Ghogargaon's Fr Jacquier Preface

KmoJaJmdMo \$mXa Om{H$`a~m~m

(Am¡a§Jm~mX {OëømVrb {¼ñVr {_eZ H$m`© - B g.1892 nmgyZ)

H$m{_b nmaIo

-------

{~en ES>drZ Hw$bmgmo,

Am¡a§Jm~mX Y‘©àm§V

{~eßg hmD$g,

Am¡a§Jm~mX, 431 002 17 gßQ>|~a 2008

                                                              Om{H$`a~m~m - EH$ AmXe© ì`{º$_Îd

hmS>mMo {‘eZar åhUyZ Á`m§M§ Zmd ‘amR>dmS>çmV Am{U {dX^m©‘Ü`o JmOV§` Vo ’«$mpÝgñH$Z Y‘©Jwê$ ’$mXa Om{H$`a~m~m `m§À`m AmXe© OrdZmMr, H$m`m©Mr d `emMr JmWm H$m{‘b nmaIo `m§À`m boIUrVyZ AmoKdË`m ‘amR>r ^mfoV gmH$ma hmoV Amho. ho nwñVH$ ‘amR>r ^m{fH$m§gmR>r Iyn ‘moR>o daXmZ R>aob `mV e§H$m Zmhr.

Om{H$`a~m~m§M§ Xe©Z ’$mXa ’«$mpÝgg ‘moO|À`m Á`m B§J«Or J«§Wm§‘Ü`o hmoV§ Ë`m 'ìhoJm~m±S>g \$m°a Jm°S>' Am{U 'eo\$S>©g \$m°a ¼mB©ñQ>' `m XmoZ J«§Wm§Mr nmam`U§ ‘r {M{H$ËgH$nUo Ho$br Amho. VgoM H$m{‘b nmaIo `m§À`m BVa boIm§M§ Am{U nwñVH$m§M§ dmMUhr ‘r gË`emoYH$mÀ`m ZOaoZ§ Ho$b§ Amho. `m boIH$mMr {dídgZr`Vm, ew^dV©‘mZmÀ`m KmofUo{df`rMr Ë`m§Mr Vi‘i Am{U Om{H$`a~m~m§À`m à^mdr OrdZm{df`rMm ‘OHy$a dmMH$m§Zm {ZpíMVM ‘§Ì‘w½Y H$arb.

Om{H$`a~m~m EH$ naXoer {‘eZar hmoVo. Ë`m‘wio Ë`m§À`m ‘amR>r ^mfoda ’«|$M Am{U B§J«Or ^mfm§Mm nJS>m AgUmaM. Vo bmoH$m§er g§dmX gmYV AgVmZm, CnXoe H$aV AgVmZm `oWrb ‘mUg§ dma§dma {‘píH$bnUo hgbr AgVrb. na§Vw Om{H$`a~m~m§À`m ‘wImVyZ {ZKUmè`m {¼ñVdMZm§Mr N>mn bmoH$m§da nS>br Am{U à^y `oey {¼ñVmMm g§Xoe Ë`m§Zr ñdrH$mabm. `m g§XoemV A§V^w©V Agboë`m ''‘r Ambmo Amho AemgmR>r {H$ ‘mUgm§Zm OrdZ Am{U Vohr {dnwb à‘mUmV àmá ìhmdo'' `m `oeyÀ`m {ZYm©amMr gË`Vm bmoH$m§Zm nQ>br. Ë`m‘wio {‘píH$bnUo hgUmar hr ‘mUg§ OrdZmVrb {d{dY AmìhmZm§er hgVIoiV ‘wH$m~bm H$am`bm V`ma Pmbr. `m H$maUm‘wi§M Om{H$`a~m~m§Zr Ë`m§À`m öX`mV H$m`‘M§ Ka Ho$b§ hr B{VhmgmMr {Od§V gmj Amho.

H$m{‘b nmaIo `m§Zr {b{hbob§ Om{H$`a~m~m§M§ ho M[aÌ AmOÀ`m {¼ñVmÀ`m AZw`m`m§Zm Amnë`m lÜXoV A{dMb amhmÊ`mgmR>r d ew^dV©‘mZm{df`rMr Om{H$`a~m~m§Mr Vi‘i Amnë`m OrdZmV CVa{dÊ`mV àoaH$ R>amo {hM à^yMaUr {dZ‘« àmW©Zm.

{~en ES>drZ Hw$bmgmo

àñVmdZm

\$mXa pñQ>\$Z Aë_oS>m

à_wI Y_©Jwê$, {¼ñVamOm _§{Xa,

_mirKmoJaJmd, _o 2008

{dgmì`m eVH$mÀ`m AIoarg \$mÝgÀ`m {H$Zmè`mdê$Z Jw[aEZ Om{H$`a ZmdmMm EH$ \|$M Vê$U hOmamo _¡bm§dê$Z KmoJaJmdmV nmD$b Q>mH$Vmo Am{U nmM XeHo$ ào{fV H$m`© H$ê$Z, BWë`m ^mfoer, g§ñH¥$Vrer EH$ê$n hmoD$Z VoWoM {Ma{ZÐm KoVmo.... ho na_oídamÀ`m BÀN>o{edm` Am{U H¥$no{edm` H$go eŠ` Amho? Zm ^mfm, Zm H$moUr OmVr-Y_m©Mo, Zm H$gbr AmoiI, Zm H$moUr ZmVbJ Zm H$moUr Jmddmbo. Varhr à^yH$m`m©gmR>r àoarV hmoD$Z hm Vê$U _mimoKmoJaJmdmgma»`m XwJ©_ JmdmV `oVmo Am{U ào{fV H$m`© gwê$ H$ê$Z nmM XeH$m§V {_eZH$m`m©Mm _im \w$b{dVmo, hm EH$ M_ËH$ma Zmhr Va H$m`? na_oídamMr _mirKmoJaJmdmda {deof Ñï>r Agbr nm{hOo åhUyZ Va ho KS>bo. hm \|$M Vê$U à^y `oey {¼ñVmMr gmj XoV `m n[agamV qhS>bm Am{U Amnë`m d¥ÜXmnH$mimV BWë`mM _mVrV {dgmdUo Ë`mZo ng§V Ho$bo. AmO `m {_eZarÀ`m nmM XeH$m§À`m ào{fVH$m`m©Mm {dMma H$aVmZm Amnbo _Z à^yÀ`m AX²>^wV gm_Ï`m©nwT>o {dZ_« hmoVo. {¼ñVmdarb lÜXm H$m` M_ËH$ma KS>dy eH$Vo `mMr àMrVr `oVo.

_mirKmoJaJmdmgmR>r Om{H$`a~m~m ho OUy YÝ`dm{XV Zmd Amho. Ë`m§Zr BWë`m hOmamo bmoH$m§Zm à^y `oey {IñVmÀ`m H$inmV AmUbo. AmOhr `m bmoH$m§À`m _ZmV Om{H$`a~m~m§À`m ñ_¥VrÀ`m Á`moVr VodV AmhoV. Iè`m AWm©Zo Om{H$`a~m~m _mirKmoJaJmd {_eZMo ^m½`{dYmVo AmhoV. Ë`m§Zr Oo ~r noabo Ë`mMm AmO gw§Xa _im Pmbm Amho. Ë`m§Zr Oo noabo Vo AmO ^aKmog {nH$bo Amho. Am¡a§Jm~mX {OëømÀ`m J§Jmnya Am{U d¡Omnya VmbwŠ`m§Vrb àË`oH$ {¼ñVr Hw$Qw>§~m§V Om{H$`a~m~m§Zm _moR>çm lÜXoMo ñWmZ Amho. \$mXa Om{H$`a~m~m§Zr EH${dgmì`m eVH$mÀ`m Mma XeH$m§V `m J«m_rU ^mJmV H$Yr KmoS>çmda ñdma hmoD$Z, H$Yr ~¡bJmS>rZo Va H$Yr KmoS>mJmS>rZo àdmg H$arV {¼ñVmÀ`m VmaUmMr gwdmVm© gm§{JVbr. Ë`m§À`m ñnem©Zo nmdZ Pmbobr Vr KmoS>mJmS>r `m JmdmV AmOhr lÜXoZo OnyZ R>odÊ`mV Ambr Amho.

Ë`mH$mimV _mirKmoJaJmd ZmJnya Y_©àm§VmV g_m{dï> hmoVo. {S>g|~a 1977 bm nmon nm°b ghmdo `m§À`m AmXoemZwgma Am¡a§Jm~mX Y_©àm§VmMr ñWmnZm Pmbr. {~en S>m°_{ZH$ Am{~«`mo `m§Mr `m Y_©àm§VmMo n{hbo _hmJwéñdm_r åhUyZ Zo_UyH$ Pmbr. AmO Am¡a§Jm~mX Y_©àm§VmMo ñdê$n ~Xbbo AgyZ à^yÀ`m H¥$noZo Y_©àm§VmMm gd© ~m~VrV {dH$mg hmoV Amho. {ejU, Amamo½`godm `m joÌm§V _moR>m {dñVma Pmbm Amho. _mirKmoJaJmd {_eZ H|$ÐmVyZ AmO ~moaga, d¡Omnya, dmhoJmd, J§Jmnya Am{U H$ÞS> hr ñdV§Ì Y_©J«m_o C^r am{hbr AmhoV. `m gd© Y_©J«m_m§Mr nm`m^aUr \$mXa Om{H$`a~m~m `m§ZrM Ho$br Amho. Ë`m§Zr Anma lÕoZo Am{U H$ï>mZo Ho$boë`m noaUrVyZ AmO hm _im \w$bbm Amho.

nÌH$ma H$m{_b nmaIo `m§Zr \$mXa Om{H$`a~m~m§da ho nwñVH$ {bhÿZ \$ma _moR>o H$m`© Ho$bo Amho. Zì`m {nT>rbm Om{H$`a~m~m§Mm AJXr OdiyZ n[aM` `m nwñVH$m_wio hmoV amhrb. Aem àH$maMo \$mXa Om{H$`a~m~m§Mo {_eZ H$m`© gm§JUmam M[aÌdOm hm n{hbmM J«§W Amho. Am¡a§Jm~mX Y_©àm§VmÀ`m B{VhmgmÀ`m Ñï>rZohr hm J«§W EH$ _mobmMm Eo{Vhm{gH$ XñVEodO R>aUma Amho.

`m J«§WmMo AmUIr EH$ AmJiodoJio _hÎd Amho, Vo åhUOo `m M[aÌmVyZ Om{H$`a~m~m§À`m µH$mimVrb VgoM ñdmV§Í`nyd© H$mimVrb gm_m{OH$ n[apñWVrMo Xe©Z KS>Vo. VgoM H°$Wmo{bH$ MM©Zo `m n[agamV nm`m^yV ñdê$nmMo \$ma _moR>o H$m`© Ho$bo Amho ho bjmV `oVo. Om{H$`a~m~m§Zr VËH$mbrZ Añn¥í`Vobm AmìhmZ {Xbo hmoVo, ho Va \$maM {MÎmdoYH$ Amho. boIH$ ZwgVo Om{H$`a~m~m§Mo M[aÌboIH$ Pmbo ZgyZ MM©À`m B{VhmgmMoM boIH$ Pmbo AmhoV. ho nwñVH$ Aä`mgë`mIoarO Am¡a§Jm~mX Y_©àm§VmMm B{Vhmg g_OyZ KoVm `oUma Zmhr. boIH$ nmaIo `m§Zr \$maM _mobmMo H$m_ Ho$bo Amho. `m _m¡{bH$ nwñVH$mbm àñVmdZm {b{hÊ`mMr g§Yr _bm {_imbr ho _r _mPo ^m½` g_OVmo. `mMo H$maU H$s, _mirKmoJaJmd `oWrb à_wI Y_©Jwê$ åhUOoM \$mXa Om{H$`a~m~m§Mm CÎmam{YH$mar `m ZmË`mZo hr àñVmdZm _r {b{hV Amho.

ho nwñVH$ AË`§V dmMZr` Amho, Ë`mhÿZ Vo A{YH$ _ZZr` Am{U qMVZr` Pmbo Amho. `m nwñVH$mÀ`m AZwH«$_{UHo$da ZOa Q>mH$br Varhr boIH$mZo ho nwñVH$ {bhm`bm {H$Vr H$ï> KoVbo AmhoV Am{U _moR>çm ì`mg§JmZo, Aä`mg H$ê$Z Vo {b{hbo Amho ho bjmV `oVo. à^y `oey {¼ñVmdarb lÕoÀ`m gm_Ï`m©da Om{H$`a~m~m§Zr AZoH$ g§H$Q>m§Zm Vm|S> {Xbo, gm_m{OH$, Am{W©H$ g_ñ`m§VyZ _mJ© H$mT>Ê`mgmR>r bmoH$m§Zm Ë`m§Zr _XV Ho$br. hgè`m Mohoè`mZo KmoS>mJmS>rVyZ Yra Úm`bm, _XVrMm hmV Úm`bm `oUmè`m Om{H$`a~m~m§Mr AmoiI `m nwñVH$mVyZ hmoVo.

Jwê$XrjoÀ`m nÝZmgmì`m dYm©nZm{Z{_Îm `m n[agamVrb JmdH$è`m§Zr Om{H$`a~m~m§Zm _mZnÌ {Xbo Ë`m KQ>ZoMo ^mdnyU© dU©Z `m nwñVH$mV Amho. Om{H$`a~m~m§À`m _hm{Zdm©UmMr KQ>Zm dmMVmZm _Z hobmdyZ OmVo, à^ynwT>o lÕoZo _mZ bdVo. boIH$mZo AË`§V AmoKdË`m e¡brV ho nwñVH$ {b{hbo Amho.

M[aÌboIH$mZo EH$m {R>H$mUr åhQ>bo Amho H$s bmoH$m§À`m Ñï>rZo _mirKmoJaJmdMo ào{fV Agboë`m Om{H$`a~m~m§Zr g§VnX H$YrM àmá Ho$bo Amho. hOmamo ^m{dH$m§À`m _ZmV Om{H$`a~m~m§Mo ñWmZ ho AmXaUr` g§VmMoM Amho. g§H$Q>H$mir ho bmoH$ `m 'g§Vm'Mr AmR>dU H$aVmV. `oWrb `mÌoV _moR>çm g§»`oZo gh^mJr hmoVmV.

{¼ñVr ^m{dH$ VgoM {¼ñVrVa dmMH$hr _mirKmoJaJmdÀ`m `m ào{fVmÀ`m M[aÌmMo ñdmJV H$aVrb Agm _mPm {dídmg Amho. ho nwñVH$ dmMVmZm AmnU MM©_Ü`o {_ñgmÀ`m doir JmVmo Vo JrV AmR>dVo, ''à^yMo Pmbo ~hþ CnH$ma, hmoD$ H$gm _r CVamB©?''

AZwH«$_{UH$m

àñVmdZm-  
i)  {~en ES>{dZ Hw$bmgmo, Am¡a§Jm~mX Y_©àm§V
ii) \$mXa _m[a`mo {S>gmoPm- E_EgE\$Eg g§ñWoÀ`m nwUo àm§VmMo à_wI
iii) \$mXa pñQ>\$Z Aë_oS>m, KmoJaJmdÀ`m {¼ñVamOm _§{XamMo Y_©Jwê$

1)) Om{H$`a~m~m§À`m ñ_¥VtZm COmim
2) \$mÝg_YyZ KmoJaJmdmV 
3) noaUrMm H$mi
4) JmdHw$gmVrb, JmdHw$gm~mhoaMo OJ
5) h¡Xam~mXÀ`m {ZOm_ g§ñWmZmV {¼ñVr Y_m©Mo AmJ_Z
6) \$mXa Om{H$`a `m§Mo ì`{º$_Îd
7) {_eZH$m_mV, IoSw>Vm§_Ü`o a_bobo \$mXa Om{H$`a 
8) nrH$ \$ma, eoV_Oya H$_r - bmohJmd- {~S>{H$Z Y_©J«m_
9) ~moaga {_eZ H|$ÐmMr C^maUr
10) _hm`wÕH$mimV µJmoXmdar Amobm§Sy>Z Ah_XZJa {OëømV
11) amhmVm `oWrb ào{fVH$m`©
12) amhmVm, g§J_Zoa, H|$Xi `oWrb gm_m{OH$ pñWVr
13) XwîH$mim_wio bmoH$m§Mo hmb
14) \$m.Om{H$`a, \$m. ~oO} `m§À`m _XVr~Ôb \$m. ew{~Ja `m§Mr H¥$VkVm 15) KmoJaJmdmVrb {¼ñVamOm _§{XamMo ~m§YH$m_
16) Añn¥í`VoÀ`m àWog Om{H$`a~m~m§Mo AmìhmZ
17) V_mg{Jam§Mo b¡{µJH$, gm_m{OH$ emofU Am{U Om{H$`a~m~m
18) Om{H$`a~m~m§Mo {eî`, n{hbo _hmamï´>r`Z Y_©Jwê$, \$m. _moÝVoamo
19)) {dX^m©Vrb n{hbo Ym{_©H$ nmMmaU - ~«Xa n°{Q´>H$ Vm`S>o
20) CVmad`mVrb {_eZ H$m`©
21) Om{H$`a~m~m§Zm JmdH$è`m§H$Sy>Z _mZnÌ 
22) {Ma{dlm§Vr 
23) KmoJaJmdÀ`m XmoZ gwnwÌm§Mr Jwê${Xjm 
24) KmoJaJmd {_eZ H|$ÐmMm {dñVma, {d^mOZ Am{U AmOMr pñWVr

Fr Jacquier's arrival in Ghogargaon

KmoJaJmdMo Om{H$`a~m~m (‘amR>dmS>çmVrb {¼ñVr {_eZH$m`m©Mm B{Vhmg )

boIH$: H$m{_b nmaIo

àH$meH$: {_eZarO Am°\$ g|Q> ’«$mpÝgg S>r goëg (E_EgE\$Eg),

nwUo

gwJmdm àH$meZ

2) Om{H$`a~m~m§Mo ’«$mÝg‘YyZ KmoJaJmdmV AmJ‘Z

KmoJaJmd ho Zmd Cƒmabo H$s Om{H$`a~m~m§Mo ñ‘aU hmoVo. _amR>dmS>çmVrb `m N>moQ>çmem IoS>oJmdmVrb C§M {eIam§À`m {¼ñVamOm ‘§{XamMo {MÌ S>moù`mg‘moa C^o amhVo. `m JmdmV Om{H$`a~m~m§Zr Vã~b Mma XeHo$ Y‘©Jwê$ åhUyZ godm Ho$br, Ë`m‘wio KmoJaJmdMo Om{H$`a~m~m åhUyZM Ë`m§Zm AmoiIbo OmVo. Am¡a§Jm~mX {OëømVrb {¼ñVr Am{U {~Ja{¼ñVr g_mOmÀ`mhr OS>UKS>UrV `m ‘hmËå`mMo _hÎdmMo `moJXmZ Amho. .

Joë`m XrS>XmoZeo dfm©§V ‘hmamï´>mV AZoH$ naXoer {¼ñVr {‘eZar§Zr gm‘m{OH$, Ym{‘©H$ Am{U e¡j{UH$ joÌm§V nm`m^yV ñdê$nmMo H$m‘ Ho$bo Amho. EH$mo{Ugmì`m Am{U {dgmì`m eVH$m§V ‘m`Xoe gmoS>yZ Ë`m§Zr {h§XwñWmZbmM Amnbr H$‘©^y‘r ‘mZbr. `mn¡H$s H$mhr {‘eZatZm Am`wî`mMr ZìdXr nma H$ê$Z Amnë`m H$m`m©Mo ’${bVhr nmhÊ`mMo ^m½` bm^bo.

"{Zamoß`m' _m{gH$mMo g§ñWmnH$-g§nmXH$ AmM©{~en hoÝar S>mo[a¨J, g§J‘ZoaMo ’$mXa ’«$mpÝgg ew{~Ja, haoJmd Am{U KmoS>oJmdmV CÎmw§J {eIam§Mr Xodio ~m§YUmao ’$mXa Om°Z hmëXZa, haoJmdmV ‘V‘mD$brMr `mÌm gwê$ H$aUmao ’$mXa OoamëS> ~mXa Aer {H$VrVar {‘eZar§Mr Zmdo AmOhr bmoH$m§À`m ñ‘aUmV AmhoV. ’$mXa Jw[aEZ Om{H$`a hohr AgoM EH$ F${fVwë`, AmXaUr` ì`{º$‘Îd.

‘hmamï´>mV {¼ñVr Y‘mªVa H$mhr {d{eï> {Oëøm§VM Pmbobo AmT>iyZ `oVo. R>mUo {OëømV dgB© VmbwŠ`mV ‘Ü``wJrZ H$mimV nmoVw©{JOm§À`m amOdQ>rV Y‘mªVa Pmbo. Ah‘XZJa {OëømV 1831 gmbr àmoQ>oñQ>§Q>n§{W`m§Zr ào[fVH$m`© gwê$ Ho$bo. 1878 ‘Ü`o àW‘V:M H°$Wmo{bH$n§{W` `oeyg§{K`m§Mo ào{fVH$m`© `m {OëømV gwê$ Pmbo. ‘mÌ H$mhr AndmX dJiVm ho gd© Y‘mªVa Ë`mH$mir Añn¥í` AgUmè`m ‘hma OmVrVM Pmbo. gZ 1892 n`ªV H|Xi, diU Am{U g§J‘Zoa `oWrb H°$Wmo{bH$m§Mr g§»`m EH$ hOma Pmbr hmoVr. Ah‘XZJa {Oëømbm bmJyZM Agboë`m Am¡a§Jm~mX {OëømÀ`m d¡Omnya Am{U J§Jmnya VmbwŠ`m§Vhr `mMH$mimV

g‘m§Va nmVirda ‘moR>çm à‘mUmV {¼ñVr Y‘mªVa Pmbo, `m‘mJo EH$ J‘VrXma KQ>Zm Amho. KmoJaJmdmVrb ZmWy {eZJmao `m VéU ‘hmamMo amhþarOdirb diU JmdÀ`m ‘wbrer b¾ Pmbo hmoVo. Amnë`m gmgyadmS>rV ZmWy Ambm Voìhm VoWrb AZoH$ ‘hmam§Zr {¼ñVr Y‘m©Mm ñdrH$ma Ho$bm Amho ho Ë`mZo nm{hbo. ~hþXm Ë`mÀ`m gmgaMo Hw$Qw>§~hr {¼ñVr Pmbobo AgVrb. ZmWyZohr ‘J ~m{áñ‘m ñdrH$mabm Am{U ’$mXa dmB©ghm¡ßQ>H$S>o H°$Q>o{H$ñQ> åhUyZ Vmo H$m‘ H$ê$ bmJbm. KmoJaJmdmV naVë`mZ§Va Ë`mZo Amnë`m ZmVodmB©H$m§H$S>o Am{U Omè`m-nmOmè`m§H$S>o diU {‘eZH|$Ðm{df`r VgoM VoWo ’$mXam§Zr bmoH$m§Zm Ho$boë`m ‘XVrMo ~aoM H$m¡VwH$ Ho$bo. Ë`mZ§Va KmoJaJmdmVrb H$mhr bmoH$ diUbm OmD$Z VoWrb {‘eZatZm ^oQ>bo. Amnë`m JmdmVhr {‘eZH|$Ð Am{U emim gwê$ H$am Aer Ë`m§Zr VoWrb ’$mXam§Zm {dZ§Vr Ho$br. ‘mÌ JmoXmdarÀ`m nbrH$S>À`m H$mR>mda Agbobo KmoJaJmd ‘moJbmB©V åhUOo h¡Xam~mXÀ`m {ZOm_ g§ñWmZmV Am{U ZmJnya Y‘©àm§VmÀ`m hÔrV hmoVo. (Ë`mdoiÀ`m àM§S> AmH$mamÀ`m ZmJnya Y‘©àm§VmMr AmO ZmJnya, O~bnya, Im§S>dm, A‘amdVr, am`nya, Mm§Xm, ^monmi Am[U Am¡a§Jm~mX Y‘©àm§Vm§V {d^mJUr Pmbr Amho.) diUMo ‘w»` ’$mXa H«$mB©P `m§Zr ‘J KmoJaJmdbm ^oQ> {Xbr Am{U Z§Va Am¡a§Jm~mXMo M°ßboZ ’$mXa ‘m±Q>¾m°Šg `m§Zm VoWrb bmoH$m§À`m {dZ§VrMr H$ënZm {Xbr. `m KS>m‘moS>rZ§Va ZmJnya Y‘©àm§Vr` àemgH$ ’$mXa Mmëg© ’o${bŠg nobdoQ> `m§Zr 1892 À`m Zmoìh|~amV ’$mXa ‘m[a`Z Wm°‘g `m§Mr KmoJaJmdbm Zdo {‘eZH|$Ð gwê$ H$aÊ`mgmR>r Zo‘UyH$ Ho$br. ZmJnyaMo n{hbo {~en AbopŠgg [aH$mP `m§Mr Amnë`m Y‘©àm§VmV {~Ja{¼ñVr g‘mOmV ào{fVr` H$m`© H$aÊ`mMr n«~i BÀN>m hmoVr. Ë`m§À`m {ZYZmZ§Va XmoZ ‘{hÝ`m§Zr ’$mXa _m[a`mZ Wm°_g `m§Zr KmoJaJmdmV nmD$b R>odbo Voìhm Ë`m§Mr hr ‘ZmoH$m‘Zm nyU© Pmbr.

KmoJaJmd {‘eZH|$ÐmÀ`m `m g§ñWmnH$-Y‘©Jwê$Mm Am¡a§Jm~mX `oWo 1851 gmbr OÝ‘ Pmbm hmoVm. ’$mXa ‘m[a`mZ `m§Mo dS>rb h¡Xam~mXÀ`m g¡Ý`mV g¡{ZH$ hmoVo. Wm°‘g `m§À`m d{S>bm§Mr Am¡a§Jm~mXhÿZ AMbnya Am{U Ë`mZ§Va qhJmobr `oWo ~Xbr Pmbr. ‘amR>dmS>çmV qhJmobr `oWo Amboë`m ’$mXa ~o{ZñQ´>m§S> `m§Zr AH$am dfm©§À`m ‘m[a`mZbm nm{hbo Am{U Ë`m§Zr Ë`mbm Amnë`m ~¡bJmS>rVyZ H$m‘R>r `oWo AmUbo. VoWrb g|Q> Omogo’$ ñH$yb‘Ü`o ‘m[a`ZMo {ejU gwê$ Pmbo. gZ 1870 ‘Ü`o ZmJnyaÀ`m EgE’$Eg ñH$yb‘Ü`o Ë`m§Zr àdoe KoVbm. gZ 1886 bm Ë`m§Mm Y‘©JwénXmMm Xrjm{dYr Pmbm.KmoJaJmdbm `oÊ`mAmYr Ë`m§Zr ZmJnya `oWo Y‘©Jwê$ åhUyZ H$m‘ Ho$bo hmoVo. {ZPm‘mÀ`m amOdQ>rVrb {¼íMZm§gmR>r Ë`m§Zr CXy© H°$Wo{H$P‘hr V`ma Ho$bo hmoVo. Z‘mo ‘m[a`m `m àmW©ZoMr nwT>rb CXy© Amd¥Îmr `m H°$Q>o{H$P‘Mm (Y‘©{gjUmMm) Z‘wZm Amho.

''gbm‘ E ‘[a`m, na’$Pb IwXmdmZ Voao gmW h¡ & ‘w~maH$ Vw Am¡aVm| ‘|, Am¡a ‘w~maH$ Voao noQ> H$m ’w$b, `ogy & E APaV ‘[a`‘, IwXm {H$, ‘m, XdmH$a AZ JwÝhmJmamoZ| Ho$ {b`o, A~ Am¡a A‘mar ‘m¡V Ho$ dº$ & Am‘oZ &''

KmoJaJmdmV n{hbr XmoZ df©o ’$mXa ‘m{a`mZ ho EH$m PmonS>rV amhmV hmoVo. JmdmVrb AË`§V Jar~ Agbobo Añn¥í` bmoH$ Ë`m§Mo eoOmar hmoVo. Hw$R>ë`mhr àmW{‘H$ gw{dYm Zgboë`m `m J«m‘rU ^mJmV H$m‘ H$aUo A{Ve` AdKS> hmoVo. AS>rAS>MUrg Vmo§S> XoV ’$mXam§Zr Amnbo H$m‘ Mmby R>odbo. ‘amR>dmS>çmVrb n{hë`md{hë`m H$°Wmo{bH$ {‘eZHo$§ÐmMm AemàH$mao nm`m aMbm OmV hmoVm. ’$mXa ‘m[a`mZ `m§Zr KmoJaJmdmV gwê$ Hoo$bobo {‘eZH|$Ð ho Ho$di EVÔoer` bmoH$m§gmR>r Agbobo ‘amR>dmS>çmVrb n[hboM {‘eZH|$X«. Ë`mAmYr {~«{Q>e g¡Ý`mVrb doJdoJù`m H$°ånm§V H°$Wmo{bH$ Am{U àmoQ>oñQ>§Q> {~«{Q>e g¡{ZH$ Am{U A{YH$mè`m§gmR>r {¼ñVr Y‘©Jwê§$Mr åhUOo {‘{bQ>ar M°ßboZMr Zo‘UyH$ hmoV Ago. ’$mXa ‘m[a`mZ `m§Mr `m Zì`m {‘eZH|Ðmda Zo‘UyH$ H$aÊ`m‘mJo {deof H$maU hmoVo. ’$mXa ‘m[a`mZ `m§Mo CXy© Am{U ‘amR>r ^mfm§da Mm§Jbo à^wËd hmoVo. ñWm{ZH$ gÎmmYmar {ZPm‘mÀ`m àOon¡H$s EH$ Agboë`m ’$mXa ‘m[a`mZ `m§Zm {‘eZH$m`m©gmR>r VoWo O‘rZOw‘bm {dH$V KoUo VwbZoZo gmono hmoVo. Ë`mdoir O‘rZOw‘bm IaoXr H$aÊ`mgmR>r {OëhmnmVirdarb gaH$mar A{YH$mè`mMr nyd©nadmZJr KoUo Amdí`H$ Ago.

EH$mo{Ugmì`m eVH$mÀ`m AIoarg KmoJaJmd Vgo AJXr Xwb©{jV IoS>oJmd hmoVo. (EH${dgmì`m eVH$mVhr `m pñWVrV ~Xb Pmbobm Zmhr, AmO åhUOo gZ 2008 ‘Ü`ohr VoWo S>m§~ar añVm Zmhr Am{U Ë`m‘wio `m JmdmH$S>o gmYr EgQ>r ~ggwÕm {’$aH$V Zmhr.) Ë`mdoir VoWo nmM-ghm XJS>m§Mr Am{U {dQ>m§Mr n¸$s Kao hmoVr. e§^aÀ`m Amgnmg nm§T>è`m ‘mVrMr Kao hmoVr. JmdmÀ`m doer~mhoa Añn¥í` ‘hmam§Mr dñVr hmoVr. `m ‘hmam§‘Ü`o ào{fVH$m`© H$aÊ`mgmR>r ’$mXa ‘m[a`mZ `m§Mr Zo‘UyH$ Pmbr hmoVr.

Zdo {‘eZH|$Ð gwê$ Pmë`mZ§Va Mma dfmªZr ’$mXa ‘m[a`mZ `m§Mo ghm`H$ åhUyZ ’$mXa Om{H$`a VoWo ê$Oy Pmbo. ’$mXa Om{H$`a ho ‘yiMo ’o«|$M. ’«$mÝg‘Ü`o ~oZ}Šg `oWo 14 ’o$~«wdmar 1867 `m {Xder Ë`m§Mm OÝ‘ Pmbm. Y‘©Jwê$ åhUyZ 21 {S>g|~a 1890 amoOr Ë`m§Zm Xrjm {‘imbr. VrZ df} ~obr Y‘©àm§VmV Y‘©àm§Vr` Y‘©Jwê$ åhUyZ H$m‘ Ho$ë`mZ§Va Ë`m§Zr Owb¡ 1894 ‘Ü`o {‘eZarO Am°\$ g|Q> ’«$m{Ýgg S>r goëg (E‘EgE’$Eg) `m g§ñWoV àdoe Ho$bm. ^maVmV H$m`© H$aÊ`mgmR>r Ë`m§Mo ‘w§~B© ~§XamV 3 {S>g|~a 1895 bm AmJ‘Z Pmbo. `oeyg§KmÀ`m O‘©Zàm§Vr` Y‘©Jwê§$Zr Ë`mH$mimV Ah‘XZJa {OëømV ào{fVH$m`© gwê$ Ho$bo hmoVo, Va E‘EgE’$Eg `m g§ñWoZo ZmJnya `m VoìhmÀ`m àM§S> AmH$mamÀ`m Y‘©àm§VmV Amnbo H$m`© gwê$ Ho$bo hmoVo. H$mhr ‘{hZo ZmJnwamVrb hm`ñHy$b‘Ü`o H$m‘ Ho$ë`mZ§Va Om{H$`a `m§Mr Zì`mZoM gwê$ Pmboë`m {‘eZH|$ÐmgmR>r Zo‘UyH$ Pmbr.

`wamonmV OÝ‘boë`m, VoWë`m dmVmdaUmMr gd` Pmboë`m ì`º$sbm Ë`mdoiÀ`m qhXwñWmZmVrb J«m‘rU n[agamV amhUo {VVHo$ gmono ZìhVo. `oWrb CîU Vmn‘mZ, AmhmamÀ`m gd`ter OwidyZ KoUo Vgo AdKS>M hmoVo. Ah‘XZJa {OëømV Amë`mZ§Va EH$-XmoZ dfm©VM A{Vgma Am{U BVa AmOmam§Zr H$mhr VéU {‘eZatMm ~ir KoVbm hmoVm. Ë`m‘wio `oWrb H$S>H$ CÝhmV dmdaVmZm H$m` H$miOr ¿`mdr, Ádmar-~mOarÀ`m ^mH$ar, {VIQ> MQ>Ê`m, bmb-{haì`m {‘aÀ`m§Mm ^anya dmna H$ê$Z Ho$bobo H$mbdU dJ¡ao Amhma H$gm nMdmdm `m~m~V ~wOwJ© {‘eZatH$Sy>Z YS>o KoUo OéarMo hmoVo. OyZ 1896 ‘Ü`o g§J‘Zoa `oWo \$mXa AmoQ>mo dmB©ghm¡ßQ> `m§À`mH$S>o `m~m~V Am{U {‘eZH$m`m©Mo YS>o KoÊ`mgmR>r ’$mXa Om{H$`a `m§Zm nmR>{dÊ`mV Ambo hmoVo.

\$mXa dmB©ghm¡ßQ> `m§À`mH$Sy>Z VéU d`mÀ`m Jw[aEZZo _amR>r ì`mH$aUmMo YS>o {eHy$Z KoVbo. VoWoM Ë`m§Zr n{hë`m§XmM {_eZ H|$ÐmV ~m{áñ_m XoD$Z Amnë`m {_eZar H$m`m©Mr gwédmV Ho$br. Ë`mZ§Va Amnë`m XrK© Am`wî`mV Ë`m§Zr eoH$S>mo ~mbH$m§Zm Am{U àm¡T> ì`º$s§Zm {¼ñVr Y_m©Mr Xrjm {Xbr. g§J_ZoaÀ`m `m nmM _{hÝ`m§À`m dmñVì`mV Ë`m§Zm {_eZatÀ`m OrdZe¡brMr Am{U H$m`©nÜXVrMr gd` Pmbr.

{dgmì`m eVH$mÀ`m gwédmVrg Ah_XZJa Am{U Am¡a§Jm~mX {Oëøm§V {¼ñVr Y_© éO{dÊ`mÀ`m ~m~VrV \$mXa dmB©ghm¡ßQ> Am{U \$mXa Om{H$`a `m§Mo _hÎdmMo `moJXmZ Amho. \$mXa dmB©ghm¡ßQ> `m§Zr àdam ZXrÀ`m H$mR>mda gwdmVm© gm§{JVbr Va \$mXa Om{H$`a `m§Zr JmoXmdarÀ`m µH$mR>mda {ZPm_mÀ`m _moJbmB© hÔrVrb Jmdm§V ào{fVH$m`© Ho$bo. àdaoÀ`m Am{U JmoXmdarÀ`m H$mR>m§darb JmdmoJmdm§V AmO AZoH$ {¼ñVr Hw$Qw>§~o AmT>iVmV. Ë`m§À`m AmYrÀ`m XmoZ-VrZ {nT>çm§Zm `m {_eZatZrM {¼ñVr Y_m©Mr Xrjm {Xbr hmoVr.

{_eZar åhUyZ C_oXdmarMo H$m`© nyU© H$ê$Z 19 Zmoìh|~a 1896 amoOr \$mXa Om{H$`a KmoJaJmdmV Ambo. g§J_ZoaÀ`m \$mXa H«$mB©P `m `oeyg§Kr` Y_©Jwê§$Zr Q>m§½`mVyZ Ë`m§Zm VoWo nmohmoM{dbo. ho XmoÝhr Y_©Jwê$ VoWo nmohmoMbo Voìhm KmoJaJmdMo \$mXa _m[a`mZ Wm°_g EH$m AË`§V _hÎdmÀ`m H$m_m{Z{_Îm ~mhoaJmdr Jobo hmoVo. g§Ü`mH$mir Vo naVbo Vo EH$ Mm§Jbr ~mV_r KoD$ZM. Am¡a§Jm~mX {_eZH|ÐmgmR>r OmJm {dH$V KoÊ`mgmR>r Ë`m§Zm nadmZJr {_imbr hmoVr. Ë`mZ§Va 9 {S>g|~a 1896 amoOr ~«Xa Omogo\$ S>r g±Vmoghr `m XmoZ Y_©Jwê§$À`m _XVrgmR>r KmoJaJmdmV hOa Pmbo. Ë`mZ§Va nwT>À`mM dfu KmoJaJmd {_eZMr nyU© O~m~Xmar \$mXa Om{H$`a `m§À`m Im§Úmda Q>mHy$Z \$mXa _m[a`mZ Wm°_g ho ZmJnyabm admZm Pmbo. _moJbmB©Vrb n{hë`md{hë`m {_eZH|$ÐmÀ`m `m g§ñWmnH$m§Mr ~Xbr Pmbr hmoVr. Ë`m§Zr bmdboë`m amonQ>çmMr H$miOr KoÊ`mMo, g§JmonZ H$aÊ`mMo H$m_ AmVm \$mXa Om{H$`a `m§Mo hmoVo. ho ZmOyH$ amonQ>o `m ^y_rda VJob H$m` Am{U Ë`mMo dQ>d¥jmV ê$nm§Va hmoB©b H$m`, `m àíZmMo CÎma AZZw^dr \$mXa Jw[aEZ `m§À`mH$S>o ZìhVo. Amnë`mda gmon{dÊ`mV Amboë`m O~m~XmarMo AmoPo nobUo gmono Zmhr, `mMr `m naŠ`m _wbImV nm` R>odUmè`m `m Y_©Jwê$bm OmUrd AgUmaM. _mÌ Ë`m§Zr ho AmìhmZ ñdrH$mabo Am{U 'ew^:ñVo erK«_' Ago åhUV Ë`m§Zr ñdV:bm ào{fVH$m`m©V PmoHy$Z {Xbo. Ë`m§À`m H$m`m©Vrb `emMo dm An`emMo _moO_mn Z§VaÀ`m H$mimVM Ho$bo OmUma hmoVo.

Ghogargaon's Fr Jacquier (Christianity in Marathwada)

KmoJaJmdMo Om{H$`a~m~m (‘amR>dmS>çmVrb {¼ñVr {_eZH$m`m©Mm B{Vhmg - B g.1892 nmgyZ)

boIH$: H$m{_b nmaIo

gwJmdm àH$meZ,

562, gXm{ed noR>, nwUo - 411 030

1) Om{H$`a~m~m§À`m ñ‘¥VtZm COmim

Om{H$`a~m~m§À`m KmoJaJmdmbm ^oQ> Úm`MrM Ago AJXr R>m‘ R>adyZ VoWo ‘r Joë`m ‘{hÝ`mV OmD$Z Ambmo. 'Jmd VoWo añVm Am{U añVm VoWo ~g' hr KmofUm KmoJaJmdÀ`m ~m~VrV bmJy Zmhr, åhUyZ eoOmaÀ`m Hw$R>ë`mhr VmbwŠ`mÀ`m {R>H$mUmhÿZ VoWo nmohmoMÊ`mgmR>r Img n«`ËZ H$amdm bmJVmo. XmoZ-Mma H$mog nm`r MmbÊ`mMr ‘mZ{gH$ V`marhr R>odmdr bmJVo. ‘amR>dmS>çmÀ`m {dH$mgmÀ`m AZweofmMr hr EH$ PbH$. Vgo nm{hbo Va lram‘nyahÿZ KmoJaJmd Agob {VgoH$ {H$bmo‘rQ>a A§Vamda. åhUOo ~gZo Ho$di EH$ VmgmMm àdmg. nU WoQ> ~g Zgë`mZo d¡¡Omnyabm OmD$Z VoWyZ ‘mbdmhVwH$s~amo~aM àdmgr dmhVyH$ H$aUmè`m Q>|nmoZo EH$XmMo KmoJaJmdbm nmohmoMbmo Am{U hþíe H$obo.

lram‘nyahÿZ gH$mir AH$ambm {ZKyZ VoWo nmohmoMm`bm g§Ü`mH$mi Pmbr. nU AIoarg `m VrW©joÌr nm` Q>oH$bo `mMo g‘mYmZ hmoVo. Ë`m‘wio àdmgmZo eara Am§~yZ Jobo hmoVo Var Ë`m~Ôb ‘Z H$gbrhr VH«$ma H$aV ZìhVo. {eIamMo n{hë`m§Xm Xe©Z KS>bo. KmoJaJmd ho _mPo AmOmoi. lram‘nyahÿZ ‘m‘mÀ`m Jmdr ~¡bJmS>rVyZ OmÊ`mMm AZw^d _r Am{U _mÂ`m ^md§S>m§Zr bhmZnUr AZoH$Xm AZw^dbm hmoVm. gH$mir àdmgmbm {ZKmë`mda Xwnmar ~mamÀ`m gw‘mamg Amåhr ^m‘mQ>mUbm nmohmoMV Agy. WmoS>o’$ma nmUr Agboë`m J§JoV Am‘Mr ~¡bJmS>r CVabr H$s Am‘Mm àdmg H$mhr H$mi

Wm§~o. {edam‘ ‘m‘m JmS>rMo ~¡b gmoS>yZ Ë`m§Zm JmoXmdarMo nmUr XmIdyZ AmUë`mZ§Va Ë`m§À`mg‘moa H$S>~m Q>mH$s. ''J§Jm Amobm§S>br åhÝOo AmnwZ Ambmo

AmVm ‘moJbmB©V, AmVm H$m` {Zå‘mM nadmg!'' Ago Amåhmbm JmdmV {eaÊ`mAmYrM VoWrb {¼ñVamOm ‘§{XamÀ`m C§M gm§JV _mPr AmB© - ~mB© - Amnë`m ‘mhoaÀ`m {XeoZo ZOa Q>mH$V Ago. Ah_XZJa {OëømV Am{U Z{OH$À`m n[agamV AmB©bm '~mB©' åhUyZ g§~moYbo OmVo.

''BW§ J§JoÀ`m C§M Vramda C^§ am{hb§ H$s KmoJaJmdÀ`m XodimM§ C§M {eIa {XgV§,"" Ago Vr Amåhmbm gm§Jo. gH$mir, Xwnmar Am{U g§Ü`mH$mir XodXyVmÀ`m {ZamonmÀ`m àmW©ZogmR>r `m XodimMr K§Q>m dmOVo Voìhm {VMm AmdmO `oWn`ªV EoHy$ `oVmo ho ‘r {VÀ`m Vmo§S>yZ AZoH$Xm EoH$V Ambmo Amho. ‘mÌ Vramda Q>mMm C§M H$ê$Z C^m amhÊ`mMm à`ËZ H$ê$Zhr ‘bm Zm H$Yr Ë`m XodimMo {eIa {Xgbo Zm Xwnmar ~mambm Ë`m K§Q>oMm AmdmO EoHy$ Ambm. ‘mÌ XodimMo Vo ^ì`nU Am[U Ë`m C§M {eIamVrb XmoZ hmVm§À`m H$dioV Z gm‘mdUmar Vr K§Q>m ‘mÂ`m ‘Zmda H$m`‘Mr H$moabr

‘amR>dmS>çmVrb Am¡a§Jm~mX {OëømV J§Jmnya Am{U d¡Omnya VmbwŠ`m§V {¼ñVr bmoH$ ‘moR>çm g§»`oZo AmT>iVmV.

nydm©l‘rÀ`m Añn¥í` g‘mOmVrb bmoH$m§Zm {¼ñVr Y‘m©H$S>o di{dÊ`mMo ‘moR>o lo` Om{H$`a~m~m§H$S>o OmVo. KmoJaJmd hr `m Om{H$`a~m~m§Mr H$‘©^y‘r. OdiOdi Mma XeHo$ Ë`m§Zr `m n[agamV Y‘©H$m`© Ho$bo. Zd{¼ñVr g‘mOmÀ`m gm_m{OH$, e¡j{UH$ Am{U Am{W©H$ àJVrgmR>r Ë`m§Zr ‘moR>o H$m`© Ho$bo.

Ë`m‘wio AmOhr `m ’«|$M Y‘©Jwê$~Ôb `m n[agamVrb bmoH$m§‘Ü`o H¥$VkVoMr Am{U AmXamMr ^mdZm AmT>iVo.

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H$m{_b nmaIo  `m§Mr BVa  _amR>r-B§J«Or nwñVHo$

 'CÎmw§J'  (ì`{º${MÌg§J«h), B§p½be-_amR>r {_{S>Am {S>ŠeZar, '_hmamï´> M[aÌH$moe' (B.g. 1800 Vo B. g. 2000), '{¼ñVr {_eZè`m§Mo `moJXmZ',  'X{bV  {¼íMZm§Mm AmajUmÀ`m h¸$mgmR>r bT>m', 'JmdHw$gm~mhoaMm {¼ñVr g_mO', 'X{bV {¼íMÝg: amB©Q> Qy> [aPìh}eÝg'  Am{U 'H$m±{Q´>ã`weZ Am°\$ {¼íMZ {_eZarO BZ B§{S>`m'. 

Bharat Ratna Mother Teresa

Contribution of Christian missionaries in India

8. Bharat Ratna Mother Teresa

A 19-year-old young European girl arrived in Kolkata in 1929 with a mission to serve the people in India and thereafter got identified with the city. This nun who is known all over the world as Mother Teresa of Kolkata, later got identified with this historic city. She drew attention of the entire world to the most neglected sections of the society, the lepers, the sick and aged destitute dying on the streets. She emphasised that these persons had right not only to live but also to live with honour and dignity.

Mother Teresa was born in a village Skopje of Yugoslavia on August 27, 1910. After the partition of Yugoslavia, now this village falls under the new country called Macedonia. Her original name was Agnes Gonxha Bojaxhius. Her father's name was Nicholas and mother's name was Dranafile Bernei. Agnes lost her father when she was seven years old. Her mother brought up three children. Agnes' elder brother's name was Lazar and elder sister's name was Agatha.

In 1928, at the age of 18, Agnes took leave of her mother and siblings, to become a nun and joined the Sister's of Loreto congregation. Agnes' mother expired at the age of 83. But Agnes never met her mother after leaving the home to become a nun. Loreto congregation used to run schools in India and thus young Agnes came to India to teach in one of the schools run by this congregation.

Agnes had now become Sister Teresa. She had chosen the name after St Teresa of the child Jesus, a Carmelite nun who is also referred to as 'Little Flower'. This nun was made a saint in 1925 and in 1927, she was declared as a patron saint of the missions.

On May 24, 1931, Sister Teresa took her first vows of poverty, chastity and obedience in Darjeeling. The three vows were to be renewed every year until the person took the final vows many years later.

Sr. Teresa worked as a primary teacher and subsequently as the principal of St. Mary's School of Loreto congregation in Entally, a suburb of Kolkata for many years. She was living with other nuns in Loreto Convent. The girls studying in St. Mary's School were from the upper strata of the society. Sr. Teresa had almost no contact with the socially and economically weaker sections of the society.

Fr. Henry, the priest of the Catholic parish Entally, used to work in slums of Kolkata. Sr. Teresa accompanied him during his visits to the slums. The visits offered her insights into the lives of the people living in these slums.

Sister Teresa never had an opportunity to know the poor people while she served in St. Mary's School. When she walked on the streets of Kolkata, she used to feel pity for the lepers begging on roads, skinny rickshaw-pullers suffering from tuberculosis and still pulling rickshaws to survive and the old sick people on the verge of death. The sights of these people made her restless, as she was unable to do anything for them. She had come to India with a mission to serve Christ. Now she felt sad that even as a nun, she was unable to improve the lives of these underprivileged people.

Every congregation of the Catholic priests and nuns selects a particular field of service for their activities. Of these, some congregations are active in the fields of education, medicine, social or religious mission. The Sisters of Loreto congregation had chosen the field of education. After 1939, Sr. Teresa felt a strong urge to establish her own congregation especially to serve the poor from slums of Kolkata.

For this purpose, she needed the sanction from the Pope, the spiritual head of the Catholic Church. She received the permission from the Vatican and in 1948, Sr. Teresa got out of the Loreto congregation to establish her own religious order and to serve the most needy sections in society.

As a nun not affiliated to any congregation, Sr. Teresa now did not have a roof over head. She was not sure of getting two meals a day. Her educational experience was also of no use to serve lepers, sick people or orphan infants lying on roads, footpaths or near dustbins. To serve and nurse these needy people, she took training in nursing. Now she was well equipped to serve the sick and the dying people lying on the streets of Kolkata.

Sr. Teresa named her congregation as Missionaries of Charity. As a member of the Loreto Congregation, she used to wear a long white robe and a black headgear. For her new congregation, she chose a uniform, which was purely Indian. The uniform was a white cotton sari with a blue border, which was worn, in Bengali style.

After leaving the Loreto convent, Sr. Teresa spent the nights at the convent of the Little Sisters of the Poor. She used to run a school for children of motijhil slum throughout the day. The Little Sisters of the Poor congregation paid for her tram fair. Sr. Teresa used to beg in Kolkata city for money to provide bathing soap for slum children, medicines for the sick and food to the hungry.

Later, never ever a generous rich person denied money to this nun because they were sure that she was not asking for money for herself but for the people who needed health and care the most. But such situation did not prevail in the 1950’s when Sister Teresa had just launched her work.

In those days, Sr. Teresa used to move from door to door and beg for alms. Each time, she was required to explain the reason for begging alms. Some people would refuse help while a few others offered a little help.

Some days later, Sr. Teresa got a room to stay in an old building. There, she did not have anything except a wooden box. The Missionaries of Charity congregation took its shape in this room only. The young girls who started working as novices of the Missionaries of Charity used to stay in that room. Sr. Teresa stayed there for four years, till 1953.

While Sr. Teresa was working all alone in slums, one of her former students, Subhashini Das, came to meet her one day. That 18-year-old girl wanted to work with Sr. Teresa. Subhashini was the first girl to join the Missionaries of Charity as a novice. Subhashini Das became Sister Agnes. She later became the second in-command, next only to Mother Teresa, in the Missionaries of Charity. After Mother Teresa's death, Sr. Agnes took over as the head of the congregation.

The head of a Catholic nuns' congregation is addressed as the 'Mother'. Thus, Sr. Teresa became Mother Teresa. She became the mother of the destitute, the poor and the neglected people. She and the nuns in her congregation took care of these people with love and affection.

After starting a school in Motijhil slums, Mother Teresa opened a dispensary there. Coolies from Kolkata, rickshaw pullers and other poor people visited the dispensary to receive treatment for various ailments. Among them, the number of tuberculosis patients was the highest. Mother Teresa established an alms house for giving free food to people staying on roads and to people who were reduced to skeletons due to hunger. She opened sanatorium for lepers and Shishubhavan for looking after abandoned infants found in dustbins, on the steps of dispensary and near gutters. The young girls joining the institute started working with the Mother to serve these destitute abandoned by the society.

Missionaries of Charity have many convents or centres the world over. Out of these, the most acclaimed centre is Nirmal Hriday or Home for the dying destitute. Some of these people are orphans and some are those abandoned by their relatives due to leprosy and some other dreaded or chronic diseases. Mother Teresa established Nirmal Hriday to offer affection and care to these people even when though some of these persons were almost on deathbed.

Kolkata Municipal Corporation gave a piece of land for Nirmal Hriday near the famous Kali Mata Temple on the banks of Hoogli River. Since then, for the last five decades, thousands of dying destitute have experienced the nuns' love and affection at this centre and then breathed their last.

Jesus Christ has said - 'Whatsoever you do to the least of my brothers, that you do unto me'. And so, Mother Teresa and her nuns saw Jesus Christ in these lepers, Dalits, orphan infants and children, the hungry and thirsty. Some people accused Mother Teresa and her congregation of exploiting the helpless destitute and converting them to Christianity. Christian missionaries have always faced this accusation. But Mother Teresa never retaliated. To retaliate to the criticism of people was not her nature. She continued to quietly serve people in distress. Due to progress in medical science, many diseases that were considered incurable earlier can now be treated and cured. But Mother Teresa used to say that being deserted and neglected by our own people was the most serious disease and that any amount of money, medicines or therapy would not cure such a disease. Serving these neglected people, giving them warmth of love and affection was the only assured cure for that disease.

The Mother would often say that the government administration would provide shelter to destitute, the sick and the aged in orphanages or other centres. But who would satisfy their hunger for love and affection?

Only a visit to one of the centres runs by the Missionaries of Charity would offer an insight into the noble and most difficult work carried out by these nuns. Some of these patients' limbs are decomposed, some have become spastic due to old age, and other inmates are a few-day-old infants abandoned on roads by their parents. Here at these centres, every person, irrespective of his or her caste, religion, language and region are served with the same affection and care. Mother Teresa asked her nuns to go to the places wherever natural or human-made calamity had struck and serve there the victims and the needy people.

In 1960, Prime Minister Pandit Jawaharlal Nehru inaugurated the Home for the dying destitute in Delhi. It was the first branch of the Missionaries of Charity outside Kolkata. In 1965, the congregation opened its centre in Venezuela to serve the needy at global level.

The money required for food, medicines and shelter of these needy people, orphans and sick people would not last long. But while running these centres for nearly 50 years, Mother Teresa never ever felt frustrated due to financial difficulties. She never shirked from her mission to serve people on the grounds of paucity of funds. The Mother was an incorrigible optimist. She was gifted with inexhaustible optimism that, some miracle would take place and her financial problems would be solved. Her work went on all over the world, notwithstanding numerous problems and its scope widened on a large scale.

There were many veteran personalities from India and abroad who brought help for Mother Teresa's mission. The important personalities who personally met the Mother and gave a helping hand in her mission included former prime ministers Pandit Jawaharlal Nehru, Indira Gandhi, Rajiv Gandhi, Pope Paul VI, Pope John Paul II, Princess Diana, former US President Ronald Regan, Queen Elizabeth II, former Chief Minister of West Bengal Jyoti Basu and so on. Many of them visited the Mother's house and Nirmal Hriday and witnessed her work.

People the world over became familiar with Mother Teresa, walking with a bend due to her old age, soft spoken and always having a cheerful smile on the face.

This nun remained humble and polite even after winning several accolades at national and international levels. In one of the functions of the United Nations Organisations (UNO), the world body's former Secretary General Javier Pérez de Cuéllar introduced Mother Teresa as 'the most powerful woman in the world'. He was obviously referring to her moral strength gained due to noble mission. Mahatma Gandhi too with his simple living style and moral strength had become powerful enough to ask the British to quit India and thus shake up the mighty British Empire. Mother Teresa would remain in the limelight with various State heads and famous people from different fields for a while and then would return to her work.

Mother Teresa was showered with numerous laurels. The millions of rupees she received in the form of these awards enabled her to help more and more needy people. The centres of the Missionaries of Charity spread all over the world needed thousands of kilos of rice, wheat and vegetables everyday and this funds helped to meet this need.

The Missionaries of Charity opened their house at Amravati in Maharashtra in 1962. The congregation had taken a giant step from Kolkata. The nuns there had to converse not in Hindi or Bengali but in Marathi language.

Mother Teresa traveled extensively in different parts of India and abroad. The train journey would however take long time and the air travel of course was too expensive. So she approached the government of India to give some free tickets to travel by Indian Airlines and Air India. After the initial hesitation, the government administration conceded her request. The ministry of Railways also had made such a facility available to her for her railway journey.

In 1962, the government of India honoured Mother Teresa with the title Padma Shree. She was perhaps the first Catholic nun to receive this national civil honour. Later, in the same year, she received Raman Magsaysay award. The Nobel award for peace received by her in 1979 was the most prestigious award offered to her. In 1980, the then President of India Neelam Sanjiva Reddy honoured Mother Teresa with the country's highest civil award, the Bharat Ratna.

Mother Teresa was opposed to legalisation of abortions. She treated foeticide or abortion due to any reason as a sin. She never changed her views even after India and many other countries had legalised abortions. Although, many people did not agree with her views on abortion, she voiced them forcefully at various platforms. She would say that if a person or a family did not want their new born infant, they should send the baby to the Missionaries of Charity soon after its birth and the congregation would take up the responsibility to look after the child. Many unwanted infants have survived due to the humanitarian stance taken by Mother Teresa's congregation.

Mother Teresa passed away on 5 September 1997 in Kolkata, the city that she had come to be associated with. At international level, she is also referred to as Mother Teresa of Kolkata. Many world leaders attended her last rites and paid tributes to this humble nun. Soon after her death, the then Pope John Paul II initiated the process to canonise her. Of course, the Mother during her lifetime itself was called a living saint.

References :

1) 'Mother Teresa' (Marathi)- Asha Kardaley, Rajhans Prakashan, 1025, Sadashiv Peth, Pune 411 030 (1994)

2) 'Mother Teresa - Missionary of Charity' - Sam Wellman, Om Books, P O Box 2014, Secunderabad, Andhra Pradesh, 500 003 (First Indian edition 2003, reprint 2005)

NUNS HAIL RELEASE OF MOTHER TERESA COIN

NUNS HAIL RELEASE OF MOTHER TERESA COIN
- CAMIL PARKHE Wednesday, 18 August 2010 - 12:09 PM IST
Tags: Mother Teresa, nuns, Christian, church, coin, Camil Parkhe

Nuns belonging to the Missionaries of Charity, a congregation founded by Mother Teresa, have expressed their joy over the government’s decision to release a coin in honour of the Nobel laureate on the occasion of her birth centenary later this month.

The coin would be released by President Pratibha Patil at the launch of year-long birth centenary celebrations in Delhi on August 28. 

The Missionaries of Charity, who have three homes for orphans and destitute in Pune, Chinchwad and Wakad, have planned a number of activities to celebrate their founder’s birth centenary and also on her death anniversary on September 5.

Sr Mary Angelic, superior of the Missionaries of Charity’s home at Tadiwala Road, said that it was indeed a noble gesture to honour the Blessed Mother Teresa of Kolkata.

Sr Angelic said that the design of the coin manufactured by the coins and currency department of the finance ministry has not yet been revealed.

The design of the coin has been approved by Sister Prema, Kolkata-based head of the Missionaries of Charity.

There are over 100 aged destitutes in the congregation’s Pune and Chinchwad convents, while the convent at Wakad has 200 destitutes including mentally challenged girls and 18 HIV-positive orphaned children.

Most of the inmates at the three houses are children and aged persons belonging to various religions and who have been abandoned by their relatives. These people are offered food, shelter and healthcare free-of-cost.

UNIQUE HONOUR

It would be the first time that a coin would be released in the memory of a Christian missionary. In the past, the government has released postal stamps to honour St Francis Xavier, linguist Rev William Carey, Sanskrit scholar Fr Robert De Nobili, and social reformer and Bible translator from Maharashtra, Pandita Ramabai.

 

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Rev. Baba Padmanji, first Marathi novelist, missionary

15. Rev. Baba Padmanjee, first Marathi novelist, missionary

Rev. Baba Padmanji (Padamanjee) well known as the first novelist in Marathi literature. The novel 'Yamunaparyatan' written by him in 1857 is recognised as the first novel in Marathi language. The novel highlighted the problems faced by widows in the 19th century and advocated remarriages for them. Padmanjee wrote about 150 Marathi books including collection of essays, autobiography, and dictionaries. A missionary to the core, Padmanjee was a social worker as well. He exposed and criticised many evil customs in the society of his time, through his literature.

Baba Padmanjee was born in Belgaum in Karnataka in May 1831. His full name was Baba Padmanjee Mulay. However, as per the custom prevailing then, he did not use his surname. He belonged to the 'Kansar' (metal vessel makers) caste. His father Padmanjee Manikjee who was a sub assistant surveyor and a builder in South Konkan was posted to Belgaum. Padmanjee studied at the The London Mission School in Belgaum. He later joined Elphinston School of Mumbai in 1847.

Merely a year later, he married as per Hindu rights and quit the school. Due to his father's posting, he stayed in Eden in 1848. On his return, he joined Free Church School at Kalbadevi in Mumbai in 1849. There was a teacher, Narayanshastri Sheshadri, who was originally a Chitpawan Brahmin but got converted to Christianity.

During this period, Baba Padmanjee's views about customs in Hindu society and casteism underwent change. He became a member of the Paramhans group, a reformist organisation functioning secretly. The objective of Paramhans group was to bring about reforms in Hindu society by abolishing casteism, eschewing idolatry, and propagating remarriages for widows. However, considering the strong opposition of the orthodox people to these reforms, the group met and held discussion with great secrecy. Later, one of the members of the group betrayed the group and disclosed the list of members in public. The release of the list created a great sensation and turmoil in society. There was a rumour that these members had an inclination towards Christianity and all of them would sooner or later get converted to Christianity.

Learning of this development, Baba Padmanjee's father immediately summoned Baba to his home at Udatare near Satara. His relatives persuaded Baba not to embrace Christianity. Under tremendous emotional pressure, Baba took a vow that he would not accept Christianity at least during the lifetime of his father. With this assurance, Baba was allowed to return to Mumbai, two months later.

Baba Padmanjee embraced Christianity in September 1854 at Belgaum. He was 23 years old then. He has explained the reasons for his conversion in an article published in Christian Marathi periodical 'Dnyanodaya'. The news of his conversion was published in many other Marathi periodicals and caused a great sensation in society. In the Marathi periodical 'Dnyanaprakash', following comment were published –

"Baba Padmanjee Kansar of Mumbai embraced Christianity on the 20th of the last month at Belgaum. This news has been published in several newspapers. One of our friends has received a personal letter, which reveals that, this person (Baba) also tried to take his wife along. But she refused. Baba Padmanjee has learnt English. His inclination towards Christianity has been there for a very long time. He has authored books in Marathi on subjects like women's' education, anti-idolatry and essays on various subjects."

In another periodical 'Vartamandipeeka,' the following news was published with a satirical comment - "There was news everywhere, which we according to a reliable source confirm to be true. We cannot call him 'Rajashri' but Baba Padmanjee could be called as 'Mister', who at Belgaum embraced Christianity by getting baptism from Rev. Taylor. His knowledge of English is good. Let Baba get salvation at least in Jesus' holy name. Hopefully, he does not pick up a new religion every day like Baliram.''

After embracing Christianity, Padmanjee persuaded his wife to embrace Christianity and to stay with him. However, having failed in his endeavor, he divorced his wife in1858 and married Serabai according to Christian rights in 1860. Twelve years later, when she died, he married her sister Hannabai. The second Christian wife also died in 1879 and he married for the third time in 1881. This wife died in 1890.

After conversion, Baba lived in Pune for nearly 16 years. He was a teacher in Free Church School. On April 7,1867, he was ordained a pastor of the Free Church Mission. Having worked as pastor for about five years, Baba devoted himself to writing fulltime. He ran many periodicals. In 1878, Padmanjee accepted editorship of the Bible and Tract Society in Mumbai. During this period, Baba wrote a lot. As the editor at the Bible Society, his responsibility was to correct Marathi translations of Bible and also proof read the matter. He was also a member of the translation committee of the Bible Society.

Baba Padmanjee appears to have been quite popular in the Christian community. Special functions were organised to celebrate the 40 and 50 years of his conversion and these functions found mention in newspapers of those time.

Rev. Baba Padmanjee enriched Marathi literature as he wrote for 50 years, from 1852 to 1906. He earned a prominent place for himself in Marathi literature due to the large number of essays, dictionaries, thesaurus, biographies and autobiography written by him. Poet Narayan Vaman Tilak acknowledged him as the father of Marathi Christian literature and research scholar Rev. Bhaskarrao Ujagare has described him the 'Bhishmacharya (pioneer)  of Christian Literature'.

Baba was a prolific writer. Some of his works became extremely popular. His autobiography 'Arunoday' has been translated into many languages. Besides, he ran periodicals like 'Udayprabha', Satyadipika (Dhakati), 'Satyadipika (Thorli), 'Satyawadi', 'Kutumbmitra', and 'Aikyadarshak'. He wrote in different forms of literature in these periodicals for 30-35 years and addressed several social problems.

Baba Padmanjee and Pandita Ramabai, another veteran missionary and social reformer from Maharashtra, were contemporaries. Prior to their conversion, both were scholars of Hinduism and therefore, their conversion to Christianity caused a sensation in society. Later, both these scholars devoted themselves to missionary work. However, the paths of these two veterans were totally different. Pandita Ramabai on becoming Christian took a vow of social service and dedicated herself for welfare of child widows, orphan children and their education. For several years before and after her conversion, she was constantly in the limelight and had to face severe criticism of the orthodox sections of society. This was the same fate meted out to other social reformers like Mahatma Jotiba Phule, his wife Savitribai, and also Gopal Ganesh Agarkar. Ramabai faced the criticism bravely and refused to abandon the path she had chosen. Baba Padmanjee too was a social reformer to the core, but his main arena was literature. He had a strong difference of opinion with Pandita Ramabai on certain issues. He too had severely criticised her in the 'Dnyanoday', a Marathi periodical published by the Christian missionaries.

Baba Padmanjee had very cordial relations with Mahatma Phule, one of the pioneers of social reforms in Maharashtra. Padmanjee used to write many articles signed as B.P. He wrote a preface to 'Brahmanache Kasab' (Skill of the Brahmins) authored by Mahatma Phule and signed it as B.P. Baba had also done proofreading of ' Shivajicha Powada' (A song in praise of Shivaji Maharaj) written by Mahatma Phule. The life and works of Mahatma Phule inspired Dr Babasaheb Ambedkar to fight the evil custom of untouchability.

When Mahatma Phule launched his work for the upliftment of neglected sections of society like child widows, women, and other downtrodden sections, he had to face tremendous opposition. Padmanjee always stood by him as a friend and writer. Senior researcher Y. D. Phadke in his book 'Visavya Shatakatil Maharashtra' (Maharashtra in the 20th century- Volume - I) has noted that, missionaries like Baba Padmanjee, through his periodicals 'Satyadipika', and ' Dnyanodaya', always stood by Phule.

Padmanjee’s literary works in Marathi were regularly published with several editions to follow. Of course, his advertising acumen and his marketing strategies for reaching out to the readers proved very useful.

Padmanjee retired at the age of 71 in 1902 after working for 25 years as editor of the Bible and Tract society. For the remaining years of his life, he got pension from this institution. This great scholar and a social leader passed away on August 29, 1906 in Mumbai at the age of 75. He was interred at the Shivadi graveyard in Mumbai. A plaque in his memory was erected at the cemetery on the occasion of his 100th death anniversary in 2006.

Dr Keshav Sitaram Karadkar, a biographer of Baba Padmanjee, has lauded the literary and social values of the Marathi novel, 'Yamunaparyatan' written by Padmanjee. The book deals with the predicament of widows in the 19th century. The state of widows and their remarriages was a flashpoint in the 19th century. This novel had a 27-page Sanskrit preface written by a veteran social reformer Dadoba Pandurang. The author along with the novel also published the Marathi summary of this preface, consisting of 18 pages. In his preface, Dadoba Pandurang emphasised remarriage of child widows. The subtitle of the novel was 'Hindusthani Vidhavanchya Sthitiche Nirupan' (The exposition of state of Indian widows).

Yamuna, the protagonist of the novel 'Yamunaparyatan', embraces Christianity. This seems to have put off many literary critics and scholars who alleged that Baba Padmanjee had written the novel only to propagate Christianity. As a result the novel was denied it’s due literary value and rightful place as the first novel in Marathi language. Some of these critics went to the extent of denying it the status of first novel in Marathi language due to its 'pro-Christianity' angle. The recognition and honour of being the first Marathi novelist eluded Baba Padmanjee for a long time. It was left to his biographer, Karadkar, to conclusively prove the literary value of this novel and to restore Padmanjee's honour as the first Marathi novelist after his death.
   
'Yamunaparyatan', which brought an important social issue of the nineteenth century on the anvil, drew a great response during Baba's lifetime itself. To facilitate these literary works reach maximum readers, Padmanjee adopted various marketing techniques like pre-publication discounts and advertisement of his literary works. Consequently, during his lifetime, three editions of this novel were sold out. Notwithstanding the comments about the literary and other values of the novel, there was a great applause from the readers.

In the second edition of the novel, Padmanjee published a list of those who purchased copies of the novel. The list comprised of veterans like Dadoba Pandurang, Jagannath Shankarsheth, Lokahitwadi Gopal Hari Deshmukh, Mahatma Jotiba Phule, Sheikh Dawood Gulam Mohammad, educationist Rev. John Wilson and Rev. Narayanshastri Sheshadri, Marathi dictionary composer James T. Molsworth, and others. Baba Padamanjee's novel was selected for studies at University level and later it became a subject for Ph. D. thesis.

Baba Padmanjee published a thesaurus titled 'Shabdaratnawali' in 1860. This was the first thesaurus in Marathi. It was based on 'Roget’s Thesaurus', a dictionary of parallel words written by senior English dictionary composer Peter Mark. The first edition of Roget’s Thesaurus was published in 1852. Rev Padmanjee published 'Shabdaratnawali' eight years later.

Padmanjee published  'A Comprehensive Dictionary- English and Marathi' in 1860. The second and third editions of the dictionary with more than 20,000 words were published in 1870 and 1889, respectively.

'A compendium of Molesworth Marathi and English Dictionary' was yet another dictionary brought out by Baba. The first edition of this dictionary was published in 1863. The revised editions were published in 1875, 1882, and 1890. These editions indicate the response from the readers.

Dr. Bhimrao Kulkarni, in his preface to the Marathi book  'Baba Padmanjee: Kal Wa Kartutwa' writes - " Ever since his childhood the power of religion had captured Padamanjee's mind and when still young he converted to Christianity. Through his devotion to Jesus, he wrote a commentary on the New Testament. He carried out a comparative study of Christianity and Hinduism. He published many periodicals, wrote booklets and ran schools. He was extremely dedicated to writing and printing about European Christian missionaries. He enclosed bibliographies  even for small booklets for the convenience of readers. He resorted to attractive advertisements to communicate to readers. He ensured that his books reached readers by offering pre-publication discounts. His role appears to be mainly of an author of an encyclopedia, when one studies his compilation of essays, commentary on Bible and clarifying ideology of Hinduism."


References:

1. 'Baba Padmanjee: Kal Wa Kartutwa' - Dr. Keshav Sitaram Karadkar, Maharashtra Rajya Sanskruti Mandal, Mumbai 400 032. (1979).

2. 'Yamunaparyatan Athawa Hindusthanatil Vidhawanchya Sthitiche Nirupan' -  (Marathi) Baba Padmanjee, Snehwardhan Prakashan, Publishers - L. V. Tawre, 4, Sharda, Pashan Road, Opp Abhimanshree Society, Pune 411 008 (Fifth edition 1994).

3. 'Visavya Shatakatil Maharashtra (1901-1914)' (Marathi) First volume - Yashawant Dinkar Phadke, Publisher - Saswad Ashram Wishwast Mandal, Dist: Pune, Distributors - Shrividya Prakashan, 250, Shaniwar Peth , Pune-  411 030 (1989).

Graham Staines Burnt alive while in service of lepers

Contribution of Christian missionaries in India

10 Rev. Graham Staines: burnt alive while in service of lepers

Not many people might be familiar with the name, Graham Stuart Staines. But if he is described as the Christian missionary who along with his two minor children was burnt alive in Orissa, his identity would be established immediately. The whole world was stunned to hear of this horrible incidence, which took place on the threshold of the 21st century, on January 23, 1999, at Manoharpur in Odisha.

Staines who served lepers in Orissa was brutally burnt to death with his two young sons, Philip (aged 9) and Timothy (aged 6), while they were fast asleep in a jeep. This incident evoked a strong reaction in India and elsewhere. Dr Staines, along with his sons, was given the death penalty because he was a Christian missionary who was serving the lepers and other tribals in remote parts of Orrisa State. It is said that his major crime was that he preached Christianity among the tribals.

Until the brutal burning of the missionary and his two young sons, not many people outside Orissa had heard of Graham Staines or his wife, Gladys. After their killings under the cover of darkness, the whole world came to know about the Staines couple and the service they were rendering. Many years before this incidence, the Staines couple was serving lepers in the remote place of Orissa but they had never come into the limelight.

Graham Stuart Staines was born in Palmwoods, Queensland in Australia on 18 January 1941. He was the third child of his parents. He was baptised in a Baptist church. Bera Stevens, an Australian missionary serving lepers in Orissa, went on leave to Australia when he met young Staines. Staines got impressed by the work of Stevens and decided to join the missionary work in India.

At the age of 24, Graham Staines reached India in January 1955. Thereafter he started working in an ashram established in Baripada in Orissa to serve lepers. He spent remaining 34 years of his life in that ashram. Later his wife Gladys also extended a helping hand in his work.

Gladys Staines was born in 1951 in Australia. She had completed her training in nursing, in Australia and worked in Singapore, Malaysia and Europe for sometime. She met Graham Staines at Mayurbhanj in Orissa. Although they both had spent their childhood in neighbouring districts in Australia, they met each other for the first time in India only. Two years later, in 1983, they tied a nuptial knot and Gladys started working with her husband in leper's ashram in Baripada.

Esther Joy was born on November 7, 1985. Philip was born on March 31, 1988 and Timothy was born on May 4, 1992. Philip and Timothy were burnt alive along with their father on that fateful night.

In Baripada, Staines used to run a medical centre and a rehabilitation centre for lepers. There were nearly 80 lepers staying in that centre.

Due to progress in medical sciences and increasing social awareness, society has changed its view about leprosy and lepers. Leprosy is now curable. Still many of us are not mentally prepared to sit next to a disfigured leprosy patient in buses or in public places. Staines cleaned wounds of such lepers who were excommunicated by society, he supplied medicines to them and rehabilitated them. Leprosy patients and tribals in Baripada and nearby areas had great respect for him and his wife.

Staines was not the first missionary to take up social work among tribals of rural Orissa. The leprosy home was established in Mayurbhanj in 1895 at the instance of the then Maharaja of Mayurbhanj. A missionary woman by name Kate Allenby had established the home when she was 24-years-old. Many missionaries had served leprosy patients there even before Graham Staines came to India. These missionaries were role models for Graham Staines and his wife. Due to the brutal murder of Graham Staines, the world realised that Christian missionaries were serving the underprivileged and the most ignored sections of society in various remote areas under most difficult and adverse circumstances.

No one really had a grudge against Graham Staines working with the lepers. It is said that he propagated Christianity among the tribals and some considered this was a crime committed by the missionary. Hence, he was burnt to death along with his sons. Of course, those people who make such comments do not necessarily justify the death penalty given to Staines and his young sons. But it is argued that Staines received the death sentence for hurting sentiments of a particular group.

People who argue that Staines was burnt to death for his crime of propagating his religion forget very conveniently that the Indian Constitution permits religious conversion. Any true democracy allows any citizen to embrace a religion of his or her choice. In the same manner, if some one wants to live without following any religion or proclaim himself to be an atheist, the person should not be compelled to follow any religion.

Very few incidents in recent history had evoked such strong spontaneous indignation all over the world as these brutal killings. Newspapers in India and also all over the world wrote about the incident and also commented on it. Many national magazines also published cover stories on the killings.

Condemning the burning of Graham Staines and his two sons, veteran journalist Abhay Mokashi in his column 'Nation State' published in daily Mid-day has written - "I do not know if Graham Staines, the Australian missionary who was burnt alive with his two sons Philip and Timothy, was involved in religious conversions. One thing he definitely did - he converted leprosy patients into human beings for the treatment meted out to them even by their near and dear ones was worse than that given to animals. Staines, his wife and his children, helped the leprosy patients live like human beings."

He further said, "The Hindu fundamentalists responsible for the killing of Stains and his two sons should know that the loss of these three lives is not to Christianity, but to humanity at large. The Hindu leprosy patients for whom he devoted his life have lost their saviour."

Immediately after the incident of burning Staines and his children alive, the then President of India K R Narayanan issued a communiqué and expressed deep regret about it. The Rashtrapati Bhavan never issues such a communiqué unless a very major incident takes place. President Narayanan had described this repulsive act as "one belonging to the inventory of black deeds of history" and as "monumental aberration from the tradition of tolerance and humanity for which India is known."

Veteran social activist Swami Agnivesh said the incident has justly pricked the conscience of the nation. The then Prime Minister Atal Behari Vajpayee commented, "my head hangs in shame".

One can't even imagine Gladys Staines' condition after her husband and two young sons were burnt to death. This incident snatched everything away from Gladys who had left her country for missionary work and settled in India after her marriage with Staines. Gladys herself and her 13-years-old daughter Esther had survived as they were not present in Manoharpura on that dreadful night.

Gladys said then," It's true that the incident has made me sad but I have no hatred for those people. I sincerely pray to God to forgive them because they do not understand what they do." Her last sentence was the one uttered by Jesus Christ when he was crucified.

After her husband and sons having been sacrificed to flames, Gladys never thought for a moment about her future course of action. Many had expected her to return to her native country as her husband's support was over and staying with a young daughter in India would be very unsafe. But Gladys proved them wrong. She continued her work with leprosy patients in Orissa and Esther also continued her secondary school education in India.

Gladys said," My husband and my sons have sacrificed their lives for this country. India is my country and I feel happy to live here. I intend to live in India and serve needy people. "

A couple of years later, in 2002, peace activists gave Gladys Staines the prestigious Gandhi Community Harmony Award.

Esther completed her studies at Ooty, while Gladys continued her work at the Leprosy Home. In 2004, Gladys Staines decided to return to Australia to look after her 91-year-old father, Besides her daughter Esther who had turned 18 wanted to pursue her medical education. But she said that she would visit India regularly to continue the work started by her husband in Orissa.

Commenting on her plans to return to Australia, Chandigarh-based 'The Tribune' wrote an editorial entitled 'Goodbye Mrs Staines: Her tragedy will remain on India's conscience' on July 16, 2004.

The editorial said: "Had Gladys Stuart Staines left in January 1999 when her husband and two little sons were burnt to death in what President K R Narayanan described as mankind's blackest deed, it would have been painful but understandable. But she had decided to stay put and carry on the missionary work started by Graham Staines. Her leaving the country now makes the parting all the more heart-rending and poignant."

Gladys has kept up her commitment to her mission in Orissa. She has been supervising the work of the proposed leprosy center that would be a memorial to her husband and also to her two sons. In 2005, the government of India selected her for the prestigious Padma Shri award. The President Dr A P J Abdul Kalam presented her the award in recognition of her distinguished service to the nation.

References :-

1. 'Jeevant Jalale' , Marathi translation of original English work ' Burnt Alive' - By Vishal Mangalwadi, Vijay Martis, M.B. Desai, Babu K. Verghese and Radha, Anil Dahiwadkar and Prof. David Aawale, Publisher - GLS Publishing, Udyog Bhavan, 250, D, Worli, Mumbai 400 025 (2000)

2. Daily 'The Tribune', An editorial entitled 'Goodbye Mrs Staines: Her tragedy will remain on India's conscience', July 16, 2004, Chandigarh