“The greatest threat to our planet is the belief that someone else ill save it.”

— Robert Swan

We are draining rivers to power algorithms. Water remains a fundamental human right, yet 2.2 billion people across the globe still lack access to safe drinking water. In Pakistan, the crisis escalates daily: over

50 million individuals—twice the population of Australia—live without access to clean water. Alarmingly, 90% of the population depends on compromised sources, according to the Pakistan Council of Research in Water Resources. The Indus River, once the lifeblood of civilization, now teeters on the brink of collapse. Glaciers in the north are retreating at nearly three times the historical rate (ICIMOD 2023), while the fertile plains in the south buckle under the relentless grip of scorching heatwaves. This is no longer just climate change; it’s a hydrological emergency—one that remains obscured by the relentless hum of modernity.

In Gilgit-Baltistan, often dubbed Pakistan’s “water tower,” escalating temperatures have precipitated 32 Glacial Lake Outburst Floods (GLOFs) since 2021. These cataclysmic events have obliterated hamlets, dismantled over 40 bridges, and rendered 120,000 people homeless in 2023 alone. The glacial decay is not a localized concern; it imperils the entire Indus Basin, which sustains nearly 300 million lives across South Asia. While mountain communities fight the fury of floods, an insidious form of water depletion continues—hidden in our digital behaviors.

The world is slowly awakening to a crisis that has been gestating in silence for decades. It doesn’t scream from headlines daily, but its toll is unrelenting. Industrial expansion, unchecked urbanization, rising global temperatures, and consumer excess are slowly siphoning away Earth’s most precious resource. From the skeletal beds of rivers and evaporating lakes to the sight of young children traversing kilometers to collect a single pail of water—the evidence is irrefutable. We reside on a planet cloaked in blue, yet for billions, that blue remains a cruel illusion. Water is vanishing from the places that need it the most.

In an era hailed for innovation, technology is often worshipped as the panacea for all global woes. Artificial Intelligence, automation, and cloud infrastructure are transforming human capabilities at a breathtaking pace. However, buried beneath these advancements lies a sobering reality: technological progress is not inherently clean. The algorithms that drive AI systems—whether powering chatbots, virtual assistants, or massive language models—demand colossal computational power. These computations occur inside sprawling data centers, which devour vast quantities of electricity and, more surprisingly, water.

Here’s how: every AI interaction triggers intensive mathematical processes within data centers packed with heat-generating hardware. To prevent overheating, many of these centers rely on sophisticated water-cooling systems. Studies reveal that responding to just one AI-generated query can indirectly consume between 100 and 500 milliliters of water—just to cool the servers that process it. While that seems minuscule, multiply it by the over 10 billion daily queries and the result is staggering: 2.5 billion liters of water per day—the equivalent of 1,000 Olympic-sized swimming pools.

This presents a chilling paradox. AI is simultaneously being deployed to combat water scarcity—via drought forecasting, irrigation optimization, and leak detection—while it contributes to the same crisis through its concealed water footprint. The disconnect lies in perception. Digital activity feels intangible,

but its consequences are physically felt. Each search, click, or command carries hidden ecological costs—in electricity, carbon emissions, and now, water.

In water-scarce regions—rural Sindh, parts of Balochistan, or sub-Saharan Africa—where families ration every drop, nearby data centers are guzzling the same finite resource to maintain operational coolness. This is not an indictment of AI, but rather a call for reckoning—a need to interrogate how we develop and deploy such technologies. Even our most benevolent innovations must be held accountable when their operations place stress on already fragile ecosystems.

Consider this: in 2023, Google consumed 27 billion liters of water for cooling, while Microsoft used over 11 billion. These figures are not just statistics; they represent invisible withdrawals from an aquifer that’s nearing exhaustion. What’s more troubling is that some of these facilities are located in water-stressed regions like Arizona, Spain, and rural Pakistan—placing local communities in direct competition with machines.

While women in Punjab trek for kilometers to fill a pot of water, servers just a few miles away drain the same resource to provide real-time sports scores or play music. The juxtaposition is disturbing. The responsibility must be shared. Tech giants must urgently innovate greener infrastructure—utilizing recycled or greywater, adopting air-based cooling systems, or building centers in naturally cooler climates. Microsoft’s zero-water-consumption facility in Arizona is a prime example that sustainable solutions are possible with intent and investment.

Governments, too, must play a decisive role. Pakistan’s National Water Policy 2023 must extend its reach beyond agriculture and domestic consumption to include digital water use. It’s time for environmental legislation to evolve with technology. Furthermore, individual users must recognize their digital water footprint. If a single person curtails just five unnecessary searches per day, they could conserve nearly 2,000 liters of water annually—enough to sustain another life for a full year.

What we need now is a new paradigm of consciousness—one that links the screen to the stream, the algorithm to the aquifer. While AI can replicate human thought, it lacks human empathy. And in the water wars ahead, empathy—not efficiency—will be our greatest asset.

Water is neither infinite nor optional. It is fragile, communal, and sacred. As we surge into a more digital future, we must ensure that our ambition doesn’t come at the expense of the Earth’s veins. The water crisis is not only about the scarcity of what we sip—it’s about what we search, click, and code. The next time we marvel at a smart response, we must also ask: At what cost?

Hunza Valley, located in the Gilgit-Baltistan region of Pakistan, is a paradise for travelers seeking breathtaking landscapes, rich culture, and warm hospitality. Surrounded by snow-capped peaks, turquoise lakes, and centuries-old forts, Hunza has become one of the most sought-after destinations in the world. Whether you’re an adventurer, photographer, or peace-seeker, the valley offers something magical for everyone.

1. Karimabad – Heart of Hunza

Karimabad is the cultural and historical hub of Hunza. Lined with cobblestone streets and traditional stone houses, this town offers panoramic views of Rakaposhi, Ultar Sar, and Ladyfinger Peak.

• History & Culture: Once the seat of Hunza’s royal family, Karimabad houses the iconic Baltit and Altit forts.
• Best Time to Visit: April to October, when the weather is pleasant and fruit orchards are in full bloom.

2. Baltit Fort – A Glimpse into Hunza’s Past

Perched on a hill above Karimabad, Baltit Fort is over 700 years old. Its Tibetan-inspired architecture tells the story of Hunza’s trade and cultural connections.

• Architectural Beauty: Restored in the 1990s by the Aga Khan Trust, it now serves as a museum.
• Tours: Guided tours offer deep insight into Hunza’s royal history.

3. Altit Fort – The 900-Year-Old Marvel

Older than Baltit Fort, Altit Fort stands as a testament to Hunza’s resilience.

• Preservation: The fort has been carefully restored, preserving its original charm.
• Altit Gardens: A beautiful spot for photography and enjoying traditional Hunza tea.

4. Attabad Lake – The Turquoise Gem

Formed in 2010 after a landslide, Attabad Lake has become a major tourist attraction.

• Activities: Boating, jet skiing, and fishing are popular.
• Scenery: The turquoise water contrasts beautifully with surrounding rugged mountains.

5. Passu Cones – Nature’s Sharp Art

The Passu Cathedral Peaks, also called Passu Cones, are a striking natural wonder.

• Trekking: Trails around Passu lead to glaciers and suspension bridges.
• Photography: Best captured during golden hour for dramatic lighting.

6. Hussaini Suspension Bridge – World’s Most Dangerous Bridge

Often labeled the most dangerous bridge in the world, Hussaini Bridge is a thrill-seeker’s dream.

• Adventure: Crossing requires balancing on wooden planks tied with cables.
• Safety: Wear sturdy shoes and avoid crossing in high winds.

7. Khunjerab Pass – Gateway to China

Located at 4,693 meters, Khunjerab Pass is the highest paved international border crossing in the world.

• Scenic Drive: Travel along the Karakoram Highway for breathtaking views.
• Wildlife: Spot Marco Polo sheep in Khunjerab National Park.

8. Hoper Valley – The Land of Glaciers

Hoper Valley is famous for its stunning glaciers and hospitable locals.

• Hoper Glacier: Offers jaw-dropping views of icy landscapes.
• Culture: Locals often invite travelers for traditional Hunza meals.

9. Eagle’s Nest – Best Sunrise and Sunset Point

From Eagle’s Nest, enjoy a panoramic view of Hunza Valley surrounded by towering peaks.

• Views: Perfect for both sunrise and sunset.
• Accommodation: Several hotels and restaurants make it a great overnight stop.

10. Borith Lake – A Tranquil Escape

Located near Gulmit, Borith Lake is a peaceful spot for relaxation.

• Birdwatching: Home to migratory birds such as ducks and geese.
• Trekking: Trails connect Borith Lake to Passu Glacier.

Travel Tips for Visiting Hunza

Connectivity: Limited mobile service in remote areas.

Best Season: April to October for pleasant weather.

Packing List: Warm clothes, trekking shoes, and a good camera are essentials.

Maulana Jalal-ud-Din Mohammad (1207-1273), popularly known as Rumi, was a Muslim theologian-turned-poet. His poetry, published in two genres of masnavi and ghazal is mainly focused on the idea of love and its relation to the intimacy with God. However, the thoughts of Rumi, expressed through thousands of verses and ghazals, go beyond love and touch upon various aspects of human life and the universe. Even a cursory reading of Rumi’s poetry reveals his wide-ranging and thoughtful expressions on nature, universe, world, anger, lust, justice, purity, etc. According to Ahmed Javed, a contemporary literary critic, Rumi is the best author of human experience in the world. In other words, Rumi best describes the meaning of being a human on planet earth. Alan Williams, professor of Iraninan studies and translator of the works of Rumi, has identified the voice of moral reflection or homily as one of the seven voices while defining the narrative structure of Masnavi, a long poem by Rumi published in 06 volumes. Similar vein of advice and observations on moral psychology can be found in over 3,000 ghazals of Divan or Divan-e- Shams, the collection of ghazals by Rumi. Brittanica, an online encyclopedia, defines moral psychology as “the empirical and conceptual study of moral judgement, motivation and development”. This article details the verses of Rumi, from both Masnavi and Divan, which convey the deep observations of the poet regarding moral psychology. The verses are easily discernible for enduring reliability.

Like other poets, Rumi deploys the tropes of allegory, metaphor, simile, folklore, historical events, personalities, Quranic verses, Hadith etc to make his point. I will present a selection of verses from Rumi’s Masnavi and Divan highlighting the moral psychology therein.

این جہان کوہ است و فعل ما ندا
سوئ ما آید نداہا راصدا
(M I:215)
This world is the mountain, and our action the shout: the echo of the shouts comes (back) to us.

Rumi has explained the recompense for deeds and misdeeds by comparing the whole world to a mountain. Just like the mountain returns the schists by echoing it, the good and bad deeds are accordingly rewarded in this world.
Rumi’s places a lot of emphasis on the importance of thoughts in the life of a human being. He considers that a human being is nothing but a thought itself.

ای برادر تو همان اندیشه ای
ما بقی خود استخوان و ریشه ای
گر گ‌ُل است اندیشه ای تو گُلشنی
ور بوُد خاری تو هیمه گُلخنی
Brother! Your worth is in your thoughts alone; you are blood and flesh apart from that
You are rose, if all your thoughts are selfless
If bitter, you are a thorn that is judged worthless
Brother, your worth is in your thoughts alone
M II, 277-278

The formidable effect of a person’s thoughts are highlighted in the above verses. The precursor of every action is a thought. In a sense Rumi is ahead of René Descartes (1596–1650), French philosopher, by three hundred years who affirmed cogito ergo sum ( think therefore I am!). In other words, the ability to think and perceive constituted the most important element of human existence. At many places in both Masnavi and Divan Rumi elucidates how negative thoughts disempower and depress a human being and how he can rise above those thought processes. In the opening verse of Ghazal 2500 of Divan, Rumi diagnosed that the doom and gloom is always characterised by mean thoughts of a man:

چه افسردی در آن گوشه چرا تو هم نمی‌گردی
مگر تو فکر منحوسی که جز بر غم نمی‌گرد
Why are you depressed and cornered instead of moving ahead?
But then you are an epitome of mean thought and you are obsessed over grief

In numerous verses, Rumi emphasises the layered and unfathomable inner world of a human being, making it all the more important to avoid judging someone through appearances alone. An example:

َمرد را صد سال عم و خال او
یک سر ُمویی نہ ِبیند حال اُو
A man’s paternal and maternal uncles (may see him) for a hundred years, and of his (inward) state not see (so much as) the tip of a hair (M:3, 4249)

Rumi underlines the complexity of human psyche in that it is characterised by an inner world which is rarely apparent. In other words, he implies that our judgements based on the outward appearances or behaviour of a person may well be wrong considering that appearances never represent the human being on the whole.

Regarding worldly gains and glory, Rumi maintains that on the one hand they uplift and increase a person’s standing among the people but conversely they become the reason of the downfall too as succinctly expressed in the verse below:

دشمنِ طاؤس آمد پر اُو
ای بسی شہ را بکشتہ فر اُو
The peacock’s plumage is its enemy: O many the king who hath been slain by his magnificence!
(M1:208)

Rumi is of the view that by reciprocating a bad deed, one becomes equal to the perpetrator of the act. He, therefore, exhorts restraint or better still good behaviour in response to treatment.

گر فراق بندہ از بد بندھگی است
چون تو با بد بندگی پس فرق چیست

Have I deserved my fate for some offence; If you hurt sinners what’s the difference?(M:1,1564)

It can be discerned from the above selection that besides numerous themes in his collection of verses (in Masnavi and Divan) Rumi conveys a message of morality in unmatched eloquence and clarity. Perhaps it is beauty and depth and a sense of wonder in these verses that remain relevant to date and keeps guiding anyone who immerses in the ocean of his wisdom.