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Analytics
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Who am i

Pratyush Srivastava

Product Manager

Data informed product thinking, with an extensive experience spanning analytics, machine learning, software, website, SEO etc.

Experience

Product Design

Experience in UX centric design with crisp specifications

Development

Worked in development role prior to product and developed great appreciation for work that goes behind each semicolon

Data

Strong foundation in analytics and building intellignet models on sparse as well as big data.

Marketing

Both internal and external stakeholders with close monitoring of product usage metrics , funnel etc.

My Blog

Lessons from a Book : #1 Atomic Habits by James Clear

Lessons from Book : Atomic Habits by James Clear


  • Habits are just automatic behaviours which help us conserve cognitive energy 
  • Cycle of habit : Cue, craving, response, reward
  • To build habits:
    • Make the habit obvious - keep a book on your bed before tucking yourself in.
    • Habit stacking - associate the new habits with already established one
    • Make the habit attractive -eg. having a social group
    • Make the habit easy - thinking about starting, rather than finishing
    • Make the habit satisfying - set up rewards, habit trackers
  • Instead of setting goals, change the system. True long term thinking is goal-less thinking. You don't rise to the level of your goals, you fall to the level of your systems.
  • Missing a day is fine, but Never miss twice
  • Behaviours are connected. Stack the new desirable habit onto something you already do everyday. Make the connection very sharp - tie it to exact time and place.
  • Always be mindful of latent potential when you want to give it up.
  • Set up Identity based habits, instead of outcome based habits - eg. "I am a kind of person who keeps good hygiene "
  • 2 minute Rule- never start a new habit with spending more than 2 minutes doing it.
  • We imitate 3 kinds of people - the close, the many, the powerful.
  • Many of our habits are modern day solutions to ancient desires
  • Always design for immediate satisfaction , we not not designed for delayed gratification. Add a proxy prize for loyalty.
  • Visual measures - large and obvious and physical habit trackers - this is more satisfying
  • If we can measure a factor, it doesn't mean it is the most important thing.
  • You are genetically and environmentally predisposed to winning in some specific fields. Create your own unique game by combining your specific skills.
  • Boredom is the biggest challenge to habit forming
  • Machiavelli said - Men desire novelty to such an extent that those who are doing well wish for a change as much as those who are doing badly
  • The more we are tied to an identity, the more difficult it is to adapt. We become brittle. The best way is to not have a monolithic identity, but multiple small identities. A single belief / goal / dream should not define you.
  • Periodically keep checking if the old habits are still serving you.
  • Sorites paradox is the fact which we can not appreciate naturally, but our habits make or break us in small proportions each day.

अह्ल-ऐ -सफ़र | Short Poem

अह्ल-ऐ -सफ़र | Short Poem

हर दौर में रहते हैं,
नए दौर की तलाश में
सफ़र को दस्तूर बना रखा है
अपने ही ख़्वाबों को
अधर में , भंवर में ,
डूबने को छोड़
निकल पड़ते हैं, रोज,
नये सौर की तलाश में
यूँ ही गुरूर था हमें ,
अह्ल-ऐ -सफ़र पर “सुख़नवर”,
वो साथ तो चलते गए,
पर किसी और की तलाश में ।

Quick SQL snippets to make life easier for analysts

Quick T-SQL snippets to make life easier for analysts


/* Drop TABLES ---------------------------- */ IF OBJECT_ID('tempdb.dbo.#VariableCost', 'U') IS NOT NULL DROP TABLE # VARIABLECOST; GO IF OBJECT_ID('dbo.VariableCost', 'U') IS NOT NULL DROP TABLE VARIABLECOST; GO /* DELETE MULTIPLE TABLES ---------------------------- */ DECLARE @SQL NVARCHAR(MAX) = N''; SELECT @SQL += 'DROP TABLE ' + QUOTENAME(S.NAME) + '.' + QUOTENAME(T.NAME) + ';' + CHAR(10) FROM SYS.TABLES AS T INNER JOIN SYS.SCHEMAS AS S ON T.[SCHEMA_ID] = S.[SCHEMA_ID] WHERE T.NAME LIKE 'z_ps%'; PRINT @SQL EXEC SP_EXECUTESQL @SQL; /* COPY MULTIPLE TABLES TO OTHER DB ---------------------------- */ DECLARE @SQL NVARCHAR(MAX) = N''; SELECT @SQL += 'SELECT * into DummyDB.dbo.' + QUOTENAME(T.NAME) + ' FROM ' + QUOTENAME(T.NAME) + ';' + CHAR(10) FROM SYS.TABLES AS T INNER JOIN SYS.SCHEMAS AS S ON T.[SCHEMA_ID] = S.[SCHEMA_ID] WHERE T.NAME LIKE 'RAW_%' ; PRINT @SQL EXEC SP_EXECUTESQL @SQL; /* RENAME MULTIPLE TABLES ---------------------------- */ DECLARE @SQL NVARCHAR(MAX) = N''; SELECT @SQL += 'exec sp_rename ''' + QUOTENAME(T.NAME) + ''', ''STG_' + LEFT(RIGHT(QUOTENAME(T.NAME), LEN(QUOTENAME(T.NAME)) - 1), LEN(QUOTENAME(T.NAME)) - 6) + '''' + CHAR(10) FROM SYS.TABLES AS T INNER JOIN SYS.SCHEMAS AS S ON T.[SCHEMA_ID] = S.[SCHEMA_ID] WHERE T.NAME LIKE '%_STG'; PRINT @SQL EXEC SP_EXECUTESQL @SQL; /* IMPORT DATA FROM EXCEL FILE ---------------------------- */ SELECT * FROM OPENROWSET('Microsoft.ACE.OLEDB.12.0', 'Excel 12.0; Database=C:\\Excel_Files\\REF_Dummy_excel_file.xlsx' , [SHEET1 $ ]) /* SUPER TABLE SPLITTER ---------------------------- */ SELECT DISTINCT TH_SOURCE, PARSENAME(REPLACE(S.A.VALUE('(/H/r)[1]', 'VARCHAR(100)'), '-', '.'), 1) AS TH1 INTO # THSPLITTER_SCN103 FROM ( SELECT *, CAST (N'<H><r>' + REPLACE(TH_SOURCE, '/', '</r><r>') + '</r></H>' AS XML) AS [VALS] FROM REF_REPORTING_SUMMARY_SCN103 ) D CROSS APPLY D.[VALS].NODES('/H/r') S(A) /* COMPARE TABLES FOR String will be truncated error while inserting into a table ---------------------------- */ SELECT T1.TABLE_NAME, T1.COLUMN_NAME, T1.CHARACTER_MAXIMUM_LENGTH, T2.CHARACTER_MAXIMUM_LENGTH FROM INFORMATION_SCHEMA.COLUMNS T1 INNER JOIN INFORMATION_SCHEMA.COLUMNS T2 ON (T1.COLUMN_NAME = T2.COLUMN_NAME) WHERE T1.TABLE_NAME = 'DATA_NEW_SH_WIDEOPEN_EORD_2018' AND T2.TABLE_NAME = 'z_ps_showo_dec13' AND ISNULL(T1.CHARACTER_MAXIMUM_LENGTH, 0) < ISNULL(T2.CHARACTER_MAXIMUM_LENGTH, 0) GO
For updated reference sheet checkout my github repo: https://github.com/pratyush272/REF_SQLScripts

How to enable SQL database triggers for the Amazon RDS

How to enable SQL database triggers for the Amazon RDS

This article explains how to enable SQL database triggers for the Amazon Relational Database Service (RDS). This is needed, for instance, whenever you try to import a database into the RDS using SQL clients.


If one attempts to create a SQL database trigger, then the database server will complain and throw an error: “ERROR 1419 (HY000) at line #: You do not have the SUPER privilege and binary logging is enabled (you might want to use the less safe log_bin_trust_function_creators variable)“.

It happens that Amazon decided to disable all user defined SQL code, as binary procedures could compromise the RDS architecture. And for this purpose, Amazon blocked granting the missing ‘SUPER’ privileges to any database user except the ‘rdsadmin’ user owned by Amazon itself.

As a workaround, one may set the mysterious parameter ‘log_bin_trust_function_creators’ to 1, that prevents the database from complaining against simple and inoffensive triggers. Though, setting this parameter requires following steps:

  • Open the RDS web console.
  • Open the “Parameter Groups” tab.
  • Create a new Parameter Group. On the dialog, select the MySQL family compatible to your MySQL database version, give it a name and confirm.
  • Select the just created Parameter Group and issue “Edit Parameters”.
  • Look for the parameter ‘log_bin_trust_function_creators’ and set its value to ‘1’.
  • Save the changes.
  • Open the “Instances” tab. Expand your MySQL instance and issue the “Instance Action” named “Modify”.
  • Select the just created Parameter Group and enable “Apply Immediately”.
  • Click on “Continue” and confirm the changes.
  • Open the “Instances” tab. Expand your MySQL instance and issue the “Instance Action” named “Reboot”.
Now you can import the data using your client.

Is Reliance again using unethical strategies?

123 Lessons from Mahabharat The JioPhone comes bundled with a Jio SIM card. However, you will have to recharge and activate it after completing the e-KYC process from the nearest Jio Store. But if you already have a Jio SIM card then you can just insert it and start using the same number and data plan.

Your old SIM cards from "authorized service providers" (currently only JIO), will work. But , you need to recharge the sim which comes with jiophone in the box, with atleast ₹1500 per annum . So, a customer will have to recharge worth Rs 4,500 during the three-year time frame. Which is really shocking but true. You can refer to jio phone terms and condition page officially.



The point to be noted is that the terms and condition page came out prominently only after the first round of bookings for jio phone were over. Jio could have made this terms & condition page at least before pre-order.

Reliance Jio has responded to this criticism as this - “In order to prevent misuse or hoarding of the JioPhone and to encourage usage of its world-class 4G services, Jio has stipulated a minimum recharge of Rs 1500 a year, using any combination of plans, in order to be eligible for the refund.”

Such adventurism on the part of the company may erode their newly built and still hesitant consumer base for good. The phone itself is a marvellous (at least theoretically) and comes with 4G VOLTE, GPS, WiFi, NFC and voice assistant to boot, in addition, of course, to the JIO apps.

Jio has now introduced an early exit option for JioPhone users who wish to return the device before the stipulated period of three years. Such users will be eligible for partial refund.

The phone is strictly for personal use only and the recipient has no right to sell, lease, assign, and transfer or otherwise dispose of the JioPhone in any manner whatsoever.

The man who single-handedly saved the world

Stanislav Petrov
Stanislav Petrov a Soviet military officer credited with helping prevent US-Russia nuclear war died at the age of 77: Petrov dismissed a warning about US nuclear strike as a false alarm. The probe later proved that Petrov was right and prevented the war. Petrov received several international awards and was honoured at the United Nations.

Petrov lived in a small town outside Moscow with his death making headlines in Russia and abroad only months later

The Story
  • In September 1983, 44-year-old Petrov was a lieutenant colonel on duty at a secret command centre south of Moscow when an alarm went off signaling that the United States had launched intercontinental ballistic missiles.
  • Petrov had only a few minutes to make a decision and dismissed the warning as a false alarm.
  • Had he told his commanders of an imminent US nuclear strike, the Soviet leadership would have ordered a retaliatory strike.
  • Petrov reported a system malfunction and an investigation proved him right.
  • Several months later Petrov received an award “for services to the Fatherland” but the incident at the control centre was kept secret for many years.
Afterwards
  • In 1984, he left the military and settled in the town of Fryazino some 20 kilometres (12 miles) northeast of Moscow.
  • Petrov’s story only became known after the fall of the Soviet Union in 1991 and he was subject of media reports in Russia and abroad.
  • “The Man Who Saved the World”, a documentary film directed by Danish filmmaker Peter Anthony and narrated by US actor Kevin Costner, was released in 2014.

123 Lessons from Mahabharat

Lessons from Mahabharat and Gita that can change our thoughts on life and death - if only one chooses to believe.

123 Lessons from Mahabharat
  1. Shakti hriday me hoti hai, jise hum ichha kehte hain.
  2. Humari ichhaain hi humare jeevan ki vyakhya ban jaati hain. Kuchh paane se mili safalta, kuch na paane se mili vifalta hi humara parichay ban jati hai.
  3. Hum swayam bheetar marte rehte hain par apni ichhaon ko nahi maar paate.
  4. ichhayein mrigtrishna jaise daudati hain.
  5. Ichhaon ke garbh se hi gyan bhi nikalta hai. Jab woh apoorn rehti hain aur tootati hain, vahin se gyan ka prakash aata hai.
  6. Jo mana jata hai woh satya nahi- sirf aabhas hai- parchahhai ki tarah, aur parchhai sadaa prakash se vipreet disha me hoti hai.
  7. Logon me upkaar ko kartavya ka naam dene ki shakti nahi hoti.
  8. Log samajhte hain samarth ko apraadh ka dosh nahi lagta.
  9. Maata pita bachhon ka bhavishya nirmaan karne ki chinta me unka charitra nirmaan karna bhool jate hain.
  10. Shikshak ke hriday me kshamaa aur haathon me dand hota hai.
  11. Jiski deh komal reh jaati hai, uska hriday kathor ho jata hai.
  12. Jis pratishodh ko samaaj ki sahmati mil jaati hai, use hi hum nyaay samajh lete hain.
  13. kamandal ko ulta kar dene se uski riktata kam nahi hoti, sirf paani bharne se kam ho sakti hai.
  14. kabh kabhi koi ghatna humaari sari yojnaaon ko vifal kar deti hai, hum us  aaghaat ko apne jeevan ka kendra bana lete hain,  par kya bhavishya manushya ki yojnaon se nirmit hota hai? Jeevan ko apne anuroop banaane ka prayatn na kar ke swayam ko jeevan ke anuroop baanana padta hai.
  15. Prateeksha adheerta ka hi doosra naam hain.
  16. Is kshan ka naam hi jeevan hai.
  17. Shuddha charitra par chhota sa aarop bhi samaaj ki hriday me shanka ka beej ban jaata hai.
  18. Niyati apna marg swayam nirmit karti hai. 
  19. Bhay keval Aane Wale Dukh Ki Kalpana maatr hai
  20. Balwaan ke Mukh Pe Sada Shanti aur somyata bani rehti hai
  21. Hum apne us ek nirbalta ko jeevan ka Kendra maan ke jeete hain
  22. Nirbalta ishwar deta hai par maryada manushya ka mann nirmit karta hai
  23. Nirnay karne ke baad Chinta aur dukh se  hriday ko durbal karna vyarth Hota Hai
  24. Manushya ke sare sambandho ka Adhar hai Apeksha, aur apeksha ki toh niyati hai bhang hona- isiliye sare sambandh sangharsh me parivartit ho jate hain
  25. Dridhta aur kathorta me antar bahut chhota, par bhed bahut bada hota hai
  26. Yadi sukh nahi mile toh jo mile use hi sukh maan lena uchit hai
  27. Adhiktar nirnay hum duvidha ka upay karne k liye nahi keval man ko shant karne k liye lete hain
  28. Nyay ka arth hai , ki jisne anyayay kiya wo pachhtaye, aur peedit k man me fir se samaj k prati vishwas jage, par jiske hriday me kshamaa nahi woh nyay nahi pratishodh maangta hai
  29. Satya kya hai - jab bhay rehte hue bhi koi tathya bolta hai. Isliye Satya nirbhayta hi hai, aur nirbhayta toh atma ka swabhaav hai
  30. Jab man me aavesh ho us samay liye gaye sankalp par amal karna uchit nahi.
  31. Har sankat ek avsar hai, khud ko badalne ka.
  32. Pashaan me shilp hota hai, pashaan shilp nahi hota, usi prakar prampara me dharm hota hai, parampara dharm nahi hoti, parampara me dharm ko dhoondhna padta hai.
  33. Jab har sukh dharm se hi aata hai, toh bhavishya ki kalpana kar ke nirnay lene ki jagah dharm se nirnay lo.
  34. Achha bartaav sukh ka marg nahi hai, achha bartaav swayam sukh hai.
  35. Mata pita ki ichhayen apne bachhon ka gun aur dosh ban kar janm leti hain
  36. jab tak parinaam par niyantran na ho, yoddha prahaar nahi karta
  37. Samarpan se hi shiksha prapt hoti hai, samarpan se irshya aur mahatvakansha ka ant hota hai.
  38. Phal ka moh na rakhna hi sachchi prarthna hai
  39. Karm chhod kar prarthna karna prarthna nahi parajay hai
  40. Asamarth log vachan dene me sadaiv aage rehte hain
  41. Achhi sangati ka mahatva: Pahiya toh bana hi ghumne k liye hota hai, par jab kisi rath se judta hai to sara vishwa ghumta hai, varna kisi kumhar k aangan me pada mitti k bartan banaata hai
  42. Aisa kon sa kshan hai jab mrityu sameep nahi aa rahi hoti, uski kaisi chinta.
  43. Kisi k avgun jaanne k liye sameep rehna padta hai aur gun jaanne k liye door jaana padta hai.
  44. Dharm ka nirnay karne k liye aatm darshan karne ki avashyakta hai, isliye dharm ka nirnay karna sabka adhikaar hai.
  45. Usi ke hriday me abhiman rehta hai jiske mann me bhay rehta hai, wo doosron se sammaan maangta hai , vaastav me abhimaan bhay ka hi dusra naam hai
  46. Jo swayam ko nahi dekh pata wo chahta hai ki dusre use dekhe aur batayein ki wo kaun hai.
  47. Dharm k 5 adhaar hain - gyan, prem, nyaay, samarpan, dhairya
  48. Virodh shakti ka pramaan nahi, Shaktimaan woh hota hai jo sehta hai, jo sah sakta hai.
  49. Nyay karne se poorva apne krodh par ankush avashya rakh lena, krodh se pratishodh janmta hai, sahansheelta se nyay
  50. Sukh ki kaamna karne wale ko sukh nahi prapt hota, sukh jaanne wale ko sukh prapt hota hai.
  51. Bhagya nishchit nahi hota, bhagya toh nirmit hota rehta hai.
  52. Sanyaas saahas ka kaam hai, bhaag kar chhipne ka sthaan nahi
  53. Sukh-dukh, maan-apmaan, jeevan-mrityu, agar tum de sakte ho to ishwar kya karta hai
  54. Gyan buddhi ko sthir karta hai, Dhairya man ko sthir karta hai, prem hriday ko sthir karta hai, samarpan shareer ko, aur nyay aatma ko sthir karta hai
  55. Raja ka saamarthya praja k deshabhiman, mitron k vishvaas aur shatru ki irshya se pata chalta hai
  56. Samriddhi jab dikhai deti hai tab praja rashtra ko aur samriddha banaane ka prayatn karti hai
  57. Safal logon k achhe vyavhaar se logon ki irshya kam nahi hoti- badhti hai
  58. Sammaan kisi k chheenane se nahi jata, wo keval tyaagne se jata hai.
  59. Karm ka yahi siddhant hai - achha karm aur adhik achha karm karwata hai, bura karm aur adhik bura karm karwata hai.
  60. Apni peeda parmatma me udel do - apne sath hue anyaay tummhare karm nahi, par us anyay ko tum jo pratibhaav doge wah avashya tumhara karm banega.
  61. Kshama kar do anyatha pratishodh me phanse rahoge, nyay nahi kar paoge.
  62. Apni peeda me sansaar k dukhon ko dekho, apni peeda ko sangharsh bana do. Jo apni peeda ko gale se laga kar jeeta hai, woh nirbal ban jata hai, kintu jo sansar ki peeda ko hriday se laga k jeeta hai usko srishti balwaan bana deti hai.
  63. Parmaarth k liye kiye gaye yuddha me chahe kitni bhi hinsa ho woh dharmyuddh hai.
  64. Kuchh paa lena jeet nahi, kuchh kho dena haar nahi - yeh keval samay ka prabhav hai.
  65. Yadi kisi sthiti se manushya ko bhay prapt ho toh woh uski paraajay hi hai
  66. Jo apni maryada jaan lete hain woh hi balwaan ban paate hain.
  67. Koi bhi karya tabhi safal hota hai jab shareer chanchal aur man sthir ho
  68. Manushya ko jo dikhai ya sunai nahi deta wo manushya ki nirbalta ban jati hai.
  69. Pareekshak toh santusht na hone ka nishchay kar ke aate hai, kisi pareekshak ko santusht karna sambhav nahi.
  70. Sukh aur santosh koi sthan nahi jahan pahuncha ja sake, ye dono toh marg hain. Sukh ka marg sangharsh ki or le jata hai aur santosh ka marg shanti ki or.
  71. Pran or pratigya, vriksh roopi dharm ki shaakhaayein hain, aur karuna us vriksha ka mool.
  72. Atmvishwaas hi saamarthya ka adhaar hota hai
  73. Bhavishya ka dukh vartmaan k sukh ko kha jata hai, par bhavishya ka sukh vartmaan k dukh ko door nahi kar pata.
  74. Duniya me saare adharmon ka ek hi gun hai, sab bhay se janm lete hain.
  75. Jab hum bhay se pooja karte hain to hum vastav me ishwar ki pooja karte hi nahi, apne bhay ki pooja karte hain.
  76. Satt-chitt-anand hi ishwar ka swaroop hai- isliye hum bhay me ishwar se door ho jaate hain.
  77. koi shakti itni badi nahi hoti ki use parajit na kiya ja sake, koi adharm itna chhota nahi hota jise parajit karne ki aavshyakta na ho - kyuki samay ke sath woh vikaar roop le leta hai.
  78. Phal ka swad vriksh ko nahi prapt hota.
  79. Dharma ke liye yudhha karna koi kartavya nahi - sirf ek nirnay hai, sankalp hai.
  80. Sukh toh pehchanane ki vastu hai , prapt karne ki vastu nahi. Sukh ko jaanaa jata hai, dhoondha nahi jaata.
  81. Shatruta karte samay ahankaar ko bahut sukh milta hai
  82. Vinaash aur nirmaan ki shakti kiske paas hai?
  83. Jo vyakti ye jaan leta hai ki woh swayam kuchh nahi karta, usi k haathon kuchh mahatva ka kaarya hota hai.
  84. Daan deene se poorva agar daaani k haath kaampe toh use daan ka punya nahi prapt hota.
  85. 3 Gun - Tamas (taamsi), Rajas (ahankaar), Satva (Dharma) - inke mel se hi swabhav banta hai. Inka tyag kar k nirgun ho jana hi sarvottam hai.
  86. Manushya sirf 5 mahabhoot nahi- ek shakti bhi hoti hai - jise chetna kehte hain. Par chetna bhi shareer ki tarah nashwar hai.
  87. Atma shareer aur chetna ko sirf saadhan ki tarah prayog karti hai.
  88. Swayam ko apni deh k roop me mat jaano -  indriyon se nahi, vichaar aur gyan se bhi nahi - aur bheetar dekho- wahin aatmdarshan honge.
  89. Jab parbrahma  ke bhaag hue, toh usse purush tatha prakriti bane - tab purush ne aatma ban kar prakriti k pratyek vastu me vaas kiya. Maanvom mein us atma ko moh aur andhkaar ne gher liya. Isliye humaari atma srishti k anubhav ko apna anubhav maan leti hain.
  90. Is moh se jaag kar swayam ko parmaatma ka ansh jaanana hi atma ka kartavya hai.   Jab tak aisa nahi kar pati tab tak punah janm leti rahegi.
  91. Jo aatma swayam ko jaagrit nahi kar pati use dand dena anivarya hai. Agar woh aatma itne andhkaar me doob jaye ki is janam me uska udhhaar asambhav ho gaya ho toh uske shareer ka vadh kar dena hi karuna hai.
  92. Brahma gyaan kya hai: Har gyal ka mool - ise prapt karne k liye 4 yog anivarya hain Saankhyayog --> Karmyog --> Bhaktiyog -->  Gyanyog
  93. Saankhya yog : jo marta hai wo punah janm leta hai, aur jo jeeta hai wo avashya marta hai. Shareer k anubhav vastavik nahi hain, keval maya hain.
  94. Dharm wo maarg hai jis par chal kar manushya swayam ko parmaatma k ansh k roop me dekhta hai.
  95. Srishti hi parmatma hai - parmaatma hi srishti hai. Parmatma hi sab kuchh hai, parmatma k siwa kuchh bhi nahi.
  96. Jeebh katne se peeda sirf jeebh ko nahi hoti - uski anubhooti poore shareer ko hoti hai. Isliye jab tak sansaar me ek bhi manushya peedit hai, tab tak kisi ka bhi sukh sampoorn nahi. Ye jaan lene se karuna aati hai - aur dharm dikhai deta hai.
  97. Tamas Gun - apne maane hue sukh ki or hi dekhta rehta hai, parmatma ki or gati nahi ho paati uski.
  98. Adharm agyaan hi hai. Jab vyakti gyaan ki or dristi karne ko bhi sajj na ho, tab dand hi daya hai - uske prati bhi aur doosron ke prai bhi. Aise me kisi k haatho kisi ka naash ho toh uski karuna ka ant nahi hoga.
  99.  Karm aur Karya me bhed:  Sabhi karya sakaam-karm hain, arthaat wo karm  jiske saath phal ki aasha judi ho. Is aasha me Manushya apne kaarya se bandh jata hai. isiliye baar baar janm leta hai.  Karm nishkaam hota hai, jab bina kisi aashaa k kuchh kiya jaaye. Karm ka bandhan nahi hota hai kaarya  ka bandhan hota hai.
  100.  Humara sukh-dukh, hataasha-nirasha , ye sab paristhiti k kaaran nahi hoti- humne jo aashayen baandhi hui hain unke kaaran hoti hain.
  101.  Karm yog: Duniya me koi karm aisa nahi jiske sath aashaayein jodna anivarya ho . agar bina kisi aasha k yuddh karoge to paap k bhagi nahi banoge.
  102.  Karmyogi Asha ka tyag karta hai, karm ka nahi, saare karya karta hai, kintu unme lipt nahi hota. Kisi se koi apeksha nahi rakhta - kyuki doosron k karm par humara niyantran nahi hota. Swayam ko sanyasi ka laabh deta hai, aur vishva ko sansaari ka labh deta hai. Woh saare karm parmatma k liye hi karta hain.
  103.  Fir agar kaarya baandhta hai toh sanyaas kyu naa le - kyu ki tab adharmi log sansaar ko chalate hain jaise - Bheeshm aur Pandu k sanyaas lene se hua.
  104.  Tumhara adhikaar sirf karm karne ka hai- phal toh keval ishwar k haath me hai - isliye na karm se bhagna uchit hai, na koi ichha rakhna.
  105.  Karm yogi ko kaise jaane: jo swad se bachne k liye bhojan ka hi tyag kar deta hai, uske mann se vastav me swaad ki laalsa kabhi jaati hi nahi - use dohri haani hoti hai. Isliye bhojan ka tyag karne se achha hai swad ki laalsa ka hi tyag kiya jaye. Karmyogi apne kaarya se koi ichha nahi jodta, isliye usi k kaarya poorn hote hain.
  106.  Phal ki aasha se kaamna janm leti hai- aur kaamna ka swabhav hai asantusht rehna - asantosh se krodh utpann hota hai. Krodha se ahankaar, aur ahankaar se moh janmta hai, moh ke karan hum achaar aur vyavhaar ka gyan bhool jate hai. Gyan k jaane se budhhi chali jaati hai - aur hum anuchit kaarya karne lagte hain.
  107.  Krishna : Main Sabkuchh hu aur main kuchh bhi nahi.
  108.  Samarpan bhakti ka pratham charan hai. Bhakti koi kaary nahi sirf ek manosthiti hai- jab manushya saare sankalp tyag deta hai, swayam koi pran nahi leta, jo karya diya jaaaye wahi karta hai, apni buddhi, gyan, ashaa, sab kuchh kisi ko arpan kar dena. 
  109. Manushya jiske prati samarpit hota hai uske roop me dhalne lagta hai. Uske maann me koi prashn janm nahi leta hai. Isliye jaanch parakh kar samarpit hona chahiye anyatha patan ho jayega- jaise Karn.
  110.  Sankhya+ Karm + Bhakti : Sankhya se manushya swayam ko aatma k roop me jaanta hai. Karmyog se woh jeevan ke bandhanon se chhot jata hai. Bhakti se parmatma k vastvik roop ka gyan hota hai. Fir woh janam-mrityu se chhot kar sachhidanand ho jata hai- parmatma me samaakar swayam parmatma ban jata hai.
  111. Sharreer ka mahatva: shareer ke anubhavon, vichaar k madhyam se atma ko gyan hota hai. Atma ki pragati aur adhogati shareer me rehkar hi sambhav hai.
  112.  Kshetra-Kshetragya sambandh : shareer ek kshetra hai, aatma Kshetragya hai
  113. Karm ka arth hai nirnay lena, aur uske parinaamon ko sweekar karna.
  114. Hum bandhan se chhotne k liye karm ka tyagkar dete hain, iski jagah , karm karte hue karm k phal ka tyag karna hi karmyog hai.
  115. Moh dusron ko baandhne ka prayatn karta hai, prem swayam ko doosron se baandh deta hai.
  116. Jo swayam k prati kathor hote hain, wo doosron k prati komal nahi ho paate.
  117. Bhay keval raaste me aane wala kankar hai, aur apni Drishti kankar par nahi rakhni chahiye, keval lakshy par rakhni chahiye.
  118. Agar dharm ki raksha karne k liye adharm karna aanivarya ho jaye to is vikat sthiti  me kiye gaye us adharm ko aapad-dharm kehte hain. Par samaya sthiti yeh karna adharm hi hoga.
  119. Jis yojna k saare pehluon par vichar na kiya gaya ho use yojna nahi swapn kehte hain.
  120. Prem aur moh ka antar toh log jaan hi nahi paate. Prem ka janm karuna se hota hai- "main chaahta hu ishwar use khush rakhe". Aur moh ka janm ahankaar se hota hai - "main chaahta hu main use khush rakhu". Prem mukti deta hai, aur moh baandh deta hai.
  121. Pratyek chunauti ka sweekar wo karte hain jinhe swayam par vishwas nahi hota. Aatmvishwaas se bhara vyakti apni yojna k anusaar chunauti ka sweekar karta hai.
  122. Jo vyakti shiksha ko kuchh aur prapt karne ka saadhan mannta hai, uska dhyan shiksha par ekaagr nahi ho paata, aur woh gyan uski aatma ka gun nahi ban pataa. Jis prakar rang kapde ka gun nahi hota isliye dhoop me tap kar chhoot jata hai, usi tarah woh gyan bhi pareeksha ki ghadi me chhoot jata hai, kaam nahi aata . 
  123. Vyakti jeevan bhar doosron se shreshth bannane ki koshish me uttam bhi nahi ban pata.

Our tolerance to intolerance | India

holy cow Discussion on intolerance in India, invariably boils down to Hindu-Muslim binary. The term however has a much wider connotation. But, again, let's start with a salute to the Holy Cow.


Back in 2015, BBC India's correspondent Soutik Biswas had claimed that 'the humble cow is India's most polarizing animal'. Recently, India’s food fight has turned even more deadly. Mohammad Akhlaq allegedly consumed beef, placing himself on a similar footing as other grave offenders like murderers and pedophiles, and the events that ensued are a typical example of a seemingly noble proposition of protection of cow, being easily morphed into something inhumane by rabble-rousers.

Then of course there is the equally sacred issue of the Indian Army. These days, there are increasing incidences of zealous claims of patriotism and nationalism. The root problem in both cases is the same - anthropomorphization of the state as "Mother India" and cows as " Mother Cow" has inadvertently caused us to be overly protective of the country and the bovine. Also we often refuse to acknowledge the nuanced nature of these issues for the sake of cognitive parsimony, and merely choose to see things in black and white. Now, every time someone mentions the word "Army" our pupils dilate, and we get ready to pounce if he makes a statement which does not have the words 'courage' and 'sacrifice' in it, along with, preferably, a reference to Pakistan laced with a string of adjectives. It is not a question of whether army is infallible or corrupt , but whether we, as citizens of a functional democracy, have a right as well as responsibility to keep a tab on their public operations, particularly if it involves exceptional powers like AFSPA and results in death of Indians at the hands of the very organization that has always been hugely respected in our country.

In the process of hating we sometimes inadvertently tend to become more like the subjects of our hatred. We are so obsessed with being critical of a failed state, that we have now begun to cultivate their fundamentalist attitude within ourselves. A student of Delhi University roots for peace between India and Pakistan and is mercilessly bullied and harried by ardent followers of a particular ideology. Even central ministers, born in a state that has suffered enough due to border dispute with China, fail to empathize with the desire of a peaceful ecosystem that is naive, yes, but innocuous nevertheless. Overcome by nationalistic fervor, we tend to forget that peace and harmony are our USP. We have used this ideology to give valid justifications of a number of our foreign policy decisions including Non Aligned Movement (NAM) and even for our stand on the Comprehensive Test Ban Treaty (CTBT). While a majority of India still swears by it, the politics behind calls for and approval of such shaming and summary rebutting of individual views are often overlooked by even the educated Indians. A similar, but more evident exploitation of the prevailing nationalist sentiments was seen after Kanpur train derailment, when leaders at the top rungs of the government proclaimed that it was the work of ISI, when NIA itself was mum. If they were even a tad bit sincere in there allegations, surely, a poll rally at Gonda was not the best place to whine about it.

Just around that time, another self-proclaimed sacred institution of India decided, suo moto, to invoke the Prevention of Insults to the National Honour Act of 1971 and interpreted it somehow to squeeze in a mandatory ceremony before screening of every film. The bewildered petitioner tried to protest that all he sought was to prevent commercial use of the National Anthem, But the deed was done. The mighty pen had spoken. Soon after the verdict a bunch of pseudo-nationalists roughed up a man for not standing up during the anthem in a cinema hall, only to discover later that the man was wheelchair bound. "Oh, my bad", they shrugged and settled down right in time to enjoy the skinny actress shake her assets on a chartbuster rap with female bashing lyrics.

Meanwhile, a fifteen year old Nahid Afrin manages to get a fatwa issued against herself for engaging in satanic rituals like dance and music, and a sixteen year old girl from Kashmir is made to tender an 'unconditional apology' for 'unintentionally hurting sentiments' , after being bombarded with unsolicited religious advice and misogynistic abuse. Unconditional apologies are so much in demand these days. We might not have even heard of the term when we were sixteen.
In Ramesh vs Union of India, the Supreme Court of India famously observed that “the effect of the words must be judged from the standards of reasonable, strong-minded, firm and courageous men, and not those of weak and vacillating minds, nor of those who scent danger in every hostile point of view”.


Just to put things in perspective, in not so distant past we were also outraged when a seventeen year old 'juvenile' used a steel rod to gauge out the intestines of a student, ostensibly out of some childish curiosity. He might as well be perched on a bed somewhere giggling, that he got away without any 'unconditional apology'. At that time, the protesters successfully managed to stave off any political agents and what resulted was the single largest mass movement of recent times that did not involve even one political speech. That might as well be the most meaningful, spontaneous and necessary protest I have seen in my lifetime. The sad thing about it is that many of us have now forgotten about the fateful events of 16th of December. Why else would the Nirbhaya fund still remain underutilized. The particular spot on the Mohanlalganj-Memaura road is still not properly lit at night. The good thing, however, is that we will soon forget about Zaira Wasim and Gurmehar Kaur and Nahid Afrin too, and let them be.

Then there have been some trolls on celebrities too. Sonu Nigam, one of the most popular Indian male singers of our times, started off making valid point about loudspeakers shrieking at 4 AM in the morning, forcing the believers and non-believers alike to dispose of their comfortable morning dreams. But due to an insufficient reference to temples and Gurudwaras owing to word limit, his blue tweet somehow acquired a crimson communal tint and immediately lost their gravity. The tweeteratti, however, were more laconic and managed to celebrate his singing prowess as well as castigate him for his insincere comments, call it a publicity stunt and compare him to other singers, all within 140 characters. Similar admonition was meted out to Evan Spiegel when he touched a raw nerve with his 'alleged' comment in which he tried to shift the onus of low penetration of his ridiculous app in India to the incapacity of the 'poor' Indian to live in the moment. While Mr. Spiegel was perhaps excessively and peremptorily targeted, this perhaps was the result the general perception among the Indians that Western companies are never quite enthusiastic about releasing software products customized to Indian needs, while China is one of the first countries to get access to them.

Far away from the enraged Indian, but not so far, is the Indian bureaucracy, anchored in its security, with arbitrary, orthodox, intolerant politicians at its helm. It is unfortunate that even the more educated and polished ministers sometimes get it wrong. For instance, one respected union minister responded to a question by saying - "freedom of speech does not allow us to speak against our sovereign nation and will amount to sedition." This is against the interpretations of the supreme court in various cases, notably including those in 1962 and 1995.

Some of the clearest victims of  arbitrariness are documentary films and fictionalized biopics kept in check by CBFC and FCAT. In Indian Express Newspapers vs Union Of India, Justice E. Venkataramiah observed : “There could not be any kind of restriction on the freedom of speech and expression other than those mentioned in Article 19 (2) and it is clear that there could not be any interference with that freedom in the name of public interest” . Censorship has reduced to an oxymoron in today’s world Given the reach of television and the internet. For example Rakesh Sharma’s film on the Gujarat riots was stopped. It has been screened extensively in the country and abroad. Not even one protestation followed. Nevertheless, CBFC went on to ban 'The Painted House', 'Mohalla Assi' and finally 'Lipstick Under My Burka' for being 'women oriented'. The film bagged the Audience Award at Glasgow Film Festival, Spirit of Asia Prize and the Oxfam Award.

All these events however raise some serious questions about the state of affairs. Is an India, distracted by the tumultuous cacophony of enraged 'nationalists' indeed profitable to some sections of society? Have we set our priorities right when the courts send out moral dictums on the decorum in a cinema hall, while hundreds of acid attack victims wait for their 'tareekh'? Is it really possible to prove one's loyalty to the nation or community by slapping Amir Khan or Sanjay Leela Bhansali. These questions may seem rhetorical to someone closely following the developments, but even to the uninitiated it is at least a food for thought.

In this game of rage and enrage, while 'professional offendees' keep blaming each other, the 'Real Aam Aadmi' needs to understand that the fault does not lie exclusively with any particular section or ideology. Everyone has a stake in our precariously dangling democracy and so everyone needs to partake of the responsibility too. Let us all, the common men and women and students, take a break from all the shouting and slandering, sit back and filter out the more pressing problems and talk about it. The media, politicians and bureaucracy will follow. Our forefathers trusted us with democracy, let us redeem that trust.

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