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UNMESHA Manifestation of Creativity

An effort by the students of

The Department of Physics School of Mathematical Sciences

Ramakrishna Mission Vivekananda Educational and Research Institute(Declared by Govt. of India as deemed university under section 3 of UGC Act, 1956)

Belur Math, Howrah

November 2021Fourth Edition

iii

UnmeshPublished byDepartment of Physics,Ramakrishna Mission Vivekananda Educational and Research Institute(Declared by Govt. of India as deemed university under section 3 of UGC Act, 1956)P.O.: Belur Math, Dist: Howrah, PIN: 711202, West Bengal, IndiaPhone: (033) 2654-9999e-mail: phy.rkmvu@gmail.com, rkmveri@gmail.comWebsite: http://physics.rkmvu.ac.in/

First edition: September 2016Second Edition: April 2017Third Edition: September 2017Fourth Edition: November 2021

About the Magazine:With an attempt to look beyond the customary monochromatic schedule of classes, lab-work, projects and assignments, the students of the Department of Physics re-invent themselves in the form of a magazine in which they embark upon a journey through the lanes of memories, the thorns of reality, and the stream of dreams. The magazine, named Unmesh, is an opportunity for the students to express themselves in poems, stories, articles, paintings, and photographs, and is truly a magazine by the student, for the student, and of the student: it is the students who do everything: planning, designing, editing, typing, with full support from the department and the University.

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1Religion for the scientific mind: Swami Vivekananda on Vedanta

Br. Aditya

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1

Religionforthescientificmind:SwamiVivekananda on Vedanta

Religion and Science are two forces that have had tremendous influence on the history of mankind.

While many members of today’s scientific community may not be seriously concerned about religion/spirituality and vice versa, it is evident that that no human pursuit, whether scientific or spiritual, operates in a vacuum. The great diversity in the nature and capacity of human beings has made us invent several avenues for seeking satisfaction and fulfilment – science, philosophy, religion, business, economics, politics, arts, and sports, to name a few. Given that most people have some interest in more than one of these, and given that human progress in any one pursuit (e.g. science) often requires the contribution of serious practitioners of other pursuits (tax-payers, politicians, etc.), it is inevitable that human progress in each avenue is entangled with all the others. It is sometimes argued that two of these pursuits -- science and religion -- are opposed to each other, and cannot (or even should not) tolerate each other. Since both of these appear likely to retain their strong influence on the human society in the foreseeable future, how they interact with each other may well determine the future course of humanity.

In this article, we shall explore the relation between science and religion and examine whether there is any inherent incompatibility between them. We shall do this by making use of the insights into Vedanta offered by Swami Vivekananda (Swamiji, for short). Even a casual glance at Swamiji’s life and works shows the remarkable success he achieved in expounding the essentials of religion, in a Vedantic light, in a way acceptable to the modern scientific mind. The extent of his success is evident in the appreciation he received from the intelligentsia of the nineteenth-century West, who had practically no exposure to Vedanta beforehand and had no reason to take these ideas seriously had they not been convincingly presented. The challenge he faced, in his own words, was to “make out of dry philosophy and intricate mythology and queer startling psychology, a religion which shall be easy, simple, popular, and at the

same time meet the requirements of the highest minds.i” Given that many scientifically oriented people even today view religion as intricate, queer and illogical, his work is of great relevance in this discussion.

HistoricalConflictAs mentioned earlier, there is a common perception that science and religion are opposed to each other. Part of the reason is historical. Modern science evolved in Europe in the Middle Ages by fighting its way against persecution by the Church, which found its dogmas and social influence endangered by the scientific method of fearless questioning and investigation. There were of course multiple factors involved in this conflict, including the existence of a politically powerful entity (which happened to be a religious organization in this case) feeling threatened by this new movement, and also the actual incompatibility between a dogmatic explanation to the natural world and a reason-based enquiry into the natural world. In any case, this bitter conflict continued for centuries and may be said to be still continuing in some ways. As a consequence, modern science as a pursuit has generally viewed religion with deep distrust and wariness, and several members of the scientific community have not only been non-religious but have been striving their utmost to “free” the society from religion.

There are, however, other sides to this picture which must be acknowledged. For one, all religions or religious philosophies do not have a necessary conflict with science. In India, religion is generally understood to be a matter of personal realization rather than a mere belief in a dogma or theory (more on this later), as a result of which there has never been a tradition of persecuting people for inquiring into the natural world. A great deal of freedom has been granted for explorations in the pursuit of truth as a result of which vast numbers of sects have peacefully coexisted over the millennia with each having its own view of life and reality. Outside India, the Islamic golden age of the eighth to fourteenth centuries AD in the middle east was also a period of much original progress in mathematics, astronomy, geography, biology, etc. Even in Europe, which was a major stage for science-religion conflict, several notable scientists(/mathematicians) held religious beliefs, including Isaac Newton, Carl Gauss,

Br. AdityaMonastic Faculty,

Department of Physics, RKMVERI

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Blaise Pascal, Bernard Riemann and Gregor Mendel (the father of genetics, who was an Augustinian friar, and in later life, an abbot), and some of them even considered their scientific pursuit as part of their religious pursuit. These examples give a clear hint that religion need not have any essential incompatibility with science.

Distinguishing Science and ReligionBefore discussing the relation between science and religion, let us identify a working definition for these terms. We may take science to mean a systematic study of the physical and natural world through observation and experiment and the application of logical reasoning – a definition which includes all of the natural sciences (mathematics is also sometimes included). A robust feature of science is that it constantly adjusts itself to new discoveries of the natural world and tries to come up with better theories consistent with all the observed facts. While this may be viewed as a perennial challenge facing science, most scientists embrace this aspect for inspiring them to probe the natural world more and more closely and come up with increasingly accurate and sophisticated explanations for their observations. It is easy to see that this approach is fundamentally incompatible with any dogmatic explanation of reality which refuses to allow questioning and verification.

Religion is harder to define owing to the widely differing features of the various world religions and their apparent incompatibility. A common thread connecting the different religions was pointed out by Swamiji as follows- A tremendous statement is made by all religions; that the human mind, at certain moments, transcends not only the limitations of the senses, but also the power of reasoning. It then comes face to face with facts which it could never have sensed, could never have reasoned out. These facts are the basis of all the religions of the world.ii

To see how this makes sense, we may recall that the founders or holy persons of the various religions, such as the Rishis (Hinduism), Buddha (Buddhism), Moses (Judaism), Jesus (Christianity), etc., are understood to have devoted themselves to various spiritual practices over the course of which they had certain revelations of truth (on matters relating to soul, God, moral law, etc.) which were then recorded in the holy books of these religions. The practice of these religions involves incorporating these revealed truths into one’s life, by regulating one’s life according to the moral rules suggested by them and by following any spiritual practices dictated by them. The existence of facts which cannot be sensed (through the

five senses and man-made instruments), or even reasoned out, is a claim that would lie outside the domain of science and cannot therefore be tested, proved or disproved by science. While this suggests that the domains of science and religion do not fully overlap, it does not imply any necessary incompatibility between the two. Let us now look more closely at some of the common points of disagreement between science and religion.

ConflictingclaimsofreligionsandlackofverifiabilityA seemingly legitimate criticism of religion is that the claims of the different religions about the ultimate truth seem to widely contradict with each other. It is of course true that even scientists have disagreements (sometimes vehement ones) among themselves regarding their theories, but there is usually a general consensus within the scientific community on what is confirmed fact (where there is no disagreement) and what is unconfirmed theory (where disagreements may exist). Even if the confirmed facts themselves are challenged, there are usually objective ways of evaluating and accounting for these challenges. In the case of religion, the disagreements seem to be much more severe (and often violent), and there seems to be no objective way of verifying these claims.

However, if we understand religion in the light of Vedanta, both these problems – disagreeing claims and lack of verifiability – may be addressed. Let us first take up verifiability. Following moral code of conduct and taking up one or more spiritual practices is not the ultimate goal of religion. Through these practices, the spiritual aspirant is expected to progress to a superconscious state, a state where one transcends the limitations of the senses and reasoning and directly perceives (and thereby verifies) the claims of religion. This can and should be done by anyone who is serious about religion. In Swamiji’s words: What right has a man to say he has a soul if he does not feel it, or that there is a God if he does not see Him? If there is a God we must see Him, if there is a soul we must perceive it; otherwise it is better not to believe. It is better to be an outspoken atheist than a hypocrite.iii Man wants truth, wants to experience truth for himself; when he has grasped it, realised it, felt it within his heart of hearts, then alone, declare the Vedas, would all doubts vanish, all darkness be scattered, and all crookedness be made straight.iv

It has to be understood that these were not mere empty poetic words for Swamiji. In his own life, even as a teenager he went around asking religious preachers whether they

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actually saw God and whether it was possible to do so. He was only satisfied by Sri Ramakrishna (whom he later accepted as his guru), who answered both questions in the affirmative and then went about training him towards this end. Swamiji’s lectures and written works came long afterwards, by which time he felt ready to speak about these truths from the authority of his own experiences.

Accepting that verification of spiritual truths is indeed possible, what is the explanation for conflicting claims put forth by the religions? Does it mean most of them are wrong and only one is correct? A plausible explanation comes from the words of Sri Ramakrishna, a person who conducted wider and deeper explorations in the world of religion/spirituality than any other person in recorded history. While speaking about the realization of Brahman (non-dual existence) in Advaita Vedanta, he said (translation from Bengali): If you ask me what Brahman is like, all I can say is that It cannot be described in words. Even when one has realized Brahman, one cannot describe It. If someone asks you what ghee is like, your answer will be, ‘Ghee is like ghee.’ The only analogy for Brahman is Brahman. Nothing exists besides It.v

It is next to impossible to describe something which has no analogue, i.e. something which is not similar to any other thing. When we combine this profoundness of the spiritual truths with the differences in culture, language and time at which various spiritual experiences are recorded in the various religious books, it is hardly surprising that there are different descriptions of reality. Of course, the inability of language to describe concepts is a familiar problem in physics – it was encountered frequently during the early days of quantum mechanics, for example in the context of wave-particle duality. The problem was not with light, but with the pre-defined meanings of the words “wave” and “particle” which were unable to convey the nature of light in its entirety. Swamiji comprehensively summarizes the matter of differing descriptions of reality using an illustration -Suppose a man is journeying towards the sun, and as he advances, he takes a photograph of the sun at every stage. When he comes back, he has many photographs of the sun, which he places before us. We see that not two are alike, and yet, who will deny that all these are photographs of the same sun, from different standpoints?... In the same way, we are all looking at truth from different standpoints, which vary according to our birth, education, surroundings, and so on. We are viewing truth, getting as much of it as these circumstances will permit, colouring

the truth with our own heart, understanding it with our own intellect, and grasping it with our own mind. We can only know as much of truth as is related to us, as much of it as we are able to receive. This makes the difference between man and man, and occasions sometimes even contradictory ideas; yet we all belong to the same great universal truth.vi

Widely variant religious practicesReligions vary widely in their observances and practices. Some are highly ritualistic and ceremonial, some are philosophical, some rely chiefly on prayer, others on service to human beings, some on reasoning and reflection, and so on. How can they all be valid paths towards perceiving the same reality? This can be understood by appreciating the role played by spiritual practices.

Spiritual practices seek to raise the practitioner to the superconscious state where spiritual truths can be directly perceived. The process involves regulating one’s life and thinking in such a way as to prepare the body and mind for receiving spiritual experiences. Since human beings vary widely in their natural temperament – some being more rational by nature, some more emotional, some practical, some contemplative, some strong-willed, etc., it is understandable that the same method may not be suitable all people in a society, and even less so for people hailing from different communities, cultures, or nations. The peculiar differences in methods and practices followed by religions can therefore be understood as adapted for different personality types and different cultural upbringings.

The idea is somewhat similar to the differing cuisine choices of people. Ultimately, food from all cuisines end up nourishing the eater, but that doesn’t stop people from having personal preferences, often dictated by cultural and national backgrounds. In the field of religion, ideally each person should have the freedom to choose from the different religious traditions available. In India, historically, this freedom always existed, as demonstrated by the concept of Ishta Devata, i.e. cherished deity, which varied from person to person, even among people of the same family. As per Vedanta, the four Yogas – Jnana Yoga, Bhakti Yoga, Karma Yoga and Raja Yoga – are the four general classes of approaches aspirants may take in their spiritual efforts, suiting the different types of temperaments. Thus, the diversity of practices existing among religions is a response to the diversity in human nature and is an indicator of sophistication of religion

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rather than inconsistency, as it is sometimes assumed.

The roles of faith and reason One of the features of religion most unpalatable to the scientifically minded is its emphasis on faith, which seems to be incompatible with the scientific method of questioning everything. Even accepting that religious pursuit may not be completely meaningless, how can someone with an inclination for scientific reasoning take seriously a pursuit that relies so much on faith?

Faith has a justifiably important role to play in spiritual life. A firm faith in the validity of the pursuit and the efficacy of the methods in taking one to the goal allows aspirants to focus their energy on moving forward on the path. In the absence of such faith, at every turn they will have to fight doubts regarding the validity of their pursuit or efficacy of their methods, and this can slow the progress significantly even to the point of destroying all enthusiasm and possibility of progress. To take a simple example, if two children are asked to run across a very narrow bridge (without railings) and informed that the water below is shallow, the child who has faith in the information would put its whole energy on running fast, while the child who doubts the instruction may go much slower with unnecessary caution due to fear of drowning. This factor also applies to pursuits such as sports or even science. A person who starts out with innate faith in his/her ability to excel in a sport or solve research puzzles will be able to persevere through the occasional difficulties and work energetically towards the goal; on the other hand, a person constantly doubting his/her own ability or the efficacy of the approach or the feasibility of the goal can easily get overwhelmed by the challenges and accept failure prematurely.

As explained above, the goal of religious practices is to verify religious truths for oneself; so the “faith” in the efficacy of the effort is in fact faith-pending-verification, as in any other pursuit, rather than a dogmatic-faith-with-zero-hope-of-verification. This importance given to faith in religious pursuits may sometimes give the impression that reason has no role to play in religion. This is far from true. It is essential for a serious practitioner of religion to employ reason, logic and careful observation so as to ensure that they are moving forward in the correct direction. The roles played by reason and faith in a religious pursuit may be compared to the roles of the steering wheel and the engine of a car. The steering wheel (reason) is undoubtedly necessary to navigate the car correctly on the road (avoid mistakes), but the actual

thrust forward is given by the engine (firm faith in the efficacy of the effort and worthiness of the goal). Swami Vivekananda indicated a form of faith which is eminently compatible with modern life in saying Our first duty is not to hate ourselves, because to advance we must have faith in ourselves first and then in God. He who has no faith in himself can never have faith in God.vii

It should not be thought that this kind of faith in oneself and one’s own power of judgement and critical analysis on the religious path is a completely new feature introduced by Vivekananda purely due to his modern/western education. Sri Ramakrishna, with practically no modern education, was seen on many occasions to critically examine his own spiritual experiences and delighted in their comparison and cross verification with independent sources such as scriptures (which he had not previously studied) and the experiences of others. Moreover, he was overjoyed to see disciples like Narendranath (Vivekananda’s pre-monastic name) and others mercilessly putting to test the consistency of his words and deeds before accepting them. Far from taking offence at their irreverent testing, he strongly encouraged them to build conviction in a natural way, just as a competent teacher of science may encourage students to re-derive the results taught to them.

Contribution of religion: the logic behind moralityMorality is an important component of all religions, and it is evident that moral rules prescribed in the various religions share some common features. Nevertheless, there are also differences between religions and some acts considered moral by some religions are considered immoral by others. These differences are an added reason why many thinking minds find religions unsatisfactory, and often choose to live by their own personal (and often arbitrary) morality, or merely follow the laws of the land.

If it were possible to derive a system of morality purely from scientific understanding of human nature, that may perhaps have been universally acceptable. However, if we go by the approach of natural science, we end up with a view of the world as a mass of chemical reactions (or, at a deeper level, particle/field interactions and spacetime curvature, or strings/branes, or something even deeper). In this context, the only difference between a happy person and a sad person, or a healthy body and an injured body, or a world with a flourishing human population and a world destroyed by pollution or nuclear war, is in the nature of the chemical reactions taking place; from

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that viewpoint, there is no reason to value one over the other, or look for a meaning to life. This view is known as nihilism. But since it is practically impossible to live without any meaning or goal in life, even those who accept this line of reasoning usually end up manufacturing some goal of life, such as “bringing as much happiness as possible to as many people as possible” (utilitarian good), or “ensuring the survival of my genetic line”, or “enjoying my own life as much as possible (hedonism), or some such thing, and build their moral system based on this goal. This choice is essentially arbitrary, varies from person to person, and is not dictated by pure reason but by personal preferences.

Swamiji raises this issue and then points out that the one system of thought that can hold on to rationality and yet come up with a basis for a system of morality is Advaita Vedanta, which asserts the unity of all existence. What is the reason that I should be moral? You cannot explain it except when you come to know the truth as given in the Gita: “He who sees everyone in himself, and himself in everyone, thus seeing the same God living in all, he, the sage, no more kills the Self by the self.” Know through Advaita that whomsoever you hurt, you hurt yourself; they are all you.viii Therefore, the simple reason for seeking the well-being of others is that the others are not really “others” and the well-being of anyone (even animals, plants, etc) is really the same as one’s own well-being. This gives a simple basis for morality that is fully universal, based upon which the do’s and dont’s of all situations can be worked out.

ConclusionWe have taken up in this article several points where there seem to be conflicts between science and religion, and seen how Vedanta as expounded by Swamiji indicates ways to resolving all these conflicts. In a world where various types of violent conflicts ongoing, it hardly needs to be emphasized that such ideas that can bring about the harmony of human pursuits are invaluable. The onus is now on the educated youth of today to reflect deeply on these ideas, develop creative ways of applying them, and achieve excellence in religious, scientific and other pursuits at the individual and the collective levels.

Further Reading • Reason and Religion by Swami Vivekananda, Complete Works of Swami Vivekananda, Vol. 1, Lectures and Discourses • Raja Yoga: Introductory by Swami Vivekananda, Complete Works of Swami Vivekananda, Vol. 1, Raja Yoga • Will the twain meet?, Prabuddha Bharata, May 1929, Editorial (Editor: Swami Ashokananda) • Philosophy, Morality, and Religion, Prabuddha Bharata, February 1955, Editorial (Editor: Swami Satswarupananda)

i. Complete Works of Swami Vivekananda, Advaita Ashrama (12th Edition) (C.W.), Volume 5, pp108 (Epistles First Series - 58) ii. C.W. Volume 2, pp71 (Jnana Yoga – The Necessity of Religion) iii. C.W. Volume 1, pp145 (Raja Yoga – Introduction) iv. C.W. Volume 1, pp146 (Raja Yoga – Introduction) v. The Gospel of Sri Ramakrishna, Sri Ramakrishna Math Chennai, pp920 (In the Company of Devotees at Shyampukur – Friday, October 30, 1885) vi. C.W. Volume 2, pp367-368 (Practical Vedanta and Other Lectures – The Way to Realization of a Universal Religion) vii. C.W. Volume 1, pp59 (Karma Yoga – Each is great in his own place) viii. C.W. Volume 3, pp448 (Lectures from Colombo to Almora – The Vedanta)

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`„ß K‡É PvB,

‡¯^”Qvq mšÍvb avi‡Yi AwaKvi,

we‡k¦i hZ †g‡q

GK‡Rv‡U, †PuwP‡q,

e‡jv

wj½mvg¨ PvB, HUvB `iKvi|

kvwjbx gvwR

(wØZxq el©, 2020-22)

`ywbqvi †g‡qiv GK nI

Thank you dreams. You are not what everyone seems.

For me, you are the way to get The dreams have not done yet.

I want to fly, I want to run I want to jump to get the life's fun. But unfortunately, it's just a dream

Which I can fulfill amidst you, my Dream! Therefore I am thanking you dream, For giving my thoughts a real theme.

Thank you DreamsKrishna Tewary(2nd year, 2020-2022)

7

jywPi mvZKvnb

‡mŠwgZ ivq

(wØZxq el©, 2020-22)

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mij ¸‡Yi cÖKvk| ÔevOvwji Lv`¨‡KvlÕ-Gi iPwqZv

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hvi A_© †Pv‡Li gwY| jywP †h‡nZz †Pv‡Li gwYi gZ †Mvj, ZvB Zvi Ggb

bvg| Zv mwZ¨ †h, Lv`¨iwmK evOvwji †Pv‡Li gwYB nj jywP|

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n‡q‡Q| wKš‘ GLb †mB c×wZ‡Z Avi jywP ˆZwi nq bv| cieZx©‡Z 1331

m‡b cÖKvwkZ w`NvcvwZqv ivRevwoi ea~ wKiY‡jLv ivq Zvi ivbœvi eB

ÔRjLveviÕ-G mvaviY jywP ˆZwii weei‡Y jywP ‰Zwi‡Z gq`v †K ïay wN

w`‡q gvLevi K_v e‡j‡Qb| G QvovI AviI `yÕiKg jywP ˆZwii K_v

e‡j‡Qbt gq`vi mv‡_ mywR wgwk‡q ÔUe&MvÕ jywP Avi gyPgy‡P ÔKP&gwPqvÕ

jywP|

jywPi g~j Dcv`vb gq`v, Rj, jeY I wN n‡jI A‡bK‡ÿ‡Î

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AskwU mgvb ev cvZjv nq, Zv‡K dzj‡Kv jywP e‡j|

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nveyWzey †L‡Z|

dyj‡Kv jywP mvaviYZ †e¸bfvRv,

Wvj, Avjyi `g ev gvs‡mi mv‡_ LvIqv

nq| evOvwj wn›`y AwfRvZ cwiev‡i

wZb AvOz‡ji A_v©r e„×v½yô, ZR©bx

Ges ga¨gvi WMvq jywP wQ‡o

ZiKvix w`‡q LvIqvi Pj Av‡Q|

wef‚wZf‚l‡Yi ÔAv`k© wn›`y †nv‡UjÕ-

Gi Pv‡ji evZvq jywP fvRvi

LywšÍ ¸u‡R ivL‡Zb nvRvix VvKzi|

D‡jøL¨ †h kirP›`ª P‡Ævcva¨v‡qi

ÔPwiÎnxbÕ-G Mfxi iv‡Z D‡c›`ªv_-

‡K ejv wKiYgqxi msjvc, ÒAvgvi

m‡½ ivbœvN‡i G‡mv, `yÕLvbv jywP †f‡R

w`‡Z Avgvi `k wgwb‡Ui †ewk jvM‡e

bv|Ó mZ¨wRr ivq 1964 mv‡j wbwg©Z

PviæjZv Qwei `„k¨

PviæjZv QvqvQwe‡Z f‚cwZi Pwi·K Dbwesk kZ‡Ki KjKvZvq be¨

eveymgv‡Ri cÖwZwbwa wnmv‡e ̀ „k¨vwqZ Ki‡Z wM‡q wZb AvOz‡j jywP LvIqv

†`wL‡q‡Qb|

jywPi AvK…wZ ¯’vb-Kvj ‡f‡` cwiewZ©Z n‡q‡Q evievi|

8

mvwnwZ¨K gwYk¼i gyLvwR©i g‡Z KjKvZv †_‡K `~ieZx© †Rjv¸‡jvq jywPi

AvK…wZ eo Ges †mB AvK…wZ KjKvZvi w`‡K µgkt Kg‡Z _v‡K| Z_¨

wnmv‡e ejv P‡j MÖvg evsjvq cÖPwjZ jywPi e¨vm Qq †_‡K AvU Bw n‡jI

KjKvZvq cÖPwjZ jywPi e¨vm wZb †_‡K Pvi BwÂ| w`bvRcyi †Rjvi

KvšÍRxD gw›`‡i GKKv‡j †h jywP ˆZwi nZ Zvi AvK…wZ wQj GKwU ewM

_wjvi gZ| †mB jywP `yÕnv‡Z wQu‡o Wvj Avi ÿxi w`‡q LvIqv nZ|

gvj`n †Rjvi jywPi AvK…wZ †cø‡Ui gZ hvi e¨vm ev‡iv BwÂiI

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cvIqv hvq| nvwZi cv‡qi g‡Zv AvKvi nIqvq Gi bvg nvwZcvqv jywP|

gKi msµvwšÍ Dcj‡ÿ¨ cyY¨v_x©iv GB jywP †L‡q _v‡Kb| Avevi †gw`bxcyi

†Rjvi ivav‡gvnbcyi †÷k‡bi Kv‡Q cjvkx MÖv‡g b›`x cwiev‡ii

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cÙjywPi| KjKvZvi NwU‡`i g‡a¨ K_¨ fvlvq jywP‡K ÔbywPÕ ejv nq|

c~e©e½xq je&‡&R jywP‡K Av`i K‡i ejv nq j¨vmvB| `vgy gy‡Lvcva¨vq Zvi

cÖe‡Ü e‡j‡Qb, gq`v I ÿxi GKm‡½ †g‡L dzPKvi g‡Zv Ly‡` jywP †f‡R

†Zvjvi ci wgQwi w`‡q R¡vj ‡`Iqv Nb AvVv‡jv `y‡a †d‡j cwi‡ekb Kiv

nZ Ôj¨vmvB‡qi cv‡qmÕ ev jywPi cv‡qm| `yMv©cy‡Rv mn GKvwaK cy‡Rvq

†`e-‡`exi †fvM wnmv‡e jywP wb‡e`b Kiv nq|

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KjvcvZvq jywP Avi Avjyi ZiKvwi †`Iqv nq|

cÖwZw`b jywP LvIqv ¯^v‡¯’¨i c‡ÿ ÿwZKviK| jywP fvRvi mgq AwZwi³

†Zj †kvlY K‡i hv ¯^v‡¯’¨i c‡ÿ Dc‡hvMx bv| jywP fvRvi ci †mB †Zj

w`‡q ivbœv Ki‡j nvU© A¨vUvK nIqvi m¤¢vebvI †e‡o hvq| ZvB wPwKrmK‡`i

g‡Z mßv‡n GKw`b jywP †L‡j mgm¨v nq bv| ZvB wPwKrmK‡`i g‡Z

mßv‡n GKw`b jywP †L‡j mgm¨v nq bv| cÖwZ 100 MÖv‡g jywPi cywóMZ

gvbt

nvwZcvqv jywP

jywP‡fvM cÙjywP

jywPi cv‡qm

GKKv‡j we‡qevwoi †fv‡R cÖ_‡gB _vKZ jywP I †evuUv-mn

j¤^v †e¸bfvRv| †kvfvevRvi ivRevwoi †g‡q K…ò ke©ix `vk¸ß Zvu‡`i

cwiev‡ii 112 eQ‡ii cy‡iv‡bv we‡qi †eŠfv‡Zi †gby KvW© Avc‡jvW

K‡iwQ‡jb hv‡Z jywP Ges cÙjywPi D‡jøL cvIqv hvq| 1970-Gi `kK

†_‡K jywPi mv‡_ Pj‡Z _v‡K Kvk¥xwi Avjyi `g|

9

Z_¨: wikipedia

Z_¨m~Î t

1. evOvwji Lv`¨‡Kvl- wgjb `Ë

2. ‡bvjv - †KŠwkK gRyg`vi

3. jywP - DBwKwcwWqv

4. GK †h Av‡Q jywP - `vgy gy‡Lvcva¨vq

5. Qwe †mŠR‡b¨: www.google.com

Ans-Gi `vM, †j‡M Av‡Q KZ,

‡m `vM, hvq bv †`Lv,

hvq bv †Qvuqv, ïay mn¨ Kiv fvi|

GB `vM †f` K‡i,hvB hLb IB cv‡i

‡`wL, i‡q‡Qv `vuov‡q, ü`qcy‡i,Kv‡Q †U‡b wb‡Z

PzcwU K‡i Av‡Qv, †P‡q bqb cv‡b,

kvšÍ kxZj gy‡L,‡Kv‡b K_v bvB,

nVvr ARv‡šÍ, Ans-Gi me fvi, †M‡Q †b‡g,

ü`q gv‡S, Amxg myL Rv‡M,

Kx Rvwb Kx †bkv, gvZvj K‡i †Zv‡j,

nVvr g‡b c‡o hvq, cy‡iv‡bv me ¯§„wZ,

‡Zvgvq wPb‡Z †c‡i,AkÖæwm³ AvuwL,

KZKvj Avi i‡e, Ggb A‡cÿv f‡i,

‡n mij, my›`i, Avb‡›` gMb,

mv_©K, Ze fv‡jvevmv,

KZ Rb‡gi, KZ kZ ¯§„wZ,

Aw¯’i K‡i †Zv‡j, †Zvgvi Kv‡Q hvB QzwU,

nVvr Kx‡mi Avei‡Y, mew`K hvq f‡i,

Ans-Gi Rvj Avevi †`q †X‡K,

Avevi GKv n‡q hvB, RMr cv‡b PvB,

Ans-Gi fv‡i hvq g‡i|

m½x

mvqšÍb wek¦vm

(wØZxq el©, 2020-22)

cÖwZw`b jywP LvIqv ¯^v‡¯’¨i c‡ÿ ÿwZKviK| jywP fvRvi mgq AwZwi³

†Zj †kvlY K‡i hv ¯^v‡¯’¨i c‡ÿ Dc‡hvMx bv| jywP fvRvi ci †mB †Zj

w`‡q ivbœv Ki‡j nvU© A¨vUvK nIqvi m¤¢vebvI †e‡o hvq| ZvB wPwKrmK‡`i

g‡Z mßv‡n GKw`b jywP †L‡j mgm¨v nq bv| ZvB wPwKrmK‡`i g‡Z

mßv‡n GKw`b jywP †L‡j mgm¨v nq bv| cÖwZ 100 MÖv‡g jywPi cywóMZ

gvbt

hyM hyM a‡i jywP evOvjx HwZ‡n¨i aviv enY K‡i P‡j‡Q| AvRI QzwUi

we‡kl K‡i iweev‡ii mKv‡jB †nu‡kj †_‡K gb gvZv‡Z _v‡K jywP|

me‡k‡l Ag„Zjvj emyi K_vq I ivgKzgvi P‡Ævcva¨v‡qi Mv‡b myi wgwj‡q

ejvB P‡j-

ÒI †Mv jywP, †Zvgvi gvb¨ wÎfze‡b,

Zzwg AiæwPi iæwP, gyLwgwó ïwP

LvB‡q ab¨ Rxe‡b...Ó

10

we›`yfvebv

‡mŠwfK fÆvPvh©¨

(wØZxq el©, 2019-21)

‡m

w`b Isotropy Avi Homogeneity of space co‡Z co‡Z

D‡ØwjZ n‡q iv‡Îi Zvivq fiv AvKv‡ki w`‡K ZvwK‡q wQjvg|

c`v_©we`¨vi GwU GKwU ¸iæZ¡c~Y© welq| fvewQjvg AvKv‡ki H Zvivi

m¾v wK Homogeneous! bvn&, Zv bq| †Kvb `„wófw½ †_‡K †`L‡j

I¸‡jv Zv n‡Z cv‡i, †f‡eI hLb wKQz †cjvg bv, ZLb wm×všÍ wbjvg

†h, Kíbvi im‡` hLb Uvb c‡i ZLb mwZ¨Kvi †Kv‡bv wel‡qi Ici ¯úó

aviYv ‰Zwi nq bv| ZvB Avgv‡`i c_Pjv DwPr eyw×i Øviv| †hLv‡b cÖavb

A¯¿ nj hyw³ Ges h_v_© MYbv| Kíbv Kiv †Zv g‡bi KvR| eyw× Zvi

PvB‡Z A‡bK †ewk kw³kvjx|

‡Kv‡bv space-†K hLb Avgiv eY©bv Kwi, ZLb cÖ_‡gB

†`wL Zvi gvÎv (dimension) KZ| H space-G wK wK Qwo‡q

wQwU‡q i‡q‡Q; †mwU KwVb, Zij bv M¨vmxq evqexq gva¨g, bvwK

G‡`i mswgkÖ‡b ˆZwi †Kv‡bv wgwkÖZ Ae¯’v| GwU wbwðZ Kivi ci

eyS‡Z †Póv Kwi gva¨g MVbKvix †gŠwjK KYv¸wj H space-G

wKfv‡e mw¾Z i‡q‡Q| Lye mvaviYfv‡e hw` Isotropic I

Homogeneous space-Gi K_v ewj, Z‡e space-Gi †Kvb we›`yi

mv‡c‡ÿ mew`‡K (4p NY‡KvY) GKB m¾vq nj Isotropy| Acic‡ÿ,

space-Gi †h‡Kv‡bv As‡ki AwZÿz`ªvsk Aci †Kv‡bv As‡k cÖwZ¯’vc-

b‡hvM¨ n‡j, Zv Homogeneous ev mgRvZxq space, A_©vr GB

space-Gi AwZ ÿz`ª Ask¸wj (Av‡iv fv‡jv K‡i ej‡j cÖwZwU we›`yB)

identical| GLb, GwU Lye mvaviYfv‡eB cÖgvY Kiv hvq †h †Kv‡bv

space isotropic n‡jI Zv Homogeneous bvB n‡Z

cv‡i| wKš‘ Homogeneity-Gi kZv©byhvqx, cÖwZwU we›`y hw`

identical nq, Z‡e cÖwZwU direction-Gi m¾v wK GKBiKg

n‡Z cv‡i bv? -Zv GKgvÎ m¤¢e, hw` Avgiv we›`y‡K perfectlyzero dimension a‡i wbB| wKš‘, hw` we›`yi †Kv‡bv

dimension ‡_‡K _v‡K, Z‡e †mwUB wKQz †ÿ‡Î

Isotropism-Gi cwicš’x n‡Z cv‡i| cÖvPxb MwYZ kv¯¿vbyhvqx,

we›`yi †Kv‡bv ˆ`N©¨, cÖ¯’, D”PZv, e¨vm, e¨vmva©, †ÿÎdj wKQzB ‡bB|

Av‡Q ïaygvÎ Ae¯’vb| ZvB conceptually, we›`y k~b¨gvwÎK| wKš‘

mwZ¨B wK we›`y k~b¨gvwÎK? RoRM‡Z hv‡K Avgiv we›`y ewj, †mB

we›`y‡Z Dcw¯’Z KYvi wKQz bv wKQz †Zv we¯Ívi i‡q‡QB| ZvB ej‡Z

cvwi ev¯Í‡ei †Kv‡bv we›`yB gvÎvewR©Z bq| Lye †ewk RwUjZvB bv

wM‡q, g‡b Kijvg we›`y GKwU †Qv‡Uv e„Ë| Zvn‡jB ga¨w¯’Z e„ËwUi

mv‡c‡ÿ space-Gi isotropy, Avi _vK‡Q bv| Zvi KviY Aek¨B

Interstitial ¯’vb¸wji Aw¯ÍZ¡|

Gev‡i we›`yi K_vq Avwm| wbtm‡›`‡n GwU GKwU

interesting welq| †Kb Ggb `vwe KiwQ Zvi GKUv KviY

ej‡Z cvwi †h, †h †Kv‡bv endless, unbounded wRwbmB

interesting, we›`yI G‡`i mg‡MvÎxq| Perfect pointAvgiv AvuK‡Z cvwi bv| Kjg hZB m~² †nvK bv †Kb, cÖwZev‡iB we›`y

AvuK‡Z wM‡q e„Ë Gu‡K †dwj| Gfv‡e †QvU Ki‡Z Ki‡Z we›`y‡K hw`

mg¯Í ch©‡eÿ‡Yi AZxZ K‡i †dwj, ZeyI we›`y Zvi gvÎv nvivq bv; eis

†m ch©‡eÿ‡Yi AZxZ n‡q wM‡q AviI inm¨gq n‡q I‡V| nqZ †m

Amxg gvÎv‡K wb‡Ri g‡a¨ ¯’vb w`‡q wb‡R unrevealed †_‡K hvq|

ZvB g‡b nq, we›`y GKUv aviYv, hvi ïaygvÎ position Av‡Q| GwU‡K

AvuKv m¤¢e bq| We draw or assume a point in space by our convenient way. we›`y Øviv MwVZ n‡jI GKwU we›`y GKwU grand macrosystem-I n‡Z cv‡i| Avgv‡`i †`Lv me‡P‡q e‡ov †ÿÎ nj

AvKvk| †hLv‡b mevB hyw³ †Lvu‡R| †ZgbB a¨vbx cyiæ‡liv gyw³ †Lvu‡Rb

we›`y‡Z| Zvuiv we›`y‡Z gbms‡hvM K‡i wb‡R‡`i‡K Amxg kw³i mv‡_ hy³

K‡ib| fiv bÿÎvKv‡ki g‡ZvB mg„× gvby‡li Kíbv-AvKv‡ki cÖwZwU

we›`y| gvbyl †hLv‡b wgwjZ n‡Z Pvq †mB we›`y¸wj; hv AvcvZ gvÎvnxb

n‡qI Amxg gvÎvhy³|

11

‡Mvgy‡Li c‡_

AwfwRr e‡›`¨vcva¨vq

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h_v A‡_©B|

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cÖK…wZi fv‡ei aviv Zvi Avcbvi fv‡e mÂvwiZ nq| ZLb cÖK…wZi ag©

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D‡b¥vPb K‡ib| cvðv‡Z¨i fv‡e cÖK…wZi GB †h AveiY ev “cover” -

Zvi D‡b¥vP‡bi bvg “dis-cover-y”|

cÖK…wZfv‡ei GK GKwU we‡kl aviv - GK GKwU fv‡ei AšÍtmwjjv dêy|

Ici-Ici ﮋ evwji †PvL-avuav‡bv wPK& wPK&, Avi gv‡S-g‡a¨ `Ðvqgvb

†LRy‡ii †Svc| Ici-Ici fvm‡j -

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cÖK…wZ Zvi GK avivq, Ôgy³Õ-‡K mh‡Z¥ wSby‡Ki e܇b mg~‡`ªi AZ‡j

¯’vcb K‡i Avcbvi gy³-aviv‡K Aaiv ivL‡Z cÖqvmx Avcbvi-B wfbœ

avivi `„wóc_ n‡Z| Avevi Avcbvi iwPZ e~¨n n‡Z gy‡³i gyw³ic‡_i

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†f‡m I‡V, †m Wyeywi n‡q Wze †`q gy³-mÜv‡b| Dc‡ii DËvjZvi Mfx‡i,

cÖkvšÍ cÖ‡`‡k Wz‡e Wzeywi wSbyK-e× gy³-‡K, KiZ‡j Zy‡j, gy³ K‡i|

GB-Ôfv‡eÕ, fv‡ei jxjv‡K cÖK…wZ i K‡g© iƒc`vb| Mfx‡i bv Wye‡j iZœ

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Z…òvZ© †h Rb cÖK…wZi fve-dêy‡Z Wye †`b, wZwb weÁvbx| Mfx‡i †h‡Z

†h‡Z GKmgq cÖK…wZi †mB AšÍtmwjjv dêy-‡¯ªv‡Zi mÜvb †c‡q Zv‡Z

wm³ n‡q iZœ-jvf K‡ib| Avcb AšÍtcy‡i weÁvbx‡K AvnŸvb K‡i G‡b

Zvi nv‡Z Avcbvi jyKv‡bv iZœ mgc©Y Kivi me e¨e¯’v cÖK…wZ B K‡i

iv‡Lb| AšÍtcy‡i cÖ‡e‡ki AbšÍ c‡_i †h we‡kl c_wU †h we‡kl weÁvbxi

Rb¨ cwiKwíZ, ‡mB g‡Zv †m weÁvbxi GKwU we‡kl g‡Z wek¦vm nq| †mB

g‡ZB Zvi c‡_i ïiæ, gZ †hgb †hgb evuK †bq, c_-I †Zgb †Zgb evuK

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AbšÍ ‰ewPΨgq cÖK…wZi AšÍt¯’j, GK GK gZ wb‡q GK GK c‡_ Avmv,

GK GK fv‡ei weÁvbxi m¤§~‡L, GK GK fv‡e D‡b¥vwPZ nq|

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gZ-c_-fve-jvf me †hb †Kv‡bv GK my‡ii m~‡Î Mvu_v|

GB my‡ii g~Q©bv hvi †ev‡a AbyiwYZ nq, wZwb Ab¨ GK _v‡Ki weÁvbx|

wZwb fv‡ei E‡×© D‡V Abyaveb K‡ib, AvcvZ wfbœ fvemg~n †Kv‡bv GK

my‡ii evua‡b k„•LwjZ n‡qB cÖK…wZ iƒ‡c mw¾Z n‡q Av‡Q| cÖK…wZi g~‡j

wM‡q wZwb †`‡Lb GB myi-B cÖK…wZ| cÖK…wZ-i fveaviv iƒ‡c bq, wZwb

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hv cÖK…wZ, ZvB aviv n‡q cÖevwnZ| mvaviY †PZbvq †h cÖK…wZ-‡eva, †h

cÖK…wZ‡Z Avgv‡`i evm, Avgiv cÖ‡Z¨‡K †h †h cÖK…wZi, Zv m‡Z¨i

cÖK…wZ-i B aviv| †mB mZ¨-wU mwZ¨ mwZ¨ wK? Zvui ¯^iƒc wK?

wRÁvmy hLb †Kv‡bv GK mË¡v-‡K Rvb‡Z B”Qv K‡i, ‡m Avcb cÖK…wZ

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iƒ‡c †f‡m G‡m, wRÁvmyi †PZbvq ùzwiZ n‡Z _vK‡j, weÁvbxi wPËc‡U

mË¡vwUi cÖK…wZ-i aviYv nq| mË¡vi cÖK…wZB ZLb Áv‡bi AvKvi aviY K‡i

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GLb wRÁvmyi wRÁvmv - †h mË¡v Avcb cÖK…wZ AvkÖq K‡i ÁvZv-Ávb-

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mË¡vi ¯^iƒc-wU wK? Q›`gqx cÖK…wZ Kv‡K Q‡›`ve× Ki‡Z cÖqvmx? Kwei

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cÖK…wZi ØvivB K…Z! hv †`wL, hv ïwb, hv eywS ZvI †Zv cÖK…wZaviv|

12

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cÖK…wZavivi cÖwZK‚jZv AwZµg K‡i †Mvg~‡L G‡m †`‡Lb - G aviv Zvi

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13

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DVj gxbvi ey‡Ki wfZiUv|

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Avq|Ó †dvbUv †K‡U †Mj|

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_v‡K Ògv ev_iæ‡g c‡o †M‡Q! gv_vq †PvU †j‡M‡Q! Avgv‡K †h‡Z n‡e

ZvovZvwo, ZvovZvwo †h‡Z n‡e, ZvovZvwo, ZvovZvwo!Ó

hZUv ZvovZvwo m¤¢e ˆZwi n‡q gxbv I iv‡Rk †ewo‡q c‡o

bvwm©s‡nv‡gi D‡Ï‡k¨| Zv‡`i †`o eQ‡ii †Q‡j‡K †i‡L hvq Avqvi

Kv‡Q|

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I wb‡Ri ¯^vgxi m‡½ w`wjøi iv‡R›`ªbM‡i _v‡K| gxbvi d¬¨vU †_‡K Ii

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wb‡q †Mj ICU iæ‡gi evB‡i, †hLv‡b gvgv GKUv †Pqv‡i e‡m wQ‡jb|

gxbv I iv‡Rk‡K †`‡L gvgv D‡V `vuov‡jb| gxbv Qz‡U G‡m gvgvi `ynvZ

a‡i cÖkœ Kij- Ògv †Kv_vq? gv GLb †Kgb Av‡Q gvgv?Ó gvgv ej‡jb-

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cvi‡Qb bv| Ávb †bB| A‡bK i³ÿiYI n‡q‡Q| wK Rvwb wK nq!Ó

Iiv PviRb ICU-i evB‡i Pzc K‡i e‡m A‡cÿv Ki‡Q| gxbvi

g‡bi ‡fZi †h wK †Zvjcvo n‡”Q Zv †m ïay wb‡RB Rv‡b Avi Rv‡b Zvi

Ck¦i| gxbvi Rb¨ Zvi c„w_ex wQj ïay evev Avi gv| evev-gv Qvov †m wKQz

Rvb‡Zv bv| evevi g„Zz¨i ci †m Lye †f‡O c‡owQj| ZLb gv Zvi cv‡k

wQj| Zv‡K wbišÍi mvnm w`‡q ̄ ^vfvweK n‡Z mvnvh¨ K‡iwQj| wKš‘ AvR?

gv‡qi hw` wKQz n‡q hvq- ZLb †K _vK‡e Zvi cv‡k?

gxbv Kvbœvq †f‡O c‡o| nVvr †mB mg‡q Wv³vi evB‡i Av‡mb|

gxbv Qz‡U hvq Wv³v‡ii Kv‡Q| Rvb‡Z Pvq Zvi gv‡qi Ae¯’v| Wv³vi

Rvbvb- Ò‡ivMxi Ae¯’v GLbB wKQz ejv hv‡”Q bv| Z‡e i³ÿiY nIqvi

Rb¨ `y-‡evZj i³ GLbB jvM‡e| hZ ZvovZvwo m¤¢e †RvMvo Kiæb|Ó

iv‡Rk I `xc i³ †RvMv‡oi Rb¨ e¨¯Í n‡q I‡V| gxbv Zv‡`i e‡j- Òe¨¯Í

n‡qv bv, Avwg gv‡K i³ †`e|Ó Wv³vi gxbv‡K wR‡Ám K‡i, ÒAvcbvi

i³ MÖæc wK Avcwb Rv‡bb?Ó gxbv e‡j, Òn¨vu, A+(cwRwUf)|Ó Wv³vi

e‡jb, Òbv, Avcbvi gv‡qi eøvW MÖæc B+(cwRwUf)| ZvB Avcbvi i³

Zvu‡K †`Iqv hv‡e bv| †`Lyb, B+ i³ †RvMvo Kiæb, hZ kxNªB m¤¢e|Ó

`xc e‡j I‡V- ÒW±i, Avgvi MÖæc B+(cwRwUf), Avwg

wcwmgwY‡K eøvW †`‡ev|Ó

Wv³vi e‡jb, ÒAvmyb|Ó

`xc Wv³v‡ii m‡½ †fZ‡i P‡j hvq|

gxbv cv_‡ii g~wZ©i g‡Zv `vuwo‡q Av‡Q| Wv³v‡ii K_v ‡m

wek¦vmB Ki‡Z cvi‡Q bv †h gv‡qi eøvW MÖæc A+ bq| GUv wK K‡i m¤¢e?

Ii g‡b c‡o A‡bK eQi Av‡M hLb gxbv K‡j‡R co‡Zv, evevi GKUv

A¨vw·‡W›U n‡qwQj| ZLb evev‡K i³ w`‡Z Iiv `yB fvB-‡evb nvwRi

n‡qwQj Wv³v‡ii Kv‡Q| `yR‡bi eøvW MÖæc cixÿv K‡iwQ‡jb Wv³vi|

`v`vi eøvW MÖæc O+(cwRwUf) Avi gxbvi eøvW MÖæc A+(cwRwUf)| evevi

eøvW MÖæc wQj O+(cwRwUf)| `v`v gRv K‡i e‡jwQj, ÒAvwg evevi

†Q‡j!Ó ZLb gxbvI e‡jwQj, ÒZvn‡j Avwg gv‡qi †g‡q!Ó

gxbvi `„p wek¦vm wQj †h gv‡qi eøvW MÖæc A+, KviY †gwW‡Kj

mvBÝ e‡j †Q‡j †g‡qi eøvW MÖæc evev-gv Kv‡iv GKR‡bi m‡½ wgj‡e|

wKš‘ gv‡qi eøvW MÖæc cixÿv Kivi cÖ‡qvRb †Kvbw`b c‡owb|

wKš‘ AvR †gwW‡Kj mvBÝ †K wg_¨v cÖgvY K‡i gv‡qi eøvW MÖæc

B+ nq wK K‡i? nvRv‡iv cÖkœ gxbvi g‡b| wKš‘ DËi †`‡e †K? hvi Kv‡Q

me cÖ‡kœi DËi Av‡Q †m †Zv ICU †Z Rxeb gi‡Yi jovB jo‡Q| Z‡e?

†K †`‡e DËi? †K ej‡e gxbv‡K †Kb Ggb n‡jv? evev i³ O+, gv‡qi

i³ B+ Avi gxbvi i³ A+?

gxbv gvgvi w`‡K ZvKvq| gvgv GZÿY gxbvi w`‡KB †P‡q

wQ‡jb| wKš‘ gxbv Zvi w`‡K ZvKv‡ZB wZwb Ab¨w`‡K †PvL Nywi‡q wb‡jb|

gxbv †mvRv G‡m gvgvi mvg‡b `vuovq|

ÒgvgvÓ †m wKQz GKUv ej‡Z PvBj gvgv‡K| gvgv nv‡Zi

Bkvivq Zv‡K _vwg‡q w`‡jb| gvgv iv‡R‡ki w`‡K wd‡i ej‡jb- Òevev

iv‡Rk! mKvj †_‡K wKQz LvIqv nqwb| GKUz Pv-Uv‡qi e¨e¯’v hw` Kiv

hvq †`Lbv|Ó

Òn¨vu gvgvevey! Avwg GLbB AvbwQ|Ó e‡j iv‡Rk evB‡i †Mj|

gxbv Gevi gvgv‡K †P‡c aij|

Ògvgv! Avwg wK gv-evevi wb‡Ri mšÍvb bB? Zv bv n‡j GgbUv

nq wK K‡i? ej bv gvgv? Zzwg Rv‡bv mwZ¨Uv ZvB bv?Ó

Ò_vK bv gxbv| wKQz K_v bv RvbvB fv‡jv gv| Zv‡Z mevB fv‡jv

_v‡K| Avevi A‡bK mgq mwZ¨Uv Rxeb IjU-cvjU K‡i †`q| ZvB Avi

cyi‡bv Kei Lyuwom bv gv|Ó

Òbv gvgv| mwZ¨Uv Avgv‡K Rvb‡ZB n‡e| †mUv hZB hš¿Yv`vqK

†nvK| mwZ¨Uv Zzwg Avgv‡K ej!Ó

ÒwVK Av‡Q, ejwQ| wKš‘ Zvi Av‡M ZzB Avgv‡K K_v †` †h

GBme K_v ïay †Zvi Avi Avgvi g‡a¨ _vK‡e| iv‡Rk †hb Gme K_v

†Kvbw`b bv Rv‡b| bB‡j †Zvi RxebUv IjU-cvjU n‡q †h‡Z cv‡i gv|

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14

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15

Chaotic Inspiration

The sky was a brilliant blue with patches of fluffy white clouds. Golden wheat fields stretched out on

both sides of the gravel road, occasionally dotted with clumps of olive trees or the odd cypress. Farmhouseswith red roofs could sometimes be made out in the distance. It looked like a summer landscape out of an Impressionist painting and provided a fine contrast to the wooden benches and chalkboards I had been staring at for what now seems like an eternity. It had been close to an hour since we had left the city centre and by the driver’s estimate, our destination wasn’t far off.

I had been locked in a stubborn battle with a research problem over the past half a year and seeing my condition, Peterson from Biology quite generously offered me his family’s summer house which would have otherwise remained empty for a ‘change of scenery’ and a place to find inspiration. So I packed my bags and jumped on a plane as soon as I had managed to delegate my semester-end duties to some other poor sap.

The scenery outside had changed from wheat fields to houses. They were mostly one or two-storey houses built not adhering to any particular architectural style but surrounded with well-kept gardens. We were driving through the village now. The houses gave way to green unkempt grasslands and soon I could see the large summer house towering over the landscape. We turned right onto the driveway and stopped in front of the doors. As the car began backing out of the driveway, I stood there, backpack in hand looking at the house. It was a large house, brick red in colour and a fine example of revivalist architecture. Portions of the right wing had fallen in a state of disrepair but the house remained a nostalgic ode to the former glory of Europe. I rang the doorbell and was let in by the housekeeper, Mrs. Latham. A chief attraction of the house was the large collection of books and other scientific instruments kept there. The last permanent resident, one of the former patriarchs of the family had worked as an engineer during the war and had greatly expanded the already existing collection. Two rooms at the back of the house stored the collection, the ground floor housed classics of literature while the first floor housed scientific books. The first floor also contained a

collection of mechanical instruments, old microscopes and telescopes in a glass case on one side. Neatly labelled and clearly displayed in excellent condition it was clear that this collection had been an object of fondness for the owner.

......After a hearty dinner, I took some paper and pen and went up to the first floor of the library. During my morning tour of the house, this had seemed like an ideal place to work. A couple of youths in the village had spun a tale of the library being haunted by a thin man with silvery hair and piercing eyes but my housekeeper had dismissed them outright. The room was spacious with large bay windows on one side overlooking the greenery at the back of the house. A large table and chair were kept in front of them. This is where I settled down and finally got to work.

An hour later having exhausted two sheets of paper without making any progress, I got up and walked about for inspiration. The books were arranged chronologically and covered a wide range of times and topics ranging from Galileo’s Mechanics and Bacon’s Advancement of learning to Einstein’s collected works. Presumably, that was when the patriarch got too old or passed away. I gathered a copy of Galileo’s The Assayer and Newton’s Principia and sat down. Galileo’s book was remarkable. It laid down the scientific method and criticised contemporary Jesuit mathematician Grassi. This is also where his famous statement - “Mathematics is the language of science,” comes from.

“How long do you think before he notices us?”

I immediately turned around and saw a well-built man of average height with piercing eyes and a flowing silver beard looking at me. It was Galileo – in the flesh.“Why are you looking at me like that for? You must’ve seen my picture many times before.”

“Well, you’re supposed to be dead for 400 years now.”

“I am dead, of course.”

“So am I dreaming?”

“You think you’re talking in your sleep?”

“Are you the ghost that the kids were talking about haunting the library?

Sutirtha Paul(1st year, 2021-2023)

16

“Of course not, do I even look scary? No, that was Newton, those fools had openedPrincipia first. Oh, Isaac! Just as much of a _______ in death as in life.

And with those words, Galileo picked up the Principia and chucked it out of the open window.

“How do you even know about that? You died before he was born.”

“I have friends of course.”

Galileo picked up a book from the shelf and flipped it open.

“I hope Newton isn’t around anywhere.”“No, no we’ve taken care of that.”

From the behind, the bookshelf on the right strode a portly man, clean-shaven but withhair which extended beyond his shoulders. Quite unmistakebly – Gottfried Leibnitz.

“Ahh, what a joy to be about without that ______ spoiling the mood.”

“Well for that, we must thank this gentleman over here, who thankfully opened mybook first.”

“Thank you most kindly, dear sir. Pray what may be you doing here?”

“Well, I’m a physicist and I’m trying to - ”

“A physicist eh! Well, what sort of Physics are you doing sitting at a desk in the middle of the night, without any instruments. Are you writing a book?”

“Well, no I’m trying to write the Hamiltonian -”

“Hamiltonian? Does this have something to do with that Irishman who lives on that shelf over there? We don’t get along with those guys. They’re too confused. I tell you what? We should have a nice little party here. Normally I’d like to hear about your work but you must realise that it’s very cramped and boring sitting on the shelf for years on end. Come on Gottfried, I’ll get Brahe and Flamsteed you get Huygens and whoever else you want.”

“Come on Galileo, just think about the last time we had a party. I don’t think it’s a good idea -”

“Of course it’s a good idea, we’ll just restrict it to ourselves and not let any of those lost souls and Jesuits in.”

Meanwhile having been unable to get any word in edgeways I had resigned me to sitting on the chair and watching the events unfold as it is. Even if this was in my head, clearly I was not in control.

....The library had begun to represent an eighteenth-century salon, although instead of being hosted by the customary high lady of society it was being hosted by Galileo himself. A very lively discussion on astronomy had begun among Galileo, Kepler, Brahe, Flamsteed, Hevelius and Horrocks. Horrocks was explaining in detail how he had predicted the transit of Venus. I had tried to follow but given my own tenuous grasp on modern experimental methods, there was no hope of understanding seventeenth-century ones either. Von Leuwonhoek and Hooke along with other Biologists whom I did not recognise were rather enthusiastically examining a nineteenth-century microscope. The mathematicians, Leibniz, Pascal, Fermat and Bernoulli was engrossed in their own discussion when suddenly Galileo’s voice boomed out -

“Who let him out?”

I saw Galileo looking at a thin man with sunken eyes dressed in priest robes.

“That would be me. His books were massively influential to me. I always wanted to meet him,” Huygens said.“I’ll show that Jesuit today. All that nonsense they came up with and history only remembers the shame.”

I realised it was Christopher Scheiner, a modest astronomer who had been engaged with a priority dispute with Galileo over the observation of sunspots. He was also a Jesuit, people who Galileo considered responsible for losing the trial. Galileo meanwhile in his enthusiasm had strolled over to the shelf with 18th-century books and opened one.

William Herschel appeared beside the table.“Tell him, Will, what people think of the geocentrism nonsense in your time.”

17

“Ah, finally. I’ve already told you before Galileo, heliocentrism is widely accepted now. Now, where are Catherine and South?”

By now, Leibniz had become engaged in an argument with a short man with a sharp nose and sunken cheeks, who I later learned was Fatio, one of the people who had taken Newton’s side and accused Leibniz of plagiarism. Fatio too had been brought in by Huygens. To bolster his argument Leibniz saught out Lagrange. Herschell meanwhile brought in his sister Caroline and fellow astronomer James South....It soon becomes completely chaotic. Each new scientist had brought in his own friends as a result of which the library was now packed with scientists from different centuries. Everybody seemed to have formed their own cliques and argued with each other bringing up unfinished material from past parties. I had long been evicted from my chair and was now standing in front of the window with Einstein and Ehrenfest for company.

“Does this happen often?”, I turned around and asked Ehrenfest.

“Not often, it’s rare for people to come here and open the old books. But yes, whenever we have parties they end like this.”

“They are all humans you know – behind the equations and theories which simply bear their name they are complex characters. In science, we focus on their work and not on the people and rightly so but the people were just as fascinating. There have been many many people in history who were instrumental in overcoming the obstacles and paved the way the for us but have now been relegated to historical research. Some of us are lucky, our books are well-read-we live on through our books as you can see.“So all this is real? It’s not in my head?”

“Of course it’s in your head. Why do you think everybody’s speaking modern English? But just because it’s in your head does not mean it’s not real.”

“Look out,” a voice boomed across the library. But it was too late, I was only just in time to make out the blur of a book before it made contact with my head.

.............I woke up to a very annoyed looking Mrs. Latham standing over me with a breakfast tray. I looked around

– there was no trace at all of last night’s (party). All the books were back in their shelves and the Assayer lay open beside me.

I incredulously took the tray from her hands and began eating slowly while looking around. What a vivid dream, the journey yesterday combined with the pleasant climate must have contributed. I finished my breakfast and went out for a walk. The woods which had looked foreboding in the moonlight yesterday from the library seemed very welcoming. The sky looked just as blue as yesterday with silvery whisps of cloud making their occasional appearance. And then I saw it. Just under the bay windows of the library, laying perfectly still on the grass was a copy of the Principia.

Artwork: Mariom Mamtaj(1st year, 2021-2023)

18

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wd‡Z w`‡q †Svjv‡bv K¨v‡givUv‡K †`‡L Lye Lywk njvg †h, gûqvi †`‡k

¯§„wZK_v¸‡jvi wKQz ev¯Íe cUwPÎ †_‡K hv‡e Avgv‡`i mv‡_| kx‡Zi

nvowng VvÛv †hb mgMÖ †÷kb PZ¡iwU‡KRbgvbenxb K‡i †i‡L‡Q| Mv‡W©i

ûB‡m‡ji k‡ã Avgv‡`i hvÎv ïiæ iƒccy‡ii w`‡K| ‡fv‡ii VvÛv nvIqv

†hb w¯’i K‡i †i‡L‡Q Avgv‡`i wZbRb‡K, bovPov cÖvq eÜ| wKQzÿY ci

†fv‡ii Av‡jv dzU‡ZB †`Lv hvq Rvbjvi cv‡k †Qv‡Uv ‡Qv‡Uv wUjvi gv_v

¸‡jv DuPz n‡q Av‡Q| GBfv‡e hvÎvc‡_i †mŠ›`h© Dc‡fvM

Ki‡Z Ki‡Z †cŠu‡Q †Mjvg gv`xiv †÷k‡b| †÷k‡b †b‡g

GKUz AevK njvg GB †`‡L †h †÷kbPZ¡i m¤ú~Y© Rbk~b¨,

KvQvKvwQ †Kv‡bv RbemwZ †bB, GgbwK †÷kbgv÷viI

†bB| †iv` Sjg‡j GB mKv‡ji †ek wKQzÿY

wKsKZ©e¨weg~pfv‡eB †K‡U †Mj Rbk~b¨

g`xiv †÷k‡b| wKQzÿY ci †`Lv †Mj

GKRb gvSeqmx gwnjv wc‡V I

‡Kvg‡i KZ¸wj Kvc‡oi

cyuUwj ‡eu‡a Li Li

MwZ‡Z †nu‡U Avm‡Q, Kv‡Q Avm‡j Zv‡K wRÁvmv Ki‡j Rvbv hvq ÒGB

jvj gvwUi iv¯Ív a‡i cÖvq gvBj wZ‡bK nvU‡jB gûqvi †`k, I gûqv

K‡URÓ| mKv‡ji gv`xivi `y-GKUv ˆbmwM©K `„k¨ K¨v‡give›`x K‡i

Avgiv nvuUv ïiæ Kijvg jvj gvwUi iv¯Ív a‡i| wKQz`~i hvIqvi ci †Pv‡L

c‡o i³ cjvk Avi gûqv Mv‡Qi †PvL avuav‡bv Aciƒc †mŠ›`h©| GBme

†`L‡Z †`L‡ZB Avgiv †cŠu‡Q †Mjvg Avgv‡`i MšÍe¨ gûqv K‡UR|

K‡U‡Ri g¨v‡bRvi mybqb evey fvix iwmK gvbyl, K_v I

mgq †hb Ibvi gy‡Li K_vq P‡j| `ycy‡ii LvIqv `vIqvi ci Ibvi

gy‡L GB R½‡ji bvbvb inm¨ I cÖvK…wZK †mŠ›`‡h©i K_v †kvbvi ci

wb‡R‡`i ARv‡šÍB Avgv‡`i g‡b R½j åg‡Yi Drmvn A‡bK¸Y †e‡o

hvq| g¨v‡bRv‡ii mv‡_ K_v †kl K‡i wZbR‡bB †ewo‡q cwo R½‡ji

D‡Ï‡k¨| R½‡ji iv¯Ív jvj gvwUi, gv‡S gv‡S cÖKvÛ cÖKvÛ Mv‡Qi

Dcw¯’wZ †Kv‡bv †Kv‡bv RvqMv‡K GKUv fq¼i †mŠ›`‡h©i iƒc w`‡q‡Q|

†n_v †nv_v jvj gvwUi wXcx, †h¸‡jv XvKv c‡o‡Q gûqvi dz‡j| Pvwiw`‡K

gûqv dz‡ji MÜ †hb MÖvm K‡i‡Q mgMÖ cwi‡ekUv‡K| kx‡Zi †ejv

Lye †Qv‡Uv, wdi‡Z wdi‡ZB m‡Ü¨ †b‡g G‡m‡Q| cwi‡ekUvI µgk

QgQ‡g n‡q DVwQj| nVvr wcQb †_‡K Kv‡b Gj GKUv SzgSzg kã|

GKUz c‡iB †`L‡Z †cjvg GKUv AvVv‡iv-Kzwo eQ‡ii hyeZx †g‡q

nv‡Z GKUv Szwo wb‡q Avgv‡`i w`‡KB Avm‡Q| Av‡iKUz Kv‡Q Avm‡ZB

Avgiv †`Ljvg Zvi Mv‡q GKUv jvj njy‡`i kvwo, nwiYxi gZb WvMi

WvMi †PvL, †Kvgo Aewa GKMvQv Pzj, evuKv †Lvucvq GKUv †NUz dz‡ji

†SvuKv - me wg‡j Avgv‡`i g‡b nj †hb †g‡qUvi GB gûqvi †`‡ki

iƒcK_vi cix| iƒ‡ci jveY¨ DRvi K‡i †hb mvwR‡q w`‡q‡Q ¯^qs

cÖK…wZ cigv| nVvr Avgv‡`i w`‡K ZvwK‡q GKMvj nvwm †n‡m †m e‡j

DVj- Òeveyiv `vovB‡jb K¨vb, †ejv hvq, Qvqv ev‡i, c_ †h A‡bK

evwKÓ| Ii K_vq †hb Avgiv mnmv‡Pv‡L wb‡R‡`i a¨vb wd‡i †cjvg|

iÄb wR‡Ám Kij- Ò Avcwb wK GLv‡bB _v‡Kb?Ó K_vq DËi †`Iqvi

Av‡M AveviI GKMvj nvwm †n‡m †m ejj- ÒgyB wbm½x, R½jcv‡k

Kzmyg cvovq _vwKÓ| †divi c‡_ wbm½xi mv‡_ Rgj Avgv‡`i mswÿß

Avjvc| w`b †k‡li IB mswÿß AvjvcLvwb †hb IB w`‡bi mePvB‡Z

eo cvIbv -GK bZzb eÜz wbm½x|

ciw`b AveviI †ewi‡qwQ R½‡ji DËiv‡j, cvk w`‡q e‡q

†M‡Q Kjmx b`x, Kjmxi Rj ùwUK, Z‡e Zvi MwZ †hb w¯’i n‡q

G‡m‡Q| m‡Üi AveQv Av‡jvq cÖKvÛ gûqvi Qvqv ¸‡jv †h‡bv Kjmxi

R‡j RxešÍ `vbe n‡q bovPov Ki‡Q| Ggb mgq AveviI †`Lv IB

wbm½xi mv‡_| †`Lv n‡ZB wLj wLj K‡i †n‡m ejj -Òeveyiv GBLvb

†h! Pv‡q `¨v‡Lb - `wLb cv‡k i³ cjv‡ki †gjv, Avi Dˇi R½jx

nwi‡Yi †LjvÓ| GBiKg Av‡iv KZwKQz †Lvjv g‡b ej‡Z ej‡Z wLj

wLj K‡i nvm‡Z jvM‡jv| Avgiv †h ixwZgZ wbm½xi iƒc gvayh©¨ I cÖvY

†Lvjv ¯^fv‡ei †cÖ‡g c‡o †MwQ, GUv A¯^xKvi Kivi †Kv‡bv Dcvq †bB|

Gici †_‡KB wbm½x Avgv‡`i cÖwZw`‡bi R½jåg‡Yi bZzb m½x Ges

m‡ev©cwi Avgv‡`i MvBW|

‡`L‡Z †`L‡Z Avgv‡`i kn‡i †divi w`b P‡j Av‡m| GBK_v

†kvbvi ci wbm½x nVvrB Pzc n‡q hvq| Zvi †Pv‡Li †Kv‡Y K‡qK †dvuUv

Rj `vbv evu‡a| GB K‡qKw`‡bi cwiPq †h‡bv A‡bKLvwb †eu‡a w`‡qwQj

Avgv‡`i mKj‡K| mK‡jB wbðzc| wKQzÿY ci wbm½x e‡j I‡V Òeveyiv

Kq¨vwQ‡jg kû‡i hvDqvi Av‡Miw`b Avcbviv gyB evwo hv‡eb| P‡jb

Zv‡jÓ| Gici Avgiv iIbv nB wbm½xi evwo Kzmyg cvovi D‡Ï‡k¨| BwZ

g‡a¨B m‡Ü †b‡g Av‡m| R½‡ji Pvi gv_vi †gvo n‡Z evg w`‡K Kjmx

b`x‡K †i‡L †mvRv LvwbKUv wM‡q GKUv gvV, †`‡L †evSv hvq KvQvKvwQ

†Kv‡bv †jvKvjq †bB, gvBj wZb-Pvi `~‡i GKUv †QvÆ MÖvg ev emwZ

20

There are days when you want to beat the worldAnd days when you just want to see it going round.Days when you paint dreamscapes on the wallAnd also days of struggling to get up when you fall.There can be days when you think you can climb mountainsFollowed by days you sit back on your couches.Days of incessant rain and clear days of summerCould not but give way to days you did not find yourself dumber.Days your eyes shine brighter than the blazing sunAre just like the days you brood over things undone.The days you dare to work on your ruinous dreamsAre the ones that make you happy at the sight of splitting sunbeams. Days of twisted knives and winless fights,Faithless love and endless plightsShall end round the corner of fearless flights.Days are sometimes but a winter’s tale;Ships are safe at shore, yet set sail.Days come and go like dandelions in the windFilling us with a universe of memoriesThat you want to recollect sipping tea in your balconyCounting blessings and on your best found epiphanyThat life is meant to live throughIf only in the hope of the days that come and fill the voids in you.

DaysMariom Mamtaj

(1st year, 2021-2023)

Av‡Q e‡j †evSv hvq| Avgiv hZB gvVUvi w`‡K G‡Mv‡Z _vwK, kx‡Zi

mܨvq AÜKvi †hb AviI Mvp iƒc wb‡Z _v‡K| Pvwiw`K wbðyc, NyUNy‡U

AÜKvi, Kv‡b Avm‡Q K‡qKUv wSuwSu †cvKvi WvK| wKQzÿY co †Pv‡L

co‡jv wKQz `~‡i GKUv jvj njy‡`i Av‡jv wgU-wgU Ki‡Q| IB Av‡jvK

e¯‘ Kv‡Q Avm‡ZB hv †`Ljvg Zv nZevK Kivi gZ| nvuU‡Z nvuU‡Z

Avgiv †cŠu‡Q †MwQ GKUv Kei ̄ ’v‡bi Kv‡Q| ivwk ivwk †RvbvwKiv GKUv

Kei¯Í‚c‡K wN‡i Av‡jvKgq K‡i †i‡L‡Q| †h‡bv †RvbvwKiv Rxebfi

GB Kei¯Í‚c‡K wN‡iB KvUv‡Z Pvq| †RvbvwKi AveQv Av‡jvq Ke‡ii

Mv‡q †jLv bvg †Pv‡L c‡o- ÒgvqveZxÓ| nVvr wbm½x dzuwc‡q dzuwc‡q

†Ku‡` D‡V, fvOv Mjvq e‡j Òeveyiv gyB m½x nwe?Ó Zvi GKUv AvOzj

Ke‡ii ¯Í‚‡ci w`‡K K‡i e‡j I‡V- ÒGB gyB NiÓ| cieZx© g~n~‡Z©i Rb¨

Avgiv †KD cÖ¯‘Z wQjvg bv| K_vUv †kl Kiv gvÎ nVvr K‡i wbm½x

m¤ú~Y© iƒ‡c A`„k¨ n‡q hvq| wbm½x †hb nvwi‡q hvq IB Mnxb AÜKv‡i|

Avgiv f‡q ¯Íä n‡q wQjvg, ey‡K †P‡c ZvKv GKUv ¸‡gvU

Kvbœv †h‡bv Db¥v` K‡i Zzjj Avgv‡`i, w`wM¦w`K Ávbk~b¨ n‡q GK

†`Š‡o †Kv‡bvµ‡g cÖvY wb‡q hLb K‡U‡R wdwi, ZLb Nwo‡Z ivZ mv‡o

GMv‡iv|

mybqb evey Nywg‡q c‡owQ‡jb| my‡PZ‡bi WvKvWvwK‡Z D‡V

G‡m `iRvUv Lyj‡jb| Avgv‡`i †PvL-gy‡Li Ae¯’v †`‡L GKUz ¯Íw¤¢Z

n‡jI wKQz wRÁvmv Ki‡jb bv| mvivivZ f‡q, we¯§‡q, GK ARvbv

†e`bvq Avgv‡`i wZbR‡bi KviI †Pv‡L Avi Nyg Avm‡jv bv| ciw`b

mKv‡j mybqb evey †W‡K cvVv‡jb Avgv‡`i ej‡jb ÒKvj iv‡Î wK

n‡q‡Q Ly‡j ejybÓ|

Avgv‡`i gy‡Li eY©bv ï‡b Dwb ej‡jb, ÒI gvqveZx, wbRvg

Kb¨v, Ii iƒc gvay‡h©i Kv‡Q †hb mviv gûqvi †`kI gv_v bZ KiZ|

Rb¥Kv‡j gv‡K nvivq| wbRvg gy‡Ui KvR KiZ, `vwi‡`ªi msmv‡i evc-

‡g‡qi Rxeb †ek †n‡m †L‡jB PjZ| MZ ̀ k‡Ki ̀ ywf©‡ÿ wbRv‡gi KvR

P‡j hvq| msmv‡ii Ae¯’v †hb cÖ`x‡ci †kl mj&‡Z| evwoi NwU, evwU

wewµ K‡i Kw`b †Kv‡bvcÖKv‡i GK‡ejv Pj‡jI, Ae‡k‡l †c‡Ui `v‡q

eva¨ n‡qB Zvi ev¯‘ wf‡UUzKzI eÜK ivL‡Z nq bv‡qe D`qivg m`v©‡ii

Kv‡Q| wKš‘ c‡i F‡Yi †evSv eB‡Z bv †c‡i Zvi †kl m¤^jUzKzI

nvivq| ‡k‡l D`qevey Zvi ÿgZvi e‡j wbRvg‡K MÖvg †_‡KI D‡”Q`

K‡i| evc-‡g‡q wg‡j Kjmx b`xi cv‡oi dvuKv gv‡V GKUv cY©KzVxi

evbvq| gvqveZxi eqm ZLb ‡lv‡jv-m‡Z‡iv n‡e, GKw`b †m Zvi

MÖv‡gi eÜz‡`i mv‡_ †`Lv Ki‡Z MÖv‡g Avm‡j bv‡qe gkvB‡qi †jv‡Kiv

Zv‡K mevi mvg‡b Acgvb K‡i MÖvg †_‡K Zvwo‡q †`q| K‡qKevi

gviI †L‡q‡Q bv‡qe gkvB‡qi Kv‡Q| `vwi`ªZv †hb Zvi Rxebfi m½x|

wKQzw`b ci ey‡Ki e¨v‡gvq nVvr cÖvY hvq wbRv‡gi| Gici gvqveZx wPi

GKvKx| D`vmxb n‡q Ny‡i †eovZ gûqvi R½‡ji GK cÖvšÍ †_‡K Aci

cÖv‡šÍ| nVvr GKw`b R½‡ji DËiv‡j R½xcvovq GK`j †PvivwkKvwii

¸wj‡Z cÖvY hvq gvqveZxiÓ| mybqbevey †kl Ki‡jb|

Avgiv mK‡j wbðzc| GKvKxZ¡ †hb Rb¥všÍi‡KI nvi gvbvq|

ZvB †evanq gvqveZx AvR wbm½x| wbm½xi IB K_vUv AvRI Kv‡b

ev‡R Òeveyiv gyB m½x nwe?Ó

Pic Courtesy: unsplash

21

gRvi Q‡j

‡kÖqv †`ebv_

(wØZxq el©, 2020-22)

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Lyb, AwZ Avkv ey‡K wb‡q GK SvuK nZvkv wc‡V †eu‡a wb‡q

hvIqvi †_‡K Avmj mwZ¨Uv AKc‡U Av‡MB ¯^xKvi K‡i

†bB| ZviciI hw` Avcbvi g‡b †KŠZ~n‡ji we›`ygvÎ wKQz Aewkó

_v‡K wKsev iv‡Z wb`ªvnxbZvq fzM‡Z B”QzK nb, Zvn‡j wbtms‡Kv‡P

†jLvUv co‡Z cv‡ib| Avm‡j G‡Zv Kó Avwg w`Zvg bv wKš‘ Avgvi

mncvwVbx Avevi GB cwÎKvi GwWUi, mevB‡K e‡j †i‡L‡Qb Avwg

bvwK Mí wjL‡ev, Avgv‡K ixwZg‡Zv †_ªU w`‡q‡Qb, bv wjL‡j bvwK

Ibvi gvb m¤§vb wb‡q UvbvUvwb c‡o hv‡e! I‡K ejjvg Avgvi evBk

eQ‡ii Rxe‡b bv Av‡Q †ivgv bv Av‡Q †cÖg, Avwg Avevi Kx Mí

wjL‡ev! Dwb BgvwR‡bkb †_‡K †jLvi Dc‡`k w`‡jb| Z‡e Avwg

Avgvi BgvwR‡bkb †K GK`g fimv Kwi bv| †Kb! Av‡i cixÿv

w`‡q KZ †c‡Z cvwi †mUvB BgvwRb Ki‡Z cvwi bv! †m bvwK Avevi

Av¯Í GKUv Mí BgvwRb K‡i bvwg‡q †`‡e! wVK GB gyn~‡Z© gvby‡li

AwjwLZ `ywU †iPb c`v_© GK mv‡_ cvq, h_vµ‡g ivM I nvwm| Z‡e

wjL‡ZB hLb e‡mwQ ZLb GKUz Mí K‡i hvB eis|

‡Qv‡Uv †_‡K ¯‹z‡ji mv‡_ Avgvi GKUvB m¤úK© wQj, †mUv

n‡jv hvZvqv‡Zi| †ewk †Qv‡Uv‡ejvi K_v g‡b †bB e‡j MíUv cÂg

†_‡K Øv`k †kÖYxi Mvj©m ̄ ‹zj w`‡q ïiæ Kwi| †Zv †mLv‡b wkwÿKv‡`i

mv‡_ Avgvi m¤úK© wQ‡jv GKcvwÿK, A_v©r cÖwZ †kÖYxi Kvh©¨m~wP‡Z

w`w`gwY‡`i bvg †jLvi Rb¨ Zv‡`i bvg Uv Avwg Rvb‡jI Avgvi

bvgUv Zviv Rvb‡Zb bv| KxK‡iB ev Rvb‡eb! Ibv‡`i cÖvß m~wP‡ZI

†Zv ‡Kej Ibv‡`i bvg _vKZ Avi ¯‹z‡j Avwg Ggb wKQz †KD‡KUvI

wQjvg bv| †Zv IB w`w`gwY‡`i g‡a¨ †KD †KD Avgvi bvg bv

Rvb‡jI gyL wbðB wPb‡Zb, bvn‡j KxK‡i †ivR G‡m cÂvkUv

†g‡qi g‡a¨ Lyu‡R wb‡q Avgv‡KB †e‡Â `vuo Kwi‡q †`‡eb ejyb!

e‡ov fv‡jv wQ‡jv wKš‘ †mB w`b¸‡jv, Rxe‡b †Kv‡bv Pvc wQ‡jvbv

ev †KD Avgvi Dci wbf©ikxj wQj bv! Z‡e eKv LvIqvi e¨vcv‡i

h‡_ó `vwqZ¡kxj wQjvg| ¯‹z‡ji cov †Kv‡bv Kv‡j K‡i wb‡q

†hZvg bv, ZvB m¤úK©Uv hvZvqv‡Z G‡m †V‡KwQj|

ZLb Mvb wkLZvg wKš‘ †mKx Avi Avwg GKv wkLZvg!

cov‡kvbvi †_‡KI †ekx cÖwZ‡hvwMZv

†mLv‡b| ZLb ev”Pv gb, mevB PvB‡Q

gvB‡K Mvb Ki‡e| wKš‘

¯‹z‡j Kov wb‡`©k mKj †K

my‡hvM †`Iqv hv‡e bv,

mgq cwimxwgZ| ZvB Av‡M fv‡jv K‡i †k‡Lv Zvici Mvb MvB‡e|

hvK my‡hvM †cjvg bv fvjB n‡q‡Q|, GB †nu‡o Mjvq wPrKvi Kv‡ivi

bv †kvbvB fv‡jv wQj evev! Kx `iKvi! c`v© dvuU‡j cywjk †Km

n‡q †h‡Zv| wKš‘ ev”Pv gb, †m gb †Zv gvb‡ZB Pvq bv, Zvi †Zv

gvB‡K GKevi MvB‡ZB n‡e| c‡i GKevi wkÿK w`e‡m Mv‡bi

g¨vWvg †K †P‡c aijvg GKUv Mvb Ki‡ev! KieB Ki‡ev! M¤¢xi fv‡e

ej‡jb Kx MvBwe? Avwg A‡bK KUv iex›`ª msMxZ Gi Ackb w`jvg

wKš‘ †m¸‡jv GZB Kgb †h Dwb ivRx n‡Z PvB‡jb bv| wKš‘ AvwgI

bv‡Qvoev›`v, Mvb GKUv MvB‡evB| G‡Zv PvB‡j Rq †Zv Aem¤¢vex|

jvj SzuwU KvKvZzqv †M‡q exi `‡c© †¯UR †_‡K †b‡gwQjvg †mw`b|

ZLb Aóg †kÖYx‡Z cvViZ, Avm‡j cvViZ ejvi †_‡K

cVb-cvVb †_‡K dvuwKiZ ejv †ewk fv‡jv| GB mßg Avi Aóg

†kÖYx‡ZB Avgv‡`i QvÎRxe‡b Ôbi b‡iŠ biv †ewÂi Dci `vuovÕ

hy‡Mi m~Pbv n‡Zv| gv‡b Gev‡ii KvwnbxUv ms¯‹…Z †K AvuK‡o Wvj

cvjv we¯Ívi Ki‡e| cÖ_g cÖ_g ¯‹z‡ji evB‡i GKwUB †`vKvb wQj

†hLv‡b ¯‹zj QzwUi ci QvÎxiv †gŠgvwQi g‡Zv wfo Ki‡Zv, †mwU wQ‡jv

†cqviv gvLvi †`vKvb| wKš‘ Avwg †Zv Ime †LZvg bv| Ae‡k‡l

fMevb gyL Zz‡j PvB‡jb, ILv‡b G‡m †M‡jv AvjyKvewj KvKz| Gevi

Avgvq †K mvgjvq! ¯‹z‡ji N›Uv evR‡jv Kx evR‡jv bv, Avgvi nv‡Z

†iwW _vK‡Zv wZb UvKv| e¨vm, ÔKvKz Avgv‡K, KvKz Avgv‡KÕ e‡j ïiæ

n‡Zv wecøe| †mB AvjyKvewj †L‡Z †L‡Z gnvb‡›` evwo wdiZvg|

wKš‘, Avgvi myL fMev‡bi †ewkw`b mn¨ n‡jv bv, wVK ms¯‹…Z

g¨vWv‡gi †Pv‡L c‡o †Mjvg| c‡ii w`b ¯‹z‡j Ggb wKQz NU‡Z

P‡jwQ‡jv hv Avwg KíbvI Kwiwb| h_vixwZ g¨vWvg K¬v‡m XzK‡jb,

Zvici nVvr-B e‡j DV‡jb ÔhLb AvjyKvewj Lvm ZLb c„w_ex aŸ‡m

†M‡jI †Zv †Lqvj Kiwe bv!Õ Avwg GKUz Gw`K Iw`K ZvKv‡Z

ej‡jb Ôn¨vu n¨vu †Zv‡KB ejwQ|Õ D‡V `vuovjvg| wKQz ej‡Z cvijvg

bv| mwZ¨ ejwQ, G‡Zv j¾v †j‡MwQj †h A‡Zv j¾v ‡c‡Z AR‡qi

eD KvRj‡KI †Kv‡bv wm‡bgv‡Z †`Lv hvq wb| †mw`‡bi ci †_‡K

†Kvbw`bI AvjyKvewj LvB wb H KvKzi KvQ †_‡K| AvRI e‡m H

KvKz ILv‡bB, IB iv¯Ívq †M‡j †`L‡Z cvB Avi cy‡iv‡bv ¯§„wZ¸‡jv

Gfv‡eB †eu‡P I‡V wKš‘.......... bv _vK Lv‡ev bv|

e‡ov cvb‡m jvM‡Q wbðB Mí ¸‡jv! Avwg wKš‘ Av‡MB

e‡jwQ Avgvi Rxe‡b †ivgv Avi †cÖg `yB‡qiB Afve|

‡h‡Kv‡bv ¯‹z‡j wec` wKsev Avc` ‡hUvB ejyb bv †Kb †mUv

n‡jv †M‡Ui cv‡k `vuwo‡q _vKv Mv‡R©b gÛjx| IB gÛjx‡Z †LvuR

wb‡j †Kvb g¨vWv‡gi evwo‡Z mKv‡j Kx ivbœv n‡q‡Q †_‡K ïiæ K‡i

eø¨v‡K nvDmdzj wm‡bgvi wUwKUI †c‡q †h‡Z cv‡ib| hvB †nvK|

GKevi ¯‹z‡j K¨vP K¨vP †Lj‡ev e‡j GKUv

cøvw÷‡Ki ej wb‡q †MwQjvg| hv‡KB †Lj‡Z WvwK Zvi gy‡LB

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22

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23

Before Sunrise-A lover’s dream

Jump ahead ten, 20 years. And you are married. Only your marriage doesn’t have that same energy that it

used to have. You start to blame your spouse.You start to think about all those people you’ve met in your life and what might have happened if you picked up with one of them?A German couple is arguing violently on a train. A girl, disturbed, changes her seat and sits right across a boy. They caught glimpses of each other and they start talking. And eventually, the boy pursues the girl to get off the train and hang around Vienna with him. Jesse and Céline start to know each other.

“We got a Sunset here, we got a ferries wheel.....” and they Kiss each other.

Then, the day comes to an end and the night emerges. And the magic of Cinema starts. It feels we are in a dream. A dream of a lover. The reality is nowhere as beautiful as a dream. Maybe because we are ignorant, selfish. We don’t want to be with Someone else, we want to be with Ourselves.

There is a beautiful sequence in a listening booth. “No, I’m not impossible to touch. I’ve never wanted you so much.”

Céline is staring at Jesse with her beautiful gaze, and whenever Jesse is staring at her, She looks away. I can’t describe this beautiful scene.This scene is pure affection, full of Love. It melts my heart. It is possibly one of the most romantic scenes ever created onscreen.

The director, Richard Linklater, spent nine months on casting. Ethan Hawke (Jesse) and Julie Delpy (Céline) are so perfect that it seems that the characters were written around them.

Jesse and Céline experience the night rapturously. They dance, they hug and they kiss each other. They share

their thoughts. To be honest there is a lot of talking in this. They talk about incessant battles of our lives, both inner and Outer. They talk about man-

woman dynamics, feminism, conflicting happy relationship....

much more. All this talking could have been boring in other circumstances.

But not here. Delpy and Hawke

Subhajit Kala(2nd year, 2020-2022)

(Film review)

24

rewrote the dialogues to make them playful and romantic. They filled the screen with their mannerisms, with their personal touches, beautiful little things like Celine’s making of faces. It’s like all the serious conversations are wrapped with non-serious chocolates.

“You have no idea where I came from, We have no idea where we are going,

Lodged in lifelike branches in the river Flowing downstream, caught in the current

I’ll carry you, You’ll carry me”

In our relationship, we have to support each other. If the balance breaks, it’ll become a burden. Jesse and Céline knew the intensity of love fades out, promise losses its meaning. And we become alone in a relationship. We become alone in our lover’s arms. So they decide that it’s their last night.

This Cinema looks more like dream than real-time. All the night scenes bear the evidence.

When another train was passing, there was a soft red glow on Celine’s face. She looked like Botticelli angel.Here beside the magnificent faces of the actors, the city and its places bear a lot to make that dream. Lee Daniel’s camera worked here like a magic potion. Whatever it touched, became dreamy.

“I believe if there is any kind of God, it would not be in any of us, not you or me. But just this little space in between. If there’s any kind of magic in this world, it must be an attempt of understanding someone, sharing something. I know it’s almost impossible but who Cares? The answer must be in the attempt.”

Before leaving they make a promise to come back hereafter But will they?Maybe we are unable to Love, maybe we can not touch someone within. But we try. Ingmar Bergman’s trilogy is the cruel truth about human relationships and Linklater’s Before trilogy is a dream, A Lover’s dream. Maybe the horses turn into mice, maybe the chariotv turns into Pumpkin at dawn, But Still, We Love…. We Dream. Because it’s the night that matters.

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(wØZxq el©, 2020-22)

27

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28

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29

ivgvbyR‡bi Avðh© MwYZ fvebv

ivûj ivq

(cÖ_g el©, 2021-23)

“Srinivasa Ramanujan was the strangest man in all mathematics, probably in the entire history of science. He has been compared to be a bursting supernova, illuminating the darkest, most profound corners of mathematics, before being tragically struck down by tuberculosis at the age of 33, like Riemann before him.”

-Michio Kaku

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GKwU K‡i dj cv‡e| A_v©r †Kv‡bv msL¨v †K hw` IB msL¨v Øviv fvM

Kiv nq, Zvn‡j fvMdj GK nq| nVvr ivgvbyRb D‡V `vovq Ges

e‡jb, Òm¨vi hw` k~b¨ Uv dj k~b¨ R‡bi g‡a¨ fvM K‡i †`Iqv nq,

Zvn‡jI wK cÖ‡Z¨‡K GKwU K‡i dj cv‡e?Ó A_v©r k~b¨ †K k~b¨ w`‡q

fvM Ki‡j wK fvMdj GK n‡e!!! wkÿK‡K GB fv‡eB gv‡S gv‡S

MwY‡Zi gvqvRv‡j Rwo‡q w`‡Zb ivgvbyRb|

‡Qv‡Uv †_‡KB †h ivgvbyR‡bi Avðh© cÖwZfv wQj Zv UvDb

¯‹z‡j covi mgq †_‡KB †evSv †hZ| ivgvbyRb Zvui †_‡K DuPz

K¬v‡mi MwYZ mn‡RB K‡i w`‡Zb| ivgvbyR‡bi ¯‹zjRxe‡b eÜz wQ‡jb

ivRv‡MvcvjvPvix| ivRv‡Mvcvjb wQ‡jb Zvui †_‡K `yB K¬v‡mi e‡ov|

ivRv‡MvcvjvPvix ivRv‡Mvcvjb †K ivgvbyR‡bi cÖwZfv m¤ú‡K© ej‡Z

†m ‡g‡b wb‡Z cv‡ib bv| ivRv‡Mvcvjb e‡jb ivgvbyRb hw` Zvui †`Iqv

GKwU A¼ mgvavb K‡i w`‡Z cv‡ib, Z‡e wZwb Zvui cÖwZfv †g‡b

†b‡eb| A¼wU wQjt

7; 11x y x y+ = + =, x I y GB `yB ARvbv ivwkwUi gvb wbY©q Ki‡Z

n‡e| ivgvbyRb ZLb †h K¬v‡m co‡Zb, Zvui c‡ÿ wØNvZ mgxKi‡Yi

mgvavb Kiv m¤¢e bq| wKš‘ ivgvbyRb mgxKiYwU †`‡LB e‡j w`‡jb x i gvb 9 Ges y Gi gvb 4| K¬v‡m cÖvq wfo n‡q wM‡qwQj, mevB AevK|

ïay QvÎivB bv, ¯‹z‡ji wkÿKivI ivgvbyR‡bi GB cÖwZfv

Kv‡R jvMv‡bvi †Póv Ki‡Zb| GKw`b ¯‹z‡ji MwYZ wkÿK ivgvbyRb

†K ¯‹z‡ji K¬vm iæwUb evwb‡q w`‡Z ej‡jb, hv‡Z †KD Kg ev †ewk

K¬vm bv cvq| †mB mgq ivgvbyRb hv`yeM© (Magic square) i A¼

mgvavb KiwQ‡jb| †mB aviYv Zvui IB iæwUb evbv‡Z Kv‡R †j‡M †Mj|

GLb g¨vwRK †¯‹vqvi wK? GKwU eM©‡ÿ‡Îi g‡a¨ †ek wKQz eM©‡ÿÎ

AvuKv n‡e| Ges IB †Qv‡Uv eM©‡ÿθwj Ggb msL¨v w`‡q c~Y© Ki‡Z

n‡e, hv‡Z Dci-bxP ev †KvbvKzwb †h fv‡eB †hvM Kiv †nvK bv †Kb

†hvMdj me©`v GKB n‡e| cieZx©Kv‡j †`Lv hvq ivgvbyR‡bi †bvUeB‡Z

hv`ye‡M©i Dci bvbv Avðh© dgy©jv ˆZwi K‡i‡Qb|

‡Qv‡Uv‡ejv †_‡KB `vwi‡`ª¨i g‡a¨ e‡ov n‡q‡Qb ivgvbyRb|

Zvui MwY‡Zi ‡ewkifvM cÖgvY PK w`‡q

†køU G wjL‡Zb Ges Zvui †iRvë

¸wj ïay gvÎ wj‡L ivL‡Zb Zvui

†bvUey‡K| GKwU eB-Gi K_v bv

ej‡jB bq, hv ivgvbyRb ïay bv

eBUvi RbwcÖqZvI evwo‡q Zz‡jwQj

cieZx©Kv‡j| RR© Kv‡ii †jLv,

“A Synopsis of Elementary Results in Pure and Applied mathematics” eBwU‡Z exRMwYZ

R¨vwgwZ, w·KvYwgwZ, wWdv‡iwÝqvj

K¨vjKzjvm, BbwUªM¨vj K¨vjKzjvm,

wWdv‡iwÝqvj BKz‡qkvb mn

wewfbœ MvwYwZK Dccv`¨

wQj| ivgvbyRb Kv‡ii

eB †_‡K wewfbœ Dccv`¨

co‡Zb, †m¸wj wb‡Ri

g‡Zv K‡i wjwce×

Ki‡Zb| wZwb wb‡Ri

ARv‡šÍB KZ bZzb

Dccv`¨ ˆZwi

K‡i †dj‡Zb,

wKš‘ Zv nq‡Zv

30

AZx‡ZB cÖgvY n‡q i‡q‡Q| GB cÖm‡½ Michio Kaku e‡j‡Qb,

“In every young scientists life, there is a turning point, a singular event that helps to change the course of his life. For Einstein, it was the fascination of observing a compass needle. For Riemann, it was reading Legendre’s book on number theory. For Ramanujan, it was when he stumbled on an obscure, forgotten book on mathematics by George Carr.” g¨vwUªK cvm K‡i wZwb Mfb©‡g›U AvU© K‡j‡R fwZ© nb| K¬v‡m

Dcw¯’wZi msL¨v K‡gi Kvi‡Y wZwb cixÿvq em‡Z cv‡ib wb| c‡i

cvPvBqvàv K‡j‡R fwZ© nb, Z‡e †mLv‡bI MwYZ Qvov Ab¨ wel‡q

mvdj¨ Av‡m wb| GKUv cixÿvB wK ivgvbyR‡bi cÖwZfv cÖKvk Kivi Rb¨

h‡_ó! bv| ivgvbyRb Zvui MwYZPPv© m¤ú~Y© wew”Qbœfv‡e Ae¨vnZ iv‡Lb|

1911 mv‡j wZwb BwÛqvb g¨v‡_‡gwUKvj †mvmvBwU‡Z cÖ_g wimvP© †ccvi

cvewjk K‡ib “ Some properties of Bernoulli’s number” bv‡g| 1912 I 1913 mv‡j †gvU wZwb PviwU †ccvi cvewjk K‡ib|

c‡i MwY‡Zi wewfbœ KvR fvi‡Zi wKQz MwYZÁ †K †`Lvb wKš‘ †KDB Zvui

KvR eyS‡Z cv‡ibwb| wZwb †nbwi †d«‡WwiK †eKvi I Av‡b©÷ DBwjqvg

nemb †K Zvui MvwYwZK KvR e¨vL¨v K‡i wPwV †j‡Lb| ivgvbyRb `yR‡bi

†_‡KB †Kv‡bv DËi bv †c‡q wKQzUv nZvk n‡jb| wKš‘ gRvi e¨vcvi

nj GB †h cieZx© Kv‡j `yR‡bB ivgvRy‡bi bvg iqvj †mvmvBwUi †d‡jv

wnmv‡e cÖ¯Íve K‡i‡Qb| Ae‡k‡l wZwb †Kgweª‡Ri wUªwbwU K‡j‡Ri

Aa¨vcK wR GBP nvwW©i Kv‡Q wPwV ‡j‡Lb| Zvui `xN© wPwV‡Z MvwYwZK

KvR ¸wjI wjwce× K‡ib| †mLv‡b Zvui nvBcviwRI‡g¨wUªK wmwiR,

WvBfvi‡R›U wmwi‡Ri, BwjcwUK BbwUªM¨vji i Dci KvR¸wj Dc¯’vcbv

K‡ib|

nvwW© Zvui Wv‡K mviv w`‡q Zvu‡K ‡Kgweª‡R ‡W‡K wb‡jb|

ivgvbyRb-nvwW© hyMje›`x ivgvbyR‡bi MwbZ cÖwZfv‡K we‡k¦i Kv‡Q ‡g‡j

aivi my‡hvM K‡i w`j| ivgvbyRb wU«wbwU K‡j‡R ‡gvU cvuP eQi (1914

wL«t-1919 wL«t) AwZevwnZ K‡iwQ‡jb hv wQj ivgvbyR‡bi Rxe‡b ̄ ^Y©hyM|

GB mgq wZwb ‡gvU 21 wU wimvP© ‡ccvi cvewjk K‡ib| wimvP© ‡ccvi

¸wj g~jZ wQj ‡WwdbvBU Bw›UMª¨vj, gwWDjvi BwKD‡qkb, wig¨vb wRUv

dvskb, bv¤^vi w_Iwi, Amxg ‡k«Yx, A¨vwmg‡UvU digyjv I cvwU©kb w_Iwi

Dci| 1915 mv‡j wZwb 62 cvZvi GKwU ‡ccvi cvewjk K‡ib “ Highly composite number “ bv‡g, hv wQj Zvui `xN©Zg ‡ccvi|

ivgvbyR‡bi ‡Kgwe«R Avmvi c«_gv‡a©B cwiPq nq fvi‡Zi GK

ivwkweÁvbx cÖkvšÍ P›`« gnvjbwek i mv‡_| wZwb wKsm K‡j‡R c`v_©

wefv‡Mi QvÎ wQ‡jb| wKsm K‡j‡Ri Aa¨vcK Av_©vi ‡ewi GKw`b

“elliptic integrals” i Dci K¬vm wbw”Q‡jb| K¬v‡m ivgvbyRbI

Dcw¯’Z wQ‡jb| nVvr ivgvbyRb wKQy ej‡Z PvB‡Qb| Av_©vi ‡ewi Zvu‡K

wRÁvmv Kivq wZwb ‡ev‡W© G‡m Ggb wKQy mgxKiY wj‡L w`‡jb hv

Av_©vi ‡ewi ZLbI cÖgvY K‡i ‡`Lvb wb| GBiKg ‡ewkifvM mgqB

wZwb wb‡Ri BbwUDkb ‡_‡K A‡bK MvwbwZK dg©yjv e‡j w`‡Z cvi‡Zb|

GLvbB wQj ivgvbyR‡bi Mwb‡Zi cÖwZ Avðh© ¶gZv|

cÖvqB cÖkvšÍ P›`ª gnvjbwek I ivgvbyRb cÖvZt åg‡b ‡h‡Zb|

Zv‡`i g‡a¨ K_v n‡Zv wewfbœ `vk©wbK wPšÍv fvebv wb‡q| k~b¨ I Amxg

wb‡q Zvui `vk©wbK fvebv cÖkvšÍ P‡›`ªi K_vq aiv c‡i| wn›`y cyiv‡Y

wbM©yY eªþvi ‡h aviYv Av‡Q, ivgvbyRb k~b¨‡K Zvui mv‡_ Zyjbv Ki‡Zb|

ÒAmxg msL¨vÓ ‡K wZwb mg¯ÍiK‡gi m¤¢ebvi mgwó iƒ‡c fve‡Zb|

ivgvbyR‡bi g‡Z Amxg msL¨v I k~‡b¨i ¸bb ‡_‡K mmxg msL¨vejxi

m¾v cvIqv hvq| ivgvbyRb ej‡Zb, “An equation for me

has no meaning unless it express a thought of GOD.”

GKw`b ivgvbyRb gnvjbwek‡K ‰bk‡fv‡Ri Rb¨ wbgš¿Y K‡iwQ‡jb|

gnvjbwek ivgvbyR‡bi evwo hvIqvi c~‡e© GKwU ‘Strand Magazine’ wK‡bwQ‡jb| ‡mLv‡b wZwb GKUy gRvi avuav ‡c‡jb| wb‡R A‡bKevi

trial and error i gva¨‡g mgvavb K‡iwQ‡jb| gnvjbwek gRvi Q‡j

ivgvbyRb‡K ej‡jb, ÒGB bvI, ‡Zvgvq GKUv cÖe‡jg w`w”Q|Ó

ivgvbyRbt ÒKx cÖe‡jg?Ó (mewR ivbœv Ki‡Z Ki‡Z)

cÖe‡jgwU wQjt ‡Kv‡bv GK iv¯Ívi av‡i 1,2,3.....n wU evwo wQj| evwoi

msL¨v 50 ‡_‡K 500 i g‡a¨| (50 < n < 500) GLb IB evwo¸‡jvi

g‡a¨ ‡_‡K GKwU evwo ‡e‡Q wb‡Z n‡e, hv‡Z evwoi Av‡Mi evwo ¸wji

b¤^‡ii ‡hvMdj I c‡ii evwo¸‡jvi b¤^‡ii ‡hvMdj mgvb nq| Zvn‡j

IB evwowUi (x) b¤^i KZ?

evwowUi b¤^i n‡e 204 Ges ‡gvU evwoi msL¨v 288. A_©vr

1+2+3...203 = 205+206....288wKš‘ ivgvbyRb ‡h mgvavbwU w`‡qwQ‡jb Zv wQj GKwU K¬vm Id cÖe‡j‡gi

mgvavb|

ivgvbyRbt “Take down the solution.” wZwb GKwU µgvwš^Z

fMœvs‡k DIi wU w`‡jb| ‡mB Amxg µgvwš^Z fMœvs‡ki GKwU GKwU

K‡i c` ‡hvM Ki‡Z _vK‡j IB avuavi wewfbœ mgvavb ¸wj cvIqv hvq|

gnvjbwek Zvui mgvavb ‡`‡L ¯Íw¤¢Z n‡q ‡M‡jb, Ges wRÁvmv Ki‡jb

wKfv‡e ‡m GB mgvavbwU ‡c‡jb|

ivgvbyRbt “Immediately I heard the problem, it was clear that the solution was obviously a continued fraction, I then thought ‘which continued fraction?’ and the answer come to my mind. It was just as simple as this.” wewfbœ msL¨v wb‡q ‡LjvB wQj ivgvbyR‡bi cÖavb we‡bv`b|

wZwb p i gvb wbY©‡qi Rb¨ A‡bK ¸wj Amxg ‡k«Yx ‰Zwi K‡ib| Zvi

g‡a¨ GKwU Amxg ‡kÖYxi cÖ_g `ywU c` ‡hvM Ki‡j p i gvb 14 `kwgK

ch©šÍ mwVK wbb©q Kiv m¤¢e| wZwb e…‡Ëi mgvb ‡¶Îdj wewkó eM©‡¶Î

A¼b K‡iwQ‡jb hv ‡_‡K p i gvb Qq `kwgK ch©šÍ mwVK wbb©q Ki‡Z

m¶g n‡qwQ‡jb| GgbwK mgvKjb ‡K wewfbœ µwgK fMœvsk w`‡q

wjL‡Zb| wd‡evbvw”P wmwiR ‡K D‡ëv fv‡e e¨envi K‡i bvbv AvKl©Yxq

I ‡gŠwjK Z_¨ ‡ei K‡iwQ‡jb| GB msL¨v wb‡q ivgvbyR‡bi Rxe‡b

A‡bK gRvi NUbv Av‡Q| Bsj¨v‡Û ivgvbyRb hLb Amy¯’, ZLb Zvu‡K

‡`L‡Z Av‡mb wR GBP nvwW©| wZwb ‡hB U¨vw· ‡P‡c Av‡mb, Zvi b¤^i

wQj 1729, nvwW© b¤^iwU m¤§‡Ü e‡jb, “seemed to me rather a dull one.” wKš‘ ivgvbyR‡bi Kv‡Q GB b¤^‡ii ‡Kv‡bv e¨vL¨v _vK‡e bv,

Zv wK K‡i nq!

ivgvbyRbt “No, it’s very interesting number, it is the smallest number expressible as the sum of two cubes in two different ways.” A_v©r 1729=103+ 93 =123+13...1729 ÿz`ªZg msL¨v hv `yfv‡e `ywU abvZ¥K msL¨vi Nb iƒ‡c cÖKvk

Kiv m¤¢e| 1729 msL¨v wU ivgvbyRb i ‡bvUeB ‡Z D‡jøL ‡bB Z‡e

103+93=123+13 m¤úK©wU Zvi ‡bvUeB I BwÛqvb g¨v‡_g¨vwUK¨vj

‡mvmvBwUi Rvb©v‡ji Zvui ‡ccv‡i D‡jøL cvIqv hvq|

x3+y3+ z3= u6 GB m¤úK© wU i c~b© msL¨vi mgvav‡bi GKwU mgvavb

Gigt 123 +(-10)3+13=36... Zvui ‡bvUeB ‡Z GKwU Dccv`¨ D‡jøL Kiv Av‡Q: a2+ ab +b2=3cd2 n‡j

(a+c2d)3 + (cb + d)3 = (ca+d)3+ (b+dc2)3 n‡e| GLb a = 3, b = 0, c = 3, d = 1 emv‡j D‡jøwLZ MvwowUi b¤^i msµvšÍ mgvavb

31

cvIqv hvq| A_©vr 123+ 13 = 103+93 = 1729| ‡R B wjwUjDW

ivgvbyRb m¤ú‡K© h_v_©B e‡j‡Qb “Every positive integer was one of Ramanujan’s personal friends.” 1729 nvwW©-ivgvbyRb

b¤^vi bv‡g cwiwPZ|

nvwW© ivgvbyRb‡K weL¨vZ MwYZÁ Aqjvi I ‡R‡Kvwe i mv‡_ Zzjbv

Ki‡Zb| nvwW© ej‡Zb, “ My association with Ramanujan is the one romantic incident in my life”| cieZ©x Kv‡j Bruce carl Berndt, ‡_‡K ïiæ K‡i Freeman Dyson A‡bKB Zvui KvR

Øviv AbycÖvwYZ n‡q‡Qb| Paul Erdos I Mark Kac ivgvbyR‡bi

M‡elYvcÎ c‡o Ggb wKQy cÖeÜ wjL‡jb hv m¤¢vebvgq msL¨vZ‡Ë¡i m~Pbv

K‡i| ivgvbyR‡bi weL¨vZ “Tau Conjecture” 1974 mv‡j cÖgvb

K‡ib ‡ejwRqv‡gi MwYZÁ wc‡qwi ‡Wwjb| GB K…wZ‡Z¡i Rb¨ ‡Wwjb‡K

“Fields Medal” ‡`Iqv nq| Bruce Berndt ivgvbyR‡bi mKj

KvR ‘Ramanujan’s Notebooks’ bv‡g cvuPwU L‡Û cÖKvk K‡ib|

wUªwbwU K‡j‡Ri jvB‡ewi ‡_‡K ivgvbyR‡bi nvwi‡q hvIqv A‡bK ‡ccvi

msMÖn K‡ib RR© A¨vbwW«DR| wZwb ivgvbyR‡bi GB nvwi‡q hvIqv

‡ccvi ¸wj GK‡Î ‘Ramanujan’s Lost Notebooks’ bv‡g cÖKvk

K‡ib| Freeman Dyson Zvui GKwU article “A walk through Ramanujan’s Garden” G e‡jb, “ Ramanujan’s paper are not only a good therapy for headaches, they also are full of beautiful ideas which may help you to do more interesting mathematics.”

Av‡iv Rvb‡Zt

1) “The man who knew infinity :A life of a Genius Ramanujan” - Robert kanigel. 2) ÒMwY‡Zi RM‡Zi we¯§q ivgvbyRbÓ - mZ¨evPx mi 3) “Ramanujan: Essays and Surveys”- Bruce C. Berndt .4) ÒMwYZ cÖwZfv kÖxwbevm ivgvbyRbÓ - k¨vgj PµeZx©

‡Q‡jt Avi KZ c_ evev? Avi KZ w`b?

my`xN© iv¯Ív, AšÍ †avuqvkvq wejxb|

AvR w`‡q mvZw`b †nu‡UB P‡jwQ,

KL‡bv cv Amvo, KL‡bv ev U‡jwQ|

‡kl LvIqv MZ m‡Ü, GLb ivZ,

ev‡ivRb nvuUwQjvg, GLb mvZ|

DËi `vI evev, gy‡L DËi `vI|

Pzc K‡i †_‡K evev Kx Avb›` cvI?

evevt Avb›` bq †i †Q‡j, Avwg wbiæcvq|

wb‡Ri mšÍv‡bi myL †KB bv Pvq?

‡mB Rb¨B †Zv †Q‡owQjvg †i evwo

wfb‡`‡k AfvMv w`‡qwQjvg cvwo|

myL Kcv‡j bv _vKzK, fvZ †Zv wQ‡jv,

‡Kvb GK †ivM G‡m ZvI †K‡o wb‡jv|

‡kl gv‡m gvB‡b w`‡jv bv gvjwKb

Amnvq Avwg AvR, ZvB M„nnxb|

‡Q‡jt Z‡e †Kb ïay Avgiv? e‡jv Kx †`vl?

RM‡Z me `ytL, me Avd‡mvm

‡Kb ïay Avgv‡`iD Kcv‡j †Rv‡U?

evwK mevi gv_vq fvM¨-cÙ †dv‡U?

evevt †`vl bq, nqZ MZR‡b¥i cvc

Mwie N‡i Rb¥vwj-GB Awfkvc|

‡nvm hw` ivRcyÎ, fvM¨ _v‡K mv‡_

gwb‡ei †Q‡j ZvB _v‡K `y‡afv‡Z|

Avwg nZfvMv †i, AvwgB AcviK,

ZvB ïay Avkv Kwi †Zvi myL †nvK|

G Rxeb DZ‡i †M‡j fz‡j hvm bv

Avi hvq †nvK Z‡e Mwie Rb¥ bv|

evev-‡Q‡ji †h

AK©cÖf kxj

(cÖ_g el©, 2021-23)

msjvc nIqv DwPr nqwb

32

The World Through The Eyes of a Corona Virus

His wonky nose tickled a bit. And with a sudden, violent and spasmodic expiration of breath, I was

carried away. The next thing I knew, I landed, as far as 6 feet. On the grey toothbrush moustache of a friend of the old man. You see, viruses do not have much of a choice when it comes to where we are being spread to. “The district has reported a high quantum of average daily new cases in the week…”, the old man started prattling on. His gruff voice became softer and softer until vaguely audible as I made my way through the long respiratory tract of the human body - a vision of pulsing colours and flowing forms. Later, that evening, at the dining table, the man felt uneasy. I could hear his wife and children worrying. Fear of mistakes can cripple people in no time. “Fear is a shackle, a slowly twisting knife in the gut, a constant hammer on the head.” I believe fear gives us second chances too. Fear leads one to take stock of life’s journey. This includes reflecting on where one is, his personal vision for the future and pondering over what matters the most. The sick man beat a retreat back to the sofa. His head split and he felt shivering and feverish. The doctor gave him medicine for three days. It started raining and the drizzles of rain and wind started playing hide and seek. The sound of raindrops splashing against the window panes made him all the more fidgety. Life can sometimes make unexpected turns from purple afternoons of the ignorant to pitch-black nights of the conscience-stricken. For the rest of the evening, I felt too mortified to get on. A couple of days later, he tested positive for the disease, not to be named. More symptoms started kicking in. He quarantined himself in his little room, where he spent days agonising over his mistake, occasionally reading a book sitting on the couch and sometimes

doing absolutely nothing and letting his mind travel unencumbered to many happy moments from the past. Of times he walked down the local market on a beautiful September’s day, or on a mildly overcast day of August. Under the weight of things unknown and unseen, he thought about life for at least once in his entire life. Often starting to move around the little room, stopping to consider thoughts that haven’t crossed his mind before. Things falling apart is a kind of testing and healing too. He became increasingly keen on self care, from starting the day with meditation to making healthy choices about food and balancing his work and non-work hours. The family started seeing good changes by the end of a week and I knew my time had come. Before long, I was out in the daylight one day, at the hour of golden sunrise, ushering in new opportunities for those who kept hoping. It was time that we remembered, “even the darkest night will end and the sun will rise”. Light poured in through every nook and corner of the house. There was a sound of inexplicable joy and laughter while darkness closed in for me.

Mariom Mamtaj(1st year, 2021-2023)

33

MwoqvnvU msnwZ BkKzj

FK& ag©cvj e‡›`vcva¨vq

(wØZxq el©, 2020-22)

D

‡b¥‡li cÖ”Q‡` GKwU ev”Pvi Qwe Av‡Q| I BkKzj †Lvjvi `vex

Zz‡j‡Q| GwU GKwU ivR‰bwZK `vex| †jvKRb‡K gv‡Sg‡a¨B

ej‡Z ïb‡eb, Òev”Pv‡`i ivRbxwZ‡Z Uvb‡eb bv|Ó GUv ivR‰bwZK

fv‡e GKwU P‚ovšÍ myweavev`x evK¨| A‡b‡K ivRbxwZ ej‡Z msm`xq

ivRbxwZ e¨ZxZ wKQz †ev‡Sb bv, eyS‡Z †k‡Lbwb| A‡b‡K Avevi

†ev‡Sbbv †h wKQzB AivR‰bwZK bq| eyS‡Z †k‡Lb wb| AivR‰bwZK

_vKvi Xs Kiv gv‡b †md †Ljv| wkï‡K ivRbxwZ †_‡K `~‡i ivLvi

KviY wnmv‡e A‡b‡K Zvi †evakw³i RvMiY bv nIqv‡K †`Lvq| ZvivB

Avevi †mB wkï‡K a‡g©i cvV †`q| eq‡m e‡ov gvbyl‡`i †PvL Kvb ey‡R

kÖ×v Ki‡Z †kLvq| BZ¨vw`| G¸‡jvI ivRbxwZ| cÖkœ bv Ki‡Z †kLvi

ivRbxwZ| ZvB cÖ”Q‡`i ev”PvUv GKUz Avjv`v| †m cÖkœ K‡i‡Q| ÒBkKzj

†K‡bv eÜ? BkKzj Ly‡j `vI| wkÿvi AwaKvi Avgvi †gŠwjK AwaKvi|

Avgvi wkÿv †Kb eÜ? BkKzj Ly‡j `vI| Avgvi Kv‡Q †gvevBj †Kbvi

g‡Zv, ˆ`bw›`b B›Uvi‡bU c¨vK Lwi` Kivi wcÖwf‡jR †bB| wkÿv wK ïay

D”Pweˇ`i Rb? BkKzj Ly‡j `vI|Ó

‡gvUvgywU GKUv f~wgKv ‡M‡jv| f~wgKvq GKUv ¸iZ¡c~Y© kã

Av‡Q| ‡gŠwjK AwaKvi| fviZ LvZvq Kj‡g GKwU MYZvwš¿K

ivó«| fvi‡Zi GKwU msweavb Av‡Q| msweavb, LvZvq Kj‡g

cÖ‡Z¨K fviZxq bvMwiK‡K wKQy ‡gŠwjK AwaKvi cÖ`vb K‡i|

Avevi msweavbB gvby‡li ‡gŠwjK AwaKvi‡K Le© Kivi

my‡hvM cÖ`vb K‡i e‡U! AvcvZZt

AwaKvicÖ`v‡bi cÖm‡½B

_vwK|

fviZxq msweav‡bi Magna CartaG QqwU ‡gŠwjK

AwaKv‡ii K_v Av‡jvwPZ

Av‡Q| AvwU©‡Kj 21 G “Right to life and personal liberty”i K_v ejv Av‡Q|

AvwU©‡Kj 21-A ‡Z Right to Education-Gi K_v

ejv n‡q‡Q| AvwU©‡Kj 23

Ges 24 ‡kvl‡Yi weiæ‡×,

wkïkÖ‡gi weiæ‡× AwaKvicÖ`v‡bi

K_v e‡j \ msweavb wb‡q Av‡jvPbv ïiæ Ki‡j Zv ‡kl

nqbv| hrmvgvb¨ wKQy cÖvmw½K Ask D‡jøL Kijvg| Gi

g‡a¨ AvwU©‡Kj 21wU ‡ek AvKl©Yxq| mycÖxg ‡KvU© GwU‡K

Ò‡gŠwjK AwaKvimg~‡ni ü`qÓ e‡j D‡jøL K‡iwQ‡jv| Lye Kg K_vq

Gi g‡a¨ KxKx co‡Z cv‡i Zv D‡jøL KiwQ| m¤§vbRbKfv‡e evuPvi

AwaKvi, cwi®‹vi Ges ï× RjnvIqvhy³ cwi‡e‡k _vKvi AwaKvi,

myi¶vi AwaKvi, evm¯’v‡bi AwaKvi, ¯^v‡¯’¨i AwaKvi, 14 eQi eqm

ch©šÍ webvg~‡j¨ wk¶vi AwaKvi (RTE 2009), webvg~‡j¨ AvBbx

mnvqZv cvIqvi AwaKvi, AgvbweK e¨env‡ii weiæ‡× AwaKvi, miKvix

nvumcvZv‡j `ªæZ wPwKrmv cvIqvi AwaKvi, Z‡_¨i AwaKvi (RTI), we`y¨‡Zi AwaKvi BZ¨vw`| Av`vj‡Zi wewfbœ RvR‡g‡›U eû eQi a‡i

GB AwaKvi¸wji cÖm½ D‡V G‡m‡Q, AviI Avm‡e| GQvov, AvwU©‡Kj

45Gi K_vI Aek¨B e‡j ivLv DwPZ ‡hLv‡b ivóªKË©…K 6 eQi eqm

ch©šÍ cÖ‡Z¨K wkïi covïbvi ‡`Lfvj Kivi K_v ejv Av‡Q|

Avmyb, ‡mvRv D‡o P‡j Avwm MwoqvnvU Dovjmo‡Ki bx‡P|

eû `kK a‡i GLv‡b gvbyl _v‡K| iv¯Ívq _v‡K| GLb cÖvq 200 Rb

gvbyl _v‡K| KvMR Ky‡ovq| iv¯Ívi ‡`vKv‡b KvR K‡i| gvj eq| wiKkv

Pvjvq| b`©gv cwi®‹vi K‡i| evwo evwo wM‡q dvBdigvk Lv‡U| wf¶v

K‡i| Ges iv¯Ívq _v‡K| Avwg wb‡R Mwoqvnv‡Ui evwm›`v| ZvB AvR

AvcvZZt G‡`i K_vB ej‡ev|

Dc‡i msweav‡bi K_v we‡kl Kvi‡YB D‡jøL K‡iwQ|

`vuwocvjøvi GKcvjøvq msweav‡bi H eywj¸‡jv‡K ivLyb, Av‡iK cvjøvq

MwoqvnvU Dovjmo‡Ki bx‡P evmiZ GKRb KvMRKzo–wb c_evmx‡K

ivLyb| ‡`L‡eb, gRv`vi jvM‡e! hvB‡nvK, msweavb‡K m¤§vb Rvwb‡q

‡jLvi cieË©x As‡k cÖ‡ek Kwi!

KjKvZv kn‡ii cÖvq GK Z…Zxqvsk gvbyl iv¯Ívq _v‡K,

Szcwo‡Z _v‡K,ew¯Í‡Z _v‡K| G‡`i Rxe‡b msweav‡b D‡jøwLZ m¤§vbUv

‡bB| Zey GivB kniUv‡K evuwP‡q iv‡L| ‡c‡Ui `v‡q w`bivZ gv_vi Nvg

cv‡q ‡d‡j ‡L‡U evuwP‡q iv‡L|

‡KvwfW hLb cÖ_g fvi‡Z Av‡m, ‡K›`ªxq miKvi fviZRy‡o

jKWvDb Wv‡K| Aek¨B Mixe‡`i K_v bv ‡f‡eB Wv‡K| mviv

‡`k Ry‡o nvRv‡i nvRv‡i cwihvqx kÖwg‡Ki Kx Ae¯’v ‡mB mg‡q

n‡qwQ‡jv Avgiv ‡`‡LwQ| Avkv Kwi fywjwb| fyj‡jI AevK

n‡evbv| IUvB Avgv‡`i ‡kÖYxPwiÎ| MwoqvnvUvi gvbyl‡`iI

iæwUiæwRi c_ eÜ n‡q hvq| GiB g‡a¨ eÜ n‡q hvq

¯‹yj K‡jR| ‡h ev”Pv¸‡jv

‡nv‡÷‡j ‡_‡K covïbv

Ki‡Zv, cÖ‡Z¨‡K wd‡i

Av‡m| wk¶vi b~¨bZg ‡Qvuqv

‡_‡K Zviv ewÂZ n‡q c‡o

m¤ú~Y©fv‡e| GiB g‡a¨ wbj©‡¾i

g‡Zv ïiæ nq AbjvBb wk¶v|

`yf©vM¨ekZt, hviv iv¯Ívq _v‡K

Zv‡`i cÖwZw`b B›Uvi‡bU c¨vK

‡Kbvi fvM¨ _v‡Kbv| D”Pwk¶v

fvi‡Z meŸ©`vB D”Pwe‡ËiB

wQ‡jv| ‡gŠwjK wk¶vI

ZvB n‡q ‡M‡jv| igiwg‡q

ïiæ n‡jv e‡ov‡jv‡Ki jKWvDb|

GB cwiw¯’wZ‡Z Avgiv K‡qKRb wg‡j wVK Kijvg

BkKzj ‡Lvjvi K_v| wbg©v‡Yi ivRbxwZi K_v| Uvjv

34

eªx‡Ri bx‡Pi gvbyl‡`i D‡”Q‡`i weiæ‡× ew¯Íevmx kÖgRxex AwaKvi i¶v

KwgwU `xN©Kvj a‡i jovB Pvjvw”Q‡jv| Avgv‡`i mevi wcÖq ivqvw`i

¯§„wZ‡Z ‡mLv‡b cÖ_g ‡Lvjv n‡jv ivqvÕi cvVkvjv - Uvjv msnwZ BkKzj|

Mwoqvnv‡UI Kz‡ov‡bv KvM‡Ri `vg cvIqv wb‡q GKwU Av‡›`vj‡b wKQy

‡hvMv‡hvM wQ‡jv| GQvov, ¯’vbxq evwm›`v wnmv‡e Avgvi wKQygvÎvq

c~eŸ©cwiPq wQ‡jv MwoqvnvU eªx‡Ri bx‡Pi gvbyl‡`i mv‡_| Avwg wVK

Kijvg, GLv‡bI Lyj‡ev msnwZ BkKzj| GKw`b Avwg Avi ‡mŠg¨`v, H

msMV‡biB GK eÜy, eªx‡Ri bx‡P `vevo–‡`i ‡V‡K e‡m GKUy Av‡jvPbv

Kijvg, ILvbKvi gvbyl‡`i m‡½ BkKzj ‡Lvjvi welq wb‡q, wM‡q wM‡q

K_v ejjvg| GwcÖ‡jB wKQyw`b ci, c‡ii iweev‡iB ïiæ n‡q ‡M‡jv

MwoqvnvU msnwZ BkKzj|

‡K?) m‡eŸ©vcwi Zviv iv‡óªi Ac`v_©Zv‡K ‡X‡K ivL‡Z mvnvh¨ K‡i|

wf¶v ‡`Iqv Aciva|

msnwZ k‡ãi g‡a¨ BkKz‡ji ivRbxwZUv i‡q‡Q| msnwZ

Rvbv‡bv| A_©vr, cv‡k _vKv| jovB‡Z cv‡k _vKv| c_evmx gvbyl‡`i

n‡Ki `vex wQwb‡q ‡bIqvi jovB‡Z cv‡k _vKv|

Avgiv NGO bB| Ges, Avgiv NGO we‡ivax| MwoqvnvU

GKUv ck AÂj| cÖwZw`b eªx‡Ri bx‡P GKvwaK NGO Avbv‡Mvbv

K‡i| jKWvD‡b G‡`i Avbv‡Mvbv AviI ‡e‡o ‡MwQ‡jv| kû‡i

‡Q‡j‡g‡qiv SKg‡K Rvgv c‡i `vb Ki‡Z Av‡m| jvBb K‡i I‡`i

`vuo Kwi‡q ÎvbmvgMÖx ‡`q| w`‡Z w`‡Z ‡mwî ‡Zv‡j,jvBf K‡i| gvj

‡kl n‡q ‡M‡j Mvwo K‡i ‡ewi‡q hvq| mevB bv ‡c‡jI I‡`i ¶wZ

‡bB| ‡KD cvqwb e‡j SMovSvuwU gvivgvwi i³viw³ n‡jI I‡`i ¶wZ

‡bB| dv‡Ûi UvKv e¨eüZ n‡q ‡M‡Q,Qwe D‡V ‡M‡Q| AvcvZZt KvR

‡kl| cMvi cvi| wKQy e¨wZµgx `j ev‡`, NGOi ivRbxwZ wb‡q

Av‡jvPbv Kiv Avek¨K| miKvi hv K‡ibv, NGOiv Zv K‡i ‡`q|

mycwiKwíZfv‡e Iiv miKv‡ii Ac`v_©Zv‡K fywj‡q iv‡L| gvby‡li

jovB‡Z m¤ú„³ nIqvi `vq NGO‡`i ‡bB| I‡`i `vq ïay gv‡mi

‡k‡l wnmve ‡`Lv‡bvi| NGOiv wf¶v ‡`q| Avwg AvcwbI wf¶v w`|

c‡_Nv‡U wf¶v w`| wf¶v w`‡q wb‡R‡`i gnvb fvwe| A‡b‡K UvKv bv

w`‡q wKQy wK‡b w`‡q fv‡e wf¶v w`jvgbv| ïay UvKv w`‡j ‡bkv Ki‡Zv,

Avi Ki‡ebv| ‡mI wf¶vB w`‡jv| Ab¨iƒ‡c| wf¶v w`‡q wb‡R‡K gnvb

fve‡jv| wf¶v ‡`Iqv Aciva| wf¶v`vb gvby‡li AwaKvi‡eva‡K nZ¨v

K‡i| gvbyl‡K wf¶viZ Ae¯’vq _vK‡Z DrmvwnZ K‡i| (gvbyl‡K GB

Ae¯’vq ivLvi cÖ‡qvRbxqZvI Av‡Q e‡U! mycwiKwíZfv‡eB kÖwgK‡kÖYxi

gvbyl‡K iv¯Ívq ‡i‡L ‡`Iqv nq| KvMRKyo–wbiv bv _vK‡j KvMR Kz‡ov‡e

‡K? b`©gvi welv³ kgbiƒcx R‡j bvgvi ‡KD bv _vK‡j cwi®‹vi Ki‡e

msnwZ BkKy‡ji K¬vm Kxfv‡e ïiæ n‡Zv, AvR Kxfv‡e mßv‡n

cÖwZw`b `yB‡ejv K¬vm nq, KZ gvbyl hy³, KZiK‡gi K¬vm nq, Kxfv‡e

ev”Pviv AvR wb‡RivB cwicvwU n‡q Pyj AvuP‡o ¯œvb K‡i ‡m‡R¸‡R

cÖ¯‘Z _v‡K BkKzj ïiæi A‡c¶vq ; `v`vw`w`iv G‡jB Ò`v`v,co‡ev!

w`w`,co‡ev!Ó Qy‡Æ P‡j Av‡m ‡jLvcov Ki‡Z, GKw`b K¬vm bv n‡j

gyL ‡dvjvq Awfgv‡b BZ¨vw` wb‡q GBLv‡b Av‡jvPbv Ki‡evbv| GB

‡gje܇bi Mí GK ¯^Zš¿ Aa¨vq| iOxb Aa¨vq| GgwbB †jLvUv ‡ek

e‡ov n‡q hv‡”Q wjL‡Z wjL‡Z| AvR g~jZt NyicvK Lvw”Q msnwZ

BkKy‡ji aviYv wb‡q|

BkKz‡ji QvÎ mevB| ‡QvU eo| ev”Pv gv evev| mevB| cÖ_‡gB

e‡jwQjvg, Avgiv evB‡i ‡_‡K G‡m BkKzj Ly‡j mvnvh¨ Ki‡Z Avwmwb|

Avgiv mvnvh¨ Kivi ‡KD bBI| Avwg Avcwb cÖwZwbqZt ‡`LwQ GK

‡kÖYxi gvbyl‡K ‡kvlY Kiv n‡”Q| wQwb‡q ‡bIqv n‡”Q Zv‡`i cÖvc¨

AwaKvi| GB AmsMwVZ ‡¶‡Îi kÖwgK‡kÖYxi gvbyl‡`i AwaKvi‡eva

RvMwiZ nIqvi we‡kl my‡hvM _v‡Kbv eû‡¶‡Î| mvivw`b LvwU‡q, iv‡Z

iv‡óªi ‡hvMvb ‡`Iqv m¯Ívi ‡bkv`ªe¨ Lwi` K‡i, Avevi c‡iiw`‡bi

AK¬všÍ cwikÖ‡gi Rb¨ cÖ¯‘Z n‡q Nywg‡q covi g‡a¨ AwaKvi‡eva

wb‡q fvevi mgq _v‡Kbv eû‡¶‡Î| GB ‡kÖYx‰elg¨wfwËK AwePv‡i

Avgiv GB gvbyl‡`i cÖvc¨ AwaKvi Av`v‡qi jovB‡q msnwZ RvbvB|

ZvB msnwZ BkKzj| GLv‡b eo‡`iI K¬vm nq| Zviv msweavb m¤^‡Ü

‡k‡L,AvBb Kvbyb m¤^‡Ü ‡k‡L| ev”Pve‡ov mevB ‡k‡L ‡h hLbZLb

‡h‡KD G‡m Zv‡`i Qwe Zy‡j ‡h‡Z cv‡ibv,‡mUv µvBg| Zviv ‡k‡L

35

cywjk Avi ‡cŠimfvi ‡jvK hLbZLb G‡m Zv‡`i jvwV‡cUv Ki‡Z

cv‡ibv, Zv‡`i hrmvgvb¨ ¯’vei m¤úwËUyKyI bó K‡i ‡dj‡Z cv‡ibv

(GB cÖm‡½ GKUv Mí ej‡ZB n‡”Q! wkeyi eqm GLb 16| wkey eªx‡Ri

bx‡PB _v‡K, 4-5 eQi eqm ‡_‡KB ‡W‡bi ‡bkv K‡i ; gvivZ¥K ‡bkv|

ZvB ‡Qv‡Uv ‡_‡KB Avbg‡b hLbZLb ‡hLv‡b‡mLv‡b Ny‡i ‡eov‡Zv ‡m|

jKWvDb hLb cÖ_g co‡jv, AvBb n‡jv gy‡Lvk bv c‡i iv¯Ívq ‡eiæ‡bv

hv‡ebv ‡Kv‡bvg‡ZB| Avi hv‡`i gy‡Lvk ‡Kbvi UvKvUzKzI ‡bB? ‡m

hvB‡nvK, wkey GZwKQy Rv‡bbv ‡ev‡Sbv| ‡m wb‡Ri g‡bB Ny‡iwd‡i

a~c ‡eP‡Zv| GKw`b MwoqvnvU ‡gv‡o gy‡Lvk bv civi Aciv‡a wkey‡K

cywjk ‡cUvq| cywjk wkeyi cvQvq GZ ‡Rv‡i jvwV gv‡i ‡h I weKjv½

n‡q ‡M‡Q| nvuU‡Z cv‡ibv, K_v ej‡Z cv‡ibv, nvZ bvov‡Z cv‡ibv|

Avwg Avcwb gy‡Lvk Qvov ‡eiæ‡j cywjk wK Avgv‡`i cvQvq jv_v‡e?

m‡›`n Rv‡M|) cyiæl cywjk cv‡ibv gwnjvi Mv‡q Kvjwk‡U ‡d‡j w`‡Z|

AvgivI msnwZ BkKz‡ji QvÎ| Avgiv cÖwZw`b I‡`i ‡_‡K wkwL| me

nvwi‡qI jovB K‡i evuP‡Z ‡kLvi cvV| weKí wk¶ve¨e¯’v GKUv ‡ek

eo kã| Avwg wb‡R weKí wk¶ve¨e¯’vi we‡ivax| wk¶v`vb miKv‡ii

KvR| miKvi e¨_©| Avgv‡`i KvR miKvi hv Ki‡Qbv, Zv K‡i ‡`Iqv

bq| Dj‡U miKvi‡K Pvc ‡`Iqv| ZvB msnwZ BkKz‡ji cyuP‡K QvÎivB

BkKyj Ly‡j `vI cø¨vKvW© wj‡L iv¯Ívq bv‡g| cÖ”Q‡`i ev”PvUvi g‡ZvB|

msnwZ BkKy‡ji eoiv ¯^íg~‡j¨ K¨vw›Ub ‡`Iqvi `vex wj‡L, i¨vkb

evov‡bvi `vex‡Z, mevB‡K f¨vw·b ‡`Iqvi `vex‡Z, gvbweKfv‡e evuPvi

`vex‡Z cø¨vKvW© wj‡L MwoqvnvU evRv‡ii mvg‡b gvBK wb‡q c_mfv

K‡i, cywjk ¸Ðvwg K‡i ‡M‡j wPwV wj‡L myôyfv‡e _vbvq bvwjk `v‡qi

Ki‡Z hvq,gvbevwaKvi Kwgkv‡b ‡gBj K‡i ( cÖm½Zt ‡ek wKQyevi

_vbvhvÎvi ci cywj‡ki wcUzwb ‡ek wKQygvm a‡i m¤ú~Y© ¯’wMZ), Bqv‡mi

mg‡q miKvwi c¶ ‡_‡K m¤ú~Y© Ae¨e¯’v cÖ`wk©Z n‡j `j ‡eu‡a IqvW©

Awd‡m hvq| ‡hB e¨e¯’vq, Avewk¨K cvVmg~n miKvwifv‡e KL‡bvB

‡`Iqv n‡ebv, ‡mB e¨e¯’v Avg~j cvëv‡bvi j¶¨ Ges hZw`b ‡mB

cPbkxj e¨e¯’vB wU‡K Av‡Q,ZZw`b AwaKvi‡ev‡ai ‡mBmKj cv‡Vi

cwi‡ek evwb‡q wk¶v‡K A¯¿ evwb‡q ‡Zvjv MwoqvnvU msnwZ BkKy‡ji

ivRbxwZ| msNl© I wbg©v‡Yi ivRbxwZ|

36

Akwb ms‡KZ

Zb¥q AvPvh©¨

(wØZxq el©, 2020-22)

ev

Ovjx gv‡bB Zb¥q wPšÍvavivq kw³kvjx| evOvjx gv‡bB ms¯‹…wZ

gb¯‹, AZ¨šÍ wbcyY GKUv RvwZ| g~jZ PviæKjv, msMxZ, wm‡bgv,

Dcb¨vm I KweZv ms¯‹…wZ wb‡qB evOvjxi Aa¨qb| Z‡e evOvjx‡`i K_v

ej‡Z †M‡j †hUv mevi Av‡M Avm‡e Zv nj Giv A‡b‡K GKwÎZ n‡q

N›Uvi ci N›Uv ïay Mí K‡iB mgq KvwU‡q w`‡Z cv‡i| †Ljv, we‡bv`b,

ivRbxwZ ev †h‡Kv‡bv wel‡qB Giv mgvbfv‡e mvejxj|

GB †Zv MZ iweevi mKvj| emvK KvKvi Pv‡qi †`vKv‡b cvovi

me we`¨R‡biv e‡m AvÇv w`‡”Q| cvKv iv¯Ívi cv‡kB Pv‡qi †`vKvb|

`ycv‡k `y‡Uv `y‡Uv K‡i PviwU †e cvZv Av‡Q| cÖwZwU †e‡Â GKwU

K‡i Le‡ii KvMR| cv‡k _vKv Le‡ii KvMRUv Zz‡j wb‡q gyLvRx©`v

†nWjvBbm&-G †`L‡jb e‡ov e‡ov K‡i †jLv GeQi Av‡iv e„wó n‡e|

ÒeÜzMYÓ GeQi Av‡iv e„wó n‡e|Ó-e‡j DV‡jb gyLvRx© `v| cvk †_‡K

myexi`v e‡j DV‡jb e‡jv wK †n, Av‡iv e„wó gv‡b †Zv eb¨v| wVK ZvB|

GeQ‡i GLbI ch©šÍ hv e„wó n‡q‡Q Zv MZ eQ‡ii Zzjbvq A‡bKUvB

†ewk| Avi hw` e„wó nq Z‡e eb¨v cwiw¯’wZ m„wó n‡e| ̄ ^vfvweKfv‡eB eb¨v

kãUv wb‡q Av‡jvPbv ïiæ nj| †KD ej‡Q Avgv‡`i GLv‡b eb¨v n‡jI

iv¯Ívq Rj `vov‡e bv| Lvj-wej A‡bK Av‡Q ZvB Rj me G¸‡jv‡Z

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Ki‡Z †c‡iwQ, hw` ‡ewk e„wó nq ‡Zv evwoi †_‡K †e‡ive bv| GBfv‡e

K‡_vcK_b G‡Mv‡Z _v‡K| evg cv‡ki †kl †e‡Âi GK`g †Kvbvq e‡m

wQj Mdzi KvKv| eb¨v kãUv ï‡bB †hb Zvi kixi Ry‡o we`y¨r †L‡j †Mj|

GB eb¨v bvgK AwfkvcUv Zv‡K Avevi MÖvm Ki‡Z P‡j‡Q| Zvi †Pv‡L

†f‡m DV‡Q mvZ eQi Av‡Mi †mB `y‡hv©‡Mi ivZ, †mB `y‡hv©‡Mi eQi|

†Pv‡Li mvg‡b †`‡LwQj Zvi g‡Zv Mix‡ei my‡Li msmviUv †f‡O Pzigvi

n‡q †h‡Z|

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Av‡M we‡q K‡i my‡LB msmvi KiwQj †m| hgR ̀ yB †g‡q Ges Zvici GKUv

†Q‡j| Pvlevm K‡i †ek my‡LB w`b KvUwQj Zvi| wKš‘ we‡qi QÕeQi ci

GK elv©Kvj Zvi Rxe‡b Kvj n‡q G‡jv| †mBevi e‡½vcmvMixq †gŠmygx

evqy A‡bK Av‡MB evsjvq cÖ‡ek K‡iwQj| ZvB e„wói cÖ‡Kvc ïiæ n‡qwQj

A‡bK Av‡MB| µgvMZ e„wó‡Z b`x †hb dzum‡Q, evo‡Q R‡jv”Qvm, †`‡L

g‡b n‡”Q †hb kvšÍ b`xwU DËvj n‡q D‡V‡Q, AweiZ b„Z¨ K‡i P‡j‡Q,

AÆnvm¨ nvm‡Q| mßvnLv‡b‡Ki g‡a¨B Pv‡li Rwg‡Z XzKj Rj| mviveQi

Amnvq Pvwl‡`i ‡c‡U Abœ †RvMvevi GB Pv‡li Rwg wb‡g‡li g‡a¨ GK

PÂj b`x‡Z cwiYZ nj| Mdzi KvKvI Zv‡`i g‡a¨B GKRb| mvivUv

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I GK †Q‡j| cÖKU Lv`¨ msKU Avmbœ| Uvbv K‡qKw`b e„wó nevi ci

ceb‡`e kvšÍ n‡jb| c‡ii w`b †iv` DVj| Pv‡li RwgUv †`L‡Z wM‡q

Zvi †PvL `y‡Uv R‡j f‡i Gj| gv_vq nvZ w`‡q A‡Sv‡o Kvu`‡Z Avi¤¢

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KZv©, †m hw` †f‡O c‡o Zvn‡j Zvi cwiev‡ii wK n‡e| †Pv‡Li Rj gy‡Q

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K‡i DV‡Z bv DV‡ZB Avevi AvKv‡ki gyL fvi| cwð‡gi AvKvk Kv‡jv

†g‡N †X‡K †M‡Q| wKQzÿ‡bi g‡a¨B ïiæ nj Pig e„wó, †hb †MvUv AvKvk

†f‡O co‡Q| BwZg‡a¨B cv‡ki b`xwU MR©b Ki‡Z ïiæ Kij| we‡Kj

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37

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38

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“RAHI Foundation”: https://www.rahifoundation.org“Child Sexual Abuse | CHILDLINE 1098 | CHILDLINE India Foundation”: https://www.childlineindia.org/a/issues/sexual-abuse

39

The Summer Capital of British India- Shimla

Shimla, once just a small village located over 7000 ft above sea level was a part of the Kingdom of Nepal

until the area was ceded to the British Raj as part of the Sugauli Treaty. Soon it became a go-to destination for Britishers as it was believed that the cold weather helps in recovering from long term illnesses and the climate was very similar to that of their native place and hence for them it became a home away from home. In the year 1864, the viceroy of India, Sir John Lawrence officially declared Shimla as the summer capital of British India, the title it held for 75 years up to 1939. The popularity of Shimla increased when the Kalka - Shimla railway line opened up in 1903 as it made the place more accessible to the people. This railway route is still popular to this day for its mesmerising views of the surrounding hills and villages. On 8th July 2008, UNESCO added Kalka - Shimla railway to the mountain railways of the India World Heritage site. Shimla was the capital of the undivided state of Punjab in 1871 and remained so even post-independence until the formation of the state of Himachal Pradesh in 1971, Shimla was named its

The city was named after Shyama Mata, an incarnation of goddess Kali. In 2018, the state government of Himachal Pradesh proposed to change the name to Shyamala but it received backlash from locals and so the plan was called off. Initially, Shimla was built on top of seven hills: Inverarm Hill, Observatory Hill, Prospect Hill, Summer Hill, Bantony Hill, Elysium Hill and Jakhu Hill. Now the city has expanded far beyond these hills. One of the most popular sightseeing places is the Jakhu Temple is an ancient temple in Shimla, dedicated to the Hindu deity Lord Hanuman. It is situated on Jakhu Hill, Shimla’s highest peak. According to the Ramayana, Hanuman stopped at the location to rest while searching for the Sanjivni Booti to revive Lakshmana. A giant 108-feet-high idol of Hanuman was unveiled at Jakhu Hanuman temple on 4 November 2010 which surpasses even the world-famous statue of Christ the Redeemer in Rio de Janeiro, Brazil. Just like most of the places

Disha Banerjee(2nd year, 2020-2022)

capital. Since 2017, Shimla serves as the summer capital of Himachal Pradesh whereas Dharamshamla serves as its winter capital.

in Shimla, the surroundings of the Jakhoo Temple are complemented by amazing views that make the setting even more spectacular. It is a great place to enjoy the awe-inspiring sunrises and sunsets and an adventurous drive for trek enthusiasts. Other than that, the lush green winding pathways are an absolute treat for nature lovers. It is very close to Lakkar Bazaar, a market extending off the Ridge, sells souvenirs and crafts made of wood and a widely known as the popular shopping street of Shimla among tourists. The items sold here range from excellent pieces of jewellery, embroidered shawls and garments to leather made articles and sculptures. Another popular sightseeing place in Shimla is the christ church which is very close to mall road. It is

Hanuman Idol at Jakhu Temple

Shimla city

40

the second oldest church in North India, after St John's Church in Meerut. It is designed in the neo-Gothic style. One can experience the breathtaking view of Shimla night lights from here. Another noteworthy place is the Viceregal Lodge, now known as the Rashtrapati Niwas. It was formerly the residence of the British Viceroy of India. It was designed by British architect Henry Irwin and built in the Jacobethan style during Lord Dufferin’s tenure as Viceroy. Post-independence it was the summer home for the President of India but the Presidents hardly came to visit there. This place was handed over to the Ministry of Education by Professor S. Radhakrishnan thought of putting it to academic use. It now serves as the Indian Institute of Advanced Study and is now home to many scholars and students who live on this beautiful

Source:1. en.wikipedia.org2. shimlatourism.co.in3. https://www.tourmyindia.com/states/himachal/kufri.html

Kufri (source: tripnight.com)

Fagu (source: www.indyabiz.com)

Shimla Mall Road and Christ Church

campus in their pursuit of knowledge. It is open to tourists who can relax in the garden and enjoy the lush green campus along with the nearby museum. Kufri, also known as a trekker’s paradise is a place just 20 km far from Shimla. The name Kufri is derived from the word ‘Kufr’ which translates to ‘Lake’ in the local language. Mahasu peak is considered as one of the highest points of Kufri offers breathtaking views of the holy Kedarnath and Badrinath ranges. The view of a snow-capped mountain is definitely bound to mesmerize you. The Great Himalayan Nature Park in Kufri, on the other hand, is home to more than 180 species of animals and birds. One of the most unique tourist attractions of Kufri is its yak riding activity, one can also take a yak ride all the way up to the picturesque site of Fagu, situated 6 km away from Kufri.

Viceregal Lodge

Shimla and the areas in the vicinity boast of its diverse flora and fauna, breathtaking scenery, rich culture, diversity, craftsmanshipand historical significance. There and many relatively untouched places in the vicinity of the city where one can get away for a change of pace from their daily lives filled with hustle and bustle to a relatively secluded place where one can enjoy their own company midst the nature in its most pristine form. These places are a treat to the eyes and can have a calming effect on the soul. During summer when most of the country experiences scorching heat, Shimla offers a comfortable climate that attracts tourists this part of the year. The hills can get particularly dangerous in monsoon though due to repeated landslides and floods. Winter also attracts a fair share of tourists who want to enjoy snowfall and the breathtaking beauty of snow-capped mountains. It is a place definitely worth visiting for nature and adventure lovers.

Kalka-Shimla Railway Line (source: curlytales)

41

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†nvK †n fMevb|

42

¯^cœc~iY

‡`ev`„Zv ivq

(wØZxq el©, 2020-22)

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‡n gy» Rbbx

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gvbyl K‡ivwb|

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n‡q‡Q| Zvi Rb¨ AwffveKiv †hgb `vqx †Zgb `vqx mgvR| Awkÿvi

AÜKv‡i Zv‡`i e›`x K‡i ivLv n‡q‡Q| wK Avgv‡`i mgvR e¨e¯’v!

GKUv evMv‡bi †mŠ›`h©¨ e„w× K‡i cÖùzwUZ dzj Mv‡Q Kzuwo G‡j

Mv‡Q Dchy³ mvi †`Iqv cÖ‡qvRb, Avi gvbe Rxe‡b mvi nj wkÿv|

wKš‘ Avgiv hw` Mv‡Q mvi bv w`‡q Kzuwo Ae¯’v‡ZB Zv‡K Zz‡j

†dwj, Zvn‡j GB Kzuwo cvucwo †g‡j dz‡U I‡V Zvi †mŠ›`h© I myevm

wewj‡q †`Iqvi my‡hvM cv‡e wK K‡i?

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iÿv wb‡q wKš‘ Avgiv wK Zv m¤ú~Y© fv‡e Ki‡Z †c‡iwQ?

wele„ÿ †K PvivMv‡Q Dc‡o bv †d‡j Rj w`‡q Zv‡K e‡ov K‡i

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f‡q cÖwZev‡`i fvlv nvwi‡q Zv‡K avgvPvcv †`Iqvi †Póv K‡i †MwQ,

cv‡Q †jv‡K wKQz e‡j †mB f‡q| Av”Qv ejyb †Zv Gi Rb¨ †K ev Kviv

`vqx?

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†`Iqv n‡”Q| Avgiv fz‡j hvB, Avgv‡`i N‡ii †g‡q, N‡ii j²x|

Zv‡`i gy³ ¯^vaxbZv w`‡q ¯^wbf©i K‡i Zzj‡Z mvnv‡h¨i nvZ evwo‡q

w`‡Z n‡e| Zv‡`i c~Y© ghv©`v w`‡q RM‡Zi Avb›`h‡Á mvwgj nIqvi

†hvM¨ K‡i Zzj‡Z n‡e| wkÿvi Av‡jvq Zv‡K D¾¡j bÿ‡Îi g‡Zv

Av‡jvwKZ Ki‡Z n‡e| ÒAv‡jvK Gi GB SYv©avivqÓ ay‡q hvK me

wewawb‡la, msKxY©Zv|

Kb¨vmšÍv‡bi Rb¥ nIqvi mv‡_ mv‡_ evev gv‡qi wPšÍv Zvi

we‡q †`Iqv wb‡q| †Kb? Kb¨vmšÍvb wK cv‡i bv, D”Pwkÿvq wkwÿZ n‡q

¯^bvgab¨ wcZvi gyL D¾¡j Ki‡Z?

bvixRvwZ wK †Kej †mweKv? Zvi wbR¯^ ¯^vaxbZv ej‡Z wKQzB

_vK‡Z †bB? Ck¦iP›`ª we`¨vmvMi †P‡qwQ‡jb bvix wkÿvi cÖmvi, wKš‘

†mfv‡e Zv nqwb| mwZ¨, Avgiv ZeyI G‡Z wcwQ‡q †Kb?

a~c wPiw`b bxi‡e R¡‡j hvq

cÖwZ`vb †m wK cvq?

G cÖ‡kœi DËi †bB|

Òmsmvi my‡Li nq igYxi ¸‡YÓ - cyiæl‡`i ¸‡Y bq †Kb?

Zvi DËi †`‡e mgvR| GKRb mvaviY igYxi f‚wgKv cÖ_‡g wcZvi

M„‡n eva¨ Kb¨v ¯^vgxi M„‡n cwZeªZv ¯¿x| Zvici †¯œngqx Rbbx Zvici

jvwÃZv gvZv|

Ò‡n ‡gvi `yfv©Mv †`k hv‡`i K‡iQ Acgvb

Acgv‡b n‡Z n‡e , Zvnv‡`i mevi mgvbÓ

Zv Avi n‡”Q †Kv_vq! 10-12 eQ‡ii Kb¨v evj¨Kv‡jB M„n¯’x| †QvÆ

M„nea~ Pvi †`Iqv‡ji Av¯ÍvbvÑ Rvbjv w`‡q †m ZvwK‡q _v‡K bxj

AvKv‡ki w`‡K- B‡”Q K‡i Wvbv _vK‡j cvwL n‡q Pvu‡`i †`‡k D‡o

†hZ| †mB bvevwjKv M„nea~ Rv‡bbv, Wvbv Qvov Pvu‡`i †`‡k hvIqv m¤¢e,

Dchy³ wkÿv I cÖwkÿ‡Yi mvnv‡h¨| Rvb‡e wK K‡i? †m my‡hvM †Zv Zv‡K

†`Iqv nqwb| Pvi †`Iqv‡ji gv‡S, Awkÿvi AÜKv‡i ew›` bvixi wenŸj

Kv‡jv †Pv‡Li Zvivq Ujgj K‡i Rjaviv| mK‡ji ARv‡šÍ `y-‡dvuUv

Rj gy‡³vi gZ Mwo‡q coj gm„Y Mvj †e‡q| †m `„k¨ mgv‡Ri †Pv‡L

c‡obv| mgvR Rv‡bbv Zvi g~j¨ KZLvwb| Pvi †`Iqv‡ji AÜKv‡i

ew›`bx M„nea~i ¯^cœ g‡i hvq|

G‡Z Kvi †`vl Rvwbbv, B‡”Q Ki‡j wKQzB Ki‡Z cvwi Avgiv|

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cÖwZÁve× n‡q D”P¯^‡i ej‡Z cvwiÑ

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cÖwZwôZ Ki‡Z|

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w`‡Z n‡e AwaKvi|Ó

mgMÖ bvix RvwZ‡K GwM‡q Avm‡Z n‡e Z‡e n‡e ¯^cœc~iY|

ÒcÖfvZ m~h© †Zvgvi Av‡jvq

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NyPv‡qv iv‡Zi Kvwjgv|

cyiæ‡li cv‡q wb‡ew`Z †Kb

bvixRvwZi cÖvY

Ck¦i Zzwg c_ e‡j `vI

evuPvI Zv‡`i gvbÓ

Rvwbbv K‡e Avm‡e †mB myw`b| kÖve‡Yi avivi g‡Zv S‡o co‡e Ck¦‡ii

Avkx©ev` evsjvi bvix mgv‡Ri Ici| we‡k¦i `iev‡i D‡cwÿZ bv n‡q

‡m n‡e e‡iY¨, cÖwZev‡`i myi S‡o co‡e Zvi K‡Ú|

Qwe: mwb¥Î

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Football in La Catedral

Football is hailed as the greatest form of extravaganza in the lives of people throughout the world. Beautified

by the likes of Pele to Maradona, Cruyff to Beckenbauer, Lionel Messi to Cristiano Ronaldo; football has come a long way withering the test of time. Played in over 200 countries around the globe, football has been inherently intertwined with the lives of the common man. This sport is blessed by magnificent stadiums, passionate fans and immortal stories that have passed on from generation to generation. Tournaments like the World Cup, UCL, Premier League etc. are devoured by millions of people throughout the world. Strange things have happened associated with this funny, little ball throughout the years and today we shall be looking at such a story that is bound to keep you glued to your seats. When you hear the name “Football”, certainly the first person that doesn’t flash into your mind is Pablo Escobar, the notorious Columbian drug lord dubbed as the “King of Cocaine”. His infamous drug cartel made him

the wealthiest criminal in history, who had essentially a whole continent operating under his powers. Well,

apart from loving drugs obviously, this guy had an immense love for football as well. It’s a well

known secret that he ran Atletico Nacional, his hometown soccer club in Medellin.

He gave future Columbian superstars like Rene Higuita, Chicho Serna etc.

a shot at their careers.

In 1991, Escobar surrendered to authorities and struck a deal with Colombian President Cesar Gaviria: no extradition to the U.S. in return for five years in Colombian prison—a prison he designed and staffed himself named ‘La Catedral’. At the heart of La Catedral was a hard-court football pitch with a small five-a-side goal. Escobar frequently staged games involving pretty much the entire Colombian squad,and they were paid generously for attending.

Sreyan Bhowmick(2nd year, 2020-2022)

In 1991, Diego Maradona visited La Catedral after he received a 15-month ban for failing a drug test at Napoli. Pablo was a longtime fan of the Argentine legend.

Escobar offered Maradona an enormous appearance fee to play alongside Higuita. Maradona claimed

he did not know who ‘El Patron’ was when he met him, but he played in the match, and afterwards, they partied together through the night. Maradona later said:

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Diego wasn’t the only star to be invited inside Pablo Escobar’s disneyland. Former Columbian international player and current Orlando City manager Oscar Pareja recalls being invited along with six Independiente teammates to La Catedral, an invitation he could not refuse. Escobar treated him as a god, and after meeting with him, they played a match together. In his words, “There were fine couches in there and TVs...It made me wonder who exactly is the prisoner here today?...I think back now and consider all the things that could’ve happened to us inside those walls.There were no police. No control. Anything could’ve happened. But it didn’t.” These football matches came to an end after murders were committed in La Catedral. There were rumors that Escobar executed his rivals, which gave the football court a stained red color. In 1992, he escaped and went into hiding when authorities attempted to move him to a more standard holding facility, leading to a nation-wide manhunt. As a result, the Medellín Cartel crumbled, and in 1993, Escobar was finally killed in his hometown by Columbian National Police, a day after his 44th birthday. And this is how the strange love affair between the notorious kingpin and his starstudded football matches at “La Catedral” ended giving it a mythical status in the history of the sport.

Beauty lies deep within knowledge.Beauty lies in a sacred soul.Beauty lies where science denies, the presence of a master force.Beauty lies where woods so green, dance along the serene wind.Beauty lies where Allah and Christ live in peace between.

But beauty ends when cunningness, wins over knowledged men.Beauty ends when souls so innocent are controlled by the tactics of mind.Beauty ends when woods suffocate, breathless in the dusty winds.What even is that beauty? Standing tall, framed in lies.

Where beauty lies.Avipsa Chakrabarti

(1st year, 2021-2023)

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DrawingsKamakhya Narayan Dutta(2nd year, 2019-2021)

Our respected teachers

Teachers have 3 loves:love of learning, love of learners and the love of

bringing the first two loves together.

~Scot Hayden

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47

Drawings

Sayantan Biswas(2nd year, 2020-2022)

Arnab Bhowal(2nd year, 2020-2022)

48

Sreya Chatterjee(1st year, 2021-2023)

Drawings

Madhusri Roy Chowdhury(1st year, 2021-2023)

49

DrawingsRwik Dhramapal Banerjee(2nd year, 2020-2022)

bvix

fv‡ei Miv`

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Disha Banerjee(2nd year, 2020-2022)

Drawings

51

DrawingsKrittika Adhikari

(1st year, 2021-2023)

...You may say I’m a dreamerBut I’m not the only one

I hope someday you’ll join usAnd the world will live as one

The answer, my friend, is blowin’ in the windThe answer is blowin’ in the wind...

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DrawingsTowasum Mondal

(1st year, 2021-2023)

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Sayan K. Pal

PhotographyVisiting Research Fellow,S.N. Bose National Centre for Basic Sciences, Kolkata

Two Paths towards...

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“The sky was incredibly far away, and beautiful enough to make a person wonder why our hearts are never so free.

– Banana Yoshimoto

PhotographyKrittika Adhikary

(1st year, 2021-2023)

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PhotographySaibal Misra(2nd year, 2020-2022)

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PhotographySubir Manna

(2nd year, 2020-2022)

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PhotographyAmitava BhattacharyyaAssistant Professor,Department of Physics, RKMVERI

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Stonehenge (Salisbury Plain, Wiltshire, England)

Blenheim Palace (Blenheim Park, Woodstock OX20 1PP, United Kingdom)

University of Cambridge(The Old Schools, Trinity Ln, Cambridge CB2 1TN, United Kingdom)

University of Cambridge(The Old Schools, Trinity Ln, Cambridge CB2 1TN, United Kingdom)

University of Cambridge(The Old Schools, Trinity Ln, Cambridge CB2 1TN, United Kingdom)

University of Cambridge(The Old Schools, Trinity Ln, Cambridge CB2 1TN, United Kingdom)

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PhotographySoumit Roy(2nd year, 2020-2022)

Waterfall in Shillong

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at RKMVERI Campus

from my rooftop

at Assam Zoo

at Assam Zoo

at Ward’s Lake, Shillong

at Assam Zoo

at Assam Zoo

from rooftop

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PhotographySujay Mondal(2nd year, 2020-2022)

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“The sky is the ultimate art gallery just above us.– Ralph Waldo Emerson

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PhotographyKrishna Tewary(2nd year, 2020-2022)

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PhotographyMariom Mamtaj(1st year, 2021-2023)

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PhotographyShreya Debnath

(2nd year, 2020-2022)

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Arka Bhattacharyya(1st year, 2021-2023)

Photography

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Shreyashi Paul(2nd year, 2020-2022)

PhotographyBeauty of North Bengal

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Disha Banerjee(2nd year, 2020-2022)

PhotographyHimachal: Land of Snow-capped Mountains

Chadwick Falls

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Birds of

Rwik Dhramapal Banerjee(2nd year, 2020-2022)

Rabindra Sarobor(A Photography Series)

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m‡ive‡ii ¯’vqx evwm›`v

Yellow Footed Green Pegion (nj‡` †c‡q nwiqvj) Spotted Owl (KzVz‡i †cuPv)

Lineated Barbet (`vwM emšÍ †eŠwi) Moorhen (Rj gyiwM)

Stork Billed Kingfisher (gvQ‡Nv‡ij) Parakeet Couple (dzjUzwm hyMj)

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Asian BrownClicked on: 27.03.21; Place: Rabindra Sarobor

Brown Breasted Flycatcher (L‡qwi eyK PzUwK)Clicked on: 27.03.21; Place: Rabindra Sarobor

Blue Breasted Flycatcher (bxj eyK PzUwK)Clicked on: 27.03.21; Place: Rabindra Sarobor

Taiga Flycatcher (‰ZMv PzUwK)Clicked on: 14.01.21; Place: Rabindra Sarobor

Orange Headed Thrush (Kgjvdzwj/ `vgv cvwL)Clicked on: 18.01.21; Place: Rabindra Sarobor

Painted Stork (‡mvbvR•Nv)Clicked on: 04.01.21; Place: Rabindra Sarobor

Migratory Bird (cwihvqx cvwL)

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Verdict Flycatcher (bxj KUKwUqv)Clicked on: 01.03.21; Place: Rabindra Sarobor

Ultramarine Flycatcher (mvMibxj PzUKx)Clicked on: 25.03.21; Place: Rabindra Sarobor

Hill Mayna (cvnvwo gqbv)Clicked on: 01.03.21; Place: Rabindra Sarobor

Black Browed Reed WarblerClicked on: 01.03.21; Place: Rabindra Sarobor

Migratory Bird (cwihvqx cvwL)

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CrosswordDisha Banerjee(2nd year, 2020-2022)

1 2 3

4 5 6

7 8 9

10

11

12 13

14

15

Hint:

Across:

Down:

1. Indian Physicist known for his work in the field of light scattering and recieved Nobel Prize in Physics and was the first Asian to recieve a Nobel prize in any branch of science.3. It is the electrode from which electrons leave a system. In a battery or other source of direct current the it is the negative terminal.4. A substance or matter in a state in which it will expand freely to fill the whole of a container, having jno fixed shape and no fixed volume.5. It is the metric unit of pressure.7. It is a particle, atom or molecule with a net electrical charge.8. Digital logic gate that gives output as 1 if any of the input is 110. It is the quantitative property that must be transferred to a body or physical system to perform work on the body, or to heat it. It is a conserved quantity11. It is a numerical value describing how a physical system has changed over time. It takes different values for different paths to determine the path followed by the system, this given quantity must be extremised. 13. It is a semiconductor device used to amplify or switch electronic signals and electrical power. It usually has at least three terminals for connection to an external circuit.14. It is the difference between the actual value and the calculated value of any physical quantity.15. It is the fourth planet from the Sun and the second-smallest planet in the Solar System

1. Materials that exhibit Radioactivity.A movie on Marie Curie was also released on 2019 having this title.2. It is a material that produces a magnetic field and can attract iron.3. A negatively charged ion6. It denotes the straight line along which light or other form of radiation is propagated from its source.9. It uses a chain reaction to induce a controlled rate of nuclear fission in fissile material, releasing both energyand free neutrons.10. It is a machine with moving parts that converts power into motion. (Plural)13. Greek word for it is indivisible. These are the basic units of matter

(Physics Related)

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A M P M C O N D U C T O R Y

Q U R Z H O P O P T I C S G

E O R E L A T I V I T Y Z E

I N L A D A L P M Y M U B N

N L F K N H M H D F O R C E

S O B R O I F P L R A D A R

T K P O E M O C E R N O M A

E A A V T Q K M P R M K O T

I D S P H H U Z T P E L M O

N N C L E O V E O O H M E R

A G A P R O T O N E R K N A

N O L E P K I O L C A Q T N

H P A C H A R G E T Y O U P

I M P E D E N C E O H A N E

Word SearchDisha Banerjee(2nd year, 2020-2022)

(Physics Related)

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Down The Memory LaneRKMVERI holds a special place in our hearts, it is a place that many of us consider our second home. From Classmates to friends, strangers to family, the journey has been one we would love to relive over and over again. The moments that we spent together and the memories we made keep onlivinginourhearts.Thissectionisasmallefforttohelpyourelivethosemoments alongside us. We welcome you to walk down memory lane. We would like to thank our teachers and seniors for their constant support and guidance. We would like to thank batch 2019-21, for their valuable contribution by sharing the pictures of their respective batch.

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RKMVERI (Prajna Bhavan)Pic Courtesy: Subha Maity (2nd year, 2020-2022)

RKMVERI (Academic Block)

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Departmental Freshers ’19

Astronomy Workshop2nd year students (batch 2019-21)

Batch 2019-21

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During Visit of Prof. Mustansir Barma2nd year Students (Batch 2019-21)

Departmental Picnic ’20

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2nd year students (Batch 2019-21) with Prof. Abhijit Bandyopadhyay and Prof. Amitava Bhattacharyya

2nd year students (Batch 2020-22)

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Teachers’ Day celebration (via Google Meet)Arranged by 2nd year Students (Batch 2020-22)Date: 5th September, 2021Full program link: https://youtu.be/DQpOFF5OVVY

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Answers of CrosswordAcross:1. Raman 3. Anode 4. Gas 5. Bar 7. Ion 8. Or 10. Energy 11. Action 13. Transistor 14. Error 15. Mars

Down:1. Radioactivity 2. Magnet 3. Anion 6. Ray 9. Reactor 10. Engines 13. Atom

Answers of Word SearchEinstein, Muon, Impedence, Pascal, Charge, Proton, Noether, Uranium, Frequency, Relativity, Ampere, Conductor, Optics, Force, Cern, Lepton, Radar, Volt, Ohm, Torque, Momentum, Generator

mgvß

/RKMVERiphysicshttp://physics.rkmvu.ac.in/ Dept of Physics RKMVERI