Folks outraging daily are missing the woods for the trees in relation to NaMo Govt – Part – 1


Pettiness abounds in the media for entirely exigent reason : run down the NDA Govt, the BJP and the RSS, and least empowerment of the Hindu mainstream. It serves the political opposition to fish in non-issues blown larger than than what they actually are.

The NDA Govt meanwhile completes its 500 days in office. What are its real achievements, giving impetus to enterprise and assurance on the ground ?

Read on …

Originally posted on CoR Thoughts:

BJP Government under Narendra Modi’s leadership would be completing 500 Days today. If we leave the last 6 months of the current term as we would re-enter election mode, the present government has already crossed 30% tenure.

The noises online both by supporters and opponents of Narendra Modi made me list out a few highlights of the steps taken in the past 500 Days.

Financial Inclusion

PM Jan Dhan Yojana (PMJDY)
– 18.54 Cr Accts in total opened as of 30.09 2015. 16.06 Cr RuPay Debit Cards issued – 24,939 Crs Deposits in Accounts. In One Year the Zero Balance accounts fell from 75% to 40.35%


Atal Pension Yojana (APY) – Pension in old age depending upon the contribution. Total Enrolments as on 06.10.2015 – 7,89,927. The Various splits across Total, Rural and Urban shows interesting data.

APY Rural Urban Split

APY Rural

APY Urban

PM Jeevan Jyoti Bhima Yojana (PMJJBY) – Life Insurance of 2 lakhs at Rs…

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Apropos Prof Jakob’s Reply To Guha

Link — Dr Ramchandra Guha’s article in Caravan magazine : Where Are India’s Conservative Intellectuals ?

Link — Prof  Jakob De Roover on Ramachandra Guha’s Intellectualism – Niti Exclusive

Unfortunately, Prof Jakob’s rebuttal piece leaves unsaid a most summary aspect of the Indian way : it is loathe to regard idea spewing men as being of much value to both the community and oneself.

“सोचै सोचि न होवई,” says Guru Nanak who is amongst the first of towering “conservative” intellectuals of India along with Sant Tulsidas, Kabir, Abdurrahim and several others. They were all rebels of their time who carefully reiterated the classic ideals of freedom, love, beauty, and this truth driving our very lives from within and without. Their aim, formed in intent or not, was to raise that pillar of awareness to which men in the community could anchor and transform themselves and the society into being kind, humane, loving and virtuous. Freedom was not the question in their quest; it was a given until its consequences begin to turnout unkind and inhumane behaviour.

The Indian intellect did not and will never aspire to merely ideating theories and hypotheses, of whatever kind. Life is too wholesome, and every one its aspects are too seamlessly interconnected with all others, for us to tame it by one or more from a set of abstract enlightenment values. No one can cast the whole in the light of its part, however shining.

On other hand, it is both logical and easy to see the parts in the light of the whole, however nebulous. That is the core of the Indian cultured continuum : from the whole to the parts. It has hence avoided the invariable fate of being trapped in one or other part, which their protoganists may raise to absolution and which then inevitably assumes gigantic primacy in that West inspired intelectual tradition obsessed with liberal and libertarian values. Having lost sight of the overall unifying fact of existence — in the way we miss the forest for the trees — we can only end up propagating out of an interior empty of love and the whole truth.

The saint of Dakhineshwar, in later half of nineteenth century British India, did not give any political call against the colonialists or western ways. He only suggested that we must first realise our truth — or God, a term common folks were intimate with — before getting involved in worldly pursuits. He advised people to regularly take time out for spending in relative, if not complete, solitude. Even the Swami, who expounded the Saint’s wholesome way, never gives a formal expression to rebel against slavery, brutality and injustice normal during British regime in India. He just spoke of the overarching truth in our Vedic scriptures and in the insightful practical philosophies such as Yog and Vedanta.

And yet, look at how wonderfully were the parts cast in the light of the whole : Sri Aurobindo, Nowrojee, Besant, Gandhi, Tilak, Bose, Tagore, Premchand, Raman, Ramanujam … thousands and thousands of their like … all of whom were inspired by the same unifying sense : the one whole truth of being good and doing good; of God in man and hence of service to mankind. They all walked left, right and centre but towards one purpose : serving India, its classic culture and heritage, and its people.

By its nature, of holding on to the core, India’s intellectuals have had little drive towards raising an idea industry common in the West. Even Sri Aurobindo’s prolific writings are more for practise and contemplation than for ideating more ideas.

Much of Indian texts exposing a way of life and its wholesome perspective are reduced to sutras or pithy verses, aphorisms. The expansion of its parts is left to the individual. This preference for brevity, of remaining embedded deeper and deeper into the core, the whole, also underscores another : not many speakers are necessary, not more or new is to be said; just the old is to be resurrected or reiterated in clear contemporary terms.

Krishna, the Seer of Bhagwad Gita, is still a towering Guru — conservative intellectual — in our midst. We hardly feel the need of anything more than what is already narrated in Mahabharata, Ramayana and Upanishads, retold by the few contemporary seers we have always been fortunate to have.

Guha’s fright — it seems more like a long moan of satisfaction — at the lack of conservative intellectual in India is a double phantom : first, the absent roots of Western values; then, an absentee to argue for his own brand of inspired theory regarding the absent Western values.

Both the Western values perspective and intellectuals, for or against it, are not there in the Indian mainstream, and will never be because they are alien to a way that is complete and already taken up with the unifying whole. It has no need to acknowledge these study of parts, by so-called specialists, as anything apart from itself, the whole thing.

That is what Guha, and West inspired intellectuals, aspire for : acknowledgement. And, what better way to seek it than by opposing with cries and howls the mainstream stalwarts of India’s cultured thought : the RSS.

Western values system and its intellectual tradition has no independent future in India’s cultured ground. That can be galling, very, to those who have spent a lifetime on cues and prompts from Western shores. With no payback to garland his vanity, the seasoned and much pampered acolyte succeeds in hiding his panic but not his desperation.

Guha, the non-historian, personifies the desperation of the man staring at oblivion within the emptiness at his own loud lifetime.

The Truth Is Here. With Us.

Truth did not manifest with Buddha. Nor with Ram, Krishna, Shankar or Swami. It has always been with us. In all ages, men who recognised it have spoken about it, some in great detail. The Vedic “Six Insighting Philosophies” express the same truth, ranging seamlessly between matter and spirit — mind, self and consciousness pure.

Along with Sankhya, Raja Yoga is a prominent one : it unveils the truth in one’s own immediate experience. Sankhya ends with two distinct, eternally separate entities, Seer or Self and Nature, diversely apparent and as one’s own.

Two Essence revealing ways are presented in the Mimansas, early and late. The early way is found on complete belief and committment to action, prescribed at length, accompanied with joyous trust of the One unseen and unmanifest behind all sights and events. The late Mimansa is Vedanta proper with a place for all human endeavour at evolving spiritually towards oneness with the same One.

The remaining two revealing philosophies, Vaisheshika and Nyaya, are meterial and cosmogonical constructs covering categories of substances gross and subtle as well as reasoned methodologies for perspective buildup.

The combination that works for educated 21st Century global citizens is Vedanta with Yoga. The first offers the seamless perspective between Matter and Immanence and the second leads us through successive personal experiences to clarify and validate the truth in our understanding.

The Truth is here. With us, within what and how we are : Things, People, Body, Organs, Vitality, Will, Thought, Impressions, Knowledge, and the Self.

No book or god is necessary for us to know the progressively revealed truths, and the one Truth, all by ourself.

We each could begin now.

Who are we ?


Archaeologists, anthropologists, and various academicians who play the “origins of Man” game, reluctantly and only occasionally acknowledge instances where unique skeletal and cultural evidence from the prehistoric record suddenly appear long before they should — and in places where they should not. These irritating artifacts destroy the orderly evolutionary line that academia has for so long presented to the public. Consequently, such data have been largely left buried in site reports, forgotten storage rooms, and dusty archives where one suspects that there is a great deal of suppressed, ignored, and misplaced pre-historical cultural evidence that would alter the established interpretations of human origins and provide us with a much clearer definition of what it means to be human.

Originally posted on Truth Within, Shines Without:

What is our destiny ?

by Brad Steiger

I find myself now in the seventh decade of life still asking two questions that in one way or another the great majority of my 165 published books have sought to answer: 1.) Who are we as a species? 2.) What is our destiny?

The basic reason that I wrote Worlds Before Our Own (G.P. Putnam‘s Sons, 1978; Anomalist Books, 2007) is that I have always found it incredible that such sophisticated people as we judge ourselves to be, do not really know who we are.

Archaeologists, anthropologists, and various academicians who play the “origins of Man” game, reluctantly and only occasionally acknowledge instances where unique skeletal and cultural evidence from the prehistoric record suddenly appear long before they should — and in places where they should not. These irritating artifacts destroy the orderly evolutionary line that academia has for so long…

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Make Capital. But Be Fair.

Both gambling and capital making starts in the drive that hardens our loins. Feudal ways and structure hardened because of increased primacy it gave to individual will, in appropriating comfort and security. When people spoke of liberty and equality, and a global dissent movement rose on the back of enlightenment age values, the capital makers, who had already evolved a convenient status quo, gave us the world of finance. Then, everything reduced to economics : capital making, in short, as the alpha value it is today.

Unchecked capitalism perpetuates “life’s not fair” and accentuates often silent despondency within families and among friends. As it is now, the unfairness it has brought into our lives leaves most of us dark and brooding. Despite an apparent distribution of wealth, the misery borne on iniquity and injustice does not go away with a mere, “Life isn’t fair,” quip.

People have responded politically, through governance, “Well then, we just have to make it more fair. Won’t we ?” Fairness is an individual committment. Only people can be fair. They can then take the value to those around him, men who work for him.

Being fair all the time, in everything that we do, is however not easy. Not easy at all, given that human beings are conditioned to giving in easily to ways and means that are less than fair. Hence, the flip side of our committment to fair ways ethically derives from itself : strength, through capital making the finance world institutionalises, to negate unfairness in practice and soften its distorting consequence on others.

If we cannot be free of this drive that hardens our loins, let us channelise it with a thought about others, by being fair. It isn’t just of palliative value; fairness is the cure to rampant criminalisation, violence bred by estrangement and marginalisation, and fear found insecurities widespread in our societies.

Not just the load on our law and order and miscarraige in our justice delivery system, a world that assures fairness would also be more peaceful, more focused and effort efficient, and evolving in virtuous ways.

Be fair all the time, in everything that you do. It won’t be easy; you’d find it convenient to let youself loose. But come back. Be fair. You will leave less heartburns, enmity and bad blood along your own passage through life.

Savitri — Part I

The Mahabharata Story

Savitri was the only child of Madra’s wise and mighty king. Hers is a peculiar tale in ancient subcontinental myth : She won over Yama (Lord Of Death) and her husband’s soul, which Yama was carrying, taking away, while her husband Satyavan’s body lay lifeless in the forest !

Sri Aurobindo introduces his own lyrical magnum opus of the same title in these words : “The tale of Satyavan and Savitri is recited in the Mahabharata as a story of conjugal love conquering death. But this legend is, as shown by many features of the human tale, one of the many symbolic myths of the Vedic cycle.

“Satyavan is the soul carrying the divine truth of Being within itself but he descended into the grip of death and ignorance; Savitri is the Divine Word, daughter of the Sun and goddess of the supreme Truth, who comes down on earth and is born to save Satyavan; Aswapati (lord of the horse), her human father, is the Lord of Tapasya, the concentrated energy of spiritual endeavour that helps us to rise from the mortal to the immortal planes; Dyumatsena (lord of the shining hosts), father of Satyavan, is the Divine Mind here fallen blind, losing its celestial kingdom of vision and, through that loss, its kingdom of glory.

“Still this is not a mere allegory, the characters are not personified qualities, but incarnations or emanations of living and conscious Forces with whom we can enter into concrete touch and they take human bodies in order to help man and show him the way from his mortal state to the state woth divine consciousness and immortal life.”


King Ashvapati of Madra reigned over a prosperous kingdom in north-west India, in Himalayan foothills covering areas about the present-day boundary between Punjab and Himachal Pradesh.
Even stern-faced warriors in his palace would smile when they would see the happy and benignly lit countenance of Savitri, who glowed as a mountain flower in spring. Fair as a lotus she seemed, like its moon-kissed petals before dawn, with a light tread and a happy heart. Strangers who chanced upon her would linger for a second look and bless her for the joyous innocence she would invariably cast upon them.
Mirrored in dawning woman-hood, Savitri went about her ways as she chose with her young companions, roaming in the woods for fruit or flower or loitering in a nearby hermitage where its renunciate residents, usually gray and old and engrossed in their spiritual pursuits, would welcome her presence as they would the morning sunshine; and they taught her wonders many by the best they were capable of.
Her father, Aswapati, let her have her way in all things, whether high or low. He feared no harm as he knew no ill could touch a nature pure as snow. Long childless, he regarded her as a priceless boon, obtained at last as a result of prayers made in morning, night and noon, with many a vigil, many a fast to complete them. Would Shiva, the Lord Supreme, allow harm or ever leave his own gift unprotected ? No, he had faith; he gave her all she wished and never doubted or feared for her.
And so she wandered where she pleased in boyish freedom and happy times. No small vexations ever teased nor crushing sorrows dimmed her prime. One care alone, her father felt : Where should he find a fitting mate for one so pure ?
His thoughts long dwelt on this, as with his queen when he would query aloud, “Ah… whom, dear wife, should we elect to husband our lovely daughter, take forward our lustrious heritage, and couple best along her conjugal destiny ?”
“Leave it to God,” she’d say. “Savitri may herself elect some day her future lord and guide.”
Months passed, and lo, one summer morn Savitri went visiting the hermitage, through smiling fields of waving corn, when she saw some youths intensely engaged in their sport. They were all hermit sons and peers. One among them was tall and lithe, and royal of port. Age had lent to him a grace so blithe and the nobility he bore struck such as the eye was loathe to quit the sun-tanned face of his. She looked and looked, then gave a sigh and moved on, but not without feeling a drag upon her heart that instantly slackened her pace.
What was the meaning of what she had felt just then, she thought. “Is this love that draws me towards him, though I would not dare to look back ? Is it that strange happening which poets have often sung of : love at first sight ?”
Heaven itself was witness, her heart had found its own in a flash. We play, we jest, we have no care, when hark a step, there comes no crash but life is set persistently aflutter. Savitri entered a friendly hermit’s hut. In her conversation with the gray-haired sage she learnt the story of the youth : he was of a royal lineage, his father was Dyumatsen, king of Salva, and Satyavan was his name. The king became old and blind, and had weakened enough for his opponents to snatch the royal sceptre from his hand. Now, with his queen and only son, he lived a gentle hermit’s life.
The story she heard overwhelmed her young heart with sadness, and tears rolled down her cheeks though she willed them not. However, every time she heard of Prince Satyavan, she felt a strange swell that flushed her flesh.
Soon, she had to leave for her home but, as even she did, she felt she was leaving something of herself behind, to regain which she would have return at the earliest the next day. On the way back, she saw a special ray of light from heavens had tinged all objects with suparnal glow : thatches had a rainbow fringe to them and the corn growing the fields seemed more green and golden.

Freedom, Equality And The Sacred

The sacred is where the heart finds its missing ground, the complement which completes or steadies it, and where the mind comes to rest from its occupation.

What can be sacred in times when men are free to deify themselves, choose as they wish and be as they want ? Everybody is equally free to hold their opinion and belief, and equally vested with the power to affirm or deny any other. Clearly, tribal affiliation to a common god or community subscription to one practice or ideal is behind us. The sacred must evolve in the individual’s mind and bloom to overwhelming resonance in his own heart. It may mean nothing to the next man but everything to oneself.

It is possible to live a life without the sacred as indeed, I suspect, many do. Quite as billions who live a life without a quenching love, who pursue the loft of happiness and are yet overcome with judgements crawling in their mind, marring their way to being without fear of other people and things or resentment towards particular ones. Their openness has bounds, forgiveness is reserved and benedictions partial to some.

That is the norm in our present age : the new ordinary in times when people self-empower themselves as they choose. But a few would find the ensuing dissatisfaction unacceptable and would look to break out of their own bounden existential whorl in which they are confined, no matter how open a panorama lies before them.

The need for the sacred is driven by a deeper quest for liberation from one’s own preoccupations, partialities and prejudices. The bounds do not prevent the discovery of the way out of our bondage, as the law of gravitation is not veiled by all the chaos we sense about us. The sacred is like the sun, unsullied by the muck it shines on !

The man in quest of the sacred has my greater regard. The one who has found it has my reverence. Without them, the world wouldn’t know what it is to be kind in truth, to unreservedly love and forgive, and to reflect nature’s veiled rhythms with transparent depth.

Journal : Awakening … Into The Truth


If Vedas is the entire deck of cards, Vedanta is the “joker” that consorts harmoniously with every bit of creation. It stands by every perspective : impersonal, personal, dual, non-dual, form, formless, theist, atheist, action, devotion, knowledge, experience, spirit, mind, body, temple, synagogue, wilderness, ritual, prayer, reason, irrational …

Originally posted on Truth Within, Shines Without:


The ontological perspective of the Supreme Truth is important, nay, crucial as the rudder is to the boat we are taking across the waters. Though a truncated and adhoc aggregate, even the animalistic version in the belief of indigenous people, who are not introduced to an intellectually cultured religion, serves to raise a backdrop to comprehension of objects in our sight, of beings included in our action, of phenomenal events in our experience, apprehensions in our vitality and thought, and extrapolatory impressions that embed in our intellect.

The context for hunter-gathers and forest dwellers would have been limited to immediate issues or short-term concerns of survival, security or perpetuation… But even they would have had to bear themselves through the continuity of time, the before and after times to emotionally draining experiences or happenings requiring physically absorbing engagements. It is the background of beliefs that provide us…

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Dreaming : Beyond The Rhetoric

There is no reality in dreams. Or, is there ? As there is no high in drugs or drink.

It’s the man, my dear, high or low
His mind that steels or rests as dough.

There are dreams and dreams that come and go. And one that returns and preoccupies, again and again.

All dreams are an experience. But the one that remains is special. It has your will, the will to do and attain.

Not everyone has a dream that is special. But then, not everyone is special.

If you are special, wait no more. Dedicate your time and effort, every bit you can muster, and start with gaining the first step, the next, and another…no matter how long it takes or saps your will. The failures do not matter to you. The next step does. Take it.

Other people who have things to say about the outcome, the start or end, do not matter. Just the ones who are with you, along the way, to help and enable, do.

Yet don’t expect anybody to do it for you. The dream is yours. Remember that.

Our Nature. Our Choice. Our Power.

I wrote the gist of this in a virtual forum, in response to a question addressed to me. One fellow member on the list replied : ” It must be one of your dumb days. This is making little sense to me.” 

I was not surprised, even though I know him to be a fine, truthful man. None of that helps in parsing the science of our being. Its too vast, deep and infinitely subtle. And it needs a language with defined terms to map and expose the phenomena that happens without notice, that is inexpressedly more simple and unimaginably more free. The literary language or the one we use to present the physical sciences just prove far too inadequate to express it. 

The question was about religion, symbols, rituals and ceremonies, and their utility to modern man. Here’s a summary of the post I had made in response : 

To speak of “humans” is to bring into consideration unimaginable diversity with various analog measures of essentially three qualifying natures in our capacity and drive – 

Tamas (T) : Inertia… dullness, sloth, stillness, unwillingness, regression, darkness, heaviness … Best symbolised by a rock and represented by a sloth.

With its predominance, the individual being is naturally aligned with id – ego.

Rajas (R) : Disposed to move and act… drive, curiosity, vitality, desire, daring, strength, power … Best symbolised by the boiling cauldron and represented by higher animals especially in heat and lust. alpha behaviour … aligned with ego – the vital mind.

Sattva (S) : Filled with calm… balance, freedom, focus, awareness, knowledge, light … aligned with superego – the bliss intellect.

The way these natures determine us —

I  Long Term and Overall, by proportion of their nature in our being – drive and capacity to inform.

II Occasioned  In Time, with the power to predominate over others at any one point in time.

For instance, a person with 70 : 15 :10 proportion of T-R-S combo would be lazy overall; but at a time when his vitality is on the flare, he will show unexpectedted zeal. Or, when his calm nature predominates, he will be surprisingly awake and receptive.

 To answer the question at the start :

ALL things are useful and can become a means for our self-improvement as aid to memory, focus to gather ourselves around, activity to engage in so as to free our self from our own ill-thoughts and predispositions, and lay out a process to build up our concentration and conserve our vitality.  

In particular, most people have a need of symbols and myths… a form to see, remember or imagine, in order to conceive of that which is intangible. Geometry uses a lot of it for space. The idols in temples or god-persons of yore are a means of reminding us of ourselves, beyond the piggish, mulish or cocky self we take on in our occasioned lives. 

Rituals and ceremonies engage us, our vitality and mind, to a particular emotion or thought in our spirit. Armed forces in every military regularly make use of this form of engagement to keep the men anchored to certain values.

Ethics and morals are extremely intangible and tenuous matters internal to us. In addition, they are difficult to carry and institute in ourselves, to ensure we do not lose it in the heat of the moments. It is so much easier to be willful, to give ourselves away, or indulge.

Religion, as I was introduced to, was more in the way of propping us up by morals and ethics, beauty and happiness, compassion and freedom. 

Once the the overall nature is transformed into being calm especially when needed, into being limpid, upholding our ethics and morals … religion is not of much use nor are the symbols and rituals needed.

Going by what I see in the news, however, and generally in life, that time is not yet come for most people on this planet. We need to build the capacity to remain steadfast in our self, in order to outgrow religion, its symbols and practices.

It takes the making of a new man to shed what served a purpose to the earlier being. Everything religious is mere superstition, really, but only to one who has woken up to his own power to choose and be responsible. It is foolhardy and impetuous of us to merely deny it before we are ready and resourceful enough within ourself.

Friedrich Nietzsche wrote Zarathustra in this urgent context … 

Relationship : Of Love

There is a relationship while we are in love. But it is just a start, when there is more of ourself in it. No, when it is all for ourself; even what we do for the other is only because we cannot stop having all that we are getting out of it, for ourself.

It is much after that the for–ourself content in the relationship recedes to a faint, fading background. Even the relatedness reduces to being more incidental to the love aglow in heart, as is the frequent giving and occasional taking, normal between any two people who are in a relationship — of love.

I am speaking of living together in relationship through enough turbulent seasons, a lifetime of attempts to make the other understand and long nights of yearning to be understood. Yet, when eternity descends, we wake up purged of all such desires, all descriptors to how we may have related or may be relating from day to day, and all hope of things being different or becoming better.

A relationship of love is unchanging. Forever. It is as mystical, indescribable, ever present, and unstated, as love itself is. Subsumed in it, the relationship as it once was is no more. There is love unfathomed, but without a name, with just a trace of relatedness for the convenience of others.

There is a perennial undercurrent of joy in relation of love, no matter how it happens or appears at the surface.

Economy Reflects Public Sentiment

Is economics a science or arts discipline ?

I’d consider the question inappropriate, and inapt. This is one subject that has change as its basis, change in public sentiment toward hope, trust and confidence.

It would be a science if the quantitative and qualitative change in human activity, in their effort at creating value, were predictable.

Governance and Leadership could rouse (or depress) people, set them up along direction of growth; in which case, economics could come close to being predictable by one or other model we could apply. Close, not exactly, because the spread and degree of change in human involvement at work and in their spirit at enterprise can never be predicted in our highly charged political clime everywhere.

Economics is as much a subscript of political and social leadership as politics is a subscript of the economy. The question at the start seems so superfluous and superficial at best. I guess it was framed by the robotised academe in order to avoid a more in-depth, simple and direct, understanding of the phenomena !

Is There Life After Death ?

As posed, the question seems academic. So let’s ask differently,

“ What will happen to me after death ?”

For most part, it seldom seems urgent; there is time enough in the meanwhile. Life exclusively preoccupies with the pressing need to do well, to more than adequately meet the survival challenge and comfortably fulfill this need to reproduce and raise our own.

But who is to restrain the power we acquire along the way, from our own whims or cruel drives, unjust disposition and uncaring ways ? It must be ourselves, for the law can hardly catch us all. It glosses over much of our unethical conduct and rarely concerns itself with moral torpidity.

Men, if you have not yet discovered, are quite poorly abled at doing the job of keeping themselves under their own leash.

However, if it were established that there is life after death, that we shall be put to account for our actions in life, the knowledge would have a profound bearing on how we conduct ourselves here and now. The non-Vedic religions — christianity and islam — speak of The Judgement Day, until when we all shall have our mouths filled with dust. On that morning, all shall arise and be judged, and sent to hell or heaven where we shall remain forever.

The scheme has several severe flaws, apart from the doubt that shrouds it from the start due to lack of evidence.  One, sinners do not get the benefit of a second chance. Two, who says we have sinned ? It is men in black or white cloaks who yet soil their underwear much like the rest of us. We might never know if the prophesied Day was a fact but the judgement of men on the terra firma is real and final !

And, what happens to those who perish in a fire, their bodies reduced to ashes ? Would they escape the Day, the hell if they were sinners or heaven if they’d been good ? What happens to those who are cremated, in accord with rites in their belief system ?

There are other compelling objections too. For instance, if everyone is to have only one life, it would be so mindless of God, and stupidly rich, for one to be born in poverty and another rich, one in extremely cold clime and another in hot, one to parents who are cruel or careless and another with the kind and loving, one with one or more disability and another a born athlete, and so on.

Since, there are no causal explanations from facts we know or from the belief system we subscribe to, we declare that there are no reasons behind such inequity. What it actually suggests is that there is no rational “field” human beings can grasp, which we can define and reduce to a mathematical proposition that can then present to our view the iniquitous phenomena with its cause and effect links.

The elephant in the room concerns the individual being who was then alive and is now dead. Does that individuated life have a life after its own death ? We will have to be careful, painstakingly detailed, if we are to identify what it is that is dead and what may have survived. If something of the being as it was is to yet to survive, it must largely be because it is impossible to be negated along with the body.

It will take focus on our part, the opposite of dissipation usual in our worldly life, and hell of a lot of going through. We’ve generally lost the motivation for going after such subtle facts and the art of going through intense, very slow motion contemplation within ourself.

* * *

The Vedic Way

The belief system of the Vedic people seems to have transcended the limitations of the material reason of the thinking man. Instead of turning away from the wall it faces every time it turns upon the reflecting mind itself, Vedic thought soars high to allow the ‘concrete’ obstructions to recede and disappear. It asks : What is that, knowing which all this is known ?

The cause for initiating this mother inquiry was the realisation that, for very fundamental reason, knowing “this” has not been adequate for knowing all this is.

What the Vedic seers observed, proposed and concluded, are as follows :

01 There is a material world out there and this material body we each consider to be our ‘own.’ More, the material minded and the materials scientists amongst us believe that the body is all we are; that, the material composition and constituents of the body not only explain everything we are but also define and determine what we become.

02 But, nothing explains what constitutes the human mind as it is and the mental phenomena as it occurs. What is the “matter” that forms and constitutes it ?

What is the warp and woof of the mind ? We have never had the mind on a platter and have not been able to observe it as an object.

Even in captivity, under extreme torture, the mind is able to retain its own non–material world of ideas, images and beliefs. The mind can be free of the body, can assess the body prompts – of hunger, sex, tiredness, etc. – and can override them; or, more properly, made to override those needs and limitatations.

The exclusively material model does not explain the conscious, self awareness of our own being, the “person” we are, except in a summarily empirical sense. It is. Just so. What is the “ I “ formed of and what constitutes the variety, extent and strength of “ideas, knowledge, values and convictions” we each are vested with, and we each vest ourselves with, when the body and its constituents are so entirely dissimilar to the non-material phenomena in our focus ?

03 Hence, to gain seamless understanding of ourself — material and mental, the Vedic model conceives of different spaces, one subtler than the previous, somewhat similar to the arrangement we have in the material universe as well : solid, liquid, gas. They regard the material space as gross and derived from the subtle mental space, which pervades the material one, in the manner space pervades both the sand and the atoms that constitute its grains. The mental space in turn is more gross than the causal being space and is derived from it.

The three “Great Spaces” – material, mental and causal – are concomitant, co-existent and co-incident. one into the other, having entirely different natures and laws though. They each are both pervaded and constituted of objectless, undifferentiated consciousness at their substratum that are then layered over with characteristics formed of its own transformation, from its completely awake, witness nature state in the causal space to shadowed, half or fully asleep forms in the mental and material expanse.

During manifestation from this fourth “vanilla” consciousness, which is commonly referred as pure consciousness, the first projection is of causal space, followed by the mental and the material. During dissolution, the order is reversed : first material, then mental and, lastly, causal.

04 Question : Since the three spaces co-exist, why are the causal and mental spaces not visible to us or not available for scientific observation and study ?

Answer : That is what their relative subtlety of nature and respective laws dictate.

An animal being identified with a material body, is an entity of the grossest space, having a nature in common with the material phenomena. It is hence claimed and bound by its laws, which forecloses access to the mental self-awareness or the causal self-in-itself universe. Its witnessing faculty are directed outwards, to observe and study matters respective to the gross space alone. All its knowledge, of mental nature, is in its instincts that naturally issue of two principal drives – survival and perpetuation of itself.

Human beings have the same animal nature. But, over and above that, they can sense their experience and think about it. They can even sense and think about their own “ self.” A vital clue, if we may ponder long enough, linking the individuated self with the universal, undifferentiated causal One.

So, how do we validate the Vedic model ? By sheer observation, experience, understanding and insight. Rocks do not sense and have no experience. They also do not have a nourishing system.

Trees have a nourishing system. They can sense…the need for chlorophyl, the presence and direction of sunrays, and even music.

Snails have a nourishing system and the simplest of nerves. They can sense and direct themselves along the motor drive.

Vertebrates have both : a developed nourishing system and a developed nervous system. But what marks them out is the brain. Higher vertebrates have developed brains and, among them, humans have the most developed brain than any species on the planet.

The Brain Is Not The Mind …

Validation of Vedic truths, in our experience and direct perception, starts with an appreciation of the fallacy behind the materialist assertion that ‘ the Brain is the Mind.’

The reason given for the assertion is that if the brain is not working, damaged or dead, there is no mind. Besides, it is suggested that the presence of hormones in the body-mind complex determines the nature of the mind, because a strong correlation between the two has been observed. Let’s take up the second assertion first :

Suppose, the hormones in the body are found to co-exist with say, anger, a state of mind. How do we conclude that, therefore, mind is part of the body phenomena ? The individual mind is a form in the mental space in which anger is experienced. That experience is accompanied with presence of certain hormones in the brain. It is still possible for the mind to launch an anger management process and successfully quell it.

The ground for concluding that the brain is the mind, because the mind is damaged when the brain is or the mind is absent when the brain is cut-off or dead, is ludicrous. By that logic, the world is the eye because the damaged eye damages the world in our view and an absent eye makes the world disappear !

The fact is that every sense and all experiences take place in the mind, in the mental space. Inert matter, without life sustaining structure and processes, are not an individual being, privy to happenings in the mental space. A stone is hence without the sense and experience we associate with individual consciousness.

Which is not to say that matter are anything apart from consciousness or are not pervaded by the causal and mental spaces. All the physical facts and laws which science has discovered, of energy and forces, potential and processes, of which matter from Higgs-Boson to heavenly bodies and terrestrial forms have come to be… all of these facts, laws and processes are nothing but knowledge, formed of consciousness.

A Creator Is Not Necessary …

There is no need to admit a Creator, posit a God outside of the Creation, in order to accept the nature of things as it is. All material bodies are formed of physical facts, and life forms of biological facts, which are nothing but knowledge coagulates formed in cosmic mind, in mental space, that are in turn derived from more fundamental knowledge forms arising as the universal cause, in the causal space.

But it took a human being to notice the truth he discovered of himself, and extrapolate the understanding that an individual life form is a node at which the mental space form – the mind – connects with the material body formed and situated in gross space. As noted in our bulleted brief above, the higher vertebrates actually have “experience” proper and a sense of themselves and their environment, which experience forms are exclusive to the mental space.

It is as if a developed nervous system opens an entrance for the “conscious” mind to flow into the body and pervade it; and, when headed by a fully evolved brain, the “conscious” individual self can actually climb up the nerves-brain ladder to enter its mind, the domain allotted to it in the mental space, to observe its experience, its body and the environment, and reflect upon them.

Dreams — The Mental Phenomena

We think in the mind when we are awake and have the sense of the body and the environment. We dream in the mental space when we are no longer fettered by the limitations of the body or by fixations in the environment. The body is kept alive by vitality that conjoins the mind to the body.

Our vitality is affected by the actions of the body, by what it eats and drinks, and by the actions in the mind as well, in how it thinks and what it knows. But its survival processes are automated and it is programmed to power the sexual drive for perpetuation of the species, in accord with cosmic knowledge coagulates in the living cells and largely independent of interventions by either the body or the mind.

One instance of Vedic truth, in apparent contrast to the scientific view, is in its detailing of the process of perception and cognition, essentially a mental phenomenon. It suggests that an object is not perceived merely because light rays reflected off it strike our retina and the image conjured travels to the brain, where it is interpreted. This is the material part of the process that is essential but not sufficient, as it proves in our experience. An interpreter is necessary to complete the sufficiency.

The mental part involves an “issuing out” of the interpreting mind through the eye organ, to envelope the object in view and compare the gathered features and attributes with the knowledge impressed in the mind from before, and to finally determine the certain understanding of the object. It explains why, when absorbed in the mind, we do not perceive the object even though it is in full view; and, why a baby that has never known a cow will not perceive it as such.

It has been emphasised that every experience from without is fetched through the sense organs by vitality, which conjoins the material and the mental space, and is felt in the part of the mind most proximate to the overlap zone where vitality reigns.

The feeling we experience, as it occurs, causes a sub-conscious reaction at first, in the form of an emotion, happy or unhappy, depending upon whether the feeling is welcome or not. Concurrently, and instictively, the vitalised mind throws up a will to act, to possess and indulge or to avoid and eliminate, as it serves our desire.

Since action brings its consequence, an intelligent being subjects the “will to act” to some thinking and analysis in the light of awareness of the present environment and knowledge impressed from hearsay or its own experience in the past.

We are all materialists …

Most human beings are materialists, no matter how wholly subscribed we are to our religion or however high a degree we acquire in secular sciences or arts. We are the same thinking, reactive entities, propelled on impressions from our past even when we seem to be leading matters in our present.

Every one of our occasionally forming and self-qualifying impressions, inadequately dealt with in the gray haze of semi-consciousness when they occur, are very neatly stored in the mind-stuff, deep within the overlap zone between the mind and the body, well covered with the unceasing flow of vitality and far away from the view of mind-body being we are during our wakeful hours. What then preoccupies us are a whole range of quest driven by our desires for survival, security, sensual and sexual experience, our sense of incompletion and inadequacy, our relationship with other objects, beings, persons and our self.

* * *

Death is of the vitalised body. The phenomena of dying is restricted to the material space. Nothing mental, even the vitalised part of mind, dies. It can change, be reformed and reimpressed, but not die, as in decay and disappear.

But, without a vitalised body, where and how does the individual mind-person exist ? In a state of suspension, without change or notional attributes of previous incarnation.

Death Of Any Being Is An Illusion …

This discussion continues in a brilliant expose of the warp and woof of our perceptions, our scientific experiments and conclusions … Is Death An Illusion ?

” After the death of his old friend, Albert Einstein said, “Now Besso has departed from this strange world a little ahead of me. That means nothing. People like us … know that the distinction between past, present and future is only a stubbornly persistent illusion.” ”

” New evidence continues to suggest that Einstein was right – death is an illusion.

” Our classical way of thinking is based on the belief that the world has an objective observer-independent existence. But a long list of experiments shows just the opposite. We think life is just the activity of carbon and an admixture of molecules – we live awhile and then rot into the ground.

” We believe in death because we’ve been taught we die. Also, of course, because we associate ourselves with our body and we know bodies die. End of story. But biocentrism – a new theory of everything – tells us death may not be the terminal event we think. Amazingly…”

Sun Also Rises

This work draws from Hemingway literature proper. It starts in after-War Paris but only to bring together the characters — Jake, Lady Ashley, Robert, Count, Bill and Mike. The movie is a fantastic sequence of impressive background, conversation and relationships.

The scene shifts soon to Spain and takes us through various stages of the bull-fighting ritual, complete with the associated revelry in an era when people were yet to outrage against the sport. Mercifully, the print here is without the gore and cruelty towards the animals. But it brings out very clearly the unbeatable advantage an erect biped human has over the four-footed beasts. It also brings in the seventh character into the drama : Romero, the bull fighter.

The festive exuberance of the season in Spain provides an exact foil to the human stories playing out within the plot. It is easy to miss it, especially how the War is still in their midst by its impact upon the lead characters Jake and Lady Ashley. It left Jake impotent and the woman forever wistful of that happy, fulfilling love-life the two would have had.

Jake has found a life around work and people who come visiting, in the lively social life of Paris and in places around. He is in control of himself except when goes to bed in his loneliness; and is never far from severe depression. The Lady will keep falling in love and not remain in any…

Which brings me to the real tragic theme of the movie : a relationship of undiminished love doomed to eternal separation. The War brings Jake and Ashley together, in a hospital where Jake recovers from his physical injuries. Love blossoms but briefly, until Jake is informed of his sexual disability. The two lead separate lives thereafter, scarred for the rest of their war-damned lives. Just the woman keeps coming into Jake’s life and, without meaning to, makes the beauteous life glow with hope despite its impossibility. As another day when the sun yet rises.


Islam – Prehistory, Myths & Present (V)


#Islam : Who And What Had Inspired The Prophet … ? It has been recently reported from Birmingham that fragments of a handwritten Quran has been found which predates Muhammad. It was bound in a later copy of regular Quran. The discovery upsets the entire thesis built around this supposed ‘revelation’ that, it is said, was orally communicated over a couple of centuries before being put to written form.

All of that is now in question. What is more, it even raises a doubt about the historicity of Muhammad, the person…

Originally posted on Truth Within, Shines Without:

Major tribes Arabia at the dawn of Islam. Major tribes Arabia at the dawn of Islam. (Photo credit: Wikipedia)


Who And What Had Inspired The Prophet … ?

Any transformation needs a measure of introspection, a degree of witnessing and due deliberation before and after the “A-Ha” moment. So too, Muhammad’s revelation is less about ‘magic’ and supernatural, and more of a realisation and a vision of the way forward from where the world was. It needs to be recalled that the Arab Muslim emergence did not happen in vacuum. The path of Islam did not drop out of nothing in the 7th Century, with the rise of an ambitious, middle-aged, epileptic man who declared himself to be a prophet. The development requires to be seen along a series, before and after.

Close to the Prophet epoch, we have Mazdak, a Persian reformer and religious activist who died c. 524 or 528, Very much in…

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People And Its Government Vs Opposition And Its Media

It’s uncanny how India ends up being the last battleground of some of the worst scourges the world has thrown up through our historical timeline. Not everyone would agree but Alexander was one of the first, who had to turn back from India’s western borders.

India - Twitter Background

The story down the centuries have been no different. Islam cooled and even threw up a humane sufi strain here. The Huns met their salvation and chose to be absorbed in India’s society, as one or other Kshatriya sub caste. The European colonialists were the the latest : they retreated, choosing to continue their nefarious oligarch business through other means in the new world order, post World War II.

The current battle is between India, with its government and its people on one side, and paid disruptive, destructive, nakedly corrupt, globally sponsored forces raised within country’s secularism-spewing political opposition, oligarch-owned mainstream media, abrahamic religious verticals (islamic and christian), anti-development-masked-liberal NGOs, and the mafia-minded wealthy, on the other.

A government is an aspirational behemoth that, in Europe, began by foisting itself on people, appropriating resources and straddling territories for their own profit and preservation over a long, long time, before some of them were forced to shape up in accord with what the people wanted for themselves … through this political device called democracy. Even today, none of these fat, powerful and sprawled-all-over entities are without that constant need to protect themselves, and many to preserve the self-serving forces that manipulate it from behind the curtains.

In the advertising and information age, especially in democracies, the anti-people anti-nation mammon-wound powers employ a very effective methodology honed during the second world war, and later : propaganda, disinformation, lies and half-truths, diversely coloured and variously repeated endlessly for deep effects on the gullible, innocent and unsuspecting public.

By far, democracies are most duty-bound to keep their people’s interests centre-stage. But do all democratic governments and economies work at delivering people and social values ? The answer to that is by no means ” yes.”

The ambivalence perpetually hovers because democracies suffer from their own sanction to excess; the arena itself is open, unsecured, to admit every voice, every influence, every rabble-rousing campaign as well. There are best of the actors on stage; there is the media in print and on air, everywhere; and, there is no dearth of money to fund even the darkest horse if it is motivated enough, corrupt enough, unscrupulous and criminal enough !

We, the people, are schooled enough in ethics and morality. But we are also free to choose : to be and to do as we wish.

The real question then is :


It is both critical and urgent that we each roar our answer into our ears, never to forget. Which isn’t difficult at all if we recall to our mind our Gods, our Seers and the Steers : Ram, Krishna, Vyas, Vashisht, Rana Pratap, Shivaji, Vivekananda, Sri Aurobindo, Sardar Patel, Subhas Bose, Bhagat Singh…

How wrong can we go if we remember them ! In them, their life deeds and words, lie our concensual values, as a people and as a nation.

Ram Rajya : Governance Benchmark

I’ll keep it simple and a-religious but not secular or liberal.

The real conflicts of interest are not even possible to resolve in our current constitution of economy and polity. Consider :

— Politicians must sound populist for votes, to the poor and unemployed.

But he must meet the interests of those who fund his campaign, the rich and entrenched.

— The investor is in the business of money.

His personal beliefs and empathies are irrelevant to his action, priority and overriding intent.

You can add more if you fathom the drift : doctors, pharma, housing, food, law and justice …

The systemic gap, constitutional and institutional, in what things mean to people and what men who matter make of them is unbridgable. That is the real challenge to governance.

The secular, liberal, free market thing may have a point in underscoring freedom. But that does not take care of its automatic sanction to freedom to profiteer, cheat, lie, falsify, mask, and vitiate for personal gain or eminence, to the gross detriment of very many others.

More and more are using the status quo along those lines today than can be managed onto moderation, policed or regulated, prosecuted and punished.

The ” Ram Rajya ” of Ramayana should be understood in that context. It fosters freedom and prosperity with enterprise and truth. It is the result of collective consent and committment to a way of life that overcomes personal imperfections without thwarting the will for action and creativity.

It is the individual submission of the entire population to this paramount belief : the welfare of other ensures my own.

The Mind Is Dispensable

Oh, not right away, if you are rushing to object. One cannot resolve this matter about the mind without also being entangled in everything else. But first, a caution : This installment of my musings may not be for the sundry. Read on, to judge for yourself.

The mind is an instrument living entities have. The science minded could ponder over the nature of Heisenberg Principle. It is not as if the electron is a vague entity, as the cathode ray tube experiments have established beyond doubt. It has a velocity, momentum, that can be accurately measured. Its position at any point of time can also be exactly mapped. But man cannot do the two measures together, at  the same time, because of the limitations of instruments we use in the methodology : the mind, above all.

The mind is a living formation, with stimulii at one end and the Self, the I–immanence, at the other. While life happens, the mind captures its pattern and learns to perpetuate the entity within which it is happening, primarily through sense and capacity for will.

Notice how the mind of a tree learns to sense for water, soil nutrients, air and sunlight. The senses develop in accord with nature the entity has, in the life bound at its start. The earthworm has the ability to sense smell, which resides in soil. Ants have more advanced sense in comparison; it can smell sweet from several yards. They all have a mind of their own, to suit. We find animals with far sharper, more acute, senses than humans… But that line of development was overtaken somewhere along the evolution path for satiating another hunger : of society.

Entities are known to perpetuate asexually. The need to copulate with another is propelled by a much wider drive acting on more evolved living entities : unity, with entities other than oneself. The need is social. It brings in great complexities for the mind to learn and deal with, much compounding of feelings and emotions, will and thought, and reflection. Vertibrates and higher animals have far more complex sensory network along with mind well endowed to sense, feel and carry the will riding on resultant emotion.

Human beings show a wide range of capability of the mind in different individuals, at different age, under different situations or circumstance. But everyone can choose to put himself through well-laid processes to learn and train oneself into emptying the mind and its hunger. The physical evolution ended a long time ago and the mental one seems to be merely iterating in its well known consequences.

It is almost four thousand years since Buddha pointed out the fact. It will never be that entire humanity takes to his Way. But some who have had their fill of individual living may; and few who are ripened enough to renounce it happily will. The mind is the whole universe of every individual entity. It ceases with cessation of ownership of the universe it contains. The ownership is marked in our emotions, in our will that rides on each. There is no individual entity without it and no mind to accompany such entityship.

There is the immanence and life with its stimulii, and feelings that reflect the immanence in thought, not the individual. Our actions then are acts of life pure, flowing, without desire or memory, even when it seems otherwise !

The individuating mind, formed of hunger for perpetuation and eminence, is dispensable. I cannot find a word for what remains.

Song Of The River

Indian classical music that we hear is usually a spin off to an inward loop : cause music, cause oneself.

Very few artists outgrow, and not too often, to launch an external projection of indescribable beauty : cause music, cause all.

This creation is one such : Song Of The River, by the great master Pandit Hariprasad Chaurasia.

Tell me if you didn’t hear it ? The river…
And all that it attracts, orchestrating as one.

India & UNSC : In 2015

It’s come full circle, once again, with the US voting alongwith Russia and China to put off UN Security Council reform. India, more than any other nation, is the nation most affected by the development though, despite being a nationalist citizen, I do not write this with any sense of hope or despair. In fact, there are far too and far too many more substantial things this country of 1.25 billion needs to take care of, existential and long term.

But it’s important, more for the world or rather for the rest of what remains after we’ve crossed out the entrenched interests currently represented in the UN Security Council : US, EU, Russia and China. None of these are in the least concerned with how the interests they each respectively champion affect the rest of humanity left wide open to hunger, disease, respective economic and political challenges, religious wars, massively funded geo-political machinations, natural disasters, and local conflicts.

India is a big square peg to the nice rounded holes shaped to protect and further the historically determined positions of power entrenched US, MNC backing EU eyeing for continued colonial push by other means, Russian hunger for cold war parity and prestige despite loss of its ideological shenanigans, and China’s hegemonical thrust hither and thither about its neo-colonial predatory ambitions perfected in east Turkmenistan, Tibet, southern Mongolia and South China Sea.

How do these superpower fixations concern the rest of the world battling with legacy problems and modern world aspirations of the people ? They do not; not all the packaged information narratives driven by the first and second worlds contribute to the immediate and long term concerns of common citizens of the third world. Which is what India represents : hopes and aspirations of people who are subject to the interests of influential king and satraps enconsed on the high table in UN Security Council.

This volte face by US, Russia and ambiguously positioned China could be now understood in its current context : bringing India on-board would be terribly, uncontrollably disruptive to the status quo. The same powers were hard put countering its non-alignment non-ideology during the cold war decades, and the influence it had in keeping the rest of the world non-polarised is not forgotten !

In geo-political terms, India is a country that is hard to tame or deal with. With its power for peace and culture, pluralism and technological success, population and way of life, and empathy for every other nation and man in the street or farm, India has a ready goodwill which not anchored to mere financial, technological or military muscle. How does one counter an influence that is rooted in similarity, empathy, transparent sincerity, and visible readiness to help ? It is one country that shows up the others for what they are, that will not be neutralised because its declared national interest is tethered to the well-being of every other nation and people.

One other priority in which Russia and China are equal partners, but not for same reasons, could have also weighed heavily to start with : BRICS and SCO. India was one of four first-movers in setting up BRIC that later expanded to include South Africa. And it has accepted SCO invitation to full membership this year. It is likely that Russia and China calculate a dilution of India’s committment to BRICS and SCO goals, as instruments to usher in a new world order, after India is admitted to UNSC and begins to champion positions at the high table from within the existing order. It would then be not averse to working along with the first world nations of the West, than against it.

The US vote against UN reform only underscores the fact that it loathes the presence of an independent, unpredictable voice in the Council that happens to be of an unquestionably democratic regime representing one- sixth of humanity. The realisation that India could heed and lead the interests of the rest of the world will always give jitters to those with strictly self-serving national agenda, in what is supposed to be a world body !

India can and almost always will rise above its own. And that makes it a dangerous entity.

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