4th Dimension

“ I want to write, but I don't have readers .” With this quiet lament, Nagendra Vijay; editor of Safar, announced the end of a magazine that, for over four decades, had faithfully delivered science in Gujarati to curious minds across India. For me, someone who love to finish reading entire issue of safari as soon as it arrives; Its closure is not merely a matter of lost pages but a signal of a much deeper cultural crisis: the erosion of scientific temperament in contemporary India. Safari kept me ahead from my time, I knew about Brahmos in 1997, I knew about Gazi Attack, Iraq evacuations, RAW missions, Massod Missions, Gaza Conflicts, Afghan war etc. before films/series were made on them through safari, Safari covered, history, polity and sociological topics in most engaging and intriguing ways. This magazine played vital role in groming my personality, my career and my thinking pattern. Now I think, what happened to a country that once positioned science at the heart of its nation...

While watching interesting culinary history episode of Raja, Rasoi aur Kahaniyan, I shared my observations claiming richness in water, agriculture and migration adds to richness in cuisines of Punjab and Gujarat. As usual, my father clichèd about Gujarati cuisine by naming Dal Dhokli, as the rich cuisine of Gujarat 😉. Though the most neglected recipe, Dal Dhokli holds valuable significance to me as a student of society. When Fields Were Recipes (c. 2000 BCE – 1000 BCE) Let’s go back; way back; to Chalcolithic Gujarat. At Lothal and Rangpur, archaeobotanist find traces of pigeon pea, black gram, wheat, barley, and millet. These weren’t just crops; they were culinary philosophy. The land dictated the menu: protein-rich pulses + carb-dense grains = complete, resilient diet. This ecological pairing seeded what would later become Dal Dhokli. No, it didn’t arrive in a clay pot as dumplings in daal; but the logic was there. The pulse-grain matrix. The blend of sustenance and satiety. Rituals...

The Hanuman Chalisa emerged from the soul of a poet in the 16th century—Tulsidas, a sage steeped in bhakti and awakened vision. He composed it in Awadhi, the dialect of the common people, far removed from the learned tongue of Sanskrit. This was a radical act: to take devotion out of the temples and place it on village lips. The hymn’s legend is just as powerful as its verses. Imprisoned by Emperor Akbar, as one narrative goes, Tulsidas composed the Chalisa during forty days of confinement. Each day, he recited a verse. On the fortieth day, an army of monkeys stormed the court, leading to his release. History may not confirm the tale. But the power of the story is symbolic—it speaks to what devotees know: Hanuman comes where he is called. Architecture of the Divine The Chalisa begins with a homage to the guru, before flowing into forty chaupais—couplets extolling Hanuman’s strength, wisdom, and unwavering devotion to Rama. It ends with verses promising protection, courage, and spiritua...

Things I never expected in Vadodara include uncivilized public behaviour. But the recent drink and drive case of Rakshit Chaurasiya is intriguing to me. he shouted "Another Round" , "Nikita" and "Om Namah Shivay" after killing and injuring innocents. Which is not unknown to us. It has become a very common scenario where a late-night street in a bustling city, a luxury car speeds past, a loud thud, a body on the ground. The driver? Gone. The headlines the next morning scream outrage, but within weeks, the case disappears into legal oblivion. It’s a script we’ve seen play out time and again, especially in recent years, where young, affluent men behind expensive wheels seem to treat traffic laws as mere suggestions. But has it always been this way? Have hit-and-run cases always plagued India, or is this a new, ugly side-effect of rising wealth, urbanisation, and the lack of consequences? Let’s take a journey through the decades, from post-independence India’s...

Holi’s roots extend deep into antiquity, with references appearing in early Sanskrit texts such as the Purva Mimamsa Sutras and the Kathaka Grihya Sutras, which describe springtime festivities resembling Holi. The Puranas further elaborate on Holi’s significance, particularly the Narada Purana and the Bhavishya Purana, which mention a festival named Holika or Holikotsav. These accounts, along with a 300 BCE inscription from Central India referencing Holikotsav, confirm its existence as an ancient public celebration. The festival was initially tied to agricultural cycles and lunar worship, particularly the full moon of the Phalguna month. Early celebrations were likely intimate family rituals performed by married women seeking prosperity for their households. However, as Holi merged with broader social customs, it evolved into a more exuberant communal festival marking the arrival of spring. Mythology also played a crucial role in Holi’s rise. The most well-known legend is that of Prahl...