On the evening of 23rd March 1931, a revolutionary walked to the gallows in Lahore Central Jail singing ‘Inquilab Zindabad’. This was Bhagat Singh, who remains one of the most revered personalities of the Indian freedom struggle.  He was sentenced to death, along with his comrades Shivram Hari Rajguru and Sukhdev Thappar, for the killing of British police officer John Saunders, carried out in retaliation for the death of Lala Lajpat Rai.  

Wisdom at 23 

At the time of his martyrdom, Bhagat Singh was only twenty-three years old. He was single-minded in his vision for a free India, and that reflected in his calm and collected nature in the hours leading unto his death. A few months earlier, in October 1930, Bhagat Singh had written ‘Why I Am an Atheist’ in his Lahore jail cell as a reply to religious friends who felt his atheism was born of vanity. He argued that he would not seek comfort in blind faith, not then, not at the gallows. He argued that when you reason through what you believe, there is very little left to be afraid of. 

Change of Plans 

His execution was scheduled for the 24th of March, but it had been secretly moved forward by eleven hours, carried out on the evening of 23rd March instead, at 7:30 pm in the Lahore jail. The colonial government feared the crowds that would gather, and that the sight of the young revolutionary being led to his death might ignite a restless nation.  

The Last Letters 

That morning, the government allowed Singh a last meeting with his family and friends. In such a moment, while Bhagat Singh retained his composure, his youngest brother and sister wept. Instead of preparing himself to face death, Bhagat Singh spent his last hours writing letters to his family and reassuring them, a testament to his bravery and dedication to his country. He then wrote a letter to his comrades on the same day, telling them he awaited the final test with great eagerness. 

The Revolutionary 

In the minutes before he was hanged, he was reading a book on Lenin. When the warders came to take him, he is said to have held up a finger and asked them to wait, saying, “One revolutionary is meeting another.” He finished the page. Then he put the book down and walked out. 

The Last Meal: A Final Act of Equality 

Days before he was led out, Bhagat Singh made a request that surprised the jail authorities. He asked that his final meal be prepared by Bogha, a Dalit prison employee who worked as a sweeper in the jail. 

In a time when caste barriers were incredibly rigid, Bhagat Singh called Bogha  ‘Bebe’ (a Punjabi term of endearment for a mother). He explained that because Bogha cleaned his cell and handled his daily needs, she was like a mother to him. By choosing Bogha to cook his final meal, Bhagat Singh made a quiet but profound statement: his vision for a free India was one where nobody was considered ‘untouchable’, and everyone stood on equal ground. 

A Song for the Soil 

As Bhagat Singh, Rajguru, and Sukhdev emerged from their cells, they did not walk in the sombre silence usually expected of the condemned. Instead, they cheered “Inquilab Zindabad!” with linked arms and also began to sing. Their voices filled the corridors of Lahore Central Jail with the lines: 

Dil se niklegi na mar kar bhi watan ki ulfat, Meri mitti se bhi khushboo-e-wafa aayegi.  

(Even after death, the love for my motherland will not leave my heart; even from my ashes, the fragrance of loyalty will arise.) – Written by Lal Chand Falak

The sight of the three young men singing as they walked toward their death was said to leave the jail staff and fellow prisoners in a state of stunned awe. 

Facing Death Unveiled 

Upon reaching the execution platform, the trio was met by the Magistrate. In a final show of defiance, they refused to wear the traditional black hoods that would have blindfolded them in their final moments. Bhagat Singh spoke to the Magistrate, famously remarking that he was lucky to see how Indian revolutionaries could embrace death with a smile. 

The Secret Farewell on the Sutlej 

Terrified that a public funeral would spark an immediate uprising, the British authorities chose not to return the bodies to the families. Under the cover of darkness, they smuggled the remains through a back gate of the jail. They drove to the banks of the Sutlej River near Ferozepur, where they performed a hurried, secret cremation in the dead of night. 

The British tried to silence three young voices in the dark, but in the end, they only made them echo across the nation. Bhagat Singh, Rajguru and Sukhdev redefined what it meant to be freedom fighters. In their courage, there was no fear; in their defiance, no hatred and in their sacrifice was a vision of India that was fearless, equal and free. 

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When dark clouds gather and the first drops kiss the earth, nature begins its grand symphony. The wind whistles, thunder rumbles, and in homes, temples, and concert halls, a voice rises in song. In India, the monsoon is not only heard, seen or felt but also sung. 

Music and the Seasons 

In Indian classical music, a raga is more than just a melody. It is a living form with its own mood, time of day, and even season. Ancient texts like the Natya Shastra and the Sangita Ratnakara describe how music mirrors the rhythms of nature—sunrise and dusk, summer heat and winter chill, and the cool showers of Varsha Ritu. For centuries, musicians have turned to special ragas to welcome the rains, believing their music could not only celebrate the season, but even invite it. 

Carnatic Voices of Rain 

In Carnatic music, no raga is more closely linked to rain than Amrithavarshini, which means ‘the shower of nectar’. Legend tells us that the great composer Muthuswami Dikshitar once sang his composition Anandamrutakarshini in this raga at Ettayapuram in Tamil Nadu during a drought, and rain followed soon after. With its bright pentatonic notes that sparkle like falling drops, Amrithavarshini continues to be sung during the monsoon, carrying with it the aura of this miracle.

Some traditions even connect ragas to deities. Just as Amrithavarshini evokes joy and abundance, ragas like Varunapriya are linked to Varuna, the Vedic god of rain and water (who is often compared to the Puranic Lord Vishnu). Music, myth, and nature flow into one another seamlessly. 

Hindustani Ragas of Monsoon 

In the Hindustani tradition too, the monsoon has inspired some of the most beloved ragas. Megh, with its deep, resonant notes, is said to echo the rumble of monsoon clouds. Miyan ki Malhar, attributed to Tansen, carries the drama of storms and sudden showers. Desh, soft and lyrical, feels like gentle rain on a quiet evening. These ragas are often performed during the rains, their swells and pauses mirroring the rhythm of downpours and the freshness of wet earth. 

Regional Flavours of Rain Songs 

Across India, the rains are welcomed in many different musical voices. In Uttar Pradesh and Bihar, women sing Kajris which are playful, yearning songs that capture the beauty of dark clouds and the ache of separation. In Bengal, the monsoon finds its voice in Rabindra Sangeet, where Tagore’s melodies weave rain with love and devotion. In Maharashtra, folk traditions like Ovis and Lavanis bring out the rhythm of village life in the wet season, while in Kerala, temple courtyards come alive with folksongs that celebrate Varsha Ritu as a time of renewal. From the banks of the Ganga to the backwaters of the South, the rains become a reason to sing, each region adding its own colour to the music of the monsoon. 

Echoes Across the World – Western Musical Parallels

While Indian ragas are closely tied to seasons and moods, Western classical music also paints nature in sound, though with different methods. Composers there often use ‘tone painting’, shaping rhythm, harmony, and orchestration to mirror the world outside. Antonio Vivaldi’s famous concerto The Four Seasons captures a summer storm with rapid violin strokes and dramatic chords, much like a monsoon cloudburst. Later, Impressionist composers such as Claude Debussy created musical ‘weather’ with flowing, unpredictable scales and rhythms that evoke rain, wind, or waves. Unlike ragas, which are bound to specific times and seasons, Western music tends to suggest nature through mood and metaphor. Yet, across cultures, music and rain have always danced together.

The Rain in Our Hearts 

What is it about a raga that makes the rains feel so near? Perhaps it is because the monsoon in India is more than just weather. It is relief after heat, joy after waiting, and hope for abundance. Indian classical music transforms this anticipation into melody, carrying the rhythm of falling rain and the fragrance of the earth within its notes.

Perhaps we are always waiting for the rain; a cathartic flow of emotions, a much-needed respite. Our ragas give voice to these feelings. They don’t just describe the rain. They become the rain.  

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When we think of our freedom struggle, we often imagine towering  leaders and seasoned revolutionaries. Yet, history tells another, equally powerful story of young boys and girls who, with hearts full of courage, stood up for their country. Across the world, in every movement for justice, children and youth have been the ones to carry the torch forward. Their energy, fearlessness, and unshakable belief in a better future have made them a vital part of every social and cultural change. 

India’s fight for independence was no different. In towns, villages, and cities, young people risked their lives for the dream of a free nation. They braved imprisonment, exile, and even death, often before they had lived half their lives. 

Baji Rout of Odisha was only twelve years old when he became the youngest known martyr of India’s freedom struggle. In 1938, during the Praja Mandal Movement against the feudal rulers and the British, police forces tried to cross the Brahmani river in search of protesters. Baji, who worked as a boatman, refused to ferry them across. His defiance angered the armed officers, and they ended his life on the spot. His sacrifice at such a tender age ignited a wave of protests and became a symbol of unflinching courage among the youth of India.  

Kartar Singh Sarabha was just nineteen when he became one of the key members of the Ghadar Party, which sought to overthrow British rule through armed revolt. His speeches and writings inspired many to join the cause. Arrested for his role in the Ghadar Conspiracy, he faced his trial with unwavering resolve and was executed at the age of nineteen and was thus immortalised as one of the youngest martyrs of the Independence movement. 

Then there was Saraswathi Rajamani, who was only sixteen when she joined the Indian National Army in the 1940s under Subhas Chandra Bose. Disguising herself as a boy to evade suspicion, she worked as a spy, gathering intelligence from behind enemy lines. Even when she was captured and interrogated, she refused to betray her comrades. 

These three are but a glimpse of the many young hearts, some remembered by name, others lost to time, who laid down their lives for the nation’s freedom. Countless children marched, carried messages, and braved danger, never to witness the sunrise of the independence they had dreamed of. Their courage, whether recorded in history or passed down in whispers, remains a quiet but enduring part of India’s story. 

Even as times have changed, the spirit of young changemakers has not. Around the world today, young people continue to be at the forefront of movements like speaking up for climate action, demanding social justice, protecting cultural heritage, and standing for equality. From streets filled with peaceful protests to voices amplified through social media, the younger generation is reshaping conversations and challenging systems with the same fearlessness that once drove India’s young freedom fighters. The tools may be different, but the courage, vision, idealism and hope for a better world remain the same.  

This Independence Day, as we honour the leaders who shaped our nation, let us bow in gratitude to the young heroes who dared to dream of freedom. In their courage, we see the boundless energy and hope that only youth can bring. They are the heartbeat of every movement for change, the promise of a brighter tomorrow, and the reminder that the spirit of freedom lives on most fiercely in the hearts of the young. 

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In the 19th century, India was grappling with numerous social issues, including caste discrimination, gender inequality, and a lack of access to education, especially for marginalised communities. At this critical juncture, two remarkable individuals emerged as champions of reform: Savitribai Phule and her husband, Jyotirao Phule. Their tireless efforts towards education and social reform have left an indelible mark on Indian society and continue to inspire countless individuals today.

Early Life 

Jyotirao Phule was born in 1827. Belonging to an oppressed caste, he was exposed to the harsh realities of caste discrimination during his formative years. His childhood experiences fuelled his desire to bring change in society. When he married Savitribai, he taught her to read and write and inspired in her, the same fire for social reform. Together, they formed a partnership, not just in marriage but also in their fight against social injustice.

Education for all

In a groundbreaking move, the Phules opened the first girls’ school in Pune in 1848, a radical idea at a time when women’s education was frowned upon. Savitribai trained to be a teacher and soon became the first woman teacher of India! She faced immense opposition, including threats and social ostracism, but her determination was unwavering. This school served as a beacon of hope, empowering young girls and challenging societal norms. Jyotirao, who deeply supported his wife, played an instrumental role in promoting the cause of education for all, emphasising that education was the key to liberation from social bondage.

The Phules were also advocates for educating children from so-called ‘lower caste’ communities. They believed that knowledge should be accessible to everyone, regardless of their background. In 1851, they established a school for children from oppressed castes, putting their principles into action. Their collective efforts helped lay the foundation for an inclusive educational movement that would continue to grow and evolve in India.

Social Reformation 

Beyond education, the Phules were staunch advocates for social reforms. They were aware that education alone wouldn’t eradicate deep-rooted social issues. Jyotirao was an outspoken critic of the caste system and worked tirelessly to promote equality. He emphasised that society must collectively strive to create a more inclusive environment for all individuals. His writings, including ‘Gulamgiri’ (Slavery), critiqued the oppressive caste hierarchy and called for awareness and change.

Savitribai, too, engaged in numerous social initiatives. Alongside her husband, she founded the Satyashodhak Samaj (Society of Seekers of Truth) in 1873, which aimed to promote social equality and help marginalised communities. They organised rallies and undertook initiatives that challenged traditional norms, including advocating for widow remarriage and denouncing child marriage.

The Impact

Savitribai and Jyotirao Phule’s contributions played a significant role in developing the Indian social reform movement. Their vision of an inclusive education and an equal society have inspired generations of reformers and activists. Savitribai is now hailed as one of the first feminists in India, an iconic figure in the battle for women’s rights.

All in all, Savitribai and Jyotirao Phule’s legacy is an enduring reminder that education and social reform are powerful tools in combating inequality. They paved the way for future generations and initiated a movement, calling on us to uphold the values of dignity, equality, and justice for all. Their story illustrates the importance of perseverance in the face of adversity, and their vision continues to inspire fresh waves of change across India.

Read the incredible journey of The Phules, on the ACK Comics app!

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Everybody loves a good story, but only some have the true gift of storytelling. One such gifted individual was Anant Pai. So intense was his love for storytelling that he built his entire life around it. Known as the father of the Indian comic industry, Anant Pai was an immensely generous person who had a vision for the benefit of others and turned it into reality. 

A bright and gifted student from the very beginning, Anant Pai never backed down when met with challenges. After losing his parents at the age of two, and after the subsequent loss of his grandparents who raised him, Anant Pai moved to the big, bustling city of Mumbai, where he met the additional challenge of a language barrier. He didn’t speak any English, and it was a mark of how intelligent he was that he not only went on to study and learn in English-speaking institutions but came out at the very top at all these schools. 

Growing up, Anant Pai was a natural storyteller, entertaining his siblings with easy skill. As an adult, he wanted to regale children with the endless supply of mythological and historical stories that Indians possess, along with the vibrant varieties of folk tales and regional lore every state has. The most well-known incident in Anant Pai’s life is the time he watched Indian children on a quiz show. These children had ready knowledge of Greek gods but failed to deliver answers to well-known Indian mythological questions. This incident was the spark that gave birth to the still-burning flame of Amar Chitra Katha. 

A name synonymous with long journeys and summer holidays, Amar Chitra Katha has shaped the childhood of generation after generation of Indians. Our country’s cultural background is vast, and it is next to impossible to know each and every story and folk tale there is here. Through Anant Pai’s vision of making these stories readily available and well known amongst children, so many of these stories are now widely enjoyed and retold. Countless stories of our gods and goddesses, our kings and their queens, of the brave freedom fighters who fought for the freedom we enjoy today, of seldom-heard folk tales that old grandmothers have preserved and passed on, and everything in between, have all been beautifully illustrated and told to us by Amar Chitra Katha.  

Anant Pai saw his dream of children learning about Indian culture and heritage come true. He had stories and storytelling in his heart and soul, and he loved it so deeply that he was determined to make everybody around him love it too. He had complete faith in his dream and was convinced that it was important enough that it became reality. By turning stories into illustrated comics, he ensured that children read more books and knew more stories.  

Anant Pai singlehandedly took on the role of writer, art director and editor, working very hard to give children what they enjoyed. With his uniquely quirky, yet simple, way of presenting his characters and story, he and his team created something that everybody wanted more of. And when children repeatedly demanded more books and more stories, he took it a step further, added funny stories and characters, and created everybody’s beloved Tinkle comics! Even today, both old and new issues of Tinkle are widely enjoyed and treasured, each story urging children to find the hero within themselves. 

Both Amar Chitra Katha and Tinkle are equally iconic features in the lives of their old fans and in the lives of their fresh, young readers. For millions, the books will always be an incontestable part of their childhood. The readers have enjoyed a deep bond with the books along with a personal rapport with their creator, which is how Anant Pai fondly became known as ‘Uncle’ Pai. He was an expert at recognising the needs of children everywhere, along with possessing a keen eye for their interests. Today, all of us at Amar Chitra Katha work towards sustaining Uncle Pai’s legacy by maintaining the impeccable standard he set for educational story telling. 

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Pandit Madan Mohan Malaviya shaped India’s struggle for freedom by using the tool of higher education to spread self awareness among the Indian masses.

As a great-granddaughter of Pandit Malaviya, I grew up hearing stories of a courageous struggle against a foreign rule, and several sacrifices that were made by the family. His daughter-in-law, my maternal grandmother, Usha Malaviya was educated and led the womens’ movement against the British rule, spending several days in jail even while nursing her tiny daughter.

Pandit Malaviya has often been misunderstood as a Hindu fundamentalist. Nothing is further from the truth as a true educationist could never be parochial or community minded. He was grateful to the Muslims who donated generously towards setting up a Hindu University. Several students from different religions enrolled and received education under him at the BHU.

Pandit Malaviya was a brilliant orator. He interpreted the scriptures lucidly and explained the relevance of the Bhagavad Gita, vedant philosophy and the message of devotion and goodness contained in the Ramayana to the masses who poured in to hear him.

His compassion for animals was exemplary and stands out in his relentless campaign to protect the cow, who, he believed, was an important economic asset to an Indian family. He laboured to ban the slaughter of cows and protested against the killing of calves for leather. My mother recounts several stories where dogs, cats and sparrows were fed regularly and cared for by him.

Pandit Malaviya could not come to terms with Gandhiji’s call to students to boycott British-run schools and colleges. He felt that such boycotts were not in national interest, specially when there was a dearth of educational institutions. Moreover, a large number of teachers employed in these schools were Indians and the schools were financed by Indian money. He suggested that instead of boycotting schools and colleges, the students should take to Swadeshi.

Today, though we lament the loss of values and principles, I see many youngsters respectfully rise to their feet at the sound of the national anthem. I know then that the sacrifices of leaders like Pandit Madan Mohan Malaviya have not been in vain.

Read about more such legendary figures from Indian history on the ACK Comics app!

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The 19th century saw a lot of changes in Indian society. It was a time of reform and progress in areas like education, gender equality, caste equality and more. During this phase of promoting an equal society, Tarabai Shinde was one of the very few courageous women who stood up to advocate for equality between the sexes.

Birth and Background

Tarabai was born into an elite Maratha family in the Berar province of Buldana around 1850. Her father, Bapuji Hari Shinde, decided to educate his daughter since she was the only child he had. Therefore, Tarabai was taught Marathi, Sanskrit, and even English. Bapuji was also involved in Jyotirao Phule’s ‘Satyashodhak Samaj’ – otherwise known as the Truth-seeking Society, which was reformist in nature. 

Tarabai was eventually married off as a child bride. This was because child marriage was a prominent practice in 19th century India. Fortunately for her, unlike the traditional patrilocal marriages that took place, her wedding had a ‘ghar jamai’ wherein her husband came to live in her house (matrilocality).

Tarabai’s journey with her first and only piece of writing began when she heard of the Vijayalakshmi case in 1881. Vijayalakshmi was a Brahmin widow who had aborted her illegitimate child, and was convicted for the same. After repeated appeals, her death penalty was changed into a sentence of ‘transportation for life’ (banishment or exile). 

Soon after, a series of articles were published in the Pune Vaibhar, a prominent newspaper, which criticised and denounced women for having ‘loose morals’. Angered by such a response to the incident, Tarabai decided to write a book against it, called ‘Stri Purush Tulana’.

Stri Purush Tulana

“But do men not suffer from the same flaws that women are supposed to have?”

– Tarabai Shinde

‘Stri Purush Tulana’, written in Marathi, translates to ‘A Comparison between Women and Men’. It was one of India’s first feminist texts. It was published in 1882 but received a hostile response from the readers and was clamped down, remaining unknown for a long time. Eventually, S.G Malshe re-published it in 1975 and the author, Rosalind O’Hanlon, translated it to English in 1994.

The book discusses the maltreatment of women in India, highlighting the gender hierarchies stemming from patriarchy. Tarabai not only rejects this hierarchy, but also challenges it. We see this in the first choice she makes in this text – the title. By placing ‘Stri’ (woman) before ‘Purush’ (man), she has chosen to give women a primary position for a change.

Tarabai critiques how various religious texts have prescribed the ways in which a woman “must” think, act and behave. Her book begins with a paragraph that questions the Gods:

“Let me ask you something, Gods! You are supposed to be omnipotent and freely accessible to all. You are said to be completely impartial. What does that mean? That you have never been known to be partial. But wasn’t it you who created both men and women? Then why did you grant happiness only to men and brand women with nothing but agony? Your will was done! But poor women have had to suffer for it down the ages.”

Her language too is an important influence. Her critique is unfiltered and targets the male population as a major audience. While men called themselves “indestructible”, Tarabai pointed out that they are just as flawed as they consider women to be. 

We see an instance of this in how she chooses to point out that society regards adultery as the gravest sin that a woman could commit. Tarabai flips the narrative, holding husbands accountable for failing to keep their wives happy. She further argues that women deserve the right to choose their own husbands to prevent such cases from happening. 

The book also advocates for widow remarriage. Tarabai points out how men have been allowed to remarry upon the death of their wives but widows cannot choose to do the same. Seen as an “ill omen”, they are forced to lead an isolated life and abandon all desire to pursue any other romantic or sexual relationship. By being deprived of their ornaments, jewellery and hair, they have been stripped of their sense of “beauty”. When widows do not oblige as expected, they are openly ostracised from mainstream society. We thus see how Tarabai painted a picture of the ruthless double standards that were laid out by society. 

Tarabai also openly fights against child marriages as well as caste/income marriages, forced marriages and polygamy. Having lived in a society that has repetitively looked down on prostitutes, she is understanding of their plight. Her method in writing has been to expose the patriarchy, call out the important flaws of its strict rules and show possible solutions wherever applicable. 

Influence of Jyotirao Phule

Jyotirao Phule’s ideas had a good amount of influence on Tarabai’s expression of her own ideas. In the year 1854, the Phules began a shelter for upper caste widows who were forbidden from remarriage and ostracised from society. They later involved Tarabai in these initiatives and she became an active participant of the Satyashodhak Samaj.

After the publication of ‘Stri Purush Tulana’, she received harsh criticism. Orthodox communities were appalled and local newspapers published articles that mocked her work. Even Phule’s colleagues, Krishnarao Bhalekar and Narayanrao Lokhande, condemned Tarabai altogether. It was only Jyotirao Phule who took a stand and supported her publicly. He wrote an elaborate article in defence of her critique, which was published in the second issue of the magazine ‘Satsaar’. He addressed her as ‘Chiranjivi’ (daughter) and suggested to his colleagues that they carefully understand her arguments before responding. Phule was beyond proud of her courageous attempt to put forth her views and opinions. 

Read about more such inspiring women from Indian history in the title Women Path-Breakers!

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Imagine gazing up at the stars and wondering about the secrets they hold. Now, imagine being able to unlock those secrets with a revolutionary equation that reveals the hidden properties of stars. This is precisely what Meghnad Saha, a visionary Indian astrophysicist, achieved in the early 20th century. Meghnad literally means ‘one who can roar’ (‘nad’) like a cloud (‘megh’), and Professor Saha embodied this spirit throughout his life. He spoke frankly and bluntly about what he believed to be right and wrong.  

Born on 6 October 1893, in a small village in British India called Sheoratali (now Bangladesh), Saha’s groundbreaking work on thermal ionisation fundamentally transformed our understanding of the cosmos. His journey from a small village boy to a towering figure in the scientific community is a testament to his brilliance, perseverance, and passion for unravelling the mysteries of the universe.   

Academic Career

After his schooling, Saha appeared for the entrance exam of Calcutta University, and stood first among the students from East Bengal, obtaining the highest marks in languages; English, Bengali, Sanskrit, and Mathematics. Soon, he took admission in the Presidency College in Calcutta and graduated with a mathematics major. Saha graduated with honors in Mathematics, earning his BSc in 1913 and his MSc in Applied Mathematics in 1915. A year later, he was appointed as a lecturer in the Department of Applied Mathematics at the University College of Science, Calcutta, and he later joined the Physics Department. At the same time, Saha also began translating original German papers by Einstein and Minkowski into English.  

 In addition to teaching, Saha initiated research activities. Despite lack of facilities and guidance, he relied on his self-acquired knowledge and was quite successful.  

 In 1919, an American astrophysical journal published his article, ‘On Selective Radiation Pressure and its Application’ where he put forward the argument for what went on to become the ‘Saha Equation’ or the ‘Thermal Ionisation Equation’. Saha later spent time conducting research at the Imperial College London and at the laboratory of Walther Nernst in Germany. In 1927, he was selected as a Fellow of the ‘Royal Society of London’.   

Groundbreaking Work

Saha first stated his famous ‘Saha Equation’ in 1920. Despite not winning a Nobel Prize, his pioneering work on the Saha Ionisation Equation significantly advanced the field of astrophysics, allowing scientists to better understand the physical conditions of stars. In 1932, the Uttar Pradesh Academy of Science was established under his supervision. He returned to University College of Science, Calcutta, in 1938. After getting interested in nuclear physics and having seen cyclotrons used for research in nuclear physics abroad, he ordered one to be installed in the institute. In 1950, India had its first cyclotron in operation. He also devised an instrument called the solar calorimeter to measure the weight and pressure of solar rays. 

 Campaign for Scientific Literacy 

In addition to his scientific contributions, Saha aspired to enhance scientific literacy in India. During the 1930s and 1940s, he played a key role in founding several societies and journals, including the National Academy of Science, the Indian Physical Society, and the journal ‘Science and Culture’, which he edited until his death.  

Political Career

Beyond his scientific achievements, Saha’s influence extended into the political arena. Elected as a member of the Indian Parliament in 1952, he used his platform to advocate for the development of scientific infrastructure, because of which, institutes such as the Saha Institute of Nuclear Physics in Calcutta, were established.   

As the chair of the Calendar Reform Committee in 1952, Saha also played a critical role in the reformation of the Indian calendar. The committee’s recommendations led to the adoption of the National Calendar of India, which is based on the Saka Era and closely aligns with the Gregorian calendar. This reformation helped synchronize agricultural, civil, and religious events across India, thereby streamlining administration and improving societal cohesion. 

 Saha’s Legacy

Meghnad Saha’s efforts in science education reform modernised curricula and research facilities, benefitting future Indian scientists. His legacy as a scientist, educator, and statesman advanced our understanding of the universe and laid the foundation for a progressive, independent India. Considered as the first astrophysicist of India, he is also the brain behind river planning in India, having prepared the blueprint for the Damodar Valley Project. The humanitarian in him also helped in rehabilitating partition refugees in Bengal.  

Meghnad Saha was also a strong advocate for the peaceful use of nuclear energy. He saw nuclear power’s potential to meet India’s energy needs and promoted its development for civilian purposes. Saha’s vision aimed to harness nuclear energy for industrial growth, improved quality of life, and scientific progress, emphasising safety and avoiding militarisation. His efforts highlighted his commitment to using scientific knowledge for societal and national development. His legacy is a testament to his unwavering dedication to science and his visionary approach to national development. Saha’s life and work continue to inspire future generations to pursue knowledge, advocate for scientific progress, and strive for a better world.  

Read about more such visionaries from Indian history on the ACK Comics app!

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Arati Saha was a swimming legend, who created history when she became the first Asian woman to swim across the English Channel, at the young age of 19. Read on to know more about her life. 

Childhood

Arati Saha was born in 1940 in Kolkata, West Bengal to a middle class family.  She was brought up by her father, as her mother had passed away when she was still a toddler. After her mother’s loss, her elder brother and younger sister were sent off to live in their maternal aunt and uncle’s house, while Arati was left to be brought up by her grandmother in North Calcutta. Panchugopal Saha, her father, would take little Arati along with him and his brother to the city’s popular bathing grounds – Champtala Ghat.

Almost immediately Panchugopal was able to recognise that his daughter had an inclination towards swimming, even at such an early age. He decided to enroll her for proper training at the Hatkhola Swimming Club. As luck would have it, India’s first Asian Games gold medalist, Sachin Nag noticed her one day. He too, immediately spotted her talent and decided to take her under his wing and began training her. After this, Arati dived right into her professional swimming career. 

Accolades

After starting training at just 4 years old, Arati won a gold medal for 110 yards freestyle at the Shailendra Memorial Swimming Competition of 1946, only a year later. With exemplary determination and discipline, she went on to win more than 22 state competitions in West Bengal over the next 6 years. Her game-changing recorded time for her laps allowed her to take part in the 1952 Olympics at the mere age of 12, but unfortunately she did not manage to win a stand on the podium. This did not stop her, but only encouraged her to go further. 

The Dream

As she was pushed harder and harder to train, she started to gain more confidence. She soon began to harbour a challenging dream — to attempt swimming the intimidating English Channel. Although a few women had attempted this before her, it was still a highly male dominated area at the time. Arati’s own participation is what changed this for future female swimmers.

Brojen Das, the English Channel’s first Asian finisher (not just once, but six times!) proposed Arati’s name to the organisers for the event that year. Even Mihir Sen, another accomplished English Channel finisher, encouraged this idea. With the motivation of many other supportive men and the financial aid of the Chief Minister of West Bengal, Dr Bidhan Chandra Roy, and the then Prime Minister, Jawaharlal Nehru, the English Channel dream began to take shape. 

In 1959, she attempted the feat for the first time but was unable to finish. She made her second attempt just one month later. This time, Arati came back and completed the entire length at the impressively young  age of 19. This won her not just a Padma Shri, but also a place in the history of swimming, as the first Asian woman to swim across the English Channel.

Arati passed away at the age of 54, unfortunately losing a battle to jaundice and encephalitis. The Government of India honoured her by releasing a postage stamp in her name. She is remembered not just as a swimmer, but as a woman who changed swimming for every Indian girl who dreamed of the same things she did.

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-By Srinidhi Murthy 

Early Life and Education 

Kadambini Ganguly was born on 18 July, 1861, in Bhagalpur, Bengal Presidency (present-day Bihar). She was the daughter of Braja Kishore Basu, a well-known champion of the Brahmo Samaj. He was the headmaster of Bhagalpur School and co-founded ‘Bhagalpur Mahila Samiti’ in 1863, the first women’s organisation in India. Kadambini received her early education at the Brahmo Eden Female School, which later merged with Bethune School in 1878. She and her classmate Chandramukhi Basu from Dehradun became the first two women graduates in British India when they graduated from Bethune College in 1882. 

Pursuing the Dream 

Kadambini married Dwarakanath Ganguly in 1883. Her husband supported Kadambini’s dream to pursue medicine. With his support, she became the first woman to be admitted to the Calcutta Medical College (CMC) in 1884. When she completed her studies at CMC, the then-principal Dr J.M. Coates awarded her a Graduate Medical College of Bengal (GMCB) diploma that allowed her to start a private practice as a doctor in 1886. Along with Anandibai Joshi (who studied at the Women’s Medical College of Pennsylvania in the United States), Ganguly became one of the first Indian women eligible to practice medicine in 1886. During this time, Kadambini’s achievements were praised by British nurse and social reformer Florence Nightingale, and British socialist Annie Besant. 

Life in England 

With her husband’s unfailing support, Kadambini decided to further her medical studies in London. She arrived in London on March 23, 1893. In July, she received the Triple Diplomas, i.e., Licentiate of the College of Physicians, Edinburg (LRCP), Licentiate of the College of Surgeons, Glasgow (LRCS), and Licentiate of the Faculty of Physicians and Surgeons, Dublin (LFPS), from the Scottish College after training in Dublin, Glasgow, and Edinburgh. She was the only woman among the 14 successful candidates who graduated that year. 

Medical Career 

When she returned from England, Kadambini joined Lady Dufferin Hospital in Kolkata as a senior doctor and started her career as a gynaecologist. Kadambini once correctly identified a pregnancy that had been misdiagnosed as an abdominal tumour. She not only corrected the initial misdiagnosis but also safely delivered the child. She later started her private practice. 

Social Worker 

Kadambini was involved in several social and freedom movements and was a champion of women’s rights and education. In 1908, she supported the Satyagraha movement and encouraged people to raise funds to support the cause. Ganguly was part of the first ever female delegation in the Fifth Session of the Indian National Congress, where women were invited to vote. In 1922, she visited Odisha and Bihar to help women miners. Until the day she died, she never refused to attend to any of her medical appointments. Kadambini Ganguly breathed her last on 7 October, 1923. She was truly a pathbreaker who proved to be an inspiration to many.  

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