The Secret of Happiness

Here's what philosophers discovered about the secret of happiness.

Bertrand Russell

"Of all forms of caution, caution in love is perhaps the most fatal to true happiness."

It's out of character for someone like Bertrand Russell, a lover of mathematics, science, and logic, to dabble in something so negotiable as happiness. 

But his idea that happiness can be found in the surrender to visceral feelings of love rings true — and contemporary science seems to be on his side.

Friedrich Nietzsche

"Happiness is the feeling that power increases - that resistance is being overcome."

For Nietzsche, the famous mustachioed nihilist, happiness is a kind of control one has over their surroundings.

The German philosopher wrote frequently on the impacts that power (and a lack of power) can have on people's lived experiences. When people resist, they take back their agency. That sense of self can then turn into happiness.

John Stuart Mill

"I have learned to seek my happiness by limiting my desires, rather than in attempting to satisfy tem."

John Stuart Mill was a titan of liberalism, perhaps its most important figure in history. He spread the gospel of liberty wherever he could.

When it came to happiness, he adopted the wisdom of the ancient Greeks. Instead of inundating his life with goods, Mill believed in utilitarianism. He believed in using things for a purpose, and if they served no purpose, he banished them from his life.

Socrates

"The secret of happiness, you see, is not found in seeking more, but in developing the capacity to enjoy less."

For Socrates, one of the greatest ancient thinkers, happiness doesn't come from external rewards or accolades. It comes from the private, internal success people bestow upon themselves. 

By paring down our needs, we can learn to appreciate simpler pleasures.

Confucius

"The more man meditates upon good thoughts, the better will be his world and the world at large."

Confucius' sentiment about happiness has echoed through history in books such as "The Power of Positive Thinking" and recent research in cognitive behavioural therapy, which seeks to help people see the connections between their thoughts, feelings, and behaviours.

According to a Confucian mindset, happiness is a self-fulfilling prophecy that replicates itself the more we find reasons for its existence.

Seneca

"The greatest blessings of mankind are within us and within our reach. A wise man is content with his lot, whatever it may be, without wishing for what he has not."

Beloved by contemporary philosophy nerds like the investor Nassim Taleb and marketing whiz Ryan Holiday, the Stoic philosopher firmly believed in what psychologists would now call the "locus of control."

For some people, the locus lives externally. They feel like outside forces guide their actions. For others (in Seneca's mind, the happy ones), the locus lives within. 

Lao Tzu

"If you are depressed you are living in the past. If you are anxious you are living in the future. If you are at peace you are living in the present."

Translated simply as "Old Man," nobody is quite sure who Lao Tzu really was. But the figure's wisdom on living in the moment has transcended millennia.

And psychologists uphold its benefits.

Some research suggests people report the greatest happiness when they are engaged in things that require their full and present attention: good conversation, creative tasks, or sex.

Soren Kierkegaard

"Life is not a problem to be solved but a reality to be experienced."

Before there was the stellar mash-up Twitter account Kim Kierkegaardashian, there was the Danish philosopher who inspired it. 

Kierkegaard was of the mind that happiness comes from being present in the moment and enjoying the ride. Once we stop turning our circumstances into problems and start thinking of them as experiences, we can derive satisfaction from them.

Henry David Thoreau

"Happiness is lke a butterfly; the more you chase it, the more it will elude you, but if you turn your attention to other things, it will come and sit softly on your shoulder." 

Perhaps unsurprisingly, the transcendentalist author and advocate for civil disobedience took a passive approach to happiness.

As he detailed in "Walden," Thoreau preferred to break convention. He avoided habit. Perhaps through the commitment to randomness, he thought, he could find some larger, more cosmic sense of happiness. 

Prophet as a Social Activist

The deeds of the Prophet, even before that time, were in accordance with his noble character and the teachings which he later received. One of the major aims of his career was social reform. Even before Islam, the rite of Haj was observed at the Kaaba, and war was forbidden in that sacred month. Once when this ban was violated and a visiting tribe’s members were looted and their local protector killed, a war broke out.

The war ended according to an agreement known as the Hilf-al-Fudul. According to M. Akhtar Muslim, in Quran aur Insani Huquq (‘The Quran and human rights’), around the year 586 CE, another trader visiting Makkah was deprived of his goods without being paid. He cried out for help. With regard to this, Dr M. Hamidullah writes in Muhammad Rasulullah (‘Muhammad the Prophet of Allah’) that Al-Zubair, the head of the Prophet’s family, convened a meeting. In this meeting, in which the Prophet took part as a young man, it was decided to bring a group into action under the revived Hilf-al-Fudul.

According to some scholars ‘fadal’ also means ‘right’, the plural of which is ‘fudul’. Therefore, one of the meanings of this could be, ‘the agreement for the protection of rights’. The group’s activists pledged to come to the help of anyone who had been wronged in Makkah, without discrimination, to favour the weak and downtrodden against their powerful persecutors. The tribes of Taim, Zuhra, Muttalib and Hashim took the oath for this agreement.

The important objectives and clauses of the Hilf-al-Fudul were as follows: lawlessness would be done away with; security of the travellers and newcomers would be ensured; victims of cruelty would be helped regardless of whether they were residents of Makkah or visitors; and the powerful persecutors would be stopped from being unjust to the weak. Dr M. Hamidullah in Rasul-i-Akram ki Siyasi Zindagi (‘The political life of the Prophet’) describes the oath as: “We swear by God that we will together become one (strong) hand. This hand will remain by the side of the weak and will continue to be raised against the strong and the unjust until the persecutor returns to the persecuted his right. This will remain so until the sea keeps the seashells wet and the hills of Hira and Thabir remain in their place. There will be equity in our society.”

The last sentence can mean that even the most humble of citizens would be able to challenge and demand redress from the most powerful. Only a handful of tribes participated in the Hilf-al-Fudul, yet it was a revolutionary agreement, the fundamental principle being non-alliance. Previously, all help had been given on the basis of tribes and the pacts made with them.

In this pact, it had been agreed that anyone and everyone who had been wronged, could ask for help. They went so far as to say that even those strangers and travellers who belonged neither to Makkah nor to any of its tribes would be eligible for help.

Previously, travellers were an open target for persecution. Not only were they robbed, but often their wives and daughters were taken away from them forcibly.

Another reason for its being a revolutionary agreement was that the Hilf-al-Fudul was not based on social class. Anyone who had been wronged, whether he was a free person or a slave, rich or poor, was eligible for help. Through this agreement, to a large extent Makkah became safe for the weak, the persecuted and strangers. The activists, acting with great speed, saw to it that the person who had been wronged was given back all that had been taken away from him forcibly.

Very soon, powerful thugs, including Abu Jahal, started to fear reprisal from the activists. The Makkans can be truly proud of the fact that at the time when the whole world was steeped in darkness and injustice, these conscientious activists were able to provide free protection and justice to the weak and the helpless through their humanistic ideals. In trying to create some kind of law and order in Makkah, the activists of the Hilf-al-Fudul were really helping to formulate some laws based on the concept of modern-day human rights. Dr M. Hamidullah says that the law of Islam in its early phase was the customary law of Makkah until such time as parts of it were specifically amended or abrogated. The principles of the Hilf-al-Fudul can safely be said to be a part of the law of Islam.

Even though many of the participants of the agreement remained non-Muslim, the Prophet kept acting on it after his declaration of Islam. He is reported to have said later: “Even if red camels were given to me in exchange for the Hilf-al-Fudul, I would not accept them.” This agreement can also be looked upon as the beginning of the attempt to codify laws and enforce a policing system with the objective of establishing peace and equity through practical social activism.

The pact also gives Muslims a precedent for the moral responsibility of all citizens to protect the weak and to speak for them, to critique the rulers and the powerful and the concept of establishing citizens’ groups that advocate and lobby for social rights.

Prophet, Father of Universal Human Rights

Prophet Muhammad was the best example and the greatest leader who came to promote human welfare. Allah sent him as a “mercy to the worlds.” As a Prophet and Messenger of Allah, his mission was to guide human beings to the path of truth and salvation. He, however, did not limit his work to preaching faith and prayers alone; he also emphasized helping all human beings, regardless of their races, colors or religions. He was good to all human beings.

From the beginning of his mission until he left this world, Prophet Muhammad emphasized that all human beings are one family, descending from the one and same father and mother, Adam and Eve. He spoke against racial or color discrimination. He spoke against tribalism and against all kinds of prejudices. There is not a single incident or a single statement in which he showed directly or indirectly any prejudice against any person of any race, color or tribe. In the society in which he was born such discrimination were common; but he always spoke against them and reminded his followers to treat all people with respect. He emphasized justice towards all people. He was just not only to Muslims, but also to non-Muslims. He was just not only to his friends but also to his enemies. Allah gave him the message of universal justice: “O you, who believe! stand out firmly for Allah, as witnesses to fair dealing, and let not the hatred of others to you make you swerve to wrong and depart from justice. Be just: that is next to Piety: and fear Allah. For Allah is well-acquainted with all that you do”. Al-Ma’idah 5:8).

Prophet Muhammad - peace be upon him- preached this message and practiced it in the best way. Neither in the time of peace nor in the time of war he did injustice to his enemies. Actually, in many instances when he defeated his enemies in battles, he forgave them and let them go free.
He emphasized the human rights of all people. Before Prophet Muhammad there was no concept of universal human rights; it was he who gave the world this idea that all human beings have some God-given and inalienable rights. He spoke about the rights of life, right of basic necessities of life, right of property, protection of honor, personal freedom, freedom of expression, freedom of conscience and conviction, equality before law, the right of consultation. It was he who taught that women must be treated with respect and honor. It was he who taught the dignity of workers and said that workers should be given fair wages and paid promptly. It was Prophet Muhammad - peace and blessings of Allah be upon him - who taught the first time in history that rulers are responsible before their people and they can be removed by the people.

Prophet Muhammad taught kindness to family, love of children, respect of parents and elders and kindness to neighbors. He told us that even if our parents or other relatives reject Allah’s message and continue in their unbelief or idol worship, we should not mistreat them. We should not follow their wrong ways, but in worldly matters we should be good to them. He told us that we should treat all our neighbors with care and kindness. He told us, “He/she is not a believer who eats while his neighbor is hungry.” He did not distinguish between a Muslim and non-Muslim in this humanitarian treatment of relatives and neighbors.

Prophet Muhammad was not only kind to Muslims; he was also kind and respectful to non-Muslims. He listened to their arguments and answered them in the nicest manner. He criticized their misconceptions and gave them the message of Islam, but never forced them to accept Islam. Some of his own relatives did not accept Islam but the Prophet did not mistreat them even when he had full powers to do that. He rather helped them whenever they were in need. He taught kindness to neighbors and to all relatives whether Muslims or non-Muslims. Prophet Muhammad never allowed fighting any person or group unless they attacked first. He urged peaceful relations, agreement and treaties and he reminded his followers to observe all treaties and covenants as long the enemies observe them. 

Prophet Muhammad - peace be upon him - also gave us a perfect example of a humanitarian leader. In his early age, before Allah appointed him as His Prophet and Messenger, Prophet Muhammad was known as an honest, trustworthy and truthful person. He was called al-Sadiq and al-Amin. It was due to his loving and peaceful character that Quraish asked him to arbitrate in their dispute on who should place the Black Stone in the wall of the Ka’bah when they were repairing its building. It was due to his humanitarian spirit that he joined a group of noble people in Makkah who wanted to protect the widows, orphans or strangers in their city. He joined the Hilf al-Fudul and even after he became the Prophet of Allah, he continued speaking highly of this group, its humanitarian efforts and indicated his willingness to respond to them whenever they would call.
When the leaders of various tribes in Makkah made life difficult for Prophet Muhammad; surrounded his house and came to kill him; the Prophet did not leave his home without making sure that anything that he had borrowed or kept as a trust with him must be returned to its rightful owners, although some of them turned against him and became his enemies because of his message of Islam. This is a most unique example of sincerity and honesty as well as of humanitarian spirit. 

It is reported that after the Hijrah while the people of Makkah were still his enemies, it came to the attention of the Prophet that they were going through shortage of food due to some famine; the Prophet immediately sent some food for them from Madinah. This is another unique example of humanitarian spirit towards the enemies, even when they are at war. Prophet Muhammad never allowed the starvation of any person, even animals. He warned about Allah’s punishment of hell for a woman who kept a cat in some place, did not allow the cat to go out nor gave her food or water. The poor cat died of starvation. On the other hand, the Prophet praised a person who gave water to a very thirsty dog and thus received special blessings of Allah. There are many examples of his compassion and kindness towards the animals. 

As the leader of the community, in Madinah, the Prophet used to receive charity (Sadaqat and Zakat), but he never used it on himself or his family. He was, however, very generous in helping the poor people. He used to give with such a generosity that people used to say that he gives like a person who does not fear poverty. Beside teaching and preaching the message of Allah, it was his mission to remove the suffering of all people. 
It is important for us Muslims to remember this humanitarian spirit of Islam. We should be kind and generous towards all people. Because of the lack of understanding of the humanitarian nature of Islamic teachings and humanitarian example of Prophet Muhammad - peace be upon him - many Muslims today think that our social work, relief work and humanitarian efforts should be only directed towards Muslims. 

We lag behind in supporting the humanitarian causes here in America and around the world. This is against the clear teachings and spirit of Islam. We should emphasize more and more humanitarian works. We should establish institutions for the assistance of all poor people, regardless of their religions. We should feed the hungry, provide clean water and clothes to those who are in need. We should establish medical clinics for free treatment of all those who are sick and need our help and assistance. We should take care of the senior citizens, orphans and widows to the best of our capacities. We should organize systematic relief programs for those who are victims of natural or man-made disasters everywhere in the world. We should establish educational institutions not only for Muslims but also for others. Just as da’wah is important; humanitarian work is also very important. Actually no successful Da’wah work can be done without sincere humanitarian work. 

TIME TO REVIVE SIR SYED'S SPIRIT

Symposium with Muslim Clerics on, " TIME TO REVIVE SIR SYED'S SPIRIT"

If Muslims wish to rise and live with self respect like any other citizen of India, they will have to keep away from electoral politics for a while and, instead, concentrate on educations.

A segment of Hindus may not like the sight of Muslims,but 75% of Hindus are secular. They are the best protectors of India's secularism. Muslim candidates now have just become a red rag to even secular Hindus who rally behind the non secular parties, turning every election into a Hindu-Muslim one.

Muslims need to become like the Parsis or, better still, behave the way the Chinese Indians do in Kolkata,they focus on dentistry or [their] shoe business, go out to vote on polling day and return to work and Muslims? They hold meetings at night, cook deghs (huge vessels) of biryani, and work themselves into a frenzy. They think the burden of secularism rests on their shoulders. They need to educate their people and make them self-reliant.

I say that Muslims will have to keep away from contesting elections. This seems to be the only way of ensuring that elections don’t turn into a Hindu-Muslim one. Muslims should keep a low profile. Go ahead and vote the party of their choice. But after that, play the role of a citizen. If people don’t get electricity, protest with others. You can’t be forgiving of those for whom you voted only because they can keep the BJP out of power. This is what angers aspirational Hindu social groups.

Most narratives of Muslims have a strong element of self-criticism. Almost all vented their ire against Muslim clerics. Did they have to direct Muslims which party they should vote for? Didn’t they know their recklessness would trigger a Hindu polarization? Unable to fathom their irresponsible behavior, some plump for conspiracy theories. It therefore doesn’t come as a surprise to hear Obaidullah Nasir, editor of the Urdu newspaper Avadhnama, say, “They take money from the Bharatiya Janata Party to create confusion among Muslims. I got abused for writing this. But how else can you explain their decision to go public with their instructions to Muslims?”

Poet Ameer Imam, who teaches in a college in the Muslim-dominated Sambhal constituency said, “Muslims will have to tell the maulanas that their services are required in mosques, not in politics. When Muslims applaud their rabble rousers, can they complain against those in the BJP? Most will assume that Muslims fear the communal cauldron that Uttar Pradesh has become will be kept on the boil. But this is not what worries them. Not because they think the Bharatiya Janata Party in power will change its stripes, but because they fear Muslims will feel so cowered that they will recoil, and live in submission. “their agony arises from being reduced to second-class citizens, of becoming politically irrelevant.

Career Option The Indian Armed Forces

The most difficult stage in a teenager's life comes when it is time to contemplate professional goals or chalk out a career path. Many teenagers, out of high school and college, are confused and aimless about what they want to do in life. Children come in social contact with doctors or teachers often, so that they may subconsciously think of these professions as obvious career options. But, away from such mainstream professions, there are as many off-beat professions today as there are ideas floating around. At such times, as parents of a teenager, you have to be aware of the various career optionsyourselves so that you can guide your son or daughter well. Today, here in the massive 1000 siiting auditirium of Axis Coaching, for the students of UCI, kakadev, we will dwell over one such career option - the Armed Forces. It is a matter of honour and pride to join the Armed Forces as these personnel are looked upon as saviours or defenders of nations and its people. It is one of the few noble professions left today. The Indian Armed Forces comprise three arms or services, that of the Army, Navy and Air Force. Apart from defending the borders from external threats, the Armed Forces are often involved in humanitarian missions like the UN Peacekeeping forces and in disaster management. In the event of earthquakes, floods or avalanches, the Army, Navy and Air Force are the first to reach the disaster-prone areas for search and rescue missions. In the recent tsunami disaster, the Indian Navy did yeomen service in sending its ships and its men with food and medicines to Sri Lanka for relief operations. The Indian Military Academy's Chetwood Hall bears an inscription, which reads: "The safety, honour and welfare of your country comes first, always and every time. The honour, welfare and comfort of the men you command, come next. Your own ease, comfort and safety comes last, always and every time." That truly epitomizes what a solider stands for and what he should be. Selfless service for the nation and its people is a soldier's brief, which he is trained to follow unfailingly. But, apart from that, the military also offers a great opportunity for growth and a good life. Today, even women are welcome in the Armed Forces in education, logistics, air traffic control and legal branches. Let us see what you stand to gain by joining the Armed Forces. 1) Head start In the Armed Forces, you get to begin your career early in life. Candidates begin their career and training when they are anywhere between 15 - 20 years of age, of course, eligibility varies from country to country. Some countries have conscription or compulsory enrolment, but most modern democracies do not have such a provision. The training period can be anywhere from one to three years, again depending on your nationality. Aspirants can join as officers or in non-officer cadres as ratings, but both follow different career patterns. The officers, of course, are entitled to greater privileges and perks. An advantage of this early head start in career is that after 10 -15 years of service, you are still young enough to choose a career outside the Armed Forces, if you so desire. Moreover, the military training and service, by its very nature highly equips you for other jobs, say in managerial positions. Naval personnel can make a smooth transition to Merchant Navy and Air Force pilots can shift to commercial airlines without much ado. 2) Training Training and education in most defence academies is free or, at least, highly subsidized. Considering the prohibitive costs of education in other streams, this is quite a scream. Academies around the world have tie-ups with university programs and along with military training you stand to get a graduate degree or a diploma. Military training lays great emphasis on physical fitness and discipline. In India's National Defence Academy, every cadet's study table has Rudyard Kipling's inspirational poem, 'If' framed. That singularly epitomizes what the academy training seeks to achieve. As part of the training, you will get to indulge in a wide variety of sports - from sailing and mountaineering to horse-riding and rifle shooting. Later, into the service you can continue with the adventure sports either as a hobby or take it up seriously as a profession. The silver medalist in shooting in Olympics 2003, Major Raghvendra Singh Rathore is a professional archer apart from being an Army officer. Indeed, it was his Army training and coaching which has been instrumental in his success. 3) Leadership skills Soldiering is all about facing situations whether it is waging wars, encountering militants or going on humanitarian missions. Soldiers have to rise up to difficult challenges, offer succour and battle with life and death - all this amidst great expectations from people. If you relish challenges and like to live on the edge of life, then this is the job for you. Life in the Armed Forces also gears you to rise above individual aspirations, forget differences and work as a team towards a common aim. It calls for great leadership skills and fosters the spirit of camaraderie which shall stand in good stead in any walk of life. 4) Broadening of horizons (Lateral education) Armed Force personnel get posted in a variety of places - islands, forests, mountains and even deserts. They come in contact with varied flora and fauna, heritage, cuisines, people and culture - which is like lateral education for their children and families. They get to dine with the kings and sup with the commoners, so to say. Such kind of living makes them truly cosmopolitan. After a while, the distinction of race, caste and creed disappears and they assume truly homogenous identities. In a country like India, with its diversities, inter-caste marriages in the Armed Forces are rampant and you get to see national integration at its best, here. 5) Travel While they get posted in interesting and remote places, the personnel also get great opportunities to travel. The Indian Navy's motto has been: "Join the navy and see the world". But that holds true of all the three services of the Armed Forces. Today, as the world is shrinking, there is a lot of interaction and as such the military personnel are constantly touring foreign countries for expositions or exercises, whether it is air shows, fleet reviews or peacekeeping missions. Many go on diplomatic postings or are sent for undergoing certain formal courses. 6) Pay and perks The pay scales in the Armed Forces are fairly competitive and in most cases, the perks include accommodation. The living quarters - the cantonment areas or the designated townships - invariably have good surroundings and are ordered. The officers are the cream of society, and they have an unmistakably enhanced quality of life. Contrary to some notions, the Armed Force personnel are not war-mongers; they are simply conscientious soldiers carrying out the duty of defending their nation against external threats. But there are facets to their work which many of us do not know. A career in the Armed Forces makes for a wholesome personality, and indeed, a wholesome life.

INDIAN ARMY : CAREER FOR MUSLIM YOUTH

From the lists of various officer alumni who have done the Indian Military Academy proud, it is obvious that Muslims are few and far between. Only six Muslim officers, who have passed out of the IMA so far, have made the supreme sacrifice for the country since the 1971 War. Only one, late Captain Haneefuddin of Kargil fame, has been awarded a higher gallan-try medal, a Vir Chakra, ever since then. Only one Muslim Gentleman Cadet has won the Academy’s Sword of Honour post-independence, with the award being won way back in 1973.

These achievements appear somewhat meagre in the light of the Indian Muslims forming the country’s largest minority numbering over 175 million. It naturally raises the question: Why?

An answer can seen in a further set of statistics gleaned from the biannual magazines of the Indian Military Academy, published at the end of the Spring and the Autumn terms respectively. In the magazines a one-line pen-portrait is given of each Gentleman Cadet (GC) passing out, below the course photo of each company (equivalent of a House in schools). From the two magazine issues in 2005, it is evident that only eight Muslims passed out of the portals of the institution to become commissioned officers. In the Spring Term 2006, there were eight Muslims commissioned. In the Spring Term 2007, nine Muslims took the ‘Antim Pag’ or ‘Last Step’ as GCs but their first step as commissioned officers out of the 555 taking commission that term. The following Spring Term, 11 Muslim GCs passed out of 611. In the Autumn Term 2011, the latest one for which the magazine is available, 14 Muslims passed out. However, this last figure includes those from friendly foreign countries such as Afghanistan, the numbers for which have gone up since the strategic agreement with that country.

In other words, of the six magazines perused for ascertaining the numbers of Muslims gaining the officer commission from the IMA, 45 have made the grade. Assuming some were from foreign countries, less than 40 Indian Muslims have made it over two-and-a-half years into the Army from the IMA, that commissions more than 1200 officers a year. This compares somewhat poorly with the civil services yearly list on which 30 Muslims figured this year amongst about 900 who ‘made it’. Admittedly, there are other routes for officer commission these days into the Army, such as through the Officers Training Academy and through the Technical Officer 12th class entry stream. This means that the numbers making it into the Army are marginally higher and must be viewed against the total getting commissioned in a year, which a back-of-the-envelope calculation puts at 1800 plus a year.

Clearly, the overall number can only be as abysmal as the statistics accessed here reveal. While reckonings elsewhere place the percentage of Muslims at three per cent of the overall total of Muslims in the Army, the statistics in regard to officer numbers have been uninformed guesses at best. It is perhaps for the first time here that a figure of about 1.1 per cent of officer commissions being of Indian Muslims has been arrived at. The numbers of Muslim women officers can easily be imagined, with the OTA magazine being the right place to look for exact numbers in the absence of the government owing up to a problem.

The absence of information suggests that the statistics that are no doubt known to the government are somewhat embarrassing to reveal from the point of view of India’s and its Army’s secular credentials. It is no wonder then that a former Chief, General J.J. Singh, had put his foot down in revealing the details of Muslim representation in the Army when approached by the Sachar Committee for its report. The laconic answer given then was that the Army, being a secular institution, does not maintain such records. This explanation begged the question of how the mortal remains of dead soldiers were to be disposed-off in a war if the community to which a dead soldier belonged was not known?!

The intake being so limited into the commissioned ranks, it is no wonder then that the martial achievements of Muslim officers can be covered in less than a paragraph as in the first paragraph here. The Autumn Term 2011 issue can be mined for more telling statistics. For instance, not a single Muslim name occurs in the list of names below the group photos of the Academy faculty, the administrative staff, the training team and, worse, even the academic department. This is the same case in the Spring Term 2008. Among the non-officer instructor staff in the drill, physical training, weapons training and equitation sections, there are nine Muslim instructors. Incidentally, even at this non-officer level there are no Muslims in the consequential Training section. The relative absence of Muslims is of a piece with the fact given in the Platinum Number that the IMA has had only one Muslim Commandant and one Muslim Subedar Major post-independence. (For the record the National Defence Academy, a feeder institution to the IMA, has had two Muslim Commandants.)

WHILE the numbers are few, the performance of Muslims at the Academy is also revealing. All six magazines carry photos and write-ups of the 34 top GC appointments, no doubt as incentive. Of the 136 appointments scanned only one was Muslim. Beginning with this leadership deficit, it is easy to reckon as to why there were no officer instructors in the two terms examined, 2008 and 2016. Not tenanting such prestigious appointments early on, the problem persists with very few making it to the higher ranks. This is accentuated by the steep pyramidal structure that the Army has. In other words, there is a cascading effect of the deficit of Muslim youth making it to the Indian Military Academy and beyond.

It is therefore recommended here that the telling statistic of a mere one-to-two per cent of officers being Muslim be taken seriously by both the state and Muslim community. As a first step, the pattern of intake must be ascertained in-house to find out if what is surmised here carries water. Its implications, as discussed, can also be thought through. The Army, if the reasoning given in the previous paragraph is persuasive, must for its own reasons carry out a campaign to make itself attractive to a whole host of communities that are under-represented. These include those from the North-East and South India, leave alone Muslims. Civil-military liaison conferences in these States must be geared to energising the State administration to take corrective measures. This could include establishing Sainik Schools, increasing the representativeness of Sainik and Military school intake etc.

Additionally, commu-nities, such as India’s various Muslim communities across the country, can rig up swotting classes to help its youth qualify and clear the induction hurdles. This is how States over-represented in the officer cadre prepare the youth. The Chancellor of Jamia Millia Islamia and the Vice-Chancellor of Aligarh Muslim Universities, coincidentally being military men, can guide the community’s reaction. Affirmative action is not being suggested here, only targeted advertisement campaigns being followed up suitably by state and civil society action.

Veterans & Nation Building

When personnel of the defence forces cease to be on the active list, either because of superannuation, retirement or being boarded out on medical grounds, they step into a somewhat alien world, where re-integration with the civil society is not easy. They find that there is a mismatch between the veteran’s aspirations from the society and in turn, the society’s expectations from the veterans in contributing to the well being of the community.

The Indian Army is over 1.1 million strong today. As the strength of the Army increases, so does the strength of the veterans. Added to that is the increase in longevity, which further adds to the strength of the veterans and their families. For a veteran’s population of this size, the number and extent of plans, both for their welfare and using their talents are abysmally low. The existing policies and plans touch peripheral areas, which do not give much satisfaction or joy. Most professional militaries do have elaborate policies and schemes for their veterans, but in India, neither the central government, nor the state governments, nor indeed the service headquarters focus adequately on the veterans. Resultantly, the situation today is that the veterans are playing little role in nation building; neither is their considerable talent being tapped.

BACKGROUND

Nearly sixty thousand personnel of the defence forces retire annually and revert to the civil society from where they had joined the service two, three or four decades back. Our jawans retire in their late thirties; the junior commissioned officers (JCO’s) in their mid-to-late forties and the bulk of the officers retire in their mid-fifties. These are young ages indeed. Even the 15 to 18 three star officers (lieutenant generals and equivalent), retiring annually, do so at the age of 60, which also is a comparatively young age. They still have many productive years ahead.

The veterans bring with them a lot of talent, but find that there are no takers for their expertise, not only in the area of security, but in many diverse fields. The army teaches us many skills, which not only make us win battles and wars, but makes personnel outstanding leaders, managers and administrators, whether they go home as majors or major generals or as a naik or a subedar. Till a few years back, the problem lay with us, as we could not project our skills and worth to the corporate world, as well as others who could have used the military in their ventures, in the language they understood. We have now changed that by translating all skills into corporate language, but the malaise persists.

Most veterans are young and have many family liabilities. Although they get a pension from the government for services rendered to the nation, it is obviously not enough and hence most are under pressure to look for a second career. This is applicable to both officers and men. However, till the last few years, there were no jobs for them. For the jawans, both the central and state governments have reserved some Group C and Group D posts. The reservation in the central government ministries and departments is 10 and 20 per cent in Group C and Group D posts; in public sector undertakings (PSU’s) and banks it stands at 14.5 per cent in Group C and 24.5 per cent in Group D posts. They look nice on paper, but are never fully filled. Only a token are taken and the others rejected on flimsy grounds. The statistics speak for themselves. In 2007, a total of 4, 222 veterans were given employment in civil jobs. The figures for 2006 and 2005 are 7,230 and 3,677 respectively. In any case, there are no reserved jobs in the government, the PSU’s or the private sectors for officers and JCO’s.

Society has vast expectations that the veterans will play a vital role in ‘nation building’ activities. Before we proceed further, there is a need to understand what we mean by the term ‘nation building’. Nation-building, as it is commonly referred to, is a broad effort to promote political and economic reforms with the objective of transforming the society. The aim of such efforts is to redirect the competition for wealth and power, which takes place within any society. Nation building tasks include security in all its manifestations; humanitarian relief, if needed; good governance; economic stabilisation; sustaining democracy; and developmental tasks, which include fostering economic growth, poverty reduction, and infrastructure improvements. The ultimate objective of any nation-building mission is to create a society, which remains at peace with itself. Such tasks take time, energy and funds to accomplish.

Nation-building includes the creation of superficial national paraphernalia, like flags, symbols and so on, but at a deeper level, national identity needs to be deliberately created by moulding different groups into a nation, especially since colonialism had used divide and rule tactics to maintain its domination. Even after 60 years of Independence, this aspect continues to be important.

One may well say that these are tasks for the government, as it has many instruments to perform these tasks. This is theoretically correct, but governments by themselves cannot achieve them, unless the civil society joins in wholeheartedly. Within the civil society, the veterans are the most suitable group that can motivate the others and act as catalysts for this important task. We will revert to this subject a little later, after I have covered some factual details.

It is unfortunate that there are no schemes or plans of the government for involving the veterans in the process of ‘nation building’. In fact, the ground situation today is that the three entities who should have such plans, viz. the army or the defence forces, the central government and the state governments have formulated practically no plans for the veterans. 

Let me now briefly focus on the veterans’ organisation in USA, as a comparison.The United States has the most comprehensive system of assistance for veterans of any nation in the world. The Veterans Administration (VA) was established in 1930, by the Congress enacting a law. The responsibilities and benefits programmes of the Veterans Administration grew enormously during the following six decades. World War II resulted in not only a vast increase in the veteran population, but also in large number of new benefits enacted by the Congress for veterans of the war. The World War II GI Bill, signed into law on June 22, 1944, is said to have had more impact on the American way of life than any other law in the previous 100 years. Further educational assistance acts were passed for the benefit of veterans of the Korean Conflict, the Vietnam Era, Persian Gulf War, and the All-Volunteer Force.

The Department of Veterans Affairs (VA) was established as a Cabinet-level position on March 15, 1989. President Bush hailed the creation of the new Department saying, “There is only one place for the veterans of America, in the Cabinet Room, at the table with the President of the United States of America.”

The VA health care system has grown from 54 hospitals in 1930, to include 171 medical centres; more than 350 out patient, community, and outreach clinics; 126 nursing home care units; and 35 domiciliaries. VA health care facilities provide a broad spectrum of medical, surgical and rehabilitative care. For Financial Year 2009, the budget proposal for the veterans is $ 93.7 billion. There are many other details, but it is not possible to include them here.  

Let me now make some recommendations. First, what can the army do? Soldiers make a life-long commitment to the army. Consequently, there is need to maintain a continued sense of belonging. The army needs to foster these ties and provide adequate opportunities to continue the link between the veterans and serving personnel, in terms of camaraderie, consultations, concern for their welfare and support. Our personnel need a sense of belonging even more after they leave the army. One answer is to set up an Army Association, with chapters in each state. The Indian Air Force already has an Air Force Association. The Navy too has The Naval Foundation.

There is also a need for the army to aggressively market the competence of all ranks of the army. The army has a major shortage, but for some reason I am unable to fathom, the army avoids using the services of retired officers to fill at least some of the voids. Such suggestions are superficially heard, but dismissed as impracticable. Can retired officers fill vacancies in training establishments, static headquarters, specialised technical appointments in projects where continuity is a major requirement, like war gaming or components evolving various systems for net-centric warfare and so on? I strongly feel they can. There are other places too, where the veterans can be employed within the army. Some of the major inhibitions of the army are considerations of seniority, demands for equal facilities, lack of control and so on. All these are minor issues, easily resolvable. One solution is to employ the veterans on a contractual basis for specified periods. I would urge the army to give this a serious thought.

Let me now briefly focus on the veterans’ organisation in USA, as a comparison. The United States has the most comprehensive system of assistance for veterans of any nation in the world. The Veterans Administration (VA) was established in 1930, by the Congress enacting a law. The responsibilities and benefits programmes of the Veterans Administration grew enormously during the following six decades. World War II resulted in not only a vast increase in the veteran population, but also in large number of new benefits enacted by the Congress for veterans of the war. The World War II GI Bill, signed into law on June 22, 1944, is said to have had more impact on the American way of life than any other law in the previous 100 years. Further educational assistance acts were passed for the benefit of veterans of the Korean Conflict, the Vietnam Era, Persian Gulf War, and the All-Volunteer Force.

The Department of Veterans Affairs (VA) was established as a Cabinet-level position on March 15, 1989. President Bush hailed the creation of the new Department saying, “There is only one place for the veterans of America, in the Cabinet Room, at the table with the President of the United States of America.”

The VA health care system has grown from 54 hospitals in 1930, to include 171 medical centers; more than 350 outpatient, community, and outreach clinics; 126 nursing home care units; and 35 domiciliaries. VA health care facilities provide a broad spectrum of medical, surgical and rehabilitative care. For Financial Year 2009, the budget proposal for the veterans is $ 93.7 billion. There are many other details, but it is not possible to include them here.

RECOMMENDATIONS

Let me now make some recommendations. First, what can the army do? Soldiers make a life-long commitment to the army. Consequently, there is need to maintain a continued sense of belonging. The army needs to foster these ties and provide adequate opportunities to continue the link between the veterans and serving personnel, in terms of camaraderie, consultations, concern for their welfare and support. Our personnel need a sense of belonging even more after they leave the army. One answer is to set up an Army Association, with chapters in each state. The Indian Air Force already has an Air Force Association. The Navy too has The Naval Foundation.

There is also a need for the army to aggressively market the competence of all ranks of the army. The army has a major shortage, but for some reason I am unable to fathom, the army avoids using the services of retired officers to fill at least some of the voids. Such suggestions are superficially heard, but dismissed as impracticable. Can retired officers fill vacancies in training establishments, static headquarters, specialised technical appointments in projects where continuity is a major requirement, like war gaming or components evolving various systems for net-centric warfare and so on? I strongly feel they can. There are other places too, where the veterans can be employed within the army. Some of the major inhibitions of the army are considerations of seniority, demands for equal facilities, lack of control and so on. All these are minor issues, easily resolvable. One solution is to employ the veterans on a contractual basis for specified periods. I would urge the army to give this a serious thought.

At Government Level

Secondly, at the government level, there is an imperative need to ensure that the large manpower of highly disciplined, motivated and skilled personnel that leaves the army every year is gainfully utilised during the productive years of the soldiers, when they have maximum potential to contribute their worth. An assured placement after leaving the army would provide greater confidence to officers and soldiers and this knowledge itself would motivate them to do better even in service. It will also be a major incentive to attract better individuals to the army, which is reeling under major shortages of officers today. Massive media effort needs to be generated to make both the private and public sectors change their attitude to soldiers and employ them, in accordance with their considerable and varied skills.

Nation Building Tasks

Thirdly and perhaps most importantly, is the need for the central and state governments to involve the veterans in nation building tasks. Precedents already exist, where the contributions of the army have been outstanding. Training imparted in the Services to the officers, Junior Commissioned Officers (JCO’s) and men, not only makes them good leaders and soldiers, but inculcates skills and more importantly values which they imbibe during their service, which make them ideal material for carrying out developmental activities and employment in developmental schemes.

The need is to set up hierarchical organisations, on the lines of army structures, for carrying out developmental activities in towns and villages. The manning of the organisation at successive levels should largely be by the veterans.

The examples of Land Armies, which did excellent work in Karnataka and Madhya Pradesh, can be cited. The Karnataka Land Army was constituted in the 1970’s to tackle the problems of unemployed youth of rural areas. The main objectives of the scheme were:-

            a. To inculcate a sense of discipline in youth.

            b. To train them in the art of working together as a body.

c. To make use of the labor force thus available, for the creation of permanent productive assets.

“Our main asset was the practical application of the knowledge of man-management we had acquired during our service. The officers from the armed forces have one distinct advantage over bureaucrats. They are trained to take decisions and habituated to see that orders from these decisions are carried out. The bureaucrats do not like taking decisions, and once orders are passed, take little care in implementing them”.

The positive traits of the veterans do need to be exploited for the good of the nation. Although the bulk of our population is still rural-based, our villages have not developed, are poor, and lack even the basic necessities of life. The employment of veterans in projects, which would substantially enhance infrastructure and bring prosperity to our villages would be greatly beneficial and would add to ‘nation building’.
The National Rural Employment Guarantee Scheme that has been recently launched is one scheme where the veterans can play a major role. The scheme promises that one member from each of the country’s 60 million rural households is guaranteed 100 days of work each year. They will receive a minimum wage of 60 rupees ($1.35) or an unemployment allowance if there is no work. It is the biggest social security net ever provided in India. But will it succeed or go the same way as many major schemes launched in the past?

A large number of schemes and programmes initiated by the Government in the past, for employment, housing, area development and so on, like Jawahar Rozgar Yojna, Million Wells Scheme, Self-employment and Entrepreneurial Development Programme, Ganga Kalyan Yojna, Indira Awas Yojna and so on have largely been failures. It is not that the schemes were flawed, but they failed on account of lack of effective monitoring, implementation and accountability. The new schemes will also suffer the same fate, if we do not revamp the entire work force. The present implementers are the same senior and junior bureaucrats, corrupt to the core, who will siphon away all the funds and the poor rural folk will continue to remain poor. Neither will any meaningful infrastructural improvement take place. We need to create self-reliant villages and an organisation composed of veterans from top to bottom, for the effective monitoring, implementation and accountability of such schemes for rural areas. I strongly make a plea that special purpose vehicles like the Land Armies of the past be formed.

Suggestions for the Veterans 

Having highlighted what the three concerned institutions in our country – the defence forces, the central government and the state governments are doing or not doing about veterans, it would be appropriate to say a few words about the veterans themselves.

In the later years of my service in the army, I always felt and sometimes articulated that some veterans were the biggest pain in the neck for serving persons. After I demitted service and joined the ranks of the veterans, this view, instead of diminishing, has been further reinforced. Aspirations of some veterans are akin to the proverbial bottomless well, for they seem never to be satisfied. Perhaps there are good reasons for this, which my limited intelligence is unable to comprehend. Be as it may, let me make a few quick points.

The first is that the veterans must accept the fact that they are no longer serving personnel and consequently there has to be a reduction, if not elimination of the perks and privileges they had enjoyed earlier. The earliest this sinks in, the better would be your quality of life as well as peace of mind. You must have expectations, of course, but these must be commensurate with your new station in life.

My second point relates to your behaviour and life style as a veteran. In the defence forces, you had led an extremely active life, working hard, ready for operations at short notice, training hard, participating in sports and partying hard when time and resources permitted. Can you suddenly change and become a civilian? Obviously not! Therefore, remain a soldier, sailor or airman and do not succumb, whether it is in the field of deportment, character, turnout, adhering to time, disciplined approach to life, obeying orders and so on. There is a lot of respect for soldiers, both serving and veterans amongst the citizens of this country. We need to be worthy of this respect by our actions.

Thirdly, ‘Izzat’ or honour is probably the most important single value that a soldier seeks. It must continue to occupy that position of pre-eminence when you join the ranks of the veterans. I would also urge the bureaucracy and people from other walks of life to bear in mind the importance soldiers of all categories attach to this.

Fourthly, veterans must find their rightful place in national development. Veterans the world over have been accepted as important pillars of the nations polity. Although ‘nation building’ by the veterans finds acceptability amongst the public, there is also hostility. A large number of veterans have done highly creditable work in reviving and turning around dying or dead organisations, both in the public and private sectors. They have found opposition from bureaucrats and technocrats, who feel the veterans are intruding in their domains. This hostility needs to be contained in the interest of the nation. Veterans need to rise to meet the aspiration of millions of our poor people. Merely living in the small realm of your own fraternity will make you both tired and retired, when in actuality you are neither.

Fifthly, get united. In the milieu in which we live, your voice will only be heard if it is the voice of the group, not disparate individuals. It should not be like this, but the sad fact is that it is.

Many veterans, without waiting for plans and schemes to be floated by governments, have commenced working for the people on their own or by forming or joining NGO’s, which are carrying out useful work for the betterment of those of our compatriots who have needs or come under the category of “weaker sections of society”. I know many who are deeply involved in such welfare work, in both cities and villages. I am myself heading an institution – the War Wounded Foundation – which has been set up to assist our comrades who have been disabled in war or war like conflicts. You too can choose a cause, which appeals to you.

My last suggestion to the veterans is to remain busy and do so in the area that appeals to you most. It is the panacea for a healthy life. Please remember that there is also a world beyond the golf course, which beckons you. According to the Indian way of life, “karma is dharma”. It is as much applicable to the veterans as to every one else. So do your dharma for the nation and the society.

CONCLUSION

Personnel of the defence forces learn many skills during their service. These include leadership skills of a very high order, even amongst our non-commissioned officers (NCO’s). Depending on their Arms and Corps, as well as their trades and specializations, they have a large variety of skills, both technical and non-technical.

It is unfortunate that the Nation has been unable to utilise these considerable skills and talents, because of lack of will and focus, as well as suitable organisations, which can voice their aspirations and bring forth their availability to the attention of the policy makers of our country, as also to the captains of our industry. The Department of Ex-servicemen Welfare is supposed to do this, but our experience with this organisation or its earlier ‘avatar’ has been less than satisfactory.