Shweta

We give nicknames to those we love. That's why carbohydrates are called carbs and protein is called protein.

@mellowdraama Hope there is a season 2 soon and more beautiful music from Mr Trivedi! Hope you are well my friend! 💕

this song will always remind me of @Shwetangles, hope you are doing well.

Some people dislike cats because cats have boundaries

What baffles me about homophobia is this: gay people don’t affect your finances, your health, or your progress in any way. So going out of your way to spread hate just means you’re just a horrible person. Also, using religion doesn’t make you less horrible.

"Imagine your sister" No.... Develop empathy without imagining her to be your sister or mom.... Develop basic humanity.....

kittens, man… what an amazing contribution to society

Cats

Awful time to be alive but truly an amazing time to be a hater

if protein is meant for me, it will find me. no matter what i eat.

People of Twitter, I beg of you to stop recycling the same 25 tweets! I’ve been here a long time! I remember all of them! 🤦‍♀️

did we learn absolutely nothing from the picture of dorian gray

Twitter brand is so strong it was renamed and it’s still Twitter.

micro-dosing hell by being alive in 2026

Intellectualism is a common cover-up for fear of direct experience. Carl Jung

“If there is a God, atheism must seem to Him as less of an insult than religion.” ― Edmond de Goncourt

@golubeerji @AmazingAquaa Thank you so much ❤️

@AmazingAquaa @Shwetangles Happy Birthday @Shwetangles

@Shwetangles happiest birthday wishes 🎂

@AmazingAquaa Thank you so much ❤️

@4_Simplicity_ Thank you so much ❤️ and wish you a very happy new year!

Here's wishing you a very Happy Birthday, Shweta! 🎂❤️ Wish you the very best of 2026!!💖 @Shwetangles

finally, we're living through precedented times

Emploitation We may drive cars worth fifty lakhs and live in homes priced in crores, yet still argue with a fruit seller over ten rupees. Not because it matters—but because we can. That small act says more about us than we like to admit. Maybe centuries of being exploited by kings, zamindars, and colonisers left us with a simple instinct: the moment power reaches us, we use it on someone else. Or maybe long servitude trained us to believe that dominating others, however mildly, is a form of freedom. The old bada saheb mindset never really disappeared. It just learned better manners. Today, we find ourselves passionately debating whether other human beings deserve basic dignity, safety, and a fair chance at living decently. And most people in these debates earn in lakhs every month. Try living on ₹20,000–₹30,000 a month. Rent. Food. School fees. Medicines. Fuel. Travel. Groceries. Clothes. Loans. Festivals. Parents. Emergencies. Everything has to fit. This is the reality for the people who clean our homes, guard our buildings, deliver our food, fix our leaks, repair our machines. People we depend on daily. Most earn even less than that. With no benefits. No security. No real future. The explanations come quickly. They aren’t educated enough. They aren’t skilled enough. They’d be jobless without this work. No one is forcing them. It’s demand and supply. They’re better off than before. Why don’t you pay them more? These arguments aren’t really about economics. They’re about comfort. About easing the guilt that comes from knowing the system works because it keeps someone else stuck. What’s more disturbing is that education—elite colleges, prestigious degrees, global exposure—hasn’t made us more humane. It has simply made us better at justifying taking more than our share. We’ve learned optimisation, negotiation, scaling. We haven’t learned restraint. This isn’t about a few bad people. It’s about a society that has normalised exploitation so thoroughly that it barely registers anymore. We praise efficiency without asking who absorbs its cost. We celebrate growth while ignoring who never moves forward. No argument will convince those unwilling to see this. The issue isn’t lack of data. It’s lack of empathy. Or worse, the deliberate refusal to imagine another life. Fixing this won’t come from one law or one debate. It will require a long, uncomfortable shift in values—what we teach, what we reward, and whom we admire. That kind of change takes time, if it happens at all. Until then, we’ll keep applauding exploiters, calling inequality progress, and mistaking personal comfort for collective success. And we’ll keep bargaining over ten rupees, pretending it’s just business.