मनमोहक रान.

Dr. Yogita Chaudhuri यांच्या हिमालयाच्या प्रवासादरम्यान काढलेल्या अनेक अद्भुत चित्रांपैकी हे एक चित्र आहे. हे चित्र एका घनदाट जंगलाच्या उभ्या (vertical) पॅनोरमाचे असून, ते धुक्याच्या गूढ आवरणात लपेटलेले आहे.

चित्रातील वातावरण

हे चित्र पाहताना एक प्रकारची थंडी आणि गूढता जाणवते. हे चित्र आपल्याला एका प्राचीन, शांत आणि काहीशा रहस्यमय जगात घेऊन जाते, जिथे आपण विचारमग्न होतो आणि आश्चर्याने भरून जातो. उंचच उंच झाडे धुक्याच्या आवरणातून आकाशाकडे गेलेली दिसतात. त्यांची खोडे गडद आणि मजबूत असून, काही धुक्याच्या धुरकटपणात हरवून गेली आहेत, तर काही विखुरलेल्या प्रकाशाच्या मंद उजेडात silhouette सारखी दिसत आहेत. झाडांच्या फांद्या, विशेषतः मधल्या भागात, मऊ आणि ethereal अशा धुक्याने भरलेल्या आहेत, ज्यामुळे त्या spectral figures किंवा नाजूक, फ्रॉस्टेड कलाकृतींसारख्या वाटतात. झाडांची वेगवेगळी उंची आणि जाडी पाहता हे एक परिपक्व, कदाचित जुने जंगल असावे, जे शतकानुशतके शांतपणे अस्तित्वात आहे. धुक्यामुळे झाडांची पाने अस्पष्ट दिसत असली तरी, ती घनदाट आणि हिरवीगार असल्याचे जाणवते, ज्यामुळे जंगलाची गूढता आणखी वाढते.

वाट आणि परिसर

ओबड-धोबड वाट, जी प्रवासाचा केंद्रबिंदू आहे, चित्राच्या खालच्या भागात आहे आणि ती पाहणाऱ्याला जंगलाच्या खोलवर घेऊन जाते. ही वाट सपाट नाही, तर माती, गळून पडलेली पाने आणि मोठमोठ्या दगडांनी बनलेली आहे, ज्यामुळे ती एक नैसर्गिक, कच्चा मार्ग असल्याचे समजते. जमिनीचे स्वरूप पाहता असे वाटते की हा मार्ग चांगला वापरला जातो, कदाचित पर्यटक किंवा स्थानिक लोक या धुक्याच्या जंगलाच्या खोल भागात फिरण्यासाठी त्याचा वापर करतात. वाटेच्या उजव्या बाजूला खडकांवर आणि जमिनीवर हिरवेगार शेवाळ आणि गवत वाढलेले आहे, जे येथील ओलसर आणि सुपीक वातावरणाची साक्ष देते. चित्राच्या उजव्या बाजूच्या खालच्या कोपऱ्यात एका दगडावर लाल रंगाचा एक डाग आहे, जो मला नंतर लक्षात आला. हा डाग नैसर्गिक लँडस्केपमध्ये मानवी स्पर्शाची subtle, जवळपास गुप्त, खूण आहे, कदाचित ही वाटेची खूण (trail marker) असावी.

प्रकाश व्यवस्था

या चित्रातील प्रकाश व्यवस्था खूप प्रभावी आहे आणि सर्वत्र पसरलेल्या धुक्यामुळे ती नियंत्रित झाली आहे. इथे harsh shadows किंवा थेट सूर्यप्रकाश नाही; त्याऐवजी, सर्व काही एका मऊ, समान प्रकाशात न्हाऊन निघाले आहे. या diffused light मुळे दृश्याला एक otherworldly quality मिळाली आहे, ज्यामुळे foreground आणि background यांच्यात सहज संक्रमण होते आणि चित्राला असीम खोली मिळते. धुक्याने नैसर्गिक filter चे काम केले आहे, ज्यामुळे रंगांची तीव्रता कमी झाली आहे आणि झाडे व खडकांचे texture अधिक स्पष्ट झाले आहे. यामुळे एकांत आणि शांततेची भावना निर्माण होते, जणू काही जंगल श्वास रोखून आहे आणि प्रत्येक आवाज या दाट, ओलसर हवेत दबून जाईल.

एकूण भावना

या चित्रातून शांतता आणि आत्म-निरीक्षणाची भावना व्यक्त होते. हे असे ठिकाण आहे, जिथे लोक आधुनिक जगाच्या धावपळीतून शांतता शोधायला आणि निसर्गाशी पुन्हा जोडले जायला येतात. उंच झाडे, एखाद्या शांत पहारेकऱ्याप्रमाणे, स्थायित्व आणि ज्ञानाची भावना देतात. वळणदार वाट आपल्याला पुढे जाऊन काय आहे हे शोधण्यासाठी आमंत्रित करते. धुक्यामुळे थोडे अस्पष्ट दिसत असले तरी, येथे कोणताही धोका किंवा भीती नाही, उलट शांतता, एकांत आणि नैसर्गिक सौंदर्याचे वातावरण आहे. हे चित्र overtly human interference शिवाय, निसर्गाच्या raw, untamed क्षणांना पकडते, जे निसर्गाच्या शांततेची झलक दाखवते.

Time bias and altruism- Mind vol 134, 534 April 2025

The article "Time Bias and Altruism" by Leora Urim Sung, also published in Mind (Volume 134, Issue 534, April 2025), investigates the moral implications of our pervasive "time biases" when it comes to both our own well-being and the well-being of others, particularly in the context of altruism and charitable giving.

Near-Future Bias: The article begins by acknowledging a common psychological phenomenon- humans tend to be near-future biased. This means we often prioritize our present and immediate future interests over our own more distant future interests. For instance, we might prefer a smaller, immediate reward over a larger reward that is far off in time.

Extension to Others- Sung argues that this near-future bias can also extend to our concern for others. We may similarly prioritize the present and near-future interests of other people over their distant-future interests.

The Moral Argument: Given these psychological biases, the central thesis of the paper is that there are significant moral implications. Sung argues that, subject to a plausible limit on how much we can permissibly prioritize our own present interests over the present interests of strangers, we are morally required to prioritize the present interests of strangers over our own distant-future interests. This has implications for charitable giving. 

This conclusion has direct and important implications for the ethics of charitable giving. If we are indeed morally obligated to prioritize the present suffering of others over our own distant-future well-being, then this creates strong moral pressure to donate to charities, especially those addressing immediate and severe needs. Such donations often come at the expense of our long-term savings or investments, which represent our own distant-future well-being.

Robustness of the Argument

 Sung further contends that this conclusion holds even if our near-future bias is directed only towards ourselves, and regardless of whether this bias is considered rational or irrational. The argument hinges on the idea that there's a baseline level of concern we ought to have for others' present suffering that outweighs our own merely distant-future considerations.

 "Time Bias and Altruism" challenges us to re-evaluate our moral priorities in light of our temporal biases, suggesting that a consistent and morally defensible stance may require significant sacrifices of our distant-future well-being to address the pressing present needs of others.

Pratyush Chaudhuri 

'সময় পক্ষপাত ও পরার্থপরতা - মাইন্ড, ভলিউম ১৩৪, ৫৩৪ এপ্রিল ২০২৫'

লীওরা উরিম সুঙ-এর প্রবন্ধ "টাইম বায়াস অ্যান্ড অল্ট্রুইজম" (Mind, ভলিউম ১৩৪, ইস্যু ৫৩৪, এপ্রিল ২০২৫)-এ আমাদের মধ্যে বিদ্যমান "সময়-ভিত্তিক পক্ষপাত" (time bias) -এর নৈতিক তাৎপর্য নিয়ে আলোচনা করা হয়েছে। এই পক্ষপাত আমাদের নিজেদের এবং অন্যদের কল্যাণের ক্ষেত্রে, বিশেষ করে পরোপকার এবং দাতব্য অনুদানের প্রেক্ষাপটে, কীভাবে প্রভাব ফেলে তা এই প্রবন্ধে অনুসন্ধান করা হয়েছে।

নিকট-ভবিষ্যতের প্রতি পক্ষপাত (Near-Future Bias)

প্রবন্ধের শুরুতে একটি সাধারণ মনস্তাত্ত্বিক ঘটনা তুলে ধরা হয়েছে: মানুষ সাধারণত নিকট-ভবিষ্যতের প্রতি পক্ষপাতদুষ্ট হয়। এর অর্থ হলো আমরা প্রায়শই আমাদের দূরবর্তী ভবিষ্যতের স্বার্থের চেয়ে বর্তমান এবং নিকট ভবিষ্যতের স্বার্থকে বেশি গুরুত্ব দিই। যেমন, আমরা হয়তো অনেক দূরে পাওয়া একটি বড় পুরস্কারের চেয়ে বর্তমানে পাওয়া একটি ছোট পুরস্কারকে বেশি পছন্দ করি।

অন্যদের ক্ষেত্রেও সম্প্রসারণ

সুঙ যুক্তি দেন যে এই নিকট-ভবিষ্যতের প্রতি পক্ষপাত অন্যদের প্রতি আমাদের উদ্বেগের ক্ষেত্রেও প্রসারিত হতে পারে। একইভাবে, আমরা হয়তো অন্যদের দূর-ভবিষ্যতের স্বার্থের চেয়ে তাদের বর্তমান এবং নিকট ভবিষ্যতের স্বার্থকে বেশি প্রাধান্য দিই।

নৈতিক যুক্তি

এই মনস্তাত্ত্বিক পক্ষপাতগুলোর পরিপ্রেক্ষিতে, প্রবন্ধের মূল প্রতিপাদ্য হলো এর গুরুত্বপূর্ণ নৈতিক তাৎপর্য রয়েছে। সুঙ যুক্তি দেন যে, আমাদের নিজেদের বর্তমান স্বার্থকে অপরিচিতদের বর্তমান স্বার্থের চেয়ে কতটা বেশি অগ্রাধিকার দেওয়া উচিত, তার একটি যুক্তিসঙ্গত সীমা মেনে নিয়ে, আমাদের নৈতিকভাবে অপরিচিতদের বর্তমান স্বার্থকে নিজেদের দূর-ভবিষ্যতের স্বার্থের চেয়ে বেশি অগ্রাধিকার দেওয়া প্রয়োজন। এর সরাসরি প্রভাব রয়েছে দাতব্য অনুদানের উপর।

এই সিদ্ধান্ত দাতব্য অনুদানের নৈতিকতার উপর গুরুত্বপূর্ণ প্রভাব ফেলে। যদি আমরা সত্যিই অন্যদের বর্তমান দুর্ভোগকে আমাদের নিজেদের দূর-ভবিষ্যতের কল্যাণের চেয়ে অগ্রাধিকার দিতে নৈতিকভাবে বাধ্য থাকি, তাহলে দাতব্য প্রতিষ্ঠানে অনুদান দেওয়ার জন্য একটি শক্তিশালী নৈতিক চাপ তৈরি হয়, বিশেষ করে যারা তাৎক্ষণিক এবং গুরুতর প্রয়োজন মেটাতে কাজ করে। এই ধরনের অনুদান প্রায়শই আমাদের দীর্ঘমেয়াদী সঞ্চয় বা বিনিয়োগের ব্যয়ে আসে, যা আমাদের নিজেদের দূর-ভবিষ্যতের কল্যাণের প্রতিনিধিত্ব করে।

যুক্তিটির দৃঢ়তা (Robustness of the Argument)

সুঙ আরও দাবি করেন যে এই পক্ষপাত শুধুমাত্র নিজেদের দিকে পরিচালিত হলেও এবং এই পক্ষপাতকে যৌক্তিক বা অযৌক্তিক যা-ই মনে করা হোক না কেন, তার এই সিদ্ধান্তটি geçer (বৈধ) থাকে। যুক্তিটি এই ধারণার উপর ভিত্তি করে দাঁড়িয়েছে যে অন্যের বর্তমান দুর্ভোগের প্রতি আমাদের একটি ন্যূনতম উদ্বেগ থাকা উচিত, যা আমাদের নিজেদের কেবল দূর-ভবিষ্যতের বিবেচনার চেয়ে বেশি গুরুত্বপূর্ণ।

"টাইম বায়াস অ্যান্ড অল্ট্রুইজম" আমাদের সময়-ভিত্তিক পক্ষপাতের আলোকে আমাদের নৈতিক অগ্রাধিকারগুলো পুনর্বিবেচনা করতে উৎসাহিত করে, এবং এটি ইঙ্গিত দেয় যে একটি সামঞ্জস্যপূর্ণ ও নৈতিকভাবে গ্রহণযোগ্য অবস্থান বজায় রাখতে হলে অন্যের বর্তমানের জরুরি চাহিদা মেটানোর জন্য আমাদের নিজেদের দূর-ভবিষ্যতের কল্যাণকে উল্লেখযোগ্যভাবে উৎসর্গ করতে হতে পারে।

প্রত‍্যুষ চৌধুরী

ভ্রান্তি ও ভুল

ডারউইনের উপহার: বিজ্ঞান ও ধর্মের প্রতি

ফ্রান্সিসকো জে. আয়ালার "Darwin's Gift to Science and Religion" বইটির "Follies and Fatal Flaws" অধ্যায়ে আয়লা থিওডিসি-র ধর্মতাত্ত্বিক সমস্যা নিয়ে আলোচনা করেছেন। থিওডিসি হলো এমন একটি ধারণা যেখানে একজন সর্বশক্তিমান এবং দয়ালু ঈশ্বরের অস্তিত্বকে পৃথিবীতে বিদ্যমান মন্দ ও দুঃখ-দুর্দশার সঙ্গে মিলিয়ে দেখার চেষ্টা করা হয়।

আয়ালা যুক্তি দেন যে, ডারউইনের প্রাকৃতিক নির্বাচনের তত্ত্ব ধর্মের জন্য একটি "উপহার" হিসেবে কাজ করে, কারণ এটি এই দীর্ঘদিনের সমস্যার একটি সমাধান দেয়। তিনি মনে করেন যে, যেসব প্রাকৃতিক ঘটনাকে প্রায়শই "মন্দ" বা "নিষ্ঠুর" বলে মনে করা হয়, যেমন শিকারী প্রাণীর শিকারকে জীবন্ত ভক্ষণ করা, রোগব্যাধি বা জিনগত ত্রুটি - এগুলো কোনো ঐশ্বরিক পরিকল্পনার সরাসরি ফলাফল নয়। বরং, এগুলো হলো বিবর্তন এবং প্রাকৃতিক নির্বাচনের স্বাভাবিক, ত্রুটি-বিচ্যুতির মাধ্যমে ঘটা প্রক্রিয়ার ফল।

এই "অসম্পূর্ণতা"গুলোকে প্রাকৃতিক প্রক্রিয়ার মাধ্যমে ব্যাখ্যা করে আয়ালা বলেন যে, ঈশ্বরকে পৃথিবীর এই শারীরিক মন্দগুলোর সরাসরি দায় থেকে মুক্ত করা যায়। এই দৃষ্টিভঙ্গিটি একটি সামঞ্জস্যপূর্ণ ধারণা দেয়, যেখানে বিবর্তনের প্রক্রিয়াগুলোকে ধর্মীয় বিশ্বাসের সঙ্গে সাংঘর্ষিক না হয়ে বরং সঙ্গতিপূর্ণ হিসেবে দেখা হয়। এই অধ্যায়ে জোর দেওয়া হয়েছে যে, বিবর্তনকে "ধর্মতত্ত্বের ছদ্মবেশী বন্ধু" হিসেবে বোঝা যেতে পারে, যা একটি ধর্মতাত্ত্বিক প্রেক্ষাপটের মধ্যে প্রাকৃতিক কষ্টগুলোকে বোঝার একটি কাঠামো সরবরাহ করে।

এই বইটি পড়া আমার জন্য অনেক দিক থেকে ভিন্ন ছিল। প্রথমত, আমি বইটি কিনেছিলাম এটি একটি ভিন্ন বিখ্যাত বিবর্তনীয় বিজ্ঞানের ওপর বক্তৃতার সংকলন মনে করে, যার নাম প্রায় একই ছিল। শুরুতে আমি বিষয়বস্তুর প্রকৃতি দেখে হতাশ হয়েছিলাম - কারণ হয় আমি বিবর্তনীয় বিজ্ঞান সম্পর্কিত আমার পূর্ববর্তী পাঠ থেকে এর অনেক কিছু জানতাম, অথবা এর ধর্মীয় ঝোঁকের কারণে। দ্বিতীয়ত, আমি যুক্তিগুলোর প্রকৃতি দেখে মুগ্ধ হয়েছিলাম, যা বিবর্তনীয় বিজ্ঞান এবং ধর্ম - উভয়কেই মানবজাতির গতিশীলতা নিয়ে আলোচনা করার একটি সমন্বয়ের পথ দেখায়। এবং সবশেষে, লেখকের প্রচেষ্টার প্রতি আমার সহানুভূতি জন্মেছিল, কারণ তিনি এর জন্য সমাজের কাছ থেকে নিন্দা পেয়েছিলেন। কেবল দ্বিতীয়বার পড়ার পর এবং বিভিন্ন অবদানকারীদের (রেফারেন্সে উল্লেখিত) সহায়তায় আমি বিষয়বস্তু ভালোভাবে বুঝতে পেরেছিলাম।

এই বইটি নিয়মিত পড়ার মতো কোনো বই নয়, তবে যারা থিওডিসি এবং মানব বিজ্ঞানের মধ্যেকার সামঞ্জস্যতা সম্পর্কে আরও জানতে চান, তাদের জন্য এটি বেশ উপযোগী।

তথ্যসূত্র:

 * Darwin's Gift to Science and Religion by Francisco J. Ayala - PhilArchive

 * Darwin's Gift To Science and Religion, Francisco Ayala

 * Darwin's Gift to Science and Religion by Francisco J. Ayala - ResearchGate

Expectation states theory- understanding social influence theory

water color - study of face ( pratyush)

The "expectation theory of social influence" primarily refers to Expectation States Theory (EST), a prominent social psychological framework developed by Joseph Berger and his colleagues. It's not a single "theory of social influence" in the broadest sense, but rather a focused theory explaining how expectations of competence lead to the formation of status hierarchies and influence within small, task-oriented groups.

 Theory:

Core Premise:

EST posits that in small groups working on a collective task, individuals quickly form performance expectations about themselves and others regarding who will be most competent and contribute best to the task. These expectations then influence interaction patterns, leading to the emergence of a status hierarchy within the group, where those with higher expectations for competence tend to have more influence, participate more, and are evaluated more positively.

How Expectations Form (Two Main Paths):

Specific Status Characteristics: These are characteristics directly related to the task or context. For example, in a medical team, a doctor's medical degree and experience are specific status characteristics that would lead to high performance expectations.

Diffuse Status Characteristics: These are general social characteristics that are not directly related to the task but carry widely shared cultural beliefs about competence and worth. Examples include:

   a) Gender: In many societies, men are often (implicitly or explicitly) expected to be more competent in certain technical or leadership roles, even if no objective difference exists.

   b) Race/Ethnicity: Similar to gender, stereotypes associated with racial or ethnic groups can lead to differential expectations.

   c) Age: Older individuals might be expected to have more wisdom or experience, while younger individuals might be seen as more innovative in certain contexts.

   d) Education Level, Physical Attractiveness, Socioeconomic Status: These can also function as diffuse status characteristics.

The theory suggests that even when specific status characteristics are not present or are ambiguous, diffuse status characteristics come into play, shaping initial expectations. Mechanisms and Consequences:

Once performance expectations are formed, they influence group interaction in several ways:

 i)Participation Opportunities: Individuals with higher performance expectations are given more opportunities to speak, contribute ideas, and make decisions.

 ii) Influence Attempts: They are more likely to initiate influence attempts (e.g., offer suggestions, try to persuade others).

 iii) Acceptance of Influence: Their ideas and suggestions are more readily accepted by others, even if the content is objectively the same as an idea from someone with lower status.

 iv) Evaluation of Performance: Their contributions are evaluated more positively, and their mistakes are often overlooked or attributed to external factors, while those of lower status are scrutinized more heavily.

 v) Self-Fulfilling Prophecy: The process can become a self-fulfilling prophecy. Individuals who are expected to be competent behave in ways that confirm those expectations, and those expected to be less competent may withdraw or contribute less, thus confirming lower expectations.

Why EST Matters:

 1) Explains Inequality: EST is crucial for understanding how social inequalities based on diffuse status characteristics (like gender, race) are reproduced and perpetuated in everyday interactions, even in seemingly egalitarian groups. It highlights how unconscious biases rooted in societal beliefs about status translate into differential treatment and influence.

 2) Focus on Micro-Interactions: It provides a micro-level explanation for macro-level social phenomena, showing how small group dynamics contribute to broader social stratification.

 3) Testable Propositions: EST is a highly formalized and empirically tested theory, with numerous studies supporting its propositions.

 While "expectation theory of social influence" might sound general, it most specifically points to Expectation States Theory, which unpacks how our expectations about others' competence, often based on their social characteristics, profoundly shape who influences whom in group settings.

From the course material of ' Advanced Social Psychology ' IGNOU. Material support taken from web resources.

Pratyush Chaudhuri 

Follies and fatal flaws' - chapter review

In the chapter "Follies and Fatal Flaws" from Francisco J. Ayala's book Darwin's Gift to Science and Religion, Ayala addresses the theological problem of theodicy—the reconciliation of a benevolent and omnipotent God with the existence of evil and suffering in the world.

Ayala argues that Darwin's theory of natural selection provides a "gift" to religion by offering a solution to this long-standing dilemma. He posits that natural phenomena often perceived as "evil" or "cruel," such as predators consuming prey alive, diseases, or genetic imperfections, are not the direct result of a divine plan. Instead, these are consequences of the natural, trial-and-error processes of evolution and natural selection.

By explaining these "imperfections" through natural processes, Ayala suggests that God is absolved of direct responsibility for the physical evils in the world. This perspective allows for a harmonious view where evolutionary mechanisms are seen as consistent with religious belief, rather than contradictory. The chapter emphasizes that evolution can be understood as "theology's disguised friend," offering a framework to understand natural hardships within a theological context.

Reading this book was different in many ways. Firstly , I bought this book misunderstanding it to be another famous collection of lectures on evolutionary science by a similar name. Initially I was heart broken with the nature of content- because either I knew much of it from my readings of evolutionary sciences or because of its religious inclination. Secondly , I was impressed about the nature of the arguments laying a reconciliatory path between evolutionary science and religion, both of which deal with the dynamics of humanity. And lastly because of the authors plight related to the effort he made and condemnation givent to him in return by society. Only after a second reading and assistance taken from various contributors ( mentioned in the reference) I was able to cognise the content better. 

This book is not a regular read but good for those among us who wish to reveal to our selves more about the compatibility of theodicy and human science.

Reference:

1. Darwin's Gift to Science and Religion by Francisco J. Ayala - PhilArchive

2. Darwin's Gift To Science and Religion, Francisco Ayala

3. Darwin's Gift to Science and Religion by Francisco J. Ayala - ResearchGate

Mesmerizing Wilderness

.    Photograph - Dr Yogita Chaudhuri (2025)

The image is very erri yet captivating vertical panorama of a forest path, shrouded in a mystical veil of mist. It feels cold and  immediately transports the viewer into a realm that feels ancient, serene, and slightly mysterious, inviting contemplation and a sense of wonder. The towering trees that pierce the misty canopy and their trunks, dark and sturdy, stretch upwards, some disappearing into the opaque white haze, while others are silhouetted against the diffused light. The branches, particularly in the mid-ground, are laden with a soft, ethereal fog, giving the impression of spectral figures or delicate, frosted artworks. The varying heights and girths of the trees suggest a mature, perhaps old-growth, forest, hinting at centuries of quiet existence. Their foliage, though indistinct due to the mist, appears dense and verdant, contributing to the overall sense of mysteriousness.

The wet winding path, the "focal point" of the journey, cuts through the lower half of the frame, guiding the eye deeper into the sylvan embrace. This path is not smooth, it's a rugged trail composed of earth, scattered leaves, and prominent rocks, indicating a natural, unpaved route. The texture of the ground suggests it's a well-trodden, yet wild, passage, perhaps used by hikers or local inhabitants exploring the depths of this misty wilderness. On the right side of the path, patches of vibrant green moss and grasses cling to the rocks and earth, a testament to the damp, fertile environment. A splash of red on a rock near the bottom right corner, which I noted late during the inspection, adds a subtle, almost clandestine, human mark to the otherwise untouched natural landscape, perhaps a trail marker.

The lighting in the photograph is extraordinary, well controlled by the pervasive mist. There are no harsh shadows or direct sunlight; instead, everything is bathed in a soft, even glow. This diffused light lends an otherworldly quality to the scene, creating smooth transition between foreground and background, and a sense of infinite depth. The mist itself acts as a natural filter, muting colors and enhancing the textures of the trees and rocks. It evokes a feeling of quiet solitude, as if the forest is holding its breath, and every sound would be muffled by the thick, damp air.

The overall feeling conveyed by the image is one of tranquility and introspection. It's the kind of place where, some say, one might seek refuge from the clamor of the modern world, to find peace and reconnect with nature. The tall trees, almost like silent sentinels, exude a sense of permanence and wisdom. The winding path invites exploration, promising discoveries further along its unseen curves. Despite the subtle visual obstruction of the mist, there's no sense of danger or foreboding; rather, it’s an atmosphere of peaceful seclusion and natural beauty. The image has  captured a moment of raw, untamed nature, untouched by overt human interference, offering a glimpse into a serenity of nature.

One of the many wonderful pictures taken by Dr Yogita Chaudhuri during her tracks to the Himalayas.

Pratyush Chaudhuri 

A Revisionist History of the Ramayana: A Sri Lankan Perspective

The tale of Rama and Ravana, often presented as a mythological struggle between divine good and demonic evil, holds a vastly different significance in Sri Lankan understanding. Far from being a fantastical myth, it's considered a historical record of political intrigue, advanced ancient technology, and human conflict on an epic scale. The figures within this narrative, like Ravana himself, were not gods or demons, but powerful kings and individuals who shaped a significant era.

Ravana was a  visionary emperor of atalanka.

Central to this revised history is Ravana, not as a villain, but as a highly educated and ambitious ruler. Born in Seethawaka, a place in Sri Lanka named after Seetha, Ravana was a descendant of the "Sun Generation" or "Sooryawansha," indicated by his name where "Ra" signifies Sun/Solar and "Avana" denotes descending. His lineage traces back to Pulasthi, whose monument can still be found in Anuradhapura, the political heart of his time. The language of the time was brahmi in Srilanka.

One of the visit site in srilanka related to the mighty Ravana ( picture - web pages Wanderon)

Ravana’s formative years were marked by a deep understanding of past global conflicts and the devastation they wrought, including the demise of his great-grandfather and countless human lives. This ignited in him a profound vision: to unite humanity as "ONE" nation – an "ALL-UNITED" concept he termed "SWASTHIKA" (from "SWA" meaning "all/everyone"). His ambition was to connect all eight corners of the world, creating a formidable force to repel future attacks from external powers like Indra, who had previously plundered the Asura empire. He even devised a symbol for this unification, reflecting his vision to connect all eight sides of the world.

Unification and Expansion of the Empire

Ravana’s ambitious plan began with strategic marital alliances. He and his younger brother, Ahiravana, married princesses from the Maya Kingdom (Pathalaya), a technologically advanced realm situated on the exact opposite side of the planet from Lanka's political center. This geographical advantage, with its vast mountain range, offered a crucial strategic location for stationing fighter-ships, providing a blind spot to Lanka's main political hub and allowing for rapid deployment against any invasion.

Following these alliances, Ravana embarked on a campaign of unification. Many kingdoms, sharing his desire to stand against Indra, joined him willingly through diplomacy. Others, resistant to his vision, were conquered by his massive army and fleets of air-ships. From the original four Asura kingdoms, known in Lankan culture as "Siv-Sinhalaya" (Four Sinhalese Races: Brahma, Yakkha, Rakshasa, Naaga), Ravana expanded his influence, creating four more major kingdoms, culminating in the "Atalanka" empire – the Eight Lankas. This unification, symbolized by his Swasthika Wheel emblem, earned him the title of "Chakrawarthi" – the Wheel King, or Emperor of the Human World.

The Controversial Birth of Seetha (Sita) and the War with Indra continues to be a matter of literary debate with multiple version and criticism prevalent (According to three versions of Ramayana – Gunabhadra’s Uttara Purana, Sanghadasa’s Jaina Ramayana, and Adbhuta Ramayana, Sita was the daughter of Ravana and his wife Mandodari.)*1 During the period of consolidation of his kingdom, a significant, and controversial, event occurred. Ravana and his wife, Madradori, had a female firstborn. In a society where a male heir was paramount for succession, this presented an ethical challenge for a fair and righteous king. Consequently, their daughter was secretly sent to the North-Eastern Kingdom and raised as Seetha. This is in contrast to Ramayana as is told by valmiki where the child is abandoned in a field. Again, in chitra Banerjee's forest of enchantments, it is suggested that she was to be killed as planned by Ravan but Mandodari manages to save the child by bribing the yaksh who was to carry out the order. According to the Sri Lankan version, the righteous Ravana was always aware about the child's location and foster parents.

After decades of preparation, Ravana led the largest human army ever assembled into the INDRA-WORLD, where his firstborn son, MEGA (Megananda), spearheaded the assault. Mega not only defeated Indra's forces but also captured Indra himself, bringing him back alive. It's said that Mega used a weapon that rendered the INDRA-WORLD lifeless, preventing any future Indra kings from establishing a kingdom there.

The Seeds of Conflict with Rama has been mentioned differently in the srilankan version. Despite achieving global peace and being revered as an emperor, Ravana's legacy was complicated. His history of warfare, the diversity of languages within his empire (Brahmi vs. Sanskrit), and his divergence from traditional Sanskrit religious practices created resentment, particularly among the Chandrawanshi communities. Rama, a young and determined prince, deeply resented foreign rule under Ravana's empire. His rebellions led to his banishment by his father, Dasharatha, a provincial king under Ravana. Dasharatha, granted the honorific "Sooryawanshi" by Ravana, made this difficult decision to save his family from the dire consequences of rebellion. Ravana, in a shift from aggression to politics, even encouraged intermarriage between Lankan and Chandrawanshi families to foster unity.

However, Rama and his brother continued their rebellion. A pivotal incident occurred when a provincial ruler in southern India, whose territory belonged to Ravana's sister Suparnaka, was murdered. When Suparnaka intervened, she was abused and had her nose and ear cut, escalating tensions.

In a highly controversial move, Ravana, with only his personal battalion, took Seetha back to Lanka. This action, seen as an insult to Sanskrit cultural traditions and a potential trigger for conflict, was met with strong opposition from both his commander Vibhishana and his wife Madradori. Madradori, acting as a mother, was concerned for Seetha, while Vibhishana, focused on the stability of the empire, believed Ravana had grown "soft" and feared a civil war.

 Rama, driven by love and agony, assembled a colossal army to invade Lanka.

Upon the army's entry via the bridge, Vibhishana launched a strategic attack on Ravana's reserve army, creating chaos and a crucial distraction. During this final phase of the war, Vibhishana's forces won numerous battles, while Ravana secured only one victory. In the climactic moments, Vibhishana joined forces with Laxman's troops ( I was not able to find a reason for his shit in alliance), allowing Rama and his army to penetrate the seemingly impregnable Alakamandawa (modern-day Sigiriya), where Seetha was held.The conflict escalated into a massive war. Vibhishana, believing Ravana was no longer fit to rule, ultimately sided with the rebellion. He actively transported ships and weapons to the Sanskrit forces, effectively undermining his brother's empire. To this day, the area where Rama's armies camped is known as "RAMA VANAYA" (The Forest of Rama).*2

Reference:

1. https://detechter.com/was-sita-a-daughter-of-ravana/

2. https://www.quora.com/Was-Sita-a-daughter-of-Ravana/answer/Niman-Pra?ch=10&oid=124551041&share=605ad818&srid=uf7mi&target_type=answer

My Inspiration

'The Victim Is Always the Same' by I.S. Cooper is a compelling non-fiction drama that delves into the groundbreaking and controversial world of radical brain surgery in the early 1970s. The narrative centers on two young girls afflicted with dystonia musculorum deformans, a debilitating and disfiguring neurological disorder causing involuntary, twisting movements and contortions of the body.

Faced with a grim prognosis and a drastically diminishing quality of life for their daughters, the parents turn to Dr. Irving S. Cooper, a pioneering neurosurgeon known for his audacious and experimental surgical techniques. The book meticulously chronicles the agonizing journey of these families as they grapple with the immense hope and terrifying risks associated with Dr. Cooper's proposed radical brain operation. This surgery aimed to alleviate the severe symptoms by targeting specific areas of the brain believed to be responsible for the uncontrollable movements.

Cooper vividly portrays the emotional turmoil of the parents, the resilience of the young patients, and the intricate ethical and medical challenges inherent in such innovative procedures. He provides a detailed, yet accessible, account of the surgical process, highlighting the delicate precision required and the profound implications of altering the human brain. The narrative doesn't shy away from the uncertainties and potential complications, offering a balanced perspective on the experimental nature of the treatment.

Beyond the immediate medical crisis, the book explores broader themes of hope, desperation, the evolving frontiers of medical science, and the profound bond between families facing extraordinary adversity. It raises questions about the limits of medical intervention, the definition of quality of life, and the courage required to embrace the unknown in the face of unbearable suffering. Through the intimate stories of these two young girls and their families, 'The Victim Is Always the Same' becomes a powerful testament to the human spirit and the relentless pursuit of healing, even when the odds seem insurmountable.