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Opinion    
Back to the Future
India's Heritage 

Turning to that heritage of ours in which Palkhivala urges we steep ourselves, the sum total of it has been provided by Vyasa, “the arranger” of the Vedas, the spiritual wisdom of our past, and the Puranas, the annals of Bharata. Over the entrance to the Indian Parliament is inscribed this magnificent verse as a reminder of the unitive consciousness with which the representatives of the people are expected to act:

ayam nijah paroveyti ganaanaam laghu chetasaam
udara charitanaam tu vasudhaiva kutumbakam.

“This is mine, that is yours” is a petty and fragmented way of seeing reality; for those of the noble consciousness, the world is a family.’

Side by side with this is the awareness of the dual goal of life the Rig Veda speaks of: atmano mokshaartham jagat hitaaya cha (“work to liberate one’s soul, but also for the welfare of the world”) and bahujana sukhaaya bahujana hitaaya cha (“happiness of the many, the general weal”).

It was a child of this soil, Nachiketa, who bluntly told the Lord of Death, when offered unlimited worldly goods and pleasures, na vittena tarpaniyo manushyo (wealth alone does not satisfy man). Ours is the only civilization which specifically legitimizes the pursuit of wealth and pleasure (artha, kama) by carefully channellising their foaming currents within the solid banks of righteousness and the quest for liberation (dharma, moksha).

In Harivamsa, Vyasa prophesies what will happen in Kali Yuga and the description we find there could well be a picture of society today, where all values are rejected, money is escalated into an absolute value and power becomes the ultimate morality:

“Men with the looks and pretensions of sages will argue that there is no such thing as a soul and will destroy the prestige of moral imperatives. Everyone will have scholarly and literary pretensions, scholars will become self-opinionated and fond of endless disputation. The self-esteem of students will make them mock and hoot at their teachers. In civic life, no one will bother to abide by word given, contracts agreed upon…Rulers will be concerned only with gaining wealth and power and perpetuating their privileged status. Bandits will become rulers, rulers will turn bandits. Poverty will increase…insecurity and anarchy will make more and more people become refugees with no homeland…Men will get addicted more and more to autism, to wish-fulfillment in fantasy…Sexual mores will become libertine, adolescent and premarital sexuality will escalate, adultery will become rampant, prostitution will commercialize sex.”

It is in the life of Yayati, King of Kings, that we find the guidance we need.[253] For, Yayati is the archetypal human driven by desire, surrendering to the seduction of the senses totally, as we are eagerly abandoning ourselves to the siren song of consumerism. Yayati passes on to us what he has learnt with great anguish. This earth, he says, is a hell for egotists who are the slaves of greed, pride, anger and fear. Lust, money, power and pride are intertwined. The pursuit of one inevitably traps man in the others. Pursuing this adharma, man gains what seems desirable, but actually perishes at the root--a profound insight that Yayati’s descendant,  Krishna, immortalizes in the Gita.  

“Desire never ends,” warns Yayati,
“Desire grows with feeding,
Like sacrificial flames
Lapping up ghee.
Become the sole lord of
The world’s paddy-fields, wheat-fields,
Precious stones, beasts, women,
Still not enough.
Discard desire.
This disease kills. The wicked
Cannot give it up, old age
Cannot lessen it. True happiness
Lies  in controlling it…
I have lived in many realms,
I was adored by the gods,
I shone like the gods,
I was powerful like the gods…
for millions of years I made love
to apsaras in the Nandana-gardens,
under clustering, lovely trees
ornamented with flowers
shedding delicate scent upon us…
Then a fearful-faced messenger came
and shouted loudly, thrice:
Lost ! Lost ! Lost !
And I fell from Nandana.”

—Mahabharata, Adi Parva, 85.12-14; 89.17-20 (the P.Lal transcreation)

The point is, as Aldous Huxley wrote in Point Counter Point,

“That’s the enormous stupidity of the young people of this generation…they never think of life except in terms of…How shall I have a good time?…Why am I not having a better time? But this is a world where good times…simply cannot be had continuously, and by everybody…And after it’s been had for a little, it becomes a bore. Everybody strains after happiness, and the result is that nobody’s happy. It’s because they’re on the wrong road…For it’s not by pursuing happiness that you find it; it’s by pursuing salvation. And when people were wise, instead of merely clever, they thought of life in terms of salvation and damnation, not of good times and bad times. If you’re feeling happy now, Marjorie, that’s because you’ve stopped wishing you were happy and started trying to be better. Happiness is like coke—something you get as a by-product in the process of making something else.”

Developing this insight, C.M. Joad, the philosopher, continues:

 “The kingdom of happiness is not to be taken by storm any more than it is to be purchased by wealth…Set out to seek happiness and it will elude you; throw yourself body and soul into your work; devote yourself to a cause; lift yourself up out of the selfish little pit of vanity and desire which is the self, by giving yourself to something which is greater than the self, and on looking back you will find that you have been happy. Happiness, in short, is not a house that can be built by men’s hands; it is a flower that surprises you, a song which you hear as you pass the hedge, rising suddenly and simply into the night and dying down again.”

In the eighth book of the Republic Plato classifies as the democratic man the person who feels that he is entitled to indulge whichever desire takes hold of him at a particular moment--now capriciously embracing asceticism, the other moment wallowing in pleasures of the senses--never satisfied with being but frenetically doing all the time. Such a man is passion-driven (rajasic), not ruled by his will, and is never at rest. Plato compares the desires to wild beasts, for the more they are satisfied, the more importunate they grow, driving man to ever more strenuous attempts to achieve an ever-diminishing satisfaction. Finally, one desire tends to overcome others and wholly possesses the person who becomes obsessed with it, be it ambition, drugs, wealth, sexual pleasure, or power. Such a person loses control of his self and is described by Plato in the ninth chapter as the tyrannical soul, in whom one aspect tyrannizes over the rest of his self. The lesson is clear for all to see in the twenty-first century.

In the words of Stafford Beer, “The biggest casualty of all under the creed of greed is the social good.”

Besides desire, Yayati warns us against pride and vanity as the destroyers of all merit, all good deeds. But the glitzkrieg of globalization encourages in us precisely those impulses:

“The wise say: Seven gates,
Asceticism, charity, serenity,
Self-control, modesty, simplicity,
And kindness, lead to heaven.
Pride cancels all these…
Study, control of speech, respect
For ritual, performance of yajna—
These remove fear. Mixed with pride,
These four create fear…
‘I gave so much,
I performed many sacrifices,
I am learned,
I keep my vows’—
All vanity, all pride.
Fearful.
Give it up, absolutely.” — 90.22,24, op.cit.

The warning is clear. The tragedy lies in Yayati falling into this pit despite having before him the example of his father Nahusha. The only earthly monarch chosen by the gods to rule heaven, who was cast out because of his overweening pride and lust, Nahusha-turned-boa, holding his mighty descendant Bhima powerless in his mortal coils, warns:

the man who gives in to lust,
anger, malice and
greed falls from the human level
to the animal.— Vana Parva, 181 (ibid.)

Wulfstan, Archbishop of York, had voiced the same warning in England many centuries ago. Despite this, while Singapore and Malaysia bans MTV, India’s government TV channel beams it at a time when children are home from school and college, but the parents are out at work. Telephone sex-chat advertisements and services are banned in Germany and a growing number of countries, but unregulated in India. Tragically, we, like Yayati, scorn to learn lessons not only from our own past but even from the experiences of other nations! That is why Vyasa raises this anguished cry in the wilderness at the end the world’s greatest epic in a section entitled,
ironically, Svargarohana, “Ascent to Heaven”:

“I raise my arms and I shout,
but no one listens!
From dharma comes wealth and pleasure:
why is dharma not practiced?”

The Scandinavian countries, with the highest standard of living (more properly of consumption) in the world, have realized it the hard way, but we will not learn from their experience. The spate of corporate collapses in 2002 in the USA because of manipulation of accounts by renowned audit firms has only proved conclusively Ambrose Bierce’s definition of a corporation as “an ingenious device for obtaining individual profit without individual responsibility.”

The Western philosophical paradigm that regards individual freedom as a non-negotiable precondition of social existence, even at the expense of the social fabric itself, has to be redefined in the light of the ancient Indian insight that it is the interest of society that is supreme and dharma lies in maintaining that system of checks and balances between contending individual desires and social duties that makes for social stability, cohesion and the well-being of all. The reason for this is that “the encapsulated self is always an impoverished self. Its satisfaction when its trivial desires are fulfilled does not have the quality of pure happiness; its pain when they are frustrated does not have the nobility of the tragic.”

The altruistic, other-regarding self can perform action in the spirit of a sacramental sacrifice and thus is free from narrow personal bonding to acts. By expanding the boundaries of the individual ego to embrace the nobility of vasudhaiva kutumbakam, the world as one family, it is possible to perform the liberating act. This concept has been enshrined memorably in the parable of the Kalpataru, the wish-fulfilling tree, narrated by Sri Ramakrishna. The Indian concept of the debt owed by each individual to the environment and all natural life, to his ancestors and preceptors, and to humanity in general has precisely the holistic world-view that the modern
approach, following the occidental weltanschauung, lacks. Hence we have a situation in which legislation to protect children from Internet pornography is struck down by the American Supreme Court for violating the adults’ right to freedom.

Celebrating the Gita as a treatise on management action, Stafford Beer writes: ‘it is a monumental rebuke to the creed of greed that characterizes our era. “The world is imprisoned in its own activity,” says the Gita (chapter 3, verse 9). Yes, that is how we lose sight of the concept of social good and become latter-day Philistines into the bargain. “There is no such thing as society,” said Prime Minister Thatcher. So all that is left is the individual and selfish desire…Recently there has been a spate of conferences on business ethics. It is sad to turn from the Gita to confront the fact that these important meetings concern simply the prevention of fraud…We here nothing, however, about preparation for right action in management …Contemporary attitudes are a royal road to frustration, anxiety, and probable collapse.’

If we wish to learn the way out of this consumerist earth-hell, we can turn to Yudhishthira, descendant of Yayati, as, unperturbed, he answers the mysterious, inscrutable Yaksha across the corpses of his four brothers:

“Anger is the unconquered enemy of man.
Greed is his persistent frailty…
Exaggerated self-importance is pride…
Self-importance is massive ignorance…
Renunciation of pride
makes a man loved.
Renunciation of anger
brings freedom from sorrow.
Renunciation of lust
makes a man wealthy.
Renunciation of greed
makes a man happy…
Moral knowledge is the best wealth.
Health is the greatest gift.
Contentment is the greatest happiness.
The controlled mind means freedom from sorrow.” —Vana Parva, 313-314, ibid.

This is an insight that we find a little later in the epic memorably reiterated in the Gita. Thousands of years later that ancient wisdom is re-articulated by a great seer of our own times:

“The true freedom is to be free from desire.
The true independence is to be independent from passion.
The true mastery is to be master of oneself.
That alone is the key to happiness.”

How is this controlled mind to be achieved?

A reversal of the centrifugal whirl is the answer, a centripetal movement, a drawing-in of the faculties as the tortoise draws in its limbs, as opposed to the frenetic centrifugal whirl fuelled by consumerism that throws ourselves farther and farther outwards from our inner core. In many cases the link snaps and our society has to
shoulder the burden of these dropouts, misfits, youth who have lost their moorings.

The methodology for this is clearly laid down by Patanjali and by Shri Krishna in the Yoga Sutras and the Gita as a step-by-step psychological discipline for developing awareness of our true Self. It is profoundly significant that this rediscovery of our past for building our future has already been done for us in India. The way to practice this ancient discipline was re-enunciated for everyone by Swami Vivekananda in the early years of this
century. Subsequently, a magnificent synthesis of all forms of yoga with a mighty leap forward was formulated by Sri Aurobindo who epitomizes the twentieth century Indian approach: an Indian who was deliberately alienated from his country in childhood and mastered the European heritage; who taught himself his mother tongue and Sanskrit to rediscover for himself the heritage of his people, made that the foundation of the fight to free his country, and finally took the ancient yoga to scale new spiritual summits for all mankind. In a different way, at every dawn, pristine spiritual truths were brought home to a concourse of students in Shantiniketan by Rabindranath Tagore the seer-poet.

These three great sons of India have, as it were, re-excavated the lost treasure of our heritage, cleansed it of the dust of millennia, and placed it ready to hand for us. We have only to turn to them and seize what is ours by right to mould our own future and the future of our country meaningfully.

A daring experiment for developing the unsullied discrimination which forms the bedrock for making decisions founded on sound human values that are not in dissonance with the welfare of mankind and environmental well-being has been taken in hand by Dr. Shitangsu Kumar Chakraborty founder of the Management Centre for Human Values in the Indian Institute of Management, Calcutta. Combining elements of the yogic discipline of Patanjali and the integral yoga of Sri Aurobindo, he has focused on controlled breathing and the willed imagination as twin instruments of body and mind for refining the individual’s discrimination.

In the Mahabharata, Nahusha, father of Yayati, states the cause of wrong decisions to be the undiscriminating,
contaminated mind:

“Lack of discrimination makes the atman
slave to the intellect.
Intellect, inferior to the atman,
then guides the atman.”—Vana Parva chapter 181.

Making the Pure Mind the corner stone of the decision-making structure, Chakraborty builds on this foundation the edifice of noble human and humane values as a counterpoint to the overwhelming emphasis on skills-training that dominates the current administrative and management scene. He propounds the management concepts of the “Giving Model of Motivation”, Transformational Leadership based on a paternalistic model of the wisdom-worker, the Rajarshi, Teamwork founded on fraternal bonds and familial hierarchy. This experiment has produced remarkable results in several major companies (State Bank of India, ITC, Godrej & Boyce, Bharat Petroleum, Hindustan Aeronautics, Telco, IPCL, Indian Oil, Bharat Electronics, Shri Ram Fibres, Reserve Bank of India, IFFCO,Gujrat & Bengal Ambuja, Asea Brown Boveri, Mafatlal, Crompton & Greaves, Excel Industries,
Logic Control, Duncans). When a Consultant uses the shastras he is tapping into the collective unconscious and better work ethics, co-operation, begin to emerge naturally. There is a visible psychological transformation in the workers and the management. Realising the beneficial impact of this approach, a Chapter of the MCHV has started functioning in Sweden.

This encouraged application of the same model for team-building in the Directorate of Industrial Training and the Health Directorate of the West Bengal Government and in the induction training of new recruits to the West Bengal Civil Service at the Administrative Training Institute (ATI). Over 100 engineers and 120 health officials (doctors, nurses, para-medics) were also exposed to these concepts. A parallel effort was made in the Maharashtra Government’s Academy of Development Administration (YASHADA) where its Director General, Smt. Shashi Mishra, sought to inspire civil servants to subscribe to the concept of nishkama karma and rectitude despite the professional loneliness this entails. As part of the commitment towards responsive administration, the Indian Government is exploring development of a Charter for the Civil Services and of training modules for values-orientation of the bureaucracy realizing “the importance of changing the present negative perception of public services as apathetic, insensitive, dilatory, corrupt and discriminatory.” Despite that publicly stated goal and the warm response from participants who found the approach individually beneficial, conducive to team-building and fostering commitment to public service, the beginnings made in West Bengal and Maharashtra were brought to an abrupt end by moving out those who had initiated this experiment. The establishment perceived the efforts as threatening the status quo.

In the context of the widespread concern over the marked erosion of moral and ethical values in the higher civil services of the country, the expansion of this experiment to cover the bureaucracy is well warranted. As seen in the recent financial and sugar scams and the murky politician-mafia-police-bureaucracy nexus, the combination of heightened skills and absence of a moral sense is disastrous for the polity. The steep increase in deaths and rapes in police custody, public lynchings, crimes against women and children, families breaking up, the vast number of unsettled public grievances, all point to the alienation of the people from the machinery of government which is supposed to provide it service, as the Vohra Committee Report bluntly records.

Although concern about this deterioration in the responsiveness of the administration has led the Government of India to produce for the first time a National Training Policy, it is curious that the document has nothing to say about how to go about consolidating desired attitudes and values in the bureaucracy to make it more sensitive and responsive. This is what Paulo Freire termed “naive-transitivity of consciousness”, the absence of vision,
unwillingness to grapple with reality, which is symptomatic of a consciousness that lives artificially, drawing only on foreign elements for ideas. Subsequently, the initiative of some committed officers has led to the government authorizing courses on ethical issues in public administration for the Indian Administrative Service, and the Chief Vigilance Commissioner, Dr. N. Vittal, speaking at every possible forum for organizing campaigns against corruption and instilling moral values in the civil services. He has pointed out that nurturing corporate ethics and integrity depends on the people in the organization and their commitment to ethics is dependent on each person’s sense of values, social norms and support from the system for adopting the best practices. The challenge to management, as he sees it, is “to evolve a system which will inculcate a sense of ethics and corporate integrity.”

At the other end of the spectrum, in the defence services, the decline in the standard of ethics and morals has led to a new department of Management by Values being set up in the College of Defence Management, Secunderabad, and in human values as a distinct factor being included in the performance appraisal of these services. The Indian Institute of Rural Management, Jaipur, has constituted a Working Group of over twenty institutions from all over India for evolving a movement on Human Values in Management. Side by side with this we find K. R. Narayana Murthy of Infosys Technologies, the new hero of business in India, stating that the true strength of his organization is its value system and attributes its success to introspection about internal transformation before blaming circumstances: “I tell them (employees) that even in the most fierce competitive situation they must never talk ill of customers. For heaven’s sake don’t shortchange anybody. Never ever violate any law of the land. It is better to lose a billion dollars than a good night’s sleep.”

A new paradigm has to be adopted. Dr. Kamla Chowdhry, stresses, “We need to take another look at our conceptual boxes, and fill them with local reality, not borrowed concepts. There is a need to take the ‘sacred’, the religious and spiritual into account in formulating the new paradigm of development…the world view of ecological awareness at the deepest level is spiritual and religious.” Side by side with that comes the statement of Dr. Dana Zohar, Quantum physicist, urging that a new paradigm be adopted to create a bridge between the latest Western science and the most ancient spiritual philosophy of the East by “relating the Quantum Vacuum to the Servant Leader” for, “The leader who possesses such awareness leads by values in everything he is and does.” Such a leader is aware of the interconnectedness of all life which transcends the traditional atomistic view of the universe and is, therefore, sensitive to the need for building up a holistic approach, a “Quantum approach”, to society, organizations and individuals.

James Leibig, interviewing about 30 academics, entrepreneurs, leaders of social movements, professionals, speaks of mankind shifting from Will-dominated Values towards Heart-dominated values, viz. moving from competition to co-operation, from science to spirituality, from activity to contemplation, from what we want to what we need and from rationalism to intuition. Fritjof Capra asserts that a holistic, ecological world-view is replacing the mechanistic approach and that there is a paradigm shift from an attitude of domination and control of nature and human beings, to one of co-operation and non-violence, from material consumption to simplicity, from technological growth to inner development.

If we turn to our neighbor, China, we find that the 1996 plenum of the Central Committee of the Chinese Communist Party is entitled the “Strengthening of socialist spiritual culture”. It emphasizes the need to promote spiritual civilization (jinghshen wenming) by invoking principles of ancient Confucianism and dwells at length on the values to be inculcated, referring to the Buddhist trinity of Zhen, Shan, Mei (the Indian concept of Satyam, Shivam, Sundaram) to counter corruption, crime, drug abuse and growing crude individualism that turns its back on neighbors, co-workers or elders in the family. Discussions have been initiated seeking to combine material progress with ethical and cultural progress. The resolution calls for establishing a new society with noble values: human respect and dignity, care for others, enthusiasm in promoting public good, helping the poor and needy, opposition to Mammonism, Hedonism and Individualism, departmental selfishness, self-seeking at other’s expense, pocketing public wealth, etc. Drives have been launched to promote patriotism and moral education among the youth. The media has been exhorted to help in securing a balance of material and ethical progress, governed by a moral-political code of serving the people and socialism. It seeks to combat vulgar
commercialization in culture, art and media in general.

Professor S.R. Chatterjee’’s analysis of Chinese work culture shows that it is based upon Wu-Lun (five areas of human relationships), Guanxi (social capital infrastructure), Ren and Zhong Yong (human values frameworks) stressing human- heartedness, central harmony and balance, trust and loyalty (Yinbixing) expressed as strong paternalistic influence, collective mindset, web of social relationships, loyalty to organisations and acceptance of authority. In the China Business Summit session 2000 of the World Economic Forum, Pan Cheng-Lie, Deputy DG of the China Enterprise Confederation, pointed out that transplantation of western business philosophy in
Asian countries had not succeeded because if the same tree is moved to different soil, it produces a bitter fruit. He added that as the economy moves away from material assets to more knowledge-based intangibles with more variables, the relevance of Lao Tzu’s idea that all tangibles come from non-tangibles becomes clear for the new economy. Li Yinhe, professor of Sociology at the Chinese Academy of Social Sciences, stated that the Chinese government had applied to the socialist state the most vital of Confucian values, the idea of family. She stated that ideologically a businessman in China uses the Confucian idea of producer, one who works for the good of a family, his own or the corporate family. New ideas are tempered by the core emphasis on gains and rewards extending beyond the individual. How Confucian values, Sun Tzu and Taoism impact positively on corporations was explained by Tang Ruoxin, Deputy GM of the People’s Insurance Company of China.

The rich variety of ancient codes of conduct drawn upon by firms are the lawful and orderly making of profit, heeding human benefits over profit and emphasizing harmony within working and business relationships, as Chinese companies look upon themselves as extended families. Such old codes are used by the state to maintain stability in a time of uncertainty and change. Thus, the Confucian ideas of hierarchy and harmony and trust could help maintain healthy staff relations, while the Taoist idea of acquiescing to the forces of nature and letting natural tendencies have their way allows people to do their thing within a framework of order. Again, in the context of the polarization between the newly rich and the poor, Confucianism confers a degree of balance for those left out, with its stress on authority and discipline.

Unfortunately, even now our policy makers shy away from grounding themselves on that heritage to which the occident is turning in the hope of finding remedies for stemming the canker that is destroying their civilization. It is not a return to the dead past that is being advocated. The mistake is to presume that we are caught “between two worlds, one dead, the other powerless to be born.” It is rediscovering the relevance of the past in the present for creating a living future, a realization that time present and time past are both, indeed, present in time future,

“And time future contained in time past…
The past experience revived in the meaning
Is not the experience of one life only
But of many generations.”

Instead, we blindly rush to surrender the nation into the implacable tentacles of the cyber-net’s infotainment!

“Where is the wisdom we have lost in knowledge?
Where is the knowledge we have lost in information?”

The late Ashin Das Gupta, eminent historian and former Vice Chancellor of Tagore’s universal university, Vishva Bharati, voices a remarkable conviction that holds out hope for the future: “Belief remains scattered in society; the courage of conviction of every human being is his own. The seers of truth survive—if not in the conduct of the nation, at least in its beliefs. Even if we have not imbibed Gandhi or Tagore in our daily lives, we remember them in distress. The followers of Tagore are spread out in the minds of the people. They will never open shop and thrive. That is a relief. It is unlikely that they will ever do anything much. That is disappointing. But these people know Robi Thakur. The poet has taught them how to distinguish between right and wrong. It seems that somewhere a suitable reply (to evil) is taking shape in the minds of the people. That is my belief.”

Let us recall India’s ancient commitment expressed in these verses:

Sarve api sukhinaha santu
Sarve santu niramayaha
Sarve bhadrani pasyantu
Ma kascitdu dukhabhak bhavet.

“May all secure happiness,
May all enjoy good health,
May all experience goodness around them.
Let none be in pain or sorrow.”

Quoting these verses, the President of India urged that we function “in an atmosphere of mutual trust, willingness to share and perception of common interest in each other’s progress…(in) a climate of creative co-operation.” Do these words of Dr. Shankar Dayal Sharma not remind us of the plea of the immortal tramp in THE GREAT DICTATOR, of the warning voiced so powerfully by Michael Wood in LEGACY and of Stafford Beer’s urging that the Vedantic invocation loka samastat sukhino bhavantu be the beacon light guiding management action by a balanced manager? The holistic vision is one and the same, whether voiced from the Occident or the Orient.

If our colonized minds will not turn to our own rishis, let us at least heed Shakespeare in Hamlet:

“This above all:
to thine own self be true,
And it must follow, as the night the day,
Thou canst not then be false to any man.”

The question is: what is this self? Is it To Have or To Be, to possess or to share, to give or to grab? The answer lies within each one of us. The path is well trodden over millennia. We have only to look back in order to forge forward to a new age. The bleak alternative is the “bitter tastelessness of shadow fruit.”

– Pradip Bhattacharya
February 29, 2004

Back To The Future

–  Westerners on the West 
–  The New World  
–  The First World  
–  The Western Response  
–  The World Situation 
–  The Eastern Scene 
–  Changing Asian Values 
–  India Darshan 
–  Urbanization, Globalization and Consumerism
–  Possible Solutions 
–  Bureaucracy in India  
–  The Counterpoint  
–  India's Heritage  

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