TATA Nano Dreamz

Saturday, September 6, 2008

With the Tatas’ Nano factory in Singur under siege for the past several days, things are looking bad for the West Bengal government. A non-democratic society might well have precipitated a new version of Tiananmen Square. But ours cannot afford that option, though the violent incidents at Nandigram last year didn’t fulfil some of the basic requirements of a democracy. The Singur crisis has reached a tipping point with the Tatas threatening to leave and the West Bengal governor being forced to intervene. Is there a credible way to defuse the crisis? Clearly, the return of the 400 acres in Singur — that is at the heart of the current dispute — will not help the farmers since the land is no longer cultivable. There is no reason to believe, therefore, that the opposition is engaged in preserving the bucolic charm of rural West Bengal. What it clearly wants is more money to be shared between the party bosses and cadre. Besides, they are well aware that under the present legal arrangement, the land acquired by the government under the 1894 Act cannot be returned in any case, though a higher price can surely be offered. Land prices in and around Singur have been continuously rising ever since the Nano plant began coming up. There is no way the government can afford to pay the prevailing price. However, if the Tatas leave, the price will fall to negligible levels.

A rise in the ex-factory price by Rs 10,000 will not affect consumer demand. The market can undoubtedly afford to pay more. The advantage of this proposal is that the Tatas do not need to cough up the money themselves since the consumers are paying it. The disadvantage is that the Tatas cannot offer the money directly to the farmers since the government owns the land. Hence, the funds need to be handed over to the West Bengal government as a loan. This would be a one-time loan and could be offered at a low rate, like the government’s soft loan of Rs 200 crore to Tata at 1 per cent interest for 20 years. Another subsidy the Tatas were offered was the low rent of Rs 1 crore for the next five years. This too could be modified. Will the Nano price be brought down to Rs 1 lakh after a year or so i.e. after the farmers have been paid off ? The price need not be brought down. In return for the higher price, the Tatas would be less dependent on subsidies which, in any case, would have been borne out of taxes collected from the middle class. Also, with the current annual rate of inflation hovering around 12 per cent, it is almost certain that the Nano’s price will rise soon enough. By leaving Singur, the Tatas would have to bear the extra cost and trouble of relocation. By following the suggested policy, they can avoid this as well as ensure steady profits. Indeed, a price revision for the Nano could well have its merits.

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Awaken Their Minds

Friday, September 5, 2008

Dnyaneshwara, the great Marathi saint, described education as knowledge poured from one heart to the other. Our society has always valued the importance of knowledge, learning and scholarship. The ancient Indian system of gurushishya parampara is one that illustrates the traditional approach of holistic education, where it moves beyond the confines of imparting knowledge and becomes a process that leads to enlightenment. Education rouses the mind from the slumber of ignorance and it is only when provided with the nourishment of education that the mind of a person is truly awake. This metamorphosis through education plays a crucial role in our life as it awakens the minds of people and turns them into thinking beings. The irresistible power of human thought is what shapes not only our consciousness but also our perception of the world around us. It is only a thinking population that can truly participate and therein transform the society we live in. Hence education, with its power of awakening the minds of a billion people, can play a critical role in determining the destiny of our great nation. The social context, within which education as a tool of empowerment functions, is also equally important as it helps in understanding the dynamics of its impact on the process of nation-building. In a democratic and secular country that revels in its diversity and spirit of tolerance it is essential that education upholds and imparts these values to successive generations to strengthen and protect such traditions. Education is the path to knowledge and knowledge is the path to truth. No education can be truly enlightening if it fails to instil in people a respect for truth and purity of purpose and with it the nobleness of humanism. The issue of providing education to every child in this country is very close to me. I have emphasised my desire to see every person to be touched by the light of modern education. Education must teach the lesson of gender equality to both boys and girls and negate the deep-rooted influence of gender bias which forms the bedrock of social prejudices. With determination and popular participation the vision of universal education can be realised. The government is committed to providing elementary education to all under the Sarva Shiksha Abhiyan. Our concerted efforts towards universal elementary education have resulted in a manifold increase in educational institutions and student enrolment. However, there are still many impediments and we need to put in place practical solutions to make our education system more effective. Poverty remains the biggest hurdle in the path towards universal education. Our drive towards educating the nation must focus on poor and remote areas and be sensitive to local problems that come in the way of families sending their children to school. The high rate of school dropouts in economically backward regions and tribal areas is directly linked to economic compulsions where girls and boys have to often work to earn a living for their families. Even though laws are in place to deal with the evil of child labour, it is still present. Only through increased awareness and sensitivity can we succeed in ensuring that every child is taken away from the grip of exploitation and delivered to the doorsteps of a school. It is also important that the education imparted is relevant to their needs.

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The Image Of Ganesha And Its Meaning

Wednesday, September 3, 2008


An elephant’s trunk has the strength to uproot a tree as well as the finesse to pick up a needle. Ganesha’s trunk symbolises the fact that the wise person has both immense strength and fine discrimination. Ganesha has large ears. The wise person hears all. He has four hands. In one hand he holds a lotus, the symbol of enlightenment. In the other hand he holds a hatchet. That is, the old karma — all your sanskars, the accumulated good and bad of past deeds — get cut when enlightenment comes. The third hand holds laddus, the round sweet-meats. They are the rewards of a wise life. Ganesha is never shown eating the laddus. The wise man never partakes of the rewards of his deeds. He is not attached to them. The fourth hand is shown blessing the people. The wise man wishes the best for everyone. Ganesha has only one tusk; the other is shown broken. There is an interesting story as to how Ganesh happened to get an elephant’s head and how one tusk got broken. The symbolism of the broken tusk is that the wise person is beyond duality. We tend to think that we end when our bodies end in the material world. We are the first person. All else is different. This duality is created by the mind which creates the ego to help us survive in this world. This ‘me-other’ duality is the screen keeping us from realising our real Self, which is beyond body and mind. Once we transcend this duality, we see the entire Universe as a single whole and we become aware of our true Selves. The single tusk of Ganesha symbolises this non-duality. Wisdom allows us to see all as one and ourselves an integral part of the whole. Ganesha is shown sitting with one foot on the ground and the other resting on his knee, above the ground. The wise person is of this earth, yet not entirely of this earth. Ganesha is shown seated on a rat. The reason for saying that Ganesha ‘rides’ on the rat is that the rat is among the greediest of all animals. It will keep nibbling at whatever is available, eating everything it can. Scientifically, too, the rat’s teeth keep growing and it has to keep chewing on something to keep these within limits. The rat is a symbol of our senses, which are never satisfied. They crave new experiences, new tastes. Left uncontrolled, they keep growing forever. The wise person rides on his senses. He keeps them under control. Ganesha is often shown seated in front of a tray of sweets. In these images the rat is shown sitting in front of Ganesha, perhaps a bit to one side, looking up at him. The senses of the wise person are under his control and the rat dare not eat the sweets without the permission of Ganesha. Ganesha is the son of Shiva and Parvati, the God governing the life-force and the earthmother. This symbolises the spirit and body of the wise person. Finally, the wise person has the dignity of an elephant. When we say “Aum Ganeshaya Namah” before starting anything what we are saying is that “In what we are about to do, let wisdom be our guide”. In a sense, Ganesha is our most powerful god, and he is usually remembered before starting any rituals for other deities.

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Poor, Rich India

Even while a lot of people are wringing their hands about the on-again, off-again Indo-US nuclear deal, a far more crucial potential deal is being overlooked, a deal between two countries. No, not between India and Pakistan over Kashmir, important enough though that is. This deal is between the two seemingly adversarial countries which are the two Indias. One is the India which is home to one-third of the entire world’s poor, with a proportionate population higher than that of sub-Saharan Africa living on less than $2 a day (75.6 per cent and 72.2 per cent, respectively); over 456 million, 42 per cent of all Indians, or four out of every 10, subsist below the international poverty line of $1.25 a day, calculated after taking purchasing power parity (PPP) into account. The other India is an inchoate India, a India in waiting, as it has been for over 60 years. This potential India is said to be worth some $54 billion, which is more than the individual GDPs of more than 100 of the world’s countries. This India-in-waiting is tiny, comprising an aggregate area reportedly of just 92,000 acres, half the size of Mumbai, and moreover is scattered in bits and pieces all over the country. It is the India of the many industrial, mining, power and other projects which are on hold till the politically and socially sensitive issue of rehabilitation and compensation for acquired land — brought into sharp focus at Singur and Nandigram, to name just two recent flashpoints — gets settled, one way or the other. According to a report in this paper, 15 projects involving 91,865 acres and some five lakh farmers are currently deadlocked, representing Rs 2.43 lakh crore of unrealised investment. What is the key to unlocking this waiting wealth which would go a long way in resolving that old paradox: that India is a rich country inhabited by poor people? The answer is deceptively simple in theory, hugely problematic in practice, as evidenced by land-industry disputes as diverse as that of the Nano project and the Tehri dam. These, and a score of similar literally life-and-death — or livelihood-and-death — controversies, have thrown up fundamental, and so far tragically unanswered, questions. Under the law of ‘eminent domain’ the state has the right to acquire private land for ‘public benefit’. But which is the public which benefits: the tribal or the agriculturist whose land is acquired, or the contractor or entrepreneur who sets up shop there? What is fair compensation? Market value of the land? If so, who decides what that market value is, and how it is to be determined? Cash compensation apart, how do you compensate an individual or a community for the loss not only of land but, perhaps more importantly, the loss of an often centuries-old way of life that the land represented? No single set of answers can — or ought to — be found for such questions. Cookie-cutter, one-sizefits-all solutions would do far more harm than good. But that doesn’t mean that a top national priority oughtn’t to be given to finding a variety of ways of honestly and equitably brokering a deal — or rather, a spiderweb of many deals — between the two Indias — the India of entrenched poverty, and the India of stalled prosperity — to mutual advantage. Can the so-called ‘political will’ be found to strike such a win-win deal? No. Not if we assign ‘political will’ exclusively to the professional political class who — as seen at Singur and elsewhere — for their own vote-catching machinations would rather be part of the problem than part of the solution. So where’s the ‘political will’ to be found? How about looking for it in informed public opinion. In civil society. In the seminars and classrooms of educational institutions like the IIMs and IITs. In the chambers and federations of commerce and industry. In village panchayats and rural pathshalas. In NGO networks. In both the sundered Indias whose only hope is to be made whole and one again.

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चेहरे पर अरुणाई

जहाँ भी देखूँ तुम्हीं हो हर ओरप्रतीक्षा के पल, फिर कहाँ किस ओर ॥
चेहरे पर अरुणाई सी खिल जातीधड़कनें स्पन्दन बन मचल
जातीयादों की बारिश में, नाचे मन मोर ॥
कब तन्हा जब साथ तुम,
बन परछाईसाथ देख तुम्हारा खुदा भी मांगे मेरी
तन्हाईमेरे हर क्षण को सजाया, तुमने चित्त चोर ॥
मेरे संग चांद भी करता रहता
इंतज़ारतेरी हर बात को उससे कहा मैंने कितनी बारफिर
भी सुनता मुस्कुराकर,
जब तक न होती भोर ॥
तुम्हारे लिए हूँ मैं शायद,
बहुत दूरतुम पर पास मेरे,
जितना आँखों के नूरमेरी साँसों को बाँधे, तेरे स्नेह की डोर ॥

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कितना हसीन होता है

कितना हसीन होता है
नवह ख्वाब ,
जो कभी-कभीयूं ही आंखो मेंउतर के आता हैबीछा के
कागज़ परसितारों के हर्फ़और चाँद के किरणों कीरोशन स्याही कोनाम ख़त का दिया जाता है ,
पता लिखा होता हैइस में उस हद काजहाँ सब गुनाह माफ़ होते हैं ,......
जुड़ता है
रिश्ता सिर्फ़ रूह से रूह काऔर सूरज से चमकते आखरसिर्फ़ मोहब्बत की जुबान होते हैं ,
बहती सी यह हवाएँ ले जाती हैख्यालों को वहाँ तक ,जहाँ लफ्जों का ........
एक गुलिस्तां सा नज़र आता हैझर जाती है
राख याद कीऔर एक घुलता हुआ धुआँसब तरफ़ फैल जाता हैऔर
तब अटकी हुई साँसों के साथएक अन्तहीन सफर,जहाँ खत्म हुआ था .....
फ़िर वही से शुरू हो जाता है !!

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स्वाद चखा आँसू का

स्वाद चखा कल आँसू का जब बरसों बाद।
आया समन्दर का खारापन मुझको याद।।
दिल का दर्द पिघलकर बाहर आया था;बहने दिया मैंने भी खुलकर बरसों बाद।
बहुत ज़रूरी है जीवन में रोना भी;सीखा यारों मैंने जाकर ये बरसों बाद।
अश्कों ने धो डाला दिल के घावों को;आज मिली कुछ राहत मुझको बरसों बाद।
वैसे तो रोना फितरत है हसीनों की;सीख लो उनसे ये गर रहना है आबाद।
पता नहीं अब कब रोऊँगा अगली बार;शायद बहेगा मन का नमक फिर बरसों बाद।

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सहज स्वीकार करो

ना कभी अपने धीर का प्रतिकार करोहो निडर संघर्ष को,
सहज स्वीकार करो पथ कंटक बड़ा,
सैकड़ों हैं झँझावातकरने को स्वागत खड़े,
जाने कितने ही आघातपर लक्ष्य से ना अडिग हो,
निडर डटे रहोहिम्मत हो अगर तो,
है काँटों की क्या बिसात पंख लगा लो उमंग का,
उत्साह का संचार करोहो निडर संघर्ष को,
सहज स्वीकार करोरहे लगन,
संकल्प पक्का, हौसला खोने ना पाएना देखो उस ओर तुम, हैं
जहाँ मायूसियों के साएबना के साधना इस जीवन को,
मानव हित मेंकरो सूर्योदय जहाँ ग़म के,
बादल हैं छायेबना हृदय अपना विशाल,
आशा का विस्तार करोहो निडर संघर्ष को,
सहज स्वीकार करो. हो सृष्टि के सबसे प्रखर प्राणी,
तुम इंसान होपहचानो तो स्वयं को,
क्षमताओं की ख़ान होउठाओ आनंद प्रकृति के आतिथ्य का,
ना भूलोकि तुम इस संसार में, आए बन के मेहमान होहो हो के हताश,
ना इस जीवन को बेकार करोहो निडर संघर्ष को, सहज स्वीकार करो

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A Bend in The River

Monday, September 1, 2008

The floods in north Bihar are back. Each year, Bihar faces a cycle of destruction, involuntary displacement, migration and large-scale loss of human life, cattle, crops and infrastructure. Even within this recurrent theme of annual misery, the Kosi river breaching its embankment has been catastrophic — a disaster unprecedented in living memory. The Kosi, emanating in the Himalayas, is a part of the Ganges, Brahmaputra, Meghna riverine system, which carries within its fold a population of 1.3 billion people spread across five countries, including China, and is home to some of the world’s poorest. The Kosi is one of the tributaries of the Ganges and travels through the upper mountainous regions in Nepal before entering the plains of Bihar and merging with the Ganges several hundred kilometres downstream. Given the crystalline nature of the rock and its young morphology, it carries in its path large quantities of silt and other matter which are not alluvial and of infertile nature. This silt is deposited in the plains of Bihar. The trouble is further compounded by the steep gradient from which the river emerges and enters the Bihar plains. Its large deposits of silt and gradient force the river to meander along unpredictable paths thus earning for itself the name of ‘river of sorrow’. The first credible attempt to tame the river began in 1956 after the devastating floods of 1954. Jawaharlal Nehru directed the Central Water Commission to prepare a feasibility project to suggest a long-term solution. The mandarins of the Central Water Commission did a hydrological survey and prepared a report of that region. The commission suggested the construction of a high dam (239 metre) at Barakshetra about 50 km within Nepal to be backed by a barrage downstream. For several reasons, including cost, a focus on to the Bhakra Nangal project and the complexities in the construction of multiple structures, this option was shelved. As an interim arrangement, the government settled on a barrage at Hanuman Nagar, Birpur. Thus, the first credible attempt to tame the river began in 1956 with an eastern and a western embankment of 105 and 106 km respectively of which about 32 km of the eastern embankment is in Nepal. These embankments were completed in 1959. The barrage at Birpur to regulate water flow was finished in 1964. The Indo-Nepalese agreement between the two countries, which facilitated this project, brought benefits to both India and Nepal. The Nepalese side, however, continued to question the benefits from the project. Nepal had all along wanted a barrage system further upstream which they believed would have yielded more optimum returns.

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