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Recapitalization of public banks: A renaissance or a bail out?

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Before starting, it is important to understand what Recapitalization is. It is a simple measure to alter the financial structure of a firm in order to make it better equipped to face the market and to discipline the business model for doing better business. In the case of our Public Sector Banks, it simply means to empower them to face the NPAs better.

Now coming to the topic, recently Ministry of Finance announced an INR 2.11 Lakh Cr Recapitalization into the public sector banks. Of the given sum, 1.35 Lakh Cr to be issued by Government as Recapitalization Bonds and balance 0.76 Lakh Cr to be raised from budgetary allocations and fundraising from the market.

The measure was hailed by many, including all the leading banking and financial firms, but few also raised doubts. Such investment is pegged to help the Banks fight their current NPAs and clean their balance sheets which is well taken. However, doubts were raised on the account if government will raise such huge sum of money from external agencies as government has no such provision in their budget leading to huge debt.

The given contrary arguments actually raise the question if the given step is a renaissance of the PSBs or just a bail out from their current bad loan situation with government getting deeper into debt.

Within one day of the announcement being made, the market rallied with all the major public sector bank share seeing huge demand. Almost all the public sector banks saw a surge by minimum 15%. This resulted in the influx of approx. 1 Lakh Cr as against a target of 0.76 Lakh Cr.

As already aware, during the exercise of demonetization around 15 Lakh Cr. cash was deposited with the banks which they were unable to lend at their previous levels as there was a slowdown in the Industrial output due to fall in demand. It is this same money that Government is now taking from the banks by issuing Recapitalization Bonds to that bank, amounting to 1.35 Lakh Cr.

The capital generated by issuing recapitalization bonds will be infused into the public banks as equity of government. These bonds will have an additional cost implication of approx. INR 8000 Cr per year (assuming Reverse RR). Also the capital generated will appear as a debt in the books as the budgetary provision for the same has been only INR 18,000 Cr (budgeted in previous budget, lying un-utilized) and thus raising concerns over the Fiscal deficit target of 3%.

The union budget for the financial year 2017-18 was presented in 1st Feb 2017 in which the total revenue collection of the government was estimated as INR 19.11 Lakh Cr. The direct tax component was 9.8 Lakh Crore and the indirect tax component was INR 9.31 Lakh Cr. During the budgetary exercise, the impact of Operation Clean Money (result of Demonetization) and Goods & Services Tax might not have been considered as trends and data for both the cases were not clear.

If the Direct Tax collection is analysed now with the current numbers and figures of Tax base, it seems that government may end up with the figure of INR 10+ Lakh Crore as against a projection of INR 9.8 Lakh Crore in the union Budget. (For Details: Demonetization:impact on direct tax).

In the Union Budget, total collection of Indirect Tax was projected to be INR 9.31 Lakh Cr of which Customs comprised INR 2.45 Lakh Cr, Union Excise Duty comprised INR 4.07 Lakh Cr., Service Tax comprised INR 2.75 lakh cr. and UT taxes comprised 4679 Cr. With implementation of GST, the Excise Duty and Service Tax were abolished and the projected figure for Central GST became 6.82 Lakh Cr. However if current collections figures of average 93,000 Cr per month, which is by only 65% of registered firms, is interpolated for the financial year assuming only 85% of them filing GST for the financial year 2017-18, then the given figure stands at approx. 50,000 Cr more than the budgeted figures of 6.82 Lakh Cr.

It can clearly be stated that the principal of INR 1.35 Lakh crore in the books of government can be written off with 2 to 3 Financial Terms, which is the risk government seems to be taking in order to give a push to the banking reforms. But with above said, it seems clear that government may not be able to stick to their Fiscal Deficit target of 3%.

Having said that, it seems pretty clear that the recapitalization may not just be a bail out attempt of the Public Sector Banks by the Government, by taking the risk of debt on themselves, but an attempt to lead them to fight their NPAs by absorbing the losses on account of the NPAs with government having backup resources to write of the debt. However, with such a huge amount being invested, it’s also now the responsibility of the government to come out with stricter norms of lending to avoid any NPAs in future.

Source of Data:

  • Tax Collection Data source: Budget Report by Ministry of Finance
  • Actual GST Collection : Official Press release of Ministry of Finance.

Supreme Court ban on sale of crackers: How far legally justifiable?

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Supreme Court has banned sale of fire crackers in Delhi and NCR during this Diwali. It is outrageous that many have criticized the verdict as being aimed at belittling the Hindu customs and traditions. There is not an iota of doubt that the Supreme Court is fair and accords equal treatment to all irrespective of their religion.

The Supreme Court has, for the larger good, restricted/ regulated/ prohibited various religious practices of Hindus; be it Dahi-Handi, Jallikattu and now Diwali. This is chiefly because Hindus have always been open to intervention in their beliefs and faiths, judicial as well as legislative right from ban on Sati system till date. The Hindu majority has accepted verdicts concerning its religious customs and practices; albeit with reluctance and reservations; but without any threat of revolt. Moreover, the self-acceptance by Hindus of the flaws in their customs and practices has also encouraged the Courts to pass such verdicts. As against this, religious beliefs and customs of other faiths have not undergone as much scrutiny. Moreover, the minimal intervention has also been firmly resisted by certain communities.

Recently the despicable practice of Triple Talaq practiced by Muslims was challenged before the Supreme Court. It was set aside by 3:2 majority but interestingly the minority opinion of CJI JS Khehar (as he then was) and Justice Abdul Nazeer upheld the practice as being in conformity with the Muslim Personal Law holding that “Religion is a matter of faith, and not of logic. It is not open to a court to accept an egalitarian approach, over a practice which constitutes an integral part of religion.”Thus, the minority opinion accorded a higher status to beliefs and traditions of a personal law than that of Constitutional rights. In fact, the majority verdict striking down Triple Talaq as being unconstitutional has also not been welcomed by the clerics.The political parties have also played their part by appeasement of these communities. When the Supreme Court in the Shahbano case, directed payment of maintenance by Muslim husbands, the Congress Government nullified the judgment by enacting Muslim Women (Protection of Rights on Divorce) Act, 1986.

Now considering the Judgment banning sale of fire crackers in purely legal context. A Writ Petition was filed in the Supreme Court praying for a complete ban on bursting of fire crackers in Delhi and NCR since it causes air pollution. The Supreme Court passed an Interim Order on 11.11.2016 directing the Central Government to suspend licenses given to all licensees for sale of fire crackers. What is unbelievable is that the said Order was passed without hearing the licensees. Why were the principles of natural justice done away with? As a matter of fact, it was recorded in the Order that the Central Government has power to suspend license under Rule 118 of the Explosive Rules, 2008 and that sub-rule 5 thereof enables the Central Government to dispense with hearing to be accorded to the licensee before suspending license if it so feels to be in the public interest. Here, the Supreme Court assumed the statutory discretionary power conferred on the Central Government and a mandatory direction was issued to the Central Government to exercise the discretion in a particular manner by way of an interim order without hearing the affected persons.

Resultantly, various fire crackers’ manufacturers filed an Interim Application (IA) seeking modification of the said Order. The said Application was allowed by the Supreme Court by Judgment dated 12.09.2017 holding that continuing the suspension of licences might be too radical a step to take for the present and that it is necessary to ensure that injustice is not caused to those who have already been granted a valid permanent licence. It was further pertinently held that from the material available, it could not be said with any great degree of certainty that the extremely poor quality of air in Delhi in November and December 2016 was the result only of bursting fireworks around Diwali and that certainly, there were other causes as well.

Under the said circumstances, the Supreme Court lifted suspension of permanent licences as directed by the order dated 11th November, 2016, subject to review after Diwali, 2017 depending on the ambient air quality post Diwali and further directed a research study to be conducted by the Committee on the impact of bursting fireworks during Dussehra and Diwali on the health of the people and to submit its report by 31.12.2017. It further directed the Delhi Police to reduce the grant of temporary licences by about 50% of the number of licences granted in 2016 and to cap number of temporary licences 500. The States in the NCR were restrained from granting more than 50% of the number of temporary licences granted in 2016.

Thereafter, the Petitioners filed IA seeking suspension of licences; which has been allowed by Supreme Court by Order dated 09.10.2017 holding that the order suspending the licences should be given one chance to test itself in order to find out as to whether there would be positive effect of the suspension, particularly during Diwali period.

The Judgment dated 12.09.2017 was passed since there was no material to show that the air pollution was majorly due to fire crackers justifying a ban on sale of fire crackers. Further, institutes were asked to conduct an in depth study to find out the effects of fire crackers. The traders holding licenses were permitted to sell crackers during Dusshera and Diwali, 2017. The said permission could not have been revoked without any fresh material that would justify such revocation. What made the Supreme Court change its stand completely within less than 30 days? A suspension is imposed, revoked and re-imposed; all without any material on record. It is appalling that the Supreme Court has adopted the try and test method at the cost of thousands of sellers holding valid licenses. It is not quite discernible as to how the said Orders are passed.

Despite above raised issues, I welcome a ban on sale of fire crackers. But it has to be based on scientific research and data and not on a try and test method. Moreover, it has to be gradual. Further, commercial interest of lakhs of traders is necessarily required to be considered. Taking the commercial interest of the traders into consideration, tobacco has not been banned although it clearly has been a cause for numerous deaths. Thus, the commercial angle cannot be completely ignored as has been done in the present case.

Rather than a ban, a self-imposed restriction by individuals would be placed at a much higher pedestal. It would be incumbent upon the Hindus to restrain from bursting of fire crackers during Diwali as it undeniably causes serious pollution. Irrespective of whether bursting of crackers is the only factor for high pollution, a self-imposed restriction on bursting of fire crackers would be appreciable. Equally appreciable would be such self-imposed restriction by other communities on their customs, beliefs and practices; be it the brutal mass killings of goats during Bakri Eid or playing Azaan on loudspeakers.

If the individuals don’t impose self-regulations, the custodian of the Constitution, the Supreme Court would be required to intervene. The only positive that comes out from the case on hand is the interest shown by Supreme Court in the issue of fire crackers causing pollution. We can hope that the Supreme Court would show equal amount of interest in matters concerning beliefs and practices of other faiths, as and when brought to the forefront.

गैर मुस्लिम बहू मंजूर है, दामाद नहीं

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हाल में ही सुप्रीम कोर्ट द्वारा एनआईए को दिए एक आदेश नें देश भर में खूब बवाल मचाया था। मामला 2016 में केरल के एक हिंदू लड़की के धर्मांतरण और शादी का है। जिसकी जांच राष्ट्रीय जांच एजेंसी (एनआईए) को करनी थी। हाँ, केरल सरकार इसके विरोध में थी, और सरकार (केरल) नें ये साफ कर दिया था कि मामला सिर्फ अंतर-धार्मिक शादी का है। एनआईए नें शुरूआती जांच कर के कहा कि “पहली नजर में ये ऐसा पहला मामला नही है.. लगता है कि महिला का धर्मांतरण कराना और उसके साथ ही शादी करने के ऐसे कई और मामले नोटिस में आए हैं। दूसरे मामलों में कथित तौर पर वो लोग शामिल थे जो ऐसी हिंदू लड़कियों को कनवर्ट करा रहे थे, जिनके मां-बाप से मतभेद थे। हालांकि, मेरे इस लेख का मकसद लव जिहाद को उजागर करना नही है, लेकिन उन नामों को सबसे पहले उजागर करना जरूरी हो गया है जो ऐसे मामलों को सिर्फ अंतर-धार्मिक, सेक्यूलर शादी साबित करने पर तुले हैं।

दरअसल जब, अखिला अशोकन उर्फ हादिया (धर्मांतरण के बाद का नाम) ने कथित रूप से धर्म परिवर्तन कर निकाह किया तो लड़की के पिता ने केरल हाई कोर्ट में अर्जी दाखिल कर शादी रद्द करने की गुहार लगाई। परिवार नें आरोप लगाया कि लड़की का जबरन धर्म परिवर्तन कराया गया है। शैफीन नाम के लड़के पर आरोप लगाते हुए परिवार नें कहा कि शैफीन के संबंध आतंकी संगठन ISIS से है। ट्रिपल तलाक जैसी समाजिक कुरीतियों की वकालत कर चूके कपिल सिब्बल और आतंकवादी याकूब मेनन कि फांसी के खिलाफ जंग लड़ने वाली इंदिरा जयसिंह नें शैफीन का बचाव किया। बचाव में दलील दी गई कि मामला सिर्फ अंतर-धार्मिक विवाह का है, और कुछ लोग जानबूझकर इसे लव जिहाद का रंग देने पर तूले रहते हैं। हालांकि जब कोई ऐसी दलील देता है तो वो भूल जाता है कि देश में कई ऐसे मामले हैं जिसमें पीड़िता नें खुद कबूला है कि वो लव जिहाद का शिकार हुई। लव जिहाद का मामला भी कुछ ऐसा ही है जैसे पूरा देश जानता हो कि औरंगजेब एक बेहद क्रूर शासक था, या टीपू सुल्तान नें भले कितने मासूम गैर मुस्लमानों कि हत्या करवाई हों, लेकिन फिर भी देश में एक विशेष विचारधारा रखने वाले बुद्धीजीवी इन्हें भारत के महान हिन्दू प्रेमी शासक साबित कर के रहेंगे।

Converted Akhila Ashokan with Shafin Jahan

ये मामला इसलिए महत्वपूर्ण है क्योंकि हादिया नें सिर्फ दो महीने इस्लाम धर्म की पढ़ाई की है। हालांकि अब वो चाहती है कि उनका परिवार इस्लाम धर्म कबूल कर ले। मीडिया रिपोर्ट के मुताबिक हादिया नें अपनी माँ को कई बार हिन्दू होने के लिए ताने भी मारे और नर्क में जाने से बचने के लिए इस्लाम कबूल करने कि बात करती है। लेकिन इन सब बातों की आज चर्चा कर के क्या फायदा? क्या ऐसे लेखों के जरीए समाज को बाटनें कि कोशिश कि जा रही है? नहीं, समाज तो पहले ही बट चुका है। जिस लड़की ने कोर्ट से कहा हो कि वो दो हजार कमाती है और वो अपने परिवार से अलग रह सकती है, जिससे उसने निकाह किया वो बेरोजगार है, फिर कपिल सिब्बल और इंदिरा जयसिंह जैसे वकील आर्थिक रूप से कमजोर इन लोगों का केस कैसे लड़ रहें है? या फिर कोई संगठन है जो ऐसे गैर कानूनी शादियों को बढ़ावा देता है?

चलिए इस पूरे मामले कि सबसे महत्वपूर्ण कड़ी पर नजर डालें। दरअसल कोर्ट के संज्ञान में मामला जाने के बाद, केरल कोर्ट नें शादी को असंवैधानिक बताते हुए रद्द कर दिया। जिसके बाद कई मुस्लिम संगठन और बुद्धिजीवियों की संस्थाओं नें कोर्ट को जी भर कर ज्ञान दिया। इस मामले को मुस्लिमों के अधिकारों का हनन बताया गया। मुस्लिम एकोपाना समिति जैसे कई केरल के संस्थानों ने हड़ताल किया और मांग थी कि अगर कोई गैर मजहबी महिला इस्लाम कबूल कर रही है तो उसे वैसे ही जीने दिया जाए। मगर ये सारा आक्रोश और न्याय का दिखावा शर्तिया है।

Muslim Ekopana Samithi calls Hartal

अब चंद दिनों पुराने एक घटना कि बात करते हैं। दरअसल, केरल के मलप्पुरम में एक मुस्लिम लड़की नें अपने परिवार के रजामंजी से एक ईसाई लड़के के साथ शादी कर ली। मामला का पता चलते ही बवाल मच गया। मलप्पुरम में मस्जिद समिति ने फरमान सुनाया है कि लड़की के पिता और परिवार का बहिष्कार किया जाए। हालांकि परिवार में से किसी नें इस्लाम धर्म नही छोड़ा। बस कारण ये कि लड़की के पिता ने अपनी बेटी को एक ईसाई से शादी करने की इजाजत दी थी। लड़की के पिता के खिलाफ 18 अक्टूबर को मस्जिद समिति ने (सेक्यूलर) सर्कुलर जारी किया। इस सर्कुलर में फरमान सुनाया गया था कि समिति का कोई भी सदस्य उनके परिवार की मदद ना करे। यूसेफ की बेटी जसीला की शादी टिस्को टोमी संग हुईं जिसके लिए उसके पिता ने रजामंदी दी। इसी महीने 18 अक्टूबर को दोनों ने अपने विवाह को रजिस्टर कराया।

अब गौर करने वाली बात ये है कि ना तो यहा लड़की पहले गायब हुई जैसा अखिला अशोकन  के मामले मे हुआ। ना किसी ने परिवार से छुपा कर गैर कानूनी शादी की। ईसाई लड़के से शादी के बाद जसीला नें अपने परिवार पर ईसाई बनने का दबाव नही डाला। लड़के का संबध किसी गैर कानूनी या आतंकवादी संगठन से नही है। फिर भी इस फरमान के बाद लड़की के पक्ष में ना इंदिरा जयसिंह बोलेगी ना कपिल सिब्बल। बुद्धिजीवियों के वेबसाईट तो भूल ही जाईये..वो तो इस मामले को खबर भी नही मानते। हांँ, रही बात मुस्लिम एकोपाना समिति जैसे संगठनों कि, तो शायद आपने ध्यान नहीं दिया मगर पूरे लेख का मकसद ही यही साबित करना था, कि गैर मुस्लिम बहू मंजूर है, दामाद नही चलेगा।

Why Gandhi fell out with Arya Samaj

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Swami Dayanand Saraswati, whose death anniversary falls this week (October 30, 1883), deserves attention from all Indians. If Mahatma Gandhi is “Father of the Nation”, Swamiji has been called “The Grandfather of the Nation” by no less than a Speaker of our Parliament 1; President Radhakrishnan termed him the “Maker of Modern India”; Swami Vivekananda was inclined to place him alongside Kabir, Nanak and Chaitanya for ensuring Hindus weren’t wiped out in their own homeland 2. A man as towering as Adi Sankaracharya himself 3; he is credited to have laid the real foundation of modern independent India 4; who went farther than “Brahmo Samaj and even Ramakrishna Mission,” as per se Romain Rolland 5. To Sri Aurobindo, he’s been “A Soldier of Light” to the land we call Bharat or India 6.

A piece is hardly enough to encompass a man who needs a shelf-full of books to do justice to him. He believed in ancient Vedas and not Vedanta; was a Hindu without Hinduism. He wanted the living beings of this land to return to roots of Vedas and side-step Upanishads, Puranas, Idolatry and was critical of Brahmins for not disseminating Vedas profundity to masses. Such a man can’t be expected to be reverential to Islam or Christianity and he wasn’t. In no way, it implied religious intolerance—rather he wanted the entire humanity to drink from this fountain of eternal wisdom called Vedas. The greatest of all Sanskrit scholars, Swamiji chose to reach out to masses in their own language of Hindi with his magnum opus, Satyarth Prakash (The Light of Truth).

So reams could be written and hours be spent in marveling how a young boy ran away from his home at 14, never to return or see his family again, spending a quarter of a century as a wandering ascetic, and devoting his entire celibate life in uplifting widows, untouchables and orphans and regenerating the Hindu society. He was the first to give call for Swaraj in 1876, “India for Indians,” which was later taken up by Lokmanya Tilak and a good half-century later by Gandhi-Nehru. To this day, the presence of Arya Samaj in our neighbourhood remind us of him; as do scores of DAV Schools and Colleges which dot most towns and cities of India. Not to forget the admirable Gurukul Kangri in Haridwar.

It is one of history’s painful ironies that two men who lit the light of India’s renaissance, Swami Dayanand Saraswati and Mahatma Gandhi, now stand at cross-purpose, even hostile to each other’s philosophy, in the annals of time. Both were born in the state of Kathiawar in Gujarat; the year 1869 which saw the birth of Mahatma Gandhi was also a seminal year in Swamiji’s life when he won over hundreds of learned Pundits in a historic debate in the holy city of Kashi, Banares.

First, it’s no help if we pigeon-hole these two giants in social, religious or political boxes. Those who try to run down Arya Samaj for its unswerving loyalty to Vedas, are worth being reminded that a few of the greatest Indians in freedom struggle like Lala Lajpat Rai, Bhagat Singh, Veer Savarkar, Madanlal Dhingra and Ram Prasad Bismal were shaped by Arya Samaj philosophy. Men like Swami Shraddhanand and Bhai Parmanand were martyred and Swami Dayanand himself was poisoned.

In 1912, a special committee under the chairmanship of Nehru, surveyed all the jails of the country and reported that 70% of its inmates were Arya Samajis. In 1931, that figure rose to 80%. The great historian K.M. Pannikar credited 80% of all freedom-fighters as being inspired by Arya Samaj.

This fervour wasn’t limited to India. In England, Shyamji Krishna Varma began India Home Rule Society in 1905. Another organization with similar aim and objective, namely Ghadar Party was floated in United States by Har Dayal. Sohan Lal Pathak breathed revolutionary fire from Burma in 1915 7.

This all flowed from Swami Dayanand’s philosophy of overturning the alien rule. He recognized the influence of education in regeneration of the Hindu race. The clarion call emanated from DAV College of Lahore and the Gurukul Kangri and between 1886-1918, the Arya Samaj ran over 500 educational institutions throughout India. Long before Gopal Krishna Gokhale, Swamiji had said: “It should be made a penal offence to keep a child at home after that (5-8 years) age.”

All these institutions included the idea of Swadeshi in their curriculum. He mobilized Rajas and Maharajas in this regard. Under his influence, the Maharaja of Jodhpur and all his officials began using hand-spun and hand-woven clothes. All adopted Khadi produced in Marwar. All of these were independent of any governmental assistance. Significantly, military training was made compulsory.  One of his critic Valentine Chirol said: “…the whole drift of Dayananda’s teachings is far less to reform Hinduism than to range it into active resistance to the alien influence which threatened, in his opinion, to denationalize it 8.”

By the advent of Mahatama Gandhi in India in 1915, Arya Samaj had become big enough a threat for the British government to ban any of its followers from entering the “precincts of its regimental barracks.” No Arya Samaji was to be enlisted in the army. Swamiji had long gone by then, having been poisoned in 1883 by communal forces but Arya Samaj brooked no stopping.

Gandhi was an early recipient of Arya Samaj’s largesse when he received funds for his struggle against apartheid in South Africa and wrote a personal letter of thanks to its head, Mahatma Munshi Ram. Thereafter students of Phoenix Ashram came to India and stayed several months in the Gurukul. Gandhi himself paid a visit to Gurukul when he arrived on his first visit in 1915. It was here that Mahatma Munshi Ram called Gandhi a Mahatma, a title that Gandhi unsparingly used thereafter in public life. Two years later, Mahatma Munshi Ram took sanyas as “Swami Shraddhanand Saraswati” in 1917.

When Gandhi was praised for his Satyagraha in South Africa, he was quick to respond: “I am worthy of teaching anybody but I yearn to learn myself from anyone who is servant of his country.” He had marvelled at Swami Dayanand Saraswati and his body of work in a mere 11 years. On meeting Swami Shraddhanand in India, Gandhi described him as having a stature as tall as a mountain 9.

In the spirit of those times, Swami Shradanand soon joined Congress, moved by Gandhi’s call that “dharmic aims alone can transform the political field, (leading to pure and true amelioration of India 10 .” Alongside, he infused a new life in Hindu Sangathan, known these days as Hindu Maha Sabha.

No sooner had Swami Shradanand joined Congress, he began seeing the futility of his decision. Ironically, his biggest heart-ache came on the matter of Untouchability. Swami Shraddanand was convinced that seven crores of Indians can’t be allowed to stay out of freedom struggle only because they were Untouchables. He feared they were ready pickings for Christian missionaries. Despite Gandhi’s avowed stance against Untouchability, he received no support from Congress on the matter. His proposals were rejected by Congress in its 1920 Calcutta session. Swamiji was aghast to see Gandhi was more into his non-violent, non-cooperation creed and completely immersed in making the Khilafat Movement a success 11.

Gandhi was completely taken in by his mission to forge a Hindu-Muslim unity. Gandhi’s support to Khilafat Movement, a movement to restore Ottoman Sultan and Caliphate  in faraway Turkey—in order to gain Muslim support—and the subsequent Moplah riots in which thousands of Hindus were butchered and about which the apostle of non-violence never offered any criticism, stung Swami Shradhanand. He also found to his dismay that Gandhi was forming committee on various issues and then taking arbitrary decisions.  He lamented: “I thought it would be a misfortune if Mahatmaji would be obliged to sever his connection with the oldest political movement (Arya Samaj) in India.”

Gandhi meanwhile had begun to distance himself from Arya Samaj. A flashpoint must have come in 1923 when Swami Shradanand became the president of the Bhartiya Hindu Shuddhi Sabha, created with an aim of reconverting Muslims, specifically Malkana Rajputs in the western United Province. For Arya Samaj has always believed that most minorities of India, whether Muslim or Christian or any other minority, were converts out of Hindu fold. And this it expressly aimed to stop, fearing for such continuance would play havoc for Hindu’s existence in the future.

Soon enough, Gandhi began criticizing Arya Samaj in no uncertain terms. On May 29, 1925, Gandhi wrote in Young India: “Swami Shraddhanandji…his speeches are often irritating…he inherits the traditions of the Arya Samaj 12.”

Gandhi didn’t spare even Swami Dayanand and his magnum opus, Satyarth Prakash. “I have profound respect for Dayanand Saraswatiji…But he made his Hinduism narrow. I have read Satyarth Prakash, the Arya Samaj Bible. It’s a disappointing book from a reformer so great.”

In our times, Arya Samaj is losing its steam primarily for it doesn’t have leaders of stature of Swami Dayanand Saraswati and a few others. Its offices and compounds are now turning into “Baraat Ghars.” A great movement is dying out. The educational institutions, fashioned by Swami Dayanand Saraswati, though are doing fine.

Why the conversion talk of Mayawati is just a mere political stunt

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Political marginalization has pushed the BSP supremo Mayawati into oblivion. Her threat to convert into Buddhism if BJP does not change its attitude towards the lower castes and minorities is a desperate act of frustration to stay relevant in Indian politics and grab some media bytes. The boundaries of Hinduism are porous; anyone can move in or move out; the constitution gives her the right to change her religion if she wants. Does she expect the Shankaracharya to come to her with folded hands and beg her to stay within the fold of Hinduism?

I think Hinduism would be better off without pseudo Hindus who miss no opportunity to defame and malign Hindu culture and religion without looking inwards at their own selves. Religion is a matter of faith and conviction; it’s not a tool to hit at others and resort to blackmail as some hyper rabid Dalit activists are doing. Ambedkar converted into Buddhism in 1956 along with thousands of his followers in the hope that this would provide an alternate religio- spiritual platform to the Dalits, separate and distinct from Hinduism but the moot point is, has this happened?

Despite all the ostentation and pretensions, the phenomenon of Dalit conversions to Buddhism has not even led to a slight change in the religious demographic profile of the Dalits. According to 2011 census, Buddhists constitute a mere 0.7 percent of the population. As Dalits constitute 16-18 percent of the population, it can be safely assumed that more than 90 percent of the Dalit population is practicing Hindus. The phenomenon of religio-cultural assertion of the Dalits has till now remained very much a myth.

Hindu critics have long argued that efforts to convert Hindus into Ambedkarite Buddhists are mere political stunts rather than sincere attempts to social reform or commitment to the principles of Lord Buddha. They further argue that the sectarian agenda of Dalit activism and leadership has reduced its ability to enter into a meaningful dialogue with other social communities in order to fast track reforms. Their cultural warfare against Hinduism and denigration of Hindu religion and sacred scriptures has widened the schism between the Dalit and the non Dalit communities. The conversion of Dalits into Buddhism has nothing to do with their faith or conviction but a sheer act of frustration and desperation whose only aim is to extract concessions from the state.

While examining the contemporary Buddhist movement, it can be deduced that the movement is highly restrictive, limited and mainly found in urban corridors with a fair sprinkling of neo Buddhist population. The Buddhist social activities are limited to creation of Ambedkarite symbols and displaying them at public places and socio cultural gatherings. Such events no doubt create social capital but generally they have ritualistic value and nothing more. The audience is narrow and the caste Hindus keep themselves aloof from these events. The neo Buddhist movement has so far failed to develop a strong social strategy by which the non Dalits can integrate and become partners in the social revolution project. Even in Maharashtra, Buddhism has remained confined only to the Mahar community and other Dalit communities like Matangs, Mangs and Mehtars have kept themselves segregated from the movement. Moreover, over assertion of Dalit Buddhist culture has made other communities, hostile towards the movement and as a natural corollary, the Dalits have been politically pushed to the periphery in the state.

Dalits have to realize that more than the religio–cultural fight; it is the political fight that would provide them chances to do what they want in the cultural sphere provided they come to power. When it comes to culture and religion, a significant percentage of the Shudra castes will be more comfortable standing along with the caste Hindus, isolating the Dalits further. Mayawati is a tall politician. She knows the pitfalls of converting to Buddhism. She rode to power in UP, not on the plank of religio cultural assertion but on the high voltage political mobilization of Jatavs most of who are Hindus and alliances with the caste Hindus. Dalits have converted to Islam, Sikhism and Christianity but this has hardly made a difference to their lives. The caste factor is very much there in these religions though publicly, no one likes to acknowledge. Conversions can have disastrous effects of the de-politicization of Dalit communities as we can see in the case of tribals.

Despite constituting around 7-8% of the population, they have failed to become a potent political force because of the influence of apolitical NGOs and Christian missionaries which assumed leadership roles for them. Embracing Buddhism is not going to culminate into their real emancipation; at best, it can provide them some solace and lead to some cheers among the Dalit intelligentsia on the issue of so called cultural assertion of Dalits. Dalits would be far more successful if they take a leaf out of OBC politics which did not antagonize the caste Hindus by raising question marks over Hindu religion but fought the battle for supremacy politically. Seeking the solace of Buddhism for a political fight might prove to be counterproductive. They have to find a space within the ambit of Hinduism.

Ambedkar- Phule-Periyar school of thought thrived on politics of exclusion and sectarianism; they failed to appreciate the integrative aspects of the Hindu culture and by selective interpretation of Hindu scriptures without understanding the issues in totality, laid the ground for Dalit movement. Of course, sub altern movements need to be stringent at the start to gain visibility and followers but they have to mellow down at some stage later onwards so as not to antagonize the other communities; unfortunately, this hasn’t happened in the case of Dalit movement. The movement appears perturbed with the Right turn of the lower castes and hence, its leaders are behaving as headless chickens caught in the glare of street lights. Issues like review of reservation criteria and modifications to prevent misuse of SC/ST act are very much a part and parcel of public discourse now and these are something with which the elite Dalit class is not comfortable. Hence, we find the change in the grammar and vocabulary of their protests.

Buddhism as preached by Lord Buddha retained its umbilical cord with Hinduism. No doubt, it was a protest against Brahminical Hinduism but it was only the ritual and Karmkand portions of the Hindu religion that were targeted and moreover, emphasis was on reform of the system. Ambedkar’s Buddhism was a complete rejection of Hinduism as reflected in the 22 vows that Ambedkar took while converting to Buddhism. There is acrimony and bitterness in the religion, something with which no Hindu will empathize.

The Dalits who have converted are just hybrid Hindus following some rituals of Hindus and some rituals of Buddhism because from deep inside, they know that their religion is just for political reasons and not in accordance with their conscience. Hinduism has de-Brahmanized a lot and it is laughable that their attacks on Hinduism are on the same lines as they were 70 – 100 years before during the days of Ambedkar and Phule. Their politics is very much over the invisible Manuwad which is redundant. The society has changed but their modus operandi remains unchanged.

Mayawati needs to pause, think and give proper direction to the Dalit movement rather than attempting to play to the gallery. Acceptance of Buddhism will hasten her political demise but all said and done, it appears that she is just performing a political gimmick.

सरकार की प्रथम जबाबदेही जनता के प्रति है लोकसेवकों के प्रति नहीं

वैसे तो भारत एक लोकतांत्रिक देश है। अगर परिभाषा की बात की जाए तो यहाँ जनता के द्वारा जनता के लिए और जनता का ही शासन है लेकिन राजस्थान सरकार के एक ताजा अध्यादेश ने लोकतंत्र की इस परिभाषा की धज्जियां उड़ाने की एक असफल कोशिश की। हालांकी जिस प्रकार विधानसभा में बहुमत होने के बावजूद वसुन्धरा सरकार इस अध्यादेश को कानून बनाने में कामयाब नहीं हो सकी, दर्शाता है कि भारत में लोकतंत्र की जड़ें वाकई में बहुत गहरी हैं जो कि एक शुभ संकेत है।

लोकतंत्र की इस जीत के लिए न सिर्फ विपक्ष की भूमिका प्रशंसनीय है जिसने सदन में अपेक्षा के अनुरूप काम किया बल्कि हर वो शख्स हर वो संस्था भी बधाई की पात्र है जिसने इसके विरोध में आवाज उठाई और लोकतंत्र के जागरूक प्रहरी का काम किया।

राजस्थान सरकार के इस अध्यादेश के द्रारा यह सुनिश्चित किया गया था कि बिना सरकार की अनुमति के किसी भी लोकसेवक के विरुद्ध मुकदमा दायर नहीं किया जा सकेगा साथ ही मीडिया में भ्रष्टाचार के आरोपों का सामना करने वाले सरकारी कर्मचारियों के नामों का खुलासा करना भी एक दण्डनीय अपराध माना जाएगा।

जहाँ अब तक गजेटेड अफसर को ही लोक सेवक माना गया था अब सरकार की ओर से लोक सेवा के दायरे में पंच सरपंच से लेकर विधायक तक को शामिल कर लिया गया है।

इस तरह के आदेश से जहाँ एक तरफ सरकार की ओर से लोक सेवकों (चाहे वो ईमानदार हों या भ्रष्ट) को अभयदान देकर उनके मनोबल को ऊँचा करने का प्रयास किया गया वहीं दूसरी तरफ देश के आम आदमी के मूलभूत अधिकारों और प्रेस की स्वतंत्रता पर अंकुश लगाने का भी प्रयत्न किया गया।

भाजपा की एक सरकार द्वारा इस प्रकार के फैसले न सिर्फ विपक्ष को एक ठोस मुद्दा उपलब्ध करा दिया है बल्कि देश की जनता के सामने भी  वो स्वयं ही कठघड़े में खड़ी हो गई है। आखिर लोकतंत्र में लोकहित को ताक पर रखकर लोकसेवकों के हितों की रक्षा करने वाले ऐसे कानून का क्या औचित्य है।

इस तुगलगी फरमान के बाद राहुल गाँधी ने ट्वीट किया कि हम 2017 में जी रहे हैं 1817 में नहीं। आखिर एक आदमी जब सरकारी दफ्तरों और पुलिस थानों से परेशान हो जाता है तो उसे न्यायालय से ही इंसाफ की एकमात्र आस रहती है लेकिन इस तरह के तानाशाही कानून से तो उसकी यह उम्मीद भी धूमिल हो जाती।

इससे भी अधिक खेदजनक विषय यह रहा कि जिस पार्टी  की एक राज्य सरकार ने इस प्रकार के अध्यादेश को लागू करने की कोशिश की उस पार्टी की केन्द्रीय सरकार द्वारा इस प्रकार के विधेयक का विरोध करने के बजाय उसका बचाव किया। केंद्र सरकार की ओर से केन्द्रीय कानून मंत्री रविशंकर प्रसाद और उनके राज्य मंत्री पी पी चौधरी का कहना था कि इस विधेयक का उद्देश्य ईमानदार अधिकारियों का बचाव, नीतिगत निष्क्रियता से बचना और दुर्भावनापूर्ण शिकायतों पर रोक लगाना है। इन शिकायतों की वजह से अधिकारी कर्तव्यों के निर्वहन में परेशानी महसूस कर रहे थे। राजस्थान सरकार द्वारा एक अध्ययन की ओर से बताया गया कि लोकसेवकों के विरुद्ध दायर मामलों में से 73% से अधिक झूठे प्रकरणों के होते हैं।

जब देश के प्रधानमंत्री अपने हर भाषण में भ्रष्टाचार के खिलाफ जीरो टालरेन्स की बात करते हों, प्रेस की आजादी के सम्मान की बातें करते हों, देश में पारदर्शिता के पक्षधर हों, जवाबदेही के हिमायती हों, और अपनी सरकार को आम आदमी की सरकार कहते हों, तो उन्हीं की सरकार द्वारा ऐसे बेतुके अध्यादेश का समर्थन करना देश के जहन में अपने आप में काफी सवाल खड़े करता है।

सत्ता तो शुरू से ही ताकतवर के हाथों का खिलौना रही है शायद इसीलिए आम आदमी को कभी भी सत्ता से नहीं बल्कि न्यायपालिका से न्याय की आस अवश्य रही है। लेकिन जब न्यायपालिका के ही हाथ बाँध दिए जाएं तो?

अगर सरकार की नीयत साफ है और वो ईमानदार अफसरों को बचाना चाहती है तो क्यों नहीं वो ऐसा कानून लाती कि सरकार का कोई भी सेवक अगर ईमानदारी से अपने कर्तव्य का निर्वाह नहीं करता है तो उसके खिलाफ बिना डरे शिकायत करें त्वरित कार्यवाही होगी क्योंकि सरकार देश के नागरिकों के प्रति जवाबदेह हैं लोकसेवकों के प्रति नहीं। लोकसेवक अपने नाम के अनुरूप जनता के सेवक बनके काम करने के लिए ही हैं।

लेकिन अगर शिकायत झूठी पाई गई तो शिकायत कर्ता के खिलाफ इस प्रकार कठोर से कठोर कानूनी प्रक्रिया के तहत ऐक्शन लिया जाएगा कि भविष्य में कोई भी किसी लोकसेवक के खिलाफ झूठी शिकायत दर्ज करने की हिम्मत नहीं कर पायेगा। इस प्रकार न सिर्फ झूठी शिकायतों पर अंकुश लगेगा और असली दोषी को सजा मिलेगी बल्कि पूरा इंसाफ भी होगा।

इस देश में न्याय की जीत तभी होगी जब हमारी न्याय प्रणाली का मूल यह होगा कि क़ानून की ही आड़ में देश का कोई भी गुनहगार गुनाह करके छूटने न पाए और कोई भी पीड़ित न्याय से वंचित न रहे।

समय के दो पाट: कहां ये और कहां वो

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समय के दो पाटों में से एक पाट पर हैं शास्‍त्रीय संगीत की पुरोधा गिरिजा देवी की प्रस्‍तुतियां और दूसरे पाट पर हैं ढिंचक पूजा जैसी रैपर की अतुकबंदी वाली रैपर-शो’ज (जिसे प्रस्‍तुति नहीं कहा जा सकता)।

समय बदला है, नई पीढ़ी हमारे सामने नए नए प्रयोग कर रही है, अच्‍छे भी और वाहियात भी, परंतु अभी वह संगीत-सरगम की पहली शर्त भी पूरी नहीं कर पा रही। पहली शर्त होती है कि इन प्रयोगों में मन को क्‍या भाता है, मन किसे याद रख पाता है, किसे सुनकर बार बार दोहराने-गुनगुनाने-झूमते चले जाने का जी चाहता है। ये शर्त पूरी होते ही कसौटी होती है किसी कला के जनजन तक पहुंचकर प्रसिद्धि पाने की। और जब जनजन तक पहुंचेगी तभी तो सदियों तक याद रखी जाएगी।

मेरे विचार से किसी गीत के अच्छा होने के लिए अच्छी कविता के साथ अच्छे गायन का संगम होना आवश्यक है। मुझे संगीत की समझ बस इतनी है कि जो मेरे मन को अच्छा लगे वही अच्छा संगीत है।

इसलिए किसी भी अच्छे संगीत की पहचान यदि कान से की जाए दिमाग से नहीं, तो ज्‍यादा सही होगा। संभवत आनंद का सृजन ही हर कला का मूल उद्देश्य भी है इसीलिए ठुमरी जैसे लोकशास्त्रीय गायन को सुनने-सुनाने का अपना एक अलग आनंद है।

बहरहाल, ठुमरी की रानी पद्मविभूषण गिरिजा देवी के देहांत की खबर के बाद से ही उनकी ठुमरियां एक एक कर चले ही जा रही हैं दिमाग में…बाबुल मोरा नैहर छूटा जाए, ऐहि ठइयां मोतिया हेराय गइलै रामा।

दशकों पहले गाई गई ये ठुमरी आजतक उसी खनक के साथ हमारी जुबान से कभी भी रस घोल देती है, चाहे रसोई में होऊं या आफिस में, ठुमरी तो है ही ऐसी चीज। ठुमरी हो और गिरिजा देवी का मनदर्शन ना हो ऐसा कैसे हो सकता है भला।अब बात करती हूं समय के दूसरे पाट पर चल रहे उस संगीत की जिसको सुनना जितना कष्‍टप्रद होता है, उसे समझना बूते के बाहर, संगीत के नाम पर कुछ बेहूदी बातों को (जिसमें नशे की व अश्‍लीलता की बातें समाहित होती हैं) हमें सुनाया जाता है।लिबास के नाम पर गायिका एक कान में बाली, रंगबिरंगे बालों के साथ, कभी कभी तो ये बाल सिर पर एक ही तरफ होते हैं और दूसरी ओर से साफ किए गए होते हैं। उदाहरण के तौर पर बता दूं, शायद आप भी जानते होंगे कि कलर्स चैनल पर चल रहा है बिग बॉस 11, इस रिएलिटी शो में एक प्रतिभागी का नाम है ढिंचक पूजा, जी हां, ढिंचक… लड़की पूजा, यानि ऐसी गायिका जो अपनी बातों को ढुलकते हुए हमें सुनाती है जिसे संगीत कहा जाता है (आप भी यदि इसे किसी एंगल से संगीत कह सकें तो)।

ढिंचक पूजा के गाने को कोई भी दोहरा नहीं सकता क्‍योंकि वह गायन तो होता ही नहीं इसीलिए वह शायद बिगबॉस के बाद किसी को याद भी नहीं रहेगी।

समय के इस दूसरे पाट पर खड़े ‘ढिंचक पूजा’ के संगीत को सुनकर मुझे अपनी उस विरासत के लिए दुख होता है जो कभी तानसेनों को जन्‍म दिया करती थी, जहां राग ईश्‍वर होते थे। जो गायक के स्‍वर से निकलते ही आनंद बिखेर देते थे। संगीत के एक अचल स्‍तंभ की भांति खड़ी रहने वाली गिरिजा देवी भी संगीत की इस बाजारूपन और निम्‍नतर होते जाने से बेहद व्‍यथित थीं। निश्‍चित ही रैप- जैज़ संगीत हो सकता है मगर मन को सुकून तो भारतीय संगीत से ही मिलता है चाहे वह लोकसंगीत हो या शास्‍त्रीय। ये मैं नहीं, अब तो पश्‍चिमी सभ्‍यता भी भारतीय संगीत की दीवानी हो चुकी है।

समय के इन दोनों पाटों को कृपया पुरातन और आधुनिक के चश्‍मे से ना देखिएगा, वरना संगीत का असली रस नहीं पहचान पाऐंगे। संभवत: यही कारण है कि पहले पाट की गिरिजा देवी कालजयी हो जाती हैं और ढिंचक पूजा…क्षणभंगुर।

जो भी हो, बहुत याद आऐंगी ठुमरी की महारानी गिरिजा देवी और जनजन की ‘अप्‍पा जी’

Is the Chhath only for Biharis? No, it’s for YOU

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Donald Rumsfeld, the then US defense secretary had famously said in 2002, “There are known knowns – things we know we know; there are known unknowns – things we know we don’t know; and finally, there are unknown unknowns – things we don’t know we don’t know”. The Chhath Puja is one such ‘unknown unknowns’ many of us in our modern generations don’t know what we don’t know about it. However, its time to start knowing about Chhath and start observing it, if we didn’t do it till now – forget all boundaries of ethnicity, region, caste, creed, sect and faith, because it’s a festival for the essence and existence of your own life. Hence, pick your pen and tick the check box of Chhath among all the must-do things of your life.

There is something unknown about Chhath that connects each of its devotees to the festival in a mysterious way; maybe its in the flickering lights of Diyas lining the dusky riverside, or in the morning dew caressing your souls while you walk down the sacred ghats, or in the stillness of the dawn calming your senses with its compelling sacredness, or in the rainbow of colours that brightens the landscape through a holy mix of the humans with nature, or maybe its in the mystical melodies of Sharda Sinha, whose songs, over the years, have become synonymous with the holy occasion, a sort of its mellifluous alter ego.

Whatever may connect the devotees with the event, the fact is that Chhath is not only the most environment-friendly festival of India but is also the most scientific one. The scientific dimensions of this festivals are not properly studied and explored, though materials are available that throw light on the festival’s mysticism and help to de-mystify its rigorous rituals.

I went through the major festivals of India, whether it is Holi, Diwali, Eid, Bakrid, Christmas, Nauroz or Baishakhi and came round to the notion that though all these festivals are organized around the concept of religious devotion, purity and rituals, meant for peace, inner joy and community celebration, none of them contain methods for natural healing process of the body, mind and the soul the way Chhath does. That’s what makes Chhath not only a different festival but a must-do thing for everyone.

Apparently what emerges just as a worship of the Sun god and his wife Usha – the leitmotif in all the songs around the festival- the reality is that Chhath is traditionally organized around a scientific mechanism focusing on complete rejuvenation of the body, mind and soul through its meticulously planned rituals and processes. It not only activates the hidden energies of the mind and the body but also helps in detoxifying our existence by breaking the toxins accumulated in bodies over years of our chaotic living.

Sun is the source of all energy on the earth. Even the food that we eat, as a primary source of our energy, is also produced by the energy of the sun. Sun-ray is also believed to contain natural healing properties that not only provide vital nutrients for life but also heal many diseases. Thus, the festival, which is regarded as worship for the health, prosperity and all-round wellness, is basically organized around ideas of going back to the nature for drawing the original energy that sustains all forms of life and for rejuvenating the self. Once the self is rejuvenated through detoxification of the body and the mind, then wealth, happiness prosperity and well-beings follow in immeasurable bounties.

Among one of our various fallacies, is the belief that scientific facts are only those facts that fall in the realm of the known knowledge. As suggested above, there are many ‘unknown unknowns’, which might still fall within the ambit of the scientific rules. Chhath is one such ‘unknowns’ which, though mystic to us, had been fully understood by the wise men of our ancient society and they devised the rituals blending the Pranic and Yogic philosophies accordingly.

The Yogic philosophy believes that the human body is a very sophisticated energy conducting channel that receives electric energies of specific wave-lengths from the sun and radiates this ‘bio-electricity’ down the body to energies few specific energy centres, called ‘Chakras’ which energizes the body-mind complex. This process is described by experts as ‘Conscious Photoenergization Process’, which is nothing but a conscious cosmic solar energy inhalation technique. Hence, Chhath can be understood as a set of algorithms for a conscious cosmic solar energy inhalation technique, which can be further enhanced under specific circumstances. The rituals of Chhath is nothing else but preparing oneself to those specific circumstance.

Observing Chath, which elaborates a sequence of flow of bio-electricity to turn our bodies into powerhouses of energies, can be understood in following ways:

Cleanliness: It creates the right surroundings for a spiritual experience of the mind that sets the mood for the process of photoenerziation.

Fasting: It leads to purification of thoughts by eliminating the toxicity born of food, leading to enhanced concentration in the Vratis for the process.

Use of environmental-friendly materials for Pooja: It again purifies the ambiance by eliminating the chances of physical toxicity born as a result of use of non-biodegradable materials.

Carrying the Puja materials to Ghats by self: It’s a process of self-mortification through which the Vratis develop a sense of grit, determination and instinct by surrendering oneself completely in the devotion. It helps the Vratis in directing their physical powers to the divine cause.

Water-immersion: Immersing and standing in the navel-deep water prevents the leak of energy and helps the Pranic (psychic) energy move upwards the Sushumna, the central Nadi (psychic channel) of the living bodies.

Retinal action: Retina is a subtle photoelectric material that is known to emit energy when subjected to lights. By looking at the setting and the rising sun of certain wavelengths while standing in the water, the Vratis’s retina emits subtle energies that flow through the nerves attached to the brain and these bundles of photo-bio-electricity activate the pineal glands attached to the brain which is situated in close proximity of two other glands – pituitary and hypothalamus – which together forms the Triveni of glands. This flow of photo energy among the Triveni glands stabilizes and ensures uniform distribution of the Pranic energy, giving the Vratis a sense of peace and stability, leading to accumulation of high creative energy in them.

Cosmic powerhouse: This flow of energy along the Triveni glands and its further radiation down the line polarizes the spine of the Vratis whose body transform into a cosmic powerhouse of energy. It purifies and rejuvenates the gross (i.e. the 5 physical elements of earth, fire, water, air and sky) and the subtle (i.e. intelligence, mind and false-ego) energies that transforms the Vrati’s body and mind into a powerhouse of vigour, immunity and mental strength.

The above photoenergization process, through the conscious inhalation of cosmic energy, had been mastered by our ancient sages who practiced this process in deep jungles and mountains, creating and storing huge bundles of energy that helped them survive in the wilderness without food. After all, what we require for survival is energy, not food, which is a source of toxicity in the body.

The Imperial Medical College, London had declared in 1922 that solar energy is the ideal food for the mankind. But, the technique of its intake was not elaborated. Even Maharshi Yoganada in his book ‘Autobiography of a Yogi’ mentioned several Yogis who survived many days without food, and through interviews, he came to know that the secret behind that was solar energy whose intake they had mastered through undisclosed techniques. Chhath is one such technique.

Therefore, Chhath is nothing but a process of conscious cosmic energy inhalation technique under specific circumstances (rituals) that helps in achieving the goal of rejuvenation and detoxification of body and mind in a quick and better manner. Since, performed twice a year, this is advisable even for those who practice constant yoga and Pranayams techniques. Chhath will enhance the benefits many times.

The bottomline: go for your work-outs and sweat it out in the gym but you wouldn’t get the benefits as you’d do if you perform the Chhath puja. So, folks! Pack up your Armani and Oxfords, and you cool ladies! Slip your business suits in the cupboards for few days and put on the yellow dhotis for a 36-hour rejuvenation plan that would detoxify you body and mind like anything. All you need is a bit of grit and determination. Do it and you’ll feel good. Karke dekho, achha lagta hai. Don’t think it’s for those Biharis or the Poorvanchalis. It’s for YOU.

Do you have what it takes to be a Vrati?

The mischievous game of mis-reporting on national anthem judgement

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“As the vilest writer hath his readers, so the greatest liar hath his believers, and it often happens that if a lie be believed only for an hour, it hath done its work and there is no further occasion for it. Falsehood flies, and truth comes limping after it, so that when men come to be undeceived, it is too late.”

One of the greatest writers of all times, Jonathan Swift wrote in his essay “The Art of Political Lying” in 1710. When we look around the lies which float around in what we call main-stream media, we understand the gravity of it. Those on Social media observe the great Gods of public discourse falling into their own ignominy of ingenuity every day. One wonders if they do not, for a second consider that they will be caught. But then when we read this timeless essay, we understand that driven by their selfish designs, they would not care, as the truth comes limping after the lies. We take pride in exposing them, but as Swift says, if it be up unchallenged for an hour, it has served the purpose.

While they are mostly not worried of caught on matters of History, which is so far off in the past, and often times, difficult to be interpreted on current scales of morality, or passing of a hearsay as a news; one wonders how come they have not begun misrepresenting Judicial judgement, which are well-recorded to falsely accuse and attack the Government. They do not do it themselves. Their job is no longer to take anything to logical conclusion (they know there isn’t any). It is to create a doubt and offer a talking point to the political party in the opposition, which once gave them a position of unhindered and unquestioned power. The change in the political scenario turned everything upside down. They fury is the anger of the elites who have just been swept off the power and who, now are forced to live like the lesser mortals. When they mis-report Judiciary, it somehow helps them erode the legitimacy of the elected Government (in whose election, they had no part to play). So they lie far and wide.

We have seen this manipulation of narrative in the case of beef ban. The cow slaughter was banned by Congress in most states, and the same Congress was suddenly an advocate of beef eating, attacking the Government. How many have the time to dig through the History and question the Congress? Those whose job it is to confront and challenge the lies with facts and data are the proponents of lies. They saw huge infrastructure in UP, right before the UP election, and they are the same people who find lack of development in the same state once it is lost to the political ideology that is distasteful to their Leftist minds. There is no such thing as conscience, and whatever little might have been there is overwhelmed by the quest for comfort and convenience. In case of Ram-Rahim Judgement, they again confidently claimed that the court in the judgement hit hard at the Government. The Judge had to come out in a day and disown the statements he was credited with by the media. That gave them couple of days to run the false report and even do Prime-time debates on it.

Then came the debate on National Anthem. If one was to merely look at the media report, co-incidentally the judgement came right after the JNU leftists wanting to break the nation and seek some elusive Independence by Balkanization of our sovereign nation. Very few even paused to notice that the Petitioner, Shri Shyam Narayan Chouksey who was the petitioner had nothing to do with the Government, nor was his independent strife with the authorities to defend the sanctity of the National anthem had anything to do with noisy JNU drama. The man, a retired septuagenarian is from Madhya Pradesh. He had first approached the same Judge, Justice Dipak Misra, then Judge in MP High Court in the year 2001, seeking directions on the National Anthem in Karan Johar movie Kabhie Khushi Kabhie Gham. He had objected then to the frivolous manner in which the national anthem was presented in the movie and sought directive either to ban the Anthem in the Commercial movie to avoid disrespect, or to pass directive for the audience in the theatre to enforce respect to the anthem.

Justice Misra had then too agreed with him and in a 2003 judgement, had banned the movie from running in any theatre unless the concerned scene was deleted. The order however, was overturned in SC in 2004. Pertinent to note that Mr. Narendra Modi was not a threat then to the Congress Dynasty at the centre and MP was ruled by Congress. However, not to take the defeat silently, Mr. Chauksey approached the Supreme Court with a broader question of Principle. He sought clarity and directive from SC with regards to the national anthem under the “The Prevention of Insults of National Honour Act, 1971” (do note the year). The SC came out with the rulings what it thought was in line with Article 51 A of the Constitution which mentions under Fundamental Duties the duty of every citizen of India to abide by the constitution and respect its ideals and institutions, the national flag and the national Anthem.

Along with several points which were there in the Judgment, SC came out with clear rules on playing of National Anthem in the movie halls, and requiring clear enforcement of the respectful behavior towards the National Anthem played thus. As we see, the whole process was between a petitioner and the judiciary which sought Government view regarding the manner in which public rendition of National Anthem ought to be responded to by the common public as per Article 51A, the decision was made. However, the media whined and howled, attacking the Government on this. Neither the founding fathers of the nation who included respect for National symbols in Fundamental duties, now the SC judge would have imagined that this would attract such criticism.

The union Government which was only a respondent and more of a contextualizing enforcer of the wishes of the Judiciary became a punching bag with Sagarika Ghosh and Rajdeep Sardesai of the world enjoying their chance to be a revolutionary without the loss of luxury, merely by claiming “I am an anti-national” in the Television Studio.

Even those who respect the Anthem, not the Left-liberal gang were taken aback by the fact that while it is important to respect the anthem, to push the same in the private space of the citizen and insist respect seemed a bit absurd, to put it mildly. This, notwithstanding the fact that it is only a matter of less than a minute and watching people willfully observer the rule in Theaters was heartwarming in the warring voices of JNU-lefties in TV debates. However, the Interim order lived its life and the matter came in SC once again on 23rd of October, 2017, seeking recall of earlier order of 30th of November, 2016. The media was again back to pretend as if Government was petitioner behind the imposition of this ruling which required Playing National Anthem in movie-theatres and came out with outrageous headlines attributed to the Supreme Court bench.

NDTV went back to its JNU agenda, claiming that the Court Judgement say- “No need for National Anthem at Cinema for Patriotism”. Nothing of this sort is there in the judgement, NDTV is not perturbed. The News Minute writes- “Lashing out at the government for supporting the SC order which made it compulsory to stand up”. Any one reading this would be shocked at the mercurial judiciary we are made to believe, we have. Should the Government not have supported the SC order? Well, as we will see it was just a lie.

Another journalist Dhanya Rajendran added the first person charm to the report- “Do people have to stand in the theaters so prove their patriotism?” SC Judge slams the Government- she reports.

Times of India, a leading daily reported with headline- “No moral Policing in the name of patriotism: SC on National Anthem in Cinema Halls”. The term Moral Policing is nowhere in the judgement. There are two points to be considered here. One, as in case of Ram Rahim judgement, the Justice had clarified that there are many off-the-record statements made during the hearing and the Press ought to report on the formal judgement. Two, if the SC bench made the statements which media say they did, it implies that they are saying that even if Judiciary makes a blunder, it is the responsibility of the Government to go against the ill-conceived ideas of Judiciary. In such case, why would this self-assessment of the executive apply in one judgement and not in other, where SC will happily put the government under contempt notice?

The on-record judgement has no reference to the media madness. The Court does not say that these rules should be scrapped. They bench, very rightly acknowledges that making such rules is the prerogative of the executive (to have or to not have the Anthem). It says- “We think it is appropriate that the Central Government should take a call in this regard and if necessary, may bring out requisite notification or circular or rules.” It further adds- “ When we say ‘take a call’, needless to say, the discretion rests with the Central Government.”

Where do you see slamming of the government here? What I see is that Judiciary trying to exit from the area of law-making which is the prerogative of the executive with its honor intact. The court has now steered away from its earlier judgement. In this judgement, it has even asked the Central government not to be influenced by its earlier interim order.

The impunity and enthusiasm with which media reported it as if it was a big loss of face for the Government for some misdoing of theirs, tells us that all this mis-reporting cannot be innocent. Here the court says no such thing in the judgement. Let us as citizen, not take everything printed on the front page of the newspaper at the face value. In a democracy, lies are dangerous. In a democracy, lies clothed as truth is even more dangerous. When media attributes such lies to judiciary, all it is trying to do is to undermine the legitimacy of the elected government. Creating such doubts is the job they seem to have been assigned by someone.

We all know when the citizen loses faith in the Government, in the nation, in the idea of their nation, cracks appear in our being as a society. When such sensitive matters dealing with national honor and our fundamental duties with reference to them are reported in such frivolous manner, we must be very worried for it goes beyond the Government in power, it hits at the very Idea of India.

गुजरात और हिमाचल में भाजपा की बम्पर जीत लगभग तय

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गुजरात और हिमाचल में इसी साल विधान सभा चुनाव होने हैं. दोनों ही जगह मुख्य चुनावी मुकाबला भाजपा और कांग्रेस के बीच है. अपने राजनीतिक वजूद की आखिरी लड़ाई लड़ रही कांग्रेस पार्टी इन दोनों ही चुनावों में अपनी पूरी “ताकत” झोंकने का प्रयास कर रही है. क्योंकि कांग्रेस इन चुनावों में अपनी पूरी ताकत झोंक रही है, इसलिए यह समझना ज्यादा जरूरी हो जाता है कि आखिर कांग्रेस पार्टी की असली ताकत क्या है, जिसके बल बूते पर इस पार्टी ने इस देश को लगभग ६० सालों तक निर्ममता से लूटा है. दरअसल कांग्रेस पार्टी की असली ताकत है -दुष्प्रचार. अपने राजनीतिक विरोधियों के खिलाफ मनगढंत दुष्प्रचार करके सत्ता हथियाने में इस पार्टी को महारथ हासिल रही है.

लेकिन पिछले कुछ सालों में लोगों में बढ़ती जागरूकता और सोशल मीडिया के विस्तार के चलते कांग्रेस पार्टी  का यह दुष्प्रचार रूपी ब्रह्मास्त्र अब पूरी तरह बेकार हो गया है. अख़लाक़ और रोहित वेमुला जैसे फ़र्ज़ी मसलों पर कांग्रेस पार्टी और इसके चाटुकारों ने जमकर भाजपा पर हमला बोला. अपने “अवार्ड वापसी गैंग” से अवार्ड भी वापस करवाए, लेकिन नतीजा कुछ नहीं निकला. नतीजा नहीं निकला लेकिन कांग्रेस पार्टी ने  हार नहीं मानी. जब नोट बंदी का ऐतिहासिक फैसला लिया गया और इन लोगों का सारा काला धन डूब गया तो इन्होने उस फैसले को जन विरोधी बताकर एक बार फिर से दुष्प्रचार शुरू कर दिया. इनके रहमोकरम पर पलने वाले कुछ चाटुकारों और स्व-घोषित अर्थशास्त्रियों ने भी नोटबंदी के खिलाफ जमकर दुष्प्रचार किया. इसका जबाब भी देश की जनता ने उत्तर प्रदेश के चुनाव नतीजों के मार्फ़त दे दिया. अब इन्हे भी लगने लगा है कि दुष्प्रचार रूपी हथियार काम नहीं कर रहा है लेकिन इनके पास कोई और हथियार नहीं है और कोई और विकल्प न होने की वजह से यह लोग उसी बेजान हथियार का एक बार फिर से इस्तेमाल करना चाहते हैं. इस बार इनके दुष्प्रचार का शिकार जी एस टी है, जिसे देश की जनता देश की आज़ादी के बाद का सबसे बड़ा कर सुधार बता रही है, उसी कर सुधार के खिलाफ कांग्रेस पार्टी दुष्प्रचार करके हिमाचल और गुजरात में अपनी नैया पार लगाना चाहती है.

कांग्रेस पार्टी की जो कमियां हैं, वे सब जग जाहिर है और उन पर जितना भी लिखा जाए कम ही होगा. अब इस बात पर आते है कि भाजपा इन दोनों राज्यों में किस तरह से बम्पर जीत हासिल करने जा रही है.

१. भाजपा के पक्ष में जो सबसे बड़ी बात कही जा सकती है (जिसका उसे पिछले चुनावों में भी फायदा मिला है और इन चुनावों में भी मिलेगा), वह यही है कि पार्टी अपने विकास के रास्ते पर मजबूती से चल रही है और सभी तरह के दुष्प्रचार के बाबजूद देशहित में लिए गए अपने कड़े फैसलों पर आज तक कायम है.

२. कांग्रेस पार्टी के नेता राहुल गाँधी  जिस तरह से अपनी पार्टी के लिए प्रचार करते हैं, उसका फायदा कांग्रेस पार्टी को कितना होता है, यह तो उसके अन्य नेता ही बता सकते हैं. लेकिन राहुल गाँधी जी के भाषणों और उनके चुनाव प्रचार का भाजपा  के शीर्ष नेता भी बेसब्री से इंतज़ार करते हैं क्योंकि भाजपा की आधी जीत अगर अपने “विकास” के अजेंडे से तय होती है तो बाकी की आधी जीत का श्रेय राहुल गाँधी जी की अनूठी प्रचार शैली को दिया जाना चाहिए. राहुल गाँधी बार बार अपनी चुनाव रैलियों और भाषणों में कहते हैं कि हमारी पार्टी की लड़ाई भाजपा और आर एस एस  की विचारधारा से है और हम उससे बिना कोई समझौता किये लड़ते रहेंगे. भाजपा भी तो यही चाहती है कि राहुल गाँधी जी इस तरह की बातें बोलें. जब वह इस तरह के बयां देते हैं तो लोग यह समझ जाते हैं कि पिछले ६० सालों से वे लोग क्या गलती दोहराते आ रहे थे और लोग यह भी कसम खाते हैं कि अब वह गलती दुबारा नहीं दुहराई जाएगी. जब राहुल गाँधी यह बताते हैं कि उनकी लड़ाई भाजपा और संघ की विचारधारा से है तो अनायास ही लोगों का धयान कांग्रेस पार्टी की विचारधारा पर चला जाता है. राजनीति में पार्टियां और व्यक्ति नहीं जीतते है, सिर्फ विचारधाराएं ही जीता करती है. कांग्रेस पार्टी जिस विचारधारा की पक्षधर है, उसे इस देश की सवा सौ करोड़ जनता एकमत से कई बार नकार चुकी है, इस बात को समझने के लिए न तो राहुल गाँधी  तैयार हैं और न ही उनकी पार्टी का अन्य कोई नेता. जब कभी भी कांग्रेस पार्टी के महाविनाश का इतिहास लिखा जाएगा, राहुल गाँधी जी का नाम स्वर्णिम अक्षरों में लिखा जाएगा, इसमें कोई संदेह नहीं  है.

३. भाजपा को जिताने के लिए हालांकि ऊपर लिखे दो ही कारण पर्याप्त हैं लेकिन भाजपा के विरोधी अपनी बौखलाहट और छटपटाहट में कुछ ऐसे भी काम कर जाते हैं जिससे भाजपा को बोनस मिल जाता है और उसकी जीत “बम्पर” जीत में तब्दील हो जाती है. ऐसे मसले  लाखों की संख्या में है. लेकिन उनमे से कुछ मसलों का जिक्र करने भर से ही इस पार्टी के चाल, चरित्र और चेहरे की पहचान हो जाती है. जहां सारी दुनिया “इस्लामिक आतंकवाद” से बुरी तरह परेशान है, वहीं अपनी कांग्रेस पार्टी ने “हिन्दू आतंकवाद” नाम का एक शब्द अपने कांग्रेसी शब्दकोष में जोड़ा है और कई बेगुनाहों को “हिन्दू आतंकवादी” घोषित करके जेलों में डालने का काम अपने शासनकाल में किया है. कांग्रेस पार्टी के कई शीर्ष नेता पाकिस्तान में जाकर पाकिस्तान सरकार के आगे गिड़गिड़ाते हैं कि मोदी को हारने में हमारी मदद करो. देश की जनता को कांग्रेस पार्टी ने अगर आज भी बेबकूफ समझ रखा है तो जनता यह जबाब देने में भी सक्षम है कि दरअसल बेबकूफ कौन है?