चक्रव्यूह: कविता (Chakravyuh: poem)

कतरा कतरा पिघल कर दर्द, 

रोम रोम में रिस जाता है 

दर्द की टीस इतनी होती है, 

चीत्कार का भी रूप नहीं ले पाती 

मौत का डर ज्यादा होता है, डर की मौत से 

पैदा होने वाले की मौत तो तय है 

मौत का वक़्त 

मानो जीने का बहाना भी छीन लेता है 

क्या दर्शन भी 

मौत की ओर जाने का नाम है ? 

या मौत के मुह से वापसी का 

जब जिंदगी के बेमानी होने के मायने

ज्यादा सही समझ में आने लगते है

होनी-अनहोनी, जायज-नाजायज, 

ठीक-गलत के चक्कर में 

बाबा लोगों की हर बात में भरोसा जगने लगता है 

जब अपने सही का अकेलापन, 

दूसरे की भीड़ के आगे गलत लगने लगता है 

बस यही आकर लोकतंत्र के मायने 

गड़बड़ाने लग जाते है

भीतर की आवाज़ बेमानी होने लगती है 

वर्ना जिंदगी की दौड़

दाखिले, नौकरी, लड़की, बच्चे, बॉस और भविष्य के 

चक्रव्यूह में उलझ कर रह जाती है 

और हम अभिमन्यु बनकर 

आखिरी दरवाजे पर दस्तक देते-देते 

इस उम्मीद में जिंदगी को जाया कर देते है 

चमत्कार भी इसी दुनिया में होते है 

Photo Source: http://images.fineartamerica.com/images-medium/abhimanyu-son-of-arjuna-sandilya-debjay.jpg

Ghalib on Delhities

दिल्ली के रहने वालो असद को सताओ मत।

बेचारा चंद रोज का यां मेहमान है।

Chinese Imperialism:Sardar Patel-Nehru

This feeling, if genuinely entertained by the Chinese in spite of your direct approaches to them, indicates that even though we regard ourselves as the friends of China, the Chinese do not regard us as their friends. With the Communist mentality of "whoever is not with them being against them", this is a significant pointer, of which we have to take due note.

Inspite of this, China is not convinced about our disinterestedness; it continues to regard us with suspicion and the whole psychology is one, at least outwardly, of scepticism perhaps mixed with a little hostility. I doubt if we can go any further than we have done already to convince China of our good intentions, friendliness and goodwill.

In the background of this, we have to consider what new situation now faces us as a result of the disappearance of Tibet, as we knew it, and the expansion of China almost up to our gates. Throughout history we have seldom been worried about our north-east frontier. The Himalayas have been regarded as an impenetrable barrier against any threat from the north.

Recent and bitter history also tells us that Communism is no shield against imperialism and that the communists are as good or as bad imperialists as any other. Chinese ambitions in this respect not only cover the Himalayan slopes on our side but also include the important part of Assam. They have their ambitions in Burma also. Burma has the added difficulty that it has no McMahon Line round which to build up even the semblance of an agreement. Chinese irredentism and communist imperialism are different from the expansionism or imperialism of the western powers. The former has a cloak of ideology which makes it ten times more dangerous. In the guise of ideological expansion lie concealed racial, national or historical claims. The danger from the north and north-east, therefore, becomes both communist and imperialist.

Thus, for the first time, after centuries, India's defence has to concentrate itself on two fronts simultaneously. Our defence measures have so far been based on the calculations of superiority over Pakistan. In our calculations we shall now have to reckon with communist China in the north and in the north-east, a communist China which has definite ambitions and aims and which does not, in any way, seem friendly disposed towards us.

I am sure the Chinese and their source of inspiration, Soviet Union, would not miss any opportunity of exploiting these weak spots, partly in support of their ideology and partly in support of their ambitions. In my judgement the situation is one which we cannot afford either to be complacent or to be vacillating. We must have a clear idea of what we wish to achieve and also of the methods by which we should achieve it. Any faltering or lack of decisiveness in formulating our objectives or in pursuing our policies to attain those objectives is bound to weaken us and increase the threats which are so evident.

Infiltration of spies, fifth columnists and communists would now be easier. Instead of having to deal with isolated communist pockets in Telengana and Warrangal we may have to deal with communist threats to our security along our northern and north-eastern frontiers, where, for supplies of arms and ammunition, they can safely depend on communist arsenals in China. The whole situation thus raises a number of problems on which we must come to an early decision so that we can, as I said earlier, formulate the objectives of our policy and decide the method by which those objectives are to be attained.

It is also clear that the action will have to be fairly comprehensive, involving not only our defence strategy and state of preparations but also problem of internal security to deal with which we have not a moment to lose. We shall also have to deal with administrative and political problems in the weak spots along the frontier to which I have already referred.

(Sardar Vallabhbhai Patel's letter to Jawaharlal Nehru on 7 November 1950)

Source: http://www.friendsoftibet.org/main/sardar.html

Writing a passion:Javed Akthar

 

लेखन एक नशा है और एक बार यह नशा लग जाए तो दूसरी चीजों पर ध्यान केंद्रित करना बहुत मुश्किल है. इसके अलावा लेखन व्यक्ति को आलसी भी बना देता है और इससे दिलचस्प कोई दूसरा काम नहीं लगता.
- जावेद अख्तर, कवि, गीतकार और पटकथा लेखक

Vivekananda-Shashi Tharoor

“Vivekananda was a human being capable of human behaviour. The fact that he occasionally took a drink and occasionally ate meat was held against him by the purists. But he never considered himself detached; his spirituality was anchored in the world’’.
-Shashi Tharoor, Union Minister of State for Human Resource Development, at a function to mark the unveiling of Vivekananda’s statue at Kawdiar park, Thiruvananthapuram

Source: http://www.deccanchronicle.com/130912/news-politics/article/%E2%80%98vivekananda-was-worldly-spiritual%E2%80%99

Water privatization:Jamshedpur

जमशेदपुर में पानी की आपूर्ति का इंतज़ाम भारत में सबसे पहले निजी हाथ में दिया गया था.
"आज पानी के लिए सबसे बुरी तरह से प्रभावित शहर जमशेदपुर ही है."

(नौ सितम्बर 2013 के टाइम्स ऑफ इंडिया अखबार के पहले पन्ने की रिपोर्ट )

मुस्लिम-मुस्लिम भाई-भाई -अज्ञेय

छूत की बीमारियाँ यों कई हैं; पर डर-जैसी कोई नहीं। इसलिए और भी अधिक, कि यह स्वयं कोई ऐसी बीमारी है भी नहीं-डर किसने नहीं जाना? - और मारती है तो स्वयं नहीं, दूसरी बीमारियों के ज़रिये। कह लीजिए कि वह बला नहीं, बलाओं की माँ है...

नहीं तो यह कैसे होता है कि जहाँ डर आता है, वहाँ तुरन्त घृणा और द्वेष, और कमीनापन आ घुसते हैं, और उनके पीछे-पीछे न जाने मानवात्मा की कौन-कौन-सी दबी हुई व्याधियाँ!
वबा का पूरा थप्पड़ सरदारपुरे पर पड़ा। छूत को कोई-न-कोई वाहक लाता है; सरदारपुरे में इस छूत का लाया सर्वथा निर्दोष दीखनेवाला एक वाहक - रोज़ाना अखबार!
यों अखबार में मार-काट, दंगे-फ़साद, और भगदड़ की खबरें कई दिन से आ रही थीं, और कुछ शरणार्थी सरदारपुरे में आ भी चुके थे - दूसरे स्थानों से इधर और उधर जानेवाले काफ़िले कूच कर चुके थे। पर सरदारपुरा उस दिन तक बचा रहा था।
उस दिन अखबार में विशेष कुछ नहीं था। जाजों और मेवों के उपद्रवों की खबरें भी उस दिन कुछ विशेष न थीं - ‘पहले से चल रहे हत्या-व्यापारों का ही ताज़ा ब्यौरा था। कवेल एक नयी लाइन थी’, ‘अफ़वाह है कि जाटों के कुछ गिरोह इधर-उधर छापे मारने की तैयारियाँ कर रहे हैं।’
इन तनिक-से आधार को लेकर न जाने कहाँ से खबर उड़ी कि जाटों का एक बड़ा गिरोह हथियारों से लैस, बन्दूकों के गाजे-बाजे के साथ खुले हाथों मौत के नये खेल की पर्चियाँ लुटाता हुआ सरदारपुरे पर चढ़ा आ रहा है।
सवेरे की गाड़ी तब निकल चुकी थी। दूसरी गाड़ी रात को जाती थी; उसमें यों ही इतनी भीड़ रहती थी और आजकल तो कहने क्या... फिर भी तीसरे पहर तक स्टेशन खचाखच भर गया। लोगों के चेहरों के भावों की अनदेखी की जा सकती तो ही लगता कि किसी उर्स पर जानेवाले मुरीद इकट्ठे हैं...
गाड़ी आयी और लोग उस पर टूट पड़े। दरवाजों से, खिड़कियों से, जो जैसे घुस सका, भीतर घुसा। जो न घुस सके वे किवाड़ों पर लटक गये, छतों पर चढ़ गये या डिब्बों के बीच में धक्का सँभालनेवाली कमानियों पर काठी कसकर जम गये। जाना ही तो है, जैसे भी हुआ, और फिर कौन टिकट खरीदा है जो आराम से जाने का आग्रह हो...
गाड़ी चली गयी। कैसे चली और कैसे गयी, यह न जाने, पर जड़ धातु होने के भी लाभ हैं ही आखिर!
और उसके चले जाने पर, मेले की जूठन-से जहाँ-तहाँ पड़े रह गये कुछ एक छोटे-छोटे दल, जो किसी-न-किसी कारण उस ठेलमठेल में भाग न ले सके थे-कुछ बूढ़े, कुछ रोगी, कुछ स्त्रियाँ और तीन अधेड़ उम्र की स्त्रियों की वह टोली, जिस पर हम अपना ध्यान केन्द्रित कर लेते हैं।
सकीना ने कहा, ‘‘या अल्लाह, क्या जाने क्या होगा।’’
अमिना बोली, ‘‘सुना है एक ट्रेन आने वाली है - स्पेशल। दिल्ली से सीधी पाकिस्तान जाएगी - उसमें सरकारी मुलाज़िम जा रहे हैं न? उसी में क्यों न बैठे?’’
‘‘कब जाएगी?’’
‘‘अभी घंटे-डेढ़ घंटे बाद जाएगी शायद..’’
जमीला ने कहा, ‘‘उसमें हमें बैठने देंगे? अफ़सर होंगे सब...’’
‘‘आखिर तो मुसलमान होंगे - बैठने क्यों न देंगे?’’
‘‘हाँ, आखिर तो अपने भाई हैं।’’
धीरे-धीरे एक तन्द्रा छा गयी स्टेशन पर। अमिना, जमीला और सकीना चुपचाप बैठी हुई अपनी-अपनी बातें सोच रही थीं। उनमें एक बुनियादी समानता भी थी और सतह पर गहरे और हल्के रंगों की अलग-थलक छटा भी... तीनों के स्वामी बाहर थे - दो के फ़ौज में थे और वहीं फ्रंटियर में नौकरी पर थे - उन्होंने कुछ समय बाद आकर पत्नियों को लिवा ले जाने की बात लिखी थी; सकीना का पति कराची के बन्दरगाह में काम करता था और पत्र वैसे ही कम लिखता था, फिर इधर की गड़बड़ी में तो लिखता भी तो मिलने का क्या भरोसा! सकीना कुछ दिन के लिए मायके आयी थी सो उसे इतनी देर हो गयी थी, उसकी लड़की कराची में ननद के पास ही थी। अमिना के दो बच्चे होकर मर गये थे; जमीला का खाविन्द शादी के बार ही विदेशों में पलटन के साथ-साथ घूम रहा था और उसे घर पर आये ही चार बरस हो गये थे। अब... तीनों के जीवन उनके पतियों पर केन्द्रित थे, सन्तान पर नहीं, और इस गड़बड़ के जमाने में तो और भी अधिक... न जाने कब क्या हो - और अभी तो उन्हें दुनिया देखनी बाक़ी ही है, अभी उन्होंने देखा ही क्या है? सरदारपुरे में देखने को है भी क्या-यहाँ की खूबी यही थी कि हमेशा अमन रहता और चैन से कट जाती थी, सौ अब वह भी नहीं, न जाने कब क्या हो... अब तो खुदा यहाँ से सही-सलामत निकाल ले सही...
स्टेशन पर कुछ चलह-पहल हुई, और थोड़ी देर बाद गड़गड़ाती हुई ट्रेन आकर रुक गयी।
अमिना, सकीना और जमीला के पास सामान विशेष नहीं था, एक-एक छोटा ट्रंक एक-एक पोटली। जो कुछ गहना-छल्ला था, वह ट्रंक में अँट ही सकता था, और कपड़े-लतर का क्या है-फिर हो जाएँगे। और राशन के ज़माने में ऐसा बचा ही क्या है जिसकी माया हो।
ज़मीला ने कहा, ‘‘वह उधर ज़नाना है!’’ - और तीनों उसी ओर लपकीं।
ज़नाना तो था, पर सेकंड क्लास का। चारों वर्थों पर बिस्तर बिछे थे, नीचे की सीटों पर चार स्त्रियाँ थीं, दो की गोद में बच्चे थे। एक ने डपटकर कहा, ‘‘हटो, यहाँ जगह नहीं है।’’
अमिना आगे थी, झिड़की से कुछ सहम गयी। फिर कुछ साहस बटोरकर चढ़ने लगी और बोली, ‘‘बहिन, हम नीचे ही बैठ जाएँगे - मुसीबत में हैं...’’
‘‘मुसीबत का हमने ठेका लिया है? जाओ, आगे देखो...’’
जमीला ने कहा, ‘‘इतनी तेज़ क्यों होती हो बहिन? आखिर हमें भी तो जाना है।’’
‘‘जाना है तो जाओ, थर्ड में जगह देखो। बड़ी आयी हमें सिखानेवाली!’’ और कहनेवाली ने बच्चे को सीट पर धम्म से बिठाकर, उठकर भीतर की चिटकनी भी चढ़ा दी।
जमीला को बुरा लगा। बोली, ‘‘इतना गुमान ठीक नहीं है, बहिन! हम भी तो मुसलमान हैं...’’
इस पर गाड़ी के भीतर की चारों सवारियों ने गरम होकर एक साथ बोलना शुरू कर दिया। उससे अभिप्राय कुछ अधिक स्पष्ट हुआ हो सो तो नहीं, पर इतना जमीला की समझ में आया कि वह बढ़-बढ़कर बात न करे, नहीं तो गार्ड को बुला लिया जाएगा।
सकीना ने कहा, ‘‘तो बुला लो न गार्ड को। आखिर हमें भी कहीं बिठाएँगे।’’
‘‘जरूर बिठाएँगे, जाके कहो न! कह दिया कि यह स्पेशल है स्पेशल, ऐरे-ग़ैरों के लिए नहीं है, पर कम्बख्त क्या खोपड़ी है कि...’’ एकाएक बाहर झाँककर बग़ल के डिब्बे की ओर मुड़कर, ‘‘भैया! ओ अमजद भैया! देखो ज़रा, इन लोगों ने परेशान कर रखा है...’’
‘अमजद भैया’ चौड़ी धारी के रात के कपड़ों में लपकते हुए आये। चेहरे पर बरसों की अफ़सरी की चिकनी पपड़ी, आते ही दरवाज़े से अमिना को ठेलते हुए बोले, ‘‘क्या है?’’
‘‘देखो न, इनने तंग कर रखा है। कह दिया जगह नहीं है, पर यहीं घुसने पर तुली हुई हैं। कहा कि स्पेशल है, सेकंड है, पर सुनें तब न। और यह अगली तो...’’
‘‘क्यों जी, तुम लोग जाती क्यों नहीं? यहाँ जगह नहीं मिल सकती। कुछ अपनी हैसियत भी तो देखनी चाहिए-’’
जमीला ने कहा, ‘‘क्यों हमारी हैसियत को क्या हुआ है? हमारे घर के ईमान की कमाई खाते हैं। हम मुसलमान हैं, पाकिस्तान जाना चाहते हैं। और...’’
‘‘और टिकट?’’
‘‘और मामूली ट्रेन में क्यों नहीं जाती?’’
अमिना ने कहा, ‘‘मुसीबत के वक्त मदद न करे, तो कम से कम और तो न सताएँ! हमें स्पेशल ट्रेन से क्या मतलब? - हम तो यहाँ से जाना चाहते हैं जैसे भी हो। इस्लाम में तो सब बराबर हैं। इतना ग़रूर - या अल्लाह!’’
‘‘अच्छा, रहने दे। बराबरी करने चली है। मेरी जूतियों की बराबरी की है तैने?’’
किवाड़ की एक तरफ का हैंडल पकड़कर जमीला चढ़ी कि भीतर से हाथ डाकलर चिकटनी खोले, दूसरी तरफ़ का हैंडल पकड़कर अमजद मियाँ चढ़े कि उसे ठेल दें। जिधर जमीला थी, उधर ही सकीना ने भी हैंडल पकड़ा था।
भीतर से आवाज़ आयी, ‘‘खबरदार हाथ बढ़ाया तो बेशर्मो! हया-शर्म छू नहीं गयी इन निगोड़ियों को...
सकीना ने तड़पकर कहा, ‘‘कुछ तो खुदा का खौफ़ करो! हम ग़रीब सही, पर कोई गुनाह तो नहीं किया...’’
‘‘बड़ी पाक़दामन बनती हो! अरे, हिन्दुओं के बीच में रहीं, और अब उनके बीच भागकर जा रही हो, आखिर कैसे? उन्होंने क्या यों ही छोड़ दिया होगा? सौ-सौ हिन्दुओं से ऐसी-तैसी कराके पल्ला झाड़ के चली आयी पाक़दामानी का दम भरने...’’
जमीला ने हैंडल ऐसे छोड़ दिया मानो गरम लोहा हो! सकीना से बोली, ‘‘छोड़ो बहिन, हटो पीछे यहाँ से!’’
सकीना ने उतरकर माथा पकड़कर कहा, ‘‘या अल्लाह!’’
गाड़ी चल दी। अमजद मियाँ लपककर अपने डिब्बे में चढ़ गये।
जमीला थोड़ी देर सन्न-सी खड़ी रही। फिर उसने कुछ बोलना चाहा, आवाज़ न निकली। तब उसने ओंठ गोल करके ट्रेन की ओर कहा, ‘‘थूः!’’ और क्षण-भर बाद फिर, ‘‘थूः!’’
आमिना ने बड़ी लम्बी साँस लेकर कहा, ‘‘गयी पाकिस्तान स्पेशल। या परवरदिगार!’’
(इलाहाबाद, 1947)

mentality:creation

It is tragedy of our samaj that everyone is busy with breaking mentality instead of creating mind. Breaking Vs Creating, mentality Vs creation............

Hurt-Agony-Pain

Hurt, Agony and Pain, three roadblocks paves the way for success. One have to just overcome them.

Character:Skill

 

"Hire character. Train skill."

- Peter Schutz 

(the president and CEO of Porsche between 1981 and 1986)

Delhi: Motor Vehicles

----

The number of vehicles in the city in 2012-13 in Delhi has gone up to 7,77,4403 in 2012-13 which include 2,47,4087 cars and 4,96,2507 motorcycles. The number of cars and jeeps is 24,74,087 and motorcycles and scooters is 49,62,507. The number of car and jeeps in 2011-12 was 23.43 lakh and 21.73 lakh in 2010-11. 

The DTC services were availed by around 46.77 lakh passengers daily on an average.

The report reveals an alarming rate of increase in the number of private vehicles in Delhi. According to the handbook 2013, the number of vehicles have increased by over two lakh since last year.

Source: Delhi Government Statistical handbook 2013

Golden Temple: Sikh Silver token

A genuine silver token from the Sikh Golden Temple

This silver temple token would have been given to pilgrims to the Golden Temple, the holy Sikh shrine, in Amritsar, Punjab. The token is undated, but is of the same type as those which were produced in 1898. The loop of metal at the top suggests that it may have been worn as a pendant.

The token depicts the founder of the Sikh faith, Guru Nanak (AD 1469-1539). Guru Nanak taught his followers to have faith in the one true God and encouraged them to worship and recite the name of God.

On the obverse of the token he is shown seated under a tree between two of his companions. Bhai Mardana, a Muslim, is seated on the left playing a rebab (stringed musical instrument) whilst Bhai Bala, a Hindu, is on the right holding a chowri (fly-whisk). The principle of equality of men, promoted by Guru Nanak throughout his life, is represented by showing members of the different faiths sitting together.

The inscription in Gurmukhi on the reverse is the first verse of the Guru Granth Sahib (Sikh Holy Scriptures), written by Guru Nanak himself. It translates as: “There is but one God. True is his name, creative his personality and immortal his form. He is without fear, without enmity, unborn and self illuminated. By the Guru’s grace he is obtained. Embrace his meditation. True in prime, true in the beginning of ages, true. He is true even now and true he shall be, O’ Nanak.”

Guru Nanak placed emphasis on three main principles which were to be the basis of the Sikh way of life:

Naam Japna: chanting the Holy Name and remembering God at all times.

Kirat Karni: earning a livelihood through an honest means.

Vand ki Shakna: sharing with others.

Reference: Hans Herrli, The Coins Of The Sikhs (Munshiram Manoharlal Publishers Ltd, 2004)

Source:  http://www.britishmuseum.org/explore/highlights/highlight_image.aspx?image=sikh_coin.jpg&retpage=25637

Gold coin of Muhammad ibn Sam showing the Goddess Lakshmi (Minted in Delhi, AD 1192 - 1206)

This gold coin features a stylised image of the Hindu goddess Lakshmi. It is an image which was prevalent on coins throughout the Indian sub-continent for over a millennium, so much so that it was even used by Muslim rulers.

Muhammad ibn Sam was installed as Ghurid sultan in Ghazna, Afghanistan in AD 1173 by his brother Ghiyath al-Din Muhammad ibn Sam, Supreme sultan of Ghur. In 1186 he invaded northern India and defeated Prithvi Raj, Chauhan ruler of Sambhar, at the battle of Taraori in 1192. It was a victory which allowed him to lay claim to vast swathes of northern India almost to the great city of Delhi.

Muhammad began to issue coins in these newly conquered territories bearing his name in Nagari script. Aware that visual elements on coins were fundamental to their acceptance and success as currency, he issued coins which maintained a visual tradition begun in India 1,000 years previously, on the coinage of Kushan king Kanishka II.

While the image of a seated goddess finds its origins in Iranian and Greek cultures, most users would have understood the goddess to be Lakshmi, the Hindu Goddess of wealth and prosperity. It was an image used across vast geographical areas and by rulers who often had very little else in common with one another. Evidently it was important for Muhammad to issue coinage bearing Hindu imagery, this would appeal to the local population and immediately fit into an existing currency.

Source: http://www.britishmuseum.org/explore/highlights/highlight_objects/cm/g/gold_coin_of_muhammad_ibn_sam.aspx

Delhi:Cinema

दिल्ली में 150 थियेटर और मल्टीपलेक्स हैं जिनमें प्रतिदिन औसतन 514 शो आयोजित किए जाते हैं और 1.07 लाख लोग इन्हें देखने जाते हैं।

(दिल्ली सांख्यिकी पुस्तिका-2013)

inner voice

One should listen to own inner voice and suggestion for going forward and doing things in a rightful manner. One should not act for a particular aim, hoping for a financial reward. Rather one should be simple and listen to own profound being while acting freely and with serenity.

Photo: Akshay Nagde 

New Delhi:Ghalib-Lutyen

New Delhi, as envisioned at the grand durbar of 1911, was intended to be many things—a political symbol, a modern city, an imperial capital. It was a city meant to symbolize a new era for the British Raj, representative of political change and openness to Indian traditions and public sentiment.
Some of the key documents on New Delhi between 1911 and 1914, throw light on the infant capital's evolution. Reports and correspondence collected from the National Archives of India, explain why British authorities judged New Delhi a necessary replacement for Calcutta and how the city took shape in the years before the First World War.
New Delhi was much more than an exercise in imperial city planning and architecture. It was a project shaped by historical events such as the 1905 partition of Bengal and the rise of Indian nationalism. It was a city meant to symbolize a new era for the British Raj, representative of political change and the embrace of Indian traditions and public sentiment. But, as these documents show, it was also a project fraught from the very beginning with serious financial concerns—and especially deep concerns about land acquisition and drawn-out litigation—which in time would result in a severely curtailed form for the imperial capital.
The meticulously documented and readable book takes on a journey to the past to understand the conceptual origins of the vibrant, modern metropolis that New Delhi is today.

From Ghalib’s Dilli to Lutyens’ New Delhi: A Documentary Record
Editor(s): Mushirul Hasan & Dinyar Patel

Literacy-Kofi Annan

“Literacy is a bridge from misery to hope. It is a tool for daily life in modern society. It is a bulwark against poverty, and a building block of development, an essential complement to investments in roads, dams, clinics and factories. Literacy is a platform for democratization, and a vehicle for the promotion of cultural and national identity.... Literacy is, finally, the road to human progress and the means through which every man, woman and child can realize his or her full potential.”

-Kofi Annan, former Secretary General of the United Nations

Knowledge-Benjamin Franklin

“An investment in knowledge pays the best interest”.
-Benjamin Franklin

Delhi: Rail passengers

On an average about 3.57 lakh train passengers travel daily from Delhi towards various directions of the country.

Source: http://164.100.47.5/qsearch/QResult.aspx 

Delhi Metro: Coaches

Delhi Metro Rail Corporation Limited (DMRC) in line no. 2 (Jahangirpuri – HUDA City Centre) is running 50 trains of 6-car and 8 trains of 8-car are in service. DMRC has plans to convert 37 trains to 8- car by February, 2014. 

Whereas in Line no.3 (Dwarka – NOIDA City Centre) at present 51 trains of 6-car and 18 trains of 4-car are in service. DMRC has plans to have all trains of 6 car type by July 2013 and of 8-car type by February, 2014 based on availability of additional coaches. 

Slums in Delhi

It is estimated by Delhi Urban Shelter Improvement Board (DUSIB) of Government of National Capital Territory of Delhi that there are at present 685 JJ clusters containing about 20-22 lakh population in the capital. There has been no increase in number of slums in Delhi in the past years. During the last three years and current year no area has been notified or de-notified as slum. 

Source: http://164.100.47.132/LssNew/psearch/QResult15.aspx?qref=142994

LalDed: Kashmir

 

दोद क्या ज़ाने यस नो बने,

गमुक्य जामु छिम वलिथ तने

गरु गरु फीरुस पेयम कने,

डयूठुम नु कांह ति पनुनि कने।

(दर्द वह क्या जाने

जिस पर न बने

गम के वस्त्र हैं

मैंने पहने

घर घर घूमी

संगसार हुई

कोई नहीं था

मेरे कने (साथ)।)

-ललद्यद

Vivekananda-Patel

Just as with Swami Vivekananda, leftist intellectuals are confused whether to re-appropriate the legacy of Patel, or to escalate their attacks to make them toxic for the right. They are tempted to try re-appropriation because of the titanic stature of these individuals, but at the same time they are unable to reconcile the liberal views of Patel and Vivekananda with their own collectivist dogma, which they have managed to label as liberal.

Source: http://www.livemint.com/Opinion/DCrr6B9v1MvR6QTEMGDcJM/Narendra-Modi-as-the-antiNehru.html?ref=mr

Ingvar Kamprad-good leadership

"If there is such a thing as good leadership, it is to give a good example."

-Ingvar Kamprad, a Swedish business magnate and the founder of IKEA, a retail (specialty) company

Pranab Mukherjee: Teacher Day

Since we won our independence, we, in India, have done very well in the fields of science, technology, innovation and economic development. Yet, we find that despite our accomplishments, we cannot claim to have evolved into a truly developed society. Development is not only about factories, dams and roads. Development, to my mind, is about people, their values and their faithfulness to their spiritual and cultural heritage. As we move forward, it is a holistic education that should play a definitive role in shaping our values.

There was a time when we had renowned seats of learning like Takshashila, Nalanda, Vikramashila, Valabhi, Somapura and Odantapuri. They attracted scholars from far and wide. The powerful minds who taught at such universities created an exalted position for our ancient education system. We have to regain our leadership position. We look towards teachers to guide the way.

-Pranab Mukherjee, President of India, on the occasion of teacher day 

Nikos Kazantzakis:Teacher

 

“True teachers are those who use themselves as bridges over which they invite their students to cross; then, having facilitated their crossing, joyfully collapse, encouraging them to create their own”.

- Nikos Kazant-zakis, the Greek writer and philosopher

RTI:President of India

 

A large number of appeals/complaints before the Commission, however, were also indicative of the need for enhancement in the quality of voluntary disclosure so that information seekers are not required to join long queues. Our enthusiasm about transparency and democracy should not make us ignore, even for a moment, the fact that the citizen who is at the heart of all these arrangements is also an individual with certain inviolable rights to privacy. There is a wafer thin difference between what is public and what is private. The RTI Act has provisions which deal with such issues, but there are certain areas which need further clarity. There is perhaps need to create an arrangement that would provide protection to individuals in case their privacy is breached through unlawful means.

-Shri Pranab Mukherjee, The President of India, after inaugurating the 8th Annual Convention of Central Information Commission (CIC) (September 2, 2013) at DRDO Bhavan, New Delhi.

Nirmal Verma

Nirmal Verma, (1929-2005), one of the most powerful creative writers of our times, is best known for his incomparably subtly told stories; but his essays – particularly the more recent ones on Indian culture and civilization- bring extraordinary depth to our understanding of our contemporary predicament.

He was born in Shimla in 1929, and spent his childhood there. His Shimla experience reverberates, both directly and indirectly, in some of his most moving stories. He took his Master’s degree in History from St Stephen’s College, Delhi. As he embarked on a teaching career, he began to write for various literary magazines.

In 1959, on the invitation of the Institute of Oriental Studies in Prague, Nirmal Verma went to Prague to lead a project on translating modern Czech writers into Hindi. He spent several years in Czechoslovakia while traveling extensively in Eastern and Western Europe.

On his return to India, he was awarded a Fellowship of the Indian Institute of Advanced Study to work on the theme of mythic consciousness in literature. Nirmal Verma won several prestigious literary awards including the Sahitya Akadmi award for his collection of stories Kauwe Aur Kala Pani and Gyanpeeth award for a lifetime’s contribution to Indian arts and letters. His published work includes five novels, eight collections of short stories and several books of essays.

Some have suggested that Verma’s core sensibility is European rather than Indian. But nothing can be further from the truth. While his understanding of Europe is profound, the Indianness of even his “European” stories is unmistakable, and. Of course, at the same time, he is marvelously universal

Nirmal Verma has been translated into several languages. The English translation of fourteen of his short stories, with something of a thematic thread running through them, brought together in a volume entitled, Indian Errant, makes quintessential Nirmal Verma available to the English reading reader.

Amitabh Ghosh, another great writer of our time, says of this volume: “To the subjects of exile, loss and displacement, Nirmal Verma brings a uniquely tender sensibility as well as a vision that is profoundly informed by the specificities of a wider historical experience. This is a major new collection from one of the contemporary world’s finest writers.”

Nirmal Verma will live in his books for many many generations to come.

"Verma was the master of what I might call the narrative of the moment. An episode, a chance meeting, a brief exchange is explored with the utmost delicacy, tenderness and depth, and throws subtle moral light on life’s vicissitudes," Mrinal Miri.

Dhyan Chand: Hockey

 

"बर्लिन लंबे समय तक भारतीय टीम को याद रखेगा. भारतीय टीम ने इस तरह की हॉकी खेली मानो वो स्केटिंग रिंक पर दौड़ रहे हों. उनके स्टिक वर्क ने जर्मन टीम को अभिभूत कर दिया."

-जर्मन अख़बार मॉर्निंग पोस्ट में (1936 के बर्लिन ओलंपिक फ़ाइनल में भारत ने जर्मनी को 8-1 से हराया और इसमें तीन गोल ध्यान चंद ने किए)

English:India

English is our common enemy but also a common source of learning, modernity and communication. It is our necessity as well as our rival.