December 14: Max Planck’s Quantum Theory Enters Scientific Lexicon in 1900

This day - 14 December - marks a historic day when the groundbreaking Quantum Theory was firmly birthed by German Scientist, Max Planck in 1900. Earlier, Planck had presented his preliminary ideas of quantised energy at a meeting of the German Physical Society on October 19, 1900, which he thought was simply a ‘lucky guess’. He, therefore, set about deriving a decisive formulation on the quantised energy and came out with a comprehensive version of his Quantum Theory that he introduced before the German Physical Society (Deutsche Physikalische Gesellschaft) in Berlin on December 14, 1900. In attendance was the distinguished audience that consisted of fellow physicists and scientists who played a crucial role in the reception of his groundbreaking ideas on quantum theory and helping it enter into the scientific lexicon. Planck published this paper, under the title “On the Law of the Energy Distribution in the Normal Spectrum”, in the journal "Annalen der Physik" (Annals of Physics) in 1901. It is in recognition of his December 14 presentation before the German Physical Society that 14 December has been etched in the annals of history as the day when Quantum Mechanics was born. 

Max Planck's paper presented a significant departure from the extant classical physics, particularly the well-established centuries-old Newtonian principles. Classical physics operated on deterministic laws, assuming a continuous and predictable nature of matter and energy. However, the phenomena observed at the atomic and molecular levels defied explanation by classical physics. Planck's paper explained the blackbody radiation spectrum, resolving issues that classical physics couldn't address. Planck's quantum theory introduced the concept of quantized energy, suggesting that energy is not emitted or absorbed continuously but in discrete packets or "quanta." This departure from classical continuity was a radical shift, challenging the deterministic worldview of classical physics. The implications were profound, as it forced scientists to reconsider the nature of matter and energy interactions at microscopic scales. 

It is interesting to note that Einstein, initially, had reservations about the probabilistic nature of quantum mechanics and his preference for determinism led to differences with pioneers like Niels Bohr, which are well recorded in the debates that the two stalwarts had on this subject, in the early days of Quantum theory. Notwithstanding the same, quantum theory revolutionised science and technology, influencing fields beyond physics. His paper led to the development of quantum mechanics as a definitive subject. This paradigm shift became the catalyst for a series of monumental developments, with pioneers like Niels Bohr, Paul Dirac, Werner Heisenberg, Erwin Schrödinger, and others expanding and refining quantum mechanics to shape the understanding of particles and their behaviour at the atomic and subatomic levels. 

The giant leap from Newtonian determinism to the probabilistic realm of quantum mechanics was pathbreaking primarily because Newton's laws were immensely successful in describing macroscopic phenomena, but they fell short when applied to the microscopic world. Planck's work laid the groundwork for a new understanding of particles' behaviour, acknowledging inherent uncertainties and probabilities in their states and movements. 

In the vast tapestry of scientific discovery, Max Planck stands as a luminary whose revolutionary insights into the quantum realm laid a robust foundation for transformative advancements in electronics, communications, and information technology. Planck's quantum mechanics became the cornerstone upon which subsequent generations of scientists built, propelling humanity into the digital age.

 The electronics landscape, intricately connected to the quantum world, underwent a metamorphosis thanks to the profound understanding derived from Planck's work. Riding on the shoulders of the scientific giants who advanced quanta, and mechanics, the realm of semiconductors emerged, culminating in the invention of the Nobel-winning semiconductor transistors and the ubiquitous Integrated Circuit (IC). This miniature marvel, a testament to human ingenuity helped solve the tyranny of numbers - vacuum tubes - that now form the backbone of modern electronic devices, from computers to smartphones. Enter the era of Silicon Valley, starting from the formation of the Shockley Semiconductors company, which helped the founding of Fairchild Semiconductors. Fairchild Semiconductor, and its famous ‘treacherous eight’ founders, proved to be the leaders in Silicon Valley and their company in turn birthed many other companies in Silicon Valley including Intel, which developed the microprocessor that heralded a new dawn in computing. The seamless and continuous integration of Planck's quantum principles with electronic engineering paved the way for faster, more powerful, and increasingly compact computational devices. The world witnessed an unprecedented leap in information technology, as processing speeds skyrocketed and computing power became accessible to the masses.

The marriage of information technology with the internet, itself a product of advanced communication technologies, has shaped the interconnected world we inhabit today. Fiber-optic communications, lasers, and emerging quantum computing owe their existence to the foundational concepts laid down by Planck. The intricate dance of electrons at the quantum level finds resonance in the swift transmission of data through optical fibres, enabling the seamless connectivity that defines our digital age.

As we navigate the complexities of the 21st century, we owe a debt of gratitude to Max Planck. His intellectual courage and vision propelled us from the confines of classical physics into an era where quantum mechanics is not just a theoretical construct but a driving force behind our technological marvels. Planck's legacy, embodied in the tiny particles and packets of energy he unveiled, continues to resonate in every keystroke, every download, and every electronic pulse that shapes our modern world. December 14, 1900, therefore marks not just a date in history but a cosmic birth of ideas that have fuelled a technological revolution, and for that, we stand in eternal tribute to Max Planck, the architect of the quantum age.

In the context of India, the digital saga and IT have played a transformational role in benefitting its citizens. In the dynamic landscape of India's digital revolution, the impact of quantum mechanics is palpable, albeit indirectly. The foundational principles laid down by Max Planck and the subsequent development of quantum mechanics have played an instrumental role in shaping the digital infrastructure that underpins millions of financial transactions in the country. From computers to smartphones, which are inextricably linked to our daily lives, these devices rely on the principles of quantum mechanics to function efficiently.

 In the context of financial transactions, quantum-inspired advancements in information technology have become indispensable. The development of secure communication protocols, encryption algorithms, and data transmission methods draws inspiration from the probabilistic nature of quantum mechanics. Quantum cryptography, for instance, explores ways to enhance the security of digital transactions, ensuring that sensitive financial data remains safeguarded against potential threats.

 Moreover, the computational power derived from the principles of quantum mechanics has influenced the development of algorithms that optimize financial operations. Quantum computing, though in its infancy, holds the promise of revolutionizing complex calculations, risk assessments, and data analysis in the financial sector. As this technology matures, it could potentially streamline and enhance the efficiency of digital financial transactions on an unprecedented scale.

 India's ambitious journey towards a digital economy, often referred to as "Digital India," is intricately intertwined with the technological advancements inspired by quantum mechanics. The adoption of digital payment systems, mobile banking, and online financial platforms has surged, transforming the traditional landscape of financial transactions. Quantum mechanics, through its impact on information technology, has been an unsung hero in enabling the infrastructure that facilitates seamless, secure, and efficient digital financial interactions.

 In conclusion, the quantum revolution initiated by Max Planck in the early 20th century has left an indelible mark on India's digital transformation. The principles of quantum mechanics, manifested in the technological advancements of information science and quantum-inspired computing, have become integral to the fabric of Digital India. As millions engage in financial transactions through digital platforms, they unknowingly participate in a technological symphony shaped by the quantum world, a testament to the enduring and far-reaching impact of Max Planck's groundbreaking ideas.

Image: Courtesy  Wikipedia 

 

13 December, “The Tragedy of Commons”, & Panchatantra

 

It was on this day, 13 December, that ecologist Garret Hardin published an influential essay titled "The Tragedy of the Commons," in the journal “Science” in 1968. His essay explores the concept that shared resources, when open to everyone, are often overused and depleted. It highlights the dilemma of individual interests conflicting with the common good, leading to environmental degradation. Today, this concept remains relevant in addressing issues like overpopulation, resource depletion, and environmental sustainability. Lessons include the need for responsible resource management, regulatory measures, and global cooperation to avoid the tragic consequences of unchecked exploitation.

 Garrett James Hardin was an American ecologist and professor of human ecology, who was born on April 21, 1915. Hardin's background included academic achievements in the fields of biology and ecology. He obtained his Bachelor's degree in Zoology from the University of Chicago in 1936 and later earned a doctorate in microbiology from Stanford University in 1941. Throughout his career, he worked as a professor of biology and human ecology at various institutions, including the University of California, Santa Barbara.

 Hardin's work extended beyond the realm of biology, and he became known for his writings on ethics, ecology, and resource management. In his essay “Tragedy of the Commons”, Hardin advocated the idea that individuals, acting in their self-interest, could deplete shared resources, leading to a "tragedy" where everyone suffers due to the overexploitation of the commons. This he argued would lead to detrimental consequences for the entire community. He presented a compelling argument about the overuse of shared resources, using the metaphor of a common pasture that is open to all for grazing. Hardin's essay sparked significant debate and discussion in the fields of ecology, economics, and environmental science. It also created debate and discussions on population growth, environmental ethics, and the management of common-pool resources. While Hardin’s concept did face criticism and alternative viewpoints, it remains a key idea in discussions about sustainable resource management and the challenges of addressing collective action problems, particularly in countries like India. With a large population, resources such as water, land, and energy are under significant pressure. The tragedy of the commons underscores the importance of efficient and sustainable resource management to prevent overexploitation and depletion.

 Hardin passed away on September 14, 2003, leaving a lasting impact on ecological and ethical discourse through his contributions to the understanding of common-pool resource dynamics.

 Speaking on the subject of “The Tragedy of Commons” and its adverse impact on society, and its extraordinary significance in modern times, I am reminded of the importance of incorporating social science and moral values, particularly through teachings like those found in stories such as Panchatantra, to counteract the potential consequences of degradation and abuse of common assets in an increasingly selfish and materialistic world.

 Panchatantra, a collection of ancient Indian folktales and animal fables, is attributed to the illustrious Hindu Scholar, Vishnu Sharma. He is believed to have composed Panchatantra around 200 BCE to 300 CE, Panchatantra is a Sanskrit work that has transcended centuries, cultures, and borders. Its stories have been translated into numerous languages and continue to captivate readers worldwide.

 The Panchatantra consists of a series of interconnected fables, typically featuring animal characters. The stories are framed within a narrative structure where a wise teacher imparts valuable life lessons to young princes. Each tale imparts moral, ethical, and practical wisdom, often exploring themes such as diplomacy, governance, friendship, and ethical decision-making.

 The Panchatantra stories are rich in moral teachings. In today's world, where rapid population growth and increased demands strain shared resources, these stories offer timeless wisdom on responsible behaviour, ethical decision-making, and the consequences of selfish actions. Many Panchatantra tales emphasize the interconnectedness of all living beings and the environment. In the face of contemporary environmental challenges. exacerbated by a growing population, these stories can promote ecological awareness and sustainable living practices. The tales often feature kings and rulers facing complex challenges. In the context of modern governance and leadership, the Panchatantra provides insights into effective decision-making, diplomatic skills, and the importance of considering the well-being of the entire community.

 The Panchatantra reflects the cultural heritage of India. Preserving and promoting this ancient wisdom helps maintain a connection with cultural roots while offering practical insights for navigating the complexities of modern society. The adaptability of Panchatantra stories allows them to resonate with diverse audiences. Through various retellings, adaptations, and educational initiatives, these tales can address contemporary issues related to resource management, community harmony, and ethical conduct.

 In conclusion, the Panchatantra, with its enduring stories and moral lessons, provides a valuable resource for addressing the challenges posed by a growing population and the associated stresses on shared resources, leading to what Hardin called “The Tragedy of Commons”. By integrating its teachings into education and cultural awareness, societies can benefit from the timeless wisdom embedded in these ancient fables for the larger good of the society to which we all belong - Vasudhaiva Kutumbakam.

Images : Courtesy Wikipedia 

 

Mahaparinirvan Divas: Tribute to Dr Bhimrao Ambedkar on his Death Anniversary

Today, 6 December, marks the death anniversary - Mahaparinirvan Divas - of the venerable Dr. Bhimrao Ambedkar, the Father of the Indian Constitution and a champion who advocated for the rights of the Dalits and marginalised in India. Millions of followers of Dr B R Ambedkar flock to the city of Mumbai at the Chaitya Bhoomi, the cremation place of Dr Ambedkar to pay their reverence to their iconic leader. His erudition and tireless efforts for the rights of his people and those of the marginalised section of Indian society have left an indelible mark on our nation, shaping the foundation for social justice and equality. 

 On this solemn occasion, it is time for us to reflect on his enduring legacy, acknowledging the pivotal role he played in crafting the constitutional framework that continues to guide our diverse and vibrant democracy. In remembrance, we honour his unwavering commitment to social justice and his profound impact on the collective conscience of our nation. 

 Ambedkar's journey from being a Dalit himself to becoming a key architect of the constitution is an inspiring narrative of resilience and determination. His academic brilliance and profound understanding of social issues enabled him to articulate the principles of justice, liberty, and fraternity that form the bedrock of our constitutional ethos. 

Beyond the constitutional realm, Ambedkar tirelessly advocated for the upliftment of the downtrodden, working to eradicate untouchability and promote education as a means of empowerment. His efforts paved the way for significant social reforms, challenging deeply entrenched prejudices and inequalities.

As we observe the anniversary of his passing, it is an opportune moment to reflect not only on his legislative contributions but also on the broader social transformation he envisioned. Dr. Ambedkar's teachings continue to inspire movements for equality and justice, reminding us of the ongoing struggle to build a society where every individual, regardless of caste or creed, can live with dignity and opportunity.

Images: Courtesy Wikipedia 

Here is a link to my blog, written on his birth anniversary, which chronicles the life and works of Dr BR Ambedkar. 

https://khened.blogspot.com/2023/04/tribute-to-dr-bhimrao-ramji-ambedkar.html

Birth Centenary Tribute to Late Shri M G Gore, the visionary founder of ADHAR

 

It was on this day a hundred years ago – 23 November 1923 – the visionary founder of ADHAR (Association of Parents of Mentally Retarded Children), Mumbai, the late Shri M G Gore, the man who dedicated his entire life to compassion and understanding, was born.

Today two units of ADHAR at Badlapur and Nashik that serve as a home away from home for 350 plus specially abled – Divyang – adults, who are provided lifetime shelter and caregiving, stand testimony to his visionary dream. As ADHAR begins celebrating the centenary of its visionary founder, a great noble and remarkable visionary, born a century ago, we witness that this trailblazer's legacy has been woven into the very fabric of benevolence. In a world often indifferent to the struggles of the mentally challenged, Mr. M G Gore stood as a beacon of empathy and understanding to the special needs adults and their parents and caregivers by envisioning establishing an institute that would take lifetime care, with love and empathy of special needs adults. The result was the establishment of ADHAR www.adhar.org at Badlapur in January 1994.

The journey of Mr. M G Gore and his dream of establishing ADHAR began after he retired from the Children's Aid Society, a reputed institution where he worked for more than three decades. The Children’s Aid Society was established as an outcome of the Bombay Children's Act which was passed in the year 1924. In November 1926, Sir Earnest Hotson, the then Home Member, Government of Bombay convened a conference of Social Workers, which led to the formation of the Children's Aid Society in March 1927. It was providential that Mr M G Gore, born around the time when the Bombay Children’s Act was passed, served this institution for three decades and it was here that he developed his profound commitment to serve the special needs people.

The genesis for a vision to founding an institution like ADHA begins with a news report that Mr. MG Gore read that disturbed him immensely and he had sleepless nights thinking about it. The report was of a mother to a special adult – mentally challenged 30 plus years – in the USA, who, it was reported, killed her son and shot herself in the head leaving behind a note which said she took this extreme step of taking the life her son and her own life to avoid a situation as to who would look after her mentally challenged adult son after her demise. Disturbed by this news, Mr. Gore thought about special needs adults and their parents in India and realised that there are no institutions that are committed to providing lifetime care and shelter for special needs adults in India. He inserted an expression of interest advertisement in the local newspaper and appealed to interested parents of special needs adults for a meeting to explore establishing an institute that would provide lifetime shelter for such adults.  Some 40 parents turned up for the meeting and from that humble beginning, around ten parents remained committed to the cause and vision of Mr. M G Gore, who registered ADHAR as an organisation under the title “Association of Parents of Mentally Retarded Adults in the early 1990s. Mr M G Gore, with the support of parents who believed in his leadership and his vision, managed to crowd-fund initial finances and ended up purchasing a plot of land away from Mumbai in Badlapur to establish ADHAR. It was in January 1994 that they admitted the first adult at ADHAR which was aimed at providing lifetime shelter to special needs adults – mentally challenged adults. Today as ADHAR begins the commemoration of the birth centenary of Mr M G Gore, this institution has grown in strength from that humble beginning and it now has two units – one at Badlapur, from where the story of ADHAR began, and another unit at Nashik - where 350 plus special adults are staying in an ambiance of a home away from home.   

ADHAR now stands testimony to the profound commitment of Mr. Gore and his early supporter parents, like Mr. Chandavarkar ji, one of the Trustees of ADHAR, who is now 95. One of the sons of Mr. Chandavarkar has been residing at ADHAR Badlapur since its foundation and Mr. Chandavarkar ji will be sharing his reminiscence of working with the visionary Mr M G Gore at the birth centenary commemoration program, that is organised at ADHAR Badlapur today.

 Within the walls of the ADHAR, where special needs adults stay, one can hear the echo of laughter and the warmth of care for these special needs adults. Mr Gores visionary's journey was marked by a profound understanding that extended beyond conventional bounds. With each passing year, the shelter that he crafted has evolved into a testament of love, patience, and resilience. ADHAR is now a haven where the uniqueness of each individual is not just acknowledged but celebrated as well. As we commemorate the centenary of this compassionate soul, let us reflect on the enduring impact of his selfless endeavor. In the gentle embrace of the shelter he founded, countless lives have found solace, purpose, and a sense of belonging. The echoes of his legacy continue to reverberate at ADHAR, reminding us of the boundless capacity for kindness that resides within the human spirit.

Today, we honour not only the birth centenary of Mr. M G Gore but a century of unwavering dedication to a cause greater than oneself, it is so heartening to note that Mr. Vishwas Gore, the able son of Mr. M G Gore, who was a professional Chartered Accountant, left his thriving practice to mantle the leadership of ADHAR post the demise of his legendary father.

May the vision of this extraordinary individual, Mr M G Gore, inspire generations to come, encouraging us all to extend a helping hand to those in need and to build a world where compassion knows no bounds.

Today as we celebrate the birth centenary of Mr M G Gore, it is ironic that even with so many legislations and other bodies that profess to be the guardians of Human Rights, it is unfortunate that a harsh terrain of societal indifference continues to exist and more so for the mentally challenged adults, who often find themselves navigating a landscape devoid of understanding and compassion. In a world that often measures worth by conventional standards, these individuals face the subtle cruelty of being marginalized and overlooked. For parents tasked with the care of these special adults, the journey is a relentless odyssey marked by both love and torment. The weight of societal stigmas compounds the challenges, leaving parents grappling not only with the practicalities of daily care but also with the emotional toll of navigating a world that seldom comprehends the unique needs of their loved ones and constantly worrying about what will happen to their child once they pass away. The visionary we commemorate today recognized this poignant struggle. His creation of a lifetime shelter was a profound response to a world that often turned a blind eye to the silent struggles of these individuals and their families.

May the yearlong centenary programs, which have been planned by ADHAR to commemorate the birth centenary of Mr. MG Gore, help create awareness and spark a collective endeavor to foster a society that embraces the diversity of human experience and extends a compassionate hand to those who need it most.

Long live the legacy and dream of Mr M G Gore.

Ganesh Festival : A Religious Socio - Cultural Public Festival with rich history.

Wish you all a very happy Ganesh Chaturthi. May Bhagwan Ganesh remove all obstacles. 

The ten-day Ganesh Festival in Mumbai is the most important festival which is celebrated by the devotees of Lord Ganesh – cutting across religion, language, region, caste, creed, etc. -, the god of wisdom and good fortune, to mark “his birth” during the Chaturthi of Shukla Paksha of Bhadrapada month. This year, the Ganesh Chaturthi in Mumbai will be celebrated today 19 September. This 10-day mega festival will end with the Visarjan – immersion - on the tenth day, Anant Chaturdashi, Friday, September 28. Ganesh is known by several names and his birth on this day is also known as Vinayaka Chaturthi and is celebrated with much enthusiasm and religious fervour across Maharashtra, Andhra Pradesh, Karnataka, Madhya Pradesh, Goa, and Kerala, among other states.

The festival's origins can be traced back to the Maratha Empire in the 17th century, when the great Maratha King Chhatrapati Shivaji Maharaj, a revered figure across India more particularly in the state of Maharashtra, initiated public Ganesh Chaturthi celebrations to promote unity and nationalism among his subjects. The festival took on a more organized and public character in the 19th century during the British colonial era.

This year’s Ganesh Festival has a special significance since it happens to mark the 350th anniversary of the coronation of Chhatrapati Shivaji Maharaj, who is known for his exemplary valour. Incidentally, ‘Wagh Nakh’ - an iron weapon shaped like tiger claws - a legendary weapon which was used by Chhatrapati Shivaji Maharaj  for killing the Bijapur Sultanate’s General, Afghan Khan,  in 1659 was in the news all over Maharashtra. This weapon which was in the possession of Victoria and Albert Museum, London will return to India in November this year.

To mark this special occasion, the Lalbaugcha Raja, Ganesh Pandal, one of the most famous Ganesh Pandals, has created a special setting where the lord Ganesha will be seen seated on a specially designed throne, which resembles the decorated throne of Chhatrapati Shivaji Maharaj at the Raigarh fort. The design of the Ganesh Pandal with the Raigarh Fort in the background at the Lalbaugcha Raja Pandal was created by stage designer late Nitin Desai, who unfortunately passed away recently. Nitin Desai has been associated with the design of the Lalbaugcha Raja pandal since 2008. Two other Pandals – Mumbaicha Raja and Andhericha Raja – are also using the theme of 350 years of the coronation of Shivaji Maharaj and are decorating their pandal with the Raigad Fort as their main theme.

 

The Ganesh Festival has a rich history and holds significant importance not only as a religious celebration but also for its extraordinary role in the Indian freedom struggle. The Sarvajanik Ganesh festivals have played their role in the freedom movement by uniting all sections of the Hindu society to gather under one platform as devotees of Lord Ganesh and to seek his blessings for a free India. The Genesis for the celebration of the Ganesh Festival in public goes back to the nineteenth century – 1893 to be precise.

The first battle of Indian independence fought in 1857 - dubbed the Sepoy Mutiny by the British - had given an impetus for the freedom movement in India. After a communal flare-up between the Hindus and Muslims in 1870 and the fear that it could adversely affect their governance, the British Government, in the year 1892, imposed a ban on any gathering of native Indians, more than 20 in number. This made it difficult for the nationalist leaders and reformers to create awareness and awakening of public for 

freedom and for creating socio-political awareness among the masses. The ban, however, allowed only public gatherings in the form of Namaj or Muharram processions by the Muslim community, who are known for offering their prayers in public. The British were clever not to hurt the religious sentiments of the Muslims and in a way also create a division between Hindus and Muslims. They were at their worst when it came to dividing the Indians on religious lines, the deep fissures which they created between the two communities- Hindus and Muslims - in undivided India, ultimately led to the bloody partition in which millions were displaced and hundreds of thousands of people were killed and that bloody divide continues even today aided and abetted by vested interest people. 

Realising how adversely the 1892 ban was impacting the public gathering and how impartial the ban was towards the Hindus, Bal Gangadhar Tilak conceived an innovative idea to bring Lord Ganesh out of individual homes and onto the public space. Moreover, Tilak needed a platform where he could bring together all Hindus, who were divided on caste lines - this division was aided, abetted and encouraged by the British who believed in the policy of divide and rule.

Tilak was aware that Lord Ganesh was a God of the masses in Pune and Maharashtra and that Lord Ganesh was worshipped by all sections of the Hindu community. The city of Pune, from where the movement for the Sarvajanik Ganesh festival started, was ruled by the Peshwas who served as the Prime Ministers to the Maratha kings.  Peshwas worshipped Ganesh as their kul devta - God of the family. Therefore, it is no wonder that Poona is surrounded by the Eight Temples of Ganesh - Astha Vinayak. Incidentally even today the Ashtavinayak Yatra or pilgrimage covers the eight ancient holy temples of Ganesh, which are situated around Pune. Each of these temple has its own individual legend and history that is distinct from the other.

The history of the annual worshipping of Ganesh - by consecrating the statue of lord Ganesh and offering Pooja in individual houses -  dates back to as early as 16 Century in Maharashtra. However, in early days the Ganesh Festival was mostly observed in the aristocratic individual households of the Peshwas - the Prime Ministers in the Maratha regime, who were also responsible for making Ganesh the God of the masses. In 1892, the year when the British imposed a ban on public gatherings, Bal Gangadhar Tilak wanted to defy this order but lawfully. He knew how intricately Lord Ganesh was connected with the people of the region. Taking advantage of the British allowing the gathering of Muslims for their prayers, Tilak conceived of an idea to bring Lord Ganesh out of the individual royal households and onto the public space to channelize, unite, and ignite a divided Hindu society for a larger national sentiment against the oppressive British rule. 

Incidentally, this movement also helped lord Ganesh to become Lord Ganapati, the God of the masses. Bal Gangadhar Tilak had commissioned two newspapers, Kesari, in Marathi and Mahratta in English, which were published from Kesari Wada, Pune. Tilak used the loophole in the 1892 ban imposed by the British, which exempted the Muslims from their Friday prayers, to appeal to his readers to start the Sarvajanik Ganesh Festival. He was sure that this being a religious festival the British would be afraid to ban it. More so since the British had permitted the Friday prayers for the Muslims. Tilak used his Kesari Marathi paper to drive home this message among the Hindu community and he appealed to the people to organise community Ganesh Festival.

This was a well-thought-out strategy. Tilak knew how religious the Indian society was. He was therefore sure that the British, who were successfully managing to crush the freedom movement - particularly gathering of large number of people on the streets with that inhuman and barbaric force that is associated with the colonial rule in India - would not succeed in disrupting a religious gathering of people. He knew that the call for the Sarvajanik Ganesh Festival would serve two purposes, first, it would unite the divided Hindu community under a single platform and second, the platform could be used to strengthen the freedom movement by creating a sense of cultural unity among the people. The Ganesh festival provided the much-needed impetus for the freedom struggle and ever since the Ganesh Festival has come on to the public space in Mumbai and Maharashtra and has also spread across different cities and towns in India. The Ganesh Festival, particularly in Mumbai, connects people of all faiths and is considered more of a cultural worship space. One can witness this across different sections of society in Mumbai, which I have been privy to for several years.

The first Public Ganesh Mandal - Keshavji Naik Chawl Sarvajanik Ganeshotsav Mandal at Girgaum - in Bombay, as it was known then, was commissioned in 1893, and ever since the Ganeshotsav Mandal in Girgaum has been celebrating this auspicious Ganesh festival in the same traditional way each year. The statues of Lord Ganesh, the elephant god - there are several mythological stories associated with the birth of Ganesha, the son of Bhagwan Shiva and Goddess Parvati and his appearance - come in varying sizes and in different shapes and styles, which depend on where the lord is commissioned for worship. The Girgaum Ganesh pandal does not use loudspeakers, expensive lights, or any of the modern-day style pooja traditions, which are observed in most of the Ganesh Pooja pandals across Mumbai and other cities in the country. The Keshavji Naik Chawl Sarvajanik Ganeshotsav Mandal in Girgaum has continued the simplistic tradition of the Ganesh Pooja tradition for over a century now.  However, there are other public Ganesh Pandals, across the city including the famous Lalbaug ka Raja and so also in various other cities in India - Pune, Bengaluru, Hyderabad, etc.- which celebrate the Ganesh Pooja and the festival with modern-day fanfare with DJs and lights, sound and crackers and what have you.

Post-independence, the festival has undergone a change and during these 10 days of celebration, the economic activity gets accentuated leading to increased employment, income, and production of a variety of goods and services. In that sense, the Ganesh Utsav has become a ‘cultural product’ of the city, which has great economic and market value. Today, the Sarvajanik Ganesh Utsav is the most celebrated festivals of Mumbai. One of the primary reason for the success of the auspicious Ganesh Festival in Mumbai is the Mumbaikars - the rich and mighty, the powerful and powerless, the poor and the insignificant, the lettered and unlettered, sheltered and unsheltered, the males, females and the transgender, the believers and non-believers, Hindus, Muslims, Parsis, Sikhs, Christians, Jains, Buddhists, the religious and non-religious, young, middle-aged, old and the very old. That undying spirit of unity in diversity in India is exemplified during this festival in Mumbai.

The economic impact of the Ganesh Festival is also seen in the opportunities for employment and income generation that this festival offers for the Mumbaikars around the ten days of the festival. This festival creates demand for the music industry - in terms of the composition and production of devotional music albums. It creates market opportunities for Gold, silver, and gems & jewelry - both for the purpose of offerings to Lord Ganesh as well as for personal use. The flower and decoration markets will experience a much larger turnover during these ten days. The sales from the food industry – primarily sweets -will increase many more times than regular. The city enjoys a higher number of offers for sale and discounts from the real estate sector and financial sector. 

Whether a sombre pooja or an ostentatious collective celebration, one thing remains central to the Ganesh Festival, which every Mumbaikar and Maharashtrian celebrates - the festival is celebrated with Shradha and Bhakti. This in essence is the very spirit of India - the socio, cultural, religious and spiritual land that is home to most religions of the world. The administration and all other stakeholders, including the public, who ensure that this extraordinary 10-day Ganesh Festival passes off peacefully with the immersions of the Ganesh murtis and the festival becomes a grand success time after time and festival after festival, must be saluted for their efforts to make this grand festival successful.

The Ganesh Festival has a special significance for our family. It was on the Ganesh Chaturthi day in 1958 that my elder brother Dr Sharanabasava was born and ever since our family has been celebrating the Ganesh Festival bringing home Lord Ganesh and offering Pooja to the God.

May Ganapati Bappa bless us all and may he guide this nation to ever-increasing heights with peace and prosperity and may the people living at the bottom of the pyramid and all other disadvantaged sections of the society be blessed to lead a happy life, devoid of obstacles.

Ganapati Bappa Morya.

Tribute to Richard Ernst - Nobel Prize Winner Scientist and a diehard collector of Thangka Paintings, on his 90th birthday, 13 August.

 

Professor Richard Ernst, the 1991 Nobel Prize, Chemistry winner, who we had the honour to host at the Nehru Science Centre, Mumbai in 2013, would have been 90 today, if he was alive. Dr Ernst was born on this day, 13 August, 1933 in Switzerland. Unfortunately, he passed away on 8 June, 2021 in the very city - Winterthur, outside Zurich, Switzerland, where he was born.

 

Prof Ernst was a frequent traveller to India, particularly because of his love for the Thangka paintings. Although, science was his first love, Dr Ernst was equally in love with his second love, Art – evidenced in his collections and research on the Tibetan Thangka paintings. In that sense he was an exception to the “Two Cultures” concept, which CP Snow articulated.

 

In April 2013, just two months after I assumed the charge of Director of Nehru Science Centre, Mumbai, I was privileged to host Dr Ernst at the Nehru Science Centre. He was on a visit to the TIFR and we used the opportunity to request Dr Ernst to spare his precious time to interact with the school students at Nehru Science Centre, which he so very kindly agreed. He delivered an outstanding lecture to an over packed auditorium with several more students sitting in the adjoining hall witnessing the event on a close circuit TV that we had to organised for an additional 200 plus students who had turned up for the lecture in addition to the nearly 400 students who had already over populated our auditorium. Dr Ernst mesmerised the students and had extraordinary patience to take so many questions and patiently interact with students, a rare attribute for a scientist of his high calibre.

 

Here is a link to a blog tribute which I had penned on 10 June 2018, when he passed away. https://khened.blogspot.com/2021/06/prof-richard-ernst-1991-nobel-prize.html

 

This blog covers the scientific contributions of Dr Ernst and so also touches upon his interaction with the students at the NSC Mumbai, while leaving out his second love – Thangka paintings. Therefore, I will therefore be confining this tribute to Dr Ernst and his love for the Thangka paintings.

 

Although Science was his first love, Dr Richard Ernst was equally in love with his second love, Art, which is evidenced from his outstanding collections, research and publications on the Tibetan Thangka paintings. In that sense Dr Ernst was an exception to the “Two Cultures” which CP Snow spoke about.

 

In a 1959 lecture by a British scientist and author C. P. Snow, titled "The Two Cultures and the Scientific Revolution”, Snow articulated his thoughts about an apparent divide that exists between the two main intellectual cultures of the modern world: the literary or humanistic culture and the scientific or technological culture. Snow observed that there was a growing gap between these two cultures, with intellectuals from each culture often having little understanding or appreciation for the other. He argued that this divide was harmful to society, as it hindered an effective communication and collaboration between scientists and those in the humanities and other areas of creativity.

 

In my career spanning 37 plus years in the field of science museums, I have experienced first-hand, this divide which exists between scientists and artists. As a science museum professional and a science communicator I have been privileged to interact with many scientists and fortunately for me I got another opportunity to work and interact with artists when I was given an additional charge to be the Director of the NGMA Mumbai for nearly six years.  During this period, I also had an opportunity to interact with many renowned artists at NGMA, Mumbai and this interaction and experience has made me to affirm to the Two Cultures, which C P Snow spoke about, with no disrespect to either the scientists or the artists.

 

Dr Richard Ernst is an exception to the “Two Cultures”, like our very own scientist Dr Homi Jahangir Bhabha, who was both a scientist and an artist and a great art connoisseur who helped TIFR collect and build some of the best collections of paintings and other art works. Post my retirement, I am engaged, in a way, with creative people in the field of arts and humanities at the CSMVS where I am currently working as the Advisor. Among the nearly 70 thousand plus encyclopaedic collections of objects which the Museum has, couple of the collections are the famous Thangka Tibetan paintings, which are on display in the Tibetan gallery of the museum. Whenever I see these paintings at the Museum, I am reminded of Prof Ernst and his enormous collections of the Thangka paintings and so also his study and research on these unique paintings. In my tribute to Dr Ernst I had not written much about his second love – Tibetan Thangka Paintings and therefore in this write up I am briefly writing on his works as an artist or an art lover. 

 

Sotheby’s catalogue, “HIMALAYAS – The RICHARD R. & MAGDALENA ERNST COLLECTION OF IMPORTANT TIBETAN PAINTINGS AND OTHER HIMALAYAN WORKS OF ART” published during the Paris auction in December 2022, exemplifies the passion and love of Dr Ernst for the Thangka paintings. The catalogue carries an excellent essay by Dr Ernst, where he articulates his thoughts on how he fell in love with the Thangka paintings. He says “Human beings are “collectors” by nature. They want to preserve their glorious history forever. They try to leave indelible traces of their past. But not everybody is a creative artist and most humans depend on the creativity of others to design a worthy tombstone or a respectable monument. Naturally, this is true also for me”.

 

Dr Ernst’s interest in chemistry started with his curiosity to explore an old wooden box full of chemicals, which his grandfather had stored in their attic in their old house away from people. It ended in a disaster when the young tried experimenting with the chemicals leading to an explosion. Fortunately, no one was injured. This disastrous beginning of experimenting with chemistry, however, did not deter him from the subject, rather it kindled an interest in chemistry for Ernst. He quotes “Fortunately, our house and I survived (from the explosion), nurturing my decision to study chemistry at ETH Zürich. In particular, spectroscopy became my preferred tool of exploration. My thesis advisor suggested that I acquaint myself with nuclear magnetic resonance (NMR), an upcoming analytical method that was “worth investing a lifetime”. And the rest is history, winning Dr Ernst the coveted Nobel Prize singularly in Chemistry the details of which I have described in my blog whose link has been shared above.

 

During one of his early travels in 1968, from California back to his home in Switzerland, Dr Ernst and his wife began their tryst with the Thangka paintings. His wife Magdalena and Dr Ernst were exploring the market of Kathmandu when they first encountered the Thangka paintings in a store. It was love at first sight for Dr Ernst who says “I was struck by their fantastic colourfulness”. Although Dr Ernst was initially unaware of the spiritual messaging that these paintings carried, and his love for these paintings was primarily because of the vibrancy of the rich colours - the chemistry of which was a major attraction to the scientist in Ernst, it did not take long for Dr Ernst to understand and appreciate the socio religious spiritual messaging that the Thangka paintings carried.

 

Thangka Paintings serve as a window in to the spiritual realm of Buddhism, which was one of three main religions of the world that originated in India, a land where Gautama Buddha, the founder of Buddhism was born. Thangka paintings are a distinctive form of religious art originating from Tibet, which hold a profound significance within the realm of Buddhism. These intricate and colourful scroll paintings serve as more than mere artistic creations; they are windows into the spiritual and philosophical world of Buddhism. With their intricate detailing, vibrant colours, and portrayal of deities, mandalas, and sacred scenes, Thangka paintings play a significant role in conveying Buddhist teachings and guiding practitioners on their spiritual journey.

 

The Thangka paintings have a rich history that dates back centuries. They have served as instructional tools for conveying complex Buddhist spiritual concepts to a large population using vibrant visual means. In monasteries and homes, these paintings became tangible manifestations of Buddhist philosophy and devotion, allowing practitioners to connect with the teachings of Buddha on a visual level. Thangka paintings are not merely artistic creations; they are meticulously crafted visual representations of Buddhist beliefs. Every element in a Thangka holds symbolic significance, often rooted in the teachings of the Buddha. Deities, bodhisattvas, and mandalas are rendered with precision to convey specific qualities and attributes. The symmetry and geometry within the paintings reflect the cosmic order and the interconnectedness of all things – central tenets of Buddhist thought. One can witness the reverence that the Buddhist monks and the followers of Buddhism have for these paintings at the Himalayan Gallery at CSMVS, where two of these paintings from the collections of CSMVS have been displayed. Incidentally the National Museum, New Delhi and also Bihar Museum, Patna also have a large Thangka Paintings in their collections.

 

Dr Ernst fell in love with these paintings primarily because of the rich and vibrant colours, chemistry to Dr Ernst, embedded in these paintings that lend them their unique aesthetic beauty. But then deeper study and understanding helped Dr Ernst learn the significance of these paintings for Buddhists and very soon he became a collector of Tibetan scroll paintings, whose passion he carried all through his life.

 Dr Ernst started collecting Tibetan thangkas from late 1960, and his collection initially started with the purpose of trying to understand the chemical composition of their paint pigments. He used non-invasive techniques to see through certain layers of coloured paint in the paintings and for this his first love – NMR came in handy. He used the NMR Infra-red spectroscopy to study the layers of coloured paints in the Thangka paintings. Dr Ernst also used another technique - Raman spectroscopy, named after Indian Nobel Laureate Prof CV Raman who discovered a new type of inelastic scattering, the principle of which is used in developing the Raman Spectroscopy, which also allows the chemical composition of the paint to be determined non-destructively and enables distinction of the Nepalese and Tibetan paintings, each of which have their own signatures that are captured by Raman Spectroscopy.

Dr Ernst established from his research findings of the study of the Nepal and Tibet Thangka paintings that Nepalese paintings contain a green colour, which is a mixture of indigo (blue) and orpiment (yellow) pigments, while Tibetan uses malachite which is a bright green pigment. Although there were some objections to the study of these paintings using Raman Spectroscopy by some sections of the art conservators – due to the risks of using Raman spectroscopy is that holes can be burnt into the painting if the laser power is too high, Dr Ernst, convinced the conservators that the holes created during the object examination are so small that if he looks at another area and then returns, he can't find the holes again. Later in his career, Dr Ernst established a lab for investigating the Thangs paintings in his home. Dr Ernst has delivered many lectures around the world on the Thangka paintings to art audience shedding new light into these paintings.

Ernst's collection of thangkas is one of the most important collections in the world. It includes thangkas from all over Tibet, as well as from other parts of Asia. The collection is on display at the Ernst Museum in Basel, Switzerland. Ernst's interest in thangkas was more than just a hobby. He believed that thangkas were important works of art that deserved to be preserved and studied. He also believed that thangkas could play a role in promoting understanding between cultures. His collection serves as a valuable resource for scholars and students of Tibetan Buddhism and helps us to remind ourselves of the importance of cultural preservation, more so when Tibet is now under the control of the Chinese and there is a heightened fear of this culture getting lost once and for all.

Dr Ernst has also authored several essays and books on Thangka Paintings. His book, Thangkas: Tibetan Sacred Art, is a “comprehensive overview of thangka painting”. It covers the history, symbolism, and techniques of thangkas. In his scholarly article “Arts and Sciences. A Personal Perspective of Tibetan Painting”, Dr Ernst highlights the “relationship between the arts and the sciences from the standpoint of a scientist and passionate art lover”. He says that these “two playgrounds of human creativity have much in common and have cross fertilized each other over centuries”. He has subjected his own collections to scientific study and analysis of pigments and also the dating.  

Dr Richard Ernst truly defied CP Snow’s concept of  “Two Cultures”, which is exemplified in his interest in thangka paintings, which ultimately led to his appreciation for beauty, his love of learning, and his commitment to cultural preservation. His collection of thangkas is a lasting legacy that will continue to inspire and enlighten people for generations to come.

CSMVS Collections of Thangka 

Thangka Paintings: From the collections of CSMVS

Since my post on the love for Thangka Paintings of Dr Richard Ernst, was triggered by the Thangka Paintings which are in the collections of CSMVS, I am writing this foot note to high light the Thangka Paintings which are in the collection of CSMVS, for which my thanks and acknowledgement are due to Ms. Manish Madam and Ms Prachee of CSMVS, who very kindly shared the images of the Thangka paintings from their collection and so also information on these paintings. which I am adding in this post to highlight the love which Dr Ernst had for the Himalayan Thangka Paintings – both Tibet and Nepal Thangka paintings, that he was very fond of collecting, researching and documenting.

The two Thangka paintings, which are shown above at the end are the Green Tara an Embroidery on Cloth from Tibet, 17th century. The second Thangka painting is a painting on silk titled Chundhaa, Thangka from Nepal from the 17th century.

Green Tara is a 300 plus year old Embroidered Thangka which depicts the protective Tibetan deity, Green Tara, one who personifies transcendent wisdom and is often thought of as the universal mother figure to Buddha. The role of Tara is to guide and save individuals, especially monks and travellers from the perils of travel, both physically and spiritually. She is renowned as the protector from the Eight Great Perils. The perils represent actual physical dangers faced by monks and pilgrims in the Himalayas and are symbols of impediments to attainment of selfhood as well.

The second Thangka is a work titled Goddess Chundhaa, a deity related to Buddhist mysticism whose powers include elimination of epidemics and other diseases. She also purifies negative karma. This 200-year-old gum-tempera painting on cloth, is a tangkha, from Nepal. The tangkha is not considered complete without its mounting.

Images and Text for the CSMVS Thangka paintings : Courtesy : Chhatrapati Shivaji Maharaj Vastu Sangrahalaya.