏ çܶȢ 11:1 ¥ÄÞÃí ÈæN ³VNæM¿áJáKÄí RÕßÖbÞØ¢ ®KçÄÞ ¦ÖßAáKÄßæa ©ùMᢠµÞÃÞJ µÞøcB{áæ¿ ÈßÖíºÏÕᢠ¦µáKáQ. ®LÞÃí ÈÞ¢ ÕßÖbØßAáKÄí ØÄcJßÜáæ¿ÏᢠÏÞÅÞVjcJßÜáæ¿ÏᢠçÌÞÇcæM¿áµÏÞÃí ÕßÖbÞØJßÜáæ¿ ØÞicÎÞµáKÄí . ÈÞ¢ ®LÞÃí ÕßÖbØßAáKÄí ®Kí dÉÕVJßµ{ßÜâæ¿ µÞÃßAáK ÈßÖí º Ï ÆÞVÁc¢ ¦Ãí ÕßÖbÞØ¢ .èÆÕàµÕßÖbÞØ¢ ®KÄí ©ùMá¢, ÈßÖíºÏÆÞVÁcÕᢠ©UÕøÞÏßdµßØñáÕßÜáæ¿ ÈNáæ¿ ÖøàøBæ{Ïᢠ¦vÞÕßæÈÏᢠèÆÕJßÈÞÏß ØÎVMߺîí çÏÖáÕßæÈ øfßÄÞÕᢠµVJÕáÎÞÏß ¥¢·àµøßAáµ ®KáUÄÞÃí. çÏÖá ÈcÏÞÇßÉX, ÖáißµøßAáKÕX, Øì¶cÆÞϵX, Ø¢øfßAáKÕX, Õß¿áÕßAáKÕX, µVJÞÕí, ϼÎÞÈX, øÞ¼ÞÕí ®KßBæÈæÏÞæA ÎÈTßÜÞAâçOÞZ ¦Ãí ÕßÖbÞØJßæa ÉâVJàµøâ ¦µáKÄí.
ÕßÖbÞØJßæa Äø¢ÄßøßAW
(Classifications of Faith) 1) æÉÞÄáÕÞÏ ÕßÖbÞØ¢ (Common Faith)
§Äí øf dÉÞÉßAáÕÞÈáU ÕßÖbÞØ¢. §Äí ØáÕßçÖ×JßÜáU ÕßÖbÞØ¢. ÄàæJÞØí 1:4_W ÉùÏáKá RæÉÞÄáÕßÖbÞØJßW Èß¼ÉádÄÈÞÏ ÄàæJÞØßÈá ®ÝáÄáKÄíQ. ®æËØcV:4:5 ÉùÏáKá RµVJÞÕá ²Kí, ÕßÖbÞØ¢ ²Kí, ¦vÞÕí ²Kí, ØíÈÞÈ¢ ²Kí, ®ÜïÞÕVAᢠÎàæÄÏáUÕÈá¢, ®ÜïÞÕøßÜᢠµâ¿ß
bph-[mc
t\m¿Øv16 Ata-cn° bqtdm∏v `{Zm-k\ bph-P-\-kJyw {]kn-≤o-I-cWw
16
ÕcÞÉøßAáKÕÈá¢, ®ÜïÞÕøßÜᢠ§øßAáK ÕÈáÎÞÏß, ®ÜïÞÕVAᢠèÆÕÕᢠÉßÄÞÕá ÎÞÏÕX ²øáÕX”. ÏâÆÞÏáæ¿ çܶȢ 3_Þ¢ ÕÞµcJßÜᢠæÉÞÄáÕßÜáU øfæÏ ÍøçÎWMߺîßøßAáKÄßæÈAáùߺîí ÉùÏáKá. ²øá ͵ñ X §dɵÞø¢ ç·ÞØí É W ®KÄßæÈ “GOSPEL(God’s Own Son Purchased Eternal Life)” Õ ß Õ V J ß º î ß ø ß A á K Ä í . պȢ
çµZAáKá, ÕßÖbØßAáKá, ¥Çø¢ æµÞIá GxáÉùÏáKá. ¨ ÄßæÎÞÅß:6:12 ÉùÏáKá “ÕßÖbÞØJßÈÞÏß æÉÞøáÄáµR. ÄàæÎÞÅß:4:7_W ÉùÏáKá Q¦ ÕßÖbÞØæJ ¾ÞX µÞJá.
2) ÉáÄáÏá· ÕßÖbÞØ¢ (New Age Faith)
æÏæÙØí ç AW: 11:6_W ÉùÏáKá RÏçÙÞÕ ¥Õæø ¥ÏºîßæÜïCßÜïᢠպȢ ÈßÕcJßÏÞÏß ÕøáæÎKí ¥ÕV ¦ÖßAáKáQ. C S. Lewis ®K ͵ñX §dɵÞø¢ ÉùÏáKá R We must not encourage in ourselves or others
any tendency to work up a subjective state which, if we succeeded, we should describes as “faith”, with the idea that this will some how insure the granting of prayer. The state of mind which desperate desire working on a strong imagination can manufacture is not faith in the Christian sense. It is a feat of pshychological gymnastics ” È ß Ö í º Ï ¢
§ÜïÞJçÄÞ çÈøßÏ æÄ{ßÕáµZ ©UçÄÞ ¦Ï µÞøcBæ{ ÕßÖbØßAáµ. µâ¿áÄW dÉÏÞØ¢ µâ¿ÞæÄ æºùßÏçÄÞ ÏÞæÄÞøá ÏÞÅÞVjcÕᢠØÄcÕáÎßÜïÞJ µÞøcBæ{ ÕßÖbØßAáÕÞÈáU ÄÞWÉøc¢.ÈNáæ¿ ÍÞÕÈÏßÜáUçÄÞ ØÞJÞÈc çdÉøà ÏßÜáUçÄÞ ¦Ï ÕßÖbÞØæJ ØbÞÏ JÎÞAáÕÞX Õ{æø ®{áMÎÞÃí. 2 æÄæTÞ:2:10,11 ÕÞµcB{ßW ÉùÏáKÄí çÉÞæÜ RØÄcæJ ÕßÖbØßAÞæÄ ¥ÈàÄß ÏßW øØßAáK GÕVAᢠÈcÞÏÕßÇß ÕçøI ÄßÈá èÆÕ¢ ¥ÕVAá çÍÞ×íAá ÕßÖbØßAá ÎÞùá ÕcÞ¼Jßæa ÕcÞÉÞøÖµñß ¥ÏíÏAáKáQ.
3) ¼àÕßAáÕÞÈáU ÕßÖbÞØ¢ (Faith for Living)
çùÞÎV:1:17_W ÉùÏáKá RÈàÄßÎÞX ÕßÖbÞØJÞW ¼àÕßAá¢Q. èÆÕJßW ÕßÖbØßAáK ¦ ÈßÎß×¢ ÄæK ®ÜïÞ
ÍìÄßµ ¦ÕÖcB{ᢠÜÍßAáKá ®Kí ÕøßµÏßÜï. ÈÞ¢ ÆßÈ¢ çÄÞùᢠÕßÖbÞØJßW ¼àÕߺî á æÕCßW ÎÞdÄçÎ ¥Èád·ÙBZ ÜÍßAáµÏáUá. ËßÜßMßÏV:4:19_W ÉùÏáKá R®æa èÆÕçÎÞ ÈßB{áæ¿ ÌáißÎáGí ²æAÏᢠÎÙÄbçJÞæ¿ Äæa ÇÈJßæÈÞJÕH¢ dµßØñ á çÏÖáÕßW ÉâVHÎÞÏß ÄàVJá Äøá¢. 2 æµÞøßLcV:5:7_W “µÞÝíºÏÞÜÜï ÕßÖbÞØÞJÞÜçdÄ ¾BZ È¿AáKÄá” ®Kí ÉùEßøßAáKá. çÏÞÙ:5:4_W “è Æ Õ J ß W ÈßKí ¼ÈߺîæÄÞæAÏᢠçÜÞµæJ ¼ÏßAáKá. çÜÞµæJ ¼Ïßºî ¼ÏçÎÞ ÈNáæ¿ ÕßÖbÞØ¢ ÄæK” ®Kí çø¶æM¿áJßÏßøßAáKá. ÕßÖbÞØ ¼àÕßÄ¢ ²øá ÏÞdÄÏÞÃí, dµßØñáÕßæÈ ÎáùáæµM߿ߺîáæµÞIí ¥ÕÈßW ¥ÇßµÎÞÏß ÕßÖbØߺîáæµÞIí ÈÎáAí ¨ ÏÞdÄ Äá¿øÞ¢.
]T\w
4) ÄæKJÞX Äc¼ßAáÕÞÈáU ÕßÖbÞØ¢ (Faith for Deny Ourselves)
ÜáçAÞØí:9:23,24 _W ÉùÏáKá “®æK ¥Èá·ÎßMÞX ²øáJX §ºí»ßºîÞW ¥ÕX ÄæKJÞX Äc¼ßºîá ÈÞZçÄÞùᢠÄæa dµâÖí ®¿áJáæµÞIí ®æK ¥Èá·ÎßAæG”. ØbÏ¢ Äc¼ßºîáæµÞIí ÈæNæJæK ²øáAßæÏCßW ÎÞdÄçÎ ÕßÖbÞØ¢ ËÜÕJÞµáµÏáUá. ÕßÖbÞØ ¼àÕßÄJßW ÏÞdÄæºÏîáçOÞZ ÉÜçMÞÝᢠÈÎáAí ØáøfßÄÕá¢, ÈÞ¢ §×í¿æM¿áKÄáÎÞÏ ºßÜÄßæÈ ©çÉfßAáÕÞX µÝßÏâ, ¥ÄÞÃí ¥dÌÙÞÎßÜâæ¿ èÆÕ¢ ÈÎáAí µÞÃߺîáÄK ÎÞÄcµ صÜÄßæÈÏᢠÄc¼ßAáÕÞÈáU ÕßÖbÞØ¢. çÕÆÉáØñµJßÜâæ¿ ¥Äí ÈÎáAí èÆÕ¢ æÕ{ßæM¿áJß ÄKßøßAáKá, ·ÜÞÄcV: 5:24_Üá¢, 2:20_Üᢠ¥ÄÞÃí ÕcµñÎÞAáKÄí “dµßØñá çÏÖáÕßKáUÕV ¼ÁæJ ¥Äßæa øÞ·çÎÞÙBç{޿ᢠµâæ¿ dµâÖߺîßøßAáKá”, “¾ÞX dµßØñáÕßçÈÞ¿á µâ¿ß dµâÖßAæMGß øßAáKá §Èß ¼àÕßAáKÄáå¾ÞÈÜï dµßØñáÕçdÄ ®KßW ¼àÕßAáKÄí”. §dɵÞø¢ ÈÞ¢ ÎáùáæµM߿ߺî á æµÞIßøßAáKÄßæÈ ©çÉfߺîí ÕßÖbÞØJßW çÕøâKß ÆßÈdOÄß Õ{øáÕÞX èÆÕµcÉ ¥ÇßµÎÞÏß ÈN{ßW ÕcÞÉøßAæG.
bph-[mc
t\m¿Øv17 Ata-cn° bqtdm∏v `{Zm-k\ bph-P-\-kJyw {]kn-≤o-I-cWw 17
bph-[mc
t\m¿Øv18 Ata-cn° bqtdm∏v `{Zm-k\ bph-P-\-kJyw {]kn-≤o-I-cWw
18
§Õæø dµâÖßA!! ùÌîß, µÞÜBZ ®dÄ µÝßEßGá¢, µÞÄBZ ®dÄ ÄÞIßÏßGá¢, ÈßX ºâ¿á ÕßÏVMí ÄáUßçÎW ©ÏVK ºÞGÕÞùßX ÙáCÞø¢ ÎÈØßæÜÞøá ÕßBÜÞÏí,ÕßùÏÜÞÏí, ÉßKæÄÞøá µ¿ÜÞÏí ®æK ÕßÝáBáÕÞX µÞJáÈßWAçÕ, ÉßKßW ©ÏøáKá ÖÌíÆç¸Þ×BZ !! øÞ¼ÉáçøÞÙßÄ ÕVPJßX ç¸Þø ·V¼í¼ÈBZ !! §ÕæÈ dµâÖßA!! §ÕæÈ dµâÖßA!! §Äí ÎâKÞ¢ ÏÞ΢ §øáI ·VJB{ßW ÄÉ¢ æµÞUᢠµøßÕøczÞV ©ÏßVæµÞUᢠÏÞ΢ Èßæa ÄßøáÕdØñ¢ ÈùáAßæG¿áJí, µßøà¿ÕᢠæºçCÞÜᢠµøØíÅÎÞAᢠçÈø¢, ²øá ÎÞdÄ çÉÞÜᢠ²øá ÕÞAí çÉÞÜᢠÎßIÞæÄ §çMÞÝᢠÈà ÄÜ µáOßGí ÈßWAáKæÄçL? §ÈßÏᢠfÎßAøáçÄ ÉßÄÞçÕ µÞÜÎÞ¢ ºdµJßX Éß¿ßÏßW ¾ÞX ÕàÃí §ÜïÞÄ޵ᢠÎáXçÉ, çÜÞµ ÕÞøßÇß ÄX ÕX ÄßøÎÞÜ ®æK ÕßÝáBᢠÎáXçÉ, æÏøáÖçÜ¢ çÆÕÞÜÏJßW ÉIí Èà èµæÕºîÈád·Ùßºî ¦ ÉÝÏ ºÞGÕÞV ²Ká µâ¿ß Èà µÏîßçÜLáçÎÞ? Èßæa ÉßÄÞÕßæa ¦ÜÏ¢ dÉÞVjÈÞÜÏ¢ ®K Èßæa ÕßÖbÞØ¢ ÈßæK øfßAᢠ®K ÕßÖbÞØJßW ................ §ÈßÏᢠÈà ÎßIÞÄßøßAøáçÄ ÉßÄÞçÕ
bph-[mc
µÞMßÜÞX
http://kaappilan.blogspot.com www.kappilan.com
t\m¿Øv19 Ata-cn° bqtdm∏v `{Zm-k\ bph-P-\-kJyw {]kn-≤o-I-cWw 19
bph-[mc
t\m¿Øv20 Ata-cn° bqtdm∏v `{Zm-k\ bph-P-\-kJyw {]kn-≤o-I-cWw
20
\ho-I-c-W-hpw, Bcm-[\ {Ia-§fpw dh. kJ-dnb tPm¬ (lq-̬)
hn. tXmakv As∏m-kvtXm-e≥ {InkvXm_vZw 52˛¬ ÿm]n-Xa - mb ae-¶c - k - ` - b - n¬ \n¿Æm-bI kzm[o\w sNep-Ønb Nne kp{]-[m\ Ncn{X kw`-h-ß-fp-≠v. 1
2
3
4
1599˛se DZbwt]cq¿ kp∂-l-tZmkv C¥y t]m¿®p-Kokv B[n-]X - y-Øn-em-bn-cp∂ A°meØv tKmh B¿®v _nj∏v Ase-Ivkntbm Un tas\-kokv hnfn-®p-Iq-´nbv Cu kp∂-ltZmkv apJ-¥cw ae-¶c k` tdmam-k-`-bpsS A[n-Im-c-Øn\v Iogn-em-bn. XpS¿∂p≈ Ac \q‰m≠v ae-¶-k` tdma-k-`-bpsS BNm-cm-\pjvSm-\ß - ƒ kzoI-cn-t°-≠X - mbn h∂p. 1653˛se Iq\≥ Ipcniv kXyw. a´m-t©cn ]≈nbpsS apºn-ep≈ I¬Ip-cn-in¬ Ib-dp-Iƒ sI´n kXy-{]-Xn⁄ sNbvXp. tdmam-k`- b - psS A[n-Im-c-Øn≥ Iogn¬ \n∂pw kzmX¥yw {]Jym-]n® Cu kw`-ht- ØmsS ae-¶c - k - `- b - n¬ c≠p hn`m-Kß - ƒ DS-se-Sp-Øp. kzmX-{¥ysØ A\p-Iq-en-®-h¿ ]pØ≥ Iq¿ hn`mKw F∂pw {]Xn-Iq-en-®h - ¿ ]g-bI - q¿ hn`mKw F∂pw Adnb-s∏-´p. ]g-b-Iq-dp-Im¿ am¿]m-∏-bpsS A[nIm-cØ - n¬ XpS-cp-∂p. ]pØ≥Iq-‰q-Im¿ bmt°m_m-b° - ¿ F∂-dn-bs - ∏-´p. 1795˛¬ Xncp-h-Xmw-Iq¿ Kh¨sa‚pw Cw•ojv CuÃv C¥y Iº-\n-bp-am-bp-≠mb DS-ºS- n-bpsS ^e-ambn {_n´ojv sdkn-sU‚ vamcmbn h∂ tIW¬ sa°m-sf, at{Wm F∂n-h-cpsS ]cn{i-a-^-e-ambn kpdn-bm\n {InkvXym-\n-Iƒ°p≠mb t\´-߃, Cw•ojv anj-\d- n-am-cpsS BKa- \ - t ØmsS ss__nƒ ae- b m- f - Ø n¬ hnh¿Ø\w sNbvXv A®-Sn-®X - pw, tIm´-bØv ]gb skan-\mcn ÿm]n®p hnZym-`ymkw Bcw`n-®p. 1836˛¬ ]pØ≥Ip-cniv hn`m-KØ - n¬ Bcw-`n® \ho-Ic - W {]ÿm\w hnizm-km-Nm-cß - ƒ thZ]p-kvX-Im-Sn-ÿm-\-Øn¬ ]p\x-{I-ao-I-cn-°pI F∂ XXz-amWv \ho-I-cW t\Xm-°-fmb ssIX-bn¬ Koh¿§okv aev]m\pw ]me-°p∂Øv A{_lmw aev]m\pw kzoI-cn-®Xv
Bcm[\ amXr--`mjbn¬ Bcm-[n-°pI F∂ XXzw {]mh¿Øn-Ia - m-°n-s°m≠v kpdn-bm-\n-bn¬ \n∂p aebm-fØ - n-te°v samgn-am‰n hn.-Ip¿∫m\ sNm√m≥ Xocp-
am-\n-®p. 1836/1012 Nnßw 1˛\p ssIX-bn¬ Koh¿§okv aev]m≥ sIm√m´v ]≈n-bnepw Nnßw 15˛\p ]me-°p∂Øv A{_lmw aev]m≥ amcm-a¨ ]≈n-bnepw aebm-f-Øn¬ hn.-Ip¿∫m\ A\p-jvTn®p (ss_-_nƒ ]q¿Æ-ambn ae-bm-f-Øn¬ A®-Sn-®Xv 1835˛emWv F∂Xv ChnsS {]tXyIw {it≤-ba - m-Wv.) hnip-≤-cpsS a≤y-ÿX A`y¿∞n-°p∂ {]m¿∞-\Iƒ ]p\x-{I-ao-I-cn®p GI-a-≤y-ÿ-\mb tbip-{InkvXp-hn¬ tI{μo-Ic - n-®p. DZm. \ns∂ {]k-hn® adn-bhpw \ns∂ amtΩm-Zokm ap°nb tbml-∂m\pw R߃°p-thI≠n \nt∂mSv At]-£n-°pw. Rß-tfmsS IcpW sNø-Wt- a. F∂Xv adn-bm-an¬ \n∂pw icocw [cn-°bpw tbml-∂m-t\mSv amtΩm-Zokm ssIs°m-≈p-Ibpw sNbvX Rß-fpsS I¿Øm-th-ip-a-in-lmsb Rß-tfmSv IcpW sNø-Wta. F∂v t`Z-s∏-Sp-Øn.
]tc-X¿°p th≠n-bp≈ {]m¿∞-\-Iƒ ac-Wm-\¥ - c Pohn-Xs - Ø-°p-dn-®p≈ {InkvXob {]Xymi-bpsS {]Jym-]\ - ß - f - mbn ]p\x-{I-ao-Ic - n-®p. DZm. \ns‚ hc-hn-¶¬ ]mXmf _‘-Øn¬ \n∂pw s]mSn-bn¬ \n∂pw Ch¿ Dbn¿sØ-gp-t∂¬°bpw IØn-s°m-≠n-cn-°p∂ A·n-bn¬ \n∂pw Ch¿ c£ {]m]n-°p-Ibpw \ns‚ cmPy-Øns‚ Xncp-ta-ib - n¬ Ch¿ kt¥m-jn-°p-Ibpw \ns‚ Xncp-ap-J-Øns‚ tXP- n\m¬ Ch-cpsS apJw tim`n-°p-Ibpw sNøp-sa∂v R߃ {]Xym-in-°p-Ibpw sNøp-∂p. {InkvXob ]utcm-lnXyw am[yÿ ]utcm-ln-Xy-a√ - , {]mXn-\n[y ]utcm-ln-Xy-sa∂ Aht_m[-Øn¬ ]´°m-ct- \m-Sp≈ clky Ipº-km-cc - oXn am‰n ]c-ky-Ipº-kmcw G¿s∏-Sp-Øn. I¿Ω-am¿§-a-√. ssZh-Ir-]-bn-eqsS Df-hm-Ip∂ hnizmk-Øm-ep≈ \oXo-I-c-W-amWv c£bv°v apJm-¥cw F∂ ss__nƒ Z¿i\w Bcm-[\ - m-{I-aß - f - n¬ DS-\ofw {]Xn-_nw-_n-°p-∂p. ssZh-Zm-\-amb Bbp v ssZhtØm-Spw, kaq-lt- ØmSpw D≈ DØ-ch - m-Zn-Xz-tØmsS Pohn-t°≠X - m-sW-∂p≈ imIvXo-Ic - Ww Bcm-[\ - {- Ia-ßf - n¬ {]I-Sa - m-Wv.
bph-[mc
t\m¿Øv21 Ata-cn° bqtdm∏v `{Zm-k\ bph-P-\-kJyw {]kn-≤o-I-cWw 21
bph-[mc
t\m¿Øv22 Ata-cn° bqtdm∏v `{Zm-k\ bph-P-\-kJyw {]kn-≤o-I-cWw
22
and what is constructed. The dominant discourse in the religious consciousness of the people gives birth to solid changes in the contemporary society. Also, discourses in the social and cultural arenas make changes in the religious thinking of the people. This dialectical relationship will lead us to an approach to see Church History beyond the walls of the Church and social constructs beyond the precincts of the given space. When we talk about Church history we think mainly about theological controversies, synods and creeds. These are all important, but at the same time history of the church permeates beyond that and it is our duty to re-tell the history of Church as a story of interventions which the Spirit of God has made in the life of human race. 2. Reformation: Biblical truths applied to the present context The changes instituted by our reformers regarding the Liturgy and rituals of our faith were not efforts to remove the rites and tradition of the St. Thomas Christians. Instead, it was an attempt in bringing the church back to the biblical roots of 1st century Christianity and also to respond to the theological aberrations crept in to the Church with the arrival of colonial owers. it was at its apex. It is interesting to note that we retained the name “Mar Thomites” and the name signified the return to the historic faith of our ancestors and to St. Thomas, the apostle and the martyr for Christ. the reform leaders stood upon principles and upheld the purity of the church. 3. Liturgy Translation: Creating a dialogical space One of the salient features of reformation is translation of the Liturgy into the language of
the People. This created dialogical space for interaction. The reformed liturgy gave meaningful participation to the worshipper, priest, the faith community and nature. 4. Complimentarity of Pulpit and Altar: (Word and Sacraments) Reformers never underestimated the liturgical tradition of the community. In fact, they in their historic letter to the British resident often uses the term “the practice of the Syrians” 1 . Traditionalists often highlighted liturgical practices and were reluctant to go into the scriptural truths. Missionaries emphasized more on the Scripture and wanted to change the legacy of the liturgy. The community that stood for reformation tried to combine the two. Therefore readings from the Bible and Exposition of the Biblical truths found a vital role in the liturgy of community worship. Thus along with scripture, traditions, experience, liturgy and culture started occupying formative positions in the life of the church and the life of the people. 5 Mission Re-defined: Let me cite two examples; one from the liturgical and one from the cultural to demonstrate how the mission commitment of the Church was redefined at the reformation period and after. 5.1 . Life after death vs. life after birth It is always told and re-told that we do not pray for the dead. The emphasis here for us is to take our calling and vocation in this earthly life seriously. Church is beyond time and space – militant and triumphant. The departed also are members of the Community. The implication was not simply liturgical .The reformers were opposing the practice of
bph-[mc
t\m¿Øv23 Ata-cn° bqtdm∏v `{Zm-k\ bph-P-\-kJyw {]kn-≤o-I-cWw 23
ignoring earthly life and the traditionalists gave more emphasis in performing prayers for the dead so that the souls of the dead may be saved. Our Valiya Metropolitan Mar Chrysostom puts it in the following words; “ the prayer for the dead ,for instance ,gave the impression that you can live as you like, if you can make an endowment to have periodic prayers conducted for your soul after your death, your salvation is assured ...” This belief that you can turn to God without transformation of your earthly life was not the teaching of the Church, neither then nor now “22 Metropolitan Chrysostom on Mission in the Market placeed.by J Athyal & J.Thattamannil ,CSS, 2002. P.34 Our liturgy makes sure that the dead are not forgotten. In our Holy Communion liturgy we mention and remember the departed when we sing “Daiva Suthar...’, ‘Nin sharanathil..., and also when we pray the 6th Tubden (the great Intercession). 5.2. Communalization concerns: The 19th century Kerala society was highly caste oriented 3 . Identity was derived from caste lineage. The so called “lower castes” did not have freedom of movement as they were not allowed to use public roads. They were also not allowed to wear upper clothes, foot wear, umbrellas, and ornaments. Surprisingly the Syrian Christian Community accepted dominant Brahminic approach of subjugation rather than being inclusive However, Nineteenth century reformation both in Church and society provided the platform for re -reading the epistemic routes of some caste oriented
traditions. Conversions and mission interventions were not only spiritual phenomenon, it was also a protest based on Gospel truths against domination and casteism. CMS missionaries pioneered the work among the depressed and it made substantial changes in the community equations. The reformation in the Malankara church and the subsequent formation of Mar Thoma organizations paved the way for new interactions. There was an effort to think beyond the Malayali /Syrian/Travancore identities. Though there were some serious efforts to redefine the linguistic, ethnic and geographical boundaries, in effect the Syrian Christian community hasn’t fully overcome the caste oriented culture. It is a challenge to the present church to see the emanicipatory love of God in caste related interactions and racial barricades seen in the western world. 6. Against foreign ecclesial and political powers: Autonomy and Independence. The historic Coonan Cross oath took place as a protest to the Synod of Diamper. It was not only a movement against the Papal domination over the Malankara Church, but also a protest against any sort of foreign domination over the Indigenous Church. Reformation ideology stands in support of the legacy of the Coonan Cross event. Though Abraham Malpan and reformers were very closely associated with missionaries they were not ready to join the Anglican Church. All compromise formulas to accept foreign powers as ecclesiastical and spiritual leaders were turned down by the then Mar Thoma Metropolitan. 7.
Motivation for a new ecclesiology
Reformation then or now should be seen as regaining the lost vigor in Church life
bph-[mc
t\m¿Øv24 Ata-cn° bqtdm∏v `{Zm-k\ bph-P-\-kJyw {]kn-≤o-I-cWw
24
and also in providing the rationale for the reformative possibilities.
8. Re-defining the Church in the social process
Let us look at some of our features which remained as unique among the Churches in Kerala.
In any era of history, there is an inseparable relationship between religious life, cultural values and social structures. This is all the more true in a society like Kerala which is traditionally very religious. So any change in religious consciousness will affect the cultural values and social perspectives. The reformative changes which happened in the social milieu of Kerala should also be seriously examined.
7.1. Blending of Episcopacy with democracy: We follow a constitution which tries to blend both episcopacy and democracy. This provides comfortable space for both the group in performing their vocation and at the same time there is a mechanism to be accountable to each other. It is worth mentioning that earlier the Parishes were ruled by the Clergy, land lords and the powerful. Metropolitan Titus II, took the initiative to frame the present constitution of the church. 7.2. Reformation insisted that Ordinants should be seminary trained. Earlier ordinations were held irrespective of the qualification of the candidates. This eventually paved the way for making ministry more participatory and qualitative. 7.3. Voluntary Contributions Mar Thoma Church at the time of Abraham Mar Thoma Introduced the system of voluntary contributions for meeting the financial needs of the parish. It is both biblical and egalitarian . Offertories are collected as part of the worship service. Members irrespective of their financial capabilities are getting an opportunity to become part of the resource mobilizations and mission.44 To see the excerpts of the Kalpana by Abraham Mar Thoma 1938 , please see “
There are two examples among many, in which Church leaders took decisive steps in opposing unjust and repressive political actions 8 .1 When India became independent (1947), the then Divan (Sir C P Rama swami Ayer) declared that the erstwhile Travancore will not join the Indian Union but will remain as an independent state. When other Churches remained a silent spectator to this autocratic move, Mar Thoma Sabha Council under Abraham Mar Thoma Metropolitan passed a resolution against this move. This move invited the wrath of the Divan. 8.2 Juhanon Mar Thoma Metropolitan took a strong stand in opposing the oppressive government policies when ‘emergency’ was declared in India by the then Prime Minister Indira Gandhi. 9. From a reformed to a reforming Church While thanking God for the great inheritance we share, let us have an introspection into our Church life today 1.
Naveekaranam Oru Vykhyanam” ( MM Thomas ,CSS, 1984 )
bph-[mc
It is true that the translation work pioneered by the missionaries made the Bible and liturgy meaningful for people. Reformers gained courage from the
t\m¿Øv25 Ata-cn° bqtdm∏v `{Zm-k\ bph-P-\-kJyw {]kn-≤o-I-cWw 25
careful diligent study of the theology found in the Scriptures. Why do we neglect the study of God’s Word today and ignore the importance of teaching the Bible? How can we bring Reformation that is consistent with the teaching of God if we ignore the teaching of the Bible? 2.
In the Mar Thoma Church even after 175 years of reformation, why do we fail to integrate all who come to the fold with true faith, irrespective of caste and color?
3.
The Holy Communion service has become central to the life of the worshipping community in our church. There is a tendency to become spectators and to remain mute even though the liturgy is designed for the participation of the whole. Practice of the liturgical forms has decreased thereby reducing the sacraments and other religious practices to be more ritualistic than being participatory.
4.
Dr. M. M. Thomas, the world famous ecumenical theologian asked precisely two questions when he critically reflected on reformation of the Malankara Church. 1. Why is democracy not a model for the community? 2. Why have
(Footnotes) 1 For a detailed reading of the letter given to British resident Col. Macaulay ,read “ Malankara Mar Thoma Sabha Charithra samgraham “ written by TC Chacko (1936) ( EJ Institute , Tiruvalla) 3 For a detailed description refer A Sreedharamenon’s book on History of Kerala. 5 MM Thomas ,...Oru Vyakhyanam .,op.cit. 6 ...Market Place ....op.cit.
we failed in building up a community beyond the ‘Syrian ‘? 5 5. Our itinerant preachers do not have a theological understanding of the place of the Church in the redemption of the world neither do they have a deep concern for society. This lack of sound theology places the individual over against the collective family of families, the Church. “Evangelicalism in the reformed Church becomes religious individualism so totally concerned with an inner spirituality that the objective structures and relations of human social existence tend to get summarily dismissed as virtually insignificant.6 Pietistic transformation of the soul is often highlighted as against the total transformation of the human person. 6. Cultural aspirations of the Diaspora community are left unaddressed in worship and liturgy. 7. Over emphasis on “representative priesthood” can make the ministry of the clergy dwindle to professionalism. 8. Gender bias demands a serious ecclesiological re imagination. We are a blessed community. We share a great tradition and also maintained the spirit of reformation. It is in recognizing the fallenness of the Church and obeying God’s commandment that we uphold the spirit of reformation. The Spirit of reform will always help us to re define ourselves.
bph-[mc
t\m¿Øv26 Ata-cn° bqtdm∏v `{Zm-k\ bph-P-\-kJyw {]kn-≤o-I-cWw
26
ae-¦c amÀt¯m½m kpdn-bm\n k`-bpsS kzXzw am¿tØmΩm k`bv°v `mc-XØ - nse CXc k`-I-fn¬ \n∂v hyXy-kvX-amb Hcp kzXzw (Identity) D≠v. ]pcm-X\ k`-bpsS ss]XrIØns‚ \∑ ssIhn-SmsX \ho-Ic - Ww Acp-fnb \h-Z¿i\w Dƒs°m-≈m≥ Ign-™-Xn-emWv am¿tØmΩm k`-bpsS X∑ IpSn-sIm-≈p-∂-Xv. BNm-ct- am, A\p-jvTm-\] - c - tam Bb Nn√d ]cnjvIm-cß - f - n¬ HXp-ßp-∂n-√, \ho-Ic - W - w, Z¿i\-]-c-amb ]pXp-°-amWv \ho-I-c-W-Øns‚ tI{μ _nμp (1). tbip{InkvXp-hns‚ As∏m-kvtXm-e-∑mcn¬ Hcp-h\ - mb hn. tXmΩm-«o-lm-bm¬ ae-¶c - bn¬ ÿm]n-Xa - m-bX - pw, km¿Δ-eu-Io-Ia - m-bX - pw, kXz-hn-izm-kØ - n¬ ASn-ÿm-\s - ∏-´X - pw, kphnti-j-X-Xz-Øn¬ ASn-bp-d-®-Xpw, FIyp-sa-\n°¬ Z¿i-\a- p-≈X - pw, ]uckvXy coXn-bn¬ Bcm[n-°p-∂-Xpw, P\m-[n-]Xy coXn-bn¬ `cn-°-s∏Sp-∂X - pw, F∏n-kvtIm-∏¬ hy-hÿ - nXn D≈-Xpw, \ho-I-cn-°-s∏-´-Xp-amb Hcp k`-bm-Wv ae-¶c am¿tØmΩm kpdn-bm\n k`. Cu k` as‰mcp k`-bn¬ \n∂pw Df-hm-bt- Xm, as‰m-∂n¬ \n∂pw th¿s]´p h∂tXm as‰mcp k`-bpsS ASn-a-XzØn¬ Ign-™n-cp-∂tXm Bb Hcp {InkvXob hn`m-K-a-√. bqtdm-∏n¬ hn. ]utemkv As∏mkvX-e≥ k` ÿm]n® AtX Ime-L-´-Øn¬ ae-¶c - b - n¬ ÿm]n-Xa - m-bX - pw, Hcp As∏m-kvXes‚ t]cp hln-°p-∂-Xp-amb GI k`-bmWv ae-¶c am¿tØmΩm kpdn-bm\n k`. ae¶c k`-bn¬ Imem-Im-eß - f - n¬ h∂p tN¿∂n-´p≈ sX‰mb hnizm-kß - s - fbpw BNmc-ß-sfbpw \o°n-°-f™v ipNo-I-cn-°-bm-bn-
cp∂p ]me-°p-∂Øv A{_lmw aev]m≥, ssIXbn¬ Koh¿Kokv aev]m≥ apX-em-bh - c - psS t\XrXz-Øn¬ 19˛mw \q‰m-≠ns‚ BZy ]Ip-Xn-bn¬ XpS-ßnb \ho-I-cWw Cu {]{In-bbv°v \hoI-cWw (Reformation) F∂ hm°v D]-tbm-Kn°p-∂p-s≠-¶nepw ipNo-I-cWw (Purification) AYhm X\n-a-bn-te-°p≈ Xncnhv F∂-XmWv icn-bmb ]Zw. AXns‚ ^e-ambn sX‰mb D]tZ-im-Nm-c-߃ Dt]-£n-®v, am¿tØmΩm F∂ AXns‚ ]pcm- X \ \ma- h pw, sa{Xm- t ∏m- e oØmbv°v am¿tØmΩm F∂ ÿm\hpw hos≠Sp-Øp. AtX-ka - bw hntZ-in-bc - n¬ \n∂pw e`n® Imtem-Nn-Xhpw ]ptcm-K-a-\-]-c-hp-amb Bi-b߃ kzoI-cn-°p-Ibpw sNbvXp. ae-¶c k`-bn¬ D≠mb \ho-Ic - Ww Hcp Ime-L-´-Øn-s‚-tbm, Hcp hy‡n-bp-sStbm am{Xw {]h¿Ø\ ^e- a mbn D ≠ m- b - X - √ , ]ns∂tbm {ItaW cq]o-Ir-X-am-b-Xpw, At\I¿ ]s¶- S p- Ø - X pw, C∂pw A\p- k yqXw XpS¿∂p sIm≠n-cn-°p-∂-Xp-amb Hcp {]{In-bbm-Wv. CXn\v ]m›mXy k`-bn¬ 16˛mw \q‰m≠n-ep-≠mb \ho-Ic - Ww Hcp {]tNm-Z\w Bbncp-∂p. F∂m¬ kpdn-bm\n k`-bnse \ho-IcWw ]m›mXy k`-bpsS \ho-I-c-W-Øns‚ `mKtam ]n¥p-S¿®tbm Bbn-cp-∂n-√.
\{kmWn ]mc-º-cy-Øns‚ {]tXy-I-X-Iƒ kpdn-bm\n`mjm k`m Ncn-{X-Øn¬ kpdn-bm\n `mj Bcm-[\ - `- m-jb - mbn D]tbm-Kn-°p∂ am¿tØmΩm {InkvXym-\n-Iƒ Ah-
bph-[mc
t\m¿Øv27 Ata-cn° bqtdm∏v `{Zm-k\ bph-P-\-kJyw {]kn-≤o-I-cWw 27
cp-sS- t]-cn-ep≈ kpdn-bm\n F∂ ]Zw sIm≠v ae-¶-c-bnse Ah-cpsS BZn-]n-Xm-°ƒ kpdnbm\n `mj kwkm-cn-®n-cp-∂-h¿ Bbn-cp-∂p F∂p hy‡-am-°p-∂p. F∂m¬ Bcm-[\ - `- m-jbmbn \ΩpsS c£-I≥ sbcp-itew hoYn-If - n¬ kwkm-cn® AtX `mj Ah¿ Ah-cpsS tZhme-b-Øn¬ D]-tbm-Kn®p (2). 1800˛mw B≠n¬ t]mepw, kpdn- b m\n `mj- b n¬ Fgp- X nb s]joØm (Peshitta) Bbn-cp∂p ae-¶c k`bn¬ D]- t bm- K - Ø n- e n- c p∂ thZ- ] p- k v X Iw. F∂m¬ Ah¿ {_m“-W-cm-bn-cp-∂p F¶n¬ Bcm-[\ - m-`mj kwkvIrXw Bbn-cp-∂n-cn-°W - w. a‰p aX-Øn-ep-≈-h-cm-bn-cp∂p F¶n¬ Bcm[\`mj ]pcp-Xm\ Xangv Bbn-cp-∂p-am-bn-cn-°mw. _n.-kn. H∂mw \q‰m-≠n¬Øs∂ ap ndn- n\pw Np‰p-]m-Sp-ap-≈-h¿°v hmWn-Py-`mj F∂ \ne-bn¬ kpdn-bm\n `mj a\- n-em-Ip-ambn-cp-∂p. tXmΩm-«o-lm-bpsS hc-hn\p tijw Bcm-[\m `mjsb \ne-bn¬ Acm-an°v D]-tbmK-Øn-en-cp-∂Xp sIm≠v kmam\yw hypev]Ønbpw t\Sn-bn-cp-∂n-cn-°-Ww. F∂m¬ kpdnbm\n `mj ]uckvXy tZi-ßf - nepw {Ko°p-`mj ]m›mXy tZi- ß - f nepw i‡n {]m]n- ® p. Aßs\ kpdn-bm\n `mj ae-¶c \{km-Wn-IfpsS Bcm-[\m `mj-bm-bn. hfsc \mfp-Iƒ°v tij-amWv ae-bmf `mj C∂sØ coXn-bn¬ Bhn¿`-hn-®X - v. ]s£ Ggmw \q‰m-t≠msS a≤y ]uckvXy \mSp-I-fn¬ C…mw aXw hym]n-®p. Ad-_n-`mj Ah-cpsS `mj-bmbn Xocp-Ibpw I®-hS _‘-߃ Ad-_n-`mj Ah-cpsS `mjbmbn Gs‰-Sp-°p-Ibpw sNbvX-tXmsS ae-¶-cbn¬ kpdn-bm\n `mj tIhew Bcm-[\m `mjbmbn Npcp-ßn. XpS¿∂v `qcn-`mKw hnizm-knIƒ°pw AXp a\- n- e m- I msX hcn- I bpw sNbvXp.
kpdn-bm\n k` F∂ t]cv kpdn- b m\n {Inkv X ym\n F∂Xv Hcp PmXn-b√ - , kpdn-bm\n F∂Xv Hcp Bcm-[\mkaql ]mc-ºc - y-am-Wv. ssZh-imkv{X kaql ]mcº-cy-amWv; Hcp k`m kaql ]mc-º-cy-am-Wv. AXp-sIm≠v kpdn-bm\n {InkvXym\n F∂
hnti-jWw kpdn-bm\n ]mc-º-cym-\p-k-cWw hnizm-ksØ Bcm-[\ - sb k`m PohnX acym-ZIsf ]n¥p-S¿∂-h¿°p am{Xw Ah-Im-i-s∏´ t]cm-Wv. AXp-sIm≠p Xs∂ am¿tØmΩm kpdn-bm\n k`-bnse hnizm-km-Nm-cß - ƒ ]men°p∂ F√m-h¿°pw D≈ hnti-j-W-hp-amWv CXv. Ahn-sS- Pm-Xntbm, Ipe-tam, `mj-tbm, kv{Xo ]pcpj hyXym-k-ß-tfm, {]mb hyXymktam H∂pw XS w krjvSn-°p-∂n-√. Cu kXyw Hcp ho≠p hnNm-c-Øn\p \sΩ t{]cn∏n- ° - W w. k`- b v°p- ≈ n¬ kpdn- b m\n {InkvXym\n F∂pw ]pXp-{In-kvXym\n F∂pw th¿Xn-cnhp krjvSn-°p-hm≥ \ap°v Ah-Im-ian-√. Cu kpdn-bm\n ]mc-ºcyw k`m-Kw-߃ F√m-h¿°pw Hcp-t]mse Ah-Im-is - ∏-´X - m-Wv. k`m kaq-l-ambn \mw A\p-h¿Øn-®ph-cp∂ hnizm-k\ - n-jvTb - psS ]p\-cm-hn-jvIc - W - amWv ae-¶c k`-bnse \ho-I-c-Ww. AXpsIm≠mWv \ho-I-c-W-Øns‚ ASn-ÿm\w aev]m-∑m¿ t{^k¿°p≈ IØn¬ Fgp-Xn-bt∏mƒ kpdn-bm\n Imt\m-\-Iƒ°pw, acym-ZIƒ°pw, Xncp-h-N-\-Øn-\pw, ]nXm-°-∑m-cpsS {]t_m-[-\-߃°pw tNcmØ BNm-c-ßsf k`-bn¬ \n∂pw \o°n-°f - b - W - s - a∂v Bh-iys∏-´-Xv. Npcp-°-Øn¬ kpdn-bm\n X\n-a-bn-te°p≈ Xncn-sI-t∏m-°mWv \ho-I-cW I¿Øm°ƒ Dt±-in-®n-cp-∂-Xv F∂-Xn-\m-emWv, kpdnbm\n k` F∂ t]cv k` kzoI-cn-®-Xv. DZ-bwt]-cq¿ kp∂-l-tZm-kns‚ Imew hsc ae-¶c sa{Xms‚ CS-h-I-bn-ep≈ \{km-Wn-I-fpsS ]gb am¿§- Ø n- e p- ≈ - h sc hnfn- ® n- c p- ∂ - X v am¿tØmΩm \{km-Wn-Iƒ F∂m-bn-cp-∂p. \hoI-cW ImeØv Cu ]pcm-X\ \maw ho≠pw D]tbm-KØ - n-em-bn. AtXm-sSm∏w sa{Xm-t∏m-eo-Ømam-cpsS t]cpw ae-¶c am¿tØmΩm sa{Xm-t∏meoØm F∂m-bn-Øo¿∂p. skan-\mcn tIkp Ign™v Btem-N\m k` XoØqkv {]Y- a ≥ sa{Xm- t ∏m- e oØm (1893˛1909) bpsS A[y-£X - b - n¬ IqSn k`-bpsS Ncn{Xw Dƒs°m-≈p∂ ae-¶c am¿tØmΩm kpdn-bm\n k` F∂ t]cv kzoI-cn-®p. (am¿tØmΩm k`m Iu¨kn¬ {]kn-≤o-I-cn® ]T\ ]pkvXI - Ø - n¬ \n∂pw.)
bph-[mc
t\m¿Øv28 Ata-cn° bqtdm∏v `{Zm-k\ bph-P-\-kJyw {]kn-≤o-I-cWw
28
bph-P-\-kJyw {]h¿Ø-t\m-ZvLm-S\w
^nem-U¬^nb : am¿tØmΩm bph-P-\kJyw kuØv CuÃv doPn-bs‚bpw sk‚¿ _nbpsSbpw 2011-˛2014 h¿jsØ {]h¿Ø-t\mZv L m- S \w ^nemU¬^nb Ak≥j≥ am¿ tØmΩm ]≈n-bn¬ h®v \S-∂p.- t\m¿Øv Atacn° bqtdm∏v `{Zm-k-\m-[n-]≥ ssd‰v dh.- tUm.Ko-h¿Kokv am¿ Xntbm-tUm-jykv Xncp-ta\n, am¿®v 13-˛mw XobXn Ak≥j-\n¬ h®v \S∂ kwbp‡ ktΩ- f - \ - Ø n¬ \ne- h n- f °p sImfpØnbmWv DZv L m- S \w \n¿Δ- l n- ® - X v . tbip-{In-kvXp-hns\ amXr-I-bm°n Pohn®v kaql-Øn\v {]tbm-P-\-ap-≈-h-cmbn {]h¿Øn-°phm≥ bph-P-\-k-Jymw-K-ßsf, Xs‚ DZvLm-S-\ {- ]-kw-KØ - n¬ Xncp-ta\n Blzm\w sNbvXp. dh.tUm.tPm tPmk^v Ipcp-hnf ]T-\-¢m v \S-Øn. k¶o¿W-amb kwkvIm-c-Øn¬ Pohn-°p∂ Xeap-d, {InkvXp kwkvIm-c-Øns‚ h‡m-°fpw
{]tbm-P-Icpw Bh-W-sa∂v A®≥ Xs‚ ]T\-¢m- n¬ bph-P-\-ßsf DZvt_m-[n-∏n-®p. doPnb-Wn¬ \n∂v ÿew amdn-t∏m-Ip∂ dh. -sI.-C.Ko-h¿Ko-kv, dh.-tPm¿÷v, Fw.-Ip-cp-hn-f, dh.^n-en∏v tPm¿÷v F∂o A®-∑m¿°v bm{X-bb∏v \¬In. doPo-b-Wn¬ sk‚¿ _n bpsS [\ti-J-cWm¿∞w kwL-Sn-∏n® dm^nƒ \dp-s°Sp∏pw {]kvXpX ao‰nw-Kn¬ h®v \S-Øn. kΩm\-߃ hnX-cWw sNbvXp. dh.- tPmkv G{_-lmw, dh.- Ko-h¿Kokv sIm®p- Ω ≥, {io.- k - t ¥mjv G{_- l mw, {io.-_n\p kn.-tXm-akv, {io.-tPm-_n≥ amXyp, {io.- _n≥kn tPm¨, {io.- c m- t Pjv amXyp F∂nhcpw tbmK-Øn¬ {]kw-Kn-®p. hnhn[ imJ- I - f n¬ \n∂p≈ bph- P - \ - k - J y- Ø ns‚ Kmb-I-kw-L-߃ Km\-߃ Be-]n-®p.
bph-[mc
t\m¿Øv29 Ata-cn° bqtdm∏v `{Zm-k\ bph-P-\-kJyw {]kn-≤o-I-cWw 29
bph-P-\-kJyw {]h¿Ø-t\m-ZvLm-S\w
t\m¿Øv CuÃv doPn-b≥ bph-P\ - k - J - y-Øns‚ 2011 se {]h¿Ø-t\m-XvLm-S\w t\m¿Øv Ata-cn° & bqtdm∏v `{Zm-k\ sk{I´dn dh. sI.-C. Koh¿Kokv F∏n-^\n am¿tØmΩm ]≈nbn¬ h®v 2011, Pq¨ 5 \v \n¿Δ-ln-®p. {]kn-U‚ v dh. _©-an≥ tPm¿÷v tbmKØn¬ A≤y-£X hln-®p. sk{I-´dn tUm. jn_p tPm¿÷v kzmK-X-hpw, sshkv {]knU‚ v {io. _m_p h¿Kokv \μnbpw ]d-™p. {Sj-dm¿ {io. _nPp h¿Kokv 2011˛se {]h¿Ø\ ]cn-]m-Sn-Iƒ hni-Zo-I-cn-®p.
bph-[mc
t\m¿Øv30 Ata-cn° bqtdm∏v `{Zm-k\ bph-P-\-kJyw {]kn-≤o-I-cWw
30
bph-[mc
t\m¿Øv31 Ata-cn° bqtdm∏v `{Zm-k\ bph-P-\-kJyw {]kn-≤o-I-cWw 31
bph-[mc
t\m¿Øv32 Ata-cn° bqtdm∏v `{Zm-k\ bph-P-\-kJyw {]kn-≤o-I-cWw
32