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जिंदगी गुजर गई सबको खुश करनेमें ... जो खुश हुए वो अपने नहीं थे ... जो अपने थे वो कभी खुश नहीं हुए ...

Sunday, February 22, 2009

Modes of Execution

In ancient and medieval period, the execution of death sentence was often attended by cruel forms of torture and suffering inflicted on the offender. During these periods techniques of inflicting death were: Burning alive, boiling in oil, hurling from a rock, breaking at the wheel, drowning, impaling, immuring, beheading, amputation, stoning to death etc. Thus there was great divergence as to the mode of execution. These brutal methods of condemning the offenders were, however, abandoned by the end of eighteenth century. At present, the common modes of execution of death sentence which are in vogue in the different parts of the world are hanging, electrocution, gas-chamber, lethal injection and shooting. These changes have occurred with the advance of time and modern humanitarian approach to penology. These changes are based on the premise that death penalty means simply the deprivation of life and as such should be made as quicker and less painful as possible. Renovations and innovations are continuously being made, by the countries of the world, in the methods of execution, so that person on whom the sentence has been ordered suffers minimum torture. Of all the modern methods of administering the death penalty, hanging has been the most widely used. Royal Commission was appointed in the year 1949 by the Government of United Kingdom. The Commission submitted a report in 1953 after extensive research relating to merits and demerits of hanging and other prevalent methods of execution of death sentence. After weighing all the factors carefully the commission did not recommend that either electrocution or gas chamber should replace hanging. The Commission, however, recommended unanimously and emphatically that the question of introducing lethal injection as a mode of execution should be periodically examined, especially in the light of the progress made in the science of anesthetics. Law Commission of India in its Thirty-fifth Report on Capital Punishment, submitted in the year 1967, also did not recommend that either electrocution or gas chamber should replace hanging. However, Law Commission of India in its 187th Report has made headway for introducing lethal injection as alternative mode of execution of death sentence. ‘Hanging’ as a mode of execution will become obsolete with the advance of time, inventions in science and modern humanitarian approach to penology. Electrocution or lethal injection will replace ‘hanging’ in decades to come!

(Complete Article available in Indian Bar Review Vol. XXXII (3 & 4) 2005 pg. 439)

Saturday, February 21, 2009

Love

Osho said:

When you love, you project. You love not in order to give – you love in order to take, you love in order to exploit. When you love a person you start trying to fix the person according to you, according to your ideas. Every husband is doing that, every wife is doing that, every friend is doing that. You go on trying to change the other, the real, and the real cannot be changed – you will only get frustrated.

The real cannot be changed – only your dream will be shattered and then you will feel hurt. You don’t listen to reality. Nobody is here to fulfil your dream. Everybody is here to fulfil his own destiny, his own reality.

Love and hate both give colour to your eyes and then you cannot see clearly. If you love a person, you start seeing things which are not there. No woman is as beautiful as you think she is when you love her, because you project. You have a dream-girl in the mind and that dream-girl is projected. Somehow the real girl only functions as a screen.

That is why every love comes to a frustrating point sooner or later, because how can the girl go on playing the screen? She is a real person; she will assert, she will say, “I am not a screen”. How long can she go on fitting in with your projections? Sooner or later you feel they don’t fit. In the beginning she yielded; in the beginning you yielded. You were a projection – screen for her; she was a projection – screen for you. . . . Nobody can play a screen for you forever because it is uncomfortable. How can somebody adjust to your dream? He or she has his or her own reality, and the reality asserts.

Saturday, February 14, 2009

Swami Dayanand Saraswati

Swami Dayanand Saraswati was endowed with titanic personality. He was blessed with creative mind, strong physique and extraordinary intelligence and courage. He was born on 20th September 1824 in a village named ‘Tankara’ in the State of Gujarat. His original name was Mool Shankar. He was 6 feet and 4 inches tall and very fair. His memory was so strong that at the age of 14 he memorised the whole of Yajurveda.

An incident on Mahashivaratri day, when he was just 14 resulted in a turning point in his life. Sight of a rat climbing unhesitatingly on the idol of Lord Shiva and eating the food offered to the God shook his faith in God.

At the age of 21, when he came to know that his marriage is being planned by his father, he left the home forever and entered the arena of unknown, uncertain future. He remained celibate for his whole life. He preached vegetarianism. This young man was initiated into Sanyas at the age of 23 by Swami Purnanand Saraswati and now renamed as Swami Dayanand Saraswati. He wandered throughout India in search of true and real knowledge. His ultimate objective was to guide spiritually the common masses. He learnt the philosophy of Vedas and Yoga. He studied Panini’s Ashtadhyayi and Patanjali’s Mahabhashya from his revered blind Guru Swami Virajanand. Dayanand paid Gurudakshina in the form of disseminating the knowledge of Vedas and interpreting the Vedic philosophy anew. He fought against superstitious beliefs and orthodoxy in all religions. He was iconoclast all his life. He opposed hypocrisy and idol worship. He gave a message of Truth. Being a prolific writer, he wrote more than 60 books containing real knowledge of Vedas. ‘Satyartha Prakash’ written by him is treated as the bible of Arya Samaj.

A great orator, Dayanand delivered hundred of lectures throughout the length and breadth of India and took part in religious debates known as ‘Shastrartha’. He believed that God is formless, Nirguna, Nirakar. He was against the man made caste distinctions. In the beginning, Swami Dayanand Saraswati used to deliver lectures in Sanskrit; but in his later life he shifted to Hindi, a language easily understood by rank and file.

Swamiji founded Arya Samaj in Mumbai in 1875. Arya Samaj was spread all over India and got popularity and large number of followers in the Punjab. The Lion of Punjab Lala Lajpat Rai and Mahatma Hans Raj, the founder of the DAV movement were earnest followers of Arya Samaj. The main objective of the Arya Samaj is attaining welfare of the world – physical, social and spiritual.

Christian missionaries were engaged in luring Hindus to get converted to Christianism. Hinduism did not provide any rites for return of such converted persons to their original faith. Swami Dayanand Saraswati stepped in and evolved a program of ‘Shuddhi’, a process and rites for reconverting them back into Hindu religion.

Swamiji advocated for social justice and upliftment of untouchables, labourers and giving equal and prestigious position to women. Swamiji had opened four Vedic schools during his life time where the education was free and the students got free food, clothing, books and notebooks. But because of paucity of right kind of teachers this educational experiment of the Swamiji was not successful. However, his disciples, Arya Samajis, fulfilled his cherished desire by starting DAV movement after his death in 1883. The seed of educational movement sown by Swamiji has now grown into a large group of trees because of the untiring efforts and dedicated service of the DAV family in the form of about 1000 educational institutions imparting education of all types throughout India as well as abroad.

Tuesday, February 10, 2009

Marriage

By all means marry. If you get a good wife you will become happy, and if you get a bad one you will become a philosopher.
- Socrates.

Sunday, February 08, 2009

Friday, February 06, 2009

Judicial Overactivism

Plato was of the view that the ideal form of Government is one in which there is concentration of Governmental power. Bodin, a modern political thinker suggested that the function of administering justice should be entrusted to an independent authority. He pleaded for the separation of executive and judicial powers in the interest of better administration of justice. The French Philosopher, Montesquieu further developed the idea of Bodin into a theory of separation of powers. He advocated division of governmental powers to be assigned to the three organs: Legislature, Executive and Judiciary. Though these three organs have specialised powers and functions, they are expected to work in co-ordination & co-operation, if the polity is to function successfully. Strictly speaking, the role of the judiciary is not an active role. The real role of the judiciary is that of an umpire. The main function of the judiciary is to decide the disputes rather than to participate in policy making decisions.

During the last three decades or so, the judiciary has widened its horizon of jurisdiction. A new jurisdiction of ‘PIL’ (Public Interest Litigation) has emerged where the principle of Locus Standi is diluted under the pretence of better administration of justice. The courts are taking action on a post-card sent to a judge, this being called epistolary jurisdiction. Similarly, the Courts are taking suo motu actions on the basis of news item appearing in the newspaper or a letter written to the editor of the newspaper. ‘Public Interest Litigation’ which was in its initial stage a kind of ad hoc jurisdiction, is now firmly rooted in the judicial soil. The cases of PIL, now, are not exceptional but numerous. Public Interest Litigation has not remained so; it has turned gradually into ‘Publicity’ Interest Litigation.

The Supreme Court, by resorting to extreme liberal interpretation of Article 21, has expanded to a large extent the ambit and scope of Article 21 of the Constitution to cover wide variety of rights. To name a few: Right to free education, right to livelihood, right to free legal aid, right to immediate medical assistance in accident cases, right to speedy trial , right to pollution-free environment, right to know, right to travel abroad. Article 21 was inflated so much by judicial interpretation even to include ‘Right to die’ as a fundamental right (See P.Rathinam v.Union of India, A.I.R. 1994 S.C.1844). But the Court corrected this hyperactivism by putting a reverse gear and holding after a couple of years that right to die is not included in Article 21 (See Gian Kaur v.State of Punjab, A.I.R. 1996 S.C. 1257). It seems that the Court is attempting to re-write the Constitution, especially Part –III thereof.

The Supreme Court did not hesitate to assume direct legislative function in the case of Vishaka v. State of Rajasthan (A.I.R. 1997, S.C. 3011). In this case, the Supreme Court has virtually enacted a piece of legislation on the ground that there is a vacuum in the legislative field of sexual harassment of working women. The Supreme Court laid down some guidelines and norms which are directed to be treated as law. These directions were stated to be binding and enforceable in law until suitable legislation was enacted to occupy the field. It is submitted that these guidelines cannot be treated as laying down a precedent under Article 141, but this should be treated as unauthorised ad hoc legislation by the judiciary. This is an example, of judicial trespass in legislative domain. This is an example, not of judicial activism, but of judicial over-activism. The judiciary tried to justify its so called judicial activism on the ground that there is executive or legislative inaction or lethargy. But will judiciary tolerate the adjudicative action by the executive in case of possible judicial inaction or lethargy or delay? Interpreting certain provisions of the existing law and laying down certain principles in the form of the precedent is what is envisaged under Article 141 and not ad hoc legislation by the judiciary when there is a vacuum in the field.

Another example of the judiciary usurping the legislative function is the case of D.K.Basu v.State of West Bengal (A.I.R.1997, S.C. 610). In its anxiety to protect the interests of the arrested person, the Court has exhibited an instance of judicial hyperactivism, rather judicial waywardness. The Supreme Court arrogated to itself the constituent or at least legislative power in laying down 11 requirements in this connection. It is a case of out right judicial legislation. The Supreme Court, while interpreting a provision of the Constitution, may fill in the interstices, but the zeal to artificially create such interstices and then to fill it should be deprecated. Though these 11 requirements comprise human rights jurisprudence and it would be in the fitness of the things, if these were law, these sweeping 11 requirements laid down by the Supreme Court cannot have the status of the law as its source is not legislature but judiciary.
In legal theory, the judiciary has no power to require the legislature to frame a certain law or to make certain provisions in a law. However, in Sarla Mudgal v.Union of India, (1995) 3 S.C.C. 635, the Supreme Court has issued a direction to the State to take steps to secure a Uniform Civil Code relating to matrimonial or family laws. It is astonishing to note that the judiciary has asked the State not only to take steps for the framing of the Uniform Civil Code but also to report compliance! This additional requirement of ‘reporting compliance’ exhibits judicial hegemony disturbing grossly the theory of separation of powers between the three organs of the Government.

While expressing the concern over custodial deaths, the Court vehemently recommended an amendment to the law relating to burden of proof to create rebuttable presumption that death in a police lock-up is murder (See State of U.P. v.Ram Sagar Yadav, A.I.R.1985, S.C. 416).

In Ratlam Municipality v. Vardhichand (A.I.R.1980 S.C. 1622), a municipality was ordered to provide drainage system irrespective of its budgetary limitations. Subordinate Court was ordered to monitor and supervise the implementation of the scheme. Overactive judiciary is assuming now a days the role of the executive also!

The writ jurisdiction under Article 32 is being used by the Court not only for releasing the persons from illegal detention but also for compensating the victims by awarding monetary compensation ( See Rudul Shah v. State of Bihar , A.I.R.1983 S.C.1086). Awarding monetary compensation under Article 32 is totally inconceivable remedy under writ jurisdiction.

The judiciary evolved in Keshavananda Bharati v. State of Kerala (A.I.R.1973 S.C.1461) a new ‘basic feature’ doctrine. This doctrine reinforces the doctrine of Judicial Review. Moreover, the power of ‘Judicial Review’ itself was held to be one of the basic features of the Constitution. The judiciary now claims the power to nullify even an amendment made to the Constitution if it alters the basic structure or framework of the Constitution. This result will follow notwithstanding that the procedure given in Article 368 of the Constitution is followed in making the amendment. The Supreme Court, by this doctrine, has invented limits to the amending power of which the Constitution says nothing. Striking down a constitutional amendment is in reality an exercise of constituent power itself by the Court. This omnipotent ‘Judicial Review’ claims to extend not only over the legislature and the executive but also over the constituent authority! We have not only judicial checks and balances but judicial supremacy over other organs of the Government.

Since Maneka Gandhi’s case ( Maneka Gandhi v. Union of India, A.I.R.1978, S.C.597) decided in 1978, the Court, by gradual process, has practically introduced the American concept of ‘ due process’ clause in the expression ‘ procedure established by law ’ in the text of Article 21 of the Constitution. This self-asserted power allows the Court to review the fairness and unreasonableness of any law affecting personal liberty. It is important to note here that the Constituent Assembly which framed the Indian Constitution, after due deliberation, had deliberately avoided the introduction of the American doctrine of ‘due process’ in Article 21 of the Constitution. The Court is interpreting the Constitution quite contrary to the intention of the draftsmen of the Constitution.

In its quest for socio-economic justice, the judiciary has become an unruly horse. The Court should not overstep the limits of its judicial function and trespass into areas which are assigned by the Constitution to the Executive and the Legislature. The tendency to expand the scope of judicial review has to be resisted by the judiciary itself. Against the backdrop of the present judicial overactivism, the need of the hour is practising ‘Judicial Restraint’!

Tuesday, February 03, 2009

Punishment

There is no doubt that punishment should be given if crime is committed. But punishment should be proportionate to the crime. A mango is stolen by a passer-by from a roadside tree. How much punishment does he deserve? One incident occurred in Ratnagiri on 31.1.2009. One passer-by was seen by us mercilessly being bitten; forceful fist blows were being given to him by two men, who were servants of the mango tree. The beating was so fierce that he would have become unconscious unless somebody intervened. The man who stole one green mango requested the owner of the tree that he would pay the price of that mango. The owner said the price of the mango is one thousand rupees. He should pay Rs. 1000/- then only he will be permitted to go. Spectators, who were having pity towards this man, who was being beaten, tried to intervene and pacify the owner of the mango tree and to prevent him beating in this cruel manner. But the owner and his servants also threatened passers-by if they intervened in the matter. Even an advocate, a principal of Law College, a head of the department of law faculty of a university who saw this incident did not intervene for the fear of being bitten. The students who were present on this occasion desired to intervene; but they were stopped by their teachers because unnecessary consequences may occur. I was told that owner of the mango tree was having four wheelers and good property and he was also earning money by illegal methods like gambling and bootlegging. Should he order his servant to give such type of excessive punishment to the passer-by who steals just one mango?

Would anything have happened if these spectators would have referred this case to police station? Nothing would have happened. Such rich persons always manage police personnel. ‘Masti’ was visible on the face of the owner of the mango tree. (There is no correct corresponding word in English for ‘Masti’ in Marathi language). There can be Masti of money power, Masti of muscle power and Masti of political power. Such persons show no regard to law or humanity. They break the law with impunity.

Law is in books only. In practical life many factors play a role to make law impotent.

While writing these words, I have taken a small break and was watching News on TV. News was telecast with a video-clipping. In that video-clipping a senior police sub-inspector Shyamlal Yadav was shown mercilessly torturing a girl of just six years of age (Girl named Komal from Itawa District in U.P) on the suspicion that she has stolen Rs. 280. In law, a child below seven years of age is not liable for any offence. Doesn’t police officer know this? Who gave power to the police officer to punish the child delinquent? What about policy of Juvenile Justice Act? All thrown to the wind!


Monday, February 02, 2009

Pathanatya

This Pathanatya was presented in the Legal Literacy Camp arranged by S.B.Keer Law College, Ratnagiri on 1.2.2009. The theme of the Pathanatya was ‘Prenatal Determination of Sex’ and ‘Female Foeticide’. The programme was arranged with the cooperation of Vatad Miravane Grampanchayat Tantamukti Samiti functioning in a village of Ratnagiri district. Prin. Rajshekhar Malushte of S.B.Keer Law College, Ratnagiri organized this programme. The participants of Pathanatya were the students of Law Department of Shivaji University, who were guided by Dr. R.B.K. Nayak, H.O.D., Law Department, Shivaji University, Kolhapur.