246. A Visit to “BoShanKo”: Part 1

 (ही पोस्ट मराठीत इथं वाचता येईल.) 

You are probably reading the word “BoShanKo” in the title for the first time.

You might also be wondering who this “BoShanKo” is—a person, perhaps?

But “BoShanKo” is not the name of any person. In fact, I myself had never heard or read this word before. I have coined it today. It is a word formed by taking the first two letters from the first and third place and four letters from the second place. Sounds complicated? 

Bolpur–Shantiniketan–Kolkata: I have just returned from these places. These are notes from that journey. Notes of “BoShanKo.” Or rather, the “BoShanKo” that I saw and experienced. (Note. Shantiniketan is in fact Santiniketan, S is pronounced as Sh here. But for non-Bengali readers, I am keeping Sh and not using just S.) 

This series will have four articles. The first article is about experiences of an earthen house and food in Bolpur. The second article is about Shantiniketan. The third article is about wandering through old Kolkata. The fourth and final article will have my observations from a visit to Dakshineswar and a drama that I watched. 

---

Towards Kolkata

I travelled from Pune to Kolkata by the Azad Hind Express. A journey expected to take thirty-four hours stretched to forty-two hours because the train was delayed. Such a journey is not just about kilometres; it is also about getting to know co-passengers. On such long journeys, one inevitably encounters both pleasant and unpleasant experiences with fellow travellers.

Somewhere around Manmad or Bhusawal, a large group boarded our coach late at night. In the darkness, berth numbers are not easy to see, so a bit of confusion was understandable. Also, being mindful that others are asleep is not exactly a common habit. But even after half an hour, their noise did not subside. When I asked them to lower their voices, they got angry, and their volume only increased.

The next day, while chatting with a few of them, I learnt that they were a spiritual group travelling to Gangasagar. There were forty people in the group, including twenty-five men. Some of these men had been allotted lower berths. Which meant that the previous night, they had been quarrelling with other male passengers to get lower berths for the women in their group—an act of sheer selfishness. They could easily have arranged lower berths for the women within their own group. But expecting benefits from others without giving up one’s own comfort seems to be a common habit of our society (or at least of its majority).

There was another man who spread his bedding and went to sleep as soon as the train left Pune. He would wake up occasionally to talk on the phone or eat something. But till we got down on the morning of the third day, he seemed to be sleeping. I once asked him if he was unwell. He said he was just resting.

A middle-aged woman boarded at Nagpur. She too was travelling to Kolkata. Her brother was unwell, and she seemed a bit distracted. When we offered her something to eat while we were eating, we ended up talking a little more. Her next question was—where are you headed?

That was a difficult question. Because I was going to stay at the home of my niece Anujna’s friends, people I had not met before. Staying or eating at the homes of people I do not know is quite normal for me. But this often does not fit into other people’s definitions of what is acceptable. So I vaguely replied, “I’m going to see Shantiniketan,” and changed the topic.

There was also a young co-passenger. He was a wholesale garment trader. Because of the delay, he was sorting out disruptions to his onward flight travel. At one point, he received a call from home. I could hear the entire conversation clearly. His daughter, who was in third grade, had to give a speech at school on the occasion of Republic Day, and he was discussing this with his wife. When he realised that the girl wouldn’t be able to read the speech and would have to memorise it, he paused to think. Then he said to his wife, “Don’t worry. Just tell her to remember three words—India, the Constitution, and Dr. Babasaheb Ambedkar. Even if she says just these three words, it will be good.” I felt a deep respect for him. We spoke a little more after that.

On such journeys, a vast canvas of people, perspectives, and realities keeps unfolding.

Bolpur

When the train reached Howrah Junction, Debahuti had come to receive us. After having something to eat, we set off towards Bolpur. As a “senior citizen,” I was given the front seat in the car, and it remained reserved for me throughout the journey 😊

The distance from Kolkata to Bolpur is about 150 kilometres. Within the first ten or fifteen minutes, it became clear that people here are used to honking a lot and driving fast.

The Hihgway outside Kolkata city

For those of us from outside West Bengal, Shantiniketan is a familiar name, but Bolpur is not. One could say that Bolpur’s primary identity is that Shantiniketan is located within it. But Bolpur has a history and an identity that predate Shantiniketan.

Paddy fields in Bolpur

Bolpur is in the Birbhum district. To be honest, I did not see Bolpur the way tourists usually do. What I saw while travelling to and from Shantiniketan and on the way to the railway station felt pleasant. Paddy transplantation was in progress in the fields (rice is cultivated three times a year here, and for the third crop, a lot of groundwater is extracted). Women and men were working in almost equal numbers. The red soil was visible. The roads are narrow, but there are not too many vehicles. Many women and men were seen cycling. It can still be called a “city of bicycles.” There were quite a few hotels and homestays, which suggests that tourists arrive here in large numbers.

The Earthen House

By the time we reached Bolpur, it was dark. But the moment we entered the house from outside, the cold disappeared and it felt instantly warm. I had arrived at Anasua’s home—a two-storeyed house made of earth. The architect who built this earthen house is Anujna. Another architect, Pratiksha, assisted her.

Anasua’s house is not just a second home meant for holidays; it is her primary home. She lives here permanently. Building an earthen house and living in it permanently in 2024–25 is not about going backward, but about looking ahead. Against the backdrop of climate change, rising temperatures, unpredictable monsoons, and excessive use of electricity, an earthen house is a meaningful response. Earth keeps the house cool in summer, warm in winter, and reconnects humans with nature. Instead of the noise of air-conditioners, fans, and heaters, one senses the quiet breathing of the walls. Living in such a house was a deeply restful experience. And because the house was built by Anujna, it felt even closer to me.

Anasua's house as seen from a distance

An earthen house is not only environmentally friendly; it is also a social and cultural statement. A house built with local soil, local artisans, and local knowledge creates employment in the village. It keeps alive traditions of skill and craftsmanship. An earthen house challenges conventional definitions of prestige and prosperity. It tells us that a relationship with nature itself is prosperity. Standing amid concrete jungles, such a house reminds us that we are not here to rule over nature, but to live alongside it.

Ducks at leisure

Anasua’s house is spacious and airy. Gentle winds flow around it, accompanied by the sounds of birds. The sky and birds are easily visible from the windows. The easy movement of dogs, chickens, and ducks in and around the house was delightful. 

Siesta PC: A friend

There is a pond in the courtyard.

The house as seen from the courtyard waith a traditional paddy grannary on the side.

Watching the ducks walk in a line and dive one after another into the pond was a joy. There is a vegetable garden. There is a paddy field. And one more thing—the house is full of books. One can sit anywhere comfortably, chat if one feels like it, or read quietly, sipping black coffee or black tea while listening to Bengali songs. The atmosphere is such that one almost does not feel the need to step outside the house for anything.

After watching one of Anujna’s Facebook Lives, Anasua felt that this was the architect who could build the kind of house she wanted. Two strangers spoke to each other, and the work began. Even after the work was completed, the bond between them remained. Through them, I too became connected. This is a living example of the positive impact of technology—and also an example of why we should question the repeated warnings that tell us never to trust strangers.

If you wish to know more about earthen houses, do visit the Matimol Facebook page.

Food

Strictly speaking, I do not belong to the category of food lovers. I always taste local dishes, but I don’t have rigid preferences of wanting some things and rejecting others. If someone asks me which vegetable or sweet I like the most, I can hardly give a clear answer. However, first at Anasua’s home in Bolpur and then at Debahuti’s home in Kolkata, I developed a distinct awareness around food.

We were all on vacation, so there was no hurry. For breakfast and meals, Tunididi would lovingly prepare different dishes every day. No meal ever began in haste. In the Bengali tradition, meals are eaten in a particular sequence. Rice is the main food, but only a small portion is served at a time. The meal begins with shukto or some mild (or mildly bitter) vegetable. The first portion of rice is finished with that. Then more rice is taken, accompanied by dal (masoor or moong). Next come vegetables like aloo posto and lau ghonto. Then fish—different kinds at every meal. Initially, I enthusiastically asked for names, but gradually gave up worrying about them. After that came chicken or mutton. Potatoes are a must in meals, but I noticed that for each vegetable, the potatoes were cut differently.

There was a procession of dishes, but no chaos. I used to think Bengali food was all about fish, but that isn’t true. There is immense variety even in vegetarian dishes. Each flavour has its own place, its own time. Eating felt like a journey—not a direct leap to the main dish, but a gradual progression. After eating, one felt full, but the head did not feel heavy—that is the strength of this sequence.

The meal always ended on a sweet and gentle note—payesh, chhena sandesh, rosogolla, or sometimes mishti doi.

Pati-Shapta stuffed with jaggery and coconut filling

A dessert that softly bids farewell to all the flavours eaten before. All the sweets were made with 'nolen gur'. 'Nolen gur' is the special marker of a Bengali winter. This jaggery is made from sap collected at dawn from date palm trees and is available only for a few months. When the sap is slowly reduced in the cold air, it loses the sharp sweetness of sugar and develops a smoky, soft, slightly earthy flavour. That is why nolen gur is not just sweetness, but a sign of the season. Its unavailability throughout the year is what makes it special. The use of jaggery and coconut enhanced the flavours of the dishes. During those eight or ten days, I strongly felt that in Bengali food culture, eating is neither a ritual sacrifice nor mere sustenance—it is a calm, unhurried journey to be savoured.

While living leisurely in the earthen house, we had of course not forgotten Shantiniketan. Over the next three days, we wandered through the Shantiniketan–Visva-Bharati campus for different reasons. Let us learn more about that in the next article.

202. From Narmada Valley ... (2)

Part (1)

Myth of Rehabilitation

For many years I have been reading (and listening to) about ‘Zero balance’ in Rehabilitation –meaning 100% households are rehabilitated. From experience I have learnt to assume a certain percentage of success of any reported success – however even those assumptions failed here. In Madhya Pradesh 193 villages are in submergence area – out of that in 150 villages people are still living as they do not have any option. “When Government reports ‘Zero balance’, it is not only a lie but we are treated like a non-entity” remarked one villager sadly. Chota Badada, Pipari, Pichodee, Kadmal, Khaparkheda, Bhitada, Bilgaon …. Villages are different, districts are different, states are different – but the situation is the same. Farmers rejecting cash and demanding ‘land for land’ compensation; people living in the fear of floods; people visiting courts regularly in the hope of justice; people changing together “aamu aakhaa ek se” (we all are One) and “ladenge – jeetenge” (we will fight and win) – keeping alive the hope.

Initially Madhya Pradesh government had asked people to “accept money (as compensation for land) and manage your life” – but people have rejected this policy. When people insisted on “land for land” – they were shown on which farming was not possible. In some villages people have planted and cultivated crops on “Krishi Seva Kendra” land (a government property) and distributed the crop among them.

With many such efforts finally Madhya Pradesh government accepted the demands and 21 families have been given land (five acres each) at Khalbujurg. 10 families from Pichodee and 11 families from Bhadal have received land. When we visited the place the farm was filled with green Soybean. The success of these 21 families has motivated large number of people in the area. Even though farmland has been provided, these families are yet to receive land for construction of house. In Khalbujurg nine to ten families are sharing one residence.

This is Khalbujurg Rehabilitation

This residence is shared by 9 or 10 families. Is this proper and adequate rehabilitation?

Prior to this, in 2000, nine families from Bhitada (the village has more than 300 families) was given five acres of land (each family). The distance between Pichodee and Khalbujurg is about 150 kilometers. Out of 700 + families in Pichodee only 11 have received ‘land for land’ – this clearly speaks about status and speed of rehabilitation. According to Madhya Pradesh government, 5257 families are affected by dam and need to be rehabilitated. All these will need land for construction of house; and there are 10000 landless families, which need to be allotted land for construction of house. The quality of construction is another issue.

How many families are affected by dam and need to be rehabilitated? The numbers are not clear. The number 5257 (of the families affected by dam) accepted by Madhya Pradesh government does not include “adult sons”. It is all a number game. For example, Bhitada was submerged in 2006. But the “cut off” year for Bhitada is 1993. So the minor sons in 1993 are still treated as part of the same family in 2006. Government has not considered the reality that the sons will grow up, they will marry, they will have progeny, and they will need a separate house …..So, for many villages the land for necessary rehabilitation is not available.

Even for declared number of affected families by state government, there is no sufficient provision. In Kadmal – Khaparkheda there are 700+ families. The plan is to rehabilitate them into eight different locations. So according to local people, government is not only drowning their village, but it is also destroying their relations with the community. One village getting divided into eight different locations means people have to leave behind their relatives and support groups. People are not sure that they will be accepted and provided support by the villages they would be rehabilitated into. If government discusses with people, even these eight groups can be properly re-arranged. But for many government officers ‘discussion’ means ‘they speak and others accept’ – this must have happened here as well is my guess.

I came across a very interesting term while discussing rehabilitation with the local people. They were easily talking about ’60 meter wale’, ’70 meter wale’ ’80 meter wale’ ….. “80 meter wale” means people/families expected to be rehabilitated before the dam reaches the height of 80 meters, “70 meter wale” means people/families expected to be rehabilitated before the dam reaches the height of 70 meters and so on.  People accused that “even when ‘80 meter wale’ families are not yet habilitated, governments (state governments) are claiming “Zero balance” (meaning nobody remains to be rehabilitated, 100% rehabilitation complete), providing affidavit in courts (since 2008), the dam height was increased up to 122 meters. I was amazed by the knowledge local people had about this situation. Now villagers at least want the height to remain at 122 meters and not to increase it. But I wonder why Government hurried to say that the rehabilitation is 100% complete. With the experience of working with Governments, I know that government is no more a “welfare” institution or mechanism – but how can it work against welfare of its own people?

 Sand Mining: a new way of looting

Next morning we went to Pichodee. Andolan has stopped illegal mining in this village by demonstrations and stopping the sand filled trucks and sending some of the culprits to the jail. In our group there was substantial discussion on “Sand mining”. Some of us argued: to construct new buildings we need sand. If we stop sand mining altogether development will stop and it would possibly create ecological imbalance. (In short the question was: why are you always against development?) The most important question we hardly discuss is: why only a certain group of people have to pay the price for development of others? Why one has always to renounce and others always get fruits (i.e. facilities) of development? So, we kept on discussing these two perspectives. We had discussion on what is legal sand mining and what is illegal sand mining.

As Pichodee village in the submergence area of Sardar Sarovar, it is under Narmada Control Authority; local authorities are not entitled to provide permissions for sand mining. That means the whole field is open to those who have connections.

When we reached the banks of Narmada in Pichodee, we realized how destructive illegal sand mining could be. No theories were necessary; no convincing was required as we stood on the spot. Words lost its meaning and only a feeling of destruction was around us.

Looking at all the three photographs, one realizes how deep is the river and how the illegal sand mining has allowed the river to rush in. The line of water at the back is Narmada. The green patch at the height is the land level – that was two months ago. The photographs show how deep the mining was done. These photographs were taken when it was not raining – you can imagine how devastating it would be in monsoon. Narmada rushes in bringing in huge volumes of water – she is like a Sea then. She has taken all the silt with her and deposited it in Sardar Sarovar. It is not fault of Narmada – it is the fault of human beings who are playing with the river.

Like the canal story, the illegal sand mining is seen for miles. There are alliances across political affiliations, involved in this destruction. One wonders whether the police are taking action against the sand mafia. 

To be continued ...

199. From Narmada Valley ....(1)

I have been reading Marathi monthly Andolan  for last few years and hence I am aware of the issues related to “Sardar Sarovar”. I had an opportunity to interact with dam affected people in Gujarat and Maharashtra. In May 2012, I visited Narmada district, Sardar Sarovar and had interaction with government officials. During that visit I felt the need to visit Dam affected area once again; but with someone who has been part of People’s Movement. So, when in the second week of August I received an invitation to join “Narmada Valley Journey”, without thinking for a moment, I registered myself.

On the morning of 17 August, we reached Khalghat, where 50 other friends from various places like Delhi, Patiala, Indore, Rajasthan, and different parts of Maharashtra joined. It was heartening to see so many youngsters who are already involved in making social change and were ready to learn about new issues. We were also accompanied by four journalists and the discussions continued for the next three days. Medhatai (Medha Patkar) was always ready to answer any questions and that made the group to keep on asking questions and generate learning. For the first two days we visited areas in Madhya Pradesh and on the third day visited areas in Maharashtra. We were not able to visit Gujarat but learnt about the situation there through discussions.

During these three days, from the interaction with various villagers and volunteer activists of NAPM (National Alliance of People’s Movement), following five points emerged and were underlined.  

1.  Even when Governments are claiming that the rehabilitation in Sardar Sarovar affected area is complete, in reality this is not the case.

2. The benefits of Sardar Sarovar are much lesser than was the projection and expectation.

3. In Sardar Sarovar affected area in Madhya Pradesh, a canal network is being implemented. For canals, land is being acquired; rehabilitation is not planned and corruption is rampant.  

4.  Narmada is witnessing a massive illegal sand mining; which  is causing havoc in the adjoining villages. These villages are rehabilitated on paper – but actually they are living villages. The silt Narmada is carrying into Sardar Sarovar is certainly going to reduce life of the dam.

5.   Villages which in reality are not yet rehabilitated face issues like lack of roads, lack of access to health services, lack of education, and lack of safe drinking water – in short, lack of basic necessary amenities.

Mystery of Canals

We started our journey together from Khalghat. This is a city on Mumbai- Agra highway and an important junction on the banks of Narmada. This area is almost 200 kilometers away from Sardar Sarovar. I knew that whatever I observe in this area, the situation would be much worse in the areas nearer to the dam.  Khalghat is also an important location for Narmada Bachao Andolan. Fifteen villages in the vicinity of Khalghat are going to be submerged. In 1990, residents in the area had stopped the traffic on this highway for 28 hours ( Rasta Roko as a protest). People also told us about Tractor Rally they had organized. The movement has used various innovative and non-violent ways to register their protest for their rights.

Mr. Dayaram Patel informed us, “On 4^th July this year, the canals broke in Badwah block and about 500 acre agricultural land and houses were under water for considerable time.” Recently on 14^th August, Gram Sabhas were conducted and one of the agenda was to take a decision about “Whether people want canals.” I do not know how such an important issue could be decided on a sort of voting without having a comprehensive discussion on the issue. Why these canals? Who is going to be benefited by these canals – I was wondering.

Then we travel to Amalatha in Khargon district and the canals we see shocks us. At a glance we could see a canal which is broken at ten different spots. We walked (with local people) for about one and half kilometers and the scene was ruthlessly repeated.

This was Main Left Canal of Omkareshwar dam. Its length is 15687 meters. As I said, what we saw in couple of kilometers, gave us idea about what could be the status of the canal. Later in the villages Nandra and Chota Badada (where the meeting went on till 9.00 pm), people passionately talked against these canals. For the last 28 years they are fighting for their rightful existence; for saving their village, their land, their home from the effects of Sardar Sarovar. That struggle is not over yet; and another struggle is imposed on them. Why the same community has to renounce their resources for the development – whose fruits will be enjoyed only by others?

Listening to people was disturbing. The plan canals for Omkareshwar and Indira Sagar dams will need 1000 hector of land and about 1100 villages will be affected by it in various ways. What I found irritatingly interesting was that the command area of these canals is the same area which is going to be submerged in backwater of Sardar Sarovar. Why a submerged area would need canal water for “surface irrigation”? Provision of “drinking water” is another purpose of these canals – but why do we need canals for drinking water for the area near the mighty river like Narmada? One villager said, “Half of our village has Sardar Sarovar backwater and half the village is covered by canals” – it sound ridiculous but in fact it is more serious as the canal planning is completely misguided and based on wrong assumptions.  What could be the purpose? Who is going to benefit by this?

Nandra villagers had another story to tell. They don’t want canal in their village (because they don’t need it!). When the contractor approached the village for canal construction, they asked him to complete the work in the earlier phase first. However as they opposed the work (this was sometime in March, around Holee), police arrested the local leaders of the movement, declared curfew (144 A); contractor brought 15 huge machines and the work in the village was complete overnight!  Listening to Lalubhai’s (a local protest leader) narration of this experience made me think about “what democracy is about”!  The canal is dividing lands, and in some cases the farmer has to walk for kilometers to approach his piece of land (divided due to canal) as there are no roads to cross canals. The government and contractors have neither consulted farmers before planning canal work nor do they bother to inform farmers in advance.

The quality (rather lack of it) of canal construction was obvious.

 It is clear that the alliance of government officials and contractors is ruthlessly working to increase their profit margin – at the expenses of local farmers.

Now both Omkareshwar and Indira Sagar dams do not enough water to release it in canals. The canals are destroyed by heavy rains. What will happen when the water is released in heavy rains? There is no system to manage drainage of overflowing canals. Those who are affected by canal work should be paid compensations – but nothing is being done in this regard.

It looks like local people get favorable judgments in the courts, but as the judgments are not implemented; the struggle does not end.

All the villages we visited on the first day; are still LIVING villages. Once Saradar Sarovar builds 17 meters Gates, all these villages will be vanished – they will be drowned. That thought made me feel extremely uneasy. We still can save those. Why government ends in planning schemes that are ultimately against its people – I fail to understand. The rosy picture of benefits of Sardar Sarovar has another side – and after seeing it one knows that for “India Shining” there are people who are paying the cost – the cost of their livelihood!

(To be continued)

153. Duel

Someone asked me the other day, “Why don’t you use dual SIM handset?”

That sounded like a good idea.

For more than a year, I am using two cellphones; two handsets and two service providers.

Because one service provider does not provide range to all the places I have to be.

I keep on carrying both the handsets with me.

I went to a mobile shop and explored. Price was not at all an issue.

I liked one and decided to come back for it sometime later.

When I want something, I somehow always come across ‘the other side’.

I cannot and should not throw away things – especially when they are working.

What do I really need cellphone for? For making and receiving calls.

For sending and receiving messages.

I have a digital camera, so I no more use cellphone camera.

I have very few chosen songs, beyond that I don’t listen to anything – so FM (Radio) is not my priority.

And anyway, one of my handsets has all these facilities – including Bluetooth etc.

I am not happy with the idea of creating electronic waste.

 I really don’t need even one mobile, then why throw two and have the third?

I needed a strong argument for purchasing new dual SIM handset.

I did not have that.

So, I did not purchase.

I left early morning at 6.00 from my friend’s house in Mumbai.

Within ten minutes, I received her call.

She informed me that I had forgotten one of the handsets at her home.

I asked the driver to turn back and gott the handset.

I tell myself::  there is an advantage of having two cell phones.

I could get the information on the other phone.

Imagine if I had only one cell phone and I had forgotten that at her home

– she would not have been able to inform me.

So, better not to purchase dual SIM phone  – I tell myself nth time.

Generally I do not read newspapers. But I picked up a copy of newspaper on 10^th November.

The ‘Delhi Times’ supplement of ‘Times of India’ carries a headline:

DOES YOUR MOBILE FUND WARS?

It describes how a film reveals the link between our cell-phones and

the death of 5 million people and 200,000 rapes in Central Africa.

The documentary is ‘Blood In The Mobile’ by Danish director Frank Poulsen.

Well, I don’t know anything about how mobile is produced and how it works.

But better not to contribute even indirectly to so much of pain and horror in the world.

By the same yardstick, I should not be using many more things. I prepare a list.

So, better not to purchase dual SIM phone – I tell myself once again.

I know the argument and the duel would continue.

I realize that as is my wish, I gather evidence accordingly.

Today I do not really want dual SIM handset and so I am collecting all evidence against that sin.

But who knows, tomorrow if my desire for dual SIM handset becomes strong – the same mind and same intellect would keep on collecting information which will suit my decision.

It has always happened like this and it will continue to happen in the same way.

Intellect is just a means for mind to fulfill its desires.

Intellect almost always surrenders.

The duel continues because the desires have no end.

117. Quick Shake

My body, mind and intellect are at loggerheads again.

I know it is not the right time for this to happen. My problem is : there is never a right time for it to happen. Every time I excuse myself on this point, they become adamant. Especially at this hour, I have no control over them. I do not have a wrist watch or a wall clock. But somehow I can always guess time approximately correctly. This must be around 1.30 in the morning, I know.

The windowpanes are making noise. The bed is behaving as if it is contemplating to hurriedly initiate a Rock Dance. The dogs are barking. The crows and kites are engaged in producing frightening calls. People are shouting loudly. First I thought I must be dreaming. But I realize that it is an Earthquake. My intellect orders me to RUSH DOWN – ‘Safety First’ is the right approach in such situations.

However, mind rejects the suggestion of the intellect. (I know, I should not do this!) It decides to ‘experience’ what is happening. The body and mind have their own conflict, but when intellect arrives in the picture, the body always associates with the mind. Like politicians, nobody is a permanent enemy of the other in my own world too.

I am awake, but not frightened. I am not panicking. I am not running away. It is foolish of me to act in this way, but I can’t help. I am listening to the trembling Earth. I think she is saying something, but can’t make out what it is.

The tremor lasts only for few seconds. Two seconds? Three seconds? I am not sure. It ends as if before it began.

I stretch my hand towards my mobile handset to see what time it is. It is 2.00 in the morning. The silence falls – that means not much damage done by this.

I always wonder about Earth. In a way, she is bound by Natural Law, Governed by unknown Forces. Who decided that the Earth should move round the Sun? Who decided that Life should evolve on the Earth? Did the Earth had her choice or she - like all of us - is just a part of the Cycle? In this way we are similar to Earth – we get what we did not ask for and we have the responsibility to carry it on well.

Sometimes I wonder that like me (and you of course), whether Earth too has a mind and an intellect along with her material existence. No, I don’t mean to say that Earthquakes happen to punish bad people, or that is the way of the Earth to take revenge. I don’t think Earth is that MEAN. It must be something like - she is trying to throw her binding in some way, maybe she is just yawning or stretching herself a bit .. who knows?

Does Earth too have a Goal to achieve? Does she have a plan to move on? Is she bothered about her destruction? Does she have hopes? Does she aim to reach somewhere? What is her destiny? Will she be destroyed one day? Then what will happen? From where she came and to where she would go? Does she experience the feelings of happiness, joy and pain? Maybe not measurable on human scale – but on HER scale? Does she speak? Does she have a language? Does she feel lonely? Does she dream? How does she face the boredom? What inspires her to carry such a burden of humanity and other species? Do they mean anything to her or not at all?

Sounds like human life ..... isn’t it?

***********

I start towards my office at 9.00 a.m. – seven hours after the Tremor.

The moment I put my feet on the ground (I live on the second floor) – I ask the Earth (speaking to oneself is a sign of madness, but I have always been that Mad!),

“Are you OK? What happened? ”

Earth smiles listlessly. But she is clearly amused.

“I am perfectly alright my child. HOW ARE YOU?” she asks smilingly.

“I am fine. That was a Quick Shake indeed,” I tell her.

Earth smiles at me. I smile at her.

I move on.

With an assurance: that in Life and in Death, the Earth is going to be with me.

I will never be alone.

My destiny is part of Her destiny, though Her destiny includes many more such tiny destinies.

We may explore it together, or we may explore it separately – but explore we will.

And where we reach is not important, how we travel is important!

To make best of what we have is the right approach to make a right beginning.

The Quick Shake clearly destroyed something in me ... and gave way for new things!

89. Cause

When Pune based Ecological Society announced a ‘Bird Count in Pune”, I decided to participate in it as a volunteer. I keep on traveling and hence generally miss such events. Though I was unable to participate in the first meeting on 17th May 2010, I was determined to join. The count was to take place from 6th to 8th June.

A week before the actual bird counting took place, I received two calls. One was from Janaki and the other was from Tanmay. From them I learnt that we three were supposed to work together. Being total strangers, we naturally did not know anything about each other. In the first call we discussed about which area we stay, where we work, when we can meet and where etc.

For prior selection of appropriate spots (where birds are ‘seen’ in large numbers) we had to explore different routes. Tanmay had some meeting in his office, so Janaki and I decided to meet and search for some spots. We exchanged our two-wheeler numbers with its colors. Janaki even elaborated the color of her dress and chunari so that I could easily identify her. At a common spot – in front of a dairy – we met at 6.00 in the evening.

I am very poor in many things – Geography is one of those areas. Because of her knowledge of local geography Janaki initially became my leader. Within next half an hour I learnt that she is an ornithologist! I am just an amateur enthusiast, so I continued to work and learn under her leadership. Janaki knew someone in a nearby apartment and we parked my two-wheeler outside the compound of that apartment. Then we went on by Janaki’s vehicle.

We identified couple of streams where we could visit early morning following week. Then we went into a small lane and suddenly found an open space along with a pipeline in a ditch. The place looked deserted but we went inside. And to my surprise there was a Grey Hornbill sitting on a branch of a tree. With closer look we realized that the Hornbill was feeding its baby in the nest. I was ready with binocular and wow, how beautiful that bird looked from such a short distance! I was very happy.

We took a U turn at Simhagad road and came across number of trees at the left side. We entered the gate of the society. After few minutes we saw a young boy coming from the other end and stopped to inquire about ‘where the road leads or whether it is dead end’. He was curious and asked us what we wanted. When we explained our purpose he informed, “Please visit Saurabh. His house is at the left hand end of the road. He knows a lot about birds.”

So we went to Saurabh. When the bell rang, a woman in her 50s opened the door. We inquired about Saurabh. Saurabh's mother asked us to come inside. When we explained the ‘bird counting’ exercise, she was happy. She told us names of many birds she regularly watched in her backyard. Then she offered us a cup of tea.

Sitting there in a well furnished bungalow, with two strangers, enjoying a good cup of tea. I was amused.

This amusement was to continue for the next few days. When we went to a spot on early Sunday morning, we were greeted by Spotted Owlets. Though they are labeled as inauspicious by many, I just love them. . Tanmay’s parents and his two year old dog joined in the excursion. During next four hours we watched as many as 36 different species of birds and noted their number. Here is a Rose Ringed Parakeet that we enjoyed watching for more than 5 minutes.

At the end of the first session of bird count, we were comfortably sitting in Tanmay’s kitchen and were gulping the hot breakfast his mother had specially cooked for us. I was again amused that I was enjoying food with strangers. In the evening we met again at another spot. Here my two-wheeler was punctured. Tanmay negotiated with the 'puncture repair' man and saved my hundred rupees. And when Tanmay was negotiating on behalf of me (I did not request him to negotiate. But in these matters I am so naive, that he must have felt the need to take the lead!) I was smiling with amusement.

On the way we all talked to each other about many things, life in general, work specifically. It was as if I was talking to some old friends. Actually I shared with them many things which I have hardly shared with the people around me. How I felt when we visited Chakrata in Himalaya, how I lost my binocular during a house theft, what is my dream about bird watching, which birds I watch regularly and so many such things!

Meeting strangers is not new for me. I have worked as a Full Time Activist for more than twelve years, so meeting strangers has always been part of my life, my work. Even today, every month I interact with hundreds of strangers. Though people do not know me as a person, they know the organization I represent, so a common bond is generally created.

Similarly a bond was created between three of us, because we were connected by a common cause. Yes, ‘cause’ is the core of relationships. When there is a common cause, I build relationships with strangers in an instant. When there is no common cause, even those whom I meet everyday all my life, remain strangers to me.

I realize that I am surrounded by people with whom I do not share a common cause. There is nothing common between us. We do not dream together and we do not work together. For them I am an entity, a working machine and for me they do not really matter. That is why sometimes I feel alienated.

What I need is the creation of ‘common cause’ – howsoever trivial it might be! If there is no common cause, there are no relationships and I become stranger to myself.