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शासन आणि त्याचे काम

Posted by Sandeep Shelke on 8th October 2014

शासन आणि त्याचे काम

१९४७ ला केवळ परकीय राज्यकर्ते जाऊन स्वकीय राज्यकर्ते आले. त्यामध्ये स्वातंत्र्य आलेच नाही. ब्रिटिशांनी लुटण्यासाठी निर्माण केलेली व्यवस्था तशीच पुढे चालवण्यात आली. लुट करायला मदत करण्यासाठी नेमलेले अधिकारी तसेच पुढे सेवेत घेण्यात आले. त्यामुळे, आजही सरकारी अधिकारी म्हणजे सेवा-पुरवणारा पगारदर नसून साहेब असल्याच्या गुर्मीत वावरतो.

राजकीय पक्षांनी सर्वकष सामाजिक जागृती करण्याचा प्रयत्न केलाच नाही. कारण त्यामध्ये त्यांचे हित नाही. जर नागरिक स्वयंपूर्ण झाला तर बाहुबली नेत्यांना कोण विचारणार? त्यामुळे त्यांनी आहे तीच व्यवस्था दृढ करण्यासाठी काम केले.

माझ्या मते सर्वकष सामाजिक जागृती म्हणजेच प्रत्येक नागरिकाने त्याच्या अधिकार आणि कर्तव्याप्रती जागरूक होणे. एकदा जाणीव झाली कि मागणीचा रेटा वाढेल आणि लोक जागृतपणे कर्तव्य आणि अधिकाराची काळजी घेतील.

आपल्याला फक्त स्वराज मिळाले स्वातंत्र्य नाही. आता प्रत्येक नागरिक जागृत होणे आवश्यक.
वेळ आली आहे कि आपण संपूर्ण स्वातंत्र्याचा लढा उभा करावा.

किती विचित्र प्रकार आहे बघा:
– स्वस्त धान्य दुकाने:
केंद्र आणि राज्य सरकार दिल्ली, मुंबई मध्ये बसून वाटप करतात. ह्यापेक्षा वेडपट नियोजन असू शकत नाही. ग्रामपंचायतीला संपूर्ण अधिकार आणि जबाबदारी द्यायला पाहिजे, धान्य जमवणे, वाटणे आदि. आणि जर कोणीही धन्य मिळाले नाही म्हणाला तर त्या ग्राम्संस्थेला जबाबदार ठरवायला पाहिजे. आज नाही मिळाले तरी कोणाला जाब मागायचा? (हा एक विचार आहे, असे अनेक आणि याहून चांगले विचार निर्माण होतील जर सरकारने प्रश्न सोडवायचे ठरवले तर)

– ग्रामीण भागात वैद्य:
ग्रामीण भागात वैद्य मिळत नाही. अहो, मिळेल कसा? वैद्य होण्यासाठी लागणारा वेळ आणि पैसा मोजण्याची ताकद, आर्थिक चणचण असलेला ग्रामीण तरुण कुठून उभा करेन? आणि केला तरी तो शहरात जाऊन परत कमावण्याचा प्रयत्न करणार नाही का? उगीच बुडीत गुंतवणूक कोणी करते का?
वैद्यकीय महाविद्यालय उभारण्यासाठी १ कोटी रुपये अनामत म्हणून भरावे लागतात, त्यात बाकीचा खर्च निराळाच. म्हणजे ज्यांना कळ आहे ते प्रयत्न सुद्धा करू शकत नाहीत. आणि ज्यांनी अनामत भरून विद्यालय सुरु केले ते पैसा वसूल करणारच ना? त्यामुळे, वैद्यकीय महाविद्यालय उभा करण्यासाठी सरकारने वाट मोकळी करावी. काही लोकांच्या फायद्यासाठी मनमानी कारभार करू नये.

– शेतमाल आणि त्याचे मुल्य:
सरकारला शेतकऱ्याच्या मालाचा बाजार स्वतःच निश्चित करायचा आहे. का? शेतकरी वेडा आहे का? एकदा चुकेल दोनदा चुकेल परंतु नंतर न चुकता तो शेती फायद्याची करू शकतो.
सरकारी यंत्रणेने त्याला फसवून घरगुती बियाणे, खत, व पशुधन संपवले आणि त्याला बियाणे आणि खत विकणाऱ्या खाजगी कंपन्यांच्या दावणीला बांधले.

– पाणी व्यवस्थापन:
पाणी व्यवस्थापन केंद्रीय पद्धतीने करून ग्रामस्थांना प्रक्रियेतून दूर केले, परिणामी पाण्याचे दुर्भिक्ष.

– हिंदू देऊळ सरकारी यंत्रणा सांभाळतात. का?
– गावची मुख्य अर्थव्यवस्था शेती आणि शेती पूरक व्यवसायांवर अवलंबून आहे. परंतु ग्रामीण भागात शाळा शेतीविषयी अद्ययावत ज्ञान देण्यास तयार नाहीत. का?
– घरात संडास बांधावे म्हणून ह्यांचा आटापिटा चाललाय. परंतु पाण्याचा प्रश एवढा भयानक आहे कि लोक संडास बांधतील पण हगायला बाहेरच जातील.

असे अनेक मुद्दे आहेत जे बदलणे आवश्यक आहे.

परंतु एक निश्चित. केंद्रीय पद्धतीने केवळ बाह्यांतर्गत सुरक्षा, परराष्ट्र संबंध, न्यायव्यवस्था आणि पायाभूत सुविधा एवढेच काम करावे. उगीच कारखाने, शाळा, हॉटेले, देऊळे, विमानं, दुध संस्था, वित्त संस्था, बस सेवा चालवत बसू नये. परंतु दुर्दैव कि सुरक्षा, पायाभूत सुविधा, न्यायसंस्था मोडकळीस आल्यात आणि केंद्र/राज्य सरकार हे सोडून बाकी सगळे उद्योग करत बसले आहे.

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Wah re wah democracy

Posted by Sandeep Shelke on 15th February 2014

Muslim power brokers:

As per this report: The Jamaat-e-Islami Hind is preparing advisory for muslims for defeating BJP and allies in all 543 Loksabha seats for General Election 2014.

The Jamaat-e-Islami Hind is currently preparing an extensive advisory to guide Muslim voters across most of the Lok Sabha’s 543 constituencies. It will be released before the next elections to help Muslim voters decide the best way to utilise their vote in defeating the BJP and its allies. Jamaat volunteers and its affiliate outfits, such as its student, women and youth wings, would be pressed into disseminating the message among Muslims so that “secular” candidates may enter the Lok Sabha.

Are Muslims herds that they would forsake their freedom to choose by following such divisive and destructive guidelines?

Hindu Power Brokers:

And as per this reportSubramanian Swamy says Hindus must vote enmasse for BJP for General Election 2014.

“It is time Hindus unanimously cast their votes to save India and Hinduism. Muslims and Christians unitedly cast their votes to candidates fielded and approved by their respective clergies. Time has come for the Hindus to vote for candidates who openly declare that they would protect Sanatana Dharma and Indian nationalism,”

And these are the people who swear by constitution. Shame.

I, an free Hindu, do not need any sermon to chose my representative. If tomorrow APJ Kalam is candidate will I chose anyone else?

And now agree to the note by Sameer Panje
“the government is a natural magnet for all kinds of power brokers. And the power brokers of organised religion are the worst of the lot”

I will work my life to keep free men free.

Jai Bharat!

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Bharatiy Republic via Constitution

Posted by Sandeep Shelke on 25th January 2014

Today nation is celebrating 64th Republic day on 26th January 2014. British Dominion to Bharatiy Republic via Constitution, FYI Mr Arvind Kejriwal. 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.

Constitution:

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.

Dominion to Republic

Dominion to Republic

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.

Jai Bharat!

मराठीमध्ये वाचण्यासाठी ब्रिटीश वसाहत सत्ताधीकाराकडून संविधान मार्गे सार्वभौमत्वाकडे, अरविंद केजरीवाल यांच्या माहितीसाठी

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छोड़ दो उन गलियारों को

Posted by Sandeep Shelke on 5th January 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

— संदीप

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विश्वाची चिंता मज सतावते

Posted by Sandeep Shelke on 5th January 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

— संदीप

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What is profit? A wonderful letter to his grandson from Fred I. Kent

Posted by Sandeep Shelke on 23rd October 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.

Sincerely,

GRANDFATHER.

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