The Time of Youth is Now...

The Time of Youth is Now...
Last week, at Maharashtra Sadan, we observed Jijau Maasaheb Jayanti and Swami Vivekananda Jayanti which is also celebrated as National Youth Day throughout the country.  As I paid my homage to both, I was struck by a singular realization that home is the sanctuary where values are forged but the youth are the force which take forth those values into the soul of a nation.
History will always remember Jijau Maasaheb, as an epitome of purposeful motherhood. As the mother of Chhatrapati Shivaji Maharaj who shaped a child into a just ruler and a  nation builder by narrating mythological stories of valour which instilled discipline, and ethics in him. Her example portrays that the earliest lessons of courage, justice, honesty, dedication and self-respect are not learnt in classrooms, but begin from home.
That same legacy of value-based upbringing found a global voice in Swami Vivekananda. At the World Parliament of Religions in Chicago in 1893, a young monk from a colonised nation stood before the world and spoke with quiet confidence, intellectual clarity, and spiritual authority. 

His opening words“Sisters and Brothers of America” instantly captured hearts and restored India’s self-belief.
Swami Vivekananda did not speak as a subject of the British Crown; he spoke as an ambassador of the ancient, glorious Hindu  civilization. His journey reminds today’s youth that preparation, intellectual clarity and spiritual strength are the ultimate tools of revolution.
What confidence he must have had to go alone, speak fearlessly, and represent a nation yet to be free. His commitment, preparation and zeal offer great lessons for today’s youth. It is therefore only fitting that his birth anniversary is celebrated as National Youth Day.
It is sobering to recall that Swami Vivekananda attained samadhi at just thirty nine when he was in the prime of his life. Yet, in that short span, he awakened a nation’s conscience and inspired generations. His call to “Arise, awake and stop not till the goal is reached” is both an inspiration and a warning, do not waste time.
Youth Day also brings to mind the sacrifices of freedom fighters, Bhagat Singh, Sukhdev, and Rajguru young men who embraced the gallows with unwavering resolve. They said with great pride “Waqt aane par bata denge kya hamare dil mein hai.” And when that moment of sacrifice came, they did not hesitate to rebel against the British and give up their lives with a smile. Their lives remind us that actions speak louder than words.
Today's youth are facing different challenges, more so in the digital world. They have to overcome the distractions and consciously balance fun with focus, social media with self-discipline, personal ambition with social responsibility.
We earned our freedom at the cost of youthful lives and great sacrifice so we cannot afford to be indifferent or waste our potential.
In this context, platforms like the New Delhi World Book Fair 2026 which redirect youth to the habit of reading are very relevant. Reading cultivates depth in an age of speed and reflection in an age of noise. 

The theme of this year's World Book Fair was  Indian Military History : Valour and Wisdom @75. It highlighted the contributions of India’s defence forces and their courage as well as sacrifices. Those ideals of discipline, sacrifice, leadership, and service remind young minds that nation-building which happens in the battlefield cannot be frittered away but must be adapted in classrooms, libraries, and communities.
A child who reads is a child who learns to think independently. Mothers, fathers, teachers, and elders all play a role in a child's upbringing but books remain lifelong guides.
From Jijau Maasaheb's nurturing guidance to Swami  Vivekananda’s fearless voice on the world stage, from youthful martyrs to the quiet power of books, the message is clear, strong nations are built when values shape childhood and purpose drives youth.
The choice before today’s young Indians is therefore simple yet profound whether to merely consume time, or to use it meaningfully. Time has never waited for anyone and the youth of India should also not.

R.Vimala,  IAS,  

Resident Commissioner & Secretary,  

Government of Maharashtra  & 

PhD Scholar at IIT Bombay 

Shaaraṇaagati to Oneness : Thirupaavai Paasurams 29 & 30 , Surrender and Union

Shaaraṇaagati to Oneness : Thirupaavai Paasurams 29 & 30 ,  Surrender and Union 
The thirty sacred days of Margazhi have reached a crescendo  with every dawn awakening the soul and enlightening it a little more. As we ponder over the 29th and 30th Paasurams of Thirupaavai, we realise that the journey was never about reaching God. It was about belonging to Him.
In Paasuram 29, gopikas are no longer standing as seekers but as believers, as those who have arrived.
Having risen in 'Brahma Muhurtam' , early dawn, “sitram siru kaale” they  consciously reach early, to place themselves at the lotus feet of Govinda. There is no urgency or desperation but just a quiet certainty to reach Krishna whom they have come to worship. 
“Vandhu unnai seviththu…”We have come only to behold You.
They do not ask for wealth, wisdom, power or liberation but just His feet.
“Un pottramarai adiye pottrum poruḷ kelaay.” Here, darshan itself becomes the reward.
They remind Him tenderly, “Petram meyththu uṇṇum kulaththil pirandhu ni…” You were born among cowherds and belong to the simple and the dependent so take us into Your clan.
This is Sharaṇaagati in its purest form, not seeking elevation, but seeking belonging. Not wanting to become great, but wanting to become His.
And then comes the vow that seals their surrender:
“Unakke naam aaṭcheivom.”For You alone, we exist.
Even if we are born again and again, across countless lives, we will serve You alone. They do not seek release from rebirth; they seek continuity of devotion. Every birth, every breath, only Him.This is not duty.This is kainkaryam born of love.
Moved by such complete surrender, Govinda responds. The parai He grants is not an object, it is acceptance, joy, and divine consent. The soul that surrenders completely is never turned away.
In the 30th Paasuram, the tone gently shifts. What began as the voice of the gopikās now becomes the voice of Aaṇḍaal herself, GodaaDevi, daughter of Periyazhwar (Pattarpiraan). This is the Phalasruti, the Lord’s own assurance to the world.
She speaks of Madhavan and Keshavan, the Lord eternally united with Mahalakshmi, the compassionate One who churned the milky ocean (Vangak Kadal) for the sake of His devotees. This is a God who acts out of love, who goes to any length to uplift those who surrender.
Aandaal promises that whoever recites these thirty Tamil paasurams, sincerely and without interruption, will be blessed eternally hereafter not because the devotee is flawless, but because His grace is boundless.
Even imperfect devotion, when rooted in sincerity, is accepted because where there is Sharaṇaagati, grace flows automatically.
The true depth of Thiruppāvai is perhaps best reflected in Āṇḍāl’s own life. Her journey did not end with the composition of poetry; it ended with her physical and spiritual integration into the Divine. Legend tells us that the Lord appeared in the dreams of her father, Periyazhwar, and the priests of Srirangam, commanding them to bring Aaṇḍaal to Him. So she who sang "Unakke naam aaṭcheivom" was finally united with Lord Ranganatha, she did not merely attain liberation she became one with the God who to whom she was devoted.  Her life stands as a testament to the fact that when a soul surrenders without conditions, God ceases to be distant and draws the devotee into Himself.

Aandaal Thiruvadigale Sharanam...

R.Vimala,  IAS 

Resident Commissioner  & Secretary, 

Government of Maharashtra & 

PhD Scholar at IIT Bombay 

“Govinda for the Ordinary Soul : Thirupaavai Paasuram 28 and the Power of Belief”

“Govinda for the Ordinary Soul : Thirupaavai Paasuram 28 and the Power of Belief”

“Karavaigal pin senru…” Aaṇḍaal begins not with pride or  scholarship, but with humility. She places herself and all Gopis /  Bhaktas behind the cows saying , we are followers behind the cows. Not leading. Not guiding. Nor claiming wisdom. Just following…trusting…walking behind.
This one line shatters every illusion of spiritual superiority, presenting Krishna simply as reachable.
She further describes herself as 'Ariv onrum illaatha', meaning someone with no special knowledge.
Aaṇḍaal does not hesitate to declare what many are reluctant to admit, We don’t know much.”  No pompous mastery of scriptures. No flawless rituals. No philosophical debates and yet she walks straight to Govinda because love does not need a certificate.
'Unthannai puniyam yAm udaiyOm', she says, meaning, Our only good deed is surrendering to You. Not grand yajnas.Not years of tapas.Just one act of courage, placing faith where logic ends, Sharaṇaagati, surrender. 

Isn’t that our story too? When life overwhelms us, when words fail, when explanations fall apart, we whisper only one name,  'Unnaiyē thunai endru' meaning, You alone are our refuge.
This is not desperation. This is Mahavishvaasam unshakable belief and faith."You are our only hope.” Not because we tried everything else but because nothing else feels as safe. Govinda...the Small Name with the Greatest Intimacy. 
Aaṇḍaal dares even more when she says, “We may have called you by great names 'Narayaṇa, Aayiraiva' but now our heart chooses the simple ‘Govinda’.” Why? Because Govinda is closeness. Govinda is the God who walks among cows.
Govinda belongs to everyone, scholar or shepherd, saint or sinner.
She elaborates further,  Unthannai piravi perum thanai punniyan yaam udayom meaning, we belong to Your clan. What a powerful declaration. Not “We worship You.” Not even that “We qualify for You.” but simply , “We are Yours.” As You protect innocent, helpless, dependent cows, protect us too.We are no different.

Aandaal knows Krishna has no flaws so she calls out to him as,  'Kurai onrum illatha Govinda' meaning , O flawless Govinda.
In contrast she acknowledges her flaws and never claims perfection. She calls Him perfect and knows He is perfect and still accepts her. That's His grace.
She also confesses gently:“We may have erred. We may not understand much but we love You.” Isn’t this the prayer of the everyday believer? Those who say, I don’t know shlokas, I don’t understand philosophy, I just believe.
This paasuram is for them, for us.

It echoes another immortal line part of a devotional song written by India's former Governor-General , Shri.C.Rajagopalachari (Rajaji), which expressed gratitude to Lord Krishna/Venkateswara and says, “Thiraiyin pin nirkindraai Kannaa, Unnai marai odhum gnyaaniyar mattumae kaaṇbaar…” Even if You stand behind curtains… Even if only scholars claim to see You… “Kurai ondrum enakkillai Kannaa.” I have no deficiency, Krishna because you never forget anyone, not the learned, not the ignorant, not the confident nor even  the trembling heart. In simple words , Paasuram 28 is Sharaṇaagati, surrender, not  born of fear but surrender born of belonging.

We are nothing without each other, You without devotees are incomplete and we without You are lost. This paasuram assures us, God is not the fiefdom of the learned. He is the home of the loving.
And so we ask, simply, “ IRaivaa nee thaaraay paRaiElOr empaavaai ” meaning ,Grant us the drum of Your blessings. Not wealth.Not status. Just Your presence. Just Your grace bcause that is more than enough.

Paasuram 28 is for common people like you and me
who may not know much, but believe deeply.And in that belief, Krishna forever listens.

R.Vimala,  IAS, 

Resident Commissioner  & Secretary, 

Government of Maharashtra & 

PhD Scholar at IIT Bombay 

Koodaarai Vellum… When Austerity Blossoms into Sweetness...

Koodaarai Vellum… When Austerity Blossoms into Sweetness..

“Maasaaṇaam Maargashirṣhoham...

Among months, I am Maagashirsha, says Sri Krishna in the Bhagavad Gita.
Perhaps that is why Margazhi feels special, deeper and  overflowing with sweetness. It is as if Krishna himself chooses this month to reveal His grace in many ways.
Today is Koodaarai Vellum, the 27th day of Tiruppavai, and my heart feels full.
This year, I am in Delhi, celebrating Sankranti and the Hurda Festival, far away from home. Yet, devotion has no geography. As I recited Andal’s 27th Paasuram this morning and later prepared akkarai vadisal, I felt that same nearness to God And that same warmth of Krishna's grace.
Aandaal, the saint-poetess of Tamil Nadu, is the only woman among the twelve Azhwaars, the Sri Vaishnava mystics of the South. Through her Thiruppavai, thirty exquisite verses or  paasurams, one for each day of Margazhi, her Bhakti deifies Krishna as intensely as Radha or Meera. Each paasuram reveals a stage of devotion , leading from discipline and austerity to surrender, union, and celebration.
Hinduism has never thrived on compulsion. Aandaal does not command; she invites. She gently awakens her friends highlighting glories of Krishna, urging them to rise early, bathe in sacred waters, and immerse themselves in the bhakti of Nandagopan Kumaran, Krishna.
In the 26th Paasuram, Aandaal had addressed Maale Manivannaa, the blue-hued Krishna seeking sacred instruments instead of riches , so that they could sing His glories. She therefore asked for the Panchajanya, the conch, the drum, the temple flag, lamps to dispel darkness, shade for the village.
In the 27th Paasuram, Koodaarai Vellum  everything transforms from abstinence to celebration.
After twenty-six days of consecration, penance has borne fruit. Until now, Aandaal and her companions had embraced austerity, no rich food, no milk or ghee, no flowers in their hair, no kohl in their eyes. But now, having attained the Lord, the mood transforms.
Andal sings,“Choodagame thol valaiye, thode sevi poove,
Paadagame enranaiya palagalanum yaam anivom…”
They had abstained from adorning themselves but would now adorn themselves with bangles, armlets, earrings, flowers, anklets, and flowing silk garments.  Their food too was bland till now but they would now prepare prasadam with rice cooked in milk, sweetened with jaggery, drenched in ghee, flowing down to the elbows.
This is not indulgence; it is abundance sanctified.
In many ways, this paasuram mirrors what Periyazhwar, Andal’s father, sang in the Thiruppallandu , "Neyyidai Sorum, niyathamum atthanai chevagamaum, kaiadaikkAyum, kazutthukku poon, kaadhukku kundalamm, meiyida nalladhor sandham thanthu ennai velluyuriakka valla"  It is the Lord who is the provider of abundance with rice and ghee, ornaments for the neck, earrings, and fragrant sandal paste to apply on the body along with the opportunity to do service to Him daily and yet purify us as white butter to ultimately recognise the Lord and be one with him.  The deity never expects his devotees to lead a puritan existence but to enjoy the blessings of the Lord and His gifts with joy. 
That is why Aandal, having vowed abstinence at the beginning of Margazhi, now breaks her fast. She offers one hundred vessels of butter and akkarai vadisal to the Lord. This tradition continues as Tadha Utsavam in Vaishnavite temples.
Listening to discourses onThiruppavai everyday  has brought out a new facet, a nuance or truth of Bhakti
Today, as I prepared akkarai vadisal , I smiled.
The sweetness of the prasadam, the rhythm of Aandaal’s words, and the awareness of Krishna’s presence came together effortlessly. From Mumbai to Delhi, from temple corridors to my kitchen, the spirit remained the same.
Religion and spirituality are ultimately states of mind  meant to lift us above our baser instincts and bring us closer to compassion, gratitude, and joy.
Hinduism offers many paths to salvation, Jnana (knowledge), Bhakti (devotion), Karma (duty), Vairagya (surrender).
We are free to choose our path or sometimes, as Aandal shows us, the path chooses us.
Koodaarai Vellum celebrates the moment when effort blossoms into grace, when discipline ripens into delight, and when devotion finds its fulfilment in togetherness and sweetness.
As we celebrated Sankranti and Hurda Party this year in Delhi  sharing grain, warmth, and joy,  the message of Aandaal’s 27th Paasuram feels especially alive: Come together, sing His glories, and let sweetness flow.
With blessings of Narayana and Govinda, the heart lacks nothing.
Koodaarai Vellum teaches us that true bhakti ripens into sweetness and when we gather to sing His name, grace overflows. 

R.Vimala, IAS,  

Resident Commissioner & Secretary, 

Government of Maharashtra  & 

PhD Scholar at IIT Bombay 

“When Knocking Ends and Grace Begins: Pasuram 25 of Thiruppaavai”

“When Knocking Ends and Grace Begins: Pasuram 25 of Thiruppaavai”

Aandaal's twenty-fifth Paasuram brings out the uniqueness of Devaki and Yashoda. It takes us from to Mathura to Gokulam as she talks about his birth to Devaki and upbringing by Yashoda. She also talks about Kamsa's fears and his futile attempts to destroy Krishna making Him Supreme. As a devotee she therefore slowly moves from asking things to God to suurendering themselves fully to Him.
Andaal imagery in the 25th Paasuram without mentioning names is brilliant as she refers to Devaki as "Orutthi maganaai pirandhu" born to one and brought up by another, "iravil orutthi maganaai oḷittu vaḷara" that is Yashoda.
To her Devaki is unqiue, 'Orutthi' , who gave birth to Krishna in the dead of night. She does not even name her, because “Everyone knows this great mother, a name is not needed.” Devaki symbolises sacrifice, because despite giving birth to Krishna she lets him go for his safety. She accepts the pain of separation only for the sake of love, telling us that devotion is not just joy at times it is also means the courage to let go of what we love most, trusting that Bhagavan has a better plan in store.
In the next line, she says Krishna was secretly brought up as the son of “another unique woman.” This is Yashoda and once again she does not use the name. The metaphors used by her are more important as Yashoda represents the sweet, homely side of bhakti. She gets to live with him, feed him, scold him, chase him, hug him all the simple joys that any mother wants from her child. 
Here  Aandal portrays a devotee who is able to enjoy  God’s closeness in everyday life whether in the kitchen,  courtyard and in small, ordinary moments that become divine because He is there.
So Devaki and Yashoda show two sides of love, one is  sacrifice and the other, enjoyment and both are dear to Krishna.
The third image is of Kamsa, the cruel king who is terrified of losing his power. For him, Krishna is not joy but a threat. She  says that Krishna stayed like a fire in Kamsa’s stomach, burning his peace from inside. "Tharikkilaanaagiththaan theengu ninaindha"
Kamsa symbolises the ego in us, which knows the truth but refuses to accept it and lives in constant fear.  The more Kamsa tries to destroy Krishna, the more restless he becomes, until the very presence of the Lord inside his thoughts becomes a fire that finishes him.
Aandal tells us this story of Kamsa, a bad king showing what happens to us when we fight against God, dharma, or against our own conscience. Krishna then becomes a fire that will not let that wicked Kamsa rest. "Karuththai pizhai piththu Kansan vayitRil"
In this paasuram Krishna is a combination of a helpless baby born in the middle of the night, who is carried to Gokulam like a secret child. He grows up as a simple cowherd boy in a village and destroys Kamsa like a hidden fire.
Aandaal's genius portrays the same child as the Lord who protects the whole world and burns down evil from inside. The same Krishna who lies in a cradle also stands unseen in Kamsa’s heart, shaking his kingdom.
The 'Parai' of  gopis and Aaṇḍaal transforms from seeking material goods to seeking kindness by singing Krishna’s glory. Ariththiththu vandhOm paRai tharudhiyaagil"
Aandaal’s desire becomes more clear now,  Dont “Give us things,” but “Give us you.”  "Dont make my life comfortable,” but “Let my life be an instrument in your hands.”
This is where she rises above merely singing praises, she is placing herself before him and asking for Sharaṇaagati,  complete surrender. Thiruththaka selvamum sEvagamum yAmpaadi"
Pāsuram 25 is not only a memory of a night in Mathura and a village in Gokulam. It is a picture of what happens inside a devotee’s own heart, the inner darkness, the birth of faith, the burning of inner Kamsa, giving up and finally the quiet, sweet decision to surrender and live only for him. "Varuththamum theerndhu magzhilndhElor embaavaay"


Oruththi maganaay ppiRandhu Oriravil
Oruththi maganaay oLiththu vaLara
Tharikkilaanaagiththaan theengu ninaindha
Karuththai pizhai piththu Kansan vayitRil
Neruppenna ninRa nedumaalE unnai
Ariththiththu vandhOm paRai tharudhiyaagil
Thiruththaka selvamum sEvagamum yAmpaadi
Varuththamum theerndhu magzhilndhElor embaavaay

Andaal Thiruvadigale Sharanam...

R.Vimala,  IAS,  

Resident Commissioner & Secretary, 

Government of Maharashtra & 

PhD Scholar at IIT Bombay 

Sankranti: One Sun, Many Songs & Tilgud Ghya Goad Goad Bola

Sankranti: One Sun, Many Songs & Tilgud Ghya Goad Goad Bola

India is vibrant with culture and traditions but what makes it unique is the wonderful festivals celebrated in all parts of the country. Sankranti is among the most vibrant of them all. This festival  not only marks the Sun’s northward journey, but is also a beautiful collage of lived moments, music, dance, cuisines and emotions gathered from different corners of India. This harvest festival beautifully reflects the greatness of India and it's unity in diversity.

Wherever we may be, Sankranti arrives with the same message,  be grateful, give thanks, and celebrate the abundance of the land. Each region expresses this gratitude in its own language, yet the emotion remains the same. 

Being a Tamilian, my earliest Sankranti memories are  connected to Pongal. I still  remember waking up to the excitement at home in the railway colony where we lived.  The huge courtyard would be cleaned and decorated with beautiful kolams, rangoli made by our mother. The Pongal would be made in the adorned 'Ponga Paanai' shiny brass vessel in which the milk would be set to boil. As children, we waited eagerly for the moment when the milk boiled over and then chant “Pongalo Pongal!” in unison,  a sound that warms my heart till today. We would then set the table with the Pongal prasadam, sugarcane, fruits, beetle nut leaves , turmeric and kumkum for Surya Bhagawan or Sun God.  At that age, I may not have fully understood it's symbolism, but instinctively, I knew this was a moment of joy and gratitude. 

I realise now that Pongal taught me my first lessons in community living and respect for nature.

In Maharashtra, Sankranti takes on an earthy, rustic charm through Tilgud distribution, sweets made from til ( sesame )  and gud, ( jaggery) as they are the best combination for winter. Wearing of black clothes by the ladies also symbolises being prepared for the cold. Added to it are the Hurda Parties where fresh green jowar, harbhara roasted over open fire, eaten with bhakri, chutneys , sugarcane  juice.

A Hurda party means sitting together in open fields in front of a bonfire , warming oneself and savoring hurda , roasted grains even as one chatted and laughed. It  connected us to the farmer, to the land, to one another and is therefore close to my heart.  

Travel to Assam and Sankranti becomes Magh Bihu celebrated with youthful energy. Feasts, bonfires and the vibrant Bihu dance transform gratitude into movement.

The beats of the dhol, the swift footwork and the smiles of Bihu makes one feel that the land itself is dancing in happiness after a good harvest. The joy is so contagious that one cannot remain a spectator while watching and automatically begins to dance.

Gujarat, celebrates Sankranti with colourful kites which beautify the blue sky. Patang Utsav becomes a meeting point where  strangers become teammates while flying kites. As kites soar, so do their spirits. There is competition, laughter, and celebration all rolled into one. Kite-flying during Sankranti  teaches us to look up, to dream and to remain connected through a single thread.

In Punjab, Sankranti is celebrated as Lohri around a bonfire into which offerings of peanuts and revri are made.  The Bhangra and Gidda dances electrify  the atmosphere with energy and unfiltered joy. 

Standing around the fire, clapping hands to the beats adds warmth to the celebration. Lohri reflects resilience, gratitude, and the fearless spirit of the Punjabis who are deeply rooted in their land.

Each of the above celebrations makes clear the fact our festivals may have different names, flavours, and rhythms, but their soul is the same. Sankranti ,Pongal, Lohri, Bihu, Uttarayan is India’s collective thank you to the Sun, the Earth and the hands that till the soil.

This is the greatness of Indian diversity that does not divide, but enriches us as a civilization where gratitude binds us more  strongly than any boundary ever could.

Taking this message forward, Sankranti and the traditional Hurda Festival will be celebrated at Maharashtra Sadan,  Kasturba Gandhi Marg from ninth to eleventh January. Delhi will experience rural Maharashtra through food, culture, music and dance reminding us that our roots remain agricultural and our values deeply traditional even though we may live in cities. 

So let's savour the seeds of our unity in the festival of harvest. As the sun moves northward, may it light up not just our skies, but our hearts with gratitude for the great land that sustains us all. 

Delhites, please join us in this celebration of harvest, heritage and harmony. Let's come together to spread sweetness and say , "Tilgud ghya , goad goad bola..."

R.Vimala,  IAS,  

Resident Commissioner & Secretary, 

Government of Maharashtra & 

PhD Scholar at IIT Bombay 

Time: A Year Gone By, A Year Beckoning

Time: A Year Gone By, A Year Beckoning
On the 31st of December, one year quietly slipped into history, no farewell speeches, no dramatic exit. And here we stand, on the threshold of a brand-new year, with 365 fresh days stretched out before us like an unwritten map.
And ,now comes the uncomfortable question: what exactly are we planning to draw on it?
A masterpiece or another doodle we pretend not to notice?
Most of us probably welcomed the year in grand style. There was music, laughter, food that ignored calorie counts, drinks that  encouraged optimism, and the ritualistic countdown. Ten, nine, eight… three, two, one! Cheers, hugs, fireworks, wishes, hope.
And then silently the seconds have started ticking again.
But wait… hadn’t they been ticking all along last year too?
A mild discomfort may probably set in if we look back honestly. Many of us may realise that weeks, months and entire seasons slipped past while we were busy being “very busy” without actually achieving much.
Time, after all, is the only resource that comes with no rewind, no exchange policy, and no second chances. Lose a moment and it’s gone for good.
Yet, how sincerely do we respect time?
We say we are  “saving” time while simultaneously “killing” it.
We claim we have all the time in the world until suddenly we don’t have even five minutes.
We complain about time moving too fast, but behave as though it’s on permanent standby.
Am I being a spoiler through this alert?
Friends, time is stubborn. It doesn’t wait for our mood, motivation or Monday mornings. As we were taught in school, “Time and tide wait for no man.”  Ironically, despite knowing this, time remains the most neglected asset in our lives.
We postpone the important stuff, health check-ups, family conversations, personal growth, long-held dreams confident that “tomorrow” is a guaranteed appointment. Saint Kabir tried to save us from this illusion centuries ago:
“Kaal kare so aaj kar,
Aaj kare so ab…”
Do tomorrow’s work today. Do today’s work now because life doesn’t send reminders.
Of course, some creative souls rewrote Kabir’s wisdom into,  "Aaj kare so kal kar, kal kare so parson…"  apparently under the assumption that time has unlimited patience and a soft corner for procrastinators.
No, It certainly doesn’t.
I still remember a powerful session on time management by the then Director of LBSNAA, Shri Sanjeev Chopra, who summed it up beautifully: manage time well, and you will  find room not just for responsibility, but also for joy. Planning doesn’t restrict life, it actually gives it breathing space. Regret, as it turns out, is simply unused time returning to haunt us.
Stephen Covey put it perfectly:
“The key is not in spending time, but in investing it.” When we invest time, we give it meaning. We attach it to growth, purpose, and fulfillment. And perhaps that’s why time feels so fast because it doesn’t linger where it isn’t valued.
It feels like just yesterday we were young. Just yesterday our children were racing through the house, scribbling on walls, spilling water and filling our lives with fun-filled joy. Today, we have grown and so have they. Time moved swiftly, silently, without asking for permission.
The future, after all, is something everyone reaches at the reliable speed of 60 minutes an hour.
So as this year unfolds, let’s try something radical: notice time. Catch the pulse of each second. Live consciously. Act courageously. Contribute meaningfully. Let this year not merely pass let it stand for something.
Now for the real question:
When you reach December 31st this year, what is the one thing you want to be proud of?
Don’t just think it write it down. Not in your head, not on “mental notes,” but on actual paper. Let today be the day you stop negotiating with time and start leading it.
And one last challenge:
What is that one thing you’ve been postponing for “tomorrow” that you will do today? A phone call. A health check. A single page of a book. A long-delayed beginning.
So as this year unfolds, let’s try something radical, let’s notice time. Let’s catch the pulse of each second, live consciously, act courageously and contribute meaningfully to the world around us. Let this year not merely pass, but stand for something. When you look back on December 31st, may you smile knowing you didn’t just count days, you made them count.
Here’s wishing you a New Year where time is not just spent, but well invested. 

R.Vimala,  IAS, 

Resident Commissioner & Secretary, 

Government of Maharashtra & 

PhD Scholar at IIT Bombay