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Platform

(A Bi-Lingual Magazine Based on Literature and Culture)ISSN 2347-5242

Editorial BoardAdvisor : Dr. Sabita Chakraborty Associate Professor of Philosophy Dr. Prasanta Panda Professor, IIT, BHU

Editor : Dr. Rameshchandra Mukhopadhyaya Dr. Mousumi Ghosh

Board of Editors : Biplab Majee, Poet Dr. Rita De Retired Headmistress Dr. Sumanapal Bhikkhu Editor, Nalanda

Published : June, 2018

Postal Address : Flat No A-2, P-85, Kanungo Park, PO: Garia, Kolkata- 700084, W.B., India

Mob : 09434214633/09874051926 e-mail:[email protected] [email protected]

Published by : Dr. Rameshchandra Mukhopadhyaya on behalf of Underground Sahitya

Compose: Nilima Halder

Cover Design : Avijit Karmakar

Printed at : Rohini Nandan 19\2 Radhanath Mallik Lane Kolkata - 700012

Price : ä30.00

Dear All ...For years together Platform has been publishing the contemporary poets of finest mettle from different parts of the globe. It is at the same time publishing poems composed by leading Indo Anglian poets as well. Besides very creative writings from Bengali language are also being published here. There have been criticism on art, discourses on history and science of no mean standard published in this journal. One of the finest French personalities of today have dwelled on the Lorraine district of France with great insight in this volume. It will not be out of place here to mention that Mr. Jean-Claude de Miscault is a descendant of Charlemagne, one of the greatest kings in human history. We are proud to say that the readers in our country India as well as from the other countries always find the publications of the Platform as interesting, entertaining and educative. If there are no readers, a journal of this kind cannot continue and prosper. Our salutes to our readers who have been inspiring us to continue in our literary venture. Children come to us trailing clouds of glory from heaven. And our honourable readers might find fresh coinage of words and fresh point of view from Leo Abhijay Tota whose speech is dank with elfin grace.With deepest regards

With deepest regardsRamesh Chandra Mukhopadhyaya

Mousumi Ghosh

The Alien Hero Leo Abhijay Tota United Kingdom 7I went to a sandy shore Leo Abhijay Tota 8Mousumi in Paris in the eyes of Dominique! Dominique de Miscault France 9La Lorraine, sous le nom de laquelle.. Jean-Claude de Miscault France 15Mommy Azam Abidov Uzbekistan 21Read Me A Poem Azam Abidov 22Accompanying the Guest Out of the Alley Mai Văn Phấn Vietnam 24Cham’s Sea Culture Enriches Vietnam’s History Inrasara Vietnam 25Tears of Princess Dedicated to late Diana Kae Morii Japan 29The Two Ernestos Kae Morii 30In Search of roots S. Pathmanathan (Sopa) Sri Lanka 31History, Mathematics and the Future2 Sambit Ghosh USA 32Mothers’ day T. V. Reddy 37A Short Story for History Prasanta Panda 38Had I been Born as a Dove K. V. Dominic 39Mountains are Declared Himalaya Birbhadra Karkidholi 40Dead language Supratik Sen 411. Cactus2. Ghazal Udayan Thakker 43Ode to Lord Buddha Tapas Baidya 44

Contents

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Platform ISSN 2347-5242

Memory in white marble Kalipada Ghosh 45A Gift of the Nature Pijush Kanti Ghosh 461. Sunglass2. Burning Ground Susanta Patra 47TOWARDS Harmonious living! Dr. M. D. Thomas 48Treasury and Wealth in Manangement The Economic Thoughts in the Shantiparva of the Mahabharata Dr. Mousumi Ghosh 52!îKþyþ™˜ ö†ï“þ› ›%öì…yþ™y•Äyëû 59ßþ¿,!“þ„þíy Šé¤%öìëû!Šé öë›˜ „%þîœy ›%öì…yþ™y•Äyëû 65•›Åþ™öì” ”[þ vþ. ¢!î“þy ‰þe«î“Åþ# 68!œD ¢›“þy ç ˜yîû#îû Çþ›“þyëûöì˜ ›£ydy †yõþ# ‹y“þ#ëû @ùÌy›#˜ „þ›Å !˜Øþëû“þy xy£zöì˜îû ¦)þ!›„þy ~„þ!Ýþ xyöìœy‰þ˜y „þy„þœ# „%þuþ% 73!eþ™%îûy îû£¢Ä ç ¢›öìëûîû xyöìþ™!Çþ„þ“þy ö„þï!Ÿ„þ ›%öì…yþ™y•Äyëû 77!îœy¢þ™%öìîûîû îyˆyœ# ¢›yöì‹îû £z!“þ£y¢ ×#›“þ# ‰þ¨˜y !›e– îûy!Ÿ !›e 82²Ìîy!£˜#îû î%öì„þ ¦þy¢›y˜ ö¦þœy SîûÄy!�þ‚V !‰þîûO#î ¢y£y 88•%öìœyîû î¤yöì•îû !‰þ!àþ vþ. îû#“þy ö” 92þ™!îûöìîŸ ›˜hßþ_´ ƒ ~„þ!Ýþ ¢‚!Çþ® îû*þ™öìîû…y !¢kþyíÅ ö” 93²Ìbßþiœ ”¤y“þöì˜îû £z!“þî,_ ç ²Ìy® öîïkþ ö”îöì”î#îû ¢‚!Çþ® þ™!îû‰þëû ¢%›˜þ™yœ !¦þÇ%þ 95Ýþy˜ £!îû”y¢ “þyœ%„þ”yîû 110

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PlatformISSN 2347-5242

The Alien HeroLeo Abhijay Tota*

His name is Chocopolo and his surname is Sandsnow. His pet name is Shimy. Chocopolo lives in a house made of Moonrocks, cheese and finally sausages. He likes eating human junks made of used cans and plastic bags. He is a friendly alien with two big antlers and lovely pink ears. His face is all green and legs are blue. His hair is woolly yellow. His antlers are brown and orange. He looks like a zombie king with one red happy smile.

He goes to school in asteroid Mathilde and comes back home on the moon in the afternoon. His school is called Nop School. He and his brother Kana go to Nop at class GG. They study all the numjects that nobody on earth can do. His favourite numjects are Mathejetics and Mystory, for he wants to become an explorer.

Monday, May 15, class GG is having a picnic on Mars. Chocopolo and his friends are very excited. They are going to Rovers and the Dark Slash. They will climb Olympus, the tallest volcano on the Mars. This is more than two times taller than Mons Hadley, the highest mountain on Moon.

Yesterday, 10th of May, when Chocopolo was in Mathejetics class, the terrible news was announced. Asteroid Cerise was going to hit Mathilde in three hours. Everybody was frightened. Chocopolo had a plan. He said,” We need to go to Saturn and bring one of the rings to make a lasso; this lasso will help to throw Cerise away; the instructions need to be followed or in three hours we go bang!!”. Kintists from Moon went to Saturn to get the ring and finally the lasso was made. Then they threw the lasso and caught and pulled Cerise but it did not move.

*Lio Abhijay Tota is a student of North Primary School Colchester Essex, UK

United Kingdom

8


They pulled it again but it still did not move. This time they tied the lasso to Mons Hadley and pulled Cerise by Mobots, the Moon Machine. It worked! Cerise was swung out of the solar system. Matilde was saved! Kana said to Chocopolo, “You are our hero”.

***

I went to a sandy shoreI went to a sandy shoreI saw more than what I’d seen beforeI got my spade I dug up the sand I put it where the lighthouse standsI watched the pier on the seaI smiled with a happy glee

The foaming waves were flashing and crashing

The rocks were rolling down the hillThey were rolling down to the sea and the sea was filled

9


Mousumi in Paris in the eyes of Dominique!Dominique de Miscault*

Two absolutely beautiful spring days.TWO DAYS IN PARIS: Architecture and the Seine

Mousumi à Paris dans les yeux de Dominique !Deux jours printaniers absolument splendides.DEUX JOURS À PARIS : Architecture et la Seine

Un dimanche, 6 mai en ROUGE ET VERT

pour terminer avec la rencontre de Mousumi avec Jean-Claude

Rendez-vous à la Tour Eiffel ! En état de siège depuis un an. Rencontre côté Seine ou côté École Militaire ? Un décalage horaire de 3h30 ce n’est pas trop, mais le choc n’est pas encore présent mais à venir. Bon, entre la face Nord et la face Sud, un détour d’une demie heure et le groupe indien a plus d’une heure de retard et nous communiquons via le Royaume Uni ! Pour la première fois, 48h pour visiter Paris : Ce sera au pas de course. Vers 12h nous nous retrouvons enfin ! après avoir tourné autour des pieds de la fameuse tour, traversé la Seine verte avec Mousumi en rouge. Nous attendons pendant plus de 30 minutes le bus 72 pour nous rendre chez nous, au Square Lafontaine et ce, toujours au pas de course. Qu’est-ce que notre amie attend de Paris ? Être étonnée, surprise ? Il fallait présenter à Mousumi, l’avenue d’Italie et ses occupants, car pour un prochain voyage, ce pourrait être un vrai point de chute pour nos amis indiens.

*Dominique de Miscault is a French abstract artist, painter, sculptor and film maker of high watermark. Her deep thought fulness and meditative mind is manifest in every trifle that she dwells on. Her Seven Dayes of Creation on the Ceramic Road Hanoi is a triumph of abstract art. She is an author of significant books as well.

France

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Donc sur le pavé parisien, Mousumi en tunique rouge arpente les rues du centre historique : Du quartier latin en longeant la Seine à Beaubourg où nous aurons une vue sur Paris que nous n’avions pas pu avoir en fin de matinée de la Tour Eiffel (…) La Place du parvis de Notre Dame regorge de monde et sur la Rive droite comme sur la rive gauche, les touristes et les parisiens sont tous dehors. Après une journée à pied, nous nous arrêtons au Café Beaubourg où nous buvons un smoothie Indochine et dégustons deux boules de glace avant une halte à Beaubourg, au Musée d’Art Moderne où la tunique rouge de notre hôte se détache sur Respirare l’ombra (Respirer l’ombre) 1999 – 2000 de Giuseppe Penone : 200 cages grillagées remplies de feuilles de laurier, aujourd’hui décolorées et une sculpture en bronze doré « Les poumons ». Puis in fine, retour au Square où nous avons dîné avec Jean-Claude avec une bouteille de champagne bio. Découverte pour Mousumi ?

La nuit portant conseil, Mousumi voulant intégrer mon brillant mari dans notre aventure lui a proposé d’écrire un article pour le prochain Platform sur une carte de la Lorraine qui devait représenter pour elle, ce qu’il y a de plus étonnant et d’ancien chez nous. Très bonne idée en effet !

Lundi retrouvailles avec Christian Courty et sa voiture, mais bien plus tôt, à 9h, visite du Louvre et bien sûr l’incontournable Monalisa (1513-1519) mais pas seulement. La Joconde œuvre magistrale à la charnière du Quattrocento et de la Renaissance n’est pas sans faire écho à l’audace créatrice de Giotto ou Fra Angelico quelques siècles plus tôt. Je me suis donc, arrêtée, en pensant à Ramesh devant un retable décrit entre 1550 et 1568 par Vasari dans l’église San Francesco de Pise. La prédelle du retable représente quatre scènes de la vie du saint : à gauche, le songe d’Innocent III qui en rêve voit saint François soutenir une église sur le point de s’écrouler ; au centre, le pape qui approuve les statuts de l’ordre des franciscains ; à droite, saint François prêchant aux oiseaux, démontre que la Parole de Dieu s›adresse à tous les vivants. Cette représentation non traditionnelle par ailleurs bien inscrite dans le quattrocento impose dans sa partie principale, non plus une figure en pied,

11


hiératique, comme on le voit traditionnellement sur les retables au XIIIe siècle, mais l’un des événements majeurs de la vie de saint François d’Assise, en contemplation sur le mont Alverne, reçoit les stigmates du Christ crucifié qui lui apparaît sous la forme d’un séraphin.

Avec Giotto s’impose le renouveau de la peinture florentine comme il en est de même de la Joconde. Dans cette œuvre apparaît la nouveauté du langage de Giotto : une liberté sans précédent même dans son œuvre. Le paysage d’une scène historique est toujours révélateur de l’évolution du langage pictural. La scène principale est particulièrement élaborée, Giotto y décrivant son espace intérieur. Les petites chapelles vues de trois-quarts amorcent les études sur la perspective, tandis que les différentes espèces animales sont admirablement réalistes. Le Christ proche des figures byzantines, s’oppose à celle de saint François : l’expression intense, l’émotion du regard, mais aussi les traits de son visage modelés par la lumière, lui donnent une réelle humanité. Un nouveau monde, construit et solide, apparaît ici chez Giotto. Les personnages, forts d’une nouvelle réalité mystique et plastique expressive sont introduits ici.

Parcourir le Louvre au pas de course n’efface pas pour autant l’impression laissées par bien d’autres antiquités d’origines variées magnifiquement mises en valeur dans ce Louvre livré à l’Industrie du tourisme.

En route vers l’Opéra pour échanger un Teeshirt acheté par Sangita la veille ! Mais impossible de retrouver la boutique ce qui nous a valu un déjeuner bien de chez nous mais trop éloigné des goûts de nos amies bengalies pourtant curieuses de goûter à tout ! L’après-midi se poursuivra par la visite de l’intérieur, cette fois-ci de la Cathédrale et le batobus sur la Seine pendant que j’apportais une clef à un ami qui se trouvait devant l’immeuble de ma vieille amie Madeleine R qui s’était cassée la jambe le premier mai ! Mais aussi j’achetais pour Ramesh des fromages bien de chez nous ! À mon prochain voyage à Calcutta nous ferons une soirée fromage, Champagne etc. Ce sera plus simple pour le transport !

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Retrouvailles enfin vers 6h avec l’incontournable Christian, qui n’a pas fait mieux que de planter sa voiture que nous avons dû pousser pour démarrer et redémarrer et encore repousser etc. Résultat la dernière soirée s’est passée dans le confortable mais anonyme Best Western Hôtel.

Je ne suis pas sûre que Mousumi ait pu comprendre l’état actuel de la France dans ce passage trop rapide. Mousumi m’a donné sa très jolie tunique rouge et devenait ainsi la seule, à Paris, à arborer son magnifique sari turquoise ! Voyage léger sous le ciel parisien ! Avant d’aborder une interprétation plus française de la Bhagavad Gita…

***

One Sunday, 6th of May in RED and GREENAnd meeting with Mousumi and Jean-Claude at the end.

See you at the Eiffel Tower! In a state of siege for one year. Meeting on the Seine side or Ecole Militaire side? A time of 3:30 in difference is not too much, but the shock is not yet real but to come. Well, between the North face and the South face, a detour of half an hour, but unfortunately the Indian group is more than an hour late and we communicate via the United Kingdom! For the first time, 48 hours to visit Paris will mean running. Around 12 o’clock we finally meet, after turning around the feet of the famous tower, crossing the green Seine with Mousumi in red. We wait for more than 30 minutes for the 72 bus to go home, Square Lafontaine and always running. What does our friend expect from Paris? To be astonished, surprised? It was necessary to present to Mousumi, the Avenue d’Italie and its occupiers, for a next trip, it could be a good point for our Indian friends. So on the Parisian pavements, Mousumi in red tunic paces the streets of the historic center: From the Quartier Latin along the Seine to Beaubourg where we will have a view of Paris that we could not have at the end of a morning at the Eiffel Tower (...) The Square of Notre Dame is really full of people and on the Right Bank as well as the Left Bank, tourists and Parisians are all outside. After one day by foot, we stopped at Café Beaubourg where we drank an Indochina smoothie and ate two scoops of ice cream before

13


stopping at Beaubourg at the Museum of Modern Art where our host’s red tunic stands out on Respirare Ombre (Breathing the Shadow) 1999 - 2000 by Giuseppe Penone, 200 grilled cages filled with bay leaves and a gilded bronze sculpture “Lungs”. Then finally, back to the Square where we had dinner with Jean-Claude with a bottle of organic champagne. Discovery for Mousumi?

During the night, I am not sure that Mousumi slept well but she found how to integrate my brilliant husband into our adventure and asked him to write an article for the next Platform on a map of Lorraine which was, for her, to represent what is most amazing and old in our home. Very good idea indeed!

Monday meeting with Christian Courty and his car, but much earlier, at 9am, visit of the Louvre and of course the unavoidable Monalisa (1513-1519) but not only. The Mona Lisa’s masterful work at the Quattrocento and Renaissance echoes the creative audacity of Giotto and Fra Angelico. So, I stopped, thinking of Ramesh in front of an altarpiece described between 1550 and 1568 by Vasari in the church of San Francesco in Pisa. The predella of the altarpiece represents four scenes from the life of the saint: on the left, the dream of Innocent III, who sees St. Francis supporting a church on the verge of collapse; in the center, the pope who approves of the statutes of the Franciscan order; on the right, St. Francis preaching to the birds, showing that the Word of God addresses all living beings. This non-traditional representation, also well inscribed in the Quattrocento, imposes in its main part, no longer a figure in the foot, hieratic, as we see traditionally on the altarpieces of the thirteenth century, but one of the major events in the life of St. Francis of Assisi: praying on Mount Alverne, who receives the stigmata of the crucified Christ who appears to him in the form of a seraph. With Giotto is the renewal of Florentine painting as it is the same for the Mona Lisa. In this work appears the novelty of Giotto’s language: an unprecedented freedom even vis-à-vis himself. The space of a historical scene in a landscape reveals the evolution of pictorial language. The main stage is particularly elaborate, Giotto describing its interior space.

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The small chapels seen from three-quarters reveal studies of perspective, while the different animal species are beautifully realistic. Christ, close to Byzantine figures, is opposed to that of Saint Francis: the intense expression, the emotion of the gaze, but also the features of his face modeled by light, give him real humanity. A new world, built and solid, appears here with Giotto. The characters, strong with a new mystical reality and expressive plastic are introduced here.

To browse through the Louvre at a fast pace does not erase the impression left by many other antiques of various origins beautifully showcased in this Louvre delivered to tourism industry.

The Opera to exchange a T-shirt bought by Sangita the day before but impossible to find the shop which has earned us a typical French lunch but too far from the tastes of our Bengali friends yet curious to taste everything! to continue with a visit inside, this time of the Cathedral and later the batobus on the Seine while I brought a key to a friend who was in front of the building of my old friend Madeleine R who had broken a leg 1st May! But I also bought cheese for Ramesh from home! On my next trip to Calcutta we will have a cheese party, champagne etc. It will be easier for transport!

Finally reuniting around 6pm with the inescapable Christian, who did no better than planting his car that we had to push to start and restart and push back etc. As a result, the last evening was spent in the cozy but anonymous Best Western Hotel.

I am not sure that Mousumi could understand the current state of France in this short passage written too fast. Mousumi gave me her very pretty red tunic and became the only one in Paris to wear her beautiful turquoise sari! So, a light trip under the Parisian sky! Before turning to a more French interpretation of the Bhagavad Gita ...

15


“La Lorraine, sous le nom de laquelle...”1

Jean-Claude de Miscault*

Two weeks ago, Mousumi arrived for the first time from Calcutta and visited us in Paris. My wife, Dominique, invited her at home for dinner and I took part to the invitation and to the discussions.

As we sat around the table for dinner, Mousumi had a look onto the decoration of our home.

But, surprisingly, Mousumi had her attention attracted to frames on the wall which were ancient geographical maps. Mousumi wanted to know what these maps are and why they are here.

Dominique told: it is to Jean-Claude (to me).

So, I should explain that they are maps of Lorraine dated around 1700 a.d., Lorraine being the region in Europe where I was born, and where my family (Miscault) is originated from.

Lorraine is presently mostly located in the north-east part of France. But at the time these maps were drawn the situation was different.

1“Lorraine under whose name ...”

*Mr. Jean-Claude de Miscault was born in 1946 near Nancy (Lorraine, France).He married Dominique in 1967. Dominique and Jean-Claude have had 3 daughters: Marie-Hélène (†), Geneviève and Isabelle.Jean-Claude became Communication Engineer, then worked 10 years for the French Navy, then 10 years for the Compagnie Générale d’Electricité, then 10 years for Aerospatiale, then 10 years for what is now Airbus.Now his main activities are teaching mathematics and physics and a few international projects.

France

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Tell, tell said Mousumi and Dominique.

But usually we discuss in depth such matters in French or German, at most in Italian, definitely not in English.

Fortunately, for Mousumi and Platform readers, English is Indian English, so it is OK.

I took as an example the most beautiful and biggest map one (see the picture), colored and dated 1696, showing from right to left the main rivers Rhine (Rhein in German, Rhin in French, Rijn in Dutch), Sarre (Saar in German), Moselle (Mosel in German), Meuse (Maas in Dutch and in German), all these rivers flowing to the North Sea through Belgium, Germany and the Netherlands up to let say for simplification, Antwerp and Rotterdam, and to the left of the map there are two less important rivers, less important for us, named Marne and Aisne which flow to Paris, where they have the junction with the river Seine flowing then to Normandy up to, at last, the English Channel.

Go on! Go on! Said Dominique and Mousumi.

This bigger map was established by Mr. Sanson, geographer of the French King Louis XIV who had at that time the leadership in the world and the map shows our region which was until that time part of the Holy Empire (i.e. Germany), but should soon become part of the Kingdom of France. The map shows not only Lorraine but also neighboring regions that the French King had the intention to rape as well, including parts of Belgium, of Luxembourg, of Rhineland, of Bade...

The discussion becomes difficult, as one can imagine! Should we discuss such problems during such a nice dinner?

It was an even more difficult situation, when Mousumi asked about me and my family in that story!

I pass as quickly as possible on the many wars and disasters that affected that region and my family.

Not being a diplomat, I pass even more quickly about the present situation in Lorraine, which is rather bad compared

17


for instance to the situation in Luxembourg, in Saarland, in Switzerland... where the situation is at the best not only by comparison with Lorraine but also at the world top level.

When I met Dominique for the first time, it was more than 50 years ago, Dominique told me: where are you coming from? Definitely, I thought that I came from nowhere!

However, I informed her that the motto of the city where I was born is “qui s’y frotte s’y pique” or in latin language “non inultus premor” which is not translatable but can be illustrated by the Lorraine thistle which has a signification like the Scottish thistle one. See the coat of arms of the city of Nancy:

The story of the family goes back to our most ancient and famous ancestors: Saint Arnould or Arnoul and Charlemagne.

Saint Arnould was born around the year 582, in a village located let say 10 km far from the place where I was born long after.

Saint Arnould was the great grandfather of Charlemagne (probably by adoption) and the founder of the Carolingian dynasty. Saint Arnould was the Bishop of Metz. At that time Metz was an important city, before being destroyed and destroyed...

At that point of the dinner I did not see any possibility to summarize a so complicated regional and family history lasting along more than 14 centuries.

So, what would be our common points between Mousumi and us, in addition to those being already so successfully explored by Dominique, Mousumi and Ramesh?

During that dinner, not knowing India more than what Dominique told me and showed me, I have imagined three

18


areas maybe deserving consideration.

1) It is known that Bengal is split, that Bengal is surrounded by small states such as Nepal and Bhutan, as Lorraine is. It is known that Bengal is part of India with a big neighbor who is China, as Lorraine is part of France with a big neighbor who is Germany.

Maybe it is interesting to investigate more in depth and by comparison those 2 situations and experiences, up to now separated, here and there and make maybe proposals for a better future here and there?

We may have in mind that Robert Schuman (1886-1963) who founded what is now the European Union was Lorrain.

2) Mousumi made a book: “Urbanisation In Asansol : A Study In Spatial Economics” (2016). I am studying it. As well as Asansol is the heart of a region producing coal and iron, Lorraine was. By us the coal mines were located near River Sarre and the iron ore mines were located near River Moselle. Between Moselle and Sarre we have salt mines, still working.

Most of the rest of the steel industry in Lorraine has become a part of Mittal with the name Arcelor Mittal.

3) The University of Calcutta is quite famous at least thanks to personalities such as Raman and Bose. We might know better each other and develop projects.

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MommyAzam Abidov*

Mommy, When will you come again To the stone city From the salty one? I can’t create a job, But I afford to hire Some buddies from the region To garnish my domain. In deep thoughts I’ll absorb: Patience will overrun. They ask for registration, Apply a black ink into Your palm to fingerprint, Take photos side and front… I blow up; you keep calm! Are they too afraid Of the poet’s mum? Oh, does it make sense? Mommy, When will you come? Or how long will I stay In the most closed city of the universe?

*Azam Abidov, Poet, Translator, Cultural Adviser, Uzbekistan

Uzbekistan

22


“Read Me A Poem”We are living in the time when a poet reads a poet, a poet

translates a poet, and a poet presents a book to a poet. Most of the poetry books I have were given to me by my poet friends, living and creating throughout the world, in search of and hope for a better life for generations to come. I treasure them all. And I try to read them all. Still a pile of books of fiction by the writers I met are waiting for me in my shelf. It’s a little different with poetry collections. You cannot simply put them alone unread. You want to read them aloud.

In Uzbekistan, people do read poetry. People read and send poems to each other. My Telegram messenger, Facebook and OK.ru are full of poems sent by my friends and not friends, poets and not poets. Uzbeks share poems by famous and infamous authors not only on holidays, but also almost every day. Topics vary: from respecting parents to taking care of the world and finding yourself. Poems on religious topics on Fridays fly all over Telegram. People read poems on birthday parties, weddings and other solemn occasions, because it is easy, beautiful and well-accepted by the audience.

It was a long time ago. But I remember that day clearly when I saw a woman reading a book under the candlelight late in the evening. It was an old woman, who used to live in the trash center. She was deep in reading that she even did not pay attention to people coming and going, leaving their trash into the big dustbin. She was reading a poetry book. Impressed by the scene I later wrote a short poem:

“A woman’s sitting in a slum The slum is in a dump. As she gets the hump: The woman is reading.

It is dark in the dump, There is a dim light

Inside the slum.

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The woman is reading Under the wan candlelight.

Her hope from life is dim, dim… The reading woman

of my dream!”

***

Last week, I was sent old, yellow pieces of paper from a neighboring region. That was the poems by a grand grandfather of a relative of mine. Poems were hardly seen on the old paper. I loved the smell of the paper, I felt the old man’s grieves and stories shed on the paper in the form of poetry. One of the poems was about the old man’s child he lost. He was not a poet or at least did not call him so. But it was poetry he addressed to comfort himself almost a hundred years ago. I could read and write down some of them. I need to send these papers back to my relative now. I suggested that they put them into frames, hang them on the wall, read them and keep them for generations.

Whenever Uzbek people see kids, especially those who go to kindergartens, they ask, “What poem do you know? Can you recite one?” I also ask my kids to read a poem from a poetry collection. I used to buy tens of poetry collections of my poet friends to give them to my friends, neighbors and colleagues as a gift. I like when kids read poems expressively, in Uzbek or Russian. They get candies in return.

And I remember one thing for life. Twenty years ago, on the first wedding night of mine, my wife asked me, “Read me a poem.” I read her several poems by heart. She loved them. Twenty years have passed since then. She got three kids in return. And I still have a treasure for life: “Read me a poem.”

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Accompanying the Guest Out of the AlleyMai Văn Phấn*

After brewing teaWhen I returnedThe guest was goneSpeaking on the phoneHis family said he had been dead seven years A misunderstanding

At homeAll in turmoilNo memory of when the portrait was taken downWhere was the winding clock?To whom was the fake ancient teapot given?

Dropping in on the neighbour To check several food itemsSome with higher pricesSome remained unchanged

In the houseThe tea still hotPushing a cup towards the guest’s vacant place

A deadly vapour six meters high suddenly rose upBowing down in front once in a while.

*Vietnamese poet Mai Văn Phân was born 1955 in Ninh Bình, Red River Delta in North Vietnam. Currently, he is living and writing poems in Hai Phòng city. He has won several National and International literary awards.

Translated by Nguyễn Tiến VănEdited by Susan Blanshard

Vietnam

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Cham’s Sea Culture Enriches Vietnam’s HistoryInrasara*

1.

“Sea” in the Cham language is “tathik”. Besides “tathik” Cham also has the word “darak”. There is a Cham saying: “Laik tamư tathik praung darak praung,” which means “falling into the vast sea.” “Darak” can mean“the sea,”but it also refers to “the market.” “Nau darak” means “to go to the market”. In the past markets were always on the coast because the Cham lived by the sea and by the sea’s grace, so their major markets had to be on the coast and even on sea.

“Cham residents often went out to sea and visited offshore islands. Therefore they had economic exchanges with the island world in the Pacific and the Indian Oceans” (Nguyen Duc Hiep, 2006, “Linyi, Champa and heritage”, Vanchuongviet.org).

“Estuary” in Cham is lơmngư. But the sea is far and wide; in Cham there are the words “tathik kuradong,” which mean“high seas”. For larger seas, the Cham have the word “jallidi”/ the Cham are adventurous and the adventurous blood has been running through their bodies for centuries.

Even in the fifth century, historical books recorded that the King of Champa – Gangaraja – after several years on the throne, abdicated in favor of his nephew, to go to India. He is the only Hindu King of Southeast Asia, crossing the ocean to the Ganges River. During seventeen centuries of existence, the Cham have mastered the South China Sea, the waters that the Portuguese in

Vietnam

*Born in Cham Hamlet, Ninh Thuan Province, Central Vietnam (1957). Cham is an abbrebiation of Champa kingdom in ancient Vietnam. Inrasara holds out the great cultural heritage of ancient Champa which is Cham district today. He is a great poet.

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the sixteenth century called Champa Sea of Champa, the same sea later called the Nan Hai Sea by the Chinese, and that we call (in Vietnamese) the East Sea.

2

In Cham literature, the word “sea” is present everywhere. The Cham have a poem:

Mưtai di kraung, mưtai di tathik

Thei mưtai di danaw kabaw mư-ik takai palei

Die at the river, die at sea

If you die at a lake, water buffalo will drag you into the village

But Cham people are also watchful “Tapa truh tathik jơl di danaw”: “Beyond the deep sea, (one is) stuck at a shallow pond”. How ironic life is, the hero sometimes has to stand idly.

The Cham are polytheistic and their lives are very close to the sea. So, in their spiritual life they worship the God of Waves (Ppo Riyak), and the God of the Sea (Yang Tathik). When they go to the forest or go to the high sea (Trun tathik đik glai) and must face mishaps and dangers, the Cham always relied in the God of the Sea’s support.

It is the God of the Sea that is most important, not the God of the Soil, even though the God of the Soil also plays an important role in Cham spiritual life.

If the Kinh people say “Oh My Heaven and Earth!” the Cham people say: “Oh My Heaven and Sea” (Lingik tathik lơy). The Kinh look up to see the sky, bend down to see the earth; it is different for the Cham: beneath their feet is the immense sea.

3

In Cham literature, to indicate the close relationship of Ppo Tang Ahauk – a historical figure of seventeenth century Champa – to the sea, Dammnưy Ppo Tang Ahaukreveals:

Urang hu sang si đihPpo ngap anih dalam tathik

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Urang hu sang si daukPpo ngap danauk dalam tathikFor the person who has a home to sleep inThe gods have given shelter in the oceanFor the person who has a home to live inThe gods have founded a home in the ocean

His life is different than the life on any other farmer whose fate is tied to the land, because the land is not his native village.He is the master and a prisoner of the sea. The sea is his birthplace, where he makes his carreer and to which he also returns.

Also, this Damnưy did not forget to mention his self-made houseboat:

Ahauk praung kluw pluh tajuhTagok mưk nhjuh bbauk chwai palauAhauk praung kluw pluh tajuh tapa Tagok mưk ia bbauk chwai palauThe boat is thirty-seven lengths of the arms’ spread“The head” collects firewood on the islesThe boat is thirty-seven lengths of the arms’ spread“The head” takes water on the isles

(Inrasara, 2011, Outline of Cham Literature, Knowledge Publishing House, p. 50)

Cham people manufactured various vehicles of differant sizes and shapes to go out to the sea. The most popular vehicles are ships (gilai), and the smaller ones are boats (gaiy). Attached to the boat is “raft” (rakik) as a supportive means to move from one boat to other boats, or from the boat to the mainland.

For boats, Cham people use dug-out canoes called pluk, and a small round boat for one person called a “coracle” (janưk patih). There are also large junks (kapal) or other large vessels (ahauk, gilai ahauk) that are capable of going to the ocean. Ppo Tang Ahauk used this type of vessel.

His ship is thirty-seven arms’ lengths from bow to stern, the equivalent of sixty meters. We don’t know whether the number

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was exaggerated or not, but it allows us to imagine that he piloted a huge ship at that time in history.

In Cham epics, a literary genre that appeared quite early, the sea and the ocean are a battlefield for heroic fights in at least two major works: Akayet Inra Patra and Akayet Dewa Mưno.

Tajuh harei tajuh mưlơm o thei alahDwa urang sunit ginrơh tamư tathik kuradongDwa urang ywơ jiơng inư mưdaungDalam tathik kuradong mưratak gơp tananMưsuh gơp tajuh harei tajuh mưlơmTathik riyak lin mưklơm…For seven days and nights without endTwo potent heroessailed across the oceanTransmormed into sea monstersStabbing each other, amid the oceanFor seven restlessness days and nights The sea was choppy and gloomy…

(Inrasara, 2009, Cham Epic, Social Siences Publishing House, p. 188)

Finally, in folklore, the sea is always represented in bold print. In one tale, the most amazing adventure of two best friends, Princes Pram Dit and Pram Lak, takes place under the sea.

Even the legend of the creator of the kingdom of Champa, Ppo Inư Nưgar, i.e. Ba Chua Xu, is also tied to the sea. She sailed on a voyage to far off China, and then returned by sea. She eventually commanded the navy of the Champa and sank the ships of a Chinese prince in a glorious naval battle.

Although the Cham are famous for their unique technique of building refined brick towers, the short-term “Cham rice” variety, or their ability to build modern irrigation systems from the earliest days of historical periods, it is their marine lifestyle that most clearly defines the Cham and their unique martime culture.

The study of this maritime culture from the ancient Champa Kingdom will be more fully allow one to recognize the true entity of Vietnam.

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Tears of Princess* ― Dedicated to late Diana Kae Morii*

Oh, chandelier, chandelierShining among the green grasses with tearsStar-shaped small flowers stare at the earth

Behind the Sun, Tears of Princess looking for love

The love, the flower story was stamped on―Like a fairy don’t be happy

The brightness of a pearl to a corollaBe similar to grieve over at time

Hanging down and bloomingA bouquet of the light

Even if supreme love does a blinkA fairy be not seen in the Sun

The song of weeding ceremony to the solemn coffinIn search of truth, I shed tears.

A dew, a dew, foreverSounding a dew…

*flower nameWritten in 31st August 1997

Japan

*She is a Japanese poet, and internationally acting since 2004. She published books: A Red Currant, The Light of Lapis Lazuli, Over the Endless Night, Olive-a letter from Anne, 66-Megaquake, Tsunami& Fukushima, and others.

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The Two ErnestosI didn’t know the Ernest

The Japanese-Bolivian Ernest with El Che*

I don’t know El CheBut Che Guevara is known

As he had visited in Hiroshima, 1959,And said, “Brutal as the A-bombs were,

why you are following USA?”

The Japanese-Bolivian Ernest** born in Trinidad‘Ernesto, El Medico’, he was called by El Che

And battled together for their dreamAnd died in Bolivia

I don’t know whether he is loved or notAs he was a guerrilla for Revolution

But I see a Samurai on himIf he were alive now

He would say,“Why did you lose the Japanese Spirit?”

*Ernesto Rafael Guevara de la Serna (1928-1967)**Ernesto Freddy Maemura (1941-1967)

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In Search of roots S. Pathmanathan (Sopa)*

Since my childhood a wistfulness has been haunting me I had no grand parents I mean they were dead and gone before I was born Kunchi my aunt was a diminutive woman I used to run errands for her On one such visits I saw her pecking slowly at her plate of rice “How do you manage To nibble so slowly, kunchi?” “I was like this even as a little girl Everyone would have gone to bed I would be eating my dinner Appu would sit puffing a cigar “Take your own time, I am here!” Slowly, very slowly emerged from the hazy past the figure of my grandfather Bare bodied and sturdy wearing a loin cloth hair tied in a tuft smoking an aromatic cigar!

Sri Lanka

*S.Pathmanathan- Principal Emeritus, Palaly Teachers’ College, Sri Lanka. An eminent scholar, philosopher and a poet

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History, Mathematics and the FutureSambit Ghosh*

A glance at evolution

Throughout civilizations, humankind has evolved along with the surroundings. Evolution and Darwin tell us that there is a gradual optimal change that is a constant driving-force in all of life as we think of it. As our early predecessors evolved from arboreal primates, something amazing happened. They began to make tools. This is a very crucial and probably the most important step the early human-kind took. We should step back and think about why they needed to make tools.

As evolution carved out a branch especially for us future Homo sapiens sapiens (modern human beings are infact a sub-species of Homo sapiens), it did so by increasing our cognitive capabilities while fine-tuning our physical requirements. What we are today are far more energy conserving than the Neanderthals or their contemporary early-men were. A look at some existing African tribes give us a clue as to what physical skills were required to survive back then. Now, because we lost our physical strength (compared to the chimpanzees or gorillas), our brains became more well-developed and started “thinking”. It is extremely difficult to precisely say when we really started to think. However, engineering comes to the rescue. What the early-human started doing was making tools. Although they started from wood and stone-based tools, that was the state-of-art in those times. It is marvelous to think that

USA

*Sambit Ghosh is a PhD. Student in Rensselaer Polytechinic Institute in USA. He works on industrial process control, human congnitive models and graph theory. In his free time, he likes to indulge in music, reding about history, socio economics and politics. E-mail: [email protected]

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out of nothing, just due to sheer need and survival (precisely what Darwin explains in his Theory of Evolution), the brain came up with a non-self solution to do our job. The readers should really dedicate some thoughts to this event. The more you think about that first spark of an idea, the more you realize how wonderful and human it is to be creative. To be able to come up with a tool to help our daily lives. To be able to think about a problem and come up with a solution among many surrounding constraints. This is what we still do, day in, day out.

Enter Mathematics

The earliest signs of recorded mathematics we have date back around 35,000 to 20,000 years to the Ishango bone discovered in central Africa. The bone contains vertical lines etched into it, indicative of some kind of tallying. Although this is no way a sign of mathematics, it does show how the process might have progressed. It is obvious that early men had the notion of amounts, like “one” or “two” or “many”, just like a dog or a baby does (interestingly, this has been proven from experiments). But symbolic representation of these ideas is the crux of mathematics. Without symbols, equations, rules etc, mathematics is just a void. It is, after all, a construct of our mind.

With time, the early Egyptians and Sumerians (around 6000 BC) and some European societies (4000 BC) used geometric shapes on their artefacts. But this was again, not formal mathematics. That however, came about when civilizations settled and there was a need to have something in place for the proper functioning of the society. Examples of such needs are measurement of land area, taxation of the people, keeping track of the state coffers etc. These developments came about during the Sumerian and Babylonian civilizations in Mesopotamia and the ancient Egyptian civilization.

After this “age” of mathematics, developments were made in the three civilizations mentioned. It then got an impetus from the Greeks (Pythagoras, Plato) and the Greek Hellenistic empires (Euclid, Archimedes etc) followed by Romans, Mayans,

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Chinese, Indians, Islamic, Medieval Europeans. After that, mathematics entered the 16th century and from there on the history is rich with discoveries.

Although this article doesn’t focus on the in-depth history of mathematics, it does aim to give the readers a very brief outline of start and the sequential follow-up thereon.

Till now, we have really focused on two broad topics, “tools” and “mathematics”. It is not very hard to see that mathematics and tools really capture our evolution with time. The author also would like to mention that “tools” doesn’t include just mechanical entities, it also includes the brilliant artistic advances (painting, dancing, music, sculpture etc) we have made as a society to express our thoughts. After all, science is a subset of art.

The marriageThe unification of tools and mathematics can be seen as

the formal start of Science and Technology as we know now. Indeed, the first hunting tools were refined to the modern-day guns thanks to mathematical contributions. The physical and chemical laws that govern our immediate surroundings are also understood using mathematics. The cutting-edge scientific research of today still rely heavily on mathematical rules developed thousands of years ago.

Some key advancements humankind has made over the years cannot be summarized in a paragraph. However, some inventions like the wheel, the printing press, the telephone, the internal combustion engine, the internet and indeed advances in medicine can be good starting points to understand how the human mind uses mathematics (either intuitively or formally) to solve a problem. Once again, the examples citied above are essentially tools.

This brings us to the current state of affairs in our society. The current hullabaloo regarding Artificial Intelligence, Machine Learning and Robotics is to some extent, misplaced and misinformed. Throughout history, we have made tools. The first hunting tools did make the early-human hunting with his/

35


her bare hands “unemployed”. But they had to learn the use of tools to perform better at hunting and have a better success rate. Similarly, the automobile industry did create lots of job losses but it ended up being a far bigger employer than one could have imagined.

Darwinian laws govern the way we think and evolve as a civilization. Humanity will always find ways to innovate and push the boundaries of technology. The age of automation and robotics can be tailored to meet certain needs of the human race as a whole. The concluding section of this article will discuss briefly how we can address these issues.

Reconsiderations

A short note on what the current scientific environment is lacking. It is mind boggling to think about the different kinds of things humans can think about. Education, research and the thrill of discovery/inventions should not be for the privileged. Multibillion dollars’ worth of funding in research is coming from defence agencies or huge tech companies. Most of the current research ends up in weapon research or making the rich companies even richer.

On the other hand, our country is seeing reduced research funding from the government (which defies logic as research funding should only be increasing!). These are thus very confusing times for a young girl/boy who thinks organically about scientific research. They should hold on to the idea of just thinking about a problem and not get affected by societal burdens of entrance exams, rat-races for “prestigious” institutes or other societal norms that the author willingly calls societal lunacy. It is extremely important for the young generation to still romanticize about research and not look at it as a stepping stone for a fat-paycheck. This feeling should be pervaded to every corner of our country and indeed the world. Imagine the wonderful contributions a person in a remote village can make just from thinking.

What now?

It is a huge responsibility to inherit a wealth of knowledge

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dating back thousands of years. The need of the hour is to responsibly and carefully use all the “tools” we have at our hand to address issues. In doing so, we should not just focus on the immediate needs but also keep in mind the future. Why not discuss more about the impact of the probable future technologies that are in the pipelines? Why not tie together socio-economic models (these are pretty good nowadays), census data, metrics to evaluate the impact of a product and dynamically change conditions so that everyone can use it? Automation and robotics can also be seen as a means to get something. We must keep in mind that not everyone can adjust to modernity. There must be a formal method to help people keep jobs and retrain them for tech-advancements (an example of this is the German manufacturers).

As a final comment, robots may well be an extension of ourselves in the distant future. The perfect “tool” for every human being. The robot does all the physical meaningless tasks and the human counterpart acts like a creative entity. And it is fun to think that at some point, they will be cheap and accessible by every single person on this planet. Maybe that is where we are heading as a civilization. Or maybe socio-economic changes will put an end to it. The future is very exciting, but we must move towards it as a conscientious group.

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Mothers’ dayT. V. Reddy

Fixed is Mother’s day there like any other flat day,in their annual calendar a formal record of events;Mothers, fathers, friends and lovers have their dayas ghosts and devils enjoy their Halloween stunts. She expects naught and wholly serves for our weal,Resting quietly on mother’s lap is haven and heaven;Frightened chicks feel safe behind hen’s wings of zeal.Fruits and flowers trees give unasked with an eye even. She is not a thing in a mall or zoo to get a pen or slotA Day for her is dry and dull as surging summer dustwhen with her child she throws till the end all her lot. She shines as first Goddess and embodies unfading trust. We come from her and she lives for us till her last breathLet not a tear fall from her eye while we breathe on earth.

*Dr. Reddy is a leading Indian English poet, story teller, essayist and critic. His history of Indian English Literature is a triumph.

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A Short Story for HistoryPrasanta Panda

Once the hill was told by manyIt is not taller than the camelThe camel overheard itAnd claimed a certificate of merit.

The hill was helplessIt had no eyesSo it couldn’t claim anything as it has seen.

But the camel had eyesAnd could see in lightThe evidence that It is not taller than the hill.

It is not a storyOf the camel and the hill.It is the history of those manyWho wrote their own storiesOut of their own evidencesAnd light thrown on them as they wished to see.

The rest goes to the credit of the historiansGiving certificates of meritAnd a right of people toRefuse to see in lightEven when they have eyes.

*A significant Indian English poet, Prasanta Panda, Professor in English, IIT Banaras Hindu University. He edits Nuances a journal with difference.

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Had I been Born as a DoveK. V. Dominic

My patriotism has injected in methe greatness of my countryThe land which bore great sages and BuddhaI boasted of my country to foreign friends

Most inhuman diabolic crimesand rapes and murders of angelic childrenseldom heard in other parts of the worlddrown me in ocean of grief and dejection

I feel now ashamed to be called an IndianHow can humans become so mean?Had I been born as a doveI shouldn’t have felt so much of pangs

*English poet, critic, short story writer, editor Kerala, India Email: [email protected] Web Site: www.profkvdominic.com Blog: www.profkvdominic.blogspot.in

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Mountains are Declared HimalayaBirbhadra Karkidholi*

Even on the last day of DecemberThe accumulation of mist and cloudDidn’t at all allow me to seeThe hills and the heights of the HimalayasThe hills and the heights of the HimalayasThat I wanted to see.

On the last dusk of DecemberBecause of the heavy snowfallThe jet black rocky mountains.And the heights.-Totally covered with white snow-Declared themselves HimalayaPresumed themselves Himalaya.

On my part, I kept on reminding, remindingThe rocky mountainsThe scorching sun of tomorrow.

*Birbhadra Karkidholi is a renowned poet of Nepalese language and literature

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Dead languageSupratik Sen*

I means ego in Greek.Israel, Syria, TurkeyRussia, the US, France,Not to miss their chance!Being puppets to their stance,yet, yearning for the same giftshappiness, growth, power and peace.

Faithfully buying, selling weaponslike stones, pelting on others.With their eyes, unable to seegreen with anger, jealousygraying the greenery,their foolishness hitting back at themall institutions of disarmament?Inert volunteer soldiers under their own firmament!

History will show the geeksthe language they’re inclined to speakis killing and lying all over dead.If only they could spreadinstead of terrors, intelligencethey’d prevent themselvesfrom the dire consequenceof losing lives all aroundcreating poverty, tremor on the ground.

*Supratik Sen is a remarkable peot who writes in Bengali, English and French. He is a polyglot.

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The world is going through a crisis,now all the countries shouldbe overwhelmed with shamefor the failure of the fewinstead of enjoying the showwhose reasons this ‘I’ doesn’t knowbut help them high and lowthink afresh, think anewfind a way together for goodto put an end to this self-destructive egoistic game.

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Udayan Thakker*

1. Cactus‘Why did nature desert me?Did not even offer a glass of water?’asked Cactus pointedly.

I do not relish flower vast s.I am the one who laughs .at war cries,seldom at jokes.

I am not swayed by breeze. Desert is the only weather here, I do not discuss weather.I cling to a tender pink bud, like a brigand holding tightly to his daughter.Look at these red and crimson marks! Who drew the sword first?

I cannotturn over a new leaf.Thirst is all I can bequeath.

2. GhazalAt festive day break, let me quietly die. In this chirping dawn, let me quietly die.

The soil is wet with wintery dew. Amidst still pastures, let me quietly die.

There go swallows, walking on wind. Like falling footprints, let me quietly die.

Breeze raises a toast to this meadow. In the wetness of lips, let me quietly die.

Amidst wild grass, like wild grassIn whistling woods, let me quietly die.

Translated from Gujarati by Rochelle Potkar

*Udayan Thakker is a significant poet in modern Gujrati literature. His poems have been translated into Japanese language also.

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Ode to Lord BuddhaTapas Baidya*

When I take shelter before you being endangered

I feel to some extent that I am the source of all purities and impurities

I am the centre of all odds and evens

I am the maker of all troubles and strives around me

Who can protect me from selfgenerated miseries

No one can purify me except myself

So I am trying to defeat me while passing the every beat of time

*Tapas Baidya is one of the architects of Underground Literature movement. He is a poet and critic.

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Memory in white marbleKalipada Ghosh*

Time marches onits ceaseless wheel.

Oh, magnificent white monumentthou hast stood erect for agesflooded with beauty and grandeurbeaded with pearls and diamondsand coloured stonesfrom Asia and Persia.

A wonder of the worldA Sad MausoleumThe blue Yamuna flows byShedding tears.The beloved Empress lay buriedA melancholia pervades all aroundPearl- like tearsDrop by drop mixed with sunshineand moonbeamA sad agony indeed!

No time will tear awaythe bond of immortal lovecentury after centuryMan and women will come and goAnd gaze at thee!A wonder! A wonder! A wonder indeed

Tears and sad dumb memoryLie hidden in white marbleFor ages to come…

*Retired Headmaster, Belda, Paschim Medinipur, West Bengal

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A Gift of the NaturePijush Kanti Ghosh*

Being away from the bustle ofThe City- Mumbai.

I remember on the shore of the Arabian OceanEvery morning and every evening

Wait silently under the blue skyWhenever I find time.

I observe and enjoy the restlessnessOf the Ocean

Where numberless waves come and go awayNow and then

It seems to be a herd of white horsesI remain silent and tiredless

Forgetting hungriness and thirstBut I enjoy the beauty.

I myself remain immersed into the natural beautyA gift of the nature- the Arabian Ocean

The most beautiful one.

It fixes my attention and vision When I being a tiny

Wait and see the ocean with all surprise.

Surrounding being peaceful and tranquilMakes me forgetful the most humble one

The blue sky, The Sun, The moon and starsBirds of various kind as well

Make me mum but a poetic mindExpresses gratitude to the Nature

*Dr. Pijush Kanti Ghosh- Principal Scientist (Retd)

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Susanta Patra*

1. SunglassMy eyes have been fulminated by your sunlightSee, in lying down on your unphysical positionas drying watercress.Still, my athleticism has been waiting forSome drops of water...It's my last prayer before my last breath.

2. Burning GroundYou love flowersthat's why I have adjusted deadbodiesunder your bedsheet.You love birdsthat's why I have collected crow-vulturesfrom jungle for you.See, my limitless love are scatteringOn your substance as brand.I'm waiting as shadowfor a sparkle of fire...

*A Post Graduate in History and a Businessman

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TOWARDS Harmonious living! Dr. M. D. Thomas*

‘Living harmoniously with one another’ -- that is all what human life would mean, at the end of the day. Can you think of something more than that in life? I don’t think so. ‘To live’ as good human beings would simply entail ‘living in harmony with one and all’. A life that is in disharmony with even one person, I don’t think, is worth being attempted. Further, ‘one another’ refers to the reciprocal dynamics of life. It blends ‘rights and duties’ as well as ‘give and take’ in social life. It connects systematically individuals, groups, communities, nations and other entities, too. ‘Harmonious living’ is the most affable way of living one’s life and it emerges from the spirit of ‘harmony’, which is the most foundational reality in human life.

What does this harmony mean? Markedly, the word ‘harmony’ derives from the world of art, that of music in particular. It is the ‘combination of simultaneously sounded notes to produce a pleasing effect’. In the general context, harmony stands for an ‘orderly grouping of elements in a whole’. It connotes compatibility of perception, opinion and action as well as thoughts, feelings and words. It is a ‘congenial togetherness’ of persons and communities. It refers to a ‘relationship’ that is characterized by the quality of agreement and ‘mutual civility’. The pleasing relations implied in harmony reflect the spirit of peace, order, accord, friendship, unity, consensus, cooperation, good will, rapport, amity, balance, and the like, as well.

As we look at life from slightly afar, the most characteristic thing that strikes us is its ‘diversity’ and its elaborate and never ending landscape. Life offers a great deal of variety in all elements. That is what diversity bluntly signifies. It exposes a two-fold truth. The constituents of life are not only more than *Founder Director, Institute of Harmony and Peace Studies, New Delhi

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one, but are different, one from another. Although there is a fundamental similarity in all the items of life, there is also a barefaced dissimilarity, not merely with regard to the major species of beings but to every piece in the respective species. That amounts to state that ‘one being is clearly different from the other’. And, what would that ‘difference’ indicate? Is it a negative or a diverging factor? Never! Not even the least. Instead, ‘difference’, at its core, is an enriching and inventive feature, which makes ‘unity in diversity’ possible.

Life is an ‘inter-related’ phenomenon in its essence. Martin Luther King, Jr, underscores this interrelatedness thus, ‘All life is interrelated. We are caught up in an inescapable network of mutuality, tied together into a single garment of destiny. Whatever affects one affects all indirectly. We are made to live together because of the inter-related structure of reality…this is its interrelated quality’. The quality of life is defined by the level and fineness of its interrelatedness. Therefore, the dialectical reality of ‘one and many’ in terms of its distinctive elements has to be harmonized in all the areas of social life, such as gender, age, ethnicity, ideology, culture, caste, class, creed, and so forth. When that is done, the wisdom articulated by Paul Valery comes true in diverse areas, ‘we are enriched by our reciprocate differences’. Life becomes realistic when it is conceived in its entirety and is lived collectively. This is what is meant by the lyric of Yoko Ono, ‘a dream you dream alone is only a dream; a dream you dream together is a reality’.

Among the world of diversities, religion is exceptionally a major phenomenon. More problems of disharmony keep mounting in the area of religion than other areas, due to its high degree of emotionally sensitive character. Even though, in principle, religion is intended to unite people, as a matter of fact, it does it only in its limited context. In the larger context, more often than not, it is divisive and therefore causes conflicts or distance among people of different traditions. Pope John XXIII suggests a way out of this tight spot, as he states, ‘we have to look at what unites people rather than what divides them’. President John F. Kennedy furthers this argument by affirming, ‘what unites us is far greater than what divides us’. Pope John

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Paul II concludes the argument by categorically defining the objective of religion, ‘religion should be what God intended it to be, a source of goodness, harmony and peace’. How could religion be put back to its right track, so that it is no longer a ‘liability’ but a ‘blessing’ for the human society?

Mahatma Gandhi struck a note of unity among the diverse traditions of faith by asserting, ‘the essence of all religions is one, only their approaches are different’. Along with all streams of ideology, culture, social customs and mores, all traditions of faith are the gift of the same creator and are the common cultural heritage of the human society. All human beings, including the creation, have a common origin, a common existence and a common destiny. For that reason, the seminal mantra of life, as per the Zoroastrian religion, ‘good thoughts, good words and good deeds’, has to be imbibed as the core ethics of life. There has to be no violation of one another in terms of the differences in each other. The dignity of the ‘freedom of conscience’ every human being is endowed with has to be honoured, with attention to all its details. It is this ‘shared ethos’ of life, especially in terms of faith, that was reinstated as President Donald Trump declared 18 January 2018 as the ‘Religious Freedom Day’ in America, as well.

As regards the human frailties in the arena of faith, religion, ideology, culture, nationality, and the rest, a foundational realization required of human beings is that ‘we are victims of our own perceptions, ideas, positions, beliefs, convictions, claims, attitudes, approaches and decisions’. ‘We are products of our own thoughts’, too. Our perspectives have to be such that they help us evolve and emerge in life to higher altitudes and larger magnitudes. Jesus reminds us, ‘Sabbath is made for man, not man for the Sabbath’. Whatever life offers, including faith, is for the human beings and not vice versa. The great religious thinker Kenneth Leech says, ‘God is always beyond us’. Pursuing this human and spiritual attainment is inherent in drawing continuous motivation from one’s religion, faith or perspectives, in line with what the world genius George Bernard Shaw states, ‘religion is a great force – the only real motive force in the world’.

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Henry Miller considers life with reference to its focal point and direction and sums it up in his insightful observation, ‘one’s destination is not a place, but a new way of looking at things’. The ‘new way’ of conceiving life, of being a believer and of being a human being is oriented to constructing life anew, for oneself and for others. The yardstick made available to us by Henry Wadsworth Longfellow could help us measure this new way decisively, ‘to act, that each tomorrow finds us farther than today’. Every thought, every word, every action, every step and every day is intended to process one’s journey of life towards its larger horizons. For that, we need to be always ready to revisit, reconsider, revise, restart and refresh our response to life, both at a glance and in the details of life. A ‘sense of newness’ with respect to one’s own life and to that of others, along with that of the community, country and the larger society, is the bottom line of life.

Relying on the above worldview, how are we going to translate the great ideal of ‘harmonious living’ to our day-to-day lives? The thrilling prayer of Francis of Assisi could situate us on the way, ‘Lord, make me a channel of your peace’. One has to become a channel of ‘harmony and peace’ oneself. A question can positively arise ‘what impact can a single person make for finding the society harmonious?’ Mother Theresa has an answer, ‘we know only too well that what we are doing is nothing more than a drop in the ocean. But if the drop were not there, the ocean would be missing something’. What a note of optimism and realism at one stroke! Lord Robert Badan Powell leaves with us a brilliant and empowering message for everyone who wants to try this sacred task, ‘leave this world a little better than you found it’. Could we attempt it during the golden span of life the owner of life has bestowed upon us between our birth and death? If we do not succeed to make our society like the ‘beauty in diversity’ of ‘rainbow’, it doesn’t matter. We are sure to leave our family, institution, community, nation and society certainly slightly ‘more harmonious’ than we found it. That, I suppose, is more than a ‘good reason’ to invest our hearts, minds, spirits and bodies to the sublime and noble cause. It is time, then, to begin our new journey together! On your march, set and …!!!

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Treasury and Wealth in Manangement – The Economic Thoughts in the Shantiparva of the Mahabharata Dr. Mousumi Ghosh

The strength of a government is its treasury. In any form of government, be it a monarchial one or a democratic one, treasury needs a vigilant eyes all the time. Treasury, be it the funds or revenue of a state, institution or society or be it a collection of valuables or delightful things is a subject of priority to whoever is in charge of it.

The longest epic of the world, the Mahabharata, has pondered over this subject time and again.The magnitude and grandeur of the Mahabharata’s philosophical depth can be summarized in one of its quotes which states that what is not found here, will not be found elsewhere . The main story revolves around two branches of a family - the Pandavas and Kauravas . In the Kurukshetra War, they battle for the throne of Hastinapura. Among the major causes of the great war of Kurukshetra, the immense valuables of the kingdom of Hastinapura as well as that of the kingdom of Indraprastha certainly had their subtle role in influencing the bloodbath.

The greatest intellectual minds of the Mahabharata society spoke their minds on treasury, how to preserve it, how to augment it and many other issues connected with it in great details. Though some of them were having been true for theMahabharata society and monarchical structure, but, many of those thoughts are universal and have relevance in the present scenario. It needs no clarification that treasury in some form or other was a priority then and it is a priority now for any government for the administration as well as welfare criteria.

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The great Patriarch of the Kaurava clan Bhisma gave advice to Yudhisthira in the Shantiparva, the chapter on peace. Yudhisthira obeying the advice of Lord Krishna requested the knowledgable Bhisma about the duties of a king and the management of the state. Bhisma stated that without the four principles of human object Dharma the righteousness, Artha the material wealth , Kama the passion and Moksha the spiritual wisdom, the purpose of a king cannot be accomplished only with destiny. He advised Yudhisthira that he should always endeavour to obtain the four principles of human object. Administration followed by Dharma is the main duty of a king.But Dharma, cannot be achieved without artha as Bhisma opined in the context of administration of the state. He narrated the importance of the kingdom and material wealth to Yudhishthira, who was indifferent towards the kingdom.

The discourse also throws light on the ethics of an administrative authority, be it a dynastic king or an elected government. The pre requisite of any strong government for the welfare of his subjects is a sound treasury. And the first criterion for that is to collect wealth. Here Shantiparva has some advices. Many of them may not be go well together with the conventional idea of ethics, peace and cooperation.

Bhisma advised that a king should acquire wealth from his own state or from other states. It is because treasury is the fulcrum for righteousnes and expansion of a kingdom. The Sanatana Dharma or the Universal Righteous duty according to Bhisma is acquisition of wealth, its careful protection and the augmentation of that wealth and property. He did not recommend any extreme to do that. A ruler should not acquire wealth only by cruelty or only by honesty. A combination of civility and cruelty is necessary for the collection of wealth for the treasury.

The protagonist in the Shantiparva has clarified the reasons for using harsh means in details.

A weak ruler cannot acquire wealth, and, the wealthless person is a weak one. A weak ruler cannot rule for long. He

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loses his dignity after he loses his crown. And for a public figure, losing dignity is like his own death. A ruler thus has needs to adopt the strategy to expand his wealth, strength and number of friends. Wealth, strength and friends have positive correlations. No body wants to be a friend to a poor and weak person.

Moreover, the common people disregards a ruler who is weak because he cannot satisfy their aspiration of being rich. A poor head of the state means the economy is in miserable state and the citizens also remain in poverty. Consequently they lack the vigour to do any work for the sake of the head of the state. Any head of a state is considered a powerful one and respected one only because of his wealth. The Shantiparva draws an illustration that like clothes which covers private parts of a body of a woman, wealth and property of a king covers all his sins. ( Mahabharata, Shantiparva, Ch 133, Canto 1-7)

Be that as it may, no one can doubt that a rich country is a powerful one and can dictate what is moral and immoral in a particular time and space. For example,USA imposes different rules regarding pollution on developing nations. If they make the first move in attacking a less devloped country they justify it by saying that the attack is in need of the hour for greater peace and so on.

The protagonist Bhisma in the Shantiparva has defined wealth as valuable or worthless according to its right use. Who does not respectfully feed the gods, forefathers and the people, their wealth are considered as valueless. And that wealth should be confiscated by an honest head of the state and should be distributed among the needy deserving people. The authority should not hoard that wealth to augment the treasury. A Dharmaggya or a righteous person is one who knows how to earn , how to get hold of wealth of dishonest persons and to distribute them to the honest ones. ( Shantiparva, Chapter 136, Canto 5-7)

It is noteworthy that dharma and artha are not considered opposed to each other. A person is known as an knowledgeable

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one if he knows how to collect wealth from the dishonest persons who do not follow the norms of the society and to give the wealth to the righteous ones. Moreover, Loss of revenue of the state authority leads to the loss of strength of the latter. It is advised therefore that the the kings should always carefully protect the treasury because it is the treasury which is the main strength of the king. ( Shantiparva, Ch 119,Canto 16).And a king needs to preserve his treasury as earnestly as we water in a desert region.( Shantiparva, Ch-130, Canto- 12-13).

When a king uses coercive policy or force for revenue collection it ultimately brings disaster for the king. The combined grief of the unhappy citizens lead to the destruction of king’s life, strength and his treasury. Think the fate of Louis XVI. The common people thus should not be treated thoughtlessly. The honest citizens are strong ones ( Shantiparva, Ch 130, Canto 9). This advice is a timeless one. Any coercive means of revenue collection can be fatal for the government.

However, if any emergency arises for the state, and, if the citizens are not eager to donate money to the king’s exchequer, the king can be a dictator one , take their wealth as the wealth belonging to the state and keep the treasury in his personal control. ( Shantiparva, Ch 87, Canto 23-24). One can find the applicability of this policy in the present time period as well . For instance they say that the amount of black money has been so huge that it seemed to strangle the market. Hence, all of a sudden, the citizens of India experienced the impact of a demonetization policy declared by the democratically elected Government of India in the November 2016 citing the need of emergent problem of amassing

of huge black money in the Indian economy.

The centre of power of a king is his treasury and his soldiers. Without a well maintained treasury, it is not possible to maintain a strong military force. Soldiers are needed for protection of the Dharma the righteousness. And righteousness is the support base for the citizens. Therefore, the treasury which is the foundation of all of them should be augmented. (Shantiparva

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Ch 130, canto 35). The war ravaged world today seeks peace. A large part of planned budget every year for most of the countries is for military purpose. the justifications for military expenses by any one, be it the speaker the stalwart Bhisma of the Mahabharata society or be it any statesman of today, rather sound similar that all are for protecting the people’s right. However, peace seems to be as unsustainable as sustainable development.

There are more justifications in Shantiparva for state administered oppression to the people in the need of state. Bhisma admitted that collection of revenue for the treasury cannot be achieved without oppression. And without money, armed forces cannot be maintained. Therefore, a king must not be blamed if he oppresses people for revenue collection. ( Shantiparva , Chapter130, Canto 36). It is further stated that the people who oppose the motive of enriching the treasury have to be killed to fulfill the objective of revenue optimization.( Shantiparva, Chapter 130, Canto 42). The ethics of the head of the state is therefore different from the ethics of the common man.

There are justifications for having wealth. Wealth helps one to enjoy both present life and life after death. If one has wealth, he can spend it for praiseworthy righteous activity and can be able to attain a higher spiritual phase after death. The ancient Indian philosophy believes that the soul is deathless and one faces consequence for all his or her great deeds and wrongdoings after the death of the physical body. A poor person cannot observe dharma or maintain truth and lead a death in life ( Shantiparva –Chapter-130 Canto- 43) Does this signifies that the end justifies the means?

Be that as it may, it is also well known that the great sages of ancient India were not respected for their material wealth but for their intellectual and spiritual wealth. And the people from all spheres of life including the kings and the rich people of the society used to meet them for advice both for worldly matters as well as for intellectual pursuits.

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There are noteworthy observations regarding personal wealth in the Shantiparva. It is noted that the acquisition of wealth and sacrifice of wealth cannot be done in one generation. No one can find a rich old man in a forest. People always desire to grab whatever wealth in the world they find. ( Shantiparva- Chapter 130 Canto 45-46)

People earn and save wealth with their intelligence and skill as Bhisma explained to Yudhisthira.The wise persons call the poor persons the weak ones and the rich persons as the strong ones. Nothing is beyond reach for a rich person and a king with a praiseworthy treasury wins over all dangers. All the righteous duties, fulfillment of passion , happiness in present life and that after death is achieved with a well maintained coffer, because a rich state can revel in the welfare activities for its people. Bhisma advised to Yudhisthira that he should desire to achieve that wealth through righteous means and never be tempted to attain wealth through wrongful means. ( Shantiparva- Chapter130 Canto 48-50). However it has been discussed earlier that an apparently oppressive policy is considered a right one for the sake of the security of the state and the kingdom. Thus right or wrong is context based.

A considerable discourse on the subject of wealth, treasury and how to attain wealth in the Shantiparva of the Mahabharata is itself a treasure in the pool of ancient Indian economic thoughts whose basis is spirituality . Wealth is a vehicle to live two hundred percent, one hundred percent materially and one hundred percent spiritually. And with subtle reasoning, the great Patriarch explained that why and how the material wealth and the treasury dictate the righteousness the Dharma and satisfy the passion or Kama.

Reference: • Bhattacharya, Madhusudan( Banggabda1316, year 1909AD)

Ratnamala First Volume in Bengali

• Shri Shri SitaramadasOnkarnath( Banggabda 1380, Year 1973AD) Aryashastra, Mahabharata, Shantiparva, Shri Sitaram Vedic Mahavidyalaya, Kolkata

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Acknowledgement:

The author is deeply indebted to Dr. Ramesh Chandra Mukhopadhyaya for lending her a very old torn book in Bengali named Ratnamala-First volume written and published by Shri Madhusudan Bhattacharya in the year 1909. The book is a compilation of the wisdom of the ancient Indian greatest minds on political economic thoughts and many of them have universal relevance. The author is also grateful to the author Shri Madhusudan Bhattacharya who humbly declined any credit . He mentioned in the introduction that he has only carefully collected the wise advices of the ancient great sages like Manu, Atri , Vishnu, Yagyabalka , the luminaries and the founders of Dharmasastra of ancient India and that from the Great sage Valmiki’s Ramayana and that of Vedavyas’s Mahabharata . My heartfelt respect to him.

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!eþ™%îûy îû£öì¢Äîû ~£z vþzþ™y…Äy˜ xy›yöì”îû xy•%!˜„þ !îKþyöì˜îû ë%†yhsþ„þyîû# “þ_´=!œîû ¢y›öì˜ ”¤yvþü „þ!îûöìëû !”öì“þ þ™yîûöìŠéÐ !îKþyöì˜îû ¦þy¡ìyëû †y!’!“þ„þ ¦þyöìî öë •yîû’y vþzöìàþ xy¢öìŠé– ›£y„þyŸ ¼›’– ¢›öìëûîû xyöìþ™!Çþ„þ“þy– ~î‚ ¢›yhsþîûyœ !îÙ» ~îû •yîû’y– “þy£z ~£z „þy!£˜#=!œöì“þç œ%!„þöìëû xyöìŠéÐ !îKþyöì˜îû ¦þy¡ìy £œ †!’“þ !„þlsþ “þ…˜ †!’“þ !Šéœ ˜y– “þy£z !„þ þîû*þ™öì„þîû xy×ëû– †öìÒîû Šéöìœ öîyGþyöì˜yæ !îÙ» !î…Äy“þ !îKþy˜#öì”îû ›öì•Ä öšþ£z˜›Äy˜ ç ¢”Ä²Ìëûy“þ !ÞÝþöìšþ˜ £!„þ‚ ¢›yhsþîûyœ !îöìÙ»îû •yîû’yîû ¢›íÅ„þ !Šéöìœ˜ S4–5VÐ vþzþ™öìîûy_« •yîû’y =!œîû ÷îKþy!˜„þ !¦þ!_ £ëû þ™îû#Çþy myîûy ²Ì›y!˜“þ ̃ y £ëû †y!’!“þ„þ ¦þyöìî ¢!àþ„þ ëy î“Åþ›y˜ !îKþy˜ „þîûöì“þ öþ™öìîûöìŠé !„þlsþ ¦þyî˜yéôé!‰þhsþyîû ~£z !›œ ëy ²Ìy‰þ#˜ ¦þyîû“þ#ëû }!¡ìöì”îû þ¢yöìí !›öìœ ëyëû– “þy xy›yöì”îû xîy„þ „þöìîû î£z!„þÚ ~£z •yîû’y=!œ †!’“þ ˜y ‹y˜yîû „þyîûöì’ £ëûöì“þy ²Ì„þyŸ „þîûy £öìëûöìŠé x˜Ä ¦þyöìî– †öìÒîû ŠéöìœÐ !„þlsþ †!’“þ ˜y ‹y˜öìœ öë›˜ ö„þvþz xy•%!˜„þ !îKþyöì˜îû “þ_´=!œ î%Gþöì“þ þ™yîûöìî ˜y– ö¢îû„þ›£z ~£z „þy!£˜#=!œîû !¦þ“þîû„þyîû xíÅ=!œ ‹y˜öì“þ ö†öìœ xy›yöì”îû !‰þhsþ˜öì„þ ö¢£z hßþöìîû !˜öìëû öëöì“þ £öìî îöìœ£z ›öì˜ „þ!îûÐ

“þíÄ¢)eƒ

1. !eþ™%îûy îû£¢Ä– x˜%îy” ßþºy›# ×# îûy›y˜¨ ¢îûßþº“þ#– ×# îûy›„,þ¡Œy×›– !“þîû&¦þy§¬y›yœy£z– 2006.

2. Einstein's theory of relativity, Max Born, Dover, 19653. Cosmos, Carl Sagan, ABACUS pub, 19964. The Grand Design, stephen Hawking and Leonard M'Lodinow

Bantam Books, 2010.5. Parallel worlds, Michio kaku, Doubleday, 2005.

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