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. 



How Dharma Survived The Killing Vileness Of Christianity And Barbarism Of Islam

Remembering experiences in our history, of the sword of #Islam and the noose of Christian clan, whatever else be their name or hue…is the sombre duty of the mainstream people of India. There is no other way for the modern day Indian to understand the miraculous survival of the Hindu way of life, while their land was occupied by barbarian flag bearers of Islam for centuries, a hundred years of equally humiliating and torturous treatment under Portuguese rulers that early backed the Inquisition regime in territorial pockets along the west coast of the subcontinent, and two centuries of British colonial sway that brought in hordes of Christian missionaries, career priests and Church officials, to shoulder the “white man’s burden” in these parts and convert the natives to Biblical narratives and English education.

There are hundreds of individuals in every region of this sub Himalayan landmass who stood up against these attempts at stripping the native populations of their spiritual roots and cultural heritage, some of whom won and reflected their glory back upon the people and others who shone brilliantly in their defeat to set examples for others to keep courage and remain steadfast : Vijaynagar founders Travancore kings in South, the Chandels of Central India, leaders of the Bhakti movement, warring chiefs of Gujarat and Rajasthan provinces, tribal chieftains of hills in North, East and North-East India, the chaste women braves of Malwa and Mewar, the unyielding Maharana Pratap, assertive Sikh Gurus and the last two in particular, clever Shivaji Maharaj and his Maratha heirs, the wily Chhatrasaal, numerous rebels and heroes of 1857 uprising, Swami Dayanand and Vivekananda, scores of freedom fighters on Indian soil such as Tilak and Sri Aurobindo, many others who rallied abroad,  several dozens of revolutionaries like Azad and Bhagat Singh, Kshudiram and Subhas Bose, and hundreds of thousand of local leaders of men who opposed the coercive aliens, refused to give in or give up, and finally reclaimed their right to live their ways of life in a free nation.

Here is a less well known instance of Hindu resistance that seems stupendous today, comparable to how Guru Teg Bahadur faced the same tyrant and met his end with towering conviction :


via Aurangzeb : The Vile Muslim

India Is The Home Of Proto Indo Europeans

To sum up the whole study of the Indo-European homeland :

  1. The evidence of archaeology completely disproves, or, at the very least, completely fails to prove, the non-Indian origin of the Indo-Europeans.
  1. The evidence of the oldest literary records ( the Rigveda and the Avesta ) proves the Indian homeland theory from three distinct angles :

a. The evidence of comparative mythology.

b. The evidence of internal chronology and geography of Rig Veda.

c. The direct evidence in the Rigveda about the emigration of identifiable Indo-European groups from India.

  1. The evidence of linguistics in some aspects is either ambiguous or neutral and, in some others, definitely confirms the evidence of the literary records that indicate India as original homeland of Proto Indo-Europeans.

It is of course natural that entrenched scholarship, both in India and in the West, will find it hard to swallow all this evidence and conclusions that inevitably and inexorably arise from it.  It would especially gall such scholars who have spent all their lives in ridiculing and rejecting the Indian homeland theory, establishing or corroborating the theory of Aryan invasion and mass migration into India.

The body of experts with western pedigree in their scholarship find it particularly hard to swallow if the convincing analyses and proof of an alternate thesis, contrary to theirs, is presented by an Indian – who they very conveniently declare and dismiss as “Indian chauvinist” or “Hindu fundamentalist”.

via Journal : Alternate History

Dalit Politics In India : Genesis And Hardening

Indian history is over twenty millennia old. The subcontinent was relatively more populous even then, with very many pockets of closed and partially open communities spread all across, living in the diversity of their respective language and societal ways. Over the time span however, there were periods of great intermingling of populations between north and south, central and far north, central and west, central and east, east and farther east, and an umbrella mainstream way emerged. It came to be known as the Vedic way and regarded by all as the Sanatan Dharma ( Eternal Way).

Within the mainstream, a community’s erstwhile ways got modified, values and beliefs were reconstituted, but they each remained as a group with a certain marked recognition of their respective value as a people, by the functions they were good at, their skills and aptitude, by their collective readiness to adopt and ability to adapt to the ways of the mainstream.

That recognition which each community and individual was accorded had a well known basis that described the kind of the community and the individual, compared with the those who were widely adjudged and accepted as the best among the wider Vedic mainstream. Equally, the exceptional capacities and abilities of individuals from these diverse communities were admitted and accepted by the mainstream for it was, as apart from the community kind category they belong to.

It is not difficult to understand that firstly such recognition of community kind category would have to answer to several serial decision boxes such as : one, Vedic or Non-Vedic; two, say a 5-point distinction categorising their usefulness, value or importance to the Vedic mainstream; three, say a 5-point distinction categorising their level of understanding of and adherence to Vedic ways; and so on. Primarily, as it prevailed, the categorisation depended on answers to two upper most questions : Are these people a part of us ? Are they or can they be useful members of our community ?

Looking at caste with colonial glasses makes one overlook the more obvious aspect of Tribalism. In fact, it was British who solidified tribal caste boundaries. Yes, the British initially recruited Mahars because in early decades of 19thcentury they were not in any position to choose. As we have seen, the British stopped Mahar recruitment by 1892 and preferred “handsome high caste men” in army. Introduction of postal services dealt a blow to traditional jobs of Mahars as “messengers”. Thus like many other low castes, Mahars had to migrate to urban centres of British India. In this environment, they became low paid labourers in their traditional professions. The recruitment to menial jobs were done on basis of caste and caste divisions were reinforced like never before

In colonial hospitals and medical colleges, many of the north Indian funerary specialists, known as Doms, were employed as mortuary attendants and dissecting-room assistants. In textile production too, mill hands were often from the groups which had come to be identified as ‘impure’ or unclean. Far from the fluid, open-ended labour and tenancy relationships in rural environments of Peshwa’s Maharashtra, the Dalits became subject to caste conventions like never before in towns of British India.

Thus, we agree with Indologist Susan Bayly when she says that untouchability, as it has now come to mean, is largely a product of British colonialism. Untouchability as we now know it is thus very largely a product of colonial modernity, taking shape against a background of new economic opportunities including recruitment to the mills, docks and Public Works Departments, and to the labour corps which supported both the British and sepoy regiments.

Instead of making Manu the villain and attributing every blame to his Smriti, perhaps all Hindus need to wake up and read all the texts that are painted as fountainhead of discrimination. Caste discrimination existed and exists even now in our society. This is an undeniable fact and we should all work towards eliminating it. Instead of attributing all the blame of discrimination on one Smriti and one community, we should ask how much of our inherent tribalism was responsible. We should also ask whether by blaming one community we are only rekindling the same tribalism and furthering Caste animosities.

This is what we need to be aware of, and rise against. Please make sure that this is your year of awareness. Do not allow vested interests to divide the great tradition of Sanatan. Explore. Find out for yourself if what they are demonizing is indeed wicked or simply a stick for them to beat and divide us with. Arise, awake, and stop not till the goal is reached. We stand with Dalits in general and Mahars in particular. We are proud of their martial history and wish to remind them of their Mahabharata tradition. We caution them against forces who are bent on destroying the social fabric of our society.

We leave you with these lines from the Kathopnishad.

उत्तिष्ठत जाग्रत प्राप्य वरान्निबोधत,

क्षुरासन्न धारा निशिता दुरत्यद्दुर्गम पथ: तत् कवयो वदन्ति |

Arise! Awake! Approach the great and learn.

Like the sharp edge of a razor is that path,

so the wise say − hard to tread and difficult to cross.

via Koregaon Ka Kora Sach

____________ * ______________

Human concepts of justice is invariably associated with equality. Two thousand years after Plato’s preoccupation with the terms, these concepts caused an aggregation of human will to trigger revolutions that brought down the French monarchy, founded on divine will, and colonial governments that ruled by might and perpetuated sense of racial superiority. Over two hundred years later, in the twentieth contury, the world was pervaded by leftist and democratic movements.

Yet, despite loud prominence and dedication to these values — justice and equality — societies learned that there could be no existence without diversities of all kinds, individual and collective, natural and man-made. This learning is still incomplete; the world is still shaken by the momentum of ideological outrage.

We are still to learn to live with heroes in our midst; and people with advantages are still to learn to be just. It is happening though, globally and at a massive pace. Everywhere, people are accepting inequalities inherent to the diversity built into our existence and, at the same time, are insisting on behaviours in accord with just norms. The golden rule still holds : do not do unto others what you will not have done unto you. It is our appreciation of invalidity of its reverse that is awaited : what we like and want having done to us is not necessarily what others would like and want having done to them. An excess of justice is as bad, if not worse; an excess of equality is a totally non viable option.

Manu Smriti : For Women…

The laws, framed anytime between 12000 – 8000 BC (perhaps even older, around 19,000 — 17,000 BC) at the origin of Sanatan civilisation, seem astonishingly contemporary except for contradictory portions that appear to have been appended later, perhaps after the dominance of Solar kings was on the wane and during the chaos of several rising Lunar principalities around 4000 – 3000 BC.

The entire text can be accessed @ http://sanskritdocuments.org/all_pdf/manusmriti.pdf …

DR VIVEK ARYA helpfully points out … (Manu 2/8)

“But a learned man after full scrutiny with the eye of knowledge should perform his duties in accord with the intent of the revealed texts.”

The exhortation encourages due situational analysis and agreeability with values prevailing in the age.

Let us then inquire into the common unfavourable perception that the Smriti text supports casteism, inferior status of women, meat eating, etc. The book is considered by many as having a bias in favour of the upper castes and is often selectively quoted to establish that women were an inferior gender, to be chastised and put down, and that casteism was prevalent in Vedic times.

Swami Dayanand, the great Vedic scholar of the 19th Century, writes : “I believe in that part of Manu Smriti which is not interpolated (appended later) and is in accord with the Vedas.” He concludes that the Manu Smriti we read today is not as originally laid down by Swayambhu  Manu, the first Chief of Humanity. As it now is, he found the text as self contradictory and against the values espoused in Vedas, and hence injudicious. He therefore rejects those prejudicial texts which advocate discrimination against populations with alleged inferior status.

Let us look up the text itself pertaining to women and the “lower” castes …

Smriti Text … On Women

3/56. Where women are honoured, there the gods are pleased; but where they are not, no sacred rite yields the desired result.

9/26. Women who bear (our) children secure many blessings (for the family and the society at large); they are worthy of worship, who suffuse (their) dwellings with prosperity; there is no difference between them and goddesses of good fortune.

2/138. Way must be made for a man in a carriage, one who is above ninety years old, who is diseased, who carries a burden, and for a woman, the learned, the king and for a bridegroom.

3/114. A person may offer food without hesitation, even before serving the guests in one’s house, to newly-married women, infants, the sick, and to pregnant women.

3/60. Where the husband is pleased with his wife and the wife with her husband, happiness will assuredly be lasting in such families.

3/62. Where the wife is radiant and happy, the whole house is heaven-like; but if she is unhappy, all will appear as hell.

3/59. Hence, men who seek (their own) welfare, should always honour women on holidays and festivals with (gifts of) ornaments, clothes and  food (as desired by them).

3/55. Women must be honoured and well – adorned by their fathers, brothers, husbands and brothers-in-law, who desire (their own) welfare.

9/13. These six causes spell ruin for women : drinking (spirituous liquor), associating with wicked people, separating from their husbands, rambling abroad, sleeping (at unseasonable hours), and dwelling with other men.

3/57. Where the female relatives live in grief, the family wholly perishes soon; where they are not unhappy, the family ever prospers.

3/58. Houses perish completely, as if destroyed by magic, on which female relatives pronounce a curse, upon not being duly honoured.

9/28. Upon one’s wife alone depends the welfare of the offsprings, due and fruitful performance of religious rites, faithful service of all in the family, superior conjugal happiness and the blissful existence of our ancestors in heaven and of ourself.

4/180. Let no man quarrel with his parents, his female relatives, brothers, his son and his wife, and with his daughter and his servants.

8/389. Neither a mother nor a father, nor a wife nor a son shall be cast off; unless guilty of a crime causing loss of caste (or social status earned over one’s lifetime), he who casts them off shall be fined six hundred (panas).

9/130. A daughter, who is even (as) oneself, (such a daughter) is equal to a son; how can another (heir) take the family estate, while such (an appointed daughter who is even as oneself) lives ?

9/131. The property of the mother is the share of the unmarried daughter alone and the son of an (appointed) daughter shall take the whole estate of (his maternal grandfather) who leaves no son of his own.

9/192. But when the mother has passed away, all uterine brothers and sisters shall have equal share of their mother’s estate.

Smriti Text … On Marraige and Remarraige (Of Women)

9/176. If she be (still) a virgin or has returned (to her first husband) after leaving him, such a woman is worthy to again perform the (nuptial) ceremony with her second (or first deserted) husband.

9/90. Three years let a damsel wait, though she is marriageable; but after that time let her choose for herself a bridegroom of her choice.

9/89. (But) the maiden should rather stay in (her father’s) house until death, though marriageable, than that be given to a man without good qualities.

8/28. In like manner, care must be taken of barren women and those who have no sons, as of those whose family is extinct, of wives and widows faithful to their lords, and of women afflicted with disease.

8/29. A righteous king must punish those relatives who appropriate the property of such females during their lifetime, as is due to thieves.

3/52. But those (male) relations who, in their folly, live on their woman’s property, their beasts of burden, carriages and clothes, commit sin and will sink into hell.

8/367. But if any man through insolence forcibly contaminates a maiden, two of his fingers shall be instantly cut off and he shall pay a fine of six hundred (panas).

8/323. Men stealing from a noble family, especially women, and precious gems, deserve corporal (or capital) punishment.

8/352. Men who commit adultery with wives of others, the king shall cause to be marked by punishments which cause terror, and they shall be banished thereafter.

9/232. The king shall put to death forgers of royal edicts, those who corrupt his ministers, who slay women, infants, (learned) Brahmins, and those who serve his enemies.

 9/96. Women were created to be mothers and men to be fathers; religious rites, therefore, are ordained in the Veda to be performed (by the husband) together with the wife.

4/149. She must not seek to separate herself from her father, husband, or sons; by leaving them she would make both (her own and her husband’s) families contemptible.

via Manu Smriti : An Amazing Origin

1857 : Doubting The Record

The British called its battles of 1857 in the Indian sub-continent, waged by native people, as “Sepoy Mutiny” or terms as dismissive, more or less : rebellion, revolt, uprising or subaltern war ( by sepoy cadres and junior officers in their own military ) ! For long now, after I came across compelling evidence of it being a far more concerted and coordinated affair, the historical lies and half-truths that continue to be taught in our schools and colleges has seemed so shocking and shameful to me. But that streaming propaganda flows unabated over the young minds to this day, despite corrections since suggested by very eminent minds and respectable historians. Why ? Are our people so naive, gullible, stupid or fast brainwashed ? Let me know …

The First War For India’s Independence : 1857

Academics have detailed the economic, socio-political and religious causes behind the war, and this essay would not recount them. What needs to be recalled is that the War was a continuation of British – Maratha hostilities that formally ended with Peshwa Bajirao II’s banishment to Bithoor, near Kanpur, but burned informally among close associates of Nanasaheb, the adopted but rightful heir to Maratha leadership. That circle included Tatya Tope and the Rani of Jhansi, leading generals behind the widespread uprising against British rule.

In January 1856, James Outram crossed the Ganges to depose the King of Oudh and take over the principality. Nana Saheb is reported to have travelled from Bithoor and met representatives of the Begum of Oudh, who was nursing her hurt and was well aware of the angst among the people against the British takeover.

Situationally, the British invincibility was proving to be a myth and the seething simmer among the native people was palpable. The colonialists had suffered very heavy losses in the 1st Afghan War (1838) in north-west, in battles waged by Santhal tribes eastern provinces, and the Crimean War in Europe. It was also exactly a hundred years after the battle of Plassey (1757) with which victory the British had gained their status to power; the timing had filled the people with the hope that the end of alien occupation was near.

The British had forged very powerful alignments with select native rulers in the country such as the Scindias in Central India, the Sikhs in North, and the Nizam in South. But they had also antagonised very many others through their policies especially framed for reneging on treaties, denying agreed upon priviledges to heirs of erstwhile ruling families and not honouring grants conferred by them. They had pretexts for annexing independent principalities and taking over smaller fiefs of elite nobles, courtiers and commanders.

On a yet wider scale, the people were extremely agitated by aggressive State policy for propagating Christianity and material reward to natives for conversion of faith. There were social and educational reforms that people resented being imposed upon. Money gathering from the smallest of farmers and traders through adhoc announcements were steep and economic depredation were putting vast numbers out of business. To sum, the vortex unleashed by the white men had disaffected the common people everywhere.

Historical Records And The Untold History

It is strange therefore that India’s post – colonial history remains a mere refurbished form of the same propagated by the British before the country’s independence. Considering the fact that the War was spread over 18 months, upto 36 in places, and involved hundreds of thousand of men, how would it have been waged as mere coincident local disruptions, without money and leadership distribution to a plan ? How does a march of millions of man – miles happen without food, horses and carts, armaments to fight with arguably the most powerful nation then on the earth ? The official account and event sketch by aquiescent historians fail to answer the questions.

At the outset, the officially stated cause triggers like greased cartridge, banishing Sati and Thuggee, abolition of female infanticide and child marriage … do not seem reason enough to start dozens of disparate armed battles against the occupiers at the same time over most of the northern half of the subcontinent. The mutinies had been going on for long but ruthlessly suppressed and completely hushed. Discontent had been brewing for several decades before the First war of Indian Independence over lack of respect shown by British officers to natives in the same army units.

via Journal : Alternate History

Vatican’s Burden And Trash

I would laugh at the carricature-like chanting that priestly congregations end up with, the Surya namaskara they attempt or when they put up images of the Virgin draped in a sari. But no, it leads to real heartburns, tragic cultural rootlessness among the converts, and much social and political friction between aware “natives” and the anglo flock. That is no laughing matter.

I rather like the bio of Jesus as a rebel, a champion of just human order, and as someone who was willing to suffer for his convictions. That he could rally people on the margins with his message of unreserved love, peace and forgiveness, is remarkable, especially in those feudal times.

Then they built a religion on his blood, without a shred of truth and evidence of any understanding of what the human preceptor really might have stood for. There is a way his life could have revealed for others down the ages; but that scope was irrevocably truncated in 325 CE. But first a revealing incident from even before…

via Of The White Man’s Burden

PATIENCE… — kiwissoar

She is both amazing, like she might be from a paradisical world, and incredibly beautiful, behind the wonderful measure and simplicity of her blogposts.

Wanted to start painting again today, but don’t have any of my favorite paper, so will have to wait until the shops open again on Monday. But I’ve done a preparatory sketch, and will spend some time tomorrow sorting out the colours that I want to use…

via PATIENCE… — kiwissoar

Guess : Which One … ?

Moms Demand Action for Gun Sense in America, an organization created in order to prevent gun violence, announced a public service advertising campaign in 2013. It featured a series of print advertisements that portray guns alongside other so-called “harmful” objects that were banned in America with the intention of protecting children. One of the advertisements featured a banned children’s book, “Little Red Riding Hood”, and a gun that is permitted. That alone speaks volumes on the absurdity of the current gun regulation situation in America. The advertisement powerfully presents the importance of gun sense by incorporating various persuasive features such as pathos, logos, and ethos, and creating a scene that simply but surely proves to people that change is necessary.

via Guess Which One 


…oh i saw it. w a cold smile, it looks at me,

embracing me only to never let go,

for i lie frosted, as it slowly clasps me,

only to never let go, but oh fear not,

for the morning will light up,

like it always does.

oh how surreal it is to witness pain,

talk in your mind, until you start shedding,

tears that now, lay all over the ground…

via unsaid

The Truth Value Of Man

Truth Value

of  World–Body–Prana–Mind–I

The existential being-for-itself already introduced is forever qualified and featured, gaining subtexts and tertiary qualifiers contributed by its adjunct domain. It is emergent and conscious in its world of gross objects, in the body, in prana or vitality, and in the mind. It is awake to phenomenal effects respective to these domains, some it feels an affinity and few it identifies with : objects, things or people; the whole range of emotion and will; and doubts, thoughts or ideas.

Phenomenally, it must be understood, none of these domains are independent of others. They are in an hierarchy of varying degree of grossness or,  inversely,  of subtleness relative to the previous gross domain. The material world, the body, is the most gross and mind the subtle most among domains we have discussed so far.

The self is auto-sensed but only as cloaked in its various qualified and featured existential forms proper to the Mind, Prana, Body or worldly domain. The subtler domain in the hierarchy is more subjective or owned by the self than one more gross. It also pervades the gross, allowing the existential self to extend upto the objects or effects in the gross.

For instance, the world includes the body, which pervades the world, whereupon the Body-I extends upto things and people we encounter. Likewise, the body includes the prana or vitality, which pervades it, whereupon the Prana-I extends upto the organs and effects in the body. And prana includes the mind, which pervades it, whereupon the Mind-I extends upto the pranic effects of emotion, will, desire and want.


What pervades the mind ? It is the intellect with its Knowledge-I, the witnessing existential self cloaked only with what it knows, what it has settled as truths with inviolable validity. Urged by curiosity alone, the Intellect pervades the Mind and, through it, the prana that pervades the body which, with its limbs and sense organs, extends into the world of gross objects.

It is important to note this role differentiation as (A) the Doing, Desiring, Experiencing and Thinking Existential Self emergent in mind, prana or body domains and (B) the Knowledge Self, curious and knowledge-centered, which observes without intervening the Experiencing Self, its desires and actions and their happy or miserable consequences, compares the present with previous outcomes for similarities and differences, sums or updates the database of experiences, and sifts up consistently valid truths for itself.

No spiritual quest of man commences except of his tiredness as the Experiencing Self, and without identity with this scrupulously and obsessively truth-searching Knowledge Self. The experiencing existential self is rich in activity and experience, with unceasing series of transitioning facts of the moment, but is ignorant of the inviolable truths pertaining to both the fact and the personal processes involved in experiencing it.

What pervades the intellect ? Bliss, in which the individuated self of man subsumes to unify with the universal. The term is not of the kind that includes happiness or joy. It is a pervasive sensation of ecstasy, complete unburdening and total freedom that floods upon loss of this differentiated identity we have in our sense of ourself. Gone then is the individual person we were; gone too are even traces of this finitude and limitation compulsorily loaded to object oriented awareness; and, gone is the transience pre-booted into beings born to perceive, experience, know, and die.

The greatest of satisfaction, contentment, joy or happiness that humans may feel offers a tiny fractional glimpse of bliss we speak of here…

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

The Mammoth Story – To History

This mammoth is dead for thousands of years when our story begins. Back then, when it happened, its body was instantly deep-frozen. Millennia later, when found in the Siberian permafrost region, its body tissue was so well preserved that the sledge dogs eagerly fed on it.

Autopsy reports said the mammoth had plants in its stomach undigested and very well preserved by the subzero temperatures, and some was still in its mouth. These plants were of subtropical kind and did not exist in Siberia as we have it today. It remained a riddle, unsolved for long : surely, the mammoth was in a subtropical region, the kind that presently prevails in Northern India, South-east China and Central Asia, which have cool winters with little or no frost and perceptibly warm summers. And, if the mammoth lived in a subtropical climate, how come it was deep-frozen so quickly as to not decompose even a little ?

Those in Siberia, who grappled with puzzle, wondered where this huge animal found food enough to live on in the region where the carcass was found, in so cold a climate that permitted little vegetation and was mostly barren. The only plausible explanantion was that the mammoth indeed roamed in subtropical clime but was subjected to rapid change in ambience that froze it to death. Unbelievably rapid, we have to admit, for signs of start of decomposition would be evident even upon a day’s exposure to temperatures above 8 degree centigrade, as would be common in regions above the tropic in northern hemisphere.

The convergence of likely happenings was still dumbfounding. What or how did it actually happen ? How was it that the mammoth was in south-east China, say, and was transported to Siberia within a matter of hours ? Or, that the region had a subtropical climate and transformed into an arctic one within a day ? The absence of least decomposition was just incompitible with the subtropical vegetation stuck in its mouth. It made any expansion of the mammoth’s story utterly controversial.

That is when cataclysmic evolutionists stepped up and made this mammoth a part of their main argument. Which was of course overlooked and denied for long. The suggestion was considered too dramatic to accept : the drastic change of climate pointed to something unthinkable, cataclysmic, that had shifted shifted the climatic zones over a quarter of the globe. It implied that the location of the poles too had shifted by equal measure. And it must have happened in an instant, so to speak. Nothing in our orthodox scientific understanding could suggest an alternate explanation to the mammoth phenomenon, came to be dated about 12,000 years BP, coinciding with the last Ice Age.

Further studies have established that indeed there were many ice ages, almost with periodic certainty, in the course of our planet’s history. What remained to be discovered were the scientific facts behind the regular event.

via The Mammoth Story – To History

Life’s Horrible. Death Just Horrifies.

Well, yeah. Life is horrible for all kinds of reasons : money, love, spouse or family, health, career, the chores et al. It only horrifies less because it has a future, and that hope we have of it.

Death truly horrifies and, from what we see, is likely to be less horrible. It’s a one time agony at most, to end all agonies. Look at the dead person’s face : resting in peace that really passes our understanding.

So there… I’ve set it straight for myself.

We Can Choose Our Thoughts…

The important thing is for us to be able to choose our thoughts. It’s a skill… God, yes ! It’s a skill, and does not need a religion. It is an acquired skill like any other, and needs practice. Only, it is unusual for us to begin to do so; we are so used to going downstream, after the thought is upon us and we are with it. Hence, to remain upstream, before the thought emerges, is truly uphill; and clearly, scarce. Most people I know do not have it. One, yes, a singular, who I know has it, took a life time to acquire it.

We learn to choose to think during our schooling years. But thoughts are informal ” matter ” to the mind. They rush in to fill… anytime, all the time. They arise on the back of emotions rolling incessantly, of feelings sensed subconciously, whereof thoughts are automatically triggered. Then, the conscious faculty becomes aware of the thought, but not before being already taken up by the accompanying emotion – the subconscious and the subrational flare in our vitality.

We can choose our thought, even the informal ones, without the subrational emotion and its the vital surge. Yes, we can choose the thought … in the rational light of the intellect, in the full knowledge of the meaning it includes, known or unknown. In time, the thought in the mind will release its meaning and spill out in the form of emotion.

We can choose our thought… to examine it. Or, just to be happy ! If only we would.

Refresh your memory of that magnificent movie, “Imagining Argentina.” It’s about times we are forced to live in our minds because the world outside is too dangerous, humiliating and evil, and ugly to our bones.

via Journal : Jan 01, 2012 : 9.00 AM : Digest & Movie Review

The Many Indian Apartheids

It is easily noticed, starting with the language apartheid.

Then the many come into view :

— money apartheid, with GINI coeff of over 0.7;
— judicial ” , with language-dress and colonial legacy;
— political ” , with secular-lib-left white sheen necessity.

It all sums up in the social apartheid picture of elitism within both  wealthy and marginalised, and incomes high or low. The troubling part is not even understood till we discover the overlap these apartheids have with the language apartheid. The extent of correlation between the preferred language of speakers and the disproportionate advantages they enjoy financially, politically and judicially… splits the very sky overhead and the ground on which we stand. They are more frequently the same people and the ecosystem is primed to educate and push more of our countrymen into those segregated realms, one elite with advantages and the other plebian off whom the elite derive their distinctions.

The problem would be greatly reduced and almost disappear if the language characterstic of elites in media, art world, and every other we have pointed to, was not consistently “english” and their faith was not compulsorily “secular”. But that is invariably how they occupy the elitist and advantaged layers, glib and shining, with english credentials in media and finance, Raj legacies in judiciary, Gandhian secularism in politics, and leftist ideals within terrorist and insurgent outfits.

Make no mistake, the entire elitist edifice is raised on english grounds and secular-left-liberal pillars, rising glib and shining to positions of power and authority in every material profession of Indian life, public or private. And there lies the rub. There would little or no problem if they all had a common ground in vernacular speech because the latter is not monolithic and would hence not facilitate cohesive nexus and cliques. People with advantages would be split in several tongues : politics with Hindi, media with Engligh, art with Konkani, Pahadi or Bengali, money with Marwari and Tamil, literature and performance arts with Malayali, Kannada and Marathi, and so on. But, today, the english system co-opts even the vernacular elites. Their disparate successes are smoothened into the same fold — english, liberal and left, and secular.

Theoretically, the other alternative to disrupt the elitist ecosystem would be to spread english as linga franca and make western ways commonplace. But that would be too theoretical a solution and, even as it is implemented, would come with several unintended consequences, a few of which would be both fundamentally deleterious and intractably endanger our existence as a nation of diverse people with local look, custom, attire and speech, but bound with few uniting threads of beliefs, values and a sea of transcendent narratives in our common heritage in form and speech, casual practice and formal thought. In short, such a solution negates the historical India out of its contemporary State.

The conflicting apartheids of India must unite in their vernacular cradles, not spiral out of touch in their ideated and airy overreach. It’s the only reasonable hope that is backed by the size of vernacular audience compared to the miniscule viewership of English media. And, very optimistically, it reflects in the successes of homegrown political calls and people centered economic policies of the mainstream government since voted to power.


The Last Bit Of Dignity

The world has since bundled its essence in money.

Men of the world make money because they must, to make living with dignity possible; and they make money easily who learn early enough not to be too honest.

Unfortunately, and very curiously, a man’s last bit of dignity is sacrificed, bartered away, every time he deems the way too honest before choosing one of the many other practical ones.

The case with a spiritual man is different. Every time he intends or does, he will not feel honest enough without being too honest.

That last bit of dignity, saved and valued to the last, lends a glorious presence to the spiritual man.

A Life Passed Away

The cancerous outgrowth on left side of the face of this middling man, like an ugly uneven mass of mocking flesh, can be arresting. But the woman with him shares her trauma and harrassment with a scornful smile, interpersed with castdown sag and springing laugh. The haunted look in the man’s eyes would yield to poker faced cracks raising ripples of bubbling mirth. In between crippling chemos, with the last two to follow over next couple of months, we had a feast. The best of doctors have offered no hope of a cure, after relapse from earlier surgery. The old expert of indigenous medicine he’d consulted had been way more capable : his predictive diagnosis had proved accurate thus far. All with a finger on the pulse at his wrist !

Through the night, his restlessness was audible. The next day, we drive the couple over to their pad about twenty miles away. He said I seemed a litle furious : no one pushes over 90 kmph on a busy late Friday afternoon in this poisonous city. I seriously defended against the charge : one, there must have been space enough in front of us to permit that; two, there’s nothing more ridiculous than a vehicle wheeling on a busy highway as if its owner was taking a leisurely walk in the neighbourhood park. The emotional connect he was angling for might have been there but no more than a buzz I was on top of.

The return leg felt heavier but had the same disdain for spending even a moment longer than I should…

via A Life Passed Away