Wednesday, July 9, 2014

Reflection on Poverty Reduction

No one desires to be poor.  No one is poor by choice.  Poverty is the creation of system and circumstance.  It challenges the governance to re-engineer the system and circumstance that leaves no one in the pursuit of happiness for all.   

The US President Lyndon B. Johnson (1964) rightly said: “Very often a lack of job and money is not the cause of poverty, but the symptom.  The cause may lie deeper in our failure to provide a fair chance to develop capacities, in a lack of right education and training, medical care and housing, decent communities in which to live and bring up children....Our aim is not only to relieve the symptom of poverty, but to cure it and, above all, to prevent it.” 

For poverty eradication, the economic growth must occur but it must not create disparity in income distribution.     

The only asset the poor own is human asset.  Together they constitute labor pool comprising workers of varying ages, genders, skills, and health.   

Notably it is the imperfection in economic policy that creates and perpetuates poverty and invariably excludes poor from the development impact. 

The causes of poverty are country specific and therefore tailor made solutions have to found.  The generic approaches and experiences can be shared but solutions have to be specific.   

Truly poverty is inseparably linked to lack of skills, capital and social connections.  Policy makers attempting to achieve high economic growth tend to overlook poor letting pockets of poverty prevail amid sufficiency.   

It should be noted that poverty eradication cannot be accomplished with anti-poverty programs alone.  Long term and permanent solution to poverty requires democratic participation, and bold and pragmatic outlook in economic structures.   

Primarily the poverty reduction endeavor will have to ensure capacity, access to resources, opportunities to escape poverty and social safety net.   

Regular review of economic policies is necessary to remove the structural barriers that prevent poor from escaping poverty.   

Capitalizing on the human asset the poor owns, building skills through targeted investment in human resource development will provide opportunity to escape poverty.  It requires public investment policy on human resource development to benefit the poor.   

It is overtly known that poverty reduction requires supportive laws and poverty focused economic measures backed up by technical and enterprise management training, access to credit and natural resources, community organizations, cooperatives, market information, and considerations for women. 

There is no dearth of experts but the success has always been determined by the extent to which these known strategies are translated into action in national context and executed successfully.   

Rural poverty has been tackled broadly with investment on access road, irrigation, mechanization, technology, training and extension services, and credit and market support.  

The other strategies overtly overlooked are structural support to price, tax measures, capital investment support and subsidies, information dissemination, climate change adaptation and mitigation, and disaster preparedness to which poor are more vulnerable needs added impetus.

Financial institutions have gained sufficient experience in lending credit to poor.  The financial institutions needs to be incentivized for improving access to credit and strengthening the capacities to deliver credit to people living in poverty.  The cost of legal, regulatory and governance of credit scheme for poor have to be born as public investment on social well being of poor.   

Employment assistance is being provided to those in search of jobs.  Greater efforts are being made in trying to provide jobs rather than trying to create jobs.  The balance between the two needs to be struck and ascertain that greater effort is actually made in creating the jobs.   

In poverty reduction, employability is far more important issue than employment per se.  Pragmatically unemployment should be looked at from the angle of employability of people looking for job.  

Unemployment is not a big worry as compared to the issue of employability.  When employability is low, no matter how much employment assistance is given, the issue of unemployment continues to prevail.   

The relation between unemployment and employability is like the relation between seed and soil.  One without the other there shall be no fruit. 

The root cause of unemployment is low employability.   

Employability has its bearing on quality of education, the degree of integration of skill development in the conventional certificating education systems, adequacy of TVET, the link between education system and TVET, and the coordination and balance in investment between the two.   

Once the employability of every job seeker is sufficiently augmented, the appropriately remunerated and freely chosen employment come into play.  It is possible by ensuring access to technologies through capital investment support, credit at affordable interest rate, and institutional and market support. 
In the next step comes the necessity of social safety nets that requires inter alia the appropriate insurance policy, and continuing education and retraining to continuously augmenting employability.  

Continuing education and training are imperatives to rightly respond to poverty and unemployment in the changing economic environment.  

Transcending all these steps, a strong research base is essential for identifying skill gap, providing effective counseling services, employment assistance, advisory services and support to young entrepreneurs, and for identifying institutional and processes that discriminate and impede employment opportunities and poverty reduction. 
  

Saturday, July 5, 2014

Jnana Yoga

Jnana Yoga is the Yoga of transcendental knowledge.  It enables us to know Atma -the individual self, and Param Atma -the universal self. 

Moktsa is attained by dissolving Atma in Param Atma. 

Jnana Yoga says Atma is trapped by Ahangkar -Ego.  When Ahangkar is removed, Atma naturally dissolves in Param Atma. 

For Param Atma, everything is positive and wholesome.  Param Atma does not react but absorbs and dissolves, and returns the rightful reflection.  In Param Atma, there is no duality; all is one, the Bhramn –the universal oneness.

In Bhagvad Gita (13.8-2 and 16.1-3), Krishna says: “The transcendental knowledge construe humility, pridelessness, nonviolence, tolerance, simplicity, approaching a spiritual master to know the absolute truth, steadiness, self control, renunciation of sense gratification, absence of Ego, freedom from attachment, even mindedness amid pleasant and unpleasant events, constant and unalloyed devotion, and accepting the importance of self-realization.

The transcendental knowledge manifest in divine nature embodying fearlessness, purification of one’s existence, cultivation of spiritual knowledge, knowledge of the absolute, tranquillity, generosity, freedom from covetousness, renunciation, sacrifice, self-control, austerity, simplicity, gentleness, modesty, truthfulness, freedom from anger, aversion to fault finding, nonviolence, compassion for all living entities, steady determination, vigour, forgiveness, fortitude, cleanliness, and freedom from envy and from passion for honour. "

With transcendental knowledge gained through Jnana Yoga, one understands the difference between the inner consciousness and outer consciousness. 

The inner consciousness is the cosmic intelligence.  It is the spiritual consciousness.  It is blissfully eternal, wholesome and universal.  It is different from body and that its nature is immutable, indestructible and eternal.

The outer consciousness is material consciousness born with body and disintegrates at death.  It sustains projecting Ahankara -Ego, the source of suffering. 

Mind belongs to body but not the cosmic intelligence. 

Jnana Yoga says inner consciousness is spiritual element and it is eternal.  When body dies the inner consciousness is liberated from body.  Having liberated from body, it remains eternally active in the spiritual kingdom till it assumes its existence in the next body.  This spiritual knowledge is the cornerstone of Jnana Yoga.

Vedas and Upanishads says; “Wishing for pleasure is Dukha.  Ending the feelings of joy and sorrow, and pleasure and pain, is Sukha. 

When the mind is established in inner consciousness, it is called Sam.  Controlling the senses and sense desires is called Dam.

Experiencing the sorrow as a result of Karma is Danda.  The secret of bondage to Samsara and of attaining Moktsa is Vhed.  One who knows this secret is Pandita.

Wholehearted effort to renouncing the desires that leads either to pain or pleasure is Tap.  Being free from Karma causing either pain or pleasure is Saucha –purity. 

Seeing Param Atma -Universal Self, everywhere and in all beings is Satya –truth.  Controlling the anger, and being patience is Dharya. 

Thinking and working for others’ welfare is Daan –loving kindness and compassion.  To deliver the spiritual knowledge for the welfare of others is Daktsina. 

Realizing one’s negative Karma and repenting on one’s Paap –negative Karma, is Lajja. 

Accumulating Sat Guna -positive Karma, is Shree -cosmic auspiciousness and abundance, and it is Swasti -prosperity and happiness. 

The real knowledge is that which diminishes the difference between Atma -individual self, and Param Atma -Universal Self.”

Bhakti Yoga

Bhakti Yoga is the Yoga of love and devotion.  It precedes other Yoga because it is the love and devotion that enables us to develop spiritual qualities.  

Bhakti Yoga is a process by which one is motivated towards purification of senses.  With Bhakti Yoga, our senses that have natural tendency to be impure, being engaged in sense gratification, become purified and in purified state they come directly in contact with divinity –the original nature of being pure, the Param-Atma.
Bhakti Yoga is the path of unshaken love and devotion, positive attitude and attention. 
Love in truest sense means sacrifice, renunciation of all forms of attachment, and purity in thought and action.  The true love is unconditional and the unconditional love arises from complete devotion. 
The devotion is emboldened with (i) serenity, (ii) confidence and (iii) inspiration. 
Moktsa –liberation, the enlightened existence can be attained with deep and undivided love and devotion. 
Devotion activates awareness and mindfulness in our inner consciousness that regulates our mind and thought pattern.
 
Devotion enables to achieve highest level of concentration that brings about visualisation of truth. 
Thinking without devotion creates jagged thought pattern which strains our mind, creating pressure, leading to more stress and tension.  Wherein, thinking with devotion, that is, thinking with love creates soft, soothing thought patterns which bring about calmness and serenity without pressure, stress or tension of conflicting thoughts.
Bhakti Yoga enables us to cultivate self awareness that brings about clarity from the ocean of thoughts that cause storms and imbalances in our mind. 
In Bhagvad Katha, Radha demonstrates her unconditional love for Krishna.  Uddhav when he returns after meeting Radha at Vrindhavan says to Krishna: “Lord, the real appearance of Love I saw in Vridhavan is the only Truth.” 
Radha could have stopped Krishna from living her behind and going to Mathura or gone along with Krishna.  But the love and devotion she had for Krishna, she let him go and accomplish his mission. 
In Ramayana, Sita could have stopped Rama from going to forest for fourteen years or could have decided not to go along with him.  Going with Rama to forest for fourteen years, Sita let Rama to accomplish his mission.
Similarly, in Buddha Dharma, Yashodhara let Siddhartha to leave the palace.  All the years, Siddhartha was in search of truth, Yashodhara in highest austerity, with truest love and devotion, was the most ardent well wisher, free from all forms of attachment, for the success of Siddhartha’s mission. 
In each of the three cases; Radha, Sita and Yashodhara are the embodiments of Bhakti Yoga. 
In Bhagwad Gita, the Universal Self, personified in the form of Krishna, says; “Practicing Bhakti Yoga one should detach from those actions that are the causes of pain and pleasure.  Know that enjoying the pleasure is misfortune. 
I naturally enter the mind of those who are selflessly devoted to Me.  As I enter in their mind, their desires start diminishing and see their own Atma in Me, and see Me only.  At that state of being, all the causes of pain and pleasure are completely destroyed. 
Those who are selflessly devoted to Me and think about Me only, they do not even need Jnana –spiritual knowledge, as they are taken care by My devotion. 
My true devotees do not want anything from Me.”

Karma Yoga

Karma-Yoga is the Yoga of action.  The teaching was given for the first time by Krishna to Arjuna.  In Bhagvad Gita one full chapter is devoted to Karma Yoga.
 
Bhagvad Gita, Krishna says; “Do your rightful duty but never aspect anything in return.  By doing rightful duty with full faith and devotion without expecting any return, one attains Moktsa.  It is the path of non-attachment to the fruits of one’s action.
Expecting the fruit of action is the cause of suffering therefore one should renounce the fruit of the action -the cause of suffering. 
Separate action from its result.  Do the rightful duty selflessly.  Renounce the result of action and become free from causes of suffering. 
Do the rightful duty having firmly fixed the thoughts on Param Atma –the Supreme Self.  Relinquish selfish desire and fruit of action.  Do not see oneself as doer of the action.
 
Perform action with mind concentrated on the Divine.  Renounce all forms of attachments.  Look upon success and failure with the same sense of feeling.
 
Take refuge in Supreme Consciousness, and perform action with self-control.  Do not do anything for the sake of benefit it brings.

One who performs action as if obligated without being attached to fruit of action is in renounced order of life.  Such person is self aware and enlightened.  
If one is unable to practice Bhakti Yoga -Yoga of Devotion, engage in Jnana Yoga -Yoga of Knowledge.  Better than Jnana Yoga is Dhyana Yoga -Yoga of Meditative Absorption cultivating awareness and mindfulness, and better than Dhyana Yoga is Karma Yoga -doing rightful duty with no attachment to its result.  The simplest of all is Karma Yoga, selflessly engaging in rightful duty, whatsoever that may be, without expecting any result out of it."

In Karma Yoga, the judgement, as what one should be doing must be made with conscience and do it selflessly.  The Ego-led motivation should be primarily renounced in undertaking every action.  



Thursday, July 3, 2014

What a Youth has to say:

Youths are unable realize their full potential, and live a happy and successful life.  They struggle in an environment that has fostered skills mismatch, urban and rural divide, weak youth entrepreneurship, and unsecure jobs in both the formal and informal sector.  If it continues, current and future generations will be confined to a poorer quality of life and remembered as the lost generations.

Many youths today end up in poorly paid informal work.  They can’t find jobs because they do not have experience, skills, contacts, awareness of job availability and means to travel to find workEmployers say youth are not prepared for the world of work: youth agree but their educators and trainers do not.

To dissipate the growing current situation, youths should be educated and skilled, empowered, and engaged.

Youths should:
1.   Engage in opportunities that enable to practice life skills and leadership;
2.  Advocate and serve as a resource for a public information for policy making and investment decisions; and
3.   Organize and execute a youth-led dialogue that brings together youth, government and private sector to talk about issues on employment.

Youths foresee immediate importance of 1) investing in skills development through technical and vocational training; 2) public private partnership in infrastructure development; 3) facilitating private sector development; 5) consciously embracing inclusive growth; and 4) ensuring efficiency and integrity both in civil service and state owned enterprises.  Balancing the focus and investment among these key factors of immediate importance will have far reaching impact. 

Besides Youths encourage:
1. Greater collaboration between private sector and education  institutions in curriculum-           design and career-guidance.
2. Greater emphasis on entrepreneurship in all levels of formal and non-formal education, and     making youth-friendly financial resources accessible.
3.  Incentives for businesses that promote decent work opportunities for youth.

The low employability of Youth directly affects competitiveness of the economy.  The economists understand this statement and explain professionally.  So is youth employment and economy.  


Take care of Youth; the economy will be taken care of.