Homi Jehangir Essay

Homi Jehangir Bhabha, FRS (30 October 1909 24 January 1966) was an Indian thermonu absolved physicist who played a major role in the development of the Indian atomic energy program and is escorted to be the father of Indias nuclear program. Bhabha was born into a prominent family, through which he was related to Dinshaw Maneckji Petit, Muhammad Ali Jinnah, Homi K Bhabha and Dorab Tata. After receiving his early education at Bombay schools and at the Royal constitute of Science, he attended Caius College ofCambridge University to pursue studies in mechanical engineering. After victorious mechanical engineering, he pursued studies underPaul Dirac to complete the Mathematics Tripos. Mean slice, he worked at the Cavendish Laboratory while working towards his doctorate in theoretical bodily science under R. H. Fowler. During this time, he embarked on groundbreaking research into the absorption of cosmic shaft of lights and electron shower production.Afterward, he published a strin g of widely-accepted text file on his theories regarding cosmic ray showers. World War II stony- stony-broke out in September 1939 while Bhabha was vacationing in India. He chose to remain in India until the war ended. In the meantime, he accepted a position at the Indian Institute of Science in Bangalore, drawed by Nobel laureate C. V. Raman. He ceremonious the cosmic Ray Research unit at the institute, and began to work on the theory of the movement of point forkicles. In 1945, he established the Tata Institute of Fundamental Research in Bombay, and the nuclear Energy Commission of India three Electron-positron scattering was later named Bhabha scattering, in keep an eye on of his contri butions in the field.In 1936, Bhabha collaborated with Walter Heitler to formulate a theory on cosmic ray showers. They conjectured that the showers were formed by the cascade production of gamma rays and positive and negative electron pairs.The calculations agreed with the experimental o bservations of cosmic ray showers made by Bruno Rossi and Pierre Victor Auger a few years before. Bhabha later concluded that observations of the properties of such(prenominal) particles would lead to the straightforward experimental verification of Albert wizards theory of relativity. In 1937, Bhabha was awarded the Senior Studentship of the 1851 Exhibition, which helped him continue his work at Cambridge until the outbreak of World War II in 1939. In 1939, Bhabha went dressing to India for a brief holi twenty-four hours. In September, World War II broke out, and Bhabha discrete not to return to England for the time organism.He accepted an stretch out to serve as the Reader in the Physics Department of the Indian Institute of Science, then headed by ren admited physicist C. V. Raman. He get a special research grant from the Sir Dorab Tata Trust, which he used to establish the Cosmic Ray Research Unit at the institute He was select a Fellow of the Royal Society on 20 defect 19 41. With the help of J. R. D. Tata, he established the Tata Institute of Fundamental Research in Bombay. With the end of the World War II and Indian Independence, he received a commendation from Jawaharlal Nehru for his efforts towards peaceful development of atomic energy.He established the atomic Energy Commission of India in 1948. Homi J. Bhabha was too a tight fitting friend of Jawaharlal Nehru and he, along with Prime Minister Jawaharlal Nehru, had played a evidential role for developing the Indian nuclear program as easily as education reforms in India. Bhaba founded and directed deuce major scientific institutions the Tata Institute of Fundamental Research (TIFR) and the Atomic Energy Commission (AEC)of India1. He represented India in International Atomic Energy Forums, and as president of the United Nations Conference on the Peaceful Uses of Atomic Energy, in Geneva, Switzerland in 1955.Death and legacyHe died when Air India Flight 101 crashed show up Mont Blanc in J anuary 24, 1966. Many possible theories prep be been advanced for the aircrash, including a conspiracy theory in which CIA is involved in order to paralyze Indian nuclear weapon programme. The atomic energy centre in Trombay was renamed as Bhabha Atomic Research Centre in his honour. In addition to be a famous scientist, Bhabha was also a painter and a serious music music and opera en gum olibanumiast, besides being an amateur botanist. After his death, the Atomic Energy Establishment was renamed as the Bhabha Atomic Research Centre in his honour.Bhabha also encouraged research in electronics, space science,radio astronomy and microbiology. The renowned radio telescope at Ooty, India was his initiative, and it became a reality in 1970. Bhabha has since set about known as the Father of Indias Atomic Energy programme. The Homi Bhabha Fellowship Council has been braggy the Homi Bhabha Fellowships since 1967 Other noted institutions in his name argon the Homi Bhabha National Inst itute, an Indian deemed university and the Homi Bhabha Centre for Science Education, Mumbai, India.Mohandas Karamchand Gandhi was an Indian nationalist draw who established his countrys freedom through a peaceful revolution. His beliefs ar shown in todays guild as an smooth heart of resistance to unjust rule. The life of the Mahatma was a long fight back filled with brutality and hardships. In order to understand passive resistance, we exit take a look at his hate-filled upbringing. Gandhi was born in Porbandar in the present state of Gujarat on October 2, 1869, and educated in right at University College, London. In 1891, by and by having been admitted to the British bar, Gandhi returned to India and attempted to establish a law pr carryice in Bombay, with little success.Two years later an Indian firm with interests in South Afric atomic number 18tained him as legal adviser in its office in Durban. Arriving in Durban, Gandhi found himself treated as a member of an inferio r race. He was app tout ensembleed at the widespread defense team of civil liberties and political rights to Indian immigrants to South Africa. He threw himself into the struggle for dim-witted rights for Indians (Gandhi, Arun). Gandhi was disgusted with the way his hatful were treated. This paper will discuss his religious and tendernessual point of view and the environment which c When Mohandas Gandhi returned to India from South Africa, he saw the British ruling India. The British brought most benefits to India but more costs to the Indian people, such as frugal. When the British persuaded farmers to switch from increment crops to growing cotton, thither was not abundant regimen for the country and millions of people died from lack of food. The increasing taxes and lack of food made many Indians persist on account of the British.The El flush Vows of Mahatma Gandhi-Their honoring and Relevance Kurangi DesaiAny of us who has attended a prayer meeting at a Gandhian in stitute is the likely to remember a chant beginning-Ahimsa sit downya Asteya . The two verses beginning with these boys enumerate the el counterbalance consecrates that Gandhiji considered al some mandatory for the inmates of his Ashram, in Sabarmati as well as in Sevagram. The el eventide vows are(1) Satya-Truth, (2) Ahimsa-Nonviolence, (3) Brahmacharya-Celibacy (4) Asteya-Non-stealing, (5) Aparigraha or Asangraha-Non-possession (6) Sharira-Shrama Physic bothabour or lucre Labour. (7) Asvada-Control of palate, (8) Abhaya-Fearlessness, (9) Sarva-Dharma-Samanatva- Equal respect for on the whole Religions, (10) Swadeshi-Duty towards neighbour and (11) Asprishyatanivarana removal of Untouch capacity. Of these eleven, the first five are found in nearly of the godlinesss of the domain and are c wholeed Pancha Mahavratas the Five great Vows. The remaining six are somewhat new estimations that dumbfound been given the importance of vows to fulfill the need of the time. The interpret of Gandhiji in the minds of his contemporary Indians was that of a political leader of superstar who brought Swarajya. Essentially, however, Gandhi was a Sadhaka, wiz who was in search of God.His ultimate goal was Moksha or the credit of God. Since he believed that do of man was the best way to realize God, he lived and died in the serve up of India, which in a mircrocosm, was the service of Mankind. That was his pilgrimage towards realization. In this context, the eleven were very(prenominal) meaning(a) to him. They were a part of Tapa asceticism and Self denial for Purification. Tapa is considered infallible in all godlinesss for elevating aneself savorually, for authorisation all over desires, as a check upon an unruly mind and for pavage the way to sacrifice for former(a)s all these leading to Moksha. But Gandhiji was a Sadhaka with a difference his Sadhana did not end with himself. He wanted to include hostel in his spiritual efforts and so he g ave a new property to the Five Great Vows and extended them into the remaining six. Let us make a closer look at these vows and their observance1. Satya -TruthTruth is the most important vow, being the very basis of all the others. The word Satya is from Sat, which means Being. On Sat depends true knowledge, known in Sanskrit as Chit and Bliss that is Ananda. The three together form the word Sachhidananda which is ace of the epithets of the Supreme Being. According to Gandhiji, Truth is God. Satya, therefore, was the pivot of the life of an Ashramite. Observance of Truth was expected not exactly in speech but also in thought and in action. iodin may respect what one should do if what appears to be justice to one person does not appear to be honor to other(prenominal). Gandhiji suggests that after due deliberation and small-scale consideration of the opinion of the other person, if one still feels his own truth to be truth for himself, he should take place it according to his own light. In order to be convinced about ones ability to understand truth, one should use as the measuring rod those who produce suffered for Truth and should himself be ready to suffer similarly.2. Ahimsa Non-ViolenceTruth and Non-Violence are like the two sides of a coin one providenot exist without the other. Using another imagery, Ahimsa is the path along which one reaches truth. Violence leads to more violence and hampers the clear vision which is essential for the pursuit of Truth. At a personalized direct Ahimsa consists in not only forbearing from physical violence in order to achieve non-violence it is inevitable to remove from the mind all hatred, all jealousy and all desire to harm even those who harm us. The near step would be to extend our love to all dungeon beings, including living beings like snakes, tigers, etc. At a hearty level, the goal of Ahimsa is to make out a nine where there would be no need to act in an anti- neighborly manner and hence no need for any punishment. This outhouse happen only when the economic differences between the classes get considerably contract down and when the erring members of order of magnitude are considered as their own brothers by the righteous.Top3. Brahmacharya- Celibacy or ChastityBrahmacharya normally connotes a inexorable control over devolve onual urge. An unmarried man who toss outs sex is called a Brahmachari. According to Gandhiji, however, this is a very narrow meaning of the word. Brahmacharya really means Moving towards, Brahma that is, towards truth. For such a person, a control over all senses is necessary. So also, it is necessary to keep himself away from auxiliary to social connections. In achieving this end, control of sex is perhaps most helpful, because sex is one of the strongest temptations to cause one to stray from the narrow path of truth. A sort out matrimonial relations are the cause of the strongest social bond, that of the family. Hence the importance in clined to the control of sex, which became synonymous with Brahmacharya. Control of sex, bottomland also help the Sadhaka to gain control over his other senses. Gandhiji believed that a celibate life was most congenial for the pilgrim to truth. However, married couples could also tread that path by subtracting sex from their marital life.Such a step would free them from undue attachment for each other and free them for service of mankind. It is obvious that Brahmacharya, like truth and Non-violence, should be adhered to not only at the physical level, but also at the level of thought. To harbour a passion in the mind, while practicing physical control of the senses is not really Brahmacharya. On one point, however, Gandhiji differed radically from the orthodox believers in Brahmacharya he did not believe that a Brahmachari should shun the company of women.He wanted the Brahmachari of his Ashram to live a life of service to society so it was inevitable that he would come into achi eve with women social workers. In Gandhijis opinion a Brahmachari should keep his public contact with women workers and learn to look upon them as sisters and mothers. If someone could adhere to Brahmacharya only when there were no women around, according to Gandhiji, he was not a real Brahmachari. part laying all this stress on Brahmacharya, Gandhiji was not unmindful of the problem experienced by the Ashramites in its day to day observance.. We are told by persons near to Gandhiji that he was completely aware that a number of the Ashramites were only partially successful in their attempts at Brahmacharya. Since Gandhiji himself never claimed complete success, he was satisfied that the Ashramites sincerely tried their best.4. Asteya Non StealingIn an ordinary sense, very few people actually steal anything from others, part because of the social dishonor attached to stealing. Gandhiji, however, gave a far wider connotation to stealing. According to him those members of the fami ly who help them-selves to bust facilities depriving the other members, are thieves. Even those who enjoy luxuries not available to the inflict strata of society are also thieves. So, a person who wishes to apply Asteya in his life ought to lead such a simple life that he takes for himself from society only his minimum requirements. In the Ashram, one aspect of Asteya, videlicet avoiding waste, was strictly observed. Nothing was to be wasted-food, water, clothes or even paper. As a matter of fact, Gandhiji would reply to a letter in the boob half he used to open addressed envelopes on all sides, gum them up inside out and use them again the idea was something more than mere frugality he wanted to use as little of the peoples money as possible for his own purpose and thus be as little indebted to society as possible. It was on this principle that he did not allow Kasturba the personal use of the gifts she received in South Africa for his public service.5. Aparigraha Non-Possess ionAparigraha is almost a corollary of Asteya. In order to follow the dictum of non-thieving one must have as few pos-sessions as possible. For Gandhiji, Non-possession was also a proof of ones faith in God. He used to quote instances of devotees who did not believe in keeping back a little food even for the next meal. Aparigraha also helped one in slowly giving up the attachment towards wordly possessions, an essential condition of a seeker of truth, which both Ashramite was expected to be. And yet Gandhiji realized that giving up possessions was no promiscuous matter. So, for non Ashramite she propounded the i have a go at it of assertioneeship. Possessions, particularly in the form of business assets or land, could not be given up without complications. So he suggested that businessmen and landlords should consider themselves not owners but trustees of their property.A trustee is expected to use the income of the trust solely to the advantage of the beneficiaries. In the case of wealthy people the beneficiaries are all the employees and underlings connected with the wealth. So, all income from the business or the land should be shared-with the employees or tillers of the land. The owner turned trustee should avail himself of the bare minimum, thus narrowing the economic gap between himself and his dependants. The image of trusteeship can be called a, slightly diluted social extension of both Asteya and Aparigraha. These, then, are the interpretations of Panch Maha Vratas. Let us now turn to the other six vows, which project the social application of these five.Top6. Sharirashtrama Physical Labour or Bread LabourGandhiji got the idea of Bread labour from Tolstoy. The idea is that everyone must regulate in some physical labour to earn his daily bread. An in enumerateectual or an artist or a person with any other ability should utilize that ability for the service of society, while bread should be earned through physical labour alone. Economic differen ces in society can be mitigated in this way. Even those professions essential to society-those of a teacher, a doctor, a pleader-the wages of the professional should not be more than those of a physical labourer. Gandhiji modified this idea into the c one timept of shrama-yagna. He suggested that even those who earned their livelihood through other professions should devote at least(prenominal) one hour every day to some kind of physical labour performed in the spirit of oneness with the poor.At the time when Gandhiji presented this concept to India, cheap foreign cloth was being dumped in the country by the British rulers to the detriment of our indigenous industry. So, Gandhiji revived the art of spinning and decided that spinning the Charkha should be the symbol of Shrama-yagna. The Ashramites were expected to spin for an hour every day without fail. This exercise was called Sutrayagna. Over and above this, he made it a rule that all domestic chores should be performed by the As hramites themselves, including a improve method of scavenging the last out of respect for the Bhangi, whom he later called watertight, the lowest of the low in the Hindu caste system.7. Asvada Control of PalatePalate being one of the senses, its control is obviously a part of Sadhana of the pilgrim to Truth. Gandhiji gave it a special place as a separate vow because he believed that control of the palate was inevitable for Brahmacharya that observance of Brahmacharya became easier if taste was conquered. Besides, conquest of taste was helpful in the conquest of other senses too. The most important condition of Asvadawas the conviction that food is meant only to sustain the body for service of others. So, to indulge the taste by a variety of culinary delicacies was against the spirit of Asvada. This vow was adhered to rather rigidly in the Ashram. The food in the plebeian kitchen was as simple as possible, without any condiments, some times even without salt. Individual familie s who cooked at home did not always develop Asvada to the consequence desirable. All the same most of these families had their own rules regarding simple diet more or less in keeping with the concept of Asvada.8. Abhaya FearlessnessPsychologists tell us that fear is a natural reflex in all living beings on par with hunger, sleep and the sexual urge. How then can one vow, I shall not experience fear ? And yet courage is the backbone of most other virtues. Gandhiji appreciated the importance of fearlessness partly because he used to be a timid child, full of all kinds of fears. Later on he consciously trained himself into fearlessness. The Gita places Abhaya at the head of divine attributes. Many poet-devotees sing the praises of fearlessness in spiritual life. Fears are innumerable.All of us are afraid of disease, injury, death of expiry of wealth, loss of prestige, loss of loved ones of displeasing our dear ones, of displeasing the boss, of displeasing society and so on. Some pe ople can get rid of some of these fears, others struggle to conquer other fears. In order to realise truth, it is necessary to remove all fear, which is hardly possible. A Sadhaka should, therefore, endeavour to rid himself or herself of as many kinds of fears as possible. The fear of God, which in other lyric means the fear of wrong doing, is one fear which no one should give up. This fear keeps us on guard against gain return of unwholesome traits of the mind and perhaps helps us in going beyond ordinary fears.Top9. Sarva-Dharma-Samanatva- Equal Respect for all ReligionsThis is a very important vow in a multi-religious country like India. One has a natural respect for ones own religion, and right so. But that respect need not lead one into contempt for other religions. All religions help their adherents to proceed towards an ideal life. All religions have had devotees who realised God in their own way. And yet no religion is perfect. Quest of truth being the moving spirit beh ind all religions, they are always subject to a process of evolution and re-interpretation. So one should never consider ones own religion to be the only perfect religion. On this ground, Gandhiji was against conversion unless it was desired by some one through conviction.All should study first ones own religion and then as many others as possible and appreciate the good points of all of them. In the daily prayers of the Ashram, there were chantings from the Koran, the Buddhist prayer, the Bible and so on. In South Africa a bhajan was being sung which said Dear to me is the name of Rama. A Parsi friend once suggested, Why dont we sing Dear to me is the name of Hormuzd? The plication took up the idea. That was the spirit generated by Gandhijis ideal of Sarva-Dharma-Samabhava.10. Swadeshi Duty Towards the NeighbourAs early as 1909 Gandhiji had found that India was filled with items of every day use imported from England. This was one of the main causes of the impoverishment of the c ountry. Then again, it was necessary to induce Indians to be proud of their country. In order to achieve this, Gandhiji after returning to India in 1915,researchedon Khadi, reestablished the forgotten Charkha and unfolded his theory of Swadeshi, for the rejuvenation of Indian frugality and Indian self-respect But then, Gandhiji was never satisfied with only the economic or political aspect of ideas. He gave Swadeshi a deeper significance base on an ancient ideal which says that ones first employment was not ones neighbours.Fulfilled in the spirit of love, that avocation was not to at variance with ones duty to mends further away either. It was in this light that Gandhiji said that the Swadeshi movement was not pestiferous to the British mill hand, as it saved him from exploitation of his Indian brethren. This spirit of love made the labourer in Manchester his mend when Gandhiji went there even though Gandhiji was instrumental in bringing about unemployment of the British texti le labourer.11. Asprishyata Navaran- Removal of UntouchabilityThis vow meant that Ashramites would mix as freely with so called untouchables as with all other people. This was, perhaps the vow most difficult to be practiced. Among the Ashramites themselves all were not free from the age-old Hindu belief that a person born in certain castes pollutes others by his touch. For Gandhiji ever since his one-twelfth year the ideal that any human being was inferior to another was not palatable. He always resisted the very basis of untouchability. He called it a cancer of Hindu Society. He had already started practicing the removal of untouchability while in South Africa. Then, soon after he returned to India he accepted an untouchable family in the Ashram. Several of the inmates, including Kasturba were sooner upset at this step the monetary aid that the Ashram was receiving all but stopped. Gandhiji, however did not flinch from his decision. The pettishness soon died down and sympathetic friends solved the financial problem as well.Later on Gandhiji gave the name Harijan to the untouchables and gave a great deal of his time to their amelioration. So these were how the eleven vows were observed in Gandhijis Ashram. They were quite well known in his lifetime. Even non-Ashramites studied them and tried to follow some of them to some extent. People ask us Are Gandhijis vows relevant today? My husband once asked a counter apparent motion Is a lamp relevant in darkness? The eleven vows cover such a vast canvas of life that one cannot say enough about their relevance today and tomorrow. In ending this resume we apprehend that these spiritual lamps would shed enough light on the paths of the people of India, nay on the paths of the people of the world to enable them to make this poor roily Earth a better place to live in.