Milestone's Literature

जून 15, 2009

Story:The Cow and the Pig

Filed under: Uncategorized — Milestone Education Society (Regd.) Pehowa @ 7:33 पूर्वाह्न

There was once a man who was very rich and very miserly at the same time. The villagers disliked him intensely. One day he said to them, “Either you’re jealous of me or you don’t understand my love of money-God alone knows. But you dislike me; that much I know. When I die, I won’t take anything with me. I will leave it all for others. I will make a will, and I will give everything to charity. Then everyone will be happy.”

Even then people mocked and laughed at him. The rich man said to them, “What is the matter with you? Can’t you wait a few years to see my money go to charity?”

The villagers didn’t believe him. He said, “Do you think I’m immortal? I’ll die like everyone else, and then my money will go to charities.” He couldn’t understand why they didn’t believe him.

One day he went for a walk. All of a sudden it started raining heavily, so he took shelter under a tree. Under this tree he saw a pig and a cow. The pig and the cow entered into conversation, and the man overheard what they were saying.

The pig said to the cow, “How is it that everybody appreciates you and nobody appreciates me? When I die, I provide people with bacon, ham and sausage. People can also use my bristles. I give three or four things, whereas you give only one thing: milk. Why do people appreciate you all the time and not me?”

The cow said to the pig, “Look, I give them milk while I’m alive. They see that I am generous with what I have. But you don’t give them anything while you’re alive. Only after you’re dead do you give ham, bacon and so forth. People don’t believe in the future; they believe in the present. If you give while you are alive, people will appreciate you. It is quite simple.”

From that moment on, the rich man gave all he had to the poor.

From:

Vaishali Dev Kashyap

Mar 5 ,2009

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Dare to Dream…

Filed under: Inspiration — Milestone Education Society (Regd.) Pehowa @ 7:30 पूर्वाह्न

You may get a lot of negative
feedback from others,
and so much happens in life
to block the road you wish to travel.
But you must dream anyway
and cherish your dreams
as they come from your soul
and are the blueprint
of who you are.
What’s more, they represent
the direction you should take on earth.

                                             Let your heart set your goals
                                           and remain dedicated to them.

 

From:

Vaishali Dev kashyap

Feb 15,2009

जून 5, 2009

AIMS AND OBJECTIVES OF EDUCATION

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MEANING OF EDUCATION

The term education usually denotes the technical sense and is generally limited to the context of teachers instructing students. I have quoted some thinkers here to draw out the right meaning of Education.

GEORGE F.KNELLER

“In its broad sense, education  refers to any act or experience that has a formative effect on the mind, character, or physical ability of an individual…In its technical sense education is the process by which society, through schools, colleges, universities, and other institutions, deliberately transmits its cultural heritage–its accumulated knowledge, values, and skills–from one generation to another.”

 Pestalozzi

“Education is natural, harmonious and progressive development of man’s innate powers.”

Education inculcates certain values and principles and also prepares a human being for social life.

Sri Aurobindo

“That alone will be a true and living education which helps to bring out to full advantage, makes ready for the full purpose and scope of human life all that is in the individual man, and which at the same time helps him to enter into his right relation with the life, mind and soul of the people to which he belongs and with that great total life, mind and soul of humanity of which he himself is a unit and his people or nation a living, a separate yet inseparable member.”

AIMS AND OBJECTIVES OF EDUCATION

It is said that education without clear cut aims is like a rudderless ship.

Here are some ojectives of a good educational system, we can broadly classfied in

      (1) Individual Development

      (2) Social and National Development

Individual Development

Education should enable a human being to attain the greatest possible harmony, internal and external, spiritual and material, for the fullest possible development of human potentialities and capacities. Development of an individual – physically, mentally and spritually is well known aim of education. Aim of education should be to make children self- confident and self dependent, and to make them strong physically and mentally.

Social and National Development

 The social aim which means that education should produce effective individuals in the sense that they realize their responsibilities towards the society. Social aim of education is equally important because an individual lives in society and has his obligations towards his nation. There is a realisation that, the present education divorced from the real social content and social goals.

RELATION

 Individual and social aims of education are not contrary to one another. In fact they are complementary to one another. The purpose of education should be the development of the fullest possible capacities and potentialities physical and spiritual of a total man. It should make a man capable of earning his livelihood reasonably well to enjoy a happy and secure life while making effective contributions to the society and national effort of making India strong , advanced and prosperous.

 SOCIALTRANSFORMATION

Education should not merely equip an individual to adjust with society to its customs and conventions, but it should enable him to bring desirable changes in the society.

“Every educational institution from secondary school to university college should be developed to become an agency of change….”

MORDERNIZATION

Education should enable us to move with times and attain excellence in science and technology.

“One of the suggestions explicitly points out that, our education should integrate and unite the people of India, modernise society while preserving what is authentically Indian in our cultural and spiritual heritage”.

 ACQUISITION OF VALUES

 Acquisition of Values is needed for social transformation. Moral, cultural and spiritual values in education have been given immense importance .The following suggestion beautifully reconciles the twin objectives of modern technical sophistication and the ancient spirituality.

 “New education policy of India should be built on the foundation of ancient spirituality and modern culture and technical sophistication. It should develop scientific temper and spirit of enquiry in the students”.

  COMMUNITY PARTICIPATION

 “The education system in all its branches and sectors should get itself involved in activities related to problems of local Community life and shall thus endeavour through the desirable community participation community involvement in the educational field to bring all education of its rightful place in community life.”

 UNIVERSALISATION

Emphasis should be given in cultivating good qualities like cooperation, good will, forgiveness, tolerance, honesty, patience etc. in order to encourage universal brother-hood and to prepare students worthy citizens of the country.Values of optimism and secularism, and service to the poor should be stressed on the young minds.

 CONCLUSION

It may be pointed out that various dimensions individual and social development, social transformation, value- acquisition etc., have been well identified in present time. We are of the opinion that Indian education should aim at producing men and women of knowledge, character and cultural values and trained skills to achieve excellence in their career and life.

Cited from: (The Main article’s link is given below, but I have summarise it)

http://www.education.nic.in/cd50years/g/T/GF/0TGF0201.htm ,22-04-2009

THE MEANING OF EDUCATION

Filed under: Education — Milestone Education Society (Regd.) Pehowa @ 6:35 पूर्वाह्न

http://www.teachersmind.com/pdfdirectory/Education.PDF, 22-04-2009.

Education

Education is, according to philosopher of education George F. Kneller,

In its broad sense, education  refers to any act or experience that has a formative effect on the mind, character, or physical ability of an individual…In its technical sense education is the process by which society, through schools, colleges, universities, and other institutions, deliberately transmits its cultural heritage–its accumulated knowledge, values, and skills–from one generation to another.[1]

In popular discourse, use of the term education usually connotes the technical sense and is generally limited to the context of teachers instructing students. Teachers may draw on many subjects, including reading, writing, mathematics, science and history. Teachers in specialized professions such as astrophysics, law, or zoology may teach only a certain subject, usually as professors at institutions of higher learning. There is also instruction in fields for those who want specific vocational skills, such as those required to be a pilot. In addition to such formal and technical education there is an array of education, in the technical and broad sense, possible at the informal level, e.g., at museums and libraries, with the Internet, and in life experience.

The right to education has been described as a basic human right: since 1952, Article 2 of the first Protocol to the European Convention on Human Rights obliges all signatory parties to guarantee the right to education. At world level, the United Nations ‘ International Covenant on Economic, Social and Cultural Rights of 1966 guarantees this right under its Article 13.

1. George F. Kneller, Introduction to the Philosophy of Education (New York: John Wiley and Sons, 1971). pp.20-21.

From: http://en.wikipedia.org/wiki/Education#cite_note-0, date:22-04-2009

THE BUDDHA

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TO GREAT PHILOSOPHERS AND UNBAISED THINKER, HE IS A TEACHER WHO UNDERSTOOD WORLLY CONDITIONS IN THEIR PROPER PERSPECTIVE.

TO MORALISTS, HE HAS THE HIGHEST CODE OF DISCIPLINE AND HE SYMBOLISES PERFECTION. 

TO RATIONALISTS, HE IS THE MOST LIBERAL MINDED RELIGIOUS TEACHER WHO UNDERSTOOD THE VEXED HUMAN PROBLEMS.

TO FREE THINDERS, HE IS A RELIGIOUS TEACHER WHO ENCOURAGED PEOPLE TO THINK FREELY WITHOUT DEPENDING ON RELIGIOUS DOGMAS.

TO AGNOSTICS, HE IS A VERY INTELLIGENT, KIND, UNDERSTANDING AND PEACE LOVING MAN.

TO HINDUS, HE IS ONE OF THE INCARNATIONS OF THEIR GOD.

TO SOCIALISTS, HE IS A SOCIAL REFORMER.

TO RELIGIOUS DEVOTERS, HE IS A HOLY MAN.

 

REF :- FLOWER OF MANKIND  BY REV. K. DHAMMANANDA. ( MALAYSIA ).

 

Before listening to the Buddha, people were ignorant about many things :

Why were they here in the world ?

What did they really have to do as human beings ?

Was there an untimate aim in life ?

Despite their formidable store of knowledge ,

why was it that people could gain no satisfaction in life ?

We know from our own experience that when people have only mere knowledge, scientific or otherwise, but not Supreme Wisdom, they often are unable to live happily with themselves or with others.

We are constantly in danger of being smothered by greed, hatred and delusion, the bad motivations responsible for all evil deeds. Only the Buddha can teach us how to eradicate these bad motivations through the training of our minds.

The more we remain in this world, the more problems we will have to face. Life is a big physical and mental battle for those who are unenlightened.

The Buddha show that enlightenment and release from suffering is possible without depending on external factors, such as prayers, offerings, religious rites and rituals and animal sacrifices to gain purity and liberation.

Had the Buddha claimed that he was a divine being, then we may think that our scope for following his example is rather limited. Truly, the Buddha is the flower of mankind. Like the gentle fragrance of sweet jasmine carried for a brief moment by the gentle breeze on a still moonlit night, the Buddha’s message has spread throughout the world. It has spread without the use of political might. The enticing lure of miraculous powers or the manipulative use of financial aid to gain converts.

The Buddha is one of the great reformers of human history. He refused to promote mystical, occult and secret doctrines. He exposed the emptiness and futility of performing rites and rituals as a means of gaining salvation. He thought that people should not be bound to a holy book or sacred ritual in the search for truth and to gain spiritual liberation.

Buddha proclaimed to the world the immense potential and the invincible power of the human mind. Instead of placing man in a subservient position to some conception or personification of a divine power, he showed how man can attain the highest knowledge and supreme enlightenment by his own efforts. He raised the worth of man b y showing how one can develop one’s potential and attain Buddhahood is attained through spiritual maturity and not through spiritual maturity and not through mere prayers, worship or making offerings to a supernatural being. One should cultivate the good qualities of charity, morality, determination, goodwill and equanimity. Effort is needed to purify the mind from the deeply-rooted negative mental habits and defilement.

TRIPITAKA, the collection of the Buddha’s teachings and instructions contains astounding amount of analysis and prescription given by the Master which could be applied to overcome and cure all universal problems. In applying the method he prescribed, it is possible for a person to find complete release from an unending existence of dis-satisfactoriness.

REF :- FLOWER OF MANKIND  BY REV. K. DHAMMANANDA. ( MALAYSIA )

METHODS OF STUDY

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METHODS OF STUDY

Question :  How to study ?

Answer : Most of the students do not know how to study. There is wrong impression in students that only reading book is enough for study. There are some particular methods of study, the same are stated as follows :

  1. There exists 3R formula for study, means – READ, REMEMBER & REPRODUCE.. This means 1. read repeatedly 2.Remember whatever read. 3. Whatever remembered must be written on paper. This is called study.
  2. There exists paragraphs. Derived summary of the paragraph. If the paragraph is of 10 to 12 lines, then the summary should be of 3 to 4 lines. If student adapts this line of study, then it will prove very useful for his final examination.
  3. If teacher intends to teach a particular lesson next day, the student must read it on previous day in advance, then he will be able to know the lesson very well in class. After having taught the lesson, the student need have read the lesson once again carefully and repeatedly. It is responsibility of the teacher that he should declare his intention that he would teach the particular lesson next day, so that student would prepare accordingly in advance. Moreover student also ask the teacher to teach the lesson. That is mutual responsibility.
  4. “Learn while teaching”. This is the best way of study. If we teach needy student of our class, then it derives lot of knowledge while teaching to the student. Thus we get double benefit that we teach the student and indirectly we study very well, because unless we clarify the subject, we wont be able to teach.
  5. This method of study is innovative one. At first two students must study at home in advance. Later, they should meet together, ask questions to each other, just like conducting test of each other. This method can give excellent result in examination. To study in short, it means study repeatedly. This is called revision. Indeed! There is no vision without revision. Student should always keep in mind about this and should never ignore revision.
  6.  My own system of study : Read a lesson carefully with full concentration once or twice till it is understood completely, then close your eyes, remember the lesson that you have read. The same method is also applicable in case of theoretical paragraph-matter as well as mathematical problem solving or any kind of subject you read. Alternatively, you can even go alone for a walk and perform the process of remembering while walking instead of keeping eyes closed.
  7. Another innovative method of study is as follows :

Let us consider following highlighted words in particular paragraph. i.e., The word shall represent whole paragraph. Consider the first or middle alphabet of highlighted word which shall represent the highlighted word followed by the paragraph. Thus one alphabet shall represent the paragraph.. If there are 8 paragraphs then there shall be 8 alphabets of the highlighted word that you have selected for the paragraph. Combine the 8 alphabets which shall form a word of 8 alphabets. Then it is very easy to remember one word carrying 8 alphabets. You can learn by heart (memorize) the word. Thus on knowing the related question in examination, your word will give you prompt solution and you can start writing paper in speed as you are well planned in accordance with this innovative method. Only theoretical matter can be done with this method.

For example : The 8 highlighted words of paragraphs  have been selected serially, as follows:

  1. RIGHT UNDERSTANDING
  2. RIGHT THOUGHT
  3. RIGHT SPEECH
  4. RIGHT ACTION
  5. RIGHT LIVELIHOOD
  6. RIGHT MINDFULNESS
  7. RIGHT EFFORT
  8. RIGHT CONCENTRATION

 

The 8 alphabetical word has now formed which is essential to memorize by heart is: UTSALEMC

If you remember the word UTSALEMC, your memory will get activated and you can write paragraph as follows:

 ‘U’ stands for RIGHT UNDERSTANDING and followed by the paragraph i.e., People should learn art of understanding each other as a human being ———————(continued whatever you remember about the paragraph contents)———-

The same process should be repeated for rest 7 alphabets. With this, you will not miss any of the eight paragraphs. Isn’t it?

जून 4, 2009

PARLIAMENT SPEECH DELIVERED BY DR. B.R. AMBEDKAR ON 17TH DEC.1946.

Filed under: Inspiration — Milestone Education Society (Regd.) Pehowa @ 7:17 पूर्वाह्न
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REF:- THE BOOK “ THE HINDU RAJ TODAY, YESTERDAY AND TOMORROW.”  : AUTHOR: S.K. BISWAS.

CHAPTER SEVEN , PAGE NO.135…..

** BOLD LETTERS INDICATE CASSETTE SPEECH WHICH BEGINS FROM  NEXT PAGE.

 TITLE :-DR. AMBEDKAR’S MAIDEN BATTLE FOR MUSLIMS.

Not just, it was a one way traffic. Dr. Ambedkar fought his brilliant ever battles of statesmanship in the Constituent Assembly itself in favour of the Muslims. Dr. Ambedkar delivered his maiden speech in the Constituent Assembly while deciding the fate of our Nation in favour of and to protect the interests of the Muslims only.

 

The Constituent Assembly started its work of writing free India’s Constitution on 9th December, 1946. In all 296 members were entitled to take part in the inaugural session. But only 207 attended, the absentees were mainly the Muslim League members who had boycotted the Constituent Assembly. Only 4 Musalmans who got elected in the Constituent Assembly on Congress tickets attended the inaugural function. In such circumstances on 13th December, 1946, the Hon’ble Pandit Jawaharlal Nehru mover the resolution regarding the aims and objects of the Constitution as under :

 

1)       This Constituent Assembly declares its firm and solemn resolve to proclaim India as an Independent Sovereign Republic and to draw up for her future governance a Constitution;

2)       Wherein  the territories that now comprise British India, the territories that now form the Indian States, and such other parts of India as are outside British India and States as well as such other territories as are willing to be constituted into the independent Sovereign India, shall be a Union of them all; and

3)       Wherein the said territories, whether with their present boundaries or with such others as may be determined by the Constituent Assembly and thereafter according to the law of the Constitution, shall possess and retain the status of autonomous units, together with residuary powers, and exercise all powers and function of government and administration, save and except such powers and functions as are vested in or assigned to the Union, or as are inherent or implied in the Union or resulting therefrom; and

4)       Wherein all power and authority of the Sovereign Independent India, its constituent parts and organs of government, are derived from the people; and

5)       Wherein shall be guaranteed and secured to all the people of India justice, social, economic and political; equality of status, of opportunity, and before the law; freedom of thought, expression, belief, faith, worship, vocation, association and action, subject to law and public morality; and

6)       Wherein adequate safeguards shall be provided for minorities, backward and tribal areas, and depressed and other backward classes; and

7)       Whereby shall be maintained the integrity of the territory of the Republic and its sovereign rights on land, sea and air according to justice and the law of civilised nations; and

8)       This ancient land attains its rightful and honoured place in the world and make its full and willing contribution to the promotion of world peace and the welfare of mankind. “

 ( This was followed by speeches by Pandit Nehru, Purishottam Das Tondon and the Chairman, Dr. Rajendra Prasad. The Assembly the adjourned till 16th December, 1946)

 

On the 16th December, it was Dr. M.R.Jayakar (Bombay : General ) who moved an amendment to this resolution that, “This Assembly declares its firm and solemn resolve that the Constitution to be prepared by this Assembly for the future governance of India shall be for a free and democratic Sovereign State; but with a view to securing, in the shaping of such a Constitution, the cooperation of the Muslim League and the Indian States, and thereby intensifying the firmness of this resolve, this Assembly postpones the further consideration of this question to later date to enable the representatives of these two bodies to participate, if they so choose in the deliberation of this Assembly. “ Dr. Jayakar who was known for his gift of peace making, moved this amendment on good faith. But this irritated the Congress bosses and voices arose from the Congress groups heckling Dr. Jayakar as an obstructionist. The sweet, flowing, persuasive Jayakar sat down never to rise again in the House. His amendment now became a royal battle.

 

With a view to saving the inflammable situation, Chairman of the Assembly invited Dr. Ambedkar who belonged to and represented the Untouchables of India. It was a matter of high magnitude. The authority and infallibility of a leader Pandit J.L. Nehru was in question. It was the move of Congress, to whom the Assembly seems to have belonged to, was in question. And the challenge came from an honourable and eminent Congress member only.

 

Dr. Ambedkar (Bengal : General), however, very plainly but decisively supported the move of Dr. Jayakar. He with his unlimited command over language, vast experience of surroundings, a boiled fighter-diplomat and a child of adversity stated:

 

 

“ Mr. Chairman, I am indeed very grateful to you for having called me to speak on the Resolution. I must however, confess that your invitation has come to me as a surprise. I thought that as there were some 20 or 22 people ahead of me, my turn, if it did come at all, would come tomorrow. I would have preferred, that as today I have come without any preparation whatsoever. I would have liked to prepare myself, as I had intended to make a full statement on an occasion of this sort. Besides you have fixed a time limit of 10 minutes. Placed lunder these limitation, I do not know how I could do justice to the Resolution before us. I shall however do my best to condense in as few words as possible what I think about the matter.

 

…….Now I come to the first part of the Resolution, which includes the first four paragraphs. As I said from the debate that has gone on in the House, this has become a matter of controversy. The controversy seems to be centred on the use of the word ‘Republic’, it is centred on the sentence occurring in paragraph 4 “the sovereignty is derived from the people “. Thereby it arises from the point made by my friend Dr. Jayakar yesterday that in the absence of the Muslim League it would not be proper for this Assembly to proceed to deal with this Resolution. Now, Sir, I have got not the slightest doubt in my mind as to the future evolution and the ultimate shape of the social, political and economic structure of this great country. I know today we are divided politically, socially, and economically. We are a group of warring camps and I may go even to the extent of confessing that I am probably one of the leaders of such a camp. But, Sir, with all this, I am quite convinced that given time and circumstance nothing in the world will prevent this country from becoming one. (Applause): With all our castes and creeds I have hot the slightest hesitation that we shall in some form be a united people (cheers). I have no hesitation in saying that not withstanding the agitation of the Muslim League for partition of India some day enough light would dawn upon the Muslims themselves and they too will begin to thin that a United India is better even for them(Loud cheers and applause).

 

**  So far as the ultimate goal is concerned, I think none of us need have any apprehensions. None of us need have any doubt. Our difficulty is not about the ultimate future. Our difficulty is how to make the heterogeneous mass that we have today take a decision in common and march on the co-operative way which leads us to unity. Our difficulty is not with regard to the ultimate, our difficulty is with regard to the beginning. Mr. Chairman, therefore, I should have thought that in order to make a thought, in order to induce every party, every section in this country to take on to road it would be an act of greatest statesmanship for the majority party even to make a concession to the prejudices of people who are not prepared to march together and it is for that, that I propose to make this appeal. Let us leave aside slogans, let us even make a concession to the prejudices of our opponents, bring them in, so that they may willingly join with us on marching upon that road, which as I said, if we walk long enough, must necessarily lead us to unity. If I, therefore, from this place support Dr. Jayakar’s amendment, it is because I want all of us to realise that whether we are right or wrong, whether the position that we take in consonance with out legal rights, whether that agrees with the Statement of May 16th or December 6th, leave all that aside. This is too big a question to be treated as a matter of legal rights. It is not a legal question at all. We should leave aside all legal considerations and make some attempt, whereby those who ate not prepared to come, will come. Let us make it possible for them to come, that is my appeal.

 

In the course of the debate that took place, there were two questions which were raised, which struck me so well that I took the trouble of taking them down on a note paper . The one question was, I think, by my friend, the Prime Minister of Bihar who spoke yesterday in this Assembly. He said, how can this Resolution prevent the league from coming into the Constituent Assembly ? Today my friend, Dr. Syama Prasad Mookherjee, asked another question. Is this  Resolution in consistent with the Cabinet Mission proposed. Sir, I think they are very important questions and they ought  to be answered and answered category .  I do maintain that this Resolution whether it is intended to bring about the result or not, whether it is a result of cold calculation or whether it is a mere matter of accident is bound to have the result of keeping the Muslim League out. In this connection, I should like to invite your attention to paragraph 3 of the Resolution, which I think is very significant and very important. Paragraph 3 envisages the future Constitution of India. I do not know what is the intention of the mover of the Resolution. But I take it that after this Resolution is passed, it will act as a sort of a directive to the Constituent assembly to frame a Constitution in terms of para 3 of the Resolution. What does paragraph 3 speak of ? Paragraph 3 says that in this country there shall be two different sets of polity, one at the bottom, autonomous Provinces or the States or such other areas as care to join  a United India. These autonomous units will have full power. They will have also residuary powers. At the top, over the Provincial Units, there will be a Union Government, having certain subjects for legislation, for execution and for administration. As I read this part of the Resolution, I do not find any reference to the idea of grouping, and intermediary structure between the Union on the one hand and the provinces on the other. Reading this para, in the light of the Cabinet mission’s Statement or reading it even in the light of the Resolution passed by the Congress at its Wardha session, I must confess that I am a great deal surprised at the absence of any reference to the idea of grouping (hear, hear). I like strong united centre, (hear, hear ) much stronger than the Centre we had created under the Government of India Act, 1935. But, Sir, these opinions, these wishes have no bearing on the situation at all. We have travelled a long road. The Congress Party, for reasons best known of itself consented, if I may use that expression, to the dismantling of a strong Centre which had been created in this country as a result of 150 years of administration which I must say , was to me a matter of great admiration and respect. But having given up that position, having said that we do not want a strong centre, and having accepted that there must be or should be an intermediate polity, a sub-federation between the Union Government and the Provinces I would like to know why there is no reference in para 3 to the idea of grouping. I quite understand that the Congress Party, the Muslim League and His Majesty’s Government are not ‘ad idem’ on the interpretation of the clause relating to grouping. But I always thought that, I am prepared to stand correct  if it is shown that I am wrong, at least it was agreed by the Congress Party that if the Provinces which are place within different groups consent to form a  Union or Sub-federation, the Congress would have no objection to that proposal. I believe I am correct in interpreting the mind of the Congress Party. The question I ask is this. Why did not the Mover of this Resolution make reference to the idea of a Union of Provinces or grouping of Provinces on the terms on which he and his party was prepared to accept it ? Why is the idea of Union completely affected from this Resolution ?. I find no answer. None whatever.

 

I therefore say in answer to the two questions which have been posed here in this Assembly by the Prime Minister of Bihar and Dr. Syama Prasad Mookherjee as to how this Resolution is inconsistent with the statement of May 16th or how this Resolutions going to prevent the Muslim League from entering this Constituent Assembly, that here is para 3 which the Muslim League is bound to take advantage of and justify its continued abstention. Sir, my friend Dr. Jayakar, yesterday, in arguing his case for postponing a decision on this issue put his case, if I may say so, without offence to him, somewhat in a legalistic manner. The basis of his argument was, have you the right to do so ? He read out certain portions from the Statement of the Cabinet Mission which related to the procedural part of the Constituent Assembly and his contention was that the procedure that this Constituent Assembly was adopting in deciding upon this Resolution straightaway was inconsistent with the procedure that was laid down in that paper. Sir, I like to put the matter in a somewhat different way. The way, I like to put it is this, I am not asking you to consider whether you have the right to pass this Resolution straightaway or not. It may be that you have the right to do so. The question I am asking is this. Is it prudent for you to do so ? Is it wise for you to do so ? Power is one thing; wisdom is quite a different thing and I want this House to consider this matter from the point of view, namely, whether it would be wise, whether it would be statesmanlike, whether it would be prudent to do so at this stage. The answer that I give is that it would not be prudent, it would not be wise. I suggest that another attempt may be made to bring about a solution of the dispute between the Congress and the Muslim League. This subject is so vital, so important that I am sure it could never be decided on the mere basis of dignity of one party or the dignity of another party. When deciding the destinies of nations, dignities of people, dignities of leaders and dignities of parties ought to count for nothing. The destiny of the country ought to count for nothing. The destiny of the country ought to count for everything. It is because I feel that it would in the interest not only of this Constituent Assembly so that it may function as one whole, so that it may have the reaction of the Muslim League before it proceeds to decision that I support Dr. Jayakar’s amendment-we must also consider what is going to happen with regard to the future, if we act precipitately. I do not know what plans Congress Party, which holds this House in its possession, has in its mind ? I have no power of divination to know what they are thinking about. What are their tactics, what is their strategy, I do not know. But applying my mind as an outsider to the issue that has arisen, it seems to me there are only three ways by which the future will be decided. Either there shall have to be surrender by the one party to the wishes of the other-that is one way. The other way would be what I call a negotiated peace and the third way would be open war. Sir, I have been hearing from certain members of the Constituent Assembly that they are prepared to go to war. I must confess that I am appalled at the ideal that anybody in this country should think of solving the political problems of this country by the method of war. I do not know how many people in this country support that idea. A good many perhaps do and the reason why I think  they do, is because most of them at any rate a great many of them, believe that the war that they are thinking of, would be a war on the British. Well, Sir, if the war that is contemplated, that is in the minds of people, can be localised, circumscribed , so that it will not be more than a war on the British, I probably may not have much objection to that sort of strategy. But will it be a war on the British only? I have no hesitation and I do want to place before this House in the clearest terms possible that if was comes in this country and if that was has any relation to the issue with which we are confronted today, it will not be a war on the British. It will be a war on the Muslims. It will be a war on the Muslims of which is probably worse, it will be a war on a combination of the British and Muslims. I cannot see how this contemplated war be of the sort different from what I fear it will be. Sir, I like to read to the House a passage from Burke’s great speech on Conciliation with America. I believe this may have some effect upon the temper of this House. The British people as you know were trying to conquer the rebellious colonies of the United States, and bring them under their subjection contrary to their wishes. In repelling this idea of conquering the colonies this is what Burke said :

 

“First, Sir permit me to observe, that the use of force alone is but temporary. It may subdue for a moment; but it does not remove the necessity of subduing again; and a nation is not governed which is perpetually to be conquered. “My next objection is its uncertainty. Terror is not always the effect of force and an armament is not a victory. If you do not succeed, you are without resource for, conciliation failing, force remains; but, force failing, no further hope of reconciliation is left. Power and authority are sometimes brought by kindness; but they can never be begged as alms by an impoverished and defeated violence…”

 

“A further objection to force is that you impair the object by your very endeavours to preserve it. The thing you fought for is not the thing which you recover; but depreciated, sunk, wasted and consumed in the contest.”

 

These are weighty words which it would be perilous to ignore. If there is anybody who has in his mind the project of solving the Hindu-Muslim problem by force, which is another name of solving it by war, in order that the Muslims may be subjugated and made to surrender to the Constitution that might be prepared without their consent, this country would be involved perpetually conquering them. The conquest would not be one and for ever. I do not wish to take more time than I have taken and I will conclude by again referring to Burke. Burke has said somewhere that it is easy to give power, it is difficult to give wisdom. Let us prove by our conduct that if this Assembly has arrogated to itself governing powers it is prepared to exercise them with wisdom. That is the only way by which we can carry with us all sections of the country. There is no other way that can lead us to unity. Let us have no doubt on that point.(Speech concludes)

 

It is very difficult to resist the temptation of quoting the mammoth and brilliantly revealing speech. The resolution launched by Panit Nehru was successfully hurdled. May be, because of this daring act of offence Dr. Jayakar was dropped from the Assembly in July next year and Dr. Ambedkar who ceased to be a member of the Constituent Assembly from the 23rd of June 1947, as a consequence upon the partition of India in particular Bengal, wherefrom he go himself elected was re-elected in the Assembly before the 14th July, 1947 when the Assembly was to sit next time. For this Dr. Rajendra  Prasad requested Mr. B. G. Kher the then Prime Minister of Bombay, on 30th June, 1947, to elect Dr. Ambedkar immediately.

 

The presence and participation of Dr. Ambedkar in the framing of the Constitution of India was so indispensable and important that the members of the Constituent Assembly and leaders of the Nation could not think even a day, what to talk about a session, without Dr. Ambedkar in the Assembly’s deliberations. There was no other member in the Assembly so senior, qualified and equipped as Dr. Ambedkar was. None in the Constituent Assembly was associated for such a protracted period as Dr. Ambedkar in the process of framing of the Constitution of India from so early stages. Dr. Ambedkar started contributing in the fathering of the Constitution of the country from the year 1928 by his working with the Simon Commission. This Commission eventually turned into the Round Table Conference which gave the Communal Award 1932 and the Government of India Act, 1935. Constituent Assembly was responsible to give it its final shape. On 29th August, 1947 he was unanimously elected as the Chairman of the Drafting Committee by its seven members, which was up only on the previous day. Therefore, Dr. Rajendra Prasad very rightly wrote to direct the then P.M. of Bombay Province :

 

“ Apart from any other consideration we have found Dr. Ambedkar’s work both in Constituent Assembly and the various committees to which he was appointed to be of such an order as to require that we should not be deprived of his services. As you know, he was elected from Bengal and after the division of the province he was ceased to be a member of the Constituent Assembly commencing from the 14th July 1947 and it is therefore necessary that he should be elected immediately.”

 

For his brilliant contribution in framing the Constitution of India, which is the largest ever written Constitution on the Earth, Dr. Ambedkar was conferred with the highest degree in the Law faculty, the LL.D by the Colombia University of U.S.A.

 

JAI BHIM.

 

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