वेडात मराठे वीर दौडले सात…

वेडात मराठे वीर दौडले सात ॥ धृ. ॥

“श्रुती धन्य जाहल्या, श्रवुनी अपुली वार्ता
रण सोडूनी सेनासागर अमुचे पळता
अबलाही घरोघर खऱ्या लाजतील आता
भर दिवसा आम्हा, दिसू लागली रात”

वेडात मराठे वीर दौडले सात… ॥ १ ॥

ते कठोर अक्षर एक एक त्यातील
जाळीत चालले कणखर ताठर दील”
माघारी वळणे नाही मराठी शील
विसरला महाशय काय लावता जात

वेडात मराठे वीर दौडले सात… ॥ २ ॥

वर भिवयी चढली, दात दाबिती ओठ
छातीवर तुटली पटबंधाची गाठ
डोळ्यांत उठे काहूर, ओलवे काठ
म्यानातून उसळे तलवारीची पात

वेडात मराठे वीर दौडले सात… ॥ ३ ॥

“जरी काल दाविली प्रभू, गनिमांना पाठ
जरी काल विसरलो जरा मराठी जात
हा असा धावतो आज अरि-शिबिरात
तव मानकरी हा घेऊनी शिर करांत”

वेडात मराठे वीर दौडले सात… ॥ ४ ॥

ते फिरता बाजूस डोळे, किंचित ओले
सरदार सहा, सरसावूनी उठले शेले
रिकिबीत टाकले पाय, झेलले भाले
उसळले धुळीचे मेघ सात, निमिषांत

वेडात मराठे वीर दौडले सात… ॥ ५ ॥

आश्चर्यमुग्ध टाकून मागुती सेना
अपमान बुजविण्या सात अर्पूनी माना
छावणीत शिरले थेट भेट गनिमांना
कोसळल्या उल्का जळत सात, दर्यात

वेडात मराठे वीर दौडले सात… ॥ ६ ॥

खालून आग, वर आग, आग बाजूंनी
समशेर उसळली सहस्र क्रूर इमानी
गर्दीत लोपले सात जीव ते मानी
खग सात जळाले अभिमानी वणव्यात

वेडात मराठे वीर दौडले सात… ॥ ७ ॥
दगडांवर दिसतील अजून तेथल्या टाचा
ओढ्यात तरंगे अजूनी रंग रक्ताचा
क्षितिजावर उठतो अजूनी मेघ मातीचा
अद्याप विराणि कुणी वाऱ्यावर गात

वेडात मराठे वीर दौडले सात… ॥ ८ ॥

लक्ष्मणराव काशिनाथ किर्लोस्कर

लक्ष्मणराव काशिनाथ किर्लोस्कर (इ.स. १८६९ – २६ सप्टेंबर, इ.स. १९५६;) हे मराठी, भारतीय उद्योजक होते. भारतातील एका प्रमुख असणा-या किर्लोस्कर उद्योग समुहाचे संस्थापक.

इ.स. १८८८ साली त्यांनी बेळगावात सायकलदुरुस्तीचे दुकान थाटत व्यावसायिक क्षेत्रात आपले पहिले पाऊल टाकले. बेळगावात प्लेगची साथ आल्याने दुकान शहरा बाहेर हलवावे लागले. मात्र परदेशी नागरिक भीतीने न आल्याने हा धंदाही बसला. नुसते सायकलवर अवलंबून राहण्यासारखे नव्हते म्हणून त्यांनी आजूबाजूच्या परिसरावर लक्ष केंद्रित केले. त्यातून त्यांना शेतक-याची अडचण लक्षात आली. शेतकरी जनावरांना कोंडा घालत. त्यात धान्याची पाती व फांद्याचे तुकडे असत. जनावरे ते खात नसत. ते तुकडे तसेच बाहेर टाकत त्यामुळे जनावरांनाही त्रास होत असे. त्यामुळे लक्ष्मणरावांनी चा-याचे बारीक तुकडे करणारे यंत्र बनवले. त्यांनी ते मशीन खेड्यापाड्यात जाऊन चालवून दाखवले. लोकांना ते पसंत पडले. जनावरांचाही त्रास कमी झाला. मात्र गुरांसाठी पैसे खर्च करण्याची मानसिकता शेतक-यात नव्हती. कारण रानात चा-याचा तुटवडा नव्हता.
हा प्रयोग फेल झाल्यावर त्यांनी विचार केला की, शेतक-यांना आवश्यक असणारी वस्तू बनविली पाहिजे. त्याप्रमाणे त्यांचे लक्ष नांगरकडे वळले. पारंपरिक नांगर खोलवर शेत नांगरत नव्हते. त्यामुळे पिक चांगले जोम धरत नसायचे म्हणून त्यांनी अधिक लोखंड घालून मजबूत नांगर बनविला. मात्र नवा नांगर आपल्या जमिनीत घालावा ही मानसिकता शेतक-यांची नव्हती. मात्र लक्ष्मणरावांना नांगर चालेल असा विश्वास होता. अनेकांनी तो नांगर नाकारला. शेतकी खात्याने त्यांच्या नावाची शिफारस न करता त्यात चुका काढल्या. लक्ष्मणरावांनी ते आव्हान स्वीकारले त्यांनी नवीन तंत्रज्ञानाचा अभ्यास केला. परदेशी नांगराचा अभ्यास करून आपल्या नांगरात सुधारणा केल्या. मात्र तरीही त्याची किंमत त्याकाळी ४० रु. होती. सामान्य नांगर ६ रु. ला पडत होता. ही मोठी अडचण होती. मात्र येणारे पिक जमा धरल्यास हा खर्च सहज परवडणारा होता. म्हणून किर्लोस्करांना विश्वास वाटत होता. त्यांच्या नांगराची माहिती मिळाल्यावर काही शेतकरी आले व त्यांनी मोठी ऑर्डर दिली. त्यातून त्यांना उत्साह वाढला. नांगर हळूहळू प्रसिद्ध होऊ लागले. यानंतर मात्र सरकारच्या शिफारसीत किर्लोस्कर नांगराचा समावेश झाला. अनेक व्यापा-यांनी ते खरेदी केले व इतर शेतक-यांना ते भाड्याने वापरण्यास दिले. अशाप्रकारे व्यवसाय वाढत गेला.
कारखाण्याच्या जमिनीचा प्रश्न निर्माण झाल्याने ती जागा जाणार होती. दरम्यान त्यांनी एका मित्राला औंध येथे सभागृह बांधकामात चांगले काम करून दिल्याबद्दल त्या मित्राने किर्लोस्कर यांना पडीक जमीन कारखान्यासाठी दिली. त्या जमिनीत साप विंचू फार होते. रेल्वे दूर अंतरावर होती. रस्तेही चांगले नव्हते. अन्य सुविधा नव्हत्या, मात्र ओंध येथील त्या पडीक जमिनीत त्यांनी कारखाना उभारण्याचे आव्हान स्वीकारले.
बेळगावहून रेल्वेने यंत्रसामग्री आणली. तेथून बैल गाडीतून ते सामान आणले व कारखाना सुरु केला. हा कारखाना एवढा वाढला की, ही जमीन म्हणजेच प्रसिद्ध उद्योग वसाहत किर्लोस्कर वाडी बनली. एक प्रसिद्ध उद्योग नगरी. शून्यातून आकाराला आलेल्या उद्योगाची कर्मभूमी.
येथे ३ वर्षे चांगला व्यवसाय केल्यावर १९१४ मध्ये युद्ध सुरु झाले. त्यामुळे परदेशी रंग, लोखंड मिळणे कठीण झाले. मात्र किर्लोस्कर यांनी तोडगा काढला. त्याकाळी कोल्हापुरात बिनकामाच्या तोफा पडून होत्या, त्या त्यांनी मिळविल्या आणि त्या वितळवून कच्चे लोखंड मिळवून नांगर तयार केले. त्याच दरम्यान जवळच भद्रावती येथे कच्च्या लोखंडाचा कारखाना सुरु झाला होता. त्यामुळे लोखंडाची गरज मिटली. कोळसा लाकडाच्य वखारीतून त्यांनी मिळविला. रंगाचा कारखाना स्वत:च सुरु केला.
या युद्धकाळात अनेक वस्तूंची मागणी वाढते व व्यापारी उद्योगपती तरले जातात. त्याप्रमाणे किर्लोस्कर उद्योगही तरला. १९१८ पर्यंत त्याचे भांडवल ५ लाख झाले होते. त्याकाळी ही रक्कम गडगंज होती. यानंतर मात्र किर्लोस्कर यांनी उद्योगात भरारी घेण्यास सुरुवात केली. १२ लाखाचे भांडवल उभे करून किर्लोस्कर ब्रदर्स लि. कंपनी स्थापन केली. तिची व्यवस्था पाहण्यासाठी किर्लोस्कर सन्स एन्ड कंपनी उभारण्यात आली. लोकाचा विश्वास् बसावा यासाठी कंपनी गुंतवणुक दारांना ९% डिव्हिडंड देणार नाही तोपर्यंत संचालक मोबदला घेणार नाहीत असे जाहीर केले. याचा चांगला परिणाम झाला. मोठे भांडवल उभे राहिले.
१९२० च्या सुमारास आणखी दोन यंत्रे बाजारात आणली. उसाचा रस काढण्याचे मशीन आणि ड्रिलिंग मशीन. त्याचबरोबर इतरही शेतकी कामात उपयोगी पडणारी साधने तयार करण्यात येत होती.
किर्लोस्कर समूहाची धुरा त्यांच्यानंतर त्यांचे पुत्र शंतनुराव किर्लोस्कर यांनी सांभाळली.

पुण्यश्लोक अहिल्याबाई होळकर

‘ चौडी ‘ ( चापलगाव ) ता. जामखेड जि.अहमदनगर हे अहिल्याबाईचे जन्मगाव.
माणकोजी पाटील व सुशिलाबाई याना कृष्ण सप्तमी, सोमवारला कन्यारत्न झाले ( ३१ मे १७२५ )
त्यांचे नाव ‘ अहिल्या ‘ असे ठेवण्यात आले.पुढे मल्हारराव होलकर यांचे चिरंजीव खंडेराव यांचाशी १७३३ मधे त्यांचा विवाह झाला व त्या अहिल्याबाई होळकर झाल्या.
पण पति व पुत्रसुख त्याना जास्ती लाभले नाही. १७५४ ला पती खंडेराव , १७६७ ला पुत्र मालेराव व १७६६ ला सासरे मल्हारराव यांचा निधना नंतर सर्व जबाबदारी त्यांचावर येवून पडली व ती त्यानी समर्थपणे पेलली.
त्या जश्या कर्त्तव्यदक्ष होत्या तसेच दानशूर ही होत्या तसेच प्रजाहीतदक्ष, राजकारणधुरंधर, आदर्श राज्यकर्ती, समाजसुधारक व उत्तम नेत्तृत्वगुण ही त्यांचात होते. महादजी  शिन्द्यांच्या मदतीने उत्तरेतील राजकारण त्यानी उत्तमरीत्या  सांभाळले . तसेच हुंडा पद्धत, बाल विवाह, सती पद्धत व आनेक स्त्री शोषण  करणार्या गोष्टीना त्यांचा विरोध होता.
आयुष्यभर नियतीचे कठोर घाव सोसून, खडतर जीवन जगुन वयाचा ७० ला श्रवण वद्य चतुर्दशी १३ ऑग. १७९५ ला अहिल्याबाईनी देहा सोडला.
 * मातृतुल्य अहिल्याबाई होळकर यांचा  चरणी  विनम्र अभिवादन.

Tank Museum, Ahmednagar.

	Tank Museum
	Museum buffs in India might have heard of technological museums and Railway museums but only a few might have heard of the Cavalry Tank Museum of the Armoured Corps Centre and School, Ahmednagar, the first of its kind in Asia. The museum has a rich collection of tanks used during different periods. Indeed, what the ship is to the Navy and the airplane is to the Air Force, tank is to the Army. Former Army Chief (late) Gen BC Joshi-a tankman himself-inaugurated this museum in 1994. The earliest tanks-the British Mark I were used during World War I. Nicknamed Big Willie and fitted with a tractor engine, Mark-I was an effective weapon in battle because it could cross trenches and literally take the battle into the enemy camp. However the story of tank does not start there. At the turn of the 19th century, efforts were on to develop a mobile and protected platform for battle that could break the stalemate inherent in trench warfare. Trench warfare was known for its high rate of casualty quite unrelated to battle as many soldiers died from rampant disease in their armoured car. The museum traces the evolution of the modern-day tank using an assortment of displays like armoured cars, reconnaissance vehicles and light tanks. It has a model belonging to the class of armoured cars that General Dwyer used to enter Amritsar’s Jallianwala Bagh. In order to make it a true cross-country vehicle, the wheels of Armoured Cars were replaced with tracks around 1912-and then were provided with a turret-mounted gun for better firepower. Tanks played a pivotal role during the Second World War and both the Allies and the Axis Powers made sparkling advances in the development of the tank. Early tanks had their now-distinctive top-mounted main gun on the side in order to lower the centre of gravity and made the vehicle stable. Indeed, when the main gun was placed at the top in the British A9 models, the tank was wobbly enough to be nicknamed Matilda, after the comical duck. Matilda, apart from its many descendants, is a prized exhibit at the museum. The 1934 armoured car Schmerer Panzersphah Wagen (8-RAD) donning a 'swastik’, a vital component of Adolf Hitler's fleet, transports the visitors to the Nazi era of Europe. Also exhibited at the museum are the many variants of the tank that perform specialised services such as aircrew recovery, bridge laying, mine-detonation and dozing. The mine-detonating tank, for instance, uses a revolving drum of heavy chains called ‘flails’ to detonate anti-personnel landmines. It clears the path for troops to move on. Perhaps because of the versatility of the tank, soon anti-tank armour also began using tank-like concepts. Many howitzers and anti-tank guns were mounted on tank classes to give them mobility in the battlefield. Some of the models displayed in the museum were the mainstay of the Indian Army’s self-propelled artillery until recently. ‘Amphibious’ tanks shown in the museum were among those developed for the Normandy Landings during World War-II. Many of the tanks on display at the museum were originally German and Japanese tanks captured during World War II. Pakistani tanks like Chaffee, Walker-Bulldog and Patton that took part in 1965 and 1971 are were also on display here. The rest of the 40 tanks are vehicles that served the Indian Army’s Armoured Corps right from its earliest years. All stand as a mute testimony to the glorious tradition of the mechanised armour since World War I. Notable among the exhibits are the Stuart tank which was taken to record heights of 12000 feet at Zojila Pass in 1948 by the Indian Army’s 7th Cavalry and the British-make Centurion, nicknamed Pattonkiller and Bahadur. Patton was considered the hands of Indian troops. Many of the Patton tanks displayed in the museum (and elsewhere in India) are from the ‘Patton Graveyard’ in Bhikiwind village of the Khem-Karan sector in Punjab. With their guns kept in a lowered position, these tanks remind visitors of the exploits of the Indian Army. In fact, an Indian Centurion tank destroying a Pakistani Patton in 1971 lock, stock and-literally-barrel in the Sialkot sector so alarmed the US manufacturers of the tank that they came calling to check for possible snags. That particular Patton with a gaping hole in its gun turret is the jewel of the museum’s collection. The museum’s collection also includes Soviet-made T-54 which saw action in the 1971 Indo-Pak war and was the Army’s main battle tank for many years. A T-54 can persist in 18 ft depth of water using a snorkel and can also create its own smoke-screen. The Indian tank armour was part of the Allied operations in World War II. Since Independence, Indian tanks have been in action in Kashmir and Goa operations, in Chushul and Sela Pass during the Chinese aggression of 1962 and the Indo-Pak wars.. The latest addition to the museum is the Army’s old warhorse, Vijayanta that played a key role in the 1971 war and is now being phased out from the Army. The museum also houses diverse cavalry memorabilia in its two Memory Halls and has two Model Rooms for automotive armament and electronic equipment. Heroes’ Gallery records the exploits of the braves of the Armoured Corps over the years. An interesting facility in the vicinity of the museum is the Tank Driving Simulator used to train tank drivers. The simulator mimics the roll, pitch and yaw of tanks driven over all kinds of terrain.

Shri Anand Rishiji Maharaj

Land of Ahmednagar is made holy by many saints born on this land. One  of them is jain  saint Shri Anand Rishiji Maharaj. Postal department has issued a multi-coloured of Rs. 4/- stamp in honour of renowned Acharya Anand Rishiji Maharaj on 9th august 2002. Acharya Anand Rishiji Maharaj was one such soul, whose contributions in the social and educational spheres have been a prolific and significant as his spiritual guidance to his followers. He was born at Shiral Chichondi ,Tal. Pathardi,Ahmednagar (Maharashtra) in August 1900 and received initiation from Ratan Rishiji Maharaj at the age of 13, thereby formally committing himself to a life of spiritual pursuits and service to humanity.

He Mastered the Jain Scriptures as well as ancient philosophical texts of Sanskrit language. His teachings were deep rooted in love, non-violence and tolerance. He was proficient in nine languages and wrote extensively in Marathi and Hindi. He had founded numerous educational and religious institutions and also rejuvenated many ailing institutions and founded magazines. He was bestowed with the title of "Acharya" in the year 1965 and left for his heavenly abode in the year 1992. News Courtesy: Mr. Sudhir Jain, The place Anand Dham is developed in his memory. Many social activities are arranged in his memory.

Merwan Sheriar Irani was born February 25, 1894, in Poona, India, into a Zoroastrian family. His father, a genuine seeker for God, was informed by the Spiritual Hierarchy that God Realization would come to him through his son. He came out of his desert retreat, married and established a family. Merwan, his second son, was an exceptionally fair and loving boy in all respects, and everyone recognized his high destiny. He attended the Christian High School and Deccan College. Meher Baba, as he came to be called by his disciples, took up his avataric duties early in 1922 after seven years of intense work with the

five Perfect Masters of the time.Hazrat Babajan, the aged woman master of Poona, initiated his spiritual awakening in January, 1914,by kissing him on the forehead.
Almost immediately he entered into a transcendental state of mind out of touch with normal gross consciousness. He scarcely ate or slept for nine months.
Dazed and apparently insane, he made his way during the next year to Shirdi Sai Baba, the chief of the five Perfect Masters, who acknowledged him publically as the Sustainer of the Universe, and sent him to Upasni Maharaj. As soon as that master saw the young man approaching, he picked up a stone and threw it with great force. It struck him on the forehead exactly where the old woman had kissed him. Thus began a painful five-year process of regaining normal consciousness while retaining his divine state.
During the 1920's he gathered and rigorously trained his inner circles of disciples while founding an active spiritual community in Ahmednagar, India, with schools, hospitals and other public service projects. In the middle of the decade he became silent and never again uttered a word. For 44 years he communicated by spelling words on an alphabet board and through hand gestures, including two important books, God Speaks and Discourses.
In 1931 he came to the West for the first time, traveling on the same ship that took Mahatma Gandhi to the Round Table Conference in London. During that voyage, he became Gandhi's spiritual adviser. In England and America he gathered a select group of western disciples, some of whom joined him in India later on. He visited his disciples in the West a half dozen times before the Second World War.
During the 1940's he traveled all over India in his work with the poor, with lepers, with the insane and with masts, a category of mentally disturbed people seldom found in the West whose afflictions come from unwise use of powerful spiritual practices, overwhelming and unbalanced love for God, or enthrallment by a sudden vision of Divinity. He set up temporary mad and mast ashrams in every part of the country where he contacted and served them in his own silent way.
He established two places of pilgrimage outside of India during the 1950's, Meher Spiritual Center, in Myrtle Beach, South Carolina, U.S.A., and Avatar's Abode, near Brisbane, Australia. It was necessary to spill his blood in America, he said, and while there to dedicate his center, major bones were broken and his face severely smashed in an car accident. A few years later he suffered a similar fate in India.
He became well known in the West during the 1960's by opposing the use of LSD and other drugs in the quest for spiritual experiences. In the last years he largely withdrew from public life and intensified his work in seclusion, announcing in the fall of 1968 that his work was completed 100% to his satisfaction. On January 31, 1969, one month before his 76th birthday, he left his body, which now lies in the tomb near Ahmednagar, a place of pilgrimage for those who love him.

He said that his tomb, called his samadhi, takes the place of his physical body. For a period of 100 years, entering his samadhi is equal to coming into his physical presence. Many pilgrims take advantage of this opportunity to keep his company. After 70 years, he said, his samadhi will be the most frequented place of pilgrimage in the world.

संत ज्ञानेश्वर

Name:Dnyandev

Mother Name:Rukmini Bai , 

Father Name:Vitthal Pant Kulkarni  

Guru Name:Nivrutti Nath Niwas:Alandi

Description

Shri Sant Dnyaneshwar Maharaj (1275–1296)AD- was a 13th century a famous sant in Maharashtra - He inspired the entire Maharashtra to worship Lord Panduranga. "Dnyaneshwari" - his famous manuscript (holy book) will always remind him.He was born in to a Deshastha Brahmin Kulkarni family to Vitthal Pant Kulkarni and Rukmini Bai at Apegaon near Paithan. Dnyaneshwar composed Bhavarthadeepika or Dnyanes

hwari to explain sacred knowledge of the holy book Bhagavad Gita to the masses. Dnyaneshwar accepted his elder brother Nivrutti Nath as his guru.He took sanjeevan Samadhi at Alandi,Pune, a yogic path to salvation by giving up life at the young age of 21.

Sant Dnyaneshwar’s writing is a combination of scholarly intelligence and poetic beauty. He along with Sant Namdeo propogated the warkari tradition, that has been alive for over 700 years.The Bhavarth Deepika/Dnyanadevi, popularly known as the Dnyaneshwari, a commentary on the Bhagavad Gita written in Marathi. Dnyaneshwari is one of the three sacred books or Prasthanatrayi of Bhagavata Dharma. (Locally called the Warkari movement.).He wrote nearly a thousand Marathi devotional songs (Abhanga). The Amritanubhava, is the work in which he has stated his own philosophy, also called Chitvilaasavaada. The works of Dnyaneshwar and his siblings have influenced the Marathi culture to this day. The poetry of Dnyaneshwar and Muktabai is still very popular in Maharashtra even after 700 years.

Alandi is truly a pilgrim center, about 30km far from Pune city(Maharashtra). The Palakhi in the month of Ashadh is very popular and many people walk almost 150 kms from Alandi to Pandharpur with singing songs,abhanga of Lord Vitthala. Alandi is situated on the banks of river Indrayani and the ghat behind the samadhi temple is very beautiful. Samadhi temple is worth to see and creates a pleasant atmosphere. This temple was built in 1570.

The other famous places in Alandi are Muktai temple, Ram temple, Krishna Temple, Math of Swami Hariharendra, Vitthal-Rakhumai temple,Narasimha Saraswati shri Swami Maharaj temple,Shri Aanandashram Swami math, the famous wall and Jalaram temple.Tulapur is one of the great nearest place from alandi.where you found Samadhi of Sambhaji Maharaj(SON OF SHIVAJI MAHARAJ) And the confluence of three rivers i.e Bhima , Bhama and Indrayani.

The visionaries of the village, along with some youngsters,  invited Mr. Popatrao Pawar for the gramsabha (village meeting).  He was unanimously elected as the Sarpanch after he  addressed the need for an all-round development of the village  that touched a chord in the people's hearts. On January 26, 1990, the first gram sabha (meeting) was  called, and the following basic needs of the village were  identified: Providing Drinking water   Providing fodders to cattle Providing irrigation to agriculture

• Providing educational facilities
• Providing health facilities
• Providing village roads
• Providing electricity
• Providing employment and their social and cultural activities.

The village has managed to beat back drought and fight drinking water problems. In Hiware Bazar, they have implemented a drip-irrigation system throughout the village to conserve water and increase food production, and have avoided water-guzzling crops like sugar-cane and bananas.
Soil and water conservation treatments - from contour blocking of rainwater, to afforestation, to trenching on private land, to built earthen structures and percolation tanks - all have played an important role.
Together with the green agenda, the reformer in Hiware Bazar have also implemented a program for social change, which involved banning liquor, adopting family planning program, and rendering voluntary labour - called shramadan  - to develope their village.
Positive results are being reported from the field - the out-migration of villagers to nearby urban areas has been arrested; there is now an influx of families seeking better water, health and economic conditions.
For Shri.  Pawar, the young man who changed the image of the high-crime village, prone to infighting that was Hiware Bazar prior to 1989, there has been a positive fallout too, personally. He has been elected the village head continuously since 1989 without opposition.
"The ban on grazing increased the production of grass from 200 tons in 1994-95 to more than 5,000 tones in 2001-2002," says shri. Pawar. "Likewise, the ban on felling trees has increased the biomass by 900,000 trees. Banning liquor has increased the efficiency of manpower,"
Villagers in Hiware Bazar also decided at their local council meetings to ban the sale of village land to "outsiders," and make HIV/AIDS testing compulsory before marriage.
Shri. Pawar says that their experience shows it is easier to carry on such work without an influx of big money.
Today, the village has been awarded the prestigious 'Ideal Village' status by the government of Maharashtra.

IPS VISHWAS NANGARE

जे अशक्य वाटतय
ते स्वप्न मला पहायचय..

ज्या शञुचा कोणी पराभव करु शकत नाही
त्याला मला हरवायचय..

कोणालाही सहन होत नाही अस दुःख मला सहन करायचय..

ज्या ठिकाणी धाडसी माणस जाण्यास धाडस करत नाही त्या ठिकाणी मला जाऊन धावायचय..
ज्या वेळी माझे बाहू थकलेत
पाय थकलेत
हात थकलेत
शरीर थकलेत

त्या वेळेस मला
समोर मला " एव्हरेस्ट " दिसतय त्या वेळी मला माझे एक एक पाऊल त्या " एव्हरेस्ट " च्या दिशेने टाकायचय..

तो " स्टार " मला गाठाचाय मला " सत्यासाठी " झगडाचय सर्घष कराचाय..
कुठलाही प्रश्न त्यासाठी विचरायचा नाही
थांबा घ्यायचा नाही..

माझी नरकात जायची सुद्धा तयारी आहे पण

त्याला कारण " स्वर्गीय " असल पाहिजे...

:-विश्वास नांगरे पाटील.                                                              for you by  Navnath wagh