Hon. Sudhakarrao Naik: "Pioneer Of Water Conservation" If you save every drop of water, this will be real tribute s Honorable, Sudhakarrao Naik, the former Chief Minister of Maharashtra

                    
Hon. Sudhakarrao Naik: 
Pioneer Of  Water Conservation

    If you save every drop of water On behalf of 10th, May "Water Conservation Day'' this will be real tribute to Honorable, former Chief Minister of Maharashtra and former Governor of Himachal Pradesh, Late. Sudhakarrao Naik, who spread the seeds of water revolution in the State of Maharashtra. He worked for water conservation and proved the importance of water to us. 
   He is known as "Pioneer Of Water Conservation" because of forming a special  water conservation ministry  in the Govt. Of Maharashtra State (India).

   Here my research article  enables you to know the importance of water conservation on behalf of 10 May- Hon. Sudhakarrso Naik's death  anniversary  as "Water Conservation Day"

  Considering the availability of water and its  proper use is called   water literacy.  It is essential to have the mentality of the society that water saving must be their  biggest asset. Therefore,  it is necessary to take steps towards conservation of water by NGOs, media, various organizations and organizations along with the government.

   Life is the only natural donation given to the earth. Water reserves are essential for the existence of life on Earth for  plants and animals.  Human beings have also settled around the water resources, and major cities of New York, Beijing, Mumbai, Kolkata, etc. are situated on the riverside. Earth's surface area of ​​about 510 million square kilometers, which is 70-80 percent, is covered by water, and there are 4,88,90,500 billion TMC of water on Earth.

   Due to shortage of water, increasing drought, water is wasted due to consumption of water in day to day life, bore-wells are being excavated in the draught areas, but due to different reasons, we are using water  at large extent. Due to  this, we will have to face acute water shortages in the future.

  Water which reach the womb of the earth, then it takes about 100 to 150 years.We are  using storage  water for that need for cultivating thousands of years of fresh water in the geologic area. However, it is not understood that the water is not being seriously considered and   re-stored water from the ground, hence the level of ground water is decreasing day by day and  increasing the  demand of water utilitiesed for industrial, irrigation and domestic uses. In India, it is assumed that the consumption of about two hundred liters of water per day, per person. Increasing population or per capita water consumption is causing serious water crisis.

  Water flow through river, pond and dam has to be processed  different steps  to reach to the consumers. for example- carrying water through the pipeline,  sterilizing the water through different stages of purification, then supplied to the various areas  of the city. There is a large amount of expenditure to provide water direct  to the consumer and  following all these things needs water pressure and secretion but general people do not take it seriously, hence there is no public awareness about using water efficiently. Water is wasted due to its  unnecessary uses and there are many reasons for this, continue the taps after  storing the water, water turbines from  the water tank, throw water  as it gets stale, heavily  used water for washing, bathings,  washing clothes and  faulty taps are  big reason for this.

  You know, Cape Town has been recently  declared that the world's first waterless city in South Africa. There, the government has ruled that water will not be provided to this city from April 14, 2019. So we need to be more cautious if you do not want to suffer such a situation. By raising the rain water harvesting from home  to  home, we can increase groundwater levels. This is a very effective solution for water shortage. Rainwater harvesting is the accumulation and storage of rainwater for reuse on-site, rather than allowing it to run off Rainwater can be collected from rivers or roofs, and in many places, the water collected is redirected to a deep pit (well, shaft, or borehole), a reservoir with percolation, or collected from dew or fog with nets or other tools. Its uses include water for on gardens, livestock, irrigation, domestic use with proper treatment, indoor heating for houses, etc. The harvested water can also be used as drinking water, longer-term storage, and for other purposes such as groundwater recharge. This process is widely adopted in Rajasthan State in India, where there is a shortage of water.

 Rainwater harvesting is one of the simplest and oldest methods of self-supply of water for households usually financed by the user. Roof top Rain Water Harvesting is the technique through which rain water is captured from the roof catchments and stored in reservoirs. Harvested rain water can be stored in sub-surface ground water reservoir by adopting artificial recharge techniques to meet the household needs through storage in tanks. The Main Objective of roof top rain water harvesting is to make water available for future use. Capturing and storing rain water for use is particularly important in dryland, hilly, urban and coastal areas. In alluvial areas energy saving for 1m. rise in ground water level is around 0.40 kilo watt per hour. Rainwater tanks are installed to make use of rain water for later use, reduce mains water use for economic or environmental reasons, and aid self-sufficiency. Stored water may be used for watering gardens,agriculture, flushing toilets, in washing machines, washing cars, and also for drinking, especially when other water supplies are unavailable, expensive, or of poor quality, and when adequate care is taken that the water is not contaminated and is adequately filtered.

  If there is Rainfall of one thousand mm in rainy season, you would get around 1 to 1.50 lakh liters of water from a slab of 100 sq ft  building. Therefore, it is necessary to set up strict rain water harvesting for new buildings in every Metro city, Municipal corporation and Gram Panchayat areas. By this trick, "Today's water is tomorrow's life" , knowing  the importance of water before rainy season it is the urgent need of the hour is to make collective efforts and everybody needs to install roof  rain water harvesting at home. If we take a oath of saving every drop of water on the occasion of the death anniversary  of Sudhakarrao Naik, it will be a real tribute for him.

           "Let's Save Every Drop Of Water"

                                         Compiled by-

                                  Dinesh Sewa Rathod

                                    (Prof. in English)

Hon.Sudhakarrao Naik 
The Former Chief Minister Of Maharashtra State
[Pioneer Of Water Conservation]

Q.6 B) Prepare an appeal in the form of a handouts 4 marks:

                Q6 B) ------ 4 marks

Prepare an appeal  in the form of a handouts:
Prepare an appeal for making the people of your area aware about the importance of cleanliness and personal hygiene.
   Use attractive slogans and illustration.

 Ans:
              CLEANLINESS  CAMPAIGN

Keep clean !!       Keep fit !!       Live long !!

Our village is announcing a cleanliness and personal hygiene fortnight from 1 stJanuary to 15 th January. We appeal you to participate. Come, join the compaign.

Do the following-
  *  Use the dustbins.
  *  Dispose garbage carefully and in the
      right place.

     PREVENTION  IS BETTER  THAN CURE !

  * The piles of garbage are the breeding grounds for diseases, epidemic and        pollution.
  *  Clean the classes, houses, roads and    lanes.
  * Keep close watch on the habitual            offenders.
  * Arange seminars.
  * Remember, Cleanliness is good for all  us because,

CLEANLINESS IS NEXT TO GODILINESS.
Remember-
CLEAN VILLAGE IS HAPPY VILLAGE
CLEAN HOME IS HAPPY HOME
CLEAN VILLAGE IS HEALTHY VILLAGE
CLEAN OUR VILLAGE AND WIN A PRIZE.
 * Remem ber man can work well when
    surrounding is clean clean.
 *  Keep clean. Keep clean
 * Keep clean if you want to live long.
 * Cleanliness is the medicine for happy,            creative mind and fuel for extra work
    Cleanliness starts from U.

Remember  :Neglect health, nvite YAMA.
                        :Invite self-care, neglect YAMA

Think twice, human life is for once.
Say No to [ air, sound, water]  pollution.
We need you to make this compaign successful.

               CLEANLINESS CAMPAIGN

THE CONCEPT OF EX-CRIMINAL TRIBES- Denotified Tribes : The Laman Banjara

THE CONCEPT OF EX-CRIMINAL

TRIBES- Denotified Tribes : The Laman Banjara 

PART- 2

   Prior to indepenaence Nehru  made a very important comment apout the CT Act in 1936. He stated, "I am aware of the monstrous provisions of the Criminal Tribes Act which constitute a negation of civil liberty. Wide publicity should be given to its working and attemptm ade to have the Act removed from the statute book. No tribe could be classed as criminal as such and the whole principle was out of consonance with all civilized principles of criminal justice and treatment of offenders" (Kapadiaop.cit.). 

    At the time of,independence in 1947 there were 128 tribes and castes, totally nearly 3.5 million individuals (roughly 1% of the total population), who were officially designated as 'Criminal Tribes'. Int, he post-independence period, in 1949 the government set up ac ommission under the chairmanship of Ananthasayanam Ayyangar to look into the problems of the Criminal Tribes. The commission came out very negatively against the state provisions: "If effective measures had been taken for the reformation and welfare of these tribes by the states during the years the Act hasb een in force, we feel that the problem would have been solved a long time ago. Without providing for adequate reformation and welfare work, if the Act is continued, no material improvement among, these tribes can be expected and on the other hand as time passes the members of these tribes will more and more realise the injustice,done to them and their position may turn them into permanent enemies of the society as well as Government." The government measures instead of ameliorating the situation had just the opposite effect as many innoce persons were arrested and imprisoned. In the prisons they became hardened coming into contact with seasoned and hardened criminals. The system of regularly reporting to the Patels and petty officials resulted in exploitation as the officials exacted free labour from them. If one was arrested elsewhere, he was marked absent by the Patel. On returning, if he shared the spoils with the Patel, he was marked present. "Fraud and bribery on the part of the officials have not only encouraged, members of the criminal tribes to indulge in their anti- social activities but also have blunted their moral sentiments"(Kapadia: op.cit.). Sometimes the Patels and the officials helped out the CTs by instigating them to commit crimes in order to revenge

themselves on their rivals.

   In order to reform the CTs and rehabilitate them the government made some settlements for them. But most such settlements turned to be more like jails. In many cases the entire family  used to be intended in such settlement.  Lack of employment  opportunities also did not help matters much. Many of them turned to crimes immediately on being released from the Some of the settlements maintained by Christian missionaries were too not very good and incidences of corruption were reported.

   Devy (op.cit.) points out that soon after independence, the communities notified as Criminal Tribes were denotified by the

government. The notification was followed by the substitution of a series of Acts, geneat an entire community could be 'born' criminal. But the police forces as well as the people in general had been taught to look upon the 'Criminal Tribes' as bom criminals during colonial times and that attitude persisted and persists even today. The result is that every time there is a petty theft in the locality, the DNTs in the neighbourhood become the first suspects. The ratio between the arrests and convictions of the DNTs reveals the harassment. The denotified have to withstand. Although legally the legal stigma attached to the Criminal Tribes was removed, the social stigma has persisted until today (Major:1999). Taking note of the negative features of the Habitual Offenders weta Devi (A social activist on behalf of the Denotified and Nomadic Tribal Right Action Group filed a petition against the Act, Mah,Act in 1998. It may be pointed out that in 1956 in the undivided Bombay,state 27 tribes were identified as nomadic and as many as 73 as semi-nomadic. After a survey report in 1961 the Maharashtra government declared two lists: Schedulel consisting of 13 Vimukta,Jatis and Schedule Il comprising of 24 Nomadic Tribes (Patil: nd).,The Laman Banjaras fall within the ambit of Vimukta Jati or Denotified Tribe.

Compiled by- Prof.Dinesh Sewa Rathod

  www.profdineshrathod.blogspot.com

    Ref- Ethnography  Of A Denotified Tribe -The Laman Banjara- 

  J.J.Roy Burman

गोर बंजारा साहित्य युगका तेजस्वी तारा, भीमणीपुत्र मोहन गणुजी नाईक का जन्म दिन गोरबोली/बंजारा भाषा दिन के रुपमें मनायी जाए।

  गोर बंजारा साहित्य युगका तेजस्वी तारा, भीमणीपुत्र मोहन गणुजी नाईक इनका जन्मदिन गोरबोली/बंजारा भाषा दिन के रुपमें मनायी जाए।

(यह संदेश पुरे भारत में पढनें हेतू  हिंदी भाषा में लिखा है।) 

    चलो गोरबोली/बंजारा भाषा को गौरावान्वित करते है।

   आदरणीय मोहन गणुजी नाईक (जन्म तिथि- 02 अप्रैल 1950) वे अपने कलम नाम (pen name) भीमणीपुत्र के नाम से भी जाने जाते है ।और कोर/गोर में  लोकप्रिय है। एक प्रसिद्ध साहित्यिक, कवि, कथाकार है। एक मानवतावादी होने के अलावा, जिन्होंने स्वतंत्रता, न्याय,समता तत्वोंको अपनाकर गोर बंजारा लोकसाहित्य, गौरवपूर्ण इतिहास और संस्कृति पर अपना बहुमूल्य साहित्य लिखा हे।,यह समस्त कोर/गोरबंजारा समुदाय के लिए दिशादर्शक है।

   आज भीमणीपुत्र मोहन नाईक के प्रयास से गोरबंजारा साहित्य में एक नया मोड़ आया। "फोकलोर" (folk-lore) शब्द के आधार पर, "लोकसाहित्य यह असंस्कृत /मुढ लोगों के ज्ञान है।" विद्वानोंने इस वाक्यार्थ द्वारा की गई व्याख्या विजेताओंकी बाजूको ध्यानमें रखकर बापूने  स्पष्ट किया कि यह विद्वानोंकी दोषपूर्ण व्याख्या है। और इस दोषपूर्ण स्पष्टीकरण को खारिज कर उन्होंनें गोरबंजारा लोकसाहित्य को साहित्य विश्वमें नया आयाम प्राप्त कर दिया है। गोर बंजारा साहित्य विश्व के तेजस्वी तारा के रूपमें  विशेषत: तात्कालिक गोर संस्कृति और  साहित्य  को उन्हींसे उत्तेजना मिली। जैसे अन्य साहित्य में ‘रीति’ या ‘काव्यरीति’ शब्द का प्रयोग काव्यशास्त्र के लिए हुआ था। इसलिए काव्यशास्त्रबद्ध सामान्य सृजनप्रवृत्तिऔर रस, अलंकार आदि के निरूपक बहुसंख्यक लक्षणग्रंथों को ध्यान में रखते हुए इस समय के काव्य को ‘रीतिकाव्य’ कहा गया। इस तरह हमारे तांडा काव्य की शृंगारी प्रवृत्तियों की पुरानी परंपरा के स्पष्ट संकेत गोरबंजारा साहित्यमें शृंगारी प्रवृत्तियों निस्संदेह एंव निसर्गतः संकेत मिलते हैं। इस बातोंको निस्संदेह ध्यानमें रखते हुए उन्होंने अनेक साहित्यकृती का निर्माण किया है। जिसमें श्रेष्ठतम साहित्यकृती "गोरपान" उसीका उत्कृष्ट नमुना है।

  बापू भीमणीपुत्र की साहित्य रचनाओं में गोरबंजारा समुदाय की तत्कालीन संस्कृति एंव प्रासंगिक इतिहास बोलता है। उन्होंने अपने साहित्यसे तांडा प्रेषित जीवन की भावनाओं, परिस्थितियों और उनकी समस्याओं का लोकसाहित्य( folk literature) के स्त्रोतों से मार्मिक चित्रण किया है। "अगर आप समस्त गोरबंजारा समुदाय के तांडा जीवनी के  आचार-व्यवहार, भाषा-भाव, रहन-सहन, आशा-आकांक्षा, दुःख-सुख और सूझ-बूझ को जानना चाहते हैं तो भीमणीपुत्र से उत्तम परिचायक  मिलना नामुमकिन है। हमारी गोरबोली भाषा और संस्कृती का एक सौंदर्य संपन्न लावण्य रूप बंजारा लोकगीतोंमे प्रतित होते है। इसके खोज का असामान्य कार्य बापूने किया है। एक उदाहरण के तौरपर--

 पोरी रातेरी थाडी थंडीरं

 पींजाराओ पींज दे दं..

 मारी ओडेरी सोडे थाडीरं

 पींजाराओ पींज दे दं..

मनं सासूरो सासरवासं रं

पींजाराओ पींज दे दं...

जसो येडीमं काटो सलंरं

पींजाराओ पींज दे दं..

तारी हारे गी घणं दुर रं

पींजाराओ पींज दे दं....

तारी गाडीरी पींजणी पींज लं

पींजाराओ पींज दे दं....!

   भीमणीपुत्र बापू एक  विख्यात साहित्यिक / कवि राजाश्रित भावके है। जिसके फलस्वरूप इसमें चमत्कारपूर्ण व्यंजना की विशेष मात्रा तो मिलती है परंतु  "पिंज देद" काव्य हमसे बडे निसन्देह से विमुख भी हो गई। उनके साहित्य और काव्यधारामें में अलंकार और रसिकप्रिया में रस का सोदाहरण निरूपण है। जिसमें गोर तांडा संस्कृति की तन्मयता के स्थान पर एक सजग कलाकार की प्रखर कलाचेतना प्रस्फुटित है। उन्हींसे गोर बंजारा तांडा साहित्य का अजस्र स्रोत प्रवाहित हुआ। जिसमें नर-नारी-लोक जीवन, त्योहार और लोकसाहित्य के रमणीय पक्षों और तत्संबंधी सरस संवेदनाओं की अत्यंत कलात्मक अभिव्यक्ति व्यापक रूप में पायी जाती है। इस बातको हम गोरभाई बहनें पहलीबार महसूस कर रहै है। उनका तांडा निगाहों से सन्मुख साहित्य अधिकतर शृंगारमूलक और कलावैचित्रय से युक्त है। उपरोक्त गीतसे इसी प्रेम के स्वच्छंद भावोंको बापू गोरबंजारा प्रेमभाव और तांडा प्रेरित संस्कृति की गहराइयोंको स्पर्श किया है। मात्रा और काव्यगुण दोनों ही दृष्टियों से उनका संशोधित काव्य उस समय का नर-नारी-प्रेम और सौंदर्य की मार्मिक व्यंजना करनेवाला काव्यसाहित्य महत्वपूर्ण है। उन्होंने विभिन्न साहित्य  रस और वीरकाव्य के सृजन को भी प्रेरणा दी है। इस लिए उनके नामपर 5 वे अखिल भारतीय साहित्य संम्मैलन, 2018 डोबिवली, मुंबई के संमेलनाध्यक्ष की मोहर लगायी गई  और यह संमेलन ऐतिहासिक रहा। वे गोर बंजारा साहित्यिकोमें में भूषण प्रमुख हैं। जिन्होंने अनोखी शैली को अपनाते हुए भी गोर संस्कृति भावका ओजस्वी वर्णन किया। इनके द्वारा "गोरपान" किताबमें लिखित काव्योंमे में रस, अलंकार और नायिका के लक्षण देकर कवित्त सवैए में प्रेम और सौंदर्य की कलापूर्ण मार्मिक व्यंजना की है। जैसे इस महान भीमाणीपुत्रका का एंव गोरबंजारा छंदों का निरूपण व्यक्त होता है। विभिन्न मुद्राओंवाले अत्यंत व्यंजक सौंदर्यचित्रों और प्रेम की भावदशाओं का अनुपम अंकन इनके सहिष्णुतापूर्ण साहित्यमें गोरपानके माध्यमसे जहाँ स्वच्छंद प्रेम की अभिव्यक्ति है । गोर बंजारा  प्रेम की तीव्रता और गहनता की अत्यंत प्रभावशाली व्यंजना  इस किताबमे प्राथमिकता से है। 

  गोरपान में उल्लेखनी काव्य यह गोर काव्यमेः ऐहलौकिकता, श्रृंगारिकता, और अलंकार-प्रियता इस गोरबंजारा साहित्य युग की प्रमुख विशेषताएं हैं। रस, अलंकार वगैरह काव्यांगों के लक्षण लिखते समय उदाहरण के रूप में – उन्होंने विशेषकर श्रृंगार के आलंबनों एवं उद्दीपनों के उदाहरण के रूप में – "गोरपान" किताबको लिखा है। उनकी यह साहित्यकृती समस्त गोर बंजारोके लिए प्रतिनिधिक मानी जाती है। श्रृंगार रस  गोरपानमें रसराज रुपमे समाया है। श्रृंगार का अर्थ हुआ कामोद्रेक की प्राप्ति या विधि श्रृंगार रस का स्थाई भाव दांपत्य प्रेम है । पति-पत्नी या प्रेमी-प्रेमिका, छोरी-छोरा कि प्रेम की  अभिव्यंजना की श्रृंगार रस की विषय वस्तु गोरपानमें युक्त है। श्रृंगार रस के संयोग और वियोग दो प्रमुख भेद "पिंज देद"हैं इन दोनोंने कितने क्रियाकलाप सुख कारण का  भाव वेदनाएं स्थान पाते हैं इसको विस्थापन की कोई सीमा नहीं है इसी कारण ही उनकी गोर साहित्य / काव्यकी दृष्टि सभी साहित्यमें सरस और सन्मुख है। उनकी साहित्य रचनाओं में गोरबंजारा समुदाय की तत्कालीन संस्कृति  एंव प्रासंगिक इतिहास बोलता है। उन्होंने अपने साहित्यसे तांडा प्रेषित जीवन की भावनाओं, परिस्थितियों और उनकी समस्याओं का मार्मिक चित्रण किया है। 

   इस कारण विवश मैंने "गोरपान" किताब की  आंतरराष्ट्रीय स्तर पर अंग्रेजी भाषामें समिक्षा कर Bhimniputra's GORPAN: The Linguistic Beauty  In Gor-Boli Dialect (A Socio-Cultural Study And Analysis)  किताब को  critically anlysed कर लिखी है। ताकी पुरे विश्वके कोर/गोर इस महान साहित्यकृतीसे अवगत हो। और हमारी वैभव संपन्न  सांस्कृतिक धरोहर  विश्वमें पहुंचे । मैंने इस किताबको आज विश्व के तेरह online web portal पर उपलब्ध किया। और एकही सालमें  विश्वके गोर बंजारा, रोमा,जिप्सी बंजारा  वाचकोंने आजतक किताबकी आठ हजार तिनशों तीन कॉपी खरीदकर गोर बंजारा साहित्य विश्वमें यह एक नया इतिहास और रिकार्ड बनाया है। इसी वजहसे भीमणीपुत्र बापू  एंव बंजारा संस्कृति का नाम  दुनिया में रोशन हो रहा है। यह समस्य गोर बंजाराको बडे गर्व कि बात है । गोरबोली का यह बडा सन्मान समजा जा सकता है । भविष्यमें गोरबोली को घटना की 8 वी सूचिमें निश्चित तौर पर समाविष्ट होने  हेतु सभीने एकजुट होकर प्रयत्नशील  रहना  है। 
  उपरोक्त वजह से इस महान साहित्यिक, भीमणीपुत्रको  गोर बंजारा  साहित्य युग का प्रतिनिधिक साहित्यिक एंव गोर बंजारा साहित्य विश्व का तेजस्वी तारा हम मान सकते  है। उनके इस महान कार्य का सन्मान मुंबईमे 2018 में अ, भा, गोर बंजारा साहित्य संमेलन के संमेलनाध्यक्ष रुपमें हुवा भी है।"साहित्यमें बोलीभाषा का कोई स्थान नही इस मत प्रवाहको गोरबोली भाषा अभिव्यक्ती एक आवाहन"  यह विषय ५ वे अ.भा.गोरबंजारा साहित्य संमेलन मुंबईके संमेलनाध्यक्षयीय भाषणसे अग्रेसित कर  गोरबोली भाषेको न्याय देनेका  प्रयास उन्होंने किया है। 
  भीमणीपुत्र बापूने यह सबसे पहिले संशोधित किया है की "गोर वाडःमयीन सभ्यतामें विराजमान रहा "गिद" यह गोरबोली भाषा का आधार (जन्म सिद्धान्त ) होने का दावा किया है। उन्होंने  यह दावा भाषा विशेषज्ञ  लुडविंग न्वार के yohe yo के संदर्भोंके आधारभूत तत्वो के  आधारित सर्वप्रथम किया है। इसी कारणवश भीमणीपुत्र बापू को "गोरबोली भाषा विशेषज्ञ" नामसे गोरमाटी समुदाय के मान्यताओंसे वे अग्रणी बने है। गोरबोली भाषा एक सौंदर्य संपन्न लावण्य रूप को और गोर संस्कृतिको को उजागर करनेवाले भीमणीपुरत्र महान साहित्यिक के कार्य का उचित गौरव हेतु उनका जनमदिन गोरबोली/बंजारा भाषा दिनके रुपमें मनाने की हम सभी गोर बंजारा भाईयों और बहनों कामना करते है। और कोयी गोर बंजाराको भाई बहनोंको  इसे संदेह न हो। इस प्रस्तावसे हम सभी गोरभाई समर्पित भावसे स्विकार करे। भीमणीपुत्र बापूकी इस महान साहित्य योगदान का उचित सन्मान हेतु, गोरबोली भाषा, समुदाय, संस्कृति के लिए, अपेक्षित महत्व को प्राप्त करने के लिए तथा गोरबोली कि वर्तमान गिरावट को सुधारने के लिए भाषा दिन जैसे उपक्रम मनाने के लिए आज कदम उठाने कि आवश्यकता है।  हमारी अपनी भाषा के सम्मान, प्यार और गर्व के दृष्टिकोण से मनाने के इस दिन को देखने के लिए हमारा समुदाय उत्साहित है। इस प्रस्तावको हम सभी प्रेमभावासे स्विकार करेंगे और समस्त गोर समुदायके प्रेमपूर्वक सहयोग की बडे हर्षसे  मै कामना करता हुँ।

इस महत्वपूर्ण विषयपर आपके सुझावोंका स्वागत है। 

गोर बंजारा समाज की सभी संघटना तथा संस्थाओं के अध्यक्ष एंव संघटक गोरबोली/बंजारा भाषा दिन मनाने के इस ऐतिहासिक विषयके समर्थनमें उचित ठराव पारित कर निचे दिये  मेल पतेपर भेजने की कृपा करे।

 क्रांतिकारी संत सेवालाल बापू कि कृपा दृष्टीसे आदरणीय  भीमणीपुत्र बापू को लंबी उम्र मिले।

शुभकामनाकै साथ !!     

"गोरबोली भाषा/बंजारा भाषा दिन कृति समिति" 
                                             
                                                   आपका,

                                          प्रा.दिनेश सेवा राठोड

                      (All India Banjara Sewa Sangh)

       E-mail- profdineshrathod@gmail.com             www.profdineshrathod.blogspot.com

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भीमणीपुत्र मोहन गणुजी नाईक

THE CONCEPT OF EX-CRIMINAL TRIBE- Denotified Tribe -The Laman Banjara

THE CONCEPT OF EX-CRIMINAL

TRIBE- Denotified Tribe- The Laman Banjara

                   (Published in 2010)
  This book is dedicated to The Laman Banjara Scholar/Author- Bhimniputra, Mohan Ganuji Naik & Prof. Motiraj Rathod Especially the author of this book, Dr.J.J.Roy Burman stayed for 10 days at Chichkhed Tanda and wrote a book with the help/guidelines of Bhimniputra Bapu.
             Mostly Banjara's glorious history and tradition has been originally focused/written by abroad English authors. Here this book is most crucial to know in details about the denotified tribe-The Laman Banjara

       I will gradually highlight the selected and important aspects of this book,  in my website. Hoping, to read this book to be more acquainted about Banjaras

   
                               PART-1

   In India there are certain communities who were branded as criminal by the state during the British ruie. They were mostly nomadic nature. The concept of criminal tribes or the perception of a community was not only a concept in India, but a concept which was also prevalent in the West. "The gypsies were a vagabond race whose tribes coming originally from India entered Europe in the 14th and 15th centuries and are now scattered over Turkey, Russia, Hungary, Spain, England and America... living by thefts, horse jockeying, fortune telling, tinkering and the like. The Magyar race was one of the dominant people of Hungary and was allied to the Turks and the Finns. Those were wandering tribes (Sullvan J. Mathew: referred by A. Upadhyay, 2006). The criminal tribes hardly ever stayed with the general population. They used to travel in gangs of varying strength with their household article and livestock. They never put in towns and villages and put up their caravans one or two miles away from them. They usually lived on the boundary of two villages, or near the hills and forests. Whenever they found new criminal activities as upcoming opportunity in a different place, they used to migrate to that place for better living. Before independence

they were also given shelter by the petty kings who made use of them in harassing their neighbouring kingdoms (Upadhyay:

ibid).
   The criminal tribes were denotified a few years after the independence."The Denotified and Nomadic Tribes is a social category in India which covers a population of approximately six crores. Some of them are included in the list of Scheduled Castes, some others in the Schedule of Tribes, and quite a few of them in the categcryof Other Backward Classes. But there are many of these tribes, which find place in none of the above. What is common to all of the Denotified and Nomadic Tribes (DNTs) is the fate of being branded as 'born criminals" (Devy: 2006). Some of the ex-criminal tribes even belonged to Hindu high castes. The history of the criminal tribes in India can be traced back to the British days when any group that took to arms and opposed their rule were branded as criminal. For instance, the Bhils who had fought the British rule in Khandesh and on the banks of bn 110 of the Indian Penal Code and were recognized as criminal tribes. The British conceptualization of a Criminal Tribe was based on the belief about crime and society in relation to their own society (Yang: 1985, as quoted by Surbhi,2006). In the Victorian thought, the idea of the "dangerous class"composed of the unemployed, vagrants, the poor, the criminals, drunkards and prostitutes. They were even identified on the basis of physical characteristics, habits and locale. The theory says that Narmada were convicted under certain people in society had an inborn tendency for crime.

    The nomadic ways of life too was regarded as suspicious and since they were difficult to be controlled, they were often termed as inals. Accordingly a group of tribes in India were branded as Criminal Tribes during the British times. Even now the notion of it survives. Members of these groups are treated both by the government and the people as born criminals. People try to avoid them; the government always keeps a vigilant watch over their movements. These groups were branded by the Criminal Tribes Act of 1871, which was modified in 1897 and in 1911. Following the

precepts of the caste system, the criminal tribes were put under such a system and criminal traits were attributed to them as something of a hereditary occupation. The CT Acts were passed from time to time in the years 1871, 1896, 1898, 1901-2, 1909, 1911, 1913-14, 1919, 1923 and 1924. According to the CT Act, 1871, before a gang, a tribe or class of persons could be declared as criminal, the local government had to report their case to the Governor-General in Council, giving in their report reasons for regarding the gang, tribe or class of persons as criminal, the nature of crimes which they were suspected of committing, and if the tribe was a wandering tribe, the reasons showing that the lawful occupation which it was following was merely a pretence for the purpose of committing crimes. The report had also to state the arrangement made for enabling the tribe to earn its living when it was settled in any fixed place of residence (Shashi and Varma:1991).
    lt would be wrong to presume that all the 'criminal tribes' were nomadic in nature. Some gangs of the sedentary Bhils were branded as "Criminal Tribes" by the British. The Bangals in Punjab were listed as "Criminal Tribe" (Ayyangar: 1950). The Lodhas in Bengal were originaly employed as 'Paik of Hindu zamindars. When Zamindari system was abolished, the Lodhas became compelled to take to thefts. Similarly the Malla boatmen who transported commodities across Yamuna in Delhi, were rendered out of job with the construction of Yamuna bridge and were forced into criminality. Meena Radhakrishna (2001) makes a scathing attack on the anthropometric and anthropological studies which tried to vilif certain tribes and nomadic groups based on physical features, "ln the popular ethnographic literature of the period, a sketch was drawn of a criminal who possessed not just bizarre social customs, but a strange body and psyche as well, 'which had criminality written all over'." Radhakrishna (ibid.) further writes, "The CT Act had its conceptual origins in local systems and structures and arose out for escalating crime. In the late nineteenth century, there was a renewed interest in, and admiration for the Indian caste system in British administrative and intellectual circles: the criminal tribes seemed to belong to a definable caste of hereditary criminals within the Hindu social system. Though neither the concerned communities, nor 'the Hindus' thought of the matter in these terms, the British nevertheless transfixed these communities into an existing hierarchy.

   By an extension of the same logic, the communities in question also came to be perceived by the British through the yardstick of of policies of political control rather than social conditions both Brahminical and notions and norms". Ranajit Guha makes a cogent remark with regard to the Criminal Tribes. He writes, "There are regions of chronic poverty- where for hundreds of years peasant youths have been slipping out of desolate villages and starvation and bonded labour i order to take to dacoity as a profession". David Arnold observes a bit more pointedly that the CT Act was used against wandering'

groups, nomadic petty traders and pastoralists, gypsy types, hill and forest dwelling tribes, in short, against a wide variety of marginals who did not conform to the colonial pattern of settled agricultural and wage labour (1999). Meena Radhakrishna (op. cit.) argues that the nomadic tribes did not wander aimlessly and that they had fixed and cyclic routes to follow. The British government made two assumptions (Kapadia:1952): "First, all persons in a particular group, or caste, are criminals by birth and second, once a criminal always a criminal. The Act therefore provided for registering all or any member of the tribe or tribes declared as criminal tribes. It further required such registered members to report to the police authority at fixed intervals, and/or 'to notify his place of residence and any change or intended change of residence', authorized the authority to restrict any criminal tribe or any part or member of such a tribe in its or his movements to any specified area or to ask it or him to settle in the place of residence specified, enjoined upon the limits of the piace in which he was settled or confined, or the area to which his movements were restricted even if it be for a few hours, and/or for a laudable or an innocent purpose. He who contravened these rules was liable to imprisonment for one year on a first conviction, for two years on a second conviction, and for three years or to a fine extending to Rs. 500 or both, on any subsequent registered member to take a pass whenever he cro conviction". The CTAct, 1871 was enacted to treat the groups as a distinct category with the following assumptions: All persons born in a particular caste or group become criminal since birth, as they take up their fathers profession. Once the people learn criminal activities, they continue to act as criminal because they believe it to be a legitimate professic.They continue to be criminals, as a result of continuous criminal practice, they become hardened criminais. The provisions of the Act were such drastic that even members of nomadic tribe who had not undertaken any criminal activity were branded as criminal. This implied a social and legal stigma attached both criminal and non-criminal within a group. Thus crime was seen as a profession of the group as a whole (Simhadri: 1976). There were many stringent penal measures to punish the Criminal Tribes' to protect the general population and these ultimately turned them into hardened criminals.

Note - To be continued in next part -2

         Ref- Ethnography  Of A Denotified Tribe -The Laman Banjara- 

 By-  J.J.Roy Burman

गोरमाटींची बौद्धिक गुलामी मोजण्याचा सेवादास महाराजांचा अभिनव प्रयोग

             गोरमाटींची बौद्धिक गुलामी मोजण्याचा 

               सेवादास महाराजांचा अभिनव प्रयोग...

           थोर सेनानी नाथा वडतियाचा मी अनुयायी ....!

    "दुपारची वेळ.........

क्रांतिसिंह सेवादास महाराज गुरं चरत असतांना विश्रांतीसाठी एक आंब्याच्या झाडाखाली बसलेले असताना,त्यांच्या सोबत असलेल्या दहा जणांच्या बुद्धीचे परिक्षण करण्याचे ठरविले..!

     अचानक आंब्याच्या झाडाकडे वर पाहून "काय झाडाला चिंचा लागल्यात?" असे उद्गारताच त्यांच्या सोबत असलेल्या दहा जणापैकी नऊ जणांनी "होय बापू"म्हणत सेवादास महाराजांच्या वक्तव्याला मान्यता दिली आणि त्यातील एकाने मात्र "काय बापू तुम्ही खोटं बोलता ?" आंब्याच्या झाडाला कधी चिंचा लागतात काय ?" असा प्रतिप्रश्न उपस्थित केला.

     सेवादास महाराजांना खोटे ठरविणार्या व्यक्तीला सेवादास महाराजांनी शाबासकी दिली. गोरमाटींची बौद्धिक गुलामी मोजण्याचा हा सेवादास महाराजांचा अभिनव प्रयोग होता.

    एकंदरीत व्यक्ती पूजेला सेवादास महाराज महत्व देत नसत. निर्णय प्रक्रियेत स्वतःच्या मेंदूचा वापर करणार्या व्यक्तीला क्रांतिसिंह सेवादास महाराज किती महत्व देत असत हे या घटने वरुन स्पष्ट होते.या छोट्याशा घटने वरुन शब्द सामर्थ्याचा योद्धा क्रांतिसिंह सेवादास महाराज हे प्रसिद्ध विचारवंत कवी "होमरच्याही" पंगतीला जाऊन बसतात.

    हीच व्यक्ती पुढे आयुष्यभर क्रांतिसिंह सेवादास महाराजांचे विश्वासू सहकारी म्हणून सेवादास महाराजांच्या सोबत होती. क्रांतिसिंह सेवादास महाराजांच्या क्रांतीची धवल पताका हाती घेऊन दळात सर्वात पुढे चालण्याचा मान याच व्यक्तीने  पटकावला होता कोण होती ती व्यक्ती? त्या व्यक्तीचे नाव आहे "नाथा वडतिया! अभिव्यक्ती स्वातंत्र्याचा पाईक...थोर सेनानी..नाथा वडतिया !!

    चला..आपणही या थोर सेनानी नाथा वडतियाची धवल पताका हाती घेऊन उद्याच्या विद्रोही सांस्कृतिक,साहित्य आणि राजकीय क्रांतीची दिशा निश्चित करू या......!

या महान इतिहास पुरूष नाथा वडिलांच्या वैचारिक आंदोलनास मानाचा मुजरा 🙏🏾🙏🏾🙏🏾

                                            भीमणीपुत्र

                                मोहन गणुजी नायक 

English Grammar...Tenses

                       ENGLISH GRAMMAR

                       
                               TENSES
     ------------------------------------------------------------- 
             !                        !                            !
Present Tense     Past Tense       Future Tense

    We may define tense as that form of a verb which shows the state of an action/event.

In English language there are main three (3) types of tense

1. Present Tense (वर्तमान काळ)
2. Past Tense (भूतकाळ)
3. Future Tense (भविष्य काळ)

वरील (3) प्रमुख काळांचे प्रत्येकी चार-चार उपप्रकार (उपकाळ) पडतात

1. Simple Tense:- साधा काळ
2. Continuous or imperfect or Progressive Tense:- चालू किंवा अपूर्ण काळ
3. Perfect Tense:- पूर्ण काळ
4. Perfect-Continuous Tense:- पूर्ण-चालू काळ

म्हणजेच 3 मुख्य काळ आणि त्याचे प्रत्येकी चार-चार उपकाळ असे एकूण: 3 x 4 = 12 काळ इंग्रजीत आहेत.
त्यांचा अभ्यास खालील प्रमाणे करूया:

I Simple Tense (साधा काळ)

१ Simple Present Tense (साधा वर्तमान काळ)

रचना:

• S + V1 + O = S
• कर्ता + क्रियापदाचे मूळ रूप + कर्म = वाक्य

Rules/ नियम:

• कर्त्यापुढे नुसते क्रियापद ठेवले असता साधा वर्तमान तयार होतो. परंतु वर्तमानकाळी तृतीय पुरुषी एकवचनी सर्वनामे (He, she, It) व त्याच्यापुडे क्रियापदाला (S) किंवा (es) प्रत्यय लागतो.
• जर क्रियापदाच्या शेवटी व्यंजन असेल तर क्रियापदाला शेवटी (S) प्रत्यय लावावा
• जर क्रियापदाच्या शेवटी (a, e, i, o, u) किंवा (S, Sh, Ch, O, X) इ अक्षरे असतील तर क्रियापदाला शेवटी (es) प्रत्यय लावावा (लागतो)

Uses/ उपयोग:

• हा काळ कधी वापरावा:- जेव्हा वर्तमान काळामध्ये एखादी क्रिया नेहमीची रीत किंवा पध्दत दर्शवित असेल तेंव्हा साधा वर्तमान काळ वापरतात

2 Simple Past Tense (साधा भूतकाळ)

रचना:

• S + V२+ O= S
• कर्ता + क्रियापदाचे दुसरे रूप + कर्म = वाक्य

Rules/ नियम:

• साधा भूतकाळ बनविताना प्रत्येक कर्त्यापुढे क्रियापदाचे दूसरे रूप (V2) ठेवले असता साधा भूतकाळ तयार होतो.

Uses/ उपयोग:

• हा काळ कधी वापरावा?:- जेव्हा भूतकाळात एखादी क्रिया नुकतीच घडून गेलेली असते तेव्हा त्या क्रियेची रित किंवा पध्दत दर्शविण्यासाठी साधा भूतकाळ वापरतात.

3 Simple Future Tense (साधा भविष्यकाळ)

रचना:

• S + to be (shall/will) + V1 + O= S

Rules/ नियम:

• साधा भविष्यकाळ बनविताना कर्त्यांच्या लिंग वचनाला अनुसरून (to be ची भविष्यकाळी रूपे (shall/will) ही योग्य कर्त्यांपुढे ठेऊन क्रियापदाचे मुळरुप (V1) वापरावे अशा प्रकारे साधा भविष्यकाळ तयार होतो.

Uses/ उपयोग:

• हा काळ कधी वापरावा? जेव्हा भविष्यकाळात एखादी क्रिया घडणार असेल तेव्हा त्या क्रियेची रित किंवा पध्दत दर्शविण्यासाठी साधा भविष्यकाळ वापरतात.

II Continuous Tense (चालू काळ)

४ Present Continuous Tense (चालू/अपूर्ण वर्तमानकाळ)

रचना:

• S + to be (am, is, are) + V + ing + O = S
• (to be ची वर्तमान काळी रूपे:- am, is, are.)

Rules/ नियम:

• चालू किंवा अपूर्ण वर्तमानकाळ बनविताना कर्त्यांच्या लिंग वचनाला अनुसरून (to be ची वर्तमानकाळी रूपे- am, is, are) ही योग्य कर्त्यांपुढे ठेऊन ती क्रिया वर्तमान काळात चालू आहे म्हणजेच ती पूर्ण नाही म्हणजेच ती अपूर्ण आहे हे दर्शविण्यासाठी मुख्य क्रियापदाला (ing) हा प्रत्यय लावावा अशा प्रकारे चालू किंवा अपूर्ण वर्तमानकाळ तयार होतो.

Uses/ उपयोग:

• हा काळ कधी वापरावा?:- जेव्हा एखादी क्रिया चालू आहे म्हणजेच ती पूर्ण नाही म्हणजेच ती क्रिया अपूर्ण आहे हे दर्शविण्यासाठी चालू किंवा अपूर्ण वर्तमान काळाचा उपयोग केला जातो.

५ Past Continuous Tense (चालू/ अपूर्ण भूतकाळ)

रचना:

• (To be चा भूतकाळी रूपे:- was, were)
• S + to be (was, were) + V + ing + O = Sentence

Rules/ नियम:

• चालू किवा अपूर्ण भूतकाळ बनविताना कर्त्यांच्या लिंग वचनाला अनुसरून (to be ची भूतकाळी रूपे :- was, were) ही योग्य कर्त्यांपुढे ठेऊन ती क्रिया भूतकाळात चालू होती म्हणजेच पूर्ण नव्हती म्हणजेच अपूर्ण होती हे दर्शविण्यासाठी मुख्य क्रियापदाला (ing) हा प्रत्यय लावतात. अशा प्रकारे चालू किंवा अपूर्ण भूतकाळ तयार होतो.

Uses/ उपयोग:

• हा काळ कधी वापरावा?:- जेव्हा भूतकाळात एखादी क्रिया चालू होती म्हणजेच ती पूर्ण नव्हती म्हणजेच ती अपूर्ण होती. हे दर्शविण्यासाठी चालू - अपूर्ण भूतकाळाचा उपयोग केला जातो.

६ Future Continuous tense (चालू/ अपूर्ण भविष्यकाळ)

रचना:

• (To be चा भाविष्यकाळी रूपे:- shall, will + be)
• S + to be (shall/ will) + be + V + ing + O=S

Rules/ नियम:

• चालू किंवा अपूर्ण भविष्यकाळ बनविताना कर्त्यांच्या लिंग वचनाला अनुसरून (to be ची भविष्यकाळ रूपे :- shall, will) व त्यापुढे (be) वापरावे ती क्रिया भविष्यकाळात चालू असेल म्हणजेच ती पूर्ण नसेल म्हणजेच अपूर्ण असेल हे दर्शविण्यासाठी मुख्य क्रियापदाला (ing) हा प्रत्यय लावतात. अशा प्रकारे चालू /अपूर्ण भविष्यकाळ तयार होतो.

Uses/ उपयोग:

• हा काळ कधी वापरावा?:- जेव्हा भविष्यकाळात एखादी क्रिया चालू असेल म्हणजेच ती पूर्ण नसेल म्हणजेच ती अपूर्ण असेल. हे दर्शविण्यासाठी चालू किंवा अपूर्ण भविष्यकाळाचा वापर केला जातो.

III Perfect Tense (पूर्ण काळ)

७ Present Perfect Tense (पूर्ण वर्तमान काळ)

रचना:

• Have चा साहयकारी रूपे:- have, has, had
• (To be चा भविष्यकाळी रूपे:- shall, will + be)
• S + have/has + V3 + + O = S

Rules/ नियम:

• पूर्ण वर्तमान काळ बनविताना कर्त्यांच्या लिंग वचनाला अनुसरून साहयकारी क्रियापदे ( have, has,) ही योग्य कर्त्यांपुढे ठेऊन ती क्रिया वर्तमान काळात नुकतीच पूर्ण झालेली आहे हे दर्शविण्यासाठी मुख्य क्रियापदाला तिसरे रूप (V3) वापरावे अशा प्रकारे पूर्ण वर्तमानकाळ तयार होतो.

Uses/ उपयोग:

• हा काळ कधी वापरावा?:- जेव्हा वर्तमानकाळ एखादी क्रिया नुकतीच पूर्ण झालेली आहे हे दर्शविण्यासाठी पूर्ण वर्तमानकाळचा उपयोग केला जातो.

८ Past Perfect Tense (पूर्ण भूतकाळ)

रचना:

• Have चे भूतकाळ रूपे:- had वापरतात
• S + had + V3 + + O = S

Rules/ नियम:

• पूर्ण भूतकाळ बनविताना सर्व कर्त्यांपुढे (have) चे भूतकाळी रूप (had) ठेऊन ती क्रिया भूतकाळात पूर्ण झाली होती हे दर्शविण्यासाठी मुख्य क्रियापदाचे तिसरे रूप (P.P) (V3) वापरतात अशा प्रकार पूर्ण भूतकाळ तयार होतो.

Uses/ उपयोग:

• हा काळ कधी वापरावा:- जेव्हा भूतकाळामध्ये एखादी क्रिया पूर्ण झालेली होती हे दर्शविण्यासाठी पूर्ण भूतकाळाचा उपयोग केला जातो.

९ Future Perfect Tense (पूर्ण भविष्यकाळ)

रचना:

• साहयकारी क्रियापद have, (To be) ची भविष्यकाळी रूप shall, will
• S + shall/will + have V3 + O = S

Rules/ नियम:

• पूर्ण भविष्यकाळ बनविताना कर्त्यांच्या लिंग वाचनाला अनुसरून (To be ची भविष्यकाळी रूपे (Shall, will) योग्य कर्त्यांपुढे ठेऊन ती क्रिया भविष्यकाळात पूर्ण झालेली असेन हे दर्शविण्यासाठी (Shall, will) पुढे (have) वापरून मुख्य क्रियापदाचे तिसरे रूप (P.P) (V3) वापरतात अशा प्रकारे पूर्ण भविष्यकाळ तयार होतो.

Uses/ उपयोग:

• हा काळ कधी वापरातात:- जेव्हा भविष्यकाळामध्ये एखादी क्रिया नुकतीच पूर्ण झालेली असेन हे दर्शविण्यासाठी पूर्ण भविष्यकाळाचा उपयोग केला जातो.

IV Perfect Continuous Tense (पूर्ण चालू काळ)

१० Present Perfect - Continuous Tense (चालू पूर्ण वर्तमान काळ)

रचना:

• साहयकारी क्रियापद:- have + been/ has been
• S + have/has + been + V + ing + O = S

Rules/ नियम:

• चालू - पूर्ण वर्तमानकाळ बनविताना कर्त्यांच्या लिंग वचनाला अनुसरून साहयकारी क्रियापदे :- have, has ही योग्य कर्त्यांपुढे ठेऊन ती क्रिया वर्तमानकाळात पूर्ण झाली आहे हे दर्शविण्यासाठी त्यापुढे (been) वापरावे व तीच क्रिया पुढे वर्तमानकाळत चालू असेन हे दर्शविण्यासाठी मुख्य क्रियापदाला (ing) हा प्रत्यय लावावा अशा प्रकारे चालू-पूर्ण वर्तमानकाळ तयार होतो.

Uses/ उपयोग:

• हा काळ कधी वापरातात:- जेव्हा वर्तमानकाळ एखादी पूर्ण झाली आहे व तीच क्रिया पुढे सातत्याने चालू आहे. हे दर्शविण्यासाठी चालू-पूर्ण वर्तमानकाळ वापरतात.

११ Past - Perfect - Continuous Tense (चालू - पूर्ण भूतकाळ)

रचना:

• S + had + been + V + ing + O = S

Rules/ नियम:

• चालू - पूर्ण भूतकाळ बनविताना सर्व कर्त्यांच्या (have चे भूतकाळी रूप (had) ठेऊन ती क्रिया भूतकाळात पूर्ण झालेली होती हे दर्शविण्यासाठी पुढे (been) वापरावे व तीच क्रिया भूतकाळात पुढे सातत्याने चालू होती हे दर्शविण्यासाठी मुख्य क्रियापदाला (ing) हा प्रत्यय लावावा अशा प्रकारे चालू-पूर्ण भूतकाळ तयार होतो.

Uses/ उपयोग:

• जेव्हा चालू पूर्ण भूतकाळामध्ये एखादी क्रिया पूर्ण झाली होती व तीच क्रिया पुढे सातत्याने चालू होती हे दर्शविण्यासाठी चालू - पूर्ण भूतकाळाचा उपयोग केला जातो.

१२ Future Perfect - Continuous Tense (चालू-पूर्ण भविष्यकाळ)

रचना:

• S + to be (Shall, will) + have + been + V + ing + O = S

Rules/ नियम:

• चालू - पूर्ण भविष्यकाळ बनविताना कर्त्यांच्या लिंग वचनालाअनुसरून (to be ची भविष्यकाळी रूपे shall, will) ही योग्य कर्त्यांपुढे ठेऊन ती क्रिया भविष्यासाठी नुकतीच पूर्ण झालेली असेल हे दर्शविण्यासाठी त्यापुढे (have been) वापराव व तीच क्रिया पुढे सातत्याने चालू असेल हे दर्शविण्यासाठी मुख्य क्रियापदाला (ing) हा प्रत्यय लावावा अशाप्रकार चालू-पूर्ण भविष्यकाळ तयार होतो.

Uses/ उपयोग:

• हा काळ कधी वापरावा:- जेव्हा भविष्यकाळामध्ये एखादी क्रिया नुकतीच पूर्ण झालेली असेल व तीच क्रिया भाविष्यकाळात सातत्याने चालू असेल हे दर्शविण्यासाठी चालू पूर्ण भविष्यकाळाचा उपयोग (वापर) केला जातो.

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          Compiled by-  Prof.D.S. Rathod (Mod)