The 11th CEC Meet
For Promotion Of Economic Cooperation

By Shirish B. Pradhan

THE eleventh meeting of SAARC Committee on Economic Cooperation (CEC) concluded in Kathmandu recently paving ways for promotion of trade and economic cooperation in the region. The meeting laid greater emphasis on accelerated progress in full and timely implementation of decisions made by SAARC bodies relating to trade and economic matters for the common benefit of the peoples of this region. During the meeting of the Committee on Economic Cooperation the participating commerce secretaries of the seven South Asian nations also pointed out the need for an early concluson of the 4th round of Trade Negotiations of SAPTA and Completion of the SAFTA Treaty Framework to convert SAARC region into an economic free zone.

Good Relations

Nepal has hosted a number of important regional conclaves this year including the 11th SAARC Summiting. The SARC ministerial meet, the South Asian Trade Fair and the CEC meeting. These events facilitated greater interaction among the SAARC countries paving ways for economic cooperation and economic integration of the region. Nepal being a neutral country having good relations with all the SAARC member countries can play an important role in furthering the SAARC process specially in the fields of trade and economic cooperation.

The CEC meeting also discussed problems facing the SAARC countries in the areas of trade, industry and commerce. During the meeting deliberations were also made on various trade facilitation measures including harmonisation and simplification of customs procedures and standards. The meeting also focused on issues like regional economic integration, promotion of investment and avoidance of double taxation, Relations of SAARC with other international agencies including WTO, WIPO, and EU were also figured during the discussions.

The ultimate aim of the SAARC economic cooperation is to move towards an economic union of the South Asian countries. For this purpose speedy progress is required in fully implementing the SAPTA and moving towards South Asian Free Trade Area. The CEC meeting has directed the Inter Governmental Group and the Committee of Experts to accelerate their pace of work relating to the conclusion of the fourth round of SAPTA negotiations and prepare draft treaty framework for SAFTA. The recommendations made by the 11th CEC meeting will be submitted during the 12th SAARC Summit scheduled to be held in Islamabad in January 2003. The meeting endorsed the offer made by Bangladesh to host the 12th CEC meeting in December 2003 in Dhaka.

The meeting was a milestone in the field of economic cooperation in the region, remarked SAARC Secretary General Rahim. The meeting proved a significant event as it was held after an interval of three and a half year, he added. The 10th CEC meeting was held in Dhaka in 1999. Nepal hosted the first meeting of the commerce secretaries in 1991.

The meeting also underlined the need to expedite trade and economic activities for poverty alleviation in the region, which is known as one of the poor regions in the world. South Asia is home to the world's one fifth population though its GDP contribution globally is just 2 per cent. The region's share in the global export and import trade is mere one to 1.2 per cent. Thus, the region highly needs economic integration to uplift the living standard of its poor people. The SAARC meetings have laid greater emphasis on economic cooperation and trade promotion and should move forward jointly for the prosperity of the region.

Though far behind in the area of economic development the region has not lagged behind in its human resources and natural resources. With abundant water resources of Nepal, vast natural gas of Bangladesh and abundant coals and mines of India the region can make a big leap forward in a short period if we combine our knowledge and resources together. For this the South Asian countries should put aside their political differences and move ahead in the areas of economic cooperation.

Indian Prime Minister Atal Behari Vajpayee has rightly said that "Regional cooperation in South Asia should not be held hostage to bilateral political differences between members countries." To prove this India should take part in the 12th SAARC Summit scheduled to be held in Isamabad, Paskistan in January next year, and India seems to be prepared for that. SAARC Secretary General Rahim has also noted that the CEC meeting would be instrumental in shaping the framework for trade expansion and regional economic integration. In his inaugural address Finance Minister Dr. Badri Prasad Shrestha has also underlined the need to expedite trade and economic activities for poverty alleviation in the region. The 11th meeting of the commerce secretaries would give further impetus to accelerate economic cooperation, he noted.

Share Experiences

There are much more scope in the South Asian region than what we have thought and explored until now. The seven nations can move ahead jointly sharing each other's experiences and knowledges for the common benefit of their peoples. Joint ventures, regional tourism, common currency, visa free movement and trans-national transport network are some of the areas where we can move jointly for promoting economic cooperation in the region.

Laxmi: Illuminating In And Out

By Gopal Chandra Bhattarai

THE hangover of Dashain has not subsided yet and we are preparing ourselves enthusiastically for Dipawali, the second greatest festivals of Nepal, also called 'Tihar'. The occasion simply makes people more restless and joyous in mood. Whether it's a poor hut or an elegant building, houses look all set for new riches. Cities draw beauty with natural aroma of flowers as well as artificial sparks of plastic and paper works, eye catching paingings and lights. In countrysides, money-bought sophistications and elegance are usually off sight with natural fragrance swaying in the air through flowers such as Sayapatri and Makhamali.

It seems Laxmi, the goddess of wealth and prosperity, is the common wish, desire, and aim of all. As most of the Hindu festivals, Dipawali also stresses on worships, prayers and other rituals. On the day of Dipawali or Laxmipuja, Laxmi is supposed to visit every house to bless people.

The people expecting her visit, however, must fulfill some conditions. For example, she likes beauty, purity, illumination and, not to forget, honesty in heart. So the houses must be kept abound of these qualities if the goddess is ever to be courted.

And interestingly, the more quantity of these things in a house, the more is the possibility of Laxmi's arrival and stay with her hosts. So, people try their utmost to keep their houses and surroundings more favourable to the goddess- by illuminating, decorating, cleaning and making things appear 'sacred' in one way or the other.

From the ancient period of Veda, the meaning and interpretation of Laxmi has been vast and wide. In some literature of Vedas, Laxmi has been represented by another word 'Shree' which means the sum of beauty and enrichments material gain.

In ancient days, beauty and enrichment had a great importance even among the sages or hermits though they favoured it not for their own shake. Actually, the hermits held the view that whatever gain one achieves, that deserves sharing with others too, and that is meant not just for self-consumption.
No man likes to be 'Shree-less' in life and it is a very natural desire. It may be the reason why the ancient word "shree" still makes its impact in the society. And one may claim with confidence that the word will remain as powerful in the future too.

Human life is indeed a worship or prayer of "Satyam, Shivam, Sundaram" (truth, good and beauty) and 'shree' includes all these virtues. "Shree" offers all it's pleasures and delights under it's roof. One must worship 'shree' in order to expose one's moral virtue, welfare virtue and the virtue of beauty.

Those who regard this "Shree" only as Laxmi or material enrichment are, in fact, mistaken. Not only physical but also a person's internal beuaty are expressed by the word "Shree". Internal beauty helps a person to become radiant around whom is developed a special aura of brightness (light). This category of personality lacks nothing-physical or material. The very existence of human life is justified by being loyal and faithful to "Shree". But it does not mean that external beauty has no value.

Only the balanced possession of external and internal beauty can lead a person up to the summit of personality development. Hindu people add 'shree' before their names and it is believed that by doing so we express the good wished and good feelings and to be continuously ahead in the direction of overall progress.

To achieve this mighty 'shree' or 'Laxmi' we have got to do nothing other than to purify ourselves, to illuminate our inner being so that the darkness, possibly a hidden place of evil, can be driven away. The only thing that will remain in the heart, afterwards, is delight.

There are many ways in which to worship Goddess Laxmi, Hindus traditionally regard the cow as one of the guises of Laxmi and address her as "Gaumata" (cow mother). So early in the morning of the Laxmi Puja day, cows are worshiped by reciting the holy mantras and different other rituals. Cows are also garlanded and given their favourite food.

And comes the evening with many things to relish, enjoy and indulge in.Lights are the charm. The very world "Dipawali" means "the festival of lights". Lights are arranged to the maximum of one's heart's content of different corners of houses, courtyards, squares and alleys, and all this is done with a view to please Laxmi. The lines of hundreds of burning candles can stir the heart of any viewer with excitement. Oil-lamps in traditional earthen or copper vessels, including electric light works in cities, hardly miss to enthralanyone. In fact the best meaning and value of light can be assessed and understood in the darkest time possibly. But, one must not forget that the lights during the season symbolise not merely the external light but internal as well, as one can see as well as feel the touch.
At the same time, people chant the sacred mantras and "riches" to glorify Goddess Laxmi's power, generosity and greatness. They, performing different religious rituals, invite the Goddess to come and stay forever in their houses. Specially the female members of the families get busy this time-because, in a Hindu society, women are respected and regarged as "all time Laxmis" of the houses and hence are expected to contribute maximum to the family's prosperity. The women, in a room, bring all the portable and precious things of the house like money, valuable metals and jewelleries, treasures etc ad worship them. This performance is an expression of gratitude to the Goddess for already obtained blessing in the form of treasures.

The other most pleasant tradition of the Dipawali festival is "dyausi" and "vailo". It is a custom of singing and dancing in a peculiar and typical way. As soon as the darkness descends and the surrounding illuminated with lights, enthusiastic girls flock together and go to doors of the neighbouring houses to perform the vailo. Many such groups are formed, and so the whole night a kind of melodious humming and buzzing can be heard. The vailo is performed specially by the unmarried girls, who are, in a Hindu society, supposed to be holy, and so, the messengers of Goddesses. Hence wherever they reach people welcome them respectfully and heartily. They offer delicious dishes, and money to please them. They too, pour forth the blessings and good wishes through the means of their own vailo songs.

'Dyausi' is also a performance like vailo but it is traditionally played by males and is performed the next evening following Laxmi Puja.

Deepawali: Festival Of Lights

By Dhurba K. Deep

NEPAL'S second biggest festival, next to Bada Dashain, is Deepawali which means the festival of lights. This festival also known as Tihar is celebrated every year throughout the entire kingdom of Nepal with great pomp and grandever. The celebration of this festival begins on the (13th day) of dark fortnight of Kartic month (Oct./Nov.) and continues for five days. It is because of this unbroken chain of celebration some people even call this festival Panchak meaning five day long event.

Onc of the most colourful features of this festival is the decoration of the Nepali doorways and windows with bright gold green marigolds and lovely little oil lamps every evening during the entire period of the celebration.

The making of oil lamps during the entire festive evenings has a tremendous spiritual significance. It represents the devotee's aspiration for enligtenment whereas darkness represents total ignorance. The illumination work as a whole indicates one's intention to conquer Avidya (dense darkness). In other words it symbolises one's dedication to fight away the (devil's) darkness and to attain divine vision.

The first day of this festival is marked with the worship of a crow that is believed to be the messenger of Yamaraj, the god of death. The second day is the dog's day. The dog according to a traditional belief represents Bhairab, the god of protection and awareness. The third is a very special day to worship Laxmi, the goddess of wealth and abundance. The fourth day is to worship one's own soul, very symbolic of self review and respect. The fifth day is the brother's day. Sisters on this day worship their brothers with ceremonial red tika (the symbol of affection and blessing) garlands of colourful flowers. Immediately after this they treat their brothers with all the best dishes they have prepared for this occasion. In return brothers give their sisters some nice gifts as a token of their goodwill and affection.

The time traditionally set for the celebration of this multifarious festivity is autumn. The monsoon is gone already. It is just the perfect time to enjoy everything enjoyable on the earth. The Nepali autumn is wonderful in many ways. The sky is all blue. Everything looks very nice and new. Marigolds and lalupate (poinsettia) flowers are in their best bloom. It is like another spring seen through autumn. This is very unique indeed.

There is a very interesting legend about Deepawali.

Once there broke out a war between demons and gods. Narkasura, the chief of demons fought furiously until he finally won the war. Puffed with the pride of his victory he declared himself the lord of all three worlds. Soon he started taking innocent wives of the defeated gods for their pleasure games causing a big shock to their helpless husbands.

It was his command and wish that everything enjoyable on the earth including the finest wine and women be immediately offered at his service. It is said that his most aggressive soldiers were able to kidnap altogether 16,000 women of incomparable beauty and flaming youth for his pleasure games. They were all kept under his cruel control. Four giant sentinels with five heads were stalioned at four different directions of his palace. They were the most fierce looking guards always frightening people to death. They were known as Mura, Hayagriva, Nishumbha and Panchajannya respectively. When Lord Krishna came to know all about this he felt very sorry for the innocent people suffering for nothing. Then he immediately thought upon a plan to do away with Narkasura for which he had to use his wit very cleverly. Eventually he succeeded to put him to death to every body's great relief.

The demon, Narkasura whom Lord Krishna killed was none other than the most dreaded figure of tyranny. It is said that the mention of his name alone was enough to scarce many innocent people to death. People were so afraid of him that they didn't even dare to light up their houses in the evening for the fear that he might get them for his immediate meal if their houses were lit up. According to this legend, the celebration of this festival came into practice from the day Lord Krishna killed Narkasura, the most horrible demon king.

According to some scholars - the above mentioned four sentinels are symbolic of the four great enemies of mankind such as Kama (lust). Krodha (anger), Lobha (greed) and Moha (attachment). And the five headed guards symbolise the five basic senses of human beings. The main point underlying this story is that man can never reach for self - realisation if he he does not bother to control his enemies (human demerits) mentioned above so to say to control all five senses that are so restless by nature. Human mind without self restraint is like the five - headed demon Mura whose destruction in the long run is a must.