संमोहनविद्या शास्त्राचे जनक अ‍ॅबे ’रिया

 

   आधुनिक सं’ोहनशास्त्राचे जनक अ‍ॅबे (’ादर) ’रिया

काि’ल पारखे, पुणे

आपण जर गोव्यातील पणजीला कधी गेला असाल तर तेथील ’ांडवीच्या तीरावर असलेला आदिलशाही राजवाडा किंवा जुने सचिवालय तुम्ही नक्कीच पाहिले असेल. दरवर्षी ’ेब‘ुवारी-’ार्चला पणजीत होणार्‍या कार्निव्हलची ि’रवणूक येथूनच पुढे सरकत असते. या ’ध्ययुगीन काळातील राजवाड्याच्या दोन्ही बाजूच्या प्लाझांवर दोन पुतळे उभारण्यात आलेले आहेत. या दोन पुतळ्यांपैकी एक पुतळा गोवा, द’ण आणि दीवचे पहिले मु‘यमंत्री दयानंद बांदोडकर यांचा आहे. राजवाड्याच्या दुसर्‍या बाजूला असलेला पुतळा कुणाच्याही ’नात कुतुहल निर्’ाण करेल अशा स्थितीत आहे. या पुतळ्यामधे एक मनुष्य आपले दोन्ही हात उभारून एका स्त्रीला संमोहित करण्याचा प्रयत्न करत आहे असे जवळून निरीक्षण केल्यास दिसून येते. हा पुतळा 18 व्या शतकातील युरोपमधील वैज्ञानिक संमोहनविद्या शास्त्राचे जनक आणि गोव्याचे सुपुत्र अ‍ॅबे डी ’रिया यांचा आहे.

1980 च्या दशकात मी पणजीतील दी नवहिंद टाइम्स या स्थानिक इंग‘जी वृत्तपत्रासाठी बात’ीदार म्हणून काम करीत होतो. तेंव्हा हा एक’जली आदिलशाही राजवाडा तात्कालीन गोवा, दमण आणि दीव या केंंद्रशासित प्रदेशाचे सचिवालय वा ’ंत्रालय होते. या ’ंत्रालयाच्या एका कोपर्‍यात असलेली एक खोली आम्हा पत्रकारांसाठी एक प्रेस रुम म्हणून दिली होती.या प्रेस रु’च्या बाजूलाच साधारण 10 मीटर अंतरावर अ‍ॅबे ’रिया यांचा हा पुतळा होता. गोवा सोडून आज अनेक वर्षे झाली असली तरी या अ‍ॅबे ’रिया यांच्या या पुतळ्याबाबतचे ’ाझ्या ’नातील आकर्षण आजही क’ी झालेले नाही.

सन 1961 च्या डिसेंबरमध्ये भारत सरकारचे लष्करी कारवाई करुन त्याकाळी पोर्तुगीजांच्या ताब्यात असलेला गोवा मुक्त केला आणि हा छोटासा प्रदेश भारतसंघराज्याचा भाग बनला. गोवा ’ुक्तीनंतर गोव्यातील अनेक मोक्याच्या ठिकाणी असलेल्या पोर्तुगीज राज्यपाल व अधिकारी यांच्या पुतळ्यांची उअचलबांगडी होऊन त्यांची वस्तुसंग‘हालयात रवानगी करण्यात आली. ’ात्र पणजीत 1945 साली म्हणजे पोर्तुगीज राजवटीतच उभारण्यात आलेला अ‍ॅबे डी ’रिया यांचा हा पुतळा त्या ठिकाणी सन्’ानपूर्वक राहिला आहे याचे कारण म्हणजे अ‍ॅबे ’रिया यांचे ’हत्त्वपूर्ण योगदान.

दहा फूट उंचीचा अ‍ॅबे डी ’रिया यांचा हा कांस्य पुतळा पाहून या परिसरात जाणार्‍या येणार्‍या लोकांच्या मनात साहजिकच कुतूहल निर्माण करतो. अ‍ॅबे डी ’रिया यांचा जन्म गोव्यात स’ुद्रकिनार्‍यावर असलेल्या कांदोली या गावात 31 मे 1756 मध्ये झाला. या गो’ंतकीयाने नंतर युरोपात एक कॅथोलिक धर्’गुरु म्हणून नाव क’ावले, पॅरीस’ध्ये संं’ोहनशास्त्रात त्यांनी ’ोल्यवान योगदान दिले, संं’ोहनशास्त्रावर ’‘ेंच भाषेत त्यांनी ग‘ंथ लिहिला, गोव्यातील पोर्तुगीज राजवट उलथून टाकण्याचा प्रयत्न करणार्‍या प्रसिध्द पिंटो उठावातही त्यांचा सहभाग होता, हे विशेष. त्या’ुळे अ‍ॅबे डी ’रिया यांचे व्यक्ति’त्त्व इतिहासकारांना आकर्षित करते. अ‍ॅबोट किंवा ’ठा’ध्ये राहणार्‍या ख्रिस्ती धर्’गुरुस ’‘ेंच भाषेत अ‍ॅबे म्हणतात. इंग‘जी वा इतर भाषेत या गो’ंतकीयास ’ादर ’रिया म्हणून संबोधिले जाऊ शकेल.

उत्तर गोव्यातील बार्देस तालुक्यातील कांदोली हे जोस कस्टडिओ ’रिया किंवा अ‍ॅबे ’रिया यांचे जन्’स्थळ. जोस कस्टडिओचे वडील कैतानो व्हितोरिनो डी ’रिया हे मूळचे बार्देस तालुक्यातीलच कोलवाले या गावचे. सोळाव्या शतकाच्या अखेरीस अनंत शेणई या सारस्वत ब‘ाह्मणाने ख्रिस्ती धर्’ाचा स्वीकार केला होता. कैतानो हे या अनंत शेणई यांचे वंशज होते.

अ‍ॅबे ’रिया यांच्या आईवडिलांची पार्श्‍वभूमीही वेगळीच होती. त्याचे वडील कैतानो हे ख्रिस्ती धर्’गुरु होण्यासाठी सेि’नरीत शिकत होते. परंतु धर्’गुरुपदाची दीक्षा ि’ळण्याआधीच त्यांनी सेि’नरी सोडली. कांदोलीच्या रोझ मारिया डिसोझा या युवतीशी त्यांचे लग्न झाले. या दांपत्याला जोस कस्टडिओ हा ’ुलगा झाला. कैतानो आणि रोझ या दोघां’ध्ये कधीही सुसंवाद असा नव्हताच. त्या’ुळे हे लग्न फक्त सहा वर्षेच टिकले.त्यानंतर ते दोघे पतिपत्नी परस्पर संमतीने वेगळे झाले.

परस्परापासून वेगळे झाल्यानंतर कैतानो आणि रोझ मारिया डिसोझा या दोघांनीही सन्यासी धार्’िक व‘त स्वीकारण्यासाठी चर्चची परवानगी ि’ळवली. विवाहीत व्यक्तींना अशाप्रकारे सन्यासी व‘तबंध सहसा दिले जात नाही. अशाप्रकारे कैतानो यांनी धर्’गुरुपदाचे शिक्षण घेण्यास पुन्हा सुरुवात केली तर रोझा एक नन होण्यासाठी जुन्या गोव्यातील सांता मोनिका कॉन्व्हेंटमध्ये प्रवेश घेतला. सांता मोनिका कॉन्व्हेंट या मठाची भव्य वास्तू अजूनही अस्तित्वात आहे.

सन्यासी धर्’गुरुपदाचे शिक्षण घेणारे वडिल आणि ’ठा’ध्ये जोगिण असलेली आई यांचा ’ुलगा म्हणून जोस कस्टडिओला स्थानिक स’ाजाने कलंकित ’ानले, त्या’ुळे त्याला खूप ’नस्ताप सहन करावा लागला. कैतानो ’रिया हे अत्त्यंत ’हत्त्वाकांक्षी होते. आपल्या ’ुलाची ही परिस्थिती पाहून गोव्यात राहून तो कधीही प्रगती करु शकणार नाही, असे यांना वाटले. त्यामुळे त्यांनी आपल्या मुलासोबत 1771 मध्ये गोवा सोडून पोर्तुगालला आले. तेथे जोस कस्टडिओ धर्’गुरु होण्यासाठी एक ’ठात दाखल झाला. पुढे रो’ येथे धार्मिक शिक्षण पूर्ण झाल्यानंतर 12 ’ार्च 1780 रोजी त्यांचा धर्’गुरु म्हणून दीक्षाविधी झाला.

एक उत्त’ प्रवचनकार म्हणून अ‍ॅबे ’रिया प्रसिध्द होते. असे म्हटले जाते की रोम येथील प्रसिध्द सिस्टाईन चॅपल’ध्ये पवित्र आत्म्याच्या सणानिि’त्त उपदेश करण्यासाठी पोप पायस सहावे यांनी अ‍ॅबे ’रियांना 1780 साली निमंत्रित केले होते. त्यावेळी ते फक्त 24 वर्षांचे होते. गोव्यातील राशोल सेि’नरीतील प्राध्यापक ’ादर आयवो सोझा यांनी लॅटिन भाषेतील या प्रवचनाचे इंग‘जीत भाषांतर केले आहे.

अ‍ॅबे ’रिया यांच्या जीवनातील एका महत्वपूर्ण धटनेचा त्यांच्या आयुष्यावर ’ार मोठा प्रभाव पडला. त्या घटनेने त्यांना जीवनाला वेगळीच कलाटणी ि’ळाली. रोमवरून लिस्बन येथे परतल्यानंतर पोर्तुगालच्या राणीने आपल्या चॅपेल’ध्ये प्रवचन देण्यासाठी या तरुण धर्’गुरुला निमंत्रित केले. अ‍ॅबे ’रिया चॅपेलचे पुलपीट चढून गेल्यावर बोलण्याआधी त्यांना दरदरुन घा’ ’ुटला. त्यांचे वडिल त्या पुलपीठाजवळच होते. आपल्या चिरंजीवाची ती अवस्था पाहून त्यांनी त्याच्या कानात आपल्या ’ातृभाषेत म्हणजे कोकणी ’क्त एकच वाक्य उच्चारले. ते वाक्य ऐकताच ज्युनियर ’रियाची भीती पूर्ण गायब झाली. ते वाक्य असे होते. ’’पुता, ही सोगली भाजी, कातोर रे भाजी!‘ (अरे बाळा, स’ोरची ही सगळी भाजी, काप ही सगळी भाजी !‘) आपला आत्’विश्‍वास क’ावल्यावर त्यांनी राणी आणि इतर ज’लेल्या लोकांस’ोर प्रभावी उपदेश केला.

या छोट्याशा घटनेचा तरुण अ‍ॅबे ’रियावर खोलवर परीणा’ झाला. त्या केवळ एका वाक्या’ुळे आपल्या ’नातील भीती दूर होऊन भितीची जागा प्रचंड आत्’विश्‍वासाने कशी घेतली याचा त्यांना सतत अचंबा वाटत राहिला. या’ुळेच सं’ोहनशास्त्राबाबत खोलवर संशोधन करण्याचे बीज त्यांच्या ’नात रोवले गेले.

सिनियर ’रिया आणि ज्युनियर ’रिया हे दोघेही 1787 मध्ये गोव्यात घडलेल्या पोर्तुगीज सरकारविरोधी बंडात सकि‘य होते. त्याकाळात गो’ंतकीय धर्’गुरुं’ध्ये आणि स्थानिक लष्करी अधिकार्‍यां’ध्ये पोर्तुगीज सत्तेविरुध्द असंतोष खदखदत होता. ग़ो’ंतकीय धर्’गुरुंना आणि लष्करी अधिकार्‍यांना नेहे’ीच सापत्नपणाची वागणूक ि’ळते, त्यांना डावलले जाते, अशी त्यांची भावना होती. याचीच परिणती 1787 सालच्या पिंटो बंडात झाली, गोव्यातील सा’‘ाज्यवादी पोर्तुगीज सरकारविरोधी स्थानिक लोकांनी केलेला हा दुसरा उठाव होता.

पोतुर्गीज सरकारने हे बंड ’ोडून काढले. पोर्तुगीज सरकारकडून त्यांच्याविरुध्द कारवाई टाळण्यासाठी ज्युनियर अ‍ॅबे ’रिया लिस्बनहून ’‘ान्सला पळून गेले. त्यानंतर ’‘ान्स हीच त्यांची कर्’भू’ी बनली. ’‘ान्समध्ये त्यांनी संमोहनशास्त्राची अभ्यास करुन या कलेचे प्रात्यक्षिक करुन तेथे ’ोठे नाव क’ावले. एक कॅथोलिक धर्’गुरु सं’ोहनशास्त्राचे स’र्थन करतो हे अनेक धर्’गुरुंना आणि चर्चच्या अधिकार्‍यांना आवडले नाही. सं’ोहन करणी हे सैतानाचे कृत्य आहे असे त्यांच्या विरोधकांचे म्हणणे होते.

’ात्र संमोहन विद्या आणि कॅथोलिक चर्चची शिकवणी परस्परविरोधी नाही असे अ‍ॅबे ’रिया यांचे म्हणणे होते. सं’ोहनविद्येत सहभागी होण्यास नकार देणार्‍या व्यक्तींना सं’ोहित करणे अशक्यच असते, त्या’ुळे संमोहन विद्यामध्ये कुणावरही कसल्याही प्रकारची जबरदस्ती केली जात नाही, असा त्यांचा दावा होता. असे म्हटले जाते की अ‍ॅबे ’रिया यांनी आपल्या संमोहनविद्येचे सुमारे 5000 लोकांवर प्रयोग केले आणि या प्रयोगातून त्यांनी अनेक लोकांना त्यांच्या ’ानसिक रोगांतून बरे केले होते. .

अ‍ॅबे ’रिया यांचे 20 सप्टेंबर 181 साली निधन झाले. ’‘ेंच भाषेत प्रकाशित झालेल्या त्यांच्या ’ला कॉ ड्यू सु’ेल ल्युसिद’ या पुस्तकात संमोहन विद्येची अनेक मार्गदर्शक तत्वे त्यांनी ’ांडली होती. त्यांच्या ’ृत्युपूर्वी काही दिवस आधी हा ग‘ंथ प्रकाशित झाला होता. मात्र त्यांच्या ’ृत्युनंतर एका शतकानंतर अ‍ॅबे ’रिया यांना आधुनिक संमोहनविद्येचे जनक म्हणून मान्यता मिळाली. गोव्याचे सुपुत्र असलेल्या अ‍ॅबे ’रिया यांच्या जीवनावर किंवा त्यांच्या कार्यावर आधारित बहुतेक सर्व पुस्तके ’‘ेंच वा पोर्तुगीज भाषांत आहेत. अ‍ॅबे ’रिया यांच्या ’‘ेंच भाषेतील महान ग‘ंथाचा कोकणी कवी आणि ’‘ेंच विद्वान मनोहरराय सरदेसाई यांनी अलीकडेच इंग‘जीत अनुवाद केला आहेत.

पणजी येथील अ‍ॅबे ’रिया यांचा पुतळा गो’ंतकीय जेष्ठ शिल्पकार रामचंद्र पांडुरंग कामत यांनी घडवलेला आहे. दिनांक 20 सप्टेंबर 1945 रोजी या शिल्पाचे अनावरण झाले. दक्षिण गोव्यातील ’डगाव शहरातील एक ’हत्त्वाचा रस्ता अ‍ॅबे ’रिया यांच्या नावाने अ‍ॅबे ’रिया ओळखला जातो. रुआ अ‍ॅबे डी ’रिया हे त्या रस्त्याचे नाव. अ‍ॅबे ’रियांच्या 250 व्या जयंतीनिि’त्त 2006 साली पोर्तुगाल सरकारतर्’े अ‍ॅबे ’रियांच्या पणजीतील पुतळ्याच्या छायाचित्रावर आधारीत एक खास पोस्टकार्डचे अनावरण करण्यात आले होते.

अ‍ॅबे ’रिया यांचे ’‘ान्स ध्ये निधन झाले. आणि त्यांची कबर पॅरिस शहरातील ं ’ोन्त’ार्ट परिसरात कुठेतरी आहे असे म्हटले जाते. ’ोन्त’ार्ट हा परिसर तेथील टेकडीवर असलेल्या भव्य सेक‘ेड हार्ट बॅसिलिकासाठी प्रसिध्द आहे. अभिजात आणि आधुनिक चित्रकलेचे रसिक असलेल्या लोकांचेही हे आवडते स्थळ आहे.

अलिकडेच काही वर्षापूर्वी कुटुंबियाबरोबर युरोपच्या दौर्‍यावर असताना पॅरिस’ध्ये आ’चे ’ोन्त’ार्ट परिसरातच वास्तव्य होते. ’ोन्त’ार्टच्या गजबजलेल्या रस्त्यांवर ि’रताना, तेथील ’ेट्रोतून प्रवास करताना तेथे अ‍ॅबे ’रिया या प्रसिध्द गो’ंतकीयाचे चिरस’ाधीचे ठिकाण कोठे असेल असा विचार ’ाझ्या ’नात येत असे. गोव्याच्या या ’हान सुपुत्राची कबर कदाचित कधीही सापडली जाणार नाही. ’ात्र सं’ोहनविद्येच्या क्षेत्रात त्यांनी केलेले योगदान आणि त्यांचा वारसा कधीही विस्’ृतीत जाणार नाही. 

 

 

 

Abe Faria scientific hypnosis Marathi Niropya article

The interesting history of big fat Indian weddings!

The interesting history of big fat Indian weddings!

CAMIL PARKHE | Sunday, 20 November 2016 AT 01:52 PM IST      

    

CAMIL PARKHE , big fat wedding, rs. 500cr, demonetisation , high-value currency, Indian weddings,politicians, Sundayplus

goo.gl/chE4TD

While the country is speaking about nothing but the demonetisation of high-value currency and most people are struggling to get enough cash from the banks, one individual was seen reportedly spending close to Rs 500 crore on his daughter’s wedding in Karnataka last week. Many questions were raised about how an individual can do this while the entire country is strapped for cash. This has brought the focus on big fat Indian weddings and the cash spent on weddings in India.

Marriages of the rich and powerful are matter of envy for the common people and they are also a matter much talked about. One of such marriages in Maharashtra took place at Akluj in Solapur district four decades ago but it is an event referred to even today when there is a talk of lavish marriage ceremonies of the rich. Cooperative and sugar baron Shankarrao Mohite Patil had hosted a grand celebration in the early 1970s on the occasion of his eldest son Vijaysinh (later deputy chief minister of Maharashtra). The marriage ceremony which lasted for a few days was attended by thousands of villagers from Solapur district, earning the nickname Sahasrabhojane Mohite Patil (one who fed thousands of people).

Prior to the marriage, Shankarrao Mohite Patil had visited several villages in Solapur district to invite the local people for the marriage and since it was impossible for him to meet each villager’s family in person, he applied the red tila (vermilion) on the boards of the respective village panchayat. The villagers too treated this an invitation that they could not turn down and attended the marriage and the subsequent reception enthusiastically. As the lavish marriage celebration took place in Maharashtra other parts of the country was hit by drought. So then prime minister Indira Gandhi had questioned Shankarrao Mohite Patil about the propriety of holding such a lavish celebration. The cooperative baron who had a large following in his district had then replied, “But madam, how could I not invite these people for my son’s marriage when I myself had attended almost all major functions in the families of my supporters?”

After the negative publicity attracted by the Akluj marriage, the politicians and others in Maharashtra have avoided turning the marriage ceremonies in their family into an extravaganza affair.

The marriage of Supriya Sule, daughter of NCP supremo Sharad Pawar, held in Baramati in early 1991 was an example in this regard. Although the marriage was attended by the then prime minister Chandra Shekhar, former prime minister Rajiv Gandhi and other political veterans, those who attended the wedding still recall how the ceremony was devoid of any pomp and show or obscene exhibition of wealth.

In Indian history, the marriage of Indira and Feroze Gandhi which took place just a few months before the 1942 Quit India movement cited an example of simplicity. The couple had worn khadi clothes and also a garland made of sandalwood and khadi. The ‘first family in Indian politics’ has kept this tradition of simplicity in marriage to this date.

The marriage of Prince Charles and Diana in 1981 was billed as the ‘marriage of the century’. More than a year before the royal wedding, the event had hogged the limelight in newspaper columns and other media and the UK had attracted a large number of tourists during those days. The souvenirs of the royal wedding were sold in large numbers at that time. It is an altogether a different matter that the much talked about the royal romance and the subsequent wedding ceremony later ended in a formal separation of the Prince and Princess of Wales.

The recent marriage ceremony which attracted negative publicity and widespread criticism was the one hosted by NCP leader Bhaskar Jadhav at Chiplun in Konkan region in 2013. The NCP Chief Sharad Pawar had then publicly chastised Jadhav for the obscene show of wealth when the State was reeling under severe drought situation.

The recent marriage of the daughter of former Karnataka minister and BJP leader G Janardhan Reddy at Bengaluru is estimated to have cost Rs 100 crore. The marriage was attended by over 50,000 and a large number VVIPs belonging to all political parties.

It may be said that there is nothing wrong with rich people spending money on various events as long as the spent money is legal. The extravaganza nonetheless does raise a question mark over the need and propriety of hosting the event in such a manner. Even those VVIPs who attend such an event either as an obligation or protocol do endorse such filthy show of wealth and prosperity. The public figures at least should avoid endorsing it. 

Gender discrimination at places of worship, a legacy!

Gender discrimination at places of worship, a legacy!

Reporters Name | CAMIL PARKHE | Sunday, 10 April 2016 AT 11:08 AM IST

    

CAMIL PARKHE, Shani Temple, entry for women

The entry of women at Shani Temple’s sanctum sanctorum has been covered by national media and is being viewed as a historic event. 

The 300-year-old tradition of not allowing women at this place has been broken. But it is not just Shani temple or Hindu temples where this tradition of restricting women is practised. This really is a legacy issue. At dozens of places, it has been followed and then at some it has gradually changed.

Pune witnessed a Satyagraha in 1929 to seek opening of the historic Parvati temple to the untouchables. The temple trustees had then maintained that it was a private temple and therefore untouchables will not be allowed to enter. One of the leaders of the Satyagraha was Congress leader Narhar Vishnu Gadgil. Socialist leader SM Joshi was also one of the participants. During the Satyagraha, the temple gates were closed and stone pelting also took place, injuring some Satyagrahis seriously.

A couple of years earlier, there was also a satyagraha to seek opening of the Chaudar Tank at Mahad in Konkan to the untouchables. The struggle for opening the famous Kalaram temple in Nashik to the untouchables had also continued for some years. The Vitthal temple at Pandharpur was thrown open to untouchables only when Gandhian leader and writer Pandurang Sadashiv alias Sane Guruji resorted to a fast unto death in May 1947 seeking to open the temple to members of all castes.

The resistance to open religious shrines to all communities was however not confined to Hinduism alone. In southern states of India, people belonging to various high castes as well as the untouchables embraced Christianity in the 17th and 18th century. Retaining the castes rigidity even after the conversions, these regions had separate churches and also separate burial grounds for the high castes and the Dalit Christians - a practice which was connived by the Church hierarchy until a century earlier.

The present controversy over the opening of the Shani Shingnapur temple to women is only the latest movement on ending gender and other kinds of discrimination at religious shrines. There are some outdated or barbaric traditions in all religions, which need to change in keeping with the prevalent modern times.

Unfortunately, whenever someone or a group demands reforms in religious practices, they are accused of being anti-religion, heretic, iconoclast or even atheists. This is what exactly happened when a German Catholic priest Martin Luther revolted against the Church’s practices in the 16th century and later became the father of Protestant reformation in the church. All religions - be it Hinduism, Christianity or Islam or any other religion - have to keep pace with the contemporary period to fulfil the inspirations of their community members and accommodate the needed changes and reforms in religious practices.

Throughout the ages, the human civilization has been male dominated and even the God is most often conceived as a male identity. Naturally all religions have several traditions and practices which are gender discriminatory. The right to preside over religious services or to conduct rites for various ceremonies like christening, final rites etc are to this date prerogatives of the males alone.

This is despite the fact that there are no theological or scriptural grounds to defend the existing gender discrimination in religious hierarchy or practises. It will take a long time before there is a change in this situation. The society and leaders of all religions need to ensure that the needed religious reforms are introduced to make these religions relevant to all sections of the faithful.

Over six decades after Independence, just 12 pc women in Parliament!

Over six decades after Independence, just 12 pc women in Parliament!

Reporters Name | CAMIL PARKHE | Monday, 7 March 2016 AT 09:54 PM IST

    

http://www.sakaaltimes.com/NewsDetails.aspx?NewsId=5177936560416191142&SectionId=4861338933482912746&SectionName=Blog&NewsTitle=Over%20six%20decades%20after%20Independence,%20just%2012%20pc%20women%20in%20Parliament

Camil Parkhe, Parliament, women, women's quota, Reservation, Maharashtra

Women power: PM Narendra Modi greets delegates after the valedictory session of the National Conference of Women Legislators

One experiences a rare kind of bonhomie when women Members of Parliament belonging to various political parties come together. This was noticed when these women members came together last week as a part of the national conference of women legislators. And as has been the case with all other such meets in the past, this convention too has once again brought the issue of women’s quota in Parliament to the fore. President Pranab Mukherjee and Vice-President Hamid Ansari have stressed on the need for all political parties to arrive at a consensus to pass the long pending Bill on Women’s Reservation for Parliament and state legislature seats.
Incidentally, Maharashtra was one of the first states in the country in early 1990s to implement the provision of 33% seats for women in local self-government bodies. This revolutionary provision was implemented when Sharad Pawar was the State chief minister. The first elections for civic bodies with the 33% quota for women were held in Kolhapur Municipal Corporation. I remember camping in Kolhapur along with representatives of various dailies to cover this one of the first such elections in the country. There were many apprehensions whether this experiment will ever be successful in achieving its avowed aim of politically empowering women or whether the men in the families will continue to rule by proxy despite the rule on women’s quota.
Three decades have passed since 33% quota for women in local self-government bodies came into the force. A few years ago, the women’s quota was enhanced to 50%, providing representation to a large number of women in decision making at the local civic bodies. India perhaps may be the first country in the world to reserve 50 per cent seats for women in local self-government bodies. However even six decades after Independence, the percentage of women in Parliament has remained less than 12%. Comparatively, Pakistan and Bangladesh have higher representation in their national assemblies.
Unfortunately the issue of providing quota for women in Parliament and state assemblies has been pending in the Lok Sabha for many years although the same Bill has already been passed in the Rajya Sabha. In the previous House, the issue of the women’s quota in its given form was mainly opposed by the Socialist leaders namely Mulayam Singh Yadav, and others while both the UPA government and the then main opposition party BJP both competed with each other in paying lip sympathy for the woman’s quota.
Now with the change of guard at the Centre, the roles in the Lok Sabha have been reversed. This is also for the first time in three decades that the ruling party at the Centre enjoys a simple majority. Surprisingly there has been a deafening silence on the issue of providing for women’s quota in Parliament and state assemblies since the change of power at the Centre. Neither the ruling NDA coalition nor the Opposition parties have ever raised this issue either in the House or outside.
President Pranab Mukherjee and Vice-President Hamid Ansari have now raised the issue of women’s quota. The ongoing debate on JNU, nationalism, sedition and intolerance in the country is likely to  continue for a longer period. The ruling and opposition parties will earn the kudos of women, the country’s nearly half population, if they arrive at a consensus to provide some percentage of reservation to women in Parliament and state legislatures.
The political parties have already wasted many years on this issue. Now they need to muster the political will and work to ensure that the next general elections will be held to have an adequate number of women lawmakers in both Houses of Parliament.

All minorities must be taken along

All minorities must be taken along

Reporters Name | CAMIL PARKHE | Saturday, 5 March 2016 AT 07:42 PM IST

    

Camil Parkhe, Narendra Modi-led BJP, Rajiv Gandhi, Congress, minority representative, Maharashtra,BJP-Shiv Sena alliance

http://www.sakaaltimes.com/NewsDetails.aspx?NewsId=5535046433692228936&SectionId=4861338933482912746&SectionName=Blog&NewsDate=20160305&NewsTitle=All%20minorities%20must%20be%20taken%20along

Narendra Modi-led BJP came to power in May 2014 and the party won the distinction of forming the government on its own for the first time after a long gap of 30 years. It was Rajiv Gandhi of the Congress who had won a two-third majority in Lok Sabha in 1984 and formed the government.

The present BJP government also has a dubious distinction. Since Independence, it is the first ruling party at the Centre which does not have a single Muslim member among its 282 Lok Sabha members! That is why the party was forced to induct the party’s
Muslim Rajya Sabha members, Najma Heptullah and Mukhtar Abbas Naqvi into the Union ministry to make it as all inclusive. This was indeed laudatory on the part of Prime Minister Narendra Modi.

In Maharashtra, the ruling BJP-Shiv Sena alliance has however not shown this political maturity. For the first time since Maharashtra came into existence in 1960, there is no minority representative in the state ministry. In the past when the Shiv Sena-BJP government came to power in 1995, Sabir Shaikh, an MLA from Junnar, was inducted as Cabinet minister. But this time, neither the BJP nor the Shiv Sena found it necessary to induct any minority leader into the State ministry. The State ruling group has once again shown its scant respect for the country’s secular principles when it has excluded any member of the minority community in the State ministry. In keeping with this policy, now the government has also excluded any members of the Muslim community from the list of veteran national leaders, personalities whose birth and death anniversaries are to be commemorated by the government organisations and academic institutions. Incidentally, the Muslims comprise 10-12 per cent of the State population.

The BJP came to power when its Prime Ministerial candidate made good governance and development as his main election plank. To be fair, it must be noted that even after assuming power as the prime minister, Modi has in his various speeches and actions has adhered to these promises. In Maharashtra, however the BJP has initiated many moves creating insecurity in the minds of the minority communities. In fact, after coming to power, both the BJP and Shiv Sena should have made endeavours to win confidence of all sections of society in order to broaden their vote bank and thus consolidate their power to win long-term political benefits.

It has been proved that there are limitations on a party winning even a simple majority in Lok Sabha on the Hindutva plank and therefore an all-inclusive agenda, appealing to cross-sections of the electorate is needed for any political party to come to power at the Centre. As Hindutva organisations, BJP and Shiv Sena may have their own agenda toward the minorities but as the ruling group and the governing agency, they need to follow the Raj Dharma and work in the interests of all sections of the state’s population.

Instead of targeting the minorities, both parties in the ruling group need to woo the minorities into their own respective political camps. That will be a politically mature move and will pay them rich political dividends in the long term.

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nwUo Am{U qnnar-qMMdS>_Yrb {¼ñVr g_mOmÀ`m H°$Wm°{bH$ Am{U àm°ñQ>oñQ>§ `m XmoÝhr n§Wm§Mo bmoH$ AmhoV. H°$Wm°{bH$m§Mr g§»`m VwbZoZo A{YH$ Amho. H°$Wm°{bH$ MM©V\}$ Mmbdë`m OmUmè`m emim, à{ejU H|$Ð, XdmImZo Am{U BVa g§ñWm§Mr g§»`mhr A{YH$ Amho. `m XmoÝhr n§Wm§Vrb bmoH$ _amR>r ^mfH$, H$moH$Ur ^mfH$ JmodZ, H$moH$Ur ^mfH$ _§Jbmo[a`Z, V{_i, _ë`mir Am{U VobwJy dJ¡ao ^m{fH$ JQ>m§V {d^mJbobo AmhoV.
{deof åhUOo IwÔ _amR>r ^mfH$ {¼ñVr g_mOgwÕm _hmamîQ´>mVrb Mma àXoem§VyZ BWo ñWbm§V[aV Pmë`m_wio Ë`m§À`m g§ñH¥$Vr qH$dm ~mobr^mfm EH$_oH$m§nmgyZ {^Þ AmhoV. R>mUo {OëømVrb dgB© VmbwŠ`mVyZ ñWbm§V[aV Pmbobm, _yiMm Jmo_§VH$s` Agbobm ~mX}H$a g_mO; npíM_ _hmamîQ´>mVrb Ah~XZJa-H$moëhmnya Am{U Zm{eH$ {Oëøm§VyZ Ambobm Am{U _amR>dmS>çmVyZ ñWbm§V[aV Pmbobm {¼ñVr g_mO Aem Mma JQ>m§V _amR>r ^m{fH$ {¼ñVr g_mO {d^mJbobm Amho. Jmodm _§Jiya, ~mX}g Am{U dgB© BWyZ ñWbm§V[aV Pmboë`m {¼ñVr g_mOmV {S>gyPm, JmoÝgmpëdg, \$Zmª{S>g Aer nmpíM_mË` YVuMr AmS>Zmd§ AmT>iVmV, `mM§ H$maU åhUOo `m g_mOKQ>H$m§Zm bm^bobm nmoVw©JrO amÁ`H$Ë`mªMm dmagm.
nwÊ`mVrb H$mhr Zm_m§{H$V ì`º$s¨_Yrb nwÊ`mMo {Zd¥Îm {~en d°boarZ {S>gyPm ho _yiMo Jmo_§VH$s` AmhoV, {dÚ_mZ {~en Wm°_g S>m~ao ho dgB©Mo AmhoV, Zm{eH$Mo {Zd¥Îm {~en Wm°_g ^mboamd ho Ah_XZJa {OëømVrb AmhoV, Va nwUoH$a Agbobo Am{U gÜ`mMo Zm{eH$Mo {~en Agbobo bwB©g S>°{Z`Z ho _yiMo V{_i AmhoV. nwÊ`mVrb {¼ñVr g_mOmVrb AmS>Zmdm§dê$ZgwÕm OmUH$ma _§S>itZm Ë`m§Mr àmXo{eH$, ^m{fH$ Am{U OmVr` nmíd©^y_r g_OVo.
^maVmV {¼ñVr g_mO qhXÿ Y_m©Vrb {d{dY OmVr-O_mVtVyZ Ambobm Amho. Jmoì`mV Am{U dgB©V Y_mªVa hmoD$Z Vr-Mma eVH$m§Mm H$mi CbQ>bm, Var VoWrb {¼ñVr g_mOmV Ë`m§À`m _yi qhXÿ Cƒ-ZrM g_Oë`m OmUmè`m OmVr AmOhr R>m_ nm` amodyZ AmhoV. {deofV… b½Zg§~§YmV `m OmVtMr CVa§S> Am{U àXoe {d{eîQ> nmíd©^y_r H$m_ H$aVmZm {XgVo. nwÊ`mVrb JmodZ VéUmM§ b½Z nwÊ`mVrb JmodZ VéUrer qH$dm Jmoì`mV ñWm{`H$ Agboë`m VéUrer hmoV§, Vg§M nwUopñWV _yiMo A_XZJa, Am¡a§Jm~mX qH$dm H$moëhmnya {Oëøm§Vrb Am{U Ë`mMà_mUo _yi dgB©H$a, ~mX}ñH$a qH$dm V{_i {¼ñVr VéUm§Mo {ddmh OwiV AgVmV. ào_{ddmhmMm AWm©V `m àWobm AndmX AgVmo.
_w§~B©à_mUoM nwUo ehamV H°$Wm°{bH$ Am{U àm°Q>oñQ>§Q> {_eZè`m§Zr AZoH$ emim Am{U g§ñWm C^maboë`m Agë`m Var `m XmoÝhr eham§V _moR>çm à_mUmV Y_mªVa Pmbobr ZmhrV. Aem àH$maMr _moR>çm à_mUmV Y_mªVa§ Pmbr Vr R>mUo {OëømV dgB© `oWo Am{U Cd©[aV _hmamîQ´>mV A_XZJa, Am¡a§Jm~mX, OmbZm, bmVya, A_amdVr dJ¡ao {R>H$mUr. aoìha§S> Zmam`U dm_Z {Q>iH$, Ë`m§À`m nËZr bú_r~mB© {Q>iH$, aoìha§S> {ZiH§$R>emór Zhoå`m Jmoèho Am{U n§{S>Vm a_m~mB© dJ¡ao CƒdUu` ì`º$s¨Mm AndmX dJiVm hr gd© Y_mªVa§ qhXÿ§_Yë`m Añní` JUë`m OmUmè`m X{bV g_mOnwaVr _`m©{XV hmoVr.
_amR>r {¼ñVr g_mOnwaV§ ~mobm`M§ Pmë`mghm g_mO BVa _amR>r g_mOmnoúkm H$mhr dJoim Amho Aer OmUrdhr hmoUma Zmhr. H$maU `m _mVrVM BVam§gmaIr _amR>r {¼ñVr ì`º$s dmT>br Amho. Ë`m§Mo g§ñH$ma, MmbrarVr, ^mfm Am{U g§ñH¥$Vr `m ^y_rVrbM Amho. {¼ñV Y_© ñdrH$mabm åhUyZ `oWrb ^mfm, g§ñH¥$Vr Am{U MmbrarVtMm Ë`mJ H$aÊ`mMr `m g_mOmbm JaO ^mgbobr Zmhr. Á`m `wamonr` {_eZatZr Ë`m§Zm {¼ñVr Y_m©Mr Xrjm {Xbr Ë`m§ZmXoIrb `oWrb g§ñH¥$Vr {¼ñVr Y_m©À`m VÎdm§er {dg§JV Amho Ag§ dmQ>b§ Zmhr. Ë`m_wio qhXÿ Y_m©Vrb Mm§Jë`m na§nam Am{U arVr H$m`_ R>odyZ ZdY_mªV[aV {¼ñVr bmoH$m§Zr Amnbr OrdZe¡br H$m`_ R>odbr. Jmoì`mV Am{U dgB©V _mÌ nmoVw©JrOm§Zr ñWm{ZH$ _amR>r-H$moH$Ur ^mfm§Mr JiMonr Ho$br. _hmamîQ´>mÀ`m BVa ^mJm§V Agm àH$ma gwX¡dmZo Pmbm Zmhr. Ë`m_wio {¼ñVr Pmë`mZ§Vahr Zmam`U dm_Z {Q>iH$, gË`dmZ Zm_Xod gy`©d§er, n§{S>Vm a_m~mB© qH$dm bú_r~mB© {Q>iH$ hr Zmd§ {¼ñVr Y_©VÎdm§er {dg§JV AmhoV Ag§ Hw$Umbmhr dmQ>b§ Zmhr. npíM_ _hmamîQ´> Am{U _amR>dmS>çmVyZ nwÊ`mV Amboë`m {¼ñVr g_mOmVhr Jm`dmH$S>, gmoZdUo, H$m§~io, ^mboamd, Vm§~o Aer Img _amR>_moir AmS>Zmd§ AmhooV.
AgmM H$mhrgm àH$ma _amR>r {¼«ñVr g_mOmÀ`m doe^yfo~m~V Am{U H$mhr ñWm{ZH$ (qhXÿ) gUm§~m~V KS>bm Amho. Amnë`m Y_m©À`m VÎdm§er Hw$R>brhr VS>OmoS> Z H$aVm nwÊ`mVrb _amR>r {¼ñVr g_mOmZo `m na§nam Mmby R>odë`m AmhoV. nwUo Am{U qnnar-qMMdS> ehamVrb Hw$R>ë`mhr H°$Wm°{bH$ MM©_Ü`o _amR>r CnmgZm{dYrV gh^mJr hmoUmè`m OoîR> _{hbm ZD$dmar qH$dm Jmob gmS>r, H§w$Hy$ Am{U _§JigyÌ Am{U S>moŠ`mda nyU© nXa KoUmè`m AmhoV, Ag§ {XgyZ `oB©b. qhXÿ g_mOmV Hw§$Hy$, _§JigyÌ hr gm¡^m½`boUr g_Obr OmVmV. H°$Wm°{bH$ Y_©nrR>mbmhr `m g_OwVr {¼ñVr Y_©{damoYr AmhoV Ag§ dmQ>V Zmhr. Ë`m_wioM _amR>r {¼«ñVr {ddmh MM©_Ü`o hmoVmZm b½ZmÀ`m AmUm^mH$m KoVë`mZ§Va Y_©Jwê$ _§JigyÌ, A§JR>r, OmoS>dr Amerdm©{XV H$aVmo Am{U Ë`mZ§Va ZdaXod dYyÀ`m Jù`mV ho _§JigyÌ {d{Ynyd©H$ KmbVmo. H$mhr àm°Q>oñQ>§Q> n§Wr`m§Zr _mÌ H§w$Hy$ Am{U _§JigyÌ hr gm¡^m½`boUr {¼ñVr Y_©VÎdm§{déÕ AmhoV, Aer ^y{_H$m KoVbr Amho. Ë`m_wio àm°Q>oñQ>§Q> n§WmVrb ~hþVoH$ _{hbm Hw§$Hy$ bmdV ZmhrV.
qnnar-qMMdS> n[agamV H$miodmS>r, qnnar, H$mgmadmS>r `m n[agamV _amR>r {¼ñVr ^mfH$m§Mr g§»`m bjUr` Amho. `mn¡H$s gÜ`m Á`oîR> ZmJ[aH$ AgUmè`m `m Hw$Qw>§~à_wIm§Mr nmíd©^y_r Am¡Úmo{JH$ H$m_JmamMr Amho. `m_mJohr EH$ B{Vhmg Amho. nwÊ`mV ñdmaJoQ>Odi e§H$aeoQ> amoS>da g|Q> Omogo\$ Q>opŠZH$b BpÝñQ>Q>çyQ> hr EHo$H$mir ZmdmObobr g§ñWm Amho. `oeyg§Kr` (OoPwBQ>) `m H°$Wm°{bH$ n§Wr` Y_©Jwê§$Zr Mmb{dboë`m `m g§ñWoZo nwÊ`mVrb AZoH$ Am¡Úmo{JH$ H§$nÝ`m§Zm Hw$eb H$m_Jma nwa{dbo AmhoV. 1960 Am{U 1970 À`m XeH$m§V `oeyg§Kr` Y_©Jwêw§$À`m g§nH$m©Zo Ah_XZJa Am{U Ah_XZJa {OëømVrb embmÝV narjm CÎmrU© Pmbobr AZoH$ _wb§ `m à{ejU g§ñWoV XmIb Pmbr Am{U Ë`m§M§ à{ejU nyU© hmoVmM Q>mQ>m _moQ>g©, ~OmO Am°Q>mo, J«rìh²O dJ¡ao à_wI H§$nÝ`m§V Ë`m§Zm ZmoH$è`m {_imë`m. Aem àH$mao Ah_XZJ Am{U Am¡a§Jm~mX {OëømVrb EH$ {nT>r Ë`m H$mimV nwÊ`mV pñWamdbr. qnnar-qMMdS> `m Am¡Úmo{JH$ ZJarV _amR>r ^mfH$ {¼ñVr ZmJ[aH$m§Mr _moR>r g§»`m Agë`mM§ ho EH$ à_wI H$maU. AmO `m Hw$Q>§w~m§À`m Xþgè`m-{Vgè`m {nT>çm H$m`©aV Pmë`m AmhoV.
{deof _hÎdmMr ~m~ åhUOo nwUo Am{U qnnar-qMMdS> eham§V Jobr VrZ-Mma XeH§$ pñWamdyZhr _amR>r {¼ñVr ^m{fH$ g_mOmZo Amnë`m _yi ^y_rer ZmV§ H$m`_ amIb§ Amho. Ah_XZJa-Am¡a§Jm~mX {Oëøm§Vrb Amnë`m _yi Jmdr OwÝ`m {nT>rVrb ì`º$s dfm©VyZ EH$Xm Var ^oQ> XoVmVM. Zì`m {nT>rVrb _§S>ir b½Z dm BVa H$m`©H«$_mgmR>r Jmdr OmV AgVmV. nwÊ`mVrb dgB©H$a _§S>ir `m ~mX}ñH$a _§S>irgwÕm Amnë`m _yi ^y_rer H$m`_ g§nH©$ amIyZ AgVmV. {deofV… b½ZmgmR>r gmo`arH$ OwidVmZm _yi JmdmVrb ZmVodmB©H$ _§S>itM§ gmhmæ`m KoVb§ OmV§.
_amR>r ^mfH$ [IñVr g_mO H°$Wm°{bH$ Am{U àm°Q>oñQ>§Q> `m n§Wm§V {d^mJbm AgyZ Ë`m§À`mV Ogo {ddmhg§~§Y hmoV ZmhrV. Vg§M Hw$R>ë`mhr Ym{_©H$ dm BVa H$maUm_wio `m XmoÝhr n§Wm§À`m bmoH$m§Zm nañnag§~§YXoIrb hmoV ZmhrV. _amR>r gm{hË` Midi _mÌ `mg AndmX åhUmdr bmJob. "_amR>r {¼ñVr gm{hË` g§_obZm'À`m {Z{_ÎmmZo `m XmoÝhr n§Wm§Vrb bmoH$ EH$Ì `oVmV. gZ 1927 nmgyZ {¼ñVr gm{hË` g§_obZ§ ^aV AgyZ Vr na§nam AmOhr gwê$ Amho. nwÊ`mVrb _amR>r {¼ñVr gm{hË` g§KmMr Xa _{hÝ`mÀ`m eodQ>À`m Jwédmar dm`E_grEÀ`m hm°b_Ü`o {Z`{_VnUo ~¡R>H$ hmoV AgVo.
nwÊ`mVrb H°$Wm°{bH$ Am{U àm°Q>oñQ>§Q> MM©_Ü`o _amR>r CnmgZm{dYr hmoVmo Voìhm {VWo aoìha§S> Zm. dm. {Q>iH$, H¥$îUmMr gm§Jio dJ¡ao Zm_d§VH$dtZr Ho$boë`m aMZm Jm`ë`m OmVmV. _amR>r {¼ñVr g_mOmÀ`m `m Jm`ZàWobm e§^a-gìdmeo dfmªMr na§nam Amho. Á`m MM©_Ü`o `yW J«wn `m Jm`H$d¥§X Agob {VWo hm_m}{Z`_, V~bm dJ¡ao dmÚm§À`m gmWrZo JrV§ Jm`br OmVmV. ZmVmiÀ`m AmYr AmR>dS>m^a H°$amob qgJg© ZmVmiMr JmUr JmV {¼ñVr Hw$Qw>§~m§À`m Kar ^oQ>r XoVmV, Voìhmhr Zm_m§{H$V H$dtZr {d{eîQ> amJm§V aMbobr Jm`Z§ Jm{`br OmVmV. nwUo Am{U qnnar-qMMdS> `oWrb H°$Wm°{bH$ MM©_Ü`o _amR>r ^mfH$m§gmR>r Img doJir {_ñgm qH$dm CnmgZm Ho$br OmVo. Y_©Jwê$ Amerdm©X XoVmV Voìhm gd© _{hbm S>moŠ`mda nyU© nXa KoVmV, Ë`mMà_mUo Vm{_i qH$dm _ëë`mir ^mfH$m§gmR>rhr Ë`m§À`m ^mfm§V àmW©Zm Ho$ë`m OmVmV. `m{edm` B§J«Or ^mfoV hmoUmè`m àmW©ZogmR>r gd©M ^mfH$ ZmVmibm EH$Ì O_VmV.
{ddmh g_ma§^mÀ`m ~m~VrVhr _amR>r {¼ñVr g_mOmZo gwnmar \$moS>Uo, gmIanwS>m, hiX bmdUo dJ¡ao na§nam H$m`_ R>odë`m AmhoV. `mVhr ^maVr` Am{U nmpíM_mË` na§naoMr gm§JS> KmVbr OmVo. `wamo{n`Z nÕVrZwgma MM©_Ü`o b½ZmV ZddYyZo g\o$X JmD$Z KmbÊ`mMr na§nam Amho. Amnë`mH$S>o _mÌ JmD$ZEodOr g\o$X gmS>r Zogbr OmVo. _mÌ, S>moŠ`mda nm§T>am OmirXma ìhob (nS>Xm) Am{U hmVmV nm§T>ao hmV_moOo AgVmV. b½Z{dYrZ§Va [agoßeZbm _mÌ ^maVr` na§naoZwgma emby hdmM. {~Ja_amR>r ^mfH$ {¼ñVr g_mOmZohr AemM àH$mao XmoÝhr g§ñH¥$VtMr gm§JS> KmVbobr {XgVo.
ñdmV§Í`nyd© H$miV Am{U ñdmV§Í`àmárZ§VaÀ`m H$mhr XeH$m§V Jmoì`mVrb AZoH$ H°$Wm°{bH$ Hw$Qw>§~ nwUo H±$nmV ñWm{`H$ Pmbr. Ë`m_wio {VWo Am{U ZOrH$À`m n[agamV {gQ>r MMM©, g|Q> n°{Q´>Šg H°$WoS´>b Am{U g|Q> Po{d`g© hr Xodi§ C^maÊ`mV Ambr. XmoZ-AS>rM XeH$m§nydu Jmoì`mVrb ~mX}g VmbwŠ`mVyZ AZoH$ {¼ñVr Hw$Qw>§~§ ZmoH$ar Am{U ì`dgm`mÀ`m {Z{_ÎmmZo _hmamîQ´>mVrb KmQ>mdarb àXoemV ñWbm§V[aV Pmbr. Ë`m doir Jmodm nmoVw©JrO A_bmImbr hmoVm. Bpݹ${PeZÀ`m H$mimV ZdY_mªV[aV ~«m÷U Am{U BVa OmVtVrb {¼ñVr g_mOmda nmídmË` g§ñH¥$Vr ñdrH$maÊ`mgmR>r AË`mMma Pmë`m_wio, ßboJÀ`m gmWr_wio Am{U BVa H$mhr H$maUm§_wio ho ñWbm§Va Pmb§, Ag§ åhUVmV. _mÌ `m XmoZ-AS>rM XeH$m§V `m ~mX}ñH$a g_mOmZo Amnbr Jmo_§VH$s` g§ñH¥$Vr Am{U H$moH$Ur ^mfm OVZ Ho$br. Y_©Jwê$ ZgVmZmhr {¼ñVr Y_m©M§ AmMaU Mmby R>odb§. hm EH$ _moR>m gm_m{OH$ M_ËH$maM åhQ>bm nm{hOo. Joë`m XmoZ-AS>rM XeH$m§V KmQ>mdarb hm ~mX}ñH$a g_mO nwÊ`mV Am{U qMMdS> BWo ñWm{`H$ Pmbm Amho.
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When in Goa, dig into Goan Pav Bhaji!

When in Goa, dig into Goan Pav Bhaji!

Reporters Name | CAMIL PARKHE | Tuesday, 5 January 2016 AT 08:11 PM IST

    

http://www.sakaaltimes.com/NewsDetails.aspx?NewsId=4833843097527707162&SectionId=5131376722999570563&SectionName=Features&NewsTitle=When%20in%20Goa,%20dig%20into%20Goan%20Pav%20Bhaji

Goa, Camil Parkhe, Goan Pav Bhaji, Panjim-Miramar riverfront, food, Mandavi river

When I am in Goa, there are some things I would not miss: a walk along the Panjim-Miramar riverfront, and on my way back digging into authentic Goan Pav Bhaji!

Early morning, I slip into my walking shoes and head from the Palace (Old Secretariat building) to Miramar beach, a four-km long stretch along the banks of the Mandavi river.

On one side, there are old one-storeyed buildings and bungalows (especially in Campala area) and on the other bank is the Mandavi river surging to merge into the Arabian Sea.

From Kala Academy complex, there is a long stretch of open land till Miramar beach which has been especially reserved for sports and cultural activities. Here we can spot sportspersons — footballers, cricketers, athletes — perfecting their skills on the ground. Not much has changed along this stretch since I was a student at Dhempe College of Arts and Science.

After spending sometime at the Miramar beach, I head back in the opposite direction. But this time in a local bus to a local joint to grab a bite of Goan Pav Bhaji. This is what I look forward to most when I’m holidaying in the beach state!  I usually order a Patal Bhaji, my first preference. The Batata or Potato Bhaji is my second choice. In Goa, we can choose from a variety of breads to eat the Bhaji with. There is the common variety of soft Pav which is also available outside Goa, then there is Undo, a square-sized crisp variety of loaf, or the Poi, the flat and round variety.

Coming back to Patal Bhaji, it is not liquid as the name suggests. It is a thick gravy of well-cooked green or white peas. Potato Bhaji, as compared to Patal, is liquid with tomatoes added to it. The third variety, called Mixed Bhaji, combines the two variants.

One has to visit the restaurants or hotels run by the Goenkars if you want to savour the Goan varieties of Pav Bhaji.  The best part is that the dish tastes the same at any joint in Panjim, Mapusa or anyother part of the state – provided it’s run by the local populace and not by the migrants settled in Goa. In the Udupi joints, the taste will be different and the ingredients too may differ. Therefore I prefer to walk a few extra meters to search for the authentic food joints to enjoy a good breakfast.

If you have a good appetite, along with Pav Bhaji, you may also order other local delicacies of Batata Wada, Green Chilli Bhajji (pakodas), which might sustain you till afternoon.

A good swim at a nearby beach may help you to lose the extra calories, if you are a diet conscious person. However, I would suggest that the issue of calories should be ignored if you are holidaying in Goa. 

See also

http://www.sakaaltimes.com/CricketCarnival/NewsDetails.aspx?NewsId=4818806334451718027&SectionId=4861338933482912746&SectionName=Blog&NewsDate=20150511&Provider=CAMIL%20PARKHE&NewsTitle=Reminiscences%20of%20the%20Goan%20Pao