Tuesday, March 31, 2015

NO BIG BANG - Western Methods of "gaining knowledge" is completely inferior to Indian time tested method !!!

Modern Western science is fickle. Never bet your life on it !!!!!

How one may gain knowledge is given in detail in Patanjali's Yoga Sutras. (In Chapter 1 itself !!)

No Big Bang, the universe was there all along: studies


It is widely-believed that the universe is 13.8 billion years old.— photo: AFP
One of the most popular concepts in physics is that of the Big Bang — the point when the universe as we know it came into being.
Now a theory challenges this whole picture. According to this theory, there was no Big Bang and the universe existed all along, without beginning or end.
Moreover, the theory also attempts to give an explanation of Dark Matter and Dark Energy — two phenomena that scientists are struggling to understand.
It is widely believed that the universe originated some 13.8 billion years ago and the bursting forth of this monstrous entity from a single point is termed the Big Bang.
The Big Bang appears as a singular point (Hawking-Penrose singularity) in the mathematical equations that define general theory of relativity. The laws of physics break down at this point and nothing can be known about what happened before this. In other words, it marks the point of birth of the universe.
Now, three scientists have come up with an alternative theory. In their theory, the universe may have existed all along, perhaps with no “beginning” as dramatic as a Big Bang.
Saurya Das, professor of physics at University of Lethbridge, Alberta, Canada, was fascinated by the Raychaudhuri equation (RE), which is an important step in deriving the Hawking-Penrose singularity theorems. The equation is attributed to Amal K Raychaudhuri who used to teach at Presidency College, Kolkata. When it is treated in a classical formalism, the equation leads to the singularity. But the singularity vanishes when the particles are treated as quantum particles and the fields are treated as classical. This leads to a solution which is the everlasting universe which was not born in a Big Bang. This was work published by Dr. Das in Physical Review D.
“This is unlike the steady state theory, according to which matter is constantly being generated to keep the universe steady,” Dr. Das said in an email to this Correspondent.
In the case of Dark Matter, he and his collaborators showed that it arises naturally. In a paper published recently in Physics Letters B, they showed that in the quantum corrected Raychaudhuri equation, one set of corrections can be interpreted as giving rise to Dark Matter, while the other term was instrumental in preventing the Big Bang-like scenario and giving infinite life to the universe.
The explanation for Dark Energy comes from the term that prevents the Big Bang-like scenario.
It must be mentioned that there are a few other approaches that have argued that there was no Big Bang.


CASTE IS A GREAT AND EFFECTIVE INSTITUTION.  Must the majority of Indians give up their caste and community leanings for the sake of just 16% of the Dalit population. !!!????
It is really absurd !!!!


Pro-Dalit parties call for a ban on 'Komban' ahead of its release on Thursday, alleging that it is glorifying a particular community. The issue brings to fore issues of freedom of speech and censorship

It’s happening again. Actor Karthi’s Komban, due for release this week, is in the eye of the storm after K. Krishnasamy, leader of the pro-Dalit party, Puthiya Thamilagam, demanded a ban on the film saying that it would incite violence in the State.
The call for a ban has stemmed from the fear that the film could be glorifying the Thevar community, dominant in Tamil Nadu’s southern districts. This has triggered yet another debate on censorship and relevance of censor board in Tamil Nadu.
While freedom of speech and expression must be defended, one must also be empathetic and create space for those who disagree with the film, say intellectuals and filmmakers.

Post-Censor Censorship

Thevar Magan

Tamil and Dalit intellectuals have criticised the film for glorifying the Thevar community, a politically and socially dominant community in the southern districts of Tamil Nadu


Filmmaker Prabhakaran's Sundarapandian, featuring actor Sasi Kumar in the lead role, was accused of sensationalising caste pride and honour killing in the opening sequences of the film.

Kutti Puli

The director of Komban, M. Muthaiah's earlier film was also hauled up for its pro-Thevar tilt. The film was accused of glorifying the dominant caste group in southern districts and endorsing anti-Dalit views.


The adoption of market economy coincided with the nation-wide mobilisation of dominant backward castes in India, which had its impact on cinema as well. Other egs: Chinna Gounder, Ejaman
Ravikumar, a Tamil intellectual and member of Viduthalai Chiruthaigal Katchi, said there is a difference between freedom of speech and freedom to spew hate. “The former must be defended, while the latter has to be condemned,” he said.
With southern districts of Tamil Nadu seeing a rise in caste-related violence in recent times, an artist must not just view cinema as commodity to be monetised but as cultural product that will have a social impact, he said.
“Just like cinema commodifies sex and violence, it has commodified hate as well. In a society where the message of equality is uncommon, an artist must challenge caste-pride and not normalise it,” he added.
Documentary filmmaker, R.P. Amudhan, who made a film on manual scavengers titled ‘Shit’, says he doesn’t believe in a ban, but calls for a no-holds-barred debate on the subject. “All films deserve severe criticism and anyone can raise a stink in the Assembly and approach the court. After all, in the so-called new wave cinema, the popular semi-urban Tamil films present an OBC-tilt and an anti-Dalit perspective, is it not?” he asks, adding, “We have to respond to it properly, be empathetic to protests and not dismiss them under the pretext of freedom of speech.”
S. Ve. Shekar, regional Chairman of Censor Board, says the CBFC was following the guidelines in certifying films, but the State government had every right to decide if it has to be screened or not. A former AIADMK MLA, Mr. Shekar said the CBFC was always “liberal” and society must be more tolerant.
A filmmaker, who has made films about caste and didn’t want to be named, clarified that a distinction must be made between films that extol the virtues of a caste society and those that criticise them.
“Only when you live in Ramanathapuram, you will understand the politics of it all. This kind of censorship cuts both ways. Look at what happened to Perumal Murugan who wrote about the practices of a dominant community.”
Panel to watch film, submit report
Mohamed Imranullah S. reports from Madurai
The Madras High Court Bench here on Monday constituted a 10-member committee headed by two retired judges of the court to watch the film in a private screening in Chennai on Tuesday and submit a report to the court on the claim that the movie had the potential to instigate caste clashes in southern districts.
Justices S. Tamilvanan and V.S. Ravi ordered that the committee’s report should be faxed by Tuesday evening since the court had to decide the issue expeditiously as the film is scheduled for release for Thursday. The orders were passed on a public interest litigation petition filed by Puthiya Tamilagam president K. Krishnasamy.
Apart from the two former judges, K. Ravirajapandian and A.C. Arumugaperumal Adityan, the committee would comprise the petitioner and three of his lawyers besides the film producer and three of his advocates.
Arguing the case before the Bench, petitioner’s counsel W. Peter Ramesh Kumar contended that the film’s two-minute trailer, released on YouTube, shows that the story revolves around decades-old animosity between caste Hindus and Scheduled Castes in Ramanathapuram district, which has a chequered history of caste clashes.
He claimed that the protagonist of the movie was portrayed as a caste Hindu and the villains as belonging to Devendrakula Vellalar through subtle representations such as tying of red and green, colours of Puthiya Tamilagam flag, threads on their wrists. Such depictions would lead to unnecessary unrest among people, he argued.
Pointing out that nearly 100 murders with caste overtones had taken place in the southern districts in the last one year, counsel said: “Under such circumstances, there is every possibility of the film destroying the social fabric and promoting disharmony between communities, which are already not in a cordial relationship.”

Monday, March 30, 2015


These reports are good to keep the subject of  The Gita always in the limelight !! Thanks to Prof.Rohit Dhankar,  the BJP,  and the various Media houses!!!

The Prof has quoted extensively from the Gita, but  I feel he  is yet to  grasp the essence of the Gita. Ancient Indians, that is our ancestors , tried their level best to preserve social order. This is what is lacking today.  Varnashrama Dharma helped to preserve the order and by means of the same, individuals who adhered to it  could attain  final  freedom ie Moksha.

Papayoni  means,  karmavasanas and also karma responsible for re-birth !!!

And Caste is a Great Institution !!!!! The survival of our civilization is due to  varna and jati !!!! And India is the least violent country in the World !!!!!

Remember the following words of Gandhiji  -"The Gita is my MOTHER" - GANDHIJI.


The decision to introduce the Bhagavad Gita in the Haryana school curriculum goesagainst India’s secular character and its present policy of education

It was reported in February that the Haryana government’s Educational Consultative Committee (ECC), headed by Rashtriya Swayamsevak Sangh ideologue Dinanath Batra, urged the State Council of Educational Research and Training to suggest slokas from the Bhagavad Gita that could be introduced in the school curriculum.
This move wasn’t surprising; it is perfectly in line with other events: Prime Minister Narendra Modi presenting the Gita to the heads of states, Sushma Swaraj demanding that the Gita be declared “Rashtriya Granth” (national scripture), and Mr. Batra being appointed to the Haryana government’s ECC. All of these moves are consistent with the Bharatiya Janata Party’s ideology. But do they fit with the Constitution, which enshrines the principle of secularism, as well as the education policy of the country?
The National Policy on Education (NPE 1986, modified in 1992), which is the current educational policy of the country, notes as a concern that the “goals of secularism, socialism, democracy and professional ethics are coming under increasing strain” (NPE-86, 1.11). It further argues that education should further the “goals of … secularism and democracy” through contribution “to national cohesion, a scientific temper and independence of mind and spirit.” (ibid, 2.2) The policy declares that the “National System of Education will be based on a national curricular framework” which “will be designed to promote values such as India’s common cultural heritage, egalitarianism, democracy and secularism … and inculcation of the scientific temper. All educational programmes will be carried on in strict conformity with secular values .” (ibid, 3.4, emphasis added)
These quotes make it clear beyond any doubt that the existing National Policy on Education is committed to egalitarianism, secularism, democracy and scientific temper, and wants all educational programmes to be carried on in strict conformity with secular values. Is the Haryana government’s decision to include slokas from the Bhagavad Gita in the school curriculum in conformity with all the values then?
Idea of secularism
Properly speaking, secularism is a doctrine that rejects religion and religious considerations in the state’s policies, their implementation, and decisions. Secularism is the doctrine of keeping religion out of the state’s decisions and actions. But we have, instead, interpreted secularism as ‘Sarva Dharma Samabhava,’ where the state professes equal respect for all religions. This kind of an interpretation could be used to argue that compulsorily teaching selected verses from the Bhagavad Gita does not violate the principle of secularism. However, this interpretation is internally inconsistent and some implications of it are almost impossible to implement.
But even if we ignore those internal contradictions, ‘Sarva Dharma Samabhava’, coupled with the principle of equality, demands that scriptures from any one religion cannot be chosen to be included in the curriculum. If this is the case, then selected verses from scriptures of all religions professed by Indian citizens — Buddhism, Jainism, Sikhism, Islam, Christianity, Judaism, Zoroastrianism, etc. — should be included. Not doing this or not accepting these will amount to rejecting even the ‘Sarva-Dharma Samabhava’ as a principle of state policy and functioning. So far, there seems to be no decision to include any other scripture other than the Gita. Therefore, the plan to include the Gita in the curriculum is certainly communal in character and goes against the education policy.
Independence of mind is possible only through the development of critical reason. Critical reason demands that all beliefs be examined on rational grounds before they are accepted. If the beliefs happen to be of the nature that influence society, going beyond an individual’s private life, then this critical examination has to be public, as everyone is affected by them. That is, if the Gita or any other religious scripture is included in the curriculum, it needs to be critically examined at par with all scientific, political and social theories and ideologies.
The state can, of course, present the argument that only those slokas which have acceptance as moral values and which can be rationally defended will be selected from the Gita. But all scriptures have moral values that can be cherry-picked and presented as something good for humanity. This kind of cherry-picking does not help in understanding their overall character and philosophy. And they will result in indoctrinating the young into a religion whose book they do not understand. This precisely is the kind of education that prepares the ground for fundamentalism.
Need for critical reading
The only way the acceptable teachings of the Gita can be learnt and indoctrination can be avoided is through critical reading which involves a rigorous interrogation of values and their justifications. For example, say, we take the very appreciable list of virtues “Modesty, sincerity, non-violence, patience, honesty, respect for one’s teacher, integrity, firmness, self-control.” (Fosse, Lars Martin, The Bhagavad Gita, 13:7) If we want children to appreciate these virtues, then they should also understand the reasons behind considering them worthy of acceptance. The rationale the Gita provides emerges from a certain theory of the cosmos, of human beings and human action that is based on the acceptance of eternal soul ( purusha or atma ), primordial matter ( prakriti ), the three gunas of the prakriti , bondage of the soul, the Brahmn , and so on. Without elucidating these concepts, no argument can be built to accept the virtues as far as the Gita is concerned.
But accepting these concepts has at the least three serious problems. One, the arguments are so subtle and complex that schoolchildren who are under the age of 16-17 cannot understand them at all. Teaching these values through the Gita before the 11th standard can only count as indoctrination.
Two, arguments provided for the cosmic conceptual scheme hang on faith; there is no sound rational argument to accept this scheme. Therefore, it could be taught only as theory, believed by some people, and not as ‘truth’. This would be very difficult in our schools.
Three, the same cosmic scheme is also used to justify the varna structure of society and to build an argument that people should be devoted to the duty prescribed by their varna. Krishna declares that he “brought forth the four-class system.” (ibid, 4:13). This structure is used to declare “women, traders, peasants, and servants” as born out of ‘papayoni.’ (ibid, 9:32) The attitudes and tasks of these varnasare fixed. Brahmins are supposed to have “[t]ranquility, self-control, austerity, purity, patience, rectitude, knowledge, understanding, and faith in religion” that are “born of their nature.” (ibid, 18:42) “Heroism, energy, resolution, capability, abstention from retreat in battle, generosity, and the exercise of power” is the nature of Kshatriyas. (ibid, 18:43) The Vaishyas are supposed to be doing “[f]arming, cow herding, and trade”, while the Shudras are “characterised by service.” (ibid, 18:44) And then it tells you that “Men attain perfection by devoting themselves to their separate tasks. … A man finds perfection by worshipping through his own,” thus putting a seal directly from God on the fate of these varnas . (ibid, 18:45-46)
The problem is not in studying the Gita to understand the religious thinking of ancient Hindus; rather, it is in taking Gita as an uncritical guide in accordance with what it demands: “let scripture be your authority when you establish what you should do and not do.”(ibid, 16:24)
There are several problems in including the Gita in the Haryana school curriculum. They relate to the preference of one religion over another, a clear programme of indoctrination, pedagogical difficulties, and an uncritical preaching of casteism through varna theory. The introduction of Gita in the curriculum, therefore, is certainly a decision that goes against the present policy of education and the secular character of the country. The decision seems to be motivated by the desire to proclaim hegemony of a section of upper caste Hindus. If this decision is seen in conjunction with other decisions such as making suryanamaskar compulsory in Rajasthan schools, and banning the consumption of beef in Maharashtra, it is difficult to draw any other conclusion. Unfortunately, there does not seem to be a stiff enough resistance to these decisions from any quarter of society.
(Rohit Dhankar is professor and director, academic development at Azim Premji University, Bangalore, and f ounder member, Digantar, Jaipur.)
Including the Gita in the curriculum would mean giving preference to one religion, present pedagogical difficulties, and an uncritical preaching of casteism through varnatheory
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Sunday, March 22, 2015



Data show that while food takes up a larger share of the total expenditure of ST and SC households, compared with those of OBCs.

How much and what people eat and what work they do differs significantly by caste, new data from the National Sample Survey Office show. However, these differences are likely to be correlated, rather than caused by caste.
The NSSO released two new reports this week: one on household consumption expenditure by a social group and the other on employment and unemployment by a social group. The data show that while food takes up a larger share of the total expenditure of Scheduled Tribes (ST) and Scheduled Castes (SC) households, compared with those of Other Backward Classes (OBCs) and “others,” the food items that the different social groups spend on, changes with caste. Higher castes spend significantly more on milk and milk products. But spending on cereals and eggs and meat does not change significantly by caste in absolute terms. Among non-food items, higher castes ramp up their spending on education and rent, the data show.
While in general SC and ST households spend substantially less than OBC and upper caste ones, substantial regional differences exist, the numbers show. The total consumption expenditure of a rural SC household in Tamil Nadu is more than that of an upper caste household in rural Bihar, while that of a rural SC household in Kerala is almost as much as that of an upper caste rural household in Gujarat.
SC households are most likely to be engaged in casual labour in rural areas, but in regular wage jobs in urban areas, the data show, while OBC and upper caste households are more likely to be self-employed or in salaried jobs.
While the new data do not have information on wages, earlier research by Sukhadeo Thorat, Chairperson of the Indian Council of Social Science Research, had shown that even among casual labour, SCs have lower wages. “This should be seen as correlation rather than causation,” a senior NSSO official explained of the new data, asking not to be named.
“SC and ST households are among India’s poorest, and both the occupational profile and consumption patterns should be seen as a function of poverty,” the official added.



The agitation in Tamil Nadu for greater representation for backward communities in the judiciary is not backed by facts relating to appointments in the State’s subordinate judiciary

Mark Twain said “a lie can travel halfway around the world, while the truth is putting on its shoes.” What has been happening in the High Court of Madras in the recent past is ample proof of this.
After several days of agitation, boycott of courts, and shouting of slogans both in the corridors and inside the court halls, the representatives of some associations of lawyers and a group of men who were actually leading them summarised in two simple sentences to the Chief Justice of the Madras High Court what actually was their demand.
These two sentences were: (a) that in the list of names that could be recommended henceforth for appointment to the post of High Court Judges, there shall be no one from the Brahmin, Mudaliar, Gounder and Pillai communities; and (b) that persons belonging to communities hitherto unrepresented should alone be recommended hereafter for appointment to the post of High Court Judges.
The position taken by a section of the Bar, however minuscule it is, implies that the concept of social justice and affirmative action enshrined in the Constitution is anathema to the powers that be in the High Court and that the posts in the higher judiciary are virtually cornered by a few communities, devaluing the concept of social justice. It is high time society was made aware of the actual facts, so that no debate is based upon what a group of people propagate.
At present there are 42 Judges in the Madras High Court, including two who have come from other High Courts, namely the Chief Justice and the senior-most puisne Judge. There are four Judges of the Madras High Court functioning in other High Courts. Therefore, the working strength of Judges appointed to the Madras High Court, serving here and elsewhere, is 44. Of these, 28 belong to the Backward Classes, one belongs to the Most Backward Classes, nine belong to the Scheduled Castes, and the remaining six to the forward communities. In other words, less than 15 per cent of the total number of Judges appointed to the High Court belong to the forward communities. Even in respect of posts for which the rule of reservation at 69 per cent is applicable, the occupation of 15 per cent of posts by the forward communities cannot be said to be unconstitutional.
What the numbers reveal

The subordinate judiciary comprises (i) District Judges; (ii) Senior Civil Judges; and (iii) Civil Judges. The number of judges of the subordinate judiciary, category wise (both men and women) is as follows: There are currently 209 District Judges (147 men and 62 women) working in the State. Of them, only 17 (11 men and six women) belong to the unreserved categories. As many as 109 (74 men and 35 women) belong to the Backward Classes, 48 (35 men and 13 women) to the Most Backward Classes, 34 (27 men and seven women) to the Scheduled Castes, and one belongs to the Scheduled Tribes.
In the category of Senior Civil Judges, there are 194 persons (136 men and 58 women) working currently. Of them, only seven (five men and two women) belong to the unreserved category. As many as 103 (68 men and 35 women) belong to the Backward Classes, 51 persons (38 men and 13 women) to the Most Backward Classes, and 33 (25 men and eight women) to the Scheduled Castes.
In the race for posts, the forward communities are not in the picture to a great extent
In the category of Civil Judges, there are 468 persons (324 men and 144 women) working currently. Of them, only 12 (10 men and 2 women) belong to unreserved categories. As many as 231 (148 men and 83 women) belong to the Backward Classes, 120 (93 men and 27 women) to the Most Backward Classes, 101 (69 men and 32 women) to the Scheduled Castes, and four (all men) belong to the Scheduled Tribes.
As for minorities, of the 864 judicial officers working in the Tamil Nadu subordinate judiciary, 45 persons belong to the Christian, and 42 to the Muslim, communities. In other words, nearly 10 per cent of judicial officers working in the State belong to the minority communities, and this number is higher than the number of judicial officers belonging to the forward communities.
Recruitment in 2012

Whenever a drive for recruitment is undertaken by the High Court of Judicature at Madras, a particular pattern emerges which belies any accusation that social justice is being denied. The post of Civil Judges, known in common parlance as District Munsifs and Judicial Magistrates, is to be filled up only through direct recruitment. The post of District Judges (Entry Level) can be filled up as follows: (i) up to 25 per cent by way of direct recruitment; (ii) up to 10 per cent by way of limited departmental competitive examinations; and (iii) up to 65 per cent by way of promotion on the basis of seniority-cum-merit.
Normally, direct recruitment to the category of Civil Judges (District Munsifs and Judicial Magistrates) is undertaken by the Tamil Nadu Public Service Commission while direct recruitment of District Judges (Entry Level) is done by the High Court itself. Since all posts in the subordinate judiciary fall within the Tamil Nadu State Judicial Service, any direct recruitment to these posts should follow the rule of reservation prescribed in Rule 22 of the Tamil Nadu State and Subordinate Services Rules and the 200-point roster prescribed in Schedule III to these Rules.
In 2012, when the Tamil Nadu Public Service Commission ran into rough weather, the High Court took upon itself the entire task of direct recruitment of about 185 Civil Judges (District Munsifs and Judicial Magistrates). In response to a notification issued in January 2012 by the High Court for direct recruitment, 10,443 candidates applied. The applications of some were rejected and 8,998 candidates were issued hall tickets. Under the Recruitment Rules, all the applicants were required to write examinations in four papers. The Rules stipulate that to qualify for viva voce, candidates belonging to the Scheduled Castes and Scheduled Tribes should secure 30 per cent marks in each of the four papers; those belonging to the Backward Classes and the Most Backward Classes 35 per cent; and candidates belonging to the General Category (unreserved category) 40 per cent.
Of the 8,998 candidates who were issued hall tickets, only 6,702 took the exams in all the four papers. Of these, only 157 belonged to the unreserved General Category. There were 228 Muslims (who had an internal reservation among the Backward Classes), 3096 candidates belonging to Backward Classes (Non-Muslims), 1838 to the Most Backward Classes, 42 to the Scheduled Tribes, and 1341 to the Scheduled Castes.
After the valuation of the answer papers, it was found that 111 Scheduled Caste candidates and five Scheduled Tribe candidates had secured a minimum of 30 per cent marks in each of the four papers and qualified for interview. Similarly, 220 candidates belonging to Backward Classes (other than Muslims), 24 candidates to Backward Muslims, and 95 candidates belonging to Most Backward Classes qualified for interview. Only five candidates belonging to the unreserved category were found to have secured 40 per cent and above in each of the four papers.
All the above 460 candidates were called for viva voce. Of these, a total of 174 were ultimately selected and appointed as District Munsifs and Judicial Magistrates in 2012. Out of these 174, 75 belonged to the Backward Classes (Non-Muslims), 12 to the Backward Classes (Muslims), 43 to the Most Backward Classes, 36 to Scheduled Castes, three to the Scheduled Caste (Arunthathiyar), and four to Scheduled Tribes. There was only one appointment from the forward communities.
Recruitment of District Judges 

In 2013, the High Court undertook the exercise of direct recruitment of 23 District Judges (Entry Level). These 23 vacancies were relatable to roster point Nos.18 to 40 of the III Schedule to the General Rules for Tamil Nadu State and Subordinate Services. Therefore, one out of those 23 vacancies was reserved for Scheduled Caste (Arunthathiyar), three for the Scheduled Castes (two men and one woman), four for the Most Backward Classes (three men and one woman), one for Backward Class Muslims (woman), six for the Backward Classes (other than Muslims – four men and two women), and the remaining eight for the General Turn (four men and four women).
A total of 3273 candidates applied for these 23 posts of District Judges. After the rejection of 34 applications, hall tickets were issued to 3239 candidates and 2688 of them wrote the examinations in both papers. Of these, only 165 candidates secured a minimum of 35 per cent in the aggregate: 16 (10 men and six women) under the unreserved categories, 97 (78 men and 19 women) belonging to the Backward Classes; six (three men and three women) to Backward Class Muslims; 34 (30 men and four women) to the Most Backward Classes; and 12 (11 men and one woman) to the Scheduled Castes.
All 165 candidates were called for interview and 23 of them were selected for appointment. Although eight vacancies fell under the open category, only two candidates belonging to forward communities were selected (See table: “Making the grade”).
From this, it is clear that in the race for posts in Tamil Nadu’s subordinate judiciary, the forward communities are not in the picture to a great extent. The number of posts occupied by them in the Madras High Court is less than 15 per cent, which is permitted even statutorily in case the rule of reservation at 69 per cent is applied. But unfortunately, a section of the bar either feigns ignorance of these facts or suffers from selective amnesia.
(Justice K. Chandru is a retired Judge of the High Court of Madras.)
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Judges and castes: a counterview

In reference to the article, “Judges, castes and social justice,” by Justice (retd.) K. Chandru, published on March 16, 2015, here are edited excerpts from a statement by C. Vijayakumar, President, Lawyers for Democracy and Social Causes, Chennai:
The author has sought to besmirch the lawyers’ agitations against l’affaire judges’ appointment to the Madras High Court.
Though there were dissensions and discontent over the merits of the candidates recommended for elevation as Madras High Court Judges in the past few years, it was only in December 2013 that the Madras High Court Advocates’ Association (MHAA) passed unanimous resolutions demanding the return of the 12 names forwarded for appointment as Judges.
There were unprecedented protests against a list of 10 names from the Bar. It was widely perceived that it was not actually drawn up by the then Madras High Court Collegium. The MHAA sought its return by the Supreme Court Collegium.
A couple of Writ Petitions were also filed. On one of them, a Division Bench of the High Court passed orders to maintain the status quo on the list. Ultimately, the Supreme Court acknowledged the shortfalls in the list and ordered its return, underlining the need to provide representation to the unrepresented and under-represented sections in the matter of selection of High Court judges. It observed: “Appointments cannot be exclusively made from any isolated group nor should it be predominated by representing a narrow group. Diversity therefore in judicial appointments to pick up the best legally trained minds coupled with a qualitative personality, are the guiding factors that deserve to be observed uninfluenced by mere considerations of individual opinions. It is for this reason that collective consultative process as enunciated in the aforesaid decisions has been held to be an inbuilt mechanism against any arbitrariness.”
The decision to return the list was unprecedented and threw light on the “selection process”, which lacks any intelligible criteria and transparency. It often led to ineligible persons being recommended for selection.
The present round of protests by the MHAA is primarily on the draw of names in phases and not in one instalment, apart from the fact that various unrepresented and under-represented sections of society, women and the minorities were excluded.
The article did not address the core issue of recommending persons from over-represented communities, but attempted to deflect the issues by citing statistics in relation to the subordinate judiciary. Even in the statistics, those meritorious candidates who made it to the selection list under the open category have been bottled in their respective communities by the author. This is unfair.
The crux of the issue, even in the form stated by the author, that communities such as Brahmin, Mudaliar, Gounder and Pillai are over-represented in the Madras High Court cannot be disputed. From the Brahmin community there are six judges including the present Chief Justice and the seniormost puisne judge. Even if those two are not counted, the number is not four but five, when one functioning in the Punjab and Haryana High Court is included as his parent High Court is Madras. As regards those from the three other communities that come under the category of Backward Classes, Madras already has a large chunk of them, with Mudaliars and Gounders numbering more than six each. Except for two, all of them were selected from the Bar. In this context of numbers, the MHAA’s demand against inclusion of more names from among these communities is justified.
The article says there are nine judges belonging to the Scheduled Castes. However, only three of them have been elevated from the Bar; the remaining six were elevated from the subordinate judiciary. They entered the service by rule of reservation and their elevation was as per the norms, and not on the basis of caste. The implementation of Rule of Reservation in the subordinate judiciary, like all the services under the State, is the fruit of the movement for social justice initiated by a “minuscule section” a century ago.
The lawyers are agitating on the larger issue of social justice. The author’s attempt to stamp the lawyers’ protest as that of a ‘minuscule section of the Bar’ constitutes a wilful misinformation campaign. It is a motivated attempt to divide the Bar, which will not succeed.

Sunday, March 15, 2015



The article from a Christian Religious Leader. The imperialists ie Britain,  and the Christian Religious  Leadership  commercialized all aspects of life including education !!!!

The art of learning demands that we make education conducive to the creative rather than the acquisitive impulse.

A word, first, about corruption. It results from the suppression of the intrinsic with the instrumental. It involves the inability to value and enjoy something for its own sake. An employee, for example, may either enjoy doing his work or extort money through it. He cannot do both. Our growth as human beings involves growing out of the instrumental and growing into the intrinsic. A man who marries a woman for dowry is sub-human. One who knows “she is herself the reward” is human.
It may not be morally reprehensible to motivate a child to drink milk by promising her a chocolate. Motivating a teenager to read a book by promising the same is silly. Parents nurturing their children as old age insurance are, in principle, dishonest. They will be safe against such corruption if they enjoy the intrinsic value of loving their children. Nurturing children is, and must be, its own reward. The insertion of any additional reward corrupts the spirit of parent-child relationship. Whenever the intrinsic worth of anything is subjugated to its instrumental outcome, corruption results.
Is our idea and practice of education contributing to corruption? It may well be. Here are two reasons why.
From parents to teachers, everyone bribes children in all sorts of ways. Parents do so by offering them rewards for studying hard. To them, marks are the only proof that their children do so. Attractive, sometimes outlandish, rewards are promised by way of motivating them. So learning becomes, largely, an experience of looking forward to the rewards hidden in the future.
Schools consolidate and institutionalise this practice. Virtually, the only purpose for learning, right from the start, is to score marks. This ensures that no child is enabled or allowed to enjoy learning as learning. The idea that learning is only a means to an end gets ingrained in a growing child. Nothing more is required to suppress the moral sense of that child, who gets oriented wholly towards rewards, especially ‘additional’ rewards. The natural reward of learning is growth. But growth, in the present scheme of things, is to learning what salary is to work. It is not, in most cases, itself a motivating factor. Only additional — and extraneous — rewards play that part. This is the dogma that drives learning as well as corruption at all levels.
Creative impulse
This approach can help a child develop only the acquisitive instinct. Children labour hard and burn the midnight oil to score more marks. This sterile acquisition is the stepping stone to further acquisition: a gift now and bigger rewards in the future. The acquisitive instinct is indifferent, even inhospitable, to the moral sense. It suppresses the creative. The creative impulse is what enables us to express the best and the noblest in us. Those who do whatever they do for its own sake experience the joy of it. Those who do whatever they do in the hope of being rewarded, experience the burden of it. What burdens a child is not the weight of her school bag. It is the feeling that what she is required to do is worthless in itself but is tolerable only because of an uncertain reward that lurks somewhere in the dim future in the form of a good job and the perks that go with it.
The burden imposed by the ‘acquisitive’ approach to learning is vitiated by competition. Competition is the essence of the acquisitive impulse.
It is incompatible with the creative. Great artists do not compete with each other for bigger rewards. They may spur each other on to perform better. That is because art is creative. Only when art is commercialised and the creative domain infiltrated by the acquisitive, does rivalry pit one artist against another. The result, then, will be ‘burdened artists’!
The bane of the current practice of education is that it is custom-designed to suppress the creative and unleash the acquisitive. As a result, parents and teachers deem value education to be, by and large, a waste of time. Values belong to the domain of the creative and the intrinsic. They are an impediment to the acquisitive.
The idea of reward was alien to our native vision of education. Education was a spiritual enterprise. Scholarship bred humility. The educated were to be missionary, not mercenary, in their outlook.
If we are to contain corruption, it is imperative that we reform our idea and practice of education and make it conducive to the creative rather than the acquisitive impulse in human nature.
The writer is the principal of St. Stephen’s College, Delhi.
What burdens a child is not the weight of her school bag.

The Luddites are right !!- They are echoing Indian theory of Karma, without its real knowledge !!!!!


In the coming years, some jobs could disappear faster than others. India has to start wondering what to make of the coming technology world

Quite early in his 2012 book ‘Robots will steal your job, but that’s ok,’ author Federico Pistono presents an idea known to supporters of technology as ‘The Luddite Fallacy.’ A reference to angry English textile workers in the early 19th century who protested against imminent job losses by breaking knitting machines and other labour-saving innovations, the term is used to imply that Luddites (or those who fear technology) have got it all wrong. What it suggests, rather, is that new technology creates more jobs than it destroys. So, don’t fret.
For a long time, including a good part of the era of computers and the Internet, this argument seemed difficult to counter. Not anymore. It may have run its course, as Mr. Pistono acknowledges later in the book. And this could dramatically change the way the world functions.
Here’s some data. Technology research firm Gartner predicts software, robots and smart machines will take over one out of three jobs in another 10 years. Futurist Thomas Frey predicted a few years back that two billion jobs, half the total, will disappear by 2030.
Jobs are vulnerable
Shocking? A layman could well remember 1997, the year IBM’s Deep Blue defeated world chess champion Garry Kasparov and gave the world a glimpse of what technology is capable of. If a computer was outwitting the best of grandmasters at chess, no activity involving the intellect was going to be beyond it. And sure enough, today, all human jobs seem vulnerable. Four years back, another of IBM’s inventions, Watson, beat two champions of the quiz show ‘Jeopardy,’ which the New York Timesreported about with the lines “In the end, the humans on “Jeopardy!” surrendered meekly.” Watson-like bots abound now. For instance, if you are right now reading an Associated Press report on an earnings performance of a U.S. company, there is a good chance that it has been put together not by a journalist in flesh and blood but by a bot. The 169-year-old wire news agency last year tied up with eight-year-old, North Carolina-based Automated Insights, whose patented platform automatically turns financial data into stories. Voila!
By no means is Automated Insights the only journalism-disrupting game around. One of its more famous rivals is Narrative Science, whose co-founder believes it won’t be long before a storytelling computer programme wins a Pulitzer Prize.
Then, there is the ‘robot scientist’ Eve which promises to make drug discovery faster and cheaper. To its credit, Eve has already spotted a compound that can be used to fight malaria.
We aren’t forgetting the so-called creative jobs here. And no, they aren’t immune to the tech onslaught, as a viral video by YouTube channel CGP Grey showed last year. The video, titled ‘Humans Need Not Apply,’ brought forth the man versus machine theme, revealing toward the end that its background score was done by a bot.
If software can do journalism, compose music, discover drugs, win a quiz, drive cars, and do many other things that earlier were impossible without a human, what does it say about the coming job market? Those who believe that’s a worrying question include venture capitalist Vinod Khosla and even an artificial intelligence expert such as Andrew Ng, chief scientist at Chinese Internet giant Baidu.
Columbia University’s Jeffrey Sachs, along with Boston University’s Seth Benzell, Laurence Kotlikoff and Guillermo LaGarda, have dealt with this issue in their February 2015 study ‘Robots are Us: Some Economics of Human Replacement.’ One of the fallouts of the coming in of smart machines, they note, is “a long-run decline in labour share of income.” And the report sounds a warning, indicating that in the absence of policy that redistributes from winners to losers, “smart machines can mean long-term misery for all.”
Other experts have visualised an emerging world of economic lopsidedness, where technological adoption and use could create a few big winners and many big losers. This is what could happen if someone successfully builds and markets an automated system, which while helping its maker reap handsome profits also puts many, many people out of jobs.
The Indian scenario
As always, it will be argued that India, not being a developed economy, can breathe easy. Yes, the pace of adoption of technology might be relatively slower here than in advanced economies. And yes, it is difficult to imagine driverless cars buzzing around here anytime soon. But it is important to appreciate how India Inc, the organised job-giver, has already taken well to automation.
Auto companies, for instance, have over the years increasingly used robotics, which they have found to be more cost-efficient and less problematic than labour in the long run. IT companies now are betting on automation to deal with a lot of routine stuff. Machine learning, by which software systems learn to make decisions based on data, will only make this significantly better.
In the coming years, some jobs could disappear faster than others. India, where income inequalities are already large, has to start wondering what to make of the coming technology world. For, the Luddites may be finally right.
Keywords: Luddite Fallacysoftware industryjob industry

  • Ishan Ishan  
    If machines give us all the labour, there will be no such thing as labour cost, and there won't be any inflation due to increase in labour costs. Prices of manufactured products will get much much lower. We may even get products for free, because all we would need is natural resources.
    a day ago ·   (0) ·   (1) ·  reply (1) · 
    • Suguna  
      That is a ridiculous argument. There will be inflation because the natural resources are not free.
      a day ago ·   (0) ·   (0) ·  reply (1) · 
      • Ishan Ishan  
        There are a lot of reasons for inflation, labour-cost is just one of them, and the labour-cost factor will certainly be eliminated if all the labour comes from machines. Natural resources are free because they are found in nature for free, but they are not available to us for free since labour is required to make them available to us. Please note that we are discussing a hypothetical situation.
        a day ago ·   (0) ·   (0) ·  reply (0) · 
    • Ramesh  
      Don't become so panic ,man is creative creature ,without his creativity so much progress possible?Am optimist future will very bright future generation they become more smart then us .History tilling us that Luddites always grumble when new technology emerged in society.
      a day ago ·   (0) ·   (0) ·  reply (0) · 
      • PA  
        Humans are Change agents, can only transform from one State to another State, Humans cannot Create like the "The Creator", If they want to build a "Car", they need to do a lot of R&D, Testing, Optimizing, make a lot of Waste that Harms the Environment. Manufacturing produces Waste, it harms the Envirnoment, etc, Computers, & IT Industry destroys the envirnoment, making Computers, keeping them running needs Energy, you need Non clean energy to run them. The Javascript you are writing now, needs your Computers to be On, all is linked Environmental degradation. You were put on this Planet, God has the right to take you off the Planet. Its not just your Planet, It belongs to all Life. If you dont have the Wisdom to be part of Nature, respect Nature, its time you went extinct. Extinct you will go.
        a day ago ·   (0) ·   (0) ·  reply (0) · 
        • N.Chellappa  
          Automation replaces human labour with energy driven machines. With both the population of the globe and the rate of consumption of energy and materials rising unabatedly there is bound to be point at which the present day civilization would collapse like a house of cards. It is for energy that the wars in the gulf are dragging on. As days go there will be wars for many more rare materials on which the present day civilization of intolerable level of consumption rests.
          a day ago ·   (2) ·   (0) ·  reply (0) · 
          • Ind Yeah  from Selden
            We shouldnt stop advancing. Instead of fearing for jobs.. govt should start population control
            2 days ago ·   (0) ·   (1) ·  reply (0) · 
            • Mitra  from Ningbo
              It is quite pathetic to have such an article published in a top national newspaper. The Luddites have been wrong for the last 250 years and will continue to be so.
              2 days ago ·   (2) ·   (0) ·  reply (0) · 
              • R S  from Elur
                If the IT industry loses a lot of jobs, engineering graduates may have to work in the area they studied in college. That might not be a bad thing for society.
                2 days ago ·   (0) ·   (0) ·  reply (0) · 
                • Gopinathan  from Bangalore
                  The only solution appears to be creation of social security systems that ensures no one starves, or suffers for want of shelter or healthcare, or is denied the education that helps a person appreciate the finer things of life. "Redistribution from winners to losers" as the article mentions. Ignoring reality by invoking platitudes is not going to make it go away
                  2 days ago ·   (0) ·   (0) ·  reply (0) · 
                  • Csha Nambiar  from Bangalore
                    Are we beginning to fear our own capabilities for creation? Maybe its a good thing that soon people may not have to do anything at all and can spend time in meditation (that is if we do not create the technology to wipe out the human race because some nut job is sure to use it) :P
                    2 days ago ·   (0) ·   (0) ·  reply (0) · 
                    • Ravishankar  from Bangalore
                      As per this article, , which talks about Polanyi's paradox related to the subject matter above. If you read the article carefully, there will be some impact on the jobs as we know today in the near future. Economies and workforce need to adjust and adapt in the future.
                      2 days ago ·   (2) ·   (0) ·  reply (0) · 
                      • ANAND KUMAR  from Delhi
                        Pace of tech development and it's adoption by society and larger world is only about timing. Ultimately all have Have to concede this that quality and cost of goods and services can not be left to crude labour In present competitive scenario. Scare of job loss is I'll founded as job are just redistributed and not lost altogether. India, like any other progressive nation have to embrace proven and emerging technologies otherwise we are bound to enter into an era of slavery of patented technologies of west.
                        2 days ago ·   (0) ·   (0) ·  reply (0) · 
                        • Gopal  from Boston
                          For the last 60 years the Luddites have been wrong but they have controlled the Indian agenda (remember the labor intensive vs capital intensive debates). So what the writer is saying is that we should continue down that same foolish path that has brought so much misery on India.
                          2 days ago ·   (0) ·   (0) ·  reply (0) · 
                          • Kvrao  from Annandale
                            The good thing is as the old jobs disappear new jobs gets created. Otherwise, both Robots and humans will be without jobs. No worries!
                            2 days ago ·   (0) ·   (0) ·  reply (0) ·