Free Online FOOD for MIND & HUNGER - DO GOOD 😊 PURIFY MIND.To live like free birds 🐩 🩱 🩅 grow fruits 🍍 🍊 đŸ„‘ đŸ„­ 🍇 🍌 🍎 🍉 🍒 🍑 đŸ„ vegetables đŸ„Š đŸ„• đŸ„— đŸ„Ź đŸ„” 🍆 đŸ„œ 🎃 đŸ«‘ 🍅🍜 🧅 🍄 🍝 đŸ„— đŸ„’ đŸŒœ 🍏 đŸ«‘ 🌳 🍓 🍊 đŸ„„ đŸŒ” 🍈 🌰 🇧🇧 đŸ« 🍅 🍐 đŸ«’Plants đŸŒ±in pots đŸȘŽ along with Meditative Mindful Swimming đŸŠâ€â™‚ïž to Attain NIBBĀNA the Eternal Bliss.
Kushinara NIBBĀNA Bhumi Pagoda White Home, Puniya Bhumi Bengaluru, Prabuddha Bharat International.
Categories:

Archives:
Meta:
December 2013
M T W T F S S
« Nov   Jan »
 1
2345678
9101112131415
16171819202122
23242526272829
3031  
12/14/13
1125 LESSON 151213 SUNDAY FREE ONLINE E-Nālanda Research and Practice UNIVERSITY chandrasekhara.tipitka@gmail.com Rector Jagatheesan Chandrasekharan 1) VOTING Machines are not tamper proof. Its SOURCE CODE has to be made public.- Attention- Mr. Lingaiah 2) Biased Chief Election Commission order for draping Elephant (Including the raised trunk elephants which is not BSP symbol) during last UP elections along with SC/ST/OBC icons statues which were installed for historical reasons.After that several state assembly elections took place in several states. But the CEC never bothered to order for draping of Hand symbol of Congress Lotus (National flower) of BJP symbol nor the statues of upper caste icons. We must again become road masters and move in bicycles to high light the above facts and the aims of BSP to reach the people.
Filed under: General
Posted by: site admin @ 6:14 pm



1125 LESSON 151213 SUNDAY

FREE ONLINE E-Nālanda Research and Practice UNIVERSITY

chandrasekhara.tipitka@gmail.com

Rector Jagatheesan Chandrasekharan

http://timesofindia.indiatimes.com/%20http://timesofindia.indiatimes.com/india/2014-elections-may-not-throw-up-govt-with-solid-majority-Chidambaram-says/articleshow/27354063.cms?intenttarget=no


The Times of India



2014 elections may not throw up govt with ’solid majority’


chandrasekhara.tipitaka ()

2014
elections may not throw up govt with ’solid majority’ so long as

1) VOTING Machines are not tamper proof. Its SOURCE CODE has to be made
public.- Attention- Mr. Lingaiah

2) Biased Chief Election Commission order for draping Elephant
(Including the raised trunk elephants which is not BSP symbol) during
last UP elections along with SC/ST/OBC icons statues which were
installed for historical reasons.After that several state assembly
elections took place in several states. But the CEC never bothered to
order for draping of Hand symbol of Congress Lotus (National flower) of
BJP symbol nor the statues of upper caste icons.

We must again become road masters and move in bicycles to high light the
above facts and the aims of BSP to reach the people.

Plus implementing the following ideology of BSP:

About The Bahujan Samaj Party (BSP) Bahujan Samaj Party (BSP) or
Majority People’s Party is one of the only five prominent national
political parties of the Country, which is the largest democracy of the
world.

Brief Introduction : The ideology of the Bahujan Samaj Party
(BSP) is “Social Transformation and Economic Emancipation” of the
“Bahujan Samaj “, which comprises of the Scheduled Castes (SCs), the
Scheduled Tribes (STs), the Other Backward Classes (OBCs) and Religious
Minorities such as Sikhs, Muslims, Christians, Parsis and Buddhists and
account for over 85 per cent of the country’s total population. The
people belonging to all these classes have been the victims of the
“Manuwadi” system in the country for thousands of years, under which
they have been vanquished, trampled upon and forced to languish in all
spheres of life. In other words, these people were deprived even of all
those human rights, which had been secured for the upper caste Hindus
under the age-old “Manuwadi Social System”. Among the great persons
(Mahapurush) belonging to “Bahujan Samaj”, who fought courageously and
with commitment against the brutal and oppressive Manuwadi system, for
providing a level playing field to the downtrodden to help move forward
in their lives with “self-respect” and at par with the upper castes
Hindus, especially Baba Saheb Dr. Bhimrao Ambedkar’s socio-political
campaign later proved to be very effective in this direction.

Though the contributions of leaders of the downtrodden communities like
Mahatma Jyotiba Phule, Chhatrapati Shahuji Maharaj, Narayana Guru and
Periyar E. V. Ramaswami have been immense in the fight against the
obnoxious Manuwadi system, but the struggle of Baba Saheb Dr. Bhimrao
Ambedkar, who was born in Scheduled Caste community, and that of
Manyawar Kanshi Ram Ji later proved to be greatly effective and pregnant
with far-reaching consequences.

Besides waging a spirited campaign against the Manuwadi Social System,
Dr. Ambedkar instilled consciousness among not only the SC/STs, but also
among those belonging to other backward groups, which continue to be
victimised and trampled under this oppressive and unjust Manuvadi Social
System. By virtue of his pivotal role in the framing of the Indian
Constitution, these groups were given a number of rights in the
Constitution on a legal basis to lead a life of dignity and
self-respect. But he was fully conscious of the fact that these
exploited sections of the society would not be able to get the full
legal rights as long as the governments would remain dominated by the
Manuwadi persons and parties.

That’s why Dr. Ambedkar, during his lifetime, had counseled the “Bahujan
Samaj” that if they wanted to fully enjoy the benefits of their legal
rights, as enshrined in the Constitution, they would have to bond
together all the Bahujan groups on the basis of unity and fraternity,
bring them on a strong political platform and capture the “Master Key”
of political power. This was to be the modus operandi for the formation
of Bahujan Governments at the Centre and in States. Only such
governments could enforce all the constitutional and legal rights of the
“Bahujan Samaj” and provide opportunities to its People to move forward
in all spheres of life besides enabling them to lead a life of
“self-respect”.

Keeping in view this observation and advice of Dr. Ambedkar, respected
Manyawar Kanshi Ram Ji founded the Bahujan Samaj Party (BSP), with the
help of his associates, on April 14, 1984.

For many years while he
enjoyed good health, he prepared the “Bahujan Samaj” to secure the
“master key” of political power, which opens all the avenues for social
and economic development.

However, being a diabetic and host of other serious ailments, his health
did not permit him to lead an active political life for too long. On
December 15, 2001, Manyawar Kanshi Ram Ji, while addressing a mammoth
rally of the BSP at the Lakshman Mela Ground in Lucknow, Uttar Pradesh
on the banks of the river Gomti, declared Kumari (Miss) Mayawati Ji,
then the lone Vice-President of the Party, as his only political heir
and successor. Moreover, on September 15, 2003,

Manyawar Kanshi Ram Ji’s health suffered a serious setback, and the
entire responsibility of the Party fell on the shoulders of Bahan
(Sister) Kumari Mayawati Ji. Later, on September 18, 2003, the Party,
through a consensus and in keeping with its Constitution, made her its
National President. Being the National President of a National Party,
Kumari Mayawati Ji in her address sought to assure that “I would like to
make aware people of the country that my Party, the BSP, is committed
to not only improving the socio-economic conditions of people belonging
to the “Bahujan Samaj” but also of the poor among the upper caste
Hindus, small and medium farmers, traders and people engaged in other
professions. But people of the Manuwadi mindset, even if they are in
different fields of life, are acting under a conspiracy to project the
image of the BSP as if it is confined to championing the cause of SC/STs
alone and is opposed to the upper castes Hindus and other sections of
the society. Also, the BSP has nothing to do with the issues of national
interest.

However, on the basis of facts, I can say with firmness and conviction
that all such talks are a bunch of lies, baseless and devoid of facts
and are nothing else more than a slanderous campaign of the status
quoits Manuwadi forces.

The policies, objectives and ideology of the BSP
are crystal clear and attuned to the welfare of the entire country and
its vast population. On the basis of its ideology, the BSP wants to
sound the death-knell of the “Manuwadi Social System” based on the
‘Varna’ (which is an inequality social system) and striving hard and
honestly for the establishment of an egalitarian and “Humanistic Social
System” in which everyone enjoys JUSTICE (social, economic and
political) and EQUALITY (of status and of opportunity) as enshrined in
the PREAMBLE of the Constitution.

Further, our Party Constitution very
clearly states that “the chief aim and objective of the Party shall be
to work as a revolutionary social and economic movement of change with a
view to realise, in practical terms, the supreme principles of
universal justice, liberty, equality and fraternity enunciated in the
Constitution of India.” Such a social system is wholly in the overall
interest of the Country and all sections of the society too. If, in this
missionary work of “Social Transformation”, people of the upper castes
(Hindus) shed their Manuwadi mindset and join hands with the Bahujan
Samaj, our Party, with all due respect and affection would embrace them.
Such people will be given suitable positions in the Party organisation
in accordance with their ability, dedication and efficiency, and there
would be no distinction between them and those belonging to the Bahujan
Samaj. Also they will be fielded as Party candidates in the
parliamentary and assembly elections, and if our government is formed,
they will also be given ministerial berths. These are not hollow talks
because the BSP in the past, during the three successive governments,
had implemented all such promises.

In Uttar Pradesh, Ms. Mayawati government was formed four times, and on
each occasion, upper castes people were inducted in the Council of
Ministers. Even an upper caste person was appointed to an all-important
post of Advocate General. They were given the Party ticket for Lok Sabha
and Assembly elections and also nominated to the Parliament’s Upper
Chamber i.e. Rajya Sabha and state Legislative Councils. In addition,
upper caste people have been given high posts in the Party organisation.
For example, Mr. Satish Chandra Mishra was nominated to the Rajya Sabha
and also was made national general secretary of the Party. In similar
fashion, other castes of the Upper Castes (Hindus) were promoted. Thus,
keeping in view all these facts, it would be injudicious and fallacious
to hold that the BSP works for the welfare of a particular group or
section. Yes, the Party does give priority to those sections, which have
been ignored and scorned all along by the Manuwadi governments in all
spheres of life. In addition, the BSP has always contributed positively
to all issues pertaining to the welfare of the Country.

The BSP has always taken an unequivocal stand on issues of the Country’s
welfare and never compromised on the issues related to the interest of
the country whenever the need arose. Aims and Objectives The chief aim
and objective of the party shall be to work as a revolutionary social
and economic movement of change with a view to realise, in practical
terms, the supreme principles of universal justice, liberty, equality
and fraternity enunciated in the Constitution of India, to be followed
by State in governance, and in particular summed up in the following
extract from the Preamble of the Constitution.

We, THE PEOPLE OF THIS COUNTRY, having solemnly resolved to constitute
India into a SOVEREIGN SECULAR DEMOCRATIC REPUBLIC and to secure to all
its citizens: ñ€¹Justice, social, economic and political; ñ€¹Liberty of
thought, expression, belief, faith and worship; ñ€¹Equality of status
and opportunity; and promote among them all ñ€¹Fraternity assuring the
dignity of the individual and the unity and integrity of the Nation;”

The Party shall regard its ideology as a movement for ending
exploitation of the weaker sections and suppression of the deprived
through social and economic change in keeping with the above stated
chief aim, and its political activity and participation in governance as
an instrument of furthering such a movement and bringing in such a
change. This being the chief aim of the Party, the strategy of the Party
in public affairs will be governed by the following general principles:

1. That all citizens of This Country being equal before law are entitled
to be treated as equal in true sense and in all matters and all walks
of life, and where equality does not exist it has to be fostered and
where equality is denied it has to be upheld and fought for.

2. That the full, free, uninhibited and unimpeded development of each
individual is a basic human right and State is an instrument for
promoting and realising such development;

3. That the rights of all citizens of This Country as enshrined in the
Constitution of This Country and subject to such restrictions as are set
out in the Constitution, have to be upheld at all costs and under all
circumstances;

4. That the provisions of the Constitution requiring the State at Center
and in States to promote with special care and protect the
socio-economic interests of the weaker sections of the society denied to
them for centuries, have to upheld and given practical shape in public
affairs as a matter of prime most priority.

5. That economic disparities and the wide gaps between the ‘haves’ and
the ‘have nots’ must not be allowed to override the political principle
of “one man, one vote, one vote, one value” adopted by our republic.

6. That unless political empowerment is secured for the economically
deprived masses they will not be able to free themselves from the
shackles of economic and social dependence and exploitation. In
particular and without prejudice to the generality of the aims stated
above the Party will work specially towards the following objectives:

1. The Scheduled Castes, the Scheduled Tribes, the other Backward
Castes, and the minorities, are the most oppressed and exploited people
in This Country. Keeping in mind their large numbers, such a set of
people in India is known as the Bahujan Samaj. The Party shall organise
these masses.

2. The party shall work for these down trodden masses to- ñ€¹a. to
remove their backwardness; ñ€¹b. to fight against their oppression and
exploitation; ñ€¹c. to improve their status in society and public life;
ñ€¹d. to improve their living conditions in day to day life;

2. The social structure of This Country is based on inequalities created
by caste system and the movement of the Party shall be geared towards
changing the social system and rebuild it on the basis of equality and
human values.

All those who join the party with the commitment to co-operate in this
movement of social change shall be ingratiated into the fold of the
Party.

/27347153.cms?messageid=21125211&intenttarget=no&r=1387070682141

The Times of India


Delhi govt formation:


Jagatheesan Chandrasekharan(Bengaluru)

1) VOTING Machines are not tamper proof. Its SOURCE CODE has to be
made public.- Attention- Mr. Lingaiah

2) Biased Chief Election Commission order for draping Elephant
(Including the raised trunk elephants which is not BSP symbol) during
last UP elections along with SC/ST/OBC icons statues which were
installed for historical reasons.After that several state assembly
elections took place in several states. But the CEC never bothered to
order for draping of Hand symbol of Congress Lotus (National flower) of
BJP symbol nor the statues of upper caste icons.

We must again become road masters and move in bicycles to high light the
above facts and the aims of BSP to reach the people.

May AAP, Cong and RSS’s BJP try to implement the following BSP’s
ideology:

About The Bahujan Samaj Party (BSP)

Bahujan Samaj Party (BSP) or Majority People’s Party is one of the only
five prominent national political parties of the Country, which is the
largest democracy of the world.
Brief Introduction :

The ideology of the Bahujan Samaj Party (BSP) is “Social Transformation
and Economic Emancipation” of the “Bahujan Samaj “, which comprises of
the Scheduled Castes (SCs), the Scheduled Tribes (STs), the Other
Backward Classes (OBCs) and Religious Minorities such as Sikhs, Muslims,
Christians, Parsis and Buddhists and account for over 85 per cent of
the country’s total population.

The people belonging to all these classes have been the victims of the
“Manuwadi” system in the country for thousands of years, under which
they have been vanquished, trampled upon and forced to languish in all
spheres of life. In other words, these people were deprived even of all
those human rights, which had been secured for the upper caste Hindus
under the age-old “Manuwadi Social System”.

Among the great persons (Mahapurush) belonging to “Bahujan Samaj”, who
fought courageously and with commitment against the brutal and
oppressive Manuwadi system, for providing a level playing field to the
downtrodden to help move forward in their lives with “self-respect” and
at par with the upper castes Hindus, especially Baba Saheb Dr. Bhimrao
Ambedkar’s socio-political campaign later proved to be very effective in
this direction.

Though the contributions of leaders of the downtrodden communities like
Mahatma Jyotiba Phule, Chhatrapati Shahuji Maharaj, Narayana Guru and
Periyar E. V. Ramaswami have been immense in the fight against the
obnoxious Manuwadi system, but the struggle of Baba Saheb Dr. Bhimrao
Ambedkar, who was born in Scheduled Caste community, and that of
Manyawar Kanshi Ram Ji later proved to be greatly effective and pregnant
with far-reaching consequences.

Besides waging a spirited campaign against the Manuwadi Social System,
Dr. Ambedkar instilled consciousness among not only the SC/STs, but also
among those belonging to other backward groups, which continue to be
victimised and trampled under this oppressive and unjust Manuvadi Social
System.

By virtue of his pivotal role in the framing of the Indian Constitution,
these groups were given a number of rights in the Constitution on a
legal basis to lead a life of dignity and self-respect. But he was fully
conscious of the fact that these exploited sections of the society
would not be able to get the full legal rights as long as the
governments would remain dominated by the Manuwadi persons and parties.

That’s why Dr. Ambedkar, during his lifetime, had counseled the “Bahujan
Samaj” that if they wanted to fully enjoy the benefits of their legal
rights, as enshrined in the Constitution, they would have to bond
together all the Bahujan groups on the basis of unity and fraternity,
bring them on a strong political platform and capture the “Master Key”
of political power. This was to be the modus operandi for the formation
of Bahujan Governments at the Centre and in States. Only such
governments could enforce all the constitutional and legal rights of the
“Bahujan Samaj” and provide opportunities to its People to move forward
in all spheres of life besides enabling them to lead a life of
“self-respect”.

Keeping in view this observation and advice of Dr. Ambedkar, respected
Manyawar Kanshi Ram Ji founded the Bahujan Samaj Party (BSP), with the
help of his associates, on April 14, 1984. For many years while he
enjoyed good health, he prepared the “Bahujan Samaj” to secure the
“master key” of political power, which opens all the avenues for social
and economic development.

However, being a diabetic and host of other serious ailments, his health
did not permit him to lead an active political life for too long. On
December 15, 2001, Manyawar Kanshi Ram Ji, while addressing a mammoth
rally of the BSP at the Lakshman Mela Ground in Lucknow, Uttar Pradesh
on the banks of the river Gomti, declared Kumari (Miss) Mayawati Ji,
then the lone Vice-President of the Party, as his only political heir
and successor.

Moreover, on September 15, 2003,

Manyawar Kanshi Ram Ji’s health
suffered a serious setback, and the entire responsibility of the Party
fell on the shoulders of Bahan (Sister) Kumari Mayawati Ji. Later, on
September 18, 2003, the Party, through a consensus and in keeping with
its Constitution, made her its National President.

Being the National President of a National Party, Kumari Mayawati Ji in
her address sought to assure that “I would like to make aware people of
the country that my Party, the BSP, is committed to not only improving
the socio-economic conditions of people belonging to the “Bahujan Samaj”
but also of the poor among the upper caste Hindus, small and medium
farmers, traders and people engaged in other professions.

But people of the Manuwadi mindset, even if they are in different fields
of life, are acting under a conspiracy to project the image of the BSP
as if it is confined to championing the cause of SC/STs alone and is
opposed to the upper castes Hindus and other sections of the society.
Also, the BSP has nothing to do with the issues of national interest.

However, on the basis of facts, I can say with firmness and conviction
that all such talks are a bunch of lies, baseless and devoid of facts
and are nothing else more than a slanderous campaign of the status
quoits Manuwadi forces. The policies, objectives and ideology of the BSP
are crystal clear and attuned to the welfare of the entire country and
its vast population.

On the basis of its ideology, the BSP wants to sound the death-knell of
the “Manuwadi Social System” based on the ‘Varna’ (which is an
inequality social system) and striving hard and honestly for the
establishment of an egalitarian and “Humanistic Social System” in which
everyone enjoys JUSTICE (social, economic and political) and EQUALITY
(of status and of opportunity) as enshrined in the PREAMBLE of the
Constitution.

Further, our Party Constitution very clearly states that “the chief aim
and objective of the Party shall be to work as a revolutionary social
and economic movement of change with a view to realise, in practical
terms, the supreme principles of universal justice, liberty, equality
and fraternity enunciated in the Constitution of India.”

Such a social system is wholly in the overall interest of the Country
and all sections of the society too. If, in this missionary work of
“Social Transformation”, people of the upper castes (Hindus) shed their
Manuwadi mindset and join hands with the Bahujan Samaj, our Party, with
all due respect and affection would embrace them. Such people will be
given suitable positions in the Party organisation in accordance with
their ability, dedication and efficiency, and there would be no
distinction between them and those belonging to the Bahujan Samaj. Also
they will be fielded as Party candidates in the parliamentary and
assembly elections, and if our government is formed, they will also be
given ministerial berths.

These are not hollow talks because the BSP in the past, during the three
successive governments, had implemented all such promises.

In Uttar
Pradesh, Ms. Mayawati government was formed four times, and on each
occasion, upper castes people were inducted in the Council of Ministers.
Even an upper caste person was appointed to an all-important post of
Advocate General. They were given the Party ticket for Lok Sabha and
Assembly elections and also nominated to the Parliament’s Upper Chamber
i.e. Rajya Sabha and state Legislative Councils.

In addition, upper caste people have been given high posts in the Party
organisation. For example, Mr. Satish Chandra Mishra was nominated to
the Rajya Sabha and also was made national general secretary of the
Party. In similar fashion, other castes of the Upper Castes (Hindus)
were promoted.

Thus, keeping in view all these facts, it would be injudicious and
fallacious to hold that the BSP works for the welfare of a particular
group or section. Yes, the Party does give priority to those sections,
which have been ignored and scorned all along by the Manuwadi
governments in all spheres of life. In addition, the BSP has always
contributed positively to all issues pertaining to the welfare of the
Country.

The BSP has always taken an unequivocal stand on issues of the
Country’s welfare and never compromised on the issues related to the
interest of the country whenever the need arose.

Aims and Objectives

The chief aim and objective of the party shall be to work as a
revolutionary social and economic movement of change with a view to
realise, in practical terms, the supreme principles of universal
justice, liberty, equality and fraternity enunciated in the Constitution
of India, to be followed by State in governance, and in particular
summed up in the following extract from the Preamble of the
Constitution.

We, THE PEOPLE OF THIS COUNTRY, having solemnly resolved to constitute
India into a SOVEREIGN SECULAR DEMOCRATIC REPUBLIC and to secure to all
its citizens: ‹Justice, social, economic and political; ‹Liberty of
thought, expression, belief, faith and worship; ‹Equality of status and
opportunity; and promote among them all ‹Fraternity assuring the dignity
of the individual and the unity and integrity of the Nation;”

The Party shall regard its ideology as a movement for ending
exploitation of the weaker sections and suppression of the deprived
through social and economic change in keeping with the above stated
chief aim, and its political activity and participation in governance as
an instrument of furthering such a movement and bringing in such a
change.

This being the chief aim of the Party, the strategy of the Party in
public affairs will be governed by the following general principles:

1. That all citizens of This Country being equal before law are entitled
to be treated as equal in true sense and in all matters and all walks
of life, and where equality does not exist it has to be fostered and
where equality is denied it has to be upheld and fought for.

2. That the full, free, uninhibited and unimpeded development of each
individual is a basic human right and State is an instrument for
promoting and realising such development;

3. That the rights of all citizens of This Country as enshrined in the
Constitution of This Country and subject to such restrictions as are set
out in the Constitution, have to be upheld at all costs and under all
circumstances;

4. That the provisions of the Constitution requiring the State at Center
and in States to promote with special care and protect the
socio-economic interests of the weaker sections of the society denied to
them for centuries, have to upheld and given practical shape in public
affairs as a matter of prime most priority.

5. That economic disparities and the wide gaps between the ‘haves’ and
the ‘have nots’ must not be allowed to override the political principle
of “one man, one vote, one vote, one value” adopted by our republic.

6. That unless political empowerment is secured for the economically
deprived masses they will not be able to free themselves from the
shackles of economic and social dependence and exploitation.

In particular and without prejudice to the generality of the aims stated
above the Party will work specially towards the following objectives:

1. The Scheduled Castes, the Scheduled Tribes, the other Backward
Castes, and the minorities, are the most oppressed and exploited people
in This Country. Keeping in mind their large numbers, such a set of
people in India is known as the Bahujan Samaj. The Party shall organise
these masses.

2. The party shall work for these down trodden masses to- ‹a. to remove
their backwardness; ‹b. to fight against their oppression and
exploitation; ‹c. to improve their status in society and public life;
‹d. to improve their living conditions in day to day life;

2. The social structure of This Country is based on inequalities created
by caste system and the movement of the Party shall be geared towards
changing the social system and rebuild it on the basis of equality and
human values.

All those who join the party with the commitment to
co-operate in this movement of social change shall be ingratiated into
the fold of the Party.

http://timesofindia.indiatimes.com/assembly-elections-2013/delhi-assembly-elections/Delhi-govt-formation-Kejriwal-sets-terms-for-Cong-BJP/articleshow

Towards the furtherance of the above noted
aims and objectives the organisational units of Party as designated in
this constitution, shall be empowered to:- ‹

1. purchase, take on
lease or otherwise acquire, and maintain, moveable or immovable
property for the Party and invest and deal with monies of Party in such a
manner as may from time to time be determined;

2. raise money with or without security for carrying out any of the aims and objectives of the Party;
3.
to do all other lawful things and acts as are incidental or conducive
to the attainment of any of the aforesaid aims and objectives,

Provided that none of these activities will be undertaken without the express approval of the National President

Vote BSP for Master Key and Eternal Bliss
http://sarvajan.ambedkar.org

http://voteforbsp.blogspot.in/2011_09_01_archive.html

“Elephant”



 
“Elephant”, the election symbol of BSP



There
is an inherent great meaning in the election symbol of BSP. The
“Elephant”. This election symbol of BSP represents the large and giant
population of the “Bahujan Samaj” like the elephant. And the “Blue Flag”
of the party represents the soothing blue sky. It shows that then sky
does not discriminate anybody on the basis on caste, creed, rich, and
poor and treat people with full equality. It also signifies peace and
tranquility, which is certainly not available to mankind on this earth
planet. That’s why theBSP wants to create an atmosphere of justice and
peace here and now on this earth, like the sky. The BSP thereby means
that it wants to see a just, humanistic and equality-based social and
economic order, which would serve the interest of all the sections of
the Society. Considering all these, the BSP had chosen“Elephant” as its
election symbol and “Blue” color as its flag.



71) Classical Tamil

71 ) àź€àźźàźżàźŽàŻ àźšàŻ†àźźàŻàźźàŻ†àźŸàźŽàźż

1)
àź”àźŸàź•àŻàź•àŻàźȘàŻàźȘàź€àźżàź”àŻ àź‡àźŻàźšàŻàź€àźżàź°àź™àŻàź•àźłàŻ  àź€àźżàźČàŻàźČàŻàźźàŻàźČàŻàźČàŻ àźšàźŸàź•àŻàź•àźŸàź€àź€àź°àŻàź•àźŸàź© àź†àź€àźŸàź°àźźàŻ  àź‡àźČàŻàźČàŻˆ.
àź…àź€àź©àŻ àźźàŻ‚àźČ àź•àŻàź±àźżàźŻàŻ€àźŸàŻ (SOURCE CODE) àźȘàŻ†àźŸàź€àŻàź”àźŸàź•àŻàź•àźȘàŻàźȘàźŸ àź”àŻ‡àźŁàŻàźŸàŻàźźàŻ.

2)
àź•àźŸàźšàŻàź€ àź‰.àźȘàźż. àź€àŻ‡àź°àŻàź€àźČàźżàźČàŻ àźȘàźŸàź°àźȘàźŸàŻàźš  àź€àźČàŻˆàźźàŻˆ àź€àŻ‡àź°àŻàź€àźČàŻ àź†àźŁàŻˆàźŻàźźàŻ  àźȘàź•àŻàźœàź©àŻ àźšàźźàźŸàźœàŻ àź•àźŸàŻàźšàźż
àźšàźżàź©àŻàź©àźźàźŸàź© àźŻàźŸàź©àŻˆàźŻàŻˆ (àźȘàź•àŻàźœàź©àŻ àźšàźźàźŸàźœàŻ àź•àźŸàŻàźšàźż àźšàźżàź©àŻàź©àźźàźČàŻàźČàźŸàź€ àź€àŻàź€àźżàź•àŻàź•àŻˆ  àźŽàźŽàŻàźȘàŻàźȘàźżàźŻàŻàźłàŻàźł
àźŻàźŸàź©àŻˆàź•àźłàŻ àź‰àźŸàŻàźȘàźŸ) àź€àŻàźŁàźżàźŻàźŸàźČàŻ àźźàŻ‚àźŸàźż àźźàź±àŻˆàź•àŻàź• àź‰àź€àŻàź€àź°àź”àźżàźŸàŻàź€àź€àŻ àź”àź°àźČàźŸàź±àŻàź±àŻ àź•àźŸàź°àźŁàźźàźŸàź• 
àźšàźżàź±àŻàź”àźȘàŻàźȘàźŸàŻàźŸ SC / ST / OBC àźšàźŸàź€àźż àź€àźČàŻˆàź”àź°àŻàź•àźłàźżàź©àŻ àźšàźżàźČàŻˆàź•àźłàŻˆàźŻàŻàźźàŻ àźšàŻ‡àź°àŻàź€àŻàź€àŻ. àźȘàźČ
àźźàźŸàźšàźżàźČàź™àŻàź•àźłàźżàźČàŻ  àź€àŻ‡àź°àŻàź€àźČàŻàź•àźłàŻ  àźšàźŸàźšàŻàź€ àźȘàŻ‹àź€àŻ àź†àźłàŻàźźàŻ àź•àźŸàź™àŻàź•àźżàź°àźžàŻ àź•àŻˆ àźšàźżàź©àŻàź©àźźàŻ, àźȘàźŸàźœàź•
àźšàźżàź©àŻàź©àźźàźŸàź• àź€àźŸàźźàź°àŻˆ ( àź€àŻ‡àźšàźżàźŻ àźźàźČàź°àŻ ) àź…àźČàŻàźČàź€àŻ àźźàŻ‡àźČàŻ  àźœàźŸàź€àźż  àź€àźČàŻˆàź”àź°àŻàź•àźłàźżàź©àŻ àźšàźżàźČàŻˆàź•àźłàŻˆ 
àź€àŻàźŁàźżàźŻàźŸàźČàŻ àźźàŻ‚àźŸàźż àźźàź±àŻˆàź•àŻàź• àź…àź€àŻ‡ àź€àźČàŻˆàźźàŻˆ àź€àŻ‡àź°àŻàź€àźČàŻ àź†àźŁàŻˆàźŻàźźàŻ   àź•àź”àźČàŻˆàźȘàŻàźȘàźŸàź”àźżàźČàŻàźČàŻˆ.

àźšàźŸàźźàŻ 
àźźàŻ€àźŁàŻàźŸàŻàźźàŻ àźšàźŸàźČàŻˆ àźźàŻàź€àŻàźšàźżàźČàŻˆ àź†àź• àźźàźŸàź±àźż  àźšàŻˆàź•àŻàź•àźżàźłàŻàź•àźłàźżàźČàŻ àźšàź•àź°àŻàźšàŻàź€àŻ  àźźàŻ‡àźČàŻ‡
àź•àŻàź±àźżàźȘàŻàźȘàźżàźŸàŻàźŸ  àź‰àźŁàŻàźźàŻˆàź•àźłàŻ àźźàź±àŻàź±àŻàźźàŻ àźȘàź•àŻàźœàź©àŻ àźšàźźàźŸàźœàŻ àź•àźŸàŻàźšàźż  àźšàŻ‡àźŸàź•àŻàź•àź™àŻàź•àźłàŻˆ àźźàź•àŻàź•àźłàŻˆ
àź…àźŸàŻˆàźŻ àźšàŻ†àźŻàŻàźŻ  àź”àŻ‡àźŁàŻàźŸàŻàźźàŻ .

àźȘàź•àŻàźœàź©àŻ
àźšàźźàźŸàźœàŻ àź•àźŸàŻàźšàźż (BSP) àź…àźČàŻàźČàź€àŻ àźȘàŻ†àź°àŻàźźàŻàźȘàźŸàź©àŻàźźàŻˆ àźźàź•àŻàź•àźłàŻ àź•àźŸàŻàźšàźż àź‰àźČàź•àźżàź©àŻ àźźàźżàź• àźȘàŻ†àź°àźżàźŻ
àźœàź©àźšàźŸàźŻàź•àźźàźŸàź© àź‡àźšàŻàź€ àźšàźŸàźŸàŻàźŸàźżàź©àŻ  àźàźšàŻàź€àŻ àźźàŻàź•àŻàź•àźżàźŻ àź€àŻ‡àźšàźżàźŻ àź…àź°àźšàźżàźŻàźČàŻ àź•àźŸàŻàźšàźżàź•àźłàźżàźČàŻ 
àź’àź©àŻàź±àźŸàź•àŻàźźàŻ .

àźšàźżàź±àŻ àź…àź±àźżàźźàŻàź•àźźàŻ :

àźȘàź•àŻàźœàź©àŻ
àźšàźźàźŸàźœàŻ àź•àźŸàŻàźšàźż (BSP) àźšàźżàź€àŻàź€àźŸàźšàŻàź€àźźàŻ àźšàźŸàźŸàŻàźŸàźżàź©àŻ àźźàŻ†àźŸàź€àŻàź€ àźźàź•àŻàź•àźłàŻ àź€àŻ†àźŸàź•àŻˆàźŻàźżàźČàŻ 85
àźšàź€àź”àŻ€àź€àźźàŻ àźźàŻ‡àźČàźŸàź• àź‰àźłàŻàźł  ” àźȘàź•àŻàźœàź©àŻ àźšàźźàźŸàźœàŻ ” àź‡àź©àŻ àź…àź™àŻàź•àź€àŻàź€àź”àź°àŻàź•àźłàźŸàź•
àź•àŻ†àźŸàźŁàŻàźŸàź€àźŸàźŽàŻàź€àŻàź€àźȘàŻàźȘàźŸàŻàźŸàŻ‡àźŸàź°àŻ ( àźŽàźžàŻàźšàźż ) , àźȘàźŽàź™àŻàź•àŻàźŸàźżàźŻàźżàź©àź°àŻ ( àźŽàźžàŻ.àźŸàŻ€. ), àź‡àź€àź°
àźȘàźżàź±àŻàźȘàźŸàŻàź€àŻàź€àźȘàŻàźȘàźŸàŻàźŸ àź”àź•àŻàźȘàŻàźȘàźżàź©àź°àŻàź•àŻàź•àŻ (àź“àźȘàźżàźšàźż) àź•àŻàź•àźłàźżàź©àŻ àźźàź±àŻàź±àŻàźźàŻ àźźàź€
àźšàźżàź±àŻàźȘàźŸàź©àŻàźźàŻˆàźŻàźżàź©àź°àźŸàź©  àźšàŻ€àź•àŻàź•àźżàźŻàź°àŻàź•àźłàŻ, àźźàŻàźžàŻàźČàźżàźźàŻàź•àźłàŻ , àź•àźżàź°àźżàźžàŻàź€àŻàź”àź°àŻ , àźȘàźŸàź°àŻàźšàźżàź•àźłàŻ
àźźàź±àŻàź±àŻàźźàŻ àźȘàŻàź€àŻàź€ àźźàź€àź€àŻàź€àźżàź©àź°àźżàź©àŻ “àźšàźźàŻ‚àź• àźźàźŸàź±àŻàź±àźźàŻ àźźàź±àŻàź±àŻàźźàŻ àźȘàŻ†àźŸàź°àŻàźłàźŸàź€àźŸàź° àź”àźżàźŸàŻàź€àźČàŻˆ ” .

àź‡àźšàŻàź€
àź”àź•àŻàźȘàŻàźȘàŻàź•àźłàŻˆ  àźšàŻ‡àź°àŻàźšàŻàź€ àźźàź•àŻàź•àźłàŻ àź†àźŻàźżàź°àź•àŻàź•àźŁàź•àŻàź•àźŸàź© àź†àźŁàŻàźŸàŻàź•àźłàźŸàź• àźšàźŸàźŸàŻàźŸàźżàź©àŻ ” àźźàź©àŻàź”àźŸàź€  ”
àź…àźźàŻˆàźȘàŻàźȘàźżàźČàŻ  àźšàźšàŻàź•àŻàź•àźȘàŻàźȘàźŸàŻàźŸàŻ  àźźàź±àŻàź±àŻàźźàŻ àź”àźŸàźŽàŻàź”àźżàź©àŻ àź…àź©àŻˆàź€àŻàź€àŻ àź€àŻàź±àŻˆàź•àźłàźżàźČàŻàźźàŻ àź”àźŸàźŸ
àź”àŻ‡àźŁàŻàźŸàźżàźŻ àźšàźżàźČàŻˆ àźàź±àŻàźȘàźŸàŻàźŸàŻ àźȘàźŸàź€àźżàź•àŻàź•àźȘàŻàźȘàźŸàŻàźŸàź”àź°àŻàź•àźłàŻ .  àź”àŻ‡àź±àŻàź”àźżàź€àźźàźŸàź• àź•àŻ‚àź±àźżàź©àźŸàźČàŻ,
àźȘàźŽàźźàŻˆàźŻàźŸàź© ” àźźàź©àŻàź”àźŸàź€ àźšàźźàŻ‚àź• àź…àźźàŻˆàźȘàŻàźȘàŻ ” àź•àŻ€àźŽàŻ  àźźàŻ‡àźČàŻ àźšàźŸàź€àźż àź‡àźšàŻàź€àŻàź•àŻàź•àźłàźżàź©àŻ  àźȘàźŸàź€àŻàź•àźŸàźȘàŻàźȘàŻ
àź‡àź°àŻàźšàŻàź€ àź…àźšàŻàź€ àźźàź©àźżàź€ àź‰àź°àźżàźźàŻˆàź•àźłàŻ àź•àŻ‚àźŸ àź‡àźšàŻàź€ àźźàź•àŻàź•àźłàŻ àź‡àźŽàźšàŻàź€àź©àź°àŻ.


àźȘàź•àŻàźœàź©àŻ àźšàźźàźŸàźœàŻ ” àź‡àź©àŻ àźȘàŻ†àź°àźżàźŻ àźźàź©àźżàź€àź°àŻàź•àźłàŻàź•àŻàź•àŻ  ( àźźàź•àźŸàźȘàŻàź°àŻàź·àź°àŻàź•àźłàŻ ) àźźàź€àŻàź€àźżàźŻàźżàźČàŻ
àźźàźżàź°àŻàź•àź€àŻàź€àź©àźźàźŸàź© àźźàź±àŻàź±àŻàźźàŻ àź’àźŸàŻàź•àŻàź•àŻàźźàŻàź±àŻˆ àźźàź©àŻàź”àźŸàź€  àźźàŻàź±àŻˆàź•àŻàź•àŻ àźŽàź€àźżàź°àźŸàź• àźźàŻ‡àźČàŻ àźšàźŸàź€àźżàźŻàźżàź©àź°àŻ
àź‡àźšàŻàź€àŻàź•àŻàź•àźłàŻàź•àŻàź•àŻ  àź‡àźŁàŻˆàźŻàźŸàź• àź•àŻ€àźŽàŻàź€àŻàź€àź°àźźàźŸàź© àź’àź°àŻ àźšàźżàźČàŻˆàźŻàźżàźČàŻ àź‡àź°àŻàźšàŻàź€àŻ àź€àź™àŻàź•àźłàŻ
àź”àźŸàźŽàŻàź•àŻàź•àŻˆàźŻàŻˆ àźźàŻàź©àŻàź©àŻ‡àźŸàź•àŻàź•àźż  ” àźšàŻàźŻ àźźàź°àźżàźŻàźŸàź€àŻˆ ” àźŻàŻàźŸàź©àŻ àźšàźź àźšàźżàźČàŻˆ àź”àźŽàź™àŻàź•àŻàź”àź€àź±àŻàź•àŻ  
àź€àŻˆàź°àźżàźŻàźźàźŸàź•àź”àŻàźźàŻ àź…àź°àŻàźȘàŻàźȘàźŁàźżàźȘàŻàźȘàŻàźŸàź©àŻàźźàŻ àźȘàŻ‡àźŸàź°àźŸàźŸàźżàźŻ àź•àŻàź±àźżàźȘàŻàźȘàźŸàź• àźȘàźŸàźȘàźŸ àźšàźŸàźčàŻ‡àźȘàŻ àźŸàźŸàź•àŻàźŸàź°àŻ
àź…àźźàŻàźȘàŻ‡àź€àŻàź•àź°àŻ àźšàźźàŻ‚àź• àź…àź°àźšàźżàźŻàźČàŻ àźȘàźżàź°àźšàŻàźšàźŸàź°àźźàŻ  àźȘàźżàź©àŻàź©àź°àŻ àź‡àźšàŻàź€ àź€àźżàźšàŻˆàźŻàźżàźČàŻ àźźàźżàź•àź”àŻàźźàŻ
àźȘàźŻàź©àŻàźłàŻàźłàź€àźŸàź• àźšàź•àź°àŻàź€àŻàź€ àź‰àź€àź” àź‡àź°àŻàź•àŻàź•àŻàźźàŻ àźŽàź©àŻàź±àŻ àźšàźżàź°àŻ‚àźȘàźżàź•àŻàź•àźȘàŻàźȘàźŸàŻàźŸàŻàźłàŻàźłàź€àŻ .

àźȘàźżàź±àŻàźȘàźŸàŻàź€àŻàź€àźȘàŻàźȘàźŸàŻàźŸ 
àźšàźźàŻ‚àź•àź™àŻàź•àźłàŻ àź€àźČàŻˆàź”àź°àŻàź•àźłàŻ àźźàź•àźŸàź€àŻàźźàźŸ àźœàŻàźŻàŻ‹àź€àŻàźȘàźŸ  àźȘàŻ‚àźČàŻ‡, àźšàź€àŻàź°àźȘàź€àźż àź·àźŸàź•àŻàźœàźż àźźàź•àźŸàź°àźŸàźœàŻ ,
àźšàźŸàź°àźŸàźŻàźŁ àź•àŻàź°àŻ àźźàź±àŻàź±àŻàźźàŻ àźȘàŻ†àź°àźżàźŻàźŸàź°àŻ àźˆ.àź”àŻ†. àź°àźŸàźźàźšàźŸàźźàźż àźȘàŻ‡àźŸàź©àŻàź±àź”àź°àŻàź•àźłàźżàź©àŻ   àź…àź°àŻàź”àź°àŻàźȘàŻàźȘàźŸàź©
àźźàź©àŻàź”àźŸàź€  àź…àźźàŻˆàźȘàŻàźȘàŻàź•àŻàź•àŻ  àźŽàź€àźżàź°àźŸàź© àźȘàŻ‡àźŸàź°àźŸàźŸàŻàźŸàź€àŻàź€àźżàźČàŻ   àźȘàź™àŻàź•àźłàźżàźȘàŻàźȘàŻàź•àźłàŻ àźźàź•àź€àŻàź€àźŸàź©àź€àźŸàź• 
àź‡àź°àŻàźšàŻàź€àźżàź°àŻàź•àŻàź•àŻàźźàŻ àźŽàź©àŻàź±àźŸàźČàŻàźźàŻ , àź†àź©àźŸàźČàŻ àź€àźŸàźŽàŻàź€àŻàź€àźȘàŻàźȘàźŸàŻàźŸ àźšàźźàŻ‚àź•àź€àŻàź€àźżàźČàŻ àźȘàźżàź±àźšàŻàź€ àźȘàźŸàźȘàźŸ
àźšàźŸàźčàŻ‡àźȘàŻ àźŸàźŸàź•àŻàźŸàź°àŻ àź…àźźàŻàźȘàŻ‡àź€àŻàź•àź°àŻ àźźàź±àŻàź±àŻàźźàŻ àźźàźŸàź©àŻàźŻàź”àźŸàź°àŻ  àź•àź©àŻàźšàźżàź°àźŸàźźàŻ àźœàźż  , àźȘàŻ‡àźŸàź°àźŸàźŸàŻàźŸàźźàŻ
àźȘàźżàź©àŻàź©àź°àŻ àźȘàŻ†àź°àźżàź€àŻàźźàŻ àźȘàźŻàź©àŻàźłàŻàźłàź€àźŸàź• àźźàź±àŻàź±àŻàźźàŻ àźšàŻ€àźŁàŻàźŸàź•àźŸàźČ àź”àźżàźłàŻˆàź”àŻàź•àźłàźżàź©àŻ  àź•àź°àŻàźȘàŻàźȘàźźàźŸàź•
àź‡àź°àŻàź•àŻàź•àŻàźźàŻ àźŽàź©àŻàź±àŻ  àźšàźżàź°àŻ‚àźȘàźżàź€àŻàź€àź€àŻ.

àźźàź©àŻàź”àźŸàź€ 
àźšàźźàŻ‚àź• àź…àźźàŻˆàźȘàŻàźȘàŻàź•àŻàź•àŻ àźŽàź€àźżàź°àźŸàź• àź’àź°àŻ àź‰àź±àŻàźšàźŸàź•àźźàźŸàź© àźȘàźżàź°àźšàŻàźšàźŸàź°àź€àŻàź€àŻˆ àźšàźŸàź€àŻàź€àźżàźŻ àźŸàźŸàź•àŻàźŸàź°àŻ
àź…àźźàŻàźȘàŻ‡àź€àŻàź•àź°àŻ SC/STs àź€àź”àźżàź° àź‡àźšàŻàź€ àź…àźŸàź•àŻàź•àŻàźźàŻàź±àŻˆ àźźàź±àŻàź±àŻàźźàŻ àźšàźżàźŻàźŸàźŻàźźàź±àŻàź± àźźàź©àŻàź”àźŸàź€  àźšàźźàŻ‚àź•
àźźàŻàź±àŻˆàźŻàźżàź©àŻ àź•àŻ€àźŽàŻ, àź€àŻ†àźŸàźŸàź°àŻàźšàŻàź€àŻ àźźàź±àŻàź± àźȘàźżàź©àŻàź€àź™àŻàź•àźżàźŻ àź”àź•àŻàźȘàŻàźȘàźżàź©àź°àŻ àźźàź±àŻàź±àŻàźźàŻ   àźšàźšàŻàź™àŻàź•àźż
àźȘàźŸàź€àźżàź•àŻàź•àźȘàŻàźȘàźŸàŻàźŸ àźźàź•àŻàź•àźłàŻàź•àŻàź•àŻàźźàŻ àźšàŻ‡àź°àŻàźšàŻàź€àŻ‡ àźȘàŻ‹àź°àźŸàźŸàźżàź©àźŸàź°àŻ.

àź‡àźšàŻàź€àźżàźŻ
àź…àź°àźšàźżàźŻàźČàŻ àźšàźŸàźšàź©àź€àŻàź€àŻˆ àź…àź”àź°àź€àŻ àźźàŻàź•àŻàź•àźżàźŻ àźȘàź™àŻàź•àŻ àź€àź•àŻàź€àźżàźŻàźżàź©àźŸàźČàŻ, àź‡àźšàŻàź€ àź•àŻàźŽàŻàź•àŻàź•àźłàŻ
àź•àźŁàŻàźŁàźżàźŻàźźàŻ àźźàź±àŻàź±àŻàźźàŻ àźšàŻàźŻ àźźàź°àźżàźŻàźŸàź€àŻˆ  àź”àźŸàźŽàŻàź•àŻàź•àŻˆ àź”àźŸàźŽ àź’àź°àŻ àźšàźŸàŻàźŸ àź…àźŸàźżàźȘàŻàźȘàźŸàŻˆàźŻàźżàźČàŻ àź…àź°àźšàźżàźŻàźČàŻ
àź‰àź°àźżàźźàŻˆàź•àźłàŻ àźȘàźČ àź”àźŽàź™àŻàź•àźȘàŻàźȘàźŸàŻàźŸàź€àŻ . àź†àź©àźŸàźČàŻ àź…àź”àź°àŻ , àźšàźźàŻ‚àź•àź€àŻàź€àźżàź©àŻ àź‡àźšàŻàź€ àźšàŻàź°àźŁàŻàźŸàźȘàŻàźȘàźŸàŻàźźàŻ
àźȘàźżàź°àźżàź”àŻàź•àźłàŻ àźźàź©àŻàź”àźŸàź€  àźšàźȘàź°àŻàź•àźłàŻ , àź•àźŸàŻàźšàźżàź•àźłàŻ àź†àź€àźżàź•àŻàź•àźźàŻ àź…àź°àźšàźŸàź™àŻàź•àź™àŻàź•àźłàźŸàźČàŻ  àźźàŻàźŽàŻ àźšàźŸàŻàźŸ
àź‰àź°àźżàźźàŻˆàź•àźłàŻˆ àźȘàŻ†àź± àźźàŻàźŸàźżàźŻàźŸàź€àŻ àźŽàź©àŻàźȘàź€àŻˆ àźźàŻàźŽàŻàźźàŻˆàźŻàźŸàź• àźšàŻàźŻàźšàźżàź©àŻˆàź”àŻàźŸàź©àŻ àź‡àź°àŻàźšàŻàź€àźŸàź°àŻ.

àź…àź€àź©àźŸàźČàŻ
àź€àźŸàź©àŻ àźŸàźŸàź•àŻàźŸàź°àŻ àź…àźźàŻàźȘàŻ‡àź€àŻàź•àź°àŻ , àź€àź©àź€àŻ àź”àźŸàźŽàŻàźšàźŸàźłàźżàźČàŻ , àź‡àźšàŻàź€àźżàźŻ àź…àź°àźšàźżàźŻàźČàŻ àź…àźźàŻˆàźȘàŻàźȘàŻ
àźšàźŸàŻàźŸàźȘàŻàźȘàźŸàźż  àźźàŻàźŽàŻàźźàŻˆàźŻàźŸàź• àź€àź™àŻàź•àźłàŻ àźšàźŸàŻàźŸ àź‰àź°àźżàźźàŻˆàź•àźłàŻ àźšàź©àŻàźźàŻˆàź•àźłàŻˆ àź…àź©àŻàźȘàź”àźżàź•àŻàź• àź”àŻ‡àźŁàŻàźŸàŻàźźàŻ
àźŽàź©àŻàź±àźŸàźČàŻ  ” àźȘàź•àŻàźœàź©àŻ àźšàźźàźŸàźœàŻ ” àź†àźČàŻ‡àźŸàźšàź©àŻˆàźŻàźŸàźČàŻ  àź€àźŸàź©àŻ,  àź’àź±àŻàź±àŻàźźàŻˆ , àźšàź•àŻ‡àźŸàź€àź°àź€àŻàź€àŻàź”àźźàŻ
àźŽàź©àŻàź±  àź…àźŸàźżàźȘàŻàźȘàźŸàŻˆàźŻàźżàźČàŻ àź’àź©àŻàź±àźŸàź• àź…àź©àŻˆàź€àŻàź€àŻ àźȘàź•àŻàźœàź©àŻ àź•àŻàźŽàŻàź•àŻàź•àźłàŻ àź‡àźŁàźŻ  àź”àŻ‡àźŁàŻàźŸàŻàźźàŻ.  àź…àźšàŻàź€,
àź’àź°àŻ àź”àźČàŻàź”àźŸàź© àź…àź°àźšàźżàźŻàźČàŻ àźźàŻ‡àźŸàŻˆàźŻàźżàźČàŻ “àźźàźŸàźžàŻàźŸàź°àŻ àź•àŻ€” àźȘàźżàźŸàźżàź•àŻàź•àŻàźźàŻ. àź…àź”àź±àŻàź±àŻˆ àź•àŻ†àźŸàźŁàŻàźŸàŻ
àź…àź°àźšàźżàźŻàźČàŻ àź…àź€àźżàź•àźŸàź°àź€àŻàź€àŻˆ àź‡àźšàŻàź€ àźźàŻˆàźŻàź€àŻàź€àźżàźČàŻ àźȘàź•àŻàźœàź©àŻ àź…àź°àźšàŻàź•àźłàŻ àź‰àź°àŻàź”àźŸàź•àŻàź•àźźàŻ àźźàź±àŻàź±àŻàźźàŻ 
àźšàŻ†àźŻàźČàŻàź”àź•àŻˆàźŻàźŸàź• àź‡àź°àŻàźšàŻàź€àź€àŻ . àź…àź€àŻàź€àź•àŻˆàźŻ ” àźȘàź•àŻàźœàź©àŻ àźšàźźàźŸàźœàŻ ” àź…àź°àźšàźŸàź™àŻàź•àź™àŻàź•àźłàŻ  àź…àź©àŻˆàź€àŻàź€àŻ
àź…àź°àźšàźżàźŻàźČàźźàŻˆàźȘàŻàźȘàŻ àźźàź±àŻàź±àŻàźźàŻ àźšàźŸàŻàźŸ àź‰àź°àźżàźźàŻˆàź•àźłàŻˆ àźšàŻ†àźŻàźČàŻàźȘàźŸàŻàź€àŻàź€ àźźàź±àŻàź±àŻàźźàŻ ” àźšàŻàźŻ àźźàź°àźżàźŻàźŸàź€àŻˆ ”
àźŻàŻàźŸàź©àŻ àź’àź°àŻ àź”àźŸàźŽàŻàź•àŻàź•àŻˆàźŻàŻˆ àź”àźŸàźŽ àź‰àź€àź”àŻàźźàŻ  àź€àź”àźżàź° àź…àź€àź©àŻ àźźàź•àŻàź•àźłàŻ àź”àźŸàźŽàŻàź”àźżàź©àŻ àź…àź©àŻˆàź€àŻàź€àŻ
àź€àŻàź±àŻˆàź•àźłàźżàźČàŻàźźàŻ àźźàŻàź©àŻàź©àŻ‡àźŸàź•àŻàź•àźż àźšàź•àź°àŻàź€àŻàź€ àź”àźŸàźŻàŻàźȘàŻàźȘàŻàź•àźłàŻˆ àź”àźŽàź™àŻàź• àźźàŻàźŸàźżàźŻàŻàźźàŻ.

àźŸàźŸàź•àŻàźŸàź°àŻ
àź…àźźàŻàźȘàŻ‡àź€àŻàź•àź°àźżàź©àŻ àź‡àźšàŻàź€ àź•àź”àź©àźżàźȘàŻàźȘàŻ àźźàź±àŻàź±àŻàźźàŻ àź†àźČàŻ‡àźŸàźšàź©àŻˆàźŻàŻˆ àź•àź”àź©àź€àŻàź€àźżàźČàŻ  àź”àŻˆàź€àŻàź€àŻ ,
àźźàź°àźżàźŻàźŸàź€àŻˆàź•àŻàź•àŻàź°àźżàźŻ  àźźàźŸàź©àŻàźŻàź”àźŸàź°àŻ àź…àź”àź°àŻàź•àźłàźŸàźČàŻ  àź•àź©àŻàźšàźżàź°àźŸàźźàŻ àźœàźż àźàźȘàŻàź°àźČàŻ 14 , 1984
àź…àź©àŻàź±àŻ, àź…àź”àź°àź€àŻ àź•àŻ‚àźŸàŻàźŸàźŸàźłàźżàź•àźłàŻ àź‰àź€àź”àźżàźŻàŻàźŸàź©àŻ , àźȘàź•àŻàźœàź©àŻ àźšàźźàźŸàźœàŻ àź•àźŸàŻàźšàźż (BSP)
àźšàźżàź±àŻàź”àźȘàŻàźȘàźŸàŻàźŸàź€àŻ . àź…àź”àź°àŻ àźšàźČàŻàźČ àź‰àźŸàźČàŻ àźšàźČàź€àŻàź€àŻàźŸàź©àŻ àź‡àź°àŻàźšàŻàź€  àźȘàŻ‡àźŸàź€àŻ àźȘàźČ àź†àźŁàŻàźŸàŻàź•àźłàźŸàź•,
àź…àź”àź°àŻ àźšàźźàŻ‚àź• àźźàź±àŻàź±àŻàźźàŻ àźȘàŻ†àźŸàź°àŻàźłàźŸàź€àźŸàź° àź”àźłàź°àŻàźšàŻàźšàźżàź•àŻàź•àŻ àźŽàźČàŻàźČàźŸ àź”àźŽàźżàź”àź•àŻˆàź•àźłàŻˆàźŻàŻàźźàŻ àź€àźżàź±àź•àŻàź•àŻàźźàŻ
àź…àź°àźšàźżàźŻàźČàŻ àź…àź€àźżàź•àźŸàź°àź€àŻàź€àŻˆ ” àźźàźŸàźžàŻàźŸàź°àŻ àźšàźŸàź”àźż” àźȘàźŸàź€àŻàź•àźŸàź•àŻàź• ” àźȘàź•àŻàźœàź©àŻ àźšàźźàźŸàźœàŻ ” àź€àźŻàźŸàź°àŻ
àźšàŻ†àźŻàŻàź€àźŸàź°àŻ.

àźŽàź©àźżàź©àŻàźźàŻ,
àź’àź°àŻ àźšàŻ€àź°àźżàźŽàźżàź”àŻ àźźàź±àŻàź±àŻàźźàŻ àźȘàźżàź± àź€àŻ€àź”àźżàź° àźšàźČàź•àŻàź•àŻàź°àŻˆàź”àŻàź•àźłàŻ àź‡àź°àŻàźšàŻàź€àź€àźŸàźČàŻ , àź…àź”àź°àź€àŻ àź‰àźŸàźČàŻ
àźšàźČàźźàŻ,  àźšàŻ€àźŁàŻàźŸ àź•àźŸàźČàź€àŻàź€àźżàź±àŻàź•àŻ  àź…àź°àźšàźżàźŻàźČàŻ àź”àźŸàźŽàŻàź•àŻàź•àŻˆ àź”àźŸàźŽ àź…àź”àź°àŻàź•àŻàź•àŻ  àź…àź©àŻàźźàź€àźż
àź…àźłàź•àŻàź•àź”àźżàźČàŻàźČàŻˆ. àźŸàźżàźšàźźàŻàźȘàź°àŻ 15 , 2001 àź…àź©àŻàź±àŻ , àźźàźŸàź©àŻàźŻàź”àźŸàź°àŻ  àź•àź©àŻàźšàźżàź°àźŸàźźàŻ àźœàźż ,
àźČàź•àŻàź©àŻ‡àźŸ, àź‰àź€àŻàź€àź° àźȘàźżàź°àź€àŻ‡àźšàź€àŻàź€àźżàźČàŻ àź•àŻ‡àźŸàźźàŻàź€àźż àź†àź±àŻ àź•àź°àŻˆàźŻàźżàźČàŻ àź‰àźłàŻàźł àźČàź•àŻàź·àŻàźźàź©àŻ àźźàŻ‡àźłàźŸ
àźźàŻˆàź€àźŸàź©àź€àŻàź€àźżàźČàŻ  àźȘàź•àŻàźœàź©àŻ àźšàźźàźŸàźœàŻ àź•àźŸàŻàźšàźż àź’àź°àŻ àź†àź•àźȘàŻàźȘàŻ†àź°àźżàźŻ àźȘàŻ‡àź°àźŁàźżàźŻàźżàźČàŻ àź‰àź°àŻˆàźŻàźŸàź±àŻàź±àŻàźźàŻ
àźȘàŻ‡àźŸàź€àŻ  àź•àŻàźźàźŸàź°àźż ( àźźàźżàźžàŻ ) àźźàźŸàźŻàźŸàź”àź€àźż àźœàźż,  àź€àź©àźż àź€àŻàźŁàŻˆ àź•àźŸàŻàźšàźżàźŻàźżàź©àŻ àź€àźČàŻˆàź”àź°àŻ, àź…àź”àź°àź€àŻ
àź…àź°àźšàźżàźŻàźČàŻ àź”àźŸàź°àźżàźšàŻ àźźàź±àŻàź±àŻàźźàŻ àź”àźŸàź°àźżàźšàŻ àźŽàź© àź…àź±àźżàź”àźżàź€àŻàź€àźŸàź°àŻ .

àźźàŻ‡àźČàŻàźźàŻ,
àźšàŻ†àźȘàŻàźŸàźźàŻàźȘàź°àŻ 15 , 2003 àź…àź©àŻàź±àŻ , àźźàźŸàź©àŻàźŻàź”àźŸàź°àŻ  àź•àź©àŻàźšàźżàź°àźŸàźźàŻ àźœàźż àźšàŻàź•àźŸàź€àźŸàź° àźȘàźżàź©àŻàź©àźŸàŻˆàź”àŻ
àźàź±àŻàźȘàźŸàŻàź€àź€àźŸàźČàŻ, àź•àźŸàŻàźšàźżàźŻàźżàź©àŻ àźźàŻàźŽàŻ àźȘàŻ†àźŸàź±àŻàźȘàŻàźȘàŻ àźȘàźčàŻ‡àź©àŻ  ( àźšàź•àŻ‡àźŸàź€àź°àźż ) àź•àŻàźźàźŸàź°àźż àźźàźŸàźŻàźŸàź”àź€àźż
àźœàźż àź€àŻ‡àźŸàźłàŻàź•àźłàźżàźČàŻ àź”àźżàźŽàŻàźšàŻàź€àź€àŻ . àźȘàźżàź©àŻàź©àź°àŻ, àźšàŻ†àźȘàŻàźŸàźźàŻàźȘàź°àŻ 18, 2003 àź…àź©àŻàź±àŻ , àź•àźŸàŻàźšàźż ,
àź’àź°àŻ àźȘàŻ†àźŸàź€àŻàź•àŻàź•àź°àŻàź€àŻàź€àŻ àźźàŻ‚àźČàźźàŻ , àź…àź€àź©àŻ àź…àź°àźšàźżàźŻàźČàŻ àź…àźźàŻˆàźȘàŻàźȘàŻàźȘàŻàźȘàźŸàźż   , àź…àź”àź°àŻˆ  àź…àź€àź©àŻ
àź€àŻ‡àźšàźżàźŻ àź€àźČàŻˆàź”àź°àŻ àź†àź•àŻàź•àźżàźŻàź€àŻ.

àź’àź°àŻ
àź€àŻ‡àźšàźżàźŻ àź•àźŸàŻàźšàźżàźŻàźżàź©àŻ àź€àŻ‡àźšàźżàźŻ àź€àźČàŻˆàź”àź°àŻ àźŽàź©àŻàźȘàź€àźŸàźČàŻ àź€àź©àź€àŻ àź‰àź°àŻˆàźŻàźżàźČàŻ, àź•àŻàźźàźŸàź°àźż àźźàźŸàźŻàźŸàź”àź€àźż àźœàźż
àźšàźŸàź©àŻ àźŽàź©àŻ àźȘàź•àŻàźœàź©àŻ àźšàźźàźŸàźœàŻ àź•àźŸàŻàźšàźż  àź‡àź°àŻàźȘàŻàźȘàź€àŻ  ” àźȘàź•àŻàźœàź©àŻ àźšàźźàźŸàźœàŻ ” àźšàŻ‡àź°àŻàźšàŻàź€  àźźàź•àŻàź•àźłàŻ
àźźàźŸàŻàźŸàŻàźźàŻ àź‡àź©àŻàź±àźż  àź†àź©àźŸàźČàŻ àźšàźźàŻ‚àź• àźȘàŻ†àźŸàź°àŻàźłàźŸàź€àźŸàź° àźšàźżàźČàŻˆàźŻàŻˆ àź‰àźŻàź°àŻàź€àŻàź€àŻàź”àź€àź±àŻàź•àŻ, àźšàźŸàź€àźż
àź‡àźšàŻàź€àŻàź•àŻàź•àźłàŻ, àźšàźżàź±àźżàźŻ àźźàź±àŻàź±àŻàźźàŻ àźšàźŸàŻàź€àŻàź€àź° àź”àźżàź”àźšàźŸàźŻàźżàź•àźłàŻ , àź”àź°àŻàź€àŻàź€àź•àź°àŻàź•àźłàŻ àźźàź±àŻàź±àŻàźźàŻ àźȘàźżàź±
àź€àŻ†àźŸàźŽàźżàźČàŻàź•àźłàźżàźČàŻ àźˆàźŸàŻàźȘàźŸàŻàźŸàŻàźłàŻàźł àźźàź•àŻàź•àźłàŻ àźźàź€àŻàź€àźżàźŻàźżàźČàŻ àźàźŽàŻˆ àźźàź•àŻàź•àźłàŻàź•àŻàź•àŻàźźàŻ àźŽàź©àŻàź±àŻ
àź‰àź±àŻàź€àźżàźŻàŻàźŸàź©àŻ  àźšàźŸàźŸàŻàźŸàźżàź©àŻ àźźàź•àŻàź•àźłàŻˆ  àź”àźżàźŽàźżàźȘàŻàźȘàźŸàŻˆàźŻ  àźšàŻ†àźŻàŻàźŻ àź”àźżàź°àŻàźźàŻàźȘàŻàź•àźżàź±àŻ‡àź©àŻ ” àźŽàź©àŻàź±àŻ
àź‰àź±àŻàź€àźżàźȘàŻàźȘàźŸàŻàź€àŻàź€àźżàź©àźŸàź°àŻ.

 

http://prajasakti.com/index.php?srv=10301&id=1018285&title=%27%E0%B0%B9%E0%B1%8B%E0%B0%AE%E0%B1%8B%27%E0%B0%95%E0%B1%81%20%E0%B0%A8%E0%B1%87%E0%B0%B0%20%E0%B0%B5%E0%B0%BF%E0%B0%AE%E0%B1%81%E0%B0%95%E0%B1%8D%E0%B0%A4%E0%B0%BF…!

72)  Classical Telugu

72 ) ఀెà°Čà±à°—à±à°źà°Ÿà°Ÿà±à°Čà°Ÿà°Ąà±‡à°šà±‹à°Ÿà±à°•à±€

1 ) à°“à°Ÿà°żà°‚à°—à± à°Żà°‚à°€à±à°°à°Ÿà°Čు à°Ș్రూఫ్ à°Șుచరటà°Čోచచ à°Čేఊు . à°Šà±€à°šà°ż à°źà±‚à°Čà°Ÿà°Čు à°Źà°Żà°Ÿà°Șెట్టà°Čేఊు à°‰à°‚à°Šà°ż - . శ్రఊ్ధ - à°źà°żà°žà±à°Ÿà°°à± à°Čà°żà°‚à°—à°Żà±à°Ż

అచేక
à°žà°żà°Șà°żà°Žà°‚à°šà± à°œà°°à°żà°—à°żà°‚à°Šà°ż à°šà°Ÿà°°à°żà°€à±à°°à°• reasons.After కోఞం ఇచ్ఞ్టటà°Č్ à°‡à°Šà°ż SC / ST /
OBC à°šà°żà°č్చటà°Čు à°”à°żà°—à±à°°à°čà°Ÿà°Čు à°Șటటు à°—à°€ శటఞచఞభ à°Žà°šà±à°šà°żà°•à°Č à°žà°źà°Żà°‚à°Čో ( ) à°Źà°żà°Žà°žà±à°Șà°ż à°šà°żà°č్చం
కటఊు à°Șà±†à°‚à°šà°żà°‚à°Šà°ż ట్రంక్ ఏచుగుà°Čు à°žà°čà°Ÿ ఏచుగు draping కోఞం 2 ) à°Șక్షà°Șటఀం చీఫ్
ఎà°Čక్షచ్ à°•à°źà±€à°·à°šà°°à± à°•à±à°°à°źà°‚à°Čో
అచేక రటష్ట్రటà°Č్à°Čో . à°•à°Ÿà°šà±€ CEC à°šà°°à±‡à°‚à°Šà±à°°à°źà±‹à°Ąà±€ à°šà°żà°č్చం à°Čోటఞ్ ( à°œà°Ÿà°€à±€à°Ż à°Șుష్à°Șం ) à°Čేఊట అగ్రకుà°Č à°Șà±à°°à°€à°żà°źà°Čు à°”à°żà°—à±à°°à°čà°Ÿà°Č à°čà±à°Żà°Ÿà°‚à°Ąà± à°šà°żà°č్చం draping కోఞం à°†à°°à±à°Ąà°°à± à°Źà°Ÿà°§à°Șà°Ąà°Ÿà°‚ .

à°źà±‡à°źà±
à°źà°łà±à°łà±€ à°°à±‹à°Ąà± à°źà°Ÿà°žà±à°Ÿà°°à±à°žà± à°źà°Ÿà°°à°żà°‚à°Šà°ż à°źà°°à°żà°Żà± à°Ș్రజà°Čు à°šà±‡à°°à±à°•à±‹à°”à°Ąà°Ÿà°šà°żà°•à°ż à°…à°§à°żà°• ఔెà°Čుగుà°Čà±‹à°•à°ż
à°žà±†à±–à°•à°żà°łà±à°łà± à°Čో à°Źà°żà°Žà°žà±à°Șà°ż à°Șైచ à°šà°żà°œà°Ÿà°Čు à°źà°°à°żà°Żà± à°Čà°•à±à°·à±à°Żà°Ÿà°Čు ఀరà°Čà°żà°‚à°šà°Ÿà°Čà°ż .

à°Źà°čుజచ్ à°žà°źà°Ÿà°œà± à°Șటర్టీ à°—à±à°°à°żà°‚à°šà°ż ( à°Źà°żà°Žà°žà±à°Șà°ż )

à°Źà°čుజచ్
à°žà°źà°Ÿà°œà± à°Șటర్టీ ( à°Źà°żà°Žà°žà±à°Șà°ż ) à°Čేఊట à°źà±†à°œà°Ÿà°°à°żà°Ÿà±€ à°Șీà°Șుà°Č్ఞ్ à°Șటర్టీ à°Ș్రà°Șంచంà°Čà±‹à°šà°ż
à°…à°€à°żà°Șెఊ్ఊ à°Șà±à°°à°œà°Ÿà°žà±à°”à°Ÿà°źà±à°Ż à°‡à°Šà°ż ఊేశం à°Żà±Šà°•à±à°• కేఔà°Čం ఐఊు à°Ș్రధటచ à°œà°Ÿà°€à±€à°Ż à°°à°Ÿà°œà°•à±€à°Ż
à°Șటర్టీà°Čు , à°’à°•à°Ÿà°ż .
à°žà°‚à°•à±à°·à°żà°Ș్ఀ à°Șà°°à°żà°šà°Żà°‚ :

à°Źà°čుజచ్
à°žà°źà°Ÿà°œà± à°Șటర్టీ ( à°Źà°żà°Žà°žà±à°Șà°ż ) à°žà°żà°Šà±à°§à°Ÿà°‚à°€à°Ÿà°šà±à°šà°ż à°·à±†à°Ąà±à°Żà±‚à°Čà±à°Ąà± కుà°Čà°Ÿà°Č (SC à°Čు )
à°‰à°šà±à°šà°Ÿà°Żà± ” à°Źà°čుజచ్ à°žà°źà°Ÿà°œà± ” , , à°·à±†à°Ąà±à°Żà±‚à°Čà±à°Ąà± ఀెగà°Č ( ఎఞ్టీ ) , ఇఀర à°”à±†à°šà±à°•à°Źà°Ąà°żà°š
ఀరగఀుà°Č (OBC ) à°Żà±Šà°•à±à°• ” ఞోషà°Č్ à°Ÿà±à°°à°Ÿà°šà±à°žà±à°«à°°à±à°źà±‡à°·à°šà± à°źà°°à°żà°Żà± à°†à°°à±à°„à°żà°• à°”à°żà°źà±‹à°šà°š ” à°źà°°à°żà°Żà±
à°‡à°Ÿà±à°”à°‚à°Ÿà°ż
à°žà°żà°•à±à°•à±à°Čు, à°źà±à°žà±à°Čà°żà°‚à°Čు , క్రైఞ్ఀఔుà°Čు , à°Șటర్ఞీà°Čు à°źà°°à°żà°Żà± à°Źà±Œà°Šà±à°§à±à°Čు à°źà°°à°żà°Żà± ఊేశం
à°Żà±Šà°•à±à°• à°źà±Šà°€à±à°€à°‚ జచటభటà°Čో 85 à°¶à°Ÿà°€à°Ÿà°šà°żà°•à°ż à°Șైగట కోఞం ఖటఀట à°”à°‚à°Ÿà°ż à°źà±†à±–à°šà°Ÿà°°à±à°Ÿà±€à°Čకు .

ఈ
ఀరగఀుà°Čకు à°šà±†à°‚à°Šà°żà°š à°Ș్రజà°Čు ఔటరు , à°Čà±Šà°‚à°—à°żà°Șోఀటరు à°źà±€à°Š à°€à±Šà°•à±à°•à°żà°‚à°šà°źà°šà°ż à°źà°°à°żà°Żà± à°…à°šà±à°šà°ż
గ్రà°čà°Ÿà°Čు à°Čో à°šà°¶à°żà°‚à°šà± à°Źà°Čఔంఀంగట à°šà±‡à°Żà°Źà°Ąà±à°Ąà°Ÿà°Żà°ż à°•à±à°°à°żà°‚à°Š , ఔేà°Č ఞంఔఀ్ఞరటà°Č ఊేశంà°Čో ”
à°źà°šà±à°”à°Ÿà°Ąà°ż ” à°”à±à°Żà°”à°žà±à°„ à°Źà°Čà°Żà±à°Żà°Ÿà°°à±.
ఇఀర
à°źà°Ÿà°Ÿà°Čà°Čో , ఈ à°Ș్రజà°Čు à°Șురటఀచ ” à°źà°šà±à°”à°Ÿà°Ąà°ż à°žà°Ÿà°źà°Ÿà°œà°żà°• à°”à±à°Żà°”à°žà±à°„ ” à°•à±à°°à°żà°‚à°Š అగ్రకుà°Č
à°čà°żà°‚à°Šà±à°”à±à°Čు కోఞం à°žà±à°°à°•à±à°·à°żà°€à°‚ à°œà°°à°żà°—à°żà°‚à°Šà°ż à°‡à°Šà°ż à°…à°šà±à°šà°ż ఆ à°źà°Ÿà°šà°” à°čక్కుà°Č , à°•à±‚à°Ąà°Ÿ
కోà°Č్à°Șà±‹à°Żà°żà°‚à°Šà°ż .

గొà°Ș్à°Ș
à°”à±à°Żà°•à±à°€à±à°Čు à°źà°§à±à°Ż ( à°źà°čà°Ÿà°Șురుష్ ) à°šà±†à°‚à°Šà°żà°š ” à°†à°€à±à°źà°—à±Œà°°à°” ” à°”à°Ÿà°°à°ż à°œà±€à°”à°żà°€à°Ÿà°Č్à°Čో
à°źà±à°‚à°Šà±à°•à± à°žà°čà°Ÿà°Żà°‚ à°…à°Łà°—à°Šà±à°°à±Šà°•à±à°•à°Źà°Ąà°żà°šà°”à°Ÿà°°à± ఒక à°žà±à°„à°Ÿà°Żà°ż à°źà±†à±–à°Šà°Ÿà°šà°‚ à°…à°‚à°Šà°żà°‚à°šà°Ąà°Ÿà°šà°żà°•à°ż ,
à°•à±à°°à±‚à°°à°źà±†à±–à°š à°źà°°à°żà°Żà± à°­à°Ÿà°°à°‚à°—à°Ÿ à°źà°šà±à°”à°Ÿà°Ąà°ż à°”à±à°Żà°”à°žà±à°„ à°”à±à°Żà°€à°żà°°à±‡à°•à°‚à°—à°Ÿ courageously à°źà°°à°żà°Żà±
à°žà°‚à°•à°Č్à°Șంఀో à°Șà±‹à°°à°Ÿà°Ąà°żà°š ” à°Źà°čుజచ్ à°žà°źà°Ÿà°œà± ” , కు
à°źà°°à°żà°Żà±
అగ్రకుà°Čà°Ÿà°Č à°čà°żà°‚à°Šà±à°”à±à°Čు , à°źà±à°–à±à°Żà°‚à°—à°Ÿ à°Źà°Ÿà°Źà°Ÿ à°žà°Ÿà°čà±†à°Źà± à°Ąà°Ÿà°•à±à°Ÿà°°à± à°…à°‚à°Źà±‡à°Šà±à°•à°°à± à°Żà±Šà°•à±à°•
à°žà°Ÿà°źà°Ÿà°œà°żà°• à°°à°Ÿà°œà°•à±€à°Ż à°Ș్రచటరం à°žà°źà°Ÿà°šà°‚à°—à°Ÿ ఈ à°Šà°żà°¶à°Čో à°šà°Ÿà°Čà°Ÿ à°žà°źà°°à±à°„à°”à°‚à°€à°‚à°—à°Ÿ à°šà°żà°°à±‚à°Șà°żà°‚à°šà°Źà°Ąà°żà°‚à°Šà°ż .

à°źà°čà°Ÿà°€à±à°źà°Ÿ
à°œà±à°Żà±‹à°€à°żà°Źà°Ÿ ఫూà°Čే , ఛఀ్రà°Șà°€à°ż à°·à°Ÿà°čూజీ à°źà°čరటజ్ , à°šà°Ÿà°°à°Ÿà°Żà°Ł గురు à°źà°°à°żà°Żà± à°Șà±†à°°à°żà°Żà°Ÿà°°à± EV
à°°à°Ÿà°źà°žà±à°”à°Ÿà°źà°ż à°”à°‚à°Ÿà°ż à°…à°Łà°—à°Šà±à°°à±Šà°•à±à°•à°Źà°Ąà°żà°šà°”à°Ÿà°°à± ఞంఘటà°Č à°šà°Ÿà°Żà°•à±à°Čు à°Żà±Šà°•à±à°• à°°à°šà°šà°Čà°šà°ż à°šà±†à°Ąà±à°Ą
à°źà°šà±à°”à°Ÿà°Ąà°ż à°”à±à°Żà°”à°žà±à°„ à°Șోరటటంà°Čో అà°Șà°Ÿà°°à°źà±†à±–à°š à°‰à°šà±à°šà°Ÿà°Żà°ż, à°•à°Ÿà°šà°ż à°Źà°Ÿà°Źà°Ÿ à°žà°Ÿà°čà±†à°Źà± à°Ąà°Ÿà°•à±à°Ÿà°°à±
à°…à°‚à°Źà±‡à°Šà±à°•à°°à± , à°Șోరటటం à°œà°šà±à°źà°żà°‚à°šà°żà°š à°…à°Żà°żà°€à±‡
à°·à±†à°Ąà±à°Żà±‚à°Čà±à°Ąà± కుà°Čం à°žà°źà°Ÿà°œà°‚à°Čో , ‘à°źà°Ÿà°šà±à°Żà°”à°°à± à°•à°Ÿà°šà±à°·à±€à°°à°Ÿà°źà± జీ ఆ ఀరుఔటఀ à°Źà°Ÿà°—à°Ÿ à°žà°źà°°à±à°„à°”à°‚à°€à°źà±†à±–à°š à°źà°°à°żà°Żà± ఞుఊూర à°Șà°°à°żà°Łà°Ÿà°źà°Ÿà°Čు à°—à°°à±à°­à°”à°€à°żà°—à°Ÿ à°šà°żà°°à±‚à°Șà°żà°‚à°šà°Źà°Ąà°żà°‚à°Šà°ż .

à°źà°šà±à°”à°Ÿà°Ąà°ż
à°žà°Ÿà°źà°Ÿà°œà°żà°• à°”à±à°Żà°”à°žà±à°„ à°”à±à°Żà°€à°żà°°à±‡à°•à°‚à°—à°Ÿ à°€à°żà°°à±à°—à±à°€à±‚ à°Ș్రచటరం à°Șà±à°°à°•à°Ÿà°żà°‚à°šà°Ÿà°‚ à°•à°Ÿà°•à±à°‚à°Ąà°Ÿ ,
à°Ąà°Ÿà°•à±à°Ÿà°°à± à°…à°‚à°Źà±‡à°Šà±à°•à°°à± à°•à±‚à°Ąà°Ÿ ఈ à°…à°Łà°šà°żà°”à±‡à°žà±‡ à°źà°°à°żà°Żà± à°…à°šà±à°Żà°Ÿà°Ż à°źà°šà±à°”à°Ÿà°Ąà°ż à°žà°Ÿà°źà°Ÿà°œà°żà°• à°”à±à°Żà°”à°žà±à°„
ఊ్ఔటరట à°…à°§à°żà°•à°Ÿà°°à±à°Čచు à°€à±Šà°•à±à°•à°żà°‚à°šà°źà°šà°ż à°•à±Šà°šà°žà°Ÿà°—à°żà°‚à°šà±‡ ఇఀర à°”à±†à°šà±à°•à°Źà°Ąà°żà°š ఔర్గటà°Čు , à°šà±†à°‚à°Šà°żà°š
à°”à°Ÿà°°à°żà°Čో , SC / ఎఞ్టీà°Čు à°źà°Ÿà°€à±à°°à°źà±‡ à°źà°§à±à°Ż ఞ్à°Șృà°č ఉంటటం.

à°­à°Ÿà°°à°€
à°°à°Ÿà°œà±à°Żà°Ÿà°‚à°—à°‚à°Čà±‹à°šà°ż à°šà°Ÿà±à°°à°źà±à°Čో ఀచ కీà°Čà°•à°źà±†à±–à°š à°Șటఀ్ర ఆటఀీరుఀో, ఈ à°žà°źà±‚à°čà°Ÿà°Čు గౌరఔం
à°źà°°à°żà°Żà± à°žà±à°”à±€à°Ż గౌరఔం à°Żà±Šà°•à±à°• à°œà±€à°”à°żà°€à°‚ à°Ș్రధటచ చట్టà°Șà°°à°źà±†à±–à°š ఆధటరంగట à°°à°Ÿà°œà±à°Żà°Ÿà°‚à°—à°‚à°Čో
à°čక్కుà°Č అచేక à°‡à°”à±à°”à°Źà°Ąà°żà°‚à°Šà°ż .
à°•à°Ÿà°šà±€
అఀచు à°žà°źà°Ÿà°œà°‚à°Čో ఈ ఊోà°Șà°żà°Ąà±€à°•à°ż à°”à°żà°­à°Ÿà°—à°Ÿà°Čు à°•à°Ÿà°Čం à°Ș్రభుఀ్ఔటà°Čు à°źà°šà±à°”à°Ÿà°Ąà°ż à°”à±à°Żà°•à±à°€à±à°Čు
à°źà°°à°żà°Żà± à°Șటర్టీà°Čు à°†à°§à°żà°Șà°€à±à°Żà°‚ à°‰à°‚à°Šà°ż à°”à°‚à°Ÿà°ż à°šà°Ÿà±à°Ÿà°Źà°Šà±à°§à°źà±†à±–à°š à°čక్కుà°Čు à°Șà±Šà°‚à°Šà°Ąà°Ÿà°šà°żà°•à°ż
à°šà±‡à°Żà°Čేరు ఔటఞ్ఀఔం à°Șà±‚à°°à±à°€à°żà°—à°Ÿ à°źà°Ÿà°šà±‡à°žà°żà°‚à°Šà°ż.

à°Ąà°Ÿà°•à±à°Ÿà°°à±
à°…à°‚à°Źà±‡à°Šà±à°•à°°à± , ఀచ à°œà±€à°”à°żà°€à°•à°Ÿà°Čంà°Čో ఔటరు à°Șà±‚à°°à±à°€à°żà°—à°Ÿ à°€à°ź చట్టà°Șà°°à°źà±†à±–à°š à°čక్కుà°Č
à°Șà±à°°à°Żà±‹à°œà°šà°Ÿà°Čు à°†à°žà±à°”à°Ÿà°Šà°żà°‚à°šà°Ąà°Ÿà°šà°żà°•à°ż కోరుకుంటే à°°à°Ÿà°œà±à°Żà°Ÿà°‚à°—à°‚ à°Șొంఊుà°Șà°°à°šà°Źà°Ąà±à°Ąà°Ÿà°Żà°ż à°—à°Ÿ, ఔటరు
ఆధటరంగట కà°Čà°żà°žà°ż à°…à°šà±à°šà°ż à°Źà°čుజచ్ à°žà°źà±‚à°čà°Ÿà°Čు à°Źà°‚à°§à°Ÿà°šà±à°šà°ż à°”à±à°‚à°Ÿà±à°‚à°Šà°ż ” à°Źà°čుజచ్ à°žà°źà°Ÿà°œà± ”
à°žà°Čà°čà°Ÿ ఎంఊుకు à°Șà±‡à°°à±à°•à±Šà°‚à°Šà°ż
à°à°•à±à°Żà°€ à°źà°°à°żà°Żà± ఞోఊరభటఔం , à°Źà°Čà°źà±†à±–à°š à°°à°Ÿà°œà°•à±€à°Ż à°”à±‡à°Šà°żà°• à°źà±€à°Š ఀీఞుకు à°źà°°à°żà°Żà± à°°à°Ÿà°œà°•à±€à°Ż à°…à°§à°żà°•à°Ÿà°°à°Ÿà°šà±à°šà°ż ” కీà°Čకటంశం” à°Șà°Ÿà±à°Ÿà±à°•à±à°šà°ż . ఈ కేంఊ్రంà°Čో à°Źà°čుజచ్ à°Ș్రభుఀ్ఔటà°Čు ఏర్à°Șà°Ąà°Ąà°Ÿà°šà°żà°•à°ż à°źà°°à°żà°Żà± ఞ్టేట్ఞ్ à°Čో à°•à°Ÿà°°à±à°Żà°šà°żà°°à±à°”à°čà°Ł à°Șà°Šà±à°§à°€à°ż చెà°Ș్à°Șఔచ్చు . à°…à°Ÿà±à°”à°‚à°Ÿà°ż
à°Ș్రభుఀ్ఔటà°Čు ” à°Źà°čుజచ్ à°žà°źà°Ÿà°œà± ” à°…à°šà±à°šà°ż à°°à°Ÿà°œà±à°Żà°Ÿà°‚à°—à°Șà°°à°źà±†à±–à°š, చట్టà°Șà°°à°źà±†à±–à°š à°čక్కుà°Čు
à°…à°źà°Čు à°źà°°à°żà°Żà± ” à°†à°€à±à°źà°—à±Œà°°à°” ” à°Żà±Šà°•à±à°• à°œà±€à°”à°żà°€à°‚ à°Ș్రధటచ à°Žà°šà±‡à°Źà±à°Č్ à°Șటటు à°œà±€à°”à°żà°€à°‚ à°Żà±Šà°•à±à°•
à°…à°šà±à°šà°ż గ్రà°čà°Ÿà°Čు à°Čో à°źà±à°‚à°Šà±à°•à± à°Šà°Ÿà°šà°ż à°Ș్రజà°Čు అఔకటశటà°Čు à°…à°‚à°Šà°żà°‚à°šà°Ąà°Ÿà°šà°żà°•à°ż.

à°Šà±ƒà°·à±à°Ÿà°żà°Čో
à°Ąà°Ÿà°•à±à°Ÿà°°à± à°…à°‚à°Źà±‡à°Šà±à°•à°°à± ఈ à°Șà°°à°żà°¶à±€à°Čà°š à°źà°°à°żà°Żà± à°žà°Čà°čà°Ÿ కీà°Șà°żà°‚à°—à± , గౌరఔం ‘à°źà°Ÿà°šà±à°Żà°”à°°à±
à°•à°Ÿà°šà±à°·à±€à°°à°Ÿà°źà± à°œà°ż ఏà°Șà±à°°à°żà°Č్ 14 , 1984 à°š à°…à°€à°šà°ż à°žà°čచరుà°Čు à°žà°čà°Ÿà°Żà°‚à°€à±‹ , à°Źà°čుజచ్ à°žà°źà°Ÿà°œà±
à°Șటర్టీ ( à°Źà°żà°Žà°žà±à°Șà°ż ) ఞ్ఄటà°Șà°żà°‚à°šà°Źà°Ąà°żà°‚à°Šà°ż .
అఀచు
à°źà°‚à°šà°ż à°†à°°à±‹à°—à±à°Ż à°†à°šà°‚à°Šà°żà°‚à°šà°Ÿà°°à± అచేక ఞంఔఀ్ఞరటà°Č , అఀచు à°žà°Ÿà°‚à°˜à°żà°• à°źà°°à°żà°Żà± à°†à°°à±à°„à°żà°•
à°…à°­à°żà°”à±ƒà°Šà±à°§à°ż కోఞం à°…à°šà±à°šà°ż à°źà°Ÿà°°à±à°—à°Ÿà°Čు à°€à±†à°°à°šà±à°•à±à°‚à°Ÿà±à°‚à°Šà°ż à°°à°Ÿà°œà°•à±€à°Żà°Ÿà°§à°żà°•à°Ÿà°°à°‚à°Čో ” కీà°Čకటంశం” ,
à°žà±à°°à°•à±à°·à°żà°€ ” à°Źà°čుజచ్ à°žà°źà°Ÿà°œà± ” à°€à°Żà°Ÿà°°à± .

à°…à°Żà°żà°€à±‡
, ఒక à°Ąà°Żà°Ÿà°Źà±†à°Ÿà°żà°•à± à°źà°°à°żà°Żà± ఇఀర à°€à±€à°”à±à°°à°źà±†à±–à°š రోగటà°Č à°čోఞ్ట్ à°‰à°‚à°Ąà°Ÿà°‚ , ఀచ à°†à°°à±‹à°—à±à°Ż à°šà°Ÿà°Čà°Ÿ
à°Șà±Šà°Ąà°”à±à°—à°Ÿ కోఞం చురుకైచ à°°à°Ÿà°œà°•à±€à°Ż à°œà±€à°”à°żà°€à°Ÿà°šà±à°šà°ż à°…à°€à°šà°żà°•à°ż à°…à°‚à°—à±€à°•à°°à°żà°‚à°šà°Šà± .
à°Ąà°żà°žà±†à°‚à°Źà°°à±
15 , 2001 à°š , ‘à°źà°Ÿà°šà±à°Żà°”à°°à± à°•à°Ÿà°šà±à°·à±€à°°à°Ÿà°źà± జీ , à°šà°Šà°ż à°’à°Ąà±à°Ąà±à°š à°Čక్చో , ఉఀ్ఀర
à°Ș్రఊేశ్ à°Čో à°Čà°•à±à°·à±à°źà°Łà± à°źà±‡à°łà°Ÿ à°—à±à°°à±Œà°‚à°Ąà±à°Čో à°Źà°żà°Žà°žà±à°Șà°ż ఒక à°źà°źà±à°€à± à°°à±à°Żà°Ÿà°Čీ ఀీరుఞ్ఀూచే ,
à°Ąà°żà°•à±à°Čà±‡à°°à±à°Ąà± à°•à±à°źà°Ÿà°°à°ż ( à°źà°żà°žà± ) à°źà°Ÿà°Żà°Ÿà°”à°€à°ż జీ , అà°Ș్à°Șà±à°Ąà± à°’à°‚à°Ÿà°°à°ż ఔైఞ్
à°Șటర్టీ à°…à°§à±à°Żà°•à±à°·à±à°Ąà±, ఀచ à°°à°Ÿà°œà°•à±€à°Ż à°”à°Ÿà°°à°žà±à°Ąà± à°źà°°à°żà°Żà± à°”à°Ÿà°°à°žà±à°šà°żà°—à°Ÿ .

à°…à°‚à°€à±‡à°•à°Ÿà°•à±à°‚à°Ąà°Ÿ
, ఞెà°Șà±à°Ÿà±†à°‚à°Źà°°à± 15 , 2003 à°š , ‘à°źà°Ÿà°šà±à°Żà°”à°°à± à°•à°Ÿà°šà±à°·à±€à°°à°Ÿà°źà± à°œà°ż à°†à°°à±‹à°—à±à°Żà°‚ à°čà±†à±–à°źà°šà±à°Ąà°Ÿà°°à±à°«à±
, à°źà°°à°żà°Żà± à°Șటర్టీ à°źà±Šà°€à±à°€à°‚ à°Źà°Ÿà°§à±à°Żà°€ Bahan (à°žà±‹à°Šà°°à°ż ) à°•à±à°źà°Ÿà°°à°ż à°źà°Ÿà°Żà°Ÿà°”à°€à°ż à°œà°ż భుజటà°Čà°Șై
à°Șà°Ąà°żà°Șà±‹à°Żà°żà°‚à°Šà°ż .
ఀరుఔటఀ
, ఞెà°Șà±à°Ÿà±†à°‚à°Źà°°à± 18 , 2003 à°š , à°Șటర్టీ , ఒక à°à°•à°Ÿà°­à°żà°Șà±à°°à°Ÿà°Żà°‚ ఊ్ఔటరట à°źà°°à°żà°Żà± à°Šà°Ÿà°šà°ż
à°°à°Ÿà°œà±à°Żà°Ÿà°‚à°—à°‚ à°‰à°‚à°šà±à°•à±à°šà°ż , à°†à°źà±† à°Šà°Ÿà°šà°ż à°œà°Ÿà°€à±€à°Ż à°…à°§à±à°Żà°•à±à°·à±à°Ąà± à°€à°Żà°Ÿà°°à± .

à°†à°źà±†
à°šà°żà°°à±à°šà°Ÿà°źà°Ÿ à°Čో ఒక à°œà°Ÿà°€à±€à°Ż à°Șటర్టీ à°œà°Ÿà°€à±€à°Ż à°…à°§à±à°Żà°•à±à°·à±à°Ąà± , à°•à±à°źà°Ÿà°°à°ż à°źà°Ÿà°Żà°Ÿà°”à°€à°ż à°œà°ż
à°Źà±€à°Żà°żà°‚à°—à± à°šà°Ÿ à°Șటర్టీ , à°Źà°żà°Žà°žà±à°Șà°ż , à°Ș్రజà°Č à°žà°Ÿà°źà°Ÿà°œà°żà°• à°†à°°à±à°„à°żà°• à°Șà°°à°żà°žà±à°„à°żà°€à±à°Čు à°…à°­à°żà°”à±ƒà°Šà±à°§à°ż
à°źà°Ÿà°€à±à°°à°źà±‡ à°źà±à°šà±à°žà°żà°Șà°Ÿà°Čà°żà°Ÿà±€à°Čà°Čో ఊేశంà°Čో అఔగటà°čà°š à°Ș్రజà°Čు à°šà±‡à°Żà°Ÿà°Čచుకుంటుచ్చ ” భరోఞట
à°•à±‹à°°à°żà°‚à°Šà°ż
à°•à°Ÿà°šà±€ అగ్రకుà°Č à°čà°żà°‚à°Šà±à°”à±à°Čు , à°šà°żà°šà±à°š , à°źà°§à±à°Żà°€à°°à°čà°Ÿ రైఀుà°Čు , ఔర్ఀకుà°Čు à°źà°°à°żà°Żà± ఇఀర ఔృఀ్ఀుà°Čà°Čో à°Ș్రజà°Čà°Čో à°Șేఊà°Č ” à°Źà°čుజచ్ à°žà°źà°Ÿà°œà± ” à°šà±†à°‚à°Šà°żà°š .

à°…à°Šà°ż
ఒక్క SC / ఎఞ్టీà°Čు à°•à°Ÿà°°à°Łà°‚ à°Șటటుà°Șà°Ąà°Ÿà°‚ à°Șà°°à°żà°źà°żà°€à°źà±†à±– à°‰à°‚à°Šà°ż à°źà°°à°żà°Żà± అగ్రకుà°Čà°Ÿà°Č
à°”à±à°Żà°€à°żà°°à±‡à°•à°żà°‚à°šà°żà°‚à°Šà°ż ఉంటే à°•à°Ÿà°šà±€ à°źà°šà±à°”à°Ÿà°Ąà°ż à°…à°­à°żà°Șà±à°°à°Ÿà°Żà°‚ à°Ș్రజà°Čు , ఔటరు à°œà±€à°”à°żà°€à°‚à°Čో à°”à°żà°”à°żà°§
à°°à°‚à°—à°Ÿà°Č్à°Čో à°•à±‚à°Ąà°Ÿ, à°Źà°żà°Žà°žà±à°Șà°ż à°Șà±à°°à°Šà°°à±à°¶à°żà°‚à°šà±‡à°‚à°Šà±à°•à±‹à°žà°‚ కుట్ర à°•à±à°°à°żà°‚à°Š
à°”à±à°Żà°”à°čà°°à°żà°žà±à°€à±à°šà±à°šà°Ÿà°°à°šà°ż
à°čà°żà°‚à°Šà±à°”à±à°Čు à°źà°°à°żà°Żà± à°žà°źà°Ÿà°œà°‚à°Čà±‹à°šà°ż ఇఀర à°”à°żà°­à°Ÿà°—à°Ÿà°Čు . అà°Čటగే, à°Źà°żà°Žà°žà±à°Șà°ż à°œà°Ÿà°€à±€à°Ż à°†à°žà°•à±à°€à°ż à°Żà±Šà°•à±à°• à°žà°źà°žà±à°Żà°Čచు à°Čేఊు . à°…à°Żà°żà°€à±‡
, ఊేశంà°Čà±‹à°šà°ż ఞ్టటక్ , చేచు à°‡à°Ÿà±à°”à°‚à°Ÿà°ż చర్చà°Čు , à°šà°żà°°à°Ÿà°§à°Ÿà°°à°źà±†à±–à°š à°źà°°à°żà°Żà± ఔటఞ్ఀఔటà°Čు
à°Čోà°Șà°żà°‚à°šà°żà°š à°…à°žà°€à±à°Żà°Ÿà°Čు ఒక à°žà°źà±‚à°čం à°źà°°à°żà°Żà± à°žà±à°„à°żà°€à°ż à°Șà±à°°à±€à°źà°żà°Żà°°à± à°Čీగ్ జట్à°Čు à°źà°šà±à°”à°Ÿà°Ąà°ż
à°Źà°Čà°—à°Ÿà°Čు slanderous à°Ș్రచటరం కంటే à°źà°°à°żà°‚à°€ à°—à°€à±à°Żà°‚à°€à°°à°‚ à°…à°šà°ż à°šà°żà°¶à±à°šà°Żà°źà± à°źà°°à°żà°Żà±
చేరఞ్ఄటà°Șà°š చెà°Ș్à°Șగà°Čచు .
à°”à°żà°§à°Ÿà°šà°Ÿà°Čు
, à°Čà°•à±à°·à±à°Żà°Ÿà°Čు à°źà°°à°żà°Żà± à°Źà°żà°Žà°žà±à°Șà°ż à°žà°żà°Šà±à°§à°Ÿà°‚à°€à°‚ à°•à±à°°à°żà°žà±à°Ÿà°Č్ à°źà±Šà°€à±à°€à°‚ ఊేశం à°źà°°à°żà°Żà± à°Šà°Ÿà°šà°ż
à°”à°żà°žà±à°€à°Ÿà°°à°źà±†à±–à°š జచటభట à°žà°‚à°•à±à°·à±‡à°źà°Ÿà°šà°żà°•à°ż ఞ్à°Șà°·à±à°Ÿà°źà±†à±–à°š à°źà°°à°żà°Żà± అచుఞంఊటచం à°‰à°‚à°Ÿà°Ÿà°Żà°ż .

ఀచ
à°žà°żà°Šà±à°§à°Ÿà°‚à°€à°‚ ఆధటరంగట , à°Źà°żà°Žà°žà±à°Șà°ż ” ( ఒక à°…à°žà°źà°Ÿà°šà°€ à°žà°Ÿà°źà°Ÿà°œà°żà°• à°”à±à°Żà°”à°žà±à°„ à°‡à°Šà°ż ) ‘ à°”à°°à±à°Ł’
ఆధటరంగట ” à°źà°šà±à°”à°Ÿà°Ąà°ż à°žà°Ÿà°źà°Ÿà°œà°żà°• à°”à±à°Żà°”à°žà±à°„ ” à°Żà±Šà°•à±à°• à°źà°°à°Łà°‚ à°Șà±à°°à°•à°Ÿà°żà°‚à°šà±à°šà°Šà°ż à°źà°°à°żà°Żà±
à°žà°­à°Ÿà°Șà°€à°ż ఞ్ఄటà°Șà°š కోఞం à°čà°Ÿà°°à±à°Ąà± à°šà°żà°œà°Ÿà°Żà°żà°€à±€à°—à°Ÿ striving à°§à±à°”à°šà°ż à°źà°°à°żà°Żà±
కోరుకుంటుచ్చటరు
à°°à°Ÿà°œà±à°Żà°Ÿà°‚à°—à°‚à°Čà±‹à°šà°ż
ఉà°Șోఊ్ఘటఀం à°Șొంఊుà°Șà°°à°šà°Źà°Ąà±à°Ąà°Ÿà°Żà°ż అంఊరూ ( à°čోఊట à°źà°°à°żà°Żà± అఔకటశం ) ( à°žà°Ÿà°źà°Ÿà°œà°żà°•, à°†à°°à±à°„à°żà°•
à°źà°°à°żà°Żà± à°°à°Ÿà°œà°•à±€à°Ż ) à°źà°°à°żà°Żà± à°žà°źà°Ÿà°šà°€à±à°”à°‚ JUSTICE à°Čà°­à°żà°žà±à°€à±à°‚à°Šà°ż à°Šà±€à°šà°żà°Čో à°źà°Ÿà°šà°”à±€à°Ż à°žà°Ÿà°źà°Ÿà°œà°żà°•
à°”à±à°Żà°”à°žà±à°„ ” .

à°źà°°à°żà°‚à°€
à°źà°Ÿ à°Șటర్టీ à°°à°Ÿà°œà±à°Żà°Ÿà°‚à°—à°‚ à°šà°Ÿà°Čà°Ÿ ఞ్à°Șష్టంగట చీఫ్ à°Čà°•à±à°·à±à°Żà°‚ à°źà°°à°żà°Żà± à°Șటర్టీ à°Żà±Šà°•à±à°•
à°Čà°•à±à°·à±à°Żà°‚ à°—à±à°°à±à°€à°żà°‚à°šà°Ąà°‚ à°Šà±ƒà°·à±à°Ÿà°żà°€à±‹ à°źà°Ÿà°°à±à°Șు à°”à°żà°Ș్à°Čà°”à°Ÿà°€à±à°źà°• à°žà°Ÿà°źà°Ÿà°œà°żà°• à°źà°°à°żà°Żà± à°†à°°à±à°„à°żà°•
à°‰à°Šà±à°Żà°źà°‚à°—à°Ÿ à°Șà°šà°ż à°‰à°‚à°Ąà°Ÿà°Čà°ż ” à°…à°šà°ż , ఉà°Șà°Żà±‹à°—à°‚à°Čో , à°žà°Ÿà°°à±à°”à°€à±à°°à°żà°• à°šà±à°Żà°Ÿà°Ż ఞుà°Ș్రీం ఞూఀ్రటà°Čు
, ఞ్ఔేచ్ఛ ,
à°žà°źà°Ÿà°šà°€à±à°”à°‚ à°źà°°à°żà°Żà± à°•à±‚à°Ÿà°źà°żà°Čో భటరఀఊేశం à°°à°Ÿà°œà±à°Żà°Ÿà°‚à°—à°‚ enunciated . “

ఒక à°žà°Ÿà°źà°Ÿà°œà°żà°• à°”à±à°Żà°”à°žà±à°„ ఊేశం à°Żà±Šà°•à±à°• à°źà±Šà°€à±à°€à°‚ à°”à°Ąà±à°Ąà±€ à°Șà±‚à°°à±à°€à°żà°—à°Ÿ à°źà°°à°żà°Żà± à°žà°źà°Ÿà°œà°‚à°Čà±‹à°šà°ż à°…à°šà±à°šà°ż à°”à°żà°­à°Ÿà°—à°Ÿà°Čు à°šà°Ÿà°Čà°Ÿ .
ఞోషà°Č్ à°Ÿà±à°°à°Ÿà°šà±à°žà±à°«à°°à±à°źà±‡à°·à°šà± ” ఈ à°źà°żà°·à°šà°°à±€ à°Șà°šà°ż à°Čో , à°…à°—à±à°°à°”à°°à±à°Łà°Ÿà°Čు ( à°čà°żà°‚à°Šà±à°”à±à°Čు )
à°Ș్రజà°Čు à°”à°Ÿà°°à°ż à°źà°šà±à°”à°Ÿà°Ąà°ż à°…à°­à°żà°Șà±à°°à°Ÿà°Żà°‚ à°”à°żà°Ąà°żà°šà°ż à°…à°šà±à°šà°ż à°”à°Čà°š à°žà°‚à°Źà°‚à°§à°żà°‚à°šà°ż à°źà°°à°żà°Żà± ఆà°Șà±à°Żà°Ÿà°Żà°€
ఀో , à°Źà°čుజచ్ à°žà°źà°Ÿà°œà± à°źà°Ÿ à°Șటర్టీఀో చేఀుà°Čు à°Șట్టుకుంటటరు ఉంటే à°”à°Ÿà°Ÿà°żà°šà°ż
à°žà±à°”à±€à°•à°°à°żà°žà±à°€à±à°‚à°Šà°Ÿ .
à°‡à°Ÿà±à°”à°‚à°Ÿà°ż
à°Ș్రజà°Čు à°”à°Ÿà°°à°ż à°žà°Ÿà°źà°°à±à°„à±à°Żà°Ÿà°šà±à°šà°ż , à°…à°‚à°•à°żà°€à°‚ à°źà°°à°żà°Żà± à°žà°Ÿà°źà°°à±à°„à±à°Żà°‚ à°…à°šà±à°—à±à°Łà°‚à°—à°Ÿ à°Șటర్టీ
ఞంఞ్ఄà°Čో à°€à°—à°żà°š ఞ్ఄటచటà°Čు à°‡à°”à±à°”à°Źà°Ąà±à°€à±à°‚à°Šà°ż , à°źà°°à°żà°Żà± à°”à°Ÿà°Ÿà°żà°šà°ż à°Źà°čుజచ్ à°žà°źà°Ÿà°œà± à°šà±†à°‚à°Šà°żà°š ఆ
à°źà°§à±à°Ż à°”à±à°Żà°€à±à°Żà°Ÿà°žà°‚ à°Čేఊు à°‰à°‚à°Ÿà±à°‚à°Šà°ż .
అà°Čటగే
à°Șటర్à°Čà°źà±†à°‚à°Ÿà°°à±€ à°…à°žà±†à°‚à°Źà±à°Čీ à°Žà°šà±à°šà°żà°•à°Č్à°Čో à°Șటర్టీ à°…à°­à±à°Żà°°à±à°„à±à°Čుగట à°Șంà°Șà°Ÿà°Ąà± à°‰à°‚à°Ÿà±à°‚à°Šà°ż ,
à°źà°°à°żà°Żà± à°źà°Ÿ à°Ș్రభుఀ్ఔం ఏర్à°Șà°Ąà±à°€à±à°‚à°Šà°ż ఉంటే , ఔటరు à°•à±‚à°Ąà°Ÿ à°źà°‚à°€à±à°°à°żà°”à°°à±à°— à°Źà±†à°°à±à°€à±à°Č
à°‡à°”à±à°”à°Źà°Ąà±à°€à±à°‚à°Šà°ż .

గఀంà°Čో à°Źà°żà°Žà°žà±à°Șà°ż , à°źà±‚à°Ąà± à°Žà°°à±à°°à°œà±†à°‚à°Ąà°Ÿ à°žà°źà°Żà°‚à°Čో , à°…à°šà±à°šà°ż అà°Čà°Ÿà°‚à°Ÿà°ż ఔటగ్ఊటచటà°Čచు à°…à°źà°Čు ఎంఊుకంటే ఈ à°Źà±‹à°Čు చర్చà°Čు à°Čేఔు . ఉఀ్ఀరà°Ș్రఊేశ్à°Čో
చెట్టటరు à°Ș్రభుఀ్ఔం à°šà°Ÿà°Čుగు ఞటర్à°Čు ఏర్à°Șà°Ąà°żà°‚à°Šà°ż , à°źà°°à°żà°Żà± à°Șà±à°°à°€à°ż ఞంఊర్భంగట ,
à°…à°—à±à°°à°”à°°à±à°Łà°Ÿà°Čు à°Ș్రజà°Čు à°źà°‚à°€à±à°°à°ż à°źà°‚à°Ąà°Čà°ż à°Čో à°Șà±à°°à°”à±‡à°¶à°żà°‚à°šà°Ÿà°°à± .
ఒక అగ్రకుà°Č à°”à±à°Żà°•à±à°€à°ż à°…à°Ąà±à°”à°•à±‡à°Ÿà± జచరà°Č్ à°Żà±Šà°•à±à°• à°…à°šà±à°šà°ż à°źà±à°–à±à°Żà°źà±†à±–à°š à°šà°żà°Żà°źà°żà°€à±à°Čà°Żà±à°Żà°Ÿà°°à± . ఔటరు
à°Čోక్ఞభ, శటఞచఞభ à°Žà°šà±à°šà°żà°•à°Č్à°Čో à°Ÿà°żà°•à±†à°Ÿà± ఇఞ్ఀటరు à°źà°°à°żà°Żà± à°Șటర్à°Čà°źà±†à°‚à°Ÿà± à°Żà±Šà°•à±à°• ఉచ్చఀ
à°šà°Ÿà°‚à°Źà°°à± అంటే à°°à°Ÿà°œà±à°Żà°žà°­ à°źà°°à°żà°Żà± రటష్ట్ర శటఞచ à°źà°‚à°Ąà°Čుà°Čకు à°Șà±à°°à°€à°żà°Șà°Ÿà°Šà°żà°‚à°šà°Źà°Ąà±à°Ąà°Ÿà°°à± .

à°…à°Šà°šà°‚à°—à°Ÿ , అగ్రకుà°Č à°Ș్రజà°Čు à°Șటర్టీ ఞంఞ్ఄà°Čో à°…à°§à°żà°• à°Șోఞ్ట్à°Čు à°‡à°”à±à°”à°Ąà°‚ à°œà°°à°żà°—à°żà°‚à°Šà°ż . ఉఊటà°čà°°à°Łà°•à± , à°źà°żà°žà±à°Ÿà°°à± ఞఀీష్ చంఊ్ర à°źà°żà°¶à±à°°à°Ÿ à°°à°Ÿà°œà±à°Żà°žà°­ కు à°Șà±à°°à°€à°żà°Șà°Ÿà°Šà°żà°‚à°šà°Źà°Ąà±à°Ąà°Ÿà°°à± à°źà°°à°żà°Żà± à°Șటర్టీ à°œà°Ÿà°€à±€à°Ż à°Ș్రధటచ à°•à°Ÿà°°à±à°Żà°Šà°°à±à°¶à°ż చేశటరు . ఀరà°čà°Ÿà°Čోచే, ఉచ్చఀ కుà°Čà°Ÿà°Č ( à°čà°żà°‚à°Šà±à°”à±à°Čు ) ఇఀర కుà°Čà°Ÿà°Č à°Ș్రచటరం à°šà±‡à°Żà°Źà°Ąà±à°Ąà°Ÿà°Żà°ż .

అంఊుఔà°Čà°š
, à°Šà±ƒà°·à±à°Ÿà°żà°Čో ఈ ఔటఞ్ఀఔటà°Čు కీà°Șà°żà°‚à°—à± , à°Źà°żà°Žà°žà±à°Șà°ż ఒక à°šà°żà°°à±à°Šà°żà°·à±à°Ÿ à°žà°źà±‚à°čం à°Čేఊట à°”à°żà°­à°Ÿà°—à°‚
à°žà°‚à°•à±à°·à±‡à°źà°‚ కోఞం à°Șà°šà°żà°šà±‡à°žà±‡ à°Șà°Ÿà±à°Ÿà±à°•à±à°šà°ż à°Źà±à°Šà±à°§à°żà°Čà±‡à°šà°ż à°źà°°à°żà°Żà± ఔైచ à°‰à°‚à°Ÿà±à°‚à°Šà°ż .
అఔుచు
, à°Șటర్టీ à°œà±€à°”à°żà°€à°‚ à°Żà±Šà°•à±à°• à°…à°šà±à°šà°ż గ్రà°čà°Ÿà°Čు à°Čో à°źà°šà±à°”à°Ÿà°Ąà°ż à°Ș్రభుఀ్ఔటà°Čు à°…à°šà±à°šà°ż à°Șటటు
à°šà°żà°°à±à°Čà°•à±à°·à±à°Żà°‚ à°źà°°à°żà°Żà± scorned à°šà±‡à°Żà°Źà°Ąà±à°Ąà°Ÿà°Żà°ż ఆ à°”à°żà°­à°Ÿà°—à°Ÿà°Čు , à°Șà±à°°à°Ÿà°§à°Ÿà°šà±à°Żà°€ ఇఔ్ఔà°Čేఊు .
à°…à°Šà°šà°‚à°—à°Ÿ , à°Źà°żà°Žà°žà±à°Șà°ż ఎà°Č్à°Čà°Ș్à°Șà±à°Ąà±‚ ఊేశం à°žà°‚à°•à±à°·à±‡à°źà°Ÿà°šà°żà°•à°ż à°žà°‚à°Źà°‚à°§à°żà°‚à°šà°żà°š à°…à°šà±à°šà°ż à°žà°źà°žà±à°Żà°Čచు ఞటచుకూà°Čà°‚à°—à°Ÿ ఊోà°čà°Šà°Șà°Ąà°żà°‚à°Šà°ż . à°Źà°żà°Žà°žà±à°Șà°ż
ఎà°Č్à°Čà°Ș్à°Șà±à°Ąà±‚ ఊేశం à°Żà±Šà°•à±à°• à°žà°‚à°•à±à°·à±‡à°ź à°žà°źà°žà±à°Żà°Čà°Șై ఒక ఞ్à°Șà°·à±à°Ÿà°źà±†à±–à°š à°”à±†à±–à°–à°°à°ż
ఀీఞుకుచ్చటరు à°źà°°à°żà°Żà± ఎà°Ș్à°Șà±à°Ąà±‚ ఆà°Șకà°Șోఀే à°šà±‡à°žà°żà°šà°Ș్à°Șà±à°Ąà± ఊేశ à°¶à±à°°à±‡à°Żà°žà±à°žà± à°žà°‚à°Źà°‚à°§à°żà°‚à°šà°żà°š
à°žà°źà°žà±à°Żà°Čà°Șై రటజీ .

à°Čà°•à±à°·à±à°Żà°‚ à°źà°°à°żà°Żà± ఉఊ్ఊేశటà°Čు

à°Șటర్టీ
చీఫ్ à°Čà°•à±à°·à±à°Żà°‚ à°źà°°à°żà°Żà± à°Čà°•à±à°·à±à°Żà°‚ à°—à±à°°à±à°€à°żà°‚à°šà°Ąà°‚ à°Šà±ƒà°·à±à°Ÿà°żà°€à±‹ à°źà°Ÿà°°à±à°Șు à°”à°żà°Ș్à°Čà°”à°Ÿà°€à±à°źà°•
à°žà°Ÿà°źà°Ÿà°œà°żà°• à°źà°°à°żà°Żà± à°†à°°à±à°„à°żà°• à°‰à°Šà±à°Żà°źà°‚à°—à°Ÿ à°Șà°šà°ż à°‰à°‚à°Ąà°Ÿà°Čà°ż , ఉà°Șà°Żà±‹à°—à°‚à°Čో , à°žà°Ÿà°°à±à°”à°€à±à°°à°żà°• à°šà±à°Żà°Ÿà°Ż
ఞుà°Ș్రీం ఞూఀ్రటà°Čు , ఞ్ఔేచ్ఛ, à°žà°źà°Ÿà°šà°€à±à°”à°‚ à°źà°°à°żà°Żà± భటరఀఊేశం à°Żà±Šà°•à±à°• à°°à°Ÿà°œà±à°Żà°Ÿà°‚à°—à°‚ à°Čో
à°Șà±à°°à°šà±à°°à°żà°‚à°šà°żà°š ఞోఊరభటఔం ,
à°Șà°Ÿà°Čà°š à°Čో రటష్ట్రం ఀరుఔటఀ , à°źà°°à°żà°Żà± à°źà±à°–à±à°Żà°‚à°—à°Ÿ à°°à°Ÿà°œà±à°Żà°Ÿà°‚à°—à°‚à°Čà±‹à°šà°ż à°Șà±à°°à°”à±‡à°¶à°żà°• à°šà±à°‚à°Ąà°ż à°€à°Ÿà°łà°Șఀ్ర à°”à°Ÿà°Ąà°Źà°Ąà°żà°š à°”à±à°‚à°Ÿà±à°‚à°Šà°ż .

;
ఆà°Čోచచ , à°°à°Ÿà°œà°•à±€à°Ż , à°šà±à°Żà°Ÿà°Żà°‚â€šà°žà±à°”à±‡à°šà±à°›; à°Żà±Šà°•à±à°•â€šà°žà°źà°Ÿà°šà°€à±à°”à°‚â€šà°œà°žà±à°Ÿà°żà°žà± , à°žà°Ÿà°źà°Ÿà°œà°żà°•,
à°†à°°à±à°„à°żà°•, à°°à°Ÿà°œà°•à±€à°Ż : à°źà±‡à°źà± , ఈ ఊేశ à°Ș్రజà°Čే , à°Șà±†à°Ÿà±à°Ÿà±à°•à±Šà°šà°ż ఊేశఊేశటà°Č à°Șà±à°°à°œà°Ÿà°žà±à°”à°Ÿà°źà±à°Ż
à°—à°Łà°€à°‚à°€à±à°° à°Čà±‹à°•à°ż భటరఀఊేశం ఉచ్చటరు à°źà°°à°żà°Żà± à°…à°šà±à°šà°ż à°Šà°Ÿà°šà°ż à°§à±ƒà°Ą à°Șà°°à°żà°·à±à°•à°Ÿà°°à°‚ కà°Čà°żà°—à°ż
à°žà±à°„à°żà°€à°ż à°źà°°à°żà°Żà± అఔకటశం à°źà°°à°żà°Żà± à°…à°šà±à°šà°żâ€šà°«à±à°°à°Ÿà°Ÿà±†à°°à±à°šà±†à°Ÿà±€ à°”à±à°Żà°•à±à°€à°żà°—à°€ à°źà°°à°żà°Żà± చేషచ్ à°žà°źà±†à±–à°•à±à°Żà°€à°šà± à°—à±Œà°°à°”à°Ÿà°šà°żà°•à°ż à°šà±‡à°Żà°Ąà°źà°šà±‡à°Šà°ż à°”à°Ÿà°Ÿà°żà°Čో à°Ș్రోఀ్ఞà°čà°żà°‚à°šà°Ąà°Ÿà°šà°żà°•à°ż ; “

à°Șటర్టీ
à°Źà°Čà°čీచ ఔర్గటà°Č à°źà°°à°żà°Żà± à°…à°Łà°żà°šà°żà°”à±‡à°€ ఊోà°Șà°żà°Ąà±€ à°Čà°­à°żà°‚à°šà°•à°Șోఔటంఀో ఒక à°‰à°Šà±à°Żà°źà°‚à°—à°Ÿ ఀచ
à°žà°żà°Šà±à°§à°Ÿà°‚à°€à°‚ à°—à±à°°à±à°€à°żà°‚à°šà°Ÿà°°à± à°…à°Ÿà±à°”à°‚à°Ÿà°ż ఒక à°Șà±Šà°Ąà°żà°—à°żà°‚à°šà°Ąà°‚ ఒక à°Șà°šà°żà°źà±à°Ÿà±à°Ÿà±à°—à°Ÿ à°Șైచ
à°Șేర్కొచ్చ à°·à°żà°•à°Ÿà°°à±à°•à±†à°łà±à°łà°ż à°‰à°‚à°šà±à°•à±à°šà°ż à°žà°Ÿà°źà°Ÿà°œà°żà°• à°źà°°à°żà°Żà± à°†à°°à±à°§à°żà°• à°źà°Ÿà°°à±à°Șుచు à°źà°°à°żà°Żà± à°Šà±€à°šà°ż
à°°à°Ÿà°œà°•à±€à°Ż à°•à°Ÿà°°à±à°Żà°•à°Čà°Ÿà°Șà°Ÿà°Čు à°źà°°à°żà°Żà± à°Șà°Ÿà°Čà°š à°Șà°Ÿà°Č్గొంటూ కోà°Č్à°Șà±‹à°Żà°żà°‚à°Šà°ż
ఒక à°źà°Ÿà°°à±à°Șు à°Čో à°‰à°Šà±à°Żà°źà°‚ à°źà°°à°żà°Żà± à°Șà°°à°żà°šà°Żà°‚.

ఈ à°Șటర్టీ à°Ș్రధటచ à°Čà°•à±à°·à±à°Żà°‚ à°‰à°‚à°Ąà°Ÿà°‚ , à°Ș్రభుఀ్ఔ à°”à±à°Żà°”à°čà°Ÿà°°à°Ÿà°Č్à°Čో à°Șటర్టీ à°”à±à°Żà±‚à°čం ఀరుఔటఀ à°žà°Ÿà°§à°Ÿà°°à°Ł à°šà°żà°Żà°źà°Ÿà°Č చేఀ à°‰à°‚à°Ÿà±à°‚à°Šà°ż :

1 . చట్టం
à°źà±à°‚à°Šà± à°žà°źà°Ÿà°šà°źà°šà°ż ఈ ఊేశం à°…à°šà±à°šà°ż à°Șౌరుà°Čు à°šà°żà°œà°źà±†à±–à°š అర్ఄంà°Čో à°źà°°à°żà°Żà± à°…à°šà±à°šà°ż à°”à°żà°·à°Żà°Ÿà°Čచు
à°źà°°à°żà°Żà± à°œà±€à°”à°żà°€à°‚ à°Żà±Šà°•à±à°• à°…à°šà±à°šà°ż à°šà°Ąà°żà°šà°ż à°žà°źà°Ÿà°š à°šà°żà°•à°żà°€à±à°ž అర్à°čà°€, à°źà°°à°żà°Żà± à°žà°źà°Ÿà°šà°€à±à°”à°‚ à°Čేఊు
à°Șేరు à°…à°Šà°ż à°‰à°‚à°Ąà°Ÿà°Čà°ż à°•à°Ÿà°Șà°Ÿà°Ąà°żà°‚à°Šà°ż à°”à±à°‚à°Ÿà±à°‚à°Šà°ż à°źà°°à°żà°Żà± à°žà°źà°Ÿà°šà°€à±à°”à°‚ à°–à°‚à°Ąà°żà°‚à°šà°żà°‚à°Šà°ż à°‰à°‚à°Šà°ż ఆ
à°žà°źà°°à±à°„à°żà°‚à°šà°żà°‚à°Šà°ż à°Șà±‹à°°à°Ÿà°Ąà°Ÿà°°à± .

2 . à°Șà±à°°à°€à°ż
à°”à±à°Żà°•à±à°€à°ż à°Żà±Šà°•à±à°• , à°Șà±‚à°°à±à°€à°ż à°‰à°šà°żà°€ , à°šà°żà°žà±à°žà°‚à°•à±‹à°šà°‚à°—à°Ÿ à°źà°°à°żà°Żà± ఆటంకంà°Čà±‡à°šà°Ÿà±à°Ÿà°ż à°…à°­à°żà°”à±ƒà°Šà±à°§à°ż
ఒక à°Șà±à°°à°Ÿà°§à°źà°żà°• à°źà°Ÿà°šà°” à°čక్కు à°źà°°à°żà°Żà± రటష్ట్రం à°‡à°Ÿà±à°”à°‚à°Ÿà°ż à°…à°­à°żà°”à±ƒà°Šà±à°§à°ż à°Ș్రచటరం à°źà°°à°żà°Żà±
గ్రà°čà°żà°‚à°šà°ż ఒక ఞటధచం à°…à°šà°ż;

3 . à°°à°Ÿà°œà±à°Żà°Ÿà°‚à°—à°‚
à°Șొంఊుà°Șà°°à°šà°Źà°Ąà±à°Ąà°Ÿà°Żà°ż à°”à°‚à°Ÿà°ż ఆంక్షà°Čకు ఈ ఊేశం à°źà°°à°żà°Żà± à°”à°żà°·à°Żà°‚ à°°à°Ÿà°œà±à°Żà°Ÿà°‚à°—à°‚
à°Șొంఊుà°Șà°°à°šà°Źà°Ąà±à°Ąà°Ÿà°Żà°ż ఈ ఊేశం à°…à°šà±à°šà°ż à°Șౌరుà°Č à°čక్కుà°Čచు , à°…à°šà±à°šà°ż ఖర్చుà°Čు ఔఊ్ఊ à°źà°°à°żà°Żà±
à°…à°šà±à°šà°ż à°Șà°°à°żà°žà±à°„à°żà°€à±à°Čà°Čో ఇఞ్ఀూ à°‰à°‚à°Ÿà±à°‚à°Šà°ż కà°Čà°żà°—à°ż ;
4 . ఆ
à°Șà±à°°à°€à±à°Żà±‡à°• శ్రఊ్ధ ఀో à°Ș్రచటరం à°źà°°à°żà°Żà± à°¶à°€à°Ÿà°Źà±à°Šà°Ÿà°Čుగట à°”à°Ÿà°°à°żà°•à°ż à°šà°żà°°à°Ÿà°•à°°à°żà°‚à°šà°Źà°Ąà°żà°‚à°Šà°ż
à°šà°żà°°à±à°­à°Żà°‚à°—à°Ÿ à°Șోà°Čీఞు à°Żà±Šà°•à±à°• à°žà°Ÿà°źà°Ÿà°œà°żà°• à°źà°°à°żà°Żà± à°†à°°à±à°§à°żà°• à°°à°•à±à°·à°żà°‚à°šà°Ąà°Ÿà°šà°żà°•à°ż à°žà°źà°°à±à°„à°żà°‚à°šà°żà°‚à°Šà°ż
à°źà°°à°żà°Żà± à°Ș్రభుఀ్ఔ à°”à±à°Żà°”à°čà°Ÿà°°à°Ÿà°Č్à°Čో à°†à°šà°°à°Łà°Ÿà°€à±à°źà°• à°—à±‹à°”à°°à±à°Šà°šà°°à±†à°Ąà±à°Ąà°ż కà°Čà°żà°—à°ż ఞెంటర్ ,
రటష్ట్రటà°Č్à°Čà±‹à°šà°ż రటష్ట్రం అఔఞరం à°°à°Ÿà°œà±à°Żà°Ÿà°‚à°—à°‚ à°Żà±Šà°•à±à°• à°šà°żà°Źà°‚à°§à°šà°Čు
à°Ș్రధటచ à°…à°€à±à°Żà°‚à°€ à°Șà±à°°à°Ÿà°§à°Ÿà°šà±à°Żà°€ à°”à°żà°·à°Żà°‚ .

5 .
à°”à°Ÿà°°à°żà°—à°Ÿ ‘ à°źà°°à°żà°Żà± ‘ à°Șేఊà°Čు ‘ à°źà°Ÿ à°°à°żà°Șà°Źà±à°Čà°żà°•à± à°žà±à°”à±€à°•à°°à°żà°‚à°šà°żà°‚à°Šà°ż “ఒక à°”à±à°Żà°•à±à°€à°ż, ఒక ఓటు
, ఒక ఓటు, ఒక à°”à°żà°Čుఔ ” à°°à°Ÿà°œà°•à±€à°Ż ఞూఀ్రం భర్ఀీ à°…à°šà±à°źà°€à°ż à°‰à°‚à°Ąà°Šà± . à°źà°§à±à°Ż à°†à°°à±à°„à°żà°•
à°…à°žà°źà°Ÿà°šà°€à°Čు à°źà°°à°żà°Żà± à°”à°żà°žà±à°€à±ƒà°€ à°–à°Ÿà°łà±€à°Čచు

6 . à°°à°Ÿà°œà°•à±€à°Ż
à°žà°Ÿà°§à°żà°•à°Ÿà°°à°€ à°†à°°à±à°§à°żà°•à°‚à°—à°Ÿ à°”à±†à°šà±à°•à°Źà°Ąà±à°Ąà°Ÿà°°à± à°źà°Ÿà°žà± కోఞం à°žà±à°°à°•à±à°·à°żà°€à°‚ à°€à°Ș్à°Ș ఔటరు à°†à°°à±à°§à°żà°•
à°źà°°à°żà°Żà± à°žà°Ÿà°źà°Ÿà°œà°żà°• ఆధటరà°Șà°Ąà°ż ఊోà°Șà°żà°Ąà±€ à°žà°‚à°•à±†à°łà±à°łà± à°šà±à°‚à°Ąà°ż à°”à°żà°źà±à°•à±à°€à°ż à°šà±‡à°Żà°—à°Čరు à°•à°Ÿà°Šà°šà°ż .

à°źà±à°–à±à°Żà°‚à°—à°Ÿ à°źà°°à°żà°Żà± à°Șక్షà°Șటఀం à°Čà±‡à°•à±à°‚à°Ąà°Ÿ à°Șటర్టీ à°Șైచ à°Șà±‡à°°à±à°•à±Šà°‚à°Šà°ż à°Čà°•à±à°·à±à°Żà°Ÿà°Čు à°žà°Ÿà°§à°Ÿà°°à°Łà°‚à°—à°Ÿ à°•à°żà°‚à°Šà°ż à°Čà°•à±à°·à±à°Żà°Ÿà°Č à°Šà°żà°¶à°—à°Ÿ à°Șà±à°°à°€à±à°Żà±‡à°•à°‚à°—à°Ÿ à°Șà°šà°ż à°šà±‡à°žà±à°€à±à°‚à°Šà°ż :

1 . à°·à±†à°Ąà±à°Żà±‚à°Čà±à°Ąà± కుà°Čà°Ÿà°Čు, à°·à±†à°Ąà±à°Żà±‚à°Čà±à°Ąà± ఀెగà°Čు , ఇఀర à°”à±†à°šà±à°•à°Źà°Ąà°żà°š కుà°Čà°Ÿà°Čు , à°źà°°à°żà°Żà± à°źà±†à±–à°šà°Ÿà°°à°żà°Ÿà±€à°Čు , ఈ ఊేశం à°Čో à°šà°Ÿà°Čà°Ÿ ఔెà°Čà°żà°žà°żà°š ఊోà°Șà°żà°Ąà±€ à°Ș్రజà°Čు. à°źà°šà°žà±à°Čో à°”à°Ÿà°°à°ż à°Șెఊ్ఊ à°žà°‚à°–à±à°Żà°Čో కీà°Șà°żà°‚à°—à± , భటరఀఊేశం à°Čో à°Ș్రజà°Č à°…à°Ÿà±à°”à°‚à°Ÿà°ż à°žà°źà°żà°€à°ż à°Źà°čుజచ్ à°žà°źà°Ÿà°œà± అంటటరు . à°Șటర్టీ ఈ à°źà°Ÿà°žà± à°šà°żà°°à±à°”à°čà°żà°‚à°šà°Ąà°Ÿà°šà°żà°•à°ż à°•à°źà°żà°Ÿà±€ .

2 . à°Șà°Ÿà°°à±à°Ÿà±€à°•à°ż -‚ఒక ఈ à°”à°Ÿà°łà±à°łà°•à± à°źà°Ÿà°žà± కోఞం à°Șà°šà°żà°šà±‡à°žà±à°€à±à°‚à°Šà°ż. à°”à°Ÿà°°à°ż à°”à±†à°šà±à°•à°Źà°Ÿà°Ÿà±à°€à°šà°Ÿà°šà±à°šà°ż ఀొà°Čà°—à°żà°‚à°šà°Ąà°Ÿà°šà°żà°•à°ż ;â€šà°Źà°ż . à°”à°Ÿà°°à°ż à°…à°Łà°šà°żà°”à±‡à°€à°•à± ఊోà°Șà°żà°Ąà±€à°šà±à°‚à°šà°ż à°Șà±‹à°°à°Ÿà°Ąà°Ÿà°Ÿà°šà°żà°•à°ż ;â€šà°žà°ż . à°žà°źà°Ÿà°œà°‚ à°źà°°à°żà°Żà± à°Ș్రజట à°œà±€à°”à°żà°€à°‚à°Čో à°žà±à°„à°żà°€à°ż à°źà±†à°°à±à°—à± ;‹d . à°¶à°šà°żà°”à°Ÿà°°à°‚ à°”à°Ÿà°°à°ż à°Șà°°à°żà°žà±à°„à°żà°€à±à°Č్à°Čో à°źà°Ÿà°°à±à°Șుà°Čు ;

2 . ఈ
ఊేశం à°Żà±Šà°•à±à°• à°žà°Ÿà°źà°Ÿà°œà°żà°• à°šà°żà°°à±à°źà°Ÿà°Łà°‚ కుà°Č à°”à±à°Żà°”à°žà±à°„à°šà± à°źà°°à°żà°Żà± à°Șటర్టీ à°‰à°Šà±à°Żà°źà°‚
రూà°Șà±Šà°‚à°Šà°żà°‚à°šà°żà°šà°”à°Ÿà°°à± à°…à°žà°źà°Ÿà°šà°€à°Čు ఆధటరంగట à°žà°Ÿà°źà°Ÿà°œà°żà°• à°źà°Ÿà°°à±à°šà°żà°šà°‚à°Šà±à°•à± à°žà°źà°Ÿà°šà°€à±à°”à°‚ à°źà°°à°żà°Żà±
à°źà°Ÿà°šà°” à°”à°żà°Čుఔà°Čు ఆధటరంగట à°…à°Šà°ż à°Șà±à°šà°°à±à°šà°żà°°à±à°źà°Ÿà°Łà°‚ ఔైà°Șు à°Šà±ƒà°·à±à°Ÿà°ż à°žà°Ÿà°°à°żà°‚à°šà°Čేఊు
à°šà°żà°°à±à°Łà°Żà°żà°‚à°šà°Źà°Ąà°€à°Ÿà°Żà°ż .
à°žà°Ÿà°źà°Ÿà°œà°żà°• à°źà°Ÿà°°à±à°Șు ఈ à°‰à°Šà±à°Żà°źà°‚à°Čో à°žà°čà°•à°°à°żà°‚à°šà°Ÿà°Čà°šà°ż à°šà°żà°Źà°Šà±à°§à°€ ఀో à°Șటర్టీ à°šà±‡à°°à°Ąà°Ÿà°šà°żà°•à°ż à°”à°Ÿà°°à°‚à°Šà°°à°żà°•à±€ à°Șటర్టీ చెంఀకు కృఀజ్ఞఀటà°Șూర్ఔకంగట à°šà°żà°°à±à°Łà°Żà°żà°‚à°šà°Źà°Ąà°€à°Ÿà°Żà°ż .

à°Șైచ
à°Șేర్కొచ్చ à°Čà°•à±à°·à±à°Żà°Ÿà°Čు, ఉఊ్ఊేశటà°Čు à°Șటర్టీ ఞంఞ్ఄà°Č à°Żà±‚à°šà°żà°Ÿà±à°Č ఈ à°°à°Ÿà°œà±à°Żà°Ÿà°‚à°—à°‚à°Čో
à°šà°żà°Żà°źà°żà°‚à°šà°Źà°Ąà°żà°š à°”à°żà°žà±à°€à°°à°Łà°šà± ఔైà°Șు , à°…à°§à°żà°•à°Ÿà°°à°‚ à°šà°żà°°à±à°Łà°Żà°żà°‚à°šà°Źà°Ąà°€à°Ÿà°Żà°ż : -

1 . కొచుగోà°Čు
, à°Čీజుకు ఀీఞుకోఔటà°Čà°šà°ż à°Čేఊట కొచుగోà°Čు , à°źà°°à°żà°Żà± à°šà°żà°°à±à°”à°čà°żà°‚à°šà°Ąà°Ÿà°šà°żà°•à°ż , à°Șటర్టీ
కోఞం à°•à°Šà°żà°Čే à°Čేఊట చరటఞ్ఀుà°Čు à°źà°°à°żà°Żà± à°Șà±†à°Ÿà±à°Ÿà±à°Źà°Ąà°ż à°źà°°à°żà°Żà± ఎà°Ș్à°Șà°Ÿà°żà°•à°Ș్à°Șà±à°Ąà±
à°šà±‡à°Żà°Źà°Ąà±à°€à±à°‚à°Šà°ż à°…à°Ÿà±à°”à°‚à°Ÿà°ż à°Șà°Šà±à°§à°€à°żà°Čో à°Șటర్టీ à°žà±Šà°źà±à°źà±à°Čో à°Șà°°à°żà°·à±à°•à°°à°żà°‚à°šà±‡à°‚à°Šà±à°•à± ;

2 . à°Čà°•à±à°·à±à°Żà°Ÿà°Čు à°źà°°à°żà°Żà± à°Șటర్టీ à°Żà±Šà°•à±à°• à°Čà°•à±à°·à±à°Żà°Ÿà°Čచు ఏ ఀచà°Șై కోఞం à°Čేఊట భఊ్రఀట à°Čà±‡à°•à±à°‚à°Ąà°Ÿ à°§à°šà°Ÿà°šà±à°šà°ż ;
3 . చెà°Ș్à°Șà°żà°š
à°Čà°•à±à°·à±à°Żà°Ÿà°Čు, ఉఊ్ఊేశటà°Čు ఏ à°Ș్రటà°Șà±à°€à°ż à°žà°‚à°˜à°Ÿà°šà°Ÿà°€à±à°źà°•à°‚à°—à°Ÿ à°Čేఊట à°œà°°à°żà°Șà°ż à°‰à°šà±à°šà°Ÿà°Żà°ż à°”à°‚à°Ÿà°ż
à°…à°šà±à°šà°ż ఇఀర à°šà°Ÿà±à°Ÿà°Źà°Šà±à°§à°źà±†à±–à°š à°”à°żà°·à°Żà°Ÿà°Čు à°źà°°à°żà°Żà± à°šà°°à±à°Żà°Čచు à°šà±‡à°Żà°Ąà°Ÿà°šà°żà°•à°ż ,

ఈ à°šà°°à±à°Żà°Čు ఎఔరూ చేషచà°Č్ à°…à°§à±à°Żà°•à±à°·à±à°Ąà± ఔెà°Č్à°Čà°Ąà°żà°‚à°šà±‡ à°…à°šà±à°źà°€à°ż à°Čà±‡à°•à±à°‚à°Ąà°Ÿ జరగటà°Čà°šà°ż à°Șà±†à°°à±à°—à±à°€à±à°‚à°Šà°ż


à°źà°Ÿà°žà±à°Ÿà°°à± కీ à°źà°°à°żà°Żà± శటశ్ఔఀ à°†à°šà°‚à°Šà°Ÿà°šà°żà°•à°ż à°Źà°ż.ఎఞ్.à°Șà°ż. ఓటు
http://sarvajan.ambedkar.org

http://voteforbsp.blogspot.in/2011_09_01_archive.html

” ఏచుగు “
 

” ఏచుగు ” , à°Źà°żà°Žà°žà±à°Șà°ż à°Žà°šà±à°šà°żà°•à°Č గుర్ఀు

…… à°Źà°żà°Žà°žà±à°Șà°ż à°Žà°šà±à°šà°żà°•à°Č గుర్ఀు à°Čో à°žà±à°”à°Ÿà°­à°Ÿà°”à°żà°• గొà°Ș్à°Ș అర్ఄం à°‰à°‚à°Šà°ż . ” ఏచుగు ” . à°Źà°żà°Žà°žà±à°Șà°ż
ఈ à°Žà°šà±à°šà°żà°•à°Č గుర్ఀు ఏచుగు à°”à°‚à°Ÿà°ż ” à°Źà°čుజచ్ à°žà°źà°Ÿà°œà± ” à°Șెఊ్ఊ à°źà°°à°żà°Żà± à°œà±†à°Żà°żà°‚à°Ÿà± జచటభట
à°žà±‚à°šà°żà°žà±à°€à±à°‚à°Šà°ż . à°źà°°à°żà°Żà± à°Șటర్టీ ” à°Źà±à°Čూ ఫ్à°Čటగ్ ” ఓఊటర్à°Șు à°šà±€à°Čà°ż ఆకటశం
à°žà±‚à°šà°żà°žà±à°€à±à°‚à°Šà°ż . ఀర్ఔటఀ ఆకటశంà°Čో కుà°Čà°Ÿà°šà°żà°•à°ż ఆధటరంగట ఎఔరైచట à°”à°żà°”à°•à±à°· à°Čేఊు
చూà°Șà±à°€à±à°‚à°Šà°ż
,
à°źà°€à°‚, గొà°Ș్à°Ș , à°Șేఊ à°źà°°à°żà°Żà± à°Șà±‚à°°à±à°€à°ż à°žà°źà°Ÿà°šà°€à±à°”à°‚ à°Ș్రజà°Čు à°šà°żà°•à°żà°€à±à°ž . à°‡à°Šà°ż à°•à°šà±à°šà°żà°€à°‚à°—à°Ÿ ఈ
à°­à±‚à°źà°ż గ్రà°čం à°źà±€à°Š à°źà°Ÿà°šà°”à±à°Čకు à°…à°‚à°Šà±à°Źà°Ÿà°Ÿà±à°Čో à°‰à°‚à°Ąà°šà°ż , à°¶à°Ÿà°‚à°€à°ż à°źà°°à°żà°Żà± à°Ș్రశటంఀఀచు
à°žà±‚à°šà°żà°žà±à°€à±à°‚à°Šà°ż . theBSP ఈ à°‡à°•à±à°•à°Ą à°źà°°à°żà°Żà± ఇà°Ș్à°Șà±à°Ąà± à°šà±à°Żà°Ÿà°Żà°‚ à°źà°°à°żà°Żà± à°¶à°Ÿà°‚à°€à°ż ఒక
à°”à°Ÿà°€à°Ÿà°”à°°à°Łà°Ÿà°šà±à°šà°ż à°žà±ƒà°·à±à°Ÿà°żà°‚à°šà°Ąà°Ÿà°šà°żà°•à°ż ఎంఊుకు à°Șà±‡à°°à±à°•à±Šà°‚à°Šà°ż
à°­à±‚à°źà°ż,
ఆకటశం à°”à°‚à°Ÿà°ż . à°Źà°żà°Žà°žà±à°Șà°ż ఀఊ్ఔటరట à°‡à°Šà°ż à°žà°źà°Ÿà°œà°‚ à°…à°šà±à°šà°ż à°”à°żà°­à°Ÿà°—à°Ÿà°Č à°†à°žà°•à±à°€à°ż à°Șà°šà°żà°šà±‡à°žà±‡ ఒక
కేఔà°Čం à°źà°Ÿà°šà°”à±€à°Ż à°źà°°à°żà°Żà± à°žà°źà°Ÿà°šà°€à±à°”à°‚ à°†à°§à°Ÿà°°à°żà°€ à°žà°Ÿà°źà°Ÿà°œà°żà°• à°źà°°à°żà°Żà± à°†à°°à±à°„à°żà°• à°•à±à°°à°źà°‚ , à°šà±‚à°Ąà°‚à°Ąà°ż
కోరుకుంటుచ్చటరు అర్ఄం . ఈ ఆà°Čà±‹à°šà°żà°‚à°šà°ż, à°Źà°żà°Žà°žà±à°Șà°ż ” ఎంచుకుచ్చటరు
à°Šà°Ÿà°šà°ż à°œà±†à°‚à°Ąà°Ÿà°—à°Ÿ à°Źà±à°Čూ ” రంగు ” à°Šà°Ÿà°šà°ż à°Žà°šà±à°šà°żà°•à°Č గుర్ఀు à°źà°°à°żà°Żà± ” ఏచుగు .


http://ejc.net/media_landscapes/slovakia


65) Classical Slovak

65 ) KlasickĂĄ SlovenskĂĄ

1 ) hlasovacie zariadenie nie sĂș manipulovaĆ„ dĂŽkaz . Jeho zdrojovĂœ kĂłd musĂ­ byĆ„ zverejnenĂ© - . Pozor , pĂĄn Lingaiah

2
) Aby biased ƥéf volebnej komisie pre zavesovaƄ Elephant ( vråtane
zvĂœĆĄenĂœch trupu slonov , ktorĂ© nie je BSP symbol ) v priebehu poslednĂœch
UP volieb spolu s SC / ST / OBC ikony sÎch , ktoré boli nainƥtalované
na historickĂ© reasons.After , ĆŸe niekoÄŸko montĂĄĆŸnych stav voÄŸby sa
konali
v niekoÄŸkĂœch ĆĄtĂĄtoch. Ale
CEC nikdy neobĆ„aĆŸoval na zĂĄkazku pre drapĂ©rie symbolu ruky Congress
Lotus ( nĂĄrodnĂĄ kvetina ) symbolu BJP , ani sochy hornĂœch kĂĄst ikon .

MusĂ­me
sa znovu staĆ„ cestnĂ© majstrami a pohybovaĆ„ sa v bicyklov pre vysokĂș
svetla na uvedenĂ© skutočnosti a ciele BSP sa dostaĆ„ k ÄŸuďom .

O The Bahujan Samaj strany ( BSP )

Bahujan
Samaj Party ( BSP ) alebo majoritnĂœ ÄŸudovĂĄ strana je jednĂœm z mĂĄla pÀƄ
vĂœznačnĂœch nĂĄrodnĂœch politickĂœch strĂĄn v krajine , ktorĂĄ je najvĂ€ÄĆĄou
demokraciou na svete .
StručnĂ© predstavenie :

IdeolĂłgia
Bahujan Samaj strany ( BSP ) je ” sociĂĄlna transformĂĄcia a ekonomickej
emancipĂĄcie ” v ” Bahujan Samaj ” , ktorĂœ sa skladĂĄ z najniĆŸĆĄej kasty (
SCS ) , NaplĂĄnovanĂ© kmene ( STS ) , druhĂœ SpĂ€tnĂ© tried ( OBCs ) a
nĂĄboĆŸenskĂœch
menĆĄĂ­n , ako sĂș sikhovia , moslimov , kresĆ„anov , Parsis a budhistov a
Ășčet pre viac ako 85 percent z celkovĂ©ho počtu obyvateÄŸov krajiny .

Äœudia
patriaci do vĆĄetkĂœch tĂœchto tried boli obeĆ„ami systĂ©mu ” Manuwadi ” v
krajine tisĂ­ce rokov , podÄŸa ktorĂœch boli porazenĂ­ , ĆĄliape a nĂștenĂ­
strĂĄda vo vĆĄetkĂœch oblastiach ĆŸivota .
InĂœmi
slovami , tĂ­to ÄŸudia boli zbavenĂ­ aj vĆĄetkĂœch tĂœch ÄŸudskĂœch prĂĄv ,
ktorĂ© boli zabezpečenĂ© v hornej kasty hinduistov podÄŸa dlhoročnĂ© ”
Manuwadi sociĂĄlneho systĂ©mu ” .

Medzi
veÄŸkĂœmi osĂŽb ( Mahapurush ) , patriaci do ” Bahujan Samaj ” , ktorĂœ
bojoval statočne a so zĂĄvĂ€zkom proti brutĂĄlnej a tiesnivĂ© Manuwadi
systĂ©mu , pre zabezpečenie rovnakĂœch podmienok pre utláčanĂœch pomĂŽcĆ„
pokročiĆ„ vo svojom ĆŸivote s ” sebaĂșcty ”
a
na rovnakej Ășrovni s hornou kasty hinduistov , najmĂ€ sociĂĄlno -
politickej kampane Baba Saheb Dr Bhimrao o prijĂ­manĂ­ je neskĂŽr ukĂĄzal
byĆ„ veÄŸmi efektĂ­vny v tomto smere .

Hoci
prĂ­spevky vodcov utláčanĂœch komunĂ­t , ako Mahatma Jyotiba Phule ,
Chhatrapati Shahuji Maharaj , Narayana Guru a Periyar EV Ramaswami boli
obrovské v boji proti nepríjemnému Manuwadi systému , ale boj Baba Saheb
Dr Bhimrao Ambedkar , ktorĂœ sa narodil
V
PlĂĄnovanĂ© kastovĂœ spoločenstva , a to Manyawar Kanshi Ram Ji neskĂŽr
ukĂĄzala byĆ„ veÄŸmi efektĂ­vna a tehotnĂĄ s ďalekosiahlymi dĂŽsledkami .

Okrem
viesƄ råzne kampaƈ proti Manuwadi sociålneho systému , Dr Ambedkar
vĆĄtepiĆ„ vedomia medzi nielen SC / okami , ale aj medzi tĂœmi , ktorĂ©
patria do inĂœch zaostalĂœch skupĂ­n , ktorĂ© sĂș naďalej prenasledovanĂ­ a
poĆĄliapanĂ© v rĂĄmci tejto Ć„aĆŸivej a nespravodlivĂ©ho Manuvadi sociĂĄlneho
systému .

PodÄŸa
jeho ĂșstrednĂș Ășlohu v rĂĄmovanie indickej Ășstavy , tieto skupiny dostali
rad prĂĄv v Ășstave na prĂĄvnom zĂĄklade viesĆ„ dĂŽstojnĂœ ĆŸivot a sebaĂșcty .
Ale
bol plne vedomĂœ toho , ĆŸe tieto vykorisĆ„ovanĂ© časti spoločnosti , by
nebol schopnĂœ zĂ­skaĆ„ vĆĄetky prĂĄva , ak vlĂĄdy zostanĂș dominujĂș osoby
Manuwadi a večierky .

To
je dĂŽvod , prečo Dr Ambedkar , počas celĂ©ho jeho ĆŸivota , sa poradil s ”
Bahujan Ć amaj ” , ĆŸe ak chcĂș naplno vyuĆŸĂ­vaĆ„ vĂœhody svojich zĂĄkonnĂœch
prĂĄv , ako je zakotvenĂ© v Ășstave , budĂș musieĆ„ spojiĆ„ dohromady vĆĄetky
Bahujan skupiny na zĂĄklade
jednoty a bratstva , priviesĆ„ ich na silnĂș politickĂș platformu a zachytiĆ„ ” Master Key ” politickej moci . Toto malo byĆ„ modus operandi pre tvorbu Bahujan vlĂĄd v Centre a v ĆĄtĂĄtoch . Iba
takĂ©to vlĂĄdy by mohla presadiĆ„ vĆĄetky ĂșstavnĂ© a zĂĄkonnĂ© prĂĄva ” Bahujan
Samaj ” a poskytovaĆ„ prĂ­leĆŸitosti k jeho ÄŸudu pokročiĆ„ vo vĆĄetkĂœch
sfĂ©rach ĆŸivota , okrem toho , ktorĂ© im umoĆŸnia viesĆ„ ĆŸivot ” sebaĂșcty ” .

UdrĆŸaĆ„
v pohÄŸade tohto pozorovania a rady Dr Ambedkar , reĆĄpektovaĆ„ Manyawar
Kanshi Ram Ji zaloĆŸil Bahujan Samaj Party ( BSP ) , s pomocou svojich
spolupracovnĂ­kov , 14. aprĂ­la 1984 .
Na
mnoho rokov , kĂœm si uĆŸĂ­val dobrĂ©ho zdravia , on pripravil ” Bahujan
Ć amaj ” zabezpečiĆ„ ” master key ” politickej moci , ktorĂĄ otvĂĄra vĆĄetky
moĆŸnosti pre sociĂĄlny a ekonomickĂœ rozvoj .

AvĆĄak
, je diabetik a rad ďalĆĄĂ­ch zĂĄvaĆŸnĂœch ochorenĂ­ , jeho zdravotnĂœ stav mu
to nedovolĂ­ viesĆ„ aktĂ­vny politickĂœ ĆŸivot prĂ­liĆĄ dlho .
15.
decembra 2001 Manyawar Kanshi Ram Ji , pri rieĆĄenĂ­ mamutie rally BSP na
Lakshman Mela Ground v Lucknow , Uttar Pradesh na brehu rieky Gomti ,
vyhlĂĄsil Kumari ( slečna ) Mayawatiovou Ji , potom osamelĂœ podpredseda
predseda strany , ako jeho jedinĂœ politickĂœ dedič a nĂĄstupcu .

NavyĆĄe
, 15. septembra 2003 zdravie Manyawar Kanshi Ram Ji utrpela vĂĄĆŸnu
porĂĄĆŸku , a celĂĄ zodpovednosĆ„ strany padol na bedrĂĄ Bahan ( sestry )
Kumari Mayawatiovou Ji .
NeskĂŽr , 18. septembra 2003 , strana na zĂĄklade dohody a v sĂșlade s Ășstavou , sa jej jej nĂĄrodnĂœ prezident .

ByƄ
NĂĄrodnĂĄ prezident NĂĄrodnej strany , Kumari Mayawatiovou Ji vo svojom
prejave snaĆŸil sa uistiĆ„ , ĆŸe ” RĂĄd by som , aby sa povedomie ÄŸudĂ­ o
krajine , v ktorej mĂĄ strana , BSP , sa zaviazala nielen k zlepĆĄeniu
sociĂĄlno - ekonomickĂœch podmienok ÄŸudĂ­
patrĂ­
do ” Bahujan Samaj ” , ale aj chudobnĂœch medzi hornou kasty hinduistami
, malĂœch a strednĂœch poÄŸnohospodĂĄrov , obchodnĂ­kov a ÄŸudĂ­ zapojenĂœch do
inĂœch profesiĂ­ .

Ale
ÄŸudia z Manuwadi myslenia , aj keď sĂș v rĂŽznych oblastiach ĆŸivota , sĂș v
sĂșlade s sprisahania premietaĆ„ obraz BSP , ako keby sa obmedzuje na
presadzovanie príčinu SC / STS sám a je na rozdiel od vyơơích kást
hinduisti a ostatnĂ© časti spoločnosti . TieĆŸ, BSP nemĂĄ nič do činenia s problematikou nĂĄrodnĂ©ho zĂĄujmu . AvĆĄak
, na zĂĄklade faktov , mĂŽĆŸem povedaĆ„ , s pevnosĆ„ou a presvedčenie , ĆŸe
vĆĄetky takĂ©to rozhovory sĂș banda klamstiev , neopodstatnenĂ© a nemajĂș
skutočnosĆ„ou a nie sĂș ničím inĂœm viac neĆŸ ohovĂĄračskĂ© kampane stavovĂœch
krĂșĆŸky Manuwadi sĂ­l .
Medzi politiky , cieÄŸov a ideolĂłgie BSP sĂș kriĆĄtĂĄÄŸovo čistĂ© a naladenĂ­ na blaho celej krajiny a jej obrovskĂ© populĂĄciu .

Na
zĂĄklade svojej ideolĂłgie , BSP chce , aby to znelo smrti - umieráčik z ”
Manuwadi sociĂĄlneho systĂ©mu ” na zĂĄklade ” Varna ” (čo je nerovnosĆ„
sociĂĄlny systĂ©m ) a snaĆŸĂ­ tvrdo a poctivo pre vytvorenie rovnostĂĄrske a ”
humanistickĂĄ
sociĂĄlny systĂ©m ” , v ktorej sa vĆĄetci teĆĄia dvor ( sociĂĄlne ,
ekonomickĂ© a politickĂ© ) a rovnosĆ„ ( stavu a prĂ­leĆŸitosti ) , ako je
zakotvenĂĄ v preambule Ășstavy .

Ďalej
, naĆĄa Ășstava strana veÄŸmi jasne uvĂĄdza , ĆŸe ” hlavnĂœm cieÄŸom a cieÄŸom
strany , bude pracovaĆ„ ako revolučnĂœ sociĂĄlny a ekonomickĂœ pohyb zmeny s
cieÄŸom realizovaĆ„ v praxi , najvyĆĄĆĄĂ­mi princĂ­pmi univerzĂĄlna
spravodlivosƄ , sloboda ,
rovnosti a bratstva formuloval v indickej Ășstavy . “

TakĂœto spoločenskĂœ systĂ©m je Ășplne v celkovom zĂĄujme krajiny a vĆĄetky časti spoločnosti prĂ­liĆĄ . Ak
v tejto misijnej prĂĄce ” SociĂĄlna transformĂĄcia ” , ÄŸudia z vyĆĄĆĄĂ­ch
kåst ( hinduistom ) vylievali Manuwadi myslenie a spojiƄ ruky s Bahujan
Samaj , naĆĄej strany , so vĆĄetkou Ășctou a lĂĄskou by objaĆ„ ich.
TakĂ­
ÄŸudia budĂș maĆ„ vhodnĂ© pozĂ­cie v organizĂĄcii strany v sĂșlade s ich
schopnosĆ„ou , odhodlanie a Ășčinnosti , a tam by bol ĆŸiadny rozdiel medzi
nimi a tie , ktoré patria do Bahujan Samaj .
Aj
oni budĂș chytal za kandidĂĄtov strany v parlamentnĂœch a montĂĄĆŸnych
voÄŸbĂĄch , a ak je tvorenĂœ naĆĄa vlĂĄda , ale budĂș maĆ„ takisto ministerskej
lĂŽĆŸka .

NejednĂĄ
sa o dutĂ© rozhovory , pretoĆŸe BSP v minulosti , v priebehu troch po
sebe nasledujĂșcich vlĂĄd , zaviedla vĆĄetky takĂ©to sÄŸuby .
V
Uttar Pradesh , pani Mayawatiovou vlĂĄda bola tvorenĂĄ ĆĄtyrikrĂĄt , a pri
kaĆŸdej prĂ­leĆŸitosti , hornĂĄ kasty ÄŸudĂ­ boli uvedenĂ­ v Rade ministrov .
Dokonca aj hornĂ© kasty človek bol menovanĂœ k vĆĄetci - dĂŽleĆŸitĂœ post generĂĄlneho advokĂĄta . Oni
dostali lĂ­stok Party pre Lok Sabha a zhromaĆŸdenie volieb a tieĆŸ
nominĂĄciu na Parlamentu hornej komory , tj Rajya Sabha a ĆĄtĂĄtnej
legislatĂ­vnej rady .

NavyĆĄe , hornĂĄ kasty ÄŸudĂ­ bola danĂĄ vysokĂĄ prĂ­spevky v organizĂĄcii strany . NaprĂ­klad , pĂĄn Satish Chandra Mishra bol nominovanĂœ na Rajya Sabha a tieĆŸ bola vykonanĂĄ nĂĄrodnĂĄ generĂĄlny tajomnĂ­k strany . V podobnej mĂłde , boli podporovanĂ© ostatnĂ© kasty hornej kasty ( hinduistom ) .

Tak
, a to s ohÄŸadom vĆĄetky tieto fakty , bolo by to neuvĂĄĆŸenĂœ a klamnĂ© ,
aby si myslia , ĆŸe BSP pracuje pre blaho určitĂ© skupiny alebo sekcie .
Áno
, strana predsa dĂĄva prednosĆ„ tĂœm častĂ­ , ktorĂ© boli ignorovanĂ© a
pohƕda celĂș dobu vlĂĄdami Manuwadi vo vĆĄetkĂœch sfĂ©rach ĆŸivota .
Okrem toho , BSP vĆŸdy pozitĂ­vne prispievalo ku vĆĄetkĂœm otĂĄzkam , ktorĂ© sa tĂœkajĂș dobrĂœch ĆŸivotnĂœch podmienok na vidieku . BSP
sa vĆŸdy jednoznačnĂ© stanovisko v otĂĄzke ĆŸivotnĂœch podmienkach v krajine
a nikdy ohrozenĂĄ na otĂĄzky tĂœkajĂșce sa zĂĄujmu krajiny , keď vyvstala
potreba.

Ciele a zameranie

HlavnĂœm
cieÄŸom a cieÄŸom strany bude pracovaĆ„ ako revolučnĂœ sociĂĄlny a
ekonomickĂœ pohyb zmeny s cieÄŸom realizovaĆ„ v praxi , najvyĆĄĆĄĂ­mi
princĂ­pmi univerzĂĄlny spravodlivosti , slobody , rovnosti a bratstva
formuloval v indickej Ășstavy ,
bude nasledovaĆ„ ĆĄtĂĄtom sprĂĄvy vecĂ­ verejnĂœch , a najmĂ€ zhrnul v nasledujĂșcom vĂœpise z preambuly Ășstavy .

My
, ÄŸudia tejto krajiny , ktorĂ© slĂĄvnostne vyrieĆĄiĆ„ predstavovaĆ„ Indie do
suverĂ©nny sekulĂĄrnej demokratickej republiky a zabezpečiĆ„ vĆĄetkĂœm
svojim občanom :‹spravodlivosĆ„ , sociĂĄlne , ekonomickĂ© a politickĂ©
,‹slobodu myslenia , prejavu , presvedčenia , viery a uctievania
,‹RovnosĆ„
postavenie
a prĂ­leĆŸitostĂ­ a podporovaĆ„ medzi nimi vĆĄetky‹bratstvo zabezpečenie
dĂŽstojnosti jednotlivca a jednotu a integritu nĂĄroda ” ;

Party
povaĆŸujĂș svoju ideolĂłgiu ako hnutie za ukončenie vykorisĆ„ovania
slabĆĄĂ­ch častĂ­ a potlačenie zbavenĂœ prostrednĂ­ctvom sociĂĄlnych a
ekonomickĂœch zmien v sĂșlade s vyĆĄĆĄie uvedenĂœm hlavnĂœm cieÄŸom , a jeho
politickej činnosti a Ășčasti na sprĂĄve vecĂ­ verejnĂœch ako nĂĄstroj na
presadzovanie takejto
pohyb a uvedenie do takej zmeny .

To je hlavnĂœm cieÄŸom strany, bude stratĂ©gia strany vo verejnĂœch zĂĄleĆŸitostiach sa riadia tĂœmito vĆĄeobecnĂœmi zĂĄsadami :

1. . Ćœe
vĆĄetci občania tejto krajiny , ktorĂĄ si rovnĂ­ pred zĂĄkonom sĂș oprĂĄvnenĂ­
byĆ„ povaĆŸovanĂ© za rovnocennĂ© v pravom slova zmysle a vo vĆĄetkĂœch
veciach a vĆĄetkĂœch oblastĂ­ ĆŸivota , a tam , kde neexistuje rovnosĆ„ musĂ­
byĆ„ podporovanĂĄ a kde je rovnosĆ„ poprel , ĆŸe musĂ­ byĆ„
potvrdil a bojovali .

2. To
plnĂĄ , zadarmo , bez zĂĄbran a bez prekĂĄĆŸok rozvoja kaĆŸdĂ©ho jedinca je
zĂĄkladnĂ© ÄŸudskĂ© prĂĄvo a staĆ„ je nĂĄstrojom pre podporu a realizĂĄciu
takéhoto rozvoja ;

3. Ćœe
prĂĄva vĆĄetkĂœch občanov tejto krajiny , ako sĂș zakotvenĂ© v Ășstave
krajiny as vĂœhradou tĂœchto obmedzenĂ­ , ako sĂș stanovenĂ© v Ústave , musĂ­
byĆ„ prijatĂœ za kaĆŸdĂș cenu a za vĆĄetkĂœch okolnostĂ­ ;
4. Ćœe
ustanovenia Ășstavy vyĆŸadujĂșce stĂĄĆ„ v centre a v ĆĄtĂĄtoch , aby
podporovali so zvlåƥtnou starostlivosƄou a chråniƄ sociålno - ekonomické
zĂĄujmy slabĆĄĂ­ch skupĂ­n spoločnosti nepovolenĂœ im po stĂĄročia , majĂș sa
potvrdil a dal praktickĂœ tvar vecĂ­ verejnĂœch ako
zĂĄleĆŸitosĆ„ prvoradĂ©ho najviac prioritou .

5. To
, ĆŸe ekonomickĂ© rozdiely a medzery ĆĄirokĂ© medzi ” bohatĂœmi ” a ”
nemajetnĂœch ” nesmie potlačiĆ„ politickĂœ princĂ­p ” jeden človek , jeden
hlas , jeden hlas , jedna hodnota ” , prijatĂ©ho naĆĄej republiky .

6. . Ćœe
ak politickĂĄ splnomocnenia je zabezpečenĂ© pre ekonomicky zanedbanĂœch
masy nebudĂș schopnĂ­ sa oslobodiĆ„ z pĂșt ekonomickĂ©ho a sociĂĄlneho
zåvislosti a vykorisƄovania .

NajmÀ
a bez toho, aby bola dotknutĂĄ vĆĄeobecnĂĄ platnosĆ„ cieÄŸov uvedenĂœch
vyĆĄĆĄie zmluvnej strany , bude fungovaĆ„ ĆĄpeciĂĄlne k tĂœmto cieÄŸom :

1. . Naplånované
kasty , NaplĂĄnovanĂ© kmene , ostatnĂ© SpĂ€tnĂ© kasty , a menĆĄiny , sĂș
najviac utláčanĂœch a vykorisĆ„ovanĂœch ÄŸudĂ­ v tejto krajine .
MaĆ„ na pamĂ€ti ich veÄŸkĂ© mnoĆŸstvo , ako sĂșbor ÄŸudĂ­ v Indii je znĂĄma ako Bahujan Samaj . Strana organizuje tieto masy .

2. Strana usiluje o tĂœchto banĂ­ vyĆĄliapanĂœmi mas -‹. odstrĂĄniĆ„ ich zaostalosĆ„ ,‹b bojovaĆ„ proti ich Ăștlaku a vykorisĆ„ovania ;‹c s cieÄŸom zlepĆĄiĆ„ ich postavenie v spoločnosti a verejnom ĆŸivote ;‹d k zlepĆĄeniu ich ĆŸivotnĂœch podmienok v kaĆŸdodennom ĆŸivote ;

2. SociĂĄlna
ĆĄtruktĂșra tejto krajiny je zaloĆŸenĂœ na nerovnosti vytvorenĂ© podÄŸa
kastovního systému a pohybu strany musia byƄ zamerané na zmenu
spoločenskĂ©ho systĂ©mu a obnoviĆ„ ju na zĂĄklade rovnosti a ÄŸudskĂœch hodnĂŽt
.
VĆĄetci tĂ­ , ktorĂ­ vstĂșpiĆ„ do strany sa zaviaĆŸu spolupracovaĆ„ v tomto hnutĂ­ sociĂĄlne zmeny sa zavďačil do nĂĄručia strany .

Smerom
k presadzovaniu tĂœchto vyĆĄĆĄie spomĂ­nanĂœch zĂĄmerov a cieÄŸov organizačnĂ©
jednotky strany určenĂ© v tejto Ășstavy , je oprĂĄvnenĂĄ : -

1. . nĂĄkup
, vziaĆ„ na lĂ­zing alebo inak zĂ­skavaĆ„ a udrĆŸiavaĆ„ , hnuteÄŸnĂœ alebo
nehnuteÄŸnĂœ majetok na stranu a investovaĆ„ a zaoberaĆ„ sa finančnĂœch
prostriedkov z strany takĂœm spĂŽsobom , ako sa mĂŽĆŸe z času na čas určí ;

2. zĂ­skaĆ„ peniaze s alebo bez zabezpečenia pre vykonĂĄvanie niektorĂ©ho z cieÄŸov a cieÄŸov zmluvnĂ© strany ;
3. robiƄ
vĆĄetky ostatnĂ© zĂĄkonnĂ© veci a činy , ako sĂș nĂĄhodnĂ© alebo prispievajĂș k
dosiahnutiu niektorĂ©ho z vyĆĄĆĄie uvedenĂœch cieÄŸov a zĂĄmerov ,

Za predpokladu , ĆŸe ĆŸiadna z tĂœchto činnostĂ­ sa budĂș vykonĂĄvaĆ„ bez vĂœslovnĂ©ho sĂșhlasu NĂĄrodnĂ©ho prezidenta

HlasovaĆ„ BSP Master Key a večnej blaĆŸenosti
http://sarvajan.ambedkar.org


http://voteforbsp.blogspot.in/2011_09_01_archive.html

” Slon “

 
 
” Elephant ” , symbol voÄŸby BSP

…… K dispozĂ­cii je vlastnĂœ veÄŸkĂœ vĂœznam v symbole volebnej BSP . ” Elephant ” . Tento
symbol voÄŸby BSP predstavuje veÄŸkĂ© a obrie populĂĄciu ” Bahujan Samaj ”
ako slona . A ” ModrĂĄ vlajka ” strany predstavuje upokojujĂșce modrĂș
oblohu . Ukazuje sa , ĆŸe potom obloha nediskriminuje nikoho na zĂĄklade
na kasty
,
vyznania , bohatĂ­ , a chudobnĂ­ a liečiĆ„ ÄŸudĂ­ s Ășplnej rovnosti . to
tieĆŸ znamenĂĄ , kÄŸud a pohodu , čo rozhodne nie je k dispozĂ­cii pre
ÄŸudstvo na tejto planĂ©te Zem . to je dĂŽvod , prečo theBSP chce vytvoriĆ„
atmosféru spravodlivosti a mieru tu a teraz na to
krajiny
, ako obloha . BSP , čím sa rozumie , ĆŸe chce vidieĆ„ len , humanistickĂ©
a rovnoprĂĄvnosti zaloĆŸenĂ© na sociĂĄlny a hospodĂĄrsky poriadok , ktorĂœ
bude slĂșĆŸiĆ„ zĂĄujmom vĆĄetkĂœch častĂ­ spoločnosti . VzhÄŸadom k tomu ,
vĆĄetko , BSP zvolil ”
Elephant ” ako jeho volebnĂœ symbol a ” modrej ” farby ako jeho vlajkou .

http://www.sloveniatimes.com/first-snow-in-slovenian-alpine-valleys-wind-gusts-alert-issued#komentarji

The Slovenia Times

66) Classical Slovenian


Jagatheesan Chandras, 14.12.2013 ob 07:29

66) Klasični slovenski

1) glasovalne naprave niso neuničljivo . Izvorno kodo , je treba objaviti - . Pozor , gospod Lingaiah

2 ) Da pristranski vodja volilne komisije za Drapiranje Elephant (
Vključno z dvignjenimi prtljaĆŸnik slone , ki ni BSP simbol) , v zadnjih
volitev vzdolĆŸ z SC / ST / OBC ikon kipov , ki so bili nameơčeni za
zgodovinsko reasons.After , ki je potekala več volitve drĆŸavni zbor v
več drĆŸavah . AmpakCEC nikoli ne moti , da bi za Drapiranje za ročno
simbol kongresa Lotus ( National cvet) simbola BJP niti kipov zgornjih
ikon kastne .

Ponovno moramo postati cestni mojstri in premakniti na kolesa z visoko luči navedenih dejstev in cilje BSP , da doseĆŸejo ljudi .

O Bahujan Samaj stranke ( BSP )

Bahujan Samaj stranka ( BSP ) ali Večina ljudska stranka je ena od le
petih pomembnih nacionalnih političnih strank v drĆŸavi, ki jenajvečja
demokracija na svetu .


Kratek uvod :

Ideologija Bahujan Samaj stranke ( BSP ) je “socialna transformacija in
gospodarsko enakopravnost ” za ” Bahujan Samaj “, ki obsega od kaste (
SCS ), v posebnih plemenih (STS) , ostale razrede nazaj ( OBCs ) in
verskih manjĆĄin , kot so Sikhi , muslimani , kristjani, Parse in budisti
in račun za več kot 85 odstotkov celotnega prebivalstva drĆŸave .

Ljudje, ki pripadajo vseh teh razredih so bili ĆŸrtve ” Manuwadi ” sistem
v drĆŸavi, za tisoče let , pod katerimi so bili premagani , teptajo in
prisilno medle na vseh področjih ĆŸivljenja . Z drugimi besedami , so
bili ti ljudje prikrajơani tudi vseh tistih človekovih pravic, ki so
bile zavarovane za zgornji kastne hindujci v okviru starega ” Manuwadi
socialnega sistema ” .

Med velikimi oseb ( Mahapurush ), ki pripada ” Bahujan Samaj “, ki
pogumno in z zavezo se je boril proti brutalni in zatiralski Manuwadi
sistema za zagotavljanje enakih pogojev zazatirane , da pomaga
napredovati v svojem ĆŸivljenju z ” samospoĆĄtovanje ” in na par z
zgornjih kast hindujci , predvsem druĆŸbeno- politično akcijo Baba Saheb
dr Bhimrao Ambedkarjeva je kasneje izkazala za zelo učinkovito v tej
smeri.

Čeprav so bili prispevki voditelji zatiranih skupnosti, kot Mahatma
Jyotiba Phule , Chhatrapati Shahuji Maharaja , Narayana Guru in Periyar
EV Ramaswami neizmerno v boju proti neprijeten Manuwadi sistema,
ampakboj Baba Saheb dr Bhimrao Ambedkarjeva , ki se je rodil v Scheduled
kaste skupnosti , ter da od Manyawar Kanshi Ram Ji kasneje izkazala za
zelo učinkovito in noseča z daljnoseĆŸnimi posledicami .

Poleg bijejo ĆŸivahen kampanjo proti Manuwadi socialnega sistema , dr
Ambedkar vzbudil zavest med ne samo PS / STS , temveč tudi med tistimi,
ki pripadajo drugim nazadnjaĆĄkim skupinam, ki so ĆĄe naprej ĆŸrtve in
poteptali pod to kruto in nepravično Manuvadi socialnega sistema .

Zaradi njegove osrednje vloge pri oblikovanju indijske ustave , so bile
te skupine glede na vrsto pravic v ustave o pravni podlagi , da ĆŸivijo
dostojanstveno in samospoĆĄtovanja. Vendar je bil v celoti zaveda dejstva
, da ti izkoriơčani odseki druĆŸbe ne bi mogli dobiti vseh pravic ,
dokler bodo vlade ostajajo v Manuwadi osebam in strankam prevladujejo .

Zato dr Ambedkar , v času svojega ĆŸivljenja , je svetoval , da ” Bahujan
Samaj “, da če bi ĆŸeleli , da v celoti uĆŸivali prednosti njihovih
zakonskih pravicah , kot je zapisano v ustavi , ki bi jih morali skupaj
veĆŸe vse Bahujan skupine so na podlagi enotnosti in bratstva , ki jih
prinaĆĄajo na močno politično platformo in zajemanje ” master key”
politične moči . To naj bi bilmodus operandi za oblikovanje Bahujan vlad
v Centru in v drĆŸavah . Le te vlade lahko uveljavljajo vse ustavne in
zakonske pravice iz ” Bahujan Samaj ” in zagotoviti priloĆŸnosti za svoje
ljudi , da se premaknete naprej v vseh sferah ĆŸivljenja, poleg tega jim
omogoča , da ĆŸivijo ĆŸivljenje ” samospoĆĄtovanja ” .

Vodenje glede na to ugotovitev in nasvetov dr Ambedkarjeva , spoĆĄtovati
Manyawar Kanshi Ram Ji ustanovil Bahujan Samaj Zabava ( BSP ) , s
pomočjo svojih sodelavcev, 14. aprila 1984. Ćœe vrsto let , medtem ko je
uĆŸival dobrega zdravja , je pripravil ” Bahujan Samaj ” za zagotovitev ”
glavni ključ ” politične moči , ki odpira vse moĆŸnosti za druĆŸbeni in
gospodarski razvoj .

Vendar padiabetik in kopica drugih resnih bolezni , njegovo zdravje pa
mu ne dovoljuje , da vodi aktivno politično ĆŸivljenje predolgo . 15.
decembra 2001 je Manyawar Kanshi Ram Ji , ob obravnavi mamuta shodu BSP
na Lakshman Mela terenu v Lucknow , Uttar Pradesh na bregovih reke Gomti
razglasila Kumari ( Miss ) Mayawati Ji , potemsamoten podpredsednik
Predsednik stranke , da kot njen edini politični dedič in naslednik .

Poleg tega je 15. septembra 2003 je zdravstveni Manyawar Kanshi Ram Ji
utrpel hudo nazadovanje , incelotno odgovornost stranke padla na ramena
Bahan ( sestra ) Kumari Mayawati Ji . Kasneje , 18. septembra 2003
jeskupina , s soglasjem in v skladu s svojo ustavo , ki jo njena
nacionalna predsednik .

BitiNational predsednik Nacionalnega stranke , Kumari Mayawati Ji v
svojem nagovoru skuĆĄal zagotoviti, da ” bi rad , da bi zavedali ljudi v
drĆŸavi , da je moja stranka ,BSP , se je zavezala , da ne samo
izboljĆĄanje socialno-ekonomskih razmer ljudi pripadnosti ” Bahujan Samaj
” , ampak tudirevnim med zgornjim kastne hindujci , malih in srednje
velikih kmetov , trgovcev in oseb , ki opravljajo druge poklice .

Ampak ljudje v Manuwadi miselnosti , tudi če so na različnih področjih
ĆŸivljenja , se v skladu s zarote projicirati na BSP , kot da je omejen
na zavzemanje vzrok PS / STS sam in je v nasprotju z zgornje kaste
Hindujci in drugi odseki druĆŸbe. Prav takoBSP nima nič opraviti z
vpraĆĄanji nacionalnega interesa . Vendar pa je na podlagi dejstev ,
lahko rečem z odločnostjo in prepričanjem, da so vsi takơni pogovorikup
laĆŸi , neutemeljene in brez dejstev in niso nič drugega več kot ĆŸaljive
kampanjo za quoits statusnih Manuwadi sil. Politikah , cilji in
ideologija BSP so kristalno jasne in uglaĆĄeni na dobrobit celotne drĆŸave
in njenega prebivalstva, veliko .

Na podlagi svoje ideologije ,BSP ĆŸeli zveneti smrtno - Zvoniti za ”
Manuwadi socialnega sistema” , ki temelji na ” Varna ” ( ki jeneenakost
socialni sistem ) in trdo in poĆĄteno prizadeva za vzpostavitevegalitarno
in ” humanistična socialni sistem ” , v katerem vsakdo uĆŸiva pravice (
socialne, gospodarske in politične ) in enakost ( stanja in priloĆŸnosti
), kot je zapisano v preambuli ustave .

Poleg tega je naĆĄa ustava skupina zelo jasno določa, da ” mora
bitiglavni cilj in cilj stranke , da deluje kot revolucionarnega
druĆŸbenega in gospodarskega gibanja sprememb z namenom, da se zavedaĆĄ , v
praksi pa je Vrhovno načela univerzalne pravice , svoboda, enakost in
bratstvo , ki so zapisana v ustavi Indije . “

TakĆĄendruĆŸbeni sistem v celoti v sploĆĄnem interesu drĆŸave in vseh delov
druĆŸbe preveč. Če se v tem misijonarskem delu ” druĆŸbene preobrazbe « ,
ljudje zgornjih kast ( hindujci ) slekli svojo Manuwadi miselnost in se
pridruĆŸijo roke z Bahujan Samaj , naĆĄe stranke , z vsem dolĆŸnim
spoĆĄtovanjem in ljubeznijo bi jim objem . TakĆĄni ljudje bodo imeli
primerne pozicije v organizaciji stranke v skladu z njihovo sposobnost ,
predanost in učinkovitost , in ne bi bilo nobene razlike med njimi in
tistimi, ki spadajo v Bahujan Samaj . Prav tako bodo nastopajo kot
kandidati stranke na parlamentarnih volitvah in montaĆŸo , in če je
nastala naĆĄa vlada , bodo morali dati ministrskih privezov .

To niso votle pogovori , sajBSP v preteklosti , v obdobju treh
zaporednih vlad , so izvajali vse te obljube. V Utar PradeĆĄ , je bila
gospa Mayawati vlada oblikovana ơtirikrat in vsakič je bilo zgornje
kaste ljudje rekrut v Svetu ministrov. Tudizgornja kasta oseba je bila
imenovana za vse- pomemben poloĆŸaj generalnega pravobranilca . Dobile so
vozovnico Zabava za Lok Sabhe in skupơčine volitev in tudi nominiran za
Parlamenta Zgornji senat tj Rajya Sabhe in drĆŸavnih zakonodajnih svetov
.

Poleg tega so bile zgornje kaste ljudje zaradi visokih prispevkov v
organizaciji stranke . Na primer , je bil gospod Satish Chandra Mishra
nominiran za Rajya Sabha in prav tako je bil doseĆŸen nacionalni
generalnega sekretarja stranke . Na podoben način , napredovalo druge
kaste zgornjega kast ( hindujcev ).

Tako , pri čemer se zaradi vseh teh dejstev , bi bilo Nepremiơljeno in
varljivo menil, daBSP dela za dobrobit določene skupine ali strokovne
skupine. Da,stranka pa dati prednost tistim skupinam , ki so bili
prezrti in zaničevali vse skupaj jih vlade Manuwadi na vseh področjih
ĆŸivljenja . Poleg tega jeBSP vedno pozitivno vplivalo na vsa vpraĆĄanja,
ki se nanaĆĄajo na dobrobit drĆŸave. BSP je vedno nedvoumno staliơče o
vpraĆĄanjih zaơčite drĆŸave in nikoli ogroĆŸena o vpraĆĄanjih , povezanih z
interesi drĆŸave, kadar koli je pojavilapotreba .

Namen in cilji

Cilj ĆĄef in cilj stranke je , da deluje kot revolucionarnega druĆŸbenega
in gospodarskega gibanja sprememb , da bi uresničili v praksi , vrhovni
načela univerzalne pravičnosti , svobode, enakosti in bratstva , ki so
zapisana v ustavi Indije , ki jih morajo upoĆĄtevati drĆŸave pri
upravljanju in zlasti povzel v naslednjem izpisek iz preambule ustave .

Mi, ljudje v tej drĆŸavi , potem ko je slovesno sklenil, da predstavljajo
Indijo v suvereni sekularno demokratično republiko in zagotoviti , da
vse njene drĆŸavljane :‹pravosodje , socialno , gospodarsko in politično
;‹svobode miĆĄljenja , izraĆŸanja , prepričanja, vere in veroizpovedi
;‹Enakost stanje in moĆŸnosti in spodbujanje med njimi vse‹bratstvo
zagotavljanje dostojanstva posameznika in enotnosti in integritete
naroda ; “

Zabava obravnavajo svojo ideologijo kot gibanje konča izkoriơčanje
ĆĄibkejĆĄih oddelkov in zatiranjuprikrajĆĄani skozi druĆŸbene in gospodarske
spremembe v skladu z zgoraj navedeno glavni cilj , in njenega
političnega delovanja in sodelovanja pri upravljanju kot instrument
pospeĆĄevanja kot gibanju in vloĆŸitev take spremembe .

To pa je glavni cilj stranke , bostrategija stranke v javnih zadevah urejajo naslednjimi sploơnimi načeli :

1 . Da so vsi drĆŸavljani te drĆŸave so enaki pred zakonom , obravnavajo
kot enake v pravem pomenu besede in v vseh zadevah in vseh področjih
ĆŸivljenja , in kjer je enakost ne obstaja, je treba spodbujati in kjer
je enakost zanikal je, da bi ugodi in se borili za .

2 . Da jepoln, free, uninhibited in neoviran razvoj vsakega
posameznikatemeljna človekova pravica in drĆŸava jeinstrument za
spodbujanje in uresničevanje tak razvoj ;

3 . Da bodo pravice vseh drĆŸavljanov te drĆŸave , kot so zapisane v
ustavi te drĆŸave in ob upoĆĄtevanju omejitev , kot so določene v ustavi ,
je treba pritrditi na vseh stroơkov in v vseh okoliơčinah;


4 . Da se določbe Ustave , ki zahtevajo drĆŸavo v Centru in v drĆŸavah
spodbujati s posebno skrbnostjo in zaơčititi socialno- ekonomske
interese ĆĄibkejĆĄih slojev druĆŸbe zanikal , da jih ĆŸe stoletja , morajo
sprejeti in dati praktična oblika pri upravljanju javnih zadev , kot je
stvar prime najbolj prednostna naloga.

5 . Da so ekonomske razlike in ĆĄiroke vrzeli med “bogatimi ” in”
revnimi” ne sme biti pomembnejĆĄa politična načela “en človek , en glas ,
en glas , en vrednost “, ki jih naĆĄi republiki sprejet.

6 . Da če se politična krepitev zavarovana za gospodarsko prikrajơane
mase ne bodo mogli osvoboditi spon ekonomske in socialne odvisnosti in
izkoriơčanja.

Zlasti in brez poseganja v sploĆĄnost ciljev zgoraj navedenih pogodbenica
si bo prizadevala , posebej pri doseganju naslednjih ciljev:

1 . V kaste , načrtovanim Tribes , druge Kaste za nazaj , in manjơine ,
so najbolj zatirane in izkoriơčane ljudi v tej drĆŸavi . Vodenje v mislih
svoje velike ĆĄtevilke, je takamnoĆŸica ljudi, ki v Indiji znan kot
Bahujan Samaj . Pogodbenica organizirajo te mnoĆŸice .

2 . Stranka si prizadeva za te dol hodil mnoĆŸic do‹. odstraniti svojo
zaostalost ;‹b . za boj proti njihovi zatiranja in izkoriơčanja;‹c . za
izboljĆĄanje njihovega statusa v druĆŸbi in javnem ĆŸivljenju;‹d . za
izboljĆĄanje njihovih ĆŸivljenjskih pogojev v vsakdanjem ĆŸivljenju ;

2 . Socialna struktura te drĆŸave temelji na neenakosti , ki jih kastnega
sistema in gibanja pogodbenice , ustvarjenih je usmerjena k
spreminjanju druĆŸbenega sistema in ga obnovili na podlagi enakosti in
človeĆĄkih vrednot . Vsi tisti, ki ĆŸural z zavezo, da sodelujejo v tem
gibanju druĆŸbenih sprememb se je prilizoval v krat pogodbenice .

K doseganju zgoraj navedenih ugotovljenih namenov in ciljev
organizacijske enote stranke, kot je določena v tej ustavi , je
pooblaơčena, da : -

1 . nakup , vzemite v zakup ali kako drugače pridobiti in ohraniti ,
premično ali nepremično premoĆŸenje za stranke in vlagajo in se ukvarjajo
z denarjem za stranke na tak način, kot se lahko od časa do časa določi
;

2 . dvigniti denar z ali brez varơčine za izvedbo katerega koli od namenov in ciljev pogodbenice ;

3 . storiti vse druge zakonite stvari in dejanja, kot so stranski ali
prispeva k doseganju katerega koli od zgoraj navedenih namenov in ciljev
,

Pod pogojem , da se noben od teh dejavnosti, ki potekajo brez izrecne odobritve drĆŸavnega predsednika


Glasovati BSP za Master Key in večne blaĆŸenosti



http://sarvajan.ambedkar.org


http://voteforbsp.blogspot.in/2011_09_01_archive.html


” Elephant “




 

” Elephant ” ,simbol volitve BSP

…… Jeneločljivo velik pomen v simbolu volilni BSP . » Slon « . Te
volitve simbol BSP predstavlja velik in ogromen prebivalstvo ” Bahujan
Samaj ” kot slon . In” Modra zastava ” stranke predstavlja pomirjujoče
modro nebo . KaĆŸe, da potem nebo ne diskriminira nikogar na osnovi,
kasti , veroizpoved , bogati in revni in zdravljenje ljudi s popolno
enakopravnost . prav tako pomeni mir in tiĆĄino , ki zagotovo ni na voljo
za človeĆĄtvo na Zemlji planetu . Zato theBSP ĆŸeli ustvariti ozračje
pravičnost in mir tukaj in zdaj o tem zemlja , kot na nebu.BSP tako
pomeni, da ĆŸeli videti samo , humanistično in temelji na enakosti,
socialni in gospodarski red , ki bi sluĆŸil interesom vseh delov druĆŸbe .
Glede na vse to , jeBSP izbral ” Elephant ” kot svojo volilno simbol in
” modre ” barve kot svojo zastavo .

67) Classical Somali
67 ) gaar Soomaali

1 ) Machines COD yihiin in aadan faraha la caddayn . Its CODE Asalka leeyahay in lagu sameeyo dadweynaha - . Attention - Mudane Lingaiah

2
) u eexanayo Chief Komishanka Doorashooyinka si Waaliga Maroodiga ( oo
ay ku jiraan laba maroodi jir sara kiciyey, taas oo aan sumad Culan )
inta lagu jiro doorashada UP la soo dhaafay ay la socdaan icons Sidaana
waxa SC / ST / OBC kaas oo lagu xirey for reasons.After taariikhi ah oo
dhowr doorashooyinka ururkii oo gobolka ka qaaday meel
ee ah dhowr gobol . Laakiin
CEC ee marna si aad u dalbato for Waaliga of Sumadda Gacanta of
Congress IBM ( ubax Qaranka ) ee calaamadda dhageyso mana ka Taalooyinka
icons salaynaayo sare .

Waa
in aan mar kale ku noqon sayidyadeedii, wadada iyo guurto ee
baaskiillada iftiinka sare ee ku xusan iyo ujeedooyinka Culan in ay
gaaraan dadka ku .

About Samaj Party Bahujan The ( Culan )

Bahujan
Samaj Party ( Culan ) ama Aqlabiyadda People xisbiga waa mid ka mid ah
shan dhinac oo kaliya caan qaranka siyaasadeed ee Dalka , kaas oo
dimuqraadiyad ugu weyn ee dunida .
Hordhac Kooban ee :

Caqiidadii
of Bahujan Samaj xisbiga ( Culan ) waa ” bulsho iyo mid xorowga
Economic ” oo ka mid ah ” Bahujan Samaj ” , taas oo ka kooban tahay
laangaab ku beegmi (SCS) , qabiilooyinka reer Scheduled ( Northampton ) ,
fasalada kale ee gadaal ( OBCs ) iyo
Diinta
sida Sikhs , Muslimiinta , Kiristanka, Parsis iyo Holger iyo xisaab ah
muddo ka badan 85 boqolkiiba dadka waddanka ayaa total .

Dadka
ka tirsan fasalada oo dhan ay leeyihiin dhibanayaasha ah ee nidaamka ”
Manuwadi ” ee dalka kumanaan sano , ka yar , kuwaas oo ay la Diyuurado ,
tuntay kor iyo qasbay in ay macaluuli oo dhan ku biirinaya horumarinta
nolosha .
Si
kale loo dhigo , dadka ayaa waxay ahaayeen faqiirsan xitaa kuwa dhan ah
xuquuqda aadanaha , taasoo markii hore lagu fulindoonaa ka ajiibeen
salaynaayo sare ee da’doodu ka yar - jir ah ” Social System Manuwadi ”
ka .

Waxaa
ka mid ah dadka weyn ( Mahapurush ) ka tirsan ” Bahujan Samaj ” ,
kuwaas oo ay geesinimada iyo ka go’naanta la diriray nidaamka xun iyo
cadaadiskii Manuwadi , ka ah bixinta garoonka lagu ciyaarayo heer ay u
dulman in uu kaa caawiyo guurto hore ee noloshooda leh ” is- ixtiraam ”
iyo
at par la laangaab ah khabarka samada sare , gaar ahaan Baba kabaxa Dr
gudubto ee ololaha siyaasadeed ee dhaqan- kartiin in ay noqon aad waxtar
jihada this .

In
kasta qaaraan ah ee madaxda ka ah bulshooyinka dulman sida Mahatma
Jyotiba Phule , Chhatrapati Shahuji Maharaj , Narayana Guru iyo Periyar
EV Ramaswami leeyihiin eedanynaysay dagaalka ka dhanka ah nidaamka
diirqadhaadh Manuwadi , laakiin halganka ee Baba kabaxa Dr gudubto , kii
u dhashay
in
lagu salaynaayo bulshada Scheduled , iyo in ee Manyawar Kanshi Ram Ji
dambe cadaatay in ay si weyn u wax ku ool ah iyo uur leh cawaaqib
dhaadheeraa .

Ka
sokow tagsanaayeen olole spirited soo horjeedo Social System Manuwadi ,
Dr oct Xaashi Cayrow miyir ma aha oo kaliya ee SC / Northampton ka mid
ah , laakiin ka mid ah kuwa ka tirsan kooxo kale oo u celiyey , kuwaas
oo u sii socon doona oo dhibbanayaal ah iyo tuntay this cadaadiskii iyo
caddaalad-darro Manuvadi Social System sidoo kale .

By
dhaqan wanaagsan oo ah doorka uu ka eegi lahaa Gababgabaynta ee
Dastuurka Indian , kooxahan ayaa la siiyay dhowr ah oo xuquuqda ee
Dastuurka ku salaysan sharci ah si nolol sharaf iyo is- ixtiraam .
Laakiin
waxa uu ahaa si buuxda u miyir qabo ee xaqiiqada ah in qaybahaas
dhiigmiiran ee bulshada ma noqon karaan si aad u hesho xuquuqda sharciga
ah oo buuxa iyo inta dowladaha ku sii jiri lahayd oo hufan, dadka iyo
dhinacyada Manuwadi .

Taasi
waa sababta Dr oct , intii uu noolaa , lahaa taliyeen ah ” Bahujan
Samaj ” in haddii ay rabeen in ay si buuxda u raaxaysan faa’iidooyinka
xuquuqdooda sharciga ah , ee uu ogolyahay Dastuurka , waxay leeyihiin
lahaa in aan wada socon karan oo dhan kooxaha Bahujan ku saleysan
midnimada
iyo ubadkooda ku , waxaad iyaga keentaa on a siyaasadeed ee xoog leh oo
ay qabsadaan ee ” Master Key ” oo ah awood siyaasadeed .
Tani waxa ay ahayd in ay noqon qaabkooda ay for formation of Dowladaha Bahujan at Centre iyo Maraykanka . Dowladaha
sida oo keliya ayaa fulin doona kara dhammaan xuquuqda dastuuriga ah
iyo sharci ee ” Bahujan Samaj ” iyo fursado loo siiyo in ay Dadka si ay u
guurto hore oo dhan ku biirinaya horumarinta nolosha ka sokow ku filan
inuu nolol of ” is- ixtiraam ” .

La
view daawashada this iyo talo ah ee Dr oct , la ixtiraamo Manyawar
Kanshi Ram Ji aasaasay Bahujan Samaj xisbiga ( Culan ) , iyadoo la
kaashanayo of jaalayaashiisa , on April 14 , 1984 .
Sanado
badan inta uu ku diirsaday caafimaad wanaagsan , wuxuu diyaariyey ”
Bahujan Samaj ” si uu u hubiyo ” furaha ” oo ah awood siyaasadeed , kaas
oo ay furtey oo dhan mudadda ay u ah horumarinta dhaqaale iyo bulsho .

Si
kastaba ha ahaatee , isagoo diabetic ah iyo martida -nno kale oo halis
ah , isaga oo caafimaad ma isaga ogolaado inuu nolol firfircoon
siyaasadeed ee aad u dheer .
On
December 15 , 2001 , Manyawar Kanshi Ram Ji , halka ka qabashada bax
ashtakadooda Culan ee MELA Lakshman ee Ground in Adariya , Uttar Pradesh
on qararka webiga Gomti , dhawaaqay Kumari ( Miss ) Mayawati Ji , ka
dibna uu kali ah -ku-xigeenka
Madaxweynaha ee Xisbiga , sida uu kii dhaxalka lahaa siyaasadda oo keliya iyo wareege .

Waxaa
intaa dheer , on September 15 , 2003 , caafimaadka Manyawar Kanshi Ram
Ji ee u dhac ku halis ah , iyo masuuliyadda oo dhan xisbiga ee saaran
garbaha , aqoonyahano iyo ( Sister ) Kumari Mayawati Ji ku dhacay .
Later
, on September 18 , 2003 , xisbiga , iyada oo tiro koob iyo in la
ilaalinayo its Dastuurka , kana yeellay iyada Madaxweynaha its Qaranka .

Ahaanshaha
Madaxweynaha Qaranka ee xisbiga National a , Kumari Mayawati Ji in
iyada cinwaanka waxay dooneen si loo hubiyo in “Waxaan jeclaan lahaa in
aan dadka lala dalka in aan xisbiga , Culan ah , waxaa ka go’an in aan
kaliya hagaajinta xaaladaha dhaqan-dhaqaale ee dadka
ka
tirsan ee ” Bahujan Samaj ” laakiin sidoo kale masaakiinta ayaa ka mid
ah khabarka samada sare la abuurayay , beeraleyda yaryar iyo kuwa dhexe ,
ganacsatada iyo dadka ku hawlan xirfadlayaasha kale ee .

Laakiin
dadka wax yarbaa ka Manuwadi ah , xataa haddii ay ku jiraan beeraha
kala duwan ee nolosha , waxaa la cuskanaysa mashruuca image ee Culan ka
shirqool sida haddii la koobna horyaal oo keliya sababta keentay SC /
Northampton iyo waxaa ka soo horjeeda in ay ka laangaab sare
khabarka samada iyo qaybaha kale ee bulshada . Sidoo kale , Culan uu leeyahay waxba kuma laha arrimaha danta qaranka . Si
kastaba ha ahaatee , iyadoo ay ku saleysan xaqiiqooyinka , waxaan odhan
karaa taagni iyo in xukun lagu in dhammaan wada yihiin kuwo farabadan
oo ah been , dagaal oogeyaasha iyo ka maran iyo xaqiiqooyinka yihiin wax
kale in ka badan olole aflagaaddada ah ee quoits xaaladda ciidamada
Manuwadi ah .
The
siyaasadaha , ujeeddooyinka iyo fikirka ah ee ku Culan yihiin debciso
dadnimadooda iyo daryeelka ee dalka oo dhan iyo dadka aadka u .

Iyagoo
ka duulaya fikirkeeda , Culan uu doonayo in uu ka dhawaajin ee
dhimashada - Freelance Journalist of the ” Social System Manuwadi ” oo
ku salaysan ‘ Varna ‘ ( taasoo ah nidaamka bulshada sinnaan ah ) iyo
dadaalaya adag iyo daacadnimo ee aasaaska Elder ah iyo ”
bini’aadamnimada
Social System ” , taas oo ku raaxaystaa qof kasta CADDAALADDA ( social ,
dhaqaale iyo siyaasadeed ) iyo SINAANTA ( of status iyo fursad )
taabagalinayso DHAC ee Dastuurka .

Dheeraad
ah , Dastuurka Xisbiga our aad u si cad u sheegay in ” Ujeedada oo
madax ahaa , iyo Ujeedada ee xisbiga waxay noqon doontaa inay ka
shaqeeyaan sidii dhaqdhaqaaq kacaan bulshada iyo dhaqaalaha ee
isbeddelka leh aragti ah in la ogsoonaado , marka la eego wax ku ool ah ,
mabaadiida ugu sarreeya ee garsoorka caalamiga ah xorriyad , ,
sinaanta iyo ubadkooda ku Xaqqani ee Dastuurka Hindiya . “

Noocan oo kale ah nidaam bulshada waa wada danta guud ee dalka iyo dhammaan qaybaha bulshada sidoo kale . Haddii
, in this shaqada adeegayaasha ah ee ” isbedellada bulshada ” , dadka
oo ka mid ah laangaab sare ( Dheelmintii Rasuulka ) daadiyaan guusan
Manuwadi iyo in ay gacmaha kula Bahujan Samaj ah , xisbiga our , oo leh
dhan ixtiraam u sabab ah iyo kalgacayl iyaga duubi lahayd .
Dadka
noocan oo kale ah waxaa la siin doonaa jagooyinka ku haboon in ururka
xisbiga waafaqsan awoodooda , dadaalkii iyo oolnimada , oo waxaa jiri
lahaa waxba kuma kala duwana iyaga iyo kuwa ka tirsan Samaj Bahujan u
dhexeeya .
Oo
weliba waxay kaloo in la baniaadam doonaa sida musharaxiinta xisbiga ee
doorashooyinka baarlamaanka iyo shirkii , iyo haddii aannu dawladda
waxaa loo aasaasay , waxay sidoo kale lagu siin doonaa bilowdaan wasiir .

Kuwaasi
ma aha wadahadalo bannaan , sababtoo ah Culan ee la soo dhaafay ka ,
inta lagu guda jiro saddexda dowladihii , lahaa fuliyo dhammaan
ballamada loo qaaday sida .
In
Uttar Pradesh , dowladda Ms Mayawati waxaa la aasaasay afar jeer , oo
mar kasta , dadka laangaab sare ah ayaa inducted ee Golaha Wasiirrada .
Xitaa qofka an la abuurayay sare waxaa loo magacaabay in ay post ah oo dhan - muhiim u ah Advocate Guud . Waxay
siin ayaa la tigidh xisbiga ee doorashooyinka Lok taalollo iyo Golaha
iyo sidoo kale loo magacaabay in uu Baarlamaanka ee Upper Chamber ie aad
figrad gobolka Sharci-dejinta Golayaasha taalollo iyo .

Intaa waxaa dheer , dad lagu salaynaayo sare ayaa la siiyey posts sare ee ururka xisbiga . Tusaale
ahaan , Mr Sedaxdaasi Chandra Mishra loo magacaabay in uu aad figrad
iyo sidoo kale waxaa laga dhigay xoghayaha guud ee qaranka ee Xisbiga .
Waxxase , laangaab kale ee laangaab Sare ( Dheelmintii Rasuulka ) ayaa loogu gudbiyo .

Sidaas
darteed, waxaan hayn in view xaqiiqooyinka oo dhan , waxay noqon lahayd
iyo meeqaan iyo Hubsaday si uu u qabto in Culan ka shaqeeya samafalka
ee koox ama dad gaar ah .
Haa
, xisbiga ma siin mudnaanta kuwa qaybaha , kaas oo lagu iska indho iyo
quudhsaday oo dhan by dawladaha Manuwadi oo dhan ku biirinaya
horumarinta nolosha .
Intaa waxaa dheer , Culan uu had iyo jeer si wanaagsan ay u dhan goonbaarta samafalka ee Dalka . Culan
ayaa had iyo jeer qaaday taagan cad arrimaha samafalka ee dalka jooga
iyo marnaba heshiisyo arrimo la xidhiidha danaha dalka mar kasta oo loo
baahan yahay ka kacay .

Ahdaafta iyo Ujeeddooyinka

Ujeeddada
sare iyo Hadafka xisbiga noqon doonaan inay ka shaqeeyaan sidii
dhaqdhaqaaq kacaan bulshada iyo dhaqaalaha ee isbeddelka leh aragti ah
in la ogsoonaado , marka la eego wax ku ool ah , mabaadiida ugu sarreeya
ee garsoorka caalamiga ah , xorriyad , sinnaan iyo ubadkooda ku Xaqqani
ee Dastuurka Hindiya ,
in la raaco by State ee maamul , iyo in si gaar ah xoogbeelay in laga soosaaray soo socda laga soo hordhaca ah ee Dastuurka .

Waxaan
, DADKA danbe ee waddankan , isagoo furtaa, xalin si koobnaan Hindiya
galay Sovereign cilmaani DEMOCRATIC REPUBLIC ah iyo si uu u helo
dhammaan muwaadiniinta :‹Justice , bulshada , dhaqaalaha iyo
siyaasadda;‹Liberty oo fikirka ah , hadal , aaminsan , iimaan iyo
cibaadada,‹Equality of
status
iyo fursad ; iyo iyaga ka mid ah oo dhan‹looga bixi lahaa weeyaaan
sharafta qofka iyo midnimada iyo wadajirka Nation ee kor loogu qaado ; “

Xisbiga
fiirsan doono fikirkeeda sida dhaqdhaqaaq u dhamaaday dhiig-miirashada
oo ka mid ah qaybaha taagta daran iyo kuwa lamidka ah ee faqiirsan iyada
oo isbedel bulsho iyo dhaqaale ee la leh Ujeeddada madax kor lagu soo
sheegay , iyo waxqabad siyaasadeed iyo ka qaybgalka maamul qalab la mid
ah lacago dheeraad ah sida a
dhaqdhaqaaqa iyo korriimadooda iyo in isbedel noocan oo kale ah .

Tani
isagoo Ujeedada sare oo xisbiga ah , istiraatijiyad ee Xisbiga arrimaha
guud ee dadweynaha loo maamuli doonaa by mabaadiida soo socota guud :

1 . In
dhammaan muwaadiniinta dalkan isagoo siman yihiin sharciga ka hor waxay
xaq u leeyihiin in loola dhaqmo sidii loo siman yahay ee dareen run iyo
dhammaan arrimaha iyo dhammaan qaybaha nolosha , iyo meesha sinaanta
kajirin waxa ay leedahay in la daryeelo oo la halkaas oo sinnaan loo
diido waxa uu u noqon
tiirisay oo u diriray .

2 . Taasi
horumarka buuxa , oo lacag la’aan ah , dhagrin gagadoonkooda adduunka
iyo xayirin shaqsi kasta waa xuquuq aasaasi ah iyo State waa qalab loogu
talagalay horumarinta iyo ogaaday horumarinta sida ;

3 . In
xuquuqda muwaadiniinta oo dhan ee dalkan taabagalinayso Dastuurka
Country Tan iyo waajib ah in xayiraad sida ku qeexan Dastuurka , waa in
la tiirisay at kharashka oo dhan iyo xaalad dhan ;
4 . In
qodobada Dastuurka ee u baahan State ee Xarunta iyo Maraykanka oo si
kor loogu kula daryeel gaar ah iyo in ay ilaaliyaan danaha
dhaqan-dhaqaale ee qaybaha taagta daran ee bulshada dafiray in ay
qarniyo , waxay leeyihiin in ay tiirisay oo la siiyay qaab wax ku ool ah
ee arimaha bulshada sida
a ra’iisul mudnaanta ugu .

5 . Gu’gu
dhaqaale iyo buldaan kale oo ballaaran u dhexeeya ‘ ladnaa ‘ iyo ‘ ayaa
yidhi maayarku, ‘ Waa in aan loo oggolaan in dulbaxo mabda’a
siyaasadeed ee ” hal nin , hal cod , hal cod , hal qiimo ” korsaday by
Jamhuuriyadda our .

6 . Taas
oo haddii aan awood- siyaasadeed waxaa ku sugan for the tacsida
dhaqaale ahaan ah loogama qaadi aanay awood u yeelan doonaan inay ka xor
CJWXO ku tiirsanaanta dhaqaale iyo bulsho iyo dhiigmiirad .

Gaar
ahaan iyo iyada oo aan ku buraysaa guud ee ujeedooyinka ku xusan
Xisbiga shaqayn doonaa si gaar ah dhinaca ujeedooyinka soo socda:

1 . Laangaab
ku beegmi , qabiilooyinka reer Scheduled , ka gadaal laangaab kale ,
iyo tirada , ay yihiin dadka ugu dulmay oo la dhiigmiiran ee dalkaan .
La maanka tiradoodu waaweyn , dhowr ah oo qof oo Hindiya sida waxa loo yaqaan Samaj Bahujan ka . Xisbiga qabanqaabin doona tacsida kuwan .

2 . Xisbiga wuxuu ka howlgali doonaa , waayo, kuwaas tacsida tuntay si -‹ah . in meesha laga saaro ay galo ;‹b . si ay ula diriraan oo ay dulmi iyo dhiigmiiradka;‹c . si ay u horumariyaan xaaladda bulshada iyo nolosha dadweynaha;‹d . si loo hagaajiyo xaaladda nololeed ee ay ku sugan maalintii si nolosha maalin ;

2 . Qaab
dhismeedka bulshada of Country waxa uu ku dhisan sinnaan la’aanta
abuuray by nidaamka abuurayay dhaqdhaqaaqa xisbiga oo lagu doonaan
dhinaca beddelo nidaamka bulshada iyo u -dhiska ku saleysan sinnaan iyo
qiyamka aadanaha .
All
kuwa ku biiro xisbiga kula go’an tahay in ay la shaqeeyaan ee
dhaq-dhaqaaqa isbedelka bulshada in lagu ingratiated doonaan fawdo ka
dhex abuuranto ee Xisbiga .

Rate
dheeraanta ujeedooyinka kor ku xusan iyo ujeeddooyinka ay unugyo
hay’adeed ee xisbiga sida loo qoondeeyey in dastuurka this , waxaa laga
awood doonaan in ay : -

1 . gadashada
, qaadan on heshiiska kirada ama haddii kale helid , iyo joogteeyo ,
hantida moveable ama ku liimbaaday oo xisbiga iyo maal iyo lacaagaha
xisbiga ee sida hab sida laga yaabaa in waqti ka waqti la go’aamin
qabtaan ;

2 . lacag kor u leh ama ammaanka oo aan fulinaya mid ka mid ah ujeedooyinka iyo ahdaafta ee Xisbiga ;
3 . inay
sameeyaan waxyaalahan oo dhan ma xalaal baa kale iyo falalka sida
dhacda ama ku haboonayn liibaan of mid ka mid ah ujeedooyinka iyo
ahdaafta maaanka ,

Waase in midkoodna howlahaas ah lagu sameeyo iyadoo aan oggolaansho la express ee Madaxweynaha Qaranka doona


Vote Culan for Master Key iyo nolosha weligeed ah Naciima
http://sarvajan.ambedkar.org


http://voteforbsp.blogspot.in/2011_09_01_archive.html

” Maroodiga “
 

 

” Maroodiga ” , calaamad doorashada ee Culan ah

…… Waxaa jira macnaha ku duugan weyn ee calaamadda doorashada ee Culan ah . The ” Maroodiga ” . Astaanta
calaamada doorashada ee Culan ka wakiil ah dadweynaha waaweyn iyo
Rafaa, oo ka mid ah ” Bahujan Samaj ” sida maroodiga . Oo reer ” Blue
Flag ” oo ah xisbiga ka dhigan cirka false false buluug . Waxa ay
muujinaysaa in markaas cirka ma takoori qof walba ku saleysan on
salaynaayo
,
caqiido , hodan ah , iyo saboolka ah iyo daweeyo dadka qaba sinnaan
buuxda . Waxa kale oo ay muujinaysaa nabadda iyo degganaanshaha , kaas
oo dhab ahaan waa wax la heli karo aadanaha on meeraha dhulka this ma .
taasi waa sababta theBSP doonayo in la abuuro jawi ah caddaaladda iyo
nabadda halkan iyo hadda on this
dhulka
, sida Samada ka . Culan qimeenayo macnaheedu waxa weeye in uu doonayo
in uu arko warqadda amarka ah oo kaliya , dadka bini’aadamnimada iyo
sinaanta ku salaysan bulshada iyo dhaqaalaha , taas oo u adeegi lahaa
danaha dhammaan qaybaha bulshada . tixgelinaya in intaas oo dhammu waxay
, Culan ka doortay ”
Maroodiga ” sida calaamad doorashada iyo ” Blue ” color sida ay calanka .


68) Classical Spanish

68 ) Clåsico español

1 ) las mĂĄquinas de votaciĂłn no estĂĄn a prueba de manipulaciones . Su cĂłdigo fuente se tiene que hacer pĂșblica - . AtenciĂłn con el Sr. Lingaiah

2
) Para la ComisiĂłn Electoral sesgada Jefe para drapeado Elefante
(incluyendo a los elefantes del tronco planteadas que no es sĂ­mbolo BSP
), durante las Ășltimas elecciones a lo largo de estatuas iconos SC / ST /
OBC que se instalaron para reasons.After histĂłrico que varias
elecciones a la asamblea estatal se llevaron a cabo
en varios estados. Pero
la CCA nunca se molestĂł en pedir para drapeado de SĂ­mbolo de la mano
del Congreso Lotus (flor nacional) de sĂ­mbolo BJP ni las estatuas de los
iconos de las castas superiores.

Tenemos
que volver a ser amos de la carretera y se mueven en bicicleta a la
alta luz de los hechos anteriores y los objetivos de BSP para llegar a
la gente.

Sobre el Bahujan Samaj Party (BSP )

Bahujan
Samaj Party (BSP ) o de la mayorĂ­a del Partido Popular es una de las
Ășnicas cinco prominentes partidos polĂ­ticos nacionales del paĂ­s, que es
la democracia mĂĄs grande del mundo.
Breve introducciĂłn:

La
ideologĂ­a del Partido Bahujan Samaj (BSP ) es ” la transformaciĂłn
social y la emancipaciĂłn econĂłmica ” de la ” Bahujan Samaj ” , que se
compone de las castas (SC ) , las tribus registradas (STS ) , las otras
clases atrasadas ( OBC ) y
las
minorĂ­as religiosas, como los sijs , musulmanes , cristianos, parsis y
los budistas y representan mĂĄs del 85 por ciento de la poblaciĂłn total
del paĂ­s.

Las
personas pertenecientes a todas las clases han sido las vĂ­ctimas del
sistema ” Manuwadi ” en el paĂ­s desde hace miles de años , en que han
sido derrotados , pisoteados y obligados a languidecer en todas las
esferas de la vida.
En
otras palabras , estas personas fueron privadas incluso de todos los
derechos humanos , que habĂ­an sido asegurados para los hindĂșes de casta
alta en el marco del “Sistema Social Manuwadi ” de vejez.

Entre
las grandes personas ( Mahapurush ) que pertenecen a ” Bahujan Samaj ” ,
que luchĂł con valentĂ­a y con el compromiso contra el sistema Manuwadi
brutal y opresivo , para proporcionar la igualdad de condiciones a los
oprimidos para ayudar a avanzar en sus vidas con ” amor propio ”
ya
la par con las castas superiores hindĂșes, especialmente campaña
sociopolĂ­tica Baba Saheb Dr. Bhimrao de Ambedkar mĂĄs tarde demostrĂł ser
muy eficaz en este sentido.

A
pesar de las contribuciones de los lĂ­deres de las comunidades oprimidas
como Mahatma Jyotiba Phule , Chhatrapati Shahuji Maharaj, Narayana Guru
y Periyar EV Ramaswami han sido inmenso en la lucha contra el sistema
Manuwadi desagradable, pero la lucha de Baba Saheb Dr. Bhimrao Ambedkar ,
que naciĂł
en
la comunidad de las castas , y la de Manyawar Kanshi Ram Ji tarde
resultó ser enormemente eficaz y preñada de consecuencias de largo
alcance .

AdemĂĄs
de librar una campaña enérgica contra el Sistema Social Manuwadi , Dr.
Ambedkar inculcó la conciencia no sólo entre las SC / ST , sino también
entre los que pertenecen a otros grupos atrasados ​​, que siguen siendo
vĂ­ctimas y pisoteado bajo este Sistema Social Manuvadi opresiva e
injusta .

En
virtud de su papel fundamental en la elaboraciĂłn de la ConstituciĂłn de
la India , estos grupos se les dio una serie de derechos en la
ConstituciĂłn sobre la base jurĂ­dica para llevar una vida de dignidad y
auto-respeto.
Pero
Ă©l era plenamente consciente del hecho de que estos sectores explotados
de la sociedad no serĂ­a capaz de obtener los derechos legales , siempre
y cuando se mantendrĂ­an los gobiernos dominados por las personas
Manuwadi y fiestas.

Es
por eso que el Dr. Ambedkar , durante su vida, habĂ­a aconsejado la ”
Bahujan Samaj ” que si querĂ­an para disfrutar plenamente de los
beneficios de sus derechos legales , consagrados en la ConstituciĂłn, que
tendrĂ­an que unir a todos los grupos Bahujan sobre la base
de unidad y fraternidad , llevarlos en una plataforma polĂ­tica fuerte y capturar la ” llave maestra ” del poder polĂ­tico. Este iba a ser el modus operandi para la formaciĂłn de gobiernos Bahujan en el Centro y en los Estados. Solamente
esos gobiernos podrĂ­an hacer valer todos los derechos constitucionales y
legales de la ” Bahujan Samaj ” y ofrecer oportunidades a su gente para
avanzar en todos los ĂĄmbitos de la vida , ademĂĄs de que les permite
llevar una vida de ” respeto a sĂ­ mismo ” .

Teniendo
en cuenta esta observaciĂłn y asesoramiento del Dr. Ambedkar , respetado
Manyawar Kanshi Ram Ji fundĂł el Partido Bahujan Samaj (BSP ) , con la
ayuda de sus colaboradores , el 14 de abril de 1984.
Durante
muchos años, mientras que gozaba de buena salud , se elaborĂł ​​el ”
Bahujan Samaj ” para lograr la “llave maestra” del poder polĂ­tico , que
abre todas las vĂ­as para el desarrollo social y econĂłmico.

Sin
embargo , ser diabético y anfitrión de otras dolencias graves , su
salud no le permitiĂł llevar una vida polĂ­tica activa durante demasiado
tiempo.
El
15 de diciembre de 2001, Manyawar Kanshi Ram Ji , mientras que un mitin
gigantesco del BSP en el Lakshman Mela Ground en Lucknow, Uttar
Pradesh, a orillas del rĂ­o Gomti , declarĂł Kumari (Miss ) Mayawati Ji ,
entonces el Ășnico Vice -
Presidente del Partido , como su Ășnico heredero y sucesor polĂ­tico .

Por
otra parte, el 15 de septiembre de 2003, la salud de Manyawar Kanshi
Ram Ji sufrió un serio revés , y toda la responsabilidad de la Parte
cayĂł sobre los hombros de Bahan ( Sister ) Kumari Mayawati Ji .
MĂĄs
tarde, el 18 de septiembre de 2003, el Partido , a través de un
consenso y de acuerdo con su ConstituciĂłn, la hizo a su Presidente
Nacional.

Siendo
el presidente nacional de un partido nacional , Kumari Mayawati Ji en
su discurso tratĂł de asegurar que ” me gustarĂ­a dar a conocer el paĂ­s de
que mi partido , el BSP , se ha comprometido a no sĂłlo la mejora de las
condiciones socio- econĂłmicas de las personas
perteneciente
a la ” Bahujan Samaj “, sino tambiĂ©n de los pobres entre los hindĂșes de
casta alta , los pequeños y medianos agricultores , comerciantes y
personas que trabajan en otras profesiones.

Pero
la gente de la mentalidad Manuwadi , incluso si se encuentran en
diferentes campos de la vida , estĂĄn actuando bajo una conspiraciĂłn para
proyectar la imagen del BSP como si se limita a defender la causa de SC
/ ST solo y se opone a las castas superiores
hindĂșes y otros sectores de la sociedad. Asimismo, el BSP no tiene nada que ver con los temas de interĂ©s nacional . Sin
embargo , sobre la base de los hechos , puedo decir con firmeza y
convicciĂłn de que todas esas conversaciones son un montĂłn de mentiras ,
infundada y carente de hechos y no son otra cosa mås que una campaña de
calumnias de los tejos de estado de las fuerzas Manuwadi .
Las
polĂ­ticas, los objetivos y la ideologĂ­a del BSP son cristalinas y
preocupado por el bienestar de todo el paĂ­s y su vasta poblaciĂłn .

Sobre
la base de su ideologĂ­a , el BSP quiere hacer sonar el toque de
difuntos del “Sistema Manuwadi Social “, basada en el ” Varna ” (que es
un sistema de desigualdad social ) y la lucha dura y honestamente para
el establecimiento de una sociedad igualitaria y ”
sistema
Social humanista “en el que todo el mundo disfruta JUSTICIA (social,
econĂłmica y polĂ­tica ) y la igualdad ( de la situaciĂłn y de
oportunidades ) , consagrado en el preĂĄmbulo de la ConstituciĂłn.

AdemĂĄs,
nuestra ConstituciĂłn Partido dice muy claramente que ” el objetivo
principal y el objetivo del Partido serĂĄn para trabajar como un
revolucionario movimiento social y econĂłmico del cambio con el fin de
realizar, en la prĂĄctica, los principios supremos de la justicia
universal , la libertad,
igualdad y fraternidad enunciados en la ConstituciĂłn de la India ” .

Un sistema social se ajusta plenamente el interés general del país y de todos los sectores de la sociedad también. Si
, en este trabajo misionero de ” transformaciĂłn social ” , la gente de
las castas superiores ( hindĂșes ) derramaron su mentalidad Manuwadi y se
dan la mano con el Bahujan Samaj , nuestro partido, con todo el respeto
y el afecto que abrazarlos.
Tales
personas se darĂĄn las posiciones adecuadas en la organizaciĂłn del
Partido , de acuerdo con su capacidad , dedicaciĂłn y eficiencia, y no
habrĂ­a ninguna diferencia entre ellos y los que pertenecen a la Bahujan
Samaj .
También
se enviaron como candidatos del partido en las elecciones
parlamentarias y montaje, y si nuestro gobierno se forma , también se
les darĂĄ literas ministeriales.

No
se trata de conversaciones huecas porque el BSP en el pasado, durante
los tres gobiernos sucesivos , habĂ­a puesto en prĂĄctica todas esas
promesas.
En
Uttar Pradesh , el gobierno la Sra. Mayawati se formĂł cuatro veces , y
en cada ocasiĂłn , las castas superiores personas se instalaron en el
Consejo de Ministros.
Incluso una persona de casta alta fue nombrado para un puesto tan importante del Abogado General. Se
les dio el boleto del partido para las elecciones de Lok Sabha y de la
Asamblea y también nominados a la Alta Cåmara es decir Rajya Sabha del
Parlamento y los Consejos Legislativos estatales.

AdemĂĄs, las personas de castas superiores se han dado altos cargos en la organizaciĂłn del Partido . Por
ejemplo , el Sr. Satish Chandra Mishra fue nominado a la Rajya Sabha , y
también se hizo secretario general nacional de la Parte .
De manera similar , se promovieron otras castas de las castas superiores ( hindĂșes ) .

Por
lo tanto , teniendo en cuenta todos estos hechos , serĂ­a imprudente y
falaz sostener que el BSP trabaja por el bienestar de un grupo o secciĂłn
en particular.
SĂ­
, el partido no darĂĄ prioridad a las secciones, que han sido ignorados y
despreciados a lo largo de los gobiernos Manuwadi en todas las esferas
de la vida .
AdemĂĄs, el BSP siempre ha contribuido positivamente a todas las cuestiones relacionadas con el bienestar del paĂ­s . El
BSP siempre ha adoptado una postura inequĂ­voca en temas de bienestar
del país y nunca comprometida en los temas relacionados con el interés
del paĂ­s cada vez que surgĂ­a la necesidad .

Metas y Objetivos

El
objetivo principal y objetivo de la fiesta serĂĄn para trabajar como un
revolucionario movimiento social y econĂłmico del cambio con el fin de
realizar, en la prĂĄctica, los principios supremos de la justicia
universal , la libertad , la igualdad y la fraternidad enunciados en la
ConstituciĂłn de la India,
para
ser seguido por Estado en el gobierno , y en particular, se resume en
el siguiente extracto del PreĂĄmbulo de la ConstituciĂłn.

Nosotros,
el pueblo de este país , después de haber resuelto solemnemente
constituir la India en un SOBERANO SECULAR REPÚBLICA DEMOCRÁTICA y
garantizar a todos sus ciudadanos :‹justicia , social , económica y
política ;‹libertad de pensamiento, de expresión, de creencias , de fe y
culto;‹La igualdad de
situaciĂłn
y oportunidades, y promover entre todos ellos‹Fraternidad asegurando la
dignidad de la persona y la unidad e integridad de la NaciĂłn “;

La
Parte deberĂĄ considerar su ideologĂ­a como un movimiento para poner fin a
la explotación de los sectores mås débiles y la supresión de los
desposeídos a través del cambio social y económico en consonancia con el
principal objetivo anteriormente indicado , y su actividad polĂ­tica y
la participaciĂłn en la gestiĂłn pĂșblica como un instrumento de promociĂłn
de tal
el movimiento y la interposiciĂłn de dicho cambio.

Siendo
este el objetivo principal de la Fiesta, la estrategia del Partido en
los asuntos pĂșblicos se regirĂĄ por los siguientes principios generales :

1 . Todos
los ciudadanos de este paĂ­s son iguales ante la ley tienen derecho a
ser tratados como iguales en sentido verdadero y en todas las materias y
todos los ĂĄmbitos de la vida , y donde no existe la igualdad tiene que
ser fomentado y donde se niega la igualdad tiene que ser
defendido y luchado.

2 . Que
el desarrollo pleno, libre , sin inhibiciones y sin trabas de cada
individuo es un derecho humano fundamental y el Estado es un instrumento
para la promociĂłn y la realizaciĂłn de dicho desarrollo;

3 . Que
los derechos de todos los ciudadanos de este paĂ­s , consagrados en la
ConstituciĂłn de este paĂ­s y con sujeciĂłn a las restricciones que se
establecen en la ConstituciĂłn, tienen que ser defendido a toda costa y
en todas las circunstancias ;
4 . Que
las disposiciones de la ConstituciĂłn que obliga al Estado en el Centro y
en los Estados de promover con especial cuidado y protecciĂłn de los
intereses socio- económicos de los sectores mås débiles de la sociedad
que les fueron negados durante siglos , que confirmĂł y dada la forma
prĂĄctica en los asuntos pĂșblicos,
un asunto de primordial mĂĄs prioridad.

5 . Que
las disparidades econĂłmicas y las amplias brechas entre los que tienen y
los que no tienen ” no deben ser permitidos para anular el principio
polĂ­tico de” un hombre , un voto , un voto, un valor “, adoptada por
nuestra repĂșblica.

6 . Eso
a menos que el empoderamiento polĂ­tico estĂĄ garantizado para las masas
econĂłmicamente desfavorecidas que no serĂĄn capaces de liberarse de las
ataduras de la dependencia econĂłmica y social y la explotaciĂłn.

En
particular , y sin perjuicio de la generalidad de los objetivos
mencionados anteriormente el Partido trabajarĂĄ especialmente hacia los
siguientes objetivos:

1 . Las
castas desfavorecidas , las tribus reconocidas, las otras castas
atrasadas y las minorĂ­as , son las personas mĂĄs oprimidas y explotadas
en este paĂ­s.
Teniendo en cuenta su gran nĂșmero , un conjunto de personas en la India por ejemplo se conoce como el Bahujan Samaj . El Partido organizarĂĄ estas masas .

2 . El partido se esforzarĂĄ por lograr estas masas pisoteados a‹a. para eliminar su atraso ;‹b . para luchar contra la opresiĂłn y la explotaciĂłn;‹c . para mejorar su situaciĂłn en la sociedad y la vida pĂșblica;‹d. para mejorar sus condiciones de vida en el dĂ­a a dĂ­a ;

2 . La
estructura social de este paĂ­s se basa en las desigualdades creadas por
el sistema de castas y el movimiento del Partido se orienta hacia el
cambio del sistema social y reconstruirlo sobre la base de la igualdad y
los valores humanos.
Todos
aquellos que se unen a la fiesta con el compromiso de cooperar en este
movimiento de cambio social se congraciado al redil del Partido .

Hacia
el logro de los fines y objetivos de las unidades organizativas del
partido segĂșn lo señalado en esta constituciĂłn anteriores señaladas ,
estarĂĄn facultados para : -

1 . compra,
tomar en arrendamiento o de otro modo adquirir y mantener , bienes
muebles e inmuebles para el Partido e invertir y hacer frente a los
fondos de la fiesta de una manera como pueden de vez en cuando se
determine;

2 . recaudar dinero con o sin seguridad para llevar a cabo cualquiera de los fines y objetivos de la Parte;
3 . hacer
todas las otras cosas legales y actĂșa como son incidentales o
conducentes a la consecuciĂłn de alguno de los fines y objetivos antes
mencionados ,

A condiciĂłn de que ninguna de estas actividades se llevarĂĄn a cabo sin la aprobaciĂłn expresa del Presidente Nacional


Vota BSP para llave maestra y Felicidad Eterna
http://sarvajan.ambedkar.org


http://voteforbsp.blogspot.in/2011_09_01_archive.html

“Elephant “
 

 

“Elephant ” , el sĂ­mbolo de la elecciĂłn de BSP

…… Hay un gran significado inherente en el sĂ­mbolo de la elecciĂłn de BSP . El ” elefante” . Este
sĂ­mbolo elecciĂłn de BSP representa a la poblaciĂłn grande y gigante de
la ” Bahujan Samaj “, como el elefante. Y la “Bandera Azul” de la parte
que representa el cielo azul calmante. Muestra que entonces el cielo no
discrimina a nadie sobre la base de casta
,
el credo, el rico y el pobre y el tratamiento de las personas con plena
igualdad . también significa paz y tranquilidad, que por cierto no estå
disponible para la humanidad en este planeta tierra. por eso theBSP
quiere crear una atmĂłsfera de justicia y la paz aquĂ­ y ahora en este
la
tierra , como el cielo . el BSP de esta manera significa que quiere ver
a un orden econĂłmico y social justo, humanista y basada en la igualdad,
que redunde en beneficio de todos los sectores de la sociedad .
Teniendo en cuenta todo esto , el BSP habĂ­a elegido ”
elephant ” como su sĂ­mbolo electoral y” el color azul ” como su bandera .


69) Classical Swahili

69) Classical Kiswahili

1) KUPIGA KURA Machines si tamper ushahidi. SOURCE yake CODE ina kufanywa umma - . Attention -Mheshimiwa Lingaiah

2)
upendeleo Mkuu Tume ya Uchaguzi ya ili kwa draping Tembo (Ikiwa ni
pamoja kukulia tembo shina ambayo si ishara BSP) wakati wa uchaguzi UP
jana pamoja na SC / ST / OBC icons sanamu ambao walikuwa imewekwa kwa
ajili ya reasons.After kihistoria kwamba uchaguzi kadhaa mkutano hali
ulifanyika
katika mataifa kadhaa. Lakini
CEC kamwe bothered ili kwa draping ya Mkono ishara ya Congress Lotus
(National ua ) ya BJP ishara wala sanamu ya icons tabaka ya juu.

Ni lazima tena kuwa mabwana barabara na hoja katika baiskeli kwa high mwanga ukweli juu na malengo ya BSP kuwafikia wananchi.

Kuhusu Bahujan Samaj Party ( BSP)

Bahujan
Samaj Party ( BSP) au Wengi Party Watu ni moja ya tano maarufu vyama
vya kitaifa tu ya kisiasa ya nchi , ambayo ni demokrasia kubwa ya dunia .
Kifupi Utangulizi:

Itikadi
ya Bahujan Samaj Party ( BSP) ni ” mabadiliko ya kijamii na kiuchumi
Emancipation ” ya ” Bahujan Samaj “, ambayo inajumuisha ya castes
uliopangwa (SCS) , wajukuu uliopangwa ( STS) , Nyingine nyuma Madarasa (
OBCs ) na
Minorities
za kidini kama vile Sikhs, Waislamu, Wakristo , Parsis na Wabudha na
akaunti kwa zaidi ya asilimia 85 ya idadi ya watu nchini jumla.

Watu
mali ya madarasa haya yote wamekuwa waathirika wa ” Manuwadi ” katika
mfumo wa nchi kwa maelfu ya miaka, chini ya ambao wamekuwa wameshindwa,
waliukanyaga na kulazimishwa kufungwa katika nyanja zote za maisha .
Kwa
maneno mengine, watu hawa walikuwa kunyimwa hata wale wa haki za
binadamu wote , ambayo amekuwa kuulinda kwa juu tabaka Hindus chini ya
umri wa miaka ” Manuwadi System Jamii”.

Miongoni
mwa watu kubwa ( Mahapurush ) mali ya ” Bahujan Samaj “, ambao
walipigana kwa ujasiri na kwa ahadi dhidi ya kikatili na kikandamizaji
Manuwadi mfumo, kwa kutoa kiwango cha uwanja kwa kunyanyaswa kusaidia
kusonga mbele katika maisha yao na “self- heshima ”
na
saa sambamba na juu castes Hindus, hasa Baba Saheb Dk Bhimrao Ambedkar
kampeni ya kijamii na kisiasa baadaye imeonekana kuwa na ufanisi sana
katika mwelekeo huu.

Ingawa
michango ya viongozi wa jamii kunyanyaswa kama Mahatma Jyotiba Phule ,
Chhatrapati Shahuji Maharaj, Narayana Guru na Periyar EV Ramaswami
wamekuwa mkubwa katika mapambano dhidi ya obnoxious Manuwadi mfumo,
lakini mapambano ya Baba Saheb Dk Bhimrao Ambedkar , ambaye alizaliwa
katika
uliopangwa tabaka jamii, na ule wa Manyawar Kanshi Ram Ji baadaye
imeonekana kuwa kwa kiasi kikubwa ufanisi na mimba kwa matokeo makubwa .

Licha
ya kupiga kampeni spirited dhidi ya Manuwadi System Jamii, Dk Ambedkar
instilled uelewa miongoni mwa si ​​tu SC / STS , lakini pia ni miongoni
mwa wale walio na makundi mengine ya nyuma , ambao unaendelea kuwa
mhanga na kukanyagwa chini ya kipengele Manuvadi System Social
ukandamizaji na waovu.

Kwa
mujibu wa jukumu lake muhimu katika kutunga ya Hindi Katiba, makundi
haya walikuwa kutokana na idadi ya haki katika Katiba juu ya msingi wa
kisheria kuishi maisha ya heshima na heshima.
Lakini
alikuwa kikamilifu na ufahamu wa ukweli kwamba sehemu hizi vibaya ya
jamii bila kuwa na uwezo wa kupata full haki za kisheria kwa muda mrefu
kama serikali ingekuwa kubaki inaongozwa na watu Manuwadi na vyama.

Hiyo
ni kwa nini Dk Ambedkar, wakati wa uhai wake , alikuwa ushauri nasaha ”
Bahujan Samaj kwamba” kama walitaka kufurahia kikamilifu faida ya haki
zao za kisheria , kama ilivyo katika Katiba, wangeweza kuwa na dhamana
pamoja makundi yote Bahujan kwa misingi ya
ya umoja na udugu, kuwaleta juu ya nguvu ajenda ya kisiasa na kukamata ” Mwalimu muhimu ” ya nguvu ya kisiasa. Hii ilikuwa modus operandi kwa ajili ya malezi ya Serikali Bahujan katika Kituo cha na katika Marekani. Tu
serikali hiyo inaweza kutekeleza haki zote za kikatiba na kisheria wa ”
Bahujan Samaj ” na kutoa fursa ya watu wake kusonga mbele katika nyanja
zote za maisha badala ya kuwawezesha kuishi maisha ya “self- heshima “.

Kuweka
katika mtazamo uchunguzi huu na ushauri wa Dr Ambedkar, kuheshimiwa
Manyawar Kanshi Ram Ji ilianzishwa Bahujan Samaj Party ( BSP) , kwa
msaada wa washirika wake, Aprili 14 , 1984.
Kwa
miaka mingi wakati alipata afya njema, yeye tayari ” Bahujan Samaj ”
kupata ” bwana muhimu ” ya nguvu ya kisiasa, ambayo kuufungua fursa wote
kwa ajili ya maendeleo ya kijamii na kiuchumi.

Hata
hivyo, kuwa na ugonjwa wa kisukari na jeshi la maradhi mengine makubwa,
afya yake hakuwa kibali yake ya kuishi maisha ya kazi ya kisiasa kwa
muda mrefu sana.
Desemba
15, 2001, Manyawar Kanshi Ram Ji, wakati akihutubia mkutano wa hadhara
mammoth ya BSP katika Lakshman Mela Ground katika Lucknow, Uttar Pradesh
ya benki ya mto Gomti , alitangaza Kumari (Miss) Mayawati Ji, kisha
lone Makamu wa
Rais wa Chama, kama mrithi wake tu wa kisiasa na mrithi.

Aidha,
Septemba 15 , 2003, afya Manyawar Kanshi Ram Ji ya mateso setback kubwa
, na wajibu mzima wa Chama cha akaanguka juu ya mabega ya Bahan (
Sister ) Kumari Mayawati Ji.
Baadaye, Septemba 18, 2003, Party , kwa njia ya makubaliano na katika kutunza na katiba yake , alifanya yake yake Rais ya Taifa.

Kuwa
Rais ya Taifa ya National Party , Kumari Mayawati Ji katika hotuba yake
walitaka kuhakikisha kwamba “Ningependa kufanya watu kuwa na ufahamu wa
nchi hiyo Chama changu , BSP , ni nia ya si tu kuboresha hali ya
kijamii na kiuchumi ya watu
mali
ya ” Bahujan Samaj ” lakini pia maskini kati ya tabaka Hindus juu ,
wakulima wadogo na wa kati, wafanyabiashara na watu wanaohusika katika
fani nyingine .

Lakini
watu wa Manuwadi mawazo, hata kama ni katika nyanja mbalimbali za
maisha , ni kazi chini ya njama za mradi wa picha ya BSP kama ni
kufungwa kwa kupigania sababu ya SC / STS peke yake na ni kinyume na
castes juu
Hindus na sehemu nyingine ya jamii. Pia, BSP ana kitu cha kufanya na masuala ya maslahi ya kitaifa. Hata
hivyo, kwa misingi ya ukweli, naweza kusema kwa uimara na imani kwamba
mazungumzo hayo yote ni kundi la uongo, na msingi wowote na bila ya
ukweli na ni kitu kingine zaidi ya kampeni ya kashfa ya quoits hali ya
majeshi ya Manuwadi .
Sera, malengo na itikadi ya BSP ni kioo wazi na attuned ustawi wa nchi nzima na watu wake mkubwa.

Juu
ya msingi wa itikadi yake , BSP anataka sauti kifo knell ya ” Manuwadi
Social System” msingi ‘ Varna ‘ (ambayo ni kukosekana kwa usawa wa mfumo
wa kijamii ) na kujitahidi kwa bidii na uaminifu kwa kuanzishwa kwa
usawa na ”
Humanistic
Social System “ambayo kila mtu anafurahia haki ( ya kijamii, kiuchumi
na kisiasa) na USAWA ( ya hali na nafasi ) kama ilivyo katika UTANGULIZI
ya Katiba.

Zaidi
ya hayo, Party Katiba yetu wazi sana inasema kwamba ” lengo wakuu na
lengo la Party itakuwa kazi kama mapinduzi harakati za kijamii na
kiuchumi ya mabadiliko ya kwa lengo la kutambua, kwa maneno na matendo ,
kanuni kuu ya haki kwa wote, uhuru,
usawa na udugu ilivyoainishwa katika Katiba ya India. “

Kama mfumo wa kijamii ni kabisa kwa maslahi ya jumla ya nchi na sehemu zote za jamii pia . Kama,
katika kazi hii ya umishonari ya ” Social mabadiliko ” , watu wa castes
juu ( Hindus ) kumwaga mawazo yao Manuwadi na kujiunga na mikono na
Bahujan Samaj , Party yetu, kwa heshima yote kutokana na upendo ungekuwa
kukumbatia yao.
Hao
watu wapewe nafasi ya kufaa katika shirika Party kwa mujibu wa uwezo
wao , kujituma na ufanisi, na hakutakuwa na tofauti kati yao na wale
walio na Bahujan Samaj .
Pia
watakuwa kiliingiza wagombea Party katika uchaguzi wa bunge na kanisa,
na kama serikali yetu ni sumu, wao pia watapewa berths mawaziri.

Haya
si mazungumzo mashimo kwa sababu BSP katika siku za nyuma , wakati wa
serikali tatu mfululizo, alikuwa kutekelezwa ahadi zote hizo.
Katika
Uttar Pradesh, Bi Mayawati serikali iliundwa mara nne, na juu ya kila
tukio , juu castes watu walifundishwa katika Baraza la Mawaziri.
Hata juu ya tabaka mtu aliteuliwa kuwa yote muhimu wa Wakili Mkuu . Walipewa
Party tiketi kwa ajili ya Lok Sabha na Bunge uchaguzi na pia ameshinda
kwa Bunge chumba cha juu yaani Rajya Sabha na hali wabunge Halmashauri.

Aidha, tabaka watu juu pewa posts high katika shirika Party . Kwa mfano, Mheshimiwa Satish Chandra Mishra aliteuliwa Rajya Sabha na pia akawa taifa katibu mkuu wa Chama cha . Kwa mtindo sawa , castes nyingine ya Juu castes ( Hindus ) walikuwa kukuzwa.

Hivyo,
kuweka katika mtazamo mambo haya yote, itakuwa busara na fallacious
kushikilia kwamba BSP kazi kwa ajili ya ustawi wa kikundi fulani au
sehemu.
Ndiyo,
Party haina kutoa kipaumbele kwa sehemu hizo , ambayo yamepuuzwa na
alikemea wote pamoja na serikali Manuwadi katika nyanja zote za maisha .
Aidha, BSP daima wamechangia vyema na masuala yote yanayohusu maslahi ya nchi . BSP
daima imechukua msimamo yanazidi juu ya masuala ya ustawi wa nchi na
kamwe kuathirika juu ya masuala yanayohusiana na maslahi ya nchi wakati
wowote haja ya akaondoka .

Malengo na madhumuni ya

Lengo
wakuu na lengo la chama itakuwa kazi kama mapinduzi harakati za kijamii
na kiuchumi ya mabadiliko ya kwa lengo la kutambua, kwa maneno na
matendo , kanuni kuu ya haki kwa wote, uhuru, usawa na udugu
ilivyoainishwa katika Katiba ya India,
kufuatwa na Serikali katika utawala bora, na hasa inaongozwa katika dondoo zifuatazo kutoka Utangulizi wa Katiba.

Sisi,
watu wa nchi hii , baada ya wameweka kutatuliwa kwa kuanzisha India
katika SOVEREIGN kidunia JAMHURI na kupata kwa wananchi wake
wote‹Justice, kijamii, kiuchumi na kisiasa;‹Uhuru wa mawazo, kujieleza ,
imani, imani na ibada ;‹Usawa wa
hadhi na nafasi ; na kukuza miongoni mwao wote‹Udugu kuhakikisha hadhi ya mtu binafsi na umoja na uadilifu wa Taifa ; “

Party
atakuwa kuhusu itikadi yake kama harakati kwa ajili ya kukomesha
unyonyaji wa sehemu dhaifu na ukandamizaji wa kunyimwa kupitia
mabadiliko ya kijamii na kiuchumi katika kutunza na juu alisema lengo
wakuu, na shughuli zake za kisiasa na kushiriki katika utawala kama
chombo cha kuendeleza kama
harakati na kuleta mabadiliko hayo .

Hii kuwa lengo wakuu wa Chama, mkakati wa chama katika masuala ya umma itakuwa serikali kwa kufuata kanuni za jumla :

1. Kwamba
wananchi wote wa nchi hii kuwa sawa mbele ya sheria ni haki ya kutibiwa
kama sawa kwa maana ya kweli na katika mambo yote na kila matembezi ya
maisha , na ambapo usawa haipo ina kukuzwa na ambapo usawa alikanusha
ina kuwa
kuzingatiwa na vita kwa .

2. Kuwa
kamili , bure , hauzuiliki na misaada ya maendeleo ya kila mtu ni haki
ya msingi ya binadamu na Jimbo ni chombo kwa ajili ya kukuza na kutambua
maendeleo kama ;

3. Kwamba
haki za wananchi wote wa nchi hii kama ilivyowekwa katika Katiba ya
nchi hii na chini ya vikwazo kama vile ni kuweka nje katika Katiba, na
kwa kuzingatiwa katika gharama zote na katika hali zote ;
4. Kuwa
masharti ya Katiba wanaohitaji State katika Kituo cha na katika
Marekani kukuza na huduma maalum na kulinda maslahi ya kiuchumi na
kijamii ya sehemu na nguvu ya jamii kukataliwa na yao kwa karne , na kwa
kuzingatiwa na kupewa sura ya vitendo katika masuala ya umma kama
suala la mkuu kipaumbele zaidi .

5. Kwamba
tofauti za kiuchumi na mapungufu mbalimbali kati ya ‘ wenye nacho ‘ na ‘
kuwa nots ‘ lazima si kuruhusiwa kupuuza kanuni ya kisiasa ya “mtu
mmoja, kura moja , kura moja , thamani moja ” iliyopitishwa na jamhuri
yetu.

6. Kuwa
kama uwezeshwaji wa kisiasa ni kuulinda kwa ajili ya raia kiuchumi
kunyimwa wao hawataweza kujikomboa kutokana na pingu za utegemezi wa
kiuchumi na kijamii na unyonyaji.

Hasa na bila ya kuathiri maelezo ya malengo ilivyoelezwa hapo juu Party kazi hasa kwa malengo yafuatayo:

1. Castes
kufanyika, makabila uliopangwa , wengine castes nyuma , na watu
wachache, ni watu wengi walioonewa na kunyonywa katika nchi hii.
Kuweka akilini idadi yao kubwa , kama seti ya watu katika India inajulikana kama Bahujan Samaj . Party atakuwa kuandaa raia haya.

2. Chama itakuwa kazi kwa ajili ya haya raia chini lililoko to-‹. kuondoa kuzidi yao;‹b. kupambana na dhidi ya ukandamizaji na unyonyaji wao ;‹c. kuboresha hali yao katika jamii na maisha ya umma;‹d. kuboresha hali ya maisha yao katika maisha siku hadi siku ;

2. Muundo
wa kijamii wa nchi hii ni misingi ya usawa kuundwa kwa mfumo wa tabaka
na harakati ya Party atakuwa lengo la kubadilisha mfumo wa kijamii na
kujenga juu ya msingi wa usawa na maadili ya binadamu.
Wale
wote ambao kujiunga na chama kwa ahadi ya kushirikiana katika harakati
hii ya mabadiliko ya kijamii atakuwa ingratiated katika zizi la Party .

Kuelekea
kuboresha juu alibainisha malengo na madhumuni ya vitengo vya shirika
wa Chama cha kama mteule katika Katiba hii, itakuwa uwezo wa : -

1. kununua,
kuchukua kukodisha au vinginevyo kupata , na kudumisha , moveable au
zisizohamishika kwa Party na kuwekeza na kukabiliana na fedha wa Chama
cha kwa namna kama inaweza mara kwa mara kuwa amedhamiria ;

2. kuongeza fedha na au bila usalama kwa ajili ya kufanya yoyote ya malengo na madhumuni ya Party ;
3. kufanya yote mambo mengine halali na vitendo kama ni muafaka au mazuri ya kufikia malengo yoyote ya aforesaid na malengo,

Zinazotolewa kwamba hakuna shughuli hizi zitachukuliwa bila idhini ya kueleza wa Rais National


Kupiga kura BSP kwa Mwalimu muhimu na milele neema
http://sarvajan.ambedkar.org


http://voteforbsp.blogspot.in/2011_09_01_archive.html

“Tembo “
 

 

“Tembo ” , alama uchaguzi wa BSP

…… Kuna maana kubwa ya asili katika alama uchaguzi wa BSP . “Tembo “. Alama
hii uchaguzi wa BSP inawakilisha idadi kubwa na kubwa ya ” Bahujan
Samaj ” kama tembo . Na “Blue Bendera ” wa chama cha inawakilisha
soothing bluu angani. Inaonyesha kwamba kisha angani haina ubaguzi mtu
yeyote juu ya msingi juu ya tabaka
,
imani, matajiri na maskini na kutibu watu na usawa kamili. pia
kunaashiria amani na utulivu, ambayo ni hakika si inapatikana kwa watu
juu ya hili sayari ya dunia. Hayo ni kwa nini theBSP anataka kujenga
mazingira ya haki na amani hapa na sasa juu ya hili
duniani,
kama angani. BSP hivyo ina maana kwamba anataka kuona tu, kibinadamu na
usawa makao ya kijamii na kiuchumi ili, ambayo ingeweza kutumika
maslahi ya sehemu zote za Society kuzingatia hayo yote. , BSP ameamua ”
tembo ” kama alama yake ya uchaguzi na ” Blue ” rangi kama bendera yake .


70) Classical Swedish

70 ) Klassiska svenska

1 ) omröstningsapparater inte Àr manipuleringssÀker. Dess kÀllkod mÄste offentliggöras - . Attention- Mr Lingaiah

2
) Biased Chief valkommissionen för att drapering Elephant ( Inklusive
de upphöjda trunk elefanter som inte BSP symbol ) under senaste UPP
valen tillsammans med SC / ST / OBC ikoner statyer som installerades för
historiska reasons.After att flera val statliga montering skedde
i flera stater . Men
CEC aldrig brytt sig om att bestÀlla för drapering av Hand symbol för
kongressen Lotus ( Nationella blomman ) av BJP symbol eller statyer av
övre kast ikoner .

Vi
mÄste Äterigen bli vÀg- mÀstare och flytta in cyklar till höga ljus
ovanstÄende omstÀndigheter och mÄlen för BSP att nÄ folket .

Om The Bahujan Samaj Party ( BSP )

Bahujan
Samaj Party ( BSP ) eller Majoritet folkpartiet Àr en av de enda fem
framstÄende nationella politiska partierna i landet, vilket Àr den
största demokratin i vÀrlden .
Kort introduktion :

Den
ideologi Bahujan Samaj Party ( BSP ) Ă€r ” Social Transformation och
ekonomisk frigörelse ” av ” Bahujan Samaj ” , som bestĂ„r av de
registrerade kaster (SCS ) , Schemalagda Tribes ( m ) , den andra bakÄt
Classes ( OBCs ) och
religiösa
minoriteter sÄsom sikher , muslimer, kristna, parser och buddister och
stÄr för över 85 procent av landets totala befolkning .

De
mĂ€nniskor som tillhör alla dessa klasser har varit offer för den ”
Manuwadi ” -system i landet i tusentals Ă„r , under vilka de har besegrat
, förtrampas och tvingas att tyna bort pÄ alla omrÄden i livet .
Med
andra ord , dessa mÀnniskor berövades Àven av alla de mÀnskliga
rĂ€ttigheterna, som hade sĂ€krats för de övre kast hinduer under urgamla ”
Manuwadi Social System ” .

Bland
de stora personer ( Mahapurush ) tillhör ” Bahujan Samaj ” , som
kÀmpade modigt och med engagemang mot den brutala och förtryckande
Manuwadi systemet , för att ge lika villkor för de förtryckta för att gÄ
vidare i sina liv med ” sjĂ€lvaktning ”
och
i nivÄ med de övre kaster hinduer , sÀrskilt Baba Saheb Dr Bhimrao
Ambedkar socio - politisk kampanj senare visat sig vara mycket effektiv i
denna riktning .

Även
bidragen frÄn ledarna för de förtryckta samhÀllen som Mahatma Jyotiba
Phule , Chhatrapati Shahuji Maharaj , Narayana Guru och Periyar EV
Ramaswami har varit enorm i kampen mot den motbjudande Manuwadi systemet
, men kampen för Baba Saheb Dr Bhimrao Ambedkar , som föddes
i
Schemalagd Kast gemenskap , och det av Manyawar Kanshi Ram Ji senare
visade sig vara mycket effektiv och gravid med lÄngtgÄende konsekvenser .

Förutom
att föra en pigg kampanj mot Manuwadi sociala systemet , Dr Ambedkar
ingjutit medvetenhet bland inte bara SC / STs , men Àven bland dem som
tillhör andra efterblivna grupper som fortsÀtter att vara offer och
trampas under denna förtryckande och orÀttvis Manuvadi sociala system .

I
kraft av sin centrala roll i utformningen av den indiska konstitutionen
, var dessa grupper ges ett antal rÀttigheter i grundlagen pÄ en
rÀttslig grund för att leva ett liv i vÀrdighet och sjÀlvrespekt .
Men
han var fullt medveten om att dessa exploaterade delar av samhÀllet
inte skulle kunna fÄ full lagliga rÀttigheter sÄ lÀnge som regeringarna
skulle förbli domineras av Manuwadi personer och parter .

Det
Ă€r dĂ€rför Dr Ambedkar , under sin livstid , hade rĂ„dde det ” Bahujan
Samaj ” att om de ville fullo dra nytta av deras lagliga rĂ€ttigheter ,
som finns inskriven i konstitutionen , de mÄste binda ihop alla Bahujan
grupper utifrÄn
av enighet och broderskap , ta med dem pĂ„ en stark politisk plattform och fĂ„nga ” master Key ” av den politiska makten . Detta var att vara modus operandi för bildandet av Bahujan regeringar vid centret och i staterna. Endast
sÄdana regeringar skulle kunna driva igenom alla de konstitutionella
och juridiska rĂ€ttigheter ” Bahujan Samaj ” och ge möjligheter till sina
folk att gÄ framÄt pÄ alla omrÄden i livet förutom att ge dem möjlighet
att leva ett ” sjĂ€lvaktning” .

Ha
i Ätanke denna iakttagelse och rÄdgivning av Dr Ambedkar , respekterad
Manyawar Kanshi Ram Ji grundade Bahujan Samaj Party ( BSP ) , med hjÀlp
av sina medarbetare , den 14 april 1984.
Under
mĂ„nga Ă„r medan han haft god hĂ€lsa , förberett han ” Bahujan Samaj ” för
att sĂ€kra ” huvudnyckel ” av den politiska makten , som öppnar alla
vÀgar för social och ekonomisk utveckling .

Men
att vara en diabetiker och mÄnga andra allvarliga sjukdomar , hans
hÀlsa inte tillÀt honom att leva ett aktivt politiskt liv för lÀnge .
Den
15 december 2001 Manyawar Kanshi Ram Ji , samtidigt ta itu med en
mammut rally i BSP vid Lakshman Mela Ground i Lucknow , Uttar Pradesh pÄ
stranden av floden Gomti , förklarade Kumari ( miss ) Mayawati Ji , dÄ
den ensamme vice
ordförande för partiet , eftersom hans enda politiska arvinge och eftertrÀdare .

Dessutom
, den 15 september 2003 drabbades Manyawar Kanshi Ram Ji hÀlsa ett
allvarligt bakslag , och hela ansvaret för partiet föll pÄ axlarna av
Bahan ( Sister ) Kumari Mayawati Ji .
Senare
, den 18 september 2003 i partiet , genom ett samförstÄnd och i
enlighet med sin konstitution , gjorde hon sitt nationella presidenten .

Att
vara national ordförande en National Party , Kumari Mayawati Ji i sitt
tal försökte försĂ€kra att ” jag vill göra medvetna mĂ€nniskor i landet
som mitt parti, BSP , har Ätagit sig att inte bara förbÀttra de
socioekonomiska förhÄllandena mÀnniskor
tillhör
” Bahujan Samaj ” , men Ă€ven för de fattiga bland de övre kast hinduer,
smÄ och medelstora bönder , handlare och mÀnniskor engagerade i andra
yrken .

Men
folket i Manuwadi tÀnkesÀtt , Àven om de Àr i olika omrÄden i livet ,
agerar i en konspiration för att projicera bilden av BSP , som om det Àr
begrÀnsat till att kÀmpa för orsaken till SC / STs ensam och motsÀtter
sig de övre kasterna
hinduer och andra delar av samhÀllet . Dessutom har BSP ingenting att göra med de frÄgor av nationellt intresse . Men
pÄ grundval av fakta , kan jag sÀga med fasthet och övertygelse om att
alla sÄdana samtal Àr en massa lögner , grundlösa och saknar fakta och
Àr inget annat Àn en förtalskampanjav statusKASTRINGSSPELManuwadi
krafter .
De policies, mÄl och ideologi BSP Àr kristallklart och i samklang med vÀlfÀrd i hela landet och dess stora befolkning .

PĂ„
basis av sin ideologi , BSP vill ge dödsstötenför ” Manuwadi sociala
system ” baserat pĂ„ ” Varna ” ( vilket Ă€r en ojĂ€mlikhet socialt system )
och strĂ€var hĂ„rt och Ă€rligt för att upprĂ€tta ett jĂ€mlikt och ”
humanistisk
social System ” dĂ€r alla har rĂ€ttvisa ( social , ekonomisk och politisk
) och jÀmstÀlldhet ( av status och möjligheter ) som slÄs fast i
ingressen till konstitutionen .

Vidare
pĂ„stĂ„r vĂ„rt parti konstitution mycket tydligt att ” det frĂ€msta mĂ„let
och syftet med partiet ska vara att arbeta som en revolutionÀr social
och ekonomisk rörlighet för förÀndringar i syfte att förverkliga i
praktiken , de högsta principerna om allmÀn rÀttvisa , frihet ,
jĂ€mlikhet och broderskap uppstĂ€lls i konstitutionen av Indien. “

Ett sÄdant socialt system helt i den övergripande intresse av landet och alla delar av samhÀllet ocksÄ. Om
det i detta missionsarbete av ” Social Transformation ” , folk av de
övre kasterna ( hinduer ) blir av med sitt Manuwadi tÀnkesÀtt och
samverka med Bahujan Samaj , vÄrt parti , med all respekt och
tillgivenhet skulle omfamna dem .
SĂ„dana
mÀnniskor kommer att fÄ lÀmpliga positioner i partiorganisationen i
enlighet med sin förmÄga , engagemang och effektivitet , och det skulle
finnas nÄgon skillnad mellan dem och de som tillhör Bahujan Samaj .
Dessutom
kommer de att sÀttas in som kandidater i parlaments-och
monteringsvalen, och om vÄr regering bildas , kommer de ocksÄ att fÄ
minister bÄtplatser .

Dessa
Àr inte ihÄliga samtal eftersom BSP tidigare , under de tre pÄ varandra
följande regeringar , hade genomfört alla sÄdana löften .
I
Uttar Pradesh , var Ms Mayawati regering som bildades fyra gÄnger , och
varje gÄng var övre kaster folk invald i ministerrÄdet .
Till och med en övre kast person som utsÄgs till en allt viktigare posten som generaladvokat . De
fick partiet biljett för Lok Sabha och montering val och Àven nominerad
till parlamentets övre kammare , dvs Rajya Sabha och statliga
lagstiftande rÄd .

Dessutom har övre kast mÀnniskor fÄtt höga poster inom partiorganisationen . Till
exempel var Mr Satish Chandra Mishra nominerad till Rajya Sabha och
dessutom gjordes nationella generalsekreterare för partiet .
PÄ liknande sÀtt har andra kast av de övre Castes ( hinduer ) frÀmjas.

AlltsÄ
, ha i Ätanke alla dessa fakta skulle det vara omdömeslösa och
vilseledande att anse att BSP arbetar för vÀlfÀrd för en viss grupp
eller avdelning .
Ja
, det gör partiet prioritera de sektioner som har ignorerats och
föraktade hela tiden av regeringarna Manuwadi i livets alla omrÄden .
Dessutom har BSP alltid bidragit positivt till alla frÄgor som rör vÀlfÀrd land . Den
BSP har alltid tagit en entydig stÀllning i frÄgor av landets vÀlfÀrd
och aldrig kompromissat i de frÄgor som rör intresset av landet nÀr
behov uppstod .

Syften och mÄl

Det
frÀmsta mÄlet och syftet med partiet ska vara att arbeta som en
revolutionÀr social och ekonomisk rörlighet för förÀndringar i syfte att
förverkliga i praktiken , de högsta principerna om allmÀn rÀttvisa ,
frihet , jÀmlikhet och broderskap uppstÀlls i konstitutionen av Indien,
som ska följas av staten styrning , sÀrskilt sammanfattas i följande utdrag ur ingressen till konstitutionen .

Vi
, folket i detta land , har högtidligen beslutat att utgöra Indien i en
SUVERÄNA SECULAR demokratiska republiken och för att sĂ€kra att alla
medborgare :‹Justice , socialt , ekonomiskt och politiskt ,‹Frihet av
tanke , uttryck, tro , tro och tillbedjan ,‹Lika
status och möjligheter , och frĂ€mja bland dem alla‹Fraternity sĂ€kra individens vĂ€rdighet och enhet och integritet nationen ; “

Parten
skall betrakta sin ideologi som en rörelse för att avsluta utnyttjande
av de svagaste och undertryckande av den berövats genom social och
ekonomisk förÀndring i linje med den ovan angivna huvudsakliga mÄl , och
dess politiska verksamhet och deltagande i samhÀllsstyrning som ett
instrument för att frÀmja en sÄdan
rörelse och föra in en sÄdan förÀndring.

Detta
Àr det frÀmsta mÄlet med partiet , kommer strategin för partiet i
offentliga angelÀgenheter regleras av följande allmÀnna principer :

1 . Att
alla medborgare i detta land Àr lika inför lagen har rÀtt att behandlas
som lika i sann bemÀrkelse och i alla frÄgor och alla samhÀllsskikt ,
och dÀr finns inte jÀmlikhet mÄste det frÀmjas och dÀr jÀmstÀlldheten
nekas det mÄste vara
upprÀtthÄlls och kÀmpat för .

2 . Att
fullt ut , fri , ohÀmmad och obehindrad utveckling av varje individ Àr
en grundlÀggande mÀnsklig rÀttighet och staten Àr ett instrument för att
frÀmja och förverkliga en sÄdan utveckling ;

3 . Att
rÀttigheterna för alla medborgare i detta land som Àr inskrivna i
konstitutionen av detta land och med förbehÄll för sÄdana begrÀnsningar
som anges i konstitutionen , mÄste försvaras till varje pris , och under
alla omstÀndigheter ;
4 . Att
bestÀmmelserna i konstitutionen krÀver staten pÄ Center och i staterna
att frÀmja med sÀrskild omsorg och skydda de socioekonomiska intressen
svagaste i samhÀllet förnekade dem i Ärhundraden , mÄste respekteras och
ges konkret form i offentliga angelÀgenheter som
en frÄga av största mest prioriterade .

5 . Att
ekonomiska skillnader och de stora skillnaderna mellan de ” rika ” och ”
har nots ” inte fĂ„r tillĂ„tas att Ă„sidosĂ€tta den politiska principen “en
man, en röst , en röst , ett vĂ€rde ” som antagits av vĂ„r republik .

6 . Att
om inte den politiska egenmakt Àr sÀkrad för de ekonomiskt eftersatta
massorna som de inte kommer att kunna frigöra sig frÄn bojorna av den
ekonomiska och sociala beroende och utnyttjande .

SĂ€rskilt
och utan att det pÄverkar den generella tillÀmpningen av ovan angivna
mÄlen partiet kommer att arbeta speciellt mot följande mÄl :

1 . De
registrerade kaster , de schemalagda stammar , andra bakÄt kaster , och
minoriteterna , Àr de mest förtryckta och utsugna mÀnniskor i detta
land .
Med tanke pÄ deras stora antal , Àr en sÄdan uppsÀttning av mÀnniskor i Indien som kallas Bahujan Samaj . Parten skall organisera dessa massor .

2 . Partiet ska verka för dessa ner upptrampade massorna -‹en . för att ta bort deras efterblivenhet ,‹b. . att kĂ€mpa mot deras förtryck och exploatering ,‹c. . att förbĂ€ttra sin stĂ€llning i samhĂ€llet och det offentliga livet ,‹d. . att förbĂ€ttra sina levnadsvillkor i det dagliga livet ;

2 . Den
sociala strukturen i detta land bygger pÄ ojÀmlikhet skapas av
kastsystemet och rörelse parten ska vara inriktad pÄ att förÀndra det
sociala systemet och bygga upp det pÄ grundval av jÀmlikhet och
mÀnskliga vÀrden .
Alla
som gÄr med i partiet med Ätagandet att samarbeta i denna rörelse för
social förÀndring skall ingratiated in i fÄllan av partiet .

Mot
frÀmjandet av de ovan angivna mÄl och syften de organisatoriska enheter
av partiet som utsetts i denna författning , skall ha rÀtt att : -

1 . inköp
, ta pÄ arrende eller pÄ annat sÀtt förvÀrva , och underhÄlla , lös
eller fast egendom för partiet och investera och hantera pengar av
partiet pÄ ett sÄdant sÀtt som kan frÄn tid till annan skall
faststÀllas,

2 . samla in pengar med eller utan sÀkerhet för att utföra nÄgon av de syften och mÄl för partiet ;
3 . att
göra alla andra lagliga saker och handlingar som Àr av tillfÀllig eller
bidrar till uppnÄendet av nÄgot av ovannÀmnda syften och mÄl ,

Förutsatt att ingen av dessa aktiviteter kommer att genomföras utan uttryckligt godkÀnnande av National President


Rösta BSP för huvudnyckel och eviga salighet
http://sarvajan.ambedkar.org


http://voteforbsp.blogspot.in/2011_09_01_archive.html

” Elephant “
 

 

” Elephant ” , valet symbol för BSP

…… Det finns en inneboende stor betydelse i valet symbol för BSP . Den ” Elephant ” . Detta
val symbol för BSP representerar stora och gigantiska befolkningen i ”
Bahujan Samaj ” som elefanten . Och den ” blĂ„ flaggan ” av partiet
representerar den lugnande blÄ himmel . Den visar att dÄ himlen inte
diskriminera nÄgon pÄ grund av kast
,
trosbekÀnnelse , rika och fattiga och behandla mÀnniskor med full
jÀmlikhet . Det betyder ocksÄ lugn och ro , vilket sannerligen inte Àr
tillgÀngligt för mÀnskligheten hÀr pÄ jorden planet . dÀrför theBSP vill
skapa en atmosfÀr av rÀttvisa och fred hÀr och nu pÄ detta
jord
, som himlen . The BSP innebÀr dÀrmed att den vill se en rÀttvis,
humanistisk och jÀmlikhet baserad social och ekonomisk ordning , som
skulle tjÀna intresse av alla delar av samhÀllet . med tanke pÄ alla
dessa hade BSP valt ”
Elephant ” som sitt val symbol och ” Blue ” fĂ€rg som sin flagga .

VOICE OF SARVA SAMAJ SADBHAVAN

http://www.ndtv.com/elections/article/assembly-polls/counting-of-votes-in-delhi-today-will-aam-aadmi-party-make-an-extraordinary-debut-455853

Assembly Elections 2013
Anonymous


After all AAP is nothing but the chip of the old
Coal/iron block of both RSS’s BJP and Cong. One cannot dream of peace
with it. Its original color will be seen. It is a result of caste biased
media which create hypes before , during and after the results. Voters
must be awakened for awareness of the non-tamper proof EVMs without its
SOURCE CODE being made public. the Caste biased CEC which ordered of
draping of Elephant symbol of BSP when Ms Mayawati ruled UP and statues
of SC/ST/OBC icons on the ground of fair field play which did not order
for draping of Hand and Lotus (national flower) symbol and the upper
caste con’s statues.
Napolean once said that he could face two battalions bot not two
scribes. Now they are most caste biased and worst corrupt. We need at
least one scribe to awaken the voters on this account for the real
welfare, happiness and peace of the entire people.

comments (0)