World Peace: Dalai Lama Nobel Peace Prize Laureate (1989)

His Holiness the XIVth Dalai Lama, Tenzin Gyatso, is the spiritual and temporal leader of the Tibetan people. He was born in a small village called Takster in northeastern Tibet. Dalai Lama means Ocean of Wisdom. Tibetans normally refer to His Holiness as Yeshin Norbu, the Wish-fulfilling Gem, or simply, Kundun, meaning The Presence.

He began his education at the age of six and completed the Geshe Lharampa Degree (Doctorate of Buddhist Philosophy) when he was 25. At 24, he took the preliminary examination at each of the three monastic universities: Drepung, Sera and Ganden. The final examination was held in the Jokhang, Lhasa, during the annual Monlam Festival of Prayer, held in the first month of every year. In the morning he was examined by 30 scholars on logic. In the afternoon, he debated with 15 scholars on the subject of the Middle Path, and in the evening, 35 scholars tested his

knowledge of the canon of monastic discipline and the study of metaphysics. His Holiness passed the examinations with honours, conducted before a vast audience of monk scholars.

In 1950, at 16, His Holiness was called upon to assume full political power as Head of State and Government when Tibet was threatened by the might of China. In 1959 he was forced into exile in India after the Chinese military occupation of Tibet. Since 1960 he has resided in Dharamsala, aptly known as "Little Lhasa", the seat of the Tibetan Government-in-Exile.

In the early years of exile, His Holiness appealed to the United Nations on the question of Tibet, resulting in three resolutions adopted by the General Assembly in 1959, 1961 and 1965. In 1963, His Holiness promulgated a draft constitution for Tibet, which assures a democratic form of government. In the last two decades, His Holiness has set up educational, cultural and religious institutions, which have made major contributions towards the preservation of the Tibetan identity and its rich heritage. He has given many teachings and initiations, including the rare Kalachakra Initiation, which he has conducted more than any of his predecessors.

His Holiness continues to present new initiatives to resolve the Tibetan issues. At the Congressional Human Rights Caucus in 1987 he proposed a Five-Point Peace Plan as a first step towards resolving the future status of Tibet. His Holiness met with the late Pope Paul VI at the Vatican in 1973, and with His Holiness Pope John Paul II in 1980, 1982, 1986 and 1988.

During his travels abroad, His Holiness has spoken strongly for better understanding and respect among the different faiths of the world. Towards this end, His Holiness has made numerous appearances in interfaith services, imparting the message of universal responsibility, love, compassion and kindness. His Holiness received the The Nobel Peace Prize in 1989, in his acceptance speech he said –

…”I accept the prize with profound gratitude on behalf of the oppressed everywhere and for all those who struggle for freedom and work for world peace. I accept it as a tribute to the man who founded the modern tradition of non-violent action for change - Mahatma Gandhi - whose life taught and inspired me. And, of course, I accept it on behalf of the six million Tibetan people, my brave countrymen and women inside Tibet, who have suffered and continue to suffer so much. They confront a calculated and systematic strategy aimed at the destruction of their national and cultural identities. The prize reaffirms our conviction that with truth, courage and determination as our weapons, Tibet will be liberated.”

Source: www.nobelprize.org

15 August 2006 was India’s sixtieth Independence Day. This day in 1947 was so eventful: a mix of joy and sorrows, a blend of confusions and hopes. For Mahatma Gandhi, who was the key figure in bringing about India’s freedom from the British rule, this day was perhaps the saddest time in his life (due to the partition of India and the ensuing eruption of violence). He did not partake in the celebrations of Independence.

The word ‘Swaraj’ meaning Home Rule was first coined by Mahatma Gandhi in South Africa in 1909. Before Mahatma Gandhi got actively involved in India’s Freedom Fight Prof Gopalkrishna Gokhale and Lokmanya Bal Gangadhar Tilak were actively carrying the torch of the freedom-fight. Lokmanya Tilak (23 July 1856 to 1 August 1920) was a great patriot, a scholar of international repute. We pay respectful homage to this great son of India on his 86th death anniversary which fell on 1 August.

We salute and offer our humble obeisance to Bharat Mata (Mother India) and Her beloved sons who have sacrificed their lives for protecting Her honour. We thank those responsible for India, that is Bharat, standing tall and strong and is looked up to as an emerging super power with a growing and strengthening economy, steadily moving on course towards the vision of the President of India, APJ Abdul Kalam. We are proud to dedicate this issue of Bhavan Australia to India.

Lest we forget I would like to remind ourselves of the role for India in today’s turbulent times all over the world and for that matter for all times by quoting Friedrich Max Muller:

If I were to look over the whole world to find out the country most richly endowed with all the wealth, power, and beauty that nature can bestow –in some parts a very paradise on earth- I should point to India. If I were asked under what sky the human mind has most fully developed some of its choicest gifts, has most deeply pondered on the greatest problems of life, and has found solutions of some of them, which well deserve the attention even of those who have studied Plato and Kant – I should point to India. And if I were to ask myself from what literature we, here in Europe, who have been nurtured almost exclusively on the thoughts of Greeks and Romans and of one Semitic race, the Jewish, may draw that corrective which is most wanted in order to make our inner life more perfect, more comprehensive, more universal, in fact more truly human, a life, not for this life only, but a transfigured and eternal life – again I should point to India.

Ralph Waldo Emerson talking of the Upanishads and the Vedas said that having read them he could not put them away: They haunt me. In them I have found eternal compensation, unfathomable power, unbroken peace.

It is, I consider, the duty of the fortunate ones to come forward and contribute to the rehabilitation of those affected by natural / man-inflicted disasters and amelioration of the underprivileged on ongoing basis. According to Mahatma Gandhi these fortunate people are trustees of the wealth in their possession which they must utilise for the benefit of the underprivileged and affected people. The practice codes of the various religious scriptures also encourage keeping aside a proportion of income for charitable causes.

President’s Page

Gambhir Watts President Bharatiya Vidya Bhavan Australia

“It is already becoming clear that a chapter which had Western beginning will have to have an Indian ending if it is not end in the self-destruction of the human race…At this supremely dangerous moment in human history, of salvation for mankind is the Indian way-Emperor Ashoka’s and Mahatma Gandhi’s principle of non-violence and Sri Ramakrishnan’s testimony to the harmony of religions. Here we have an attitude and spirit that can make it possible for the human race to grow together into a single family- and in the Atomic Age, this is the only alternative to destroying ourselves.”

– Dr Arnold Toynbee

Message on Bhavan Australia’s Fourth Anniversary Day

30 August 2006 is the fourth anniversary of the official launch of Bharatiya Vidya Bhavan Australia (Bhavan Australia). We were fortunate to have the then Minister of External Affairs India Hon Yashwant Sinha to do the honour in a grand way on this day in 2003. I remember his words of confidence in us: Culture transcends boundaries and is the most accepted means of promoting people-to-people contacts. With the world today progressing towards a global village where the impact of cross cultural influences is evident, the Bhavan has a singularly important role in the promotion of Indian civilizational values. I am confident that Bharatiya Vidya Bhavan in Australia will contribute to furtherance of cultural values, goodwill and understanding between the peoples of the two countries.

The President of India Dr APJ Abdul Kalam blessing the ‘establishment of Bhavan’s first Centre in Eastern hemisphere in Sydney Australia’ reminded us that: Bharatiya Vidya Bhavan serves as a platform for students from different parts of the country and also for Indians settled abroad for promotion of ethical and spiritual values.

The then Vice President of India Hon. Bharon Singh Shekhawat in his message reminded us that Bharatiya Vidya Bhavan represents the vibrancy and dynamism of India’s great cultural traditions. Its sincere efforts in creating among the people a deep awareness for and commitment to our cultural values are, indeed praiseworthy. The new centre of Bharatiya Vidya Bhavan in Australia, I am sure, will also open new vistas in our bilateral cultural relations…

The President of Bharatiya Vidya Bhavan worldwide Mr. Pravinchandra Gandhi expressed deep confidence in us: All of us in Bhavan are of the opinion that the Sydney Centre of Bharatiya Vidya Bhavan would soon emerge as one of its most important centres, located beyond the shores of Bharata Varsha. Mr Gandhi reminded us that there is a strong bond of friendship based on mutual respect and regards, already existing between India and Australia even before the advent of independence of India. There are therefore many friends of India in Australia and many more friends of Australia in India.

The then Executive Secretary & Director General Mr Dhiru S Mehta, who oversaw the official launch, stated that Australia … has been such pious soil that it has emerged as one of the very few countries on earth where freedom of speech and freedom from want are both guaranteed and both flourish side by side. I am happy that our friends in Sydney have taken the initiative to establish a centre of Bhavan there so that the cultures of one of the youngest Nations of the world and of the oldest civilisation on earth can enrich the minds of peoples of both countries.

The Prime Minister of Australia the right Honourable John Howard said in his message: Indian-Australians have made a significant contribution to the way of life we all enjoy today. I would like to take this opportunity to thank the Indian-Australian community for the cultural enrichment it has brought to Australia, for its commitment to spiritual values and its contribution to our business life. Australia’s diversity is a unifying force for our nation. The government is committed to furthering harmonious community relations and harnessing the many benefits of Australia’s diversity. I am sure that the Bharatiya Vidya Bhavan centre will assist in the pursuit of these important goals.

Her Excellency Professor Marie Bashir AC, Governor of New South Wales in her message said: The Sydney Centre of the Bharatiya Vidya Bhavan will have a valuable role in upholding the cultural, historical, intellectual and social cohesion of the community which it serves. It will foster a tradition of good citizenship and loyalty which enrich the multicultural fabric of Australian society. The Centre is therefore of great significance to the wider Australian community. It will promote and encourage multicultural interaction through valuable educational activities, including the organisation of intercultural activities and festivals. These are the components of a harmonious and culturally diverse society.

In spelling out my mission as the president of Bhavan Australia I had stated that: The Sydney Centre of Bhavan proposes to acquire its own building latest by December 2006. It has not been possible to buy our own building as yet, neither we are close to it yet. However, today we feel proud in officially launching the Bhavan’s Institute for Indian Arts, Culture & Education and Bhavan’s Gandhi Institute of Computer Education and Information Technology in the highly prestigious and central location Sydney Olympic Park in the heart of Sydney Metropolitan. We have leased a building in the Abattoir Heritage Precinct from the Sydney Olympic Park Authority; thanks to Brian Newman, Chairman and Nick Hubble, Executive Director.

Gambhir Watts President,Bharatiya Vidya Bhavan Australia 30 August 2006

The 60th Independence Day of India was marked

in Sydney with a Flag-Hoisting Ceremony at 9

AM this morning at the Residence of Mr. Sujan R.

Chinoy, Consul General of India. The solemn

ceremony was attended by a large number of peo-

ple representing the Indian community, persons

of Indian origin, ethnic media and friends of India,

from a diverse cross-section of society. The Con-

sul General of India hoisted the Tricolour and read

to the gathering the President’s address to the Na-

tion. In his remarks thereafter, the Consul General

lauded the contribution of the Indian community in

promoting cultural, business and other ties be-

tween India and Australia. He also urged all those

present to give deep thought to the

President’s message and to work together to pro-

mote economic development, regional and global

peace, harmony and prosperity. The ceremony

was followed by a Reception.

Text and pictures: - Courtesy - Consulate General

of India, Sydney

The 60th Independence Day of India

Consul General reading the President’s address.

Editorial Page Current Board of Directors

Publisher & Managing Editor:

Gambhir Watts president@bhavanaustralia.org

Editorial Committee: J Rao Palagummi Catherine Knox

editors@bhavanaustralia.org

Designing Team: J Rao Palagummi

Utkarsh Doshi

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Bharatiya Vidya Bhavan Australia Suite 100 / 515 Kent Street,

Sydney NSW 2000

* The views of contributors to Bhavan Australia are not necessarily the views of Bhavan Australia or the

editor.

*Bhavan Australia reserves the right to edit any contributed articles and letters submitted for publication.

Copyright: all advertisements and original editorial material appearing remain the property of Bhavan Australia and may not be reproduced except with the written consent of the owner of the copyright.

Bhavan Australia - ISSN 1449 – 3551

Office Bearers :

The other directors of Bharatiya Vidya Bhavan Australia are:

Abbas Raza Alvi; Mala Mehta Moksha Watts

Nominees of Bharatiya Vidya Bhavan Worldwide:Anupendra Nath Chaturvedi, Director Legal and EstateAtul Temurnikar, Chairman, Bhavan Singapore Dhiru S Mehta Homi Navroji Dastur, Executive Secretary, Director and Registrar Jagannathan Veeraraghavan, Executive Director , Delhi Mandlik Chhaya, Director , Baroda Mathoor Krishnamurti, Executive Director , Bangalore Palladam Narayana Sathanagopal, Additional Registar P. A Ramakrishnan, Executive Vice Chairman, Puthoucode (Kerala)

President Gambhir Watts

Vice President Dr Som Majumdar

Associate Vice President Avijit Sarkar

Secretary J Rao Palagummi

Treasurer Catherine Knox

Company Secretary Sridhar Kumar Kondepudi

Chairman Emeritus Pravinchandra V Gandhi - President Bhavan Worldwide

The Test of Bhavan’s Right to Exist

The test of Bhavan's right to exist is whether those who work for it in different spheres and in different places and those who study in its many institutions can develop a sense of mission as would enable them to translate the fundamental values, even in a small measure, into their individual life. Creative vitality of a culture consists in this: whether the ‘best’ among those who belong to it, however small their number, find self-fulfilment by living up to the fundamental values of our ageless culture. It must be realised that the history of the world is a story of men who had faith in themselves and in their mission. When an age does not produce men of such faith, its culture is on its way to extinction. The real strength of the Bhavan, therefore, would lie not so much in the number of its buildings or institutions it conducts, nor in the volume of its assets and budgets, nor even in its growing publication, cultural and educational activities. It would lie in the character, humility, selflessness and dedicated work of its devoted workers, honorary and stipendiary. They alone can release the regenerative influences, bringing into play the invisible pressure which alone can transform human nature

Extracts from the President of India’s address to the Nation on the eve of 60th Independence Day

National Awakening

“A person who is wedded, with the virtue of determination to accomplish a deed, would be able to execute the same and earn glory and fame.”

My Dear Citizens of India, On the eve of the 60th Independence Day, I extend to you all at home and abroad my greetings and best wishes for your happiness and prosperity. Our Nation will always cherish and be inspired by the contributions of our Freedom Fighters towards making India independent. On 9th August, I met many Freedom Fighters from all parts of the country and in their eyes I could still see the spirit of selfless sacrifice. There cannot be any other better living example for our youth to follow. On this occasion, we remember with gratitude the devoted and gallant services of our Armed Forces who are guarding our frontiers on the land, over the sea, and in the air; and our Paramilitary and Police Forces who are preserving our internal security and maintaining law and order.

I am very happy that my previous Independence Day Addresses had stimulated substantial debate and discussions. I have addressed both Houses of the Parliament on the missions for an economically developed India. I feel that the time is ripe now for both our Houses of Parliament to debate and adopt a Resolution that India will get transformed into a safe, and economically developed nation before the year 2020. This unique action of giving the nation a precise and focused vision will inspire everyone and in particular the youth. Therefore the topic that I have selected for this address on the 60th Independence Day is "National Awakening". Recently, the country had torrential rains in Andhra Pradesh, Gujarat and Maharashtra. The flood conditions have caused loss of life and property and immobilized economic activities. My heart goes out for the families who lost their near and dear ones and those in distress. My Government is doing, in partnership with the state governments, everything possible to alleviate the pain of the people.

Some parts of the country are experiencing drought conditions, when some other regions are flooded. This has become a periodic phenomenon, lacking any predictability. Once again, this clearly brings out, the need for the interlinking of our rivers for effective utilization of surplus water in a balanced manner among all geographic regions with enlightened cooperation between the States and the Centre.

National Development Scene Let me now relate my suggestions for such cooperative national missions required in many areas leading to a developed India 2020. During my visits to all States and Union Territories, I have witnessed the actual development process and there are several islands of success, a few of which I would like to share with you. These examples of our accelerating progress have direct impact on the day-to-day life of our farming communities, children and our youth, teachers, doctors and nurses, scientists, engineers and technicians, state institutions, business and industry. These examples also demonstrate the existenceof an indomitable spirit to succeed with the confidence that "we can do it" across the length and breadth of India.

I Economic Development towards Vision 2020

1. Role Models for Agriculturists and Farming Communities In the agriculture and farming sector, more than doubling the productivity of Rice and Wheat in areas near RP Channel-5 in Bihar has been achieved through the TIFAC mission using innovative integrated farming and marketing methods. These results have spread to many areas through people’s efforts and are applicable to the whole of Bihar, Eastern Uttar Pradesh and other areas which have similar agro-climatic conditions. These regions could be transformed into the granaries of India. I have come across similar success stories in respect of doubling seed cotton productivity in Punjab, when I visited Gheri Buttar village, where I met farmers. Also in the field of sugarcane cultivation, in Maharashtra, the intervention of the Vasantdada Sugar Institute, Pune has enabled farmers to increase the yield of sugarcane by 36 percent. ….. While the essential necessity of networking of rivers has been brought out as a part of drought and flood management, water harvesting is a very important need for every state while planning house construction. I have seen during my visit to Mizoram in the

North Eastern States, almost every house is being equipped with self-contained water harvesting systems, which provides adequate water supply through out the year. These success stories clearly indicate that it is feasible to enhance food-grain output ……………

2. Role Models for Educationists, Teachers, Doctors and Nurses Education: Among many models of pre-primary school education with creative learning methodologies, that emphasize learning by doing including cultivation of hygiene, nutritional and sanitary practices, I have come across the work of Dr. M.R. Raju and his team in Pedamiram, Andhra Pradesh. This has inspired students to love their learning experience and has enriched their lives in school. At the primary and secondary school level, Government Municipal Schools in Karnataka have introduced the accelerated learning model using computer based animated courses. This was pioneered by the Azim Premji Foundation which has brought down dropouts from schools substantially. NCERT has prepared the National Curriculum framework under Prof. Yashpal’s leadership and modified the CBSE syllabus for promoting creative education at all levels through the application of learning by doing concept. Teachers training programmes based on the new syllabus of CBSE, has been organized across 25 cities using EDUSAT through video-conferencing. 12,000 teachers have been trained so far through interaction with experts sitting in the NCERT Studio in New Delhi. Recently, I witnessed the Ladakh Model of Sarva Shiksa Abhiyan, increasing the pass percentage at the 10th class level from 5 percent in 1998 to 50 percent in 2005 with the aim of promoting creative learning leading to higher percentage of passes in the Phase II programme. The Akshaya Programme of the Kerala State Government is imparting computer education to 6 lakh adults and advanced computer training programme for 60,000 youth within a two year period leading to high value employment for the youth. In higher education …………………….

Healthcare: Let me now narrate some of the innovative initiatives in medical care. During the last three years in Karnataka, a unique corporate healthcare medical scheme is in operation, under the leadership of doctors of the Narayana Hridayalaya, in partnership with the Karnataka Government. This is benefiting over two million members, like farmers, craftsmen, artisans, and small vendors. Members of this scheme who pay a nominal subscription of Rs. 10/- per month receive full medical treatment for major ailments, entirely free of cost. …….

There are several other initiatives of this nature showing the indomitable spirit of doctors, nurses and para-medical staff. Forexample, Karunya Nilayam has initiated the process of screening of children in rural areas of Kerala so that they can provide total treatment to over a hundred cancer affected children every year free of cost. The Arvind Eye Hospital, Madurai provides free treatment to 70 patients……………

3. Information and Communication Technology The Indian ICT Industry is growing at about 28 percent per annum. This is definitely a strong indicator that the ICT industry requires a national mission to realize $200 billion turnover by 2012. Job opportunities are expected to grow from one million to nearly 9 million direct jobs and 6 million indirect jobs in the construction, retail and transportation industries by 2010. The Government of India is creating a Pan-African e-network for connecting 53 African countries. In a similar way, India has proposed to extend the services to Myanmar, Vietnam, Laos and Cambodia. Many State Governments are in the process of implementing e-Governance services and creating State Wide Area Network across their States. I am happy to say that the Ministry of Communication and Information Technology has decided to invest Rs. 24,000 crore for establishing an e-governance network and Government to Citizens Services across the country within five years time. Through capacity building, job opportunities, better consumer protection laws and secure infrastructure, ICT would enable economic growth to higher levels of prosperity in India.

4. Rural Development The Bharat Nirman Programme aimed at rural prosperity across the country is in position with an outlay of Rs. 174,000 crore for the period of 4 years. I am happy to find that there is a growing recognition of enhancing rural prosperity through the Providing Urban Amenities in Rural Areas (PURA) model.

Periyar PURA (Tamil Nadu): I have inaugurated the Periyar PURA Complex pioneered by Periyar Maniammai College of Technology for Women, Vallam, Tanjore consisting of a cluster of 65 villages having a population of over one lakh. This model PURA complex has all three Connectivities - physical, electronic and knowledge - leading to economic connectivity. This has resulted in large-scale employment generation and creation of a number of entrepreneurs with the active support of 1150 self-help groups. Two hundred acres of wasteland has been developed into a cultivable land with innovative water management schemes. Villagers are busy in cultivation, planting Jatropha, herbal and medicinal plants, power generation using bio-mass, food processing with dedicated marketing centers. This model has emanated independent of any government initiative. I have also seen the other PURA models like the Loni PURA in Maharastra, the Chitrakoot PURA in Madhaya Pradesh and the Byraju PURA in Andhra Pradesh. These experiences can be emulated nation wide. We need 7000 PURAs all over the country. This movement can be multiplied by thousands of entrepreneurs, educational administrators, small-scale industrialists and bankers with the support of government agencies providing total economic prosperity to rural India by 2020.

Rural Electrification - Solar Village: At village Kaylapara on Sagar Island, Sundarbans, I saw a photovoltaic solar power plant of 120 KW capacity, the largest off-grid plant in our country established by the West Bengal Renewable Energy Development Agency in collaboration with the Ministry of Non Conventional Energy Resources. It is providing six hours of electrical energy to 33 villages of Sagar Island. This model of standalone Solar Energy Systems should be replicated in many remote, hilly areas and island territories.

II Comprehensive National Security Peaceful and harmonious conditions in all parts of the country are essential for people to cooperate with one another for accelerated national growth. However, there are challenges to peace from across our geographical borders, from terrorism and violence, and from scarcities created by rapidly depleting natural resources. These dynamic challenges call for special measures to ensure a comprehensive, integrated system of security which has four major components: territorial security, internal security, energy security, and economic security.

Challenges to Peace and Economic ProgressTerritorial Security Our nation and Armed Forces are well prepared to protect our territorial security. They are continuously being strengthened to deal with new forms of warfare.

Internal Security: Let me now come to an important aspect of security that is drawing the attention of the entire country and the world. The constant threat of low intensity proxy war and terrorism has become a disturbing feature of national life. This constitutes the new face of war. Dear citizens, this matter is of great concern to all of us. Therefore, I propose to share my thoughts with you on how we can face this challenge and resolve to eradicate this threat.

Requirements to Combat Challenges to National InterestsAt the State level, greater and more effective coordinated decision-making ability is the most basic requirement. At individuallevels, greater respect for traditional values and sense of social responsibility like love and respect for one’s family and teachers, service to the neighborhood and community; tolerance for authority are now absolutely essential. Above all, we as people, individuals and especially institutions, require increased ability to cooperate with one another, improving thereby ourwork and personal relationships. While we have the basic structure in the form of law, police cadres, intelligence agencies and judicial system, we need to reinforce them with required updates with a code of conduct. Every citizen, every group, every religion and every political and executive system should allow the law to function without interference. To combat the challenges, I would like to discuss under the three broad areas namely (A) economic security through development with peace (B) citizens security (C) energy security – all these leading to comprehensive national security.

A. Economic security through Development with Peace Mission Accelerated development has to be integrated with peace missions. Such missions will have four major components namely: economic zone near international borders and Line of Control, social development in difficult areas, national level movement to eliminate terrorism and citizen security.

(a) Economic zone near International Borders and Line of Control: Presently, the areas close to the international border and Line of Control are not used for economic activity. The Government may consider using the available land area for promoting economic activity with people’s participation. The economic security of these border regions would in itself become complementary to territorial security required in these zones.

(b) Social development in difficult areas: Social-minded people may be enabled to start educational, sports complexes and healthcare institutions in every difficult area in the country. I would like to share the salient features of a typical model thathas made a significant impact on social development.

Jeevan Vidya experience: Jeevan Vidya is being practiced by Prof Ganesh Bagaria, IIT, Kanpur, Prof Rajeev Sangal, Director IIIT (Hyderabad) and their teams. This scheme is concerned about addressing the basic causes of major problems of violence, corruption, exploitation, domination, terrorism and war. It has been found that violent and anti-social behaviour, unless dealtwith care and with professionalism, could aggravate the extreme behaviour.

Jeevan Vidya develops tolerance for ambiguity and uncertainty in human conduct by enabling self-knowledge that understands harmony in the self and in the entire existence. The academicians could bring about marked change even among the inmates of jails through the use of these techniques

Jeevan Vidya is a 'teachable human value based skill' that can address inherent conflicts within the mind of the individual, within families, in organizations and in public life…….

(c) Safety and Security of Citizens: Dear friends, now I would like to discuss a very important aspect of how we can provide a sense of security for our citizen

At the Governors Conference held in June 2005, four Governors echoed, the organized group formation of extreme ideologists and its spreading tendency in various parts of the country that had originated from the lack of timely implementation of land reforms and resolving certain ideological differences in time. Also, during my visit to certain States, Ifound that there is a need for the district administration to exercise greater influence in certain forest areas and territories.……………..On 17th July 2006, at the King Edward Memorial Hospital, I met some of the injured in the Mumbai bomb blasts which was the result of the most lethal element of low intensity war. I felt the pain of many who have lost their hearingability, their limbs fractured and amputated, and spinal injuries leading to permanent disability. It was reassuring that when Iaddressed the Indian Merchant Chamber on the same day, many of the participants volunteered to provide all help needed for rehabilitation. The State Government rose to the occasion to provide financial relief for medical support obtained from private hospital. Later I participated in the memorial service organized for the people who lost their lives. During the two minute silence, the whole city of Mumbai expressed its deep sorrow and determination to combat terrorism with unity of minds. We must do this with a great sense of urgency for "when evil minds combine, good minds have to work together and combat". ……..

B. Citizen's SecurityNational Campaign to Eradicate Terrorism (NCET): I believe the time has come, to synergise our multiple agencies for forecasting and dealing with terrorist activities. We need to evolve a National Campaign to Eradicate Terrorism (NCET) in our nation with mission oriented integrated management structure and people’s participation. It has been recognized that terrorism does not take place without any planning. This may be originating from a master plan with global umbilical connectivity extending to homes or hotels and guest houses.

NCET will facilitate working together of the intelligence and security machinery both at the State and the Central level to achieve the desired objectives. The NCET will be an alert and dynamic movement which would prevent hotels and homes being used as a shelter by terrorists and extremists. We have to create a secure atmosphere where citizens who wish to co-operate in the peace mission must themselves feel secure….……

C. Energy Security leading to Energy Independence A very clear relationship exists between energy security and national security, for if there are inadequate energy supplies or ifenergy supply cannot be afforded then the economy of the country will be severely affected.

Nuclear fuel: With cooperation of certain States, the country should aim to mine enough uranium. The vast thorium resources of the nation should be harnessed by our scientists and technologists. With cooperation from all other sectors of science, technology and industry in India, I am confident that we have the capability to build our own thorium based reactors. This will enable us to be self-reliant, secure and independent in nuclear energy.

Fossil Fuel: In a similar manner, we know that we are running out of oil and natural gas based on fossil fuels. Heavy dependence on imported oil and gas, and especially its use in the transportation industry has already impacted the nations’ economy. The nation has to gear up for enhanced production of coal and clean coal technologies.

Energy plantation for Oil Security: We depend on oil to the extent of 114 million tonnes every year, 75 percent of which is imported, and used almost entirely in the transportation sector. Hence, we have to concentrate on bio-diesel and renewable energies. I have advocated a National Mission in Bio-diesel involving all stakeholders such as farmers, industrialists, researchers, agricultural scientists, oil companies, central and state government agencies, for realizing 60 million tonnes peryear of bio-diesel by 2030 which would be 20 percent of the anticipated oil consumption then.

Renewable Energies: In harnessing solar energy we now need to set up infrastructure and capabilities for a nano-technology revolution that has the potential to find solutions for new forms of solar cells, more efficient, less costly and abundantly available. Our goal by 2030 is to generate 50,000 MW of power from renewable energy sources.

The Future of Human Society At this stage, with so much of natural and man made disasters facing planet Earth; let me share with you a thought from Stephen Hawking. He is considered as one of the world's leading theoretical physicists who discovered the super string theory. He asked an open question in June 2006: "How can the human race survive the next hundred years?" When he received well over 20,000 mixed responses on e-mail, he admitted that he does not have an answer. You have heard me today on the eve of the 60th Independence Day. I am sure that you share my strong belief that with the strength of our youth and our civilizational heritage we can together find an answer. Hence, let me conclude with the mission ahead.

Conclusion

Development with Comprehensive Security The time has come therefore for the political, administrative, scientific and industrial communities to cooperate intensely with each other, take stock of the entire situation in all sectors of security comprehensively and emerge with a vision, integrated missions, policies, plans and programmes for such comprehensive security for the nation to be safe, prosperous and happy.

How shall we realize this vision? What are the immediate steps that we need to take to realize this vision?. Let us work together to evolve three initiatives. In continuation with my earlier discussions, I will be suggesting to the Government and both Houses of Parliament to: (i) Formulate a Citizens Security Bill ( with a National Campaign for Eradication of Terrorism)

(ii) Formulate an Energy Independence Bill

(iii) Adopt a Resolution that India will be transformed into a safe, prosperous, happy and socio- economically developed nation before the year 2020

There is, consequently, a need for a sustained period of debate and decision making in Parliament and Government, in these areas leading to comprehensive national security. Only in an environment of stable peace, the nation can concentrate on social and economic development. Now, I would like to administer a seven point Oath to the youth of the nation.

Seven Point Oath

1. I realize, I have to set a goal in my life. To achieve the goal, I will acquire the knowledge, I will work hard, and when the problem occurs, I have to defeat the problem and succeed.

2. As a youth of my nation, I will work and work with courage to achieve success in all my tasks and enjoy the success of others.

3. I shall always keep myself, my home, my surroundings, neighbourhood and environment clean and tidy. 4. I realize righteousness in the heart leads to beauty in the character, beauty in the character brings harmony in the

home, harmony in the home leads to order in the nation and order in the nation leads to peace in the world. 5. I will lead an honest life free from all corruption and will set an example for others to adopt a righteous way of life. 6. I will light the lamp of knowledge in the nation and ensure that it remains lit for ever. 7. I realize, whatever work I do if I do the best, I am contributing towards realizing the vision of developed India 2020.

Dear citizens, let me once again greet you all on the eve of the 60th Independence Day. I take this opportunity to wish all nations and citizens of the world, peace and prosperity.

May God Bless you all. JAI HIND.

For the full text of the speech Please visit http://www.presidentofindia.nic.in/

Civilization is that mode of conduct which points out to man the path of duty.

Civilization, in the real sense of the term, consists not in the multiplication but in the deliberate

and voluntary reduction of wants.

Modern civilization has taught us to convert night into day and golden silence into brazen din

and noise.

The truest test of civilization, culture and dignity is character and not clothing.

Civilization based on nonviolence must be different from that organised for violence.

- Mahatma Gandhi

Freedom And Minorities Sri Prakasa

When we talk of majorities and minorities in our country, we think of those who form the larger or smaller sections of the population on the basis of their religious faith. We have heard particularly of Hindus and Muslims in this behalf and also of Muslims and Sikhs in the same connection. Sometimes we have been told that the majorities by the sheer weight of their numbers, crush the minorities; and sometimes minorities because of their higher intellectual prowess, crush the majorities.In any case, the problem of communal majorities and minorities is unknown to us. It is essential that in a free country everybody should be satisfied: satisfied that no injustice is being done to him by the State or can be done by others. In a democracy, majorities are given prominence in small or large matters. It is taken for granted that if we come to decisions by just the counting of heads, we should be, generally speaking, on the right side. Whether it is in a very small non-official committee that is in charge-for instance-of a sports club, or whether it is a matter of supreme national importance under serious debate in the country's highest legislature, decisions are taken by vote. In other words, the verdict that side is regarded best for the well-being not only of the winning majority but also of the defeated minority. The minority has to accept the decision with good grace, and even to help in the implementation of the same when once that has been taken. The minority can really have little grouse, for it

has been given full opportunity to express its views; and if the final decision taken, has gone against it, it is but right andproper that it should regard the same as the correct one for itself also since the majority has so willed it. The matter has to be considered in a wider sphere, for, after all, the legislature consists of representatives of the people; and its complexion is bound to be governed by the complexion of the majorities and minorities in the general populace. Here considerations of religion and caste come into operation; for human nature being what it is, we have all our biases and prejudices; and these play their own part in the ultimate election and selection of the rulers of the land. It would be necessary to assure all persons who feel that they have no chance because they are in a minority of a more or less permanent nature, that no injustice has been done to them. It is not enough for the majority to be satisfied that they have done justice; that the minorities have no reason to complain; and that if they suffer, they are themselves to blame for it. The minorities themselves should honestly feeland be in a position to tell others that they are satisfied; and that they are sure no injustice can be or is being done to them. Not till we have an atmosphere surcharged with the feeling that every person, however small he might be, is assured of justice and is himself sure that he will get it, not till then can the mere acquiring of political freedom suffice. Minorities ifthey are dissatisfied, discontented, disgruntled, can always prove to be a dangerous hidden canker in the body politic which even if not visible on the outside, can some day ruin the State very much like the unseen insect inside an apparently strong log of wood which is slowly eaten up by it, and falls one day bringing down the house.

Apart from communal or caste minorities or majorities, there are all sorts of minorities around us all the time. They consist ofindividuals and groups who feel hopeless and helpless in the scheme of things. The State, however well-intentioned and well-governed, cannot really give everyone everything that he wants. But still if freedom and democracy have any meaning, it should be possible to create such an atmosphere that even such individuals and groups should have the satisfaction that they have nothing to fear, and that they are sure to get as much justice as the most powerful person in the biggest majority group, if an occasion should arise. I see many forces working in our country that to my mind, are tending to undermine the foundations of our unity and our liberty. These forces ensue from such elements as regard themselves helpless minorities who have no chance to be heard or be heeded, and who therefore desire to make their presence-felt and if possible to achieve their ends-by ways that are anti-social and destructive of the very principles on which Freedom rests.

It would not be true to say that whoever is defeated is bound to be discontented, dissatisfied or disgruntled all the time. So many persons are daily losing their cases in courts of law. If real justice has been done, the defeated parties are satisfied that they could not have expected anything else; that every opportunity was given to them to vindicate themselves; and if the verdict has gone against them, well, no one is to blame for it. It is not victory or defeat that matters: what matters is the feeling of security, a conviction that in the society in which we live, we all have a chance; and that in no circumstances can injustice be done if it can possibly be avoided. Let us, therefore, on this day when we celebrate the anniversary of our Freedom, make sure that so far as lies in our power, we shall see to it that no minorities have any sense of grievance that theyare treated harshly or unjustly simply because they are minorities; that every opportunity is given to them to find their properplace in the body politic, and influence events in their own favour and for the general good as they might understand it.

From Bhavan’s Journal 12 August1956 Reprinted Bhavan’s Journal 15 August 2006

* 2003-04; # 2001-02 Many of the statistics are for the Indian Financial year which ends in March Source: Department of Economics & Statistics, Tata Services Ltd; Mumbai; INDIA NOW Vol 3 Issue 2, India Brand Equity Foundation

India Can, But Will It

A future historian, say in the year 2047, seeking to make sense out of India's first century as a republic and going through printed records is sure to be bewildered. He will look for guidance from other milestones on the way, halt there and start his own journey of understanding and assessment. This anniversary issue of Bhavan's Journal is meant, besides the readers, for such a historian; for unburdening his load of study, for saving him from the avalanche of media analyses and providing him an invaluable insight into what makes India tick, against formidable odds, and yet with unbelievable ease and resilience. Here, future India watchers will get the most incisive and authentic accounts on how India made it or failed to make it in different aspects of a nation's life and work. Not only the what or the why of its successes and failures but also the how. They will cease to wonder about the great paradox of a country that seems to be constantly struggling to find nationalistic roots and not quite succeeding and yet, its people are inextricably twined by "Indianness" that transcends geographical, cultural, religious and linguistic diversities. The civilisational Bharat - epitomised by Mahatma Gandhi - is too deeply rooted and strong to yield to the fissiparous and ephemeral eruptions of Constitutional India - symbolised first by Jawaharlal Nehru and now by B. R. Ambedkar. Indian nationalism is indeed a strange creature. It is not based

on language; it is not rooted in religion; it is not exemplified by geography or the Constitution. Ethnicity is not a cementingfactor- India's Punjabis and Bengalis have a lot in common with Pakistanis and Bangladeshis than with South Indians, while the Tamils of India are vastly different from the Tamils of Sri Lanka. It is, thus, not very illogical to those who understand India as a civilisational entity, to figure out why the day the Indian State was born, was also the day that marked Indian nationhood's most palpable failure. The paradox was heightened by the fact that human history's most unique struggle for freedom through non-violence ended on that day starting a spell of gruesome violence. Not long, thereafter, the apostle of non-violence, Mahatma Gandhi, met a violent end but India passed the ordeal of fire with success by opting for secularism and democracy, though divided on the basis of religion.

The birth of India symbolised the beginning of the end of the colonial empire around the world. Sardar Patel gave expression to this prospect soon after his release from prison in 1945: "Today it's Quit India; tomorrow it will be Quit Asia and then Quit Africa." What the Mahatma began in South Africa was appropriately concluded with Nelson Mandela in that very country. The triumph of the human spirit in August 1947 duly led to the triumph of human dignity forty years later. India produced a succession of surprises over die past five decades. The union of States was achieved without much fuss. The establishment of an open society with all freedoms guaranteed was not only accomplished competently but with assurance. A secular, democratic Constitution formed me roots of a successful Parliamentary democracy based on universal adult franchise. Despite visible aberrations, India

remains the most unique example of a poor, over-populated, multi-religious, multilingual country which could reconcile mass illiteracy and poverty with freedom and democracy. It may seem what John Kenneth Galbraith described it to be, "a functioning anarchy", but the outstanding part of it is that it functions. The parade of surprises continually defied prophets of doom. The 1950s saw planning take roots with the birth of a socialistic pattern of society with a mixed economy geared to take the public sector to "commanding heights". The 1960s witnessed India smoothly settling down to take in its stride the deaths of Pandit Nehru and Lai Bahadur Shastri as Prime Ministers to confound the world which speculated on India's disintegration after Nehru. The absorption of the Green Revolution in the mid-1960s belied Western forecasts about India becoming a sub-Saharan "basket case" in the matter of food production; the 1970s began with Indira Gandhi's emergence as a "Durga" vanquishing the predatory neighbour and a "statesman" in victory, to a hesitant dictator. India became a nuclear have-but-won't, rejected dictatorship and squabbling coalition Governments and survived the terrorist-decade of the 1980s. The first signs of a shift in economic policy remains the most unique example of a poor, over-populated, multi-religious, multilingual country which could reconcile mass illiteracy and poverty with freedom and democracy. It may seem what John Kenneth Galbraith described it to be, "a functioning anarchy", but the outstanding part of it is that it functions. The parade of surprises continually defied prophets of doom. The 1950s saw planning take roots with the birth of a socialistic pattern of society with a mixed economy geared to take the public sector to "commanding heights".

Smt Indira Gandhi Prime Minister of India between 1966 - 1977 & 1980 - 1984 (until assas-

sination)

B.R. Ambedkar

The 1960s witnessed India smoothly settling down to take in its stride the deaths of Pandit Nehru and Lai Bahadur Shastri as Prime Ministers to confound the world which speculated on India's disintegration after Nehru.

The absorption of the Green Revolution in the mid-1960s belied Western forecasts about India becoming a sub-Saharan "basket case" in the matter of food production; the 1970s began with Indira Gandhi's emergence as a "Durga" vanquishing the predatory neighbour and a "statesman" in victory, to a hesitant dictator. India became a nuclear have-but-won't, rejected dictatorship and squabbling coalition Governments and survived the terrorist-decade of the 1980s. The first signs of a shift in economic policy appeared to be firmly put in motion in the next decade. The country joined the space club with ease. From there to an IT super power and a global player in industry, were momentous achievements.

The socio-political history of India could be divided into four distinct phases. The first 17 years - the Nehru era - was marked by secular nationalism with the dominance of the

Congress absorbing all communities, classes and castes. In the second phase - 1965 to 1984 -dominated by Indira Gandhi, the Congress Party ceased to be an all-embracing political institution and became a leader-oriented party. Populism replaced both ideology and absorptive nationalism, and gave rise to strong regional parties like Akali Dal, DMK (Dravida Munnetra Kazhakam) and Telugu Desam and strong alliance, the Left Front in West Bengal and Kerala. In the Hindi States it produced fractious combinations which effectively prevented the growth of a viable party system. The BJP (Bharatiya Janata Party) remained a marginal force. The third phase - post-Indira - showed the first potentially divisive phenomena, Mandal and Mandir, taking politics away from secular nationalism and populism to brazen communal and caste appeal. The Rajiv Gandhi-Narasimha Rao era of performance-based politics was swiftly replaced by the current era of casteism and alliances of convenience. The economic history of India began with a heady mixture of a profit-oriented private sector and a quality-unconscious public sector. Planning lent a semblance of meaning to this amorphous economic policy of neither socialism nor capitalism but very soon, planning became an exercise in target-fixing and outlay-sanctioning

without regard to results.

Under Indira Gandhi, it became economic opportunism. Rajiv Gandhi looked at the economy more in terms of technology than of efficiency and it was left to the duo of Narasimha Rao and Manmohan Singh to open the economy to the market forces somewhat optionlessly. The interest groups that form a Government now have too narrow a vision to think of India as a global economic power. Corruption and casteism, buffeted by a wayward civil service, have for the first time raised doubts about the unity and integrity of the country. Personal security has superseded national security and the country is at cliched crossroads. India has indeed given rise to many cliches: from Nehru's "Trust with Destiny" and Galbraith's durable "functioning anarchy" to Naipaul's "Area of Darkness" and "a million mutinies" - it is a country that changes according to every beholder's eye. But time and again its people have proved their ability to defy odds, restore sanity, harmony and peace and hold the nation together. The most potent threats to its democracy and integration have vanished as quickly as they arose. No one in the world today asks the question: Can India do it? Everyone believes it can. The doubts arise when the question becomes: Will India do it? We leave it to the highly discerning readers of Bhavan's Journal to answer it - to themselves.

Mahatma Gandhi’s Assasination

John F Jennedy, John Kenneth Galbraith with Jawaharlal Nehru.

Lal Bahadur Shastri

Source: Bhavan’s Journal August 15 2006

GODDESS - An Exhibition at the Art Gallery of NSW 13 October 2006 – 28 January 2007

Goddess: Divine Energy will be the first major exhibition in Australia to explore the many manifestations of the divine female in Hindu and Buddhist art. Over 150 exquisitely carved sculptures and lavish, richly coloured and delicately composed paintings from India, Tibet and Nepal, dating from 2000 BCE through to the 20th century.

The all-powerful Goddess has been a source of inspiration and guidance to followers for centuries. She protects, loves, comforts, champions, seduces, enlightens, saves and empowers, says Jackie Menzies, curator of this exhibition. Goddesses help guide us to spiritual attainment and ultimate bliss. There are millions of goddesses. Countless images of the goddess in Hindu and Buddhist art depict her variously as seductive, benevolent, and malevolent: a loving mother, a compassionate saviour or rage personified. With her male counterpart she can be the compliant consort or the passionate lover.

Goddess: Divine Energy will be the first major exhibition in Australia to explore the many manifestations of the divine female in Hindu and Buddhist art. Over 150 exquisitely carved sculptures and lavish, richly coloured and delicately composed paintings from India, Tibet and Nepal, dating from 2000 BCE through to the 20th century, have been gathered from museums and private collections from around the world.

There are also gods in the exhibition. Lord Shiva, is a complex character: yogi, loving husband, destroyer of the universe. Goddess Parvati, however, catches his eye. Won over not by her beauty but by her asceticism, he asks for her hand. Shiva's marriage with Parvati is a model of conjugal love, sanctifying the forces that carry on the human race.

In the exhibition viewers will encounter Kali, the Dark Goddess and also the Goddess of Freedom who uses her power to overcome all evil and remove ego, Durga - Goddess of Strength, White Tara - Goddess of Health, Green Tara - Goddess of Compassion, Parvati - Goddess of Happiness, Lakshmi - Goddess of Prosperity and Radha - Goddess of Love.

Jackie Menzies says that the last decade has seen an enormous interest in eastern religions and philosophies as people search for new spiritual models

that help them in today's world.

There will be four sections to the exhibition:

THE DIVINE MOTHER which has images that articulate the nurturing power of the Goddess through early fertility and nature figures. This will demonstrate the importance of the Goddess to the early Indic understanding of duality as expressed in imagery of male/female nature spirits (yaksha/yakshi) and mithuna (amorous couples).

GODDESSES IN HINDUISM which will comprise three parts: The Goddess and Vishnu, The Goddess and Shiva and the Goddess on her own. This section will survey images of the romantic, yet spiritually symbolic story of Radha and Krishna. The section will include examples of the marriage of Shiva and Parvati, and of the androgynous form of Ardhanarishvara (half Shiva, half Parvati) which exemplifies the famous saying: ‘just as the moon does not shine without moonlight, so also Shiva does not shine without Shakti'. The third part of this

2006 lunchtime lecture series, Tuesdays 1-2 pm Domain Theatre, Art Gallery of New South Wales (7 March—26 September 2006)

Across cultures the female aspect of the divine has been worshipped as the great goddess who manifests as a loving mother a compassionate saviour or rage personified. In two terms of eleven lectures experts in art history and religious studies use ancient texts, temple icons and popular practice to unveil the many manifestations of the goddess. Focusing on Hindu and Buddhist traditions the extensive cast of characters include: Shakti meaning power and energy is the name given to the great goddessDurga the fierce warrior goddess who rode to battle on a lion to defeat the buffalo demon where the gods had failedParvati the benevolent consort of the Hindu god Shiva whose energies transformed him from ascetic to family manPrajnaparamita the Buddhist personification of wisdom Tara the graceful Buddhist saviour goddess richly adorned with jewels Guanyin the white-robed Chinese goddess of mercy and compassion With our extensive program of exhibitions and events the Art Gallery of New South Wales with the support of VisAsia is the leading centre for the appreciation of Asian art in Australia.

Term 2 18 July – 26 September 2006 5-Sptember Shakti: the power of Shiva Alan Croker, architect

12-September Bollywood images of goddess Rachel Dwyer, reader in Indian studies and cinema and chair of the Centre of South Asian Studies, School of Oriental and African Studies, University of London

19-September The goddess as lived and loved in India Kalpana Ram, senior lecturer, Departmentof anthropology, Macquarie University

26-September Offerings to goddess: Hindu puja ritual Acharya Rami Shivan, Australian Council of Hindu Clergy

section will focus on the power of the Goddess, or Devi, as articulated in the pivotal sixth century narrative poem, the Devi Mahatmya (‘Glory of the Goddess'), and in graphic images of the powerful goddesses Durga and Kali.

YOGA TANTRA will look at the Goddess represented in symbolic form through diagrammatic yantras, mantras (sonic formulae), mandalas and subtle body drawings depicting chakras, demonstrating how the body is the instrument to achieve enlightenment.

GODDESSES IN BUDDHISM. The first part of this section, ‘Wisdom', will present the divine female principle in Buddhism, starting with a display of selected female goddesses, such as Prajnaparamita (the Goddess of Wisdom), the beloved Tara, and dynamic, independent goddesses. The second part, ‘Wisdom and Compassion', will look firstly at the five Jina Buddhas and their consorts, together with mandalas containing them, before concluding with powerful sculptures and paintings depicting father-mother union, when the goddess Prajna (wisdom) is depicted united in an inseparable embrace with her male partner Upaya (means), the couple symbolising the ultimate non-duality of all existence.

Supported By

Opening Day Function on 13 October 5:30pm - 7:00pm: Traditional welcome with rose water and Tilak following traditional Indian Folk Dances. Bollywood DJ continues till end of the event.

Universal Peace Federation A very special program promoting world peace, sponsored by the Universal Peace Federation, was held at the City Recital Hall Angel Place, on Monday, August 14th, 2006. The keynote speaker was Dr. Hak Ja Han Moon, who, along with her husband Dr Sun Myung Moon are the founders of the Universal Peace Federation (UPF). Mrs Moon is travelling the world with several of her children, speaking in 120 nations, emphasising the urgency of peace building initiatives centred on the philosophy of the UPF, which is living for the sake of others, strengthening and promoting the traditional family unit as the cornerstone of peace, and breaking down barriers, animosities and divisions based on religion, culture, nation and ethnicity.

The “City Recital Hall Angel Place”, a wonderful and elegant hall with excellent ambience and acoustics was a perfect setting for this special occasion. The early part of the program was focused on a “Peace Choir Competition,” featuring 9 choirs representing various ethnic and religious communities in Sydney, such as the Tongans, Samoans, the Indonesian and Melkite Catholics, Chinese, the Sikhs, Bosnians, Africans, etc. These choirs performed for the first hour. Each was dressed beautifully in the traditional clothing of their community. It was a veritable smorgasbord of choral singing and a delightful atmosphere was created for the next part of the evening. Mrs Moon’s fourth son, Harvard graduate, Hyun Jin Moon, presented the Founder’s Address. He delivered a powerful and dynamic introduction to The Universal Peace Federation. The work of UPF worldwide is quite remarkable, marked by the establishment of a network of Peace Councils around the world, at the global, regional and national levels, and the creation of a special “Peace Force Initiative” that calls volunteers from around the world to engage in peace building programs in the world’s trouble spots. The Universal Peace Federation, the Peace Councils and the Peace Force Initiative have grown out of the global community of Ambassadors for Peace who are committed volunteers, working actively and selflessly for the common goal of all faiths and cultures, a unified world of peace. Hyun Jin Moon brought the word to life, and prepared the way beautifully for “True Mother” Moon’s presentation. The MC explained that she is visiting Australia as the 106th city of a world tour promoting these ideals. Mrs Moon has been on this Peace Tour since April 28th. That’s 106 cities in 109 days!! She is truly a great and remarkable woman and world leader in the pursuit of peace. She emphasized that peace was in the heart of the original creator, who created humans to resonate the His loving heart. Her speech was a deeply moving expression of the logic of love, which we all are called to develop in our family relationships, then to reach out and touch the hearts of our brothers and sisters in the community. The two speeches provide an amazing roadmap for peace, reconciliation and true family ideals, which can be embraced by all people the world over, regardless of breed or creed. Hon. David Clarke from the NSW Parliament gave congratulatory remarks following a World Peace Blessing, praising the speakers and their message of peace, and the work of the UPF worldwide. The Tokaikolo Youth Choir from the Tongan Community in Granville won the first prize and closed the program with a rousing version of “Kumbaya” that brought everyone to their feet. The evening closed with a reception and all who remained had an opportunity to meet and break bread together and dwell on the profound experience that we had all shared.

Sikh Scouts Australia - Choir Competition Sikh Scouts Australia's "Saint Soldier" (Sant Sipahi) Choir participated in a recent Choir Competition (Monday 14th Aug 06) held at Sydney City Recital Hall, organised by the Universal Peace Foundation. And out of their busy university/school schedules, they could only manage four practice sessions! They improvised their performance at each practice session, without any professional help! These youth are also training to be the Youth Leaders with Sikh Scouts Australia. The performance was based on Mool Mantar, with English Translation (which was

included in the lyrics). "Saint Soldiers" Sant Sipahi competed against some of Sydney's very professional choirs (who are well established, many for over ten years) - most of them practice and perform on a regular basis. In light of this, it was a proud moment for Sikh

Report by Rick McInerheney

- Report by Vickram Singh

Emily Greene Balch was a colleague of Jane Addams' in the effort to stop the First World War, her partner in the work of WILPF, and successor as its leader. In 1946 she herself shared a prize with the YMCA leader, John Mott. It came to her as the result of a successful campaign organized at the request of WILPF by its member, Mercedes Randall, who did a remarkable job of bringing Balch's indisputable qualifications before the Nobel committee and securing a large number of prominent supporters. Committee Chairman Gunnar Jahn gave a far fuller description of Balch's activities than Koht had devoted to economics at Wellesley College, which ended when she was dismissed because of her pacifist activities during World War I. In her next career, she was at the center of WILPF's international work, serving for a time as its secretary-general in the Geneva headquarters, and continuing to be a familiar figure at the League of Nations. Jahn was impressed with her practicality, her effort to improve international political relations by promoting international cooperation in other fields, and by her control of the facts in all her proposals. As an example he referred to her work to secure the withdrawal of the U. S. troops

from Haiti in 1926 after eleven years of occupation. She went to Haiti with a delegation, showed great skill in investigating the situation, wrote most of the report, and fought to get the recommendations accepted by the government. Eventually they were all carried out and the troops withdrawn. Jahn referred to Balch's difficult decision in World War II, as an absolute pacifist who had joined the Quakers, to support the U.S. war effort to vanquish the evil which Hitlerism represented. She could not be unaffected by the fate of her WILPF colleagues and Jewish friends. Jahn commended Balch for her gradualism, as compared with the Utopianism of less patient peace workers. She continued to develop imaginative proposals for slow international progress through functional cooperation and came to be regarded by American peace activists as their intellectual leader.

Betty Williams and Mairead Corrigan : When Egil Aarvik, vice-chairman of the committee presented the postponed 1976 prize to Betty Williams and Mairead Corrigan in 1977, he began his speech with a graphic description of the tragic accident that had occurred the previous August on a street in Belfast in Northern Ireland. A car out of control, its driver an Irish Republican Army (IRA) gunman shot dead fleeing from British soldiers, smashed into a family out for a walk. Two of the children were killed outright the third was mortally injured and the mother critically injured. This senseless killing of innocent children produced a wave of revulsion against the violence which had been sweeping Northern Ireland, with Catholic IRA members using murder and terror to drive out the British, Protestant extremists doing the same in response, and many innocent victims killed as a consequence. The

movement was led by Betty Williams, a housewife who came upon the scene after she heard the shot, and Mairead Corrigan, the young aunt of the dead children. Aarvik told how the two women led marches in which Protestants and Catholics walked together in demonstrations for peace and against violence. That so many people in Northern Ireland had recognized that violence cannot bring social justice, Aarvik declared, gave hope that this could be "the dawn of a new day bringing lasting peace to the sorely tried people of Ulster." Williams and Corrigan "have shown us what ordinary people can do to promote peace." They had the courage to take the first step. "They did so in the name of humanity and love of their neighbour; someone had to start forgiving. ... Love of one's neighbor is one of the foundation stones of the humanism on which our western civilization is built." It is vitally important that it "should shine forth when hatred and revenge threaten to dominate." Theirs was "a courageous unselfish act that proved an inspiration to thousands, that lit a light in the darkness..." Unfortunately, that light was dimmed in Northern Ireland until very recently. The Peace People, the organization which emerged from the movement, declined in numbers and influence. Betty Williams emigrated to the United States, where she teaches in a university and has become a stirring lecturer on peace. Mairead Corrigan Maguire has continued to work with the Peace People in Belfast and has also effectively carried her message of nonviolence into other countries. Quakers in the seventeenth century thought of themselves as "God's ordinaries." When ordinary people rise to face challenge, they may go far beyond the ordinary.

Heroines of Peace

Emily Green Balch

Betty Williams and Mairead Corrigan

- By Irwin Abrams, Antioch University Source: www.nobelproze.org

Why Indian Science Scores

- by Sashi Tharoor

Working, as I have been for the last couple of years, on a short biography of Jawahar-lal Nehru. I became conscious of the extent to which we have taken for granted one vital legacy of his: the creation of an infrastructure for excellence in science and tech-nology, which has become a source of great self-confidence and competitive advantage for the country today. Nehru was always fascinated by science and scientists. He made it a point to attend the annual Indian Science Congress every year, and he gave free rein (and taxpayers' money) to scientists in whom he had confidence to build high-quality institutions.

Men like Homi Bhabha and Vikram Sarabhai constructed the platform for Indian ac-complishments in the fields of atomic energy and space research; they and their suc-cessors have given the country a scientific establishment without peer in the develop-ing world. Jawaharlal's establishment of the Indian Institutes of Technology (and the spur they provided to other lesser institutions) have produced many of the finest minds in America's Silicon Valley. Today, an IIT degree is held in the same reverence in the

U.S. as one from MIT or Caltech, and Indian's extraordinary leadership in the software industry is the indirect re-sult of Jawaharlal Nehru's faith in Scientific education. Nehru left India with the world's second-largest pool of trained scientists and engineers, integrated into the global intellectual system, to a degree without parallel outside the developed West.

And yet the roots of Indian science and technology go far deeper than Nehru. I was reminded of this yet again by a remarkable new book, Lost Discoveries, by the American writer Dick Teresi. Teresi's book studies the ancient non-Western foundations of modern science, and while he ranges from the Babylonians and Mayans to Egyptians and other Africans, it is his references to India that caught my eye. And how astonishing they are! The Rig Veda asserted that gravitation held the universe together 24 centuries before the apple fell on Newton's head. The Vedic civilisation subscribed to the idea of a spherical earth at a time when' everyone else, even the Greeks, assumed the earth was flat. By the Fifth Century A.D. Indians had calculated- that the age of the earth was 4.3 billion years; as late as the 19th Century, English scientists believed the earth was a hundred million years old, and it is only in the late 20th Century that Western scientists have come to estimate the earth to be about 4.6 billion years old.

If I were to focus on just one field in this column, it would be that of mathematics, Indians invented modern nu-merals (known to the world as "Arabic" numerals because the West got them from the Arabs, who learned them from us!). It was an Indian who first conceived the zero, shunya; the concept of nothingness, shunyata, integral to Hindu and Buddhist thinking, simply did not exist in the West. ("In the history of culture", wrote Tobias Dantzig in 1930, "the invention of zero will always stand out as one of the "greatest single achievements of the human race".) The concept of infinite sets of rational numbers was understood by Jain thinkers in the Sixth Century B.C. Our forefathers can take credit for; geometry, trigonometry, and calculus; the "Bakhshali manuscript," 70 leaves of bark dating back to the early centuries of the Christian era, reveals fractions, simultaneous equations, quadratic equations, geometric progressions and even" calculations of profit and loss, with interest.

Indian mathematicians invented negative numbers; the British mathematician Lancelot Hogben, grudgingly ac-knowledging this, suggested ungraciously that 'perhaps because the Hindus were in debt more often than not, it occurred, to them that it would also be useful to have a number which represents the amount of money one owes". (That theory would no doubt also explain why Indians were the first to understand how to add, multiply and sub-tract from zero-because zero was all, in Western eyes, we ever had.)

The Sulabha Sutras, composed between 800 and 500 B.C., demonstrate that India had Pythagoras' theorem before the great Greek was born, and a way of getting the square root of 2 correct to five decimal places. (Vedic Indians solved square roots in order to build sacrificial altars of the proper size.) The Kerala mathematician Nilakantha

Sashi Tharoor

wrote sophisticated explanations of the irrationality of "pi" before the West had heard of the concept. The Vedanta Jyotisha, written around 500 B.C. declares: "Like the crest of a peacock, like the gem on the head of a snake, so is mathematics at the head of all knowledge." Our mathematicians were poets too! But one could go back even ear-lier, to the Harappan civilisation, for evidence of a highly sophisticated system of weights and measures in use around 3,000 B.C.

Archaeologists also found a "ruler" made with lines drawn precisely 6.7 millimeters apart with an astonishing level of accuracy. The "Indus inch" was a measure in consistent use throughout the area. The Harappans also in-vented kilnfired bricks, less permeable to rain and floodwater than the mud bricks used by other civilisations of the time. The bricks contained no straw or other binding material and so turned out to be usable, 5000 years later when a British contractor dug them up to construct a railway line between Multan and Lahore. And while they were made in 15 different sizes, the Harappan bricks were amazingly consistent: their length, width and thickness were invariably in the ratio of 4:2:1.

"Indian mathematical innovation," writes Teresi, "had a profound effect on neighbouring cultures." The greatest impact was on Islamic culture, which borrowed heavily from Indian numerals, trigonometry and analemma. In-dian numbers probably arrived in the Arab world in 773 AD with the diplomatic mission sent by the Hindu ruler of Sind to the court of the Caliph al-Mansur. This gave rise to the famous arithmetical text of alKhwarizmi, writ-ten around 820 A.D., which contains a detailed exposition of Indian mathematics, in particular the usefulness of the zero. With Islamic civilisation's rise and spread, knowledge of Indian mathematics reached as far afield as Central Asia, North Africa and Spain. "In serving as a conduit for incoming ideas and a catalyst for influencing others," Teresi adds, "India played a pivotal role." His research is such a rich lode that I intend to return to ancient Indian science in a future column.

Source: Bharatiya Vidya Bhavan Australia Souvenir 2003

Professor Damodar Thakur’s Talks on the Gita: A Report

Professor Damodar Thakur, who came to Ausralia to present a paper in the VIII World Shakepare Congress held in Brisbane and was invited to be a visiting scholar in the De-partment of English, University of Sydney, thereafter, gave four invited talks on the Gita at the Theosophical Society Australia in Sydney. Dr. Thakur is at present the Professor and Chairman of the Department of English in the Faculty of Arts, University of Sana’a, in Yemen, and was formerly the Professor and Chairman of the Department of Foreign Languages, India institute of Science , Bangalore and then the Director of one of the Re-gional Centres of the Central Institute of English and Foreign Languages, Hyderabad. His book on the Gita called Gita : The Song Extraordinary, was published by the Bharatiya Vidya Bhavan, Bombay, and was released by Dr Karan Singh, formerly a Cabinet Minister and now, the Chairman of the Indian Council of Cultural Relations, Government of India. The talks were held on four con-secutive Fridays beginning on Friday, 4th August. Dr David Butt, Associate Professor of Linguistics, Macquarie University, presided over the first talk, Dr Samuel, Professor of Philosophy in the University of Jerusalem, Israel, presided over the second, Dr Penny Gay, Professor and Chairperson of the Department of English, University of Sydney, presided over the third and Dr Jim Martin, Professor of Linguistics in the University of Sydney, presided over the fourth talk. The first talk was on “The Gita in the Context of Krishna’s Flute”, the second talk was on “The Gita’s Message of Unity Underlying Pluralities”, the third talk was on “The Gita’s Message of the Journey from Being to Becoming”, and the fourth talk was on “Gita and the Science of Today”. In addition, he has also been invited by other organizations in Sydney, Brisbane and Adelaide to lecture on the philosophy of the Gita. Dr Thakur’s book on the Gita has been widely praised by scholars in different parts of the world. In his foreword to the book, Dr. Karan Singh has described it as “bold and original” and the President of the World Sanskrit Associa-tion has described it as “out and out original”. After first being released in Delhi, the book was locally released in Sana’a by the Ambassador of India there and is going to be locally released in Sydney as well. The local release of the book in Sydney is going to be organized by the Bharatiya Vidya Bhavan of Australia in Sydney just as the first release of the book in Delhi was organized by the Bharatiya Vidya Bhavan, Delhi.

Prakriti, the power of the Elements, a Dance Drama in Indian Classical Bharata Natyam Style by Samskriti School of Dance. In aid of SEVA’s charity work with the poorest children of India.

In this world of heartbreaking beauty…….Prakriti means “that which gives shape”, signifying nature or pure energy made up of the five elements of space, water, wind, earth and fire. Prakriti is an experience that weaves through music and dance, stories from Indian mythology and history set against the background of the five elements of nature. The narrative symbolizes the eternal cycle of creation, destruction and regeneration and the triumph of good over evil. The journey takes you through Space, Water, Wind, Earth and Fire.

Prakriti is a creation of the Samskriti School of Dance run by Hamsa Venkat. Hamsa is a keen explorer of the art form of Bharathanatyam and is a dancer from Kalakshetra. Hamsa has many solo performances and dance ballets to her credit. She has performed widely in India, Kenya, Bahrain and Australia. She loves to experiment within the traditional framework of Bharathanatyam and has won acclaim

for her sensitive and in depth portrayal of the subjects she chooses to present.

Hamsa is joined by a team of 8 talented dancers in this production, Govind Pillai, Lakshmi Rajagopal, Sangeetha Sriram, Sneha Rao, Sanjana Chandavarkar, Devika Krishnamoorthy, Smitha Ramamurthy and Pretty Rahman. Prakriti features original music specially composed for this production by Mohan Ayyar and Sangeetha Ayyar, supported by Rahuram, Bala & Sriram.

AIM for SEVA, is an India wide Charity, that specialises in serving the poorest of the poor, the disadvantaged and vulnerable people of the rural and remote parts of India, especially their children. It helps to bridge the gap by planned programs of literacy, health, self-sufficiency and cultural validation. Over the last 5 years, SEVA (www.aimforseva.org) has completed hundreds of critical projects such as setting up schools, medical aid by way of training and local hospitals, self-help for disabled, vocational training, micro-banking for women, emergency relief during natural disasters (eg: Tsunami), conservation of water, care for environment and so on. Chaired by Former President of India, Sri R.Venkatraman, SEVA is active in 17 states of India with volunteers and local staff familiar with local

knowledge providing valuable support ensuring every cent goes to alleviate the problems of the needy, especially the children.

Now, AIM for Seva provides you the platform to reach out to the underprivileged children, whose life can change dramatically thanks to your generosity and support. These children usually drop out of primary school and subject to helping their parents in field or road work. Even when they finish primary, the distance & cost to secondary school make it prohibitive for them to continue. SEVA solves this problem with free boarding & lodging at Student Hostels built closest to High Schools in towns. They continue their studies, develop trade skills etc. to become better citizens of the world.

Please join the Child Sponsorship Programs – to build a better future for these children, who will remain connected to you through letters & emails. Only A$500/year will take care of one young person for all his/her needs. SEVA ensures that they complete their schooling and developed in every way to be good human being. Please call Murali on mobile 0414 892361 to sponsor a child and establish your loving connections for life!

Bharatiya Vidya Bhavan proudly presents Prakriti Dance Drama, in aid of SEVA’s work with sponsorship and development of children from the poorest sections of rural India. The event will be held at Wallace Theater, Univ of Sydney (Ross St Entrance), on Saturday, 2nd Dec, 2006 from 6pm to 9pm. Delicious Indian snack foods and drinks will be available during the interval. All net proceeds will be donated to SEVA. For more info, visit: www.bhavanaustralia.com or call Murali 0414 892 361. Corporate Sponsorships & Donations welcome.

The Australian Indian's Role in Science and Technology

Scientific progress and Collaborative Potential By Dr V Rajakumar Science and technology in India

John Maddox, in a penetrating review of India's science and technology in the prestigious science journal, Nature, refers to India's great ambition to succeed and observes that the country has never doubted that it would become a first rank industrial power on the strength of its own research and development. During the past fifty years there have been several spectacular successes. Arguably the most important of these is the Green Revolution which has allowed India to feed its vast population reasonably well. Spectacular too has been the success in India's space program which has seen the launch of several satellites but has also attracted critics who question its need. The global revolution in transport, electronics and communications has arrived with an awesome rapidity in the country. Industrial production has increased dramatically to the extent that the availability of energy is now restraining more rapid development. Big strides in medical technology and health, family welfare and human resource development programmes have helped to double the average life expectancy during the past fifty years.

The list of achievements is endless. It is therefore not surprising when Maddox says: "As the symbols of the British Raj fade, India becomes more like a place in which intelligent people are working out what to make of an unmarked canvas. India is an adventurous place". It would appear that only the burgeoning population which results in fierce and unhealthy competition for limited facilities and financial resources, the consequent erosion of political integrity and ethics and the alarming lack of attention to the urban environment are the major obstacles to sustaining the steady progress made since independence.

The myth of the Brain Drain

Another major development has occurred: India is now also one of the world's chief sources of migratory technical skill. "An unwelcome export success" was the banner head line in N ature2 in December 1993. In the article an Indian consultant claimed that "on the basis of the cost to taxpayers of educating a graduate at one of the prestigious Indian Institutes of Technology (IIT) and twice that amount for a medical graduate, India has repaid through the export of human capital more than the total aid it received from abroad". There are deep-seated fears that the so called brain drain in the scientific and technical areas will accelerate because of the recent economic reforms which encourage the entry of multinational corporations into India. It also appears that the pattern of migration is changing with a recent growth of migration towards Australia which has opened its doors to technically qualified people.

My visits to India in recent years have convinced me that India has very little to be concerned regarding the emigration of technically skilled people. The opening up of the economy seems to be raising the indigenous innovative spirit in science and technology to even greater heights. Charles Allen, the Chairman of the Commonwealth Scientific and Industrial Organisation (CSIRO) in Australia, in his Cummins Memorial Oration3 titled Science, the key to Australia 's future? posed the question: "In the age where intellectual property is becoming more important than physical property, can we use it to create a successful industry?" The Silicon Valley in California and the Cambridge phenomenon were founded on ideas. The situation in India is not dissimilar, improbable as it may seem. Allen pointed out that Bill Gates of Microsoft is now investing in Bangalore and that "the city has nurtured a young, intelligent, well educated, English speaking workforce that has emerged as a highly competitive source of computer programmers. It is a service export that companies the world over are taking up, and Bangalore has become the computer capital of the world." The number of emigrating scientists and technologists is indeed minuscule in comparison to the large and growing number of talented Indians ready and willing to work in India.

The quiet achievers

It is often argued that the key of science may well open the door of a nation's future. The late Sir C V Raman, the famous Indian physicist and Nobel Laureate went even further and stated that "those scientists who have laboured not with the aim of producing this or that, but who have worked with the sole desire to advance knowledge, ultimately prove to be the greatest benefactors of human kind. "The Utopia which Sir Raman envisaged is but a dream in these days of economic rationalism and the seemingly inevitable micro-management of research and development which are becoming entrenched in Australia, and India too. These practices aim to prioritise and scrutinise research in minute detail in an attempt to ensure that the investment in research, particularly public funded, is spent effectively and will lead to significant national benefit.

Fortunately, there still exist visionaries among those who are charged with making decisions on where the research dollar should be invested. An excellent and timely example is that of Dr Rajiv Desai from Delhi who

migrated to the United States after completing his Bachelor of Technology degree at the Indian Institute of Technology. Dr Desai, a scientist at NASA's Jet Propulsion Laboratory in Pasedena, California was recently awarded4 the Exceptional Achievement Medal of NASA and the Lew Allen Award for Excellence in recognition of his outstanding leadership in the application of robotics and microrover technology for the benefit of the United States space program. Dr Desai and his team developed the radical and futuristic concept of using microrovers for the exploration of planetary surfaces. His work forms the basis of the highly successful Sojourner rover currently exploring the surface of Mars in the spectacularly successful Pathfinder Mission.

The parallels between the roles being played by Indian scientists and engineers such as Dr. Desai in the United States and Australia are becoming rather remarkable. Substantial numbers in these professions have arrived in Australia during the last thirty or so years. In this relatively short period, they have contributed significantly to the advancement of Australian science and technology and the economy through their work and achievements.

In Melbourne, for example; the range of expertise contributed by Australian Indians to Australia's national benefit is indeed very impressive. Amongst these quiet achievers are leaders in academia, research and industry. Their nationally and internationally recognised contributions, which are too numerous to list in a short article, span diverse fields such as chemical engineering, mineral processing and metal production, novel instrumentation for the mineral and chemical industries, geology, computer science and technologies, robotics, mathematical sciences including operations research and fluid dynamics, agriculture, biomolecular engineering, and the development of a new generation of advanced fuel cells. The list becomes even more impressive when the contributors made to the medical sciences and related fields are included.

Melbourne currently had three Australian Indian scientists elected to the Fellowship of the Australian Academy of Technological Sciences, several Professors and Heads of Departments, at Universities, senior managers in research organisations and industry, office bearers in professional scientific and technical societies and members of important advisory committees. They also have a few awards and medals to show for their efforts. '

This wealth of talent in influential positions is clear recognition in Australia of their merit and commitment to the country which they have adopted as their own. The recognition which they have achieved also places them in a strong position to lobby and influence decision makers with their expertise and vision on important matters of Australian scientific research and industry policy. This is already happening to a limited extent and is certain to develop further.

Australia-India links

Within the majority of the first generation of scientists and engineers who have migrated to Australia, the sentimental attachment to India is still strong and persistent for obvious reasons. There are many who passionately believe that they have the potential to contribute to the technological and industrial development of India. The scenario with Indian migrants in the USA strongly supports this view. The mechanisms by which these contributions can be made effectively, however, have not been easy to identify and seem to require considerable effort, commitment and patience. This is partly because India and Australia have been, until recently, hesitant in identifying and developing mutually beneficial opportunities for expanding trade., cultural, technical and scientific links. But recent policy changes in India which have ostensibly "opened up" the country to easier foreign equity participation are rapidly changing the situation, Trade and joint venture arrangements between partners in Australia and India are increasing dramatically. The formation of the Australia-India Council by the federal government and The New Horizons program, and Australian initiative, held in India in late 1996, represent major efforts 'to bolster trade and technical co-operation.

The many informal links between individual scientists are now being augmented with formal collaborative research and technology transfer arrangements. The agreement in 1991 between the Indian Council of Scientific and Industrial Research (CSIR) and Australia's Department of Industry, Technology and Commerce (DITAC) was a modest first step in this direction. The call for proposals at the end of 1996 for joint projects under the auspices of the Department of Science and Technology (DST) in India and the Department of Industry, ScienceTourism (DIST) in Australia has attracted a large response - a welcome development in strengthening these collaborative links. I understand6 that the Indian National Academy of Engineering and its Australian counterpart are signing a Memorandum of understanding which should facilitate closer scientific and technical exchanges in various fields.

The Australian Indian scientist/engineer has an important role to play under these new circumstances because one can now see the possibility of translating into practice the desire to promote technology transfer in both directions. With this objective in mind, a group of scientists and engineers (myself included!) based in Melbourne met in 1992 and an association called IDEAS (Indian Descendent Engineers and Scientists Australia Inc.) was established. Its main objectives are to nucleate interactions between Indian and Australian technical institutions and government agencies, provide guidance and assistance to facilitate the exchange of scientific and technical

ideas between the two countries, promote awareness of the contributions made by engineers and scientists of Indian origin and assist them by providing a network of contacts in Australia. The association has held several series of successful lectures by Melbourne based scientists and engineers. These serve to publicise the wealth of talent in our midst and encourage members to broaden their understanding of scientific and technological issues, preferably with Indian connections. Visiting scientists and technical leaders from India have also given lectures in this program. The association is building a database of engineers and scientists and this information has been sent to the CSIR in India which coordinates the Interface for Non-Resident Indian Scientists and Technologists. It is to be hoped that in the new and dynamic environment referred to above, fledging associations such as IDEAS will find and develop an effective role in nucleating technology transfer interactions between the two countries.

The future

It is remarkable and very satisfying that the younger Australian Indians are now making their mark in schools, universities and employment in the areas of science, engineering and medicine. This augurs well for the future of Australia. Many of these individuals are strongly committed to their future in Australia but have emotional attachments to their roots in India. They are looking forward with youthful exuberance and enthusiasm to the next millennium. It is very likely that many of them will relate well with a contribute to the technological development of India as has happened with migrants to the USA. Associations such as IDEAS have an important role to play in providing an environment which keeps them informed about progress in India and actively involves them in the evolving links.

In a wider sense, developments in science and technology are intrinsically international. In his book Why Research?, Sir Ian Wark, a respected Australian scientist whose contributions to solving problems of the mining industry found world wide applications, concluded: "I would claim for scientists a more reasonable outlook on internationalism than holds for most other groups of men. ... lik. y it is because we move freely about the world." This is indeed true in the context of Australian Indian scientists and engineers and their potential role in the progress of the industrial juggernaut that is India.

Bibliography

1. John Maddox, Science in India in Nature vol 366, 16 December 1993 P61I-614.

2. K.S. Jayaraman, in Nature, vol 366, 16 December 1993, P618.

3. Charles Allen, In Science, the key to Australia's future? the J E Cummins Memorial Oration, Royal Society of Victoria,Melb. 29 April 1997

4. India Perspectives, ed Bharat Bhushan, October 1995.

5. K.S. Jayaraman, in Nature, vol 351, 6 June 1991, p431

6. Communicated by Professor Indiresan and Dr Rari M Sinha at IDEAS meeting, Melbourne, 27th July 1997. Sir Ian Wade, in Why Research, Educational Explorers Ltd., Reading, 1968, p83.

Reproduced from Bharatiya Vidya Bhavan Australia Souvenir 2003

NSW Youth Leaders Day & India's multi-cultural history!!

NSW Community Relations Commission held its annual conference, with Youth Leader's Day on Tuesday 22 Aug, 2006 at Crowne Plaza Hotel, Parramatta. Nearly 1000 young people of all ethnic background participated, enjoying a day of workshops, discussions, dance drama and keynote speeches by various leaders! Bharatiya Vidya Bhavan Australia was invited to run one of the workshops, on Renewal of Multiculturalism in Australia. Mr.Murali Dharan, representing Bharatiya Vidya Bhavan Australia, ran the workshop with an interesting presentation of multicultural India (as an example) with its 5000 years of rich history, with its diversity of people and culture. Starting with his own experience growing up in rural south India, then migrating to Australia in late 70's, he emphasised India's acceptance of all people and its rich heritage that accepts everyone. Its diversity and variety in geography, land, climate, people, languages, religions, music, dance and culture evolved out of this acceptance. Young people of India learn to be multi lingual & multi cultural early on in life, starting from home. This leads to better understanding, acceptance and success in later life, in business or social, no matter where they migrate to & live. The workshop concluded with many Q&A, discussions and a summary of challenges & opportunities as takeaway.

A Potential Economic Super Power Bimal Jalan - A former Governor of Reserve Bank of India

Till the end of the nineteenth century, the only countries where per capita incomes were increasing on a sustained basis were the western countries, particularly, England, Germany, France and the United States. During this period, the Third World countries continued to be exporters of primary products and importers of industrial products with stagnant, and in some cases, declining per capita incomes. India, at that time, played a pioneering role in giving expression to the aspirations of the newly independent Third World countries in the economic field. Thus, in 1956, India's Second Five-Year Plan outlined the goals of development strategy in the following terms:

The pattern of development and the structure of socio- economic relations should be so planned that they result not only in appreciable increases in national income and employment but also in greater equality in incomes and wealth. Major decisions regarding production, distribution, consumption and investment-and in fact all significant socio-economic relationships-must be

made by agencies informed by social purpose. In practice, it meant, that all allocation decisions were to be made by the government or its agencies. The need for raising resources for development was, of course, considered important. However, the primary emphasis was to be on increasing the domestic savings rate by suppressing consumption, high taxation, and appropriating profits through ownership of commercial enterprises.

In the process of capital accumulation, the role of the financial system was essentially limited, as allocation decisions were to be made by the central planning authorities and not by the financial markers. To a large extent, the financial system also had alimited role in providing incentives for savings and capital accumulation as interest rates were controlled, and generally 'repressed', and household savings were pre-empted through high levels of statutory reserve and liquidity ratio. New banks and financial institutions were set up, and old ones were taken over, in order to act primarily as deposit taking agencies and providers of credit and finance for designated and centrally determined purposes.

While the reasons for adopting a centrally directed strategy of development were understandable against the background of colonial rule, it, however, soon became clear that the actual results of this strategy were far below expectations. Instead of showing high growth, high public savings and high degree of self-reliance, India was actually showing one of the lowest rates of growth in the developing world with rising public deficits and periodic balance of payments crises. However, looking back, it is hard to believe that for as long as forty years between 1950 and 1990, India's growth rate averaged less than 4 percent per annum, and per capita income growth was less than 2 per cent per annum. This was at a time when the developing world, including the Sub-Saharan Africa and other least developed countries, showed a growth rate of 5.2 per cent per annum. It will be recalled that an important assumption in the choice of post-independence development strategy was the generation of public savings, which could be used for higher and higher levels of investment.

However, this did not happen, and the public sector-instead of being a generator of savings for the community's good-became, over time, a consumer of the community's savings. This reversal in roles had become evident by the early seventies, and the process reached its culmination by the early eighties. By then, the government began to borrow not only to meet its own revenue expenditure but also to finance public sector deficits and investments. No economy had ever grown at the rate before, and Japan emerged from the ruins of war to become the world's second largest economy. Similar was the record of industrialisation in East Asia particularly in countries like Hong Kong, Singapore, Taiwan and South Korea. Beginning in 1991, when India was in the midst of an acute economic crisis, the government introduced a number of measures to improve the working of the economy. These measures, had two broad objectives. One was the reorientation of the economy from a statist, centrally directed and highly-controlled economy to what is referred to in the current jargon as a market-friendly economy'. A reduction in direct controls and physical planning was expected to improve the efficiency of the economy. It was to be made more 'open' to external trade through a reduction in trade barriers and liberalisation of foreign investment policies.

A second objective of the reform measures was macro-economic stabilisation. This was to be achieved by substantially reducing fiscal deficits and the government's draft on society's savings. A most remarkable feature of the so-called new

Dr Bimal Jalan

economy is the role of the services sector (of which the IT or Information Technology sector is a part) in generating growth of income and employment. It will be recalled that the focus of attention in conventional economics, including development economics, was on production of goods-manufactured products and agricultural commodities. It was recognised that the services sector (which includes transport, communication, trade, banking, construction and public administration, etc.) was an important source of income and employment in most economies. The development of certain services is now regarded as one of the preconditions of economic growth, and not as one of its consequence. The boundary between goods and services is also disappearing, as services of various kinds are being delinked from the manufacturing process and becoming essential elements of the productive structure. Many industrial products are not only manufactured, they are also designed, marketed, advertised, distributed, leased and serviced. A significant part of the value added by manufacturers now consists of services. An important aspect of the 'services revolution' is that geography and levels of industrialisation are no longer the primary determinants of the location of facilities for production of services. The traditional role of developing countries is changing,from that of mere recipients to important providers of long-distance service. From India's point of view, some of the recent global developments, which provide opportunities for substantial growth, are the following:

1. The fastest growing segment of services is the rapid expansion of knowledge-based services, such as professional and technical services. India has a tremendous advantage of the supply of such services because of a developed structure of technological and educational institutions and lower labour costs.

2. Progress in information technology is making it increasingly possible to unbundled the production and consumption of information-intensive service activities.

3. Unlike most other prices of transport and communication services have fallen dramatically. By 1960, sea transport costs were less than a third of their 1920 level, and they have continued to fall. The cost of a telephone call fell more than tenfold between 1970 and 2000. Moreover, the cost of communication is also becoming independent of distance. The most dramatic example in this area is, of course, provided by the 'Internet'.

4. Further, India does not necessarily have to be a low-cost producer of certain types of goods (e.g., computers or discs) before it can become an efficient supplier of services embodied in them (e.g., software or music). It is possible now to provide value-added services without waiting to 'catch up' in technology for production of sophisticated equipment or products.

5. The decline in the share of manufacturing in the output of rich countries implies a relative decline in their demand for industrial raw materials and fuels. This means that growth in exports of developing countries in the future will depend less on natural resource endowments and more on efficiency in providing services and service-intensive goods.

As a result of these developments, there are very few developing countries which are as well placed as India to take advantage of the phenomenal changes that have occurred in production technologies, international trade, capital movement, and deployment of skilled manpower.India today has the knowledge and the skills to produce and process a wide variety of industrial and consumer products and services. Another important factor in India's favour is international capital mobility andintegration of global financial markets. Domestic savings continue to be important for development. Scarcity of domestic capital is no longer a binding constraint. India has to move vigorously to take advantage of expanding opportunities in trade and become a location of choice for IT and other industries and services so that growth rates, along with employment, are substantially enhanced. It must also keep some safety nets handy by building a diversified and efficient financial system which can aid and protect the development process at all times-good and bad. Keeping in view the actual economic and non-economic results of the old strategy, the phenomenal changes that have taken place in the world economy, and India's present comparative advantage, the present direction of policies to make India more open and competitive is right and deserves to be accelerated. Without a major transformation of our economic policies and effort to align them with contemporary realities of global trade, investment and technology, it is not feasible for India to occupy the high ground and realise its full potential for growth and development.

In developing countries, such as India, with massive illiteracy and underdevelopment of infrastructure, the government must continue to have an important and crucial role in creating the necessary conditions for growth through investments, in area such as education, health, water supply, irrigation, infrastructure etc. These tasks cannot be taken over by the market. Successful economic reforms must result in strengthening the ability of governments to do what they need to do by helping to generate higher growth, higher revenue and higher productivity. It is a striking fact of our present situation that economic

renewal and positive growth impulses are now occurring largely outside the public sector-at the level of private corporation (e.g. software companies), autonomous institutions (e.g. IIMs or IITs), or individuals at the top of their professions in Indiaand abroad. In the governmental or public sector, we see a marked deterioration at all levels-not only in terms of output, profits and public savings, but also in the provision of vital public services in the fields of education, health, after and transport.

The 'authority' of governments at both the Centre and in the states, to enforce their decisions has eroded over time. Governments can pass orders, for example, for relocation of unauthorised industrial units or other structures, but implementation can be delayed if they run counter to he private interests of some (at the expense of the general public interest). Similarly, governments may decide to restructure public utilities to cut down waste or output losses, but these decisions do not necessarily have to be implemented if they adversely affect the interests of public servants employed in theseorganisations. Without strengthening the ability of the government to do what it alone can do, and narrowing the focus of its activities to what matters most for the future development of the country-education, health, clean environment, and a functioning infrastructure-India cannot adequately seize the opportunities that lie ahead. This is really the hardest part of the so-called second generation reforms. The non-governmental sector now has a dynamism and momentum of its own. While there will be problems, and there will be arguments for and against a particular policy to liberalise, to open up, or to introduce more competition, I am confident that progress in the desired direction is unavoidable and irreversible. At the same time, it isalso clear that unless we put our fiscal house in order and improve our public delivery systems, no amount of macro-policy reforms by themselves will be sustainable or yield permanent results.

In order to overcome some of the problems we need to move on a number of fronts. We need legal reform to focus sharply on the interests of the public, and not those of the public servant, in the functioning of the governmental and public delivery systems. Clear mechanisms for establishing accountability for performance are essential, and all forms of special protection for persons working for government or public sector agencies (except for armed forces or agencies engaged in maintenance of law and order) deserve to be eliminated. We need institutional reform. All public monopolies should be eliminated, and there should be no purchase preference for public sector enterprises or agencies. The Government should be free to engage the services of non-governmental organisations or private service providers at competitive costs to ensure effective delivery of essential services. We need freedom of information and full disclosure of all financial decisions made by governments and its multifarious agencies on a daily rather than quarterly or annual basis. Let me end with two recent prognostications about India's potential for long-term growth. The first is by a well-known Indian economist with a distinguished record of forecasting. He has observed that, 'it is possible for India to have a per capita income of US$ 30,000 by the year 2047. If theIndian economy does as well as some of the world's fast-growing economies have done, it could be even higher'. The second projection is by a professor in business management in the United States. He estimates that, by the year 2025, India's GDP would exceed that of Japan and India would then be the third largest economy in the world (behind US and China).

Both forecasts, independently arrived at in two different parts of the world, are, of course, contingent on a number of factors.There is, however, no doubt that, if we have the will, and we are able to realise even half our potential in the next twenty or twenty-five years, India's poverty would have become a distant memory.

Source: Bhavan’s Journal August 15 2006

Woman is the incarnation of ahimsa. Ahimsa means infinite love, which again means infinite capacity for suffering. Woman is the embodiment of sacrifice and suffering and her advent to public life should, therefore, result in purifying it, in restraining unbridled ambition and accumulation of property. A woman’s intuition has often proved truer than man’s arrogant assumption of superior knowledge.

There is no occasion for women to consider themselves subordinate or inferior to men. To call women the weaker sex is a libel; it is man’s injustice to woman. I claim to represent all the cultures, for my religion, whatever it may be called, demands the fulfillment of all the cultures.My religion forbids me to belittle or disregard other cultures, as it insists under pain of civil suicide upon imbibing and living my own. Nonviolence and cowardice go ill together.Between violence and cowardly flight, I can only prefer violence to cowardice. Nonviolence should never be used as a shield for cowardice. It was a weapon of the brave.

- Mahatma Gandhi

Five Reasons Why

India today is the sixth largest economy in the world. And the twelfth highest GDP. The country has several things going for it, the right demographic balance is the first. India is a country of the young, and will remain so even 20 years from now.The first world, barring Japan, is grey. The Japanese, if they keep up their existing birth and death rates, will soon be eligible for the 'endangered species' status. Even China, with its one-child norm, is ageing. That makes India the world's No.2 source of warm bodies and energetic brains. India is already one of the largest producers of English-speaking engineers and managers. By some estimates, between 25,000 and 30,000 IIT (Indian Institute of Technology) engineers are now settled in the United States alone. In the late 1990s, some of the world's finest companies discovered the IIMs (the six Indian Institutes of Management). That makes India also the world's No. 1 source of managerial talent. Western multinational giants such as General Electric, Unilever, and PepsiCo will vouch that their Indian operations boast some of the finest managers in the global network.

India's single biggest achievement in the 1990s wasn't the economic reforms process or, the IT boom. Rather, it was a milestone that went unnoticed. Sometime in the past decade, Indian companies, a few at first, and then more, and then, still more, discovered that they could, by adopting the right approach to management, transform individual brilliance—the country has plenty of that—into organisational excellence. The result is a crop of Indian companies that match wits (not resources, we are still not there) with the best in the world and have come out on top. In brief, there are five reasons why India could become the next economic powerhouse.

Human Capital: No other country has cheap and intelligent workforce like India does, and that means the country can do everything from cheap assembly things to high-tech research. Middle Class: Its purchasing power may be limited, but there's no denying that India's middle class of 300 million could be the biggest consumer of everything, from cereals to cars. Natural Resources With the exception of the US, few of the top economies can match the natural resources India has. If tapped effectively, this could be a crucial competitive advantage. Democracy: In the long run, foreign investors would prefer countries that have strong legal and democratic systems. With some clean up in bureaucracy, this can work to India's advantage too. Diaspora: Unlike China, India may not have a strong flowback from its nonresident population. But the diaspora serves as a role model for India's aspiring millions.

The last 15 years of reforms have transformed India much more dramatically than most realise. Thank you readers. We never expected such a huge response for our questionnaire: Can India do it? There were hundreds of responses. And true to BJ line of optimism and hope, everyone said 'Yes': We can'. In our next issue, we will be publishing the views of readers on the questions.

Source: Bhavan’s Journal August 15 20006—Editorial

Then(1991) Now(2006)

Rs. 6,92,871 crore GDP has been continuously growing Rs. 35,34,615 crore

37 % poverty -The percentage of poor is coming down 26%

51.63% literacy - The rate of literacy has gone up. 65.38%

176.4 million tones foodgrains Food scarcity is no more a national fear 213 mt

Rs. 8,194 -Per capita income has gone up significantly Rs.11,590

314 million jobs - More people have jobs, courtesy a Growing economy 440 million

Rs. 44,041crore - Global markets are consuming more of Indian products and services

Rs. 3,61,879 crore

Towards Second Green Revolution -M.S. Swaminathan

The year 1968 marked the beginning of the first green revolution when Indira Gandhi released a special stamp titled "Wheat Revolution". Green Revolution implies enhancing food production through raising productivity per units of land, water, time and labor. Our Prime Minister, Dr. Manmohan Singh has been calling for a second green revolution. It will be appropriate to restrict the use of this term to enhancing the productivity, profitability and sustainability of dry land farming, i.e., raising crops solely based on rain water. If the first green revolution benefitted farmers in irrigated areas, the second should help farm families in rainfed, semi-arid areas. If we are to achieve a second green revolution covering rainfed areas, the first important requisite is opportunity for assured and remunerative marketing of dryland

farm products like pulses, oilseeds, millets, vegetables, fruits, milk and meat. Due to shortage of wheat and rice in governmental stocks, the Government of India plans, during 2006, to purchase millets, ragi, bajra and jowar for use in the public distribution system (PDS).The largest section of consumers in India is the farming population. By helping farmer-consumers to have greater marketable surplus because of higher productivity, we can eliminate substantially poverty induced hunger and malnutrition in the country. While import of wheat, pulses, sugar and oilseeds may be necessary during 2006 in order to prevent an undue rise in prices, we should avoid the danger of making this a habit. Our food budget should be managed with home grown food, since agriculture is the backbone of our rural livelihood security system. The proposed National Rainfed Authority can have as its sole mandate the launching of a second green revolution in dry farming areas beginning with pulses and oilseeds. The present policy, if continued in the long run, may help some traders and multinational companies to become rich, but will render millions of farm women and men in rainfed areas paupers. Another step that should be taken is the establishment of community managed food and water security systems. Such a system will involve the establishment by local self-help groups, grain and water banks. The grain bank could be built with local staples and could help to avoid distress sale as well as panic purchase. Conservation, cultivation, consumption and commerce can become an integrated food management system under the control of local communities. By promoting such decentralised community management systems, with the Gram Sabhas providing policy oversight, we can address concurrently endemic hunger caused by poverty, hidden hunger arising from the deficiency of iron, iodine, zinc and Vitamin A in the diet, and transient hunger caused by natural calamities like drought, floods, cyclones. The WTO agreement entered into at Marakesh in 1994 resulted in an unequal trade bargain. The growing privatisation of food and water security systems is already leading to an unequal social bargain. The poor will not be able to withstand the tragedy of distress sales and inundation of low cost foods and fruits from rich countries whose agriculture is driven by heavy inputs of subsidy, capital and technology. We will never be able to achieve the UN Millennium Development Goal in the area of hunger and poverty elimination, if we do not insulate the farmer-consumers from unfair trade and social bargains. An Universal Public Distribution System, which alone can save the economically underprivileged sections of the society from chronic under-nutrition, will need annually approximately 24 million tonnes of grains. By enlarging the minimum support price to a wider range of food grains and purchasing them for use in PDS, we can launch both a second green revolution and a universal public distribution system. Also, through Community Grain and Water Banks, we can help to start a "Store Grains and Water Everywhere" movement. The prices of essential commodities will then remain stable and affordable to resource poor consumers. While food grain imports will provide a breathing spell in controlling price rise and inflation, a second green revolution in dry farming areas, stimulated by assured and remunerative marketing opportunities will help to promote simultaneously food and livelihood security to millions of small and marginal farmers and landless labour. Policies are needed for making the sub-marginal, marginal and small farmers economically viable and environmentally sustainable. Well-defined guidelines are needed for assisting such families with assured and remunerative marketing opportunities. There is no option except to produce more food and other commodities under conditions of diminishing per capita arable land and irrigation water resources. Hence, we must harness the best in frontier technologies and integrate them with traditional wisdom and thereby launch an eco-technology movement. Traditional food habits in rural and tribal areas include a wide range of millets, tubers, grain legumes and leafy vegetables. The revitalisation of nutrition-centred farming systems is an urgent task. Both dying crops and dying wisdom should be saved and harnessed for local level community managed food security systems, like Community Food Banks. While farm families are crying for additional investment in infrastructure and farm innovation, there has been a drop in government investment in the agriculture sector. Ours is a nation of subsistence farmers, who constitute one fourth of the global farm population. There is little or no evidence that policy is being shaped by that reality. Fanning is the largest people's private sector and not a corporate domain. The immediate step Government must take is to implement the NCF recommendation for a Price Stabilisation Fund. While a multiplicity of factors is driving the farmers' suicides, the greatest worry of the farmer relates to the price he is likely to get for his produce at harvest time. This has proved true regardless whether the produce is cotton, onions,groundnut, sugarcane or pulses. Farmers should be assured that there will be strong Government intervention to prevent distress sales. The credit cycle in chronically drought prone

areas like Vidharba should be 4 to 5 years. An Indian Trade Organisation (ITO) should come into existence soon as a watchdog body to safeguard farmers' interests. The ITO could be supported by a Trade Advisory Body for Small Farmers. The objective would be to allow farmers to engage with decision makers in the formulation of appropriate policy responses to developments in agricultural markets. The contribution of the livestock sector to agricultural GDP has increased from 18 per cent in 1981 to 26 per cent in 2004-05. It is clear that livestock and livelihoods are very intimately related in our country and that crop-livestock integrated farming is the pathway for farmers' well being. India's achievement, in becoming the largest producer of milk in the world, has an important message, namely, concurrent attention to all links in the production, processing and marketing chain through cooperatives and group endeavour will lead to striking results. The Union Finance Minister while presenting the 2006-07 budget had announced that banks are being asked to provide a separate window for SHGs as well as for joint liability groups of tenant farmers. This window will provide an opportunity for achieving a fodder and feed revolution for enhancing the health and productivity of our unique livestock wealth. Livestock insurance also needs revamping and made accessible to small livestock owners. Livestock rearing can be linked to organic farming, so that there is value addition to the produce from small farms. Also, food security in India is best expressed in terms of million person years of jobs, rather than in million tonnes of foodgrains. Where there is work, there is money. Where there is money, there is food. There is, therefore, need for a restructuring and revamping of organisations like SFAC, KVIC, Agri-clinics and Agri-business Centres. Scientific strategies should include attention to both on-farm and non-farm livelihoods. We should confer the power and economy of scale on families operating one ha or less through management structures like cooperatives or group farming as well as contract cultivation based on a win-win model of partnership for both the producer and the purchaser. Institutional structures like Small holders' cotton, horticulture, poultry and aquaculture estates can be promoted by stimulating the formation of Self-help Groups at the farm level. Concurrently, we should launch an integrated Rural Non-farm Livelihood Initiative by revamping and integrating numerous isolated non-farm employment and income generation agencies such as the KVIC, Small Farmers' Agri-business Consortium (SFAC), Textile, Leather and Food Parks, Agri-Clinics, and Agri-business Centres. Unless market driven multiple livelihood opportunities are created, the pressure of population on land will grow, the indebtedness of small farmers will increase, and the agrarian distress will spread. Poverty will persist so long as setless rural families remain illiterate and unskilled. Agriculture in our country is based on the technology of production by masses. As a consequence, it is the backbone of the national livelihood security system. The Indian tragedy of extensive poverty and deprivation persisting under conditions of impressive progress in the industrial and services sectors will continue to persist so long as we refuse to place faces before figures. NCF has suggested the mainstreaming of the human dimension in all agricultural programmes and policies, the adoption by the National Development Council of a National Policy for Farmers and the establishment of a State Farmers' Commission by every State Government, in order to voice the voiceless in the formulation of farm policies including the preparation of the 11th Five Year Plan. Let the Year of the Farmer help to shape our agricultural destiny in a manner that farming once again becomes the pride of the Nation on 60th anniversary of our independence on 15 August 2007. There is need for a few Centres of Excellence in Agriculture (Crop and Animal Husbandry, Fishery and Forestry) on the model of IITs and the IIMs. The Agricultural Universities Association should not only bring about curriculum reform for imparting more practical training, but also reforms in the pedagogic methodology taking into account the new opportunities opened up by ICT for promoting a learning revolution among our students. By suitably restructuring the pedagogic methodology using ICT tools, one can save time for practical work. Agricultural Universities should also organise more non-degree training programmes. All Farm Universities should adopt the motto "Every Student an Entrepreneur". Entrepreneurship and innovation must be the key goals of Universities. Areas like the North Eastern Region and Jammu & Kashmir require special attention from the point of view of providing Farm Graduates with opportunities for gainful self-employment. For this purpose each State should organise a Recognition and Monitoring Programme (RAMP). In the hill areas there is a particular need for service centres for farm machinery. The Tenth Plan has called for paradigm shift from food security at the national level to nutritional security at the individual level. There are many Home Science Graduates who are unemployed or inappropriately employed. A new scheme should be formulated for organising Nutritional Clinics on the model of Agri-clinics which will provide an opportunity for Home Science Graduates to ensure the success of ICDS and midday meal programme and to fight hidden hunger caused by the deficiency of micro-nutrients in the diet. The facilities for practical training for Farm Graduates must be expanded. The Vidya Dairy at Anand which imparts end-to-end training as well as the Fish For All Training Centre which is being established by MSSRF at Nagapatnam are good examples of imparting skills through learning-by-doing. Import/ export of pulses, oilseeds and wheat may be necessary in years of shortfall or surplus. What is important is to recognise that is not just a matter for national pride or shame, but a human tragedy of vast dimensions where millions of children, women and men are condemned to a life of malnutrition and poverty. Imports of crops of importance to the income security of farm families in rainfed areas implies generating more unemployment and misery in such areas. The mindset where the term "consumers" applies only to the politically powerful urban population and ignores the 70 % of the population living in rural India, who are both farmers and consumers, will have to be destroyed if our country is to achieve "Purna Swaraj".

Source: Bhavan’s Journal August 15 2006

A Special Role To Play - Dr Karan Singh

I believe that India, with its unique heritage stretching back to the very dawn of civilisation, has a special role to play in fostering a society which would support this process of civilisation. In a world torn by violence and hatre I believe that Indiacan play a crucial role in leading humanity towards a new equilibrium between wealth and wisdom, having and being. I believe that we must work for I political integration, economic growth, I social transformation, and secular I democracy not merely as ends in k themselves but because this combination. I can best provide the framework within I which the people of our ancient land can I fulfill their destiny.

Indian civilisation is unique in that, I along with the Chinese, it is one of the I two longest lasting civilisations in world history. There have been many other great civilisations that flourished in various parts of the world, notably the Pharaonic in Egypt, as well as the Mesopotamian and Central and South American civilisations, but they have all passed into history. We can visit the pyramids and gaze at the Sphinx but we cannot contact that vanished civilisation. On the other hand, India has an unbroken history at least from Vedic times down to the present day. The Indus Valley civilisation with its planned cities of Mohanjodaro and Harappa were also an important factor at one point in time, but their disappearance and the decipherment of their script remains one of the few unsolved archaeological mysteries. The Vedas constitute the largest corpus of ancient literature available in any of the world's civilisations. In thousands of verses written in the beautiful and evocative Sanskrit language, hymn after hymn is devoted to almost all aspects of human life, including the famous Rg Vedic Hymn of Creation and the 63 verse Hymn to the Earth in the Atharva Veda which contains surely the most comprehensive

ecological statement available in any religious text. It is from the Vedic civilisation, with significant developments and inputsfrom a number of different sources, that the religions known today as Hinduism emerged. The word 'Hinduism' itself is, of course, a geographical term based upon the Sanskrit name for great river known as the 'Sindhu' meaning the flowing one, that lies across the northern boundaries of India.

For those living to the east of the river Sindhu, which the Greeks called the Indus, came to be known as the land of the Hindus, and the vast spectrum of faiths that flourished here acquired the collective name of Hinduism. India has, in fact, been the home of four of the world's great religions, collectively known as the Indie religions. In addition to Hinduism, there were the two great reformist movements of Jainism i whose 24th Tirthankara Lord Mahavira was a contemporary of Gautam Buddha who founded Buddhism. Buddhism, of course, although it had a profound influence upon Hinduism, flourished beyond the boundaries of India and reached many countries of South and Southeast Asia all the way down to Japan. The fourth great religion born in India was Sikhism founded by Guru Nanakdev and articulated most forcefully by the Tenth Guru Gobind Singh. In addition to these, several religions came to India from West Asia including the religion of Zarathustra, Prophet of Iran, brought here by the Parsis when they fled from their motherland and sought refuge in India, Judaism, which represent a small but significant element in South India, Christianity which reached India with Saint Thomas in A.D. 57, soon after the passing away of Jesus Christ, and of course, Islam with which Hinduism has had an often troubled relationship over a thousand years. Each of these religions has added a special flavour to the composite,pluralistic culture of India. Although the Muslims often came here as conquerors and iconolasts, mey also came as traders and more importantly, brought with them the Sufi saints who preached the message of love and brotherhood and whose shrines -such as those of Khwaja Moinuddin Chisti in Ajmer, Hazarat Nizamuddin Aulia in Delhi and Sheikh Nooruddin Noorani in Chrar-e-Sharif are still venerated by vast numbers of people regardless of their religious persuasions.

In Kashmir a unique synthesis was developed between the followers of Kashmir Shaivism whose greatest teacher was Acharya Abhinavagupta and whose last great representative was the woman saint, Lalleshwari, and the Muslim Sufis led by Sheikh Nuruddin. This resulted in what came to be known as the Rishi Cult which provided a unique spiritual and religious synthesis in the Kashmir Valley. Despite conquests and massacres, wars and revolutions, India has emerged over the centuries as a confluence of civilisations. It is in this context mat I feel India has a special role to play in world affairs. While

Dr Karan Singh

Jawaharlal Nehru

we are certainly making substantial economic progress, the fact is that our polity has over the last two decades considerably fractured and fragmented, as a result of which hung parliaments and assemblies are now becoming very much a permanent feature in our political landscape. While coalition governments are an entirely legitimate institution, the large number of political parties involved in the process introduce an element of instability and uncertainty into our political decision making. For India to really rise to its full stature, a strong and coherent government at the Centre is a pre-requisite, while a minority government dependent upon support from outside, howsoever good the leadership, suffers from an inevitable infirmity. The political process in India is still evolving and one must hope that after another one or two General Elections, the position will once again stabilise.

Meanwhile, we must work on three fronts - political integration, economic growth and social transformation in a secular and pluralistic democratic system. It is only if all these factors are tackled effectively thatwe will be able to overcome the poverty, deprivation and unemployment that we have carried with us into the 21st century. We still have the largest number of illiterates in the world, and more people living below the poverty line than any other country. This is totally unacceptable and poverty alleviation has to be our prime goal at least by 2020. Meanwhile, India must continue to pull its weight in the international community. It has already become a major regional power and is growing steadily into a country to be reckoned with on the world stage. Our quest for a permanent seat in the U.N. is eminently justified, although our insistence on the Veto seems to be unrealistic in view of the obvious reluctance of the so-called Big Five to share their privilege. Indeed the United Nations itself has become, over the decades, an undemocratic and somewhat moribund organisation reflecting the post World War II situation rather than contemporary realities.

India must continue to press for its due place in the Comity of Nations, but we must also develop SAARC as a major regional organisation, strengthen our relationship with ASEAN and Japan. The recent tripartite axis that has been mooted between India, China and Russia represents a most hopeful feature in the creation of a truly multi-polar world. While Jawaharlal Nehru's theory of Panchsheel and non-alignment have obviously outlived their original significance due to dramatic changes in the world situation, the essential idea of developing countries maintaining close and friendly contacts remains valid. It is also necessary for us to strengthen our relationship with the lone super-power in today's world, the United States of America. My contacts with that country go back over half a century when I spent over a year in a New York hospital as a boy, but my brief stint as Ambassador to the U.S. gave me a deeper insight into the manner in which this astonishing country functions. The overriding impression is that within the United States there are multiple centers of power and authority - the White House, the Congress, the Pentagon, the Think

Tanks, and of course, the business and commercial giants Each one of these plays its role in creating the political equilibriumwithin the U.S. at any given point in time, and each has the power to influence political decisions so that each needs to be accessed independently if we are to impact the American collective thought process. A comparatively new and very positive feature is the growing clout of the Indian American community which now numbers well over two million. Our compatriots have done remarkably well in almost every field of public life, whether it is science and technology, medicine and academics, business and commerce.

Of late the community has begun to directly impact the electoral process also, particularly at the congressional level, and thisis bound to grow in the years ahead. The Indian American community thus represents a major factor for strengthening Indo-American relations. Also the interest of Americans in certain aspects of Indian culture such as yoga, ethnic food and dress, dance and music and films represents a significant input. A large number of beautiful Hindu temples built in the United States stand as a testament to the pluralistic culture of that great country, despite the growth of right wing evangelism that has beenwitnessed in recent years. It needs, however, to be reiterated that in the final analysis the Indian impact on the world will depend upon the level of our own political, economic and social viability. If we can really get our act together, the years anddecades ahead could well see India emerging as a truly great power, not merely in military terms but in the broader context of the emerging multi-polar global civilisation. This is where the role of the Indian Council for Cultural Relations set up by Maulana Azad soon after independence assumes special significance.

Gautam Buddha

Guru Nanak

Source: Bhavan’s Journal August 15 2006

Reported by Glenn D’ Cruz, President, Goan Overseas Association NSW Inc

Worst Curse in an Uncaring Society M.N. Venkatachaliah - Former Chief Justice of India

"The society that looks to the court to solve all its problems, is a weak society, and judicial paternalism robs people of the excitement of democracy", says Justice M. N. Venkatachalaiah, former Chief Justice of India. When Bhavan's Journal posed the question: "Can the criminal justice system deliver speedy justice to ordinary citizens", he gives a hesitant but clear "no" as answer.

Justice Venkatachalaiah is not merely an outstanding jurist who has facts, figures and legal references on his finger tips. He reels off statistics on the number of cases pending before the lower courts and the High Courts but adds that the growing arrears do not minimise the role and importance of the trial system in the administration of justice. "The system of administration of justice is a reflection of the society we live in". Justice Venkatachalaiah, a graduate in Science and law, worked with his father Shri M. Narayana Rao, leading Advocate of Bangalore, who was the first Principal of the Government Law College, Bangalore. Justice Venkatachalaiah was appointed Judge of the High Court of Karnataka in 1975 and later, as Judge of the Supreme Court of India in 1987, Chief Justice of India in February 1993 and held that office till his retirement in 1994. He was appointed Chairman of the National

Human Rights Commission in 1996. He was awarded the Padma Bhushan. He has been associated with a number of social, cultural and Service organisation and was Founder President of Sarvodaya International Trust, Founder Patron of the Society for Religious Harmony and Universal Peace, New Delhi. This recipient of several doctorates, academic distinctions and honours from several universities and organisations, is hopeful of our posterity being blessed with greater sensitivity to social issues and bring changes for people to live in a better world. Excerpts from an interview given to Bhavan's Journal by Justice M. N. Venktachalaiah

Q: Can the criminal justice system deliver speedy justice to ordinary citizens and protect the victims of state, law and crime?

A. I am out of touch with the system for nearly 12 years now. What troubles me is the same question. As the system now stands, the answer to your question is 'no'. There are systemic inadequacies and human failures and today's situation is the result of a combination of factors and actors. There are about 27 million cases in the trial courts in the country and about 3.4million cases in the high courts. Out of the 27 million cases in the trial courts, 19 million are criminal cases and 8 million civil cases, but there is a„dramatic reversal of this proportion in the high court. This shows the importance of the rival systems and the importance of the subordinate court, in the administration of justice. The system of administration of justice is a reflection of the state of society we live in. Unless we build a just and caring society, it is difficult to imagine a situation where courts or, for that matter, politicians, civil servants, can render justice to the people. So far as criminal justice is concerned, there are five main actors. The investigator, the prosecutor, the judges, the lawyers and the witnesses. Justice is aproduct of the combined conscionability' of all these five elements. We have the adversarial system as opposed to the inquisitorial system. The judge is, more or less, like the umpire in a cricket match. He merely says, 'out' or 'not out', when the appeal, 'How's that', is made. The Justice Mali Math Committee on criminal justice has made some important recommendations. There may not be consensus on all the recommendations, but many of them are worthy of serious consideration. The appointment, training, conditions of services of the judiciary are important. The training part needs more emphasis. With the breath-taking advances in Information Technology, it should be possible to improve the functioning of the judicial system particularly the criminal justice system provided there is concerted effort from all the actors. Introduction of the supply - chain and six sigma system of management will dramatically improve the situation. The findings of the E-Committee headed by Justice Bharooka will be a significant contribution. They need to be discussed and implemented expeditiously.

Q. How to solve the problem of mounting arrears of cases?

I have referred to the figures of pendency. I think lesser number of cases should go before the courts and there should be pre-litigation settlements, mediations, negotiations, conciliations, as part of the auxiliary support systems. Imaginative use of plea-bargaining in criminal cases will be of help. In the advanced countries, not more than 15 per cent cases go for final trial. Almost 85 per cent of the cases are settled without needing judicial decision. This is a very important aspect. Delay is denialof justice. Isn't our judicial system denying justice to the litigants? (Especially to people who are poor and cannot afford lawyer fees.) This is a hackneyed and perhaps overdone theme. They say, 'delay is denial', they also say, 'hurrying is burying'.These are semantic juggleries. There is, no doubt, that the poor in this country have lesser chances of justice in the courts. But, the point is that they are denied justice everywhere, not merely in courts. In an uncaring society, poverty is the worst curse. The top rich 20 per cent in India have 85 per cent share of incomes and consumptions. The bottom poor 20 per cent have 1 xh per cent of both. This is the intrinsic quality of our economic order, its inequalities and inequities. Economic

Shri Abdul Kalam with Justice M.N. Venkatachaliah

growth uninformedly social equity can, as what the U.N. D.P. describes, result in a ruthless, rootless, voiceless, jobless and futureless growth. Its inherent in a market economy that it produces unacceptable level of inequality but imaginative state intervention can ensure that the degree of inequality is such as to disrupt social harmony. This is possible by determined and imaginative state intervention to protect the poor against the exploitation by the system. Education, health, dignity, securityand well being of the people are to the rewards of economic development, but are essential inputs in the process of development itself. Governments must heed this seriously.

Q: One Chief Justice of India said that 80 per cent of judges are honest. But the other 20 per cent spoil the image of the judiciary. (In practical terms, this means one out of five judges is dishonest). Isn't this a huge percentage?

A. It was once said that one of the courtiers of King Akbar was punished for saying that all the emperor's relatives would die before his very eyes. But another, less foolish courtier, Birbal, assuaged his feelings by telling him that the emperor would bethe longest-lived amongst all his relatives. I do not propose to answer the question, as to what percentage of judges is honestand what percentage is corrupt. What one should see is the general atmosphere of impurity in public life and the way people have sold their souls to the devil for a little worldly goods. People want to live like kings without contributing any corresponding value of services to society. In that way, the judiciary, I must say, has maintained much higher standards.

Q. Judicial activism is media oriented rather than justice oriented. Do you agree?

A. I do not agree. Judicial activism becomes a duty when constitutional rights of the people are violated. Judicial activism is a potent way of providing a vigorous refreshment and sanctity to the constitutional and fundamental rights of people but the criticism of judicial activism is that, a handful of non-elected, non-representative, non-accountable persons, however learned they might otherwise be, should not be trusted with a power to undo things that die elected representatives of the people decide in government or in parliament. In mat sense, judicial activism lacks democratic legitimacy. It is also said, that societylooks to the courts to solve all its problems, is indeed a weak society and that, judicial paternalism robs people of the excitement of democracy. In important areas of protection of constitutional rights of the people against elective despotism, judicial activism has been an impressive and potent remedy. Incidentally, it attracts the attention of die media; the judge is not to be blamed. Judges function under constant public gaze. It is an experience that a judge sits in public view, every day, everyweek, every month, every year, under the constant gaze of the public eye.

Q. Should judges address the public too often in your opinion ?

A. I think some amount of judicial restraint in the interaction with the public is necessary and desirable, except in areas wherethe public is entitled to know how the system functions. One of the ways in which it could be done is for the High Courts and Supreme Court to periodically report to the people of the country how they have to handle and manage to do courts' work, by providing the necessary information as to how the judges functioned. But too constant a contact with the public may detract from the image of impartiality and objectivity of judges.

Q. In our justice system, the victim of crime or law, does not get justice, since the aim of the court is to punish the criminalrather than provide justice to the victim. Do you have suggestions on changing this basic anomaly?

A. This is a much-discussed issue of victimology and victim compensation. All civilised countries have had systems of victim compensation and victim protection. It started in the mid sixties as non-statutory systems. Now all of them have statutory programmes for victim protection and victim compensation. It is very important that victims are socially, emotionally and economically rehabilitated. Even so, there must be an imaginative system for witness-protection against intimidation and threats from criminals, because the entire criminal justice system depends on final witnesses. This sensitive and fragile area of criminal law is fully exploited by criminals.

Q. Our criminal justice system with its over reliance on witnesses, allows criminals to escape, due perhaps to political influence, police corruption, money power of the criminal, etc. Statistically, it has been said that only 7 out of 100 cases leadto conviction. That means, 93 per cent of criminals have a chance of escaping punishment. Can we reverse this trend?

A. I agree with you that the criminal justice system, which depends upon the integrity and veracity of witnesses is susceptibleto such exploitation. However, I do not think statistics about the cases of convictions and acquittals, given by you are quite accurate. Justice Mali Math's Committee has made some important recommendations in this behalf. These are the systems by which witnesses cannot easily revert from their earlier versions. Quite often the germs of self-destruction of prosecution are planted by the investigation itself. A careful overseeing of investigation as well as prosecutorial efficacy must be put in place.Otherwise the problem will continue.

Q. Is increasing the number of judges a solution?

A. I believe that there is a case for substantial increase in the number of judges. But the thinking that the number of judges must bear a proportion to the population is not necessarily sound. It must have a reasonable and sensible proportion to the number of cases. It is generally said that in India, the proportion of judges to a million population, is about 10.2 per cent. That is no way of establishing the inadequacy of the number. Number must be related to the size of the pendency and institution of cases. For a large majority, in this country, there is nothing to litigate, nothing to go to court, where they have only to protect

themselves for the excessive and intrusive interferences with their life, by the officialdom of the country. Government must get off their backs and allow them to pursue their livelihood. It is not uncommon to see that even petty traders are facing untold harassment by petty officials who demand a share of their small earnings. Society seems to have lost its conscience and has thrown its poor and the helpless to the wolves of officialdom.

Q. Crimes of celebrities-film stars, politicians, and very rich people, do not result in judicial punishment. What do you thinkare the reasons?

A. I don't think that the system works differently in their cases. Judges are not supposed to apply different standards to different people. But in view of their resources, the influential people can intimidate witnesses and weaken prosecutorial efficiency. Blame cannot be entirely placed at the doors of the court. The rich and the famous are sometimes subjected to greater degree of scrutiny by the courts than the others.

Q. Do you feel a day will come when a poor litigant who is a victim of administrative default, governmental neglect, can get speedy justice in India?

A. I am pessimistic. But it is my prayer that posterity will be blessed beyond us. In the brave new world of science and technology, our young men and women with greater sensitivity to social issues might bring about a change and live in a better world. Even that is only a Hope !!!

As told to Geetha Srinivasan

India is so vast and there is so much to see and do. So we understand this may be the only time you will travel in this part of India and have endeavoured to pack in as much sight seeing as possible, not forgetting to allow enough time for you to shop and get a feel of the local culture. When you book the tour, we will send you a more detailed information booklet on the places and monuments you will be seeing. We have selected good hotels for you throughout the trip and all breakfasts are included in the price. Travelling in India is still a unique experience – for the uninitiated, from the moment you arrive, you will notice the difference. India is a country you can fall in love with and wish to go back to savour more. We hope to make the tour an exceptionally pleasant experience, as we take you through the carefully selected itinerary; an experience which will make you want to come again.

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NORTH INDIA NORTH INDIA NORTH INDIA November 11, 2006 - 14 days

Delhi - Varanasi - Sarnath - Khajuraho - Agra - Fatehpur Sikri - Jaipur -

Udaipur

SOUTH INDIA SOUTH INDIA SOUTH INDIA February 11, 2007 - 20 days

Chennai - Mahabalipuram - TrichyKanchipuram - Madurai - Ramesh-

waram - Periyar - Trivandrum - Kan-

Elementary But Elusive - J. Veeraraghavan

In 1944, the then British Government in India had drawn up a plan for postwar reconstruction of education. The plan envisaged achievement of Universal Elementary Education up to the age of 14 in 40 years, that is by 1984. Our national leaders thought this was much too modest a goal and incorporated in the Constitution of India, a directive to the State, to endeavour to achieve this by 1960. Indeed the States did "endeavour", but the Kothari Commission (1963-66) did not think much of this and gave a new target date, that all children up to the age of 11 should reach Class V level by 1981 and all children up to the age of 14 by 1986. The Commission was criticised for giving, "such a long time frame", of 20 years! The first National Policy on

Education (1968) based on Kothari Report prudently avoided any target date and satisfied itself by declaring that "strenuous efforts" should be made to provide free and compulsory education to all up to the age of 14.

Shri J.P.Naik, the eminent educationist, observed that "The Statement (of National Policy) was finalised by a weak Central Government which was more anxious to avoid controversies than to bring about radical educational change". But this exhortation to make "strenuous efforts" yielded no more results than the constitutional directive to "endeavour". Hence the Second National Policy on Education (1986) changed to passive voice and declared that "it shall be ensured that free and compulsory education of satisfactory quality is provided to all children upto 14 years of age before we enter the 21st

century". The 21st century arrived with the Planning Commission declaring in the 10lh Five Year Plan (2002-2007) that "29% of children in the age group of 6 -10 remained out of school in 1997-98". The Commission refrained from quoting the figure for the age group 11-14, perhaps to prevent any shock or to make more credible the declared new goal of ensuring that all children complete eight years of education by 2010!

An analysis published in 2004 by National Institute of Educational Planning and Administration - an autonomous agency of the Ministry of Human Resources Development (HRD), Government of India, informs us that the majority of children are not enrolled in upper primary levels (V-VIII) in most of the states. While Himachal Pradesh (69%) and Tamil Nadu (70%) reported a high net enrolment ratio at the upper primary level (class VI - Class VIII), the ratio is reported to be as low as 17% in Bihar, 21% in Haryana, 17% in Jharkand, 25% in Rajasthan, 24% in Uttar Pradesh, 39% in Uttaranchal and 41% in West Bengal. Majority of children in the age group of 11-14 are not enrolled in schools and the goal of universal enrolment is not likely to be achieved in the near future.

When the 1966 Kothari Commission's Report was being examined by a Parliamentary Committee, many states submitted that they could achieve UEE by 2007 if sufficient funds were provided as grant by Central Government. As of now, Central and State Governments are spending around Rs. 1,00,000 crores on education from their budgets, half of this on elementary education. This is on the revenue side alone with around 4% of GDP being thus spent on education from public funds. All political parties have been promising to spend 6% of GDP, but the 4% barrier seems impregnable. A lollipop of Rs. 1500 crores was given as "Education cess" proceeds in the last year's Central budget by the Finance Minister. But it is not a matterof funds alone. In their book India, "A Development and Participation", - Jean Dreze and Amartya Sen, have after a comprehensive study of the issues, drawn attention to a number of shortcomings in the provision of basic education including biases in official statistics, the neglect of female education, inconsistencies in educational policy, inadequacy of expenditureon education, the lack of accountability in the schooling system and the dilution of the right to education. They also argue that there is "a deep lack of real commitment to the widespread and equitable provision of basic education which lies at the root of these diverse failures". What is "most striking" in their view is that the failures of government policy over an extendedperiod have produced so little political challenge.

Had there been similar apathy or inconsistency in dealing with urban amenities, crop prices, military hardware or structural adjustments, there would have been a political battle. This relates to the lack of political power of the illiterate masses, andthe neglect of basic education, not only by government, but also by social and political movements. This is true. Dreze and Gurzder have shown that in Uttar Pradesh, it is quite possible for a village school to be non-functional for as long as ten yearswithout any action being taken. Amartya Sen still feels that UEE is a realisable goal and if this goal is to be reached in good

time, elementary education has to become a more lively political issue! Precious little chance of that, as unlike "reservations"in education which help in vote banks and also to generate black money, UEE has little enticement for "political leaders"! Amartya Sen makes a detailed comparison of China and India and shows that though starting around the same base in 1948, China had achieved impressive success both in health services and basic education even before their economic-reforms and financial success.

Indeed he gives credit to pre-economic reforms era for success in land reforms, basic education and health services which in turn has helped economic progress in the post reforms era. But he fails to highlight that the Chinese success in education was due to the decentralised approach making the communes responsible for educating their children. While Chinese leaders promoted local mobilisation, self-reliance and local development, Indian politicians promoted a culture of dependence promising "state" funds and support for activities entrusted even to panchayats and local bodies, leading to a perverted system of public finance. A social and political movement that emphasizes local self-reliance and dignity and promotes local efforts in provision of education, health and jobs, conservation of energy, water and environmental resources emphasizing alternate models of development can lead to universal

education and a healthy, prosperous and just society that can counterbalance consumerist, wealth and power crazy exploitative models of development being touted as "progress". It is natural for everyone to aspire for higher living standardsespecially when the environment is saturated with visual and audio images of "higher" living. It is here that intellectuals andelites must set an example of moderation and simplicity. They must also help launch social movements to check child labour, encourage girls education and energise "intermediate" and lower classes to achieve universalisation of elementary education. Only through such social movements and local self-reliance, UEE can be realized within a reasonable time frame. Such an education will be relevant to the lives of the people culturally and workwise with delivery modes suited to their circumstances.

Source: Bhavan’s Journal August 15 2006

TAGORE SCHOOL NAMED IN GERMANY

A school in Germanys has been renamed after Indias Nobel Laureate Rabindranath Tagore. The students and staff of a school with nearly 1,000 students and 65 teachers in the former East Berlin district have decided to rename their institution, Oberchule an der Weide, a gymnasium school offering education up to 13th grade. The story of renaming the School after Tagore began in 2004 when students came across his personality and work as part of a project on major international personalities. Impressed with Tagore, the students conducted further research. The School Management later debated on the name for nearly one year. As per local custom, which gives discretion to students and teachers on the schools name, the Management decided to change the name of the school as Tagore School. The local authorities have ratified the decision.

The Message of the Bhagavad Gita -II

- Dr Karan Singh The second aspect of the Gita's teachings is that it puts before us an integrated Yoga. As you know there are four main parts of yoga in our tradition. Yoga itself comes from the same root as the word of yog - to join. Yoga is a process of joining the Atman and the Brahman, of joining the divine within and the divine without , and there are four main paths of yoga laid down in our tradition and all four are covered in the Gita. The first, of course, is Jnana Yoga, the way of

wisdom; The way of Upanishad, the way of clarifying our consciousness.

Realising what is the reality behind outer events and outer personality, the Jnanayoga that is loaded in the Gita. Krishna himself says:

There is nothing as pure and sacred as Jnana. Then there is the Karmayoga, important element of the Gita's

teaching. It is, in fact, an innovative element. It is stressed in the Upanishads also and it is not as if it is not in the Upanishads.The seed is found in the Upanishads but Bhagavad Gita explicates it and expands it.The third is the Bhaktiyoga, the way of devotion where Shri Krishna is, there will always be devotion because he took birth for his bhaktas. When there was darkness throughout the land and the Asura Kamsa was enthroned in Mathura and the bhaktas and Shri Krishna's parents were thrown into the darkest dungeons, there in the darkest night of ashtami; when there was thunder and lightning throughout it appeared as if the forces of evil had achieved final supremacy and victory. At that point of the darkest moment the divine is reborn and is reborn, not in a palace, but reborn in a prison. The prison is within our own consciousness and the moment he is born, a light shines that has never shone before and the gates of that prison which could be

opened only by a thousand soldiers, they slide open and Vasudeva carries Krishna across the Yamuna into Gokula and in the whole of Vrindavan the leela starts. So, on the whole Krishna legend, the Krishna cult revolves around Bhakti whether it is the mother's love of Yashoda or whether it is the love of the cowherd and the Gopis. Bhakti is always there wherever Shri Krishna is. And then, of course, the fourth is the Rajayoga that is the way of psychosomatic discipline. The way of breathing, pranayama, meditation. Here again in the fifth and sixth adhyays you will find sufficient basic instructions with regard to the methodology of Rajayoga. So in one comparatively short text the Gita puts before us the Jnanayoga, the Bhaktiyoga, the Karmayoga and the Rajayoga and as Shri Aurobindo has said in his commentary he presents an integral yoga; but these yogas are not mutually conflicting. In fact, in this day and age, we need to have all four of these yogas. Every person has to be a Jnani, every person has to have some bhakti, every person must be a Karmayogi and every person must, to some extent, try and develop some form of inner spiritual discipline and so the concept of the integrated yoga is something which the Gita puts forward and this is important because there are many paths which stress only one or the other of these ways. There is the Jnanapradhanwho stress only the Jnana, the Bhaktas stress only the kirtans, Gopis stress only the Bhakti .What is needed is integral and integrated approach, to the spiritual quest. There Gita gives us the great integrated teachings of Gita. That is the second major teaching of Gita. Third is repeated assurances of divine intervention. He keeps saying:

'Whenever Adharma becomes too powerful and Dharma forces totally appear to be dissimilated I will come from age to age. Therefore, it gives integrated teachings which means I grant that you will not procrastinate but by the time you know what has happened I would have been reduced to dust. So this is,

I am coming to that point also, as to why we must hold on to his assurances. He also has special assurances to

his devotees. 'My bhakta will never be destroyed'. Now the point is that why is that he gives assurances. He gives these assurances because I am bold to say that if we need that divine, the divine also needs us. We are not simply straws of whisks to be blown hither and thither. Why was Krishna so keen that Arjuna should fight. Stand up

and fight."— " khade ho jao, khade ho jao. Why? He had a Sudarshan Chakra. If he was all that powerful he could have just thrown the Chakra and finished everybody. Because for the working out of the plan of the divine evolution, the cooperation of human consciousness is essential. This is my belief. This may be a new idea for some people but I do feel that these divine assurances that Arjuna keeps getting all the time "do not worry, I am here, I am standing behind you, but you get up and fight." We have got to do the fighting. We may have the divine behind us but we cannot sit back and say, the divine is behind us, therefore we will not do anything. It is an important point here. And this is very significant in the Gita and the significance is often missed because the significance being that unless human consciousness opens itself to the light and power of the divine, the divine plan is not fully worked out. We are in an evolutionary situation. Shri Aurobindo says that man today is an intermediate creature between the animal and the divine and we can co-operate with the forces of evolution in order to hasten the process and, therefore, evolve to a higher level. This is the third important aspect of the Gita's teachings. The first is the theory of correct action, the second is the integrated yoga, the fourfold integrated paths of yoga, the third are these assurances of the divine intervention to which we must hold Shri Krishna, when he gives these assurances. We must also ask Shri Krishna, whether he fulfilled his assurances or not; we must hold him to his assurances and we must become capable of taking advantage of those assurances and the fourth and the final point before summing up the Gita then is gospel of total surrender to the divine. In the end after he has answered all of Arjuna's questions, he himself comes forward with a shloka or two and what does he say not in reply to a question, this is his own, as it were contribution. He says:

What is a dharmal Sarva Dharma... That which sustains; some people feel that their political position will sustain them, some people feel that their wealth will sustain them, some people feel their knowledge will sustain them. But in the ultimate analysis the only thing that

will sustain us is the divine ground and our own karmas. So he says: "Give up all other supports..Maamekam sharanam vraja.. .When he says MAAM he is not only talking as Krishna, son of Vasudeva ; he is talking as a representative of the divine consciousness. 'You can

look at it as Shiva's words or Jesus' words or whatever you like whatever deity of the Goddess I will save you from all sins. The last two words those best two words spoken by Krishna Maasuchaha: in a

way sums up the teaching of the Gita: He said, 'Do not fear,' I said at the beginning We are afraid of old age, of disease, of death , of failure, we are afraid of all the multiple disasters which surround us. In the midst of these disasters, Krishna says Maashuchaha.

"Do not fear". He says "I am with you". I am seated in the depth of your consciousness; if you can only open the self to my consciousness I will always be there. Wealth, power and fame will evaporate like dew in the morning sun. Only the spiritual consciousness will remain and we must enter into this continuing adventure of consciousness, while we are still alive.

The act of dying will not bring us salvation. Remember, the Upanishads make this very clear. Here in this very life we have got to attain salvation.

We have got to attain divine consciousness. Otherwise simply by dying you are not going to achieve anything. But while alive this remarkable adventure of human consciousness is unique opportunity for spiritual growth that human life has given us. Therefore, Sri Krishna's flute still plays. Sri Krishna's songs still resounds provided we have ears to hear, and provided we can open our consciousness, provided we can overcome the hate and the fear and the envy and the

greed; we can still listen to the flute.The voice of the Bhagavad Gita resounds in the depth of our beings and it is as a prayer to him, to the divine Charioteer that I will close. "Please today itself take our consciousness into yours" because at the last moment we do not know, where we may be. Therefore, our prayer to Sri Krishna is that he should take today our consciousness into his. He should give us his blessings, he should

give us the divine, he should give us the power, the courage, the energy and the compassion to partake of the divine bliss.

Source: Bhavan’s Journal July 31 2006 Concluded

That matchless remedy is renunciation of fruits of action.

This is the centre round which the Gita is woven. This renunciation is the central sun, round which devotion, knowledge and the rest revolve like planets. The body has been likened to a prison. There must be action where there is body. Not one embodied being is exempted from labour. And yet all religions proclaim that it is possible for man, by treating the body as the temple of God, to attain freedom. Every action is tainted, be it ever so trivial. How can the body be made the temple of God? In other words how can one be free from action, i.e. from the taint of sin? The Gita has answered the question in decisive language: c'By desireless action; by renouncing fruits of action; by dedicating all activities to God, i.e., by surrendering oneself to Him body and soul."

But desirelessness or renunciation does not come for the mere talking about it. It is not attained by an intellectual feat. It is attainable only by a constant heart-churn. Right knowledge is necessary for attaining renunciation. Learned men possess a knowledge of a kind. They may recite the Vedas from memory, yet they may be steeped in self-indulgence. In order that knowledge may not run riot, the author of the Gita has insisted on devotion accompanying it and has given it the first place. Knowledge without devotion will be like a misfire. Therefore, says the Gita, "Have devotion, and knowledge will follow." This devotion is not mere lip worship, it is a wrestling with death. Hence the Gita's assessment of the devotee's qualities is similar to that of the sage's.

Thus the devotion required by the Gita is no soft-hearted effusiveness. It certainly is not blind faith. The devotion of the Gita has the least to do with externals. A devotee may use, if he likes, rosaries, forehead marks, make offerings, but these things are no test of his devotion. He is the devotee who is jealous of none, who is a fount of mercy, who is without egotism, who is selfless, who treats alike cold and heat, happiness and misery, who is ever forgiving, who is always contented, whose resolutions are firm, who has dedicated mind and ion\ to God, who causes no dread, who is not afraid of others, who is free from exultation, sorrow and fear, who is pure, who is versed in action and yet remains unaffected by it, who renounces all fruit, good or bad, who treats friend and foe alike, who is untouched by respect or disrespect, who is not puffed up by praise, who does not go under when people speak ill of him, who loves silence and solitude, who has a disciplined reason. Such devotion is inconsistent with the existence at the same time of strong attachments.

- The Gita According to Gandhi, pp 129- 130

Dr Karan Singh

PINGALI VENKAYYA was the original designer of the national flag. Born on August 2, 1876 to (Hanumantharayudu and Venkataratnamma at Andhra Pradesh, Pingali was a precocious child. After finishing his primary education at Masulipatnam, he went to Colombo to complete his Senior Cambridge. Enthused by patriotic zeal, he enlisted himself for the Boer war at 19. While in Africa he met Gandhiji, and their rapport lasted for more than half a century. On his return to India he worked as a railway guard at Bangalore and Madras and subsequently joined the, government service at Bellary. His patriotic zeal, however, did not permit him to stagnate in a permanent job. After researching into 30 kinds of flags from all over the world, Pingali conceived the design of a flag which became the forbearer of the Indian national flag. Pingali's flag was made of two colours, red and green representing the

two major communities of the country. Gandhi insisted on the addition of a white strip to represent the remaining minority communities of India. The final resolution was passed when the AICC met at Karachi in 1931. The flag was interpreted as saffron for courage, white for truth and peace, and green for faith and prosperity. The dharma chakhra which appears on the abacus of the Sarnath at the capital of Emperor Ashoka was adopted in the place of spindle and string as the emblem on the national flag.

Indian Flag Goes Places OUR national flag was hoisted on Mt. Everest, the highest peak in the world, on May 29 1953, along with the Union Jack and the Nepalese National flag. In 1971, the Indian flag, went into space on board Apollo-15. It flew into space as a medallion on the spacesuit worn by Cosmonaut Wing Commander Rakesh Sharma, during the Indo-Soviet joint space flight in April 1984. On January 9 1982, the first Indian Antarctica Expedition planted the first Indian flag over Dakshin Gangotri. It was hoisted for the first time on the South Pole on January 17, 1989, by Colonel J.K. Bajaj. On April 21, 1996, at 0352 hrs (1ST), the firstIndian and perhaps the first in Asia, Sqdn. Ldr. Sanjay Thapar, holder of many national and international records in parajumping and skydiving, jumped from an altitude of 10,000 ft from an MI - 8 helicopter and hoisted the Indian tricolour on the North Pole. On Sept 28, 1985, the Tiranga set out on an around the world sailing expedition on board Trishna under Colonel T.P.S. Chowdhry and successfully returned home on January 10, 1987, cruising the high seas of the world and covering over 30,000 nautical miles in 470 days

A Mark of Respect On Independence Day, saluting the national flag expresses respect and reverence. The military salute - raising the right hand with palm down (or in some countries palm facing outwards) and , placing it over the right I eyebrow — is the oldest known hand salute. It supposedly originated in olden times when men in armour raised the visors on their helmets to identify themselves. Some say that both the handshake and the salute were intended to show that the person had I no hidden weapon in his fighting hand. There is a salute attributed to the Romans. Here, the right hand is held flat, palm down, and the I arm israised up to an angle of 45 J degrees. It was quite popular till I the Nazis in Germany adopted it in the 1930's. Today, the Roman salute is rarely seen. Only in oath-taking ceremonies is the salute still used, but there is always Jl| something held inthe left hand, either a paper or a flag. The Communists created their own unique salute — the clenched fist raised in the air. In the USA, the Blacks adopted this salute during the Civil Rights movement and it came to symbolize black power. Two black American athletes shot to world fame when they raised their gloved and clenched fists on the winners' podium during the 1968 Mexico City Olympics. Even aircraft can present a salute. The formation of aircraft has a conspicuous empty space (called 'missing man' formation) or a single aeroplane suddenly leaves a formation. 'Waggling' the wings means a casual salute like waving to a friend. The pilot partially rolls the aeroplane first to one side then the other!

Thoughts on Independence Day ALL those under the age of fifty five today are born in free India. They will know of India's struggle for freedom only through the pages of history or through the reminiscences of their grandparents. The older people will talk of spinning of the charkha for handloom threads, of burning western dresses in a bonfire to ,fight for swadeshi goods, or of going to jail becausethey opposed the rulers. Those were turbulent times. And anything Indian was a sign of joy. People took pride ink' wearing khadi clothes,because it symbolised indianism. Bringing down the flag and putting our tricolor in its place was heroic since doing so under the eagle eyes of the British was dangerous. It was considered the right thing as it was a contribution to the fight for freedom of our country. Sacrifice and struggle were synonyms of national love. People put the country before self. Itwas truly a case of 'janani janmabhumi swarga se mahaan hai '(Mother and motherland are greater than heaven). Patriotic songs and films spurred people into action. On every independence day patriotic films (Upkaar, Rang de basanti and others) are released and songs like 'Mere desh ki dharti sona ugle, ugle here moti,' 'Manuskichya shatru sanghe yuddha amuche shuru, jinku kiwan maru', 'Jahan daal daal par sone ki chidiya karti basera woh Bharat desh hai mera' etc rent the air. The country unites as one in times of need. A case in point is of Bombay which went through a dark period of floods, riots and bomb blasts. It brought a sense of togetherness for the place where one lives and the feeling of 'hum honge kaamyab'. On this Independence day let us resolve to do our best in whatever we do, not only for ourselves but for our family and country and to remember our ancestors who struggled to give us our identity and our country.

Nandana—Bhavan’s Children

Poetry by Ashok Chakradhar

Beginning with this we commence our new regular feature in Hindi

Hindi Poetry with Transliteration in Urdu

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What is Forgiveness?

- Dada J.P. Vaswani

THERE IS no easy or simple way to define forgiveness. Forgiveness is a bridge that all of us need to cross at one time or another in our lives. Forgiveness is an act of will which we have to carry out consciously and deliberately. Forgiveness is an attitude of compassion and understanding with which we choose to react to the world. Forgiveness is a process by which we evolve towards tolerance and acceptance. Forgiveness is self-restraint, self-control, self-discipline through which we transcend our lower selves. Above all, forgiveness is an effort on our part to bring out the divine that is in all of us. Forgiveness is not always easy. How can parents forgive the murderers of their children? How can mothers forgive the rapists of their daughters? How can anyone forgive those who have massacred their family and friends ? Are there no limits to forgiveness ? Would forgiveness not mean exonerating, excusing or

condoning evil actions ? Would this not be immoral, not to speak of it being unethical and unjust ? The writer and poet C.S.Lewis argues that forgiveness transcends the idea of human fairness. It sometimes involves pardoning those things that can't be pardoned at all. It is much more than excusing. When we excuse someone, we simply brush their mistakes aside. As he puts it, "If one was not really to blame, then there is nothing to forgive. In that sense forgiveness and excusing are almost opposites." He concludes: "Real forgiveness means looking steadily at the sin, the sin that is left over without any excuse, after all allowances have been made, and seeing it in all its horror, dirt, meanness, and malice, and nevertheless being wholly reconciled to the person who has done it. That and only that is forgiveness." Even when reconciliation is not possible, forgiveness can play a vital role. George Macdonald writes: "It may be infinitely worse to refuse to forgive than to murder, because the latter may be the impulse of a moment of heat, whereas the former is a cold and deliberate choice of the heart." Forgiveness need not be a struggle - if we realize that it is also a great gift and a blessing. It is a choice that we make - either to love or hate, to punish or pardon, to healor hurt. We choose to tread the path of peace and reconciliation, rather than succumb to bitterness. To quote the words of Martin Luther King Jr., "Forgiveness is not an occasional act. It is a permanent attitude." Forgiveness is above justice. Justice seeks to punish, forgiveness seeks reconciliation. As Shakespeare puts it so beautifully: Though justice by the plea, consider this: That in the course of justice none of us should see salvation. We do pray for mercy And that same prayer doth teach us all to render the deeds of mercy. Forgiveness is not only for saints and sages. How often have we not come across people, who, when urged to forgive and forget, will retort with passion, "I am not a mahatma... I am not a saint... I am only human !" So many of us believe that we cannot forgive; that it is too difficult, that it is the prerogative of saints and other evolved souls and not for the likes of us. Forgiveness need not be a feat of supernatural power. It is just a way of putting the past behind you, once and for all. It is way of moving on. It is a way of seeing things differently, looking at life from a new perspective. It is the realization that we cannot stay bitter and angry fot the rest of our lives. Forgiveness is the noblest virtue. Here is a story to illustrate this. A rich old man divided all his property equally among his sons. However, he withheld an expensive diamond ring, which was a family heirloom. His sons were being sent out to travel and take on the world. When they returned on a certain specified day, the diamond ring would go to him who had done the noblest deed. On the appointed day.the sons returned home. They were asked to report on what they considered to be their noblest deed. The first son said, "A wealthy banker handed over all his money to me for investment. I could have kept it all - but I served him honestly, and restored every pie of his to him, with interest." "That was indeed well done - but you only did what you should do," said the father. The second son said," As I was walking along the seashore, I saw a little child who was about to drown. At the risk of my life, I rushed into the roaring waves and rescued the child." "That was a brave deed - but not worthy enough to deserve the priceless ring !" was the father's response. It was the youngest son's turn. "I was tending my sheep on the mountains, when I saw my bitterest enemy stumble on the edge of a precipice and fall. He hung on to the edge of the cliff in terror. - I reached to his aid and saved his life!" "You are my pride and joy," said the father. " Returning good for evil is the noblest deed. The ring shall be yours !."

Reproduced from the book entitled "The Magic of Forgiveness" by Rev. Dada J.P. Vaswani.

Courtesy: Bhavan’s News USA