Ramana Advaita : A Clear Brief

 In Maharishi Ramana’s own words …

This is a special post.

Only very pertinent comments will be approved

What is reality ? 
You are the supreme reality to yourself – the Self, the I that remains the same, still and silent, awake and aware, through your wakeful, dream and deep sleep states in life, from birth through death. 

Clearly, it is not the ego-being that waxes and wanes with its happy and miserable experience. 
You are awareness. Awareness is your another name. Since you are awareness there is no need to attain or cultivate it.

Your present knowledge is due to the ego and is only relative. Relative knowledge requires a subject and an object, whereas the awareness of the Self is absolute and requires no object. 

People want to see the Self as something new. But it is eternal and remains the same all along. They desire to see it as a blazing light etc. How can it be so ? It is not light, not darkness. It is only as it is. It cannot be defined. 

When a man realises the Self, what will he see ? 
There is no seeing. There is only being. The state of Self-realisation, as we call it, is not attaining something new or reaching some goal which is far away, but simply being that which you always are and which you always have been. 

All that is needed is that you give up taking the not-true as true. All of us are regarding as real that which is not real. We have only to give up this practice on our part.

At one stage you will laugh at yourself for trying to discover the Self which is so self-evident. There is no seer there to see anything. The seer who is seeing all this now ceases to exist and the Self alone remains. 

For those who live in Self as the beauty devoid of thought, there is nothing which should be thought of. That which should be 
adhered to is only the experience of silence, because in that supreme state nothing exists to be attained other than oneself.

It is false to speak of realisation. What is there to realise ? The real is as it always is. We are not creating anything new or achieving something which we did not have before. 

The illustration given in books is this. We dig a well and create a huge pit. The space in the pit or well has not been created by us. We have just removed the earth which was filling the space there. The space was there then and is also there now. Similarly we have simply to throw out all the age-long samskaras [innate tendencies] which are inside us. When all of them have been given up, the Self will shine alone. 

Liberation is our very nature. We are that. The very fact that we wish for liberation shows that freedom from all bondage is our real nature. It is not to be freshly acquired. All that is necessary is to get rid of the false notion that we are bound. When we achieve that, there will be no desire or thought of any sort. So long as one desires liberation, so long, you may take it, one is in bondage.

If you remain as you are now, you are in the wakeful state; this becomes hidden in the dream state; and the dream state disappears when you are in deep sleep. You were there then, you are there now, and you are there at all times. The three states come and go, but you are always there. 

It is like a cinema. The screen is always there but several types of pictures appear on the screen and then disappear. Nothing sticks to the screen, it remains a screen. Similarly, you remain your own Self in all the three states. If you know that, the three states will not trouble you, just as the pictures which appear on the screen do not stick to it. On the screen, you sometimes see a huge ocean with endless waves; that disappears. Another time, you see fire spreading all around; that too disappears. The screen is there on both occasions. Did the screen get wet with the water or did it get burned by the fire? Nothing affected the screen. In the same way, the things that happen during the wakeful, dream and sleep states do not affect you at all; you remain your own Self. 

There is only one state, that of consciousness or awareness or existence. The three states of waking, dream and sleep cannot be real. They simply come and go. It is the seer who says these come and go. The seer and the seen together constitute the mind. See if there is such a thing as the mind. Then, the mind merges in the Self, and there is neither the seer nor the seen. So the real answer to your question is, `They neither come nor go.' 

What is the difference between the mind and the Self ? 
There is no difference. The mind turned inwards is the Self; turned outwards, it becomes the ego and all the world. Cotton made into various clothes we call by various names. Gold made into various ornaments, we call by various names. But all the clothes are cotton and all the ornaments gold. The one is real, the many are mere names and forms. 

But the mind does not exist apart from the Self, that is, it has no independent existence. The Self exists without the mind, never the mind without the Self. 

Brahman is said to be sat-chit-ananda. What does that mean ? 
Yes. That is so. That which is, is only sat – truth, being. That is called Brahman. The luster of sat is chit – consciousness, knowledge, awareness; and its nature is ananda -- bliss. These are not different from sat. All the three together are known as satchidananda. 

If a man thinks that his happiness is due to external causes and his possessions, it is reasonable to conclude that his happiness must increase with the increase of possessions and diminish in proportion to their diminution. Therefore if he is devoid of possessions, his happiness should be nil. 

What is the real experience of man ? Does it conform to this view ? 
In deep sleep man is devoid of possessions, including his own body. Instead of being unhappy he is quite happy. Everyone desires to sleep soundly. The conclusion is that happiness is inherent in man and is not due to external causes. One must realise the Self in order to open the store of unalloyed happiness.

Existence is the same as happiness and happiness is the same as being. The word mukti – liberation, freedom -- is so provoking. Why should one seek it ? One believes that there is bondage and therefore seeks liberation. But the fact is that there is no bondage but only liberation.

Parable of ten foolish men ...
The ten foolish men in the parable forded a stream and on reaching the other shore wanted to make sure that all of them had 
in fact safely crossed the stream. One of the ten began to count, but while counting the others left himself out. `I see only nine; sure enough, we have lost one. Who can it be ?' he said. 

`Did you count correctly ?' asked another, and did the counting himself. But he too counted only nine. One after the other, each of the ten counted only nine, missing himself. 

`We are only nine', they all agreed, `but who is the missing one?' they asked themselves. Every effort they made to discover the `missing' individual failed.

`Whoever he is that is drowned', said the most sentimental of the ten fools, `we have lost him.' So saying he burst into tears, and the others followed suit. 

Seeing them weeping on the river bank, a sympathetic wayfarer enquired about the cause. They related what had happened and said that even after counting themselves several times they could find no more than nine. On hearing the story, but seeing all the ten before him, the wayfarer guessed what had happened. 

In order to make them know for themselves they were really ten, that all of them had survived the crossing, he told them, `Let each of you count for himself but one after the other serially, one, two, three and so on, while I shall give you each a blow so that all of you may be sure of having been included in the count, and included only once. The tenth missing man will then be found.' 

Hearing this they rejoiced at the prospect of finding their `lost' comrade and accepted the method suggested by the wayfarer. While the kind wayfarer gave a blow to each of the ten in turn, he that got the blow counted himself aloud. `Ten,' said the last man as he got the last blow in his turn. Bewildered they looked at one another. 

`We are ten,' they said with one voice and thanked the wayfarer for having removed their grief. 

However often Bhagavan * teaches us, we are not able to understand. 
* reverential address, meaning God 

People say that they are not able to know the Self that is all pervading. What can I do ? 
Even the smallest child says, `I exist; I do; this is mine.' 
So, everyone understands that the thing `I' is always existent.

What is the ego-self ? How is it related to the real Self ? 
The ego-Self appears and disappears and is transitory, whereas the real Self is permanent. Though you are actually the true Self you wrongly identify the real Self with the ego-self. 

How does the mistake come about ? 
See if it has come about. 

One has to sublimate the ego-self into the true Self. 
The ego-self does not exist at all. 

Why does it give us trouble ? 
To whom is the trouble ? 
The trouble also is imagined. Trouble and pleasure are only for the ego. 

Why is the world so wrapped up in ignorance ? 
Take care of yourself. Let the world take care of itself. 
See your Self. If you are the body there is the gross world also. If you are spirit all is spirit alone. 

It will hold good for the individual, but what of the rest ? 
Do it first and then see if the question arises afterwards. 

Is there avidya [ignorance] ? 
For whom is it ?  For the ego-self. 
Yes, for the ego. Remove the ego and avidya is gone. Look for it, the ego vanishes and the real Self alone remains. The ego professing avidya is not to be seen. There is no avidya in reality. All sastras [scriptures] are meant to disprove the existence of avidya. 

How did the ego arise ? 
Ego is not. Otherwise do you admit of two selves ?

How has the unreal come ? Can the unreal spring from the real ? 
See if it has sprung. There is no such thing as the unreal, from another standpoint. The Self alone exists. When you try to trace the ego, which is the basis of the perception of the world and everything else, you find the ego does not exist at all and neither does all this creation that you see. 

It is cruel of God's leela (play) to make the knowledge of the Self so hard. 
Knowing the Self is being the Self, and being means existence, one's own existence. No one denies one's existence any more than one denies one's eyes, although one cannot see them. The trouble lies with your desire to objectify the Self, in the same way as you objectify your eyes when you place a mirror before them. You have been so accustomed to objectivity that you have lost the knowledge of yourself, simply because the Self cannot be objectified. 

Who is to know the Self ? Can the insentient body know it ?  All the time you speak and think of your `I', yet when questioned you deny knowledge of it. You are the Self, yet you ask how to know the Self. Where then is God's leela and where is its cruelty ? Because of this denial of the Self by people the sastras speak of maya, leela, etc. 

Does my realisation help others ? 
Yes, certainly. It is the best help possible. But there are no others to be helped. 

That will take some years. 
Why years ? The idea of time is only in your mind. It is not in the Self. There is no time for the Self. Time arises as an idea after the ego arises. But you are the Self beyond time and space. You exist even in the absence of time and space. 

All books say that the guidance of a Guru is necessary. 
The Guru will say only what I am saying now. He will not give you anything you have not already got. It is impossible for anyone to get what he has not got already.

I see you doing things. How can you say that you never perform actions ? 
The radio sings and speaks, but if you open it you will find no one inside. Similarly, my existence is like the space; thou this body speaks like the radio, there is no one inside as a doer. 

I find this hard to understand. Could you please elaborate on this ? 
Various illustrations are given in books to enable us to understand how the jnani can live and act without the mind, although living and acting require the use of the mind. The potter's wheel goes on turning round even after the potter has ceased to turn it because the pot is finished. In the same way, the electric fan goes on revolving for some minutes after we switch off the current. The prarabdha [predestined karma] which created the body will make it go through whatever activities it was meant for. But the jnani goes through all these activities without the notion that he is the doer of them. 

It is hard to understand how this is possible. The illustration generally given is that the jnani performs actions in some such way as a child that is roused from sleep to eat eats but does not remember next morning that it ate. 

It has to be remembered that all these explanations are not for the jnani. He knows and has no doubts. He knows that he is not the body and he knows that he is not doing anything even though his body may be engaged in some activity. These explanations are for the onlookers who think of the jnani as one with a body and cannot help identifying him with his body. 

You are Bhagavan. So you should know when I shall get jnana. 
Tell me when I shall be a jnani. 

If I am Bhagavan there is no one besides the Self - therefore no jnani or ajnani. If otherwise, I am as good as you are and know as much as yourself. Either way I cannot answer your question. 



The RigVedic World…

There is a real world behind the sacred hymns of the Rig Veda. The entire mystery of that pre-historic setting in which the Vedic civilisation flourished is hinged on identifying the people, titles and personalities referred to in the Rig Veda… with a geographical reference to the community or clan who divined it… the Purus, celebrated in the epic Mahabharata. That certainty and the method that helps us to arrive at it would enable us to lift the historical pall over the period, on the people on its stage, the happenings within the communities and events involving them.

This demands a critical review of study reports and research papers on the subject, and a measure of serious scholarship to appreciate the historically relevant evidence etched in the Vedic age compilation. The entire line of research, reasoning and analysis adopted by the author, Shrikant G Talageri, and the truths he discovers for us, is miraculously in harmony with facts little understood previously by mainstream scholars and historians in the West. The conclusions are uncovered to us through an engaging discourse, with a methodical thoroughness that enthralls and revelations that seem both magical and exhilarating.

The crucial question about the original habitat of Indo-Aryans, whether it was in Central Asia as commonly concluded and taught all over or in India which the hymns have in their background, is always open in the absence any evidence in support of the widely accepted theory. Let us look into the Rig Veda itself for authentic clues as opposed to the surmises on which the Aryan and non-Aryan myth and the Aryan Invasion theory is perpetuated.

Read the entire text researched story here.


Four Supreme Justices Step Up Into The Nation’s Court…

I am appalled at all the superficial, cliched and outright idiotic criticisms news broadcast channels are cluttered with at moment. Not one thought dwelled on the immense, historic and unprecedented nature of this measure by the four senior most justices of the nation’s apex court, of stepping into the people’s court with their appeal to overturn the closed, opaque and unaccountable ways prevailing in this very important pillar of our polity : the judiciary. It is only occasioned by immediate instances of autocratic functioning by the office of the Chief Justice Of India, detailed in the letter the four justices addressed to the CJI, copies of which were distributed at their press conference this afternoon. But the real issues are endemic, global to the entire vertical, and principally fundamental to the way judiciary is being administered and points to shortcomings in the processes being followed.

Several aspects to this exposure, before and after the press conference, such as the involvement of long time Modi – and BJP – baiters with the move colours the “Justices Protest” as a left – liberal exercise and an attempt by the political opposition to undermine the authoritative and unitary character of judiciary as an institution. These narratives, both in mainstream and the social media, are being set up to bury the essential motive behind the public protest, which is to open up the administrative doings at the apex of the justice delivery structure, make a case for obvious lack of leadership in managing its state of affairs, take away the autocratic character of functioning in the offices of Chief Justice of the Supreme Court and, by implication, of chief justices in state High Courts.

I hope, this opportunity created by the judicial protests pins the attention of our people, lay and currently in constitutional positions of great authority and influence, back to the task of introducing reforms in the nation wide justice delivery vertical, of making appointments and performance of justices in superior courts and judges in state and district courts more transparent and accountable. These much overdue reforms are far more important and valuable than all the political meanings presently being read and personal motives being attributed to the protesting stalwarts of law.

Let’s make good of this opportunity, I say !




Song Bachelor — I

I am a working man on his day off

Mooning late on dreams lost

Now curled over the present past

Peering into this nothing, dark.


I am turned away

From the knocking day

That creeps in

Through gaps and slits

To reveal the dust

Zigzag afloat

In the light beam

In the room sparse.


I mull bubbles

Surrounded by shadows

Revv up the music

Of desert sand dunes

My home and that dance mad

In gray lucid haunts

And that lady old

Silhouetted against an oil lamp.


Here sometimes

In my worktown

I’d long stand on the sea shore

This awesome expanse

Of liquid gold

Which one presence

Its being immense

Would speak for all that I never had

While I’d measure its span

Upto the horizon

By the weight of throbs

In my sense

Of this present on past.


This morning but…

Listen !

They now have the news thrust

You know, this daily collage

They push under the door

With a rustle that spells

Fresh print smell

While the delivery boy

Rushes away

On his receding steps

Turning the day

Into barren texts

And curvy models

Kindling worlds loaded

In their boobs and butts

Lying smiles and skin cheered up

Projecting sad

Layered reckonings

Aggregating things

Grandstanding empty

About these lives strange

And their doings

That leave me scratching

My poor man’s head…


I pick up the creep

Glance at its first word heap

Sense the tidings and shake

Of these predictables lame

Before skipping over

To the sports leaf….

Judiciary : Tying Itself In Knots

Look at this : order, reviewing its order, re-reviewing its reviewed order… when we do not understand enough.


It means that the supreme justices do not understand the merits of the matter or the locus standi of the law in its context, be it the LGBT or national anthem issue. It is getting more ideological than being “just.” These are situational matters and are hence best handled by the executive and the legislature than by judiciary. There is no need, in the first place, to invoke rights and freedoms all the time and underpin every social practice or personal situation with the legal lever. In such matters, judicial iterations signal the greater pointlessness of legal exercise than an urgent point for law.

Rather than tying our polity into knots, the supreme court of law must ask for help, from the executive or the legislature. There ought to be a more practical way of dealing with such issues than wasting precious time of the pendancy saddled judicial courts.

Maybe, the supreme justices must wizen themselves with a refresher course on Deming’s thought : reduce the must-do-s to just a few things and apply rigorously to ensure the delivery of those few. The world has benefited by this sagacious principle; it’s time the judiciary did, too.

The Death Phenomenon

For an instant, I did seem to lose all self-awareness, but throughout the rest of the experience I was aware of the most remarkable clarity. I found that I felt more familiar and at ease traveling without the body than when I was dragging it along, anchored to it by my usual physical-body identification. I felt myself to be alive as Consciousness, at ease as the witness of mind and attention.

At different moments in this Cosmic journey, I felt the deep urges of the body-mind drawing me back towards embodiment, and I sensed the frustration of having no physical body through which to enact or fulfill desires. This made a stunning impression on me, and I remember feeling how foolish it would be to waste the opportunity of a human lifetime to do the [spiritual practice] that could help free me of the binding attachments I had now seen so clearly.

Then I became aware of a loud buzzing or humming sound as I slowly came back into [identification with] the body-mind, taking on each layer [or sheath], starting with the most subtle. The inner sounds quieted until once again I was aware of lying on the floor.

via The Death Phenomenon

Freedom, Death And Immortality : The Vedic Yoga Perspective — IX

There is no cause in the world, no phenomenal experience that, of itself, will trigger reversal of the object orientation of the individual self. On the other hand, the causal roots of individual being and its orientation are diverse and many, fathomless and deep, and inscrutably embedded at its source.

Karma eases the hold of attachments (or revulsions) a person has for objects in his world : people and things, what they mean to him and yield to his joy and pleasure or fear and pain. That easing of its bondage is in effect a slowing of the speed and intensity with which the individual self is preoccupied, overwhelmed and taken over, and reoccupied with its transactional associations in the mundane. Delinking of thought and concern from the result, except through the period when one exerts the goal focused effort, spells freedom : the effect affords time to the individual self to remain unoccupied, engage non transactionally, or study and reflect. While it prepares the domain bound self for its reorientation, which is still just a theoretical possibility at this stage, the taste of enhanced freedom and unburdened being gives a filip to its contrarian desire to turn away from its preoccupying world and weaken the engaging force of this hunger-satisfaction-dissatisfaction routine. The need for turnaround deepens and becomes a serious work in progress. But the seed of what to turn to, in which direction, remains undefined.

The secular nature of karma intervention by the individual self, to invest wholly in the effort and free itself of any attachment to the result, fruit or consequence, is only apparent. There is no secular, worldly cause for the individual to intervene thus except through the appeal we encounter in Vedic texts, heard or read. There are sayings in the Upanishads, the Gita speaks of it, and people have traditionally followed the advisory but not without heeding the exhortation to remember the Creator or keep the Godhead in mind.

On this Karma prepared ground, the three other comprehensive disciplines contribute with respective chart of their independent paths, to complete the turnaround and head toward the Godhead. Of the three, we were introduced to RajaYoga in the previous part.

via Freedom, Death And Immortality : The Vedic Yoga Perspective — IX

The Overarching Vedic Truth

Much transpired in the Indian subcontinent over a very very long period of time, in terms of definitive understanding about life and its reality before accepted, peer validated thought systems were codified for the civil world to ponder, practise and know. The happenings pertain to times so long ago that it is well nigh impossible […]

It does seem that Vedanta rose in view through two practice verticals : action and reasoning. The action vertical rose over several centuries, perhaps millennia, along Purva Mimamsa and (Raja) Yoga practice. The former has no place for a super deity — God, believing entirely on the power of action performed and regarding the unseen immanence as the sole cause behind the certain fruits or consequence of the deed done as prescribed. Yoga does have God — the super being, compared to the individual — in its core but not as a performer of miracles or as lord of the universe. God, Yoga suggests, embodies the ultimate evolved being the individual himself is heading to be when his own practice matures and completes.

Along the other practice vertical — of reason — is Nyaya or logic and Samkhya. Buddhism is largely drwn from the Nyaya method of right knowledge to attaining moksha or nirvana. It also allied to the insistence on certitude of knowledge in respect of any real thing, as detailed in Vaisheshika school of thought, which Jainism borrows. In their ultimate consequences however, Yoga and Samkhya are almost identical, though the latter ends with dualism being the eternal reality while the former eschews such consideration and presents the Self Absolute as the supreme truth.

via The Truth Overarching : Yoga II — Truth Within, Shines Without

“It’s Not About Sexuality. It’s About Power.” Really ?

People might have legitimate romantic notions of approaching each other sexually in the flow of deep goodwill and love, after interacting with dilated intimacy, understanding and feeling of togetherness, but that flow does not become an overpowering need without wanting something from the other for oneself. It is no longer the want for the other person, as one might have felt in the flow, but for something that the person must yield to the other. Nothing changes in the best of concurrent circumstance, when the wanting is equally intense in both. Right then, it is that respective something wanted by each from the other that is of utmost value to them individually, overriding the personal respect and regard the best of lovers would otherwise have for each other.

via “It’s Not About Sexuality. It’s About Power.” Really ?

Gandhi’s Righteousness And Its Truth

I believe that the pursuit of truth can lead to madness … when egotism prevails. There is a wilfullness in overreaching by being “good,” on moral high gounds raised on ambition, howsoever merged in its accord with historical timeline. That was Gandhi … moral and right, up there as the ‘great leader’ of men, grafting a nation’s destiny all by himself … without an iota of the truth in respect of himself ! All that remains of him today are the falsehoods he had strayed into and embraced unawares.

via Gandhi : Righteousness Vs Truth

Two Tweets : Truth Prevails

Alongwith my own thoughts this morning :

Some men are good, however they seem.

Some men seem good, however they are.
Some men do good.

Of them, some just suck.

Of them, some are just addicted to sucking.
Some just prove to themselves :

Of being good, through doing good

Because they do not know

Which way they truly are.

Wait for the tweets

Mainstream India Must Apply To Change The Direction In Which The Polity Is Demographically Headed

It is because of directions pervasively embedded among fundamental institutional verticals over several decades before and after the country’s independence, by Gandhi – Nehru – Congress Party legacies, that the task needs strategic application, perseverence, patience and time.

The good thing is that we are started and are finally at work, thanks to the change ushered in through general elections held in May 2014.


via Mainstream India Must Apply To Change The Direction In Which The Polity Is Demographically Headed

Dear Readers ! Give It To Your Joy And Make Merry With Everyone Present…

I am being sentimental …

But, in this moment, the joy is real.

You know, I love Christmas as an occasion for joy and merry making, not as any concern whatsoever to things religious or Church routine.

So here’s to you, Dear Reader, wherever you be on the planet : don’t let anything interfere with how you wish to find your joy and put the merry making together for yourself and your loved ones, and for the strangers who join in.

I look at this spread herebelow and feel its rise within me … Merry Christmas to You !

Let your cheer extend to usher in the New Year !!

And may your happiness continue through the days and months that follow !!!


Libertes philosophica : The Right To Think, To Make Philosophy.

One only is immutable, eternal and ever endures,

one and the same with itself. 

Nothing could be closer to the Upanishadic truth. But the man who came to the conclusion lived in an era, amidst beliefs that were not just contrary but deadly inmical to such liberating sense of One reality. He was born in rabidly Christian and deeply medieval Europe.

It is difficult not to get sentimental about Bruno. He was a man without a country and, finally, without a church. There, near the end of the 16th Century, he was closed in on all sides by the authority of priestly tradition, making a philosophical survey of the world which the science of the time was disclosing. The scientists themselves were too intrigued with telescopes, microscopes and chemical glassware, to bother about philosophy.

In 1581 Bruno went to Paris and delivered lectures on philosophy, infusing people with the fire of his ideas. His reputation reached King Henry III, who became a real patron in making a success of his short career in Paris. He published his work, De Umbras Idearum ( The Shadows of Ideas ), which was shortly followed by Ars Mernoriae ( Art of Memory ). He held that ideas are only the shadows of truth and denied the value of establishing Church dogma with reason. That, Christianity was entirely irrational and contrary to philosophy, and it disagreed with other religions.

In his fourth work he selects the Homeric sorcerer Circi who changed men into beasts and makes Circi discuss with her handmaiden a type of error which each beast represents. The book ‘Cantus Circaeus,’ The Incantation of Circe, shows Bruno working with the principle of the association of ideas, and continually questioning the value of traditional knowledge methods.

In the year 1582, at the age of 34 he wrote a play Il Candelajo, The Chandler. Its protagonist is a candle-maker who works with tallow and grease and then has to go out and vend his wares with shouting and ballyhoo :

“Behold in the candle … that which shall clarify certain shadows of ideas … I need not instruct you of my belief. Time gives all and takes all away; everything changes but nothing perishes. One only is immutable, eternal and ever endures, one and the same with itself. With this philosophy my spirit grows, my mind expands. Whereof, however obscure the night may be, I await the daybreak, and they who dwell in day look for night … Rejoice therefore, and keep whole, if you can, and return love for love.”

When the novelty of Bruno’s ideas had worn off on the French, he went to England to begin all over again. With a fresh audience. He did not make contact with Oxford which, like other European universities of the time, paid scholastic reverence to the authority of Aristotle. It was not the methods of Aristotle nor his fine mind that was so much issue, as it was the authority of Aristotle. That, a thing must be believed because Aristotle said so.

In his work The Ash Wednesday Supper, a story of a private dinner with English guests, Bruno spreads the Copernican doctrine as new astronomy offered to the world, upon which people were laughing heartily because it was at variance with the teachings of Aristotle. Bruno pushed a spirited propaganda in in favour of new truths when, between 1582 and 1592, there was hardly a teacher in Europe who was openly and actively spreading news of the “universe” that Copernicus had charted.

Having no secure place in either Protestant or Roman Catholic religious communities, Bruno carried on with his long fight against terrible odds. He had lived in Switzerland and France and was now in England, which he soon left for Germany. He translated books, read proofs, and got together groups and lectured for whatever he could get for it. It requires no great stretch of the imagination to picture him as a man who mended his own clothes and was often cold, hungry and shabby. There are only a few things that we know about Bruno with great certainty and these facts are the ideas which he left behind in his practically forgotten books, the bootleg literature of their day.

But Bruno continued to write books. In his book De la Causa, principio et uno … On Cause, Principle, and Unity … we find his most prophetic phrases pre-empting Newton, Einstein and Heisenberg :

“This entire globe, this star, not being subject to death, and dissolution and annihilation being impossible anywhere in Nature, from time to time renews itself by changing and altering all its parts. There is no absolute up or down, as Aristotle taught; no absolute position in space; but the position of a body is relative to that of other bodies. Everywhere there is incessant relative change in position throughout the universe, and the observer is always at the center of things.”

Amongst other works, he wrote : The Infinity, The Universe And Its Worlds and The Transport Of Intrepid Souls. One of his works discusses the pretensions of superstition. This “ass,” says Bruno, is to be found everywhere, not only in the church but in courts of law and even in colleges. Elsewhere, he flays the pedantry he finds in Catholic and Protestant cultures. In yet another book, we find him leaving a clue for the French philosopher, Descartes, to take up in the next century. The book was written five years before Descartes was born. It says : “Who so itcheth to Philosophy must set to work by putting all things to doubt.”

By the year 1582, Bruno had issued very science-centered thoughts, considered heretical by the clerical authorities of southern Europe. He had written of an infinite universe that had no room for a yet greater entity called God. That blasphemed against schema outlined by Aristotle and tenets in Genesis taught by the Church and universally believed by low and high everywhere. Bruno’s philosophy negated the mysteries of Virgin Mary, Crucifixion and Mass. He seemed to have been so absorbed in truths he hurriedly exposed that he did think of them as heresies. He considered the Bible as a book which only the ignorant could take literally and the Church’s methods were, to say the least, unfortunate.

After 14 years of wandering about Europe Bruno turned his steps toward home. Perhaps he was homesick. After twenty years in exile, we may imagine him craving the sound of his own native tongue and the companionship of his own countrymen. Some writers have it that he was framed. For Bruno to go back to Italy is as strange a paradox as the rest of his life seems in that bigoted era.

For six years from 1593, he lay in a Papal prison. Was he forgotten, tortured ? The Papal authorities have till date not summoned enough the courage to overcome their shame and publish the historical records. Bruno was interrogated several times by the Holy Office and convicted by its chief theologians. He was given forty days to consider his position and, by and by, he promised to recant but did not desist from his “follies.” He got another forty days for deliberation but did nothing but baffle the Pope and the Inquisition. At last, in the custody of the Inquisitor, on 9th February, Bruno was taken to the palace of the Grand Inquisitor to hear his sentence, on his knees.

Bruno answered the sentence, of death by fire, with damnation : “Perhaps you, my judges, pronounce this sentence against me with greater fear than I receive it with.” He was given eight more clays to see whether he would repent. But that was futile.

Bruno was led to the stake on the 17th of February, 1600. He was offered a crucifix, which he pushed away with scorn.

Six months later, Bruno’s works were placed on the Index Expurgatorius; his books became rare. They never gained popularity and were soon forgotten. As was the martyr himself… the pioneer who roused Europe from its long intellectual blindness.

Bruno is the numero uno among all martyrs who were persecuted for their beliefs. He was not a religious sectarian, caught up in the psychology of a hysterical mob. He was a sensitive, imaginative poet, fired with the enthusiasm of a larger vision of a larger universe … and he fell into the ‘ error ‘ of heretical belief. He was kept in a dark dungeon for years, for his quest of an order that admits intellectual integrity. And, at the end, he was taken out to a blazing market place and roasted alive.

It is an incredible story.

The “Church” will never outlive him. Amen.

Source :


A Song To The Self In Itself

With light steps

The words emerge

Gathering up the world

Culminating in the heart.


It’s one surfaced emotion

Over a million within

That words include

By the sounds I sing

To the being deep

At their core.


Who sings ?

For the being I am

Just hears, sending along

More words without speech

Wrapped in sounds that reach

That he who sings

Sings of feels

Sprouting rich

In nowhere space


About that empty core.


Where am I ?

Who creation accompanies

Creating more

Words in sounds

That flow deep

And wide


In abundance.


How shall I ever know

Who sings ?

Who hears ?

Whose are the words ?


Success Agrees And Disagrees

So you may find me shaking my head at a Dalai Lama quote that pitches successful people against compassionate human beings, and emphasises his preference for the latter. I do not see the premises it is based on as correct. There is no real reason why agreeable success and compassion must be mutually exclusive. On the other hand, such a position is so far divorced from our real world, of real people situated from one end of personal evolution and attainment scale to the other, that the harker must be moved far into the sidelines.


The disagreeable aspect to success is inevitable to the phenomenal package, and hence must be accepted. People will err but, then or later, will ultimately learn; those who have not caught on the agreeable part cannot be faulted or denied of their urge to attain and succeed.

via Success Agrees And Disagrees

Will A Real Exposure Of Vatican’s Hypocrisy And Sham Religious Posturing Start From Down Under ?

It’s a tragedy that has been happening since over a millennium now : predatory sexual assaults, child sex abuse and nun ravages in millions of Church establishments across the world.

I reckon about 95% of these crimes behind the garb of venerableness and dressed up piety does not even come to light. But revelations of extreme misery and lasting trauma of victims of those reported inform us of the nature and extent of crimes that are nurtured by the failed leadership of frocked appointees and protected by declaredly pious institutions operating under Vatican’s global umbrella.

The conclusion is simple but terse : people across the world — urban, rural and remote — need protection from sexual predators among “very Christian” crowds of Vatican’s massive global army of church officials, priests and pastors, and christian missionary hordes funded, equipped and sent abroad its hundreds of Orders and institutions to convert people with perfect spiritual health. They might be diversely stressed by existential vagaries but do not need another social and personal trauma that conversion pulls them into and then keeps them perpetually bound.

It is a rare focus of this Australian Commission on this hypocritical and sham ‘celibacy’ made compulsory under vow by Catholic Church. These men and women of clay, with same hunger, thirst and sense organs as of any other among the laity, are called upon to abide in an unreal realm, qualified by fake godliness and false piety. It takes little then to break this bubble because its a real world they interact with : women with lips and breasts, and vagina, and children whose innocence are easy to plunder and ravage.

Maybe, this would be a real start; beyond the not so funny ‘settlements’ that Church has thus far dealt with exposure, all out of money donated by people of the same victimised communities.


Adjudicating Jackal In Sheep Skin

I do not trust the “activist” judiciary and I want the country’s #CJI to know. No, sir, nothing, nothing, should prompt you to misuse your priviledged power and ingress or encroach upon the Executive domain. Not even the “inactivism” of the executuve and bureaucracy, you proffer in defense of your cheap, unbridled ambition to be what you are not — an extra constitutional governing limb in the show.

You, sir, were never meant to be that, not on your appointment, and not by your instituted foundational belief firmament.


The nation’s Executive bears the responsibility of managing the nation’s affairs, by constitutionally instituted people’s mandate. You, CJI, can only dwell upon the right or wrong of their action and inaction, and pronounce corrections to orient it along direction by constituted law of the land.

Your current stance seems motivated, ulterior and malafide, when we recall how silent you have been towards Sonia Gandhi’s extra constitutional usurpation of power, through her NAC, and through those ten long years of mega scams and well documented “policy paralysis” of UPA govt. That was indeed the era of “inactivism” you lamely fling for public consumption today.

Your decision seems even more ludicrous when there is evidence galore of your institution’s plain ineptitude at delivering on your primary responsibility : affordable justice to people, simplification of law, accountability to your constitutional mandate, and in-time dispensation of redressal of injustice experienced by common citizens.

We remember your outright rejection of the NJAC law that sought to make you accountable. And we remember your recent decision to block setting up of an invesgitative panel to probe pervasive corruption in judiciary, especially prevalent in superior courts.

There is a beam in your eye, sir.
Let’s not talk of flaws of a government that is now hard at work.

It has our trust, not you.

Wisdom : What ‘s That ?

“What can be readily observed is that “wisdom” is an unworldly attainment that flows from the Knower-Self, in which the ego-self is entirely subsumed. It is the latter which empowers us to ride over and reign the mind, with which capability one is able to constantly separate the grain from the chaff.

“How secular is that when wisdom is not attained simply by more worldly occupation or mere increased exercise in thought and speech ?”

via Wisdom : What ‘s That ?

Journal : The Whole Problem

“As I understand, it is lamentable that decent folks are frequently unsure and the bigots are so totally convinced. The liberal rangers however present a different interpretation : that, everybody who is clear and firm in his knowledge of things is a fanatic, a fool who has yet to evolve into the meritorious state of doubt.

“And that is the whole problem. Is it that people do not have knowledge of avenues to evolve from that inevitable state of doubt to a state of knowledge ? Or, are they simply lazy, merely inhibited for one reason or other ? Or, is it that they are just terrified of becoming clear, of finding answers that can no longer be refuted ?”

via Journal : The Whole Problem

Mainstream India Must Apply To Change The Direction In Which The Polity Is Demographically Headed

The mainstream people of India — the Hindus — have legitimate fears regarding its survival. It is found on extrapolations based on demographic data, evident facts, and reason. Take a look :


For instance …






Now, one would be inclined to panic and begin issuing exhorting calls on Hindus to change, to start thinking this and doing that.

But I feel the change should be less a matter about Hindus believing and living differently and be more in the way our polity is directed by our constitution, our government, our judiciary, and our political and community leadership.

It is because of directions pervasively embedded among fundamental institutional verticals over several decades before and after the country’s independence, by Gandhi – Nehru – Congress Party legacies, that the task needs strategic application, perseverence, patience and time.

The good thing is that we are started and are finally at work, thanks to the change ushered in through general elections held in May 2014.

And that, thanks to PM Modi and the BJP President, Amit Shah.

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