15th century India was a land of poets, saints and yogis, the epoch of resistance towards orthodox religious customs, and the commencement of the Bhakti movement. When celebrating the mysticism and philosophy of the Bhakti movement, one name without which the festivities are incomplete is that of Kabir. He is a manifestation of bhakti in its crudest form. The name Kabir Das is a harmonious amalgam of two words from different dialects, while Kabir is one of the 99 names of Allah in the Quran, the word Das is customarily affiliated to Hinduism. The charm about Kabir is the idea of discovering divinity (Ram) within oneself. He believes that Ram dwells in every human being and can transcend ordinary people to infinite happiness irrespective of their caste, creed or gender. But one enigma that may arise is: are the teachings of a medieval poet relevant in the 21st century? Answering this question, we gaze at Bhisham Sahni’s ‘Kabira Khada Bazaar Mein’. This drama tries to implement the teachings of Kabir in the contemporary world. Kabir characterises the need of raising one’s voice against the wrong and stresses the need for righteous acts, these teachings make him more relevant than ever in a world where people are lost amidst the fog of communalism and extremism. The doha mentions the importance of truth and how the world deals with it, “Saints, I see, the world is mad, if I tell the truth, they rush to beat me, if I lie they trust me. Hindus claim Ram as the one, Muslims claim Raheem, then they kill each other, knowing not the essence.” Kabir preached the idea of Bounded-Boundless or Had-Anhad and emphasised equality in all its forms.
The renowned poet believed in the notion of Sahaja-Yog, and the art of writing was recognised as ‘khadi boli’. The quatrains of Kabir are written in a condensed language, embellished with ocean deep meanings. He opposed the wrongdoings of both Hinduism and Islam and incited people to follow the path of Bhakti or absolute devotion to God, through the means of music, dance, and mystic proceedings. In his time, Kabir stirred the period of the renaissance by challenging the orthodox norms. And in the modern world, Kabir’s dohas have revolutionised the music industry. In a world full of gloomy days, Kabir’s dohas would soothe the soul. There are some artists whose contributions are important to mention. The soulful music of Shabnam Virmani or Shubha Mudgal would let you experience nirvana right from your home. Pt Kumar Gandharva sings mystical Nirguna bhajans where he carves new ragas and experiments with music. Sublime classical music of Pt Chhannulal Mishra and excellent rendition of Kabir Dohas by Gulzar and Abida Parveen are some of the branches of music that justify the magic of Kabir’s dohas. Kabir’s musical community is not limited to Malwa or Rajasthan, or Kutch or Karnataka, his voice has followers in Pakistan, Nepal and across the whole world. One of the most well-known teachings of Kabir was to stop finding satisfaction and compliance in the external world, he taught that divinity lies within oneself. The Doha mentions this beautifully, “Jaise til mein tel hai, Jyon chamak mein aag, Tera sai tujh mein hai, Tu jaag sake toh jaag.” Just as the seed has oil, and the spark is the essence of light, divinity lies within you, realise this if you can. Existing in the pandemic gave us an epiphany, it made us understand the significance of affection, relationships, and health. It gave us ample time to recess from our industrious lives and plunge into introspection. Kabir puts this wonderfully and says, “Dhai akshar prem ke, padhe so pandit hoye” which means love is a small word, the one who understands it, is enshrined. He exhorted the purport of savouring a simple life, he was a weaver and a craftsman, and similar to his compositions, he was as simple as one could be. Covid-19 made it clear that money matters only to some extent, diseases do not discriminate between the wealthy and the impoverished, both meet the same fate. Kabir says, “May I have just enough for my clan. May I never starve, and never have to turn away the hungry.” Another vital teaching is related to judgement. Individuals have an intrinsic tendency to judge people and spread rumours, but what they miss is the fact that we would never know what a person is going through in their life. These times of pandemic have devised many in darkness, all we can proffer is a ray of hope and an assurance to them. Kabir says, “When I started to look for evil, I could not find any. When I started to look inside my heart, I found out that I am the evilest.”
Kabir is not merely a name, he’s a character beyond identity. Kabir never associated himself with a particular religion or a school of thought. He relished a modest life and never hesitated in highlighting the elements he considered wrong. This has a valuable lesson to learn, in times of this pandemic, we must evolve beyond our identities to aid those in dire need. As one travels along the Indian subcontinent, one would find varying versions of Kabir and multiple claims and definitions. Kabir has been a mystery in himself and cannot be limited to a place. He owned no boundaries of caste or religion. The roots of this tree can’t be found, the world will tire in search of them. Kabir’s influence was so prominent that at the time of his death, both Hindus and Muslims clashed over his body. The Hindus wanted to cremate his body in Varanasi, while the Muslims wanted to bury it in Maghar. A fascinating tale is knitted around this event as well. It is said, while people were battling over his body, his corpse vanished and there were just a few flowers left behind. Seeing those flowers, both the communities divided them amongst themselves. Hindus burned them, while the Muslims buried them. The matter of interest is not the authenticity of the story, but the lesson it attempts to teach. The most noteworthy takeaway from the life and teachings of Kabir can be placed in this concluding couplet, “Why cry, Kabir Kabir? Be aware of yourself! Get the five senses in control, and you are Kabir himself.”
Rajesh Mehta is a leading consultant and columnist working on Market Entry, Innovation and Public Policy. Deshna Jain is an intern at NITI Aayog and a researcher with keen interest in public policy and economics.
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IDEA BEHIND DAMROO IS TO SUPPORT INDEPENDENT MUSIC: RAM MISHRA
In an exclusive conversation with NewsX India A-List, Ram Mishra, Founder and CEO, Damroo App, spoke about his app and how it promotes independent artists and their music.
Ram Mishra spoke about collaborating with singer Kailash Kher and BJP leader Dr Sambit Patra and how his app promotes independent artists and their music. Talking about the collaboration, Ram said, “I am thrilled about the song ‘Shri Jagannath Ashtakam’, composed and sung by Kailash Kher and Dr Sambit Patra. I am thankful to them and excited to release this song exclusively on the Damroo app. It is a beautiful song about Lord Jagannath. For those people who are not able to attend the Jagannath Yatra this year due to the pandemic, this song is for all of them. Those who don’t like spiritual songs should listen to this one. It is going to fill your mind and heart with energy.”
On being asked about his app, he said, “The idea behind this app is to support independent music and non-film music. There are a lot of digital platforms and apps, that are promoting International and Indian music but this is the only platform that promotes independent music and non-film music. We also kept in mind that a lot of people want to listen to regional music- be it Punjabi, Odia, Gujarati, Assamese, Rajasthani, Bhojpuri or anything else. This platform will provide them with all of this. Just one click and they will be able to get their choice of music. We have songs in more than 20 languages and are also collaborating with regional and independent music artists and labels.”
“We have a service in Damroo Plus, which is designed to support independent artists. There are times when independent singers/musicians don’t have proper platforms or labels to support them, this service will help them to showcase their talent and give opportunities to upload their songs and music on this App. Through this platform, they can also upload their songs on other platforms like Saavn, Gaana and Spotify. In this App, they can also keep a track of their songs/music, like how many people have listened to their song, in which country/cities is it getting popular, how much revenue they are making through these songs and as soon as they claim this revenue from us, we pay them immediately. And, like other music apps or platforms, here also they can make their playlist and create their fan base”, he added.
Report card: 30 years of reforms in CPSUs
The country was in a deep fiscal crisis and facing a very difficult balance of payment (BoP) situation during the late 1980s and early 1990s. The acute fall in the BoP led to an expeditious depletion of forex reserves. It declined to Rs 3142 crore and this sum was not even enough to finance imports for one month.
At that time, there was a minority government at the centre with the support of Congress from outside. To counter the problem and for fiscal correction, the government decided to divest up to 20% of its equity on selected central public sector undertakings (CPSUs) as one of the measures through the interim budget, presented in March 1991.
Later, the Congress party formed the government and introduced a new economic reforms policy in July 1991. The new era of reforms started and it led to the adoption of the disinvestment policy of the previous government. Since 1991, all successive governments have been adopting more or less the same policy for the disinvestment of CPSUs.
In 1998, the BJP-led NDA formed the government and took the initiative of speeding up the process of disinvestment. During the NDA government, the maximum amount was realised through disinvestment in the form of strategic sales. In such a case, the ownership of the CPSUs was given up by the government.
From 2004 to 2009, the pace of disinvestment had slowed down. At that time, the Congress-led United Progressive Alliance was in power with the support of the left front. The left parties were not in favour of the disinvestment policy. The left parties forced the government to retain the existing Navratna companies and profit-making CPSUs will not be sold. Accordingly, the strategic sale methodology was called off.
However, during 2009-14, the process of disinvestment had picked up pace as the Congress-led UPA-II formed a full majority government. The government ruled to bring its equity in CPSUs down to 51% without diluting its public sector character.
Henceforth, the BJP-led NDA came back in power under the leadership of Narendra Modi and formed the government in 2014. It seemed that the government would not go ahead with the disinvestment policy as the BJP had not even put disinvestment on its manifesto. It was expected that Narendra Modi may choose to revive CPSUs instead of selling them off. But by ignoring all earlier assumptions the Prime Minister Modi had started giving a new impetus to the process of disinvestment. The government raised Rs 322383 crore from the disinvestment of CPSUs in its five-year tenure. This was done in an average of 21 transactions each year.
In the general election of 2019, the NDA again formed the government. However, this time the government faced tough challenges. The government faced the brunt of the Covid-19 pandemic in the financial year 2021. The global pandemic had increased the government’s expenses too much and reduced income drastically. The government tried to speed up the divestment to increase its revenue but failed. The global Covid-19 pandemic had also hindered the process of disinvestment. The government had realised only 15.64 per cent of the amount against the target in the financial year 2020-21.
Therefore, the government adopted a new robust privatisation policy as ‘The Strategic Disinvestment Policy-2021’ (SDP21) for the CPSUs to reduce the fiscal burden. This time the government replaced the word ‘disinvestment’ with ‘privatisation’. All CPSUs have been divided into strategic and non-strategic sectors. The CPSUs of the non-strategic sector will be completely privatised. The government has kept four sectors under the strategic sector and planned to limit its presence in this too as a bare minimum presence.
In addition to disinvestment, the government came up with a monetisation programme under the policy of CPSUs reform. The government has introduced a roadmap for asset monetisation in the budget for 2021. The government has proposed to launch a ‘National Monetisation Pipeline’ to assess the potential value of underutilised and unused government assets.
It is expected that the government’s privatisation programme for FY22 may get delayed due to the second wave of the pandemic. But the government is confident that the target of Rs 1.75 trillion is still achievable. Nevertheless, the government should introduce a transparent policy for CPSUs reform and not limit itself to privatisation alone. The amount raised through disinvestment should be used either to retire old debt and/or to restructure CPSUs. It should not be used for expenditure.
Vinay K Srivastava teaches at I.T.S Ghaziabad. His Twitter handle is @meetdrvinay
UNRAVELING MARITIME MOVEMENTS IN ANCIENT INDIA
Regular sea travels for trade and commerce, adventure and exploration, and conquests were not unknown in ancient India and continued well into the medieval era.
The geographical features of a country play a pivotal role in determining the social and cultural traits of its people. It also helps in determining the trading nature of a community to some extent. From a look at the physical features of India, it is clear that no other country in the world is better marked out by nature as a region by itself than India. Protected by the high Himalayan ranges in the north and sea-girt in the south, it would seem that India would remain in its natural isolation, cut-off from the rest of the world. Yet various archaeological artefacts and the literary evidence point at thriving trade relationships with foreign countries that started from the proto-historic Harappan era. India has always been a trading nation offering to the world its much-treasured commodities such as spices, steel, jewels, medicinal drugs, perfumes, and fine cotton.
Disha Kaka Boat with Direction Finding Birds, model of Mohenjodaro seal, 3,000 BCE. National Museum, New DelhiModel of a Chola (200-848 CE) ship’s hull, built by the ASI, based on a wreck 19 miles off the coast of Poombuhar, displayed in a Museum in Tirunelveli. Wikimedia Commons
ALWAYS TRY TO TAKE UP RELATABLE PROJECTS: VARUN SHARMA
In an exclusive conversation with NewsX, actor Varun Sharma spilled the beans about his new show ‘Chutzpah’, his working style, and much more.
Varun Sharma will be seen in a new show ‘Chutzpah’. Talking about it, he said, “Internet is now embedded in our blood and system. It is impossible to live without it. The show talks about three to four different stories. The madness, chaos, craziness, relatability, and the reality of the digital world, is what ‘Chutzpah’ has to offer. I am playing Vikas, who is in love with Shikha. The show talks about how they are in a long-distance relationship due to certain situations, and how things change. The feelings and the rush of emotions are the same but because of not being physically there for each other, they are rather connected virtually and the story progresses further.”
Commenting on the comfort level of again working with people he has earlier worked with, Varun expressed, “It felt like a homecoming as it is the same people. Immediately after ‘Ruhi’, this is coming out. Dinesh Vijan had produced ‘Ruhi’ and it was created by Mrighdeep Singh Lamba. Once you work with friends and the people that you are close with, a lot of things become easier. In that sense it was a blessing to be working with them. The interesting fact is Manjot and I did not shoot together. We were working on different stories but we used to keep chatting about how is it going.”
Speaking about the relatability factor of ‘Chutzpah’, he said, “It is very relatable. Two years back, no one thought that everything will go digital. For example, we never thought of doing virtual interviews sitting in our houses. But things have changed. There is a lot of reality in the show which is relatable. Whether it is ‘Fukrey’, ‘Fukrey Returns’, ‘Dilwale’, ‘Chhichhore’, I have always tried to do, relatable projects. People comment that ‘Oh, even I do this, or my friend does this or this guy is the Chucha or the Sexa of our group.’ Playing a relatable character is something I always crave to do when I want to be a part of a project. That is also the same thought I had in mind when it came to ‘Chutzpah’. The show is out and people will witness how relatable the character is and they would want to talk about it.” Varun added, “This show is also going to be an eye-opener for so many relationships, which are long-distance right now. Couples will think, ‘Why are we talking like this? It is not because I don’t love you but because I am not physically there with you for the longest time.’ That’s why the conversations and the interactions are getting shorter. The camaraderie is getting affected. It is not because the love is fading away but the physical presence is not there. If people realise that it may save certain relationships. There are so many relationships around me that have been called off because of the pandemic and two people not being together.”
Love thy nature to lessen pandemic anxiety
The young but fragile Himalaya is blessed with rich biodiversity. Its valuable resources have traditionally served as the foundation for the economic and cultural life of a vast and vibrant population.
A few attitudinal differences and climate change developments coupled with variation in soil conservation create striking changes in the terrain having fabulous flora and fauna. Such unique biodiversity not only encompasses ecological, scientific or economic values but it is also a capital of inheritance, passed down over generations, stressing the need for sustainable development.
Developments of past and present indicate extremes of biotic interference. Making wise use of biodiversity inheritance should not be tutored. It has to be felt, imbibed and carried forward when one is confronted with the tentacles of Covid auntie and whims and fancies of the Covid uncle. Without entering into the realm of discussion about the origin of the virus, one should believe that SARS-CoV-2 is an offshoot of the prevailing environment. An environment throttled by one and all.
FAUNA NEEDS FRESH LOOK
Coming to judicious utilisation rather than exploitation of floral and faunal wealth, there may be a need for a fresh approach. Not only do farming communities near forests have to be sensitised to extract forest and non-forest timber products properly but they also have to be briefed to leave enough scope for growth and sustenance of grass, shrubs, water bodies etc, vital for the life of animals such as lions, elephants, tigers, and deer etc. While saying so, one is not aiming to touch upon the crucial food chain, rather the purpose is to prick our mind specifically about the plight of gentle elephants, who, being vegetarian, show full loyalty towards their masters.
Of 27,000 Asian Elephants in India, 21% reside in Assam. Due to the loss of forest habitat, they are increasingly coming face to face with humans. Every year, around 100 of them, unfortunately, get killed. They are also misused in the Tourism industry. The Wildlife (Protection) Act, 1972 bans the sale of captive and unregistered elephants.
The mere fact that they live, eat and move in groups or clusters, goes on to show their strong family instincts, something reflected glaringly in:
A) Episode of 18 elephants in Nagaon, Assam in May 2021 crushed by lightning
B) Freak, directionless walk of over 500 km by 15 elephants in Kunming area of Yunan province of China in June 2021.
SYMPATHY IS NECESSARY
Despite the inherent friendly attitude of the elephants and many other animals often the reports of entry into the human habitations hit the headlines. There has to be some reason for such an entry. What they get in return is hectic, irrational, and merciless action. The facial expression of the fauna in such a situation shows their state of helplessness. The onlookers, nevertheless, get sarcastic pleasure in having an exciting glimpse. Whether it is a case of entry by the loveable monkeys, leopards, tigers or the elephants into towns of different states, these should not be considered as an intrusion by the animals.
ASSERTION OF RIGHTS
It is felt that such behaviour has to be viewed as a valiant act of assertion of rights by certain species to counter the actual intrusion into their bonafide habitat by shrewd human beings. There should be no justification to suppress or subjugate the innocent animals either by mechanical or muscle power.
Will our Forest Service friends wake up and take requisite action especially during the current wave of Covid-19 pandemic, when almost two dozen ‘positive’ tigers and a couple of similarly infected lions have already left the world? Lingering threat to pets and domestic animals who soothes our feelings when we are tired, and exhausted, also fill the atmosphere, time and again.
Having stated so, I may humbly submit: “When the animal instinct among the humans crosses conceivable limits, the actual and bonafide sons and daughters of mother earth are left with no alternative but to react vehemently or justifiably.”
It is not only the competition or tussle factor for habitat between the animals and human beings but it is a question of displaying adequate love and care for the natural endowments, indiscriminately gifted by the Almighty.
It may not be out of context to remind ourselves about the basic Hindu philosophy of emphasising reverence to the flora and fauna right from childhood. For generations, plants, such as peepal, banyan, tulsi, banana, mango etc. and the animals namely, cow, bull, lion, tiger, elephant, monkey, rat, cobra snakes etc. were being worshipped. Also, the morning ritual of offering water to Sun God, tulsi plant and peepal tree not only has given the requisite faith and confidence to the worshippers but it can also teach us again the forgotten lesson to do everything possible to Preserve flora and fauna.
To sum up, if we are mandated to avoid Social Interaction due to coronavirus and the more lethal third wave, how can we afford to undermine similar ‘social’ instincts among the animals?
Their state of hunger and helpless facial expressions during the last two rounds of lockdowns, calls for improving our overall attitude towards them. The timely food intake and sound health of fauna not only can improve their internal social behaviour but may also ensure a refined attitude towards their human handlers, caretakers or masters.
Even if we get rid of Covidity clinically, the love and affection displayed by the pets may prove much more valuable if not decisive in reducing our anxiety and depression. It may ultimately facilitate satisfactory healing of the community.
The writer is former Chief Secretary, the Government of Sikkim. The views expressed are personal.
BE THE VOICE OF THE VOICELESS
Article 51-A (g) says that citizens must be compassionate towards all living creatures. Also, there are several wildlife protection Acts. Yet, we have betrayed our moral failure towards voiceless animals.
India, being the land of sages, has always believed in ahimsa and equality for all living beings. The Constitution of India itself lays down in Article 51-A (g) that Indian citizens must be compassionate towards all living creatures. In the furtherance of it, the Prevention of Cruelty to Animals (PCA) Act, 1960 was enacted along with Wildlife (Protection) (WP) Act. However, in the past few years, we, as humans, have betrayed our moral failure towards voiceless animals. The testament to this is the growing reports of animals being subjected to sexual abuse, being burnt alive, acid and pebble attacks, thrown off from the rooftop, lit crackers on their tails, and even cutting them down in marble cutter, the list is endless and horrendous. How have we stooped down so low that we are finding our entertainment in torturing voiceless beings?
PREVENTION OF ANIMAL CRUELTY
The Constitution imposes a fundamental duty on us to safeguard the wildlife and have compassion for all living creatures as a result of which the PCA Act was laid down as a measure to give rights of freedom and living to animals. The act was made in 1960 shows how little has been done since then. Unfortunately, in our country, the discussion related to animal rights revolves around political arcades, primarily cow slaughter or beef ban and protection for endangered species. Many animal lovers have been helping by rescuing and providing shelter homes, medication, and food to the tiny beings but for a collective measure, a well-executed law has to be made to safeguard the interest of animals.
The PCA Act in Section 11 defines cruelty and lists a series of offences and prescribes punishment for the same. However, the act lacks basic connotation with today’s time and needs strict amendments. Disturbingly, the punishment for treating animals cruelly is punishable with a fine of Rs 10 that may extend to Rs 50 on first conviction. On subsequent conviction within three years of a previous offence, it is punishable with a fine of Rs 25 that may extend to Rs 100 or imprisonment of three months or with both. Performing operations like Phooka or any other operations to improve lactation which is injurious to the health of the animal is punishable with a fine of Rs 1,000 or imprisonment up to two years or both and experimentation on animals is punishable with a fine up to Rs 200.
The WP Act too provides lists of species of both flora and fauna which need to the protected from increasing commercialisation of animal goods in form of trading of endangered species, uses of their skin for beauty products, selling off their horns in the black market and further being used in medical by-products. The law brings all these malpractices under its supervision. The act also controls the hunting of wild animals, protection of national parks and sanctuaries, restrict the illegal trade of wild animals, and articles. Section 39 specifies that any wild hunted animal found, killed, fed, alive, or dead shall be the property of the state government. Likewise, Section 9 of the act prohibits the hunting of wild birds.
Our legislative provisions and judicial pronouncements make an effective case for animal rights. But since no rights and laws can be absolute, regulation of animal rights is a must. Therefore, time and again judicial pronouncements have become voices of the animals and their rights.
In 2014, Supreme Court’s landmark judgment in decisions banning the bull-taming festival ‘Jallikattu’ can be described as a watershed moment in terms of animal rights. It not only recognised that animals have a constitutional right to life under Article 21 of the Constitution as well as the right to dignity and fair treatment.
In a landmark judgement of Punjab and Haryana High Court, it was observed that “entire animal kingdom including avian and aquatic are declared as legal entities having a distinct persona with corresponding rights, duties and liabilities of a living person”, touching the matter of animal rights in the purview of Fundamental Rights.
The latest judgment by Delhi High Court states that stray dogs have the right to food and citizens have the right to feed them. The Court observed that “we have to show compassion towards all living creatures. Animals may be mute but we as a society have to speak on their behalf. No pain or agony should be caused to the animals. Cruelty to animals causes psychological pain to them. Animals breathe like us and have emotions. The animals require food, water, shelter, normal behaviour, medical care, self-determination.”
In 2006, the Bombay High Court passed an important ruling, wherein any film meant for public viewing in which animal is used or filmed, has to obtain a certificate from the Animal Welfare Board of India. It safeguards animals from being exploited or ill-treated during filmmaking.
In 2014, Supreme Court banned the illegal transport of cattle to Nepal for the Gadhimai festival that played a crucial role in bringing down the number of animals sacrificed that year.
The Central government has already initiated the process of amendment of the PCA Act and other viable alternatives are being made for safeguarding the interest of animals at large. Some of the observations are as under:
In the present scenario of Covid-19, when every country is researching making successful medication and vaccines to end this pandemic, millions of mice, cats, dogs, rabbits etc are the ones on whom the trial is being done. This kind of horrible environment exposes animal cruelty. Through the Drugs and Cosmetics Rules (Second Amendment) 2014, animal testing for cosmetic products was prohibited all over India. But this subject needs more attention in today’s time. The present legislation in India needs to be modified by making more stringent laws.
Over the years illegal trafficking and poaching of animals across the borders have led to overexploitation of certain species to the point that their survival has become difficult and caused further cruelty to them. Wildlife resources must be managed sustainably and conserved by the law. For which the Indian Penal Code, 1860, under sections 428 and 429 constitutes that killing, poaching or torturing animals is a cognisable offence and is required immediate FIR and rigorous imprisonment which may extend to up to five years or fine or both.
There should be finer and stricter rules implemented for the transportation of livestock in India. The amended motor vehicle rule is one such step in this direction which provides that vehicles without special licenses for such transportation should not be ply on roads and a healthy and safe environment should be provided to these animals. The excessive overloading of animals, permanent partition for transportation of individual animals, health checks up can be some of the additions.
Shelter homes are the need of the hour. An animal that has been mistreated needs support and sometimes immediate for which there should be shelter homes with viable facilities. There should be proper checks and regulations with timely inspection of these shelter homes.
There should be 24/7 medical centres for animals, especially domesticated pets.
The PETA India suggested some regulations mandating the use of anaesthetics before castration and replacement of cruel practices.
The PCA Act needs refined and stern punishment. The drafted bill has increased the fine three times the cost of animals or Rs 75,000 with the imprisonment of three years that may extend to five or both, has been proposed.
Steps should be taken for the protection of ‘’dignity of the creature’’ like the law laid down in Switzerland which deemed activities degrading to the dignity of animals forbidden by law.
In many cases reported in India, the barking of dogs has been a cause of beating them and often owners try to stop dogs from barking. This should be considered illegal and pet owners should learn how to take care of their pets.
Registration of pets has become a mandate across the country. This is a huge step for making society pet friendly. Effective implementation of registration should be done and non–compliance to register should be met with dire consequences. People too should be responsible and help the government in this.
As per WP Act, there are some wild and endangered animals not just lions and tigers but a lot of exotic animals are banned to pet or keep domesticated. The reason for this is that these animals enjoy their natural habitats and can’t survive or properly nurture at our homes. We should not play down with the rule of the land and also report such incidents to the authorities at the earliest.
The issue of animal rights revolves around the question of whether animals should be given the same protections as humans. They should be treated with the utmost respect, care, and love. Animals should not be considered helpless and voiceless beings. In a society, where we all talk about how to be civilised, we buffoon the idea that animals are meant to be caged. There are a lot of things we can do to protect animals. You don’t have to own a pet to help in the cause. Let’s all be the voice they wish they had, and make the choice they wish they could. Stop animal cruelty.
The writer is an Advocate at Punjab and Haryana High Court, Chandigarh. The views expressed are personal.
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