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Wednesday, 21 March 2012


There was a world free of care,
Where time didn’t fly, and people didn’t stare,
Where the meadows remained green,
Yes, there was a time; there had to be;
A time, somewhere in between.
When love not glitter, united brothers,
When there stood a helping hand,
At every street, at every bend,
To dust off all blues,
To be the human, the human god had sent!
The fields were endless, the greenery magnified,
Where we were rocked our lives’ cradle,
Yes there was a time; there had to be;
A time, simple yet mystified.
What we are now and what we were ages back,
What we could have been…
What lies today are just memories,
Now scrambled on paper,
We try and fail everyday to mend our lives astray,
Yes, there was a time; there had to be;
A time, meant to fade away.



Something snaps; pulls me underneath,
With sheer gust and overwhelming strength,
I know I can resist, but I can’t fight!
His resolve remains unquestioned.
I am a frail, tethered leaf,
How shall I fight the multitudes?
How shall I seek my way?
Through this unnerving crescendo!
Never belittle life, they say.
We chose what we chose to be,
Yet I feel that fallacious drive,
To blame my alter-ego at futility!
Why can’t I give in?
To this suffocating paranoia!
I am not gasping for breath,
I am in dire need for.
Deep down my haunted past,
Something flickers…
I wish I was bold enough!
I wish I hadn’t dawdled;
At the expense of uncertainty!
The longings are no longer mine,
I didn’t know when I was sweetly strangled,
I don’t know, why a day fades away,
Moments came and moments went,
I wish I could turn away…


Tuesday, 20 March 2012


 I was here,
And I hold in my heart all my friends close and dear.
If I was gone tomorrow, would people even care? 
Would they even notice that I was not there? 
I know some people would not be upset about me
Those people, at my funeral I would not see.
If no one was there, I would be sad, 
But in a way, I would be glad.
I don't want anyone to be sad that I am not here, 
I don't want them to be sad or even shed a tear.
I want to see them with a smile on their face, 
And not to see sadness in this case, 
I just want them to be happy that they knew me, 
And for them to know that I am finally set free.
I will still be around anyhow, 
Even though they cannot see me now.
I'll still be here to help heal hearts, 
Maybe now I can stop the pain before it starts.
So do not be sad that I have gone away, 
Because in your heart, I will stay.
As long as you continue to believe, 
There is no real reason to grieve.
I'll still be around somewhere near, 
And you can call on me, and I'll be here.



I felt an exuberant upbeat,
With heavenly attires prest at my feet
Not long ago I was fragmented
Happiness was no longer my friend…
It left me…
For now lived an empty heart in an empty soul.
Strangely enough though…I felt,
As if some quest was beckoning me,
I went deep into the ocean of thoughts…
In vain, conjecturing the future.
But the future looked ominous, I must say,
With events so dreadful, hideous for the eyes
I say not because I thought so
But because it shook even the heavenly skies.
The milieu was no longer mellow, the skies glared,
Oh! What a sight that was... A sight pleading for mercy.
Quite a fusion it was… the moment,
I cannot quite simplify.
With thorns akin to my life’s darkest of ordeals,
Were lain out and they had gone into the horizon…

That endeavor was nothing like before,
My nightmare reveals.
I felt as if I lay in chains…
Bounded by my very own suspicion,
In sheer desperation, I let out a yell.
Suddenly the tide turned and my pain began to cease,
Not in jiffy though but rather peevishly,
As if, it did not want to go away.
Then I felt my pulse rate slowing…
I gave the nightmare second thoughts and let it merge…
Amidst my memories of disdain.


(C) sangbid kundu


Across roads and pathways, 
They lay plaintive; cursed in agony; 
Never to speak up again.
They lie in various knots and often jut, 
Protruding out from a hated circumference, 
Some lie peacefully asleep, 
Beneath apple wood and elms.
The agile, the swift and the ones emboldened, 
Seethe with rage, but only with reckoning to hindsight
They arise in apt predicaments, the mudpits.


Tiny huge, clumsy and shallow, 
Blemished pretty faces-
With nothing more than a jarred descend, 
The hurt the ones less wary and nimble, 
With ruthless intent.
Only when the blasé time draws its curtains, 
Will they stop, with ceased recurring, 
For now at least, the mudpits continue....


Saturday, 17 March 2012


They say, some instances in one’s life are worth forgetting and some rare instances are worth their weight in gold. And truly, each moment of this interaction with one of the most knowledgeable individuals that we have come across, was worth a lifetime. The words she shared with us were the words of gold. One of the most popular literary geniuses in Assam, Late Dr Indira Goswami, popularly renowned as Mamoni Roisom Goswami, is the Prince Claus Award winner for literature and the winner of the reputed Gnanpith award. Spending time with her, listening to her experiences and her compendium of wise talks was a reminiscent of a dream come true for me. Months after her sad demise, I reflect back on those moments and realize that I was lucky enough to have met such a lustrous genius, who had her own way with words… I, being a curious 15 year old back then, blurted out questions at her, silly and cerebral alike. And she was more than pleased to answer them all, with an ever lasting smile that was as lucid as water...

The following are excerpts of that intriguing session.
1.     Ma’am, what are your thoughts when you write a story?

Ans: Well, writing a story is spontaneous…it is natural. The creativity while writing a story comes out by itself. Whenever I am writing a story, I only focus on the topic that I am writing. It follows with a deep flow of thought and a continuous sense of gravity.

2.     Who inspired you to write?
Ans:  My greatest inspiration has been my mother, Upen Lekharo…Moreover; I was also quite aided by my atmosphere. Kritinath Hazarika, I remember, once told me to write a story and wanted to see my hand in writing. Then…I wrote about an elephant which was gifted to me and my brother by our father. Surprisingly, the story was so well knit that it came to be published in Kritinath Hazarika’s journal. This was the genesis of my writing life.

3.   Do you think that creativity of students can only be developed through vernacular medium?

Ans:  According to me,…I think creativity is universal. But the limitation of vernacular medium is that the creativity of the student is not expressed at the broader level… (i.e) to the outer world. Hence, English is equally important to express one’s creativity at a more higher platform. It is a global language and the grip on its language is very much required.

4. Now-a-days, students opt for an English medium school. Do you think the importance given to the vernacular medium is declining.?

Ans: Well, it is declining, to say the least and it is happening at quite a large scale. It is necessary that a student should be well versed with his or her mother tongue as well as the other languages spoken in the community. This declination can be stopped,… if again the vernacular languages are include in the curriculum and are given equal importance as the other subjects. But again English cannot be ignored. It is the window to the outer world and one should expertise in it to earn higher accolades in creativity.

5. How have you been managing your writings with your job?

Ans: See… … after my husband’s tragic death, I was provided with a scholarship to research on Vrindavan and I accepted it even if I knew that melancholy was due. After a few years, I got a job in Delhi University to teach modern Indian language. But I am always at ease while writing. My colleagues and friends provide me the moral support that keeps me egging on and on.

6.  Mam, which novel or book would you recommend for us, the younger generation?

Ans:  Tulsidas’ Ramcharitamanas, because it has very high morals and teaches us the values of a successful life.

7. Ma’am, do you think that the beauty of the story is lost while translation?

Ans: Yes, it is very true that the vigour that you feel while reading an original work is lost after it’s translation in the other languages. The essence and the charm of the story is not quite the same. But… sometimes writings get better after translation. Like my Assamese novel got better after translation to the English as “The Man from Chinnamasta. But this happens once in a blue moon.

8. Keeping in mind, a great career ahead, what would you suggest for the students of Assam?

Ans: The students of Assam have a bright and a colorful future ahead of themselves. The students should actively take part in sports and physical education. … I remember, once Swami Vivekananda said, “You will learn more if you play football, rather than reading the Gita.”… This is because sports teaches us the long forgotten value of companionship and enhances the co-operative spirit within us and brings out the leadership capabilities. These values are of vital importance to survive in this competitive world. Sports channelize our extra knowledge. Moreover, we should be a true human and be spiritual. We should be humble and generous by nature in order to become a successful person ahead.

9.  Ma’am, can you please suggest at least five best colleges to pursue education in all the streams in Delhi?

Ans:  For Arts—The Stephens, Hindu
             For Science Stream—Ramdas, Stephens, Shyambal, Hindu and many more.

10. while writing a story, what do you think of mostly?

Ans:  Well… as I am a novelist, it is very important to end the story well, because the ending leaves the deepest impression on the reader’s minds. The entire success of the novel depends on the ending. If we know the ending, the beginning becomes lot easier.

11.  How was it possible for you to take an initiation on the ULFA peace? Do you think they will be able to succeed in their motive of making Assam a free, independent state?

Ans:  I am a humanist…I always wanted to write a novel on riot. One day, I suddenly got a phone call from Paresh Baruah. I always write, “I was human and was amidst the riot.” An independent Assam would be more chaotic to administer than the present day Assam but it is very true that our fellow compatriots inconsiderately neglect the North East.



Lord Irwin, 1919

MK Gandhi, 1919
Dear Friend,
Before embarking on Civil Disobedience and taking the risk I have dreaded to take all these years, I would fain approach you and find a way out. My personal faith is absolutely dear. I cannot intentionally hurt any thing that lives, much less fellow-human beings even though they may do the greatest wrong to me and mine. Whilst therefore I hold British rule to be a curse, I do not intend to harm a single Englishman or any legitimate interest he may have in India.
I must not be misunderstood. Though I hold the British rule in India to be a curse, I do not therefore consider Englishmen in general to be worse than any other people on earth. I have the privilege of claiming many Englishmen as dearest friends. Indeed much that I have learnt of the evil of British rule is due to the writings of frank and courageous Englishmen who have not hesitated to tell the unpalatable truth about that rule.
And why do I regard the British rule as a curse?
It has impoverished the dumb millions by a system of progressive exploitation and by a ruinously expensive military and civil administration which the country can never afford.
It has reduced us politically to serfdom. It has sapped the foundations of our culture, and, by the policy of disarmament, it has degraded us spiritually. Lacking inward strength, we have been reduced by all but universal disarmament to a state bordering on cowardly helplessness.
In common with many of my countrymen, I had hugged the fond hope that the proposed Round Table Conference might furnish a solution. But when you said plainly that you could not give any assurance that you or the British Cabinet would pledge yourselves to support a scheme of full Dominion Status, the Round Table Conference could not possibly furnish the solution for which vocal India is consciously, and the dumb millions unconsciously, thirsting. Needless to say there never was any question of Parliament's verdict being anticipated. Instances are not wanting of the British Cabinet, in anticipation of Parliamentary verdict, having pledged itself to a particular policy.
The Delhi interview having miscarried, there was no option for Pandit Motilal Nehru and me but to take steps to carry out the solemn resolution of the Congress arrived at in Calcutta at its Session of 1928.
But the resolution of Independence should cause no alarm if the word "Dominion Status", mentioned in your announcement, has been used in its accepted sense. For, has it not been admitted by responsible British statesmen that Dominion Status is virtual Independence? What however, I fear, is that there never has been any intention of granting such Dominion Status to India in the immediate future.
But this is all past history. Since the announcement many events have happened which show unmistakably the trend of British policy.
It seems as clear as day light that responsible British statesmen do not contemplate any alteration in British policy that might adversely affect Britain's commerce with India or require impartial and close scrutiny of Britain's transactions with India. If nothing is done to end the process of exploitation, India must be bled with an ever increasing speed. The Finance Member regards as a settled fact the 1s. 6d. ratio which, by a stroke of the pen, drains India of a few crores. And when a serious attempt is being made through a civil form of direct action to unsettle this fact among many others, even you cannot help appealing to the wealthy landed classes to help you to crush that attempt in the name of an order that grinds India to atoms. Unless those who work in the name of the nation understand and keep before all concerned the motive that lies behind the craving for Independence, there is every danger of independence itself coming to us so charged as to be of no value to those toiling voiceless millions for whom it is sought and for whom it is worth taking. It is for that reason that I have been recently telling the public what independence should really mean.
Let me put before you some of the salient points. The terrific pressure of land revenue which furnishes a large part of the total revenue, must undergo considerable modification in Independent India. Even the much vaunted permanent settlement benefits a few rich Zamindars not the ryots. The ryot has remained as helpless as ever. He is a mere tenant at will. Not only then has land revenue to be considerably reduced, but the whole revenue system has to be so revised as to make the ryot's good its primary concern. But the British system seems to be designed to crush the very life out of him. Even the salt he must use to live is so taxed as to make the burden fall heaviest on him if only because of the heartless impartiality of its incidence. The tax shows itself still more burdensome on the poor man when it is remembered that salt is the one thing he must eat more than the rich man both individually and collectively. The drink and drug revenue too is derived from the poor. It saps the foundations both of their health and morals. It is defended under the false pleas of individual freedom, but in reality it is maintained for its own sake. The ingenuity of the authors of the Reforms of 1919 transferred this revenue to the so-called responsible part of dyarchy so as to throw the burden of prohibition on it, thus from the beginning rendering it powerless for good. If the unhappy Minister wipes out this revenue, he must starve education, since in the existing circumstances he has no new source of replacing that revenue. If the weight of taxation has crushed the poor from above, the destruction of the central supplementary industry, i.e., hand-spinning, has undermined their capacity for producing wealth.
The tale of India's ruination is not complete without a reference to the liabilities incurred in her name. Sufficient has been recently said about these in the public Press. It must be the duty of a free India to subject all liabilities to the strictest investigation and repudiate those that may be adjudged by an impartial tribunal to be unjust and unfair. The iniquities sampled above are maintained in order to carry on a foreign administration, demonstrably the most expensive in the world. Take your own salary. It is over Rs. 21,000 per month besides many other indirect additions. The British Prime Minister gets 5,000 per year, i.e., over Rs. 5,400 per month at the present rate of exchange. You are getting over Rs. 700 per day against India's average income of less than annas 2 per day. The Prime Minister gets Rs. 180 per day against Great Britain's average income of nearly Rs. 2 per day. Thus you are getting much over 5,000 times India's average income. The British Prime Minister is getting only 90 times Britain's average income. On bended knee I ask you to ponder over this phenomenon. I have taken a personal illustration to drive home a painful truth. I have too great a regard for you as a man to wish to hurt your feelings. I know that you do not need the salary you get. Probably the whole of your salary goes for charity. But a system that provides for such an arrangement deserves to be summarily scrapped. What is true of the Viceregal salary is true generally of the whole administration.
A radical cutting down of the revenue, therefore, depends upon an equally radical reduction in expenses of administration. This means a transformation of the scheme of Government. This transformation is impossible without independence. Hence, in my opinion, the spontaneous demonstration of 26th January, in which hundreds of thousands of villagers instinctively participated. To them Independence means deliverance from the killing weight. Not one of the great British political parties, it seems to me, is prepared to give up the Indian spoils to which Great Britain helps herself from day to day, often in spite of the unanimous opposition of Indian opinion.
Nevertheless if India is to live as a nation, if the slow death by starvation of her people is to stop, some remedy must be found for immediate relief. The proposed conference is certainly not the remedy. It is not a matter of carrying conviction by argument. The matter resolves itself into one of matching forces. Conviction or no conviction Great Britain would defend her Indian commerce and interest by all the forces at her command. India must consequently evolve force enough to free herself from that embrace of death. It is common cause that, however disorganised and for the time being insignificant it may be, the party of violence is gaining ground and making itself felt. Its end is the same as mine. But I am convinced that it cannot bring the desired relief to the dumb millions. And the conviction is growing deeper and deeper in me that nothing but unadulterated non-violence can check the organised violence of the British Government. Many think that non-violence is not an active force. It is my purpose to set in motion that force as well against the organised violence force of the British rule as the unorganised violence force of the growing party of violence. To sit still would be to give rein to both the forces above mentioned. Having unquestioning and immovable faith in the efficacy of non-violence as I know it, it would be sinful on my part to wait any longer. This non-violence will be expressed through civil disobedience for the moment confined to the inmates of the Satyagraha Ashram, but ultimately designed to cover all those who choose to join the movement with its obvious limitations.
I know that in embarking on non-violence, I shall be running what might fairly be termed a mad risk, but the victories of truth have never been won without risks, often of the gravest character. Conversion of a nation that has consciously or unconciously, preyed upon another far more numerous, far more ancient and no less cultured than itself is worth any amount of risk.
I have deliberately used the word conversion, for my ambition is no less than to convert the British people through non-violence and thus make them see the wrong they have done to India. I do not seek to harm your people. I want to serve them even as I want to serve my own. I believe that I have always served them. I served them up to 1919 blindly. But when my eyes were opened, and I concieved non-co-operation the object still was to serve them. I employed the same weapon that I have in all humility successfully used against the dearest members of my family. If I have equal love for your people with mine, it will not long remain hidden. It will be acknowledged by them even as members of my family acknowledged it after they had tried me for several years. If people join me as I expect they will, the sufferings they will undergo, unless the British nation sooner retraces its steps, will be enough to melt the stoniest hearts.
The plan through civil disobedience will be to combat such evils as I have sampled out.
If we want to sever the British connection, it is because of such evils. When they are removed the path becomes easy. Then the way to friendly negotiation will be open. If the British commerce with India is purified of greed, you will have no difficulty in recognising our independence. I respectfully invite you then to pave the way for an immediate removal of those evils and thus open a way for a real conference between equals, interested only in promoting the common good of mankind through voluntary fellowship and in arranging terms of mutual help and commerce suited to both. You have unnecessarily laid stress upon the communal problems that unhappily affect this land. Important though they undoubtedly are for the consideration of any scheme of government, they have little bearing on the greater problems which are above communities and which affect them all equally. But if you cannot see your way to deal with these evils and my letter makes no appeal to your heart, on the 11th day of this month I shall proceed with such co-workers of the Ashram as I can take to disregard the provisions of Salt laws. I regard this tax to be the most iniquitous of all from the poor man's standpoint. As the Independence Movement is essentially for the poorest in the land, the beginning will be made with this evil. The wonder is, that we have submitted to the cruel monopoly for so long. It is, I know, open to you to frustrate my design by arresting me. I hope there will be tens of thousands ready in a disciplined manner to take up the work after me, and in the act of disobeying the Salt Act lay themselves open to the penalties of a law that should never have disfigured the Statute-book.
I have no desire to cause you unnecessary embarrassment or any at all so far as I can help. If you think that there is any substance in my letter, and if you will care to discuss matters with me, and if to that end you would like me to postpone publication of this letter, I shall gladly refrain on receipt of a telegram to that effect soon after this reaches you. You will however do me the favour not to deflect me from my course unless you can see your way to conform to the substance of this letter.
This letter is not in any way intended as a threat, but is a simple and sacred duty peremptory on a civil resister. Therefore I am having it specially delivered by a young English friend, who believes in the Indian cause and is a full believer in non-violence and whom Providence seems to have sent to me as it were for the very purpose.
I remain,
Your Sincere friend.
Source: Famous Letters of Mahatma Gandhi, Indian Printing Works, Lahore (1947)

Wednesday, 7 March 2012


Time travel is the concept of moving between different points in time in a manner analogous to moving between different points in space, either sending objects (or in some cases just information) backwards in time to some moment before the present, or sending objects forward from the present to the future without the need to experience the intervening period.
According to Newton’s theory of special relativity, space and time are defined in different axis, and theoretically, matter and timeframecan be altered, to say the least. And heavier the matter or mass of the object in space, greater is its effect on time, and vice versa. Let me give you one example. Our satellites, Along the gravitational perimeters of the earth, time run slower than what it does at the surface of the earth. And so, the satellites are programmed in accordance with the slower time frame.
Some theories, most notably special and general relativity, suggest that suitable geometries of spacetime, or specific types of motion in space, might allow time travel provided these geometries or motions are possible. In technical papers, physicists generally avoid the commonplace language of "moving" or "traveling" through time and instead discuss the possibility of closed timelike curves, which are worldlines that form closed loops in spacetime, allowing objects to return to their own past, but the physical plausibility of these solutions is uncertain.
Backwards time travel seems to be a more modern idea, but the origin of this notion is also somewhat ambiguous. A very big and simple problem is the Grandfather paradox. The grandfather paradox is a hypothetical situation in which a time traveler goes back in time and attempts to kill his grandfather at a time before his grandfather met his grandmother. If he did so, then his mother or father never would have been born, and neither would the time traveler himself, in which case the time traveler never would have gone back in time to kill his grandfather. Again, the very fact that time runs slower in outer space gives rise to the curious notion that there may be some place in space where time stops or ceases to have its effect. But again, in space gravity is present, so there must be a centre to this gravity. But again, post newtonian astro physics considers space to be infinite. So, there can be infinite centres of gravity.
We know today, space is filled with something called anti-matter where the axes of space and spacetime are ambiguous. So, these voids, present us with the opportunity of believing that there may be some spaces where time ceases to be.  But the very fact that we can have infinite centres of gravity creates a paradox because then every part of the space can theoreticaly be under effect of gravity and this would cause the time line curve to bend. So, since the time line curve can bend, another concept of time travel has evolved, the wormholes. In physics, a wormhole is a hypothetical topological feature of spacetime that would be, fundamentally, a "shortcut" through spacetime. A wormhole is, in theory, much like a tunnel with two ends each in separate points in spacetime.

The theory of general relativity predicts that if traversable wormholes exist, they could allow time travel. However, time connects differently through the wormhole than outside it, and ,moreover, the two ends of the wormhole can have different timelines with respect to the extent of gravitation at that point. So, what may be the consequence of an event in one timeline, may be the cause of another…but this is fundamentally impossible as then it will violate …..

TIME, a no spatial continuous flow in which events occur in apparently irreversible succession from the past through the present to the future. Can this flow be stopped? Manipulated? Tampered with in a way that we see fit? What will we see in both our past and into our future?! These are the questions mankind spend aeons contemplating, staring into the limitless sky and asking is time travel really possible? These are the questions that have intriguged us from generations and will continue to do so, in the near future as well…