<bold>Avtar Singh, <italic>Mal Vikray Evam Avakray Vidhi</italic> (Fifth Edition). Lucknow: Eastern Book Company, 2005 xvi+186pp. Rs.95 paperback.</bold>As the name suggests, this book comments on laws relating to sales of goods and hire purchase and accordingly it is divided into two broad groups. The first group includes eight chapters that deal with different provisions of contract relating sales of goods. The second group includes six chapters dealing with hire purchase contracts.The first three chapters of both the groups related to sales of goods and hire purchase are made in identical manner by including definition of related terms, contract structure, essential features of contract, general and special conditions of contract, terms of contract and warranties, etc.The first group makes detailed references to ‘Sales of Goods Act - 1930’. The items to be treated as ‘goods’ are detailed out. It also makes references to the ‘Indian Contract Act - 1872’. Evolution of various sections of the Act is distinctive feature of this book. Rights of buyer and seller at different stages of contract execution are described in a very clear perspective. The book follows the physical movement of goods right from the sellers’ premises to the buyers’ and covers legality of each and every transaction in the entire sequence. Implications of cancellation of contract by either party at different stages of the contract execution are duly explained. Chapter 7 includes the remedial measures available to either party for violating contract terms including implications of damages for non-acceptance, ‘universal commercial code’, ‘specific performance’ and other legal recourses.The second group includes detailed references to ‘Hire Purchase Act - 1972’. In fact, hire purchase has become an integral part of Indian business and it is most common in the passenger car segment. In recent years, more than half of the cars sold have not been financed by the user but instead the cars are bought by a finance company and in turn hired to the user. The user usually buys the vehicle at the end of a specified period as per the terms of the ‘hire purchase agreement’. In view of discussion on hire purchase agreement in car segment, in which the public at large is very much interested, the book assumes significance for large population base of the country.The book also deals with legal rights of the hirer and the owner during the entire period of hire purchase agreement in force. However, the hirer has the right to return the goods and cancel the contract at any time and he will not be liable to pay any damages, provided he has paid all rentals up to the date of contract cancellation. Chapters 3, 4 and 5 deal with the limitations of hire purchase charges, passing of authority, provisions of hypothecation, rights and obligations of both hirer as well as owner. The book elaborates at length about legal remedies available to all concerned parties in the event of any contract provisions. In the event of hirer becoming bankrupt, issues such as provision of appointing a government receiver inlieu thereof, etc. have been adequately covered in the book.The book also includes citation of various court verdicts in relevant cases pursued in different courts. Throughout the text the author has shown his authority and complete understanding of Indian Business Laws, which he has appropriately interpreted at different places.As the book is written in Hindi and <italic>Rajbhasha</italic> is official language of the country, the book will have a utility for a large population base that who would be able to understand, grasp, assimilate and make its good use in day-to-day hire purchase transactions. The book is very informative and authoritative and will prove useful to a wide readership covering students, consultants, lawyers and general public at large dealing in hire purchase agreements.</sec></body><sub-article><front><journal-meta><journal-id journal-id-type="publisher">MC</journal-id><journal-title>Management & Change</journal-title><issn pub-type="ppub">0972-2149</issn><publisher><publisher-name>Institute for Integrated Learning in Management</publisher-name></publisher></journal-meta><article-meta><article-id pub-id-type="other">mc-10-1-br005</article-id><article-categories><subj-group><subject>Turning Events</subject></subj-group></article-categories><title-group><article-title>Baba Amte: A Gandhian, social entrepreneur and environmentalist</article-title></title-group><pub-date pub-type="ppub"><month>1–6</month><year>2006</year></pub-date><volume>10</volume><issue>1</issue><fpage>111</fpage><lpage>113</lpage><counts><page-count count="3" /></counts></article-meta></front><body><sec id="sec002"><title />One of India's most revered social and moral leaders, Baba Amte has devoted his life to the care and rehabilitation of leprosy patients, even allowing his body to be used for experiments to grow leprosy germs. His community development project at Anandwan (Forest of Bliss) near Nagpur in Maharashtra, speaks volumes about his commitment to the lepers cause particularly to dispel prejudice against leprosy victims. Anandwan is a selfsufficient sprawling rehabilitation center with over 3000 inmates. Funded largely by donations, the first of which came from Norma Shearer, it has its own hospital, college, orphanage, industrial units, dairy and farmlands.Murlidhar Devidas Amte is known to countrymen as Baba Amte – “Father Amte”. Baba Amte was born on December 26, 1914 at village Hinganghat in Wardha district in Maharashtra in a high-caste affluent Brahmin family. According to his wife, Sadhna Tai, he is called ‘Baba’ not because of deeds of his later life, but because his parents used to address him by that name. His father Devidas Harbaaji was an accountant in the district services. As typical in many families he was close to his mother but afraid of his father. Amte in his childhood was greatly inspired by the heroic deeds of Sardar Bhagat Singh, Rajguru and Sukhdev.He was very fond of travel from childhood. In his teens at his own he visited Gurudev Rabindranath Tagore's Shantiniketan in West Bengal, Narmada Valley at Amarkantak, and tribal areas in Chandrapura district. He also visited several other under developed areas to personally see the sight of poor, sick and disabled. His passion to serve poor was from his childhood. Once father gave few coins to buy fireworks during Diwali festivities, but he chose to give away this money to the poor.His earlier desire was to study medicine but somehow circumstances did not favour it. He later studied at Hillop Degree College at Nagpur for graduation and law degree. Initially, he started his legal practice at Durg (Chhattisgarh) but later shifted to Warora in Maharashtra. It is said that he would not charge money from the poor clients. Baba Amte later lost interest in law practice as he had some bigger social ambitions in life to fulfil. He was ardent admirer of the ‘richness of heart of the poor people’ and despised ‘the poverty of heart of the rich’.In 1936 Mahatma Gandhi set up his Sevagram Ashram at Wardha and he was deeply drawn to welfare activities which Gandhiji pursued from there. He renounced western dress code and started wearing <italic>khadi</italic>. He practiced Gandhian values in letter and spirit including adherence to simple diet, nature cure and occasional fasting.Baba Amte once in a railway compartment saw a village married woman being mishandled and he immediately intervened and saved her from miscreants. The news of this event later reached Gandhiji who complimented him for the heroic act. Gandhiji named Baba Amte an <italic>abhaya sadhak</italic>, a fearless seeker. This interface with Mahatma Gandhi, and an earlier visit to Shantiniketan and impact of Gurudeva Rabindranath Tagore, were certainly major <italic>turning events</italic> in his life that transformed him into a great spiritual leader and social entrepreneur. He later underwent imprisonment during Quit India Movement in 1942.On December 18, 1946, Baba Amte was married to Indu Ghuleshastri, but no gifts were accepted. Her name was subsequently changed as Sadhna Devi and she is often referred to as Sadhna Tai. In October, 1947, the couple was blessed with his first son, Vikas and few years later, second son Prakash. Both studied medicine and pursued social service in keeping with family traditions.Baba Amte after wedding set up a ‘friends colony’ to function on Gandhian line of simple living and high thinking, with residents belonging to any cast, colour and creed. Shri R.K. Patil, the then Minister in Madhya Pradesh Govt. offered his home for the ‘community ashram’ but the problem of finances was still unresolved. Some headway was made when later the ‘Korgaonkar Trust’ started providing some money. Sadhna Tai was busy in basket-making trade and earning some money for the Ashram activities. This apart, the couple also pursued agricultural activities such as soil preparation, digging wells, ploughing the fields, seed cultivation, etc.Baba Amte, after marriage, paid attention towards welfare of lepers in the area. Baba Amte started working for those struck by leprosy outside Warora. He set up 11 weekly clinics around Warora and later started Anandwan. In 1949, Baba Amte set up <italic>Maharogi Seva Samiti</italic> to serve lepers for treatment, training and rehabilitation. His commitment to serve the leprosy patients was so deep that Baba Amte first decided to undergo training for treatment of lepers at Kolkata's ‘School of Tropical Medicine.’ While undergoing internship at lepers colony at Puralia he contracted tuberculosis, for which he had to undergo treatment at Nagpur Medical College.Baba moved to the quarry land, three kilometers from Warora to set up a clinic for leprosy patients, called this ‘outcast land for outcast people’, full of boulders, roots and creepers and surrounded by panthers, snakes, scorpions and wild boars, Anandwan (The Forest of Bliss). Baba moved there with his wife, Sadhna Tai, two sons, a dog and fourteen rupees. Services of his son, Dr. Prakash Amte, and his wife, Dr. Mandatai Amte who had completed their medical studies, were utilized in treating leprosy patients.He created an environment where a leper is not merely treated but also made to live with self respect. Following treatment, they continue to live at Anandwan. He believed that mental leprosy is more harmful than physical leprosy. Following treatment, they are encouraged to extend helping hand in treating other lepers to minimize expenses in engaging paid nurses.Anandwan, an <italic>ashram</italic> run by Baba Amte's family including his wife and two sons, was registered in 1951 and more land was given by the government later. The ashram is largely self-sufficient. Fruits and vegetables are cultivated for daily consumption and few cooks prepare wholesome vegetarian food. There is an abundance of trees and flowers. On June 21, 1951, Acharya Vinoba Bhave, visited Anandwan before undertaking his ‘Bhoodaan Yaatra’ and said, “Lepers who are compelled to move with begging bowl will now reside respectfully at Anandwan, which will one day surely transform into <italic>Nandanwan</italic>”. This was yet another major <italic>landmark event</italic> in Baba Amte's life.Sadhna Tai set up Gokul, an orphanage, at Anandwan. Two hospitals, a university, an orphanage, a school for the blind and technical wings were added subsequently. In 1957, Baba Amte set up Ashokwan, about 15 km from Nagpur, for rehabilitating lepers, pursuing agriculture activities, setting up primary school, and running outpatient clinic for leprosy patients, with the help of service of his two sons, Dr. Vikas Amte and Dr. Prakash Amte.Baba's <italic>Bharat Jodo</italic> (Unite India) movements from Kanyakumari to Kashmir in 1985 and, Gujarat to Arunachal Pradesh in 1988 aimed to bring peace and create environmental awareness. Baba's support for the ‘Narmada Bachao Andolan’ gave it greater visibility. His main objective in this movement was proper rehabilitation of the displaced population.His Holiness, Dalai Lama, in January 2004 described Anandwan experiment as ‘practical compassion, real transformation and proper way to develop India.’ Baba has been awarded the UN Human Rights Prize, the Magasaysay Award, the Templeton Prize, the Gandhi Peace Prize, and many other humanitarian and environmental prizes, the proceeds of which amounting to Rs. 15 million, all have been given to Anandwan for its running. <disp-quote><attrib>—Editor</attrib></disp-quote></sec></body><back><ref-list><title>Source

Management & Change

0972-2149

Institute for Integrated Learning in Management

mc-10-1-br005

BOOK REVIEW

Mal Vikray Evam Avakray Vidhi

Tripathi

Gireesh Chandra

Assistant Professor

Finance Area, Institute for Integrated Learning in Management, 3, Lodhi Road, New Delhi 110 003.

1–62006

101109114

<bold>Avtar Singh, <italic>Mal Vikray Evam Avakray Vidhi</italic> (Fifth Edition). Lucknow: Eastern Book Company, 2005 xvi+186pp. Rs.95 paperback.</bold>As the name suggests, this book comments on laws relating to sales of goods and hire purchase and accordingly it is divided into two broad groups. The first group includes eight chapters that deal with different provisions of contract relating sales of goods. The second group includes six chapters dealing with hire purchase contracts.The first three chapters of both the groups related to sales of goods and hire purchase are made in identical manner by including definition of related terms, contract structure, essential features of contract, general and special conditions of contract, terms of contract and warranties, etc.The first group makes detailed references to ‘Sales of Goods Act - 1930’. The items to be treated as ‘goods’ are detailed out. It also makes references to the ‘Indian Contract Act - 1872’. Evolution of various sections of the Act is distinctive feature of this book. Rights of buyer and seller at different stages of contract execution are described in a very clear perspective. The book follows the physical movement of goods right from the sellers’ premises to the buyers’ and covers legality of each and every transaction in the entire sequence. Implications of cancellation of contract by either party at different stages of the contract execution are duly explained. Chapter 7 includes the remedial measures available to either party for violating contract terms including implications of damages for non-acceptance, ‘universal commercial code’, ‘specific performance’ and other legal recourses.The second group includes detailed references to ‘Hire Purchase Act - 1972’. In fact, hire purchase has become an integral part of Indian business and it is most common in the passenger car segment. In recent years, more than half of the cars sold have not been financed by the user but instead the cars are bought by a finance company and in turn hired to the user. The user usually buys the vehicle at the end of a specified period as per the terms of the ‘hire purchase agreement’. In view of discussion on hire purchase agreement in car segment, in which the public at large is very much interested, the book assumes significance for large population base of the country.The book also deals with legal rights of the hirer and the owner during the entire period of hire purchase agreement in force. However, the hirer has the right to return the goods and cancel the contract at any time and he will not be liable to pay any damages, provided he has paid all rentals up to the date of contract cancellation. Chapters 3, 4 and 5 deal with the limitations of hire purchase charges, passing of authority, provisions of hypothecation, rights and obligations of both hirer as well as owner. The book elaborates at length about legal remedies available to all concerned parties in the event of any contract provisions. In the event of hirer becoming bankrupt, issues such as provision of appointing a government receiver inlieu thereof, etc. have been adequately covered in the book.The book also includes citation of various court verdicts in relevant cases pursued in different courts. Throughout the text the author has shown his authority and complete understanding of Indian Business Laws, which he has appropriately interpreted at different places.As the book is written in Hindi and <italic>Rajbhasha</italic> is official language of the country, the book will have a utility for a large population base that who would be able to understand, grasp, assimilate and make its good use in day-to-day hire purchase transactions. The book is very informative and authoritative and will prove useful to a wide readership covering students, consultants, lawyers and general public at large dealing in hire purchase agreements.</sec></body><sub-article><front><journal-meta><journal-id journal-id-type="publisher">MC</journal-id><journal-title>Management & Change</journal-title><issn pub-type="ppub">0972-2149</issn><publisher><publisher-name>Institute for Integrated Learning in Management</publisher-name></publisher></journal-meta><article-meta><article-id pub-id-type="other">mc-10-1-br005</article-id><article-categories><subj-group><subject>Turning Events</subject></subj-group></article-categories><title-group><article-title>Baba Amte: A Gandhian, social entrepreneur and environmentalist</article-title></title-group><pub-date pub-type="ppub"><month>1–6</month><year>2006</year></pub-date><volume>10</volume><issue>1</issue><fpage>111</fpage><lpage>113</lpage><counts><page-count count="3" /></counts></article-meta></front><body><sec id="sec002"><title />One of India's most revered social and moral leaders, Baba Amte has devoted his life to the care and rehabilitation of leprosy patients, even allowing his body to be used for experiments to grow leprosy germs. His community development project at Anandwan (Forest of Bliss) near Nagpur in Maharashtra, speaks volumes about his commitment to the lepers cause particularly to dispel prejudice against leprosy victims. Anandwan is a selfsufficient sprawling rehabilitation center with over 3000 inmates. Funded largely by donations, the first of which came from Norma Shearer, it has its own hospital, college, orphanage, industrial units, dairy and farmlands.Murlidhar Devidas Amte is known to countrymen as Baba Amte – “Father Amte”. Baba Amte was born on December 26, 1914 at village Hinganghat in Wardha district in Maharashtra in a high-caste affluent Brahmin family. According to his wife, Sadhna Tai, he is called ‘Baba’ not because of deeds of his later life, but because his parents used to address him by that name. His father Devidas Harbaaji was an accountant in the district services. As typical in many families he was close to his mother but afraid of his father. Amte in his childhood was greatly inspired by the heroic deeds of Sardar Bhagat Singh, Rajguru and Sukhdev.He was very fond of travel from childhood. In his teens at his own he visited Gurudev Rabindranath Tagore's Shantiniketan in West Bengal, Narmada Valley at Amarkantak, and tribal areas in Chandrapura district. He also visited several other under developed areas to personally see the sight of poor, sick and disabled. His passion to serve poor was from his childhood. Once father gave few coins to buy fireworks during Diwali festivities, but he chose to give away this money to the poor.His earlier desire was to study medicine but somehow circumstances did not favour it. He later studied at Hillop Degree College at Nagpur for graduation and law degree. Initially, he started his legal practice at Durg (Chhattisgarh) but later shifted to Warora in Maharashtra. It is said that he would not charge money from the poor clients. Baba Amte later lost interest in law practice as he had some bigger social ambitions in life to fulfil. He was ardent admirer of the ‘richness of heart of the poor people’ and despised ‘the poverty of heart of the rich’.In 1936 Mahatma Gandhi set up his Sevagram Ashram at Wardha and he was deeply drawn to welfare activities which Gandhiji pursued from there. He renounced western dress code and started wearing <italic>khadi</italic>. He practiced Gandhian values in letter and spirit including adherence to simple diet, nature cure and occasional fasting.Baba Amte once in a railway compartment saw a village married woman being mishandled and he immediately intervened and saved her from miscreants. The news of this event later reached Gandhiji who complimented him for the heroic act. Gandhiji named Baba Amte an <italic>abhaya sadhak</italic>, a fearless seeker. This interface with Mahatma Gandhi, and an earlier visit to Shantiniketan and impact of Gurudeva Rabindranath Tagore, were certainly major <italic>turning events</italic> in his life that transformed him into a great spiritual leader and social entrepreneur. He later underwent imprisonment during Quit India Movement in 1942.On December 18, 1946, Baba Amte was married to Indu Ghuleshastri, but no gifts were accepted. Her name was subsequently changed as Sadhna Devi and she is often referred to as Sadhna Tai. In October, 1947, the couple was blessed with his first son, Vikas and few years later, second son Prakash. Both studied medicine and pursued social service in keeping with family traditions.Baba Amte after wedding set up a ‘friends colony’ to function on Gandhian line of simple living and high thinking, with residents belonging to any cast, colour and creed. Shri R.K. Patil, the then Minister in Madhya Pradesh Govt. offered his home for the ‘community ashram’ but the problem of finances was still unresolved. Some headway was made when later the ‘Korgaonkar Trust’ started providing some money. Sadhna Tai was busy in basket-making trade and earning some money for the Ashram activities. This apart, the couple also pursued agricultural activities such as soil preparation, digging wells, ploughing the fields, seed cultivation, etc.Baba Amte, after marriage, paid attention towards welfare of lepers in the area. Baba Amte started working for those struck by leprosy outside Warora. He set up 11 weekly clinics around Warora and later started Anandwan. In 1949, Baba Amte set up <italic>Maharogi Seva Samiti</italic> to serve lepers for treatment, training and rehabilitation. His commitment to serve the leprosy patients was so deep that Baba Amte first decided to undergo training for treatment of lepers at Kolkata's ‘School of Tropical Medicine.’ While undergoing internship at lepers colony at Puralia he contracted tuberculosis, for which he had to undergo treatment at Nagpur Medical College.Baba moved to the quarry land, three kilometers from Warora to set up a clinic for leprosy patients, called this ‘outcast land for outcast people’, full of boulders, roots and creepers and surrounded by panthers, snakes, scorpions and wild boars, Anandwan (The Forest of Bliss). Baba moved there with his wife, Sadhna Tai, two sons, a dog and fourteen rupees. Services of his son, Dr. Prakash Amte, and his wife, Dr. Mandatai Amte who had completed their medical studies, were utilized in treating leprosy patients.He created an environment where a leper is not merely treated but also made to live with self respect. Following treatment, they continue to live at Anandwan. He believed that mental leprosy is more harmful than physical leprosy. Following treatment, they are encouraged to extend helping hand in treating other lepers to minimize expenses in engaging paid nurses.Anandwan, an <italic>ashram</italic> run by Baba Amte's family including his wife and two sons, was registered in 1951 and more land was given by the government later. The ashram is largely self-sufficient. Fruits and vegetables are cultivated for daily consumption and few cooks prepare wholesome vegetarian food. There is an abundance of trees and flowers. On June 21, 1951, Acharya Vinoba Bhave, visited Anandwan before undertaking his ‘Bhoodaan Yaatra’ and said, “Lepers who are compelled to move with begging bowl will now reside respectfully at Anandwan, which will one day surely transform into <italic>Nandanwan</italic>”. This was yet another major <italic>landmark event</italic> in Baba Amte's life.Sadhna Tai set up Gokul, an orphanage, at Anandwan. Two hospitals, a university, an orphanage, a school for the blind and technical wings were added subsequently. In 1957, Baba Amte set up Ashokwan, about 15 km from Nagpur, for rehabilitating lepers, pursuing agriculture activities, setting up primary school, and running outpatient clinic for leprosy patients, with the help of service of his two sons, Dr. Vikas Amte and Dr. Prakash Amte.Baba's <italic>Bharat Jodo</italic> (Unite India) movements from Kanyakumari to Kashmir in 1985 and, Gujarat to Arunachal Pradesh in 1988 aimed to bring peace and create environmental awareness. Baba's support for the ‘Narmada Bachao Andolan’ gave it greater visibility. His main objective in this movement was proper rehabilitation of the displaced population.His Holiness, Dalai Lama, in January 2004 described Anandwan experiment as ‘practical compassion, real transformation and proper way to develop India.’ Baba has been awarded the UN Human Rights Prize, the Magasaysay Award, the Templeton Prize, the Gandhi Peace Prize, and many other humanitarian and environmental prizes, the proceeds of which amounting to Rs. 15 million, all have been given to Anandwan for its running. <disp-quote><attrib>—Editor</attrib></disp-quote></sec></body><back><ref-list><title>Source1Dharmadhikari

, Baba Amte, National Book Trust, New Delhi, 2000.2Mirchandani

, Wisdom Song: The Life of Baba Amte, Roli Books, New Delhi, 2006.

Management & Change

0972-2149

Institute for Integrated Learning in Management

mc-10-1-br005

Service Ethos in Indian Culture

Jamsetji Nusserrwanji Tata and CSR

1–62006

101114114

Jamsetji Nusserwarnji Tata, Founder of Tata Group of Industries in India, was agreat philanthropist and ardent supporter of employees’ welfare and community development activities. Jamsetji Tata was always creative, he was no imitator, but carved out a fresh field, going to the sources of supply of the rawmaterial and to the market. Jamsetji Tata was a pioneer in the work of industrialwelfare, who had a vivid interest in the lives of his employees. At the same time he had an abiding sense of responsibility to his shareholders includingcommunity.Tata Steel under the leadership of Jamsetji Tata was a pioneer in employeewelfare in the country which became the guidelines for several of the country's labour laws that were enacted later on. These included such measures as eighthour working day, leave with pay, maternity leave with benefits, system ofemployee provident fund, and payment of gratuity on retirement. When TISCO and its fortunes were reasonably established, he looked beyond to see howbest they could be utilized for the benefit of community, society and country at large.Jamsetji Tata was fully aware of the idea and importance of corporate social responsibility (CSR) though the phrase as such was not-existent during histimes. This is evident from the contents of a letter which he wrote to his son, Dorabji over hundred years ago – ‘Be sure to lay wide streets planted with shady trees every other one of the quick growing variety. Be sure that there is plenty of space for lawns and gardens. Reserve large areas for football, hockeyand parks. Earmark areas for Hindu temples, Mohammedan mosques and Christian churches.’His allied activities such as setting up of Indian Institute of Science at Bangalore to train higher personnel, iron and steel works to start the true economic-cycle, and the hydro-electric stations to furnish cheap power and conserve thecoal resources, and community development projects (<italic>bustee development</italic>)around Jamshedpur, speak volumes about his abiding faith in <italic>service ethos</italic> which has been the fountainhead of Indian culture. He left an enduring markand a legacy of welfare and service which is continuing from generations to generations by the Tata Group of Industries without any let-up.A great man must have powerfully influenced for good the generation in whichhe lived, and his work should endure after his death. Test of a truly great man isthat he works for a cause much bigger than self which lasts much beyond hislife. This is how the memory of a great man lasts even after he departs. Gaugedby these standards, Jamsetji Tata was truly a great man whose vision was global and concerned with the welfare of one and all. It can be safely said about Jamsetji that development of whole society and country was his dream and vision for which he worked with untiring passion and zeal all during his life. <disp-quote><attrib>—Editor</attrib></disp-quote></sec></body></sub-article></article></article></body></html>