A deep voice and a man of authority - those were perhaps my first impressions of दीपचंद अग्रवाल Deepchand Agarwal.

‘Agarwal’, is, but a generic name used to classify a large number of people from a migrant, trader community who were called (and now call themselves) Marwaris (in parts of Sikkim, Darjeeling and Nepal, sometimes, one might hear the more derogatory variant - कईयां ‘kaiyan’). The Bengal Code of Census Procedure for 1901 defined Marwari as “a trader from Rajputana” - “includes Agarwalas, Mahesris, Oswals, Seraogis, etc. The true caste should in all cases be entered.”

The more specific name for Deepchand Agarwal was दीपचंद रामपुरिया Deepchand Rampuria - the word ‘Rampuria’ implying hailing from Rampur - a village in Rajasthan (though I found a village/town with the name Rampur in a few states in India, and also in Pakistan, Bangladesh and Nepal). The Rampurias, pronounced ‘रामपरिया Ramparia’ (with an ‘a’ following ‘Ramp’) by the Marwaris (who are adept at mutilating any given name) were supposed to have been given a boon whereby they, with their mere touch, can heal a skin eruption called ‘करांत karaant’. I’ve seen my Rampuria cousins (much older in age than me) being called upon to touch and heal those in Gangtok who suddenly had an eruption of ‘karaant’ on their bodies.

The other name of Deepchand Rampuria was ‘Deepla’. A Nov 7, 2002 article titled, ‘The truth about Sikkim’ by Major General (retired) Ashok K Mehta in rediff.com mentions how in 1911, the British Captain Francis Younghusband pioneered the invasion of Lhasa through the Chumbi valley fighting battles at Yatung and Gyantse. He writes, “Till the late 1950s, Indian Army detachments were posted at Lhasa and Yatung, protecting the trademarks. Until [the year 2000], the owner of Gangtok’s Hotel Tashi Delek, Mr. Hira Lal Lakhotia [the owner actually is Moti Lal Lakhotia. Hari Lakhotia was his younger brother who expired a couple of years ago – as per a clarification by Tenzing Chukie and Rajni Sarda Khemani], whose parents came to Sikkim much before Younghusband, had a bank account in Yatung. Along with fellow Marwaris, they still own much of the businesses in Sikkim.” Motilal and Deepchand, better known as Motia and Deepla, were close buddies. Both partnered in trade with Tibet (I often heard Yatung mentioned). I would assume it must either have been through the Nathula pass above Gangtok or the Jalepla pass near Kalimpong (a small hill station 2 1/2 hours by road from Gangtok, but part of West Bengal - currently fighting, along with Darjeeling, Kurseong and surrounding areas to form a new state with a distinct identity called Gorkhaland ). The stories I heard included Deepla often driving in the roads in Gangtok in old classic cars and his dining with the Chogyal (the King of Sikkim). I wonder whether it was Chogyal Sir Tashi Namgyal, the founder of my school - Tashi Namgyal Academy, who ruled till 1963, or Chogyal Palden Thondup Namgyal, the last king of the independent kingdom of Sikkim, who was forced to abdicate in 1975. It is fascinating I’m writing this on the day a cover story on Chogyal Palden Thondup Namgyal hits the stands in ‘Talk Sikkim’. Yesterday, 4th April, was the 45th anniversary of the coronation of the late Chogyal (as per a status update on Facebook by Tenzing Chukie, who wrote the cover story).Other stories included his returning with Tibetan stones and jewels and his wife throwing them away as they were touched by the ‘Bhotias’ (the ‘we’ versus ‘them’ happened on all sides, and continue across the world today, at various levels). My child’s mind (along with those of my siblings) would feel sorry for the loss and wonder how rich she’d have been had she kept them. There was another tale of Deepla being put behind bars once (was it in Tibet?) and his wife taking money to him (100 rupee note inside a ‘फुल्का phulka’ or ‘फलका phalka’ - chapatee). I imagined the process of the rupee note making it safely inside the phulka without getting burnt. Was the note rolled or put flat? Or, was it inserted once the phulka was made? I’m not sure the extent to which these stories were true, but they helped build the mystic of the man who these were attributed to. In 2003, after then Indian Prime Minister Atal Bihari Vajpayee’s visit to China and the talks on the resumption of trade between Sikkim and Tibet, now India and China respectively, through the Nathula pass close to Gangtok, Deepla was very excited and full of energy. Despite his age in the 70s, he wanted to seek permission to resume trade again (and demanding priority treatment owing to his status as an old trader along the route).

The other, more respectful, name for Deepchand Agarwal or Deepchand Rampuria or Deepla was दीपचंद जी Deepchand ji. This was how he was referred to in my immediate and extended family, and one that I heard all the time. All the stories about him I heard were told using this name. The ‘ji’ is added as a mark of respect, in this case, for being the जंवाई janwai or son-in-law of the family (a similar measure unheard of for daughter-in-laws). The deference in pronouncing the ‘ji’, I suppose, came from being the husband of the elder (only) sister of my father and his two brothers. There was something more to it, though. The man himself demanded respect, commanded it, and got it - respect not by following the norms of society, but by being himself; by living life in his own terms.

Deepchandji had one daughter and three sons with my aunt (father’s elder sister) - all of them doing well, with grown-up children, and grandchildren, in some cases (one son had once gone to Bombay wanting to be an actor - I was intrigued to see old photographs of Devanand, Vaijyantimala, etc. on a film shoot during a visit to the Kalimpong home of my aunt). Deepchandji continued to live life on his own terms. The not-so-nice mentions included his visiting the casino in Kathmandu (much before casinos became a ‘hip’ term, with even Singapore bowing down to having its own), drinking, eating ‘अडंगो adango’ [stuff i.e. meat] (not sure how true - a complete ‘No, No’ in Marwari families), etc.

The name I used to address Deepchandji was फुम्फोजी phumphoji. फुम्फा phumpha is the Marwari term for father’s sister’s husband. My father would call him जीजोजी jeejoji (brother-in-law). His kids called him बापू bapu (father). Phumphoji attended the weddings of all my siblings (my four sisters and two brothers), including my own in 2003. He would visit otherwise as well. What impressed me was his forthrightness. Even when I was 10-year old, he gave me the kind of respect people would give the grown-ups, and had no compunctions referring to his virtues or his vices. The only other place where I’ve seen such forthrightness is in Mahatma Gandhi’s autobiography ‘My experiments with truth’. He talked about how he had studied only till Class IV (fourth grade), but managed well, during all his experiences. He greatly respected my mother. I remember him once mention his age as 74. He would surprise the youngsters with his energy and the elders would be forced to listen to him, as he talked sense. Once the room he was staying in had a faulty (fluorescent) tube light, and had been faulty for years. He immediately got that fixed. In the days leading up to my sister’s wedding in 1990, there was a shortage of water. He got a pump installed and personally made sure there was adequate water during all the days of the wedding. I really respected him when I saw his stature during a particular incident. There was an undue demand from the groom’s family, and he (the main person), and other elders from the family took the lead to go and give a stern warning to the family that we would withdraw from the wedding (even at that stage - and considering we being the bride’s family) if they did not behave. Everyone quickly fell in line. He would be there wherever he could make any difference. He took the responsibility to see his granddaughters married and oversaw the entire process. These are, but surfaces of his life I know about. His success reflects in the success of his kids today.

In the last decade or so, he developed a skin condition called psoriasis. One would find his skin peeling off. He had told me about the disease and how it is non-infectious. During one of the weddings, where some people were perhaps avoiding his flaking fingers, somebody was taking a big ‘thaali’ of ladoos around. He expressed interest in them, touched almost each one of them, and returned them saying he didn’t want them. It was perhaps an indication to the crowd around not to make a big deal of his skin condition. He had once, perhaps similarly, taken my engagement ring, and tried it on his flaky-pink finger. He told me how he is getting old, and how, he must (or how he had already - I’m not sure), now, start praying and thinking of God.

During my last trip to Delhi in July 2009, I saw him in my cousin (his son’s) house. I forget the exact words, but he spoke in Marwari. “कद आया kad aaya - when did you come?”…and something else. Every 3-4 minutes, he would come back and repeat the same set of questions again. After about an hour or so, he suddenly recognized me and asked if I was still in Singapore and how was I doing. A few minutes after that, it was back to “कद आया kad aaya - when did you come?”…and something else. My भुआ bhua was lamenting how he refused to be shaved for days (he had a short white beard - in the preceding years, he would always be clean shaven). He had developed amnesia and didn’t remember things. I was sad to see him in that state. The person with so much of zeal to do things, and with his vast treasure trove of information on Tibet and Sikkim - and one who was a part of Sikkim’s history, had lost all he knew. I was told he had gotten lost in Delhi for a day or two. The police helped find him back. My भुआ bhua said she watches over him all day, fearing he doesn’t venture out. The next day, when I touched his feet to leave (he was sleeping; then got up and came outside). He asked me, “सारो काम हो ग्यो? saaro kaam ho gyo? Is all the work done?” I asked, “कुन सो काम? kun so kaam? Which work?”. He thought hard, then said, “बो पुजा हारो? Bo pooja haro? That work related to the worship?” Then he raised both his hands slightly, as if to bless, and asked again, “सारो काम हो ग्यो नी? saaro kaam ho gyo ni? I hope all the work is done.” “बो पुजा हारो? Bo pooja haro? That work related to the worship?” I said, “हाँ फुम्फोजी, हो ग्यो haan phumphoji, ho gyo. Yes, phumphoji. All’s done.”

That was the last time I met him. A month or two ago, I was further saddened to hear that he had fallen down and fractured his hips (and supposedly underwent two surgeries). He was bound to a wheelchair and was bed-ridden (with somebody taking care of changing and feeding him). Last night 4 April, after I’d reached Boston from New York, and sat at my desk around 11:30pm Eastern time (5 April, 9:00am in India) preparing Powerpoint slides for a lecture on ‘Observation Research and Usability Testing/Think Aloud Protocols’ to teach my class this morning, I got a call from home saying, “दीपचंदजी गुज़र ग्या Deepchandji guzar gyaa. Deepchandji has passed away.” He was supposedly alone at the Delhi home of his son with the caretaker (and maybe a grandson – not sure). His sons and their families had gone to Haridwar to attend the Kumbh mela and were rushing back. My भुआ bhua (even though she was in the same house, but too fat and frail to climb upstairs) had not yet been informed. My sadness on the news was coupled with a sense of relief for him for getting freed from his misery, especially after the fracture. My mother advised his son to take out a ‘बैकुंठी baikunthi’ - an elaborately-decorated funeral procession given to a person who had lived a long, fulfilling life and leaves behind children and grandchildren who are all doing well (I hear this was eventually not done due to lack of time or know-how). He supposedly was 85 years old.

I spoke to two of his sons who were on their way to Delhi. The elder of the two said, “फुम्फोजी तो गया भाई phumphoji to gaya bhai. [Your] phumphoji is gone, brother.”

Further telephone calls this morning told about the extended family coming to my house in Gangtok condoling his death.”को को आयो? ko ko aayo? Who all came? (in Nepali)”. Among the people who came, I’m told, was Moti Lal Lakhotia - the Motia to the Deepla, both of who traversed the high passes from Sikkim to Tibet (he said, in a matter of 2-3 days, he had lost his only 2 friends in the world; and that he was older than the two).

I was asked a question, to which I gave a simple answer without much thought. The question was, “चेतन के छोरो है की छोरी? Chetan ke choro hai ki chori? Does Chetan [his grandson from his second son] have a boy or a girl?” I had met all of them last year and had taken photos. I thought the question might be related to taking a gift for the baby when people from my family go to Delhi. I replied, “चेतन के शायद छोरी है, रशमी के छोरो है Chetan ke shaayad chori hai, Rashmi ke choro hai. Chetan, most likely, has a daughter. Rashmi (his sister) has a son.” The response was, “ओ, फेर तो सोना की सीडी कोनी चड O, pher to sona ki seedi koni chade. O, then a ladder made of gold can’t be made”. “अगर पड़पोतो होतो तो सोना की सीडी चड जाता agar padpoto hoto to sona ki seedi chad jaata. If he had a great grandson [instead of a great granddaughter; and not counting that his granddaughter has a son], then his body could have been accompanied by a golden ladder [and he could have climbed the golden steps to heaven]”. What followed was a brief argument on gender divide and whether such views are applicable anymore, with both sides too deep in their conviction to budge.

My phumphoji was the tallest person of his generation I knew. For good or for bad, he lived on his terms. If only for his sheer honesty and his ability to face up to and confront things squarely for the way they were, and for not distinguishing between कईयां kaiyan and पाड़ीया-भोटिया padiya-bhotiya, and seeing humans as humans - equally gifted and equally flawed, I hope, on the 45th anniversary of the day
Chogyal Palden Thondup Namgyal of Sikkim ascended his throne, Deepchandji gets a golden ‘सीडी seedi’ to heaven!

P.S. When I shared the article with his son a couple of days later, he added a few more things I hadn’t known about, “A good footballer, photographer. Amiable and could mix up with people easily. Fond of playing Mhajong too and could be seen playing with the Chogyal of Sikkim and the Dorji,s of Bhutan. Would not give up easily once he made up his mind.”

Whenever someone says something hurtful, insensitive or something you don’t want to hear, remember:

1) You are not a fig-leaf that can be blown away by the words of anyone
2) You are giving the person TOO MUCH importance by thinking about and being affected by the negative words
3) Separate the words from the person - discard the words (if they are not constructive) and love the person
4) Don’t see intention behind the words
5) Say ‘I forgive you for the words’ and give a mental hug to the person who’s said words you don’t like
6) Listen to the song in the video below

शब्दों के जंगल में तू क्यों फंसा है रे
Shabdon ke jungle mein tu kyon phansa hai re
Why are you entangled in the jungle of words?

परब्रह्म के रस से तेरा नस नस रमा है रे
Parbrahm ke ras se tera nas nas rama hai re
The nectar of God flows through each vein of yours => there is God in you

आनंद तू ही, परमानन्द तू ही
Anand tu hi, Parmanand tu hi
You are happiness and bliss; you are the creator of the supreme bliss

ॐ में खो कर, ॐ में रम कर, ॐ में मिलना है
Om mein kho kar, Om mein ram kar, Om mein milna hai
We are to get lost in Om, to blend in Om, to to be one with Om

शब्दों के जंगल में तू क्यों फंसा है रे
Shabdon ke jungle mein tu kyon phansa hai re
Why are you entangled in the jungle of words?

परब्रह्म के रस से तेरा नस नस रमा है रे
Parbrahm ke ras se tera nas nas rama hai re
The nectar of God flows through each vein of yours => there is God in you

मान अपमान होता कहाँ रे
Maan apmaan hota kahan re
What is respect and insult after all?

ये तो है शब्दों की पकड़
Ye to hai shabdon ki pakad
This is just play with words

भले बुरे शब्द तुझे हिला दे
Bhale bure shabd tujhe hila de
For good and bad words to shake you

इतना तू नहीं है कमज़ोर
Itna tu nahin hai kamzor
You are not that weak

ॐ में खो कर, ॐ में रम कर, ॐ में मिलना है
Om mein kho kar, Om mein ram kar, Om mein milna hai
We are to get lost in Om, to blend in Om, to to be one with Om

शब्दों के जंगल में तू क्यों फंसा है रे
Shabdon ke jungle mein tu kyon phansa hai re
Why are you entangled in the jungle of words?

परब्रह्म के रस से तेरा नस नस रमा है रे
Parbrahm ke ras se tera nas nas rama hai re
The nectar of God flows through each vein of yours => there is God in you

Miss Subba never taught me. Yet, when I read the news on Facebook of her having passed away last night, the sense of loss was personal.

Thoughts flash back to the second-storey classroom in one of the two old stone buildings below the main field (both were demolished in the 1980s/90s to make way for new buildings). Lieutenant Colonel Francis Younghusband and his regiment of British Indian forces had used these buildings in 1904 as their garrison while making a forced march into Tibet. My thoughts, of course, are of a much later era in 1982. I was in L.K.G. (Lower Kindergarten) and Late Mrs Damayanti Gathraj was my classteacher. From the classroom next door, there were frequent sounds of singing and dancing - little kids, perhaps a year older than I was, would raise their arms up in the air and dance to the sounds of ‘Doomdooma doomdooma doomdooma doomdooma’…the teacher leading that class and singing in unison was Miss B. Subba. Each time I heard the singing, I looked forward to going to Miss Subba’s U.K.G. (Upper Kindergarten) class the following year and joining in all the fun.

When I got a double promotion from L.K.G. to Class I, my biggest regret was having to miss Miss Subba’s class. Of course, that was not to be in any case, as even if I had studied U.K.G., I was to be in the other section taught by Mrs. Gurung.

One afternoon, a few years later, my close friend Animikh told me over lunch, “When I passed by the classroom, I saw Miss Subba sitting on her chair before the teacher’s desk with her spectacles on the tip of her nose. She looked just like a doll.” The words may not have been exact, but were similar. Miss Subba was short, chubby, cute, with curly hair forming a halo and a deep voice. As I reflected on Animikh’s words, she was indeed a beautiful doll in a sari.

One morning as I walked up the road from the school gate to the main building, inadvertently wishing ‘Good morning’ to the teachers I met along the way, a voice called me from behind as I approached the side of the main school building with the words in green, “Enter for Wisdom and Learn to Serve”. “Naaaaresh, I’m soooooo sorry. I didn’t hear you. GoooooOOOD morning! Goood morning!” The amiable and loving words in the loud, enthusiastic voice were Miss Subba’s. I hadn’t even noticed that she hadn’t wished me back and was deeply touched to see her take the trouble to come after me and wish me ‘Good morning.’

In 1991 and in Class IX, when I was writing an article on the History of TNA for the school magazine, I was told that two good sources of information would be Mr P.B. Chakraborty (who was no longer in TNA then) and Miss B. Subba. I was surprised to learn that Miss B Subba was so old in the school, and that she was almost nearing 60 then. I thought she was 20 years younger. From all my memories of her from kindergarten to Class XII, Miss Subba looked the same. She never aged.

In 2004, when Siddhartha helped me fulfil my wish of singing on stage, and there was one big laugh riot in the school auditorium as I sang ‘Taarif karoon kya uski..jisne tumhe banaaya’, and people held their tummies to control their laughter, Miss Subba came up to me and held my hand. She was laughing continuously as she shook my hands repeatedly and congratulating me, said, “Naarrreeesh. That was hooooooooooorrrrible.” That was the fondest compliment I got that day

I don’t remember having seen her in the years since leaving TNA in 1995, but my memories of her are as fresh as ever.

On learning about the acclaimed actor Patrick Swayze’s death on Facebook recently, a friend remarked, “Life is not too short for a life that has made a mark.” Thank you, Miss Subba, for having left a mark on generations of Tenacians - the proud students from Tashi Namgyal Academy, Gangtok. We all remember you fondly!

I have a simple motto in life, “to be happy always”. This is what I wish for all my friends and all the people I interact with - that they be happy always. I’ve learnt that happiness is not something that comes with circumstances - you don’t become happy when you get something or achieve something. Similarly, happiness is not something you postpone UNTIL you get something or achieve something. We’ve got to be happy right here, right now! Happy with all that we have, and all that we don’t have. It is important to realize that You and I are not leaves, that can be blown away by circumstances - one person says an unpleasant word, and we become unhappy; the train is late and we become unhappy. It’s like exposing our cheeks to the whole wide world, where each person and each event is free to come slap us every now and then in whichever way it pleases. I read somewhere that happiness is an art that ought to be learnt, practised and perfected like playing an violin. I think it is true.

There is an important prerequisite to happiness — forgiveness. To be happy and in peace with ourselves and the entire world, we’ve got to forgive EACH and EVERY person in the world. I was once told a story where there was a man who said that he was ready to forgive the whole wide world, but he could NEVER forgive two people Mr X and Ms Y, who had really hurt him in the past. The fact is, nobody can hurt you without your permission. This person was told that if he wanted, he was free to hold grudges against the entire world…all he had to do was to forgive these two people.

Until we forgive people who’ve pained us, we continue to give them a lot of undue importance and they continue to dwell in our minds. Thus, contrary to our liking, we end up closely holding those people who we supposedly dislike.

The Jains have a lovely festival. Each year, at the end of an 8-day festival, they ask for forgiveness from all and sundry, saying, “Michhami Dukkadam” [Michchami=fruitless; Dukkadam=bad deeds] [”My bad deed (with you) be fruitless”] [”May any bad deeds I have committed towards you be forgiven”]. I got to know of this lovely festival when I received an email from a friend and his wife about two years ago with the subject: “Michchami Dukkadam”, and with words something like, “I request your forgiveness, if I may have hurt you, intentionally or unintentionally by thoughts, words or action.” I couldn’t remember them having hurt me, but it didn’t matter. The greeting (whether in person, on the phone, through a letter, email, sms, a facebook message or a tweet) is to be sent to (or felt for) one and all.

Today happens to be that day for 2009. So to everyone, Michchami Dukkadam!

क्षमा Kshama [forgiveness]
वीरस्य Veerasya [of the brave]
भूषणं Bhushnam [is the ornament]

Forgiveness is the ornament of the brave! So forgive all those who’ve hurt you, seek forgiveness from all those you’ve hurt, seek forgiveness from yourself. On this day, let us all endeavour to forgive and be happy!

If you want to practise forgiveness, I found the following steps on the world wide web, attributed most likely to Dr Christiane Northrup in her book on women: “Northrup, C. (2006). Women’s Bodies, Women’s Wisdom: Creating Physical and Emotional Health and Healing, 3rd edition. Bantam Dell: New York, NY.”

step 1
close your eyes….for a moment just reflect on what the word
Forgiveness
might really mean.

What is forgiveness?
[ponder for a short while and after contemplating goto next]

step 2
And now, very gently — no force — just as an experiment in truth —
just for a moment — allow the image of someone for whom you have
much resentment — someone from whom you have anger and a sense
of distance — let them just gently — gently, come into your mind —
As an image, as a feeling.

May be you feel them at the centre of your chest as fear, as resistance.
However they manifest in your mind body, just invite them in very gently
for this — moment — for this experiment.

And in your heart, silently say to them, ‘ I forgive you’.
‘I forgive you for whatever you have done in the past that caused me
pain, intentionally or unintentionally. However you have caused me pain,
I forgive you’.

Speak gently to them in your heart with your ownwords– in your own way.
[close your eyes and talk in your heart with them– only for forgiveness]

In your heart, say to them, ‘I forgive you for whatever you may have done in
the past, through your words, through your actions, through your thoughts
that caused me pain, intentionally or unintentionally. I forgive you.’

Allow….Allow them to be touched… power of your thought is immense
and it would touch them….
just for a moment at least…
by your forgiveness.
Allow forgiveness.

It is so painful to hold someone out of your heart.
How can you hold on to that pain,
that resentment, even a moment longer?
Fear, doubt… let it go… and for this moment,
touch them with your forgiveness.

‘I FORGIVE YOU.’

Now let them go gently, let them leave quietly.
Let them go with your blessings.

step 3
Now picture someone who has great resentment for you.
Someone near or dear
May be a friend, customer/client oremployer/employee…..
staff or family…
supplier/creditor or a banker/broker of insurance
anyone who has any cause of resentment for you.
Could be spouse or parent, children or neighbour
who had any cause of resentment for you in recent past.

Feel them in your chest, may be in heart, seeing themin your mind as an image
— sense of their being. Invite them gently in.
Someone who has resentment, Anger —
someone who is unforgiving towards you.
Let them into your heart at this moment.
And in your heart, say to them ‘ I ask your forgiveness,
for whatever I may have done in the past that caused you pain,
intentionally or unintentionally —
through my words, through my actions, through my thoughts.
However I caused you pain,
I ask your forgiveness. I ask your forgiveness.’

‘Through my anger, my fear, my blindness, my laziness.
However I caused you pain,
intentionally or unintentionally — I ask your forgiveness.’

Let it be. Allow that forgiveness in.
Allow your self to be touched by their forgiveness.
Power of your thoughts is immense… they are forgiving you.
If the mind rises up
with thoughts like self-indulgence or doubt,
just see how profound our mercilessness is
with ourself and be open to the forgiveness.

Allow yourself to be forgiven.
Allow yourself to be forgiven.

However I caused you pain,
I ask for your forgiveness.
Allow yourself feel their forgiveness.
Let it be.
Let it be.

And gently …. very gently … let them go on their way
in forgiveness for you — in blessings foryou.

step 4
And turn to yourself in your own heart andsay
‘ I forgive you’ to you/rself.
whatever tries to block that
the merciless and fear.
Let it go.

Let it be touched by your forgiveness andyour mercy.
And gently in your heart, calling yourselfby
your own first name, say,
‘ I FORGIVE YOU ‘ to you.

It is so painful to put yourself out of your heart.
Let yourself in. Allow yourself to be touched
by this forgiveness.
Let the healing in.
Say, ‘ I FORGIVE YOU ‘ to you.

[ you will feel very peaceful…light hearted and relieved
if not, try repeating step 2,3 & 4….
till you have softened your heart, feel your inner peace…
then goto step 5]

step 5

[ say with immense love and joy,….openly, loudly…]

Let that forgiveness be extended to the beings all around you.
May all beings forgive themselves.
May they discover joy.
May all being be freed of suffering.
May all beings be healed.
May they be at one with their thru nature.
May they be free from suffering.
May they be at peace.
Let that loving kindness,
that forgiveness,
extend to the whole planet…
extend to entire universe
to every level of existence, seen and unseen.
May all beings be freed of sufferings.

May they know the power of forgiveness,
may they know their true being.
May they know their vastness
their infinite peacefulness.
May all beings be free.
May all beings be free.

Written on Saturday August 15, 2009

This independence day, I wish that my country(wo)men:

* Remember the greatness of India and its values while striving to do well materially

* Contribute to the country (whether from India or outside it) and not just know four things: ka, kha, gha and ma (ka: kaam karna - work for a living; kha: khana - eat; gha: ghar banana - build a house; ma: marna - die)

* Will not be quick to trade our passports for easy visa access or easy entry into elite universities

* Stop blaming politicians and the ’system’ and take responsibility for bringing about change

* Strive to root out all evil from our society - whether those linked to caste, regionalism, corruption, female infanticide, intolerance, etc.

* Fight against all forms of dicrimination

* Take their lives seriously and stop the ‘chalta hai’ (its okay) attitude

* Strive towards excellence in all spheres

* Strive to uplift those weaker than us - whether physically or materially

* Strive to live for others

* Promise to bring about one positive change to the lives of others - however big or small

* Learn to be happy always and spread this happiness around the world

Jai Hind!

Written on Sunday May 17, 2009

I’m so happy for India…I’d just begun to lose faith in India and the Indian system (especially since reservations on the basis of caste were increased to more than 50%)…when India as a whole bounced back to show what it is capable of…this is the power of India…this is the power of Indian democracy. These are some of the choices that the pan-Indian voter has made (at least for the next 5 years):

1) “No”, to those who opposed the forward-looking Indo-US nuclear deal
2) “No” to right-wing or left-wing politics
3) “Yes” to development and performance - whether on a regional basis (Bihar under Nitish Kumar, Orissa under Patnaik, Delhi under Sheila Dixit or Sikkim under Chamling) or a national basis (Right to Information Act, NREGS, Indo-US nuclear deal)
4) “No” to regional leaders who place class and caste before national interest and greater good (Mayawati’s Bahujan Samajwadi Party, Mulayam’s SP, Lalu’s RJD) and wanted to extract a price for playing king-makers
5) “No” to all wannabe prime-ministers
6) “Yes” to stability and a centrist-policy
7) “Yes” to a greater role for the younger generation and a new mindset in Indian politics

"Kesariya Baalam the to aao ni padharo mahre des" (केसरिया बालम थे तो आओ नी पधारो माहरे देस) [O beloved with the saffron coloured turban, I heartily welcome you to my country], is a folk-tune from Rajasthan based on Raag Maand. Part of the Indo-Pak composite culture of Hindustaani music, it is a song of the Thar desert and has been sung through centuries. The tune has been used in movies (Dor, in Lekin by Lata Mangeshkar with lyrics changed, the Oscar-winning Little Terrorist, and recently in 99.9FM by Zila Khan), in Classical Music albums (Ustad Zakir Hussein in the album ‘Music of the Deserts’), in TV soaps (Balika Vadhu), reality-singing shows (Raja Hasan in Sa Re Ga Ma Pa, Aishwarya in Chote Ustad), and sung by Singers from both Pakistan (Mehdi Hasan, Ustad Naseer-ud-din Saami) and India (Zarina Begum, Manganiyars 1, 2). As Siddhartha puts it, the Manganiyars are "a great example of Hindu-Islamic synthesis - practicing muslims who sing praise songs to Hindu gods!  And that is besides their musicality!"

In 2005-06, I made a painting with the same title

After my wedding on 8 December 2003, I had 10-hours of video footage. I’d imagined that I’d edit the video into a 10-minute or 30-minute version (where this song would find a prominent place). I haven’t yet gotten around to doing that (as of 7 Jun 2009), but found some time today to create 4 shorts 30-second music videos from my wedding photos  (archa-na-resh wedding) using an online tool. These 4 versions are based on 4 versions of Kesariaya Baalam sung by different singers. The copyright for the music resides with the respective owners (I’ve used what was available freely on youtube). The photos are mine.

Let me know which version you like the best.

Manganiyar version

Instrumental Folk version

Raja Hasan version

Lata Mangeshar version from Lekin

Ever since organized religion has existed in the world, people in different parts of the world have tried to establish the name by which they call God as greater than any other name used to call God. Those who use the same name as theirs come within the ‘We or Us’ circle. Those who use a different name are addressed as ‘They or Them’ and fall outside the ‘We’ circle.

Some say “Krishna is the greatest”, some say “Shiva is the greatest”, some say, “There is no God but Allah”, some say “Christ is the greatest”…

Those who call God by the names of Rama/Krishna/Vishnu, they call themselves Vaishnavas or Gaudya Vaishnavas (represented in ISKCON or Hare Krishna movement today that establishes Lord Krishna as supreme). Those who call God by the name of Shiva call themselves Shaivas. In India, if you go to Maharashtra, you’ll see people remembering God by the name of Ganesh. If you go to West Bengal, you will find people chanting the names Durga or Kali. In India and in other parts of the world, those who know the son of God by the name of Jesus Christ call themselves Christians (or Roman Catholics or Protestants, etc. when they disagree over various aspects). Similarly, those who do not recognize any other name for God apart from Allah call themselves Muslims (or Shias or Sunnis, a distinction established after the death of Prophet Mohammad when his followers couldn’t agree on whether the leadership after the great Prophet should be based on lineage or capability).

Remember God by any name (including those of Energy, Time, Consciousness, etc.), and He (or She if you see God in the female form) will manifest within you in that particular form [जाकी रही भावना जैसी प्रभु मूरति देखी तिन तैसी Jaaki rahi bhawna jaisi, Prabhu murat dekhi tin taisi “One sees God as per his/her feelings”, or “the form of God you see is a reflection of your thought process”, says Tulsidas in Ram Charit Manas]. Call God by any name you wish, s/he’ll present himself/herself in the image, form, symbol (or lack thereof) you wish to see.

In this beautiful video from the new Ramayan made by Sagar Arts and presented in the Indian channel ‘NDTV Imagine’, Lord Ram establishes that He is a bhakta or devotee of Lord Shiva (thus, He’s a Shaiva). On the other hand, Lord Shiva establishes that He is a devotee of Lord Rama (thus, He’s a Vaishnava). Thus, Lord Rama sings and plays the instrument in devotion of Lord Shiva. On the other hand, Lord Shiva dances in devotion of Lord Ram. Each is trying to please his Lord. Each is the devotee of the other. Each is the Lord of the other.

In Hindu scriptures, there are 18 puranas - each dedicated to a particular name for God - and each establishing that name as supreme. The Shiva purana establishes Lord Shiva as the greatest. The Vishnu purana establishes Lord Vishnu as the greatest. The Shrimad Bhagvad Purana establishes Lord Krishna as the greatest. Do you see a contradiction? There is a welcome contradiction. It has been done purposely so that the devotee can be free to choose the name/form of God s/he is most comfortable with, and also be assured that the name s/he is chanting is the greatest. Similarly, there is nothing wrong when we, as Christians, recognize the name Jesus Christ as the greatest or when we, as Muslims, recognize the name Allah as the greatest.

However, we should understand that while we have the right to call the name we know for God as greatest, other fellow human beings have the right to call the name they know for God as greatest. This essentially means that call Him (or Her, if you’re a feminist) by any name, we are all reaching out to the same God within us and outside us and all around us. Instead of fighting over which name is greater, devote yourself in realizing the name/form/words of the God you worship deep within you. If you’re a Hindu, be a good Hindu. If you’re a Muslim, be a good Muslim. If you’re a Christian, be a good Christian.

While it is perfectly fine to have your favorite name for God, don’t give your faiths a bad name by looking down at those in other faiths who address God by their own favorite name(s), or by having the misconception that those who address God by different names or try to reach him through different paths will go to hell. Observe the other path(s), go for a trek using the other path(s), meet and speak to people who’ve taken that way, read the guidebooks detailing those path(s) and you’ll find that it may be better or worse laid out, there might be more people treading them or less people treading them, but they too lead to the same peak up there! We are giving ourselves too much of credit when we think that there is only one superhighway leading to God and that anybody who is not on it will land up nowhere and that it is our moral duty to coerce them, beg them, pull them into the highway - even if the person was already on a well-paved road leading to the peak. If you really want to help the person, show him how to be a better driver or trekker on the road s/he already is, instead of trying to change his/her road to the peak.

When the missionary E. Stanley Jones had met with Mahatma Gandhi, he had asked him, “Mr. Gandhi, though you quote the words of Christ often, why is that you appear to so adamantly reject becoming his follower?” Gandhi had replied, “Oh, I don’t reject Christ. I love Christ. It’s just that so many of you Christians are so unlike Christ.” “If Christians would really live according to the teachings of Christ, as found in the Bible, all of India would be Christian today,” he added (Dibin Samuel, 14 Aug 2008, Mahatma Gandhi and Christianity, Christian Today).

On quest for conversion to Christianity, Gandhi’s message was that instead of preaching Christianity, if a Christian Missionary was to live his life in service as exemplified by Christ, the message would be better received…”live the life according to the light…. If, therefore, you go on serving people and ask them also to serve, they would understand. But you quote instead John 3:16 and ask them to believe it and that has no appeal to me, and I am sure people will not understand it.” “A rose does not need to preach. It simply spreads its fragrance. The fragrance is its own sermon…the fragrance of religious and spiritual life is much finer and subtler than that of the rose.” (Dibin Samuel, 14 Aug 2008, Mahatma Gandhi and Christianity, Christian Today).

For Martin Luther King: “Mahatma Gandhi was the first person in human history to lift the ethic of love of Jesus Christ, above mere interaction between individuals and make it into a powerful and effective social force on a large scale. If humanity is to progress, Gandhi is inescapable. We may ignore him at our own peril”. When an American churchman upbraided him for this he replied “It is ironic yet inescapably true that the greatest Christian of the modern world was a man who never embraced Christianity.” (Ambassador (Retd) Alan Nazareth, Gandhi and Christianity, mkgandhi.org)

“Ekam sat vipra bahauda vadanti” (There is but one REALITY, though the wise speak of it in many ways), declared the Rig Veda [I.164.46 ], the oldest scripture of the oldest living religion in the world. In the few millenniums since the Rig Veda, the human race is still struggling to understand this simple truth.

Thus, instead of trying to establish the supremacy of Krishna or Rama or Shiva or Allah or Christ, we should recognize that they are different ways to address the same God (who is all pervading and within each one of us and all around us). Our quest should be to realize this God within us - to remove the layer of dust that is covering our inner soul. As a Hindu and as an Indian, I can safely say that this is the essence of Hinduism. This is the essence of India!

हर मानव में छिपी हुई है दिव्य गुणों की आग Har maanav mein chipi hui hai divya gunon ki aag
दिल से मर्म शिखा बस छू दो, तुरन्त उठेगी जाग Dil se marm shikhaa bas choo do, turant uthegi jaag

“Inside every human is hidden a fire of divine qualities
Simply touch the molten tip with all your heart, and it will immediately set ablaze”

So forget about establishing which name of God is the greatest! Go seek out the God inside you. Once you know that there is God within you, and that God can do anything, you’ll see that nothing is impossible! Go, outshine the stars!!

I read of passing of former Indian President R Venkatraman somewhere hidden inside Rediff news on the second tab. Perhaps he wasn’t celebrity enough.

I have two personal memories of him:

One, when he passed by in a closed government car in the ‘hospital daara’ (area in front of STNM hospital) of Gangtok, Sikkim in 1987 as we, as children, stood watching, most with a little paper Tricolor in our hands.

Second, when he walked past us in December 2001, wearing a traditional white shirt and weshti, and a red shawl over his shoulders, at the Kalahasti temple near Tirupati, Andhra Pradesh. I was on a temple tour of South India taking my parents and elder sister on a pilgrimage right after their surgeries. Sri Kalahasti is one of the five temples celebrating Lord Shiva as the embodiment of the 5 elements - with ‘air’ being the element under worship here, thus referred to as ‘Vayu Lingam’.

Ramaswamy Venkatraman passed away at the age of 98.

Fall was here in New York City…now it’s beginning to get cold. Before the trees turned into brown skeletons, Archana, 6-week old Eesha and I went to the Pelham Bay Park to soak in the yellow, red and orange of the autumn leaves.

When I watched this beautiful video, was reminded of the great Rabindranath Tagore’s message through his song penned in 1905 when Bengal was to be partitioned:

Have tried to translate it in English with the help of Tagore’s English version and Nikhil Kulkarni’s blog, and the Hindi translation from the English one arrived at). The player below has the song in Kishore Kumar’s voice:

যদি তোর ডাক শুনে কেউ না আসে তবে একলা চলো রে। (2)
Jodi tor đak shune keu na ashe tôbe êkla chôlo re, (2)
जोदी तोर डाक शुने केउ ना आशे तॉबे एख्ला चॉलो रे (2)
(यदि तोरी डाक सुनके कोई ना आए तब अकेले चलो रे
If they answer not to your call walk alone)

তবে একলা চলো, একলা চলো, একলা চলো, একলা চলো রে॥ (2)
tôbe Êkla chôlo, êkla chôlo, êkla chôlo, êkla chôlo re. (2)
तॉबे एख्ला चॉलो, एख्ला चॉलो, एख्ला चॉलो, एख्ला चॉलो रे (2)
(अकेले चलो, अकेले चलो, अकेले चलो, अकेले चलो रे
walk alone, walk alone, walk alone, O walk alone)

যদি তোর ডাক শুনে কেউ না আসে তবে একলা চলো রে।
Jodi tor đak shune keu na ashe tôbe êkla chôlo re,
जोदी तोर डाक शुने केउ ना आशे तॉबे एख्ला चॉलो रे
(यदि तोरी डाक सुनके कोई ना आए तब अकेले चलो रे
If they answer not to your call walk alone)

যদি কেউ কথা না কয়, ওরে ওরে ও অভাগা,
Jodi keu kôtha na kôe, ore ore o ôbhaga,
जोदी केउ कॉथा ना कोए, ओरे ओरे ओ अभागा
(यदि कोई बात ना करे, अरे अरे ओ अभागा
if no one speaks to you, O you unlucky one)

যদি সবাই থাকে মুখ ফিরায়ে সবাই করে ভয়—
Jodi shôbai thake mukh firaee shôbai kôre bhôe—
जोदी शॉबाय थाके मूख फिराए शॉबाय कोरे भॉय (2)
(यदि सभी तोसे मुह फिराए सबको हो भय
if they are afraid and cower mutely facing the wall,)

তবে পরান খুলে
Tôbe pôran khule
तॉबे पॉरान खूले
(तब पूरे मन से
then wholeheartedly)

ও তুই মুখ ফুটে তোর মনের কথা একলা বলো রে॥
O tui mukh fuţe tor moner kôtha êkla bôlo re.
ओ तूई मूख़ फूटे तोर मोनेर कॉथा एख्ला बॉलो रे (2)
(ओ तू मुह खोल के तेरे मन की गाथा अकेले बोल रे
open what’s in your mind and speak up alone.)

যদি তোর ডাক শুনে কেউ না আসে তবে একলা চলো রে।
Jodi tor đak shune keu na ashe tôbe êkla chôlo re,
जोदी तोर डाक शुने केउ ना आशे तॉबे एख्ला चॉलो रे
(यदि तोरी डाक सुनके कोई ना आए तब अकेले चलो रे
If they answer not to your call walk alone)

যদি সবাই ফিরে যায়, ওরে ওরে ও অভাগা,
Jodi shôbai fire jae, ore ore o ôbhaga,
जोदी शॉबाय फिरे जाय, ओरे ओरे ओ अभागा
(यदि सब फ़िर जाएँ, अरे अरे ओ अभागा
if everyone turns away, O you unlucky one)

যদি গহন পথে যাবার কালে কেউ ফিরে না চায়—
Jodi gôhon pôthe jabar kale keu fire na chae—
जोदी गॉहोन पॉथे जबॉर काले केउ फिरे ना चाए (2)
(यदि गहन पथ में तेरे साथ कोई फिरना न चाहे 
If they turn away, and desert you when crossing the wilderness)

তবে পথের কাঁটা
Tôbe pôther kãţa
तॉबे पॉथेर काँटा
(तब पथ के कांटे
then the thorns on your path)

ও তুই রক্তমাখা চরণতলে একলা দলো রে॥
O tui rôktomakha chôrontôle êkla dôlo re.
ओ तूई रॉक्तोमाखा चॉरोनतॉले एख्ला डॉलो रे (2)
(ओ तू रक्त सने चरण तले दे के अकेले डोल रे
O you trample them under your feet and travel alone with your blood-soaked feet)

যদি তোর ডাক শুনে কেউ না আসে তবে একলা চলো রে।
Jodi tor đak shune keu na ashe tôbe êkla chôlo re,
जोदी तोर डाक शुने केउ ना आशे तॉबे एख्ला चॉलो रे
(यदि तोरी डाक सुनके कोई ना आए तब अकेले चलो रे
If they answer not to your call walk alone)

যদি আলো না ধরে, ওরে ওরে ও অভাগা,
Jodi alo na dhôre, ore ore o ôbhaga,
जोदी आलो ना धॉरे, ओरे ओरे ओ अभागा
(यदि दिया न जलाये, अरे अरे ओ अभागा
If they do not hold up the light, O you unlucky one)

যদি ঝড়-বাদলে আঁধার রাতে দুয়ার দেয় ঘরে—
Jodi jhôŗ-badole ãdhar rate duar dêe ghôre—
जोदी झॉड़-बादोले आधार राते दुआर दऐई घॉरे (2)
(यदि घोर बादल में आधी रात में रौशनी दूर हो घर की
When its the middle of the night with stormy winds and clouds, and the light of your house is far)

তবে বজ্রানলে 
Tôbe bojranôle
तॉबे बोज्रनॉले
(तब दुःख की वज्र ज्योति से
then with the thunder flame of pain)

আপন বুকের পাঁজর জ্বালিয়ে নিয়ে একলা জ্বলো রে॥
Apon buker pãjor jalie nie êkla jôlo re.
आपोन बुकेर पाजोर जालीये नीये एख्ला जॉलो रे (2)
(अपने मन में ज्योत जला के अकेले जलो रे
ignite your own heart and let it burn alone)

যদি তোর ডাক শুনে কেউ না আসে তবে একলা চলো রে।
Jodi tor đak shune keu na ashe tôbe êkla chôlo re,
जोदी तोर डाक शुने केउ ना आशे तॉबे एख्ला चॉलो रे
(यदि तोरी डाक सुनके कोई ना आए तब अकेले चलो रे
If they answer not to your call walk alone)

The mouth-organ piece with the soul of the song well preserved:

In Day 36 of his blog, Amitabh Bachchan acknowledged a poem written by the grandfather (Shri Krishna Mittra) of one of the 494 commentators on his previous day entry (where Amitabh had described the person his father, the well-known poet, Mr Harivanshrai Bachchan was).

The poem by Shree Krishna Mitra is indeed beautiful. I believe it brings forth the purpose of our lives and can serve as an inspiration, as it was to his granddaughter Vibhuti.

श्रीकृष्ण मित्रा द्वारा लिखी गई कविता
(उनकी पोती ‘vibhuti love’ ने अमिताभ बच्चन के Day 35  ब्लॉग के comments में post किया)

आँख जिनकी नहीं उनकी आंखें बनो aankh jinki nahin unki aankhein bano (those who don’t have eyes, become their eyes)
पंख बिन कुछ परिंदों की पंखें बनो pankh bin kuch parindo ki pankh bano (become wings of those birds who are without wings)
जिनको चलने में होती हैं कठिनाईयाँ  jinko chalne mein hoti hai kathinaayeian  (those who have difficulty walking)
बन सको तो बनो उनकी परछाईयाँ ban sako to bano unki parchaiyaan (if you can, become their shadows)
जिनके बाजू को थोड़ा सा बल चाहिए jinke bazoo ko thoda sa bal chahiye (those whose arm requires a little strength)
या जिन्हें ज़िंदगी में पहल चाहिए ya jinhein zindagi mein pehal chahiye (or those who need to get ahead in life)
उनके हर काम में तुम सहारे बनो unke har kaam mein tum sahaare bano (become their support in whatever they do)
रौशनी के लिए चाँद तारे बनो roushni ke liye chaand taare bano (to spread the light, become the moon and the stars)

In the same vein, I’m reminded of the lines of the song of a Hindi movie I watched years ago on Doordarshan as a kid…(which incidentally I listened today after all these years. I remember Ashok Kumar singing to a group of kids. Somewhere, I’ve been affected by the beautiful lines. Looks like its from the movie ‘Anurodh’ and sung by Manna Dey (the 89-year old legend lives in Bengaluru) and chorus. The lyrics (by Anand Bakshi) speak for themselves:

तुम बेसहारा हो तो किसी का सहारा बनो (२) tum besahaara ho to kisi ka sahaara bano (2) (if you are helpless, become somebody’s support)
तुमको अपने आप ही सहारा मिल जायेगा tumko apne aap hi sahaara mil jaayega (you will automatically get help and support)
कश्ती कोई डूबती पहुँचा दो किनारे पे kashti koi doobti pahunch do kinaare pe (take a drowning boat to the shore)
तुमको अपने आप ही किनारा मिल जायेगा tumko apne aap hi kinaara mil jaayega (you will automatically find the shore)
तुम बेसहारा हो तो किसी का सहारा बनो tum besahaara ho to kisi ka sahaara bano (if you are helpless, become somebody’s support)
तुम बेसहारा हो तो tum besahaara ho to (if you are helpless…)

हंस कर ज़िंदा रहना पड़ता है hans kar zinda rehna padta hai (we have to smile and live/survive)
अपना दुःख ख़ुद सहना पड़ता है apna dukh khud sehna padta hai (we have to bear our pain/difficulties ourselves)
रस्ता चाहे कितना लंबा हो rastaa chahe kinta lamba ho (howsoever long the path might be)
दरिया को तो बहना पड़ता है dariya ko to behna padta hai (the stream has to keep flowing)

हो ho
तुम हो एक अकेले तो tum ho ek akele to (if you are all alone)
रुक मत जाओ चल निकलो ruk mat jaao chal niklo (don’t stop, come on, get up)
रस्ते में कोई साथी तुम्हारा मिल जायेगा raste mein koi saathi tumhara mil jaayega (along the way, you’ll meet some friend/companion)
तुम बेसहारा हो तो किसी का सहारा बनो tum besahaara ho to kisi ka sahaara bano (if you are helpless, become somebody’s support)
तुम बेसहारा हो तो tum besahaara ho to (if you are helpless…)

ला ल ल ल ला (२) laa la la la laa (2)
ल ल ला (२) ला  la la laa (2) laa
ल ला (३) la laa (3)

जीवन तो एक जैसा होता है jeewan to ek jaisa hota hai (life is the same)
कोई हँसता कोई रोता है koi hansta koi rota hai (someone laughs/smiles someone cries)
सब्र से जीना आसान होता है sabra se jeena aasaan hota hai (to live with patience/perseverence is easier)
फिक्र से जीना मुश्किल होता है fikra se jeena mushkil hota hai (to live with worry is difficult)

हो ho
थोड़े फूल और कांटे हैं thode phool aur kaante hain (there are a few flowers and a few thorns)
जो तकदीर ने बांटे हैं jo takdeer ne baante hain (that destiny has distrubuted)
हमको इनमें से हिस्सा हमारा मिल जायेगा humko inmein se hissa hamaara mil jaayega (we will get our share from these)
तुम बेसहारा हो तो किसी का सहारा बनो tum besahaara ho to kisi ka sahaara bano (if you are helpless, become somebody’s support)
तुम बेसहारा हो तो tum besaaraa ho to (if you are helpless…)

The sad version has an additional paragraph:

ना बस्ती में ना वीरानों में na basti mein na veeranon mein (not in the village, not in the wilderness)
ना खेतों में न खलियानों में na kheton mein na khaliyaanon mein (not in the fields)
ना मिलता है प्यार बजारों में na milta hai pyar bazaaron mein (neither can you find love in the markets)
न बिकता हैं चैन दुकानों में na bikta hai chain dukanon mein (nor is peace of mind sold in shops)
ढूँढ रहे हो तुम जिसको dhoond rahe ho tum jisko (the one you’re looking for)
उसको बाहर मत ढूंढो usko baahar mat dhoondo (don’t search outside)
मन के अन्दर ढूंढो प्रीतम प्यारा मिल जायेगा man ke andar dhoondo preetam pyara mil jaayega (search within your mind, you’ll find your dearmost lover)
तुम बेसहारा हो तो किसी का सहारा बनो tum besahaara ho to kisi ka sahaara bano (if you are helpless, become somebody’s support)
तुम बेसहारा हो तो tum besahaara ho to (if you are helpless…)

My poem ‘A passage to dreams‘ has similar sentiment.

Sometime more than a week ago, Amitabh Bachchan decided to utilize a new medium for making his stand clear on things - where his words are not filtered through the press. He started his personal blog.

Recent media reports targeting him for his supposed lack of contribution to Maharashtra had disturbed me to an extent…not so much for him in particular, but for the state of affairs in our country where caste and regional identities are repeatedly made to come out stronger than our national identity or basic humanity.  I decided to write to him, voicing my thoughts on this issue, and about the ways in which I had known him. I was glad to see his response to me the next day. Was happy to note that of the 578 comments he received on that single day, my name was on top in his response. I had managed to convey my thoughts to Amitabh the person and not the star.

Given below are his response and my entry. In the following days, I responded to him on two other occassions as well (but that will make for another entry some day..or they may lie buried in the sea of comments that have started flooding his blog, which, as per a Rediff piece, "may still take a while before".."reach[ing] the huge number Aamir Khan gets for his blog").

Amitabh’s response to my comments on the night of April 19, 2008,

"Naresh Agarwal from Singapore did a huge page and description of his links with my films and my issues and i thank him for his views and his strong support."

Copied below is what I had written:

Naresh Kumar Agarwal Says:
April 19th, 2008 at 9:42 pm

Singapore 19 April 2008

Dear Mr Bachchan / Amit ji / Amit Uncle,

Haven’t ever thought of addressing you in any particular way, but this is an opportunity. Perhaps I’d go for Amit ji. It is not too professional in a western sense, preserves your individuality with no reference to age, is worthy of my Indian and family values, and is respectful of your stature.

A BRIEF BACKGROUND: I’m a 31-year old Indian, based in Singapore for the past 13 years. Hailing from my beautiful Sikkim, I’ve studied and excelled in the most prestigious school in Sikkim, Tashi Namgyal Academy. In 1995, I won a 100% scholarship for undergraduate education in Singapore. Got my Computer Engineering degree and worked for a few years in the IT industry. Am currently pursuing a PhD in Information Systems at the National University of Singapore. Will move to US for an Academic career once I finish. Hope to make a lot of difference to India and the world during my lifetime. More details here.

Growing up in Sikkim in the 1980s, you were ‘Amitabachan’ in my mind as a child. I remember watching ‘Coolie’ (the song..saari duniya ka bojh hum uthaate hain..), flashes of barbed wire on your forehead in Desh Premee (and I turned my head away to avoid seeing your pain), how I wanted to watch Mahaan because you had a triple role..and Kaalia (still haven’t watched both the movies). Everyone used to say Sholay is superhit. When I watched it as a child, I didn’t like the violence and didn’t understand why it was so great. Didn’t like to see the sadness in Jaya Bhaduri in the white saree of a widow.

As I grew up and understood the meaning of life and people, I stopped being in awe of filmstars. Understood that they’re just doing their job the way I am. No point putting them on a pedestal or pulling them down. The only personality I’m still in awe of is Lata Mangeshkar. That’s because she has especially been blessed by God to heal millions with the divinity in her voice. My ideal in life is Mahatma Gandhi..again, not because he was so great or extraordinary, but precisely because he was as ordinary as I am or you are (don’t mean to pull you down by putting ‘you’ here, but am talking on a human level). It was his staunch belief in Truth and in himself that made him extraordinary. That we do a disservice to him by putting him on a pedestal. My motto in life is ‘Let your inner spark ‘glow’..you and I could be the next Gandhi.’ You can read more on my thougts about life here.

One of my hobbies has been painting (oil/watercolor) and sketching. In 2001, I made a pencil sketch of yours as a gift to a friend who was a die-hard fan of yours. You can see the sketch here.

 

For some time, I worked as a software engineer with a digital cinema company which was setting up digital cinema servers in theatres in India in partnership with Mr Manmohan Shetty/Adlabs. Hrithik Roshan had invited you and other film personalities for a premiere at Adlabs. I was in that theatre, watching you all from a balcony right above your heads, along with another friend (at one point, Hrithik Roshan looked up, and must have wondered who this guy is or what is he doing here). The friend with me was saying, ‘Ab dekhna. Aise gale milenge jaise bachpan se langotia yaar ho. Peeth peeche burai karenge.’ Not sure about that, but what I noticed was the way you all met was just what happens in any of the parties I’ve attended or any youngster attends today…normal Hi’s and hugs. Yes, majority are social acquaintances, some close friends perhaps. Something which struck me about you was your sense of punctuality. You came in and sat on a chair towards the back when the theatre was empty - the first person to come in. If I remember correctly, you were wearing long kurta-pyjamas. You stood up and greeted graciously, the people who came to meet you. Bipasha Basu came and introduced her mother to you. She mentioned how she’s a big fan of yours. There was Rani, Perizad Zorabien, Aamir Khan with a big moustache for Mangal Pandey, and various others.

In recent years, I have felt that celebrities don’t do enough to make a difference to the society around them, given the amount of adulation and reach you people have. Yes, there are the charity functions and endorsement to campaigns. But it usually ends there (Lata Mangeshkar’s hospital, your starting a school in UP, Sanjay Dutt’s work for charities, Sushmita Sen’s adopting a child and Shabana Azmi’s unrelenting fights, among others, are welcome exceptions). Celebrities are too busy doing their jobs (getting films and acting in them, struggling with the press for the quotes and the misquotes, zealously guarding your family from prying eyes, and, at the end of the day, just trying to lead a normal life). It takes courage for a Bhaichung Bhutia to stand up and say that he won’t run with the Olympic torch in support of the Tibetans, or for an Aamir Khan to take a stand against attending Award Functions. Your biggest act of courage, I feel, has been the way you quietly fought back and resurrected yourself after everyone was raving to pull you down since your first stint as superstar. You’re open to learning new methods and from youngsters. This openness is what keeps you in the news and the public memory - that you were willing to still compete and not just bask in your past glory. Your presence in this blog today is testimony to that.

Coming to the politics over your contribution to Maharashtra, here are my thoughts. We all know the whole issue is political and nothing else. Politicians are ready to trade the essential values of our country and constitution just to establish their hold on power. Our anthemma is that our regional and caste identities are stronger than our national identiy. That said, immigration is always a major issue with countries. In our case, with Mumbai and Delhi, its happening within the same country and cannot be termed immigration. Our constitution provides every Indian a right to move, work and settle anywhere in the country. What Mumbaikars need to understand is that however difficult it may seem, the countries that have done exceedingly well in the long run are those that have welcomed immigration - case in point Singapore and the United States. Singapore has done so well, and was able to move from the third world to the first world, was because it welcomed foreign talent from all over - from India, China, and other countries (even though it meant more competition for jobs for the local population). In the long run, it helped in creating more jobs for the local population, and helped increased their skill levels. Mumbai is what it is today because of its assimilation of people from all over and of all kinds. This is the idea of India, of Hinduism, and of democracy. Anybody who doesn’t understand is living in a fool’s world, and is a person who doesn’t believe in his or her own abilities and in God. S/he is just seeking an easy way out and doesn’t want to earn his/her bread.

The big question! Has Amitabh Bachchan done enough for Maharashtra? Has Amitabh Bachchan done enough for any other parts of India..for India as a whole..or for humanity? In his own way, Yes! By being himself, Yes! Did it have a big impact - Yes! Has he done enough in the way other people would have liked - Perhaps No. But 1) why should he? As he himself says, he’s a public figure, not a public official. 2) Why should he be singled out..if he’s not done enough..celebrities as a whole perhaps have not done enough..perhaps a Sachin Tendulkar, a Shah Rukh Khan, perhaps even a Lata Mangeshkar..How much has Madhuri Dikshit, a Marathi/Maharashtrian done for Maharashtra? Should she be doing more? May be/May be not. 3) And why single out celebrities? What about the politicians? How much has Raj Thackrey done for Maharashtra? What about people from other professions? The so called ‘aam-aadmi’ or the ‘common’ man.

Before anybody in Maharashtra gets the right to demand, ‘How much has Amitabh Bachchan done for Maharashtra?’ a question every Maharashtran must be asking is, ‘How much have ‘I’ done for Maharashtra?’ ‘How much have ‘I’ done for India?’ If the aam-aadmi is struggling in his day to day life, so is Amitabh Bachchan, in his own way. That’s because it is the way life is, difficult by its very nature. It doesn’t differentiate between an Amitabh Bachchan, a Raj Thakarey, a Mahatma Gandhi, a Lata Mangeshkar, a Mayawati, or an aam-aadmi in giving his/her share of difficulties. While we don’t have choice over our circumstances or conditions, we do have the choice over how we react to our circumstances. And this is what makes all the difference. This is what made Mohandas into Mahatma Gandhi - not because he was any more privileged than the rest or life was any easier for him.

Regarding the construction of your school in UP…If Maharashtrians feel that that uneducated people from Uttar Pradesh flocking into Maharashtra are doing harm to the State, then the biggest service anyone can do to Maharashtra is by creating conditions in Uttar Pradesh whereby poor people don’t need to leave the state in the first place. A prerequisite is education. Amitabh Bachchan, by starting a school in Uttar Pradesh, has thus, done the biggest service to Maharashtra. If more and more good quality schools are constructed in UP and Bihar, it will do Mumbai and Maharashtra good in the long run. If this doesn’t make sense to a reader, he should try and think why our Central Government, despite our difficult relations with Pakistan, says that a happy and prosperous Pakistan is in the best interests of India.

I’m sure you didn’t really need to know all my thoughts..they may or may not have any importance..I may not appear to be an adulating fan (though I respect your body of work and enjoy a lot of your movies; you’re the best of what we have in any case)..but now that you’ve decided to reach out directly to people, I thought it was time for me to reach out directly to you.

I’d be glad if you let me know your thoughts on what I’ve said. You may reply either through this blog or directly to me on my email.

Warm regards,

A fellow Indian,
Naresh Agarwal

Wesbite: http://www.comp.nus.edu.sg/~naresh
Blog: http://naresh.blogsome.com

On 10 April 2008, the Supreme Court of India upheld a law which provides for 27 percent reservation for the Socially and Educationally backward ‘castes’ of India (many communities have fought and are fighting to get their surname recognized as an OBC surname), termed OBCs, in premier educational institutions supported by Central Government, which includes the IITs, IIMs and AIIMS. This ruling takes the quota of reserved seats in India’s premier higher education institutes to 49.5%. In a balanced judgment, the creamy layer (or the rich) among the OBCs were excluded from the reservation. Government jobs already have had quotas implemented. Many political parties want to extend the quota and reservation to the private sector as well - which could mean that all MNCs coming to India may be expected to provide reservations based on the family name of the applicant.

Indian society, since ages, had been divided into 4 major ‘varnas’ or classes. These included, from the higest to the lowest - the Brahmin (the priest or the teacher or the scholar or the advisor), the Kshatriya (the warrior or the ruler or the king), the Vaishya (the trader, the businessman, the professional) and the Shudra (the lowest caste - service-providing groups, some artisan groups).

"The Manu Smriti claims that by the time it was written, Hindu society included another class (untouchables) of people without a position in any of the four Varnas and therefore associated with the lowest of the jobs. The upper classes, who were supposed to maintain ritual and corporal purity, came to regard them as untouchables. The people of this "fifth varna" are now called Dalits (the oppressed) or Harijans; they were formerly known as "untouchables" or "pariahs". However, this last addition social strata is not a part of the religion of Hinduism. Hinduism only categorizes occupations in to four categories" (Wikipedia - Varna in Hinduism).

The caste system was first introduced in India to promote division of labour as per one’s expertise. It was not supposed to be hereditary.

‘It is very clear that in the early Vedic times, the Varna system (if at all it existed) meant classes with free mobility of jobs and intermarriage’ (Wikipedia - Varna in Hinduism). One hymn of the Rig Veda states:

कारुरहं ततो भिषगुपलप्रक्षिणी नना । (RV 9.112.3)
"I am a bard, my father is a physician, my mother’s job is to grind the corn……"

The highest classes, in order to protect their status and their children, refused to let go and slowly people started identifying castes with their family name. The thousands of surnames attached to people’s names in India can roughly be slotted into any of the four varnas. ‘Offsprings of differnent ‘varnas’ belong to different ‘Jatis’ [or castes]’ (Wikipedia - Caste System in India). With independence in 1947, and a constitution providing equality for all, people started growing and developing irrespective of their castes. In KR Narayanan, India had its first Dalit president - a person of the lowest caste occupying the highest office of the land. Still social injustice prevails at various levels, especially in the villages. The rich and the poor in modern India can no longer be classified on the basis of the castes. There are rich Brahmins, and the poorest of Brahmins (no better than beggars, hoping for every person to give them 1-rupee for appying ’tilak’ or a red dot on a person’s forehead), the rich Kshatriyas and the poor Kshatriyas (in a democracy, monarchs anyways lost their traditional rights to rule on the basis of birth), the rich Vaishyas and the poor Vaishyas, and also the rich Shudras and the poor Shudras.

In 1947, reservation was provided to the lowest classes, to help in their social upliftment. It was intended to be for a period of 10 years, and slowly done away with. The vote bank politics of a democracy ensured that successive governments only increased the quantum of quota and spread the reservation/quota net far and wide (with more and more people clamouring for quota and reservation). Now, after 60 years of India’s independence, this reservation has increased to close to 50%.

The justification is a politics of revenge. It is way of fighting historical inequality not be providing equal opportunity to all or affirmative action on the basis of one’s financial condition (but making surname a criterion for admission into universities). It is like trying to fight dowry not by making it illegal, but by making it mandatory for the groom’s family to pay hefty amounts to the bride’s family (as a means to avenge historical wrongs where the bride’s family has to suffer due to demands from the groom’s family).

So looking to the future in a 21st century India (the largest democracy in the world and one of its fastest growing economies), the caste system of India has been hailed. The division in society has been kept, maintained, solidified and institutionalized. Only the order has been reversed. This is the new order:

1) Scheduled Castes/Scheduled Tribes (SCs/STs) - highest caste (The new Brahmins)

2) The Other Backward Classes (OBCs) (without creamy layer) - the ruling class (The new Kshatriyas)

3) OBCs with creamy layer - the new Vaishyas (they may fight to be counted amongst the ruling class)

4) The General or Forward Class (people in India having surnames signifying higher caste) - the new Shudras (they will either suffer or flee to foreign lands and foreign Universities).

Their is no point lamenting over ‘brain drain’. It has been institutionalized!

I read about the killing of Benazir Bhutto 15 minutes ago (Thu 27 Dec, 10:30am New York Time, 9:30pm in India). I’m shocked and shuddering. My feet were cold and I was delaying wearing thick socks for a while. Not sure whether it was the temperature or the news - I actually shivered on reading about Benazir Bhutto’s assassination. Somehow, it doesn’t feel like a news story on somebody’s passing which they cover in detail in the media - from the Nepal royals to Pramod Mahajan to Teji Bachchan.

I was shocked, angry and sad..it was as if I had some personal hope for Pakistan from Benazir that I hadn’t realized. I don’t remember a moment so personally shocking since the killing of Rajiv Gandhi. When Rajiv Gandhi was killed - there was this feeling..how can they do this…how can they kill the most charismatic leader of India…weren’t they satisfied having witnessed the deaths of Indira and Sanjay Gandhi…how can you make a single family suffer so much….what will happen to India..that was May 1991..

And now…end of 2007…I am overcome with the same thoughts…how can they make a particular family suffer so much…Zulfikar Ali Bhutto, the sons Murtaza Bhutto, Shahnawaz Bhutto and now..Benazir herself…with all her imperfections….Pakistan was witnessing a change…what will happen to Pakistan…what will happen to the world…is there any hope? You might disagree with her..but how can you kill her?

Suddenly the moments when I read her autobiography ‘Daughter of the East’ during my school days in Gangtok all flashed before my eyes…the way her mother taught her to count a no. of times to make sure her teeth are brushed and clean…the recent interviews on ibnlive.com that I watched where Karan Thapar interviewed her on Devil’s Advocate…all the news of her intent to return to Pakistan…her return..assassination bid…threats to her life…flashes of names..her husband Asif Ali Zardari…her mother Nusrat Bhutto…her niece…Fatima Bhutto…Murtaza’s daughter…who hates Benazir..I think she’d be sad and crying too…sad for the Bhutto family, despite her disagreements with Benazir…

As the news is slowly sinking in, I think it’s a sad day for Pakistan..for India..for the world…it brings to the fore an ongoing war - between the fundamentalists and uncivilized people (who do not know how to disagree without violence)..and the normal world as we know it ..or think it is…Perhaps the world is not what it seems…it seems like a very dangerous world…anybody who wants to do something gets killed… Is there hope? There must be…images of Mahatma Gandhi lying dead flash….there can only be hope in non-violence…when people learn to disagree through non-violent means…

Today, a reader Pissu Perera mailed me asking for the English translations of 2 Hindi songs from one of my favourite movies - Rang de Basanti.

"hi, nice blog. i’ve been looking for the english translations of khoon chala and roobaroo with no luck so far.. is there anyway you can help me out? thanks"

"The DVD I got doesn’t have subtitles for the songs and while I can more or less understand dialogues the meanings of songs are above me. The film struck a chord in me so I was just wondering what they meant. I managed to find the translation of Luka Chupi and it is heart breaking."

 

"PS - your post on RDB and the critiquing contest gave me goosebumps just like the film did. Great post."

As the translations were not be found anywhere, I decided to translate the two songs and to post them here for others as well.

Thanks Pissu, I enjoyed listening to the songs with an understanding of the meaning of the lines - they’re beautiful! 

So, here are the lyrics and their translations:

Song: Roobaroo Roshani (face-to-face with light)
Film: Rang de Basanti (Paint me Yellow)
Singers: A. R. Rehman, Naresh Iyer

Watch the song video here  

Translated on Oct 26, 2007 1:14 – 1:49am, Singapore

Song: Khoon chala Khoon chala (Blood travels blood travels)
Film: Rang de Basanti (Paint me Yellow)
Singer: Mohil Chauhan

Watch the song video here

Translated on Oct 26, 2007 1:55 – 2:11am, Singapore

Three concurrent music reality shows happened in India - Zee TV’s Sa Re Ga Ma Pa, Star Plus’ Voice of India and Sony’s Indian Idol. All were designed to discover singing talents through public voting. There are a few salient features of these shows: a) Some real talent and extremely good singing comes to the forefront b) Big names in the music industry come as judges and show people that they can quarrell too c) People can vote any number of times paying a premium on the telephone calls/SMS d) Voting is not based on singing capabilities alone but who people can identity with e) A combination of community pride and unlimited voting ensures that the organizers smile their way to the bank f) Girls almost never made it to the very top People feel a personal sense of involvement in these shows, as they play ‘king-makers’. In India, a country of diverse communities - these shows have contributed to accentuation of regional and community pride and a chance to make the local boy or girl a part of the national mainstream. Indian Idol was won by Prashant Tamang - who managed to unite all Nepali-speaking people from parts of India, Nepal and overseas into voting for him and feeling a shared joy of ethnic pride. Sony’s Voice of India contest is still continuing. In my view, some of the contestants of Sa Re Ga Ma Pa are way above competition. They are trained, seasoned singers with an ability to mesmerize. My favourite in the show was Raja Hasan of India, followed by Amanat Ali of Pakistan. Raja’s performances such as Piya Haji Ali, Vande Maatram, Allah Ke Bande , Padharo Mahre Desh, Omkara and Naina Thag Lenge left me spellbound. Some of the memorable performances by Amanat were Tujhse naaraaz nahin zindagi, Ye housla kaise jhuke, Mitwa, Albela Sajan, Tori Lachke and Hungama Hai Kyon Barpa. In the finals on October 13, votes got divided into India and Overseas. In the Indian voting, Raja stood 1st, while Amanat 3rd - Aneek Dhar of India stood 2nd. In the overseas voting , Amanat stood 1st while Raja 3rd, with Aneek 2nd. Because the votes of Raja and Amanat getting divided, the ultimate winner was Aneek. Despite being a good singer, he had lost a lot of goodwill because of the excessive promotion by his mentor Himesh Reshammiya. In many ways, he won because of Himesh. In many ways, he won despite Himesh. Below are the tabulation of the votes.

This piece is for all those who wonder about the idol worship is Hinduism. Do Hindus practice polytheism and pantheism? Listen to part of the speech by Swami Vivekananda’s on his Paper on Hinduism, delivered at the World Parliament on Religions, Chicago, 1893. As ‘ramnirmal’, a YouTube user puts it, "Swami Vivekananda clarifies the misconceptions of Hinduism. He explains the reason behind Idol worship. According to Hinduism, Idol worship is for the beginners, and for the experienced it is not mandatory. [It] is the starting step of the search, to recognize that the God is omnipresent."

First of all, a Merry Christmas to one and all! And a Happy New Year 2007!! For five years (1990 to 1994), Class VIII to XII in school, I maintained a daily diary. It was something I liked doing, and was a good habit I think. For some reason, it got discontinued once I came to Singapore, though there are a few odd days documented here and there. December end was a time when I used to sit for 2-3 days each year and send New Year cards to all my friends - that’s how one of it landed at Archana’s grandfather’s address one year (after our very first meeting in 1993), and created a furore as to who was the card from Since coming to Singapore, I started sending year-end emails/e-cards to all my friends and contacts - a way of saying that I haven’t forgotten you. Over the last 2-3 years, I haven’t done that. This year, I’ve decided I’ll send New Year greetings to all my friends. Before I do that, I’d also like to reflect on the year that is slipping down the hourglass. Below are some of the major events in my life this year:

Just found this old 10-minute video I’d put together from photos and 1-minute video clips taken by Prateek on my 2002 birthday at Tanjong Katong Road…check it out

दम दारा दम दारा म्स्त म्स्त Dum dara dum dara mast mast दारा दम दारा दम दारा म्स्त म्स्त Dara dum dara dum dara mast mast दारा दम दारा दम दम Dara dum dara dum dum ओ हमदम िबन तेरे क्या जीना (२) Oh humdum bin tere kya jeena (2) Oh my love, what’s living without you Its one piece of music one hears and gets instantly mesmerized by. This piece by AR Rehman is, as a blogger wrote somewhere, ‘divine’. Listen to the song below:

Watch a short video version below:The lyrics (by Gulzar), can be found here Rehman is said to have been inspired by a rendition by Nusrat Fateh Ali Khan ‘सानू इक पल चैन न आवे, सजणा तेरे िबना’ (I’m not at ease even for a moment without you my love) when composing this song. The inspiration here is not in the sense of copying. The final version is a masterpiece in its own right. The NFAK piece is simple and beautiful. I used to love the Tabla piece in the beginning. Listen to सजणा तेरे िबना below:

ये मेरी पहली िहन्दी ब्लाग एन्ट्री है ।

आपका,
नरेश

Heard some good words on TV that I really liked, so am writing this piece. Many of us have difficulty handling criticism. We all like hearing good things said about ourselves. Common wisdom says that we should criticise (constructively) in private, and praise (lavishly) in public. Yet, there are times when we hear ourselves or our near or dear ones criticized or gossiped about, which leaves us or the person pained and hurt. There are two kinds of criticism - one in front of us (on our face), one behind your back. Critisism or talk that makes fun of us done in our absence is called gossip. Why do we gossip? Some of us consider it a good past-time, some of us are compelled by habit to take on the role of BBC (British Broadcasting Corporation), while most of us (I’d like to believe) do it unintentionally. I am intolerant to criticism or gossip behind my back. I guess most of us are. I’d much rather somebody comes and tells me directly what he/she has to, and I’ll try to improve (or find out what is bothering the person and sort things out). Many of us learn to take and learn from constructive criticism. But can we always take it? How about if somebody is to come and hurl abuses at us right on our face? Heard a guy on TV (an Engineer turned Hindu religious figure) tell what Kabir (a fifteenth century Indian religious reformer who reached out to the hearts of Hindus and Muslims alike) had to say about criticism. He quoted Kabir as preaching that we should be thankful of our critics. The message can be interpreted as follows.

We should be thankful when we have critics and if someone criticises us because they serve as ‘free washing machines or a free dry cleaner’ (he used the term ‘dhobi’, which means a man who washes clothes). Just as a dhobi (or a washing machine) cleanses our clothes of dirt, a critic helps cleanse our hearts and soul. He/she prevents us from getting too proud, and helps keep us grounded. Kabir, apparently, even said that if he had an empty house opposite his own, he would get his biggest critic, perhaps even pay him, to come and stay opposite his house. Then, each time, as he would leave and enter his house, the critic would help cleanse his soul and prevent false pride from seeping in.

Something to ponder about! Not advocating that we go and start criticising today, thinking that we are doing a favour. In fact, it is said in Hindi "Vaani se kabhi kisi ko kasht na pahunchao" (never hurt someone with your words, at least try not to). The message from Kabir is how to view and handle people/the situation if and when somebody criticizes us.

On Sep 22, the Society for South Asian Studies, Faculty of Arts and Social Sciences, National University of Singapore organized a movie screening of "Rang De Basanti" at LT29. I was one of the participants who had to provide a critique based on the theme, "Do you support the actions taken by the lead actors?". The theme was given out before the movie started. The audio quality in the LT (Lecture Theatre) was excellent. Apart from the obvious young Indian crowd, a couple of local Chinese and Caucasian faces were also to be seen. Though watching it for the second time, I loved every moment of the movie, as I made my notes on what to speak. It was an excellent audience too, with a palpable vibrancy in the air that suggested each person watching was really proud of the movie (as if having a personal stake) and was enjoying every moment of it - something one rarely gets to see in a movie theatre. There were bits of verbal interaction as well. When a dejected DJ (with a stress on D..DDDDJ..Aamir Khan) says he doesn’t know what to do, I heard a voice behind me say "NUS mein aa kar research kar le" (come to NUS and pursue research). I laughed and cried with the movie. When DJ lights the funeral pyre of his pilot friend, I imagined my cousin Sanjay doing the same in Jalpaiguri that day, who lost his father (my mousaji - Bidya mousi’s husband) a day before. When the movie ended, it witnessed a standing ovation from all present. The organizers announced that refreshments would be served outside, but only after the critique competition was over. The students (mostly) sat back and watched. Each speaker was to be given 3 minutes to present the critique, followed by 2 minutes of Q&A. Two out of the first three speakers presented arguments saying they did not support the actions taken by the lead actors. One girl said when DJ and his friends reach the radio station, they should not have pointed guns against innocent people. On being questioned if they’d have been allowed to go and disrupt a large radio station without using guns, she said, perhaps they could have pointed guns to the security guard but not to the people inside. The response from the audience was lukewarm. One speaker said he was confused as to whether they did the right thing or not. Then came a fourth speaker, who went forth and declared, "I totally support the actions taken by the lead actors. I am no Gandhi fan…and this is the only way which actually works". He went on to say how non-violence didn’t work in the recent protests by medical students against reservations at premier Indian educational institutions. The audience clapped and cheered. I was the last speaker. Following is a gist of what I said:

My name is Naresh Kumar Agarwal and I am a Research Assistant and a 2nd year PhD Candidate at the Dept. of Information Systems, School of Computing. To answer whether I support the actions taken by the lead actors, I’d say that I totally support the actions taken by the lead actors in the movie, but to say whether you or I should do the same, I’d say "No". When I first watched the movie, and having been inspired by Mahatma Gandhi all along, I went through a dilemma whether the method advocated in the movie was correct. Mahatma Gandhi has said, "Be the change you want to see in the world". After much thought, I concluded that Rang de Basanti does not advocate the method, but rather, the courage to take on the responsibility for bringing about change, to take responsibility for the state of things in your country rather than simply blaming the other, to question and resist injustice, to follow the truth. Mahatma Gandhi has said that there are three possible responses to oppression and injustice: First is the coward’s way - to accept the wrong or to run away from it. Second possible response is to stand and fight by force of arms. Gandhi said this was better than acceptance or running away. So in the movie, given the option of not doing anything against injustice versus seeking redemption through the violent way, I’d say the violent way is preferable. But the third and the best method of all, and one which requires the most courage, is to stand and fight solely by non-violent means. In this non-violent method, violence is present, but it is not directed against the other person, only to yourself. The actors in RDB also went on a candle-light vigil to India Gate in a non-violent manner. Only when it didn’t work did they adopt violence. The lesson to imbibe from the movie is not voilence, but rather the responsibility to bring about change (instead of cowardly accepting or running away from the state of things). The following is inscribed on a tomb in Westminister Abbey "When I was young and free and my imagination had no limits, I dreamt of changing the world. As I grew older and wiser, I discovered the world would not change, so I shortened my sights somewhat and decided to change only my country. But it, too, seemed immovable. As I grew into my twilight years, in one last desperate attempt, I settled for changing my family, those closest to me, but alas, they would have none of it. And now, as I lie on my deathbed, I suddenly realize: If I had only changed myself first, then by example I would have changed my family. From their inspiration and encouragement, I would then have been able to better my country, and who knows, I may have even changed the world." The biggest message of RDB is to be able to change youself. And for this, you don’t really require violence, but rather, compassion for those around you. HH the Dalai Lama has said, "To experience genuine compassion is to develop a feeling of closeness to others combined with a sense of responsibility for their welfare. This develops when we accept that other people are just like ourselves in wanting happiness and not wanting suffering." (I didn’t say the Dalai Lama quote in the actual speech). A previous speaker mentioned that the actors used a personal loss as pretext to rise up against injustice, which she said is not correct. I disagree. One spark is enough to bring about change in a person - "Aag hai mujhmein kahin". That spark could be anything, if a personal loss helps you bring out the fire in you, so be it. If watching this movie helps spark the fire within, why not! So while we go out and do what we do - pursue research, strive to rise in our jobs, whether we are in our country or outside it, when we spend lifetimes wanting to go and buy the next car, that condo out there, and worrying about me, myself, my spouse and my children, let us strive to do something worthwhile for our country. "Ab bhi jiska khoon na khoula, wo khoon nahin hai paani hai. Jo bhi desh ke kaam na aaye, wo bekar jawaani hai"! (Translation, not mentioned in speech: even now if someone’s blood does not boil, that is not blood but water. Anybody who does nothing for his/her country, that is a wasted youth).

During the Q&A session, somebody asked me, "So do you believe in Mahatma Gandhi or in Rang de Basanti". I replied,

"I believe in Mahatma Gandhi and I believe in Rang de Basanti. And I see no contradiction."

The first four consolation prizes announced didn’t include my name. I was declared the Winner.

I am angry. No, I am very angry. I don’t get angry easily. But this time, I really am. For the first time in my 11 years outside India, I question whether I am indeed fortunate to be outside? Whether it is at all worthwhile to go back to the muck and dirt? I am not referring to the dirt on the roads - which can be cleansed. I am talking about the dirty minds of power hungry leaders who are collaborating the sunset of all things good in India. With ALL political parties unopposed to reservations, with our economist prime minister silent/supportive of the issue, with our scientist president appealing Medical students to call off their strike - it appears to be death bed of all hope of India rising, of India actually shining. If such qualified people were not at the helm of affairs in our Parliament, there would have been a potential to blame. It is precisely the inability of good, qualified people to fight the murkiness of vote-bank politics that is seeing the death of meritocracy in India. The implementation of 50% reservation for the elite "OBC - other backward classes" section of Indian students in India’s premier educational institutions, while leaving deserving students from other sections to scramble for seats has the danger of: - Bringing down the quality of education and hence the name of these instituitions - Furthering the caste divide in India - Power hungry politicians dividing and ruling the masses - … Mourn…its time for condolences…for hope for a better India lies in the death-bed, betrayed by its best "Et tu Manmohan, then fall India"!

Even since there has been renewed talk of increased reservation for other backward classes in premier Indian educational institutions, there has been an intense debate going on. In my view, it is hardly a matter of debate - just a matter of populist measures trying to cure the symptoms rather than the disease, and garner more votes in the process. On the one hand, India is slowly but surely finding its rightful place in top league, with its economy doing well and people in general being able to afford more. This should be a catalyst for the political spectrum to try and change old mindsets - to make people take more responsibility for their lives and their country - and get away with the ‘chalta hai’ attitude. But no, the very man who has inititated economic reforms in India heads an executive that now wants to turn our educational institutions into symbols of mediocrity where you are judged not based on your merit but the surname that goes behind your name. If affirmative action is required to pull people along, provide them free training/coaching - help them to compete, instead of turning them into second-class citizens with a carrot of special privileges. Continue reading for a counter-argument as to why reservation should be supported (expressed by somebody in a Rediff message board):

"I think we should have job reservations in all the fields. I completely support the PM and all the politicians for promoting this. Let’s start the reservation with our cricket team. We should have 10 percent reservation for Muslims. 30 percent for OBC, SC/ST like that. Cricket rules should be modified accordingly. The boundary circle should be reduced for an SC/ST player. The four hit by an OBC player should be considered as a six and a six hit by a OBC player should be counted as 8 runs. An OBC player scoring 60 runs should be declared as a century. We should influence ICC and make rules so that the pace bowlers like Shoaib Akhtar should not bowl fast balls to our OBC player. Bowlers should bowl maximum speed of 80 kilometer per hour to an OBC player. Any delivery above this speed should be made illegal. Also we should have reservation in Olympics. In the 100 meters race, an OBC player should be given a gold medal if he runs 80 meters."

I’m sure most of us would agree on these recommendations for reservations The only ‘reservation’ I have is that the list could have been longer!

Mahabir dadaji, my grandfather’s brother died last night - 12 Mar 2006. He was perhaps nearing 90. I remember sometime after Ajay daju’s wedding when he was quite serious and we had gone to meet him. That was in 2001. He lived a full 5 years after that. My own grandfather had died 24 years ago when I was in L.K.G. in TNA and incidently, Mahabir dadaji’s youngest son came to pick us from school, telling us that we were to go for a movie or picnic. On another March evening in 1986, 20 years ago, I had lost my grandmother. Mahabir dadaji was the last among the 4 sons of my great-grandfather Brijlal Kandoi to go. When I called to express my condolences, I was told, "Haan, shareer pooro ho gayo" (which was a strange sentence to hear, but which implied something like his body had reached its limit). He had apparently fallen down and was unable to sleep well, and not keeping too well for a while. He was there for my wedding as well. The last interaction I had with him was during my trip to India in Dec 2005 when he was sitting in front of our house and Ma had asked me to pass a glass of tea to him. When I was part of a discussion in his house a couple of years ago, I’d realised that he knew a lot about my family history, and how my great-grandfather and his brothers arrived and settled in Sikkim sometime around 1902. I had thought it would be great to document his thoughts and knowledge. Another episode I remember was when his wife, and my father’s aunt died. That was many years ago too, perhaps late 1980s. There was a big crowd of onlookers gathered near the stairs leading to his house (as normally happens in a small town like Gangtok whenever something happens anywhere). I was somewhere in that crowd. Incidently, Mahabir dadaji was around there too. Then, some passer by remarked, "Ko maryo ho?" (an off-the hand remark in Nepali, meaning "Who died?"). Mahabir dadaji replied, "Mero jaan theyo" ("she was my wife" - the Nepali word ‘jaan’ is a perhaps a slang for wife, but which literally means ‘life’ - so the meaning can be construed as ’she was my life’). This brings me to another issue - the life of old people when they lose a spouse. The sons and daughters are married by then and busy with their careers and families. Two people who have gotten old are in-sync with each other and often out-of-sync with the ways of the changing world (of which their children are a part). I remember how Archana’s grandfather cried before us when we visited them in Darjeeling, saying he’s scared for his wife (who is bed-ridden after a stroke), if something were to happen to him. He said its alright if she (his wife) goes first, but he’s scared of he being the first one to leave. When Singapore’s first foreign minister and one of its founding father, Mr. S. Rajarathnam died last month, Singapore President S.R. Nathan was quoted as saying how Raja never quite recovered since he lost his wife in 1989. A newspaper report said how when his memory started failing, he used to put notes on his wife’s photo to remind himself of undying love. Strange, scary, insecure…a lot of people go through all kinds of thoughts and phases…valiantly dealing with life to the best of their abilities…and as Reza said to me on the phone, after he was back burying his grandmother, who died last December, "Everybody goes bhaai! Everybody has to go one day!"

On Mar 3, 2006, President George Bush of America made a speech on the grounds of Purana Qila in Delhi (built by Sher Sha Suri and used by Humayun) - a day after signing a historic accord for civilian nuclear cooperation with India. Here, I quote parts of the speech which I thought were very well worded (source: The White House)

"Over the past two days we’ve been grateful for your kind reception, touched by your warm hospitality, and dazzled by this vibrant and exciting land. I appreciate the opportunity to speak to the Indian people. I’m honored to bring the good wishes and the respect of the world’s oldest democracy to the world’s largest democracy. Tonight we stand on the ruins of an ancient city that was the capital of an Indian kingdom thousands of years ago. Today it is part of a modern Asian city that is the capital of one of the world’s great nations. At the heart of a civilization that helped give the world mathematics, cutting-edge businesses now give us the technology of tomorrow. In the birthplace of great religions, a billion souls of varied faiths now live side-by-side in freedom and peace. When you come to India in the 21st century, you’re inspired by the past, and you can see the future. India in the 21st century is a natural partner of the United States because we are brothers in the cause of human liberty. Yesterday, I visited a memorial to Mahatma Gandhi, and read the peaceful words of a fearless man. His words are familiar in my country because they helped move a generation of Americans to overcome the injustice of racial segregation. When Martin Luther King arrived in Delhi in 1959, he said, ‘To other countries, I may go as a tourist, but to India, I come as a pilgrim.’ I come to India as a friend." "The partnership between the United States and India has deep and sturdy roots in the values we share. Both our nations were founded on the conviction that all people are created equal and are endowed with certain fundamental rights, including freedom of speech, freedom of assembly, and freedom of religion. Those freedoms are enshrined in law through our written constitutions, and they are upheld daily by institutions common to both our democracies — an elected legislature, an independent judiciary, a loyal political opposition, and, as I know well here in India, a lively free press. " "your economy has more than doubled in size since you opened up your markets in 1991. You’ve dramatically raised the living standards of your citizens. India’s middle class now numbers 300 million people, more than the entire population of the United States." "When your Prime Minister addressed the United States Congress, he said this: ‘We must fight terrorism wherever it exists, because terrorism anywhere threatens democracy everywhere.’ He is right. And so America and India are allies in the war against terror." "India has a Hindu majority, and one of the world’s largest Muslim populations. India is also home to millions of Sikhs and Christians and other religious groups. All worship freely in temples and mosques and churches all across this great land. Indians of diverse backgrounds attend school together and work together and govern your nation together. As a multi-ethnic, multi-religious democracy, India is showing the world that the best way to ensure fairness and tolerance is to establish the rule of law. The best way to counter resentment is to allow peaceful expression. The best way to honor human dignity is to protect human rights. For every nation divided by race, religion or culture, India offers a hopeful path: If justice is the goal, then democracy is the way." "The world has benefitted from the example of India’s democracy, and now the world needs India’s leadership in freedom’s cause. As a global power, India has an historic duty to support democracy around the world." "In a few days, I’ll return to America, and I will never forget my time here in India. America is proud to call your democracy a friend. We’re optimistic about your future. The great Indian poet Tagore once wrote, ‘There’s only one history — the history of man.’ The United States and India go forward with faith in those words. There’s only one history of man — and it leads to freedom. May God bless India. "

Thought I’ll let the picture speak for today. A morning view of the Kanchenjunga range, captured on 27 Dec ‘05 when Sanjog drove Archana and me to Ganesh Tok, Tashi View Point and the site of the school he is working on.

After hearing and reading great reviews about it, Archana and I decided to steal time to watch ‘Rang De Basanti’ yesterday. The movie is unlike any other movie I’ve seen so far - I’m sure it will be counted among the landmark movies. The performances, one-liners, characters, the artistic feel were all excellent. The lines were real and funny: "yaar mera haath dekh kar bata na..love line kaisi hai"…"teri love line hai hi nahin…lagta hai bachpan mein chooran ke saath chat ke khaa gaya" "Ik pair future mein te ik pair past mein rakh ke aaj par moot rahe" (With one leg in the past and the other in the future we are peeing on the present) Reminded me of the funny lines in the 1997 Jack Nicholson movie, "As Good as it Gets". But above all, its the message of the movie which has perhaps made the most impact in the minds of those who have watched it. Felt my eyes swell up with tears as Atul Kulkarni recited Ram Prasad Bismil’s lines:

Sar faroshi ki tamanna ab hamaare dil mein hai, Dekhna hai zor kitna baazoo-e-qaatil main hai! Rahrav-e-raah-e-mohabbat reh na jaana raah mein, Lazzat-e-sahraa nawardi doori-e-manzil mein hai. Yoon khada maqtal mein qaatil keh raha hai baar baar, Kya tamanna-e-shahaadat bhi kisi ke dil mein hai Waqt aane par bataa dengey tujhe ai aasmaan, Hum abhi se kya bataayein kya hamaarey dil mein hai. Ae shaheed-e-mulk-o-millat terey jazbon par nissar, Teri qurbaani ka charcha ghair ki mehfil mein hai. Kheench kar laai hai sabko qatla hone ki ummeed, Aashiqon ka aaj jamghat kooncha-e-qaatil mein hai. Ek se karta nahin koi doosra koi bhi baat, Dekhta hoon main jise woh chup teri mehfil mein hai. [We are now raring to die for our country’s sake Let’s see how much of strength the assassin can display! O traveller on the path of love, do not drop mid-way, It is the distance of the goal that glorifies the chase. Standing by the gallows the hangman makes a call, Come, if there be any, by the martyr’s zeal enthralled. We’ll tell you all, O sky, wait till the time arrives, How can we at this stage, our secret plans unveil? O martyrs in the nation’s cause, kudos to your sacrifice. Even in the enemy camp they talk of you with praise. Fired by patriotic fervour, many a maddened youth Has gathered at the crossing, itching for the cross. Why are they mute and silent? no whisper, no talk, Everyone that I see has got his lips locked.]

I loved the movie throughout - there wasn’t a moment of time to think while watching the movie…but the after effect left me with a strange feeling. While ‘Dil Chahta hai’ and ‘Swades’ wowed me and filled me with joy, the feeling after ‘Rang de Basanti’ was strange. Yet it was as great a movie, if not greater. I was reminded of the line in Rajkumar Santoshi’s ‘The Legend of Bhagat Singh’ when there was an attempt at mocking Gandhi for not doing enough to save Bhagat Singh, when Naseeruddin Shah (portrayed as Gandhi) says, "Par mein hinsa ka saath nahin de sakta" (I can’t support violence). I felt myself repeating the same words at the end of the movie. The movie certainly got me thinking. And as you think, it sinks deeper into you. At the end of it, I concluded that the message of Swades (Gandhi) and Rang De Basanti (Bhagat Singh) was one and the most important to take home: "You must be the change you want to see in the world" (as said by Mahatma Gandhi). Rang De Basanti, in reality, does not advocate the method, but rather the courage to take on the responsibility for bringing about change. Read these lines by Michael Angier in Top Ten Things to Think About If You Want to Change the World: "The following is inscribed on the tomb of an Anglican Bishop in Westminster Abby (1100 A.D.):

When I was young and free and my imagination had no limits, I dreamed of changing the world. As I grew older and wiser, I discovered the world would not change, so I shortened my sights somewhat and decided to change only my country. But it, too, seemed immovable. As I grew into my twilight years, in one last desperate attempt, I settled for changing only my family, those closest to me, but alas, they would have none of it. And now, as I lie on my deathbed, I suddenly realize: If I had only changed myself first, then by example I would have changed my family. From their inspiration and encouragement, I would then have been able to better my country, and who knows, I may have even changed the world."

I’ve written about the one spark needed to light your inner fire. Go watch ‘Rang de Basanti’. Who knows, it might just be the spark for you!

Sometime last month, came across the picture of the child Hanuman in the then, to-be released animated movie Hanuman. Both Archana and I thought that was the cutest depiction of Hanuman ever. Today, just thought we’ll see some clips from the movie. Saw the trailers Were mesmerized by the video clip featuring the energetic song Mahabali Maharudra sung by Shaan, Sonu Nigam, Palash Sen (Euphoria, Myari), Kailash Kher (Allah Ke Bande Hans de), Madhushree, Sneha Pant and Sapna Mukherjee (Trailer 3 at India FM). Not since I first heard Kabhi to Nazar Milao, Dil Se Re, Tadap Tadap Ke or Allah Ke Bande Hans De have I loved a song so much. Archana and I watched the clip almost 15-20 times back to back. It appeared like an India coming of age..the new mixing with old to create a lasting reverberation of harmony. If religion is to be taught to the new generation, this is the way….not by forcing it down people’s throats…like the reaction of a child coming out after watching the movie in the theatre, "No superman, batman for me…only Hanuman" Like saying, "I love you..I love you too…I love you three..I love you to the power infinity…I love you to the power Hanuman" The music overall is excellent, including the Hanuman chalisa, akdam bakdam, Jay Hanuman, Jay Bajrangbali… Okay..akdam bakdam..back to padhakam..exam in 1 weekam..

On 21 Oct, TimeOfIndia brought out an article Google’s googly: PoK is shown as part of Pakistan! by Samiran Chakrawertti [ Friday, October 21, 2005 12:06:59 amTIMES NEWS NETWORK ] showing how on Google Earth, the part of Kashmir occupied by Pakistan in 1947/48 has been shown as part of Pakistan (which legally, as per the instrument of accession and as per the Indian constitution) is a part of India. There were a large number of comments on this article - many expressed concern, many said others like BBC, CNN and all are doing this as well and many others said, "So what! Indians should realise the reality and stop crying hoarse about something that we lost more than 50 years ago". My concern is with this last group - and other Indians who might be thinking this way. The reality today is that most Indians want peace and see the only solution to the Kashmir imbroglio as accepting LoC to be the de-facto international border. The problem is that whenever India and Pakistan want to discuss Kashmir and the possible solutions to it, a number of solutions are cited. Pakistan wants to discuss the part of Kashmir which is under us while India wants LoC to be made into a border. Fine, we want LoC to be the border (and live happily ever after), but there are certain things important in negotiations and bargaining - you can’t begin with your last price. If we are ready to settle for LoC as the border (and for an Indian map with the left ear cut off), we must begin our negotiations higher. Instead of letting Pakistan set the agenda at all international fora, we must be the one setting the agenda. Pakistan discusses what it calls "Indian-occupied Kashmir" or "Indian-held Kashmir" or "held Kashmir" (never mind that hardly any development took place in the so-called Azad Kashmir - alas, no one will find that out now - oh! there was a lot of development…all got destroyed in the quake) while India discusses LoC and soft borders. If Indians want to see the LoC as the border, they must be passionate about discussing PoK (and the word "occupied" here is important). Discuss PoK, only then can we have LoC as the solution, otherwise we might stand to lose more! Note: I’m happy that we were always taught the complete map of India in Geography lessons (including PoK and Aksai Chin). We realise today what has been lost and stands to be lost. A few years of exposure to the Internet and international media (with PoK being shown under Pakistan and Aksai Chin under China or as a separate disputed land), and many Indians are saying, "so what…this is always the case in maps shown outside India"

>Sat Oct 8 2005 Major quake rocks North India, 23 killed >The earthquake has been measured at 7.6 in the Richter scale, epicentre is said to be >Muzzaffrabad in Pakistan and is described as "major". >[ 03:07 pm Sat, Oct 8, 2005, REUTERS ] Times of India seems to have accepted Muzzaffrabad (capital of Pakistan-occupied Kashmir or PoK) as part of Pakistan. A national newspaper should be careful in wording, especially in matters as sensitive as the territorial integrity of the country. Somewhere within the article, it writes: >The US Geological Survey (USGS) highlighted a large earthquake on its Website between >Indian- and Pakistani-controlled Kashmir with a magnitude of 7.6. When I’d read the news-piece first during the day, the article mentioned ‘Pakistani-Kashmir’ and ‘Indian-Kashmir’. While it is understandable for International media to use these terminologies, Indian newspapers must be careful in using the terminology in line with the Constitution of India. Pakistani online papers, such as Dawn, continue to use terms like Srinagar in Indian-held Kashmir or Indian-occupied Kashmir. P.S. It might be a newspiece from Reuters that TimesofIndia is using "as is". Not sure how this works, but in my view, sensitive bits can be put under quotes to show that "we don’t agree with this, but are reporting ‘as is’." In another TimesOfIndia piece, Quake not a surprise: experts IANS[ SATURDAY, OCTOBER 08, 2005 08:58:37 PM ] Referring to a scientist, Purnachandar Rao, from the Natiaonal Geophysical Research Institute (NGRI), it said, ‘He said the exact magnitude of Saturday’s earthquake would be known after they gathered all the relevant details. "At this point of time we can say that the magnitude was in the range of 7 to 7.5 on Richter scale and its epicenter was near Muzaffarabad (in Pakistan)."’ Note: However, in other pieces, TimesOfIndia has used terms like "Muzzafarabad district in PoK" as well. Comments of other Indian nationals on this are solicited.

This is going to be my first proper post in this blog. Just came back from a class on Case Research (2:00pm - 4:00pm). The professor, Dr Pan Shan Ling is on a trip to IIT Kanpur. His Ph.D. student, Ravi Shankar M.N., took the class to describe his experiences in India (Bangalore, Chennai and Hyderabad) and Singapore while collecting data from InfoSys, Wipro and Satyam for case studies on their Knowledge Management initiatives (and perhaps also IT outsourcing). Incidently, right after the class, I saw a missed call on my cellphone. When I called back, the person said he was calling from Satyam (some coincidence there) and wanted to explore if I would be interested in a job opportunity (something to do with Taxonomy) with them. It was pretty simple - told him I’m doing my Ph.D. and so not available for employment. Well, this is not why I decided to write this post. I wrote this to discuss 5 types of people. Ravi, during his talk, said something to the effect of, "At the end of every interview (case research generally involves a large number of interviews), it’s a good idea to slot the informant in one of 5 categories - suspicious informant, patronizing informant, friendly informant, diplomatic informant and scheming informant". That will help you analyse the quality of data you’ve collected better. 1) Suspicious informant: Always worried! Why do you want to know? What do you want? How are you going to use it? 2) Patronizing informant: Ah, you don’t know. Let me tell you…speaks for 3 minutes non-stop. Has ready answer for every question (even before he’s listened to the question). You just give a trigger in the form of a question and he’s ready to start speaking, with the look in the eyes that (I know all..you don’t know anything) 3) Friendly informant: The ideal case, the name says it all 4) Diplomatic informant: Usually very smart; tells you everything in exactly official lines. Even after a 1 hour interview, he hasn’t told you anything that is not already known or public 5) Scheming informant: Has a hidden agenda e.g. carry a box of sweets to Singapore. So how well your interview goes depends on whether you answered ‘yes’ or ‘no’ to that request. So while Ravi was talking about purely an interview/conversation context, I thought perhaps all people could be classified under these broad categories (based on how they talk to most people or their general style of talking deduced over a number of conversations). Here’s my take on this (assumed that the ‘friendly talker’ is ideal): 1) The Suspicious or insecure talker: always wary about what he is saying. Sometimes tries to be more authoritative.
Reason: insecurity. Such a person is deeply insecure inside Questions: a) How to deal with an insecure person? b) How to help him change from suspicious to friendly? 2) The ‘Know-all’ talker: hardly ever gives the other person an opportunity to talk. Has a theory or explanation for everything. Brushes off your arguments habitually.
Reason: inferiority complex. Such a person needs to keep telling himself that he knows. Questions: a) How to deal with a ‘know-all’ person? b) How to help him change from ‘know-all’ to friendly? 3) The friendly talker: Generally straight-forward and honest. In peace with himself and the world. Knows his own strengths and weaknesses well. Gives the other person his due. Generally a happy person.
Reason: introspection, intelligence, secure inside 4) The diplomatic talker: Your typical marketing guy image (though stereotyping can be dangerous). Knows how to say the ‘right’ things. Knows what is the stand to be taken, what is considered ‘cool’ or ’should be the case’. You never know what is actually in this person’s mind.
Reason: intelligence+greed/ambition Questions: a) How to deal with a diplomatic person? b) How to help him change from diplomatic to friendly? 5) The scheming talker: Such a person might say just the opposite things than what he actually means. Might be overly nice and polite to you and typically has a hidden agenda.
Reason: evil temperament, or conflict of good and evil (don’t know if this is totally black and white) Questions: a) How to deal with a scheming person? b) How to help him change from scheming to friendly? Of course, people you encounter and talk to might lie in between these categories or have traits of more than one. Also, the degree/level of fit within a particular category may vary. Or there could be more categories outside this list. Of course, on a deeper, spiritual level, and as what Vedanta says, everything is one. So differences or classifications are only apparent then! What do you think?

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What is the solution to the Kashmir problem?