My school and service

During the year 1960, my uncle Vithal used to go to primary school which was situated at a nearby village, Ranjolkheni. In the first week of June, He invited me to join the school at Ranjol, as there was no school at our village Hochaknalli. Next day, after consulting my grandmother, I followed vithal to school.  I was admitted in first standard in the New Type Middle School [NTMS] Ranjol Kheni. It was the first week of June and it rained during night hours. There was fresh water in the open grounds of the school.

The building was L- shaped and it was a concrete [RCC] building. I was impressed by the modern way of new building being constructed outside the village Ranjolkheni. This place was about one kilometer away from my residence at Hochknalli. We used to walk on bare foot to school on a narrow mud road. This was a modern school situated in the Centre of about ten villages. Boys from deferent villages used to study there. The surrounding villages were Rekulgi, Mangalgi, Talmadagi, sitalgeri, Hajjargi, sirkatnalli, etc. One Mr. Gurubasappa was my class teacher for first standard. He was young and fresh teacher, who used to teach mathematics. By the time I finished my first term at Ranjol, a new teacher was posted in my village. And therefore I was asked to join new school in my own village Hochaknalli. I did so and learnt alphabets. The strength of students was limited to about ten boys of similar age group. Among these students, two of us started reading the first standard book and we two completed reading this text book and we were given second standard book in the same academic year to read and study. So by the end of the yeas, we were declared passed  the second standard.

The next year, I was again taken to RanjolKheni School, in order to admit me to third standard there. The old class teacher Mr. Gurubasappa identified me and he did not agree for the proposal as I was a first standard student in that school during the previous year. He asked me to solve a small problem on subtraction, and I solved it with wrong answer. There was an agreement among the teachers and my parents that I shall be admitted to third standard, and if I fail in the quarterly examination, I shall have to go back to second standard only. However If I get through the quarterly examination, I shall continue in third standard. I not only got through the quarterly examination, but also stood first to my class [third standard]. After that event, I used to be the topper to my class every year, up to my SSLC.

I got through SSLC in first class during 1969 April. I was the fifth student to get SSLC pass from my village after Indian independence. Mr. Shivareddy, Shankareddy, Hemreddy D and Hemreddy S were my seniors from my village. I was asked to marry a girl from far off village Srimandal in the summer vacations after my SSLC exam. It was a child marriage. I lost my dear father when I was a 9th student. It was a great loss as the family lost the bread earning member, unexpected. My father was a potter and active member of the village. My grandmother was the head of our family. We used to talk Telugu in our home. Most of our relatives were from Telangana.

Gundappa kumbar: my father,

Tippamma kumbar: my mother,

Narasamma kumbar: grandmother;

   

The unfortunate

Loss of father made me depend on others for my needs of schoolings.

We two classmates started studying together and chose a rented room. It was a common place for our study. The magazines we read belonged to my friend Mr. Kasinath. But as the date of examination approached nearer, he disappeared from the common study room with his belongings and all study materials and magazines. Because of this, I was feeling fish out of water. Somehow I managed my available resources to prepare for my matriculation examination.

After SSLC, I joined science collage at Bidar and got through pre-university course in science during 1970.

There after I continued my education with the help of National loan scholarship and completed my B.Sc. degree in1973. I studied mathematics and Physics as my subjects.

When we joined collage Mr. Kasinath and I were again roommates. Here also we were sharing his books. This was because of my bad financial position, as there was nobody to take care of my expenditures of study materials.

I was more interested in mathematics whereas he was more interested in biology. We both put our best efforts to make fine notes in our respective fields. But as the days approached nearer to our final examination, I lost my mathematics notebook and he lost his biology notebooks. Someone has stolen our notebooks deliberately. However I was second to the collage in my class, scoring a better grade in my PUC science examination.

It was the government loan scholarship I received for three years, which saved me for the completion of my degree course. I became a science graduate by 1973. Thereafter, I could support my mother and family.

I was appointed as telephone operator during 1974 and was posted to Bhalki, a taluk headquarter in Bidar district. I Worked at Bhalki telephone exchange for five years [1979] and then appeared for competitive examination for the post of telephone inspector and I was selected.

I underwent six months training at RTTC Abids Hyderabad. Then I was posted to Sandur in Bellary district as Phone inspector. There, I was officer in-charge of the telephone exchange at Sandur.  Sundur manganese and iron ores was a famous ore company managed by M. Y. Ghorpade, the Maharaja of Sandur.

Worked there for one year 1980-81 and again appeared for the competitive exam for the post of Junior Engineer and I were selected to this new post. I underwent one year induction training at RTTC Trivandrum Kerala and was posted to Raichur telephones, as Junior engineer in 1983-84. My carrier started here as engineer. It was a long stay at Raichur, for almost twelve years.

I migrated to Bidar in 1996 on mutual transfer. During 1999, I was selected to the post of Sub- Divisional engineer and worked as S.D.O.Phones, at Bidar till retirement in 2009 February.

During 34 years of service I saw lot of up-gradations in the department; from manual to automatic system of call switching. I have seen Vigorous expansions of telephone networks in India. After 1990 the systems were digitalized all over the country. Call switching was on STD. customer could dial to anybody at any instant of time all over the nation. There was a tremendous achievement in communication technology over the years.

After the year 2000, the mobile networks were installed all over the nation by many companies on liberalization of service to private operators. Telephony became cheaper and affordable to common man. Now a days more than 50% population owns a mobile set.

Selfishness and Ethics

Kamal and Vimal were sisters. They married and had their children. Kamal lived with her husband in Hirabad. Vimal lived in Minabad. They had four brothers who also lived in another village called kattabad. Maruti was younger brother of these sisters. He had married and had children.

On a summer day, Maruti visited kamal’s home on an invitation, with his family and children. Paru was Maruti’s wife. Kamal’s daughter Mangal had married and had children. These children of similar age [of Maruti and Mangal] played happily in kamal’s home. Kamal’s husband Vinod was a factory worker and used to live in factory quarters. There were mango trees in her court yard of quarter house. Vinod purchased an old house in the village near his factory. He retired and shifted his family to this village house. He did not vacate the quarter house where he lived for many years. The mango trees had full of mangoes which kamal and her husband Vinod plucked and laid the mangoes in the quarter’s home for ripening. In the evening, Maruti went towards the quarter’s home with children for a walk. While he was going with children, kamal asked her brother not to go towards quarter home. He nodded, but the children insisted him to go towards quarters as they could play in the garden there. The little children explained Maruti of mangoes being laid in the quarter’s home for ripening. They returned to village home by sunset. All of them had their supper and went to their bed rooms. Vimal was also available in her sister’s home on that day as she too was invited for the function. Paru and vimal went into guest room where beds were arranged for them. They were chatting this and that before sleeping. Kamal and her daughter Mangal were in the kitchen for cleaning the kitchen articles before sleeping. But for a long time they did not return to bed room for sleeping. Vimal asked Paru to see what they are doing in the kitchen so long. Paru went into the kitchen and saw that kamal and her daughter were busy in eating ripe mangoes secretly. They had plenty of mangoes before them in a basket. They, seeing Paru entered kitchen, asked her to join them to eat mangoes, but she did not join them, saying she was in sleeping mood, and returned to the bed room and explained the story of what they were doing in the kitchen room secretly to Vimal. They [Paru and Vimal] chatted for a while and slept.

             Strange enough,   Kamal was not willing to share the mangoes with either children or the guests. Instead, she planned to enjoy eating mangoes with her daughter secretly. She was selfish. Though there were plenty of ripe mangoes, she did not offer the mangoes to either her brother or her sister or the children. She deliberately did this choice. This was her selfishness. Where the love had vanished? When guests were invited for a function of any kind, generally the guests were treated with honor. But she did it differently. To kamal, her brother, her sister, or the children were not important, but only her daughter [Mangal] was important. These are the relations now-a-days in close family.

Breech of moral values, and ethical behavior; leads to unhappiness among the groups of people. The relations get into separation and unhappiness.

Main Points of Aristotle's Ethical Philosophy

1.      The highest good and the end toward which all human activity is directed is happiness, which can be defined as continuous contemplation of eternal and universal truth.

2.      One attains happiness by a virtuous life and the development of reason and the faculty of theoretical wisdom. For this one requires sufficient external goods to ensure health, leisure, and the opportunity for virtuous action.

3.      Moral virtue is a relative mean between extremes of excess and deficiency, and in general the moral life is one of moderation in all things except virtue. No human appetite or desire is bad if it is controlled by reason according to a moral principle. Moral virtue is acquired by a combination of knowledge, habituation, and self-discipline.

4.      Virtuous acts require conscious choice and moral purpose or motivation. Man has personal moral responsibility for his actions.

5.      Moral virtue cannot be achieved abstractly — it requires moral action in a social environment. Ethics and politics are closely related, for politics is the science of creating a society in which men can live the good life and develop their full potential

            Morality

'Morality' is the normative moral code, or codes, of behavior acceptable/prohibited behavior within a particular group at a particular time.

 It is important to note that there are several different kinds of normative, or behavioral, codes that are recognized within communities and we need to distinguish them from one another, even though they are related.

 First of all, there is the law.  A legal code represents the minimum acceptable behavior of a particular group.  Members of a society who are unwilling to abide by the law are sanctioned by the community as a whole (though sanctions vary in severity based on the perceived harm to the community).

 Secondly, there is the moral code.  The moral code represents a much broader set of normative controls and is identifiable by the inverse proportion to the severity of the sanctions associated with the legal code.  That is, societies tend to be more tolerant of moral violations than of violations of the law.  We don't use economic sanctions or restrictions of liberty or life for those who act immorally. 

Thirdly, there is etiquette which represents the broadest possible set of behavioral expectations of a society.  Those who violate the etiquette codes suffer the least serious sanctions of all.  While one might insult a host or bring disgrace to Miss Manners, violations of politeness are not treated as harshly as either violations of the law or the moral code.  What each of these codes have in common is their attempt to control the behavior of individuals within society.  The distinction between each code seems to be located in the severity of the punishments associated with each kind of violation.

 In addition to the three normative codes noted above there is another type of social normative system:  religion.  Like law, morality and etiquette, religion is a normative system, i.e., it tells people how to behave.  Unlike the three systems mentioned above, it usually entails non-natural sanctions for violations of the code of conduct (i.e., reincarnation, heaven/hell, etc.).  

 One of the things that makes an analysis of morality difficult is the fact that these four different normative social systems overlap creating, in some cases, fuzzy boundaries.  For example, while failing to pay your taxes is clearly a violation of the legal code, it does not seem to be rude, immoral, or impious.  Murder, on the other hand, is not only a violation of the law, it is also generally considered to be impious, immoral, and rude!  Thus, when we are thinking about morality, we must be careful to keep our analysis focused on the sphere of morality to avoid conflations of religious and legal questions.  Attempting to draw the distinction between the legal and the moral, and to understand exactly what makes some social prescriptions part of the moral code as opposed to the legal or religious code, is in part, what some ethicists do.  Thus, we can think of an ethicist (i.e., someone who does Ethics) as a philosopher who investigates the nature of morality.  Ethicists are interested in the following kinds of questions:

 1. What are the grounds of morality (i.e., why do people think one action is right and another wrong, and yet another permissible but not obligatory),or the source of our moral intuitions?

 2. Can we give a systematic justification of our moral intuitions (i.e., which actions really are right, wrong and permissible, and how can we know that they are)?

 3. Are moral codes objective or relative (i.e., does right and wrong vary from place to place, time to time, or group to group)? and

 4. How does the language of morality work (i.e., what do words like 'right' and 'wrong' and 'permissible' mean?)?

 These four questions represent the foundation of ethical theory; they are the main problems ethicists try to resolve. 

Indian science

Our effort in this direction started by establishing IITs; at Kharagpur, Bombay, Madras, Kanpur, and Delhi. First Nuclear test arranged in 1974, Pokhran. We have SAIL established in 1973 to monitor the public sector steel plants at Bhilai, Bokaro, Durgapur, Rourkela etc.

                The Setbacks in management are; Unethical practice, misuse of power, faulty promotions, corruption in management, and many such untold things. We need industrial revolution, which comes out through ignited innovative minds. State [Nation] should search for such minds and use them. Effective supervision and enabling atmosphere are needed. There should be commitment, cooperation and information sharing among the industries and the universities.

IT IS THE SCIENCE AND TECHNOLOGY THAT RULES THE WORLD.

Wealth of a nation depends on the knowledge and innovation.

We need high quality science within the country. We need strong regional research establishments. The industries need to invest more than the government to nurture good science and research in India.

America grew because of high quality scientists in 1908 and onwards. It culminated in 1940s. Similarly japan started after Second World War and matured in 1960s. Now Singapore and china are investing heavily in science and research activities. If that is the case, why would not India determine to go ahead without waiting and losing precious time?

The younger generation should be encouraged to take risks to think differently, to innovate and apply their knowledge so gained for the development of India.

I am Indian

I am Indian

I am Hindu, I am Muslim, I am Christian, I am Sikh all these are but secondary, I am Indian is the first. I am citizen of India is the prime. I respect Indian constitution, respect equality, respect brotherhood, and coexist with neighbors in peace. Help the poor and economically deprived citizens’ to prosper. I avoid corruption, I do legal business. I do those acts that improve the living standards of Indians. And this is the only I am in my mind. Education, health, works for livelihood, a good shelter and good society and unity in diverse culture of India is my interest.

      I vote the correct person on his ability to serve the needs of fellow citizens of mother India. I respect the soldiers, who safeguard the nation by their 24 hours alertness. I respect the scientific community of India and the former force of India. I respect the factory workers, the teachers, the businessmen the doctors, and the engineers the labor force, the elder, the women folk and dear children of mother India. My dear fellow Indians, we should not divide on religion or cast basis. All religions are for betterment of mankind. Respect all people but do the good deeds only. Once the constitution was accepted the old is dead. Working for nation means working for the citizens of nation; is my idea.

        I respect the people working in all national organizations, in diverse activity. I respect the NGO organizations, I respect each and every Indian and I respect the people of all countries for their prosperity and progress. I respect the democratic institutions of the world.