Archive for the ‘Thoughts’ Category
Posted by संदीप नारायण शेळके on January 26, 2014
Posted by संदीप नारायण शेळके on January 25, 2014
Today nation is celebrating 64th Republic day on 26th January 2014. There have been several attempts to subvert the constitution by some, like Indira Gandhi, Rajiv Gandhi, Arvind Kejriwal, Jaat Panchayats, some media houses etc. But I’m happy whenever there was any attempt to subvert constitution, citizens stood their ground in support of Republic of Bharat. Jai Bharat.
Bharat became independent on 15th August 1947 upon receiving the independent status within British Commonwealth from British empire. Officially Bharat became dominion of British Empire and remained so from 15th August 1947 to 26th January 1950. Dominion means an independent country but not an sovereign. Which precisely means we just had the political independence with allegiance to British crown [correct me if my understanding is incorrect]. That means we did not have own constitution to call it supreme hence Queen was supreme for us.
So the parliament formed the Constitution Drafting Committee under the leadership of Honorable Babasaheb (Dr Bhimrao Ramji Ambedkar) on 26th August 1947.
The drafting committee presented first draft on 4th Novemeber 1947, YES, within just 66 days the committee submitted the first draft. Of course they worked on it full-time. The draft was debated and over 2000 amendments were moved over the period of 2 years.
The assembly met for 166 days over almost 3 years from 4th November 1947 before constitution was signed by 308 members of assembly on 24th January 1950. On 26th January 1950 Bharat adopted the constitution signed by assembly and we became sovereign country.
The Bharatiya constitution is longest written constitution of any of sovereign country in the world. It contains 448 articles in 25 parts, 12 schedules, 5 appendices and 98 amendments.
I’m sure Mr Arvind Kejriwal, CM Delhi, must be having this knowledge. If not then please read this simplified version to understand the importance of Constitution.
Bharat spent Rs 10 Crore on constitution drafting till adoption to award ourselves Sovereignty. The state was deemed as servant of the citizens (of course its not the case practically, but that isn’t the fault of constitution) protector of citizen rights. Hence citizens now empower the state to govern for 5 years.
- Yes, the corrupt practices are haunting us because of socialist mindset of the politicians who fiddle the emotional cord of citizens to get votes.
- We must fight it, but constitution should not be challenged, yes we can amend it but must not discard.
- Yes, we must challenge the clauses and articles which empower state to encroach on citizen rights.
- Yes, we must change those which discriminate the citizens based on cast, color, religion, creed, gender.
- Yes there are some amendments which are against federal structure, citizens natural rights (like 42nd and 98th amendment) and those must be repelled.
But we must remember:
- Constitution is end of slavery.
- Constitution is supreme for Bharat.
- Constitution is the spirit of Bharat.
Posted by संदीप नारायण शेळके on January 5, 2014
जहाँ इन्सान एक नुमाइश बन बैठा हैं ।
जहाँ औरत को बेआबरू कर मर्दानगी दिखाई जाती हैं ।
जहाँ युवक अय्याशी को ही कर्म मानते हैं ।
छोड़ दो उन गलियारों को । १
जो शिक्षा नहीं हाथो में असहायता थमाती हैं ।
जिसे वर्तमान से ज्यादा भूतकाल में रस हैं ।
जहाँ विचार नहीं जाती, पंथ की ही महिमा चलती हैं ।
छोड़ दो उन गलियारों को । २
जहाँ खुद्दारी नहीं चापलूसी जीने का अंदाज हैं ।
जहाँ कामयाबी का केवल रुपय्या ही परख हैं ।
जहाँ पात्रता गुणों से नहीं वंश-परंपरा से बनती हैं ।
छोड़ दो उन गलियारों को । ३
जहाँ आजादी को जिन्दा दफनाया हैं ।
जिसे लगा समाजवाद का रोग हैं ।
जहाँ सूरज भी काली रोशनी देता हैं ।
छोड़ दो उन गलियारों को । ४
Posted by संदीप नारायण शेळके on January 5, 2014
कोण जाने का घरोघरी दुखः नांदते
न जाणे का विश्वाची चिंता मज सतावते
क्षणभंगुर आयुष्याची चटक एवढी लागते
सत्याचे रूपक मृत्यू शत्रू सम भासते
का केली बापुड्या घाई जगण्याची
निदान तारुण्य तरी उरकायचे सावकाश
प्रेम आणि सुखाच्या आमिषाने मनाचे झाले पायपुसणे
कसले प्रेम नि कसले सुख
आता घर आहे कधी धुराचे, कधी सुराचे तर कधी मयाचे
जिंकण्याची ओढ नव्हती मला कधीच
पण मला कळायच्या आधीच स्पर्धेने मला ओढले
Posted by संदीप नारायण शेळके on October 23, 2013
Source: Sanjeev Sabhlok’s blog
This letter of April 1942 was originally published by the New York State Economic Council. The Reader’s Digest published it in 1943.
A schoolboy, disturbed the by current fashion of speaking disparagingly of the profit system which has formed the basis of the American way of life, wrote to his grandfather asking him to “explain just how there can be a profit which is not taken from the work of someone else.” The grandfather was Fred I. Kent, LL.D., President of the Council of New York University and a former director of the Federal Reserve Board.
Dr. Kent replied to his grandson’s query as follows:
Mr dear grandson,
I will answer your question as simply as I can. Profit is the result of enterprise which builds for others as well as for the enterpriser. Let us consider the operation of this fact in a primitive community, say of one hundred persons who are non-intelligent beyond the point of obtaining the mere necessities of living by working hard all day long.
Our primitive community, dwelling at the foot of a mountain, must have water. There is no water except at a spring near the top of the mountain: therefore, every day all the hundred persons climb to the top of the mountain. It takes them one hour to go up and back. They do this day in and day out, until at last one of them notices that the water from the spring runs down inside the mountain in the same direction that he goes when he comes down. He conceives the idea of digging a trough in the mountainside all the way down to the place where he has his habitation. He goes to work to build a trough. The other ninety-nine people are not even curious as to what he is doing.
Then one day this hundredth man turns a small part of the water from the spring into his trough and it runs down the mountain into a basin he has fashioned at the bottom. Whereupon he says to the ninety-nine others, who each spend an hour a day fetching their water, that if they will each give him the daily production of ten minutes of their time, he will give them water from his basin. He will then receive nine hundred and ninety minutes of the time of the other men each day, which will make it unnecessary for him to work sixteen hours a day in order to provide for his necessities. He is making a tremendous profit – but his enterprise has given each of the ninety-nine other people fifty additional minutes each day for himself.
The enterpriser, now having sixteen hours a day at his disposal and being naturally curious, spends part of his time watching the water run down the mountain. He sees that it pushes along stones and pieces of wood. So he develops a water wheel; then he notices that it has power and, finally, after many hours of contemplation and work, makes the water wheel run a mill to grind his corn.
This hundredth man then realises that he has sufficient power to grind corn for the other ninety-nine . He says to them, “I will allow you to grind your corn in my mill if you will give me one tenth of the time you save.” They agree, and so the enterpriser now makes an additional profit. He uses the time paid by the ninety-nine others to build a better house for himself, to increase his conveniences of living through new benches, openings in his house for light, and better protection from the cold. So it goes on, as this hundredth man constantly finds ways to save the ninety-nine the total expenditure of their time – one tenth of which he asks of them in payment, for his enterprising.
This hundredth man’s time finally becomes all his own to use as he sees fit. He does not have to work unless he chooses to. His food and shelter and clothing are provided by others. His mind, however, is ever working and the other ninety-nine are constantly having more time to themselves because of his thinking and planning.
For instance, he notices that one of the ninety-nine makes better shoes than the others. He arranges for this man to spend all his time making shoes, because he can feed and clothe him and arrange for his shelter from profits. The other ninety-eight do not now have to make their own shoes. They are charged one tenth the time they save. The ninety-ninth man is also able to work shorter hours because some of the time that is paid by each of the ninety-eight is allowed to him by the hundredth man.
As the days pass, another individual is seen by the hundredth man to be making better clothes than any of the others, and it is arranged that his time shall be given entirely to his speciality. And so on.
Due to the foresight of the hundredth man, a division of labour is created that results in more and more of those in the community doing the things for which they are best fitted. Everyone has a greater amount of time at his disposal. Each becomes interested, except the dullest, in what others are doing and wonders how he can better his own position. The final result is that each person begins to find his proper place in an intelligent community.
But suppose that, when the hundredth man had completed his trough down the mountain and said to the other ninety-nine, “If you will give me what it takes you ten minutes to produce, I will let you get water from my basin,” they had turned on him and said, “We are ninety-nine and you are only one. We will take what water we want. You cannot prevent us and we will give you nothing.” What would have happened then? The incentive of the most curious mind to build upon his enterprising thoughts would have been taken away. He would have seen that he could gain nothing by solving problems if he still had to use every waking hour to provide his living. There could have been no advancement in the community. The same stupidity that first existed would have remained. Life would have continued to be a drudge to everyone, with opportunity to do no more than work all day long just for a bare living.
But we will say the ninety-nine did not prevent the hundredth man from going on with his thinking, and the community prospered. And we will suppose that there were soon one hundred families. As the children grew up, it was realised that they should be taught the ways of life. There was now sufficient production so that it was possible to take others away from the work of providing for themselves, pay them, and set them to teaching the young.
Similarly, as intelligence grew the beauties of nature became apparent. Men tried to fix scenery and animals in drawings – and art was born. From the sounds heard in nature’s studio and in the voices of the people, music developed. And it became possible for those who were proficient in drawing and music to spend all their time at their art, giving of their creations to others in return for a portion of the community’s production.
As these developments continued, each member of the community, while giving something from his own accomplishments, became more and more dependent upon the efforts of others. And, unless envy and jealousy and unfair laws intervened to restrict honest enterprisers who benefited all, progress promised to be constant.
Need we say more to prove that there can be profit from enterprise without taking anything from others, that such enterprise adds to the ease of living for everyone?
These principles are as active in a great nation such as the United States as in our imaginary community. Laws that kill incentive and cripple the honest enterpriser hold back progress. True profit is not something to be feared, because it works to the benefit of all.
We must endeavour to build, instead of tearing down what others have built. We must be fair to other men, or the world cannot be fair to us.
Posted by संदीप नारायण शेळके on September 15, 2013
Credit Information Bureau (India) Limited collects the information about your financial transactions like loans, credit-cards, repayments etc… So that this can be used by financial institutions while processing your credit requests. Which essentially means to screw you if you have defaulted in any of the re-payments.
Most unethical practice these financial institutions follow is they would request your credit score and then if it has any problems they will decline your credit request without any clear reasoning. You’re then left with no option but to approach the CIBIL for the credit score/report.
Now, since you need your own credit report which is collected without your notice you will have to pay for it. Why? What purpose does this data collections serves a consumer? It doesn’t matter to me at all. By the way there is no correctness check on the information provided the financial institutions.
You are not even given an opportunity to register protest against the wrong reporting. The whole CIBIL system is the bloody anarchist/fascist in its functioning.
Posted by संदीप नारायण शेळके on April 11, 2013
ह्या प्रश्नावर मी गेली कित्येक दिवस विचार करीत आहे. आणि त्यातून मला समजलेली काही कारणे. निश्चितच मी इथे जी करणे नमूद केली आहेत त्यामध्ये अजून सुधारणा होऊ शकतात.
बेहिशोबी आणि बेजबाबदार पिक व्यवस्थापन
नदी पात्रांमधील, ओढे-नाल्यावरील अतिक्रमण
बेसुमार वाळू उपसा आणि तस्करी.
बंधारे आणि जलाशयांचा बेसुमार आणि अनिर्बंध वापर
जमिनीखालील पाण्याचा बेसुमार उपसा
पावसाच्या पाण्याचे ढिसाळ नियोजन आणि संधारणाविषयीची उदासीनता
शेतामधील नष्ट होणारे बांध आणि त्यामुळे नाश पावणारी वनराई
सुमार वृक्ष लागवड व संवर्धनाच्या नावाने असणारी बोम्ब
अनियमित आणि अनिर्बंध शहरीकरण
पाण्याच्या वाहतुकीमध्ये होणारी गळती
दुषित पाणी, मल विना प्रक्रिया नैसर्गिक स्रोतांमध्ये सोडणे
मोठाले धरणं बांधून पाण्याच्या जाणीवपूर्वक वापराकडे होत असलेले दुर्लक्ष
सूक्ष्म आणि मध्यम जलाशयांकडे होत असलेले अघोरी दुर्लक्ष
जमिनीखालील पाण्याची पातळी वाढविण्याकडे होत असलेले दुर्लक्ष
परंतु अजून खोल विचार केल्यावर लक्षात आले कि हि तर फक्त लक्षणं आहेत खरे कारण तर “नेत्तृत्त्वाचा अभाव आणि स्वधर्माचा पडलेला विसर” आहे.
Would Mr Rahul Bose, Ms Teesta demand the forgiveness for culprit if the victim could have been someone from their own family or themselves?
Posted by संदीप नारायण शेळके on March 10, 2013
So in my opinion, its immoral, insane and illegal of me to demand forgiveness for someone who inflicted such wounds on others.
I read here that Rahul Bose wants a chance to reform the rape accused. Certainly, the opportunity is always there for all convicted since court doesn’t direct to kill them (mostly, very rarely somebody gets death term) instead sends them to jail for some term so that they can reform themselves. Isn’t it?
But even before court has announced its decision you want to reform an accused? So the matter which is sub-judicial aren’t the citizens supposed to wait till result before they make any claims/suggestions.
Moreover that the saintly behavior can’t save the world from criminals, surely it has the potential but not unless somebody wants it. Let the convicted or accused (?) ask for the rehabilitation or second chance what are you jumping the gun. Isn’t the person responsible for his/her actions? Why should society bear cost for the such saintly deeds? Why my sister/mother/daughter/wife feel insecure due to rapists or criminals in society?
The forgiveness which our culture talks is misunderstood. The forgiveness can happen only at personal levels, and certainly not at social or national level. It’s the victim and their families choice to forgive or not. Why someone like Rahul Bose or me should demand pardon for the crime against someone else?
Would Mr Rahul Bose and Ms Teesta demand the forgiveness if the victim could have been someone from their own family or themselves? (I pray to god that they should never become victims, even if I don’t agree to their views.)
Culprit be given Right to reform, really?
Posted by संदीप नारायण शेळके on February 28, 2013
“नेहमीची येतो पावसाळा” तसे आता “नेहमीची येतो दुष्काळ” असे म्हणायची वेळ आली आहे.
दर ३-४ वर्षांनी एक लहानसा दुष्काळ आणि दर १०-१२ वर्षांनी एक भयावह दुष्काळ, हे असे दुष्टचक्र प्रस्थापित होत आहे. बरं, अशा वेळी सरकार, विरोधक अथवा अन्य कोणाला दोष देऊन उपयोग होत नाही. कारण पाण्याची कमतरता भरून काढणे खिशातून नोटा काढण्याएवढे सोपे नाही. अर्थातच सरकारी दूरदृष्टीचा आणि आत्मीयतेचा अभाव हि गंभीर बाब आहे. परंतु ह्यामध्ये जनतेची, म्हणजेच आपली, काहीच चूक नाही का?
सोपे उदाहरण घ्या,
पूर्वी प्रत्येक शेताला मोठाल्या ताली घातलेल्या असायच्या. आता कुठे आहेत. १ फुटाचा बांध सुद्धा नको वाटतो. अजून बघायचे झाले तर बांधावरील झाडे. संपूर्णपणे गायब झाले आहेत. का? का तर त्यामुळे शेतात ओसावा पडतो. किती क्षेत्र? अगदी नगण्य असे. परंतु असा दुष्काळ पडल्यावर किती क्षेत्र रिकामे पडते? गावांची अवस्था मसनवटयापेक्षा भयानक आहे. रस्त्याच्या कडेला झाडे नाहीत, त्यामुळे पावसाने पडणारे पाणी वाहून तर जातेच पण सोबतच मातीही जाते. शेतांची अवस्था काही वेगळी नाही.
बरं आमच्यासारखा काही बोलला तर त्याला सरळ सुनावले जाते “तुम्हाला काय कळते त्यातले. आमचे अवघे आयुष्य गेले ह्याच्यात. पावसापुढे कोणाचे काही चालत नाही. सरकारने धरणाचे पाणी दिले पाहिजे.”
ह्या सगळ्या प्रश्नांना एकच उत्तर आहे:
प्रत्येक नागरिकाला स्वतःच्या जबाबदारीची जाणीव व्हायला पाहिजे.
सरकारने नक्कीच सकारात्मक भूमिका घ्यायला पाहिजे परंतु नागरिकांचा त्याला प्रतिसाद खूप महत्त्वाचा आहे.
Posted by संदीप नारायण शेळके on February 4, 2013
This is really sickness. They start demanding freebies whenever there is any disaster. But no contingency plan. No plan in place to empower farmers, to make them self dependent.
Lets stop this non sense once. Uddhav Thakare, I don’t support such naive demands. Every time demanding waivers, subsidies sound like beggar than self-respecting human. Where are the real demands for freedom, freedom of expression, freedom of movement, equal opportunity etc..
Posted in Agriculture of Bharat, Bharat, Entrepreneurship, Marathi, Politics, Politics in Agriculture, Thoughts | Tagged: farmers issue, Freedom, how to solve crisis, marathi, thakare | Leave a Comment »