सेवा ही है एक बेहतर समाज का रहस्य

कुछ महीने पहले, मेरी टीम और मैं हमारे कार्यालय के ठीक बाहर सफाई करने के लिए एक त्वरित स्वैच्छिक अभियान में शामिल हुए। अग्ली इंडियन (Ugly Indian), एक गैर-लाभकारी संस्था जो आम लोगों को नागरिक गौरव विकसित करने के लिए प्रेरित करती है, के उत्साही स्वयंसेवी अरुण पई ने हमें दिखाया कि कैसे हम अपनी आस्तीन मोड़कर कोई भी उपकरण उठाएं, जो हमें मिल जाए, और मलबे से भरे स्थान को नागरिक गौरव की चीज़ में बदल दें।

हमारे पड़ोसी मदद करने के लिए आए। राहगीरों में एक सुरक्षा गार्ड और एक घरेलू कामगारिन, जो काम पर जा रही थी, भी शामिल हुए। जब हमने काम खत्म किया और चटक रंग व रंगोली आकृतियों से सुसज्जित अपने कृत्य की प्रशंसा करने के लिए ज़रा पीछे हटकर खड़े हुए, हम में एक खुशी-भरा कॉमरेडाना भाव पैदा हुआ, जिसका वर्णन करना मुश्किल है। हम एक फोटो के लिए साथ खड़े हुए, हमने उस जगह को साफ रखने का वादा किया और फिर अरुण, जिन्होंने इस स्वैच्छिक कार्रवाई को शुरू किया था, को धन्यवाद दिया।

मेरे लिए, यह पिछले वर्ष का एक प्रमुख आकर्षण था, क्योंकि यह महामारी-प्रेरित स्वयं सेवा के उभार की बहुत ही महत्वपूर्ण कहानी को जारी रखता है। दसियों लाख लोग पूरी तरह अजनबियों के प्रति नेकी के कार्य करने निकल पड़े थे। मेरा मानना है कि इस अनुभव ने हमारे भीतर बुनियादी रूप से कुछ बदल दिया है, हमें यह शिद्दत से याद दिलाता है कि मानव होने का मतलब क्या है। अब चुनौती यह है कि अधिक सामान्य समय में भी महामारी के बाद की लौ को कैसे जीवित रखा जाए।

मेरे परिवार में स्वयंसेवा को हमेशा सर्वोच्च व्यक्तिगत नैतिकता (personal ethic) के रूप में स्थान दिया गया है। मेरे दादा, बाबासाहेब सोमन ने वकील के रूप में अपनी आजीविका छोड़ दी थी ताकि वे 1917 के चंपारण सत्याग्रह में गांधीजी के स्वयंसेवकों के लिए आह्वान के सबसे प्रथम उत्तरदाता बन सकें। उनके लिए, यह एक आनंददायक कर्तव्य था। हमारे लिए, यह एक अनुस्मारक है कि हम सभी के पास अपना समय, और खुद अपने को उपहार स्वरूप प्रस्तुत करने की क्षमता है। “स्वयंसेवी ” के लिए भारतीय भाषाओं में कोई सटीक पर्याय नहीं है, जो फ्रांसीसी “वोलंटेयर” (“volontaire”) से आया है, जिसका अर्थ ‘स्वेच्छा से’ है, हालांकि अक्सर “स्वयंसेवक” शब्द का प्रयोग किया जाता है। एक सामान्य जीवंत भावना की खोज करने के लिए जो दोनों के बीच पुल का काम करे, शायद हम ” यूबांटू” शब्द का उपयोग कर सकते हैं, न्गुनी बांटू शब्द जो संक्षेप में एक सार्वभौमिक सत्य को प्रकाशित करता है – “मैं हूं क्योंकि आप हैं”। इसलिए यदि मैं आपके लिए अपने आप को देता हूं, तो मैं सार्वजनिक भलाई को भी बढ़ा रहा होता हूं, और मुझे भी एक नागरिक के रूप में इसका लाभ मिलता है।

सेवा, उबांटु, स्वेच्छावादिता (volunteerism) उतनी ही पुरानी है जितना कि मनुष्य। चर्चित तौर पर मार्गरेट मीड ने  घोषित किया कि मानव सभ्यता का पहला संकेत एक प्राचीन कंकाल में स्वस्थ हुआ फीमर था, क्योंकि इसका मतलब था कि कुछ प्राचीन मनुष्यों ने वास्तव में स्वेच्छा से एक अन्य आदिवासी की देखभाल की थी, और उसे मरने के लिए नहीं छोड़ा था, जैसा कि जानवरों की दुनिया में एक सामान्य घटना हुआ करती थी। यह भाव अभी भी हम सभी में प्रज्वलित है। संयुक्त राष्ट्र के स्वयंसेवकों का दावा है कि हर साल विश्व स्तर पर 1 अरब लोग स्वयंसेवा करते हैं।

मुझे ठीक से नहीं पता कि वे स्वयं सेवा को कैसे परिभाषित करते हैं, लेकिन यह अभी भी पूरी मानव आबादी का 1/8वां हिस्सा है। सोचिए अगर हर एक ने दूसरे को प्रेरित किया तो क्या होगा। यह इसे एक चौथाई (1/4) आबादी बना देगा और यदि वे सिर्फ एक-एक और को प्रेरित करते हैं, तो इसका मतलब होगा कि दुनिया की आधी आबादी अपने जीवन का एक हिस्सा, छोटा ही सही, इस नाजुक ग्रह में भलाई बढ़ाने के लिए कुछ कार्य करने हेतु लगाने के लिए प्रतिबद्ध है।

अधिक- से-अधिक स्वयंसेवा को समर्थन देना महत्वपूर्ण है। यह समाज को मजबूत करता है, यह लोकतंत्र को ही शक्ति प्रदान करता है। यदि लोकतंत्र जनता का, जनता के द्वारा और जनता के लिए है, तो जनता के कार्यों का भी मूलभूत महत्व है। यह चुनावी लोकतंत्र से कहीं आगे जाता है, मतदान करने वाले और कर चुकाने वाले नागरिकों के रूप में संतुष्ट रहने से कहीं आगे जाता है। इसका मतलब उस अच्छे समाज का सह-निर्माण करना जिसकी हम सभी लालसा रखते हैं, ऐसी आज़ादी जिसे हम खोना नहीं चाहते, सुशासन जिसे हम मानकर नहीं बैठ सकते। इसका अर्थ है अपने समय, अपनी प्रतिभा, अपने संसाधनों को लेकर उन लोगों तक पहुंचना जो हमसे अधिक कमजोर हैं। यदि शाश्वत सतर्कता स्वतंत्रता की कीमत है, तो शायद शाश्वत सहानुभूति एक अच्छे समाज की कीमत है।

हमने अभी-अभी अपने स्वराज्य के 75 वर्ष पूरे किए हैं। लेकिन यदि स्वयंसेवा की शक्ति न होती तो हम में से कोई भी स्वतंत्र राष्ट्र के गर्वित नागरिकों के रूप में इतने आराम से नहीं बैठा होता। हमारे ऐतिहासिक स्वतंत्रता संग्राम, हमारे अद्वितीय सत्याग्रह में दसियों लाख लोगों ने स्वेच्छा से भाग लिया। आज के भारत में भी, ऐसे सैकड़ों संगठन हैं जो ऐसे लाखों स्वयंसेवकों पर निर्भर हैं, जो तन लगाकर और दिल से लोगों को देते हैं।

कई तो आस्था-आधारित हैं, कई विचारधारा-आधारित हैं। वे हर क्षेत्र, हर पेशे, हर वर्ग के लोगों को अपनी ओर आकर्षित भी करते हैं। किसी को भी आर्थिक पारिश्रमिक नहीं मिलता। जैसा कि शेरी एंडरसन ने कहा, “स्वयंसेवियों को भुगतान नहीं मिलता है, इसलिए नहीं कि वे बेकार हैं, बल्कि इसलिए कि वे अनमोल हैं।” वे सभी दुखों को दूर करने, संस्थानों का निर्माण करने और आपदाओं का प्रतिकार करने के लिए अविश्वसनीय कार्य करते हैं।

लेकिन क्या हम नागरिकों के एक ऐसे राष्ट्रीय आंदोलन की कल्पना कर सकते हैं जो आस्थाओं,विचारधाराओं और संकीर्ण पहचानों से परे हो? क्या यह मानवतावाद का उच्चतम रूप होगा? आई वालंटियर(I Volunteer),भूमि(Bhumi), मेक ए डिफरेंस (Make a Difference)आदि जैसे संगठनों ने हजारों युवाओं को एकजुट किया है,जो मानते हैं कि जब तक वे ऐसे समुदायों का निर्माण करने में मदद नहीं करते जो हर परिस्थिति का मुकाबला करने लायक मजबूत हों, भविष्य की राह तय करना कठिन होगा। अपने उद्देश्य के एक प्रदर्शन में,“हमारा स्टेशन,हमारी शान” के बैनर तले 25,000 स्वयंसेवी एक साथ आए और उन्होंने 7 दिनों में 40 रेलवे स्टेशनों को रंग दिया! ! इससे `7 करोड़ की बचत हुई, लेकिन इससे उत्पन्न सामुदायिक गौरव अथाह था।

फिर भी, इन सभी अद्भुत स्वयंसेवियों को समर्थन की आवश्यकता है। मैं जहां भी जाता हूं, लोग मुझसे पूछते हैं, “मैं कैसे मदद कर सकता हूं?” और मेरे पास उनके लिए कोई आसान जवाब नहीं होता। हमें स्वयंसेवी अवसरों की खोज को बहुत आसान बनाने की आवश्यकता है। लेकिन वह परोपकारी पूंजी (philanthropic capital)और प्रतिबद्धता की मांग करता है। महामारी ने स्वयंसेवा की शक्ति को उजागर किया है। अब, इसे बनाए रखने के लिए, यहाँ इस देश के धनवानों का आह्वान करते हैं, जिनमें से कई इन पन्नों को पढ़ते हैं। आइए हम सभी भारत में स्वयंसेवीवाद का समर्थन करने के लिए अपने परोपकारी पोर्टफोलियो का एक हिस्सा लगा दें। आइए हम भी अपना समय स्वेच्छा से दें। साक्ष्य बताते हैं कि यह अधिक उदार और अधिक प्रभावी परोपकार के लिए माहौल बनाता है। लेकिन, सबसे महत्वपूर्ण बात यह है कि यह हमें उबांटु के विचार को अपनाने में मदद करता है।

(लेखिका रोहिणी नीलेकानी फिलैंथ्रॉपीज की चेयरपर्सन हैं। उनका यह लेख इकोनॉमिक टाइम्स में अंग्रेजी में प्रकाशित हुआ था जिसका अनुवाद महिला एक्टिविस्ट कुमुदिनी पति ने किया है।)

Seva is the Secret to a Good Samaj

An op-ed published in The Economic Times

A few months ago, my team and I joined some flash volunteering to do a quick cleanup right outside our office. Arun Pai, an enthusiastic volunteer with Ugly Indian, a nonprofit that inspires ordinary people to develop civic pride, showed us how to roll back our sleeves, pick up any tools we could find and turn a space filled with debris into a thing of civic pride.

Neighbours came by to help. Passersby, including a security guard and a domestic worker on her way to work, joined in. When we finished and stepped back to admire our handiwork, with its bright paint and rangoli decorations, we felt a sense of camaraderie and joy that is hard to describe. We stood together for a photograph, promised to keep that space clean and thanked Arun, who had sparked off this volunteer action.

For me, that was a highlight of this past year, because it continues the very important story of the upsurge of volunteerism that was driven by the pandemic. Millions of people came out to do acts of kindness to absolute strangers. I believe this experience has fundamentally changed something in us, reminding us sharply what it means to be human. Now the challenge is to keep that flame alive post the pandemic, in more normal times.

Volunteering has always been held up as the highest personal ethic in my family. Babasaheb Soman, my paternal grandfather, gave up his livelihood as a lawyer to be a first responder to Gandhiji’s call for volunteers in the Champaran satyagraha of 1917. For him, it was a joyful duty. For us, it is a reminder that we all have the capacity to gift our time and selves. There is no exact synonym in Indic languages for “volunteer”, coming from the French “volontaire”, which means willingly, though “swayamsevak” is often used. To search for a common animating spirit that bridges the two, maybe we can use “ubuntu”, the Nguni Bantu word that concisely illuminates a universal truth — “I am because you are”. If I, therefore, give of my self for you, I am also enhancing the public good, and I, too, benefit from it as a citizen.

Seva, ubuntu, volunteerism is as old as humans are. Margaret Mead famously declared that the first sign of human civilisation was the healed femur in an ancient skeleton, because it meant that some old humans had actually volunteered to care for another tribesman, and not left him to die, a common occurrence in the animal world. This spirit is still burning in us all. UN Volunteers claims that 1 billion people volunteer globally every year.

I don’t know exactly how they define volunteering, but that is still 1/8th of the entire human population. Imagine what would happen if each one inspired another. That would make it 1/4th population and if they inspired just one more each, it would mean that half the world’s population was committed to spending a part, however small, of its life, doing some actions to increase well-being across this fragile planet.

It is critical to support more volunteering. It strengthens the samaaj, it powers up democracy itself. If democracy is of the people, by the people and for the people, then it is people’s actions that have foundational importance. It goes way beyond electoral democracy, way beyond being content as citizens who vote and pay taxes. It means co-creating the good society that we all crave, the freedoms that we do not wish to lose, the good governance that we cannot take for granted. It means reaching out, with our time, our talent, our resources to those more vulnerable than we are. If eternal vigilance is the price of liberty, maybe eternal empathy is the price of a good society or samaaj.

We just celebrated 75 years of our Swarajya. But not one of us would be sitting so comfortably as proud citizens of a free nation if not for the power of volunteerism. Tens of lakhs of people participated willingly in our historic freedom struggle, our unique satyagraha. In today’s India, too, there are hundreds of organisations that depend on lakhs of volunteers to give from their hearts and with their bodies.

Many are faith-based, many are ideology-based. They attract people from every sphere, every profession, every class. None receives financial remuneration. As Sherry Anderson said, “Volunteers don’t get paid, not because they are worthless but because they are priceless.” All of them do incredible work to relieve suffering, to build institutions and to respond to calamities.

But can we imagine a national movement of citizens that goes beyond faiths, ideologies and sectarian identities? Will that be the highest form of humanitarianism? Organisations like I Volunteer, Bhumi, Make a Difference etc., have rallied thousands of young people who recognise that unless they help build communities of resilience, the future may be tough to navigate. In one show of purpose, 25,000 volunteers came together under the banner, Hamara Station, Hamari Shaan, and painted 40 railway stations in 7 days! It worked out to a saving of `7 crore, but the community pride generated was immeasurable.

Yet, all these wonderful volunteers need support. Wherever I go, people ask me, “How can I help?” and I have no easy answers for them. We need to make it much easier to discover volunteering opportunities. But that takes philanthropic capital and commitment. The pandemic revealed the power of volunteerism. Now, to sustain it, here is a call to the wealthy of this country, many of whom read these pages. Let us all give part of our philanthropic portfolios to support volunteerism in India. Let us also volunteer our own time. Evidence suggests that it makes for more generous and more effective philanthropy. But, most importantly, it helps us rise to the idea of ubuntu.

Putting Samaaj on top for Positive Collective Action

This is the third book by philanthropist and civil society leader Rohini Nilekani, the founder of Arghyam, a foundation that works towards sustainable water and sanitation goals, and Pratham Books, a publishing nonprofit that helps millions of children to read books.

Samaaj Sarkaar Bazaar is a collection of Nilekani’s articles, speeches, and interviews, which offers an overarching framework for India to achieve its full potential. The book is divided into six chapters covering a range of topics from justice and governance to water and environment.

In the Introduction and Epilogue, the author explains why India must get the ordering of Samaaj (society), Sarkaar (government) and Bazaar (market) right. Nilekani recalls a conversation she had with a local NGO partner, Prem Kumar Varma, during a road trip to Khagaria in Bihar in 2007. “Premji”, she says, outlined the ways in which power had shifted between Samaaj, Sarkaar, and Bazaar in India over time.

In the good old days, he said, Samaaj would be on top, and Sarkaar below it. During the British Raj, however, the Sarkaar took over, and India’s Samaaj and its norms were pushed down. However, Bazaar remained below both these entities.

After Independence, Sarkaar remained on top, while Bazaar tried to get close to Sarkaar. After economic liberalisation, however, the inversion has been complete.

Bazaar now dominates, Sarkaar is in the middle, and Samaaj is placed last, exploited and “unable to defend and help itself”. This, the author says, is true globally as well. The role of the state became all important in the wake of the World Wars. However, over the decades that followed, markets came to dominate across the world.

Nilekani posits that we should think of Samaaj as “the foundational sector which alone can hold the Sarkaar and Bazaar accountable to the larger public interest”. She points to the ways in which social cohesion is taking a hit — rising inequality threatens to create a backlash against wealth creation, and climate anxiety is growing.

In order to heal, India must reset the order of the three entities and give primacy to Samaaj. “For true equity and justice to prevail, it should be elements within Samaaj that assert moral leadership and maintain harmony,” Nilekani writes, adding that these responsibilities cannot be delegated to Sarkaar or Bazaar.

Of course, Samaaj is neither a monolith nor bereft of its own conflicts such as caste and gender discrimination. That is why it is important for people to get involved directly and to not wait for solutions to emerge on their own. And getting involved, she says, means far more than the “empty clicktivism” of the digital age.

Nilekani ends the book with the evocative image of the “miraculous murmuration of starlings”. “The metaphor of this dynamic fractal is incredibly powerful,” she writes. “When we are engaged in action with mindful awareness of those around us, together we become better and bigger versions of ourselves”.

Explained Books appears every Saturday. It summarises the core argument of an important work of non-fiction.

A Call to Action: Why We Need a Citizen-First Approach

Recently, unseasonal rains flooded the city of Bengalaru. Visuals of privileged citizens living in upscale independent bungalows, riding tractors to get away from their inundated spaces, as their luxury cars lay submerged in the water, flooded our phones. Delhi is choking. As I write this, there are alarming newspaper reports of the rise in pollution levels in Pune where I live, and how complacency is sure to lead to a catastrophe. It’s glaring that if Sarkaar has to tackle this, it can do so only with the support of Samaaj.

We are aware that climate change or saving water or a city’s poor infrastructure are not other people’s problems. Nor are they the lookout of only the Sarkaar. To effect a change we, the Samaaj, need to shed our laxity, roll up our sleeves and take action. This is the earnest appeal that author and philanthropist, Rohini Nilekani makes in her book, ‘Samaaj Sarkaar Bazaar: a citizen-first approach’.

As citizens, we are so used to the secondary status accorded to us by those we elect to power that not only have we become cynical, we are also conditioned to believe that action on our part is either insignificant, or too onerous or futile. But the pandemic proved otherwise. During the migrant exodus forced by the sudden nationwide lockdown, we witnessed the opening of doors and hearts. Strangers came out in large numbers to help the migrants, leveraging technology for good. Such incidents have convinced the author that it is possible for a strong, resilient and active Samaaj to play the most important role keeping the other two–Sarkaar and Bazaar–accountable to public interest, notwithstanding the fact that the past century has seen Sarkar and Bazaar accumulate vast powers. Rohini also acknowledges that while the digital age has “enhanced the opportunity for mass civic engagement, it has also made empty clicktivism an easy replacement for true action.” Her optimism stems from her vast experience—more than 30 years in civil society and philanthropy.

The book is a compilation of Rohini’s articles, interviews, and speeches, and has been self-published under a Creative Commons license that enables people to download it freely, read and share it forward, and further the discourse on the roles of Society, State and Markets. Rohini concedes that “with a subject like this which encompasses all human interplay, there is a high likelihood of generalization, oversimplification, reduction and the exclusion of vital historical trends”. She emphasises that she writes as a concerned citizen and not as a scholar.

In the introduction, Rohini narrates a heart-rending account of losing dear friends to a horrendous car accident on the Bangalore-Chennai highway, which took their unborn daughter and orphaned their three-year-old son. This unnecessary loss created a searing impact on her and moved her enough to want to do something to improve road safety, which led in 1992 to the launch of a public charitable trust called Nagarik, with the tagline, ‘For Safer Roads’. This experience taught her many early lessons. With the founding of Arghyam and Pratham Books, and her involvement in several other philanthropic institutions, Rohini gained tremendous learning.

I confess that when I began reading the book, my hard-boiled cynicism refused to yield to the optimism and can-do approach in the book. As I read further, the earnestness, the conviction that is born out of hands-on experience, the author’s trailblazing initiatives, the concrete results, the significant changes brought about thereof, and the never-say-die spirit that remains intact despite reality checks and setbacks, began making a slow but sure dent in my obstinate stance that the author’s vision was utopian. Therein probably lies the problem with Samaaj. We have forgotten to dream. Very few of us are driven to act. By settling for our subordinate status as citizens, and probably intimidated by the effort required to drive a change, we have begun to perceive the achievable as a pipe dream.

Rohini knows that her views are idealistic, but she asserts that “we can move inexorably towards the magnificent goal with a feeling of hope and belief that all our actions, however small, like little drops of water – will eventually create the ocean”.

By working on our trust deficit aided by civil society organisations, by creating more safe spaces for people to talk across their divides, by creating mechanisms for the three sectors to work together, by taking that one step forward, we can move towards “ever greater inclusion, ever more dignity, choice and freedom”. What’s more, it can be done in a way that is balanced, sustainable and deeply human.

Archana Pai Kulkarni is the Books Editor at SheThePeople. The views expressed are the author’s own.

A Job For The One Percent:The elite must help build better cities, in public interest and in their own interest

The recent Bengaluru floods washed up the dirty linen of mismanagement and corruption on the shores of a crumbling city infrastructure. Yet, no matter how quickly various governments build out physical public services, especially in urban India, the demand for it outstrips the supply. Be it roads and transport, electricity and water supply, hospitals, or universities.

There are simply not enough budgeted funds to provide and sustain adequate functional physical infrastructure at a per capita annual income of around $2,000 and a tax-GDP ratio of around 11%.

It is very different when it comes to the public digital infrastructure. India has among the most sophisticated and widely accessed open, public digital goods and services in the world. Whether it is broadband, smartphones, or UPI, we have made enormous progress in creating new opportunities for all. How can we achieve the same for better physical access to mobility, housing, energy, health etc?

The elites of the samaaj and the bazaar have successfully created a thin slice of high-quality private infrastructure on top of this inadequate public infrastructure. And we continue to build that out at breakneck speed.

● Think of the high-tech facilities at our high-performing companies.
● Or the incredibly fancy malls in Delhi and Mumbai.
● Think of the luxe cars, private jets and gated mansions of the ultra-rich (full disclosure – I am an UHNI, and my home and cars are also somewhat fancy).
● So far, in India, not many seem to begrudge the wealthy their lifestyle and possessions.
● The majority remain optimistic about their own upward mobility.

Yet, we have recently seen that this is not a sustainable option even for the wealthy. While the pandemic created a new leveller, the Bengaluru flooding provided the most graphic example. The local ultra-rich could not escape a common fateand cumulatively lost hundreds of crores.

This winter, sophisticated air filters will barely protect the most privileged in Delhi from the air pollution. Nor will expensive sedans and office buses smoothen the rocky rides on our potholed roads for the upper classes.

● Have the elite reached the end of our gilded private pier?
● Can private goods be sustainably built on a precarious public foundation?
● Or is there something that we the elite can do so that the base on which our private goods and services are built can be stronger, not just for us but for all?

They say much is asked of those to whom much is given. Plus, as the elite of east Bengaluru painfully experienced, we cannot merely be consumers of good governance, we have to co-create it. If we point one finger at the government, are three fingers pointing back at ourselves?

● Have we built our sprawling corporate campuses on flood plains?
● Did we build or rent our homes using ecological prudence and after a thorough legal check?
● Or have we shrugged our shoulders once too often?

The good news is that we can easily take back some agency. There are so many opportunities.

● We can invest in the excellent thinktanks around India that conduct research and provide data and analytics for improved urban governance.
● We can donate to civic institutions working on water, climate change and disaster prevention and management, because these intertwine our fates ever more closely.
● We can also support the many other civil society organisations working closely with local, state and Union governments to help implement the delivery of public goods and services, or to innovate on more inclusive urbanisation, including on dignified housing.
● Fully 42% of Mumbai lives in its slums and fast-growing cities like Bengaluru have similar numbers.

Radically, we can support more transparent taxation, so that the government can spend more on physical infrastructure and safety nets. It is time to shed the cynicism about the wastage of our tax rupees. The prospects in this country for ample wealth creation by a limited few are rather staggering. There is a strategic and a moral imperative to balance out this opportunity.

● The 2021 Niti Aayog report states that 65% of the 7,933 Indian urban settlements do not even have a master plan.
● India has one civil servant for 24,000 people while the UK has one for every 131 people.
● We can help bridge this vast gap of human resources by lending our time or by paying to increase state capacity.
● Like some highly successful corporate professionals, we can offer our time and talent to the different state policy outfits.
● Like some foundations have, we can fund project management units in government departments or pay for fellowships to support legislators at every level.

This is an urgent opportunity but also just enlightened self-interest. Effective public infrastructure creates the secure foundation for everyone to build on top according to needs, capacities and desires.

Like it or not, floods, pandemics and air pollution put everyone in the same boat, even if some of us are in the upper deck private cabins. We will have to row together to steer away from the rising waters. Life jackets are under the seat. But the oars are right on top.

The writer is Chairperson, Rohini Nilekani Philanthropies Foundation. Her recent book is ‘Samaaj, Sarkaar, Bazaar: A Citizen First Approach’

Grand Tamasha: ‘No govt can do without civil society in a developing nation’

“Governments need civil society organisations to serve as mirrors; they need them to reach the first mile… they need all the risk-taking capital. No government can do without that in a developing country like ours which is so highly aspirational,” Nilekani told Milan Vaishnav, host of the Grand Tamasha podcast. Grand Tamasha is a co-production of the Carnegie Endowment for International Peace, a Washington, DC-based think tank, and the Hindustan Times.

Nilekani was speaking about her latest book, Samaaj, Sarkaar, Bazaar (Society, State, and Markets): A Citizen-First Approach, which encapsulates many of the lessons the author has learned over three decades working in the civil society and philanthropic sectors.

Nilekani, wife of Infosys co-founder Nandan Nilekani, oversees an influential private foundation and helped found several successful non-profits, including water non-profit Arghyam and Pratham Books. To encourage readers to learn from her hits and misses, Nilekani has made the book freely available for download at https://www.samaajsarkaarbazaar.in/.

Vaishnav asked Nilekani about the state of philanthropy in India today, to which Nilekani said: “Countries allow such runaway wealth creation only if that wealth is going to being deployed for the larger good. Otherwise, why would any state or society allow this? Wealth comes with a great responsibility and extreme wealth comes with extreme responsibility.”

The Nilekanis are signatories of “The Giving Pledge,” a campaign started by billionaire CEOs Bill Gates and Warren Buffett to encourage extremely wealthy individuals to contribute a majority of their wealth to philanthropic causes. “Wealthy Indians are being generous, but I think not generous enough,” Nilekani said, adding that she hopes they give away more and faster.

One of Nilekani’s biggest philanthropic priorities is improving the quality of urban governance, especially in her home city of Bengaluru. “We saw tremendous flooding in East Bangalore this year and you saw all the memes going around the world of these rich homes inundated,” with feet of standing water, remarked Nilekani. “I think there is a growing recognition that you can’t have a very thin slice of high-quality private infrastructure on a mass public infrastructure that is broken… the elite can no longer secede from participating in solution-ing for the larger public.”

In the book, Nilekani opens up about the challenge of carving out her own identity, given the immense public attention her husband often receives. After stepping back from Infosys, Nandan Nilekani served as head of the Unique Identification Authority of India, the Union government agency that oversees the Aadhaar project. Referring to her husband, Nilekani noted that he has gone on record that he has learned from his wife “how to always keep the human dimension of things at the very centre of the work to remind ourselves why we are doing what we are doing”.

Rohini Nilekani is Changing Philanthropy

Of India’s many prominent business couples, few can match the Nilekanis in their uniqueness. Nandan Nilekani is now a business legend, for his role in building Infosys (with N R Narayana Murthy and his co-founders) and for rescuing it a few years ago when he came back to set the company right. But unlike most well-known business people, he has found success in many other fields. I doubt if anyone else could have rolled out Aadhaar as quickly and as successfully as he did. He remains one of India’s leading public intellectuals and is every government’s go-to guy for technological solutions.

Perhaps because he has so many other achievements, Mr Nilekani’s philanthropy goes largely unnoticed. Nearly two decades ago when he was already a multi-millionaire, I asked him why he kept giving so much of his money away. His answer has stayed with me.

He had made so much money, he said, not because he was necessarily better than everybody else. He happened to be in the right sector at the right time. It was the conditions that prevailed in India and in Indian society at that time, he explained, that had benefited him. So, he had a duty to try to improve things for society as a whole so that (a) more people had opportunities and (b) India became a better place.

His was not an unusual view, he continued. In the US, for instance, many of the families that made vast fortunes in the early part of the 20th century (the Rockefellers, the Fords, the Mellons) had felt an obligation to put something back into society. Bill Gates was trying to do the same thing.

In a country like India, where there was so much inequality, everyone who made money, he believed, had a moral obligation to give some of it away.

Many of Nandan’s views were influenced by his wife Rohini, a former journalist (disclosure: We were colleagues in many news organisations in the last century!) who discovered that she too was now a multi-millionaire. When Infosys was starting out, the founders were desperately short of funds. So Rohini put every penny she had saved into the company. It was not a lot of money but such was the success of Infosys that her stake is now worth hundreds of crores.

When Nandan was still running Infosys, Rohini began a series of philanthropic initiatives and today she is one of the country’s leading philanthropists. Indian businesspeople can be generous: The Tatas have done more for India than any other business family. But all too often, many businessmen confuse philanthropy with charity.

They give some of their money away at least partly because they feel they ought to thank God for their good fortune. In few Western countries will you find very many churches that are paid for by wealthy industrialists. In India, on the other hand, nearly every business family has built temples or spent money financing religious pursuits.

While Rohini Nilekani has written and spoke about her attitude to philanthropy, it has been hard, till now, to find her views encapsulated in a single volume. With the publication of Samaaj, Sarkaar, Bazaar that gap has now been filled. The book is a collection of essays, articles and speeches and its contents offer a fascinating glimpse into the worldview that motivates her (and presumably, Nandan’s) philanthropy.

Rohini was born into a middle-class Maharashtrian family, which valued education over money. Her grandfather was a Gandhian and the family followed his lead in regarding wealth as not being a huge achievement. That may explain why, even when the millions came rolling in after the success of Infosys, her concern was less with enjoying the money than with seeing how she could use it to help society.

To give away that kind of money, you must have an overarching vision. Her book sets out the broad contours of that vision. Her favourite expression is Samaaj, Sarkaar, Bazaar (“I am certainly not claiming to have invented the phrase”, she writes, “but I am perhaps guilty of overusing it!”) and it captures what is central to her philosophy.

She thinks that samaaj or society is the foundational sector and everything flows from the strength of that samaaj. By itself, this is not an unusual view; it is, in fact, the basis of what we call civil society organisations. But, Rohini argues, no society can succeed unless there is a balance between the three sectors. Unlike many activists in civil society organisations, she does not view the market as the enemy or treat capitalism as the source of all evil. She accepts that technology and business can create wealth and can make things better for society. And she suggests that civil society organisations that always see their roles in opposition to the state may be making a mistake. Very little can happen in India in the long term without the involvement of the government. (Not the prime minister or the chief minister but governments at the village and local level.)

The problem with maintaining the balance is that the market can lead to exploitation and inequality. The government can turn to tyranny. The role of samaaj, therefore, is to keep a check on both, the excesses of business and the incipient despotism of the state.

It is a much wider view of philanthropy than endowing hospitals and building temples (though these have their place too). She suggests that Indian philanthropists must work to strengthen society so that the market and the government (which don’t need philanthropy) work in the interests of the citizens. She writes: “It is an especially opportune time for business and civil society to act more creatively from their own, unrecognised common ground….We can together ensure that this country’s solemn promise to itself — to secure liberty and justice, social, economic and political — for all its citizens will be met, and met in abundance.”

As a mission statement, this is bold in its scope but Rohini’s activities over 30 years of philanthropy have shown us that it can be done . As she says, “Indian philanthropy does not take enough risks. However, it cannot achieve its potential without risk-taking… It is time to look at our society as a whole and for the philanthropic sector to step up and to get into more important areas such as access to justice.”

Will that happen? The Nilekanis have taken risks. I am not sure how many others will. But as Rohini quotes Swami Vivekananda as saying “take risks in your life. If you win, you can lead. If you lose, you can guide.”

It’s a useful maxim for all philanthropists and business people to live by.

Plotting Impact Beyond Simple Metrics

By Natasha Joshi | For NGOs, impact comes in different forms and to track the cycles of social change work, we must think across the tangibility and the speed of emergence of change.

Figures walking in front of an arrow pointing upward

A few months back, we received an internal letter from the founder of an NGO, reflecting on the relationship between funders and founders in the development sector. An anecdote about impact leaped out, in which the community was asked what had changed as a result of the organization’s intervention. The founder had expected the community to talk about the NGO’s flagship program—targeted at improving livelihoods and income—but in village after village, the community partners explained that, “The fear has gone. We are no longer afraid.”

How does one measure fear or its absence? How does one measure something priceless?

The story provoked us to consider what assumptions might be constraining how we think about impact. Compared with domains like manufacturing, in which the relationship between inputs and outputs is relatively direct and causal, ascertaining the impact of social programs is tricky (which makes it all the more important to learn from our partners). After all, societal problems exist within systems, which are not static but inherently reflexive: The very act of intervention changes the system, which, in turn, requires interventions to change. However, development sector measurement and evaluation approaches often don’t reflect this reality: Most often evaluations are sequenced to come in at the end of a program, as opposed to evolving with the program. Implementation to evaluation is usually a straight line, while social change work goes in cycles. And evaluations typically focus on metrics without fully appreciating the second or third order effects a change in those metrics might have on adjacent variables.

This is why traditional evaluation (in which expert judges determine the value of an intervention) is giving way—as Emily Gates described at a recent webinar hosted by CECAN—to a new thinking, in which the evaluator is a co-learner who is developing value. As Rohini Nilekani Philanthropies (RNP) has gotten more interested in trying to best understand and articulate the impact (and learning) of all our grants, we started asking our partners to share how they see the impact of their work. How did they think a philanthropy should judge its own performance?

Our partners work in many different fields—climate action, biodiversity and conservation, gender, civic engagement, justice, media, and youth engagement among others—and across rural, urban, and tribal geographies, with annual operating budgets ranging from $50,000 to $10-15 million and with teams both lean and large. By taking feedback—via an online survey—from this broad range of organizations, we tried to get a comprehensive sense of what the sector as a whole thinks and needs.

When we started to analyze the impact data that around 80 organizations shared with us, we realized that in reporting results as “impact,” our partners were making a variety of unstated assumptions, as well as treating certain other things as axiomatic. To make sense of it all, we took a step back and broke down what lay underneath. After first reading and discussing all the feedback that came in—and writing a reflection note to get our own thoughts and reactions down—we worked to categorize our grantee processes, outputs, and outcomes by Engagement, Collaborations, Concrete Actions, and Policy Change, after which two broad axes began to emerge, as the framework below plots:

Impact is a spectrum: Along the Y-axis, efforts that result in clear policy change are considered tangible outcomes, while the ecosystem collaborations an NGO would forge—in order to get to the policy change—are taken to be intangible. By the same token, the X-axis plots the results reported by NGOs across a continuum of fast and slow emerging, from quick wins to, well, slower wins. Countable actions like vaccinations or children enrolled would be plotted under concrete actions, whereas any progress made towards shifting policies or increasing the network of actors that care about the NGO’s cause come under results that are slowly emerging.

What became clear from sorting through the data was that most organizations (if not all) operate in all four quadrants at once, and there is no hierarchy of actions or results. Concrete results are no less important or “strategic” than policy pushes: “Countable” results add tangible value to individuals who are being supported on the ground. Field actions also birth insight and innovation that eventually makes it to policy. In the same way, while engagement—under which we have results like “number of report downloads,” “number of website/video views,” and “frequency with which a network convenes”—can feel ephemeral, consistent engagement is a desirable fast emerging pre-requisite for longer-term deeper collaboration (which is plotted under slow emerging).

For example, one of our partners in the justice space undertakes concrete actions, providing free legal aid to children in conflict with the law. However, they also collaborate with network organizations that interface with children around other issues; they drive engagement around their work through a series of online and offline outreach events and collaterals (and by engaging volunteers); and, finally, owing to the trust, relationships, and insights built in the field, they are in a position to advocate for reforms to the Juvenile Justice Act (reforms that stand to impact many thousands of children).

Given the two axes exist as continuums, and an organization’s work slides up and down and side to side along these axes, it is centrally important to look at how metrics and indicators speak to one another across the breadth of the organization’s work, instead of focusing on a single isolated metric.

Defining Distinct Forms of Impact

  1. Concrete Actions: Most nonprofits have a “community” they work with, such that activities done for/with the community can be captured as metrics of progress and impact. However, NGOs often feel the pressure to scale their work—either geographically or tactically (through partnerships or policy change)—out of a desire to see systemic change rather than “unit level” change. Many leaders, therefore, find it difficult to strike the balance between being strategic (through fundraising, building the organization, pushing partnerships, and driving advocacy), and connection to the original cause that brought them into the sector in the first place. Concrete actions are important because working alongside the community and its people is rewarding in a relational way that cannot be substituted. Tangible unit-level actions have, and will always be, central to social work because that is where the joy and conscience of this work lies.
  2. Engagement: Partners typically report engagement metrics as a sign of progress, assuming that increasing interest, awareness, and engagement bodes well for the mission. Be it website analytics, report downloads, likes/hits on digital content, increase in the size of a network, increase in the frequency of interactions between members of a network, and other similar indicators, most organizations see engagement with the larger ecosystem (or with the general public) as desirable. However, depending on the organization’s goals, lesser (but repeat) engagement can be preferable than lots of one-time use/engagement (or vice versa!). In the for-profit universe, payment is a good proxy for demand or a person’s interest in a product or idea. But in the nonprofit world, where products/services are not measured in terms of payment, should stakeholder buy-in be instead measured in terms of how much time, effort, or social capital stakeholders expend?
  3. Collaborations: Partnerships emerged as the hardest impact metric to define. Organizations reported collaborations and partnerships as positive results, but they frequently defined collaboration very differently. For some it was numeric—more members in a network, more participants on a platform, more collaborators, or the launching of more collectives—while others talked about convergence of efforts by different organizations towards the same goal. When it came to asking why partnerships and collaboration are necessary, the thing we heard the most was that the scale of the problem was too large to be taken on by any one organization. Collaborations bring diverse approaches into the mix, building a critical mass, or collective action. But while this rationale is often taken as an axiom—even while recognizing the difficulty of collectives truly collaborating—networks often end up competing, and partnerships can remain superficial and capricious (versus congruent and stable).
  4. Policy Change: Some nonprofits focus a lot more on policy change, a hard-won, but highly valued result. Understandably, policy change affects millions of people and opens up the space for social sector organizations to support the implementation of the new policy, making it a favored goal. At the same time, many organizations see themselves as allies and partners to other anchor organizations, who are taking on policy change. Nevertheless, the relationship between field implementation and policy and advocacy can be tightly linked, and organizational focus can shift between one or the other (or include both). Philanthropies too locate themselves in different ways when it comes to influencing policy. Analysis of our own partner data showed us that we tend to favor supporting organizations that aspire to or are playing the role of systems convenors.

How Might a Philanthropy Gauge Its Own Impact?

Across 80 organizations, certain points came up again and again, and as we sought to reimagine what makes for impactful action, we developed four broad ways forward that linked different forms of impact, which we mapped to the original impact quadrant.

  • Enable CSOs to sustain and grow through multi-year grants: most social sector organizations seemed to suggest that the health of civil society organizations is something philanthropies have a responsibility to foster and build. In action, this could take the form of giving more core, multi-year grants, bringing more donors into a thematic area, funding more diverse and grassroots organizations and leaders. These actions are quantifiable, moreover, and can be engineered relatively quickly.
  • Convene gatherings to build sense-making at the level of the field: Our partners shared that philanthropic organizations have a vantage that allows them to see intersections between portfolios and domains, and that can help engender thematic or geographic coherence when it comes to tackling systemic problems. Coming together drives engagement with the partner ecosystem as well as between partners, which over time can result in more collaboration and convergence. We plotted this as a fast-emerging, intangible indicator for ourselves.
  • Evaluations for learning: Formal “evaluations for learning” which results in richer perspectives and shared understandings was seen as the longer arc of a philanthropies’ work. Through evaluations for learning, partners, funders, and evaluators stand to see the system as a whole and more clearly. The value of being able to see the system together is hard to quantify (intangible) and also takes time (slow emerging) but is worth investing time and effort in.
  • Drive richer conversations on impact: The difficulty of sussing out the impact of programs has been written and talked about in many forums. In particular, the (negative) role of donor organizations in pushing a highly metric-focused approach has caused consternation among many NGOs, especially when one metric is valued more than another. As Mona Mourshed puts it, “nonprofits too often receive (well-intended) guidance from stakeholders like funders and board members to disproportionately zero in on a single goal: serving the maximum number of beneficiaries.” Given the power dynamics in play, our partners highlighted that RNP and other philanthropies could explore ways in which the discourse on impact could be enriched and expanded, thereby informing the future philanthropy better. This will undoubtedly be a collective journey (slow emerging).

As we search for better ways of measuring progress, Fields of View—a Bangalore-based organization that makes systems thinking actionable through tools—shows what this can look like by distinguishing between “events” and “processes.” Events are similar to what we termed “concrete actions”: x children enrolled, y acres replanted, z ration kits distributed, and so on. Monitoring and evaluation has matured to the extent that it captures these indicators well. But it fails to account for the processes that bring people into these problems in the first place; if one can see the system better, so as to intervene at the level of process, we stand to change the trajectories of people and problems currently stuck in a loop.

By deploying a systems-conscious, multi-method approach when it comes to capturing and interpreting field dynamics, we stand to increase the resolution of the picture that emerges. This is not to say that doing it is simple, of course. Running evaluations for learning is indeed time-consuming and requires engagement and co-creation. But with emergent technologies, we can start to open up new ways of sensing. Having better sensing tools for impact also allows funders to fund more as this approach reveals many more spaces that require support and funding. Fields of View put it well: “[As] most donors would say, thirty years later we don’t want to be funding the same thing.”

The young, optimistic and idealistic will shape India at 100

It is 75 years since we raised our own flag in our own country, reclaiming it for ever more. What a time for celebration. Here we are, a young democracy, alive with the throbbing hopes of a young population, seeking to fulfil the promise of the Constitution that we gave ourselves in the new India.

As we celebrate the past, we also look ahead. What can we do, as a nation, as a saamaj, as citizens, to bring peace and prosperity to all those who live on this beloved soil? Not just people of one religion, or some castes, or some geographies, but all our people. After all, even if our public posturing may sometimes diverge, our interests are indisputably shared.

So what must we do? That is the question that should be in all our minds on August 15 as we unfurl the flag in every home and every heart.

I will share what makes me personally optimistic. Despite global shocks, the fundamentals of our economy seem to be sound. The race to abundance may be ours to lose. India has laid out the world’s most advanced and innovative open digital public infrastructure. I truly believe this is the foundation for economic democracy in this country. We can now go full-speed ahead in this digital age to allow more access, and more participation in a re-imagined economy that hopes to be more innovative and much greener. Big business seems to have bet big on this path. Now small businesses need policy backing and capital to build the vision from bottom up to put India on a more sustainable path.

Meanwhile, there seems to be a cultural resurgence that has pulled millions of people out of lethargy into a visible pride and celebration of India’s 5,000-year-old civilisation, its rich and diverse rituals and traditions, its public artefacts, and its mythology. India is asserting its soft power at home and in the world. From Kashmir to Kerala and from Rajasthan to Manipur, communities are building on their traditions to innovate for a modern economy. At 75 years, India seems confident and poised for leadership in the world.

But we shouldn’t take our successes for granted, because the same things that make India strong could also make it weak.

If we falter in democratising economic opportunity, if we succumb to a regime of crony capitalism, then we will stifle innovation, and have even more concentrated wealth in the hands of an unaccountable elite. It is essential that saamaj, sarkaar and bazaar work together to expand livelihood opportunities and dignity across the length and breadth of the country, not just in a few pockets. If we can reduce the trust deficit, and distribute the ability of each sector to do what it does best, such inter-sector collaboration can do wonders.

We all experienced the recent example of the collective power of cooperation during the Covid-19 pandemic. Across the globe, and certainly so in India, ordinary people, civil society institutions, private philanthropy, the state, and markets came together in record time to push back against the virus. For all the dark days of death and desperation, it was truly an important two years in human history. We have learnt so many lessons that when the next crisis comes around, we might be better prepared to cooperate more quickly and effectively.

There are other headwinds to face. The same cultural resurgence we celebrate can lead to jingoism, or it can leave some communities and geographies feeling excluded or uneasy. Social media, with its ability to trivialise, heighten the emotional response, and sustain mutual animosities, makes it harder to build bridges of trust.

It will take some time for social conventions around these interactions to settle into a better normal. But I truly believe we are getting past the sell-by date for public acrimony. People are fed up with the binaries. They want to go back to the rich hues in between the blacks and the whites that this country has lived in for millennia. And hopefully, it is the young people of this nation, who are naturally idealistic and freedom-loving, who will shape the society of their dreams.

I often catch up with youth leaders around the country, and any anxiety I may feel about the future simply vanishes. They bring much energy, passion, diversity, and creativity into the work they do, whether it is for better access to justice, more environmental sustainability or for the rights and dignity of the most vulnerable of communities. Born as digital natives, they are also unleashing the power of technology for social good. Slowly but surely, many are building solid processes for youth to become more active as concerned citizens. In a country that will still be young on its 100th Independence Day, this active citizenship is heartening news for our democracy.

If we can unite in our incredible diversity, nothing can stop this country from blazing ahead. Building on our heritage, we can pioneer a path for the world to follow, whether it comes to co-existing with nature, innovating inclusive markets or scaling up service delivery. But we cannot take such a future for granted. Every citizen will have to work for it, there are no bystanders of good fortune. Everyone will need to internalise that our fates are entwined. The elite, especially, cannot afford to secede anymore. No one is safe until everyone is safe, whether it comes to climate change, pandemics or breathable air. So all of samaaj will have to actively pitch in to make sure bazaar and sarkar play their role in making the world’s largest democracy also the most peaceful and prosperous for all its citizens. We are so lucky that our founders created this magnificent, humanitarian ideal for us to follow. It is up to us, the diverse, vibrant samaaj of India, to realise this country’s tryst with destiny. Hopefully, we can then look back at August 15, 2022, as our Navaratna Jubilee.

एक नए सत्याग्रह की जरूरत है आज देश को

मेरे दादा जी सदाशिव लक्ष्मण राव सोमन, जिन्हें हम सब बाबासाहेब के नाम से जानते हैं, का 1946 में देहांत हो गया, भारत के स्वतंत्रता दिवस से कुछ ही माह पहले। उन्होंने देश को स्वराज्य दिलाने का सपना साकार करने के लिए दशकों संघर्ष किया। वह 1917 में उन स्वयंसेवकों के उस पहले बैच में शामिल थे जो महात्मा गांधी के आह्वान पर चंपारण आंदोलन में उतरे थे। उन्होंने भितिहरवा में पहला आश्रम बनाने में सहायता की। वहां कई माह रहकर उन्होंने स्कूल व शौचालय बनवाए। साथ ही गांधी जी और कस्तूरबा के सत्याग्रह में शामिल हुए। बाबासाहेब किसी भी तरह के भेदभाव के विरोधी थे। वे स्वयं से पहले सेवा को महत्त्व देते थे और वकालत के अपने कॅरियर का सदुपयोग उन्होंने विवादों का निपटारा करने के लिए किया न कि उन्हें बढ़ाने के लिए। चूंकि हम आजादी के 75 वर्षों का जश्न मना रहे हैं, इसलिए यह उचित समय है कि हम बाबासाहेब जैसे लाखों लोगों के जुनून, प्रतिबद्धता और बलिदानों को नमन करें। मैं कई बार सोचती हूं कि आज के भारत के बारे में बाबासाहेब क्या सोचते? क्या यह उनके सपनों का भारत है? विनोदी स्वभाव वाले बाबासाहेब उदारमना थे और वह यह देखकर खुश ही होते कि भारत की युवा पीढ़ी किस प्रकार रचनात्मक तरीकों से स्वयं को अभिव्यक्त कर रही है। कौन जाने, वह सोशल मीडिया पर भागीदारी कर अच्छी व शालीन बातों को प्रोत्साहित करते! वह निश्चित तौर पर इस बात पर गर्व करते कि भारत से गरीबी दूर हो रही है। जो गरीबी उन्होंने देखी, वह करीब-करीब अतीत की बात हो चली है और अब भी बहुत से लोगों को मदद की जरूरत है, राष्ट्र अंतिम पंक्ति के नागरिकों पर भी ध्यान दे रहा है, जैसा गांधी जी ने सिखाया था। मेरा मानना है वह भारत की सुदृढ़ सिविल सोसायटी पर भी गर्व करते जो जरूरतमन्दों तक पहुंच रही है और सरकार व बाजार दोनों को आईना दिखा रही है, जैसा कि वह अपने समय में करते थे। बाबासाहेब यह देख कर प्रसन्न होते की हम औपनिवेशिक छाया से निकल कर कितनी दूर चले आए हैं। वह भारत के अत्याधुनिक डिजिटल इंफ्रास्ट्रक्चर के आविष्कार की सराहना करते। वह इस बात को समझते कि इससे नए भारत के आर्थिक लोकतंत्र की नींव तैयार होगी। अगर उन्हें थोड़ा सा भी लगता कि ये सांस्कृतिक पुनरुत्थान एकतरफा है और बहुसंख्यक समुदाय विभिन्न पंथ, संस्कृति के वर्गों को साथ लेकर चलने की नैतिक जिम्मेदारी नहीं निभा रहा है तो वह इसके लिए आवाज उठाते। संभवत: अगर हम सब अगस्त 2022 में देश के लिए अपने पूर्वजों के सपनों को फिर से याद करें, हम स्वयं आने वाली पीढ़ियों के लिए बेहतर पूर्वज बन सकेंगे, जो उनके भविष्य के लिए आशाओं के द्वार खोलेगा। क्या हम ऐसे भविष्य की कल्पना कर सकते हैं, जहां हमारे बच्चे व पोते-पोतियां व अन्य सभी इस धरती पर मानवीय क्षमता के उच्चतम स्तर की उपलब्धियां हासिल कर सकें। क्या यह हमारा नया सत्याग्रह बन सकता है? ऐसा भविष्य मिलना आसान नहीं है, हर नागरिक को इसके लिए काम करना होगा। अगर आज बाबासाहेब होते तो वह इस कल्पना को यथार्थ में बदलने का निरंतर प्रयास करते। हम सबको भी यही करना चाहिए। जय हिंद!