BMI=Body Mass Index
Data Source: The Economist

TRAFFIC- CONGESTION CHARGE

The traffic situation in many congested metros seems to be getting worse by the day. With many of our metro cities being very low on planning, there's very little room for road expansion on some of the busiest roads in India. As today's chart shows, the ultimate solution for our traffic woes may lie in the form of a 'congestion charge'. Quite like the one in Central London, where post the introduction of this charge, traffic snarls in the area reduced while at the same time public transport got a fillip. This is because the charge goes towards raising funds for investment in the public transport system, which is after all a mass and much more efficient means of commuting.


Data Source: Earth Policy Institute

 Data Source: CMIE Prowess

* Consumption per person adjusted for longevity, leisure & inequality
   Data Source: The Economist

Economic Sense

Himalayan Bajar

by ARTHA BEED

 

GANGTOK—Raman Shrestha decided to convert his old bookstore into a vibrant place where writers, filmmakers, and art enthusiasts can meet.

He has hosted many events to connect with people who saw Gangtok as more than just a backwater. The café culture that first began in Kathmandu has spread to the other Himalayan towns and cities today, perhaps announcing the beginning of a vibrant new Himalayan cultural cross-pollination.

In Kathmandu, the state has decided to celebrate Indra Jatra by showcasing festivals identified with the Newas and the Kathmandu Valley only. But Sikkim is more inclined to promote diversity, as it is now going to have a Newa Center, established to begin serious work on learning the culture of the ethnic group from Kathmandu. While Nepalis are trying to see what differentiates them, the people of Sikkim are focusing on what unites them.

The Indian state is in a hurry to lift its population from poverty, and by all accounts is doing a good job. Plans are on to ensure that there are no people below the poverty line by the year 2013. Some, who have received state-sponsored protection through reservations since the annexation of Sikkim, want to use the poverty status to receive subsidies similar to the Schedule Tribe reservations.

The challenge would be for Sikkim to ensure that the perceived development is sustainable. Every toilet the government builds for its citizens should have the capacity for maintenance too. Like the donor doles in Nepal, it is the federal government's grants that allows the state government to build new roads, schools and health centers. Making these activities sustainable will be one of the biggest challenges for Sikkim.
Regular readers will have noticed that The Beed never tires from talking about the rent-seeking mentality in Nepal. There are parallels in Sikkim, too. Subjects of the earlier Sikkim kingdom enjoy preferential treatment in terms of ownership of land as well as other benefits, like not having to follow the federal tax laws. Apart from some enterprising people, many make the most out of the legal status rather than taking advantage and fostering entrepreneurship. The preferential status, however, will never be permanent, so it will be interesting to see how the people will adapt to Sikkim nationals being treated at par with nationals of other Indian states.
Leveraging privileged status means people tend to focus too much on their own confined territory and not care about the larger economic system. Next door, the Nepali-speaking state of Darjeeling continues to reel in its battle for identity and state intervention for economic development. Therefore, the challenge for Sikkim will be to see how it starts helping stabilise the economic vicinity it is located in.

There is talk in Gangtok of a Himalayan Bajar, which could be a common market like the EU. Surely, for the future of the Himalayan economies, it will be important to start re-exploring this concept of a pan-Himalayan economic zone. In the future of economic growth, political boundaries will start losing relevance. The sooner the Himalayan states realise this and look at working together, the better will the interest of the Himalayan people be served.

source: Nepali Times

source:voice of sikkim

Declaration of assets of the Ministers of the Union Cabinet

  

On September 9, 2010, the Prime Minister’s Office released data relating to assets and wealth of ministers in the Manmohan Singh government on an application filed by RTI activist Subhash Chandra Agrawal.

Mr. Agrawal sought the information as far back as January 2009.

The PMO initially invoked confidentiality between the Prime Minister and his Council of Ministers. After the PMO was overruled by the Central Information Commission, the Union Cabinet decided to release the details of assets and wealth which are filed annually by the ministers.

Information as a right

by N. Bhaskara Rao

 

Five years after the enactment of the Right to Information Act, awareness of the law, its provisions and potential appears to be very low.

Marking the completion of five years, in September 2010, of the enactment of the Right to Information Act, the Central Information Commission (CIC) held the fifth annual convention on “RTI: Challenges and Opportunities,” in New Delhi on September 13 and 14. It was largely a gathering of Information Commissioners from the States and the Centre.

The five technical sessions had presentations by Commissioners and other experts. I had actively taken part in the earlier four annual conventions organised by the CIC more or less on similar lines. Six things stood out at this latest meeting.

First, the key leadership role played by Wajahat Habibullah, as the Chief Information Commissioner, in ushering in the RTI regime was acknowledged and he was credited for ensuring the independent standing of the Commissions.

A second outcome was that the fact that Section 4 of the RTI Act has not received the kind of attention it deserves in order to sustain the right to information regime — Mr. Habibullah himself has highlighted this aspect more than once — was echoed on both the days, but no specific suggestions emerged. Governments at the Centre and in the States need to do more in this regard than what the Information Commissions themselves could do.

Third, most participants reiterated that awareness about the Act, its provisions and potential was very low, and that more serious efforts are required. Also, efforts to sensitise the functionaries concerned were not good enough.

A fourth and more sensitive question that became evident during the deliberations was who, between the Commissions and civil society, has taken the Act to the people and are responsible for prompting the imagination of the people. Surprisingly, the divide in this regard was open. The Commissioners ought to have acknowledged the active role played by civil society and reiterated the need to work together even more in the future. The keynote speaker and other speakers expressed their concern about certain “belligerent tendencies” on the part of individual activists. Such isolated instances should not weaken the critical role played by civil society groups on this front.

Threats to activists

Fifth, the convention expressed concern over threats that some activists faced in the course of their work and condemned the killing of certain RTI activists that have occurred. In this context, Union Minister for Law and Justice M. Veerappa Moily, who inaugurated the convention, confirmed that the Union Cabinet was determined to bring forward the whistleblowers bill [‘The Public Interest Disclosure and Protection to Persons making the Disclosure Bill, 2010'] in the coming session of Parliament.

Sixth, the delay in disposing of applications and the backlog in the process that the Commissions are confronted with was yet another issue that was deliberated upon. But no options or alternatives came up. It was agreed that the RTI Act had kept the bureaucracy on its toes. But a general view was that the pile-up of applications was caused by the fact that the government and its agencies were not forthcoming in providing information promptly. One of the sessions dwelt on how the judiciary, the subordinate judiciary in particular, was largely apathetic and non-cooperative in responding to RTI petitions.

According to a PTI news report, the Minister who inaugurated the event said “RTI should not be a casualty of corrupt bureaucrats.” Shailesh Gandhi, a proactive Central Information Commissioner with the distinction of having been an RTI activist himself in Maharashtra before becoming Commissioner, said later in his presentation that the RTI Act need to be guarded from three potential threats — from the government, the judicial processes and the Commissions themselves.

Mr. Gandhi wanted Information Commissions to take an initiative on issues with wide-ranging and long-term implications: it would be too late to do anything if the Commissions have to wait. He himself had asked the Delhi government to put all its contract agreements concerning consultancy arrangements for the Commonwealth Games in the public domain within a week.

Gajendra Haldea of the Planning Commission, in a presentation on the Public-Private Partnership model, theorised that 20 years from now a third of the land in India would be in the hands of a few private corporates, going by the manner in which Special Economic Zone agreements were being entered into (with public scrutiny).

Mrinal Pande, chairperson of the Prasar Bharati Board, wanted the media to be brought under the preview of the RTI Act. (This was a suggestion that this writer had made at the second annual convention in 2007 and has been advocating since then, without success.)

The session should have deliberated on the media's role and acknowledged the sustained interest taken by some media outlets such as the Telugu newspaper Eenadu and NDTV, and the difference they have made to the situation.

The convention failed to note that women in sufficient numbers are not taking advantage of the provisions of the RTI Act, or what steps could be taken to correct the situation. It also failed to look at why the academic community has not been taking a real interest in studying the impact of the RTI Act and in promoting it.

There was no evidence of annual reports of Information Commissions in these four years ever having been discussed in Parliament or in State Assemblies. How is it so? It should be examined how many Commissions could not come up with their annual reports and why even the annual reports that were available did not make any difference.

In his valedictory address, Minister of State in the Ministry of Communications and Information Technology Sachin Pilot talked about the shift in the balance of power and the equitable growth that the RTI Act should strive for. He wanted the RTI movement to take advantage of communication technologies.

Conventions and sessions

The CIC has been holding annual conventions in Delhi as an “official programme,” attended mostly by Information Commissioners, their staff, one or two Ministers and bureaucrats. The participation of civil society representatives has been marginal: those who did come were mostly from the National Capital Region. There has not been any acknowledgement of the role of civil society organisations in taking the RTI movement forward. At all the five conventions in Delhi, access was controlled. The CIC, nevertheless, deserves praise for holding the conventions.

This writer had the opportunity to take part in all the five official CIC conventions held in New Delhi as well as in organising five Open House sessions on the RTI in Hyderabad. The Social Audit Council of Andhra Pradesh, comprising a group of civil society organisations and backed by CMS, has been holding annual Open House meetings over the last five years on the implementation of the RTI Act. These were open to anyone but were attended mostly by RTI activists from the districts. The deliberations were based on their presentations and insights to realise the potential of the Act. At least one activist from each district gave such a review. A couple of bureaucrats concerned with the implementation of the RTI Act were specially invited to the Open House. V.S. Ramadevi, former Governor of Himachal Pradesh and Karnataka, was the chief guest in 2006. Wajahat Habibullah, Shailesh Gandhi, C.D. Arha and freedom fighter Purshotham Rao were the chief guests in the subsequent years. The State Information Commissioners were invited to all the five events, although only one or two chose to attend. Each year the Open House sessions honoured activists, officers and mediapersons for their initiatives in taking the Act forward.

The Fifth Open House session in Hyderabad on August 23, 2010, came up with some specific suggestions on the threats against and the killing of activists. It decided to prepare a directory of activists district-wise, form a network of activists, create a website, start counselling centres in districts and launch a helpline.

The sixth convention in 2011 in New Delhi should be an Open House. The participants should be predominantly from civil society, and include academics and women's groups in particular.

(Dr. N. Bhaskara Rao is the Chairman of CMS based in New Delhi.)

source; The Hindu

Ride on water: A file picture of rafting on the Teesta

source: Shri Barun Roy

The future of Nepal's two armies

Prashant Jha

 

AP Nepalese Army soldiers during a rescue operation near Shikharpur village, 80 km away from Kathmandu. Nepal continues to have two armies — the official Nepal Army (NA) and the Maoist People's Liberation Army (PLA). File photo

If the question of the Nepal Army and the People's Liberation Army remains unsettled, there will be little chance of the country writing its Constitution or institutionalising democracy.

Almost four years after Nepali political forces signed the Comprehensive Peace Agreement (CPA), the country continues to have two armies — the official Nepal Army (NA) and the Maoist People's Liberation Army (PLA). The future of the two armies is at the heart of the peace process, and is directly linked to both government formation and Constitution writing.

A September 13 agreement between the government and the Maoists states the integration and rehabilitation of Maoist combatants will be completed within the next four months. This may be difficult to achieve, given the complex differences between the two sides on the issue but it is central to moving the political process forward.

The PLA officially has 19,602 verified combatants in seven cantonments and 21 satellite camps across the country. But reports suggest that the numbers have dipped in recent months. The combatants receive monthly salaries from the state treasury. All PLA fighters and weapons, and a limited number of NA personnel and arms are monitored by the United Nations Mission in Nepal (UNMIN), which has been in the country since January 2007.

As per the CPA, a special committee for the management, integration and rehabilitation of Maoist combatants was set up towards the end of 2008 by the Maoist-led government. The committee, now chaired by caretaker Prime Minister Madhav Nepal, also has a technical panel to assist it. The basis for the integration is a vaguely formulated provision in past agreements, which say “verified Maoist combatants” will be eligible for “possible integration into security forces based on standard norms.”

Three proposals

At the moment, there are three proposals on the table. The Nepali Congress and the Communist Party of Nepal (Unified Marxist Leninist) have differences over nuances, but their position represents one pole. The Maoists have presented their own alternative. And UNMIN has come up with a ‘non-paper' with a hypothetical 60-week timeline for integration and rehabilitation.

All parties agree that the PLA must be brought under the control, direction and supervision of the special committee immediately. Maoist leader Pushpa Kamal Dahal ‘Prachanda' told the PLA at its annual celebrations in February 2009 that it was now under the committee, not the party. But this was not implemented. As per the recent government-Maoist agreement, the former rebels have once again pledged to put the former combatants under the special committee. The NC-UML has suggested that a secretariat with a coordinator, representatives of the NA, the Nepal Police, the APF, the Maoist Army and other agencies be formed for the purpose. UNMIN has emphasised the need to form implementing and coordinating bodies. There is also a broad agreement among all parties that Maoist fighters who opt for voluntary separation, rehabilitation, and integration should be categorised and separated. This should be followed by the actual selection of combatants for specific security agencies, even as others are offered attractive rehabilitation packages. But there are major differences in at least three areas.

Numbers, modalities & timing

The first has to do with the numbers. The NC and the UML argue that the number of combatants to be integrated must be first decided at the political level, before the process is initiated. They point out that the Maoists informally agreed to integrate 3,000 combatants in a conversation with the former Prime Minister, G.P. Koirala. In their proposal, the Maoists say the ‘scientific way' would be for the special committee to ask each combatant what his preference is. Those who want to opt for voluntary separation or rehabilitation, and those ineligible due to physical disability can be left out. All others must be considered eligible for integration. They deny that a prior deal on numbers has been struck.

The second area of dispute is the basis of integration. UNMIN has pointed to the need for a political agreement on “rank harmonisation, entry norms and entry modalities” as a prerequisite for the process. The NC and the UML, with the support of the Army, insist that former Maoist fighters have to compulsorily meet the “standard norms” of the existing security institutions to be eligible for integration. They also say the combatants are “individually responsible” for integration. This is a reflection of the NA position that Maoist fighters can individually, as Nepali citizens, seek to join the army but there will be no entry on the basis of units.

The Maoists say “standard norms” in past agreements refer to the standard norms for integration, not the existing norms adopted by the security agencies for recruitment. The norms must be based on the “originality of Nepal's peace process.” This assumes importance since many Maoist fighters may not meet the exact educational or physical standards of the NA and other agencies. The Maoists' proposal also categorically rejects the concept of individual recruitment. Their leaders argue that integration was a special provision based on the reality that the PLA was not defeated in the war, and the logic that it had to be “professionalised” and the NA “democratised.”

The Maoists suggest that there could be further discussion on the modalities of integration. A separate force with their combatants could be created; a mixed force with their fighters and additional new recruits could be an option; and/or there could be an integration of the existing institutions.

The third area of contention is the timing. Formally, all sides recently agreed to finish the process in the next four months — by January 15, 2011 — but the politics behind the issue is more complex. Non-Maoist parties insist that the Maoists cannot be entrusted with leadership of the government, and the statute cannot be promulgated if they do not ‘detach' from their military structure. For their part, the Maoists are reluctant to finish the process before they have reliable guarantees on the Constitution and power-sharing.

In their initial proposals, the NC and the UML insisted that the entire process — of determining numbers, separating the combatants into different groups, discharge of those who want to leave voluntarily, selection into security agencies; and rehabilitation — be completed in a month. In a recent concept paper to build consensus, the UML suggested that separating the combatants could be completed within a month, while the remaining process could take four months.

The Maoists have said the special committee can finish the process of deciding the numbers through consultation in two months; and the separation into different camps can take another month. These two steps can form the basis of a preliminary consensus, and “after ensuring that the Constitution would be written, an action plan should be devised for completing the integration and rehabilitation works just before the promulgation of the Constitution.”

In its timeline, UNMIN holds that setting up an implementing body, informing the combatants, registering their initial choices, and separating them into different groups could take 21 weeks. The additional process of discharge and selection could begin in week 39. Non-Maoist parties have criticised UNMIN as they feel its proposal is too close to the Maoist plan. Additionally, the fact that UNMIN's tenure ends by January 15 next will have implications for the process. But UNMIN's proposal should not be dismissed for, it has international experience in implementing complex peace deals.

Political will

The differences can be overcome if all parties display the requisite political will. Informally, all of them — including the Maoists — agree that 6,000-8,000 combatants can be integrated into all security organs, with 2,000-3,000 in the NA. A combination of flexibility in entry norms, and Maoist fighters going through the required training, could bridge the debate on “standard norms.” The process can begin immediately but end some time before the promulgation of the statute. Once the PLA is under the special committee and Maoists are locked in, the other side should feel reassured and cede space to the biggest party in the power-sharing arrangement.

But all sides should first reassess their political positions. The NC and the UML should stop echoing the army's position only because they see it as an ally in their battle against the Maoists. Instead, the reform of the NA and bringing it under firmer civilian control are part of the peace accord. Isolating the Maoists is also counter-productive for, it only feeds their fear that “reactionaries” are out to “eliminate them” and makes them reluctant to give up their coercive apparatus.

For their part, the Maoists should stop being dishonest and using the PLA as a bargaining chip. If they want a new Constitution, they will have to make compromises on their political-military structure since other parties are justifiably insecure. The Maoists should feel confident since they derive their core strength from front organisations and a sizable mass base. If the question of two armies remains unsettled, there will be little chance of Nepal writing the Constitution or institutionalising democracy.

The higher you are, the faster you age

PTI

  

AP A line of high-rises in Berlin. File photo

It's all relativity. Physicists discovered that simply going upstairs will make you age faster. Stay grounded to save those nanoseconds

If you live on the top floor of a skyscraper, you may age faster than those living in the ground floor, American scientists have claimed citing Einstein’s theory of relativity.

Researchers at the National Institute of Standards and Technology, Colorado, have demonstrated that one of Dr. Albert Einstein’s theories of relativity that the further away from the Earth you are, the faster time passes works even on a human scale.

That means - even though the differences are tiny - people will really age faster if they live on the top floor of a skyscraper than in a bungalow, the Telegraph reported.

The discovery confirms a theory first proposed by Einstein that clocks run faster the further away from the ground they are - a phenomenon that works in space rockets and aircraft as the forward movement offsets the height.

Using a pair of the world’s most precise clocks, physicists at the NIST, discovered that simply going upstairs will make you age faster.

If one of the clocks was moved just a foot higher, then it ran a little bit faster - albeit by a tiny fraction of a second, they found.

So, taking just a couple of steps upwards will remove 90 billionths of a second to a 79-year lifetime, they said.

By moving about 10 feet to the top of the stairs, one would age quicker by 900 billionths of a second. And if you were to spend your life at the top of the 102-storey Empire State Building (1250 feet) you would lose 104 millionths of a second, said James Chin-Wen Chou, co-author of the study.

For their experiment, the researchers used “quantum logic” atomic clocks which can keep time to within one second over 3.7 billion years.

They proved the theory that clocks at higher elevations run faster because they are subject to less gravitational force.

A NIST spokesman, however, said the phenomenon, called “gravitational time dilation”, would not impact on people’s lives.

“The difference is much too small for humans to perceive but it may provide practical applications in geophysics and other fields,” he said.

The team’s calculations will be used to improve technology used to measure the Earth and the gravitational field.

The new findings are published in the current issue of journal Science

7 elephants die after train hits herd

 

SHOCKING INCIDENT: A dead elephant being shifted from the accident site near Banarhat area in North Bengal's Jalpaiguri district on Thursday. Photo: Ajay Sha

Incident once again raises questions over movement of trains along the elephant corridor

Seven elephants of a herd died after being hit by a goods train in the Banarhat area of Jalpaiguri district on Wednesday night.

While four were killed on the spot, the rest died on Thursday. The dead include a sub-adult and two juvenile elephants, Divisional Forest Officer (Wild Life II) Sumita Ghatak told The Hindu over telephone.

The incident has once again raised questions over the movement of trains along the elephant corridor in the region.

“Incidents of collision have increased over the past four years ever since the conversion from metre to broad gauge of tracks that pass through the national sanctuaries in the region. To compound matters, the movement of goods trains has increased too,” State's Principal Chief Conservator of Forests Atanu Raha said.

Prime forest area

Goods trains pass through the prime forest area at odd hours, including the period after evening when elephants go out foraging for food. “Most of the elephant deaths resulting from collision with trains occur at nights,” Ms. Ghatak said.

The State's wildlife and forest officials have blamed the railway authorities for failing to ensure that the trains passing through the region do not exceed the speed limit of 25 km per hour.

A spokesperson of the Northeast Frontier Railway said, however, that the area of occurrence did not fall within an “identified elephant corridor.”

“Speed limits are not being maintained despite our reminding the railway authorities. We shall repeat our request that movement of goods train along this route is also brought down to the minimum,” said Mr. Raha.

No patrolling

“Decisions taken remain decisions. They are not implemented. It is not just a question of trains exceeding speed limits. The whistle is not sounded; there is no patrolling. We are taking up the matter with the Railway Ministry and the Ministry of Environment and Forests,” State's Forest Minister Ananta Ray said.

FIR lodged

The goods train that killed the elephants was running at a speed of nearly 70 km per hour, Ms. Ghatak said. The Forest department has lodged a first information report at the local thana under the Wild Life (Protection) Act 1972

Slow and Steady Wins the Race

By Dhirendra Kumar | Sep 22, 2010

•  

Stock prices have seen a quick and sudden spurt over the past two weeks. However, this long-awaited and long-predicted rally has not brought any joy to the kinds of investors, who were in the business of waiting for such rallies. If anything, this rally in stock markets has been a near-perfect demonstration of the futility of trying to time markets in order to maximise returns.
Brokers and analysts, who make it their business to advise short-term traders, have spent the better part of the past two weeks explaining why, despite spending close to two years awaiting this particular event, it actually came as a surprise to all of them.

Over the past several years, every major move in the stock markets has caught short-term traders by surprise. Those who tried to time the markets have scrambled to catch up with events and have generally faced frequent periods of either lost opportunities or losses. The last two weeks are yet another episode in the same show.

More importantly, these last two weeks has also been a perfect demonstration of how the conveyor-belt style of investing exemplified by mutual fund SIPs can easily take in its stride the worst gyrations that the stock markets can throw up. Only investors who have benefited perfectly from this rally have been those who have kept investing steadily, without paying any attention to which way the short-term movement of the market has actually been.

SIP investments in an equity fund with identical performance to the Nifty over the last three years would have given returns of about 21 per cent annually. This is a remarkable achievement in a period during which stock markets underwent the deepest and the most frightening crash that a generation of investors had seen.

Going forward this offers a valuable lesson. Stock market analysts seem equally divided in their opinion on what exactly does the rally mean going forward. Some are cautious, and think that the markets have run ahead of themselves, while others hail this as the beginning of a huge new bull-run. Who is right? If you are an individual investor, who is interested in reaping the rewards of equity for your long-term savings, then the right answer is that it doesn’t matter.

Stay away from all discussions about where the stock market is going and just keep investing steadily—nothing else matters.

This column first appeared in Hindustan Times on September 19, 2010

 

Big names skip Commonwealth Games

Sikkim Chamber of Commerce interactive session on Skill Development Systems in Sikkim

source: VoiceofSikkim on Sep 22, 2010 |
SCC Report

Sikkim Chamber of Commerce interactive session on Skill Development Systems in Sikkim

22 Sep, Gangtok:

Sikkim Chamber of Commerce organized an interactive session with State Instituteof Capacity Building, Government of Sikkim and Indo German Technical Team on 21st Sept 2010 at a Gangtok Hotel.
The interaction was on the Skill Development Systems in Sikkim Vis a Vis Private Enterprise. The meeting was chaired by Shri S D Dhakal, Chief Administrator, State Institute of Capacity Building, Government of Sikkim, Karfectar. The resource persons who came from Delhi comprised of Ms Anita Sharma, Alumni Coordinator and Shri Moloy Bora -Director, Employment & Crafts Training.
The President  and Executives of most of the  Business Associations were present and a very fruitful interaction took place.
Shri S K Sarda, President, Sikkim Chamber of Commerce while welcoming the guests, appreciated the work of Directorate of Capacity Building, Government of Sikkim in creating job opportunities for unemployed youths. The business community fully supported the efforts of the Government to upgrade the skills and is impressed by the vibrant activities of Livelihood schools which are the brain child of Dr Pawan Chamling, Chief Minister of Sikkim.
Both the resource persons found the interaction useful as it provided them with more inputs for further sharpening the efforts of skill development to meet the need of the Sikkim’s economy.
Sh S D Dhakal assured the meeting that the points raised in the interaction will be included in the future course materials.
Vote of thanks was proposed by Shri Ramesh Periwal.

The great continental divide on scientific issues

by R. PRASAD

 

 About 90 per cent of respondents felt that investment in science lays the foundation for future economic growth.

People have “grown more confident” that human activity is affecting global climate

Is the evolution theory equipped to explain the variety of species found on earth? Even as more and more evidence strengthens and finds the links that have led to the species that we find today and in the past, about 35 per cent of the Japanese and 49 per cent of Chinese people had “reason for doubt” about the theory's ability.

Compare this with the world figure of ten per cent of people who doubt the theory's ability to explain the variety of species found on earth.

But that does not necessarily mean that the Japanese and Chinese respondents believed in creationism. So why do they not totally believe in evolution.

Asian philosophy

Apparently, Asian philosophical systems such as Shinto or Buddhism, offer their own explanations when it comes to origin of life, Nature found.

Though many people still strongly believe in creationism in the U.S., 87 per cent believed that evolution can explain the variety of species found on earth.

The only explanation could be that the respondents were readers of Scientific American magazine, a respected and well-known magazine. It is widely read by those interested in science and scientific developments.

In all, 21,000 readers from 18 countries responded to a web-based survey conducted by the magazine and Nature journal. The results are published online in Nature today (Sept 23).

Similar reservations from Chinese and Japanese respondents were seen in the case of the ‘Big Bang.'

These were not the only issues on which Asian, European and the U.S. respondents had different views. In fact, they had reservations, doubts and different views on most of the hot issues in science. But they strongly concurred on some other issues.

GM crops

As expected, while 53 per cent were “totally comfortable” with genetically modified crops in the U.S., it was only 26 per cent in the case of Europe. And while only 13 per cent were “not comfortable” with GM crops in the U.S., it was 27 per cent in the case of Europe.

And when it comes to nuclear energy, the U.S. seemed to be more receptive to it than its counterparts in Europe. About 65 per cent of readers from Europe were “not comfortable” with nuclear energy compared with 18 per cent in the case of the U.S.

It appeared that Europe was for clean energy but they preferred renewable energy and not nuclear energy.

On climate change

Climategate could have created some controversy, if at all, but people's views that human activity is changing global climate has not diminished or weakened. Respondents from across the different continents, including the U.S. have “grown more confident” that human activity is affecting global climate.

One thing that scientists would be happy about is that respondents from across the countries surveyed “overwhelmingly agreed that scientists are more trustworthy than other public figures.”

Funding for science

They also agree on another major issue — investments in science. About 70 per cent of them agree that funding for science should be provided despite the current challenging economic condition.

So how could funding for science continue now? About 75 per cent agreed that cutting defence spending was the solution. Cutting social welfare funding appeared to be an unpopular option as only 15 per cent voted for it.

But can funding continue even during the current challenging time if there are no immediate returns? About 89 per cent the respondents were aware that returns from science, particularly basic science, would not have immediate payoffs. Yet they wanted funding to continue.

So which is the biggest investment that can fuel future economic growth of countries? Of course, it is science. That is what the survey found.

Compared to 89 per cent who felt that investment in science lays the foundation for future economic growth, only 47 per cent disagreed. Yet the 47 per cent supported continued science funding.

Scientists' role

Readers wanted scientists to interact with the public and address science-related policy issues and get involved in public debate. If readers trust scientists, will they not stand to gain and get a better understanding of controversial issues when scientists are involved in debates and take an active role in addressing the controversial issues in public?

The survey may be skewed, as only those already interested in science were involved, but it sends out a clear and loud message that it is time scientists came out of their cocoons and engaged with the public.

The only major limitation with the study is that the number of respondents from different countries was not uniform.

While thousands of readers who responded were from the U.S. and to a lesser extent from European countries, only 269 were from China

Kathmandu: Nepalese girls dressed as Kumari.

UNITED WE STAND, DIVIDED WE FALL

Zuri’s first property in Sikkim

Kolkata: Bangalore-based Zuri Group Global, a multinational conglomerate promoted by a consortium of investors from West Asia, may offload 20% of its stake as it plans to raise funds through the PE route.
Abhishek Kamani, managing director of the group, said the company will look for PE partners who have expertise in the hospitality industry.

Zuri Group Global will require an investment of Rs 500 crore in next five years to carry out its expansion plans. “We will prefer PE partners who can add more value than money to the company. If it is a large international or domestic player who has interest in the hospitality sector, it will have preference,” Kamani said.

The company, which is preferring the PE route to raise money, may be opting to tap the market with an initial public offer.

“The plan for IPO is still in the boardroom, but for a company of our size, it is one of the most suitable option to raise money,” he said.

Talking to reporters on the sidelines of the launch of Zuri’s first property in Sikkim under the management contract model, he said the company is keen on expanding the brand Zuri in domestic and international market.

It has planned to add 10 hotels in India and five abroad under the Zuri banner in next five years.
The group already has four hotels in the country and one each in UK and Kenya. According to Kamani, construction cost per room in the platinum category is around Rs 1.3 crore, Rs 90 lakh in lifestyle category and Rs 65 lakh in the comfort category

source; financial express

SIKKIM: ‘Lost’ Sikkim arrives, prints ready for Singapore show

SIKKIM: ‘Lost’ Sikkim arrives, prints ready for Singapore show

FROM THE TELEGRAPH

The Chogyals’ palace in Gangtok. Picture by Prabin Khaling

Gangtok, Sept. 20: Satyajit Ray’s “lost” documentary Sikkim reached the Himalayan state on September 11 and is now being readied for a preview screening at the Singapore Museum on October 16.

The 35mm documentary was commissioned by the Chogyals, the last rulers of Sikkim, in 1971 and its prints and rights were given to the Art and Culture Trust of Sikkim in 2000.

The trust received it from the Academy of Motion Picture Arts and Sciences after restoration almost a week ago.

“The film had been commissioned by the last Chogyal of Sikkim, Palden Thondup Namgyal, four years before the kingdom became the 22nd state of India in 1975. As the documentary was made during a period of transition in Sikkim, the film never got formally released and the prints became bad. Everyone assumed that the documentary had been banned because it had to do with the monarchy,” said Ugyen Chopel, a filmmaker and a managing trustee of the trust.

Chopel said he had seen the film and it records Sikkim’s history and showcases the state’s natural beauty. “There are five reels and the film is 55-minute long and is in colour. The best part is that the entire commentary in English was rendered by the maestro himself in his unforgettable baritone voice. The background music has also been also composed by Ray,” he said. 

After the Singapore screening, a world premiere of the film is being planned for next year. “The film has generated a lot of interest internationally and we are planning to hold a world premiere here sometime in February-March next year. We will approach the state government to make the premiere a grand international event,” said Chopel.

“This is the only film made by the great master that has not been screened publicly and came to be known as ‘Ray’s lost film’. A retrospective of Ray’s films was held when he passed away after being conferred the lifetime achievement Oscar by the Academy of Motion Picture Arts and Sciences. But Sikkim did not feature in the show,” he said.

Chopel said a print of the film had been found with the British Film Institute in London and through Dilip Basu, the founder-member of the Satyajit Ray Film and Study Centre at the University of California, the Academy was approached for restoration.

“We approached the Central Board of Film Certification and obtained a ‘U’ registration on March 6, 2002, as such an approval was necessary for the restoration. It took eight long years for the Academy to restore the print to the original as the work was tedious and painstaking. The Academy had borne the cost of around $100,000 to restore the film,” said Chopel.

“The job was painstaking as the negatives were missing and a fresh negative had to be prepared frame by frame from the prints which were available with the trust and from the copy that was lying with a private collector in London,” said Chopel.

A package containing the restored prints reached the trust on September 11 from the Academy.

Grim fairy tale

DR. G. SENGOTTUVELU

source: The Hindu 

Workout to stay fit.

With so many youngsters falling prey to the cardiac disease, Dr. G. Sengottuvelu talks about staying heart healthy

In the last century, life expectancy increased dramatically and there was a major shift in the cause of illness and death. During this transition Cardiovascular Disease (CVD) became the most common cause of death. Strangely, a century ago CVD accounted for less than 10 per cent of all deaths. Today it accounts for approximately 30 per cent of deaths. Driven by industrialisation, urbanisation and associated life style changes, this ongoing transition is occurring at an even faster rate now.

Hearty issues

The 21st century began with CVD as the leading cause of death. Despite improved nutrition and public health measures, the impact of smoking, high fat diets and other risk factors have combined to make CVD the leading cause of death. Continued improvement in economic circumstances combined with urbanisation, industrialisation and radical changes in the nature of work led to changes in diets, and increased smoking. Easier access to food rich in fats and carbohydrates, low level of physical activity and sedentary lifestyles added fuel to the fire. This has resulted in higher mean body mass index, blood pressure, high levels of plasma and blood sugar.

As the incidence of coronary artery disease increases, the epidemic is affecting Indians even at a relatively young age. Acute heart attack was rare in teenagers and young adults but is now becoming common. Recently a 24-year- old boy came to the emergency room complaining of chest pain associated with nausea. The pain had started nine hours prior to arrival and he had ignored it not connecting it with heart trouble. He was a non-smoker with no family history of heart disease. An electrocardiogram (ECG) showed acute heart attack. A coronary angiograph showed total 100 per cent block of the artery with loads of blood clot. Despite the blood clots being aspirated several times and the artery being stented, the blood flow was not established. Finally a big clot, which was sticking to aspiration tube, was removed and his vital parameters became stable. Other tests including echocardiography were done and the patient was started on optimal medication. He was later discharged and is on follow up and has since remained well and asymptomatic. This shows that risk evaluation must start earlier. Investigations such as treadmill, stress echo and coronary angiography should be done regularly.

Youngsters must be made aware of conventional risk factors like hypertension, diabetes mellitus, smoking, high cholesterol, tobacco consumption and obesity and be encouraged to modify their lifestyle accordingly.

Stay fit

Eat right

Exercise regularly

Learn to cope with stress

Go for regular BP, blood sugar, Cholesterol checkups

Avoid smoking and drinking

Sleep for a minimum of 7 hours

Consult a doctor when you have symptoms chest pain, palpitation, excessive sweating or pain of the

left side of chest and arms

Dr. G. Sengottuvelu, is a Interventional Cardiologist at Apollo Hospitals in Chennai.

CM launches ‘Mission Poverty Free Sikkim-2013′

Source: VoiceofSikkim 

CM launches ‘Mission Poverty Free Sikkim-2013′
IPR News

CM launches 'Mission Poverty Free Sikkim-2013'

22 Sep, Gangtok/IPR: Mission Poverty Free Sikkim-2013 was officially launched at Chintan Bhawan, Gangtok on 22nd September, 2010 by the Chief Minister Mr. Pawan Chamling who was the Chief Guest on the occassion. The day long programme was organised by Department of Rural Management and Development Department, Government of Sikkim.

During his address the Chief Minister said that since the formation of this government the government is implementing many propoor programmes for the upliftment of the down trodden lot of the society. Seventy percentage of the state budget has been earmarked for the development of the rural areas and the people of the rural areas, as a result of which the percentage of Below Poverty Line has been reduced to a great extend. This is due to the propoor activities initiated by the government, he added. Now it is the high time that mind set of the people is changed and be positive towards the pro poor policies of the government. He cautioned the gathering assembled at Chintan Bhawan saying unless the mind set is changed, the activities and policies of the government will not bear fruit. Talking about the livelyhood schools opened in various constituencies all round the state he urged the panchayats to encourage the rural people to take maximum benifit from the schools and go towards professional trainings. This will make the rural people professional in their field and go a long way in eradicating poverty from the state visa vis making the Mission Povery Free Sikkim-2013 a success. The panchayats have great role to play in this field, he added. Mission Poverty Free Sikkim should be clubbed with various other schemes, programmes and activities of the government as every activity is directly or indirectly linked with the economic and social upliftment of the down trodden people. The ultimate aim of the government in initiating any scheme is to eradicate poverty from the state by 2013, he said. The Chief Minister urged every one from all walks of life to cooperate and coordinate with the government to achieve this target and make Mission Poverty Free Sikkim-2013 a success.

On the occassion the Chief Minister released the documents viz. Mission Poverty Free Sikkim-2013, Implementation Plan for Mission: Poverty Free Sikkim-2013, Tourism Mission-2013, Health Mission-2015.

The Additional Chief Secretary during his address while urging the government officers to cooperate and coordinate for making the mission a success said that this mission is a holistic approach towards improving the lives of the poor. The mission document includes details of goals and objectives of the mission, he added.
Special Secretary, RM & DD, Dr. Sandeep Tambe gave a power point presentation on Mission Document.

SOME SCHOOLS OF PHILOSOPHY IN SANAATANA DHARMA

SOME SCHOOLS OF PHILOSOPHY IN SANAATANA DHARMA

By Swami Avadhutananda

(Exclusive to Sikkim Chamber of commerce e newsletter)

The six schools of philosophy in Sanaatana Dharma (Hinduism) or the Shad-Darshana-s are the six orthodox systems of philosophy. They are the six ways of looking at the Truth. They are: (1) Nyaaya; (2) Vaiseshika; (3) Saankhya; (4) Yoga; (5) Purva-Mimaansaa; and (6) Uttara-Mimaansaa, or Vedaanta. The orthodox systems of philosophy believe in the authority of the Veda-s.

Gautam Rishi systematized the principles of Nyaaya or the Indian system of Logic. Kannaada composed the Vaiseshika sutra-s. Kapila Muni founded the Saankhya system. Patanjali Maharshi is the first to systematize the Yoga school. He composed Yoga Sutra-s. The Yoga-Darshana of Patanjali is a celebrated text-book on Raaja Yoga. Jaimini, a disciple of Vyaasa, composed the Sutra-s of the Mimaamsaa School, which is based on the ritual-sections of the Veda-s. Baadaraayana composed his famous Brahma-sutra-s which expounds the teachings of the Upanishad-s. The different schools of Vedaanta have built their philosophy on the foundation of these Sutra-s.

Shad-Darshana-s or the Six Orthodox Schools: Shad-Darshana-s grew directly out of the Veda-s. Darshana literally means vision. Each Darshana is a way of looking into the Truth; it is a standpoint in respect of the Truth.

The six schools of thought are six different ways of approach to the same goal. The methods or ways of approach to the goal are different to suit people of different temperaments, capacities and physical, mental and intellectual evolutionary levels. But they all have one aim, viz., removal of ignorance and its effects of pain and sufferings and the attainment of freedom, perfection, immortality and eternal bliss by the union of the individual or the finite self (Jivaatman) with the Supreme or the Infinite Self (Paramaatman).

The six schools are divided into three groups: (1) Nyaaya and Vaiseshika, (2) Saankhya and Yoga, and (3) Purva Mimaansaa and Vedaanta. Vaiseshika is a supplement of the Nyaaya. Yoga is a supplement of Saankhya. Vedaanta is an amplification and fulfillment of Saankhya.

Some of the doctrines of Nyaaya, Vaiseshika, Saankhya and Yoga are opposed to the teachings of Veda-s. These systems are only superficially based on Veda-s. Nyaaya and Vaiseshika schools rely too much on human reason, though they accept the Veda-s as the supreme authority. Human intellect is frail and finite. It has got its limitations. It functions within the limitations of time, space and causation. Its findings cannot be infallible. It cannot comprehend transcendental subject. Only Veda-s are infallible and authoritative. They contain the revelations or direct intuitive experiences of the seers and Rishi-s. These experiences, tally with the experiences of those, who have attained Knowledge of the Self (Brahma Jnaana).

Vedaanta is the most popular of all the schools today. It is the most satisfactory system of philosophy. It has been evolved out of Upanishad-s. It has superseded all other schools. According to Vedaanta, Self-realization (aatmabodha) is the ultimate goal and ritual and worship are accessories. Karma will take one to heaven which is only an impermanent place of refined sensual enjoyment. Karma cannot destroy the cycle of births and deaths and cannot give eternal bliss and immortality.

SAANKHYA: The word "Saankhya" means 'number'. The system gives an enumeration of the principles of the universe, twenty-four in number. Hence the name is quite appropriate. The term "Saankhya" is also used in the sense of "vichaara" (philosophical reflection).

In the Saankhya system, there is no analytical enquiry into the universe as actually existing, arranged under topics and categories. There is a synthetical system, starting from an original primordial tattva (principle), called prakriti, that which evolves or produces or brings forth (prakaroti) everything else. Pratyaksha (perception), anumaana (inference) and aapta vaakya (right affirmation) are the three pramaana-s (proofs) in the Saankhya system.

The western philosophers have a great admiration for this system. It is more categorically dualistic. It denies that anything can be produced out of nothing. It assumes the reality of Purusha and Prakriti—the knowing Self and the objects known.

Prakriti and Purusha are anaadi (beginingless) and ananta (eternal). Non-discrimination between the two is the cause for birth and death. Discrimination between Prakriti and Purusha gives mukti (liberation). Both Purusha and Prakriti are sat (real). Purusha is asanga (unattached). He is consciousness, all-pervading and eternal. Purusha identified with Prakriti is the doer and enjoyer. Souls are countless.

The Saankhya system is called Nir-Ishvara (Godless) Saankhya. It is atheistic. The Saankhya-s do not believe in Ishvara (God). The creation produced by Prakriti has an existence of its own, independent of all connection with the Purusha. So the Saankhya-s say that there is no need for an intelligent Creator of the world, or even of any superintending power.

This is a mistake. According to Vedaanta, Prakriti is always under the control of its wielder. It cannot do anything by itself. Prakriti is non-intelligent. An intelligent Creator alone can have a well thought-out plan for the universe. According to Vedaanta, Prakriti is only a sahakaari (helper).

'Prakriti' means that which is primary, that which precedes what is made. It comes from 'pra' (before) and 'kri' (to make). It resembles the Vedaantik Maayaa. It is the one root of the universe. It is called pradhaana (chief), because all effects are founded on it and it is the root of the universe and all its objects.

'Purusha' or the Self is beyond Prakriti. It is eternally separate from the later. Purusha is without beginning or end. It is without attributes or qualities. It is subtle and omnipresent. It is beyond the mind, intellect and the senses. It is beyond time, space and causality. It is the eternal seer. It is perfect and immutable. It is chidrupa (pure consciousness).

Purusha is not the doer. It is the witness. Purusha is like a crystal without any colour. It appears to be coloured by the different colours which are placed before it. It is not material. It is not a result of combination. Hence it is immortal. Purusha-s or souls are infinite in number, according to Saankhya. If Purusha-s were one, all should become free if any one attained release.

Purusha is a looker-on uniting itself with the unintelligent Prakriti, like a lame man mounted on a blind man's shoulders, in order to behold the phenomena of creation, which Prakriti herself is not able to observe. Purusha or the Self is the saakshi (witness), a drashta (spectator), madhyastha (by-stander), kaivalya (solitary), udaasina (passive and indifferent).

There must be a supervisor over and above Pradhaana or Prakriti. The supervisor is Purusha or the Self. Prakriti and its products are objects of enjoyment. There must be an enjoyer who must be an intelligent principle. This intelligent enjoyer is Purusha or Self (identified with Prakriti).

The characteristics of Prakriti and Purusha are contrary in nature. Purusha is consciousness, while Prakriti is non-consciousness. Purusha is akartaa (non-doer), while Prakriti is active. Purusha is without guna-s (qualities of sattva, rajas and tamas), while Prakriti is characterized by the three guna-s. Purusha is immutable, while Prakriti is subject to modification. Purusha is the knower, while Prakriti is the known. The knower is the subject or the silent witness. The known is the visible object.

Bondage belongs to Prakriti, but is attributed to Purusha. Purusha is eternally free. Union of Purusha with Prakriti due to aviveka (non-discrimination) is bondage; the failure to discriminate between Purusha and Prakriti is the cause of samsaara (bondage); and separation of Purusha and Prakriti due to viveka (discrimination) is liberation. Release is not merging in the Absolute, but isolation from Prakriti.

The object of the Saankhya system is to liberate Purusha or Self from fretters which bind it on account of its union with Prakriti. This is done by conveying the correct knowledge of the twenty-four constituent principles of creation and correctly discriminating the Self from them.

VEDAANTA PHILOSOPHY: Uttara Mimaamsaa or Vedaanta philosophy of Vyaasa (Baadaraayana) is placed as the last of the six orthodox systems, but, really, it ought to stand first. Uttara Mimaamsaa conforms closely to the doctrines propounded in the Upanishad-s. The term Vedaanta means literally 'the end or essence of ‘Veda’. It contains the doctrines set forth in the closing chapters of the Veda-s, which are the Upanishad-s. The Upanishad-s really form the essence of the Veda-s.
According to Upanishad-s, Brahman, the Absolute, is without parts, without qualities, without action and emotion, beginingless, endless and immutable. It is egoless, i.e., there is no notion of 'I' in it. It is the only Reality. Brahman is to the external world what yarn is to cloth, what mud is to mud pot and what gold is to gold ornaments.

Brahman is Paaramaarthika Satta (Absolute Reality). The world is Vyaavahaarika Satta (relative reality). The dream object is Pratibhaasika Satta (apparent reality).

Maayaa: Maayaa is that shakti (power) which hides the real and makes the unreal appear as real. It has two powers, viz., aavarana shakti (the power of veiling) and vikshepa shakti (the power of projecting). Human beings have forgotten their essential nature on account of the aavarana shakti of maayaa. The entire cosmos is projected owing to the vikshepa shakti of maayaa. It is neither sat (real) nor asat (unreal) nor sat-asat (real-unreal) and therefore it is anirvachaniya (indescribable). Other names of maayaa are kaarana sharira (causal body) and avidyaa (ignorance).

The three main schools of Metaphysical thought are: Dvaita (Dualism), Visishtaadvaita (Differentiated or Qualified Non-Dualism) and Advaita (Non-Dualism).

Sri Shankara, Sri Ramanuja and Sri Madhva are the most illustrious commentators on the Vedaanta Sutra-s. These commentators established the three schools of metaphysical thought, based on Prasthaana-Traya (Upanishads, Brahma sutra-s and Bhagavad Geeta) such as Advaita (strict non-dualism), Visishtaadvaita (differentiated or qualified non-dualism) and Dvaita (strict dualism). The translation of 'Advaita' as monism is strictly incorrect, because, the connotation of 'Advaita', which means "the negation of the second entity", is not pronounced in the word 'monism', which only asserts the One.

ADVAITA PHILOSOPHY: The interpretation of Shankara can be summed up thus: "Brahma satyam jagat mithyaa sarva khalu idam Brahma and jeevo brahmaiva na aparah" ("Brahman alone is real; this world is unreal {world as perceived through the finite or limited instruments of body, senses, mind and its emotions and intellect and its thoughts is unreal}; verily these all are Brahman and jeeva (individual self) is non-different from Brahman").

Advaita as taught by Sri Shankara is the Absolute One. According to him, whatever is, is Brahman. Brahman Itself is absolutely homogenous. All differences and plurality are illusory.

Aatman is svatah-siddha (self-evident). It is not established by extraneous proofs. It is not possible to deny Aatman, because It is the very essence of the one who denies It. Can one ever deny one's own existence?

Brahman is all-full, infinite, immutable, self-existent, self-delight, self-knowledge and self-bliss. It is svarupa (essence). It is the essence of the knower. It is turiya (transcendent). Brahman is impersonal, nirguna (without guna-s or attributes), niraakaara (formless), nirvishesha (without special characteristics), nitya (eternal) and akartaa (non-doer). It is above all needs and desires. It can never become an object of knowledge as It is beyond the reach of the senses, mind and its emotions and feelings and intellect and its thoughts. Brahman is non-dual, one without a second. It has no other beside It. Brahman cannot be described and not even be named, because name and description depends on form, shape, size, weight, colour, qualities or physical and chemical properties. It doesn't have any of these. The name Brahman is just for reference sake.

Saguna Brahman (the Absolute clothed in form and attributes also simply called Brahman) and nirguna Brahman (the formless and attributeless Absolute also called Param Brahman) are not two different Brahman-s. Nirguna Brahman is not the contrast, antithesis or opposite of saguna Brahman. The same nirguna Brahman appears as saguna Brahman for the pious worship of the devotees. It is the same Truth from two different points of view. Nirguna Brahman is Para Brahman (higher Brahman), It is the paaramaarthika (from the transcendental viewpoint); Saguna Brahman is vyavahaarika (from the relative viewpoint) for the convenience of those who are strongly identified with their gross body.

The world is not an illusion according to Shankara. The world is vyavahaarika satta (relatively real) according to vivarta vaada or adhyaasa (the theory of appearance or superimposition), while Brahman is paaramaarthika satta (Absolute Reality). The world is the product of maayaa or avidyaa. Maayaa hides the Real and manifests itself as the unreal. Maayaa is not Real because it vanishes when we attain the awareness of the Eternal Principle. It is not unreal also, because it exists till Pure Awareness (objectless, thought free) dawns on us.

The superimposition of the world on Brahman is due to avidyaa. Just as snake is superimposed on the rope in twilight, the entire cosmos of names and forms are superimposed on Brahman or the Supreme Self. With the knowledge of the rope, the illusion of the snake vanishes. Similarly, with the awareness of Brahman or the imperishable, having transcended the identity with the medium of limited and finite instruments of perception, the illusion of the entire cosmos of names and forms disappear. In vivarta-vaada, the cause appears to produce the effect without undergoing any change in itself. Snake is only an appearance on the rope. The rope has not transformed itself into a snake, like milk into curd. Brahman is immutable and eternal. Therefore, It cannot change Itself into the world. Brahman appears to become the cause of creation through the two powers of maayaa.

Advaita philosophy is lofty, sublime, unique, complete and perfect. It is a system of logical subtlety. It is highly inspiring and elevating. No other philosophy can stand before it in boldness, depth and subtle thinking.

VISISHTAADVAITA PHILOSOPHY: Visishtaadvaita is so called because it inculcates Advaita or oneness of God, with visesha (attributes). It is, therefore, Qualified Non-Dualism. God alone exists. All else that is seen are His manifestations or attributes. God, according to Ramanuja's interpretation, is a complex organic whole—visishta—though it is one. Hence the name visishtaadvaita.

According to Shankara's interpretation, all qualities or manifestations are unreal and temporary—a product of avidyaa. According to Ramanuja's interpretation, the attributes are real and permanent. But, they are subject to the control of non-dual Brahman. God can be one, despite the existence of attributes, because they cannot exist alone; they are not independent entities. They are prakaara-s (modes), sesha (accessories) and niyama (controlled aspects) of non-dual Brahman.

Visishtaadvaita admits plurality. According to this philosophy, Brahman subsists in a plurality of forms as souls (chit) and matter (achit). Hence it is called visishtaadvaita (qualified non-dualism). Visishtaadvaita philosophy is Vaishnavism.

Advaita philosophy is too high, subtle and abstract for the vast majority of people. But visishtaadvaita philosophy is suitable for those in whom the devotional element predominates. According to this philosophy, God has two inseparable prakaara-s, viz., the world and the souls. These are related to him as the body is related to the soul. They have no existence apart from Him. They inhere in Him as attributes in a substance. Matter and souls constitute the body of the Lord. The Lord is their indweller as all-pervasive entity. He is the controlling Reality. Matter and souls are the subordinate elements. They are termed viseshana-s (attributes). God is the Viseshya (that which is qualified).

The Visishtaadvaita system is an ancient one. It was originally expounded by Bodhayana in his text Vritti, written about 400 B.C. It is the same as that expounded by Ramanuja. Ramanuja followed Bodhayana in his interpretation of the Brahma sutra-s. The text, Sri Bhaashya contains the commentaries of Ramanuja on Brahma sutra-s. He also wrote Vedaanta Saara, Vedaartha Sangraha and Vedaanta Dipa. They are the main texts of the Visishtaadvaita system of philosophy.

According to Ramanuja, whatever is, is Brahman; but, Brahman is not of a homogenous nature. It contains within Itself elements of plurality on account of which It truly manifests Itself in a diversified world. Brahman, according to Ramanuja, is not the Impersonal Absolute, but a Personal God and the omnipotent and omniscient ruler of a real world, permeated and animated by His spirit and with infinite love. He is the essence of the soul. He is one with the soul. The Lord is immanent as well as transcendent. He is immutable. There is thus no room for the distinction between param nirguna Brahman and an aparam saguna Brahman, i.e., between Brahman and Ishvara.

Brahman of visishtaadvaita is savisesha Brahman (Brahman with attributes). It has svagata bheda (internal difference). It is a synthetic whole, with souls and matter as Its modes—chit-achit-visishta. According to this philosophy, God, soul and nature are three eternal entities. The soul is self-conscious, unchanging, partless and atomic (anu). The souls are infinite in number. The individual soul is really individual. It is absolutely real and eternally distinct from God. It has indeed sprung from Brahman and is never outside Brahman; nevertheless, it enjoys a separate personal existence and will eternally remain an individual.

This philosophy speaks of three classes of souls, viz., nitya (eternal), mukta (free) and baddha (bound). The eternal souls have never been in bondage. They are eternally free. They live with God in Vaikuntha. The freed souls were once subject to samsaara, but have attained salvation now and live with God. The bound souls are caught up in the meshes of samsaara and are striving to be released. They wander from life to life till they are redeemed.

Individual self is a particle of which God is the whole. The individual self is like the spark of a mass of fire. The whole pomegranate fruit represents Brahman, each seed corresponding to individual self.

According to this philosophy, the liberated soul attains to the nature of God. It never becomes identical with Him. It lives in fellowship with the Lord, either serving Him or meditating on Him. It never loses its individuality. There is no such thing as jivanmukti (liberated while living), according to visishtaadvaita. Salvation comes when the soul leaves the body.

DVAITA PHILOSOPHY: Madhvaacharya evolved a Dualistic system of philosophy out of the Prasthaana-traya, viz., the Upanishad-s, the Bhagavad-Gita and the Brahma sutra-s. it is an unqualified dualism. Madhva's Vaishnavism is called Sad-Vaishnavism, in order to distinguish it from the Sri-Vaishnavism of Ramanujacharya.

Madhva makes an absolute distinction between God, and sentient beings and insentient objects. God is the only independent Reality. The animate and inanimate objects are dependent realities. Madhva's interpretation of Vedaanta is the doctrine of absolute differences (Atyanta-Bheda-Darshana). The philosophy insists on Pancha-bheda (five great distinctions), viz., (1) the distinction between God and the individual soul, (2) the distinction between God and matter, (3) the distinction between individual soul and matter, (4) the distinction between one soul and another and (5) the distinction between one material thing and another. Dvaita philosophy is a philosophy of distinction. Every follower of the Dvaita school should have a firm belief in this five-fold distinction, known as Pancha-bheda.

Dvaita philosophy can be grasped by the study of Madhva's commentaries on Brahma sutra-s, Anu-Vyaakhaana, Upanishad-s and Bhagavad-Gita and his glosses on the Mahabharata (Bharata-tatparya-nirnaya) and on the Bhagavata Mahapurana.

Dvaita philosophy has many points in common with those of Visishtaadvaita. In Dvaita philosophy, Hari or Vishnu is the Supreme Being. The world is real. Differences are true. All the jeeva-s are dependent on Hari, the Lord. There are grades of superiority and inferiority among the individual selves. Liberation is the individual self's enjoyment of its innate bliss. This is moksha (the final emancipation). Bhakti (devotion) without faults, is the means of attaining moksha. Perception, inference and the scriptures are the three pramaana-s (ways of knowledge). Hari is knowable only through the Veda-s. Worship of Lord Krishna as taught in the Bhagavata Mahapurana is the centre of his religion. This is the quintessence of Madhva's teachings.

According to dvaita philosophy, the world is not an illusion. It is also not a transformation of God, as curd is of milk. Dvaita does not admit that the world is the body of God. The distinction between God and the world is absolute and unqualified. Hence this system is called Dvaita or unqualified dualism.

There is a plurality of jeeva-s (finite ego or individual self). No two jeeva-s are alike in character. They are essentially different from one another. There are different grades amongst them even in their enjoyment of bliss after salvation. The jeeva-s are different from God and from matter. Dvaita regards the distinction between Brahman and jeeva as real. The finite self or soul does not attain equality with God. It is entitled only to serve Him. Bhakti (devotion) is the means to salvation.

The three schools are all stages on the way to the Absolute Truth. They are rungs on the ladder of Yoga. They are not at all contradictory. On the contrary they are complimentary to one another. These stages are harmoniously arranged in a graded series of spiritual experiences. Dvaita (Dualism), Visishtaadvaita (Qualified Non-dualism) and Advaita (Pure Non-dualism)—all these culminate eventually in the Advaita Vedaantik realization of the Absolute or the transcendental Brahman.

Madhva said: "Man is the servant of God," and established Dvaita philosophy. Ramanuja said: "Man is a ray or a spark of God," and established Visishtaadvaita philosophy. Shankara said: "Man is identical with Brahman or the Eternal Self," and established Kevala Advaita philosophy.

Almost all of us are strongly identified with our gross body and therefore we begin our spiritual journey as a dvaitin. At this stage it is impossible for us to even imagine a formless and attributeless Supreme Entity. A dvaitin wants to serve the Lord with form and attributes (saakaar saguna Brahman) as a servant. He wishes to play with the Lord. He wishes to taste the sugar candy. A visishtaadvaitin wants to become like Lord and enjoy the divine. He does not wish to merge himself or become identical with the Lord. He wishes to remain as a spark. A Jnaani wishes to become identical with Brahman. He wants to become sugar-candy itself. He identifies himself as Brahman.

People have different temperaments and different capacities. So, different schools of philosophy are also necessary. The highest rung is Advaita philosophy. A dvaitin or visishtaadvaitin eventually becomes a Kevala Advaitin.

The three do not stand for different paths leading to the same goal, but only means "the starting point," "the middle" and "the end of the journey." All the three stages have been cryptically defined by no less an authority than Hanuman, the great devotee of Lord Rama, as follows:

"deha budhyaatu daasoham jeevabudhyaa tvamamshakah /
aatmabudhyaa tvamevaaham iti may nischitaa matih //

"At a stage when I am identifying myself with my body, I am your servant—meaning I am other than you, in the master-servant relationship, which is Dvaita. When I identify myself as the jeeva, I am a part of you—which is Visishtaadvaita and when I identify myself with aatman (the Self), I am you—which is Advaita, which exclaims "jeevo brahmaiva na apara."

So, these are only stages in the spiritual evolution of man. Everyone starts as a dvaitin, evolves into visishtaadvaitin and ultimately becomes advaitin. Nowhere else do we get the gradual metamorphosis of man so flawlessly, completely and logically explained as in Sanaatana Dharma. So, dvaita and visishtaadvaita are paths and advaita is the goal.

This is true of all religions. May be the other religions have not expressed it as clearly as Sanaatana Dharma the most ancient of all the living religions of today. Here it will be relevant to quote Swami Vivekananda, from his letter dated 6th May 1895 addressed to Mr. Alasinga, one of his ardent devotees in India:

"All of religion is contained in Vedaanta, that is, in the three stages of the Vedaanta philosophy, dvaita, visishtaadvaita and advaita: one comes after the other. These are the three stages of spiritual growth in man. Each one is necessary. This is the essential of religion. Vedaanta applied to the various ethnic customs and creeds of India, is Hinduism i.e., Sanaatana Dharma. The first stage dvaita applied to the ideas of the ethnic groups of Europe is Christianity; as applied to the Semitic groups is Islam. Advaita as applied in its yoga-perception form is Buddhism etc. Now by religion it is meant Vedaanta. The application must vary according to the different needs, surroundings and other circumstances of the different nations."

Therefore Sanaatana Dharma is said to be the all-comprehensive religion which serves the entire humanity at all times, at all places according to the needs of changing times and circumstances.

The DVAITAADVAITA PHILOSOPHY: This is also known as BHEDAABHEDHA school of philosophy or Dualistic Non-Dualism. This system was evolved by Nimbarkacharya. He wrote a short commentary on the Brahma sutra-s called Vedaanta-Parijaata-Saurabha, as well as Dasasloki.

Nimbarka's interpretation was largely influenced by the teachings of Bhaskara who flourished in the first half of the ninth century and who interpreted Vedaanta system from the viewpoint of dvaitaadavaita (dusalistic non-dualism). This interpretation was not a new discovery of Bhaskara. It was upheld by the ancient teacher Audulomi to which Vyaasa himself refers in his Vedaanta Sutra-s.

Dvaitaadvaita philosophy holds that the relation of God to the jeeva (individual self) and the world is one of identity in difference. Jeeva and the world are different from God, because they are endowed with qualities different from those of God. At the same time, they are not different from God, because God is omnipresent and they depend entirely on Him.

This philosophy admits Brahman as the Supreme Reality without a second. The world and the jeeva-s are only partial manifestation of His power. Jeeva and Brahman are self-conscious. Jeeva is limited. Brahman is infinite. Brahman is independent Reality. Jeeva and prakriti are dependent realities. Jeeva is the bhoktaa (experiencer). The world is bhogya (the experienced). Brahman is niyantaa (supreme controller).

God, jeeva and the world are not absolutely distinct. If the Supreme Being is absolutely distinct from jeeva and the world, it cannot be omnipresent. It will be as limited as the jeeva or the world. It cannot, then, be regarded as their governor. Dvaitaadvaita says that both difference and non-difference are real. Jeeva and the world are different from Brahman, as they are endowed with natures and qualities different from those of Brahman. They are not different, as they cannot exist by themselves and as they depend absolutely on Brahman. Such a relation exists between the sun and its rays, the fire and its sparks. Jeeva-s and matter are distinct from God, but they are closely connected with Him—as waves with water or coils of a rope with the rope itself. They are both distinct and non-distinct from Brahman.

In this school, Brahman is regarded as both the efficient and the material cause of the world. Brahman is both nirguna and saguna, as It is not exhausted in the creation but also transcends it.

The Ultimate Reality exists in four forms. In its primary form, It is the unconditioned, immutable, Supreme Brahman. In the second form, It is Ishvara, the Lord of the Universe. In the third form, It is called jeeva. In Its fourth form, It is manifested as the universe of names and forms. The phenomenal universe is a part of Brahman. It has no existence separate from and independent of Brahman. The relation between the world and Brahman is also one of Bhedaabheda. The universe is not different from Brahman.

Just as a spider spins a cobweb out of itself, so also Brahman has evolved the universe out of Itself. This is the declaration of the Upanishads according to Nimbaarka’s interpretation. In this evolving the universe, Brahman is both its material and the efficient cause. As Brahman is all-powerful, it is perfectly within Its power to be so evolved and at the same time, to remain beyond such evolution. This is supported by the Upanishads and the Brahma sutra-s. Brahman has transformed Itself into this world, without Its noumenal aspect being affected. This is due to the inscrutable creative power inherent in the nature of Brahman.

The individual self is a part of the Supreme Self. It is also identical with, or the same as, the Supreme Self. Just as the wave is both different from the ocean (being only a part of the ocean), and identical with it (both being water); or just as the steam is different from the ice (due to different forms—gaseous and solid), and identical with it (both being water), so also is the individual self both different from (being a part of the Supreme Self), and identical with (both being of the nature of chaitanya or consciousness), the Supreme Self. The relation between the jeeva and Brahman is one of formal difference and essential identity. There is no difference between jeeva and Brahman in kind. The difference is only in degree.

The jeeva is different from Brahman with reference to the phenomenal aspect or the body- idea. It is identical with, or the same as, Brahman with reference to the noumenal aspect as the indivisible whole. This is called Bhedaabheda.

A strong wind perturbs the sea and a wave is formed. The wave is different from the ocean, though it is a part of it. The wind passes away and the wave subsides. Now it cannot be distinguished from the sea. Even so, the mind is agitated by desires and cravings. It runs towards the objects along with the senses and becomes conscious of a distinctive individuality. The ego or the finite self beholds the relative world with its phenomena and gets experiences. When the mind becomes calm and serene by eradication of desires, it ceases to function and all the vritti-s (thought waves) subside. The phenomenal world vanishes and the finite self realizes the Infinite Self or Brahman.

Jeeva-s are of two classes: (1) Jeeva-s who have knowledge of the all-pervading indwelling spirit and who have realized that the appearances are non-separate from Brahman. They are called mukta (liberated). They are free from ignorance. (2) Jeeva-s who only behold the appearances, but have no knowledge of the all-pervading indwelling spirit, the substratum of names and forms. They are called baddha (bound).

The world is not an illusion according to Nimbarka, as it is a parinaama (manifestation) of what is contained subtly in the Supreme Self. The world is not unreal or illusory, but is a true parinaama of Brahman. It may, however, be said to be unreal only in the sense that the present state of its existence is not self-sufficient and it has no separate existence from Brahman. The world is identical with as well as different from Brahman, just as a wave or bubble is the same as and at the same time different from, water.

Salvation is attained by real jnaana (knowledge) and true bhakti (devotion). Real knowledge reveals the true nature of the all-pervading Brahman. True devotion leads to total self-surrender to the Lord. The jeeva retains its individuality with reference to bhoga-samyatvam (divine enjoyment), but its will is subservient to that of Brahman. The individuality of the self is not dissolved even in the state of moksha (liberation). Even in the state of release, the jeeva is different from, as well as identical with, Brahman. This is Bhedaabheda (identity with difference).

Jeeva realizes itself now as an inseparable part of Brahman. It no longer feels that it is a separate or distinct individual, as it felt in ignorance. It abides now in the glory of its own true Self which is Brahman Itself. It is in full awareness of being one with the Lord. In union with Brahman, it attains the same status as that of Brahman, but it has no power over creation, preservation and dissolution of the world.

SUDDHA ADVAITA PHILOSOPHY: Sri Vallabhaacharya established the Suddhaadvaita School of philosophy (Pure Non-Dualism), because he does not admit maayaa or avidyaa like Shankara and believes that the whole world of matter and jeeva-s is real and is only a subtle form of God. Those who bring maayaa or avidyaa for the explanation of the world are not pure advaitin-s, because they admit a second to Brahman. [But, actually, according to advaita philosophy, the world is vyavahaarika satta (relatively real) as per vivarta vaada or adhyaasa (the theory of appearance or superimposition), and therefore, to say that it admits a second to Brahman is not exactly correct.] According to Vallabha’s interpretation Brahman can create the world without any connection with such a principle as maayaa, but Shankara traces the universe to Brahman through the power of maayaa or avidyaa. Hence the philosophy of Vallabha is called Suddhaadvaita (pure non-dualism). Vallabha expounded that system in the Anu-Bhaashya, his commentary on Brahma sutra-s. He called it Suddha-Advaita or pure non-dualism as against Shankara’s Kevala Advaita and Ramanuja’s Visishta-Advaita. His system of thought is known as Brahma-Vaada.

Vallabha says that the entire universe is real and is subtly Brahman. The jeeva-s and the world are, in essence, one with Brahman. [This is exactly what Advaita philosophy says—sarva khalu idam Brahma.] Suddha-Advaita says jeeva, kaala (time) and prakriti or maayaa are eternal existences, but they have no independent existence apart from Brahman.

Vallabha accepts the authority not only of the Upanishad-s, the Bhagavad Geeta and Brahma sutra-s, but also of the Bhaagavata Mahaapuraana. The important works of Vallabha are Vyaasa-sutra Bhaashya (Anu-Bhaashya), Jaimini Sutra Bhaashya, Bhaagavata-Tika Subhodini, Pushti-Pravaaha-Maryaadaa and Siddhaanta Bhaashya. The scriptures are the final authority for Vallabha.

According to Vallabha’s interpretation, God or Brahman is Purushottama or the Absolute. He is perfect. He is Sat-Chit-Aananda. He is infinite, eternal, omnipresent, omniscient and omnipotent. He has all the auspicious qualities also. The Shruti texts which say that He has no attributes, mean only that He doesn’t have the ordinary qualities. God is Real. There is no other reality besides Him. He is the only being. He is the source for this universe and all jeeva-s. He is the first cause and the only cause. God is the material as well as the efficient cause of the universe. He creates the world by the mere force of His Will. Brahman manifests Itself, of Its own Will, as the universe and jeeva-s, but It does not undergo any change in Its essential nature. Things come out of the akshara (sat-chit-aananda), like sparks from fire. Brahman is the creator of the world. It is also the world itself.

Creation is manifestation of Brahman. The cosmos is the effect of Brahman. The cosmos is as eternal and real as Brahman Itself. The inanimate cosmos is filled with Brahman. The world is not an illusory appearance. It is not different from Brahman in essence. But, the samsaara (temporal involvement) is illusory. This is created by the jeeva around its ‘I-ness’ and ‘mine-ness’. The separation from God on account of egoism makes the jeeva forget its original, true, divine nature. Samsaara is a product of jeeva-s imagination and action which play round its ‘I-ness’ and ‘mine-ness’. On account of its selfishness, it puts itself in wrong relations with other jeeva-s and with the objective world. It creates a web of its own and gets itself entangled in it. This is an illusion, because the web has no reality. The samsaara, the world of false relations created by the jeeva, is alone maayaa. Samsaara or maayaa rises because the jeeva, which is not apart from God, due to wrong identity, tries to set itself up as an independent reality or entity in its own right, which is impossible and therefore gets frustrated at repeated failures at his attempts. The jeeva as an entity other than God or Brahman is illusory. Its body is illusory and its world—the jeeva shrushti—is also illusory. All this is samsaara. It is very different from the world of nature.

The jeeva-s are not effects. They are the amsha-s or part of God. They issue from Him spontaneously as sparks from fire. Brahman is the whole. The jeeva is part; but there is no real difference between Brahman and the jeeva, because the jeeva is of identical essence with Brahman. [According to Ramanuja, the parts are really different from the whole.] The jeeva is one with Brahman. It is as real and eternal as Brahman.

Jeeva is itself Brahman, with the attribute ‘bliss’ being obscured or suppressed. Aananda (bliss) is suppressed or obscured in the jeeva. Aananda and consciousness are suppressed or obscured in matter or the inanimate world. When the jeeva attains bliss and the inanimate world attains both consciousness and bliss, the difference between Brahman and these vanishes.

There are three kinds of jeeva-s: (1) The suddha (pure) jeeva-s. The aishvarya (divine qualities) are not obscured in these jeeva-s by ignorance. (2) The samsaarin (worldly jeeva-s). These jeeva-s are caught in the net or clutches of avidyaa. They experience births and deaths on account of their connection with gross and subtle bodies. (3) Mukta jeeva-s (liberated). These jeeva-s are freed from the bonds of samsaara through vidyaa (knowledge). When the jeeva attains the final emancipation, it recovers its suppressed qualities and become one with God or Brahman. The world appears as Brahman to one who has realized the Truth or Brahman.

Here concludes a short note on Saankhya and a brief synopsis on five schools of philosophy—Advaita, Visishtaadvaita, Dvaita, Dvaitaadvaita and Suddha Advaita based on Prasthaana-Traya—Upanishad-s, Brahma sutra-s and Bhagavad Geeta