Two Kids Per Family?

In 1979, when China introduced its one child per family law in an effort to curb population growth  for economic, environmental and social reasons,  most people in the Western world were appalled.

Appalled that your government was suddenly telling you that, if you were married and wanted children, you could have only one child. The subject opened many avenues for dialogue then.

Fast forward to nine years into the 21st century where noted English environmentalist and writer, Jonathan Porritt has observed that if Westerners (or people who live in the free Western Hemisphere) limited themselves to having just two kids per family, it would do great things for not only the environment but  also for the economy, given the state it’s currently in.

As for the environmental part, it would mean less cause for pollution, waste, landfill space and so on. For the economy, it would mean if families did have only two children per household, you would have less persons to feed, clothe, house, send to college etc.

The extra kids who say, were not properly provided for might have to fend for themselves which can involve such hardships as relying on student loans, (if they wanted to go to college) and finding ways to earn a living through the use of government assistance programs and so on. Especially if they cannot do so on their own.

And to a certain degree, this does sound quite in order. But we also live in a free world in which much free will is exercised.  Some   people might rebel strongly to being told they have to be limited to having just two kids, when they never had to give it much thought before.

Worse yet, what about those who hold on firmly to the Biblical line: …Be fruitful and multiply…” This could open up avenues for much controversial forms of dialogue.

On a personal note, I do not have an opinion on this. All I can say is, given the state the economy is in today, people should have what they can afford. And I, myself,  come from a family of five kids.

Had my parents stopped after having just my older sibling and myself, I might not have known the wonders of having three younger siblings.

SOURCES: www.wikipedia.com, www.google.com

Pursuit Of Happiness, Can Someone Really Make You Happy?

When it comes to matters in the business sector, or work, we all need each other for that business to function properly, because the business world is structured to work that way.

Each employee does what he/she is supposed to do to make it function smoothly. But when it comes to more personal matters, like say, love or romance, do some people have it all wrong when they supposedly claim  that we need people to make us happy?

For those  of you who believe this to be true,  is it suffice to note that  you were sad and depressed  the day before you met and fell in love with that special someone in your life, who supposedly came along and made you happy?

If so, what happens if there comes a time when you are not having such a great day, will that special someone be held accountable for your temporary state of being, at that time?
Or are some of us who hold on to this ‘we need people to make us happy’ concept setting up ourselves for a big let down?

Furthermore, what happens if that person you are waiting for to ‘make’ you happy never shows up or comes along? What if he/she is already attached, engaged   or married to someone else? Will you live out your life in a slightly depressed or unhappy state of mind because you did not end up with that someone who could have made you happy?

Is that one reason why the Domestic Violence rate is so high in some places. That special someone did not make you happy so you had to go and abuse him/her in some form or the other.

On the other hand, what about those persons who believe we should first find contentment within ourselves before we can claim that someone else or other people can make us happy?

On a personal note, I believe we should first be happy with ourselves so by the time that special someone enters our lives, he/she can further enhance our sense of happiness or extend it.

Waiting around for someone to come along and make you happy only enables  you to be totally dependent on the other someone to make you happy. And that is indeed a heavy task for the other person.

Be happy with yourself first so your ‘pursuit of happiness’ will run a much smoother course.

Dragon Quest V: Hand Of The Heavenly Bride

After playing Dragon  Quest IV: Chapters Of The Chosen on the Nintendo DS, I was so impressed and taken in with the game play and storyline that I wished that particular game were longer  and wondered what the other one in the series would be like.

And I didn’t have to wait long,  for Dragon Quest V: Hand Of The Heavenly  Bride,  one of the video games that was not previously released in the US,  was already here  for play on the Nintendo DS/DS Lite and now the Nintendo Dsi.

There is no voice  acting, but  when the game  opens,  you see Pankraz,  who is most of this game’s  hero’s father  pacing  the floor. A short while later, you hear the sound of a baby crying as Pankraz’ wife gives  birth to the hero,  name him what you will, I named mine Edgar.

Just like most  RPGs, you beat  bosses, do little side quests, level up, find  items and so on. But unlike some of those RPGs, this particular one involves  a strong family element.
You and your hero enter  a world in which you are travelling with  Pankraz, (or your father)  visiting towns in which  people just seem to have  lots of respect for Pankraz.

Also, you explore dungeons  and caves and  a little later  in the game, you get to have monsters join you. This is a unique feature that must have been a slight introduction to the Pokemon series.

Since  the wagon you also acquire  (later on as the game  progresses) can only hold  eight  monsters at a time, there are monster monitor points in certain towns where you can drop off  or pick up such monsters.

Furthermore, as you  level up these monsters, you are able to equip them with weapons, armour and such. And yes, they do come in handy  when you are faced with some of those battles.

The game’s  storyline contains so many dramatic  twists that once you have invested a couple hours of playing time into it, you will want to continue, more so if you love RPGs.

So come on and  watch your hero grow from child to a young man, gets married. And I thought I might add here, that  if you allow the second generation  hero, Pankraz’ son to marry the wrong girl,  it could have  an impact on how the rest of the game plays out.

Of course, I let him  marry the right  girl, but maybe on my second play through of the game, I will let him  marry one of the other girls,( there are three from which to choose) just  for fun.

Oh and if you let your  second  generation  hero marry the right  girl,  you will have your third generation  hero, his son and also  a daughter.  For your hero had twins.

Dragon  Quest V: Hand Of The Heavenly Bride  for the Nintendo DS/DS  Lite/Nintendo Dsi contains  a few violent based thought provoking scenes, ( a slave scene, a flogging scene, Pankraz death scene)  but it still remains as one of the best RPGs that I have had the pleasure and time to play. You will too, if you haven’t done so already.

My personal rating:

Graphics: 10 out of 10
Sound  Effects: 9.5  out  of 10
Story: 10 out of 10
Gameplay: 9.5 out of 10

And below is Nintendo’s rating:

Rated E 10 + for:

Alcohol  Reference
Mild Fantasy Violence
Mild  Language
Mild  Suggestive  Themes
Simulated  Gambling

Guru Gobind Singh, Khalsa and Indian Nationalism by Gandhi Scholar: Dr. Ravindra Kumar

Guru Gobind Singh was a nationalist among the nationalists. He not only adopted the national culture in its purest form, but also worked to protect it. He preferred local language in his day-to-day practices on the one hand and accorded full honour to different languages of the country on the other. He developed his active method of working having contemporary regional and national problems in the centre so that their solution in an effective manner could be feasible. He searched the remedy for pains of vast majority of the people. Furthermore, he based his method of working and the searched remedy on those eternal values which were approved by Indians thousands of years ago in their lives for ever. Those very values had become the basis of their unique identity; they are the basis of the identity of the Indians until today. Universal acceptance, forbearance and tolerance are the main among those values. The fearless and enmity-free Supreme Lord, God, is the original source of those values.

The entire views of Guru Gobind Singh were connected to the true beliefs and welfaristic traditions of his motherland. Imported or foreign-originated views never became the basis of his actions for the mass awakening. Whole of his actions were on priority to light a fire of nationalism in the hearts of the people to make them active. They were for the resolution of national problems on the basis of the mass awakening. In the root of his views was equality-based life for each and everyone in the society so that all could live with honour. So was the purpose of his actions. He wished a life full of fearlessness and chivalry for everyone so that all could defend their motherland and add to the pride of the nation.

Creation of the Khalsa

In this regard the creation of the Khalsa by Guru Gobind Singh in 1699 A. D. at Anandpur on the occasion of the ‘Baisakhi Day’ was a historical event as it was a unique step taken by him for the protection and solidarity of the universal acceptance-based  Indian way, culture and national values. Without a doubt it was an act of strengthening nationalism; it was a milestone of the way of national renaissance. The importance of the creation of the Khalsa could be understood from the following points of view:

The purpose of the creation of the Khalsa was to awake Indians, who were sleeping for centuries, through those well-prepared brave men who were monotheistic, adherent to the path of truth, possessors of strong character and mindful of their duties. Through them the message of struggling against any kind of injustice was conveyed to the masses. The common men were filled with courage and enthusiasms to become fearless in toto, and came forward to perform their duties and become ready to sacrifice themselves for the cause of the nation. Furthermore, by overcoming of the artificial division of the society in the name of caste and class, to bring all within the scope of unity and thus to establish the real and practical equality among the people was the purpose of the creation of the Khalsa.

Dayaram [1661-1708], the first among the Five, Panch [Panj] Pyare, appeared at the time of the creation of the Khalsa, was the son of Suddha and Dayali Sobti; he was Khasttriya by caste. Dharmarai [1666-1708], the second, son of Santram and Sahabo, resident of Hastinapur, Meerut was a Jat by caste. Himmatrai [1661-1705], the third and who was a son of Gulzari and Dhanno of Jagannathpuri, Orissa was a water-drawer by caste. Similarly, Mohkamchand [1663-1705], the next, son of Tirathchand and Divi, resident of Dwarika, Gujarat was a tailor by caste while the last Sahebchand [1662-1705], son of Guru Narayana and Anakamma of Bidar, Karnataka was a barber by caste. Thus, undoubtedly, the Khalsa created by Guru Gobind Singh was a unique organization based on social equality. There was no place for the system like caste or class in it. It was a matchless way towards the development, maturity and strengthening of nationalism.

For centuries Indian Society has been divided into castes, sub-castes and classes thousands in number. This division as an evil has constantly widened the range of inequality among the people. Consequently, besides suffering in many ways India has to loose its independence internally and externally from time-to-time. Guru Gobind Singh, a philosopher, visionary and a man of wisdom, well understood the consequences of this artificial and inequality-based division of society and the creation of the Khalsa by him was a remedy to this centuries-old evil. In Khalsa everyone, doesn’t matter if he was engaged in a work of a particular nature, received representation and that too with equal honour. The purpose of the Khalsa was quite clear: difference between general and particular was to mitigate to enable all to come forward to fight against attackers, barbarians, exploiters, invaders, oppressors and tyrants wholeheartedly and with unity, doesn’t matter if they were internal or external. Moreover, getting the people realized of truth, their duties and responsibilities towards strengthening nationalism and eventually defending and serving the humanity as a whole was the successful objective behind the creation of the Khalsa.

Another important idea behind the creation of the Khalsa was to pave a way towards the establishment of the political unity of the country. Although Sardar Vallabhbhai Patel integrated India on a larger scale after its political freedom from the British Empire in the year 1947 and thus he established a record, but it is equally true that along with his followers who were limited in number Guru Gobind Singh created the Khalsa having the approach of national unity in the centre. Moreover, Guru Gobind Singh did so in a critical time and difficult situation and that too through limited means. Therefore, his work was too great and exemplary. His approach towards political unity of the country was of a high level. The five, Panch Pyare, represented the whole of India-from north to south and east to west. They also represented that portion which is not a part of today’s India. The Khalsa was a symbol of India’s political unity. It, therefore, clearly reflected Guru Gobind Singh’s approach and commitment towards nationalism. His nationalism could also be seen in the light of the most effected and excellent system like the Panch Parmeshwar established centuries ago in India in accordance with the national circumstances.

As mentioned earlier, Guru Gobind Singh first prepared the Five, Panch Pyare, and then asked them to offer the Amrit to him. They did so and he drunk it. By doing so, he granted them an equal status. He accepted them as his Guru and said, “Where the five true Sikhs [Khalsa] will present, I will also be there. The decision of the five will be considered the decision of the Guru himself. The Guru himself is bound by their decision.”

His nationalism was not isolated in nature. Rather, its scope was large enough and it was refined. It was full of spiritualism. Human welfare was in the centre of it. It was connected with high human-values. Therefore, his nationalism was the furthering step towards universalism. In other words, it was an effective basis of transforming the idea of Vasudhaiva Kutumbakam into a reality.

For the establishment of true and firm nationalism and through it for the development of the spirit of internationalism one has to set himself free to a large extent from the self interest that is inevitable in day-to-day human practices. He has to come forward to make sacrifice, some time great in nature. In this regard the sacrifice made by Guru Gobind Singh was unparallel and exemplary. No other sacrifice could be greater than the sacrifice made by him.

His father, the ninth Sikh Guru Teg Bahadur, sacrifice his life for the cause of the nation and humanity. He, as Gobind Rai, had himself inspired his father for that. He took all pains in his individual life. He faced so many difficulties. In spite of that he never compromised at the cost of the honour of the nation, cultural heritage and humanity. Rather, he throughout his life fought for safeguarding the national culture, values and humanity and that too by fair means. In this fight his four sons-Ajit Singh, Jujhar Singh, Jorawar Singh and Fateh Singh-too sacrificed themselves. But Guru Gobind Singh neither expressed grief nor did he shed a single tear over the sacrifice of his sons. Rather, he thanked God, and thus, by setting example of greatest sacrifices exhorted the people to defend the nation and humanity. Moreover, he left it as his legacy to be followed by generations to come.

So many examples of those great men are found in the pages of history of India, and the world also, who lived for the welfare of humanity. Indeed, through their exemplary acts they created histories. But, some of them certainly became helpless, doesn’t matter if for a while, when a critical situation got emerged in their individual life. But the case of Guru Gobind Singh is quite different; it is an exception. After the sacrifice of his four sons he neither mourned nor did he deviate for a moment from his mission. Where is the other example to compare the sacrifice of Guru Gobind Singh?

Guru Gobind Singh well identified the element necessary as per the demand of time for the establishment of true nationalism in India, a country of unity in diversity. In other words, he recognized indifference of his misguided compatriots from their duties. That is why; he encouraged them to dedicate themselves wholeheartedly to the cause of nationalism. He declared it to be their foremost duty towards their nation. But, his nationalism was undoubtedly dedicated to humanity. It was a furthering step towards internationalism. All-backwards, down-trodden, poor or unprivileged-were within the scope of his nationalism. In it were the warriors, soldiers or the weak. As a Guru and a disciple Gobind Singh, the initiator of a new age, was himself a part of it.

In his forty-two years’ worldly life Guru Gobind Singh tirelessly worked for the protection, development and steadfastness of nationalism and through nationalism to save humanity. In this regard he adopted a practical and wonderful approach of uniting people on the basis of equality. That approach is still relevant and exemplary particularly for those who think about nationalism, who are concerned of it and desire to work for its development and strength. Doubtlessly, for them Guru Gobind Singh is an ideal. Simultaneously, his ideas and works pertaining to nationalism are also significant and exemplary for those who see it in the perspective of human-welfare, and thus believe in universalism. Guru Govind Singh’s words that “I have been sent [to teach the humanity the lesson of truth, love and sanctity and to fight for justice, and to prepare the people to follow eternal values], although, I am myself an ordinary person” are enough to set those free from their doubts who consider his nationalism to be isolated and far from internationalism. He was a true representative and defender of nationalism of his time. The creation of the Khalsa was a historical step to strengthen nationalism. But the real purpose of it was the defence and welfare of all human beings.

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*Universally renowned Indologist Dr. Ravindra Kumar is a former Vice Chancellor of Meerut University, India

Staying In The Moment

Sometimes  I wonder about things  that come to me  suddenly and  abruptly. Like how come  hotdogs and hamburgers  have  buns specially designed  and made  for  them and  chicken and fish  sandwiches don’t have their own exclusive  buns.

Okay, so maybe the more popular foods  deserve to have their  own  dressing.  But on a more serious note, lately I have been wondering  how easily we do certain things, like staying alive,  for instance.

Those of us who are healthy and are able to move around independently have been doing  all the things we need to do to stay alive as naturally as yawning. As if on auto pilot, most of us have been  jumping out of bed  everyday  for years and  fulfilling our many routines that get us through the days, weeks and months.

But  when you are faced with  what seems to be an insurmountable  problem or  obstacle, jumping out of bed and  completing your routine, a routine you did just yesterday without much effort may seem suddenly problematic,  couldn’t it?

Or maybe you are standing at a deceased  loved one’s gravesite wondering  about all the things that person does not have be bothered with anymore, but you still have to because you are very much still here.  It boils down to that selfless act of having the will, good  health and  stamina to want to be here.

And  staying alive  is  a selfless act because  of all the people who love us, rely on us and may even reach out to us  when  we  least expect them to. For we are  not just staying alive  for ourselves.

We stay alive as long as we can for those we care about and vice  versa.  So the next time you are finding  it a little difficult  to get on with your daily routine, think of all the reasons and the loved  ones you did it for yesterday and the days before that.

For those loved ones, friends and  coworkers  are also happy that you are still here and getting on with that routine of the day, no matter how insignificant   part of  that routine may seem.

Indian Democracy in Twenty-First Century and Relevance of Nehru’s Ideas by Gandhi Scholar: Dr. Ravindra Kumar

After India’s freedom from the colonial rule in 1947, our national leaders having nucleus their experiences gained from the constitutional reforms which were initiated by the colonial government in the first-fifth decades of the twentieth century in general and the fourth-fifth decades of the same century in particular, decided to adopt the Parliamentary System of governance for the country. Later, they made a provision for it through the Constituent Assembly which framed the future Constitution of India. After the Constitution came into force on 26 January 1950, Parliamentary System was formally adopted.

Amongst the various forms of governance today democracy is the best. Reason being that in democracy power is held directly or indirectly by citizens under a free electoral system. Not only people decide their course for their future as they desire but they get opportunities at a wider scale to rise in different walks of life-social, political and economic. On the basis of the principle of equality they get opportunity to participate in the process of the governance. People mark their presence in the society and country. This clearly reflects the value of human life. Democracy undoubtedly accords maximum possibilities for the welfare of the people.

Democracy holds special significance in India as it is in India where it started functioning first, contrary to the general belief that democracy first appeared in the small city-states of Greece approximately 2000-2500 years ago. Democracy in India was existent in the Vedic era. This is evident from the existence of institutions like Sabha, Samiti and Viditha which functioned in democratic manner. The evidence of existence of at least seven republics like Shakya and Koliya during the time of Gautama Buddha strengthens India’s claim to it.

Historically despite the social, political and culture upheavals that India had to cross, the roots of democracy remained enrained in the Indian society. Democratic values became the part and parcel of life of common man in India. Thus, one can firmly contend that democracy has been, is and will be very significant for India.

After India gained independence from the colonial rule, among personalities who played vital role in the establishment of a Parliamentary System of governance in India, Pandit Jawaharlal Nehru was one of them. Pandit Nehru not only led a democratic government in India  for a period of seventeen years successfully, but he played a vital role in making provisions for many articles related to strengthening democratic institutions in the Constituent Assembly.  Pandit Nehru was one of those three great Indians who left their impression on most of the articles included in the Indian Constitution. Besides him the other two great Indian leaders were: Sardar Vallabhbhai Patel and B. Pattabhi Sitarammayya.

Pandit Nehru was himself the Chairman of the committee which made recommendations regarding Centre-States Relations. He was also the Chairman of important committees that suggested the process of election of the President of the Republic and his powers, and appointment and powers of the Governors in provinces. Besides, Pandit Nehru also played an important role in drafting the Preamble of the Constitution of India.

Pandit Nehru is known for his personal ideas on democracy. He was a great intellectual, scholar, and a writer. He had deep study in various subjects and had been a student of scholar like Herald J Laski. Based on his knowledge and ideas he introduced to the world a theory of Democratic Socialism. He tried to implement his policies according to his ideas in India, a country of unity in diversity. This can be considered his notable gift to the academic and intellectual world.

The statement, “The most important phenomenon of the post war era is the survival of the Indian democracy”, is not of much importance for a student of political science like me. It could attract the attention of others. But those who consider this to be amazing for them in particular, and for people like me in general, it is important to learn that Nehru played a vital role in making democratic institutions of India firm. His contribution to the development of the democratic Institution’s in India remains significant.

Constant change is inevitable. Every thing in the world, movable or immovable, is within the scope of the ‘Law of Change’. Institutions are also within its ambit and fall no exception. Therefore, making the institutions conducive to the changing time and space is necessary. Particularly, a great institution like democracy in which, according to Mahatma Gandhi there is always a possibility of abuse, demands extra care while functioning in India, a land of varied castes, classes and religious-communities, and where these institutions leave deep impact on all walks of life directly and indirectly and face challenges as well, the demand of extra care multiplies many fold. This is evident from the series of events over the last six decades of the Indian democracy.

The only way to maintain democracy and strengthening it is to accord solutions as per the demand of time and space. In this regard, the views and methodology of Pandit Jawaharlal Nehru can become more or less ideal for those who have concern for challenges facing Indian democracy. Particularly Nehru’s stress upon healthy criticism, according opportunities to opposition, providing a platform for wide discussion on issues, call to observe and resolve problems having national interest supreme, developing a basis for broad outlook, is of utmost importance in the Twenty-First Century for India and the world in this era of globalization.

The need of the hour is to make a critical analysis of ideas and methodologies of Nehru. Besides engaging in an open debate on the significance and relevance of his ideas in the current times, thereupon drawing a conclusion on the possibilities of strengthening democracies is required. I am sure, we would, more or less, gain through it for the purpose.
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* Renowned Indologist Dr. Ravindra Kumar is a Former Vice Chancellor of CCS University, Meerut, India.