गांधी जी कहते थे

गाँधी जी कहते हैं
1. Gandhi Speaks - 5 Civil disobedience becomes a sacred duty when the state becomes lawless or corrupt. जब राज्य कानून विहीन या भ्रष्ट हो जाता है तब असहकार पवित्र फ़र्ज़ बन जाता है।
2.Gandhi Speaks -  The moment the slave resolves that he will no longer be a slave, his fetters fall. Freedom and slavery are mental states. जिस क्षण कोई गुलाम यह तय करे कि अब वह गुलाम नहीं रहेगा, उसी क्षण उस की जंजीरें टूट जाती है। स्वतंत्रता और गुलामी एक मानसिक स्थिति होती है।

3. I understand democracy as something that gives the weak the same chance as the strong. मैं लोकतंत्र को ऐसी कुछ बात समझ रहा हूं कि इस में दुर्बल व्यक्ति को भी सबल व्यक्ति जितने ही अवसर प्राप्त हों। 4. स्वदेशी: Much of the deep poverty of the masses is due to the ruinous departure from Swadeshi in the economic and industrial life. If not an article of commerce had been brought from outside India, she would be today a land flowing with milk and honey! लोगों की भारी गरीबी मोटे तौर पर आर्थिक एवं औद्योगिक जीवन में से स्वदेशी की विनाशक बिदाई है। भारत के बाहर से किसी भी व्यापारी चीज़ अगर नहीं लाई जाती तो आज इसमें दूध और मध की नदियां वाली भूमि होती।
Speaks -4, In democracy, individual's opinion and actions are carefully protected. Therefore, I believe that minority has full rights to behave differently from that of majority. लोकतंत्र में व्यक्ति के मत और कार्य की स्वतंत्रता की सावधानी से रक्षा की जाती है। इस लिए मेरी मान्यता है कि अल्प मत को बहुमत से भिन्न आचरण करने का पूरा अधिकार है। लोकतंत्र कोई ऐसी व्यवस्था नहीं है कि जिसमें लोग भेड़ों की तरह बर्ताव करें। अंतरात्मा की आवाज़: The only tyrant I accept in this world is the still voice within. इस जगत में मैं सिर्फ एक ही त्रासवादी का स्वीकार करता हूं और वह है मेरे अंदर से आ रही मजबूत आवाज :

5. Gandhi Speaks -  In matters of conscience, the law of majority has no place. अंतरात्मा के मामले में बहुमत के कानून का कोई स्थान नहीं है।
6.Speaks : The spirit of democracy cannot be superimposed from the outside. It must come from within. Freedom is like birth. Till we are fully free, we are slaves. बाहर से लोकतंत्र की भावना थोपी नहीं। जा सकती। वह तो अंदर से आनी चाहिए। स्वतंत्रता तो जन्म जैसी है। हम सम्पूर्ण स्वतंत्र हों वहां तक हम गुलाम ही होते हैं।

7. A 'No' uttered from the deepest conviction is better than a 'Yes' merely uttered to please, or worse, to avoid trouble. पूर्ण निष्ठा के साथ कही गई 'ना', यह सिर्फ किसी को खुश करने हेतु या, इस से भी बदतर, मुसीबत टालने हेतु कही गई 'हां' से ज्यादा अच्छी है।
8. No government on Earth can make men, who have realized freedom in their hearts, salute against their will. पृथ्वी पर की कोई भी सरकार ऐसे मनुष्यों को उन की इच्छा के ख़िलाफ़ सलामी देने वाले नहीं कर सकती जिन्होंने अपने हृदय में स्वतंत्रता सिद्ध कर ली है।

10.  असली अर्थशास्त्र: The economics which preaches worship of wealth and allows the powerfuls to amass wealth at the cost of the weak, is wrong economics, and it is fatal. जो अर्थशास्त्र धनपूजा का उपदेश दिया करता हो और जो अशक्त लोगों की कीमत पर शक्तिमान लोगों को धन संचय करने देता हो, वह गलत शास्त्र है, और वह घातक है।

11. Nothing is more shameful in the whole history for the human intelligence than the acceptance of the remedies offered by present economics as a science
. वर्तमान अर्थशास्त्र के उपायों को विज्ञान के रूप में स्वीकार करना उस से ज्यादा शर्मनाक चीज़ मनुष्य बुद्धि में समूचे इतिहास में दूसरी कोई नहीं है। Speaks

12. If we establish power of ethics instead of wealth in our homes, in our palaces and in our temples, we will be able to fight any kind of a group of enemies without suffering from the burden of a gaint military. Only this is real economics.
अगर अपने घरों में, अपने महलों में, अपने मंदिरों में हम धन की सत्ता के बजाय नीति की सत्ता को प्रस्थापित करेंगे तो, बड़ी सैना का भार बर्दाश्त किए बिना हम किसी भी प्रकार के शत्रु समूह के सामने लड़ सकेंगे। यही सच्चा अर्थशास्त्र है।

13. The economics which ignores ethics and emotions is like a wax statue, life can't enter into it.
जो अर्थशास्त्र नीति एवम् भावनाओं का अनादर करता हो वह मोम के पुतले जैसा है, उसमें जीवन का प्रवेश नहीं हो सकता।

14. Every human being has a right to life and therefore, he as a right to acquire means for his own nutrition and own clothings and house wherever needed. But, we don't need any help of economists or their theories for this very simple function.
हरेक मनुष्य को जीवन जीने का हक है और इसी लिए उसे अपने पोषण करनेके साधन एवम् जहां ज़रूरत हो वहां वस्त्र और घर प्राप्त करने का हक है। लेकिन, इस अति आसान कार्य के लिए हमें अर्थशास्त्रीओंकी और उन के सिद्धांतों की सहायता की कोई आवश्यकता नहीं।
15.  The economics which damages the moral well-being of an individual or a nation is unethical and therefore sinful. जो अर्थशास्त्र व्यक्ति या देश की नैतिक कुशलक्षेम को हानि पहुंचाता है वह अनैतिक है और लिए पापी है। 

16. The economics which allows hunting of one country by another country is immoral. जो अर्थशास्त्र एक देश को दूसरे देश का शिकार करने की अनुमति देता है वह अनैतिक है। Source: Young India, 13-10-1921.

17. A poor and illiterate person is a very big person than the clever trader, lawyer or doctor who earns money through improper means. अयोग्य साधनों से पैसे कमाने वाले चतुर व्यापारी, वकील या डॉक्टर से तो गरीब और निरक्षर व्यक्ति बहुत बड़ा आदमी होता है। Speaks - 41 [11/28, 22:46]

: ऋतस्य श्लोको बधिरा ततर्द । - (ऋग्वेद, 4.23.8) सत्य की प्रशंसा बहरों के भी कानों को खोल देती है। [11/29, 06:03]

18. Speaks - 59 Economic equality is the prime key of perfect non-violent swaraj. आर्थिक समानता अहिंसक पूर्ण स्वराज की प्रमुख चाबी है।1 29-11-2018. [11/30, 06:01]

19. Speaks - 60 Working for economic equality means ending of a permanent quarrel between capital and labour.
आर्थिक समानता के लिए काम करने का अर्थ है पूंजी और मजदूरी के बीच की स्थायी लड़ाई को मिटाना। . [12/1, 06:01]

20.Speaks - 61 My ideal is equal distribution but it is not possible to achieve till I see, therefore, I work for the just distribution. मेरा आदर्श समान वितरण का है पर मैं देख सकूं वहां तक इसकी सिद्धि संभवित नहीं है इस लिए मैं न्यायी वितरण के लिए कार्य करता हूं। . [12/2, 06:21]

21. Gandhi Speaks - Swaraj of my dream is the Swaraj of the poor. All the needs of life used by the king and the rich class should also be easily available to the poor. मेरे सपने का स्वराज गरीबों का स्वराज है। राजा और अमीर लोग जीवन की जिन ज़रूरतों का इस्तेमाल करते हैं वे उनको भी सुलभ होनी च

22. Speaks - Coal made of burnt woods may have become cheaper after the fire, bricks of fallen house may have become cheaper after the earthquake, but nobody would dare to say that fire and earthquake were beneficial to the people. आग लगने के बाद लकड़े जलके बने कोयले सस्ते हो सकते हैं, भूकंप आने के बाद गिरे हुए घरकी इंटें सस्ती हो सकती हैं, लेकिन इस से आग और भूकंप प्रजा के लाभ के लिए हुए ऐसा कहने की हिम्मत कोई नहीं करेगा। (चीन व ऐमज़ॉन के बारे में ठेड़क है)

23. Speaks -  It is useless talking about India's freedom by those people who are not glad in their hearts by seeing goods produced by our poor artisans and who do not wish to renounce something for them. हमारे गरीब कारीगर स्त्री- पुरुषों द्वारा बनाई चीजों को देख कर जिन का हृदय प्रसन्न नहीं होता, जिन्हें उनके लिए थोड़ा त्याग करने का मन नहीं होता, वे भारत की स्वतंत्रता की बात करे यह बेकार की बात है

24. Gandhi Speaks -
Only those companies can be called Swadeshi where control, management and administration by a managing director or a managing agent are in the hands of Indians.
जिन कंपनीओं में नियंत्रण, प्रबंधन एवम् मेनेजिंग डायरेक्टर या मेनेजिंग एजेंट द्वारा चलनेवाला प्रशासन भारतीयों के हाथ में हो उसे ही स्वदेशी कहा जा सकता है। :

25.Gandhi Speaks -  I cannot expect to establish economic equality of my imagination. If it is to be established, I will have to drag myself to the situation in which the most poor person lives.
मैं अपनी कल्पना की आर्थिक समानता की स्थापना करने की आशा नहीं रख सकता। अगर इस की स्थापना करनी हो तो मुझे अपने आप को गरीबों में भी जो गरीब है, उस की स्थिति में ले जाना चाहिए।

26.speaks -  I cannot expect to establish economic equality of my imagination. If it is to be established, I will have to drag myself to the situation in which the most poor person lives. मैं अपनी कल्पना की आर्थिक समानता की स्थापना करने की आशा नहीं रख सकता। अगर इस की स्थापना करनी हो तो मुझे अपने आप को गरीबों में भी जो गरीब है, उस की स्थिति में ले जाना चाहिए।

27.  We all should do that kind of labour for one hour which is being done by the poor and in that way we will achieve solidarity with them and through them with the whole humankind. I can not imagine a more noble or national work than that labour.
हम सब एक घंटे के लिए गरीबों को जो मजदूरी करनी पड़ती है वह करें और इस तरीके से हम उन के साथ और इन के द्वारा समूची मानवजात के साथ एकता सिद्ध करें। इस से ज्यादा अच्छा या राष्ट्रीय कुछ और भी हो सकता है,ऐसी कल्पना मैं नहीं कर सकता।

28. Speaks - Each and every individual should do physical labour for bread, the body should be bent, that is the Divine Rule.
रोटी के लिए प्रत्येक मनुष्य को मजदूरी करनी चाहिए, शरीर को मोड़ना चाहिए, यह ईश्वरीय नियम है। The state is a necessary evil. We need it to protect our rights...the state has to tax us to protect us, and the violence it thus commits is necessary to protect us from greater violence.

29. राज्य एक अनिवार्य अनिष्ट है। अपने अधिकारों की रक्षा के लिए हमें इस की आवश्यकता है.... राज्य को हमारी रक्षा हेतु हम से कर वसूली करनी पड़ती है, और इस तरीक़े से वह जो हिंसा करता है वह ज्यादा हिंसा से हमारी रक्षा करने के लिए आवश्यक है। By Amit Varma (Indian writer, 1945 - ):

30. Speaks - In cities and palaces, crores of people can never live with each other in peace. There, they can not escape from taking resort to violence and untruth. शहरों और महलों में करोड़ों लोग एकदूसरे के साथ कभी भी शांति से जी नहीं सकते। वहां हिंसा एवम् असत्य का आसरा लिए बिना उन के पास कोई चारा नहीं है। Source: 'The Last Phase - 2', p: 544. By Pyarelal. . Source: 'Harijan', 12-11-1938.

31.Speaks - As long as democracy is sustained by violence, it can't protect or maintain the weak people.
जहां तक लोकतंत्र को हिंसा द्वारा टिकाए रखते हो वहां तक वह न तो दुर्बल लोगों की रक्षा कर सकेगा या न तो उनका निर्वाह कर पाएगा।

32. Speaks -  Purchasing or using goods produced by exploited labour is a sin. शोषित श्रम से पैदा हुई चीजों को खरीदना या इन का उपयोग करना पाप है। Ahmedabad.15-12-2018.

33. Gandhi Speaks -  Today the machines help few people to ride over the back of the lakhs of people. The inspiration behind them is not the instinct of philonthrophy for labour saving but it is greed. With all my powers I am fighting against this kind of social composition. आज तो यंत्र बहुत थोडेसे लोगों को लाखों लोगों की पीठ पर सवार होने में सहायता करते हैं। इसके पीछे की प्रेरणा श्रम बचाने की परोपकारी वृत्ति नहीं है बल्कि लोभ है। मैं अपनी पूरी ताकत के साथ समाज की ऐसी रचना के ख़िलाफ़ लड़ रहा हूँ। Source: All Men Are Brothers, Navjeevan, p: 162.

34. Gandhi Speaks -  The ideal of continuously creating necessities in unlimited terms and satisfying them is an illusion and a conspiracy.
अमर्यादित मात्रा में ज़रूरतें पैदा करते ही जाने का और इन की परिपूर्ति करने का आदर्श एक भ्रम है, और यह एक साज़िश है। Source: The Selected Works of Mahatma Gandhi, Vol.6, p:326.

Review of book Power of Now by EKHERT TOLLE

THE POWER OF NOW: My views

One-Sentence-Summary: The Power of Now shows you that every minute you spend worrying about the future or regretting the past is a minute lost, because really all you have to live in is the present, the now, and gives you actionable strategies to start living every minute as it occurs.

The Power of Now by EKHERT TOLLE 

The article is a sort of review on a very important and popular book THE POWER OF NOW BY EKHERT TOLLE. It has been divided in five parts A to E.

A. About the writer and the book and it's reception. B. Why we need this book. 3rd point and also sapiens facts on brain....

C. Summary in three points and three exercises. D. Further understanding some terms like surrender, forgiveness, clock time and psychological clock, E. Some Q and A, about is it imaginary, 2nd if other person is not responding in relationship, 

Part A, writer and the book: 

The writer of the world famous book "The Power of Now" and a Spiritual teacher Eckhart Tolle believes in the practice of staying present. Published in the late 1990s, the book was recommended by Oprah Winfrey and has been translated into 33 languages including Hindi and Arabic.  As of 2009, it was estimated that three-million (30 lakhs) copies had been sold in North America. But the book became popular due to Winfrey Oprah appreciating it more and more. In 2000, the book was listed as recommended reading in Oprah Winfrey's O magazine and, according to Winfrey, the actress Meg Ryan also recommended it. During the television debut of “Oprah and Eckhart Tolle: A New Earth,” a 10-part series presented by “Super Soul Sunday,” Tolle explains how people can condition themselves to slow down and appreciate the present. It all begins with one question. 

The beauty of the book is that writer has not written it by copying good material from scriptures and self hell books. It's based on his real life experiences. fLeading a very troubled and problematic life, coined by many periods of serious depression, Eckhart Tolle found peace overnight, quite literally.

Plagued by depressing late-night thoughts, he started questioning what it is that made his life so unbearable and found the answer in his “I” – the self-generated from the power of his thoughts in his mind. The next morning he woke up and felt very much at peace because he’d somehow managed to lose his worrier-self and live entirely in the now, the present moment.

After spending several years doing nothing but enjoying his new-found peace, eventually people started asking him questions – so he answered. Eckhart started teaching and published The Power of Now in 1997, which eventually went on to become a New York Times bestseller in 2000 after Oprah Winfrey fell in love with it and recommended it.

In popular culture

When Paris Hilton was incarcerated at the Century Regional Detention Facility in California in June 2007 she brought with her a copy of The Power of Now. Singer Annie Lennox chose The Power of Now as one of her "desert island books", as did the comedian Tony Hawks. Singer Katy Perrystated that she was inspired to write "This Moment", a song from her 2013 album Prism, after she heard the audio book of The Power of Now.

Overview

The book draws from a variety of "spiritual traditions", and has been described by one reviewer as "Buddhism mixed with mysticism and a few references to Jesus Christ, a sort of New Age re-working of Zen." It uses these traditions to describe a "belief system based on living in the present moment". Its core message is that people's emotional problems are rooted in their identification with their minds. The author writes that an individual should be aware of their "present moment" instead of losing themselves in worry and anxiety about the past or future.

According to the book, only the present moment is important, and both an individual's past and future is created by their thoughts. The author maintains that people's insistence that they have control of their life is an illusion "that only brings pain". The book also describes methods of relaxation and meditation to aid readers in anchoring themselves in the present. These suggestions include slowing down life by avoiding multi-tasking, spending time in nature, and letting go of worries about the future. Some of the concepts contained in The Power of Now, such as the human ego and its negative effects on happiness, are further elaborated in the author's later books, in particular A New Earth: Awakening to Your Life's Purpose (2005). In the talk show with Oprah he  also offers two shockingly simple exercises that anyone can do to truly live in the now — anywhere, at any time.

1. Exercise:“Ask yourself, ‘Am I still breathing?’” Tolle says in the above video. “You suddenly feel the air flowing into your body and out of your body... At that moment, you’ve entered the state of presence. Even if it’s only five seconds.”

2. Exercise 2:  Tolle suggests involves using all your senses when going through habitual, everyday motions, such as washing your hands. "Do it consciously,” Tolle instructs. “For example, [when] you wash your hands, feel the water. Smell the soap. Becoming acutely conscious of sense perception means looking, hearing, touching. It brings you into the present moment.”These exercises may take a little effort at first, but Tolle says that they do end up becoming second nature. “The more you bring those moments of presence into your life, the more your old conditioning becomes eroded, gradually,” he says. "I got it now,” on this Oprah says. “Just learning to do the simple things begins to retrain your mind.

B. Why we need to study this book:  

Mental problems are increasing these days. It has taken the shape of an epidemic. Anxiety, melancholia, Depression are forms of this malaise. After accidents it is one of the major cause of deaths of young people. The book suggests s sure shot way out of this problem, a man made problem. Peace of our times and how suicides are increasingly. Let me quote from another most popular book of our times rotten by Prof. Harare: 

“In the year 2000, wars caused the deaths of 3,10,000 (three lakh 10 thousand ) individuals, and violent crime killed another 5,20,000. Each and every victim is a world destroyed, a family ruined, friends and relatives scarred for life. Yet from a macro perspective these 8,30,000 victims comprised only 1.5 per cent of the 56 million people who died in 2000. That year 1.26 million (12 lakh 60 thousand people died in car accidents (2.25 per cent of total mortality) and 8,15,000 people committed suicide (1.45 per cent).

The figures for 2002 are even more surprising. Out of 57 million dead, only 172,000 people died in war and 569,000 died of violent crime (a total of 741,000 victims of human violence). In contrast, 8,73,000 people committed suicide. It turns out that in the year following the 9/11 attacks, despite all the talk of terrorism and war, the average person was more likely to kill himself than to be killed by a terrorist, a soldier or a drug dealer.

The reasons is human intellect is a marvellous thing. It is just two  to three percent of our body and intellect ratio but brain consumes 25 % of total energy, not only in awakened status but also during sleep. So if it's not properly used, it's a havoc. Though these data aren not in this book, but conclusion is the same.  That's why reading and practising such a book is of paramount importance.

C.  Three important lessons of Tolle: Here are 3 lessons from it to help you worry and regret less:

Life is just a series of present moments.

All pain is a result of resistance to the things you cannot change.

You can free yourself from pain by constantly observing your mind and not judging your thoughts.

Ready for a trip to this beautiful place called the present? Let’s go!

Lesson 1: All life is a series of present moments.

If I asked 100 people to name the two most common bad feelings they can think of, 99 of them would probably respond with regret and anxiety. Wouldn’t you?

The reason we regret and worry about a lot of things lies in the way our minds work. The constant stream of consciousness and thoughts in our head, which plays 24/7 in our heads, is mostly preoccupied with 2 things: the past and the future.

Example on of regret...: When you wake up 10 minutes too late in the morning, what’s the first thing you think? “Shit, I overslept, I wish I hadn’t hit the snooze button.” closely followed by “Oh no, now I’ll be late for work, I’m sure my boss will yell at me!” – and voilà, ( An exclamation, there it is, or there you are)you’ve ruined at least the first half of your day. Therefore, living in any other moment than the present is useless. Or second example is: If your task is to hand in a research paper in 14 days, neither regretting all this time you procrastinated nor worrying about the big workload that’s to come will actually help get you there. But if you just start solving the first tiny problem and come up with an outline, it’s all downhill from there.

Tolle says that the only important time is the one we think about the least: the present. The reason only the present matters is that everything happens here. Everything you feel and sense takes place in the present. When you think about it, the past is nothing more than all present moments that have gone by, and the future is just the collection of present moments waiting to arrive. (Is it also the power of concentration)

Two important exercises he shares with Winfrey Oprah and the third of cat and mouse for the next thought.

Lesson 2: mental problems or pain bodies are our mental creations and thus curable.

Any pain you feel results from resisting the things you can’t change. I’m a big fan of stoicism. Part of their philosophy includes the idea that the only pain you really suffer is the one you create yourself.

Tolle argues that pain is nothing more than the result of you resisting to all the things you cannot change. We think a lot about the future and the past, but can live only in the present and have therefore no means to change many things from the other two that we’re unhappy about.  Then we fill the gap between these by developing a resistance to these things, which is what we experience as pain, whether psychological or physical.

When you’re angry, that anger usually makes you think and act less rational, which more often than not results in a worse situation and thus, more pain – but it’s really all in your head.

Lesson 3: You can free yourself from pain by constantly observing your mind and not judging your thoughts.

How then, can you get rid of pain? Tolle recommends 2 things:

Constantly ask yourself: “What will my next thought be?”

Stop judging your thoughts and urges.

The first strategy is based on an effect from physics, called the quantum zeno effect. It says that you can freeze any system in its current state by constantly observing it. Asking yourself this question over and over will usually delay your actual next thought, thus giving you enough time to realize how much time you actually spend in autopilot mode. This way you can start interrupting your mind and thus separating from it.

The second method is meant to help you listen to your body and learn to accept the constant, nagging thoughts in your head, about what you should be doing or not doing. The next time you do wake up late for work, just listen to that voice that says “You should’ve done better!”, but don’t act on it. Notice it, see it, accept that it’s there, but don’t give in to its advice.

These two tools will help you separate your body from your always-on, thought-driven mind, after which you’ll be in less pain because you resist the things you can’t change a lot less.

D. Further understanding some terms like surrender, forgiveness, clock time and psychological clock which the writer uses several times..

1. CLOCK TIME AND PSYCHOLOGICAL TIME : You need clock time for everyday actions. Psychological time is harmful because it traps you in the past or future. You learn from the past and use it in the now. If you set up a goal and work on it in a focussed manner, you are using clock time. If you become excessively focussed on the goal, perhaps because you are seeking happiness, fulfilment, you are not honouring the now. Then it is psychological time. Your life’s journey is no longer an adventure, just an obsessive need to arrive, to attain, to “make it”. You no longer see or smell the flowers by the wayside either, nor are you aware of the beauty and miracle of life that unfolds all around you when you are present in the now. To alert you that you have allowed yourself to be taken over by psychological time, ask yourself: Is there joy, ease, and lightness in what I am doing? If it isn’t, then the time is covering the present moment, and life is perceived as a burden or a struggle. .....If there is no joy in what you are doing, it does not necessarily mean that you need to change what you are doing. It may be sufficient to change the how. “How” is always more important than “what”. As you honour the present moment, all unhappiness and struggle dissolve, and life begins to flow with joy and ease. When you act out of the present-moment awareness, whatever you do becomes imbued with a sense of quality, care, and love-even the most simple action. ........So do not be concerned with the fruit of your action-just give attention to the action itself. The fruit will come of its own accord. Karma Yoga of Bhagvad Gita-oldest and most beautiful spiritual teachings in yoga.

2. Surrendering...Q. What to do if really I am in problems? Change the situation by taking action or by speaking out if necessary or possible; leave the situation or accept it. All else is madness. ...If you find your ‘here and now’ intolerable and it makes you unhappy, you have three options: remove yourself from the situation, change it, or accept it totally. If you want to take responsibility for your life, you must choose one of these three options, and you must choose now. Then accept the consequences. No excuses. No negativity. No psychic pollution. Keep your inner space clear. ...If you take any action- leaving or changing the situation, drop your negativity first, if at all possible. Action arising out of insight into what is required is more effective than action arising out of negativity. ...,Any action is often better than no action, especially if you have been stuck in an unhappy situation for a long time. If it is a mistake, at least you learn something, in which case it’s no longer a mistake. If you remain stuck, you learn nothing. Is fear preventing you from taking action? Acknowledge the fear, watch it, take your attention into it, be fully present with it. Doing so cuts the link between the fear and your thinking. Don’t let the fear rise up into your mind. Use the power of the Now. Fear can’t prevail against it. If there is truly nothing that you can do to change your ‘here and now’, and you can’t remove yourself from the situation, then accept your here and now totally by dropping all inner resistance. This is called surrender. It is not a weakness. There is a great strength in it. The false, unhappy self that loves feeling miserable, resentful, or sorry for itself can no longer survive. Only a surrendered person has spiritual power. Through this you are internally free from the situation. You may find that situation changes without any effort on your part. In any case, you are free. ....Or is there something that you “should” be doing but are not doing? Get up and do it now. Alternatively, completely accept your inactivity, laziness, or passivity at this moment, if that is your choice. Go into it fully. Enjoy it. Be as lazy or inactive as you can. Done consciously, you will soon come out of it. Or maybe you won’t. Either way, there is no inner conflict, no resistance, no negativity. 

3. IMPORTANCE OF FORGIVENESS:The moment you forgive, you have reclaimed your power from the mind. Non-forgiveness is the nature of mind, just as ego can’t survive without strife and conflict. The mind can’t forgive, only you can. “ That is why Jesus said, before you enter the temple, forgive. “ 

E. Some Questions and Answers in the book (FAQs):

1. Why we work effectively in life-death emergencies:  The hope is what keeps you going, but hope keeps you focussed on the future. This perpetual denial of Now creates unhappiness. Your life situation exists in time. Your life is Now. Your life situation is mind-stuff. Your life is real. Your life situations may be full of problems-most life situations are-but find out if you have problems at this moment, not tomorrow or in ten minutes, but now. Do you have a problem Now? .....When you are full of problems, there is no room for anything new to enter, no room for a solution. So whenever you can, make some room, create some space, so that you find the life underneath your life situation. .....When you create a problem, you create pain. (The story of young executive in hot country and car's four nuts lost) All it takes is a simple choice, a simple decision: no matter what happens, I will create no more pain for myself, I will create no more problems. Although it is a simple choice, but it is very radical. ....If you have ever been in a life-or-death emergency situation, you will know that it wasn’t a problem. The mind didn’t have time to fool around and make it into a problem. In a true emergency, the mind stops; you become totally present in the Now, and something infinitely more powerful takes over. This is why there are many reports of ordinary people suddenly becoming capable of incredibly courageous deeds. In an emergency, either you survive or you don’t. Either way, it’s not a problem. 

2. Q. What to do if really I am in problems? Change the situation by taking action or by speaking out if necessary or possible; leave the situation or accept it. All else is madness. ...If you find your ‘here and now’ intolerable and it makes you unhappy, you have three options: remove yourself from the situation, change it, or accept it totally. If you want to take responsibility for your life, you must choose one of these three options, and you must choose now. Then accept the consequences. No excuses. No negativity. No psychic pollution. Keep your inner space clear. ...If you take any action- leaving or changing the situation, drop your negativity first, if at all possible. Action arising out of insight into what is required is more effective than action arising out of negativity. ...,Any action is often better than no action, especially if you have been stuck in an unhappy situation for a long time. If it is a mistake, at least you learn something, in which case it’s no longer a mistake. If you remain stuck, you learn nothing. Is fear preventing you from taking action? Acknowledge the fear, watch it, take your attention into it, be fully present with it. Doing so cuts the link between the fear and your thinking. Don’t let the fear rise up into your mind. Use the power of the Now. Fear can’t prevail against it. If there is truly nothing that you can do to change your ‘here and now’, and you can’t remove yourself from the situation, then accept your here and now totally by dropping all inner resistance. This is called surrender. It is not a weakness. There is a great strength in it. The false, unhappy self that loves feeling miserable, resentful, or sorry for itself can no longer survive. Only a surrendered person has spiritual power. Through this you are internally free from the situation. You may find that situation changes without any effort on your part. In any case, you are free. ....Or is there something that you “should” be doing but are not doing? Get up and do it now. Alternatively, completely accept your inactivity, laziness, or passivity at this moment, if that is your choice. Go into it fully. Enjoy it. Be as lazy or inactive as you can. Done consciously, you will soon come out of it. Or maybe you won’t. Either way, there is no inner conflict, no resistance, no negativity. 

3. Q-This sounds to me like denial and self deception. When something dreadful happens to me or someone else close to me-accident, illness, pain, or death- I can pretend that it isn't bad, but the fact remains that it is bad, so why deny it? A- You are not pretending anything. You are allowing it to be as it is, that's all. Remember that we are not talking about happiness here. For example, when a loved one has just died, or your own death is approaching, you can't be happy. It is impossible. But you can be at peace. There may be sadness, tears, but provided that you have relinquished resistance, underneath the sadness you will feel a deep serenity, a stillness, a sacred presence. This is the emanation of Being, this is inner peace, the good that has no opposite. ...Somebody says something that is rude or designed to hurt. Instead of reacting, let it pass through without resistance. That is forgiveness. You can still tell that person that the behaviour is unacceptable

Review of book Power of Now by EKHERT TOLLE

THE POWER OF NOW: My views

One-Sentence-Summary: The Power of Now shows you that every minute you spend worrying about the future or regretting the past is a minute lost, because really all you have to live in is the present, the now, and gives you actionable strategies to start living every minute as it occurs.

The Power of Now by EKHERT TOLLE 

The article is a sort of review on a very important and popular book THE POWER OF NOW BY EKHERT TOLLE. It has been divided in five parts A to E.

A. About the writer and the book and it's reception. B. Why we need this book. 3rd point and also sapiens facts on brain....

C. Summary in three points and three exercises. D. Further understanding some terms like surrender, forgiveness, clock time and psychological clock, E. Some Q and A, about is it imaginary, 2nd if other person is not responding in relationship, 

Part A, writer and the book: 

The writer of the world famous book "The Power of Now" and a Spiritual teacher Eckhart Tolle believes in the practice of staying present. Published in the late 1990s, the book was recommended by Oprah Winfrey and has been translated into 33 languages including Hindi and Arabic.  As of 2009, it was estimated that three-million (30 lakhs) copies had been sold in North America. But the book became popular due to Winfrey Oprah appreciating it more and more. In 2000, the book was listed as recommended reading in Oprah Winfrey's O magazine and, according to Winfrey, the actress Meg Ryan also recommended it. During the television debut of “Oprah and Eckhart Tolle: A New Earth,” a 10-part series presented by “Super Soul Sunday,” Tolle explains how people can condition themselves to slow down and appreciate the present. It all begins with one question. 

The beauty of the book is that writer has not written it by copying good material from scriptures and self hell books. It's based on his real life experiences. fLeading a very troubled and problematic life, coined by many periods of serious depression, Eckhart Tolle found peace overnight, quite literally.

Plagued by depressing late-night thoughts, he started questioning what it is that made his life so unbearable and found the answer in his “I” – the self-generated from the power of his thoughts in his mind. The next morning he woke up and felt very much at peace because he’d somehow managed to lose his worrier-self and live entirely in the now, the present moment.

After spending several years doing nothing but enjoying his new-found peace, eventually people started asking him questions – so he answered. Eckhart started teaching and published The Power of Now in 1997, which eventually went on to become a New York Times bestseller in 2000 after Oprah Winfrey fell in love with it and recommended it.

In popular culture

When Paris Hilton was incarcerated at the Century Regional Detention Facility in California in June 2007 she brought with her a copy of The Power of Now. Singer Annie Lennox chose The Power of Now as one of her "desert island books", as did the comedian Tony Hawks. Singer Katy Perrystated that she was inspired to write "This Moment", a song from her 2013 album Prism, after she heard the audio book of The Power of Now.

Overview

The book draws from a variety of "spiritual traditions", and has been described by one reviewer as "Buddhism mixed with mysticism and a few references to Jesus Christ, a sort of New Age re-working of Zen." It uses these traditions to describe a "belief system based on living in the present moment". Its core message is that people's emotional problems are rooted in their identification with their minds. The author writes that an individual should be aware of their "present moment" instead of losing themselves in worry and anxiety about the past or future.

According to the book, only the present moment is important, and both an individual's past and future is created by their thoughts. The author maintains that people's insistence that they have control of their life is an illusion "that only brings pain". The book also describes methods of relaxation and meditation to aid readers in anchoring themselves in the present. These suggestions include slowing down life by avoiding multi-tasking, spending time in nature, and letting go of worries about the future. Some of the concepts contained in The Power of Now, such as the human ego and its negative effects on happiness, are further elaborated in the author's later books, in particular A New Earth: Awakening to Your Life's Purpose (2005). In the talk show with Oprah he  also offers two shockingly simple exercises that anyone can do to truly live in the now — anywhere, at any time.

1. Exercise:“Ask yourself, ‘Am I still breathing?’” Tolle says in the above video. “You suddenly feel the air flowing into your body and out of your body... At that moment, you’ve entered the state of presence. Even if it’s only five seconds.”

2. Exercise 2:  Tolle suggests involves using all your senses when going through habitual, everyday motions, such as washing your hands. "Do it consciously,” Tolle instructs. “For example, [when] you wash your hands, feel the water. Smell the soap. Becoming acutely conscious of sense perception means looking, hearing, touching. It brings you into the present moment.”These exercises may take a little effort at first, but Tolle says that they do end up becoming second nature. “The more you bring those moments of presence into your life, the more your old conditioning becomes eroded, gradually,” he says. "I got it now,” on this Oprah says. “Just learning to do the simple things begins to retrain your mind.

B. Why we need to study this book:  

Mental problems are increasing these days. It has taken the shape of an epidemic. Anxiety, melancholia, Depression are forms of this malaise. After accidents it is one of the major cause of deaths of young people. The book suggests s sure shot way out of this problem, a man made problem. Peace of our times and how suicides are increasingly. Let me quote from another most popular book of our times rotten by Prof. Harare: 

“In the year 2000, wars caused the deaths of 3,10,000 (three lakh 10 thousand ) individuals, and violent crime killed another 5,20,000. Each and every victim is a world destroyed, a family ruined, friends and relatives scarred for life. Yet from a macro perspective these 8,30,000 victims comprised only 1.5 per cent of the 56 million (5 crore sixty lakh) people who died in 2000. That year 1.26 million (12 lakh 60 thousand people died in car accidents (2.25 per cent of total mortality) and 8,15,000 people committed suicide (1.45 per cent).

The figures for 2002 are even more surprising. Out of 57 million dead, only 172,000 people died in war and 569,000 died of violent crime (a total of 741,000 victims of human violence). In contrast, 8,73,000 people committed suicide. It turns out that in the year following the 9/11 attacks, despite all the talk of terrorism and war, the average person was more likely to kill himself than to be killed by a terrorist, a soldier or a drug dealer.

The reasons is human intellect is a marvellous thing. It is just two  to three percent of our body and intellect ratio but brain consumes 25 % of total energy, not only in awakened status but also during sleep. So if it's not properly used, it's a havoc. Though these data aren not in this book, but conclusion is the same.  That's why reading and practising such a book is of paramount importance.

C.  Three important lessons of Tolle: Here are 3 lessons from it to help you worry and regret less:

Life is just a series of present moments.

All pain is a result of resistance to the things you cannot change.

You can free yourself from pain by constantly observing your mind and not judging your thoughts.

Ready for a trip to this beautiful place called the present? Let’s go!

Lesson 1: All life is a series of present moments.

If I asked 100 people to name the two most common bad feelings they can think of, 99 of them would probably respond with regret and anxiety. Wouldn’t you?

The reason we regret and worry about a lot of things lies in the way our minds work. The constant stream of consciousness and thoughts in our head, which plays 24/7 in our heads, is mostly preoccupied with 2 things: the past and the future.

Example on of regret...: When you wake up 10 minutes too late in the morning, what’s the first thing you think? “Shit, I overslept, I wish I hadn’t hit the snooze button.” closely followed by “Oh no, now I’ll be late for work, I’m sure my boss will yell at me!” – and voilà, ( An exclamation, there it is, or there you are)you’ve ruined at least the first half of your day. Therefore, living in any other moment than the present is useless. Or second example is: If your task is to hand in a research paper in 14 days, neither regretting all this time you procrastinated nor worrying about the big workload that’s to come will actually help get you there. But if you just start solving the first tiny problem and come up with an outline, it’s all downhill from there.

Tolle says that the only important time is the one we think about the least: the present. The reason only the present matters is that everything happens here. Everything you feel and sense takes place in the present. When you think about it, the past is nothing more than all present moments that have gone by, and the future is just the collection of present moments waiting to arrive. (Is it also the power of concentration)

Two important exercises he shares with Winfrey Oprah and the third of cat and mouse for the next thought.

Lesson 2: mental problems or pain bodies are our mental creations and thus curable.

Any pain you feel results from resisting the things you can’t change. I’m a big fan of stoicism. Part of their philosophy includes the idea that the only pain you really suffer is the one you create yourself.

Tolle argues that pain is nothing more than the result of you resisting to all the things you cannot change. We think a lot about the future and the past, but can live only in the present and have therefore no means to change many things from the other two that we’re unhappy about.  Then we fill the gap between these by developing a resistance to these things, which is what we experience as pain, whether psychological or physical.

When you’re angry, that anger usually makes you think and act less rational, which more often than not results in a worse situation and thus, more pain – but it’s really all in your head.

Lesson 3: You can free yourself from pain by constantly observing your mind and not judging your thoughts.

How then, can you get rid of pain? Tolle recommends 2 things:

Constantly ask yourself: “What will my next thought be?”

Stop judging your thoughts and urges.

The first strategy is based on an effect from physics, called the quantum zeno effect. It says that you can freeze any system in its current state by constantly observing it. Asking yourself this question over and over will usually delay your actual next thought, thus giving you enough time to realize how much time you actually spend in autopilot mode. This way you can start interrupting your mind and thus separating from it.

The second method is meant to help you listen to your body and learn to accept the constant, nagging thoughts in your head, about what you should be doing or not doing. The next time you do wake up late for work, just listen to that voice that says “You should’ve done better!”, but don’t act on it. Notice it, see it, accept that it’s there, but don’t give in to its advice.

These two tools will help you separate your body from your always-on, thought-driven mind, after which you’ll be in less pain because you resist the things you can’t change a lot less.

D. Further understanding some terms like surrender, forgiveness, clock time and psychological clock which the writer uses several times..

1. CLOCK TIME AND PSYCHOLOGICAL TIME : You need clock time for everyday actions. Psychological time is harmful because it traps you in the past or future. You learn from the past and use it in the now. If you set up a goal and work on it in a focussed manner, you are using clock time. If you become excessively focussed on the goal, perhaps because you are seeking happiness, fulfilment, you are not honouring the now. Then it is psychological time. Your life’s journey is no longer an adventure, just an obsessive need to arrive, to attain, to “make it”. You no longer see or smell the flowers by the wayside either, nor are you aware of the beauty and miracle of life that unfolds all around you when you are present in the now. To alert you that you have allowed yourself to be taken over by psychological time, ask yourself: Is there joy, ease, and lightness in what I am doing? If it isn’t, then the time is covering the present moment, and life is perceived as a burden or a struggle. .....If there is no joy in what you are doing, it does not necessarily mean that you need to change what you are doing. It may be sufficient to change the how. “How” is always more important than “what”. As you honour the present moment, all unhappiness and struggle dissolve, and life begins to flow with joy and ease. When you act out of the present-moment awareness, whatever you do becomes imbued with a sense of quality, care, and love-even the most simple action. ........So do not be concerned with the fruit of your action-just give attention to the action itself. The fruit will come of its own accord. Karma Yoga of Bhagvad Gita-oldest and most beautiful spiritual teachings in yoga.

2. Surrendering...Q. What to do if really I am in problems? Change the situation by taking action or by speaking out if necessary or possible; leave the situation or accept it. All else is madness. ...If you find your ‘here and now’ intolerable and it makes you unhappy, you have three options: remove yourself from the situation, change it, or accept it totally. If you want to take responsibility for your life, you must choose one of these three options, and you must choose now. Then accept the consequences. No excuses. No negativity. No psychic pollution. Keep your inner space clear. ...If you take any action- leaving or changing the situation, drop your negativity first, if at all possible. Action arising out of insight into what is required is more effective than action arising out of negativity. ...,Any action is often better than no action, especially if you have been stuck in an unhappy situation for a long time. If it is a mistake, at least you learn something, in which case it’s no longer a mistake. If you remain stuck, you learn nothing. Is fear preventing you from taking action? Acknowledge the fear, watch it, take your attention into it, be fully present with it. Doing so cuts the link between the fear and your thinking. Don’t let the fear rise up into your mind. Use the power of the Now. Fear can’t prevail against it. If there is truly nothing that you can do to change your ‘here and now’, and you can’t remove yourself from the situation, then accept your here and now totally by dropping all inner resistance. This is called surrender. It is not a weakness. There is a great strength in it. The false, unhappy self that loves feeling miserable, resentful, or sorry for itself can no longer survive. Only a surrendered person has spiritual power. Through this you are internally free from the situation. You may find that situation changes without any effort on your part. In any case, you are free. ....Or is there something that you “should” be doing but are not doing? Get up and do it now. Alternatively, completely accept your inactivity, laziness, or passivity at this moment, if that is your choice. Go into it fully. Enjoy it. Be as lazy or inactive as you can. Done consciously, you will soon come out of it. Or maybe you won’t. Either way, there is no inner conflict, no resistance, no negativity. 

3. IMPORTANCE OF FORGIVENESS:The moment you forgive, you have reclaimed your power from the mind. Non-forgiveness is the nature of mind, just as ego can’t survive without strife and conflict. The mind can’t forgive, only you can. “ That is why Jesus said, before you enter the temple, forgive. “ 

E. Some Questions and Answers in the book (FAQs):

1. Why we work effectively in life-death emergencies:  The hope is what keeps you going, but hope keeps you focussed on the future. This perpetual denial of Now creates unhappiness. Your life situation exists in time. Your life is Now. Your life situation is mind-stuff. Your life is real. Your life situations may be full of problems-most life situations are-but find out if you have problems at this moment, not tomorrow or in ten minutes, but now. Do you have a problem Now? .....When you are full of problems, there is no room for anything new to enter, no room for a solution. So whenever you can, make some room, create some space, so that you find the life underneath your life situation. .....When you create a problem, you create pain. (The story of young executive in hot country and car's four nuts lost) All it takes is a simple choice, a simple decision: no matter what happens, I will create no more pain for myself, I will create no more problems. Although it is a simple choice, but it is very radical. ....If you have ever been in a life-or-death emergency situation, you will know that it wasn’t a problem. The mind didn’t have time to fool around and make it into a problem. In a true emergency, the mind stops; you become totally present in the Now, and something infinitely more powerful takes over. This is why there are many reports of ordinary people suddenly becoming capable of incredibly courageous deeds. In an emergency, either you survive or you don’t. Either way, it’s not a problem. 

2. Q. What to do if really I am in problems? Change the situation by taking action or by speaking out if necessary or possible; leave the situation or accept it. All else is madness. ...If you find your ‘here and now’ intolerable and it makes you unhappy, you have three options: remove yourself from the situation, change it, or accept it totally. If you want to take responsibility for your life, you must choose one of these three options, and you must choose now. Then accept the consequences. No excuses. No negativity. No psychic pollution. Keep your inner space clear. ...If you take any action- leaving or changing the situation, drop your negativity first, if at all possible. Action arising out of insight into what is required is more effective than action arising out of negativity. ...,Any action is often better than no action, especially if you have been stuck in an unhappy situation for a long time. If it is a mistake, at least you learn something, in which case it’s no longer a mistake. If you remain stuck, you learn nothing. Is fear preventing you from taking action? Acknowledge the fear, watch it, take your attention into it, be fully present with it. Doing so cuts the link between the fear and your thinking. Don’t let the fear rise up into your mind. Use the power of the Now. Fear can’t prevail against it. If there is truly nothing that you can do to change your ‘here and now’, and you can’t remove yourself from the situation, then accept your here and now totally by dropping all inner resistance. This is called surrender. It is not a weakness. There is a great strength in it. The false, unhappy self that loves feeling miserable, resentful, or sorry for itself can no longer survive. Only a surrendered person has spiritual power. Through this you are internally free from the situation. You may find that situation changes without any effort on your part. In any case, you are free. ....Or is there something that you “should” be doing but are not doing? Get up and do it now. Alternatively, completely accept your inactivity, laziness, or passivity at this moment, if that is your choice. Go into it fully. Enjoy it. Be as lazy or inactive as you can. Done consciously, you will soon come out of it. Or maybe you won’t. Either way, there is no inner conflict, no resistance, no negativity. 

3. Q-This sounds to me like denial and self deception. When something dreadful happens to me or someone else close to me-accident, illness, pain, or death- I can pretend that it isn't bad, but the fact remains that it is bad, so why deny it? A- You are not pretending anything. You are allowing it to be as it is, that's all. Remember that we are not talking about happiness here. For example, when a loved one has just died, or your own death is approaching, you can't be happy. It is impossible. But you can be at peace. There may be sadness, tears, but provided that you have relinquished resistance, underneath the sadness you will feel a deep serenity, a stillness, a sacred presence. This is the emanation of Being, this is inner peace, the good that has no opposite. ...Somebody says something that is rude or designed to hurt. Instead of reacting, let it pass through without resistance. That is forgiveness. You can still tell that person that the behaviour is unacceptable

Seven snakes and ladders (सेहत बनाने और बिगाड़ने के सात तऱीके)

Seven snakes and ladders:
यह खेल बिस्वरूप राय चौधरी ने बनाया है। है तो नकल बक्वहों के उस खेल की जिसे सांप सीढ़ी का खेल कहते हैं लेकिन अच्छा बनाया है। सात सांप नो सेहत का नुकसान करते है, और सात सीढियां जो सेहत को बनाती हैं।
1. Sugar. Diagnosis
2. More cooking time, more risk of diabetes

3. Diabetic medicines. High BP and cholesterol.
4. Insulin. Harmonal imbalance.
5. Refined and packed foods, high blood sugar.
6. Animal fats or oil...Heart disease
7. Milk.. beta cells
LADDERS
1. EATING WHOLE UNREFINED FOODS.. development of collateral arteries.
2.  Carbohydrates from plants...Control blood sugar
3. Body clock....High metabolism
4. Hope of recovery..Increase in immunity
5. Laughter....Maintaining harmonal balance
6. Plant protein in raw form....Improves insulin sensitivity.
7. Sunshine.... Prevention of diabetes..
Three eating habits: eating whole raw food, carbohydrates from plants and second protein from plants,
Other are lifestyle one body clock, second hope for recovery, third laughter and fourth is Sunshine.

चिकापार गाँव, जो विकास के नाम पर तीन बार उजड़ा!

Chikapar 

चिकापार गॉव, जिसका पीछा विकास कर रहा है ओडिशा के  कोरापुट जिले का एक ऐसा बदनसीब  गांव है जहां 1968 में रात के समय मुक्ता कदम नामक जनजातीय महिला अपने पांच बच्चों को लेकर और सिर पर सामान लादे अन्य ग्रामीणों संग जंगल के अंधेरे में और बारिश का सामना करते हुए भटक रहे थे। क्योंकि वहां चारों तरफ से गांव को घेर करके सरकारी मुलाजिम अनाउंसमेंट कर रहे थे यह स्थान खाली करना पड़ेगा क्योंकि यहां हिंदुस्तान एयरोनॉटिक्स लिमिटेड को जगह अलॉट  गई है। अतः गांव खाली किया जाएं। किसी को पता नहीं कि ये गोडावा ट्राईबल के 400 से 500 जनजातीय संयुक्त परिवार उस क्रूर बरसाती रात में जाएं तो कहाँ जाएं। खैर, एक समझदार व्यक्ति ने बताया कि कुछ दूर पर अपने गांव की पुरानी जमीन है वहां चलते हैं। गिरते पड़ते वे वहां दुबारा से अपने घोंसले बसाने लगे और उसका नाम भी उन्होंने वही रखा या कह लीजिये, चिकापार-2 रख दिया। 

  फिर 19 साल के बाद 1987 में ऐसी ही स्थिति हुई है और मुक्ता अपने परिवार के साथ फिर आगे गांव खाली करने के लिए मजबूर हो गए क्योंकि यहां पर अप्पर कोलाब मल्टीपरपज प्रोजेक्ट आ रहा था और साथ ही नोसैना का यानी नेवल अम्मूनिशन डिपो के लिए ये गांव दुबारा अधिग्रहित हो गया। मुकता कदम के अब शायद बहुएं भी आ गयी थी इसमनहूस त्रासदी को झेलने।रात के समय फिर इकट्ठे हुए लोग और आगे अंधेरी बरसात में एक पुल के नीचे सहारा लिया।   धीरे धीरे याद आया कि कुछ जगह और भी गांव की दूर में है वहां चलेंगे और उसको दुबारा से बसा दिया, नाम वही चिकापर, सिर्फ नो बदला चिकापर 3!

जिस दिन पत्रकार पी साईनाथ कहां आया तो पता लगा कि अबकी बार फिर मिलिट्री इंजीनियरिंग सर्विस (MES) के लिए गांव वालों को खाली करने के नोटिस आ गए हैं। यदि ये नोटिस सच्चे हैं तो बेचारे चिकापर गांव को बारी-बारी तीनों सेनाओं, पहली बार वायु सेना, दूसरी बार जलसेना और तीसरी बार थल सेना और  नाम पर उजड़ना पड़ा। उस मनहूस गांव की एक बच्ची यदि दादी  को पूछती है कि बार-बार हमको एक गांव से दूसरे गांव क्यों उजड़ना पड़ता है ? तो दादी यही कहती है एक भूत हमारे पीछे पड़ा है और उस भूत का नाम है विकास !!! (ये कहानी प्रसिद्ध लेखक पी.साइनाथ की अत्यधिक चर्चित  पुस्तक "एवरीबॉडी लव्स ए गुड ड्राउट" से ली गयी है)

मोटा अनुमान है कि आज़ादी के बाद विकास के नाम से उजड़ने वालों के आंकड़े 7 करोड तक पहुंचते हैं। वैसे कहते है कि 72 लाख हिन्दू, सिख पाकिस्तान से 47 के विभाजन के समय भारत आए, 7 करोड़ आजादी के बाद घरों से उजड़े, यानि कि 10 गुना। उस त्रासदी को देख अमृता प्रीतम ने वारिसशाह को गिला किया कि पंजाब की बेटी हीर का रुदन सुन कर तुमने इतना ट्रैजिक ग्रंथ लिखा था, आज लाखों बेटियां रुदन, चीत्कार कर रही हैं तो तूं क्यो चुप है? खैर तब वी विभाजन के समय अमृता प्रीतम तो रोई, परन्तु उससे भी  दस गुना ज्यादा विकास के नाम पर जो पलायन हुआ,  उसपर कोई कवि द्रवित नहीं हो रहा? हाँ, एक गीत जरोइर सुना है।

Youtube Link- http://www.youtube.com/watch?v=ufAz88ZQqJ8

गाव छोडब नही, जंगल छोडब नही,

माय माटी छोडब नही लडाय छोडब नही।

बाँध बनाए, गाँव डुबोए, कारखाना बनाए ,

जंगल काटे, खदान खोदे , सेंक्चुरी बनाए,

जल जंगल जमीन छोडी हमिन कहा कहा जाए,

विकास के भगवान बता हम कैसे जान बचाए॥

जमुना सुखी, नर्मदा सुखी, सुखी सुवर्णरेखा,

गंगा बनी गन्दी नाली, कृष्णा काली रेखा,

तुम पियोगे पेप्सी कोला, बिस्लरी का पानी,

हम कैसे अपना प्यास बुझाए, पीकर कचरा पानी? ॥

पुरखे थे क्या मूरख जो वे जंगल को बचाए,

धरती रखी हरी भरी नदी मधु बहाए,

तेरी हवसमें जल गई धरती, लुट गई हरियाली,

मछली मर गई, पंछी उड गई जाने किस दिशाए ॥

मंत्री बने कम्पनी के दलाल हम से जमीन छीनी,

उनको बचाने लेकर आए साथ में पल्टनी

हो… अफसर बने है राजा ठेकेदार बने धनी,

गाँव हमारी बन गई है उनकी कोलोनी ॥

बिरसा पुकारे एकजुट होवो छोडो ये खामोशी,

मछवारे आवो, दलित आवो, आवो आदिवासी,

हो खेत खालीहान से जागो नगाडा बजाओ,

लडाई छोडी चारा नही,    सुनो देस वासी!!

छोड़ब नहीं … “ के गीतकार मेघनाथ जी ने बताया कि इस गीत के प्रेरणा स्त्रोत भगवान माझी जी हैं, वह आदिवासी संघर्ष के नेता थे, जो काशीपुर में बॉक्साइट माइनिंग के खिलाफ लड़ रहे थे. और पहली बार में ही, यह मधुर गीत सबके ह्रदय को झंझोर जाता है. कितने आसान शब्दों की रचना है, पर इसमें कितने गूढ़ अर्थ हैं. (कुछ लोगों का मत है कि झारखंडके लोकगायक और गीतकार मधु मंसूरी हँसमुख ,का यह गीत है.)

Chikapar  “Chikapar: Chased by Development - 1

CHIKAPAR (Koraput): Mukta Kadam wept as she herded her five children in front of her, luggage on their heads, guiding them through a jungle in darkness and rain. Her village, Chikapar, had been acquired for the MiG jet fighter project of the Hindustan Aeronautics Ltd. (HAL) and her family evicted on an angry monsoon night.

‘We didn’t know where to go. We just went because the saab log told us to go. It was terrifying. I was so frightened for the children on that night,’ she recalls. That was in 1968. Mukta, a Gadaba tribal, didn’t know then that she, along with her entire village of 400-500 large joint families, would have to go through the same experience two more times. Chikapar is almost like any other village on the Koraput map. Almost. Perhaps no other village in the world has faced displacement three times, on each occasion in the name of development. In the late ’60s, it was the MiG project. Evicted to make way for the fighter planes, the villagers resettled on other land which too they owned. And which too they nostalgically named Chikapar.

In 1987, Chikapar residents were tossed out en masse from their second location—or what might be called Chikapar-2. Many had not even received the compensation due from the first eviction.

This time, Mukta wended her way down the road to nowhere with a grandchild. ‘Once again, it was raining. We took shelter under a bridge and stayed there for some days,’ says she. Arjan Pamja, also from the same tribe—the Gadabas are one of the most ancient peoples here—recalls the reason. ‘We had to make way for the Upper Kolab multipurpose (irrigation and power) project and the naval ammunition depot.’ Incidentally, the land housing the second Chikapar also belonged to the same villagers.

With great effort, the villagers reorganised Chikapar. It came to life again in several little pockets in yet another location after the second uprooting. They have now received eviction notices for the third time. They must leave this place as well.

Chikapar is being chased by development.

Jagannath Kadam, one of the village’s few educated members, is a schoolteacher. He works in another village, as there has been no school in Chikapar for years. Many of its children have never seen the inside of one. Kadam says, ‘The reasons being given for the third eviction vary. Minister Harish Chandra Bakshi Patra said at a public meeting here that we had to make way for a poultry farm. Another version is that the present set-up of the village poses problems for the Military Engineering Service (MES) in the “villagers are getting eviction notices.’

If the last reason is true, says one official, ‘little Chikapar will have, in succession, taken on the air force, the navy and the army. If it were not so tragic, it would be almost comical. Mind you, the land being confiscated on this third occasion also belongs originally to the same villagers. It has simply been grabbed by the state, making these people homeless, three-time land losers. And all in the name of development.’

Kadam, a Gadaba, had stayed on in Chikapar-2. That was the village’s location after it was evicted the first time to make way for the MiG project. He did not take the second eviction—for the Kolab project—seriously. The waters of the Kolab did not quite reach his house, so he defied orders and stayed put. ‘Since my family has been alone here, we’ve had to face dacoities, but I’m not leaving again,’ he says firmly.

Chikapar was not a village of very poor people. It comprised Gadaba and Paroja tribals, some “doms (harijans) and a few OBCs. Originally located in Sunabeda (literally, the golden lands), the villagers owned big tracts of land. ‘My joint family of seven owned 129 acres in 1963,’ says Balram Patro. ‘Of these, we were compensated for ninety-five acres only and got a total of Rs 28,000. And that, many, many years later. But there was no help with house sites or materials. Nor was there any kind of rehabilitation,’ he says.

‘My family owned sixty acres of land,’ says Jyotirmoy Khora, a harijan, ‘and we got Rs. 15,000— Rs. 150 per acre of hilly land and Rs. 450 per acre of Class I land. Again, the money came much later. And that was it. Not a single paisa towards rehabilitation, not even a home site.’

‘They promised us one job per house and one home for each displaced family,’ says Narendra Patro. He is speaking to us at what can be called Chikapar-3. ‘People did not even resist on either occasion. Yet, the authorities went back on every assurance.’

Less than fifteen people found jobs, at very menial levels, in HAL, which has a total workforce of around 4,500. Another thirty also got into HAL, with some difficulty, as casual labourers. They had no security of tenure. Those who ‘made it’ as casual workers were offered an alternative home—120 km away from the HAL township.

Despite being the village’s first matriculate in 1970, and taking a diploma from a technical training school, Khora remained unemployed for eight years. Only then did he find a job with HAL. Even for casual labour, says Madan Khasla, a harijan, ‘the contractors always bring people from outside. And the recruiting agents want payments from us for other jobs. But what money do we have?’ Years after the displacement, a few more of the villagers got permanent jobs in HAL—on a competitive basis, and not as compensation for displacement.

A Gadaba family in Chikapar. They need to figure out where to go next as their village is being displaced for the third time. Very few among those displaced have found jobs. Almost no one has received any compensation worth the name.

As Chikapar fell apart, another problem emerged. Caste based on domicile certificates. These, in turn, are linked to land holdings. Without their land, the residents of Chikapar found domicile certificates hard to come by. That meant it was also harder to obtain caste certificates proving their adivasi or harijan identities. This, in turn, further damaged their chances of finding jobs.

‘On the one hand,’ says Samara Khilo in Chikapar-3, ‘we could not get jobs here as the authorities had betrayed us. On the other, we can’t get reserved jobs outside this area because we cannot prove our caste.’

Four years ago, the Naval Ammunition Depot promised Class IV jobs to some of the displaced. However, the venue for all these job interviews was Vizag city, says Khora. That made it difficult for the dispossessed villagers to be present. ‘The few interviews they had right here, those jobs too went mostly to outsiders. The posts available at all are those like sweeper, mali, khalasi, chowkidar, helper. Outsiders pay Rs. 8,000 to Rs. 12,000 to get even these jobs. In their present state, many of our people cannot afford this.’

The same projects displaced many other villages as well. But only Chikapar suffered the fate three times. Curiously, the mood of its inhabitants is more than reasonable. Many tell me that even now, they only want a fair deal. In employment terms, they see this as jobs for each family. In parts of Orissa and Bihar, the jobs offered in compensation have been linked to land surrendered for the projects. But this hurts artisans and other landless people.

Mukta has had enough of being shifted around: ‘As it was we had to cover such distances to get water and firewood. Now, we have to spend twice as much time doing that. My body can’t take it any more.’ Her neighbour Mantha adds: ‘At least in the old place we knew everybody.

“After shifting, it’s different. We came to a place where we were strangers and local people behaved badly with us. The men got by. But when we went with our pots for water, some of the men from the area behaved very badly with us. What could we do?’

The revenue inspector of Sunabeda, Purnachandra Parida, confirms that eviction notices have been sent out a third time. ‘They are encroachers and must go,’ he tells me.

Khora laughs when told of the inspector’s assertion: ‘Each time this village has been shifted we have moved, mostly to our own land. Remember, we owned a lot of acres in this region. They have made us encroachers on our own land by declaring it the property of the state. If the government declared your house as its property tomorrow, you too would be an encroacher in your own home.

“Chikapar: Chased by Development - 2

CHIKAPAR (Koraput): When the residents of Chikapar village found themselves facing eviction for a record third time, they weren’t quite sure what to do. ‘What can we do?’ asked Pammia Das, a Gadaba tribal, in despair. ‘Wherever we go, some project or the other will come up and we’ll have to move again.’

Right now, the problem is even more complex. This twice-evicted village may get no compensation at all when uprooted for a third time. And it surely will be, to make way for either a poultry farm or a Military Engineering Service depot. That the present site of the village has no water supply and no electricity, and no Primary Health Centre (PHC) seems to be a deliberate punishment. Pakalu Kadam, also a Gadaba tribal, shows me a notice from the tehsildar which suggests this. ‘You have been occupying this area illegally … vacate within sixty days,’ it says.

‘Even in our second location,’ says Kadam, ‘We have been told we are on this land illegally. This is our land. But they want us to vacate it. Our ownership was never recognised on record. So we have no rights, no domicile certificates. Not even caste certificates.’ Without these, they cannot avail of loans that are theoretically, at least, within their reach.

After getting the notice of eviction at their third location, about one hundred villagers went to the revenue department in June 1993. The department used the meeting to collect fines from all of them— for ‘encroachment on government land’.

Jyotirmoy Khora is a HAL employee who has done much to focus attention on the plight of the displaced for years. He thinks there are issues more vital than the fines. ‘Most crucial,’ he says, ‘is what happened to the over 400 hectares taken from Chikapar. What did they do with the thousands of acres from seventeen other villages attached by the government in the ’60s?’ Then, too, Biju Patnaik was chief minister of Orissa “And he had this grand idea that all the units of HAL would come to Koraput.’ So huge tracts of land were acquired in pursuit of that vision.

Nothing of the sort happened, though. The other units of HAL came up in Bangalore and elsewhere. As a result, thousands of acres forcibly taken over from the eighteen villages remain unused to this day. ‘They are neither returning the land, nor leasing it for cultivation. We are prepared to repay such “compensation” as they gave us if we get back our land,’ says Khora, laughing. That seems unlikely to happen.

‘I can’t move again, let them do what they like,”

“says Mukta Kadam, the oldest woman in the village. She was one of the first to be evicted in 1968. ‘Why does this always have to happen to us?’ she asks. Possibly because they are adivasis and harijans and this is Koraput, home to some of the poorest people in the country.

When the National Aluminium Company Ltd. (NALCO) came up in 1981 in Koraput, says Prof. L. K. Mahapatra, more than 47.7 per cent of the 2,500 displaced families were tribals. And 9.3 per cent were Harijans. Dr Mahapatra, a former vice-chancellor of Utkal and Sambalpur universities, points out that over 55 per cent of the 3,067 families displaced by the upper Kolab project were also from SC or ST groups.

The Machkund hydro-electric project in Koraput district had displaced almost 3,000 families by 1960. Of these, 51.1 per cent were tribals and 10.2 per cent were harijans. ‘It is a pity,’ notes Prof. Mahapatra in a major study on the subject. Delhi, have looked at ‘Development, Displacement and Rehabilitation in the Tribal Areas of Orissa’.

They note that in Koraput district alone, ‘around one lakh tribals have been deprived of their land, including 1.6 lakh hectares of forests on which they had till then depended for their livelihood. More than 6 per cent of the district population, a majority of them tribals, have been displaced (by projects). This trend seems to continue even today.’

Take just the Sunabeda region. Since the break up of Chikapar began, ‘nearly 5,000 families or 40,000 people have been displaced by different projects’, says Jyotirmoy Khora. ‘And all promises of rehabilitation have proved false.’ His own family held land in the original Chikapar.

The process of displacement has brought other results. Many families have simply disintegrated. It has also left thousands destitute. ‘After waiting a long time for the compensation many just went away elsewhere to survive,’ says Kanum Gadaba.

‘When the refugees from erstwhile East Pakistan came into Orissa in the ’60s and again in 1971,’ says Khora, ‘nearly a lakh of rupees was spent on each one of them. Less than Rs. 15,000 was given to whole joint families who belonged here and were losing land, not gaining it like the refugees. Better to be a refugee.’

Meanwhile, the various fragments of Chikapar await their third uprooting. Some people have already been evicted. For a poultry farm, or the depot, or yet another project? No one seems to know for sure.

‘Basically,’ says Khora, ‘they don’t want us to be around like an eyesore, sticking out here. That way, we would be telling our tales of woe to others—especially the minister, if he ever comes.”

“They have got their development and the land. We have got no development, not even a proper school, and have lost our land,’ he adds.

And so, the Golden Lands await their gloomy harvest.

POSTSCRIPT

The problems of the people of Chikapar and other villages here continue. Actions led by people like Khora seem to have kept up in the past year. And some non-governmental bodies, such as the Institute for Socio-Economic Development (ISED), Bhubaneswar, have stepped in. They have given time and effort to studying the problems of the displaced in the area. They hope to reconstruct facts, details and data lost or destroyed by twenty-five years of neglect and apathy.”

Excerpt From: Sainath, P. “Everybody Loves a Good Drought.” iBooks. 

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