# (A)theism, God, and Soul

TL;DR: The theism vs. atheism debate isn’t very important; the concept of soul is. To better understand soul, one has to turn to the issues pertaining to the divine. The divine is an adjective, not a noun; it is a modality of perception (of reality, by a soul); it is a special but natural modality that in principle is accessible to anyone. The faithful destroy the objectivity of the divine by seizing the concept and embedding it into the fold of religious mysticism; the materialists and skpetics help them in this enterprise by asserting, using another form of mysticism, that the divine does not even exist in the first place (because, to them, soul itself doesn’t).  Not all points are explicated fully, and further, the writing also is very much blogsome (more or less just on-the-fly).

Also see an important announcement at the end of this post.

This post has its origins in a comment which I tried to make at Anoop Verma’s blog, here: [^]. Since his blog accepts only comments that are smaller than 4KB, and since my writing had grown too long (almost 12 KB), I then tried sending that comment by email to him. Then, rather than putting him through the bother of splitting it up into chunks of 4KB each, I decided to run this comment at my own blog, as a post here.

After a rapid reading of Varma’s above-mentioned post [^], I was immediately filled with so many smallish seeds of thoughts, rushing in to me in such a random order, that I immediately found myself trapped in a state of an $n$-lemma (which word is defined as a quantitative generalization of “dilemma”). After idly nursing this $n$-lemma together with a cup of coffee for a while, both with a bit of fondness, I eventually found me saying to myself:

“Ah! And I don’t even know where to begin writing my comment!”.

Soon enough thereafter, I realized that the $n$-lemma persists precisely because I don’t know where to begin. … Begin. … Begin. … It’s Begin. … It’s the beginning! … Which realization then immediately got me recognizing that what is involved here belongs to the level of the basic of the basics—i.e., at the level of philosophic axioms.

Let me deal with the issue at that level, at the level of axiomatics, even though this way, my comment will not be as relevant to Varma’s specific post as it could possibly have been. But, yes, if I could spell out where to begin, then the entire problem would have been at least half-conquered. That’s because, this way, at least an indication of (i) the nature of the problem, and (ii) of its context, would have been given. As they say, a problem well defined is a problem half solved.

My main rhetorical point here is: It isn’t really necessary for one to try to get to know what precisely the term “god” means. By itself, it even looks like a non-issue. Mankind has wasted too much time on the issue of god. (Here, by “god,” I also include the God of Christianity, and of any other monotheistic/other religion.)

I mean to say: you could have a logically complete philosophy, and therefore could live a logically complete (i.e. “fullest” etc.) life, even if you never do come across the specific word: “god.”

(BTW, you could have completeness of life in this way only if you weren’t to carry even an iota of faith anywhere in your actual working epistemology. … Realize, faith is primarily an issue from epistemology, not metaphysics; the consequences of faith-vs-reason in morality, religion, society, organized religion, and politics are just that—only consequences.)

So, it isn’t really necessary to know what god means or therefore even to search for one—or to spend time proving its presence or absence. That’s what I think. Including “wasting” time debating about theism vs. atheism.

But it is absolutely necessary, for the aforementioned logical completeness to be had, to know what the term “soul” means—and what all it presupposes, entails, and implies.

Soul is important.

When it comes to soul, you metaphysically have one anyway, and further, theoretical questions pertaining to its existence and identity (or a research pertaining to them) logically just does not arise. The concept is a fundamental self-evident primary—i.e. a philosophic axiom. (Of course, there have been people like David Hume, but I am focusing here mainly on establishing a positive, not on polemics.)

As I said in the past [^][^], soul, to me, is an axiomatic concept.

Now, like in any other field of knowledge and endeavor, the greater the extent and refinement of your knowledge (of something), the better is your efficacy (in that regard). In other words, the better off you are.

Ditto, with regard to this concept too.

A case in point: Suppose you yourself were capable of originally and independently reaching that philosophical identification which is contained in Ayn Rand’s axiom “existence exists,” and suppose that you held it in a truly in-depth manner, i.e. qua axiom. Just assume that. Just assume, for the sake of argument, that you were the one who reached that universal truth which is encapsulated by this axiom, for the first time in the world! But an axiom by itself is nothing if it isn’t tied-in non-contradictorily with all its prior cognitive preparation and logical implications. Suppose that you did that too—to match whatever extent of knowledge you did have. Now consider the extent and richness of the (philosophic) knowledge which you would have thus reached, and compare it to that which Ayn Rand did. (For instance, see Dr. Harry Binswanger’s latest post here [^] with a PDF of his 1982 writings here [^], which is a sort of like an obit-piece devoted to Ayn Rand.) … What do you get as a result of that comparison?

The point is this: The better the integrations, the better the knowledge. The non-contradictorily woven-in relations, explanations, implications, qualifications, applications, etc. is what truly makes an axiom “move” a body of knowledge—or a man. And on this count, you would find Rand beating you by “miles and miles”—or at least I presume Varma would agree to that.

Realize, by the grace of the nature of man (including the nature of knowledge), something similar holds also for the concept of soul.

And here, in enriching the meaning, applications, etc. of this concept, you would find that most (or all) of the best material available to you has come to you from houses of spirituality, or for that matter, even of religion (by which, I emphatically mean, first and foremost (though not exclusively), the Indian religions)—not from Ayn Rand.

The extant materials pertaining to soul come from houses of spirituality and religion (or rarely, e.g. in the Upanishads, of ancient Indian philosophy). Given the nature of their sources—ancient, scattered, disparate, often mere notings without context, and most importantly, only in the religious or mystical context—it is very easy to see that they must have been written via an exercise of faith. This is an act of faith on the writer’s part—and sometimes, he has been nothing more than a mere scribe to what appears to be some inestimably better Guru, who probably wouldn’t have himself espoused faith or mysticism. But, yes, the extant materials on the philosophy of mind are like that. (Make sure to distinguish between epistemology and philosophy of mind. Ayn Rand had the former, but virtually nothing on the latter.) Further, the live sources about this topic also most often do involve encouragement to faith on the listener’s/reader’s part. They often are very great practitioners but absolutely third-class intellectualizers. Given such a preponderance of faith surrounding these matters, there easily arises a tendency to (wrongly) label the good with the poison that is faith—and as the seemingly “logical” next step, to dismiss the whole thing as a poison.

Which is an error. An error that occurs at a deep philosophic level—and if you ask me, at the axiomatic level.

In other words, there exists a “maayaa” (or a veil) of faith, which you have to penetrate before you can get to the rich, very rich, insights on the phenomenon of soul, on the philosophy of the mind.

Of those who declare themselves to be religious or faithful, some are better than others; they sometimes (implicitly) grasp the good part concerning the nature of the issue, at least partly. Some of these people therefore can be found even trying to defend religion and its notions—such as faith—via a mostly misguided exercise of reason! (If you want to meet some of them: People like Varma, being in India, would be fortunate in this regard. Just spend a week-end in a “waari,” or in an “aashram” in the Himalya, or at a random “ghaaTa” on a random river, or in a random smallish assembly under some random banyan or peepul tree…. You get the idea.)

Thus to make out (i.e. distinguish) the better ones from the rotten ones (i.e. the actually faithful among those who declare themselves to believe in faith), you yourself have to know (or at least continue keeping an unwavering focus on) the idea of  the“soul” (not to mention rational philosophic ideas such as reason). You have to keep your focus not on organized religion primarily, not even on religion … and not even, for that matter, even on spirituality. Your underlying and unwavering focus has to be on the idea of “soul,” and the phenomena pertaining to it.

You do that, and you soon enough find that issues such as atheism vs. theism more or less evaporate away. At least, they no longer remain all that interesting. At least, not as interesting as they used to be when you were a school-boy or a teenager.

The word “atheism” is derived from the word “theism,” via a negation (or at least logical complimentation) thereof. “Atheism” is not a word that can exist independently of “theism.”

Etymologically, “theism” is a corrupt form (both in spelling and meaning) of the original (historical) Western term “dei-ism,” which came from something like “dieu”, which came from a certain ancient Sanskrit root involving “d”.  The Sanskrit root “d” is involved in the stems that mean: to give, and by implication and in appropriate context, also to receive. It is a root involved in a range of words: (i) “daan,” meaning giving; (ii) “datta,” meaning, the directly presented (in the perceptual field)—also the given—and then, also the giver (man), in particular, the (bliss)-giving son of the sage “atri” and his wife “anasuya” (an_ + a + su + y + aa, i.e., one without ill-will (or jealousy or envy)), and (iii) “divya”, meaning, divine (the same “div” root!).

The absence in the Western etymologies of the derivation of the English word “divine” from the ancient “d,” “diue,” “div-,” etc. is not only interesting psychologically but also amply illuminating morally.

The oft-quoted meaning of “divya” as “shining, or glimmering” appears to be secondary; it seems to be rather by association. The primary meaning is: the directly given in the perception—but here the perception is to be taken to be of a very special kind. The reason why “shimmering” gets associated with the word is because of the very nature of the “divya-druShTi” (divine vision). Gleening from the sources, divine vision (i) seems to be so aetherial and evanescent, flickering in the way it appears and disappears, and (ii) seems to include the perceived objects as if they were superimposed on the ordinary perceptual field of the usual material objects “out there,” say in a semi-transparent sort of a manner, and only for a fleeting moment or two. The “shimmering” involved, it would seem, is analogous to the mirage in the desert, i.e. the “mrigajaLa” illusion. Since a similar phenomenon also occurs due to patterns of cold-and-dense and hot-and-rarefied air near and above an oil lamp, and since the lamp is bright, the “di”-whatever root also gets associated with “shining.” However, this meaning is rather by association; it’s a secondary meaning. The primary meaning of “divya” is as in the “specially perceived,” with the emphasis being on specially, and with the meaning of course referring to the process of perception, not to this perceived object vs. that.

Thus, “divya” is an adjective, not a noun; it applies to a quality of a perception, not to that which has thus been perceived. It refers to a form or modality of perception (of (some definite aspect of) reality). This adjective completely modifies whatever that comes after it. For instance, what is perceptible to a “divya”-“druShTi” (divine vision) cannot be captured on camera—the camera has no soul. The object which is perceived by the ordinary faculty of vision can be captured on camera, but not the object which is perceptible via “divya-druShTi.” The camera would register merely the background field, not the content of the divine vision.

(Since all mental phenomena and events have bio-electro-chemo-etc-physical correlates, it is conceivable that advancement in science could possibly be able to capture the content of the “divya-druShTi” on a material medium. Realize that its primary referent still would belong to the mental referents. A soul-less apparatus such as a camera would still not be able to capture it in the absence of a soul experiencing it.)

Notice how the adjective ”divya”, once applied to “druShTi”, completely changs the referent from a perception of something which is directly given to the ordinary vision in the inanimate material reality (or the inanimate material aspects of a living being), to the content of consciousness of an animate, soulful, human being.

This does not mean that this content does not refer to reality. If the “divya-druShTi” is without illusions or delusions, what is perceived in this modality of perception necessarily refers to reality. Illusions and delusions are possible with the ordinary perception too. It is a fallacy to brand all occurrences of “divya-druShTi” as just “voices” and “hallucinations/delusions/illusions” just because: (i) that mode of perception too is fallible, and (ii) you don’t have it anyway. (Here, the “it” needs some elaboration. What you don’t have (or haven’t yet had) is: a well-isolated instance of a “divya” perception, as a part of your past experience. That doesn’t mean that other people don’t or cannot have it. Remember, the only direct awareness you (a soul) have is of your own consciousness—not someone else’s.)

“deva” or “god” (with a small `g’) is that which becomes accessible (i.e. perceivable) to you when your perception has (temporarily) acquired the quality of the “divya.”

Contrary to a very widespread popular misconception, the word “divya” does not come from a more primary“dev”; it does not mean that which is given by “dev” (i.e. a god). In other words, in principle, you are not at the mercy of a god to attain the “divya” modality.

The primacy, if there is any at all, is the other way around: the idea of “dev” basically arises with that kind of a spiritual (i.e. soul-related) phenomenon which can be grasped in your direct perception when the modality of that direct perception carries the quality of the “divya.” (The “d” is the primary root, and as far as my guess-work goes, a likely possibility is that both the “di” (from which comes“divya”) and the “de” (from which comes the“dev”) are off-shoots.) T

This special modality of perception is apparently not at all constant in time—not to most people who begin to have it anyway. It comes and goes. People usually don’t seem to be reaching a level of mastery of this modality to the extent that they can bring it completely under their control. That is what you can glean from the extant materials as well as from (the better ones among) the living people who claim such abilities.

Yet, in any case, you don’t have to have any notion of god, not even thereby just meaning “dev,” in order to reach the “divya.” That is my basic point.

Of course, I realize that those whose actual working epistemology is faith and mysticism, have long, long ago seized the idea of “dev” (i.e. god), and endowed it with all sorts of mystical and irrational attributes. One consequence of such a mystification is the idea that the “divya” is not in the metaphysical nature of man but a mystical gift from god(s). … An erroneous idea, that one is.

A “divya” mode of perception is accessible to anyone, but only after developing it with proper discipline and practice. Not only that, it can also be taught and learnt, though, gleening from literature, it would be something like a life-time of a dedication to only that one pursuit. (In other words, forget computational modeling, engineering, quantum physics, blogging… why, even maths and biology!)

In the ancient Indian wisdom, the “divya,” “dev,” and the related matters also involve a code of morality pertaining to how this art (i.e. skill) is to be isolated and grasped, learnt, mastered, used, and taught.

Misuse is possible, and ultimately, is perilous to the abuser’s own soul—that’s what the ancient Indian wisdom explicitly teaches, time and again. That is a very, very important lesson which is lost on the psychic attackers. … BTW, “veda”s mention also of this form of evil. (Take a moment to realize how it can only be irrationality—mysticism and faith in particular—which would allow the wrongful practitioner to attempt to get away with it—the evil.)

The “divya” mode is complementary to the conceptual mode of perception. (Here, I use the term “perception” in the broadest possible sense, as meaning an individual’s consciousness of reality via any modality, whether purely sensory-perceptual, perceptual, or conceptual—or, now, “divya”-involving).

Talking of the ordinary perceptual and the “divya” modalities, neither is a substitute for the other. Mankind isn’t asked to make a choice between seeing and listening (or listening and tasting, etc.). Why is then a choice brought in only for the “divya”, by setting up an artificial choice between the “divya” and the ordinary perceptual?

Answer: In principle, only because of faith.

To an educated man living in our times, denying the existence of the divine (remember, it’s an adjective, not a noun) most often is a consequence of blindly accepting for its nature whatever assertion is put forth by the (actually) faithful, the (actually) mystic, to him. It’s an error. It may be an innocent error, yet, by the law of identity, it’s an error. Indeed, it can be a grave error.

The attempt to introduce a choice between the ordinary perceptual and the “divya”-related perceptual is not at all modern; from time immemorial, people (including the cultured people of the ancient India) have again and again introduced this bad choice, with the learned ones (Brahmins, priests) typically elevating the “divya” over the ordinary perceptual. Often times, they would go a step even further and accord primacy to the “divya.” For instance, in India, ask yourself: How often have you not heard the assertion that“divya-dnyaana” (the divine knowledge, i.e., the conceptual knowledge obtained via the divine modality of perception) is superior to the “material” knowledge (i.e. the one obtained via the ordinary modalities of perception)? This is a grave error, an active bad.

The supposed “gyaanee”s (i.e. a corrupt form of “dnyaani”, the latter meaning: the knowledgeable or the wise) of ancient India have not failed committing this error either. They, too, did not always practice the good. They, too, would often both (i) mystify the process of operating in the “divya” mode, and (ii) elevate it above the ordinary perceptual mode.

Eventually, Plato would grab this bit from some place influenced by the ancient Indian culture, go back to Greece, and expound this thing as an entire system of a very influential philosophy in the West. And, of course, Western scholars have been retards enough in according originality of the invention to Plato. But the Western scholars are not alone. There are those modern Indian retards (esp. the NRIs (esp. Californians), Brahminism-espousers, etc.) too, who clamor for the credit for this invention to be restored back to the Indian tradition, but who themselves are such thorough retards that they cannot even notice in the passing how enormously bad that philosophy is—including, e.g., how bad this kind of a view of the term “divya” itself represents. (Or, may be, they get attracted to the Platonic view precisely because they grasp that it resonates with their kinds of inner motives of subjugating the rest of us under their “intellectual” control.)

Finally, though I won’t explicate on it, let me revisit the fact that the “divya” mode also is every bit as natural as is the ordinary mode. Nothing supernatural here—except when the faithful enter the picture.

In particular, speaking of the “divya” (or the original meaning of the term “divine”) in terms of the never-approachable and mystical something—something described as “transcendental,” belonging to the “higher dimensions,” something literally supposed to be “the one and the only, beyond all of us,” etc.—is ridiculous.

However, inasmuch as the “divya” modality is hard to execute, as with any skill that requires hard-work to master,  the attainment of the “divya” too calls for appropriate forms of respect, admiration, and even exaltation and worship for some (provided the notion is not corrupted via mysticism or faith). … This looks gobbledygook, so let me concretize it a bit. Just because I regard such things natural, I do not consider them pedestrian. One does not normally think of greeting a saintly man with a casual “hey dude, whatssup, buddy?” That is the common sense most everyone has, and I guess, it is sufficient.

Already too long a comment… More, may be later (but don’t press me for it).

An Important Announcement:

I had decided not to blog any more until the time that I land a job—a Mechanical Engineering Professor’s job in Pune. That’s why, even as continuing to make quite a few comments at other people’s blogs, I did not post anything new here. I wanted the readers’ eyes to register the SPPU Mechanical Engineering Professors’ genius once again. And then, again. And again.

And again.

Now that I have updated this blog (even if I have not landed a job this academic hiring season), does it mean that I have given in to the plan of their genius?

Answer: No. I have not. I have just decided to change my blogging strategy. (I can’t control their motives and their plans. But I can control my blogging.)

With this post, I am resuming my blogging, which will be, as usual, on various topics. However, a big change is this: Whenever I feel like the topic of my last post isn’t getting the due attention which it deserves, I will simply copy-paste my last post, and re-post it as a brand new post once again, so that the topic not only gets re-publicised in the process but also reclaims back the honor of being the first post visible here on this blog.

Genius needs to be recognized. Including the SPPU Mechanical Engineering Professors’ (and SPPU authorities’) genius.

I will give them that.

A Song I Like:

(Old Rajasthani Hindi) “nand-nandan diThu paDiyaa, maaee, saavaro…”
Singer: Lata Mangeshkar
Lyrics: (Traditionally asserted as being an original composition by) Saint Meera
Music: Hridaynath Mangeshkar

[I have streamlined this post a bit since its publication right today. I may come back and streamline it further a bit, may be after a day or two. Finished streamlining on 2016.09.09 morning; I will let the remaining typos and even errors remain intact as they are, for these would be beyond mere editing and streamlining—these would take a separate unit of thinking for explanation or even to get them straightened out better.]

[E&OE]

/

# What are the rules for hiring?—2

Last year in August, I had written a post of the title: “What are the rules for hiring?” [^]. In that post, I had pointed out that historically, the University of Pune (now called Savitribai Phule Pune University, or SPPU for short), in fact didn’t have this “Mechanical-vs-Metallurgy `Branch-Jumping’ Issue.” Though I have a BE in Metallurgy, I myself had taken admission, right in COEP, for an ME program in Mechanical Engineering.

In that post, I had also traced in some detail how COEP had thrown obstacles in my path at the time of my admission to the PhD program in Mechanical Engineering. (If you found (or now find) reading through all those details exasperating, then take a moment to realize what it might have been like for me to live through those artificially created struggles.)

Today, in this post, I once again return to the issue of the hiring rules. I want to provide the reader with copies of the relevant official documents, together with some discussion of the issues as well as my comments.

(I) The AICTE Norms:

If you do ‘net searches to find the AICTE norms document which governs the hiring of professors in the engineering colleges in this country, then you will find many documents floated by different colleges or universities. Most of the matter in such documents are similar to the actual AICTE document, though there often are some small and subtle differences. I don’t mind if different colleges/universities wish to follow policies that are at a slight variance from the norms issued by the AICTE. After all, these are norms, not hard-and-fast rules. To me, trouble begins only when they don’t explicitly note the points of departure. Go ahead, do ‘net searches, and you will find that not a single one of these unofficial documents has bothered to explicitly identify the changes they made from the original AICTE document.

For my purposes, I was looking for the original and authentic AICTE document. I found it faithfully uploaded at SPPU’s Web site, here [^]. Since the college/university Web sites sometimes fail to maintain all the documents or links in order, I have decided to keep a copy of this same document also on my Google Drive, here [^].

See Serial Number 3 on page 2 for Professor’s position in this document. It states:

“Ph.D  degree  with  first  class  degree  at  Bachelor’s  or  Master’s  level  in  the appropriate  branch  of  Engineering  /  Technology  with  10  years  experience in Teaching / Industry / Research out of which 5 years must be at the level of  Assistant  Professor  and  /  or  equivalent.”

True to the khaki register-style dumbness (or the (Marathi) “khaa kee!” type of “smart”ness), this wording is vague on multiple counts. (If there is someone intending to get bribes, let me state it, publicly, that I am refusing to give them any.)

You can interpret this wording in several different ways. The different interpretations can be had by mentally inserting braces “{}” to isolate the different blocks of the text together, and then working out whether these blocks of text apply multiplicatively (as in the Cartesian product) or not.

The two relevant and entirely different ways in which the wording can be interpreted is this:

Interpretation 1.0:

This interpretation says that: you should have a PhD degree in the appropriate branch + you should have a first class either at bachelor’s level or at the master’s level, but both the bachelor’s and the master’s degrees must have come only in the appropriate branch.

According to this interpretation, you are allowed to be dumb (you have to somehow manage a first class only once), so long as you have been conforming to the same branch throughout your life.

With this interpretation, the following issue arises: What does constitute an appropriate branch?

1.1 One sub-interpretation is: Only the Mechanical branch is the appropriate branch for the position of Professor of Mechanical Engineering.

1.2 The other sub-interpretation is: You may have the Mechanical branch either at the bachelor’s or the master’s level (just the way you can have a first class either at bachelor’s or master’s level) but not necessarily at both.

Since I didn’t have a Mechanical degree at either bachelor’s or master’s level, I couldn’t qualify, according to this interpretation 1.0 (whether you follow 1.1 or 1.2).

Interpretation 2.0:

This interpretation says that: You should have a PhD degree in the appropriate branch + you should have a first class either at bachelor’s level or at the master’s level, and further, that either bachelor’s or master’s degrees should have come from an appropriate branch.

Once again, you have to decide what constitutes an appropriate branch.

2.1 One sub-interpretation is: Only the Mechanical branch is the appropriate branch for a position of Professor of Mechanical Engineering.

2.1 The other sub-interpretation is: There can be choices for the appropriate branch at any of the degrees. For instance, to become a Professor of Mechanical Engineering, all the following are OK:
BE (Mech) + ME (Mech) + PhD (Met.)
BE (Mech) + ME (Prod) + PhD (Prod)
BE (Prod) + ME (Prod) + PhD (Prod)
BE (Met) + MTech (Met) + PhD (Mech)—my combination
BE (Aero) + ME (Met) + PhD (Met.)
Etc.

This was my interpretation. It makes sense, because: (i) the wording is: “Bachelor’s or Master’s level in the appropriate branch,” and (ii) the word used is: “the appropriate branch,” not “the same branch.”

The Malady: The interpretation 1.0 was what was adopted by the former Dean of Faculty of Engineering at SPPU, i.e., Dr. G. K. Kharate.

End of (this part of the) story.

(II) The Mumbai University Norms (2012):

The Mumbai University historically had always followed the interpretation 2.2, and never had major issues.

However, in view of the tightening of the government controls, they had held detailed discussions, and then had arrived at an explicit document that clearly states what all constitute the appropriate branches. They published this decision via a document called “Circular No. CONCOL/ICC/04/ of 2012”. I once again link to a copy that I have stored on my Google Drive, here [^].

See page 2 of this document, for the statement qualifications for an Assistant Professor:

“BE/ B Tech and ME /M Tech in relevant subject with First Class or equivalent either in BE / B Tech or ME / M Tech OR ME/M TECH in relevant Subject with First Class”

See page 3 of the same document for additional qualifications for an Associate Professor:

“Qualification as above that is for the post of Assistant Professor, as applicable and PHD or equivalent, in appropriate Discipline”

On the same page, certain additional qualifications expected for a Professor’s position are noted.

See page 9, Serial No. 2 of this document. For a position of Professor in Mechanical Engineering, Metallurgy is included as an equivalent/relevant/appropriate branch, even though only at the master’s level.

However, the drafting is extraordinarily clear here—there are two “or”s—one in the lowercase letters, and another in the capitals. The existence of the capital “OR” makes it abundantly clear that having only a master’s in a relevant subject with First Class is good enough. [Little wonder that the University of Mumbai always cuts ahead of the SPPU on rankings.]

As such, Interpretation 2.2 applies, and I qualify.

I anyway met with their Dean, had it clarified that I indeed do qualify, and eventually, was offered jobs as a Professor of Mechanical Engineering. See my resume regarding these jobs. (The particular link to my resume may change as I update the resume, but it is always accessible from the home page of my personal Web site [^].)

But then, of course, the University of Pune (now SPPU) believes that they are the best and the most conscientious (or least licentious) in the world. So, they were never going to be taken in by the mere fact that the University next door (one which has always been ranked higher by every agency in the world) did easily allow me to function as an employed Professor of Mechanical Engineering. (I anyway do function as a professor of engineering. The only question is: whether they allow me to get employed as one, or not. The lower-ranked SPPU’s geniuses don’t.)

III The Maharashtra State GR (May 2014):

Sorry, on two counts: (i) I cannot give you a direct link to this document at the Web sites of the Maharashtra State Government. I found this document at the Recruitments section of COEP’s Web site, in June 2015, but the document is no longer to be found even at the COEP Web site. (ii) The document is in Marathi, so, my English readers would have to trust me when it comes to the titles of the columns of the relevant table.

Though the GR had come in effect in May 2014, I came to know of it only in June of 2015. The utmost benevolent Mechanical Engineering Professors (and the authorities) at SPPU are still napping dozing off, still getting annoyed when I mention the GR, and still asking me for a copy of this document (with a “knowing” certainty that they would be able to disqualify me in reference even to this GR).

I have once again uploaded my copy of the document to Google Drive, here [^].

Refer to page 13, Serial Number 2. (Fortunately, the Arabic numerals in English and in Marathi are quite similar, because the so-called Arabic numerals had originated in India anyway.)

At the master’s level, the GR expands on even the Mumbai Universities’ list of the equivalent/relevant/appropriate branches (though it cuts down on the Aerospace engineering at the bachelor’s level).

Showing this document, my last employers did offer me a position of Professor in Mechanical Engineering. (No, they didn’t give me the UGC scale. But they did offer me a full Professor’s position—and later on, treated me with full organizational respect that goes with a full Professor’s position.) I even uploaded the internal marks to SPPU’s BCUD Web site, using my own official account.)

Even then, even this year, the Mechanical Engineering geniuses and other employers at the utmost conscientious SPPU are still telling me that I don’t qualify.

As to my last employers, though their college is in Pune and is affiliated to SPPU, their headquarters are in Nagpur, not in Pune. But then, my point is, you don’t have to go so far away as to Nagpur. Go just 75 kms from this filthy place, and as soon as you climb down the Khandala ghat (and with that, also shed your obnoxious conformism of a mindless sort), and you reach a better place.

The Rules for the Maharashtra State Government’s Autonomous Institutes (November, 2014):

These are the latest rules. They apply only to the State Goverment’s Autonomous Institutes—not to the engineering colleges affiliated to SPPU.

But bear in mind that in the view of the State Government (and most every one else), these Autonomous Institutes are supposed to be in the leadership positions; they are supposed to be guide-lamps to the other colleges. It is in this context that their rules become relevant.

I found the document at COEP’s Web site, this year, here [^]. Once again, I have uploaded a copy at my Google Drive, here [^].

See page 3, Paragraph Serial Number 3.2. It says:

“PROFESSOR: Essential: (i)  Ph.D.  Degree  or  equivalent  in  the  concerned  discipline  from  a reputed  institution, preceded  by a UG/PG  Degree in the  relevant  discipline in First Class (or equivalent) with consistently good academic record; ” etc.

Much better (though not as good as the University of Mumbai’s).

Note that the PhD ought to come in the concerned discipline, whereas either the UG or the PG degree should have come from a relevant discipline.

This document thus settles the issue that the Interpretations 1.1 and 2.1 are NOT valid; only the Interpretations 1.2 and 2.2 can be. However, unlike the broadest interpretation in 2.2, here, the requirements are a bit restrictive: your PhD must be in the concerned discipline.

Thus, for the position of Professor in Mechanical Engineering, the following combination is allowed:

BE (Met) + M Tech (Met) + PhD (Mech).

On the other hand, as far as I can make it out (and I can be wrong here), both of the following come in doubt:

BE (Mech) + M Tech (Mech) + PhD (Aero)
BE (Mech) + M Tech (Mech) + PhD (Met)

Looks like they should hire people with better drafting abilities at both COEP as well as in the DTE—and most certainly, and first and foremost, at the AICTE. (Yeah, right. Keep hoping. (AICTE sits in New Delhi.))

I assert that the University of Mumbai’s draft is the best (among those considered above). If you differ, drop me a line.

For obvious reasons, for this post, there won’t be the usual section on a song I like.

I may come back and edit this post, but only for correcting typos/links, or to streamline the write-up.

Since the issues are both legal and important, I may also come back to edit this post any time in a distant future. If so, I will note those (more serious) updates explicitly. (In contrast, the immediate updates merely for streamlining and all, will not be noted explicitly.)

Update 1 on 2016.06.21: Added the detailed rules for Assistant and Associate Professor’s positions at the University of Mumbai. [The link to original document was given even earlier, but now the text of the main post also quotes the detailed requirements.]

[E&OE]

/

# Haptic, tactile, virtual, surgery, etc.

Three updates made on 24th March 2016 appear near the end of this post.

Once in a while I check out the map of the visitors’ locations (see the right bar).

Since hardly any one ever leaves any comment at my blog, I can only guess who these visitors possibly could be. Over a period of time, guessing the particular visitors in this way has become an idle sort of a past-time for me. (No, I don’t obsess over it, and I don’t in fact spend much time on it—at the most half-a-minute or so, once in a while. But, yes, check, I certainly do!)

Among the recent visitors, there was one hit on 6th March 2016 coming from Troy, NY, USA (at 11:48:02 AM IST, to be precise). … Must be someone from RPI, I thought. (My blog is such that mostly only academics could possibly be interested in it; never the people with lucrative industrial jobs such as those in the SF Bay Area. Most of the hits from the Bay Area are from Mountain View, and that’s the place where the bots of Google’s search engines live.)

But I couldn’t remember engaging in any discussion with any one from RPI on any blog.

Who could this visitor possibly be? I could not figure it out immediately, so I let the matter go.

Yesterday, I noticed for the first time an ad for “several” post-doc positions at RPI, posted on iMechanica by Prof. Suvranu De [^]. It had been posted right on the same day: 6th March 2016. However, since recently I was checking out only my thread on the compactness of support [^], I had missed out on the main front page. Thus, I noticed the ad only today.

Curious, I dropped an informal email to Prof. De immediately, almost more or less by cognitive habits.

I am not too keen on going to the USA, and in fact, I am not even inclined to leave India. Reasons are manifold.

You, as every one else on the planet, of course comes to know all that ever happens to or in the USA. Americans make sure that you do—whether you like it or not. (Remember 9/11? They have of course forgotten it by now, but don’t you remember the early naughties when, imagining you to be just as dumb and thick-skinned as they are,  the kind of decibels they had pierced into your metaphorical ears (and in fact also in your soul)? Justifiable, you say? How about other big “controversies” which actually were nothing but scandals? Can’t you pick up one or two?)

Naturally, who would want to go to that uncivilized a place?

And even if you want to argue otherwise, let me suggest you to see if you can or cannot easily gather (or recollect) what all that has happened to me when I was in the USA?

So, the idea of trying to impress Dr. De for this post-doc position was, any which way, completely out of the question. Even if he is HoD at RPI.

And then, frankly, at my age, I don’t even feel like impressing any one for a mere post-doc; not these days anyway (I mean, some 6 years after the PhD defense, and after having to experience so many years of joblessness (including those reported via this blog)). … As far as I am concerned, either they know what and who I am, and act accordingly (including acting swiftly enough), or they don’t. (In the last case, mostly, they end up blaming me, as usual, in some or the other way.)

OK, so, coming back to what I wrote Dr. De. It was more in the nature of a loud thinking about the question of whether I should at all apply to them in the first place or not. … Given my experience of the other American post-docs advertised at iMechanica, e.g. those by Prof. Sukumar (UC Davis), and certain others in the USA, and also my experience of the Americans of the Indian origin (and even among them, those who are JPBTIs and those who are younger to me by age), I can’t keep any realistic expectation that I would ever receive any reply to that email of mine from Prof. De. The odds are far too against; check out the “follow-up” tag. (I could, of course, be psychically attacked, the way I was, right this week, a few days ago.)

Anyway, once thus grown curious about the subject matter, I then did a bit of a Web search, and found the following videos:

The very first listing after a Google search (using the search string: “Suvranu De”; then clicking on the tab: “videos”) was the one on “virtual lap band – surgical simulation”: [^].

Watching that video somehow made me sort of uneasy immediately. Uneasy, in a minor but a definitely irritating way. In a distinctly palpable way, almost as if it was a physical discomfort. No, not because the video carries the scene of tissue-cutting and all. … I have never been one of those who feel nervous or squeamish at the sight of blood, cuts, etc. (Most men, in fact, don’t!) So, my uneasiness was not on that count. …

Soon enough (i.e., much before the time I was in the middle of that video), I figured out the reason why.

I then checked out a few more videos, e.g., those here [^] and here [^]. … Exactly the same sense of discomfort or uneasiness, arising out of the same basic reason.

What kind of an uneasiness could there possibly be? Can you guess?

I don’t want to tell you, right away. I want you to guess. (Assume that an evil smile had transitorily appeared on my face.)

To close this post: If you so want, go ahead, check out those videos, see if it makes you uncomfortable watching some part of an implementation of this new idea. Then, the sin of the sins (“paapam, paapam, mahaapaapam” in Sanskrit): drop me a line (via a comment or an email) stating what that reason possibly could be. (Hint: It has nothing to do with the feely-feely-actually-silly/wily sort of psychological reasons. )

After a while, I will come back, and via an update to this post let you know the reason.

Update 1:

Yahoo! wants you to make a note of the “12 common mistakes to avoid in job interview”: [^]. They published this article today.

Update 2 (on 24th March 2016):

Surprise! Prof.  De soon enough (on 18th March IST) dropped me an email which was brief, professional, but direct to the point. A consequence, and therefore not much of a surprise: I am more or less inclined to at least apply for the position. I have not done so as of today; see the Update 3 below.

Update 3 (on 24th March 2016):

Right the same day (on 18th March 2016 about 10:00 PM IST), my laptop developed serious hardware issues including (but not limited to) yet another HDD crash! The previous crash was less than a year ago, in last June  [^].

Once again, there was  loss of (some) data: the initial and less-than-25%-completed drafts of 4+ research papers, some parts (from sometime in February onwards) of my notes on the current course on CFD, SPH, etc., as well as some preliminary Python code on SPH). The Update 2 in fact got delayed because of this development. I just got the machine back from the Dell Service last evening, and last night got it going on a rapid test installation of Windows 7. I plan to do a more serious re-installation over the next few days.

Update 4 (on 24th March 2016):

The thing in the three videos (about haptics, virtual surgery) that made me uncomfortable or uneasy was the fact that in each case, the surgeon was standing in a way that would have been just a shade uncomfortable to me. The surgeon’s hands were too “free” i.e. unsupported (say near elbow), his torso was stooping down in a wrong way (you couldn’t maintain that posture with accuracy in hands manipulation for long, I thought), and at the same time, he had to keep his eyes fixed on a monitor that was a bit too high-up for the eyes-to-hands coordination to work right. In short, there was this seeming absence of a consideration of ergonomics or the human factors engineering here. Of course, it’s only a prototype, and it’s only a casual onlooker’s take of the “geometry,” but that’s what made me distinctly uncomfortable.

(People often have rationalistic ideas about the proper (i.e. the least stress inducing and most efficient) posture.  In a later post, I will point out a few of these.)

A Song I Like:
(filled-in on 24th March 2016)

(Marathi) “thembaanche painjaN waaje…” [“rutu premaachaa aalaa”]
Music: Shashank Powar

[An incidental note: The crash occurred—the computer suddenly froze—while I was listening to—actually, watching the YouTube video of—this song. … Somehow, even today, I still continue liking the song! … But yes, as is usual for this section, only the audio track is being referred to. (I had run into this song while searching for some other song, which I will use in a later post.)]

[Some editorial touches, other than the planned update, are possible, as always.]

[E&OE]

# Why I won’t be writing for a while…

Why I these days can’t find the time to write blog posts:

As you know, I have joined a private engineering college as a professor (though it’s a temporary appointment). I have a lot of work-load. While in the interview I had insisted on a work load of 8 hours + ME projects from the computational mechanics field, this is what I have been asked to carry out, after joining:

1. A course on Thermodynamics (the first course on the subject) to SE (Mech.) students (4 hrs/week)
2. An elective course on Operations Research to final year BE (Mech.) students (4 hrs/week)
3. Guidance of three project groups (of 4 students each, i.e. 12 students in all) of final year BE (Mech.) program (technically, “only” 2 hours/group/week)
4. A course on Advanced Thermodynamics and Combustion Technology to first year ME (Mech.) students (3 hrs/week)

Furthermore, for the first three items (and probably also for the fourth), I basically have been asked to fill in for an associate professor who quit the college (he said “for better prospects” during our brief interaction), mid-term.

From my last job, I know that if I am going to teach a course for the first time in my life, I need about 3 hours of preparation per hour of the actual lecture delivery. That is, about 4 hours in all. By that reckoning, I am already doing: (4 X 11) + (2 X3) = 52 hours per week.

Even if I cut down on preparation, it would still be about (3 X 11) + (2 X 3) = 39 hours.

And then, there are administrative things like meetings (3 hours at the college level which I must attend because I am a “senior” professor and a PhD holder), 1 hour at the departmental level, and 1–2 hours for my faculty groups (I am a mentor to 4 junior faculty)). And, I haven’t counted in the time spent on grading in-semester examination papers for the three courses.

On top of that, many topics of both Operations Research and the ME course on Thermodynamics are completely new to me. (About 60% part, and about 30–35% part, respectively.)

Clearly, I am putting in way beyond the norm of 40 hrs/week. In fact, about 58–45 hours, it is, at the minimum. The calculation is right. Mid last week, I had to take an extra half tablet for angina, because I was getting up at 4:00 AM for teaching two consecutive classes of two different courses both of which were new to me.

I therefore don’t have any time left for blogging.

The situation is going to continue for quite some time. Mid-October for UG and Mid-November for PG is the time to which the current semesters respectively run.

On the other hand, the ME course on CFD (though compulsory for the ME (Heat Power) program) has not been given to me. “Orders from the top” is the only reason I have been made aware of, in this connection.

The faculty member who left (and thus created a vacant slot leading to my hiring) was an Associate Professor (yes, he too had a PhD; he was about 35 years old). Here as an Associate Professor, he was making the same amount of money which I was making at my previous job in Mumbai as a Professor (at my 50+ age). However, now, for filling in his shoes in the middle of the term, they offered me 15% less salary. This offer they accommodated by not adopting the UGC scale in my case. (That was because, they bluntly asserted, I wouldn’t be approved for a Professor’s position at the Savitribai Phule University of Pune because I don’t have the required experience. It also is conceivable that they thought that the empty shoes left behind might be too big for me to fill in.)

I was given a choice: accepting the UGC scale as an Associate Professor, or choose the same Rupee payment as a gross/lump-sum salary but with a Professor’s title. I chose the latter. Reason? so that at the time of any future University approvals for a Professor’s position, I would not have to explain a discontinuity in the title of the full Professorship.

Why did I do that? Accept this offer?

Two reasons: (i) This way, I had hoped, I would get to teach CFD right in Pune. Teaching CFD would be in line with my research interests, and being in Pune would be convenient to both me and my father. (ii) I knew that professors of the Savitribai Phule University of Pune (and also their “management”s) are quite well organized a lot. With the “shikshaNa shulka samitee” i.e. the professional body deciding the fees for the private engineering colleges choosing be its members, almost each private engineering college knows everything that goes on in the other private engineering college. I therefore was sure that now that this offer was actually made by this college, not a single other college would ever make any better offer to me. As it turned out, no one made any other offer at all—better, or worse. (The Executive Director of the Trust of a better reputed college in Pune happens to be a past student of a friend of mine, and the former still respectfully returns every call the latter makes to him. I had approached the Director through this friend of mine. While my friend was honestly hopeful that I will get a good opportunity there, even though this friend is a man of the world, I still thought nothing of the kind is going to happen, once I received this offer. Turns out that I knew better. (Yes, sometimes it is a hassle in life to even know better!)

So, I accepted it. This offer.

(Dear CapMag.com and Objectivist sites, yes, the period spanning the last week of August and the first week of September is coming to an end; so kindly run a few articles highlighting the employer’s rights. You too, dear Hoover. Very, very capitalistic and/or Republicans, it would be. As to the Democrats: raise the questions as to why a woman candidate was not given a chance in my place.)

Anyway, while the payment issue can be kept as an aside (in private colleges, they do have the flexibility to offset such issues later on (I told you I know better)) what bothers me is this part: Going by the absence of any comments on the interviewers’ part during the interview, I assumed that they would give me only two courses. But they still passed on three courses to me.

Similarly, I also truly believed that I would get to teach CFD. (Unlike Mumbai university, in Pune, final year BE students don’t get to learn FEM.) But here they instead gave me Advanced Thermodynamics and Combustion Technology. The combustion technology is the latter is the part I’ve never studied, though I know its importance through my six months’ stint in Thermax (and which experience the UGC and the Savitribai Phule University of Pune anyway don’t formally count in, because I have lost the experience certificate for that job). The topic is simple, but remember the Indian requirement: being able to rattle off an answer on the fly and instantaneously—whether accompanied by understanding or not.

Similarly, I also truly believed that I would get ME students to guide. But I didn’t get any. On this count, their reasoning seems right: there are only 4–5 students in two ME programs put together.

I also truly believed that when a couple of distinction class final year undergraduate students came to me, and were enthusiastic about doing a CFD project under me, the required project group reshuffling would be possible. (Their entire group of four soon became eager to join me.) However, the students’ request was declined out of the apprehension that it would lead to “system collapse”: every one would want to work with someone else, it was feared.

BTW, this was the same idea which I have been having from 2010 or so. In 2013, I was going to use it for an ME level project at YTIET Karjat, and so had submitted the abstracts for two papers in an international conference in July 2013. Both abstracts were accepted and the full-length papers were in preparation. I had to soon later (in August 2013) withdraw the papers’ proposal because I had in the meanwhile lost that job. As to the current job: Despite two months, not a single student had yet submitted a single project proposal. So, it wouldn’t have been the case of my jumping in, in the middle of an on-going project. The project would have started from the scratch anyway. But then, the apprehension that the system would collapse could faithfully be applied in this case, but not in the case of asking me teach subjects that are new to me, in the middle of a semester, after half the portion had already been covered by someone else.

So, you can see that things don’t always go the way I truly believe they would. I, too, don’t always know better!

(Even though, almost predictably, students supposedly have already begun giving a good feed-back about my teaching, in comparative terms, that is. When a professor remarked this part in an informal chat, I actually was blank: emotionally, as well as cognitively. I was too worried about ending that chat in a polite way as soon as possible, so that I could continue taking out notes for my upcoming class.)

Anyway, that’s how I don’t have any time in hand for blogging.

Further, until III week of September, all our weekly offs have been suspended (compensatory offs will be given later) because of some definitely valid reason (accreditation-related documentation work). That’s yet another reason… (To my mind, the only valid reason by which an extra load can be justified. But then, as I said, it comes on the top of the above mentioned 58–45 hours/week, and so, I really can’t care for the justifiability of this further additional component.)

An idea for a brief paper:

The silver lining is this. I (after two weeks) have (barely) begun somewhat enjoying teaching Operations Research (OR). It’s not exactly my field, but at the BE level, the subject seems to be such that even as the models are somewhat simpler to deal with, they also have enough potency by way of supplying some food for thought. Possibly, also some new research paper ideas.

For instance, while commuting by bus (it’s a 25 kms one-way commute for me; 1 hour to, and 1.5 hour fro due to the heavy evening traffic) I stumbled on an idea related to the topic of Queuing Theory—an OR topic which I am currently teaching. I had never studied (or even run into) this topic before, and so, while it added to my harder work, I still have managed to find this topic to be a bit of a fun.

And, I could still stumble on an idea of building some toy computer models about it. … It’s just that I am weak in mathematics and so, I have to study harder. Which means, I have to work on this idea later, after this semester gets over.

… In the meanwhile, if you can’t suppress your curiosity, here is the idea: Hopefully, you know that the normal distribution is a limiting case of the binomial distribution. Hopefully, you therefore know that Galton’s board can provide a neat toy model to introduce the normal distribution. Hopefully, you also know that the Poisson distribution is sort of derived from the binomial distribution.

The idea is to build a similar sort of a suitable toy model (either physical or, better still, in software) for the Poisson distribution. And, to prove the convergence from that toy model to the Poisson distribution.

So, in short, the idea we are looking for is this:

Galton’s Board : Normal distribution ::  ? : Poisson distribution.

And, to supply a neat (fairly rigorous) mathematical proof.

I tried to find such a model via 3–4 quick Google searches, but failed to find any. There are any number of texts and papers connecting networks and the Poisson distribution. But what they always discuss is the use of Poisson statistics in network models—but not a finite network/graph/similar model leading to the Poisson distribution (in appropriate limits). The “Galton board” is missing when it comes to the Poisson distribution, to speak loosely.

Spoiler Alert: Here’s a hint—a very loud hint IMO. So, skip the next line appearing in the very fine print if you want to work on it yourself. (Further, the topic also is out of the syllabus of the Savitribai Phule University of Pune, and of every university syllabus that I came across during my searches on this topic—that’s why I believe this can be a good topic for a brief research paper):

The detection times of photons, and the arrival times of taxi-cabs at an arbitrary square in a city.

No, the hint may not be sufficient to you. But then, I do intend to write a paper on this topic, or at least: search better, using Scopus and other indexing services, during my next visit to IIT Bombay, and then, if the suitable paper has not yet been written, to write it.

Am too busy to be in the right frame of the mind even to just listen to music, so let me skip the usual “A Song I Like” section….

The noise pollution and the government-running people’s explicit, loud and strong support thereof:

However, of course, with the upcoming “GaNapati” festival and all, you know that I will have to listen to at least 10 hours of very loud “music” every day, in blatant and rampant violation of my relevant rights as an Indian citizen.

What you might not know is that both the parties in the ruling coalition in Maharashtra, viz., the BJP (the state education minister Mr. Vinod Tawade) and Shiv Sena (the party chief Mr. Uddhav Thaakare) have openly and strongly declared that if festivals (“utsav” was the term they both used) cannot be celebrated by “getting on the road,” what’s the point?

Yes, that is the point they had, concerning this issue. These are the people who are running this government. (And, government, you know, associates to “gun.”)

Another point you would not know is that every year, about 2–3 police officers on the “bandobast” duty in Pune (alone), and also about 2–3 senior citizens in Pune (alone), die because of the noise pollution (alone). Yes, police constables and even officers have suffered cardiac arrest and collapsed on the spot, after 20 hours of continuous policing in front of the loud-speakers walls that are erected in violation of the Supreme Court of the land.

There is no Kasab involved here, and I am certain that the honorable politicians must be looking at some … greater… social cultural… good, …. what do you say?

The solution usually discussed is, what else, “yoga.” (Which word is pronounced (by the proposers) as “yogaa”).) “Yoga” classes for the police, to combat their job-related stress. And also for the rest of us.

The Times of India, the Indian Express, the Marathi-language newspapers, and the TV media in general, have not isolated this above-mentioned bit. They do report such news, but only in a piecemeal manner, i.e. as the death events separately occur over some 12.75 day festival—i.e. the 11 days from the Chaturthee to Chaturdashi, both inclusive, and an additional day or two days for the final day “festivities” that, because it’s “utsav,” must run into the “pitru pandharwaDaa”—after it involves sending off the “baapaa” doesn’t it?.

Thus the media people tend to report the “incidents” as un-correlated occurrences.

(Marathi) “gaalboT” is the most they (and the politicians) are ever willing to ascribe to such incidents—incidents in which people die out of noise pollution. [“gaalboT” is the black mark mothers apply on the cheek of their infants. The idea is that the presence of a black mark distorts the beauty of the infant, and thus, by pre-satisfying an evil onlooker’s desire to destroy the beauty, it preempts the evil’s power, and so, the child remains safe. Yes, the “susanskruit” puNeri applies the term to incidents of deaths by noise pollution—after all, it’s a Hindu festival and not a Quranic prayer coming on a loudspeaker from a mosque, right? So, it has to be just a “gaalboT.”

As to me, loudspeakers should be banned for not only “gaNapati” “music,” but also the mosque prayers, the “jai bhim”/“aNNasaaheb saaThe” “festivities”, the loud crackers cracked in the middle of the night for a random marwaari/Punjabi marriage, and every other “religiosity” or “festivity” of every kind. Men may observe their religious rituals or practices, but only without affecting others’ objective rights. Sound is not a laser light; it travels also to unintended locations, and with these loud speaker walls, it travels well over half a kilometer radius to acutely disturbing levels.

But coming back to the “puNeri” culture in particular, none has bothered to study or even think of the loss of time and the non-fatal health injuries, so such things don’t at all get reported.

However, to be fair, the media have, at times, shown the due sensitivity to run news articles about the ill-effects that the loud crackers have on pets such as dogs. Such articles usually make it to the print at the time of “Diwaali,” near the end of that season: both the “Ganapati” and “Navaratri” festivals are, by then, fully over, of course. Also the “laxmi pujan.” (Each festival has, by then, been covered highlighting the due presence of foreigners, especially the white-skinned ones. Apparently, these white people come to India at the time of the Pandharpur “waari” and then they stay put until “Diwaali”. And then, almost as if on a cue, these visiting whites suddenly disappear as the Christmas approaches. At Christmas proper, only the white people working in the Pune IT industry (“expats”) get coverage, apart from the Indian-born native Christians. But not those aforementioned visiting white. At least not in Pune. … I suspect that it’s then time to shift the focus towards the Goa beaches…. But I digress…

And, I also write too long posts…

OK, some time later (after a month or so).

[If I at all find time, I may streamline a few places in this post, but I can tell you that it won’t be more than a 10 minutes’ editing. So, this post isn’t going to change a lot from its present shape. Take it or leave it. But no, I really won’t be able to come back to write blog posts on the topics such as what I mentioned the last time or so. So, bye for now, and for quite a few weeks.]

[E&OE]