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हमारा देश “धर्म निरपेक्ष” है या “पंथ निरपेक्ष”- एक सनातनी का एक वामपंथी से शास्त्रार्थ- PART-1

Nagendra Pratap Singh
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हमारा देश “धर्म निरपेक्ष” है या “पंथ निरपेक्ष”- एक सनातनी का एक वामपंथी से शास्त्रार्थ- PART-1

हे मित्रों, नमस्कार जैसा कि आप जानते हैं कि सनातन धर्म का विरोध करने वाले तथा जन्म से सनातनी पर कर्म से वामपंथी हमारे एक मित्र हैं, और अक्सर हमारे जैसे सनातनी के साथ वो शास्त्रार्थ के लिए आते रहते हैं और इस बार उन्होंने भारतवर्ष और संविधान को मुद्दा बनाया।

जन्म से सनातनी पर कर्म से वामपंथी मेरे मित्र ने मुझे एक बार पुन: यह कहते हुए ललकारा कि जब संविधान ने हि इस देश को धर्म निरपेक्ष राष्ट्र घोषित किया है, तो फिर तुम लोग इसे हिन्दू राष्ट्र, हिन्दू राष्ट्र या फिर सनातनी राष्ट्र कैसे घोषित कर सकते हो, ये तो समाज में नफरत फैलाने वाली बात हुई।

हमने मुस्करा कर कहा, हे हमारे वामपंथी मित्र, तुम भूलवश या अज्ञानता वश ऐसा कह रहे हो, हमारे संविधान ने कभी भी भारत को धर्म निरपेक्ष राष्ट्र घोषित नहीं किया है।

वामपंथी:- तुम सनातनी कुछ भी बोलते हो, अरे संविधान के उद्देशिका में Secular शब्द है कि नहीं और है तो इसका अर्थ धर्मनिरपेक्षता नहीं तो और क्या है?

हमने उत्तर देते हुए एक बार फिर से वामपंथी मित्र के ज्ञान चक्षु को खोलते हुए उत्तर दिया:- हे वामपंथी सुनो संविधान की आत्मा उद्देशिका में  Secular शब्द ४२ वे संशोधन के असंवैधानिक प्रक्रिया के तहत ठूंस दिया गया और इस शब्द का अर्थ है ” पंथ निर्पेक्षता”।

अब वामपंथी मित्र क्रोधित होकर पूछ बैठे, क्या धर्म और पंथ में अंतर है, क्या धर्म और पंथ एक नहीं है और क्या Secular शब्द केवल पंथ निरपेक्षता को व्यक्त करता है धर्म निर्पेक्षता को नहीं?

हमने अब जन्म से सनातनी पर कर्म से वामपंथी मित्र के जिज्ञासा को शांत करना शुरू किया उनके एक एक प्रश्नों का उत्तर निम्न प्रकार से देकर:-

 हे वामपंथी मित्र सुनो आजकल मदरसे और कान्वेंट पढ़ने वाले तथाकथित उदारवादी, वामपंथी और इस्लाम तथा इसाईं मजहब का अनुसरण करने वाले जितने बुद्धजीवी समाचार चैनलों पर चर्चा और परिचर्चा करते हुए पाए जाते हैं , कमोवेश वे सभी संविधान का सहारा लेकर  भारतवर्ष को “धर्म निरपेक्ष राष्ट्र” साबित करने हेतु आतुर, व्यग्र और संयमहीन अवस्था में दृष्टिगोचित हो रहे हैं। चर्चा और परिचर्चा में भाग लेने वाले ये मौलाना, मौलवी या ईसाईयत को अपना चुके पर अपने आपको अभी भी हिन्दू बताने वाले ये सभी, भले ही संविधान की पुस्तक देखि हो या नहीं पर अत्यंत विश्वास के साथ ये कहते हुए अवश्य सुने जा सकते हैं कि “भारतवर्ष एक धर्मनिरपेक्ष देश या राष्ट्र है।

आइये अब इस वाक्य का तनिक विश्लेषण करके देखते हैं कि हमारा संविधान (जो २६ जनवरी १९५० को लागू हुआ) इस विषय में वास्तव में कहता क्या है? 

मित्रों हम सभी दो शब्दों से तो अवश्य परिचित हैं १) धर्म और २) पंथ। अब हम इन दोनों शब्दों की परिभाषा के ऊपर तनिक ध्यान दें तो हमें स्पष्ट रूप से इन दोनों के मध्य व्याप्त अंतर् अवश्य दिखाई देगा जो निम्नवत है:-

“धर्म”

धर्म शब्द संस्कृत भाषा के ‘धृ’ से बना है जिसका अर्थ है किसी वस्तु को धारण करना अथवा उस वस्तु के अस्तित्व को बनाये रखना। हिन्दू समाज मे धर्म की मान्यता इस प्रकार है “धारणात धर्ममाहुः” अर्थात् धारण करने के कारण ही किसी वस्तु को धर्म कहा जाता है। सनातन धर्म में चार पुरुषार्थ स्वीकार किए गये हैं जो निम्नवत हैं- धर्म, अर्थ, काम और मोक्ष। इन सब में धर्म को प्रमुखता प्रदान दी गयी है।

गौतम ऋषि कहते हैं – ‘यतो अभ्युदयनिश्रेयस सिद्धिः स धर्म।’  अर्थात जिस काम के करने से अभ्युदय और निश्रेयस की सिद्धि हो वह धर्म है।

हे मित्र सुनो तुम वामपंथी , उदारवादी और  अब्रह्मवादी जीवो ने जिस पवित्र पुस्तक को सबसे अधिक निंदनीय बना दिया है अपने कुतर्को, मिथ्या प्रवंचना और अनर्गल प्रलाप से उस मनुस्मृति के द्वारा मनु ने धर्म के दस लक्षण बताये हैं, जो निम्नवत हैं :

धृतिः क्षमा दमोऽस्तेयं शौचमिन्द्रियनिग्रहः।

धीर्विद्या सत्यमक्रोधो, दशकं धर्मलक्षणम् ॥

(धृति (धैर्य), क्षमा (दूसरों के द्वारा किये गये अपराध को माफ कर देना, क्षमाशील होना), दम (अपनी वासनाओं पर नियन्त्रण करना), अस्तेय (चोरी न करना), शौच (अन्तरंग और बाह्य शुचिता), इन्द्रिय निग्रहः (इन्द्रियों को वश मे रखना), धी (बुद्धिमत्ता का प्रयोग), विद्या (अधिक से अधिक ज्ञान की पिपासा), सत्य (मन वचन कर्म से सत्य का पालन) और अक्रोध (क्रोध न करना); ये दस धर्म के लक्षण हैं।)

मीमांसा दर्शन में “धर्म क्या है” इस विषय पर मीमांसा की गई है। इसके अनुसार “चोदनालक्षणोऽर्थो धर्मः” अर्थात् वेद-वाक्य से लक्षित अर्थ, धर्म है । वेद ने जिन कर्मों को करने के लिये कहा है, उनको करना और जिनको करने से मना किया है, उनको न करना “धर्म” है।

हे मित्र हमारे शास्त्रो ने  धार्मिकता को कुछ इस प्रकार से भी  व्यक्त किया है :-

स जीवति गुणा यस्य धर्मो यस्य जीवति।

गुणधर्मविहीनो यो निष्फलं तस्य जीवितम्।।

जिसने भी धार्मिक जीवन जिया है वह सदाचारी, गुणवान है और उसका जीवन सफल होता है और वह वही जीवन जीता है और जो लोग धर्म से दूर रहकर सद्गुणों और धार्मिक कर्मों से दूर रहते हैं,उनका जीवन निष्प्रभावी होता है, उनका जीवन मृत्यु के समान होता है। तो इस प्रकार भी हम यह देख सकते हैं की धर्म मानव द्वारा धारण किये गए सद्गुणों और उनके द्वारा किये जाने वाले सद्कर्मो  को निरूपित करता है।

प्रामाण्यबुद्धिर्वेदेषु साधनानामनेकता।

उपास्यानामनियमः एतद् धर्मस्य लक्षणम्।।

श्रूयतां धर्म सर्वस्वं श्रुत्वा चैव अनुवर्त्यताम्।

आत्मनः प्रतिकूलानि, परेषां न समाचरेत्।।

वेदों में प्रमाणीकरण बुद्धि, साधना के रूप में विविधता, और पूजा के संबंध में नियमन का, यह केवल नियम ही नहीं बल्कि हमारे धर्म की विशेषताएं हैं। धर्म का सार क्या है, सुनें और सुनें और उसका पालन करें! दूसरों के साथ वह मत करो जो तुम्हें पसंद नहीं है। इस प्रकार धर्म सहजीविता और परोपकार की भावना  शब्दिक निरूपण प्रतीत होता है।

धर्म की महत्ता और अर्थ को और अधिक व्यापक स्वरूप में समझाते हुए हमारे शास्त्रों के द्वारा यह कथन किया गया है कि:-

धर्म एव हतो हन्ति धर्मो रक्षति रक्षितः।

तस्माद्धर्मो न हन्तव्यो मा नो धर्मो हतोऽवधीत्।।

मृत धर्म मारने वाले को नष्ट कर देता है, और संरक्षित धर्म उद्धारकर्ता की रक्षा करता है। इसलिए कभी भी धर्म का उल्लंघन न करें, इस डर से कि कहीं मारे गए धर्म हमें कभी न मारें।

और यही नहीं हे मित्र धर्म का व्यापक स्वरूप कुछ इस प्रकार है

धर्मः कल्पतरुः मणिः विषहरः रत्नं च चिन्तामणिः

धर्मः कामदुधा सदा सुखकरी संजीवनी चौषधीः।

धर्मः कामघटः च कल्पलतिका विद्याकलानां खनिः

प्रेम्णैनं परमेण पालय ह्रदा नो चेत् वृथा जीवनम्।।

धर्म है कल्पतरु, विषैला रत्न, चिंतामणि रत्न। धर्म कामधेनु है, जो सदा सुख देने वाली और जीवन रक्षक औषधि है। धर्म काम, कल्पना, विद्या और कला का खजाना है। इसलिए तुम उस धर्म का प्रेम और आनंद से पालन करो, अन्यथा तुम्हारा जीवन व्यर्थ है। अब इस प्रकार धर्म के व्यापक स्वरूप को जानकार हम यह आसानी से समझ सकते हैं कि धर्म “साधन” ना  होकर स्वय “साध्य” है |

धर्मो मातेव पुष्णानि धर्मः पाति पितेव च।

धर्मः सखेव प्रीणाति धर्मः स्निह्यति बन्धुवत्।।

धर्म हमें एक माँ की तरह मजबूत करता है, एक पिता की तरह हमारी रक्षा करता है, हमें एक दोस्त की तरह खुशी देता है, और एक परिवार के सदस्य की तरह स्नेह देता है।

श्रीमद भगवतगीता अध्याय २ श्लोक ३७

हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम्।

तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः।।

हे वामपंथी मित्र सुनो महाभारत के युद्ध में अर्जुन का पक्ष धर्म का होने से युद्ध करना उसके लिये सभी दृष्टियों से उचित था। युद्ध में मृत्यु होने पर उस वीर को स्वर्ग की प्राप्ति होगी और विजयी होने पर वह पृथ्वी का राज्य वैभव भोगेगा। मृत्योपरान्त धर्म के लिये युद्ध करने वाले पराक्रमी शूरवीर की भांति भी स्वर्ग का सुख भोगेगा। इसलिये अब तक जितने भी तर्क दिये गये हैं उन सबका निष्कर्ष इस वाक्य में है युद्ध का निश्चय कर तुम खड़े हो जाओ। 

परन्तु  जिस परिस्थिति विशेष में गीता का उपदेश दिया गया है उसके सन्दर्भ में युद्ध करने की सलाह न्यायोचित हैं परन्तु सामान्य परिस्थितियों में श्रीकृष्ण के इस दिव्य आह्वान का अर्थ होगा कि सभी प्रकार की मानसिक दुर्बलताओं को त्याग कर मनुष्य को अपने जीवन संघर्षों में आने वाली चुनौतियों का सामना साहस तथा दृढ़ता के साथ विजय के लिये करना चाहिये। इस प्रकार गीता का उपदेश किसी व्यक्ति विशेष के लिये न होकर सम्पूर्ण विश्व की मानव जाति के लिये उपयोगी और कल्याणकारी सिद्ध होगा।

पवित्र पुस्तक गीता में भगवान् श्री कृष्ण ने ‘धर्म’ को और भी व्यापक बनाकर उसे प्रकृति और कर्म से जोड़ दिया। गीता के अंतिम अठारहवें अध्याय के ४७  वें श्लोक के अंत में वे अर्जुन को आश्‍वस्त करते हैं कि:-

श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात्।

स्वभावनियतं कर्म कुर्वन्नाप्नोति किल्बिषम्।।

अच्छी तरहसे अनुष्ठान किये हुए परधर्मसे गुणरहित अपना धर्म श्रेष्ठ है। कारण कि स्वभावसे नियत किये हुए स्वधर्मरूप कर्मको करता हुआ मनुष्य पापको प्राप्त नहीं होता। अर्थात ‘स्वभाव से नियत किए हुए स्वधर्म रूपीकर्म को करता हुआ मुनष्य पाप को प्राप्त नहीं होता।’ यह ठीक वैसे ही है, जैसे कि अग्नि का स्वभाव है जलाना। यही उसका धर्म (स्वधर्म) है। इसलिए यदि अग्नि किसी को जलाती है, तो उसे इसका पाप नहीं लगेगा।

प्रभु श्रीकृष्णा ने  आगे कहा कि इस शरीर का धर्म है, कर्म करना। यदि यह शरीर अपना कर्म नहीं करेगा, तो यह नष्ट हो जाएगा। यानी कि अपने धर्म का पालन न करने वाला खत्म हो जाएगा। इसलिए अक्सर  अन्य विषयों के साथ ‘धर्म’ शब्द को जोड़ दिया जाता है-राजनीति का धर्म, गुरु-धर्म, पितृ-धर्म आदि-आदि।

स्वामी दयानन्द सरस्वती ने सत्यार्थ प्रकाश ३ सम्मुलास में स्पष्ट रूप से कहा है कि ” जो पक्ष पात रहित न्याय सत्य का ग्रहण, असत्य का सर्वथा परित्याग रूप आचार है उसी का नाम धर्म और उससे विपरीत का अधर्म है।- उन्होंने इसे और स्पष्ट करते हुए बताया है कि “पक्षपात रहित न्याय आचरण सत्य भाषण आदि युक्त जो ईश्वर आज्ञा वेदों से अविरुद्ध है, उसको धर्म मानता हूँ।”- (सत्यार्थ प्रकाश मंतव्य)।

अब हे वामपंथी मित्र आप तनिक विचार करो  यदि हम ‘धर्म’ को इस विराट रूप में लेते हैं, तो वह सापेक्ष रह ही नहीं जाता, क्योंकि उसमें सब कुछ समाहित है। यदि धर्म सापेक्ष ही नहीं है, तो फिर उसके निरेपक्ष होने का प्रश्न ही नहीं उठता।

मित्रों इसके पश्चात का शास्त्रार्थ अगले अंक में आप अवश्य पढ़े।

हमारा देश “धर्म निरपेक्ष” है या “पंथ निरपेक्ष”- एक सनातनी का एक वामपंथी से शास्त्रार्थ: PART-2

Nagendra Pratap Singh
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हमारा देश “धर्म निरपेक्ष” है या “पंथ निरपेक्ष”- एक सनातनी का एक वामपंथी से शास्त्रार्थ: PART-2

हे मित्रों आपने हमारे और हमारे वामपंथी मित्र के मध्य हुए शास्त्रार्थ का प्रथम अंक आपने पढ़ा जिसमे हमने अपने वामपंथी मित्र को “धर्म ” क्या है, इसके संदर्भ में अत्यंत अकाट्य और ज्ञानवर्धक जानकारी दी अत: अब इस अंक में हम “पंथ” के विषय में चर्चा करेंगे।

अब आओ हम देखते हैं कि “पंथ” क्या होता है?

श्रीमद भागवत गीता के चौथे अध्याय के ग्यारहवें श्लोक की दूसरी पंक्ति में भगवान श्री कृष्ण कहते हैं:-

ये यथा मां प्रपद्यन्ते तांस्तथैव भजाम्यहम्।

मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः।।

जो मुझे जैसे भजते हैं,  मैं उन पर वैसे ही अनुग्रह करता हूँ;  हे पार्थ सभी मनुष्य सब प्रकार से, मेरे ही मार्ग का अनुवर्तन करते हैं। अर्थात ‘लोग भिन्न-भिन्न मार्गों द्वारा प्रयत्न करते हुए अंत में मेरी ही ओर आते हैं।’ हे पार्थ याद रखो एक ही पुरुषमें मुमुक्षुत्व (मोक्ष कि इच्छा रखना) और फलार्थित्व (फलकी इच्छा करना) यह दोनों एक साथ नहीं हो सकते। इसलिये जो फलकी इच्छावाले हैं उन्हें फल देकर जो फलको न चाहते हुए शास्त्रोक्त प्रकारसे कर्म करनेवाले और मुमुक्षु हैं उनको ज्ञान देकर जो ज्ञानी संन्यासी और मुमुक्षु हैं उन्हें मोक्ष देकर तथा आर्तोंका दुःख दूर करके इस प्रकार जो जिस तरहसे मुझे भजते हैं उनको मैं भी वैसे ही भजता हूँ।

रागद्वेषके कारण यह मोहके कारण तो मैं किसीको भी नहीं भजता। हे पार्थ मनुष्य सब तरहसे बर्तते हुए भी सर्वत्र स्थित मुझ ईश्वरके ही मार्गका सब प्रकारसे अनुसरण करते हैं जो जिस फलकी इच्छासे जिस कर्मके अधिकारी बने हुए (उस कर्मके अनुरूप) प्रयत्न करते हैं वे ही मनुष्य कहे जाते हैं।

अत: स्पष्ट है कि पंथ और कुछ भी नहीं अपितु एक मार्ग एक विचारधारा एक प्रकार है धर्म तक पहुंचने का। उदाहरण के लिए हे वामपंथी मित्र यदि तुम्हें अपने आका चिन के कम्युनिस्ट पार्टी के शीर्ष नेतृत्व से मिलना है तो तुम्हें भारत से चिन जाना पड़ेगा। चिन जाने के लिए तुम या तो स्थल मार्ग से या जल मार्ग से या फिर वायु मार्ग से हि जा सकते हो, अब ये तुम्हारे ऊपर निर्भर करता है कि तुम किस मार्ग का अनुसरण करते हो।

हे वामपंथी मैं इसे एक और उदाहरण से समझाने का प्रयास करता हूँ, सुनो श्री रामचरित मानस के लंकाकांड मे गोस्वामी तुलसीदास जी ने रावण और विभीषण संवाद के रूप में लिखा है:-

काम क्रोध, मद, लोभ, सब, नाथ नरक के पंथ।

सब परिहरि रघुबीरहि, भजहुँ भजहिं जेहि संत।

अब इस चौपाई में “पंथ” शब्द का उपयोग किया गया है, ए वामपंथी मित्र सुनो विभीषणजी अपने अग्रज रावण को पाप के रास्ते पर आगे बढने से रोकने के लिए समझाते हैं कि काम, क्रोध, अहंकार, लोभ आदि नरक के रास्ते (पंथ) पर ले जाने वाले हैं। काम के वश होकर आपने जो देवी सीता का हरण किया है और आपको जो बल का अहंकार हो रहा है, वह आपके विनाश का रास्ता है। जिस प्रकार साधु लोग सब कुछ त्यागकर भगवान का नाम जपते हैं आप भी राम के हो जाएं। मनुष्य को भी इस लोक में और परलोक में सुख, शांति और उन्नति के लिए इन पाप की ओर ले जाने वाले तत्वों से बचना चाहिए।

अत: हे वामपंथी मित्र सुनो “पंथ” अर्थात मार्ग, रास्ता, सड़क या  रोड, जिस पर चलकर। आप अपने लक्ष्य तक पहुंचते है। यहां लक्ष्य है-धर्म। अब तक की मुख्य और मनोवैज्ञानिक चुनौती यह रही है कि आदमी के अंदर धर्म के इन दस लक्षणों (धृति अर्थात धैर्य, क्षमा , दम अर्थात अपनी वासनाओं पर नियन्त्रण करना, अस्तेय अर्थात चोरी न करना, शौच अर्थात अन्तरंग और बाह्य शुचिता, इन्द्रिय निग्रहः अर्थात इन्द्रियों को वश मे रखना, धी अर्थात बुद्धिमत्ता का प्रयोग, विद्या अर्थात अधिक से अधिक ज्ञान की पिपासा, सत्य अर्थात मन वचन कर्म से सत्य का पालन और अक्रोध अर्थात क्रोध न करना) में से अधिक से अधिक को कैसे स्थापित किया जाए।

इन्हीं उपायों को भगवान् गौतम बुद्ध ने बौद्ध शिक्षा के माध्यम से बताया, तो महान तीर्थंकर महावीर स्वामी ने जैन शिक्षा,परम पूज्यनीय गुरुनानक देव जी ने “सिक्ख शिक्षा”, आदि शंकराचार्य ने “वैदिक शिक्षा” नारायण स्वामी महान कवि  कबीरदास, आदि महान एवं पवित्र आत्माओं ने अपनी-अपनी तरह से। ये उपाय ही हैं ‘पंथ’, जिसे संविधान की प्रस्तावना में ‘विश्‍वास एवं उपासना’ कहा गया है। ‘पंथ’ को हम धर्म तक पहुंचने का विधान कह सकते हैं, पद्धति कह सकते हैं।

इसी प्रकार यूरोप और अरब में पैगम्बर मूसा ने यहूदी पंथ के अनुसार, ईसा मसीह ने “ईसाई पंथ” और पैगम्बर मोहम्मद ने इस्लाम पंथ के अनुसार “धर्म” तक पहुंचने का मार्ग बताया।

और चुंकि हिन्दू, बौद्ध, जैन और सिक्ख पंथ सब सनातन धर्म कि शाखाएं हैं और इसी प्रकार, यहूदी, ईसाई और इस्लामिक पंथ अब्राहमिक होते हुए भी यूरोप और अरब में फैली सनातनी धर्म के हि अंश हैं।

अब एसे मे यदि ‘सेक्‍युलर’ को हिन्दी में ‘पंथनिरपेक्ष’ न कहकर ‘धर्मनिरपेक्ष’ कहा जाए तो अंतर पड़ जाएगा। राष्ट्रपति के रूप में स्व डॉ. शंकरदयाल शर्मा भी हिन्दी में ‘पंथनिरपेक्ष’ शब्द ही बोलते थे।

 इसलिए ‘पंथनिरपेक्ष’ तो हुआ जा सकता है, ‘धर्मनिरपेक्ष’ नहीं। और यही भारतीयता भी है, जैसा कि स्वामी विवेकानंद ने सन् १८९३ ई में शिकागो के विश्‍व धर्म सम्मेलन में कहा था, ‘मैं एक ऐसे धर्म का अनुयायी होने में गर्व का अनुभव कहता हूं, जिसने संसार को सहिष्णुता तथा सार्वभौम स्वीकृति, दोनों की ही शिक्षा दी है।’

तो हे मित्र उपर्युक्त विस्तृत रुपरेखा के खींच जाने के पश्चात आपके मन में उत्पन्न होने वाला भरम दूर हो गया होगा और आप समझ गए होंगे कि “पंथ” शब्द का अर्थ है विचारधारा, उदाहरण के लिए वामपंथ, दक्षिण पंथ, ईश्वर प्राप्ति के लिए कबीर पंथ, ईशा पंत ईसाई, मोहम्मद पंथी, मूसा पन्थ  इत्यादि अंग्रेजी में इसका शाब्दिक अर्थ कल्ट अथवा कल्चर अथवा Path हो सकता है।

अब अंत में आओ तुम्हें सनातन का अर्थ भी बता हि देते हैं:

सनातन’ का अर्थ है– शाश्वत या ‘हमेशा बना रहने वाला’, अर्थात् जिसका न आदि है न अन्त। अर्थात ऐसा धर्म जो वैदिक काल से भी पूर्व धरती पर व्याप्त रहा हो और आने वाले समय में भी यह अनंत काल तक ऐसे ही विश्व में व्याप्त रहेगा।

सनातन धर्म  विश्व का एकमात्र धर्म  है। सनातन धर्म की उत्पत्ति धरती पर मानवों की उत्पत्ति से भी पहले हुई अतः इसे ‘वैदिक सनातन वर्णाश्रम धर्म’ के नाम से भी जाना जाता है। हे मित्र याद रखो:-

पैगम्बर मूसा से “यहूदी”, पैगम्बर ईसा से “ईसाई”, पैगम्बर मोहम्मद से “इस्लाम”। कबीरदास जी से “कबिरपंथ” तथा कार्ल मार्क्स से “वामपन्थ” इत्यादि का उदय हुआ परन्तु सनातन धर्म को पैदा करने वाला तो सर्व शक्तिमान निराकार वो परमेश्वर है, जिसने सब कुछ अपने नियम के अनुसार बनाया।

इसीलिए हमारा देश एक “पंथ -निरपेक्ष” देश है और संविधान में  प्रयुक्त Secular  शब्द “पंथ निरपेक्षता” का हि द्योतक है।

हमारे इन अकाट्य तर्को और जानकारी से हमारे वामपंथी मित्र  शिकस्त खाए खिलाडी कि भांति शीश झुका कर चलें गए।

लेखन और संकलन:- नागेंद्र प्रताप सिंह (अधिवक्ता)

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“Braveheart, fanatic anarchist”- What Bhagat Singh wrote of Savarkar, and their common cause

Kishan Kumar
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“Braveheart, fanatic anarchist”- What Bhagat Singh wrote of Savarkar, and their common cause

Vinayak Damodar Savarkar and Bhagat Singh are two important figures in India’s independence movement. While Bhagat Singh is widely known for his atheism, Savarkar’s conviction is a matter of debate with some historians arguing that he was a skeptic. According to Ashis Nandy, Savarkar’s secularism was not the philosophical agnosticism associated with Buddhism and Vedanta, but the counter-establishment, hard skepticism of balance de-siecle scientism, which was increasingly popular among segments of the European working class and, through cultural assimilation, in parts of contemporary India.

The difference between the agnosticism of these two figures lies in their approach to social connections. Savarkar, although a skeptic, had a strong social connection. His theory of Hindutva (Hinduness) defines a Hindu as not just an individual following the religion of Vedas and Upanishadas, but as a geographical and cultural Indian who sees India as his Pitrubhumi (Country) and Punyabhumi (Holyland). This definition does not exclude individuals of other religions.

In “Fundamentals of Hindutva,” Savarkar notes that being a Hindu is not dependent on the number of gods one believes in or questions, but rather on one’s connection to the country and the civilization, ethos, and culture associated with it. In contrast, Bhagat Singh was a firm believer in atheism and rejected the concept of God. He believed in the power of the people to bring about change and progress in society and was a firm advocate of socialism. Bhagat Singh was a fearless freedom fighter who gave his life for the cause of independence and is widely revered as a hero in India.

In conclusion, while Savarkar and Bhagat Singh had different beliefs regarding religion and spirituality, they both played important roles in India’s independence movement. Savarkar’s theory of Hindutva continues to influence contemporary discussions on Indian identity and nationalism, while Bhagat Singh remains an inspiration to generations of Indians who believe in the power of the people to bring about change. Vinayak Damodar Savarkar, an Indian freedom fighter and a Hindu nationalist, was a firm believer in the idea of Hindu Rashtra, which he saw as a political entity, not a religious one. In his book ‘Hindu Rashtra Darshan’, he spoke of creating an Indian State that would be inclusive of all citizens regardless of their religion, caste, or race. He was against the idea of discrimination based on religion and wanted everyone to be treated as individuals based on their own worth.

Savarkar believed that the Hindu Rashtra was not limited to Hindus only, but also included people of other religions who consider India as their home. In his book ‘Essentials of Hindutva’, he stated that being a Hindu was not about the number of gods one believed or disbelieved in, but about one’s attachment to the country. He saw Hindu Rashtra as a combination of nation, race, and civilization and believed that people of non-Indic religions could also regard India as their own divinity, culture, and self. Savarkar also believed that the idea of Hindutva was not limited to Hindus only, and people of other religions could also become a part of it if they wholeheartedly loved their common Motherland and regarded it as their Motherland and Holyland. He saw this as a choice of love and freedom and believed that people of different religions should be free to make this choice.

In conclusion, Vinayak Damodar Savarkar was a strong advocate of Hindu Rashtra, but he saw it as a political entity, not a religious one. He was against discrimination based on religion and wanted an inclusive Indian State that would be home to all citizens, regardless of their religion, caste, or race. He saw Hindutva as a combination of nation, race, and civilization and believed that people of other religions could also become a part of it if they regarded India as their home. Bhagat Singh was an Indian freedom fighter and a socialist, who believed in atheism and secularism. He viewed religion as a divisive force and had written an article, ‘Why I am an Atheist’, which detailed his reasons for not believing in God.

Despite his negative view of religion, he still believed in the concept of Vasudhaiva Kutumbakam, meaning “the world is a family”. Veer Savarkar, on the other hand, was also a freedom fighter and believed in nationalism as a stepping stone towards universal brotherhood. Bhagat Singh wrote positively about Savarkar in an article published in the Matwala Hindi periodical in 1924, calling him ‘veer’ and praising his philosophy. He also mentioned a meeting between Savarkar and Madanlal Dingra in England, where Savarkar tested Dingra’s courage and they hugged each other with tears in their eyes. When Madanlal was arrested for shooting Sir Curzon Wiley, there was great unrest and many Indians expressed their displeasure.

But Savarkar openly spoke in favor of Madanlal and opposed the resolution against him, stating that he could not be considered guilty as the matter was sub-judice. When the resolution was put to vote, Savarkar got up to speak, and a British man punched him in the face. In response, an Indian hit the British man with a stick, leading to chaos and the dissolution of the resolution.

In conclusion, Bhagat Singh and Veer Savarkar were both great sons of India who had different views on religion and nationalism, but both fought for the freedom of their country. Despite their differences, Bhagat Singh held Veer Savarkar in high esteem for his philosophy and his stand for Madanlal.

Savarkar and Bhagat Singh were two influential figures in India’s independence movement, both having shared similar views and ideologies. Bhagat Singh’s associate Yash Pal referred to Savarkar as a leader in revolutionary activities, while another associate, Durga Das Khanna, said that Bhagat Singh and Sukhdev made “Life of Barrister Savarkar” a necessary reading. Both Savarkar and Bhagat Singh wrote articles on the Kakori incident, with their thoughts on separatist tendencies, violence versus non-violence, and the need for building a nation based on science aligning.

Savarkar wrote an article condemning the attack on Lala Lajpat Rai, while Bhagat Singh and his associates avenged his death by killing Saunders. Savarkar wrote a poem glorifying Bhagat Singh’s sacrifice and inspiring Indian youth for revolutionary work. The two were connected in several ways, including through their shared accomplices and the extension of Savarkar’s internment after the shooting of a Sargent in Mumbai by Durga Bhabhi, an accomplice of Bhagat Singh. Overall, Savarkar and Bhagat Singh both played significant roles in India’s independence movement and their ideas continue to inspire generations.

Bhagat Singh and Vinayak Damodar Savarkar were two of India’s most notable freedom fighters, who dedicated their lives to the cause of the freedom struggle. Despite the fact that they lived in different eras and had different ideologies, they had a deep mutual respect for each other, which was rooted in their shared commitment to the cause of Indian independence. Bhagat Singh considered Savarkar to be a braveheart, as is evident from historical records. He wrote about Savarkar on multiple occasions and considered his book on the 1857 war of independence to be the holy book for all Indian revolutionaries.

Bhagat Singh even managed to procure and circulate copies of Savarkar’s book in 1928, despite it being banned by the British. On the other hand, Savarkar made sure that Bhagat Singh’s poems were published and circulated even when he was under house arrest. Savarkar was a visionary, who knew that his death would create 10 Savarkars. He had taken an oath at the age of 12 that he would fight for India lifelong and he remained committed to that oath throughout his life. Savarkar believed that India could not be truly independent unless it retained its common identity as a Hindu way of life. He chose to practice Sallekhana when he knew that he had nothing left to contribute to the country, due to his age and failing health.

In contrast, Bhagat Singh was a mass revolutionary who believed that independence could only be achieved through mass revolution. He courted death by hanging with the hope that his death would create 10 more Bhagat Singhs like him. He died at the age of 23, a very young age, and his youth was wasted. Savarkar and Bhagat Singh had different personalities and physical appearances as well. Bhagat Singh was described as 5 feet 11 inches tall, whereas Savarkar was 5 feet 3 inches tall and weighed not more than 65 kgs. Bhagat Singh died at a young age, whereas Savarkar spent years in jail and house arrest.

Despite the differences in their ideologies, Bhagat Singh and Savarkar were not against each other. The Savarkar and Bose plan as decided in their meeting of 1940 was that Bose would lead the armed revolution against the British and Indians serving in the British Armed Forces would switch sides and join Bose. Savarkar’s camaderie with both Bhagat Singh and Bose is evident from the biography written by Padmashree awardee Dr. Dhananjay Keer.

In conclusion, Bhagat Singh and Vinayak Damodar Savarkar were two of India’s greatest freedom fighters, who had immense respect for each other, rooted in the cause of the freedom struggle. Despite their differences, they both worked towards the goal of Indian independence and left a lasting impact on the nation.

In summary, Veer Savarkar was a revolutionary who was actively involved in India’s independence movement. He founded secret societies like “Abhinav Bharat” and “Free India Society” to spread the idea of armed revolution against the British. He was a good orator and writer and his works inspired many Indian revolutionaries like Bhagat Singh and Rajguru. Despite being arrested and sentenced for life imprisonment, he continued to participate in India’s independence movement from prison and outside. After his release, he continued to work for the upliftment of the Dalits and the abolition of the caste system.

In 1924, he was released from Ratnagiri jail but was kept under house arrest until 1937, when the restrictions were finally lifted. Throughout his life, Savarkar was an advocate of Hindu nationalism and Hindutva. He believed in the unity and solidarity of Hindus and that India was the ancient Hindu Rashtra (nation). He wrote extensively on Hindu history, culture, and religion, and sought to revive Hindu nationalism. His book “Essentials of Hindutva” defined the term Hindutva and explored its meaning in the Indian context.

The book influenced the Hindu nationalist movement and is considered to be one of the foundational texts of Hindutva ideology. He also wrote several poems, plays, and novels, including the play “Rana Pratap” and the novel “Sivaji: The Great.” Savarkar was a prolific writer and his works have had a lasting impact on the Indian independence movement and Hindu nationalism. He is remembered as a pioneering figure who fought for India’s independence and advocated for Hindu unity and cultural identity. In conclusion, Savarkar made significant contributions to India’s independence movement through his revolutionary activities, writings, and advocacy of Hindu nationalism. Although some of his views and ideology have been controversial, his legacy as a freedom fighter and nationalistic leader is widely recognized in India.

Bhagat Singh, an Indian revolutionary socialist and one of the most influential revolutionaries of the Indian independence movement, was attracted to the thoughts of both Marxist and Hindu thinkers. Although he was influenced by Marxist principles and read the works of Marx and Engels, Bhagat Singh was also drawn to the Hindu nationalism of Veer Savarkar and his book Hindu Pad Padshahi. According to historians, Bhagat Singh read this book thoroughly and it was considered a must-read in the inner circles of his political association. However, it is unclear if Bhagat Singh was in complete agreement with Savarkar’s ideas. Nevertheless, it is believed that the pan Hindu-Buddhist vision of Savarkar inspired Bhagat Singh’s mission for India’s freedom and kept him rooted in the country.

Veer Savarkar was a great freedom fighter and patriot who was part of the Indian independence movement. He was known for his opposition to the condolence proposal for Queen Victoria, his call for a boycott of the coronation festival of King Edward VII, and his advocacy for a boycott of foreign-made goods. Savarkar was the first person to burn down foreign-made clothes in protest against the Bengal partition movement, and he was the first Indian to be rusticated from college for refusing to take an oath of loyalty to the British king. He also wrote the first book calling the 1857 revolution as the first war of independence, which was banned before it was even published. Sardar Bhagat Singh was the first person to get the book printed in India.

In conclusion, Bhagat Singh’s admiration for the ideologies of both Marxism and Hindutva, as represented by Veer Savarkar, shows the complexity and multifaceted nature of his political beliefs. While Bhagat Singh was drawn to the principles of Marxist ideology, he was also deeply rooted in the nationalistic vision of India as espoused by Savarkar. This dual influence can be seen in his actions, such as his participation in the assassination of a religious figure who was proselytizing Hindus, as well as in his reading materials, including the Hindutva classic Hindu Pad Padshahi.

Furthermore, the fact that Bhagat Singh’s mother and younger brother released the biography of Veer Savarkar in 1970 further highlights the significance of Savarkar’s influence on Bhagat Singh. Overall, Bhagat Singh’s political beliefs were shaped by a combination of Marxist ideology and nationalistic Hindutva vision, which ultimately helped guide his mission for the freedom of India. Bhagat Singh and Veer Savarkar, two figures of great importance in the Indian independence movement, both had a profound impact on shaping the vision of India’s future. Despite the apparent differences between their ideologies, Bhagat Singh was influenced by Savarkar’s Hindu Pad Padshahi and his thoughts on Hindutva.

The fact that Bhagat Singh read Savarkar’s work thoroughly is well-documented, and there is evidence to suggest that it was a must-read in the inner circles of the Hindustan Socialist Republican Association (HSRA). Bhagat Singh’s mother, Mataji Vidyavati Devi, even went on to release a biography of Savarkar, highlighting the significance of his impact on Bhagat Singh. Savarkar’s Hindu Pad Padshahi inspired a pan-Hindu vision that not only influenced Bhagat Singh but also guided Rash Behari Bose and Subhash Chandra Bose. It was this vision that helped root Bhagat Singh in Mother India and strive for her freedom.

In addition to Bhagat Singh, Veer Savarkar was also a great freedom fighter and a patriot in his own right. He was known for his opposition to the condolence proposal for Queen Victoria at Nasik and for calling for a boycott of the coronation festival of King Edward VII. He was also the first person to burn down foreign-made clothes in protest of the Bengal Partition movement. Savarkar was a barrister who refused to read the oath of being faithful to the King of Britain and was not awarded the title of a barrister for this reason. He was also the first author to call the revolution of 1857 the first war of independence, a notion that was banned by the British before it was even published. Sardar Bhagat Singh went on to print and publish this book in India at his own expense.

In conclusion, Bhagat Singh and Veer Savarkar both played a crucial role in shaping the vision of India’s future and the independence movement. While Bhagat Singh was influenced by Marxist ideology, he was also attracted to the thoughts of Savarkar, particularly his Hindu Pad Padshahi. Veer Savarkar was a great freedom fighter and patriot whose legacy has been erased from history as part of a treacherous conspiracy.

Although I disagree and even despise Savarkar’s attempts to bring Muslim converts back to Hinduism, I acknowledge that his conviction of uplifting the depressed castes as Hindus is commendable. However, in the process, the demonization of Brahmins also became a result, which was counter-productive.

I was fascinated to learn that Bhagat Singh, a great Indian revolutionary, was deeply influenced by a small English biography of Savarkar that he read. Bhagat Singh had a fourth edition of the book secretly published in India, which is evident as copies of the book were found during raids conducted on members of the Hindustan Socialist Republican Association, including Bhagat Singh himself (Savarkar: Echoes from a Forgotten Past, 1883–1924, Vikram Sampath).

Bhagat Singh and his associates expected new recruits to the organization to not only read about the Russian Revolution and the Irish Republican Army, but also Savarkar’s life story. A decade later, other national heroes, Rash Behari Bose and Netaji Subhas Chandra Bose, also printed an edition of The Indian War of Independence of 1857.

In conclusion, I find it remarkable to see the far-reaching impact of Savarkar’s ideas and beliefs, even among those who disagreed with some of his methods. The fact that Bhagat Singh and other national heroes were influenced by Savarkar highlights the importance of understanding the context in which historical events occur and the impact of individuals on them.

Here’s why Modi is right in asking why no one has adopted the surname ‘Nehru’

Dr Sudhir Bisht
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Here’s why Modi is right in asking why no one has adopted the surname ‘Nehru’

PM Modi asked in Parliament recently why no one from Nehru Ji’s family took his surname- Nehru- even as they all seem so eager to claim is legacy.

My answer is simple. Nehru Ji’s legacy was not great and Gandhi surname had political dividends for Indira ji and her successors. That is why the Nehru lineage is called the Gandhis and not the Nehrus.

Is it that the legacy is questionable? Afterall Nehru Ji’s lasting legacy is mixed, at Best. He did nothing to encourage the private sector in India and pushed India into money guzzling, slow moving and economically unviable public sector monopolies.

Nehru ji also has the distinction of banning books in India and dismissing democratically elected governments.

In Nehru Ji’s regime as many as sixteen books were banned. The list includes books like Godse’s ‘My testimony’ and Lawrence’s ‘Lady Chatterley’s Lover’

Nehru ji also has the dubious distinction of dismissing the popular and duly elected government of Kerala in July 1959, headed by EMS Namoodiripad.

Nehru ji, it is said, was not too keen on dismissing the EMS government but he was influenced by his daughter- Indira Gandhi- to dismiss the Communist government as the latter had wanted to carry out sweeping changes in the education policy and the land ownership rights of the people of Kerala.
These were state subjects and the state government had the right to enact laws in these two areas but Indira ji forced her father to dismiss the EMS government.

Nehru Ji’s handling of Indian defence sector was woeful and his reluctance in investing in Defence preparation was misguided by his ambition to be seen as the successor of Gandhi who was hailed as the apostle of peace.

However when China started creeping into Indian territory, in the Eastern sector, he ordered a frontal attack on the much stronger and larger Chinese forces. The 1962 India- China war was an abject failure of the political establishment under Nehru that forced an grossly under-armed and under-prepared Indian Army into a war.

If India was not completely routed by China it was thanks to the valour of the brave Indian soldiers. It is said that over one thousand, three hundred Indian brave hearts sacrificed their lives to defend mother India. The ill prepared Indian troops killed at least 733 Chinese soldiers. If China had not unilaterally ceased fire, the casualties on both sides could have been much higher

Nehru Ji’s own ascension to the throne was engineered by his Godfather Mahatma Gandhi ji, who ensured that Nehru was chosen as the PM and not Sardar Patel. The latter was an overwhelming favourite of 12 out of 15 Pradesh Working Committees but he opted out of the race to be the Congress President in 1946. As Congress Party had won most seats in the Central Assembly in 1946, it was a given that the Congress President would become the first PM is independent India.

This takes me back to the moot question of why Indira Gandhi chose to be called as Indira Gandhi and not Indira Nehru, even after she was estranged from her husband Feroze Gandhi. It is interesting to point out here that Feroze was a Ghandy by surname and not Gandhi. He was a Parsee and followed Zoroastrian religion.

Indira and Feroze led separate lives not many years after their two children were born.

Indira and Feroze never divorced and Indira’s children, Rajiv and Sanjay, chose to adopt the surname Gandhi, since their father’s surname was Gandhi. My point is that if Indira’s children adopted their father’s surname, why didn’t they adopt the father’s religion?

Congress leaders say that children in India adopt their fathers’ surname in line with the tradition of India. However as per our tradition, not by law, father’s religion is mostly adopted by the children. However Rajiv Ji’s son is tomtomed as ‘Janeu-dhari-Shaivite-brahman’ and not as a Parsee! Why this policy of convenience?

The answer is simple.

Indira ji chose the surname of her husband for her kids as the Gandhi brand was much more powerful and recognisable among the Indian electorate. However the husband’s religion was not politically advantageous for their political careers. So she gave her sons, her husband’s surname and her father’s religion. It was a choice driven by political compulsions.

Let me extend this further. The Congress party says that choosing the mother’s religion over father’s religion is a matter of choice for the offspring.

This is a very profound explanation.

But why did this custom of adoption mother’s religion not extend to adoption of Christianity by Rahul and Priyanka?

Their mother is a Christian and in keeping with the tradition set by their grandmother, they should have adopted Christianity as their religion!

That’s what the question asked by PM Modi is important and it needs a detailed response from the First family of Congress party

Global 20 (G20) Presidency: A summit of India’s aspirations       

Pranjal Chaturvedi
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Global 20 (G20) Presidency: A summit of India’s aspirations       

The Group of Twenty (G20) is the most important platform for global economic cooperation. It is the premier Intergovernmental forum regarding all significant worldwide economic concerns. It is crucial in forming and enhancing global governance. The G20 was established in 1999 following the Asian financial crisis as a forum for the Finance Ministers and Central Bank Governors to debate international economic and financial concerns. In the midst of the world financial and economic crisis of 2007, the G20 was elevated to the status of Heads of State/Government, and in 2009 it was designated as the “primary forum for international economic cooperation.”

The importance of Group of Twenty (G20) can be understood by the fact that it comprises 19 countries (Argentina, Australia, Brazil, Canada, China, France, Germany, India, Indonesia, Italy, Japan, Republic of Korea, Mexico, Russia, Saudi Arabia, South Africa, Türkiye, United Kingdom and United States) and the European Union with comprises and has a representation of around 85% of the global GDP, over 75% of the worldwide trade, and about two-thirds of the world population.

The G20’s early focus was mostly on broad macroeconomic issues. The G20’s agenda has now been expanded to cover topics including trade, climate change, sustainable development, health, agriculture, energy, environment, and anti-corruption.

Annually, the G20 Summit is conducted with a rotating Presidency in charge and this time for the term starting from December 1, 2022, to November 30, 2023, the Presidency of Group of Twenty (G20) is held by India.

The presidency came to India at a time when the world faces severe economic hardships and global recessionary trends. In addition, the political polarisation between the U.S. and European Union, and Russia, all G20 members, will make every meeting that India will host fraught with tensions.

The tagline “Vasudhaiva Kutumbakam,” which translates to “One Earth, One Family, One Future,” was illuminated on 100 monuments from Kashmir to Kanyakumari to mark the beginning of India’s year of the G-20 presidency. Prime Minister Narendra Modi stated in an editorial writing that India will make its year of chairmanship one that will be focused on “healing our “One Earth,” creating harmony among our “One Family,” and bringing hope for our “One Future.”

India was instrumental in ensuring that both Russia and its critics, including the US, were given a respectful and uninterrupted opportunity to speak about the Russia-Ukraine conflict during the G20 summit in Bali (Indonesia). India, for its part, told the Russian leadership that the time was not right for war. India will have a chance to contribute to the war’s end in the coming year.

India has the chance to present a fresh agenda to the G20 countries, to the most potent group of countries in the world. It has historically always been effective for the wise distribution of global public goods and has always upheld morals in Global Politics.  In the direction of same it is now necessary to make similar efforts for international digital and genetic goods. The introduction of genetic engineering and artificial intelligence technology will upend the globe. These technologies will seriously disrupt the future of humanity if they are not universally regulated in a timely and prudent manner.

There is a great deal of responsibility on India to use the G20 summit to promote the existing multilateral system because of its impressive development track record. As a result, India will have a stronger part to play in helping weaker countries create policies that would lead to economic sustainability. Additionally, India’s political importance as a platform for global governance would undoubtedly position it as an investment destination.

The world recognizes the role India had to play when Guyana President Irfaan Ali lauded India for its “leadership” of G20 amid the COVID pandemic, as the nation provided vaccines to the world. US President Joe Biden said “India is a strong partner of the United States, and I look forward to supporting my friend Prime Minister Modi during India’s G20 presidency. Together we will advance sustainable and inclusive growth while tackling shared challenges like the climate, energy, and food crises”.

India cannot outrightly neglect a couple of challenges externally and internally. China may try to continuously create border tension to divert India’s attention from the larger issues to the border issue. Though Pakistan itself is struggling with the financial crisis and internal governmental instability, would never let go of an opportunity to push back India. As an internal challenge, the potential of the leadership to gain international prominence may be threatened domestically if religious and political rifts are exacerbated for electoral or ideological reasons.

Opportunities bring challenges and India as a nation will have to collectively conquer the challenges to make the way for future and global fortune.

Awaken the entrepreneurial fire: Igniting India’s Indic renaissance

Abhijith tadpatri
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Awaken the entrepreneurial fire: Igniting India’s Indic renaissance

Indic renaissance is a topic that has been in the limelight for quite a while although not popularized among the masses, it is one of the most crucial aspects that our society must focus on to bring our civilizational values to the modern world. By the end of this article, if it can even ignite a single thought of the idea of entrepreneurship in this space I would consider this article to be a success.

Indic renaissance in simple words, is the rejuvenation of cultural and intellectual revival of the ancient Indian civilization, encompassing various aspects such as art, philosophy, science, and spirituality. The question arises that the Indic renaissance is quite a social movement how can entrepreneurship help in the Indic renaissance? Rather than looking at this movement purely as a social movement we must look at it as a social-economic movement which can contribute to India’s economic growth story and soft power.

In the case of Japan and South Korea their soft power is their Anime and K-pop Industry respectively, without entrepreneurs in their country it wouldn’t have been such a huge success that the entire Gen-z generation crave about. Every citizen and every generation in their country have a sense of pride in their culture that they showcase to the world.

India has one of the most deep rooted and enriched cultures that the world has not been able to experience yet. The startup culture which has been booming in India, which has been mainly focused on technology and fintech, is good for India, but the lack of socio-cultural startups that focus on this movement is lacking.

Here are a few ideas that you can work towards.

1.Revitalization of Traditional Arts and Crafts: You can work to revive traditional arts and crafts, such as textiles, pottery, and jewelry, by modernizing production methods, creating new designs, and marketing them to a wider audience. This can help to preserve these cultural traditions and make them relevant to a new generation.

2.Promotion of Cultural Heritage: You can create businesses that promote and celebrate India’s cultural heritage, such as cultural tourism, cultural events, and cultural education programs. This can help to raise awareness of India’s rich cultural heritage and to build its cultural soft power. Eg:Indian classical Music Industry is widely untapped and has a lot of potential.

3.Support for the Creative and Cultural Industries: You can create businesses that support the growth of the creative and cultural industries, such as music, film, and fashion. This can help to build a thriving creative economy and to foster a culture of innovation and creativity. Although the animation in Industry in India is not fully utilized, making anime showcasing India’s beautiful culture and values.

4.Fostering Innovation: You can drive innovation by creating new products and services that draw on India’s cultural heritage, such as traditional medicine, spirituality, and philosophy. This can help to position India as a leader in the cultural and creative industries, and to build its reputation as a hub of innovation.

Although there might be players in this space which give tight competition, with better vision and creativity you can be one of the dominant players in this space.

A startup culture without the focus on this movement will lead to a more westernized society, every aspiring entrepreneur must give a thought about this movement for the better cultural development of our society.

Entrepreneurship is about solving problems, How do you make this renaissance happen is a problem that is worth solving for our “Bharat“.

Making judiciary an accountable and just institution

Satish Tandon
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Making judiciary an accountable and just institution

The perception of the courts and judiciary in India can vary widely depending on an individual’s personal experiences and views. However, many people view the courts and judiciary as an elitist institution that does not accurately reflect the realities of a democratic and developing country. There are concerns that the system does not sufficiently take into account India’s cultural and religious ethos, diversity of thought, and the significant socioeconomic divide between the rich and the poor. This raises the question of whether the judicial system has the capacity to understand and respond to the pain and aspirations of a young nation that seeks to establish a leadership role in a leaderless, globalized world.

To address these concerns, reforms are needed to make the judicial system more accessible, responsive, and representative of the diverse needs of society. The system must be reoriented to prioritize efficiency, reduce delays, and ensure the impartiality and independence of the judiciary. At the same time, there must be a concerted effort to build greater trust and confidence in the judicial system among the general public. By taking these steps, the judicial system can help fulfill the aspirations of a rapidly developing India, and establish itself as a critical pillar of democracy and justice in the country. Some of the fault lines are:

Slow and Overburdened: The Indian judiciary is often viewed as being slow and overburdened with a large backlog of cases, leading to long delays in the dispensation of justice.

Inefficient and Corrupt: There is a perception among the public that the courts and judiciary are inefficient and corrupt, with cases being influenced by money and power. Yours truly has had a personal experience of such high-level corruption in 2022 when 55L rupees was demanded of me by my lawyer in the name of a sitting Judge of the Delhi High Court. Of course I refused, and so the fight must go on. My case is a classic and common example of a senior citizen being exploited by the system.

Lack of Access to Justice: Many people feel that access to justice is limited, particularly for those who are economically or socially marginalized, due to the high cost of legal proceedings and the complexity of court procedures.

Insufficiently Independent: Some people feel that the independence of the judiciary is not always ensured and that the court system is prone to political interference.

Unresponsive to the Needs of a Changing Society: There is a perception among some that the legal system is outdated and unresponsive to the needs of a changing society, leading to difficulties in addressing new and emerging challenges.

These perceptions may not accurately reflect the overall state of the courts and judiciary in India, but they do indicate areas where reforms and improvements are needed to enhance the public’s confidence in the judicial system.

There are several steps that can be taken to reform the judicial system in India to make it more transparent, democratic, and responsive to the needs of a changing society:

Improving Access to Justice: Increasing the number of courts and judicial personnel, making court procedures less complicated and easier to understand, and utilizing technology to improve case management and increase access to legal information can all help to improve access to justice in India.

Strengthening the Independence of the Judiciary: Ensuring that the judiciary is free from political interference, that judges are appointed through a fair and transparent process, and that they enjoy adequate protection against removal from office will strengthen the independence of the judiciary and increase public trust in the judicial system.

Encouraging Alternative Dispute Resolution: Encouraging the use of alternative dispute resolution mechanisms, such as mediation and arbitration, can help to reduce the backlog of cases in the court system and increase access to justice for all.

Improving the Quality of Service Delivery: Providing training and development opportunities for judges, increasing the use of technology in the courtrooms, and establishing quality assurance mechanisms can all help to improve the quality of justice delivery in India.

Enhancing Transparency and Accountability: Increasing transparency in the court system, through measures such as making court proceedings more accessible to the public and publishing court decisions online, can help to increase accountability and public trust in the judicial system.

Modernizing the Legal Framework: Modernizing the legal framework to ensure that it reflects the needs of a changing society and is consistent with international human rights standards can help to make the judicial system more responsive to the needs of the people it serves.

These are some of the steps that can be taken to reform the judicial system in India to make it more transparent, democratic, and responsive to the needs of a changing society. However, reforms in the judicial system require sustained effort and commitment from all stakeholders, including the government, the judiciary, and civil society organizations.

भारत और विश्व कि अर्थव्यवस्था

Nagendra Pratap Singh
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भारत और विश्व कि अर्थव्यवस्था

हे मित्रों, ईश्वर की असीम अनुकम्पा है हम भारतीयों के ऊपर कि हमने सही समय पर सही निर्णय लिया और किसी के बहकावे में ना आकर हम अपने निर्णय पर अडिग रहे। आइये हम एक विश्लेषण करते हैं कि, हमारा निर्णय हमारे लिए, हमारे समाज के लिए और हमारे राष्ट्र के लिए कितना महत्वपूर्ण और लाभदायक था।

आज के परिवेश में यदि देखें तो वामपंथी देश चिन से फैले कोरोना नामक महामारी ने सम्पूर्ण विश्व के अर्थव्यवस्था को गहरी चोट दी, आइये कुछ उदाहरण से समझते हैं:
१:- श्रीलंका एक फलता फूलता देश था, पर परिवारवाद और भ्रष्टाचार और वामपंथी देश चिन के कर्ज जाल से पीड़ित इस देश को कोरोना महामारी के प्रभाव ने कंगाल बना दिया। वंहा जबरदस्त क्रांति हो गई और जनता ने राष्ट्रपति भवन पर कब्जा कर लिया। अत्यंत जटिल परिस्थितियों से जूझ रहा श्रीलंका गृह युद्ध की ओर बढ़ चला, परन्तु भारत ने अग्रज भ्राता का कर्तव्य निभाते हुए ना केवल स्वय श्रीलंका को मुद्रा और आवश्यक वस्तुओ से सहायता पहुंचाई अपितु विश्व के अन्य संस्थाओ से अपनी गारंटी पर ऋण भी दिलवाया। आज श्रीलंका भारत के सहयोग से उबरने की कोशिश कर रहा है।

२:- पाकिस्तान जो हमेशा मिलिट्री निरंकुशता के छत्रछाया में रहा और जिसने आतंक के बीज बोकर उसकी फसल को पूरे विश्व में फैलाया और अपनी गलत नीतियों के कारण विश्व से मिलने वाले ऋण को आतंकवाद और अपनी सेना पर खर्च किया, उस पाकिस्तान को चिन के कर्ज, आतंकवाद और कोरोना के दुष्प्रभाव ने लगभग बर्बाद कर दिया। पाकिस्तान के पूर्व प्रधानमंत्री जुल्फिकार भुट्टो ने एक बार कहा था “भले घाँस कि रोटी खानी पड़े पर हम एटम बम बना के रहेंगे” और मित्रों उनका यह सपना आज पूरा हो रहा है। पाकिस्तान एटम बम बना चुका है और आज घाँस की रोटी खा रहा है, क्योंकि गेहूं, आटा, तेल, दूध, पानी, किरोसीन तेल, पेट्रोल, डीजल अत्यधिक महंगे हो गए हैं। पाकिस्तान के पास केवल १५ दिन तक मुल्क चलाने का पैसा बचा है। कर्ज में डूबा पाकिस्तान हर दरवाजे पर कटोरा लेकर भीख माँग रहा है। आज पाकिस्तान में बिजली, गैस और अन्य जरूरत की सामान्य वस्तुऐ भी नहीं मिल रही हैं। पाकिस्तान पूरा कंगाल हो चुका है और अब गृह युद्ध कि तैयारी में है।

३:- न्यूजीलैंड, हे मित्रों ये एक छोटा सा मुल्क है, परन्तु इस छोटे से मुल्क में भी कोरोना महामारी का अत्यंत बुरा प्रभाव दिखाई दे रहा है। सरकार के खजाने में मुद्रा की कमी और लगातार बढ़ रहे ऋण के बोझ ने इस देश की अर्थव्यवस्था को तोड़ कर रख दिया है। बेरोजगारों कि बढ़ती संख्या, महंगाई और इससे देश को ना उबार पाने के कारण वंहा के प्रधानमंत्री ने बड़े दुःखी ह्रदय से रोते हुए अपना पद छोड़ दिया। अब इस देश कि अर्थव्यवस्था बगैर किसी दिशा के अधर में लटक रही है, जनता का क्रोध सातवे आसमान पर है।

४:- ऑस्ट्रेलिया, हे मित्रों यह भी एक छोटा सा देश है, पर कोरोना के दुष्प्रभाव से यंहा की अर्थव्यवस्था अपनी अंतिम सांसें ले रही है। सरकार द्वारा सुरक्षित मुद्रा कोष से धन निकालकर देश को चलाया जा रहा है, परन्तु कब तक। ये सुरक्षित मुद्रा कोष खत्म हुआ, फिर क्या होगा, कैसे महंगाई, बेरोजगारी और अन्य जटिल समस्याओ का हल निकलेगा। स्थिति बड़ी गंभीर और विकट है।

५:- इंग्लैड, हे मित्रों भारत सहित कई देशों को वर्षो तक लुटने वाले इंग्लैंड के हालत तो और बदतर हैं, वंहा पिछले चार वर्षो में तीन प्रधानमंत्री बदल दिए गए। बेरोजगारी, महंगाई, सुरक्षित मुद्रा कोष में कमी और बढ़ते कर्ज ने इंग्लैंड कि अर्थव्यवस्था कि जड़े हिला दी हैं। वंहा आए दिन धरना प्रदर्शन हो रहे हैं। इंग्लैंड कि सरकार का मुखिया आज एक भारतीय है और उसके नीतियों ने कुछ हद तक इंग्लैंड कि जनता को राहत पहुंचाई है, परन्तु इंग्लैंड को शिघ्रता से इस स्थिति से उबरने कि अवश्यक्ता है।

६:- अपने डॉलर के बल पर पूरी दुनिया कि अर्थव्यवस्था को नियंत्रित करने वाला अमेरिका आज स्वय दयनीय स्थिति में है। उसे भी आर्थिक मंदी का डर सता रहा है। वंहा भी सरकार के नीतियों की कड़ी आलोचना हो रही है। रूस -युक्रेन युद्ध में युक्रेन का साथ देकर पूरे यूरोप कि अर्थव्यवस्था को डवाडोल कर देने वाले अमेरिका के अंदरूनी हालत बेहद खराब हैं।अमेरिका एक ओर ईरान, दूसरी ओर रूस और तीसरी ओर चिन से युद्ध करने के मुहाने पर खड़ा है।

७:- मित्रों पूरे विश्व में कोरोना नामक महामारी फैलाने वाले वामपंथी देश चिन की अर्थव्यवस्था भी बुरे दौर से गुजर रही है। चिन आज भी कोरोना महामारी से लड़ रहा है। भारत कि वेक्सिन का सहारा लेकर वो अपने देश के नागरीको को बचाने कि कोशिश कर रहा है। आज भारत ने चिन को कई क्षेत्रो में पीछे कर दिया है। बहुत सी विदेशी कम्पनियां चिन का त्याग कर भारत में या तो स्थापित हो चुकी हैं या फिर स्थापित होने का प्रयास कर रही हैं।

८:-इसी प्रकार मित्रों अफ्रीका और यूरोप के कई देशों कि अर्थव्यवस्था का वहीं स्तर है जो ऊपर बताया गया है। रूस और युक्रेन के युद्ध ने फ्रांस, जर्मनी, पोलैंड, तथा अन्य NATO समूह मे सम्मिलित देशों के हालात खराब कर दिए हैं, ना केवल गैस, पेट्रोल, डीजल और केरोसिन तेल अपितु खाद्यान्न कि भारी कमी पैदा हो चुकी है और NATO समूह के देशों के साथ साथ मिश्र, मलेशिया, इंडोनेशिया, फिलिपिंस, जापान, सऊदी अरब तथा अन्य खाड़ी के देश गेंहू और अन्य खाद्यान्न के लिए भारत पर निर्भर हो चुके हैं।

९:- रसिया, हे मित्रों रसिया के बारे में क्या बताए, ये युक्रेन से पिछले एक वर्ष से युद्धरत है। इस युद्ध के कारण अनेक प्रतिबन्ध का सामना कर रहा है। भारत के द्वारा मित्रता निभाने से और भारत के कारण सऊदी अरब और (ईरान) और अन्य अफ़्रीकी देशों से होने वाले व्यापार से अपनी अर्थव्यवस्था को सम्हाले हुए है।

१०:- मित्रों अब अफगानिस्तान, नेपाल, भूटान, बंगलादेश म्यांमार इत्यादि जैसे छोटे देश भी भारत कि अर्थव्यवस्था से लाभ प्राप्त कर स्वय को जिंदा रखे हुए हैं।

अनुत्थाने ध्रुवो नाशः प्राप्तस्यानागतस्य च।
प्राप्यते फलमुत्थानाल्लभते चार्थसम्पदम्।।

हिंदी अर्थ:- यदि राजा उद्योगरत तथा विकास-कार्यों के प्रति सचेत न हो तब जो धनसंपदा-पूंजी उसके पास पहले से मौजूद हो और जो कुछ भविष्य के गर्त में मिल सकने वाला हो (अनागत), उन दोनों, का नाश अवश्यंभावी है। सतत प्रयास, श्रम, उद्यम में संलग्न रहने पर ही सुखद फल और वांछित संपदा-संपन्नता प्राप्त होते हैं । मित्रों शास्त्र रूपी या ज्ञान को चरित्रार्थ करते हुए , हमारे सर्वाधिक लोकप्रिय नेता ने वो कदम उठाए जिसकी दुनिया आज भी सराहना कर रही है।

मित्रों तनिक स्वय के द्वारा लिए गए निर्णय पर ध्यान दीजिये, आपने अपने देश को एक शसक्त, ईमानदार और अत्यंत बुद्धिमान हाथों में सौपा जिसने अपना राजधर्म निभाते हुए देश को सर्वोपरि रखा और जनता की भलाई को सर्वोच्च प्राथमिकता दी और इसीलिए उसने:-
१:- जन धन योजना से करोड़ो लोगों के बैंक खाते खुलवाए;
२:- स्वच्छ् भारत योजना के तहत घर घर शौचालय बनवाया;
३:- आयुष्मान योजना लाकर ( दुनिया का सबसे बड़ा बीमा योजना) गरीब वर्ग को ₹५ लाख तक बीमा दिलवाया;
४:- सम्पूर्ण कोरोना काल में ८० करोड़ लोगों को मुफ्त में अनाज देता रहा और आज तक दे रहा है;
५:- देश में हि कोरोना वेक्सिन बनवाया;
६:- देश के सीमावर्ती क्षेत्रो सहित सम्पूर्ण देश में सड़क, हाइवे और सुरंग का अद्भुत जाल बिछाया;
७:- पेट्रोल, डीजल और केरोसिन तेल का सुरक्षित भण्डारण किया;
८:- प्रधानमंत्री रोजगार मुद्रा योजना से लाखों “Start up” कम्पनियां खोलने का हौसला दिया;
९:- रुस और युक्रेन के युद्ध में “युद्ध ना करने और विश्व शांति का संदेश देते हुए” किसी का पक्ष नहीं लिया और अपनी मित्रता निभाते हुए रूस से सस्ते दरो पर तेल प्राप्त किया और यही नहीं देश को सुरक्षित रखने के लिए रूस से S४०० खरीदा, फ्रांस से राफेल खरीदा और DRDO कि योग्यता से अनेक मिसाइल का निर्माण करवाया। तेजस लडाकू विमान कि माँग तो पूरे विश्व में है। हे मित्रों आज जितना दम खम भारतीय सेना का दिख रहा है, ऐसा पूर्व में कभी देखने को नहीं मिला। आज हमारी सेना विश्व के सबसे शक्तिशाली सेनाओ में से एक है।
१०:- कोरोना के दौरान जब सम्पूर्ण विश्व स्वार्थ में डूबा अपना अपना स्वार्थ सिद्ध करने में लगा था, तब उसने हमें “आपदा में अवसर” का महत्वपूर्ण सिद्धांत दिया, जिस पर चलकर हमने पूरी दुनिया को ना केवल दवा और कोरोना कि वेक्सिन दी अपितु खाने को अन्न और पहनने को वस्त्र भी दिए। मेक इन इंडिया और मेड इन इंडिया ने तो कमाल हि कर दिया।
११:- यही नहीं मित्रों किसान सम्मान निधि योजना से किसानों कि सबसे बड़ी चिंता हि दूर कर दी;
१२:- विधवा पेंशन, वृद्ध पेंशन और अन्य भुगतानो से वरिष्ठ नागरिकों को सुकून पहुंचाया;
१३:- औषधि योजना से लाखों रुपए कि लागत वाली दवाओ को हजार और सौ के अंदर ले आया;
१४:- कई क्रन्तिकारी परिवर्तन और संशोधन के जरिये उसने मनी लाउंड्रिंग, काला बाजारी, बेनामी संपत्ति और काला धन पर बहुत हद तक अंकुश लगा दिया;
१५:- परीक्षा पे चर्चा और मन की बात जैसे कार्यक्रमों से उसने जनता, क्षात्र और अभिभावक वर्ग के ह्रदय को जीत लिया।

और इस प्रकार उसने एक ऐसी अर्थव्यवस्था का निर्माण किया जिसके दम पर वो अपना राजधर्म निभा रहा है और भारत कि जनता अपना लोक धर्म निभा रही है। अब भारत में घबराहट केवल विपक्ष के नेताओं को है, कि कैसे जब सारी दुनिया परेशान है तो भारत और भारत की जनता चैन से अपने अपने कार्य में व्यस्त है। भारत के विपक्षी पार्टी के नेता भारत कि मजबूत अर्थव्यवस्था को देख कर परेशान और चिन्तित हैं, उन्हें ऐसी अर्थव्यवस्था कि उम्मीद नहीं थी।

प्राज्ञे नियोज्यमाने तु सन्ति राज्ञः त्रयोगुणः।
यशः स्वर्गनिवासश्च विपुलश्च धनागमः ॥

हिंदी अर्थ:- बुद्धिमान लोगों की नियुक्ति करने वाले राजा को तीन चीज़ों की प्राप्ति होती है – यश, स्वर्ग और बहुत धन। अब आइये देखते हैं कि शास्त्र से मिले इस ज्ञान को किस प्रकार प्रयोग में लाया गया। मित्रों ये उस व्यक्ति के दूरदर्शिता का परिणाम है, जिसके हाथो में हमने देश कि बागडोर सौपी है। हमारे देश के विदेश मंत्री श्री एस जयशंकर हों या वित्त मंत्री श्रीमती निर्मला सीतारमण, गृह मंत्री श्री अमित शाह हों या रक्षा मंत्री श्री राजनाथ सिंह जी या फिर विश्व के कई बड़े उद्योगपतियों को अपनी कर्मठता, राष्ट्रभक्ति और ईमानदारी से कार्य करना सिखाने वाले श्री नितिन गडकरी हों या फिर राष्ट्रीय सुरक्षा सलाहकार श्री अजित दाभोल जी हों सभी अपने अपने क्षेत्रों के महारथी हैं, कोई किसी से कम नहीं। अब ऐसी केबिनेट जिस देश में कार्य कर रही हो भला उसकी अर्थव्यवस्था कैसे बिगड़ सकती है।

हमारे शास्त्रों में राजधर्म को कुछ इस प्रकार बताया गया है:-
प्रजासुखे सुखं राज्ञः प्रजानां च हिते हितम्।
नात्मप्रियं हितं राज्ञः प्रजानां तु प्रियं हितम्।।

हिंदी अर्थ:- प्रजा के सुख में राजा का सुख निहित है; अर्थात् जब प्रजा सुखी अनुभव करे तभी राजा को संतोष करना चाहिए। प्रजा का हित ही राजा का वास्तविक हित है। वैयक्तिक स्तर पर राजा को जो अच्छा लगे उसमें उसे अपना हित न देखना चाहिए, बल्कि प्रजा को जो ठीक लगे, यानी जिसके हितकर होने का प्रजा अनुमोदन करे, उसे ही राजा अपना हित समझे।
इसी प्रकार हमारे शास्त्र आगे कहते हैं:
तस्मान्नित्योत्थितो राजा कुर्यादर्थानुशासनम्।
अर्थस्य मूलमुत्थानमनर्थस्य विपर्ययः।।

हिंदी अर्थ:- अतः उक्त बातों के मद्देनजर राजा को चाहिए कि वह प्रतिदिन उन्नतिशील-उद्यमशील होकर शासन-प्रशासन एवं व्यवहार के दैनिक कार्यव्यापार संपन्न करे । अर्थ यानी संपदा-संपन्नता के मूल में उद्योग में संलग्नता ही है, इसके विपरीत लापरवाही, आलस्य, श्रम का अभाव आदि अनर्थ (संपन्नता के अभाव या हानि) के कारण बनते हैं।

दुष्टस्य दण्डः स्वजनस्य पूजा न्यायेन कोशस्य हि वर्धनं च।
अपक्षपातः निजराष्ट्ररक्षा पञ्चैव धर्माः कथिताः नृपाणाम्॥

अर्थात दुष्ट को दंड देना, स्वजनों की पूजा करना, न्याय से कोश बढाना, पक्षपात न करना, और राष्ट्र की रक्षा करना – ये राजा के पाँच कर्तव्य है। और मित्रों हमने और अपने जिसे चूना है, वो इन सभी गुण धर्म पर पूर्णतया खरा उतरता है। उसने सदैव राष्ट्र और उसके पश्चात प्रजा को सर्वोपरि मानकर अपना राजधर्म निभाया है।

हम सब विश्व के सबसे लोकप्रिय नेता और अपने प्रधानमंत्री जी के साथ हैं और सदैव रहेंगे।
जय हिंद।
भारत माता की जय।

Pakistan declared bankrupt: Twitter reacts to the financial crisis

bipinsasi
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Pakistan declared bankrupt: Twitter reacts to the financial crisis

Pakistan is facing a severe financial crisis, with its debt reaching an all-time high and its economy struggling to stay afloat. The hashtag #PakistanBankrupt has been trending on social media, as citizens express their concerns and frustration over the state of the nation’s finances.

The root of the problem can be traced back to a lack of financial discipline and ineffective monetary policies. The country has been borrowing heavily from international financial institutions, leading to a steep increase in its national debt. According to reports, Pakistan’s debt has risen to over $100 billion, with interest payments alone consuming a large portion of its budget.

Another factor contributing to the financial crisis is the country’s dwindling foreign reserves. Pakistan is heavily dependent on imports, and with its reserves depleted, it is struggling to pay for essential goods and services. This has resulted in widespread shortages and increased inflation, putting further strain on an already struggling economy.

The government’s response to the crisis has been criticized by many, with some alleging that they are not doing enough to address the root causes of the financial crisis. In addition, there are concerns over corruption and mismanagement, with allegations that public funds are being siphoned off to line the pockets of the wealthy and powerful. Cash starved Pakistan still spends big amount on military despite financial meltdown. In 2022, their defence expenditure was budgeted at Rs 1,523 billion, which makes up 17.5 per cent of the total current expenditure.

India also critizes Pakistan on the infiltration in Kashmir and their military sponsored terrorism. The current literacy rate in Pakistan is 62.3 per cent which means that around 90 million people in the country cannot read and write. Literacy is an essential part of being able to understand the context of political issues and to make informed decisions about who to vote for. Without the ability to read and write, it is unlikely that 90 million people in Pakistan would be able to make a wise decision about who to vote for in an election.

Social media has been abuzz with discussions on the topic, with many Pakistanis expressing their frustration and disappointment over the state of the nation’s finances. Many have pointed out that the government needs to take swift and decisive action to address the crisis, and to put in place measures to prevent it from happening again in the future.

One Twitter user stated, “Pakistan has been in a financial mess for far too long. It’s time for the government to step up and take decisive action to fix this mess.” Another user pointed out, “The government’s inability to address the financial crisis is affecting the lives of ordinary citizens. It’s time for them to take this seriously.”

Former Prime Minister of Pakistan IMran Khan and current chairman of the Pakistan Tehreek-e-Insaf party, has stated that Prime Minister Shehbaz Sharif is traveling the world with a “begging bowl” but has not received any help from other countries. In a recent interview with a local news channel, Khan criticized the current government and said, “See what this imported government has done to Pakistan.”

Despite the challenges, there are also those who are hopeful that the country will be able to turn things around. They believe that with the right policies and leadership, Pakistan can pull itself out of this financial crisis and build a strong and prosperous economy.

Pakistan is heaviliy relying on International Monetary Fund (IMF) to come out of the current turmoil. The International Monetary Fund (IMF) and Pakistan have concluded the first round of technical talks and are expected to share nine tables comprising the country’s macroeconomic and fiscal framework. If both parties reach a consensus on fixing the economy by February 9, they will sign a staff-level agreement.

The talks started on January 31 have been called “tough” by Prime Minister Imran Khan. The authorities have revised the GDP growth projections from 5% to 1.5-2% and inflation from 12.5% to 29% in the current fiscal year. The IMF team has noted that the nominal growth is projected to exceed 30%. The Federal Board of Revenue of Pakistan’s (FBR) tax-to-GDP ratio is expected to decline, even if it meets its tax collection target of Rs7,470 billion. The IMF is proposing harsh measures, such as increasing the tax collection target and imposing additional taxes, to fill the fiscal gap.

The decline of the economy reflects the political turmoil in the country, with former Prime Minister Imran Khan pushing for early elections and putting pressure on the ruling coalition despite his high popularity. In 2019, Khan secured a multi-billion dollar loan package from the IMF but failed to follow through on his commitments to reduce subsidies and market interventions, leading to a stall in the program. This is a recurring pattern in Pakistan where a large population lives in rural poverty, and over the years, many IMF agreements have been made and then broken.

The financial crisis in Pakistan is a complex and challenging issue, but it is also an opportunity for the country to take a hard look at its policies and make the necessary changes to secure its future. Pakistan can come out of the financial crisis if the political leadership focuses on economic reforms. Tax collection and reducing government spending may provide an immediate relief. Encouraging foreign investments and promoting exports will also help the country in boosting the economy.

However, Controlling corruption must be the top priority of the government. The government must take swift and decisive action to address the root causes of the crisis, and to implement reforms that will put the country on a path to sustained growth and prosperity.

India’s G20 prerogative

kgoswami
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India’s G20 prerogative

As India takes on the mantle of manoeuvring world’s magnificent economies towards a common agenda of global good, the maxim of “One Earth, One Family, One Future” as the theme of G20 this year, symbolize India’s signature take on the mammoth exercise. The essence of Indian mindset is manifested from the ancient Sanskrit aphorism of ‘Vasudahaiva Kutumbakam’ meaning “the world is one family, elucidating the country’s global outlook.

While it is quite clear that India aims to harness its G20 presidency to achieve inclusive and action oriented policy decisions for the world, a parallel question that looms large in the minds of aspiring Indians is that what does the G20 chair bring to the table for India.

To begin with, along with the G20 presidency, India this year is also chairing the United Nations Security Council and the Shanghai Cooperation Organization which is a powerful institutional conglomerate of Eurasian economies. This unique exposure of chairing three of the most powerful assemblage of the world at one go will, without an iota of doubt, augment and enhance India’s status and stature in the international power calculus.

The Presidency of G20 gives a nation the opportunity to invite nations outside the G20 assemblage to take part in the dialogue  discourse. This opportunity has been aptly used by India as it has invited the UAE as a ‘guest’ for the 2023 G20 event. This is crucial as India shares important strategic relations with the UAE apart from harnessing a humongous economic opportunity in the form of the Comprehensive Economic Partnership Agreement with the Gulf country.

Moreover, in the wake of the increasing political bonhomie between China and Pakistan and the malicious expansion of the Chinese hegemonic aspirations through the One Road One Belt policy, extending its tentacles into Middle East and Europe, it has become inevitable for India to strike a chord with the Arab World. The balancing  act that India perform in pursing the Israel-Palestine spat is another strong reason for India to be in the good books of the Arab world.

Along with the UEA, India this year, has also invited Oman, Bangladesh, Nigeria, Mauritius, Netherlands and Spain to witness the policy -framing extravaganza. In the whole math behind these gestures, India seems to catapult the larger goal of emerging as the new power hub of the global south.

Another interesting angle that seems to bolster India’s G20 privilege is the Global diplomatic perspective. India’s global conversation today strikes chords of diplomatic friendships along varied trajectories. This modus-operandi has injected extraordinary energy into Indian diplomacy and the length and depth of India’s international engagement has pragmatically expanded. This shift in diplomatic posture is well evinced from India’s rigorous move in maintaining vibrant ties with a diverse array of global powers ranging from the power centres to the middle rungs, and from strategically important partners like the US, Australia and Japan to comparatively smaller players like Africa, Nepal, Myanmar, Fiji and Mongolia.

Prime Minister Narendra Modi travelled to more countries in just his first term than former Prime Minister Manmohan Singh did in a decade. Narendra Modi happened to be the first Indian Prime Minister to visit Canada in 42 years, the first to visit the UAE in 34 years, the first to visit Fiji in 33 years, the first to visit even Nepal in 17 years and the first ever to visit countries like Israel and Mongolia. It is solely due to such ‘extended-arm’ dynamics that India now demonstrates a paradigm shift from its ‘non-aligned nation’ image to a ‘multi-aligned power’ image.

It was solely on the basis of such diplomatic upper-hand that India pursued an unprecedented  diplomatic win in getting Masoor Azad designated as a ‘global terrorist’ at the United Nations Security Council. India’s increasing diplomatic weight in the UNSC, its consistent rapport with the permanent members of the P5 along with its demonstration of grace and patience in dealing with China, compelled China to remove its ‘technical hold’ over the sanction. In a nutshell, such gestures reshaped India’s image as a new adamant force against any belligerence that intends to test it audacity.

Adding another new dimension to its height as a formidable force which now seems to have an opinion, India stopped being the fence-sitter in many issues of international concern, while at the same time maintaining the balancing act of dialogue and deliberations. Very recently, the Indian Prime Minister was at the cynosure of international media attention, when on the side-lines of the Shanghai Cooperation Dialogue, he categorically made a point to the Russian Prime Minister stating “Today’s era is not an era of war, and I have spoken to you on phone about this”. 

It was for the first time in the history of India’s international conversation, that a global power like Russia had to resort to a subdued acknowledgement  as the Russian strongman was seen succumbing under a sudden extraordinary pressure, having publicly cornered and called out by a lesser power. A similar stand was demonstrated by India, when at the height of tension between Israel and Hamas, India asked Israel to stop disproportionate use of force in Gaza, while at the same time striking the balance by blocking the opposition demand in Rajya Sabha for passing a resolution, condemning Israel for 2014 Israel-Gaza conflict, stating “friendship with both” as the reason behind such diplomatic grace.

Thus, with India playing the prophetic role of a conscience-keeper, the nation can be seen flaunting its unique calibre of being able to talk to rival state powers with certain amount of genuine conviction. The scale of  audacity  that India today personify, can be sensed from  a recent example of its unconventional move when it chose to purchase heavily discounted oil from Russia, in defiance of intense pressure from the western countries, benefiting itself to the tune of 35000 crores. To sum up therefore ,in the wake of such renewed figure, vigour and valour, the G20 presidency will nurture more exposures for India to connect in a way the country had never experienced before.

At a juncture where India is barging ahead as the fifth largest economy of the world  and where its ranking is pushing ahead to touch the 5 trillion mark, major economies of the world have zeroed in on connecting with India. Armed with a trinity of a global success story of digital economy, a world’s largest network of financial inclusion circuit and the tag of the third largest start-up economy in the world, India is now a global favourite and is seen as a new emerging global market and a economy hotspot in global south.

This is where the G20 presidency privilege gains significance. With the kind of exposure that India can pursue in the G20, new opportunities and propositions may flock its way into the Indian economic turf .

India is also quick to sniff its opportunity in terms of becoming to food security provider to the world. The Russia Ukraine war has brought about food supply shock worldwide as atleast 26 courtries across the globe rely on Ukraine and Russia for wheat imports. Together, Russia and Ukraine export nearly a third of the world’s wheat and barley. Ukraine which has earned the moniker “Breadbasket of Europe” has been facing far reaching cascading effects of the war, consequent to which the supply chain is not expected to recover in many years to come.

India, which produces around 20 % of the world Millet has tossed its coin for filling in the gap. India grabbed the opportunity to flaunt Millet as an alternative staple for the world  with an argument that Millet also brings with it a more sustainable deal as its production is associated with  less carbon footprint. It is on the Indian initiative that that the year 2023 will be celebrated as the “UN International Year of Millets “ and the G20 events in India will be presenting millet recipes to the world.

The ‘Make In India’, ‘Vocal for Local’ and ‘ One District One Product’ campaigns are also bound to achieve major push with the world audience at India’s disposal in the G20 events this year.

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