Work Is Punishment

Work is not worship—they said.

It’s a punishment, full stop!—they said.

One that is to be smilingly borne.

Else you lose your job.

And so lose everything else too. …

Hmmm… I said. … I was confused.

Work is enjoyment, actually. … I then discovered.

I told them.

They didn’t believe.

Not when I said it.

Not because they ceased believing in me.

It’s just that. They. Simply. Didn’t. Believe. In. It.

And they professed to believe in

a lot of things that never did make

any sense to themselves.

They said so.

And it was so.

A long many years have passed by, since then.

Now, whether they believe in it or not,

I have come to believe in this gem:

Work is punishment—full stop.

That’s the principle on the basis of which I am henceforth going to operate.

And yes! This still is a poem alright?

[What do you think most poems written these days are like?]

It remains a poem.

And I am going to make money. A handsome amount of money.

For once in my life-time.

After all, one can make money and still also write poems.

That’s what they say.

Or do science. Real science. Physics. Even physics for that matter.

Or, work. Real work, too.

It’s better than having no money and…






Miscellaneous: books to read, a new QM journal, the imposter syndrome, the US presidential elections

While my mood of not wanting to do anything in particular still continues (and also, there is no word yet on the job-related matters, including on whether I might qualify as a Professor of Mechanical Engineering in SPPU or not), there are a few quick things that I may as well note.

Updates on 17th, 18th and 22nd Nov. 2016: See my English translation[s] of the song, at the end of the post.

Books to Read:

First, the books to read. Here are a few books on my to-read list:

  1. Sean Carroll, “The Big Picture” [^]. I have been browsing through Sean’s blog-posts since before the time the book was published, and so have grown curious. I don’t have the money to buy it, right now, but once I get the next job, I sure plan to buy it. Here is the review in NY Times [^]. And, here is a latest review, written by a software engineer (whose link appeared in Sean’s twitter feed (I don’t myself use my Twitter account, but sometimes do check out the feeds of others via browser))[^]. Judging from his posts, I do know that Sean writes really well, and I would certainly want to check out this book, eventually.
  2. Roger Penrose, “Fashion, Faith, and Fantasy in the New Physics of the Universe,” [^]. This is the latest offering by Penrose. Sometimes I simply type “quantum physics” in Google, and then, in the search results, I switch the tab over to “news.” I came to know of this book via this route, last week, when I ran into this review [^].
  3. Roger Schlafly, “How Einstein Ruined Physics: Motion, Symmetry and Revolution in Science,” [^]. Here is a review [^], though my curiosity about the book rests not on the review but on two things: (i) what I had thought of Einstein myself, as far back as in early 1990s, while at UAB (hint: Schlafly’s thesis wouldn’t be out of bounds for me), and (ii) my reading the available portions of the book at Google Books. …This book has been on my “to-read” list for quite some time, but somehow it keeps slipping off. … Anyway, to be read, soon after I land a job…

A New QM Journal:

A new journal has arrived on the QM scene: [^]. Once again, I got to know of it through the “news” tab in a Google search on “quantum physics”, when I took this link [^].

It’s an arXiv-overlay journal. What it means is that first you submit your paper to arXiv. … As you know, getting something published at arXiv carries a pretty low bar (though it is not zero, and there have been some inconsistencies rarely reported about improper rejections even at arXiv). It’s good to bring your work to the notice of your peers, but it carries no value in your academic/research publications record, because arXiv is not a proper journal as such. … Now, if your work is good, you want to keep it open-access, but you don’t want to pay for keeping it open-access, and, at the same time, you also want to have the credentials of a proper journal publication to your credit, you have a solution, in the form of this arXiv-overlay journal. You send the link to your arXiv-published paper to them. If their editorial board finds it fitting the standards and purpose of their journal, they will include it.

The concept originated, I guess, with Timothy Gowers [^] and others’ efforts, when they started a maths journal called “Discrete Analysis.” At least I do remember reading about it last year [^]. Here is Gowers’ recent blog post reflecting on the success of this arXiv-overlay journal [^]. Here is what Nature had to report about the movement a few months ago [^].

How I wish there were an arXiv for engineering sciences too.

Especially in India, there has been a proliferation of bad journals: very poor quality, but they carry an ISSN, and they are accepted as journals in the Indian academia. I don’t have to take names; just check out the record of most any engineering professor from outside the IISc/IIT system, and you will immediately come to know what I mean.

At the same time, for graduate students, especially for the good PhD students who happen to lie outside the IIT system (there are quite a few such people), and for that matter even for MTech students in IITs, finding a good publication venue sometimes is difficult. Journal publications take time—1 or 2 years is common. Despite its size, population, or GDP, India hardly has any good journals being published from here. At the same time, India has a very large, sophisticated, IT industry.

Could this idea—arXiv-overlay journal—be carried into engineering space and in India? Could the Indian IT industry help in some ways—not just technical assistance in creating and maintaining the infrastructure, but also by way of financial assistance to do that?

We know the answer already in advance. But what the hell! What is the harm in at least mentioning it on a blog?

Just an Aside (re. QM): I spent some time noting down, on my mental scratch-pad, how QM should be presented, and in doing so, ended up with some rough outlines of  a new way to do so. I will write about it once I regain enough levels of enthusiasm.

The Imposter Syndrome:

It seems to have become fashionable to talk of the imposter syndrome [^]. The first time I read the term was while going through Prof. Abinandanan’s “nanopolitan” blog [^]. Turns out that it’s a pretty widely discussed topic [^], with one write-up even offering the great insight that “true imposters don’t suffer imposter syndrome” [^]. … I had smelled, albeit mildly, something like a leftist variety of a dead rat here… Anyway, at least writing about the phenomenon does seem to be prevalent among science-writers; here is a latest (H/T Sean Carroll’s feed) [^]…

Anyway, for the record: No, I have not ever suffered from the imposter syndrome, not even once in my life, nor do I expect to do so in future.

I don’t think the matter is big enough for me to spend any significant time analyzing it, but if you must (or if you somehow do end up analyzing it, for whatever reasons), here is a hint: In your work, include the concept of “standards,” and ask yourself just one question: does the author rest his standards in reason and reality, or does he do so in some people—which, in case of the imposter syndrome, would be: the other people.

Exercise: What (all) would stand opposite in meaning to the imposter syndrome? Do you agree with the suggestion here [^]?

The US Presidential Elections: Why are they so “big”? should they be?

Recently, I made a comment at Prof. Scott Aaronson’s blog, and at that time, I had thought that I would move it here as a separate post in its own right. However, I don’t think I have the energy right now, and once it returns, I am not sure if it will not get lost in the big stack of things to do. Anyway, here is the link [^]. … As I said, I am not interested much—if at all—in the US politics, but the question I dealt with was definitely a general one.

Overall, though, my mood of boredom continues… Yaawwwnnnn….

A Song I Like:

(Hindi) “seene mein jalan…”
Lyrics: Shahryar
Music: Jaidev
Singer: Suresh Wadkar

[Pune today is comparable to the Bombay of 1979 1978—but manages to stay less magnificent.]

Update on 2016.11.17: English translation of the song:

For my English blog-readers: A pretty good translation of the lyrics is available at Atul’s site; it is done by one Sudhir; see here [^]. This translation is much better than the English sub-titles appearing in this YouTube video [^] which comes as the first result when you google for this song. …

I am not completely happy with Sudhir’s translation (on Atul’s site) either, though it is pretty good. At a couple of places or so, it gives a slightly different shade of meaning than what the original Urdu words convey.

For instance, in the first stanza, instead of

“Just for that there is a heart inside,
one searches a pretext to be alive,”

it should be something like:

“just because there is a heart,
someone searches (i.e., people search) for an excuse which can justify its beating”

Similarly, in the second stanza,  instead of:

“what is this new intensity of loneliness, my friend?”,

a more accurate translation would be:

“what kind of a station in the journey of loneliness is this, my friends?”.

The Urdu word “manzil” means: parts of the Koran, and then, it has also come to mean: a stage in a journey, a station, a destination, or even a floor in a multi-storied building. But in no case does it mean intensity, as such. The underlying thought here is something like this: “loneliness is OK, but look, what kind of a lonely place it is that I have ended up in, my friends!” And the word for “friend” appears in the plural, not the singular. The song is one of a silent/quiet reflection; it is addressed to everyone in general and none in particular.

… Just a few things like that, but yes, speaking overall, Sudhir’s translation certainly is pretty good. Much better than what I could have done purely on my own, and in any case, it is strongly recommended. … The lyrics are an indispensable part of the soul of this song—in fact, the song is so damn well-integrated, all its elements are! So, do make sure to see Sudhir’s translation, too.

Update on 2016.11.18: My own English translation:

I have managed to complete my English translation of the above song. Let me share it with you. I benefitted a great deal from Sudhir’s translation and notes about the meanings of the words, mentioned in the note above, as well as further from “ek fankaar” [^]. My translation tries to closely follow not only the original words but also their sequence. To maintain continuity, the translation is given for the entire song as a piece.

First, the original Hindi/Urdu words:

seene mein jalan aankhon mein toofaan sa kyun hai
is shehar mein har shakhs pareshaan saa kyun hai

dil hai to dhadakne ka bahaanaa koi dhoondhe
patthar ki tarah behis-o-bejaan sa kyun hai

tanahaai ki ye kaun si manzil hai rafeeqon
ta-hadd-e-nazar ek bayaabaan saa kyon hai

kyaa koi nai baat nazar aati hai ham mein
aainaa hamen dekh ke hairaan sa kyon hai

Now, my English translation, with some punctuation added by me [and with further additions in the square brackets indicating either alternative words or my own interpolations]:

Why is there jealousy in the bosom; a tempest, as it were, in the eyes?
In this city, every person—why does it seem as if he were deeply troubled [or harassed]?

[It’s as if] Someone has a heart, so he might go on looking for an alibi [or a pretext] to justify [keeping it] beating
[But] A stone, as if it were that, why is it so numb and lifeless [in the first place]?

What kind of a station in the journey of the solitude is this, [my noble] friends?
Right to the end of the sight, why is there [nothing but] a sort of a total desolation?

Is there something new that has become visible about me?
The mirror, looking at me, why does it seem so bewildered [or perplexed]?

Update on 22nd Nov. 2016: OK, just one two more iterations I must have; just a slight change in the second [and the first [, and the third]] couplet[s]. (Even if further improvements would may be possible, I am now going to stop my iterations right here.):

Why is there jealousy in the bosom; a tempest, as it were, in the eyes?
In this city, every silhouette [of a person]—why does it seem as if he were deeply troubled [or harassed]?

[It’s as if] A heart, one does have, and so, someone might go on looking for an alibi [or a pretext] to justify [keeping it] beating
[But] A stone, as if it were that, why is it so numb and lifeless [in the first place]?

What kind of a station in the journey of the solitude is this, [my noble] friends?
[That] Right to the end of the sight, why is there [nothing but] a sort of a total desolation?

Is there something new that has become visible about me?
The mirror, looking at me, why does it seem so bewildered [or perplexed]?




Squeezing in a post before the 2015 gets over…

The first purpose of this post is to own up a few nasty things that I did. Recently I posted some nasty comments on iMechanica. I got as randomly nasty in them as I could.

My overwhelming mental state at that time was to show just a (mild) example of the “received” things, of what I have had to endure, for years. In fact what I had to endure has been far worse than mere comments on the ‘net, but I tried to keep it aside even in that nasty moment. … Yes, that’s right. I have resisted putting out nastiness, in response to that which I have gotten over years (for more than a decade-and-a-half!). I have not succeeded always, and this recent instance is one of that infrequent times I could not.

On the other hand, check the better side of my record at the same forum, I mean iMechanica: Hundreds of comments on more than two hundred threads.

Yes, I do regret my recent “response.” But if you ask me, the issue has gone beyond the considerations of justifiable-ness and otherwise. Not in the sense that moral principles don’t apply for such things (exchanges on the Internet), but in this sense: Let us change the chairs. I mean to say: Even if someone else in my position were to write ten-folds more such comments, and if I on the other hand were to be in a general observer’s position, then: the current state of the world is such that I would no longer have a right to expect any better coming off him. If anything else better were at all to come off him, I may or may not be grateful (it would depend on the specific value of that better thing to me). But I would certainly put it on account of his graciousness.


All the same, I will sure try to improve my own record, and try to avoid such nastiness in future, esp. at iMechanica (a forum that has given me so much of intellectual satisfaction, and has extended so much friendliness). [No, if you ask me, the matter involves such bad context that I won’t include this resolve as a part of my NYR, even though I will, as I said, try even more to observe it.]

I also have been down with a bout of cold and cough for the past 2–3 days, now barely recovering, and therefore don’t expect to join in the New Year’s party anywhere.

My NYR remains as before (namely, to share my newer thoughts on QM). There is an addition in fact.

I have found that I can now resolve the issue: “Stress or strain: which one is more fundamental?” It is one of the most widely read threads at iMechanica (current count: 135,000+), and though a lot of knowledgeable and eminent mechanicians participated in it, at the natural cessation of any further real discussion several years ago, the matter had still remained unresolved [^].

I now have found a logic to take the issue to (what I think is) its definite resolution. I intend to share it in the new year. That’s my NYR no. 2 (the no. 1 being about QM). I am also thinking of writing a journal paper about this stress-strain issue—for no reason other than the fact it has gone unresolved for such a long time, despite such wide publicity. It clearly has gone beyond the stage of an informal discussion, and does deserve, IMO, a place in an archival journal. For the same reason, give me time—months, if I decide to include some simulations, or at least several weeks, if I decide to share only the bare logic, before I come back.

Yes, as usual, you can always ask me in person, and I could give the gist of my answer right on the fly. It’s only the aspect of writing down a proper archival journal paper that takes time.

A Song I Like:

It’s being dropped for this time round.

I cannot pick out which one of the poems of Mangesh Padgaonkar I love better. He passed away just yesterday, at a ripe age of 86.

Just like most any Marathi-knowing person of my age (and so many of other ages as well), I have had a deeply personal kind of an appeal for Mangesh Padgaonkar’s poetry. It’s so rich, so lovely, and yet so simple of language—and so lucid. He somehow had a knack to spot the unusual, the dramatic in a very commonplace circumstance, and bring it out lucidly, using exactly the right shade of some very lyrical words. At other times, he also had the knack to take something very astounding or dramatic but to put it in such simple (almost homely) sort of way, that even a direct dramatic statement would cause no real offence. (I here remember his “salaam.”) And, even if he always was quite modern in terms of some basic attitudes (try putting his “yaa janmaavara” as “nothing but the next” in a series of the poems expressing the received Indian wisdom, or compare his “shraavaNaata ghana neeLaa” with the best of any naturalistic poet), his poetry still somehow remained so deeply rooted in the Marathi culture. Speaking of the latter, yes, though he was modern, one could still very easily put him in the series of “bhaa. raa. taambe,” “baalakavee,” and others. Padgaonkar could very well turn out to be the last authentic exponent of the Marathi Enlightenment.

All in all, at least in my mind, he occupies the same place as that reserved for the likes of V. S. Khandekar and “kusumaagraj.” People like these don’t just point out the possibilities, in some indirect and subtle ways, they actually help you mould your own sense of what words like art and literature mean.

If I were to be my younger self, my only regret would be that he never received the “dynaanapeetha” award. Today, I both (i) know better, and (ii) no longer expect such things to necessarily come to a pass.

Anyway, here is a prayer that may his soul find “sadgati.”

Alright now, let me conclude.

Here is wishing you all the best for a happy and prosperous new year!

[May be another pass, “the next year”…]


Translation seen as a probabilistic process

These days, I have been writing what effectively has turned out to be a series of posts on the different broad views of the world implicitly assumed by physicists, over the course of the development of the subject. … The last time I had ended up de facto having a series at this blog—without planning for one—was the one on the diffusion equation: the Brownian movement, Fourier’s theory, and all that; see here [^], [^], [^] and here [^].

That topic has become once more relevant, because of a certain peculiar nature of Fourier’s theory. In the present series, we have seen how the phenomenon of gravity throws a spanner in the neat scheme we might first think of, for the first world. … We had to split our first world (that corresponding to the Newtonian mechanics) into two, only because of this odd man out of gravity. Further, as already noted earlier in this series, Fourier’s theory, too, throws a proverbial spanner into the scheme of our first world, because unlike the rest of it, Fourier’s is a theory that necessarily involves a physical instantaneous action-at-a-distance.

I wanted to write on that topic, i.e., on the nature of the Fourier theory and whether or how it necessitates further splitting up of our neat first world. In fact, I also have a few other posts coming up very soon on the related topics. At least one, or perhaps two, will be on the nature of space, the physical universe, and the relation between the two. For instance, issues like: what is the meaning of the concept of space, the question of whether the space is infinite or not, whether the [physical] universe is infinite or not, etc.

However, certain comments, once again, interfered.

I received a few comments written in some seemingly hieroglyphic-kind of a language. For instance, this passage (given below). Since I could not make the head or the tail of it, what I did was to open up the Google Translate page, copy-paste the comment material, and try to make a sense of the comment. Here are the passages:

An excerpt from the original (which is, according to the Google Translate, in Japanese):

“Pythonの冬の数ヶ月の葉で作られたとみなされているレザーベースのトリム識別名ブランドやエンブレム次の裏地を持っている。嵐もうすぐキャンプrrnsideできるだけあなたの特別なバッグ “ウエット”パックでは、家に帰ってくるとすぐに溶液を除去し、空気乾燥しているのに役立ちます。ワイプは、それを維持する前に、すべての残骸を立ち上げました。それは屋外ながら、毎日この問題の世話をする場合に最適であることを起こる。そこにいくつかの犬の所有者があり、すべての立ち上げ、犬の糞袋を分解することができる使用して確立された場合、それらはすべての貢献との違いを作成しません。彼らは写真の犬を散歩されるべき電話番号犬は実際に、それはすべての所有者は、子犬うんち袋を使用されるかどうか、特に、地球に影響を与えることができます。”

The translation provided by the Google Translate:

“You have the lining of the emblem and trim next distinguished name brand of leather -based that is considered to be made ​​of leaves of the winter months of Python. In a special bag ” wet ” your pack as much as possible camping rrnside, helps to remove the solution immediately , to specify that air dry and come home soon storm . Before you can keep it , wipe , launched debris all . It happens to be while outdoors , it is best if you want to take care of this problem every day . If it is established using may have the owner of some dogs there, up to all , to decompose the droppings dog bag , they do not create a difference between all contributions . Phone number dog should be walking the dog in the picture actually , the owner of all , whether you are using the bag poo puppy , in particular , will be able to affect the earth it is they .”

Thank you, Google! … What you did for me was not just to provide a translation but also the impetus for me to pursue some ideas of my own… Your offering has inspired me to pursue a few things I wouldn’t have normally thought of trying, for a blog post. …

… Here, I immediately remembered a certain blog-discussion which I had some time ago at the “Applying philosophy…” blog. That discussion was about, among other things, the philosophic issue of the mind-body dichotomy. … In particular, I remembered that I had supplied a translation of a wonderful piece of poetry by Gulzar. (Since it actually is a song from a Hindi film, technically, it should be called a piece of lyrics. Technically.) The song in question is: “ham ne dekhi hai un aakhon se…”

Here are the lyrics of the song, copy-pasted from the “HindiLyricsPratik” blog, here [^]. Those who know Hindi would know why I call it a poem:

“हमने देखी है उन आँखों की महकती ख़ुशबू
हाथ से छू के इसे रिश्तों का इल्ज़ाम न दो
सिर्फ़ एहसास है ये रूह से महसूस करो
प्यार को प्यार ही रहने दो कोई नाम न दो

प्यार कोई बोल नहीं, प्यार आवाज़ नहीं
एक ख़ामोशी है, सुनती है, कहा करती है
न ये बुझती है, न रुकती है, न ठहरी है कहीं
नूर की बूँद है सदियों से बहा करती है
सिर्फ एहसास…

मुस्कुराहट सी खिली रहती है आँखों में कहीं
और पलकों पे उजाले से झुके रहते हैं
होंठ कुछ कहते नहीं, काँपते होंठों पे मगर
कितने ख़ामोश से अफ़साने रुके रहते हैं
सिर्फ़ एहसास…”

Here is the translation that I had offered during that blog-discussion of ours. In my translation, I had tried, as usual, to be as close to the original Hindi as possible. Here it is. [However, please note, I now have modified my original translation quite a bit further here—I got access to a better transliteration of the lyrics of songs, and also thought of somewhat better words with which to translate them.]

[For those who don’t know Hindi, realize that the speaker here is a lady—the heroine of the film—talking through this song to the hero]:

“I have seen that fragrance emanating from those eyes [of yours],
[And now] with this touch of a hand, don’t lay upon this all the accusation of a relationship,
This is [meant to be] just an awareness, experience it with the soul,
Let love remain love, don’t give it any name.

Love is not some talk, love is not sound [or something said aloud],
It is a silence which listens, and [also] is in the habit of saying [something],
It does not extinguish, nor does it stop, nor has it stayed put in some [one] place,
It’s a drop of light, it has been flowing since ages.
This is [meant to be] just an awareness….

Something like a laughter keeps blossoming somewhere in eyes,
And, at the eyelids, some kind of effulgences stay [back as if] bowed down,
The lips don’t say anything, but still, on those quivering lips,
How many silent stories are kept holding back.
This is [meant to be] just an awareness….”

BTW, if you are interested in another take at translation, see R. S. Khanna’s blog here [^]. In this revision of my translation, I found both Khanna’s transliteration and translation quite helpful (e.g., “quivering” now replaces my original “shivering,” etc.) [My original attempt can still be found intact at the above-mentioned link to the “Applying philosophy…” blog.]

I have a PhD in Mechanical Engineering, and also, a Diploma in Advanced Computing, apart from quite a bit of experience (some 10+ years) in software engineering. But, anyway, I am jumping ahead of myself here. First things, first. So, here is the Google translation of the original Hindi:

“We have seen those eyes sweet scented fragrance
Let ‘s not blame it touches the hand of relationships
Only to realize Feel the spirit
Give a name to love Let there be love

No Love Lyrics , Love Bleep
A silence , listens , said that
This is not quenched , neither stops nor is staying somewhere
The blob is poured over the centuries Noor
Just realized …

Nowhere is blossoming like a smile in the eyes
Light on the tip of the eyelids
Lips do not say anything , but on the lips quavering
How many stayed silent and live Afsane
Just realized …”

Thank you, Google!

* * * * *   * * * * *   * * * * *

But what was that bit about my educational qualifications and experience that appeared seemingly out of nowhere right in the middle, you ask? … Good question. And, I also have yet to come to the “probabilistic” part of the title.

…Well, the thing is, I do understand something about the probabilistic but mechanical way in which the Google Translate (GT) works. Its mechanism. It is not via the usual route of a semantics-based translation, e.g. some NLP (natural language processing) algorithms or so! Instead, what it does is the following. … Suppose you want to translate a passage from Hindi to English. All that GT does is to first…. Oh well! Wait!! … Geoffrey Pullum does a far better job of explaining it than I could ever hope to do, and so, let me direct you to him right away [^] (HT to Abi [^]).

* * * * *   * * * * *   * * * * *

But this post is not over… Not yet…

Here is a piece of Hindi poetry that has recently appeared on the “Applying philosophy” blog, here [^]:

“न थी इजाज़त, जो देखने की,
कुछ ऐसे सपने सजाये मैंने,
जो चाहता हूँ, भुला दूं उनको,
बिना इजाज़त सता रहे हैं

न थी इजाज़त, जो बोलने की,
वह बात दिल में बसाई मैंने,
जो चाहता हूँ, निकालूँ उस्को,
बिना इजाज़त बसी हुई है

न थी इजाज़त, जो चाहने की,
वह चाह दिल में जगाई मैंने,
जो चाहता हूँ, न चाहूं उस्को,
बिना इजाज़त जला रही है”

Great poetry, though I haven’t [yet] tried translating it into English. But that’s besides the point. Update: Here is my translation:


there was no permission, to see [some] such [things],
some such dreams I embellished,
what I [now] wish, [is that] I should forget them,
without permission they are annoying [me].

there was no permission, to speak of [some] such [a thing],
[it is] that thing [which] I [let be] inhabited in [my] heart,
what I [now] wish, [is that] I should remove it,
without permission, [it has] stayed on.

there was no permission, to desire [some] such [a thing],
[it is] such a desire [which] I awakened in my heart,
what I [now] wish, [is that] I should not seek it,
without permission, [it] is burning [me].”

But the real point, here, of course, is: the Google translation:

“Did not permit the viewing,
Decorated I had some dreams,
You want me to forget them,
Leave without picking

Was not allowed, speaking of which,
I have settled in the heart of the matter,
Who want to remove Usco,
Without permission is inhabited

Was not allowed, which is wanting;
I want to wake in the heart,
Who want Usco not want,
Without permission is lighting”

…Oh, lines… Oh, that line at the end of the first stanza! … And, oh, that “Usco”!! … And, oh, I almost forgot this: Hey, thanks, really, Google!

And, BTW, that comment in Japanese—the one which provided the spark to write this post in the first place—has now been taken off the spam filter, and been approved already… Thank you, Internet! Thank you, Al Gore!! And, thank you, you all!!!

* * * * *  * * * * *   * * * * *

A Song I Like:

(Hindi) “hum ne dekhi hai…” [And what else did you think it would be?]
Singer: Lata Mangeshkar
Lyrics: Gulzaar
Music: Hemant Kumar


I am jobless

I am jobless.

In fact, as you know, I have been jobless for 10 months now. And, as you know, if you count the time near the end of my contract when I worked for CSCWorld but didn’t get paid, I have been out of a job for 11+ months now.

You know that.

And, you know that I am competent, a man of productive achievements, a man who continues working hard.

And, you also know that you haven’t tried anything to get me a job. And, you perhaps also might know that you might perhaps feel a bit good thing about it.

Things like that are possible.

At least they must be. Without the ability to carry contradictions, without the ability to carry at least some mild form of the hatred of the good for being the good, it wouldn’t be possible for men to:

  • dismissing my PhD studies application, because my first two degrees came from metallurgy, not from mechanical
  • dismissing my job application in the academia, because my first two degrees come from metallurgy, not mechanical
  • insisting on finding a mining engineering position for me, again and again, whenever the matter of giving me a value comes up, whether the value be the recognition at a discussion forum like iMechanica, or of suggesting (or seriously thinking of offering) a job to me
  • insisting on saying that out of some 10+ things mentioned in a job profile (e.g. the one at Autodesk), since I don’t have iOS/Android experience, I don’t fit for a software development manager’s job, thereby blanking out the fact that Brahmins with even lesser knowledge and lesser competence have coolly been accommodated in precisely the same company/similar companies.Here, I will let you estimate the number of weeks, not months, over which I will be able to master not just development on the iOS platform or only the Android development, but both. By mastering, I mean, enough to be able to manage the group having tech leads, senior developers, and developers, all of them having at least 1–2 years experience on those platforms anyway. And, they being Brahmins (whether of traditional kind or government kind (born into reserved categories)), it goes without saying that they all should be very, very, very smart. And, technically savyy. And, so, managing to get work out of them should be easier, right?

    Did I make some mistake somewhere?

Anyway, what I was talking about was this: Things like the above are not possible without men having some definite ability to carry contradictions within themselves. The evil must be a real possibility actually realized within their soul, for them to do things like the above.

So, what’s new, you ask? What’s so new about my joblessness?


Go check out my LinkedIn profile tagline. Now it correctly identifies the state in which I have been for 10+ (or 11+) months by now: “jobless.”

That’s new.

Though, of course, I do daily try to get a job.

* * * * *    * * * * *    * * * * *

A Song I Like:

Excluding this section so long as I go jobless, is not a rule; it is, say, a whim. Just the way, not allowing me to get a job of the kind I would like to have, actually is a whim; it is not, say, a rule.

So, when I recently ran into a song I like, and somehow recalled it again yesterday, I decided to devote an entire blog post to it. Despite my joblessness. … However, then, as I began writing, the above writeup did result, and I didn’t feel like editing it out. So, let it remain as it is, and let me now turn to the song itself.

If you have ever been atrocited [a new word I just coined] by one of the finest pieces of Marathi/Hindi poetry, one of the ways to take the revenge is to attempt translating the same into English.

To ensure success in the intended endeavor, you should try to keep the translation as literal as possible, keeping the interpolations down to the basic minimum. To aid in your translation, you should also try to give some extra words in square brackets of editorial proportions, words which: (i) in general serve to specify the exact shade of the meaning, (ii) serve to bridge the grammatical structures of the two languages, or (iii) suggest a possible alternative meaning. In your translation, you should also repeat the lines that repeat in the original song.

Today, I shall yet again offer my small contribution towards this goal. (For my earlier attempt along the same lines, see here: [^].)

First, the credits: Gulzar, Lata, S. D. Burman (the original one), Salil Choudhary (the “inspired” copier i.e. the lifter (no doubt, he the favorite of socialists, communists, and everyone else on the left, including the IISc Bangalore and IIT professors)):

Now, the original Hindi song:

roj akeli aaye, roj akeli jaaye
chaand kaToraa liye, bhikhaaran raat
roj akeli aaye, roj bechaaree jaaye

motiyon jaise taare, aanchal mein hain saare
motiyon jaise taare, aanchal mein hain saare
haaye phir kyaa, maange bhikhaaran raat
roj akeli aaye, roj akeli jaaye
chaand kaToraa liye, bhikhaaran raat
roj akeli aaye, roj bechaaree jaaye

jogan jaisi laage, no soe naa jaage
jogan jaisi laage, no soe naa jaage
galli-galli mein, jaae bhikhaaran raat
roj akeli aaye, roj akeli jaaye
chaand kaToraa liye, bhikhaaran raat
roj akeli aaye, roj bechaaree jaaye

roj lagaaye pheraa, hai koee nanhaa saveraa
roj lagaaye pheraa, hai koee nanhaa saveraa
god mein bhar do, aayee bhikhaaran raat
roj akeli aaye, roj akeli jaaye
chaand kaToraa liye, bhikhaaran raat
roj akeli aaye, roj bechaaree jaaye

And, here is my nearest English translation:

daily alone [she] comes, daily alone [she] goes
taking the moon [as the begging] bowl, the beggerly woman [i.e. the] night
daily alone [she] comes, daily [the] helpless [one] goes

pearls-like stars, having them all in the lap
pearls-like stars, having them all in the lap
oh [or, alas!], then what [is it, that she] asks for, [this] night?
daily alone [she] comes, daily [she] alone goes
taking the moon [as the begging] bowl, the beggerly woman [i.e. the] night
daily alone [she] comes, daily [the] helpless [one] goes

seems like a woman of renunciation, doesn’t sleep nor gets up
seems like a woman of renunciation, doesn’t sleep nor gets up
in [every] lane and [by]lane, goes the beggerly woman [i.e. the] night
daily alone [she] comes, daily [she] alone goes
taking the moon [as the begging] bowl, the beggerly woman [i.e. the] night
daily alone [she] comes, daily [the] helpless [one] goes

daily takes the round, [as if asking:] is there a smallish [kid of a] morning?
daily takes the round, [as if asking:] is there a smallish [kid of a] morning?
“fill in [my] uterus [or in my stretched out arms] [that smallish kid of a morning],” [that’s what she] asks for, the beggerly woman [i.e. the] night
daily alone [she] comes, daily [she] alone goes
taking the moon [as the begging] bowl, the beggerly woman [i.e. the] night
daily alone [she] comes, daily [the] helpless [one] goes

[May be I should add a bit more, indicating the sort of layers of irony that this song has about it. May be. Some other time. Perhaps, even within a few days. Also, as usual, may be, I will come back and edit/streamline the writeup a bit.]