Justice and Equity
Leena Mehendale
Dt 27.11.09
Published in Harmony APRIL 2010, SEE http://www.iasmah.org/harmony/apr_10.pdf
This is a story from the world's largest epic, Mahabharat.
The Pandavas had lost their self-earned kingdom to Kauravas in a game of gambling, played between Yudhishthir and Shakuni. As per the condition of game they were living in forests, but still retained their nature -- always ready to hlp someone in difficulty.
One day an old man came and complained that a deer had poked inside his hut and carried away the utensils on its horns. All five brothers went on a chase of the deer and were soon lost in deep jungle, and were tired and thirsty. Yudhishthir sent the youngest brother Sahadev to fetch water. Quite some time passed and he did not return. So Nakul was sent, and there after Arjun and there after Bhima. As all failed to return Yudhishthir set out himself to search them.
Soon he came across a big water-body and found all the four brothers lying dead at its banks. As he wondered how this could have happened, one strange voice addressed him. Its owner, who claimed to be a mighty Yaksha whom Yudhishthir could not see, cautioned that Yudhishthir must not attempt to take water before first answering all the questions asked by the Yaksha. The other four brothers who had not heeded to the warning had lost their life by the strength of the Yaksha.
Yudhishthir agreed to attempt answering questions to the best of his ability. The Yaksha proceeded to ask many questions about Nature, Dharma, etc. He asked over 100 questions. Through their answers, the author of Mahabharat has stated many principles of Ethics, Religion and Philosophy. His last two questions were, "what is the Path of Dharma and what is the greatest wonder of life?"
Yudhishthir answered that all the scriptures and the erudite sages had also been unable to state the tenets of Dharma in unequivocal terms so the Path followed by good people of the past was the right Path of Dharma. The greatest wonder was that even when every day and night people see for themselves that every creature born must die, yet men hanker after accumulation of wealth as if they would live for ever.
Yaksha was very pleased with all the answers and allowed Yudhishthir to take water from the pond and quench his thurst. In addition, he agreed for one more boon, he could bring back to life one of the four dead brothers. Yudhishthir had to name which one.
Without any loss of time Yudhishthir promptly asked that Nakul may be brought back to life. This was the most surprising answer for the Yaksha. He had been thoroughly impressed by earlier intelligent answers and considered this as one silly answer, not befitting Yudhishthir's intelligence that had shone through earlier conversation. Why should Yudhishthir, who needed the might of Bhima or the dexterity of Arjun with his bow to even hope to win any war against Kauravas, not ask for their life? Why did he choose that Nakul should live? What good future was Nakul capable of bringing? The Yaksha was incredulous and asked all these questions.
The reply given by Yudhishthir is one of the brightest spots of the whole Mahabharat. He said, "I do not care for gaining back the kingdom from Kauravas. All I care is that I should never lose my sense of Justice and Equity. My father had two queens, Kunti and Madri. I hold both of them in equal respect. Today, me, the son of Kunti is still living. If I can get back the life of only one brother, it has to be Nakul so that one son of Madri also lives. My sense of Justice and Equity tells me that asking for Bhima or Arjun will not be fair. Getting back Nakul is the only fair deal as only then both the queens of my fatther will have a living son each."
The Yaksha was so much overwhelmed by the sense of Justice and Equity shown by Yudhishthir that he instantly agreed to bring back to life all the four brothers who had died by the blow of his will-power. He also disclosed before Yudhishthir that he was, in disguise of Yaksha, the God Yama-Dharma himself, the surrogate father of Yudhishthir who wanted to meet Yudhishthir and test him. Earlier, it was him in the guise of the deer who had lured the pandavas to run upto the pond.
If we retain our sense of Justice and Equity, the good fruit of it comes to us instantly. That is the lesson for all those who are responsible for Good Governance.
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Sunday, December 27, 2009
Thursday, March 12, 2009
For Information in Harmony
For Information in Harmony
Mrs. Leena Mehendale has just published her new book “Khindichya Palikade”. This is Marathi translation of an English novel “The last Pass” authored by Shri. Ravindra Nath Parashar, IAS:Hariyana 1975 Batch. The marathi novel has been earlier published in Diwali issue of Lokmat, Nashik a few years back.
Smt. Mehendale is a prolific writer on issues of Administration, Nature, Energy, Traditional medicine, Popular science and children. She writes in Hindi, Marathi and English. Her earlier books are *Ye Ye Pawsa (M), *Sona Denare Pakshi (M), *Phir Varsha Aai (H), *Suvarnapanchi (H), *Hamara Dost Toto (H), *Sheetala Mata (H) *Ithe Vicharana Vav Aahe (M), *Janata ki Rai (H), *Hai Koi Vakil Loktantra ka (H), *Devdasi (H),
Her translation includes *Anandlok (H) a translation of 108 poems of Kusumagraj, *Lokshahi-80 questions and answers - a translation from English, *Nityalila (M) a collection of translated and own stories in Marathi, *Man Na Jane Man Ko (H) a collection of translated and own stories in Hindi *Ek Tha Phengadya (H) – translation of Marathi Novel by Dr. Gadre and now Khindichya palikade
She has also edited two books – *Yugandhara – a collection of essays on woman empowerment and travelling and *Boond Boond Ki Baat – some dramatized episodes on energy conservation.
She can be contacted at leenameh@yahoo.com
Mrs. Leena Mehendale has just published her new book “Khindichya Palikade”. This is Marathi translation of an English novel “The last Pass” authored by Shri. Ravindra Nath Parashar, IAS:Hariyana 1975 Batch. The marathi novel has been earlier published in Diwali issue of Lokmat, Nashik a few years back.
Smt. Mehendale is a prolific writer on issues of Administration, Nature, Energy, Traditional medicine, Popular science and children. She writes in Hindi, Marathi and English. Her earlier books are *Ye Ye Pawsa (M), *Sona Denare Pakshi (M), *Phir Varsha Aai (H), *Suvarnapanchi (H), *Hamara Dost Toto (H), *Sheetala Mata (H) *Ithe Vicharana Vav Aahe (M), *Janata ki Rai (H), *Hai Koi Vakil Loktantra ka (H), *Devdasi (H),
Her translation includes *Anandlok (H) a translation of 108 poems of Kusumagraj, *Lokshahi-80 questions and answers - a translation from English, *Nityalila (M) a collection of translated and own stories in Marathi, *Man Na Jane Man Ko (H) a collection of translated and own stories in Hindi *Ek Tha Phengadya (H) – translation of Marathi Novel by Dr. Gadre and now Khindichya palikade
She has also edited two books – *Yugandhara – a collection of essays on woman empowerment and travelling and *Boond Boond Ki Baat – some dramatized episodes on energy conservation.
She can be contacted at leenameh@yahoo.com
Friday, March 6, 2009
Crime against women in India
Crime against women in India
--Leena Mehendale
( The author is Jt Sec to GoI working with National Commission for Women. This article is a part of her private study.)
Abstract: The National Crime statistics as published by NCRB can be taken as a starting point for spatial analysis of crime situation in India and possible suggestions for a proper strategy to reduce the crimes. This can be further stretched to the study of Justice Delivery system. An agenda can be set for policy planners, and social activists. Such a study was not attempted so far.
An analysis of crime records for the years 1995-96-97 for 21 types of crimes under IPC and crimes 6 types against women as done hereunder showed that:
1) Madhya Pradesh and Maharashtra registered largest number of crimes. However, rate of crime was highest in Delhi, being at least 150% higher than in any other state.
2) Rate of total crimes against women was highest in Rajashtan, MP, Delhi and Maharashtra.
3) States with low crime rates are Lakshadweep, Punjab, Meghalaya, Nagaland, and West Bengal.
4) 4 states with maximum crime rate are also the states with highest rape rate. They are Delhi, Rajasthan, MP, Mizoram. A scatter diagram of total crimes Vs rapes shows a general corelation between the two. Hence increase in total crime rate should ring alarm.
5) Punjab having low rates fot all other crimes against women has the 5th highest dowry death rate.
6) West Bengal having low crime rates has surprisingly the highest ratio of crimes against women to total crimes.
7) The lower number of crimes in some states could be on account of improper or non- recording.
8) States having high rates for dowry death are seen to be having low female to male ratio, particularly for 0- 6 age group as registered in the census of 2001.
9) The NCRB must start making a separate record of organised or mass atrocities against women. This is not done as yet.
10) In most of the states the justice delivery is unfavourable to women victims. Conviction rates for rapes are much below those for overall crimes. MORE
--Leena Mehendale
( The author is Jt Sec to GoI working with National Commission for Women. This article is a part of her private study.)
Abstract: The National Crime statistics as published by NCRB can be taken as a starting point for spatial analysis of crime situation in India and possible suggestions for a proper strategy to reduce the crimes. This can be further stretched to the study of Justice Delivery system. An agenda can be set for policy planners, and social activists. Such a study was not attempted so far.
An analysis of crime records for the years 1995-96-97 for 21 types of crimes under IPC and crimes 6 types against women as done hereunder showed that:
1) Madhya Pradesh and Maharashtra registered largest number of crimes. However, rate of crime was highest in Delhi, being at least 150% higher than in any other state.
2) Rate of total crimes against women was highest in Rajashtan, MP, Delhi and Maharashtra.
3) States with low crime rates are Lakshadweep, Punjab, Meghalaya, Nagaland, and West Bengal.
4) 4 states with maximum crime rate are also the states with highest rape rate. They are Delhi, Rajasthan, MP, Mizoram. A scatter diagram of total crimes Vs rapes shows a general corelation between the two. Hence increase in total crime rate should ring alarm.
5) Punjab having low rates fot all other crimes against women has the 5th highest dowry death rate.
6) West Bengal having low crime rates has surprisingly the highest ratio of crimes against women to total crimes.
7) The lower number of crimes in some states could be on account of improper or non- recording.
8) States having high rates for dowry death are seen to be having low female to male ratio, particularly for 0- 6 age group as registered in the census of 2001.
9) The NCRB must start making a separate record of organised or mass atrocities against women. This is not done as yet.
10) In most of the states the justice delivery is unfavourable to women victims. Conviction rates for rapes are much below those for overall crimes. MORE
Crime against Women: Bihar profile
Crime against Women: Bihar profile
--- Leena Mehendale, IAS
(see more details on
http://www.geocities.com/crime_against_women/RpBihar12.htm
other pgs 3, 4, 5.
Every year the National Crime Records Bureau begins its commendable exercise of collecting and compiling monthly data on crimes from each state and Bihar continues to be late or absent in sending it. It is still possible to analyse this data at a later date and find the trend of crimes over a period of time.
Any reference to the state of Bihar evokes peculiar reactions. Reports are read very often about the high number of crimes committed in one or other place in Bihar. These include the instances of groups killing each other, groups keeping their own private armies, groups perpetrating gang rapes and so on, and yet the number of crimes as reported from Bihar are quite low as compared to the number of crimes reported from other districts in the country.
Discounting the possible gap in reporting, the study of the crime of rapes has been attempted as a starting point. Here again, one is not only required to discount the non-reporting of individual instances of rape or gang-rape, but one is acutely aware that even NCRB does not ask for separate reports of gang-rape although many instances are reported heavily in newspapers from Bihar. A recommendation can be made at the outset that NCRB must start keeping a separate record of all gang rapes, mass rapes or rapes by one community on the other as a result of communal disharmony and revenge psyche.
As a part of my study of crime against women in Bihar, I analysed the data from 1992 to 1999. One major difficulty is encountered for the reason that during this period there have been numerous bifurcations and renaming of the districts and the agencies maintaining data on population, demography or crime have not mentioned the links with previous names. The population data was not readily available according to these bifurcations. Finally the state itself now stands divided into Bihar and Jharkhand. Yet, I find it useful to analyse them together. In Chart 1, the 8-year data is arranged as per revenue divisions as this can act as a useful tool for the Divisional Commissioners, and range DIGs who are both responsible for maintaining law and order and reducing crime. Some of the notable observations are –
* The highest rate of rapes is seen in Gumla district (488 per crore population) which is on the south-west side of Bihar and Kishanganj (450 per one crore population) which is on the north-east side of Bihar. The rest of the districts have lower rates. It is strange as to how these two districts with diagonally opposite geographical locations have shown such high trend of rapes against women.
· *The Purnia division comprising Kishangunj, Purnia, Katihar and Araria districts is at the top of the crime of rape, with each district exceeding a rate of 200. This division is touching Nepal on its north and West Bengal on its east side.
· *The next three districts having high rate of rapes are Muzaffarpur (139), Betiah (115) and Jamui (111 rapes per crore population.)
· *In Jharkhand except Palamu all districts have rates higher than 100. Out of 18 districts, 9 have rates higher than 200. Considering that Jharkhand is predominantly tribal, has a poor economy and only pockets of rich industrial houses, a study of the victim profile is urgently called for.
--- Leena Mehendale, IAS
(see more details on
http://www.geocities.com/crime_against_women/RpBihar12.htm
other pgs 3, 4, 5.
Every year the National Crime Records Bureau begins its commendable exercise of collecting and compiling monthly data on crimes from each state and Bihar continues to be late or absent in sending it. It is still possible to analyse this data at a later date and find the trend of crimes over a period of time.
Any reference to the state of Bihar evokes peculiar reactions. Reports are read very often about the high number of crimes committed in one or other place in Bihar. These include the instances of groups killing each other, groups keeping their own private armies, groups perpetrating gang rapes and so on, and yet the number of crimes as reported from Bihar are quite low as compared to the number of crimes reported from other districts in the country.
Discounting the possible gap in reporting, the study of the crime of rapes has been attempted as a starting point. Here again, one is not only required to discount the non-reporting of individual instances of rape or gang-rape, but one is acutely aware that even NCRB does not ask for separate reports of gang-rape although many instances are reported heavily in newspapers from Bihar. A recommendation can be made at the outset that NCRB must start keeping a separate record of all gang rapes, mass rapes or rapes by one community on the other as a result of communal disharmony and revenge psyche.
As a part of my study of crime against women in Bihar, I analysed the data from 1992 to 1999. One major difficulty is encountered for the reason that during this period there have been numerous bifurcations and renaming of the districts and the agencies maintaining data on population, demography or crime have not mentioned the links with previous names. The population data was not readily available according to these bifurcations. Finally the state itself now stands divided into Bihar and Jharkhand. Yet, I find it useful to analyse them together. In Chart 1, the 8-year data is arranged as per revenue divisions as this can act as a useful tool for the Divisional Commissioners, and range DIGs who are both responsible for maintaining law and order and reducing crime. Some of the notable observations are –
* The highest rate of rapes is seen in Gumla district (488 per crore population) which is on the south-west side of Bihar and Kishanganj (450 per one crore population) which is on the north-east side of Bihar. The rest of the districts have lower rates. It is strange as to how these two districts with diagonally opposite geographical locations have shown such high trend of rapes against women.
· *The Purnia division comprising Kishangunj, Purnia, Katihar and Araria districts is at the top of the crime of rape, with each district exceeding a rate of 200. This division is touching Nepal on its north and West Bengal on its east side.
· *The next three districts having high rate of rapes are Muzaffarpur (139), Betiah (115) and Jamui (111 rapes per crore population.)
· *In Jharkhand except Palamu all districts have rates higher than 100. Out of 18 districts, 9 have rates higher than 200. Considering that Jharkhand is predominantly tribal, has a poor economy and only pockets of rich industrial houses, a study of the victim profile is urgently called for.
Thursday, January 8, 2009
Yugantar -- At crossroads of Time and Society
CHECKED ON 15-08-2012
Synopsis
Yugantar -- At crossroads of Time and Society
-- Leena Mehendale
A paper presented at the ICIH seminar held on --------- at New Delhi
Yugantar means a Paradigm shift across the the whole world. While tracing the history from our Ancient Literature we find that for an individual, her or his Activities shift from one Ashram to other, but the societal importance has shifted from one Varna to other.
What is the reason behind the paradigm shift and how does it happen smoothly?
In earliest days called Satyayug, Knowledge had to be gathered and spread. What values were needed that could facilitate such a spread? When it was spread enough among the scholars, it also led to applications whereby it went to the hands of common household practitioner. This further led to creation of Art and Property, and their Protection became important. As it became much more of applied knowledge, Commerce became important. And eventually the service sector will become prime. These are signified through the Varnashram. In Geeta, it is claimed that 4 Varnas are created based on GUNA and KARMA not birth; but this concept seems to have remained utopia. The caste system became dependent on Birth inearlier days after Mahabharat apparently because it was the most optimum way to spread Applied Knowledge. Later it got rifed with descrimination.
What kind of knowledge was obtained by our forefathers throughout past several millenia? What proficiencies? How the Quest of “What after death” has taken us to different heights in our achievements?
The supremacy of each of 4 varnas by turn in each emerging YUG of Satya, Treta, Dwapar and Kali is a natural process. But what are the preconditions of a major Paradigm Shift that signifies a complete transition – the Yugantar? They are, to my mind, Research and HRD. Research has enabled mankind to explore new horizons. And its assimilation and application requires MAN to develop. New values, new attitudes, new skills need to be inculcated. What values did we persue in past and have they been replaced by new set of values – more needed to cope up with new realities? What were they and through which process? If any Yugantar has to be brought NOW do we have a methodology? What develoments in MAN will lead to a smooth paradigm shift or make a Yugantar occur?
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Main Article
Chapter -1
Indian ancient literature talks of 4 yug - Saty, Treta, Dwapar and Kali. Also, 4 Ved - Rigwed, Yajurved, Samved and Atharvaved. Also, 4 Varn - Brahmin, Kshatriy, Vaishy and Shudr and 4 Ashram - Brahmachary, Grahasth, Vanaprasth and Sanyas.
The 4 Yug transcend over time and the 4 Ved transcend over knowledge. The 4 Varn transcend over applied knowledge and its societal importance, while the 4 Ashram transcend over the phases in the life cycle of a human being.
The knowledge finds its application to the society through applied knowledge, which is also known as Technology. The skills needed to develop knowledge and its base are different from the skills required to actually use the Technology. The first variety of skills can be classified as RD – Research and Development while the second variety is classified as HRD – Human Resource Development. Hence, Technology is more widespread and percolates to a large section of the society. When it becomes a daily habit and routine in the life of many individuals, it becomes संस्कृति - culture. Thus, culture has close links with Applied sciences, technology and vocationalisation.
Chapter 2
In the earliest days of Indian society, called Saty Yug, the concept of Society had taken shape and had become a part of living habit or culture, and was moving towards a fully developed concept for society. Some basic innovations such as of fire, language, numerical systems, alphabets had already taken place. New dimensions of knowledge were being reached. Agriculture and Animal Husbandry had developed and become the daily routine. This necessitated the formation of villages and cities.
Even with the growth of society and civilisation, people had not abandoned forests and living in forests continued. The concept of Vanprasthashram is that a person spending 25 years of Grahastha ashram -- productive lifestyle, should recede to forest at the age of 50 and pursue knowledge. Great sages, Rushi, Muni had established Gurukul in forests and there they took students, both young and old for learning. The patron sage of bigger Gurukul was called Kulguru - this word Kulguru has appeared in Mahabharat, which is a narration of the distant Dwapar Yug.
In the Treta Yug Knowledge was expanding along with Agriculture and Animal Husbandry. The Science of life - Ayurved and the Science of Weaponry- Dhanurved were developing. Search was on for animals who could be tamed and used as speedy carriers. Thus, we have Nandi for Shankar, Garud for Vishnu, Sinh for Durga, Bhainsa for Yam, Elephant for Indra, Horse for Sun, Mouse for Ganesh, Peacock for Kartikey, Swan for Saraswati and Owl for Laxmi. It is difficult to comprehend whether these descriptions speak of the art of taming and using these animals or whether they indicate some secret knowledge about methods of travelling.
It is described that Indra had a Rath- Chariot, which could match the speed of Vayu and to facilitate this, it always rode at a height of 4 fingures from the surface of the Earth. Similar description is given for the Chariot of Yudhisthir way later in Mahabharat. We also find the description or Plane - Pushpak of Kuber - the God of riches. This Pushpak was later taken away by Ravana and much later used by Ram to travel from Lanka to Ayodhya. Thereafter, it was taken back to Lanka by Bibhishan.
Narad had even more powerful method of travelling. It is said that he could travel at the speed of mind (मन) and could even carry people with him in such a travel. In a story a King from Treta Yug and his daughter Revati accompanying Narad, visited Brahmalok and after spending a day there, they returned back to Earth to find that thousands of years had passed and a suitable match was now available to marry Revati and this person was Balram of Dwapar Yug.
Along with the discovery of the modes for faster travelling, the Science of Astronomy and Cosmology were also progressing. Astronomy is one of the oldest sciences developed by Indians. The biggest enigma to the scholars however, was about what was life and what happens after death. What was Atma, Parmatma and Chetana. It was understood deeply that the concepts of life, death, mortality, immortality and Amrut were closely linked to truthfulness - Saty. Volumes of discussions on these issues are available in the form of Upanishad. It is my personal opinion that Upanishads are like the compendia, which are issued after various seminars, that are held to explore different issues.
Chapter 3
I find the concept of Yam and the Yam - Nachiket dialogue in कठोपनिषद (kathopanishad) most fascinating. Nachiket is told by his father that he is being donated to Yam. Nachiket travels up to the abode of Yam and finding that Yam had gone out for some errand, keeps waiting outside his door for three days without food or drinks. This suggests that Yam, the God of Death, was not somebody beyond access. The same is also corroborated by the story of Savitri who could see and talk to him or the story of Kunti who could get a son Yudhishthir by inviting Yam.
Coming back the story of Nachiket, when Yam returns, his wife implores him to first pacify the Brahman-boy Nachiket who had fasted at their doorsteps for three days and three nights and if he became wrathful, might bring havoc on Yam. Yam quickly approaches Nachiket and asks for three blessings for the three nights spent at his doorstep. By first, Nachiket asks for his father's love and forgiveness and by second he asks for the normal enjoyments of life. For third blessing he wants to know as to what happens to man after death. Yam tries to dissuade him from the third blessing by offering immortality and heaven – स्वर्ग – swarg. Nachiket gets the hint that the knowledge of after-death is more valuable than pleasures of heaven and immortality. He insists. In the end, as described in कठोपनिषद, Yam teaches him about harnessing the fire of यज्ञ and through it to persuade truthfulness – सत्य, which includes the knowledge of life after death.
In the story of सत्यकाम जाबालि (Satyakam Jabali), the fire god Agni is impressed by undeterred truthfulness of सत्यकाम and finding him a good disciple, approaches him four times to give him the advanced knowledge of pursuit of truthfulness. In this story truth is considered equivalent of ब्रह्मज्ञान and has been taught to Satyakam in 4 steps.
A prayer in माण्डूक्योपनिषद (Mandukupnishda) states - "सत्यमेव जयते नानृतम्।-- Truth alone prevails not untruth." ईशोपनिषद uses two words विद्या- vidya and - avidya. Awidya अविद्या refers to physical sciences needed for life while विद्या refers to the knowledge of life after death. ईशोपनिषद states that both Avidya and vidya are equally important. Avidya will carry a person beyond death whereafter the new journey will begin and vidya will carry the person through that new journey to amrit. The prayer in ईशोपनिषद says सत्यध्रर्माय दृष्टये – Let us get the knowledge of the religion of truth.
Along with mathematics the science of time measurement also progressed. There are good indications that the frames of reference for time measurement on earth and that in space were different. Some of these formulae are found in the writings of Rishi दीर्घतमस- Deerghatamas. His name is believed to have been derived from the fact that he spent more time in the dark depths of cosmos than on earth. The description of various gods and asur performing तपश्चर्या for thousands of years is another indication of the difference in the frames of reference for time measurement. According to a story Parvati did तपश्चर्या for a thousand years before Shiva presented himself to her. Yet another frame of time - measurement, the life span of ब्रह्मदेव Brahmadev is of 100 days of which he has already lived 50 days. One day of his time is equivalent of one thousand महायुग on the earth. Each महायुग comprises 1728 thousand years of Satya Yug, 1296 thousand years of Treta Yug, 864 thousand years of Dwapar Yug and 432 thousand years of Kali Yug, thus totaling to 4320 thousand years. According to this time frame the earth has already lived nearly 200 billion years. Modern science has estimated the age of some of the oldest rocks on earth at 4-5 billion years which comes in the same range as determined by the span of Brahma's life.
Chapter 4
The emphasis of Saty yug was to explore new dimensions of knowledge and of applied knowledge and spread it to Society for use in daily life for productive activities.
The Tretayug saw the concept of King and Kingdom, new techniques for developing cities. Architecture, and Sculpture flourished. Knowledge was expanding along with Agriculture and Animal Husbandry. The science of life - Ayurved and science of weaponry - Dhanurved were developing. Thus, new technologies led to the creation of work of arts, which further led to the creation of wealth. The protection of these two became a concern of the Society. We see all this, through the rise of Kings, Kshatriyas and weapons. We read about powerful weapons such as Vajr, Sudarshan Chakr, Brahmastr, Agneyastr etc. The kings had to keep army and incur expenditure for which a system of taxation was introduced. The concept of land ownership and tax on Agricultural land as well as tax on other productions took shape. The progress of knowledge was still continuing and hence the respect for Brahmins. However, kings became more important in the society.
Application of technology for creation of wealth requires not just the theoretical and conceptual knowledge, but also expert hands that will carry out the actual skilled jobs and teach others how to perform them. Brahmins were required to stay in villages for spread of knowledge and also arbitration but were enjoined to practice अपरिग्रह -- not-accumulate-wealth. For building palaces, the study of Architecture and Metallurgy are necessary, but it is also necessary to have skilled Carpenters and Iron-smiths. The Textile industry would require people with the skills of spinning, weaving, dying and tailoring. The skills of Shepherd, Tanning, Shoe-making, instrument-making etc. are needed. It can be typically seen that in Ayurved, the prevention side viz. the daily discipline of life and dietary habits took a backseat and the application of actual medicines became more important, because medicines were necessary for speedy recovery of soldiers injured during the wars.
The science of Animal Husbandry was expanding and had acqired considerable importance. The Princes like Bhim, Nakul or Sahadeo had expertise in the treatment and genetic developments of Elephants, Horses, and Cows, respectively. The Science of engineering was so developed that Bhagirath is considered to have brought the Ganga from heaven to earth. It is also amazing to see how the Westbound Ganga takes complete U-turn to become Eastbound. Similarly, Ram and his army are credited to have constructed a bridge in the sea to travel up to Lanka.
The Science of metals, coins and other handicrafts kept on developing in Dwapar. These developments had reached such a magnitude that the kingdom of Krishna, namely Dwarika was supposedly built with Gold. The concept of Varnashram seems to have changed in connotation. According to Geeta, Varn of a person was to be decided by the vocation that he chose. A person engaged in persuit of knowledge and its spread was Brahmin, a person engaged in wars and protection of society was a Kshatriy, a person engaged in Agriculture, Animal Husbandry and Trade was Vaishy, while a person engaged in handicrafts and nursing was the Shudr. The Varn of a person was not derived by a birth. Vishnu is considered Kshatriy, his son Brahmadeo is considered a Brahmin, Kartikey is considered a Kshatriy and his brother Ganesh is considered as Brahmin although no Varn is attributed to their father Shiv. It appears however, that the concept of Varn based on expertise and skill remained lofty and utopian while the concept of Varn based on birth became paramount in the Kaliyug that followed Dwapar.
The concept of kings and kingdoms was at its peak in Dwapar, which ended after the great war of Mahabharat. Most of the kings had been killed in the war and vast stretches of lands and societies were without king. It is a matter of mystery, how the society conducted itself even in the absence of kings. It appears that in the absence of proper Gurukuls for passing the skill from one generation to another was easiest when it was passed to the own family members. This might have become a necessity and may have led to the strong concept of Varn being based on birth.
The end of Dwapar was the dawn of Kaliyug, of whose history we are aware for past 2500 years only. It saw the development of a new concept called Ganarajy for running the society in the absence of strong kings. Ganarajy again disintegrated and the kingdoms were revived. Nearly, 500 years back the concept of Ganarajy, further improved as Lokrajy or democracy found its roots in the European countries. Today, it has become the order of the day. Thus, the political system of kings and kingdoms which started in the Treta and reached its peak in the Dwapar has almost ended in Kaliyug.
Chapter 5
In the history of last 2000 years we see a fantastic rise of societies and cultures in the western countries. Earelier, travellers and warriors had been coming to India on the land root. By the 14th century there was strong development of sea travelling in the western countries. The countries like England, Spain, Portugal, Denmark, France, Arab and Turkey made great strides in sea travelling. These included construction of naval ships, naval army and preparing maps of sea routes. The European countries also made great strides in Science, Technology and Weapon making.
Within India, the development of handicrafts had continued and reached great heights. The exports from India included textile, silk, pearls, stones, jewelry, spices and medicines. In return the European countries were trading with skillfully made weapons, especially cannons and rifles which were proving superior to the Indian weapons like swords and arrows. The weapon-making remained the mode of trading with India and even today this is perhaps the most important industry of the European countries. The sea travellers become keen to find newer sea routes to India. Vasco-de-gama discovered the first most economic sea route to India. His travel to India was followed by many more to reach here through sea.
It is a sad part of our history that it was precisely during this time that our religious traditions declared a ban on the sea travel. A rich culture that worships Hanuman for having crossed the sea and others for having gone around the earth, (Prithvi Pradakshina was considered to be a most desirable feet for getting Punya) managed to stall the spread of sea adventures. 14th to 18th century is also the period when in Europe, science advanced tremendously. Along with it came technology that ultimately led to the Industrial Revolution. This Revolution completely changed the Paradigm of production and brought new concepts of centralized mass-scale production necessitating localized concentration of huge capital, labour and input resources. This new production technology spelled the end of many hand skills which could not have matched the speed, the quality the finish and the standardized production from industrial houses. It also made many of the old skills redundant and necessitated adoption of entirely new skills such as production management.
Thus, Europe got the advantage of its supremacy in weapon-making, sea traveling and industrial production. This quickly led to colonization. However, by the end of 19th century, the concept of democracy also led to self-rule and this finally brought end of colonization. The two World Wars showed how fatal the Wars could be and the peace-making efforts which followed led to the idea of supremacy of a country through industry and trade rather than through Army dominance .
Now in the 21st century, we see that trading has become the order of the day. For the society, the importance of pursuit of knowledge and production, will not completely vanish. We can however see that the conventional Brahmadand and Rajdand are now at the back seat while Arthadand is in the ruling. This era of trade is very soon likely to switch over to another era with service sector getting prime importance. The sectors like banking, IT, mobile, Internet, infrastructure have already started becoming important. The coming age will see the advent of biotechnology, nanotechnology, space science, intellectual property rights, tissue culture and such other new vistas of science.
In short, as the time transcended from Saty Yug to Treta to Dwapar and to Kali, the societal systems transformed to give importance first to Brahmins, then to Kshatriy, then to Vaishy and then to Shudr. In the life of an individual, the importance of Dharm gave way to Arth and then to Kam. It is the Kam Purusharth which leads to the development of art and consumerism. Today we often measure development in terms of consumption. But consumerism, when undeterred, leads to havoc. An apt example is found in the Mahabharat. At the end of Mahabharat war, the only major Kshatriy tribe was the Yaduvansh ruling in Dwarka who had not participated in the war. The prospect of no future wars turned them towards sports, gambling, pleasure-women and liquor to such an extent that these caused a major in-fight destroying the entire tribe.
Chapter-6
An invention is the precursor of a Paradigm shift and a new culture. The invention of bulb by Edison brought light during the night springing a new culture of night life. Similarly, the inventions of radio, TV, mobile, tissue culture etc. have also brought new skills and new culture. However, a Yugantar is not just a new skill percolating in the society but also a set of new values and attitudes, or revival of some old forgotten values. The work of Mahatma Gandhi and Dr. Ambedkar to remove untouchability through peaceful means was a yugantar for India. Similarly, the ban on the sati pratha due to efforts of Raja Ram Mohan Roy and the trend of women-education and women-empowerment brought through the efforts of Maharshi Karve and Savitribai Phule in Maharashtra created new value system, bringing a Yugantar.
When a yugantar comes, not all the societies survive. Hence we need to keep an appropriate account of the cultures that ended and the cultures that survived. We need the account of the researches done during the era, the methods of harnessing HR, and also the value systems that helped the survival of the concerned society.
Today we are again at the crossroads of time and society. The disadvantages of central production system are galore. Environmental stresses are threatening the existence of planet earth. The skills of production have no longer remained as important as those needed for trade such as marketing skills, adverising, inventory management, etc. Later, even more new skills like financial management, fund management, event management, computers, film-making, information technology etc. have started gaining more important. Now with the world becomimg a global village, Environmental threats staring at us, hunger and energy crises growing, economic recession in many countries, and population explosion in India, we will need new paradigms, vigorous research, new skills and a proper set of values. We will also need stronger policy for properly carrying out human resource development.
It should therefore be a matter of great concern to all Indians as to what kind of yugantar we want to witness and for achieving it, what kind of RD, HRD and Value Systems we are capable to create.
-----------------------------------
was earlier kept on http://www.geocities.com/eng_articles
Synopsis
Yugantar -- At crossroads of Time and Society
-- Leena Mehendale
A paper presented at the ICIH seminar held on --------- at New Delhi
Yugantar means a Paradigm shift across the the whole world. While tracing the history from our Ancient Literature we find that for an individual, her or his Activities shift from one Ashram to other, but the societal importance has shifted from one Varna to other.
What is the reason behind the paradigm shift and how does it happen smoothly?
In earliest days called Satyayug, Knowledge had to be gathered and spread. What values were needed that could facilitate such a spread? When it was spread enough among the scholars, it also led to applications whereby it went to the hands of common household practitioner. This further led to creation of Art and Property, and their Protection became important. As it became much more of applied knowledge, Commerce became important. And eventually the service sector will become prime. These are signified through the Varnashram. In Geeta, it is claimed that 4 Varnas are created based on GUNA and KARMA not birth; but this concept seems to have remained utopia. The caste system became dependent on Birth inearlier days after Mahabharat apparently because it was the most optimum way to spread Applied Knowledge. Later it got rifed with descrimination.
What kind of knowledge was obtained by our forefathers throughout past several millenia? What proficiencies? How the Quest of “What after death” has taken us to different heights in our achievements?
The supremacy of each of 4 varnas by turn in each emerging YUG of Satya, Treta, Dwapar and Kali is a natural process. But what are the preconditions of a major Paradigm Shift that signifies a complete transition – the Yugantar? They are, to my mind, Research and HRD. Research has enabled mankind to explore new horizons. And its assimilation and application requires MAN to develop. New values, new attitudes, new skills need to be inculcated. What values did we persue in past and have they been replaced by new set of values – more needed to cope up with new realities? What were they and through which process? If any Yugantar has to be brought NOW do we have a methodology? What develoments in MAN will lead to a smooth paradigm shift or make a Yugantar occur?
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Main Article
Chapter -1
Indian ancient literature talks of 4 yug - Saty, Treta, Dwapar and Kali. Also, 4 Ved - Rigwed, Yajurved, Samved and Atharvaved. Also, 4 Varn - Brahmin, Kshatriy, Vaishy and Shudr and 4 Ashram - Brahmachary, Grahasth, Vanaprasth and Sanyas.
The 4 Yug transcend over time and the 4 Ved transcend over knowledge. The 4 Varn transcend over applied knowledge and its societal importance, while the 4 Ashram transcend over the phases in the life cycle of a human being.
The knowledge finds its application to the society through applied knowledge, which is also known as Technology. The skills needed to develop knowledge and its base are different from the skills required to actually use the Technology. The first variety of skills can be classified as RD – Research and Development while the second variety is classified as HRD – Human Resource Development. Hence, Technology is more widespread and percolates to a large section of the society. When it becomes a daily habit and routine in the life of many individuals, it becomes संस्कृति - culture. Thus, culture has close links with Applied sciences, technology and vocationalisation.
Chapter 2
In the earliest days of Indian society, called Saty Yug, the concept of Society had taken shape and had become a part of living habit or culture, and was moving towards a fully developed concept for society. Some basic innovations such as of fire, language, numerical systems, alphabets had already taken place. New dimensions of knowledge were being reached. Agriculture and Animal Husbandry had developed and become the daily routine. This necessitated the formation of villages and cities.
Even with the growth of society and civilisation, people had not abandoned forests and living in forests continued. The concept of Vanprasthashram is that a person spending 25 years of Grahastha ashram -- productive lifestyle, should recede to forest at the age of 50 and pursue knowledge. Great sages, Rushi, Muni had established Gurukul in forests and there they took students, both young and old for learning. The patron sage of bigger Gurukul was called Kulguru - this word Kulguru has appeared in Mahabharat, which is a narration of the distant Dwapar Yug.
In the Treta Yug Knowledge was expanding along with Agriculture and Animal Husbandry. The Science of life - Ayurved and the Science of Weaponry- Dhanurved were developing. Search was on for animals who could be tamed and used as speedy carriers. Thus, we have Nandi for Shankar, Garud for Vishnu, Sinh for Durga, Bhainsa for Yam, Elephant for Indra, Horse for Sun, Mouse for Ganesh, Peacock for Kartikey, Swan for Saraswati and Owl for Laxmi. It is difficult to comprehend whether these descriptions speak of the art of taming and using these animals or whether they indicate some secret knowledge about methods of travelling.
It is described that Indra had a Rath- Chariot, which could match the speed of Vayu and to facilitate this, it always rode at a height of 4 fingures from the surface of the Earth. Similar description is given for the Chariot of Yudhisthir way later in Mahabharat. We also find the description or Plane - Pushpak of Kuber - the God of riches. This Pushpak was later taken away by Ravana and much later used by Ram to travel from Lanka to Ayodhya. Thereafter, it was taken back to Lanka by Bibhishan.
Narad had even more powerful method of travelling. It is said that he could travel at the speed of mind (मन) and could even carry people with him in such a travel. In a story a King from Treta Yug and his daughter Revati accompanying Narad, visited Brahmalok and after spending a day there, they returned back to Earth to find that thousands of years had passed and a suitable match was now available to marry Revati and this person was Balram of Dwapar Yug.
Along with the discovery of the modes for faster travelling, the Science of Astronomy and Cosmology were also progressing. Astronomy is one of the oldest sciences developed by Indians. The biggest enigma to the scholars however, was about what was life and what happens after death. What was Atma, Parmatma and Chetana. It was understood deeply that the concepts of life, death, mortality, immortality and Amrut were closely linked to truthfulness - Saty. Volumes of discussions on these issues are available in the form of Upanishad. It is my personal opinion that Upanishads are like the compendia, which are issued after various seminars, that are held to explore different issues.
Chapter 3
I find the concept of Yam and the Yam - Nachiket dialogue in कठोपनिषद (kathopanishad) most fascinating. Nachiket is told by his father that he is being donated to Yam. Nachiket travels up to the abode of Yam and finding that Yam had gone out for some errand, keeps waiting outside his door for three days without food or drinks. This suggests that Yam, the God of Death, was not somebody beyond access. The same is also corroborated by the story of Savitri who could see and talk to him or the story of Kunti who could get a son Yudhishthir by inviting Yam.
Coming back the story of Nachiket, when Yam returns, his wife implores him to first pacify the Brahman-boy Nachiket who had fasted at their doorsteps for three days and three nights and if he became wrathful, might bring havoc on Yam. Yam quickly approaches Nachiket and asks for three blessings for the three nights spent at his doorstep. By first, Nachiket asks for his father's love and forgiveness and by second he asks for the normal enjoyments of life. For third blessing he wants to know as to what happens to man after death. Yam tries to dissuade him from the third blessing by offering immortality and heaven – स्वर्ग – swarg. Nachiket gets the hint that the knowledge of after-death is more valuable than pleasures of heaven and immortality. He insists. In the end, as described in कठोपनिषद, Yam teaches him about harnessing the fire of यज्ञ and through it to persuade truthfulness – सत्य, which includes the knowledge of life after death.
In the story of सत्यकाम जाबालि (Satyakam Jabali), the fire god Agni is impressed by undeterred truthfulness of सत्यकाम and finding him a good disciple, approaches him four times to give him the advanced knowledge of pursuit of truthfulness. In this story truth is considered equivalent of ब्रह्मज्ञान and has been taught to Satyakam in 4 steps.
A prayer in माण्डूक्योपनिषद (Mandukupnishda) states - "सत्यमेव जयते नानृतम्।-- Truth alone prevails not untruth." ईशोपनिषद uses two words विद्या- vidya and - avidya. Awidya अविद्या refers to physical sciences needed for life while विद्या refers to the knowledge of life after death. ईशोपनिषद states that both Avidya and vidya are equally important. Avidya will carry a person beyond death whereafter the new journey will begin and vidya will carry the person through that new journey to amrit. The prayer in ईशोपनिषद says सत्यध्रर्माय दृष्टये – Let us get the knowledge of the religion of truth.
Along with mathematics the science of time measurement also progressed. There are good indications that the frames of reference for time measurement on earth and that in space were different. Some of these formulae are found in the writings of Rishi दीर्घतमस- Deerghatamas. His name is believed to have been derived from the fact that he spent more time in the dark depths of cosmos than on earth. The description of various gods and asur performing तपश्चर्या for thousands of years is another indication of the difference in the frames of reference for time measurement. According to a story Parvati did तपश्चर्या for a thousand years before Shiva presented himself to her. Yet another frame of time - measurement, the life span of ब्रह्मदेव Brahmadev is of 100 days of which he has already lived 50 days. One day of his time is equivalent of one thousand महायुग on the earth. Each महायुग comprises 1728 thousand years of Satya Yug, 1296 thousand years of Treta Yug, 864 thousand years of Dwapar Yug and 432 thousand years of Kali Yug, thus totaling to 4320 thousand years. According to this time frame the earth has already lived nearly 200 billion years. Modern science has estimated the age of some of the oldest rocks on earth at 4-5 billion years which comes in the same range as determined by the span of Brahma's life.
Chapter 4
The emphasis of Saty yug was to explore new dimensions of knowledge and of applied knowledge and spread it to Society for use in daily life for productive activities.
The Tretayug saw the concept of King and Kingdom, new techniques for developing cities. Architecture, and Sculpture flourished. Knowledge was expanding along with Agriculture and Animal Husbandry. The science of life - Ayurved and science of weaponry - Dhanurved were developing. Thus, new technologies led to the creation of work of arts, which further led to the creation of wealth. The protection of these two became a concern of the Society. We see all this, through the rise of Kings, Kshatriyas and weapons. We read about powerful weapons such as Vajr, Sudarshan Chakr, Brahmastr, Agneyastr etc. The kings had to keep army and incur expenditure for which a system of taxation was introduced. The concept of land ownership and tax on Agricultural land as well as tax on other productions took shape. The progress of knowledge was still continuing and hence the respect for Brahmins. However, kings became more important in the society.
Application of technology for creation of wealth requires not just the theoretical and conceptual knowledge, but also expert hands that will carry out the actual skilled jobs and teach others how to perform them. Brahmins were required to stay in villages for spread of knowledge and also arbitration but were enjoined to practice अपरिग्रह -- not-accumulate-wealth. For building palaces, the study of Architecture and Metallurgy are necessary, but it is also necessary to have skilled Carpenters and Iron-smiths. The Textile industry would require people with the skills of spinning, weaving, dying and tailoring. The skills of Shepherd, Tanning, Shoe-making, instrument-making etc. are needed. It can be typically seen that in Ayurved, the prevention side viz. the daily discipline of life and dietary habits took a backseat and the application of actual medicines became more important, because medicines were necessary for speedy recovery of soldiers injured during the wars.
The science of Animal Husbandry was expanding and had acqired considerable importance. The Princes like Bhim, Nakul or Sahadeo had expertise in the treatment and genetic developments of Elephants, Horses, and Cows, respectively. The Science of engineering was so developed that Bhagirath is considered to have brought the Ganga from heaven to earth. It is also amazing to see how the Westbound Ganga takes complete U-turn to become Eastbound. Similarly, Ram and his army are credited to have constructed a bridge in the sea to travel up to Lanka.
The Science of metals, coins and other handicrafts kept on developing in Dwapar. These developments had reached such a magnitude that the kingdom of Krishna, namely Dwarika was supposedly built with Gold. The concept of Varnashram seems to have changed in connotation. According to Geeta, Varn of a person was to be decided by the vocation that he chose. A person engaged in persuit of knowledge and its spread was Brahmin, a person engaged in wars and protection of society was a Kshatriy, a person engaged in Agriculture, Animal Husbandry and Trade was Vaishy, while a person engaged in handicrafts and nursing was the Shudr. The Varn of a person was not derived by a birth. Vishnu is considered Kshatriy, his son Brahmadeo is considered a Brahmin, Kartikey is considered a Kshatriy and his brother Ganesh is considered as Brahmin although no Varn is attributed to their father Shiv. It appears however, that the concept of Varn based on expertise and skill remained lofty and utopian while the concept of Varn based on birth became paramount in the Kaliyug that followed Dwapar.
The concept of kings and kingdoms was at its peak in Dwapar, which ended after the great war of Mahabharat. Most of the kings had been killed in the war and vast stretches of lands and societies were without king. It is a matter of mystery, how the society conducted itself even in the absence of kings. It appears that in the absence of proper Gurukuls for passing the skill from one generation to another was easiest when it was passed to the own family members. This might have become a necessity and may have led to the strong concept of Varn being based on birth.
The end of Dwapar was the dawn of Kaliyug, of whose history we are aware for past 2500 years only. It saw the development of a new concept called Ganarajy for running the society in the absence of strong kings. Ganarajy again disintegrated and the kingdoms were revived. Nearly, 500 years back the concept of Ganarajy, further improved as Lokrajy or democracy found its roots in the European countries. Today, it has become the order of the day. Thus, the political system of kings and kingdoms which started in the Treta and reached its peak in the Dwapar has almost ended in Kaliyug.
Chapter 5
In the history of last 2000 years we see a fantastic rise of societies and cultures in the western countries. Earelier, travellers and warriors had been coming to India on the land root. By the 14th century there was strong development of sea travelling in the western countries. The countries like England, Spain, Portugal, Denmark, France, Arab and Turkey made great strides in sea travelling. These included construction of naval ships, naval army and preparing maps of sea routes. The European countries also made great strides in Science, Technology and Weapon making.
Within India, the development of handicrafts had continued and reached great heights. The exports from India included textile, silk, pearls, stones, jewelry, spices and medicines. In return the European countries were trading with skillfully made weapons, especially cannons and rifles which were proving superior to the Indian weapons like swords and arrows. The weapon-making remained the mode of trading with India and even today this is perhaps the most important industry of the European countries. The sea travellers become keen to find newer sea routes to India. Vasco-de-gama discovered the first most economic sea route to India. His travel to India was followed by many more to reach here through sea.
It is a sad part of our history that it was precisely during this time that our religious traditions declared a ban on the sea travel. A rich culture that worships Hanuman for having crossed the sea and others for having gone around the earth, (Prithvi Pradakshina was considered to be a most desirable feet for getting Punya) managed to stall the spread of sea adventures. 14th to 18th century is also the period when in Europe, science advanced tremendously. Along with it came technology that ultimately led to the Industrial Revolution. This Revolution completely changed the Paradigm of production and brought new concepts of centralized mass-scale production necessitating localized concentration of huge capital, labour and input resources. This new production technology spelled the end of many hand skills which could not have matched the speed, the quality the finish and the standardized production from industrial houses. It also made many of the old skills redundant and necessitated adoption of entirely new skills such as production management.
Thus, Europe got the advantage of its supremacy in weapon-making, sea traveling and industrial production. This quickly led to colonization. However, by the end of 19th century, the concept of democracy also led to self-rule and this finally brought end of colonization. The two World Wars showed how fatal the Wars could be and the peace-making efforts which followed led to the idea of supremacy of a country through industry and trade rather than through Army dominance .
Now in the 21st century, we see that trading has become the order of the day. For the society, the importance of pursuit of knowledge and production, will not completely vanish. We can however see that the conventional Brahmadand and Rajdand are now at the back seat while Arthadand is in the ruling. This era of trade is very soon likely to switch over to another era with service sector getting prime importance. The sectors like banking, IT, mobile, Internet, infrastructure have already started becoming important. The coming age will see the advent of biotechnology, nanotechnology, space science, intellectual property rights, tissue culture and such other new vistas of science.
In short, as the time transcended from Saty Yug to Treta to Dwapar and to Kali, the societal systems transformed to give importance first to Brahmins, then to Kshatriy, then to Vaishy and then to Shudr. In the life of an individual, the importance of Dharm gave way to Arth and then to Kam. It is the Kam Purusharth which leads to the development of art and consumerism. Today we often measure development in terms of consumption. But consumerism, when undeterred, leads to havoc. An apt example is found in the Mahabharat. At the end of Mahabharat war, the only major Kshatriy tribe was the Yaduvansh ruling in Dwarka who had not participated in the war. The prospect of no future wars turned them towards sports, gambling, pleasure-women and liquor to such an extent that these caused a major in-fight destroying the entire tribe.
Chapter-6
An invention is the precursor of a Paradigm shift and a new culture. The invention of bulb by Edison brought light during the night springing a new culture of night life. Similarly, the inventions of radio, TV, mobile, tissue culture etc. have also brought new skills and new culture. However, a Yugantar is not just a new skill percolating in the society but also a set of new values and attitudes, or revival of some old forgotten values. The work of Mahatma Gandhi and Dr. Ambedkar to remove untouchability through peaceful means was a yugantar for India. Similarly, the ban on the sati pratha due to efforts of Raja Ram Mohan Roy and the trend of women-education and women-empowerment brought through the efforts of Maharshi Karve and Savitribai Phule in Maharashtra created new value system, bringing a Yugantar.
When a yugantar comes, not all the societies survive. Hence we need to keep an appropriate account of the cultures that ended and the cultures that survived. We need the account of the researches done during the era, the methods of harnessing HR, and also the value systems that helped the survival of the concerned society.
Today we are again at the crossroads of time and society. The disadvantages of central production system are galore. Environmental stresses are threatening the existence of planet earth. The skills of production have no longer remained as important as those needed for trade such as marketing skills, adverising, inventory management, etc. Later, even more new skills like financial management, fund management, event management, computers, film-making, information technology etc. have started gaining more important. Now with the world becomimg a global village, Environmental threats staring at us, hunger and energy crises growing, economic recession in many countries, and population explosion in India, we will need new paradigms, vigorous research, new skills and a proper set of values. We will also need stronger policy for properly carrying out human resource development.
It should therefore be a matter of great concern to all Indians as to what kind of yugantar we want to witness and for achieving it, what kind of RD, HRD and Value Systems we are capable to create.
-----------------------------------
was earlier kept on http://www.geocities.com/eng_articles
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