Charting the Path Forward for LGBTQIA+ Rights: The Impact of the Supreme Court's Verdict on Same-Sex Marriage in India.

In a significant ruling that has resonated nationwide, the Supreme Court of India has recently issued its highly awaited verdict regarding petitions advocating for the legalization of same-sex marriage and a comprehensive review of the Special Marriage Act of 1954. This ruling met with diverse reactions, has illuminated the intricate web of complexities that characterize the intersection of law, society, and personal liberties in the country.

At the heart of the judgment lies the court's assertion that it lacks the authority to invalidate or modify the language of the Special Marriage Act (SMA) 1954 to encompass same-sex couples. Instead, the onus of addressing this issue lies squarely with the Parliament and state legislatures. This decision, seen by some as a missed opportunity for the judiciary to champion LGBTQ+ rights, has sparked fervent debates within legal circles and the wider society.

However, amid the disappointment, the ruling did acknowledge the dynamic nature of the institution of marriage. While the court refrained from explicitly recognizing same-sex unions within the legal framework, it acknowledged that the concept of marriage is not static. This nuanced perspective leaves the door ajar or slightly open for future discussions and potential legislative reforms, offering hope to those advocating for equal rights for queer individuals. It underscores the necessity for laws to adapt to the evolving societal understanding of relationships and personal freedoms.

The Delhi Queer Pride Parade in January. Photographer: Sajjad Hussain/AFP/Getty Images

Crucially, the Supreme Court underscored the fundamental principle of equal rights and freedom for queer individuals, affirming their right to form unions, even if these unions do not align with traditional definitions of marriage. This recognition of LGBTQ+ rights, while not a direct victory for same-sex marriage advocates, signifies a significant step forward. It resonates with the global momentum toward inclusivity and acceptance, indicating a broader shift in societal attitudes.

Image courtesy: Drishti IAS

It is crucial to acknowledge the unanimous agreement among all five judges on the Bench that there is no fundamental right to marry under the Constitution. While this unanimous decision disappointed those hopeful for a groundbreaking ruling in favor of same-sex marriage, it reflects the court's commitment to upholding established legal principles and precedents. The court's reluctance to establish a fundamental right to marry also echoes its delicate balance between judicial activism and respecting the boundaries of its jurisdiction. 

Moving forward toward same-sex marriage equality involves a multi-pronged approach focused on legal reforms, social awareness, and cultural change. Advocacy efforts should emphasize lobbying for laws that explicitly allow same-sex marriages, challenging existing discriminatory laws through strategic litigation, and encouraging businesses and institutions to provide equal benefits to same-sex couples.

Raising awareness through education campaigns, positive LGBTQ+ representation in media, and interfaith dialogue can help change societal attitudes. Supportive religious voices and political engagement are essential, along with fostering strong LGBTQ+ communities to empower collective advocacy.

International pressure and diplomatic efforts can play a role in countries where LGBTQ+ rights are restricted. Ultimately, progress relies on persistent efforts to challenge prejudices, promote understanding, and create an inclusive environment for all types of families.

Finally, we can say that the recent Supreme Court decision, while maintaining the current definition of marriage, has ignited a vital ongoing conversation about LGBTQ+ rights in India. By leaving the decision to lawmakers, the court emphasized the urgent need for society to adapt to changing relationships and individual freedoms. As these conversations continue, it's crucial to push for legal changes that recognize and safeguard the rights of all individuals, regardless of sexual orientation. This involves advocating for laws allowing same-sex marriage, challenging discriminatory laws through strategic legal action, and promoting awareness and acceptance through education and cultural initiatives.

The ruling underscores the complex challenges faced by the LGBTQ+ community. Looking ahead, it's essential for society to embrace inclusivity, ensuring equal rights for everyone. Through open dialogue, understanding, and active efforts for legal reforms, India can create a future where every person, regardless of sexual orientation, can freely embrace love, commitment, and marriage.

हर घर तिरंगा के बरक्स

राष्ट्रीय ध्वज

आज़ादी के पचहत्तर वर्ष पूर्ण होने का पर्व को पूरा देश आज़ादी के अमृत महोत्सव के रूप मना रहा है। चूंकि यह हमारे लिए गर्व का विषय है इसलिए मनाना भी चाहिए। इस उपलक्ष्य में देश के प्रधानमंत्री जी ने देशवासियों से अपने अपने घरों मे तिरंगा लगा कर 'हर घर तिरंगा' अभियान के के रूप में आज़ादी का अमृत महोत्सव को मनाने का आह्वान किया, अत: इस बाबत 'भारतीय ध्वज संहिता २००२' में आवश्यक बदलाव भी किए गए। ज्ञात है कि तिरंगा हमारी संप्रभुता और भारतीय सामूहिक चेतना का प्रतीक है, इसलिए राष्ट्रीय ध्वज का सम्मान करना प्रत्येक भारतीय नागरिक का कर्तव्य है। बात तिरंगे व देशभक्ति की थी अत: लोगों ने इस अभियान में बढ़-चढ़ कर हिस्सा लिया और अपने अपने घरों की छतों, वाहनों और जहाँ भी सम्भव था उस स्थान पर लगाकर उसे सम्मान देने का एक प्रयास मात्र किया। प्रयास मात्र कहना कितना सही है यह समझना आवश्यक है इसलिए पहले यह समझना आवश्यक है कि हमारा 'भारतीय ध्वज संहिता २००२' क्या कहता है? इसमें क्या क्या प्रावधान हैं अथवा थे और उसके किन किन प्रावधानों में क्या क्या बदलाव किया गया है? 

राष्ट्रीय ध्वज कब, कहाँ और कैसे फहराया जाता है इसके लिए भारतीय ध्वज संहिता २००२ में बकायदे नियम, कानून और प्रावधान हैं। इस कानून के अनुसार आज़ादी के करीब छ: दशक बाद भी नागरिकों को अपने घरों एवं व्यापारिक प्रतिष्ठानों पर ध्वज फ़हराने की अनुमति नहीं थी। हाल ही में जनहित याचिका की सुनवाई के दौरान सर्वोच्च न्यायालय ने कानूनों मे बदलाव करते हुए लोगों को अपने घरों एवं अन्य स्थलों पर ध्वज फहराने की अनुमति तो दी मगर अपने फैसले में यह भी स्पष्ट किया कि  ध्वज का उपयोग करते वक्त भारतीय ध्वज संहिता २००२ का पालन करना होगा। 

नई दिल्ली के शाहदरा क्षेत्र से ली गई कुछ तस्वीरें 

भारतीय ध्वज संहिता २००२ की  बात करें तो ध्वज सिर्फ़ हाथ से काता, सिलाई से या बुना हुआ होना चाहिए। इसमे ऊनी, सूती, सिल्क और खादी का उपयोग होना चाहिए। नियम के अनुसार झण्डे को सिर्फ़ दिन में ही फ़हराने की अनुमति थी, शाम को सम्मान पूर्वक उतार कर रखना होता था। वाहनों में राष्ट्रीय ध्वज लगाने से सम्बन्धित नियम के अनुसार राष्ट्रपति, उपराष्ट्रपति, राज्यपाल, उपराज्यपाल, विदेशों में नियुक्त दूतावास और कार्यालयों के अध्यक्ष, प्रधानमन्त्री और कैबिनेट मन्त्री, केन्द्र के राज्यमन्त्री और उपमन्त्री, राज्यों के मुख्यमन्त्री, कैबिनेट मन्त्री, राज्यों के राज्यमन्त्री, उपमन्त्री, लोकसभा के अध्यक्ष और उपाध्यक्ष, राज्यसभा के उपसभापति, राज्य विधानसभाओं के अध्यक्ष, सर्वोच्च न्यायालय के मुख्य न्यायाधीश समेत सभी उच्च न्यायालयों के मुख्य एवं अन्य न्यायाधीश के वाहनों में ही ध्वज लगाया जा सकता है। झण्डे के नाप को लेकर कोई विशेष नियम नहीं है, यह आवश्यकतानुसार बड़ा या छोटा हो सकता है बस यह ध्यान मे रखना आवश्यक है कि झण्डे की लम्बाई एवं चौड़ाई का अनुपात ३:२ में ही होगा। ध्वज को फ़हराने के के सन्दर्भ मे विशेष उल्लेख है कि झण्डे पर कुछ भी लिखा नहीं होना चाहिए और न ही इसमें गुलाब या अन्य पुष्प की पंखुड़ियों के सिवाय कुछ बाँधा  जाना चाहिए। नियम के अनुसार इसे न ही झुकाकर फहरा सकते हैं और न ही सलामी देने के लिए इसे झुका सकते हैं। ध्वज के सम्मान को ध्यान मे रखते हुए यह भी कानून है कि  किसी भी धर्म, सम्प्रदाय, पार्टी या समूह का झण्डा राष्ट्रीय ध्वज से ऊपर नहीं फहराया जा सकता है। तिरंगा आदर एवं जोश के साथ फहराया जाए। हाल ही (वर्ष २०२२) मे हुए बदलावों के अनुसार पॉलिस्टर और मशीन से बने झण्डों को भी मंजूरी दी गई है। साथ ही अब झण्डे को २४ घंटे कहीं भी और किसी भी स्थल पर फहराया जा सकता है। लेकिन वाहनों एवं गाड़ियों के नियमों मे कोई बदालव नहीं किए गए हैं और न ही किसी भी तरह के वस्त्र परिधान बनाने की अनुमति है।

नई दिल्ली के शाहदरा क्षेत्र से ली गई कुछ तस्वीरें 

इन तमाम कानूनों के बावजूद हम पिछले कई वर्षों से देखते आ रहे हैं कि बाजारों मे प्लास्टिक या पॉलिस्टर से बने झण्डे व्यावसायिक उद्येश्यों से धड़ल्ले से क्रय  एवं विक्रय हो रहा था। लेकिन हाल के हुए बदलावों और प्रधानमन्त्री जी के हर घर तिरंगा अभियान के आह्वान के पश्चात तो मानो भारतीय ध्वज संहिता २००२ की आहुति ही चढ़ गई। इस अभियान को जिस देशभक्ति के जोश के साथ साथ ऐच्छिक एवं अनैच्छिक तरीकों से पंक्ति के उस अन्तिम  घर तक पहुँचाया गया जहाँ सरकारें ही नहीं बल्कि उनकी योजना तो दूर उस योजना की खबरें भी बमुश्किल ही पहुच पाती हैं। खैर... यहाँ तक कोई चिन्ता का विषय ही नहीं था, यह अभियान चिन्ता का विषय तब बना जब अभियान की लोकप्रियता के साथ, न ही इसमे हुए हुए बदलावों को लोगों तक पहुँचाया गया बल्कि वाहनों/गाड़ियों मे लगे एवं गिरते पड़ते झण्डों को आम नागरिकों के साथ प्रशासन भी सिर्फ़ एक मूक दर्शक बन के देखता रहा। ऐसा नहीं है कि लोगों ने जमीन से उठा कर तिरंगे को किसी सही स्थान पर नहीं रखा या रखा होगा, लेकिन उक्त स्थानों पर रखे जाने के पश्चात कब तक वहाँ रहा? अन्तत: ऐसी कई तस्वीरें सामने आईं जहाँ तिरंगा कचरे के ढेरों मे देखा गया और कई बार तो देश के श्रेष्ठ सम्मानीय सफाई कर्मचारियों ने कचरे के ढेरों से तिरंगे को उठाकर उसका सम्मान किया।वाहनों आदि मे झण्डा लगाने की अनुमति अभी भी नहीं है फिर भी लोग इसे दिखावे और बतौर शौक लगा कर घूम रहे हैं। बात सिर्फ़ यहीं खत्म नहीं होती, घरों के ऊपर लगे हुए राष्ट्रीय ध्वजों के ऊपर धार्मिक व अन्य ध्वजों को बड़ी ही सहजता से लगा और फहरा रखा है। कई बार यह जानकारी के अभाव मे तो कई बार धार्मिक, साम्प्रदायिक और पार्टी की कट्टरता के कारण दिखाई देता है। इसके अलावा घरों और अन्य स्थलों पर लगे हुए झण्डे लगाए जाने के पश्चात ध्यान न देने के कारण हवा के कारण उल्टे सीधे तरीके से टंगे हुए दिखाई देते हैं या पुराने होने के कारण ध्वज के अपमान का कारण बन रहे हैं। 

नई दिल्ली के विभिन्न क्षेत्र से ली गई कुछ तस्वीरें

जैसा कि हम पहले ही चर्चा कर चुके हैं कि तिरंगा हमारी संप्रभुता, भारतीय सामूहिक चेतना और राष्ट्र के गौरव का प्रतीक है, इसलिए राष्ट्रीय ध्वज का सम्मान करना प्रत्येक भारतीय नागरिक का कर्तव्य है। इसके लिए सर्वप्रथम  आवश्यक है कि हमारे प्रधानमन्त्री जी 'मन की बात' जैसे राष्ट्र के नाम सम्बोधन के माध्यम से नागरिकों को भारतीय ध्वज संहिता के कुछ मूल नियमों की जानकारी एवं उन्हें पालन करने का आह्वान करें। साथ ही नागरिकों को यह समझना आवश्यक है कि ध्वज एक राष्ट्रीय गौरव और सम्मान का विषय है अत: इसके साथ भावनात्मक नहीं बल्कि तार्किक व कानूनी रखरखाव आवश्यक आवश्यक है। ऐसा न कर पाने की स्थिति मे घरों पर ध्वज न लगाएं और ऐसा करने के लिए औरों को भी प्रेरित कर सकते हैं क्योंकि देशभक्ति दिखावे नहीं बल्कि दिल से निभाने का भाव   है। 

जय  हिन्द !

भारतीय ध्वज संहिता का पीडीएफ़ लिंक..👇

https://www.mha.gov.in/sites/default/files/FlagAdvisoryEng_06082021_0.pdf

Uniform Civil Code in India: Balancing Equality, Diversity, and Challenges

 

The Uniform Civil Code (UCC) has been a topic of extensive debate in India, with proponents highlighting its potential benefits in terms of secularism, gender justice, and national integration. The UCC essentially proposes a unified set of civil laws that would apply to all citizens, regardless of their religious background. It is rooted in Article 44 of the Directive Principles of State Policy in the Indian Constitution. The objective of the UCC is to establish uniformity in personal laws concerning marriage, divorce, inheritance, and adoption, among other areas.

India, as a secular nation, strives to ensure equal rights and opportunities for all its citizens. A Uniform Civil Code would reinforce the principle of equality before the law, eliminating religious-based discriminatory practices. It would ensure that every citizen, irrespective of their religious beliefs, is subject to the same laws, promoting the notion of a truly secular society.

Personal laws in India differ across religions, often resulting in inequalities, particularly towards women. A Uniform Civil Code would establish a consistent legal framework that upholds gender justice, providing equal rights and protection for all women, irrespective of their religious affiliation. It would help eradicate discriminatory practices such as triple talaq and polygamy, promoting gender equality.

India is a diverse country, encompassing various religions, languages, and cultures. While diversity is a strength, it can also give rise to social divisions. Implementing a Uniform Civil Code could foster national integration by transcending religious boundaries and promoting a common identity based on shared values and laws. It could contribute to a more cohesive society, bridging gaps that may arise due to differing personal laws.

However, there are significant challenges and potential consequences associated with implementing a Uniform Civil Code. Concerns have been raised about the potential creation of an unequal society and a regressive step backward through the UCC. Ground realities and facts suggest potential adverse effects that could perpetuate inequality and hinder societal progress.

Navigating the religious sensitivities of different communities poses a significant challenge in implementing a UCC. India's secular fabric is intertwined with religious practices and customs, and any attempt to alter personal laws is met with resistance and apprehension. Critics argue that imposing a uniform code might infringe upon religious freedom and lead to cultural homogenization, potentially alienating certain communities and impeding social cohesion.

The complexity of India's legal system is another challenge. Various personal laws govern different religious communities, making it a daunting task to harmonize these laws into a single code. Drafting and implementing a Uniform Civil Code would require thorough deliberation, extensive legal reform, and careful consideration of the diverse social, cultural, and religious practices prevalent in the country. Simplifying and unifying such a complex legal landscape demands meticulous attention to avoid unintended consequences.

At last, when we will conclude it then find that the Uniform Civil Code in India sparks debates on its potential benefits and challenges. While proponents argue that it reinforces secularism, gender justice, and national integration, critics express concerns about exacerbating socioeconomic disparities, neglecting cultural diversity, infringing upon religious sensitivities, legal complexity, and the need for political consensus. Implementing a Uniform Civil Code requires careful consideration of these factors to ensure a balanced approach that promotes equality and justice while respecting India's diverse fabric.

Unveiling the Dark Side: India's Descent into Political Chaos

In the midst of a rapidly changing political landscape, Manipur has become a burning battleground, fueled by the insatiable desires of politicians. Tragically, this is not an isolated incident; numerous states in India are grappling with similar challenges. The atrocities against women, characterized by brutal rape and murder, have stained our nation. The New India we envisioned is being torn apart along religious lines, as communal violence reaches a peak unseen for decades. As a consequence, humanity, values, morality, and civic ethos are eroding, giving way to religious extremism and the loss of cognitive temperament. These unsettling times have reminded me of a simple yet profound poem I read during my childhood: "रानी बिटिया चली घुमने दिल्ली से आगे बढ़, चलते-चलते, चलते-चलते पहुँच गई चंडीगढ़." Written by Nirankar Dev Sevak, it encapsulates the essence of family, home, and nation, reminding us of the importance of true patriotism. Unfortunately, such sentiments are waning, and it is crucial that we recognize our social needs, understanding that no person or community poses a threat to another. In fact, they are all complementary to one another, just as no single religion can exist in isolation. The turmoil faced by neighboring countries like Pakistan and Afghanistan serves as a somber reminder of the consequences of unchecked violence. It is high time we reflect upon the darker side of politics, which manipulates us for personal gain. Together, we must unite for the prosperity, integrity, and inclusivity of every individual and our beloved nation.

Unraveling the Political Chaos:

The political scenario in India has become a tumultuous battleground, with Manipur being the latest victim of political greed and ambition. The very foundation of our democratic principles is being shaken, as politicians prioritize their self-interests above the welfare of the people. The resultant flames of discord have engulfed Manipur, casting a dark shadow over its people's lives. But let us not forget that Manipur is not alone; many other states in our great nation are embroiled in similar strife. It is a sad reality that the safety and dignity of women are compromised, with heinous crimes such as rape and murder becoming alarmingly frequent. These acts of barbarism should shake us to our core, reminding us of the urgency to restore compassion, empathy, and justice.

Polarization and Communal Violence:

As we glance at the current state of affairs, it is impossible to ignore the growing polarization across religious lines. Communal violence, once a rare occurrence, has reemerged as a haunting specter, casting a dark cloud over the unity we once cherished. The wounds of division run deep, threatening to tear apart the fabric of our society. It is disheartening to witness the erosion of humanitarian values, morality, and civic ethos that were once the hallmarks of our nation. Extremism is gaining ground, clouding rational thinking and pushing us further away from the path of progress and unity. The consequences of this drift are dire, as our collective cognitive temperament is being overshadowed by hatred and prejudice.

The Poem's Profound Message:

In times like these, it is crucial to revisit the poignant poem "रानी बिटिया चली घुमने दिल्ली से आगे बढ़, चलते-चलते, चलते-चलते पहुँच गई चंडीगढ़" by Nirankar Dev Sevak. This seemingly simple verse carries a profound message and a far-reaching vision of family, home, and nation. It serves as a symbol of true patriotism and encapsulates the emotions that bind us together. Regrettably, such sentiments have waned in recent times, necessitating a renewed understanding of our social needs.

Embracing Unity and Diversity:

The essence of true progress lies in recognizing that no person or community poses a threat to another. Rather, we are all interdependent and complementary, just like night is to day, and men are to women. Religions, too, exist as interconnected threads, weaving a vibrant tapestry of our nation's identity. Our diversity is not a weakness but a matter of immense pride. India has long been celebrated for its myriad languages and cultures, with every mile offering a glimpse into the rich tapestry of our heritage. Our strength lies in our ability to grow and prosper together, valuing and respecting the contributions of each community.

Unmasking Political Motives:

In the face of the present political turmoil, it is crucial to expose the dark side of politicians and their manipulative deeds. We, the people, often unwittingly become pawns in their pursuit of personal gain. However, it is not too late to realize this and stand united against the forces that seek to divide us. Our collective responsibility is to forge a future of prosperity and integrity, not only for ourselves but for the generations to come.

Finally, we can say that the path we tread as a nation is fraught with challenges and trials, but it is within our power to reshape the narrative. We must reclaim our humanitarian values, morality, and civic ethos to rebuild the social fabric that has been frayed. Let us rise above religious extremism and embrace unity in diversity, recognizing the importance of each religion and community in our shared journey. Together, hand in hand, we can emerge from these turbulent times and pave the way for a prosperous, inclusive, and compassionate India. The clock is ticking, and the choice is ours to make.

The Silent Teachers: Discovering Life's Profound Lessons Through Observation.

In our busy lives, we often overlook or dismiss the significance of many things around us, failing to recognize the profound messages they carry or the values they add to our lives. However, after dedicating myself to observing and reflecting on every detail for the past month, I have come to a remarkable realization. It seems that everything in our surroundings, whether directly or indirectly, is striving to impart important lessons and enrich our existence.

Recalling a few lines from a Hindi textbook, "जिन लोगों के पास आँखें हैं, वे सचमुच बहुत कम देखते हैं" (translation: "Those who possess eyes truly see very little") by Helen Keller, and the phrase "जो देख कर भी नहीं देखते" (translation: "Those who see, yet fail to perceive"), I am reminded of the profound wisdom contained within these words. They serve as a powerful reminder that our perception is often limited, and we must open our eyes to rediscover the world around us.

From multinational corporations to governmental ministries and organizations, every entity expresses its mission and vision statements, which unveil their core values, commitment to development, and dedication to service. When we embark on a journey of heightened awareness, we realize that the entire world is speaking to us, offering positive affirmations for inclusive growth, integrity, and the pursuit of a better and sustainable future.

By embracing this newfound perspective, we awaken ourselves to the hidden treasures of wisdom and inspiration that lie within our surroundings. We become attuned to the collective voice of humanity, urging us towards progress, empowerment, and the creation of a more valuable and harmonious world. It is through this process of mindful observation and introspection that we can unlock the profound lessons and insights that permeate our existence, leading us towards a path of growth and transformation.

Assessing the Gap: The Vision and Reality of Saansad Adarsh Gram Yojana (SAGY)

 

The Sansad Adarsh Gram Yojana (SAGY) is a rural development program launched by the Government of India in October 2014, on the birth anniversary of Lok Nayak Jai Prakash Narayan at Vigyan Bhawan, New Delhi. The aim of this program is to improve the standard of living and the quality of life of people in the rural areas of India by developing model villages through the convergence of central and state government schemes.

Under this program, Members of Parliament (MPs) are expected to adopt one village each in their constituency and develop it as a model village with the primary objective to develop 2,500 model villages by 2019. The program aims to transform the socio-economic and physical infrastructure of these villages through the implementation of various schemes related to health, education, agriculture, sanitation, and rural livelihoods. 

The SAGY program is unique in that it seeks to leverage the resources and expertise of different government departments and agencies to achieve its objectives because it promotes community participation in the development process. The program encourages convergence and coordination among various schemes and programs implemented by different departments at the central and state levels. At the village level, this program envisages the formation of Village Development Plans (VDPs) by the local communities, in consultation with the MPs and other stakeholders. The VDPs are expected to identify the needs and priorities of the village and suggest appropriate interventions to address these needs.

However, the reality of the implementation of the program has been quite different from the vision. As of 2021, only a fraction of that target has been achieved from its primary objectives to develop 2,500 model villages by 2019. The lack of progress in the implementation of the program can be attributed to several factors, including a lack of proper monitoring and evaluation mechanisms, a lack of accountability and transparency in the implementation process, and also at some extent a lack of community participation can be considered. 

One of the main criticisms of the SAGY is that it has been highly politicized. The selection of villages for the program is done by Members of Parliament (MPs), which has led to allegations of favoritism and nepotism. Many MPs have selected villages that are already developed or that have a high potential for development, while ignoring the needs of villages that are in dire need of development. 

According to a report by the Ministry of Rural Development, only 9% of the target has been achieved so far due to lack of proper implementation and monitoring mechanisms. Which has led to a lack of accountability and transparency in the implementation of the program.

Another issue with the SAGY is that it focuses primarily on the physical infrastructure development of villages, such as building roads, toilets, and water supply systems, rather than the socio-economic development of the communities living in those villages. This has led to the neglect of key issues such as education, health, and livelihoods, which are essential for the holistic development of rural areas. The lack of attention to these issues has resulted in the failure of the program to improve the quality of life of people living in rural areas. Furthermore, the SAGY has been criticized for being a top-down approach to development. The program is designed and implemented by the central government, without much involvement of local communities in the decision-making process. This has led to a lack of ownership and participation by the communities in the development process, which is crucial for the sustainability of any development program.

Finally, we can say that the vision of the SAGY was commendable and has the potential to bring about positive changes in rural areas. But the reality of the implementation of the program has been disappointing due to its several reasons of implementation. To make the program more effective, it is necessary to address the issues of accountability, transparency, community participation, and holistic development and ensure that the development of villages is done in a participatory and holistic manner. Only then can the program truly empower rural India and improve the quality of life of people living in rural areas.

Legality of Encounters: Laws vs reality

The UP Police data showed that more than 10,900 police encounters have taken place in the state since March 2017

 Encounters, popularly known as police shootouts or police encounters, refer to situations where police officers use deadly force against individuals suspected of committing crimes or situations in which the police are forced to use lethal force against individuals who they believe pose a threat to society. In recent years, encounters have become a controversial topic in India, particularly due to allegations of extrajudicial killings and the violation of human rights. 

The legality of encounters in India is a complex issue, despite the guidelines laid down by the Supreme Court and the strict provisions of the CrPC, and there are laws in place to govern such situations, though encounters continue to be a controversial issue in the last few years. In India, encounters are considered legal only if they fall under the purview of Section 46 of the Criminal Procedure Code (CrPC) and the provisions of Section 96 to Section106 of The Indian Penal Code(1861) covering the aspects of the right of private defence, that states that a police officer can cause the death of the accused, depending upon the circumstances, during the course of arrest, if the accused is charged with an offence that carries a punishment of death sentence or life imprisonment. However, the reality on the ground is often different, and encounters are often carried out in a manner that raises questions about their legality and ethics.

Kanpur encounter: Two more associates of Vikas Dubey killed in ‘encounters’

In recent years, the encounters have become a tool for police brutality and extra-
judicial killings. The lack of proper investigation and prosecution has led to a culture of impunity, where the police can get away with committing these acts. And these encounters by the Uttar Pradesh (UP) police have come under scrutiny for their frequency and the circumstances surrounding them.  In 2017, for example, the police in the state of Uttar Pradesh killed over 40 alleged criminals in a series of encounters. These encounters were carried out as part of a "zero tolerance" policy towards crime, which was implemented by the state government. Many of these encounters were criticized for being carried out in a manner that violated the law, and for being motivated by political considerations rather than a genuine desire to protect the public. One such encounter took place in July 2018 when the police claimed to have killed five criminals in an encounter. However, it was later revealed that the men were innocent and had no criminal record. In 2019, the UP Police claimed to have killed 103 criminals in encounters, which was the highest number of encounters in the country. Then in July 2020, one of the most controversial encounters carried out by the UP Police in recent years was the killing of Vikas Dubey. He was accused of multiple murders and was being transported to Kanpur from Ujjain, where he had surrendered to the police. While on the way, the police vehicle carrying Dubey overturned, and he reportedly tried to flee. The police claimed that they had to open fire in self-defense, resulting in Dubey's death. And the most recent encounter took place on 15th April 2023, Atiq Ahmad's son and his brother Ashraf were shot dead while they were being taken for medical examination.

The legality of encounters in India is a complex issue that requires a nuanced understanding of the law and the realities of policing in the country. While the police have the right to use force in certain situations, they must always do so in a manner that is proportionate and necessary. The use of lethal force should always be a last resort, and the police must follow proper procedures to ensure that they do not violate the law. When encounters are carried out in a manner that violates the law, it undermines the rule of law and erodes public trust in the police. It is therefore essential that the police are held accountable for their actions, and that they are subjected to strict scrutiny to ensure that they act in accordance with the law at all times.

Data Courtesy: UP Police, Indian Express, The Hindu, BBC

Blood-Stained Politics : The Shocking wave of Political Assassinations in Japan

Japan has a long history of political violence, which has resulted in the deaths of prominent politicians and civil servants. Despite this, it appears that little has been learned from the past, as evidenced by recent security breaches that have put the safety of Japan's Prime Minister, Fumio Kishida, at risk.

One of the most infamous incidents of political violence in Japan occurred in 1960, when the leader of the Socialist Party, Inejiro Asanuma, was assassinated during a live televised debate. The attacker was a 17-year-old nationalist named Otoya Yamaguchi, who rushed onto the stage and stabbed Asanuma with a samurai sword. The shocking nature of the attack, which was broadcast across the country, led to widespread condemnation and sparked fears of political instability.

In the years that followed, Japan experienced a series of other violent incidents, including the kidnapping and murder of the grandson of the founder of the Toyota Motor Corporation in 1978, and the shooting of a senior police official by a member of the extremist group Chukaku-ha in 1990.

Despite these events, it appears that Japan's authorities have not learned the lessons of the past. In 2021, a man was arrested for attempting to enter the Prime Minister's official residence with a knife. This incident followed a similar breach in 2019, when a man was able to enter the same residence and spray paint graffiti on the walls. These incidents highlight the inadequacy of Japan's security measures and raise concerns about the safety of the country's top officials.

The failure to learn from past incidents of political violence is particularly worrying given Japan's current political climate. In recent years, there has been a rise in nationalist sentiment and a growing sense of political polarization. This has led to a number of violent incidents, including the stabbing of 19 people at a disability center in 2016 by a former employee who claimed that disabled people should be "euthanized."

In this context, it is crucial that Japan's authorities take steps to improve the security of their top officials. This could include investing in better security measures, such as increased screening of visitors to government buildings and the use of advanced surveillance technology. It could also involve a more proactive approach to identifying and monitoring potential threats, including the use of intelligence gathering and analysis.

At the same time, it is important that Japan's leaders work to address the underlying issues that are fueling political violence in the country. This could involve promoting greater social cohesion and inclusion, and working to address the economic and social grievances that are driving some individuals towards extremist ideologies.

Moving forward, Japan needs to prioritize the safety and security of its top officials and take concrete steps to prevent future incidents of political violence. This will require a multi-pronged approach, involving improvements in physical security measures, intelligence gathering and analysis, and addressing the underlying social and economic factors that contribute to extremist ideologies.

One important step that Japan can take is to invest in advanced security technology, such as biometric scanning and facial recognition software, to better screen visitors to government buildings and detect potential threats. Japan's authorities could also benefit from greater cooperation and information sharing with international partners who have experience dealing with similar security challenges.

In addition to these physical security measures, Japan should also prioritize intelligence gathering and analysis to identify potential threats before they can act. This could involve working with the police and intelligence agencies to better monitor and track extremist groups and individuals, as well as increasing public awareness of the risks of political violence.

Ultimately, addressing the issue of political violence in Japan will require a sustained and comprehensive effort by the government, civil society, and the private sector. By taking a multi-pronged approach that prioritizes physical security measures, intelligence gathering and analysis, and addressing the underlying social and economic factors that contribute to extremist ideologies, Japan can better protect its top officials and promote greater political stability and social harmony.

Attack on Japan's PM Fumio Kishida: A Planned Silent Slaughter

 On April 15, 2023, Japan's newly elected Prime Minister Fumio Kishida was attacked during a public appearance in the city of Takayama. The attack occurred as Kishida was addressing a crowd of supporters during a campaign rally ahead of the upcoming local elections.

According to eyewitnesses, a man suddenly rushed towards the stage where Kishida was speaking and threw a small object at him. The object was later identified as a shoe, which narrowly missed Kishida's head and hit the stage instead. The assailant was immediately apprehended by security personnel and taken into custody.

Kishida, who was visibly shaken by the incident, later addressed the crowd and reassured them that he was unharmed. He condemned the attack as a cowardly act of violence and called for calm and unity in the face of such challenges.

The attack on Kishida has sparked widespread condemnation from across Japan's political spectrum, with leaders from all major parties denouncing the incident and expressing their support for the prime minister. The incident has also raised concerns about the security of political leaders in the country, especially in the wake of recent terrorist attacks in other parts of the world.

Kishida, who was elected as Japan's 100th prime minister in October 2021, has pledged to lead the country through a period of economic recovery and social reform. His administration has focused on addressing issues such as income inequality, climate change, and the aging population.

The attack on Kishida is a reminder of the challenges that political leaders face in today's world. It is also a testament to the resilience and determination of Japan's democracy, which has withstood numerous challenges over the years.

As the investigation into the incident continues, it is important for all Japanese citizens to remain vigilant and work together to ensure the safety and security of their leaders and their country. The attack on Kishida is a reminder that peace and stability can never be taken for granted, and that we must always be prepared to defend them.

Sources: BBC News, CNN News, The Hindu and The Economics Times

Dr. B.R. Ambedkar's Vision: Relevance and Existence in the 21st Century

Dr. Bhimrao Ramji Ambedkar, popularly known as Babasaheb Ambedkar, one of the most prominent figures in Indian history, known for his tireless efforts to uplift the marginalized sections of society. He worked prominently as a social reformer, economist, and jurist who dedicated his life to fighting against caste-based discrimination and social inequality in India. He was also the principal architect of the Indian Constitution, which lays the foundation for a secular, democratic, and inclusive society. His vision for a just and equitable society is more relevant today than ever before, given the many challenges facing India and the world in the 21st century. 

Ambedkar's vision and teachings continue to be relevant in the present era, where India is grappling with various social and economic issues. Here are some of the ways in which Ambedkar's ideas are still relevant and are being used in many of constitutional amendments and laws for social upliftment:

Democratic Values: Dr. Ambedkar was a staunch believer in democratic values and the principles of equality and justice. He fought for the rights of all individuals, including women, and believed in the importance of empowering people through education and political participation. As he was a firm believer in the power of democracy and believed that it was the best system for ensuring the rights and freedoms of all citizens. He played a key role in drafting the Indian Constitution, which is the cornerstone of India's democratic system in today's world, where democracy is under threat in many countries and authoritarianism is on the rise.

Education: Baba Sahab was a strong advocate for education as a means of empowering individuals and promoting social justice. He believed that education was the key to breaking the cycle of poverty and discrimination that many marginalized communities faced. In the present era, education remains a critical tool for social and economic mobility, and also a business tool for government and the corporates. Dr. Ambedkar's emphasis that the government should have control over education to ensure that it is accessible and affordable for everyone, particularly marginalized communities who may not have access to educational opportunities otherwise. In this context, it is also more relevant than ever before.

Gender Equality: Dr. Ambedkar believed in the importance of gender equality and was a strong advocate for women's rights. He believed that women should have equal opportunities and rights as men and fought for their right to education, employment, and political participation. Relevancy of his vision can be seen through the recent constitutional development and amendments like The Hindu Succession (Amendment) Act, 2005, which amended the Hindu Succession Act of 1956, the Protection of Women from Domestic Violence Act, 2005, the Prevention of Sexual Harassment of Women at Workplace (Prevention, Prohibition, and Redressal) Act, 2013. And the most recent, the Maternity Benefit (Amendment) Act, 2017, extended the period of paid maternity leave for women from 12 to 26 weeks, are the some of the examples from his vision for women's empowerment was reflected in the Hindu Code Bill, which he introduced in the Indian Parliament in 1948. Even now, government is putting a lot of efforts for gender inequality, though it remains a major issue around the world.

Fighting Caste-Based Discrimination: Ambedkar's life was dedicated to fighting caste-based discrimination and ensuring equal rights for all. He believed that the caste system was the root cause of social inequality and worked tirelessly to eradicate it. Even today, India continues to grapple with issues of caste discrimination, social inequality, and communalism.

Promoting Social Justice: Ambedkar was a strong advocate for social justice and believed that it was the responsibility of the government to ensure that all citizens had access to basic rights and opportunities. In today's era, where income inequality and social injustice continue to be major challenges.

Empowering the Marginalized: Ambedkar believed in empowering the marginalized communities, especially Dalits, who were historically oppressed and denied basic human rights. He advocated for their social, political, and economic empowerment through education and affirmative action. Even today, Dalits continue to face discrimination and marginalization.

Human Rights: Dr. Ambedkar was a strong advocate for human rights and believed that every individual had the right to live with dignity and respect. He fought against all forms of discrimination and oppression and believed in the importance of creating a society where everyone's human rights are protected. In today's world, where human rights violations are all too common.

Strengthening Democracy: Ambedkar was a firm believer in the power of democracy and believed that it was the best system for ensuring the rights and freedoms of all citizens. He played a key role in drafting the Indian Constitution, which is the cornerstone of India's democratic system. Today, as democracy faces challenges around the world.

Economic Empowerment: Ambedkar was a renowned economist and believed that economic empowerment was crucial for social justice and equality. He advocated for policies that would promote economic growth and development while ensuring that the benefits were shared by all sections of society. In today's era, where income inequality and poverty continue to be major challenges.

Finally, we can say that Dr. Bhimrao Ambedkar's vision for a just and equitable society is more relevant today than ever before. His emphasis on social justice, democratic values, education, human rights, and gender equality is critical for building a better future for all. So, it is essential to continue to promote and implement his ideas to build a better future for each and every citizen. As we continue to face new challenges and obstacles in the 21st century, it is important that we draw inspiration from Dr. Ambedkar's vision and work towards creating a society that is based on justice, equality, and respect for all.

Charvaka Philosophy: Exploring the Teachings in present context.

Charvaka philosophy, popularly known as Lokayata, is an ancient Indian materialistic philosophy that emphasizes skepticism and the pursuit of pleasure and material possessions in this world. It asserts that only that which can be perceived by the senses or inferred through reasoning can be considered as true or real, rejecting the existence of supernatural entities, karma, and reincarnation. Also, it advocates for a hedonistic way of life and denies the existence of gods and the soul. Charvaka Philosophy is well known for one of its quotes, i.e.-

"यावत् जीवेत् सुखम् जीवेत्।

ऋणं कृत्वा घृतं पिबेत्।

भस्मिभूतस्य देहस्य पुनरागमनं कुतः।" 

In the present context, where many people are focused on accumulating wealth and material possessions, Charvaka philosophy can provide an interesting perspective. Because on the one hand, Charvaka philosophy encourages individuals to enjoy life and seek pleasure in the present moment. It emphasizes the importance of living life to the fullest, rather than postponing happiness for the afterlife. It is very relevant in the present context, where people are often driven by the desire for material wealth and may not always prioritize the welfare of others. In this sense, it can be seen as narrow meaning of a liberating philosophy that encourages people to enjoy the fruits of their labor and not be overly concerned with the accumulation of wealth. 

However, Charvaka philosophy also has a critical dimension that challenges the blind pursuit of material possessions. It asserts that there is no afterlife, no soul, no karma, and no ultimate purpose in life beyond the pursuit of pleasure. Therefore, it argues that people should not waste their time and energy on rituals, prayers, or sacrifices that do not bring immediate material benefits.

From this perspective, Charvaka philosophy can be seen as a critique of the modern consumerist culture, which often promotes the accumulation of wealth and material possessions as the ultimate goal of life. It challenges people to question whether material possessions bring genuine happiness and fulfillment, or whether they are just a means to an end. From this point of view, I have had very less knowledge on it and need more time to understand this. As for now, Charvaka philosophy may provide a justification for the same.

Apart from this, Charvaka Philosophy has given a scientific view to this materialistic world. Like, one of the scientific aspects of Charvaka philosophy is its emphasis on empirical evidence and experience as the basis for knowledge. Charvakas believed that knowledge should be based on direct perception rather than hearsay, authority, or tradition. They rejected the idea of blindly accepting dogma or religious doctrines that could not be verified through experience. Second one, it also emphasis on critical thinking and skepticism. Charvakas believed that it was important to question all claims and to subject them to rigorous testing before accepting them as true. Which provides a closer view of modern scientific research-based studies and scientific temperament.

Additionally, many philosophers claims that this philosophy can lead to a selfish and individualistic outlook, where people only care about their own pleasure and well-being and ignore the needs and welfare of others. But, in reality Charvaka philosophy is totally different. As, it can be seen as scientific in its approach to ethics. While some ethical systems are based on religious or metaphysical principles. Charvakas believed that ethical principles should be based on the well-being of sentient beings in the here and now. They argued that actions that promote pleasure and avoid pain are morally good, while actions that cause suffering are morally bad.

Thus, we can see that there is a lot of misconceptions that are limiting the Charvaka philosophy and its implications. Even, some aspects of Charvaka philosophy are not compatible with modern science, such as its rejection of an afterlife and the soul, there are elements of the philosophy that can be seen as scientific in nature. Though, there is a lot in it, which can be explored, and as a subject it has a lot of potential to be discovered by the researchers.

RAPIDX: Revolutionizing the Railways

     India's transportation infrastructure has been on a continuous development spree in recent years, with the country taking giant strides in modernizing its railway network. The latest addition to this development is India's first semi high-speed regional rail service named RAPIDX.

     The RAPIDEX train services are a game-changer for India's railway network, which has been plagued by slow and outdated infrastructure for years. It has been launched by the Indian Railways in collaboration with the Indian Space Research Organization (ISRO) and the Indian Institute of Technology (IIT). The service aims to provide faster connectivity between cities within a 500-km radius, with trains running at a top speed of 160 km/hr.

     The new semi-high-speed service will operate on existing tracks, and the trains will be equipped with state-of-the-art technology, including advanced signaling systems and high-speed communication systems such as Wi-Fi, GPS-based passenger information systems, and improved seating arrangements which will help ensure safe and efficient operations. The trains will also have world-class amenities, including spacious and comfortable seating arrangements, modern toilets, and catering services. The coaches will also have an aerodynamic design, which will ensure smoother and faster travel.

      The launch of the RAPIDEX service is a significant milestone for the Indian Railways, as it has been struggling to keep up with the growing demand for faster and more efficient transport solutions. The service is expected to reduce travel time by up to 30% compared to existing services, making it a popular choice for commuters. At the same time, it will encourage people to switch from private vehicles to public transportation. The NCRTC has also announced plans to use renewable energy sources, such as solar power, to power the trains, making the service even more sustainable. So, this service is also expected to have a positive impact on the environment by reducing air pollution.

      The RAPIDEX service is expected to revolutionize regional transportation in India, providing a faster, safer, and more comfortable mode of transport for commuters. It is currently operational on selected routes, including Delhi-Agra and Delhi-Chandigarh, with plans to expand the service to other cities in the near future.  The Indian Railways is also planning to introduce more semi-high-speed trains with a top speed of 200 km/hr in the coming years, which will further improve connectivity and reduce travel time between cities. The project is also a testament to India's commitment to sustainable transportation and reducing air pollution, which has become a pressing issue in the country in recent years.

      Last but not the least, the launch of the RAPIDEX service is a significant step towards improving the Indian railway sector and providing faster and more efficient transport solutions for commuters. The service is expected to have a significant impact on regional transportation, reducing travel time, promoting sustainable transportation, and improving air quality by encouraging people to switch to public transport, which is a key priority for the government. With plans to expand the service to more cities and introduce more semi-high-speed trains in the future, the Indian Railways is on track to transform the way people travel in the country.

Sources: National Capital Region Transport Corporation (NCRTC) website, and government announcements regarding the project.

मीडिया का बदलता मिज़ाज

       आज बड़े दिनों बाद दीदी की रसोई मे चाचा से मुलाकात हुई। चाचा से आप 'मेरे चाचा विधायक हैं' वाले मत समझ लीजिएगा, ये वो मुहबोले चाचा हैं जो अक्सर कामकाजी दिनचर्या मे सभी के जीवन में कहीं भी बन जाते हैं। लेकिन इनके तेवर किसी विधायक से कम भी न थे। इनके साथ बैठ के खाने और चाय का पुराना अनुभव पूरे अस्पताल कर्मचारियों के साथ अपने पास भी था, लेकिन जैसे ही उन्होंने अपने बिहारी अंदाज मे लिट्टी चोखा का ऑर्डर देते हुए मुस्कुराते हुए खैरियत पूछा "क्या हाल चाल हैं प्रेम बाबू, सब कुशल मंगल?"

        मैं समझ गया आज फिर इनके दिमाग मे तथाचार्य कुण्डली मार के बैठे हैं। बस फिर क्या, मुझे भी तेनालीराम का अवतार पूरी 5G से अपनाने मे देर न लगी, जैसे सोशल मीडिया पे बस कुछ क्षण में अपना अवतार डाला तो लाइफ झिंगालाला।

चारो तरफ के राजनैतिक माहौल से मैं वाकिफ तो था लेकिन इनके दिमागी अफलातून से थोड़ा सकपकाया और मुस्कुराता हुआ "अरे चाचा आपके, आपके रहते मुझे कुछ हो सकता है क्या।" इतना सुनते ही उनके हाव भाव में गर्व स्पष्ट झलक रहा था, दोपहर के खाने के लिए लिए खचाखच भरे कैंटीन में कुछ क्षणों के लिए इनका सीना छप्पन इंची होने का प्रयास तो किया लेकिन जगह कम होने की वजह से वापस अपनी यथावत स्थिति में आने में देर न लगी। 

      "अब हमारे वज़ीर-ए-आज़म नोबेल जीते (जीतने) वाले हैं" पूरी गर्मजोशी के साथ टेबल पर हाथ पटकते हुए सभी को सुनाने के लहज़े मे वे बोले। 

      "क्या?" - मैं उत्सुकतावश चुप न रह सका। 

      "अरे प्रेम बाबू, आप समाचार वमाचार नहीं पढ़ते हैं क्या? देखिए तो जरा, पिछले दो दिनों से सभी न्यूज वाले भी दिखा रहे हैं और एक आप हैं कि ख़बर तक नहीं है।" 

        मैंने शान्ति से कुछ क्षण उनकी तरफ देखा, इससे वे असहज तो हुए पर अब पहले से ज्यादा सचेत दिखाई दे रहे थे। "ओह, चलो अच्छा है कि पिछले तीन दिनों में कुछ नहीं हुआ, अब तो तैयारी कर रहे छात्रों को सिर्फ एक ही ख़बर पढ़नी पड़ेगी और पेपर सेट करने वाले को कम ख़बरें होने से प्रश्न बनाने में सहूलियत हो गई" बोल के मैं शांत हो गया।

        चाचा कुछ विचलित से लगे पर शायद माहौल ने उन्हें शान्त रहने कि हिदायत दी। तभी कैंटीन का मैनेजर भोजपुरी और हिन्दी का एक साथ रसास्वादन करते हुए "चच्चा, लिट्टी चोखा न हो पाई, कुछ और ले लीजिए" बोलते हुए सामने आ खड़ा हुआ। अब उनसे रहा न गया "तुम यहाँ कर क्या रहे हो, पढ़ने लिखने कि उम्र है, खाना वाना तो वैसे भी नही खिला पा रहे हो जाओ पढ़ाई लिखाई करो और कोई सरकारी नौकरी करो।" आखिर गुस्से को नसीहत मे तब्दील करते हुए बोले और गर्व से लबरेज़ चारो तरफ इस उम्मीद से देखा मानो उनकी इस बात कि तारीफ़ हो रही हो कि कितने सज्जन व्यक्ति हैं जो बिना किसी भेदभाव के सभी का ध्यान रखते हैं। 

        तभी उसने जवाब दिया "का बात कर रहे हैं चच्चा, पिछले तीन साल से पढ़ रहे हैं फारम (फॉर्म) भरते हैं और जैसे ही पेपर आता है लीक हो जाता है, बच्चा लोग सब भटक रहा है रोजगार के लिए, कुछ बिहार छोड़ के बाहर भाग रहा हैं। बेरोजगारी इतना बढ़ गया गया है और ये मीडिया वाला सब कभी बुलबे नहीं करता है, उपर से ऊलजलूल दिखाता फिरता  है।" उसने एक साँस में सारी बात बोल दी।

        इतना सुनते ही मुझे हँसी आ गई। अब चाचा ने अपने बड़प्पन के अनुभव का सहारा लेते हुए बोले "ठीक है अभी तो बहुत उम्र है, पढ़ाई करते रहो कुछ न कुछ होगा।"

        मैनेजर चाचा से दो कदम आगे ही चल रहा था, चले भी क्यों न चाचा के अनुसार उसकी उम्र ही क्या हुई है, बोला "हम यहाँ किराए पर रहते हैं चच्चा, मकान मालिक ने नए कानून बताते हुए किराया बढ़ा दिया है, गैस, दवा से लेकर दूध सब्बे (सभी) मंहगा खरीद रहे हैं" कहते हुए उनके सामने चाय लाकर रख दिया और बोला "कोचिंग वाले फीस के ऊपर जीएसटी भी ले रहे हैं, बिना भर्ती के दू दू (दो दो) साल तक कोचिंग नहीं कर सकता न चच्चा और हम लोगन (लोगों) की बात मीडिया करता ही नहीं है।" 

       अबकी पूरी कैंटीन का शान्ति से ठहाके मे तब्दील होने से चाचा झेप गए और शान्त  होकर चाय पीने लगे।शायद उन्हें समझ आ रहा था कि उनके तर्क आज हड़ताली मोड़ पर ही छूट गए हैं। 

       उनके चेहरे के हाव भाव देखकर यह अनुमान लगाया जा सकता था कि 'वे अच्छे से समझ पा रहे थे कि किस तरह उनकी बढ़ती उम्र और अनुभव के साथ चौथे स्तम्भ का रंग बदलता जा रहा है।' शायद उन्हें ये भी समझ आने लगा था कि 'किस तरह वर्तमान मुख्य धारा का मीडिया प्रश्नों कि जगह माइक में प्रशंसा और स्टूडियो में सत्तारूढ़ दल का प्रतिनिधित्व व प्रचार प्रसार का कार्यभार अपने कन्धों पर ले पूरी तन्मयता से कार्य का निर्वहन कर रहा है। 

        वक्त का तकाजा देखते हुए मैंने नॉर्वेगियन नोबेल कमेटी के डेप्यूटी लीडर का वीडियो हिन्दी कैपसन के साथ दिखाया, जिसमे इसे सिर्फ एक अफ़वाह मात्र बताया गया था और समझाने का प्रयास भी किया। अब तक चाय खत्म हो चुकी थी, अचानक से चाचा खड़े हुए "ये विदेशी सिर्फ़ अपने देश को बदनाम करना चाहते हैं, वो इतने दूर हैं तो इन्हें क्या पता कि यहाँ अपने देश मे क्या चल रहा है, कौन सा नोबेल मिलने वाला है, सभी न्यूज चैनल एक साथ गलत थोड़े न हो सकते हैं" कहते हुए बिना कुछ खाए सिर्फ़ चाय पी कर कैंटीन से तेजी से बाहर निकल गए। हम सभी उनकी उम्र का तकाजा करते हुए उनकी मासूमियत पर एक दूसरे का चेहरा देख मुस्कुरा ही रहे थे कि तभी एक बन्धु चाचा को बुलाते हुए तेज स्वर में "अरे चाचा अभी सामूहिक माफ़ीनाम सीजन भी अगले चार दिन चलेगा, मिस मत कीजिएगा" बोलते हुए ठहाका लगा कर हँस दिए। लगभग पूरी कैंटीन एक बार फिर हँसी के मारे तनावों से मुक्त, भेदभाव रहित एक हो चुकी थी। 

त्योहारों के बदलते मायने

      त्योहारों का नाम सुनते ही सभी के चेहरे पर मुस्कान आ ही जाती है। फिर चाहे वो बच्चों के लिए स्कूलों से अवकाश के बाद की मस्ती हो, युवाओं के लिए कार्यालयों व एक निश्चित दिनचर्या से अवकाश हो या फिर बड़े बुजुर्गों सहित परिवार के सभी सदस्यों का एक साथ एकत्रित होकर स्वादिष्ट व्यंजनों का भरपूर आनंद और मनोरंजन हो। बच्चों से लेकर बड़ों तक सभी अपनी सुविधानुसार और बाजारों में पहुँच के अनुरूप खरीदारी भी करते नज़र आते हैं। एक लम्बे अरसे बाद सभी अपने घर आते हैं। एक दूसरे से मिलते हैं, एक दूसरे की शिकायत करते हुए गिले शिकवे दूर करते हैं और जाती धर्म के बंधनों से मुक्त होकर एक दूसरे के घरों मे मिष्ठान व भिन्न भिन्न व्यंजनों का आदान - प्रदान करते हुए नज़र आते हैं। आपको ऐसा लग रहा होगा कि मैं ये सब किस समय की बातें कर रहा हूँ? अब ऐसा कहाँ होता है भाई?

      वर्तमान में वस्तुतः ऐसे सामाजिक और राजनैतिक समीकरण बन चुके हैं जहाँ राजनेता व धर्मों के ठेकेदार रूपी परजीवी वर्ग ने पूरी रणनीति, मानसिक अवसादों से ग्रस्त और स्व-हित को केन्द्र में रखते हुए समाज के कुछ ऐसे मानसिक रूप से संक्रमित लोगों को अपनी कठपुतली बना रखा है जो इनके एक इशारे पर कुछ भी करने को तैयार रहते हैं। यह वर्ग अब सिर्फ एक समुदाय, जाति या धर्म तक सीमित नहीं है, इसने सारे जातीय और धार्मिक समीकरणों  को पीछे छोड़ते हुए बेरोजगारी और अशिक्षा का भी दामन थाम लिया है। जहाँ जरूरतों के लिए धन और जठराग्नि व दो जून के भोजन की पूर्ति के लिए एक बड़ा वर्ग अपनी चेतना के निम्न स्तर पर पहुँच कर वैचारिकता की हत्या कर देता है और व्यक्तिगत पहचान को एक भीड़ का रूप दे देता है। इसी के साथ समाज का एक बड़ा तथाकथित शिक्षित वर्ग या जमात जो विभिन्न प्रतिष्ठित शिक्षण संस्थानों से डिग्री तो लेकर निकाल रहा है, लेकिन उसकी हालत कुछ ऐसी है कि वो न किसी नौकरी और न ही अपने पारिवारिक रूप से चले आ रहे व्यवसायों में स्थापित कर पा रहे हैं। ऐसे में वे अपने चारो तरफ चल रहे सामाजिक - राजनैतिक चर्चाओं का हिस्सा बनते हैं जहाँ न तो तर्कों के लिए और न ही तथ्यों के लिए कोई जगह होती है, जगह होती है तो सिर्फ धर्म और उन्माद के लिए। ऐसे डिग्रीधारक व तथाकथित शिक्षित युवा ही इन चंद राजनैतिक व धर्म के ठेकेदारों का निशाना बन बस एक कठपुतली बन के रह जाते हैं। ऐसा नहीं है की यह स्थिति सभी युवाओं मे समान है, कई ऐसे युवा हैं जो इस तरह की चर्चाओं को तार्किक रूप से संभाल पाने मे सक्षम होते हैं और कई इन चर्चाओं में भाग न लेने ही अपनी समझदारी मानते हैं। कुछ तथाकथित शिक्षित और डिग्रीधारी युवा एक तरफ से इस अहम से ग्रसित होते हैं कि "अमुक नेता जी, बाबा जी, मौलवी साहब मेरे शिक्षित होने और ज्ञान के कारण मुझे पूछते और मानते हैं।" वास्तव मे ऐसे लोग इन परजीवियों की विचारधाराओं और एजेंडे मे सिर्फ एक उत्प्रेरक का कार्य करते हैं तथा उनके कुटित लक्ष्यों को इनके इशारे पर नाचते हुए पूरा करते हैं। परजीवियों द्वारा एक लम्बे समय तक खुद को इस्तेमाल होने को वे बड़े ही हर्ष से या तो राजनैतिक सफर का संघर्ष मानते हैं या फिर समाज मे एक वर्चस्व स्थापना के रूप मे सहर्ष ही स्वीकार कर लेते हैं। परिणामस्वरूप यही वर्ग अपनी चेतना को दरकिनार कर समाज मे हो रहे धार्मिक उन्मादों का नेतृत्व करता है जहाँ सभी समुदाय, जाति या धर्म खतरे मे होते हैं और सिर्फ इनकी रक्षा का मुद्दा शीर्ष पर होता है। इन्हें न तो सामाजिक और देश के उत्थान मे जरूरी तत्वों जैसे शिक्षा, स्वास्थ्य, रोजगार और बुनियादी जरूरतों से मतलब होता है और न ही इन उन्मादों मे हो रहे देश के बौद्धिक, सामाजिक, आर्थिक, सार्वजनिक व निजी संपत्तियों के नुकसान से। बतौर उदाहरण हम पिछले एक दशक हुए धार्मिक दंगों व उन्मादों  के साथ - साथ हर पर्व और त्योहारों लगती धारा १४४ को देख सकते हैं। अंतोगत्वा इससे न तो उत्प्रेरक वर्ग और न ही आम जनमानस को लाभ हो रहा है, हो रहा है तो सिर्फ आम जनता का नुकसान। हो भी क्यों न, 'घुन' (गेंहू में होने वाला कीड़ा) जो ठहरा और कीड़ा होना आसान नहीं होता न, इनका अपना परिवार होता है, परिवार का पेट होता है और उसे पालने का धर्म भी होता है। परजीवियों का क्या, न तो परिवार, न भूख की आग न धर्म, बस जहाँ दो पैसे का लाभ दिखा उसके हो लिए। इनकी स्थिति तो ऐसी है कि "चित्त भी मेरी पट्ट भी मेरी, सिक्का मेरे बाप का" (चित्त और पट्ट सिक्के के दो पहलू), अर्थात वे किसी कार्य को स्वयं अंजाम दें या फिर अपनी कठपुतलियों से कराएं लाभ उन्ही का होना है। 

          कुछ एक वर्षों में हुए इस सामाजिक अस्थिरता को देखते हुए समाज और देश के दूरगामी स्थिति का विचरण कर ही रूह काँप जाती है। अर्थात वह उत्प्रेरक अशिक्षित और बेरोजगार वर्ग जो अस्त्र - शस्त्र विद्या मे बिल्कुल भी निपुण नही है, वह सिर्फ अपनी जरूरतों को पूरा करने के लिए धनार्जन और दो जून के भोजन की पूर्ति के लिए समाज और देश के लिए इतना संक्रमणकारी हो सकता है तो अगले कुछ वर्षों पश्चात चार वर्षों की देश सेवा से निर्मुक्त होकर अस्त्र - शस्त्र विद्या मे निपुण बेरोजगार युवा ऐसे संक्रमक समाज का हिस्सा होगा तो स्थितियाँ क्या होंगी। इसके लिए हम सभी के अपने अपने विवेक व चेतना के स्तर पर आगे आकर समाधान खोजने होंगे और पुनः उसी समाज की स्थापना का संकल्प लेना होगा जहाँ ऐसी स्थितियों का स्तर एकदम निम्न हो क्योंकि पूर्ण आदर्श समाज की स्थापना तो वस्तुतः सम्भव नहीं है। जिसका स्वयं राष्ट्रपिता महात्मा गाँधी जी ने अपने सर्वेश्वरवाद दर्शन के अन्त मे खण्डन किया है।