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United Nations, UN, selected Dewas district’s community water management works in the best three water management practices in the world under the category of “Best Water Management Practices” for 2011-2012.
Dewas, Ponds, Reva Sagar, Local Community & an evolution of a Crusader
Dewas was one of the most drought districts of Madhya Pradesh since few decades. Water was supplied to the city through railway. Groundwater level was going down gradually due to continuous uses of water in irrigation and domestic purposes. The economic condition of the villagers was too pathetic and hopeless.
The soil of Dewas is a fertile soil but the agricultural productivity was reduced too much in recent decades. The agricultural productivity is not only based on the quality of soil, if it is then the productions should have been increased by few hundreds percentages in Dewas. For the past many years the farmers of the district Dewas did not sow Rabi crops, and if they did, the out put was meager. The underground water level had gone down more or less up to 1000 feet.
In these hopeless and critical circumstances, a visionary, downtrodden and enthusiastic public officer, Umakant Umrao, IAS, took charges as the district collector of Dewas. He changed the whole scenario of the district Dewas by his concept of “Economics of water” though Dewas had lost all hopes for a change. He motivated farmers to accept responsibility individually rather than the society and it was made certain that the uses of groundwater would be based on harvesting of groundwater. He told Ground Report India, “If farmers & their families are happy it means society is happy”.
Water Level in Dewas after water works:
The concept of Reva Sagar & Bhagirath Krishak:
As an effort to resolve the critical situation of water, a concept was introduced by Umakant Umrao to convert “save water movement” into a social movement of “Economics of Water”. This was accepted by the farmers as a new thought and was called as Reva Sagar Bhagirath Krishak Abhiyan.
The holy river Narmada is the life of Madhya Pradesh also of district Dewas. Narmada is not only a river, it is a source of religious beliefs. Reva is one of the many local names of Narmada. Following the religion beliefs the farmers suggested the ponds constructed by them in their fields should be called as Reva Sagar.
Bhagirath in the Indian mythology, brought the holy Ganga in the earth his miraculous efforts. The farmers who construct the Reva Sagar(s) in their fields are called as Bhagirath Krishak in Dewas district.
The concept of Reva Sagar construction started to spread from one field to another, one block to another and from one district to another. The neighbour districts got information about the unexpected result of hundreds of Reva Sagar(s), constructed in the Dewas district in the first year of the campaign. As a result, the people from neighbour districts ie Sehore, Shajapur, Ujjain, Harda, Khandwa, Raisen, Dhar, Vidasha, Hoshngabad, Bhopal and other, started to come to see the Reva Sagar(s) and showed their wishes to learn from the farmers of Dewas district.
The concept of economic of water in Revasagar crossed the limit of the district and was expanded into districts of Malwa and Nimad region. Shivraj Singh Chauhan, the Chief Minister of Madhya Pradesh started to support Bhagirath Krishak(s) to construct Reva Sagar(s) in the entire state.
Umakant Umrao told Ground Report India that for starting he targeted big farmers, who could have taken risks to construct Reva sagar. But because of the impacts of continuous droughts, big farmers also felt the need of financial help to construct the Reva Sagar(s). He called a meeting of all the bankers of the district were organized and invited officers of eminent banks including the Chief Manager, NABARD, Bhopal. Because, it was the first experience to avail loans from the banks, the bankers did not show any interest in this respect. But in a meeting at the district level, the bankers were assured about the repayment possibility of the loan and the various technical and economical aspects of the project were discussed and a project report was prepared, and bankers were assured about the profitability of giving loan for Reva sagar and its repayment potentiality. In order to avail loan from different banks, a team of block level C.M.O. and Block Panchayat was formed to complete all the bank formalities for the farmers.
Umakant Umrao motivated farmers to transform Dewas district into a district of ponds from a drought district by constructing Revasagar(s):
According to the farmers:
Less Fertilizers but More Production
Farmers told Ground Report India that it is their own observation that the rain water collected in Reva Sagar has more soluble nitrogen compared under ground water which is useful for Rabi Crops. The collected water of Reva Sagar for irrigation, has fertilizers inbuilt which comes from the waste of Rabi crops, is sufficient for the growth of the plants. The farmers of the district Dewas also told with great enthusiasm that they use fertilizers less than in comparison to previous years but the production increased as well as the growths of various plants have also increased because of the uses of Reva Sagar(s) water. In the Reva sagar the fertile soil also got collected along with water in the Reva Sagar. After the rainy season the fertile soil could be shift back in the fields, by this method potentiality of the fertility of land also increase significantly. The soil erosion could also be stopped.
Saving of Electricity and self-dependency
Reva Sagar is a surface water storage. So farmers do not have to depend on the expensive electricity to run costly heavy bore-pumpsets for irrigation, the farmers could irrigate their lands by using traditional techniques as Charka. The farmers are self-dependent because of Reva Sagar(s) the shortage of electricity is not a hindrance to the farmers for farming.
Time savings
According to the farmers, in 100 hours, around 10 acres of land could be irrigated by the tube wells at the rate of 2” delivery of water. However, Reva Sagar, with the help of diesel pump, could irrigate around 50 acres of land in 100 hours at the rate of 5 to 6” delivery of water.
Bio-diversity transformation- the Animals, Birds, Migrating Birds, Wild-Life and Environmental Conversation:
Because of Reva Sagar(s), after the rainy season many birds like hens, duck etc are seen near the ponds. In Reva Sagar(s), there are enough water even in the months of May/June thus migratory birds and long-cranes have started to come here from the cold regions.
The pasturelands are formed naturally because of the Reva Sagar(s) as surface water bodies thus in past few years; deer, jackals, hyena, fox, porcupines and other wild-animals could be seen easilty in the area.
Ground Report India teams have seen large group of deer, jackal, fox, porcupine and long-cranes in various trips of the area for ground reporting.
Raghunath Singh Tomar & Funeral Ceremony of Tube-Well & Celebration of the Birthday of Reva Sagar
Mr Raghuveer Singh Tomar of Harnawada village is a big farmer having 80 acres landholdings. He was using tube wells for irrigation purposes. He was cultivating Soyabeen and Gram. But production wasn’t good due to frequent power cut and decreased water table. He constructed tank of 1.00-hectare size, which is 12 –15 ft deep at a cost of Rs 5.00 Lakhs. He is still taking the same crops but production has increased due to increased area under crop and proper irrigation facility. This tank provides sufficient water to his rabi crops. He received profit of Rs 1.20 lakh, Rs 5.00 lakh and Rs 8.00 lakh respectively in last three years by cultivating Dollar gram. Later on he closed his tube well and performed the symbolic funeral of the same. According to Sh. Tomar this tank has providing him dual benefits viz good fertilized soil from the tank silting and reduces the cost of water pumping. He has been identified as Bhagirath Krishak and disseminating the concept among other farmers.
Funeral Ceremony of Tube-Bore-Bell :: The Devil
The Birthday Ceremony of Reva Sagar :: The Protector
Prem Singh Khichi & concept of Community Pond only for wild-life:
Prem Singh Khichi, more than 70 years of age, is one of the most aware and progressive farmers of the district Dewas. He is a big farmer. Recently, he motivated farmers to have a community pond which will not be used for irrigation. The community pond will be used by domestic animals, wild-animals and birds.
It is a Social Learning Process :: Dr Abbas
Dr Abbas, PhD, an agriculture scientist in the agriculture department, says “The efforts and victory made by local farmers have become a live community training centre for the farmers of other districts and states. It is also a learning process of the local community. Experts of different fields visit here for mutual give & take of the experiences, knowledge and information.”
He praises Umakant Umrao, he says, “I wanted to serve society being a public servant but there was no way to do it. He showed me a path of meaningful life. I enjoy working with farmers. They give love, respect and trust. I am part of their families now. It is really amazing to get love from the community.”
Persons of International Water Management Institute, IWMI; Food and Agricultural Organization, FAO; Centre for Science & Environment, CSE; Wikimedia/Wikipedia; The Chartered Institute of Journalists, London; International PEN; Indian Institute of Technology; Indian Institute of Management and others have visited Dewas to meet the farmers to understand the concept of Economics of Water.
Mutual Trust & Internal Bonds in the Society:
Farmers told Ground Report India about the changes in attiudes in the villagers after the economic empowerment due to Reva Sagar(s). They said there were many incidents of fightings based on egos and vested interests. Raghunath Singh Tomar told, there is not a single case in last 5 years of fightings based on egos/castism/religion etc.
A very interesting thing has been generated, if a farmer needs a farming equipment then he goes to other’s house and collect equipment and use in his land and handed over to any other to use but at last the equipment reaches to the owner safely.
Awards:
Umakant Umrao, IAS, as a JALADHEESH (the God of Water) in eyes of local farmers: Umakant Umrao gained the trust of people by mixing amongst them and became a part of their own social and individual families. Umakant Umrao was going to the farmers’ fields even in very hot days to dig Reva Sagar(s) in their lands. He became a common farmer to motivate farmers to change their lives.
The words, the talk and the efforts Umakant Umrao poured into the farmers to convince them; are alive in their minds and hearts. As a result, the farmers have been following the approach suggested by him for the Economics of Water even in his absence. Now medium and small scale farmers also are coming ahead to construct Reva Sagar(s) in their fields. They are even ready to take bank loans for this purpose as they have witnessed its benefits.
The Malwa region, a traditional agricultural region has large number of big farmers who are capable to dig tanks in their fields but instead of investing on tanks they were dependents on tube-wells which was a failure. Umaknat Umarao motivated them to participate in Rewa Sagar campaign and assisted them by all means as training, demonstration, financial support and encouragements to make it a successful community movement.
With the time and his dedication, he became very popular amongst the farmers as Jaladheesh- God of Water as mentioned in some of the inaugural stones by local farmers.
The farmers remember him in very deep corner of their hearts, maybe next generations will not know him but the stories will be told to the next generations about him as a genuine and live crusader.
The thought which made him a Crusader:
“As in industrial economy, electrify solar energy petroleum product etc are treated as critical inputs, in the same ways water is treated as a critical input in agriculture. Farmers could earn more profit with irrigated agriculture than non irrigated agriculture. A farmer who does not have the source of water, if he uses the captive irrigation method, he could earn more profit, which is other words can be named as Economics of Water, Gender Empowerment and protector of the Wildlife & Environment”.
“Five years before, I had a dream to see 10,000 Reva Sagar(s) in the area; today it is a reality not a daydream. Now, I have a dream to see 10,000 millionaires according to US$ currency in the area; I do hope it will be a reality in coming years. I am waiting to see one more dream after few years.”
a very layman who cannot see the big things in this media based movement
(About the photo- Vivek Umrao Glendenning is talking with the mass for decentralization of powers and economy with the around 100,000 villagers in a mass meeting organized by his organization.)
Just because I had/have different views on Anna Hazare’s media sponsored movement, I was abused by flag-bearers, photo-badge-bearers and email/sms forwarders of Anna Hazare. I was asked that did I ever do anything for society, I was called as anti-nation and pro-corruption. Now when Anna has finished his fast, I have few questions in my mind.
I am not very high intellectual also not highly dedicated as the Anna Hazare’s badge/flag/email/sms bearers. Many of the followers of Anna Hazare’s movement are highly dedicated, as they did not stop to take bribes though they were participating in evening candle-marches and marched with the flag of Anna Hazare in favour of Anna Hazare. It was matter of their dedication for anti-corruption movement that they called me many times for hot discussions though they never forgot to take bribes in last 15 days.
Because of their depth of dedication, honesty and objective observation capacity I do believe that they have a tolerance to listen opposite side.
I do not want to say anything for Anna Hazare as an individual, his works in Ralegao and out of Ralegao (if he really did works outside his own native villages except fasts for few days as pressure tactics) and his entire life-span of more than 70 years.
Anna Hazare knows better than I do about his honesty, his commitments, his vision and his interests thus I prefer to leave these matters.
But some important points on Anna’s Jan Lokpal Bill, civilian society and his latest fast, I would like to raise.
Jan Lokpal Bill:
Did Anna team discuss Jan Lokpal Bill with people of India?
No they did not.
Then who made it and why is it called Jan Lokpal?
Civil Society:
How was civil society formed?
How were members of civil society decided? (I do not want to use word ‘selected’)
Anna Hazare’s fast started from 16th of August 2011:
Anna started fast on 16th August demanding PM & Judiciary under Lokpal and enact the Jan Lokpal Bill. However, before leaving Tihar Jail, Anna team had removed demand for Judiciary under Jan Lokpal.
The demands by Anna to end his fast during his fast and the results:
· Government take back its Lokpal:
Result- Government did not take back
· Prime Minister must be under Lokpal:
Result- Government did not make any promise and did not write anything regarding this in the letter to Anna Hazare
· Member of Parliament must be under Lokpal:
Result- Government did not make any promise and did not write anything regarding this in the letter to Anna Hazare
· Bill must be passed up to 30th August:
Result- There is not time limit, it can be held for decades
· The Anna’s bill should be directly debated in both the Houses instead of sending it for Parliament’s Standing Committee:
Result- Jan Lokpal Bill has been sent to Standing Committee with 4 more Lokpal Bills
· Government intervention must be minimum in appointments of Lokpal(s):
Result- Government did not make any promise and did not write anything regarding this in the letter to Anna Hazare
· The discussion on Jan Lokpal Bill must be under 184 with voting:
Result- it did not happen, discussion was done under 193 without voting
· Anna’s demand that after introducing their bill it should be debated and passed as law was not even given consideration.
I am not very intelligent to understand that why did Anna Hazare do fast and why did he end his fast.
I do not know why and what should I celebrate? I cannot understand the meaning of achieved second freedom by Anna Hazare.
International Journalist, the Chartered Institute of Journalists, London
Member, Wikimedia /Wikipedia Australia
Member, International PEN
Member, International PEN Sydney Centre
All discussions given below are based on advertisements received by me via sms/emails/updates in social networks and made by Anna’s team to get popularity-sensation. I am a very common person and I talked with hundreds of villagers/tribal/ground activists and urban common persons of the states Uttar Pradesh, Madhya Pradesh, Bihar, Chhattisgarh, Orissa, Rajasthan, Delhi, Haryana and Uttarakhand before writing points below.
I do not want to see things blindly just because of sensation made by electronic media.Why should I see a fake dream of a second freedom of India by Anna’s Lokpal?
The failure of strong and visionary J P Movement created big frustrations in the mind of youth who participated actively with the JP Movement. The movement produced unaccountable and corrupt leaders and no one could have moved towards Total Revolution even though Jai Prakash made efforts for thought process and political awareness while Anna’s team preferred to cash the vision-less hidden anger against corruption in the system to get popularity cheaply.
It could not be imagined the level of violence/frustration/reaction caused by this so-called hi-tech TRP-hungry-Tv-channel-based-media movement with full of lies and manipulations. The time will reveal that Anna’s team betrayed Indian people for glory and glamour.Indian people will be facing the results of their betrayals.
Anna and his team had no actual critical masses behind them thus they are behaving as drunk with superficial heroism and patriotism.They are betraying to enjoy this glamour. They cannot control reactions/chain-reactions now, things are beyond their capacities and will end with community frustrations/reactions and hate.
I strongly believe that Indians will feel high frustrations, reactions and violence after the fever………………
To get public support for a Bill, Anna is saying it is a second freedom struggle thus everyone must sacrifice everything for the nation.Formation of a Bill cannot be a freedom because many very important things are missing. I am sure that Anna’s so-called second freedom is fake and very superficial.
In JP Movement thousands of mass leaders were sent in jail for around 19 months and faced mental and physical tortures. This so-called second freedom Anna Hazare got in one day by the supports of TV channels’ OV vans without having critical mass supports. How cheap this is!!!
Many Indians are dreaming that Jan Lokpal Bill will bring all black money back to India and within a night, they will become rich and will enjoy luxuries.They are supporting for these dreams, they are not supporting for a nation building.
I have few questions about this dreamed richness:-
I do not think a paper known as currency or a binary digit in computer known as money in the bank could produce things. They are thinking that with the money they will be able to buy anything but the most important question is- who will produce things how and where?
I do not think currency can solve problems. Indians will be millionaires by currency digits only but will be having huge unsolved long-term chaos.
There are many baseless, fake dreams have been planted by the Anna’s team to get cheap popularity.How could it be taken as second freedom struggle?
In Jantar Mantar I saw Anna was saying that he is Gandhi. The Anna team planted manipulated and falsies ideals to get cheap popularity that in last few thousands years there was not a great person like Anna Hazare.
I started to think that Anna Hazare wants to be praised like Gandhi. Some Followers of Anna Hazare informed me that Gandhi was nothing but Anna is like God of India. I want to suggest followers of Anna that they should start to demand to Central Government to make a special act presenting Anna Hazare as God of the Nation.
In the month of August 2011, Anna and his team have realised very well their failure to generate a critical mass movement though they used a continuous hi-tech media sensation. Using these tricks Anna team got support of media, online patriots and unemployed youth of metro cities specially in the capital cities.But Anna team didn’t try to reach poor, villagers and common people of India.
They thought media sensation could create a critical mass movement. Because people of India wants to see a change in systems thus many ground activists started to support Anna as a chance to create a pressure on central government but they realise very well that Anna’s team will not lead for a change in system beyond Jan Lokpal Bill.India needs a critical mass movement not a show of movement.
I have been receiving SMS minimum 10 times per day for last 6 months about Anna Hazare’s greatness with full of manipulations and emotional sensations. Those SMS were suggesting how to show my support to great Anna i.e. I should wear a badge of Anna’s photo in my home, office and I should instruct my friends, family and colleagues the same. Now two days before SMS have started to suggest that I should instruct women to wear a badge of Kiran Bedi’s photo and should motivate them for march holding a banner of photo of Kiran Bedi.
If we want to believe Indian electronic media which is only interested in TRP rating, we must believe that Indian freedom struggle was full of shit and Anna Hazare, Arvind Kejriwal, Manish Sisodia etc are getting real freedom even though they are using media sensation, falsies and manipulations.
By seeing all these I feel Gandhi and others were fools because they spent many years on real ground struggling for integral development but they did not use OV vans of TV Channels, sms, updates in facebook/linkedin/twitter and others.
This is why the followers of Anna are entitled to abuse Gandhi and other persons to establish Anna Hazare as God of the nation.
None of the societies can be corruption free just by a law or media sensation.Social transformation or system change cannot happen in one day or two days, it needs a farsighted vision and long term ground efforts.
But who is trying for that. At least Anna and his team are not trying. They are only interested in their own glory. Maybe it is a second freedom for personal glory of Anna team but not for the entire India.
I will never support anything, which will kill democracy.
Anna’s Lokpal is built undemocratically, is undemocratic and moving towards fascism. It was drafted with undemocratic methods. No public discussion and concern were made before drafting the Jan Lokpal Bill. The members of civil society were not suggested by the people of India. There is no public representation in Anna’s civil society.
Anna’s team has been manipulating the emotions of public by creating illusions.Anna’s movement is only for a Bill nothing more.It is a waste and misuse of public energy and believes and betrayal. Anna has no capacity to stop this now and reactions after this fever. He is enjoying heroism on the cost of social transformation.
India needs very sincere visionary and long-term movement on the actual ground of masses for social transformation. One has to know the ground realities of India for a social transformation.
The smallest unit of human society is a family, which is based on love and compassion. But what an anomaly that the coordinating agency or federating authority of families, which is known as the state, is based on repression and violence! So as it is to change an unjust system or destroy an oppressive state violent methods are needed. Gandhi experienced and realised the cruelty inherent in the anomaly. He felt the depressiveness of the situation. He visualised human society as a family, where love and compassion should be the way to resolve various conflicts. Gandhi introduced non-violent methods based on a threefold action: Satyagrah (insistence to truth), Asagayoga (non-cooperation) and Atmanigrah-atmabalidan (self-abnegation, self-sacrifice). The combination of all of these is crystallized in Savinaya Avajnya Andolan (civil disobedience movement) by individuals and communities against the oppressor and oppressive authority. Gandhi successfully fought the British imperial authority with his non-violent methods and led the Indian subcontinent towards Independence.
Indian Tradition
Impact of Mahabharat War1 and its apparent futility
Urge to find an alternative to war
Evolution – Reshabhadeo2 to Buddha3, static non-violence to dynamic non-violence, Nirvana (non-enmity to Karuna (compassion to love))
Karuna was entwined with Nivrutti4 (life of renunciation) and Pravrutti5 (worldly life, even as propounded by Krishan6) was involved with violence
Buddha7 to Gandhi – Synthesis8 between Karuna (compassion and love) and Pravrutti (worldly life) is evolved.
In Semitic tradition
A. Concept of God
In Judaism: a just patriarch who punishes his folk in various ways if they defy or go astray
In Christianity: God is an all-loving father who pardons sins and weaknesses of his folk on repentance; his grace guides them to emancipation
In Islam: Allah (God) is just. He is merciful while giving judgement. He is Rahamanir Rahim (the benevolent, the compassionate).
B. On the social plane
In Judaism: It is tooth for a tooth and an eye for an eye
In Christianity: Love they neighbour as thyself, and compassion for the sinner. No retaliation to violence, instead prove its futility by loving defiance
In Islam: Sanctity of human life is propounded emphatically. Equality and brotherhood of human-kind is emphasised. Return evil acts by good acts, and the evil doer will become your bosom friend.
PURPOSE
We need a forum on the global plane where all people who believe in the sanctity of life would join together in an endeavour to evolve ways and methods based on non-violence for resolving various human conflicts. In the present situation, the UNO, for the cause of people, deploys armed forces to control and suppress different warring groups and countries. Peace imposed by arms is a mirage. Hence the forum’s priority would be to organise a Global Peace Crops. It would comprise of intelligent and self-sacrificing people from all parts of the globe, representing different ethnic, cultural and linguistic groups. When constituted, the corps would replace the armed forces deployed by the UN in due course of time. The members of the Global Peace Corps, with their knowledge and compassionate understanding, would try to dissuade the warring groups and countries from killing each other and forsake the path of violence.
In the process, if need arises, the members of the Global Peace Corps would risk their lives by coming in between the warring groups. Sacrifices would continue till the feuding parties agree to settle their disputes by peaceful methods.
All those people who have experienced the beauty and joy of life and have ennobled themselves by human kinds aesthetic sensibility and its various creative expression, should come forward and assist the forum in its purpose to evolved and build a society and a system where everybody could partake in this beautiful and joyous phenomena of life, without fear or remorse.
NOTES
1. Mahabharat War
After the war between Ram and Ravana, which was fought in South India, the Mahabharat was the most important event of ancient India. It was fought between two groups of cousins – the Kauravas and the Pandvas, in the plains of Kurukshetra near Delhi, in which practically every important ruler from West (Afghanistan) to East (Kamprup Assam) participated. Its exact timing is yet to be determined. It could be done by backward astronomical calculation of timings of the position of stars and constellations as mentioned in the Mahabharat. The destructive power of weaponry used in the war competes with that of nuclear weapons. The impact of ‘Brahmshirastra’, launched by Kaurava’s general Ashwathama, is described by the writer of the Epic Mahabharat in the following words: ‘fierce energy blazed up with terrible flames within a huge sphere of fire. Numerous peals of thunder were heard, thousands of meteors fell and all living beings were overtaken with great dread. The entire welkin was filled with great noise and assumed a terrible aspect with those flames of fire. The whole earth with their mountains, waters and trees trembled.’ To neutralise and counteract that weapon, Arjuna (the third of the Pandava brothers) launched another highly powerful weapon. Before these weapons could collide and let loose destructive and devastating energies and also leave a long term impact of a rainless 12 years, sages intervened, positioning themselves in between the two weapons. They persuaded both the fighters to withdraw their weapons, thus saving the earth and its inhabitants from impending disaster. In the Epic Mahabharat, the writer Sri Ved Vyasa observed that there is no winner in the war; the victor and the vanquished both are losers, the worst losers are people. Since that time an urge to find an alternative to war took possession of the Indian psyche.
2. and 3. Rishabhadeo – Nirvaira (non-enmity) and Buddha – Karuna (compassion and love)
Rishabhadeo was a king of Ayodhya in ancient times, who introduced agriculture and taught people how to live in harmony. He renounced the worldly affairs for a life on penance, meditation and contemplation to find the Truth (Reality) of life. He experienced that while doing penance, he was bereft of fear and enmity towards all beings – humans, animals, birds, insects and others. In response to this state of mind and feelings, other beings also shed their fear and enmity towards him. It was a stand still situation of Nirvaira (non-enmity) thus the static non-violence. Later Buddha added a new dimension to this state of mind and feelings. He had a novel experience that after one sheds fear and enmity, positive feelings of Karuna (love and compassion) engulfs oneself. This Karuna (love and compassion) permeates other beings who come in contact with the ‘compassionate-one’. Thus is the dynamic of non-violence.
4. and 5. Nivrutti and Pravrutti
Human kind has one qualitative difference from other living species; its urge to know and comprehend Truth and the phenomena of life. And on the basis of that knowledge to coordinate and correlate individual as well as community living with the laws of the universe. There are two ways to understand and comprehend cosmic phenomena; one is to participate in the creative and productive process which leads gradually to widening the horizon of our knowledge about the laws of the universe. It is called Pravrutti Marg. The other is to renounce aforesaid activities for meditation, contemplation and penance to understand and go deep into one’s self. As one is an integral part of the phenomena, by knowing self, one can know that also. It is called Nivrutti Marg.
6. Pravrutti – as propounded by Krishna
Krishna propounded that one should participate in worldly activities in a detached manner without any consideration of subjective interests. This universe is a playfield of the cosmic being, who expresses itself in manifold ways and myriad forms for the sake of Anand (joy). It is called Lila (dance drama) of the cosmic being. One is only an actor in this Lila (dance drama), so why be subjective about one’s role or its outcome. Rita (law and rhythm) sustains this Lila. To enjoy Lila fully the individual and the society have to tune itself with the Rita. This is the way of Dharma, any individual or group which obstructs this intoning has to be suppressed or eliminated as situations demand.
7. Buddha – further elucidation
With the common formulation that soul transmigrates from one body to another and the shared premise that attitude and inclination of the being at the time of death determines its next living form and personality; Buddha elucidated later that instead of suppressing or eliminating wrong doers or evil doers, one should educate them and sublimate them by Prajnya (higher knowledge) and Karuna (compassion and love). In the long run suppression and elimination are counterproductive. The eliminated one or ones are born again with the psychic deficiency of the previous birth and thus their obstruction to the intoning of life with Rita continues. In order to achieve the desired results, one should shun the violence in dealing with recalcitrant enemies and instead adopt the path of Karuna to sublimate them. Buddha’s preaching’s did have universal appeal, but its practice was mostly limited to the people who renounced the life of worldly affairs like saints, monks and others. For a common householder and men of worldly affairs detached activities which included violence against criminals and enemies was the way towards higher life.
8. Synthesis
For two thousand years, the people of India, defying common logic, have experimented in various ways in many walks of life to synthesise between two seemingly opposite directions: Pravrutti ( a life of worldly affairs), presupposed violence and Karuna (love and compassion) presupposed Nivrutti ( a life of renunciation). Their success was limited generally to family affairs and immediate neighbourhood. On a wider canvas Guru Tegh Bahadur, a saint and householder of the seventeenth century is a shining example of that experiment. All the way from Anandpur Sahib, a place in Punjab near foothills of Himalayas, he came to Delhi to face the wrath of Mughal King Aurangazeb and resist his drive of forcible conversions in a peaceful manner. He sacrifices his life and that of his camp followers without rancour remorse and enmity at the altar of human freedom. This process continued and Gandhi became the harbinger of a new way. He experimented with and evolved non-violent methods for effecting desirable changes in the affairs of the state and system of governance – bastions of violent authority thus synthesising Karuna and Pravrutti to a great extent.
Triloki Nath Purwar
Triloki Nath Purwar was a freedom fighter who participated in 1942 Quit India Movement and was imprisoned for about a year. He participated in peoples movement in 1947 in Tehri Garhwal state against feudal order and was imprisoned.
After his release from jail he organized a successful non-violent people’s movement and dislodged Tehri Garhwal ruler and handed over the administration to the forces of Government of India. In mid 50’s he went for a study tour in Assam there he came in contact with Nagas and other tribal groups then onward he concentrated on the problems of North East. He came to Delhi and contacted leaders of the Central Government.
After their approval he started on a one man’s peace mission in Nagaland. The then Chief Minister of Assam did not appreciate the interference of central leadership in his domain so he was obstructed by state government and was put in jail on false charge of violating inner line regulation. After his release from imprisonment he continued on with the problem.
After ten years again in 1963 an understanding was reached between him and Jawaharlal Nehru, the prime minister of India. He went on a tour of Nagaland where he was able to persuade a sizeable number of people to his point of view. The nominated leadership who were heading the state administration felt insecure that they may not be able to find a place in an understanding interfered with his work and forcibly sent him to Shillong.
Triloki Nath Purwar came to Delhi and discussed the issue with Jawaharlal Nehru, the prime minister, who hesitated a bit. He then went to Nagaland and started a Satyagrah.
There he was arrested and imprisoned. He went on a fast which continued on for forty days, which be broke after a Peace Mission was announced for the Naga problem and state authorities were instructed to make arrangements for travel of Triloki Nath Purwar to either to Bhubaneshwar (where Congress Party was holding its annual session), Allahabad or New Delhi as Jawaharlal Nehru, the Prime Minister, wanted to see him. He reached Bhubaneshwar but he could not see the prime minister as Prime Minister had a paralytic attack.
Peace Mission started its activities and Triloki Nath Purwar continued on communicating with his contacts of Naga rebels. Peace mission failed because its member could not understand the Naga psyche and establish a rapport with them.
And after that for a few decades he dedicated himself to studies, meditation and contemplation. After achieving a understanding on clarity about his future work, he has decided to resume his activities again for a cause of harmonious human society.
He initiated an idea of half million non-violence peace volunteers for stopping wars in the world.
Triloki Nath Purwar was active in Bangladesh Movement also. After the independence of the country he never accepted the membership of any political party. He never voted in general elections, he never participated in electoral politics because according to him some aspects of constitution of India are not in harmony with people’s interest.
Human society has been experiencing a suffocating and depressing situation in community living the world over. The conflict between nationalities and ideologies is sapping our creative energies in various spheres of life. In the name of human progress and prosperity, people of affluence and authority are committing all sorts of atrocities. In the name of national integrity, people are being butchered and massacred. In the name of political liberties and freedom of expression, man is subjected to economic exploitation. In the name of economic equality, people are deprived of their political liberty and freedom of expression.
(Apart from physical, social, emotional and spiritual aspect, the price that we have to pay in economic affairs of man for such conflicts and confrontations is staggering. Every year billions and billions of rupees and substantial proportion of human energy are being wasted in producing destructive weapons of war, which become junk after a couple of years. If these resources and energies could be put to creative and productive purposes, human society could enjoy unimaginable affluence and freedom.)
MAN’S NATURE
We had been thinking as to what could be the way out of these frustrations and inhuman situation. We feel that there has been an incorrect assessment of human nature, which has been a major factor in perpetuating this state of affairs. In order to reach the desired goal, we should have a proper understanding of human nature vis-a-vis the rest of creation. At the instinctive level of preservation and propagation of the species, all living creatures are qualitatively similar; though quantitatively different. (The different patterns and techniques in method of preservation and propagation of species come under quantitative difference.). But the vegetable and animal worlds have one difference in quality: members of animal world can move, while members of the vegetable world cannot move. Movement is common, so the qualitative difference between man’s world and the animal’s world lies in the inquisitiveness of men, which can better be defined as quest for knowledge or reality.
This quest for knowledge or reality is the mainspring of man’s evolution towards a higher level of life; it is also the main drive of progress in the realms of religion, philosophy, science, technology and other spheres of life. Thus any political, social or economic system which throttles the quest of man in any sphere of life in the name of national or ideological unity would perpetuate tensions and conflicts between man and man between different social and political groups.
SOCIAL DEVELOPMENT
We feel that if we could shape the structure of our socio-economic institutions on the basis of rationality, radically different from the existing ones of nationality and ideology, we could create a universal system. Before we proceed further, let us analyse stages of social development. It began as a tribal society. In this form of society, blood provides the bond of relationship between man and man. The people of the same tribe accept each other as fellow beings and equals. The members of stronger tribes were taken as demi-gods. The weaker tribes were considered to be sub-human, to be subjugated and used as slaves or for inferior work.
Subsequently, as the human mind developed philosophically, man felt that all human beings were qualitatively equal. Due to lack of communication all races of man could not contact one another. Hence people living in different territories, where communication was easy, formed themselves into different national groups and developed their friendly or inimical attitudes towards other national groups.
This could not satisfy higher urges of man and thus began the search for a uniform formula, which could translate qualitative equality into socio-economic and political institutions. Prophets, thinkers and reformers put forward different ideologies to achieve this end. Consequently, societies based on different ideologies were formed (Islam and Christianity, like Marxism, partake of the nature of ideology ). Tension and conflicts developed. These tensions and conflicts have become endemic in many parts of the world.
In this part of the world, we inherited a society whose rationality was based on universal values. Different ideologies about the universe, cosmos and future of man were accepted as subjective and dimensional expressions of a multi-dimensional reality. Thus even conflicting ideologies become complimentary to each other at a higher plane as different dimensions of the same reality. However, in spite of the rationality of universal values and the conceptual equality of man, equality in socio-economic spheres could not be achieved. The growth of specialisation in occupations and methods of production led to social inequalities and economic disparities. These were perpetuated by the oral system of preservation and communication of knowledge; primitive sources of energy were also responsible for continuation of these disparities and inequalities.
(Due to oral knowledge and employment of human beings and animals as prime source of energy for the sake of efficiency and better production, occupation became hereditary and functional groups developed into social groups gradually assuming the form of castes. New technology broke the backbone of caste system; its’ economic aspect has become totally redundant and it is losing its effectiveness and utility as a social group also.)
NEW DIRECTION
Now, however, new technology, based on new sources of energy, the printing press and mass media of education and communication have given powerful weapons in the hand of man to build an egalitarian socio-economic system on a universal basis. We could evolve an ideal universal system. To begin with, instead of mall national and warring ideological states, we could form bigger regional units, comprising such areas and people whose sensibilities and medium of expression are similar and common to a great extent. The underlying rationality of these regional units will be universal values. These regions could be the Himalayan Subcontinent consisting of India, Pakistan, Afghanistan, Ceylon, Nepal and Burma; the Arabic speaking states; Western Europe; the U.S.A and Canada; Latin America; the Balkan States and so on.
For bringing this regional unity into existence, the first step would be free movement, without passports and visas, within such regions where the sensibilities and the medium of expression are common and similar. Secondly, a single economic community based on equality could evolve. Thirdly, a political unit could be established. The political forms of regions could be decided by consensus of different people who will group together. Gradually these regions will merge into a common universal society based on universal values and evolving norms, basis being compassion and love.
FUTURE SOCIETY
The rationality of the new human society will be universal values, such as
seeking a reality, which is multi-dimensional and expresses itself in newer and newer forms,
equality of man in every sphere of life.
In such a society, men will be bound to one another through love and harmony, unlike today’s society where fear of a common enemy huddles us together. Means of production will be community-owned and wealth produced will be common property to all. Modern forms of governments whose main business is defence, external affairs and internal administration will have very little role to play in such a society. Corporate elected bodies could be evolved to coordinate and manage various spheres of human activity.
We know that those who have vested interests in the existing scheme of things and are controlling the levers of power directly and indirectly will oppose us to the utmost with their organised ability. We fully understand their capacity to create mischief and terror but we will face in a non-violent manner all that may confront us in our struggle for a new future for humankind. As we have faith in the inherent goodness of man (evil is a by-product of circumstances and is born out of ignorance), we accept the humane weapon of non-violence and non-cooperation as our only means to achieve our ends. This weapon will have to be evolved in a scientific way through constant struggles so that it may be used in future for settling all human disputes replacing the present mode of violent conflicts.
THE SUBCONTINENT
A world-wide non-violent movement has to be created for the regional re-organisation of human society but as people belonging to the region of the Himalayan subcontinent, we have, primarily, to undertake the task of organising this region. Before we proceed further, let us analyse the social situation, political and administrative complexities as they exist today. In the major portion of the subcontinent in India and Pakistan, the Hindu-Muslim confrontation persists in various spheres of life. It receives its nourishment from the existing administrative and political arrangements known by the name of the Indian Government and Pakistan Government. The British were forced to give up colonial possession of the Indian subcontinent under the pressure of the Independence movement and the aftermath of the Second World War, which made the Empire economically unsustainable.
However, they contrived the transfer of power in a manner, which enabled them to control the political strings while transferring to the people only administrative power. Our leaders, in their eagerness to control the administrative structure, fumbled during negotiations for the transfer of powers. Their short-sightedness led the people into trap laid by the British imperialists. And to this day both Indian and Pakistan, because of their confrontation in various spheres, wait on other nations, big or small, for favours in their family disputes thus eroding their political strength. Except for playing minor roles as brokers in the political arena of the world, they have not been able to contribute politically towards world peace and prosperity, in spite of their numerical strength, geographical situation, cultural tradition and economic potential.
Our leaders blamed each other for the cruel vivisection of the area. Congress leadership lays the blame on the leadership of the Muslim League for its communal outlook; but mockery of accusation is apparent by the fact that when it was a question of Muslims living in Hindu-majority India, they opposed division, but when it became a question of Hindus living in Muslim majority areas of Punjab and Bengal, they demanded vivisection of the provinces of Punjab and Bengal. The vivisection of Punjab and Bengal had disastrous aftermath in terms of killing and up-rooting millions of innocent people in these areas.
The present crisis in Bengal is more connected with the unnatural division of Bengal and Punjab than the partition of the subcontinent. After the eventual withdrawal of Pakistani forces from Bangladesh, Punjabi Muslims will face a horrible situation of isolation in their truncated homeland of West Punjab, which is neither economically viable nor has any outlet to the outside world. This fear of impending isolation blunts the finer sensibility of their leadership and human suffering does not touch them. It is a pursuit of their parochial vested interest which has led to the genocide in Bangladesh in the name of Islam. In the long run, however, the Punjabi forces will have to withdraw from Bengal under the pressure of continuing non-cooperation of the Bengali population and increasing guerrilla activities of Bengali patriot. If we want to quicken the pace of withdrawal of Pakistani forces and to mitigate sufferings of the people of Bangladesh, as well as to remove the impending isolation and frustrations of Punjabi Muslims, we should convince the latter that through Punjabis on the other side of the frontier, i.e. in India, they are bound in brotherhood and have common economic and cultural interest with the other people in the subcontinent. We should undertake activities which will promote this conviction and transform it into a reality.
After the Hindu-Muslim confrontation is resolved in the Indo-Pak area, we could renew age-old ties with our Afghan brethren. The geopolitics and cultural traditions of India and Afghanistan were always bound in one thread, which the Britishers distorted and snapped for their political game. They had two motives behind it; the first to have a buffer between the Indian Empire and the Russian Empire, and secondly the cripple the Indians from carrying their war of independence from Afghan territory. The printing press and modern form of communications became their handmaiden in propagating fabricated and perverted lies, on a mass scale.
In older political tradition of the subcontinent, if Prithvi Raj was not foreign invader in Kannauj and Kalinjar, then how could Mohammad Ghori be branded as a foreign invader in Lahore and Delhi? The venom of hatred created in minds of the people in the name of religion is result of ignorance and has been perpetuated with sinister motive of dividing people. We resolve to remove this venom of hatred and sublimate it to creative purposes.
In spite of common cultural background and similar sensibility, difficulties of communication created by geographical barriers between Nepal, Ceylon, (Burma) and the other parts of the area contributed to the social and political isolation of these units. Modern means of communication should now be used to break isolation of these areas and to bring people nearer to each other. For this we should strive for free movement without passport and visas between these units.
Thus, through persuasion and enlightenment we can develop a common social economic and political system based on previously mentioned universal values for whole of the Himalayan subcontinent. For this end, if and when needed we may have to resort to non-violent struggles also.
Triloki Nath Purwar
Triloki Nath Purwar was a freedom fighter who participated in 1942 Quit India Movement and was imprisoned for about a year. He participated in peoples movement in 1947 in Tehri Garhwal state against feudal order and was imprisoned.
After his release from jail he organized a successful non-violent people’s movement and dislodged Tehri Garhwal ruler and handed over the administration to the forces of Government of India. In mid 50’s he went for a study tour in Assam there he came in contact with Nagas and other tribal groups then onward he concentrated on the problems of North East. He came to Delhi and contacted leaders of the Central Government.
After their approval he started on a one man’s peace mission in Nagaland. The then Chief Minister of Assam did not appreciate the interference of central leadership in his domain so he was obstructed by state government and was put in jail on false charge of violating inner line regulation. After his release from imprisonment he continued on with the problem.
After ten years again in 1963 an understanding was reached between him and Jawaharlal Nehru, the prime minister of India. He went on a tour of Nagaland where he was able to persuade a sizeable number of people to his point of view. The nominated leadership who were heading the state administration felt insecure that they may not be able to find a place in an understanding interfered with his work and forcibly sent him to Shillong.
Triloki Nath Purwar came to Delhi and discussed the issue with Jawaharlal Nehru, the prime minister, who hesitated a bit. He then went to Nagaland and started a Satyagrah.
There he was arrested and imprisoned. He went on a fast which continued on for forty days, which be broke after a Peace Mission was announced for the Naga problem and state authorities were instructed to make arrangements for travel of Triloki Nath Purwar to either to Bhubaneshwar (where Congress Party was holding its annual session), Allahabad or New Delhi as Jawaharlal Nehru, the Prime Minister, wanted to see him. He reached Bhubaneshwar but he could not see the prime minister as Prime Minister had a paralytic attack.
Peace Mission started its activities and Triloki Nath Purwar continued on communicating with his contacts of Naga rebels. Peace mission failed because its member could not understand the Naga psyche and establish a rapport with them.
And after that for a few decades he dedicated himself to studies, meditation and contemplation. After achieving a understanding on clarity about his future work, he has decided to resume his activities again for a cause of harmonious human society.
He initiated an idea of half million non-violence peace volunteers for stopping wars in the world.
Triloki Nath Purwar was active in Bangladesh Movement also. After the independence of the country he never accepted the membership of any political party. He never voted in general elections, he never participated in electoral politics because according to him some aspects of constitution of India are not in harmony with people’s interest.
We believe that all the basic needs of human beings to stay alive, are produced by common society since the beginning of society. Capital was produced by common society and still it is produced by common society. In current market systems there is no accountability towards common society. The Current market and various centralised power centres are playing with the whole society by defining Economy, Education, Market, Development, Profit, Skills, Communication, Values and Management by using speedy but Virtual Economic Systems. By these speedy but Virtual Economic Systems, the inhumane market systems could spread far but superficially without having any concern with ground realities.
Current market systems are talking for Entire Economic Development, Social Welfare and Total Development. However, what are the realities of the current market systems? Human Beings need food, clothes and houses for their basic needs. However, the most consumers of current market systems are too busy in virtual wants, then to have forgotten from where we are getting things of our basic needs. Humans are now being termed as Consumers. Communities are being termed as big, small, or emerging markets. Consumers can buy food and clothes without having any concern about the identity of the producer. Consumers pay a lot, but not for products; they pay for their virtual satisfactions, virtual wants, and these virtual things, are generated psychologically by inhumane market systems just for their Virtual Capital, i.e. Currency. All these markets, so-called economic boost and so-called developments are only for maximum 10% to 15% of total human mass. And this small percentage can not be increased because this 10% to 15% of total human mass enjoys Capital generated by other 80% to 85% of total human mass. This 10% to 15% can become 20% to 25% or some little more but it cannot become a larger part of the total human mass.
Current market systems create virtual things to sell, psychologically. They also create virtual developments by diverting our concerns from ground realities of major percentage of total human mass by telling us about so-called developments and so-called economic boosts.
Social Welfare and Social Economy can not be developed by Data Presentation, Statistical Charts, Graphs of Stock Exchanges or by projecting information/documents in various virtual or semi-virtual speedy market information systems.
Without having understandings and meanings of Labour, Production, Economy, Profit, Capital, Currency, Development, Market and Welfare, current systems are trying to control all natural and human assets. Virtual Economic Systems depend on Virtual or Semi Virtual Productions related to profit-making market ideas and information-speed tools. Specifically skilled human robots are producing these tools. These persons get much currency because they are primary human tools of current Virtual Economy Systems; thus, these specifically skilled human robots are supplementary tools of inhumane market/ economy systems. These inhumane market/economy systems work for the smaller part of total human mass even though they occupy/capture the largest share of natural and social assets by all hooks and crooks including organised & structural violence. Most total human mass of the whole earth does not use these productions.
Most human robots are working only for virtual or semi-virtual systems. Only to get some currency to satisfy virtual needs, these human robots follow Virtual Economic Systems having no accountability and responsibility to the society. These virtual or semi-virtual productions are being termed as Capital. By this, current economic systems are proving and are generating concepts that market systems are generating Capital.
It is a matter of open and direct mass discussions that any type of market or economy systems have social or moral rights or not, to use the largest share of assets for smallest percentages of total human mass. It is also a matter of direct mass discussions that current virtual productions should be termed as products, or not.
The profit-making ideas, profit-making concepts, profit-making techniques of management and current economic systems can not be praised as Economy Development or Social Welfare or Economy Boost. Only Currency is in base of all these ideas, concepts, techniques, management skills and economic systems thus Currency has become most powerful thing. Currency is trying to control all things of society without any accountability to society.
Currency is not Capital because it does not represent work or labour directly. The currency can represent work or labour virtually. The currency cannot be Capital. However, Virtual Economy Systems are empowering currency as Capital to dismiss fundamental rights of society on human and social assets. Market systems are capturing all social capital by empowering currency. Thus, who have currency think that they are generating capital and are working hard. Current market systems create these fallacies by virtualisation of social capital by killing social accountability.
Society is direct owner of all capital/assets. Various inhumane power centres as political power centres, market power centres, and other power centres damaged Social Ownership to get control over society. Inhumane market/economy systems and unsocial power centres establish many rules, definitions and laws with organised violence to get control over society.
To remove inhuman systems from society, to form a better Earth to live for all human, all of us should work to establish Society Owned Systems. Social Groups, Social Organisations and individuals will be trustees of Social Systems under Direct Social Ownership.
Proposed & Written By-
Vivek Umrao Glendenning First Draft in September 2007
• Any government employee, from chief secretary to village guard, who gets any salary or facility from government; should be directly called as SERVANT (SEVAK) replacing Officer. It should be compulsory in all name plates, all documents and in all types of conversations.
(It is contradictory that people take oath as we are servants of public of India, but they behave as master of public of India and are called Officers and Lords. For example, in some states, District Collectors are being called as JILADHISH, it means owner of district. It is undemocratic and violation of fundamental values of a Democratic Constitution.)
• Indian Administration Services should be called as Indian Public Facilitation Services.
(It was called as Indian Civil Services, ICS, and after Independence it was changed to Indian Administration Services, IAS. The term “Civil” is better than “Administration”. But Name was changed to show changes though Basic Characteristics, Rules and Attitudes were not changed. In a valued democracy, Governments and their structures are for public facilitation not to rule on them.)
• There is a demand in India for ‘Right to Recall’ for public representatives from Parliament, Assemblies, Panchayats etc. There should be another high priority demand for Public Rights on government employees. Public should have direct and open rights to monitor any government employee and should have direct and open rights to dismiss or suspend or punish or remark in character-service book to any direct or indirect government employee or department or structure. Public of India should also have rights for social audit of any government department or structure.
(In a democracy, Government means representative of people. Because large numbers of people cannot sit to make decisions for each thing, issues, and for routine things thus systems of representations were evolved in history of human society and democratic systems came existing. Representation does not mean ownership or master ship. Representatives make policies for betterment of people and people provide them assets and money collectively (known as taxes). Government employees can never be masters or owners or superior to common people of a democracy because they are employed by people of democracy to serve people thus if people should have rights to call back their representatives then people must have rights to monitor/suspend/ dismiss/others for government employees. In India, there are too many holes in execution and policy making systems those violate Democratic Values like Government officers are superior to Public & Public Representatives.)
• All National/Regional/Local policies including- Judiciary, Education, Health, Development, Commerce & Finance and Others should be strictly verified by people of India as final and last authority. Local Public Representative Bodies should be final authority to form policy for themselves and government machinery are for execute them.
(If governments have not capacities/abilities to arrange direct & open systems for verification then they should not have rights of formations, executions and implementations of policies. India is a country of social and geometric diversities and cannot be understood by reading few lines of text books to qualify examinations to become Administrator and Policy Maker of public of India. Governments represent common people thus they cannot act as rulers and masters of People of India. Because governments make policies and work for welfare of People of India thus People of India should have final rights of verification of policies. It is commonly said that common people do not know betterment of them and do not understand things. Parliament and Assemblies are the highest authorities for policy makings and representatives are elected by common people for them, if common people can decide their representatives then they should have rights of verification of works of their representatives. People should have fundamental rights to verify policies, decisions, rules etc which are being made for them.)
• National/State Budgets are finalised by closed & centralised powers without being verified by Local Societies. How can big financial groups, high level secretaries and centralised political powers be Social Accountable without having ground understandings of Local Communities/Societies? How very small groups can decide for millions of time bigger groups without any verification or concern? These nonsocial, non-accountable and non-democratic processes should be changed publicly accountable systems. Budget should be verified by Local Social Systems and government machinery should execute the decisions of Local Social Systems.
(In many decades after Independence, it has been understood that there are big holes in governance systems of India. Things are being worse and moving towards un-accountability increasingly. Thus, policies should be verified by people of India. An open and easy verification structure/system should be formed to get active participation of people of India to empower Democracy to stop violations of fundamental values of Democracy.)
• All governance systems i.e.- Parliament, Assemblies, Panchayats, Execution Systems, Judiciary Systems etc should be converted into direct-open-public-facility-management systems from centralised-closed controlled-administrative ruling systems and should be made direct accountable to the People of India.
Umakant Umrao gained the trust of people by mixing amongst them and became a part of their own social and individual families. Umakant Umrao was going to the farmers’ fields even in very hot days to dig Reva Sagar(s) in their lands. He became a common farmer to motivate farmers to change their lives.
“As in industrial economy, electrify solar energy petroleum product etc are treated as critical inputs, in the same ways water is treated as a critical input in agriculture. Farmers could earn more profit with irrigated agriculture than non irrigated agriculture. A farmer who does not have the source of water, if he uses the captive irrigation method, he could earn more profit, which is other words can be named as Economics of Water, Gender Empowerment and protector of the Wildlife & Environment”.
