The Self Is Pure. Your Very. Forever.

Beset with that primal ignorance, the individual self flows down into the cascade of pre-existing adjuncts… mind, intellect, vitality, body, world objects… and identifies with their attributes, seeded by the mother ground of memory — the causal substratum of both the creation and the individual being.

The Self-Pure is the Purush and

the Mother Substratum the Prakriti

of Yoga and Sankhya tradition

in Vedic perspective.

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

The previous part brought us midway through the Yoga perspective to the self of man; the Vedic layout is cosmic and a lot vaster in comparison. The discussion is now poised around three entities : the transcendent self-pure, the individual self infused in the mind and the intellect, and the Mother Substratum on which the whole of the internal phenomena rests.

The Substratum preloads the self with its individuated identity anchored to a body and a name, alogwith its characterstic long term nature the man is destined to better or worsen through his choices and actions. Each of the subtle subjective domains — mind and vitality — supply their respective existential qualifying adjuncts to the individual self to deal with its daily saga of biological, community and situational specificities.

The individuation starts at the mother memory ground — the Substratum — that provides the “I” with its primordial sense of being separate, solitary and fearful, before it is covered with its remembered inseparable associations : a body to extend over, limbs to move and do with, senses to peer out at its location and surroundings, and a name to announce itself as someone particular. Cognition of objects in the environment follows, of people and things, establishing either familiarity to add further bonds and identity layers or this strangenesss that deepens awareness of dark emptiness in oneself. The knowledge and ignorance of objects directly manifests in how one feels, thinks and has an idea of oneself.

Passing through pre-existing inner but grosser domains, the individual self becomes curious in the intellect, doubtful in the mind, and practically saves itself by the strength it senses of its own vitality, unifying it with the body. The self is soon filled with recall of its abilities and skills and is ready to resume life from where it had left before. It is thence the particular body-mind-vital self in itself but one among many around it. It desires more prominence to itself than that unhappy anonymity.

Most 21st Century State constitutions guarantee the individual’s right to life and freedom to be and do, unless it infringes upon that of others. But such guarantees remain far and hazy compared to the intense drama playing out closer home. Hovering between known and unknown, pushed and thwarted, the existential self struggles and barely steadies itself by that illusion of familiar identities, relatedness and relationships, and anchors itself to those few certainties then in its belief. Desiring to build upon it, the self senses for itself a real opportunity to life, to exercise its freedom in order to strengthen and make itself both more viable and valuable. The mind streams the threats of failure to do so, to vigorous nods of vitality and the Body-I.

The world thus looms over each man’s ambition. It introduces stress into his happiness and wants in his joy. He wills for freedom and justice but what he must have is this esteem, a powerful identity that would be real to himself, reflecting off recognition by others. Through the strife, he has his loves and likes but is never far from his revulsions and hatred. His role, assigned and contracted, is bound and defined and he must deliver on its terms in order to deserve his happiness.


The existential game becomes serious at the cost of our self-awareness of our source and true identity as the unindividuated self-pure. During the individuation process, the latter fills the causal adjunct already arisen out of the Substratum and is reduced to being the “formed” individual self. Through acquiring layered identities, all evidence of this spiritual root of man is covered and the primordial individuating process is curtained. The primordial causal content of the individual being is thenceforth veiled thick and buried deep with the pitch of forgetfulness.

The Substratum, memory mother ground of consciousness, is the black hole singularity to the existential self, at which the featuring of the self is complete as it were. It is thence stuck with its identity and nature, rooted deep in habit and thought. Its compulsive object orientation, through the senses, only deepens the identity and nature even further. They are reinforced every time the existential self heeds its vital surges, wields the will, directs its limbs, and concerns itself with its relatedness with things and its relationships with people.

Once the self has gone on enough with life’s web of cyclicities, it turns away to rest by itself. It dreams all by itself, in its mind, with projections from inputs impressed on the memory ground, more recent ones mostly and occasionally from ancient ones filed in deeper layers. It rests blissful during deep sleep, unconditioned, in a state of total inertia and ignorance. Away, in the meanwhile, its subtle and gross adjuncts heal up their wear and tear from having to bear the masked self, its thought and will, whims and caprices, emotions and drives. The self then arises into a buffer dream before waking up to its gross world.

The self alternates between the two great shores where the spirit meets the material world at its one edge and with the bliss-self-pure at the other. Sooner or later, as years and decades pass by, the self realises that there is no escape from the burden of individuation, the cyclic returns to same life encounters, the memory of events in past that push forward the identity-locked self, and from this anticipation of events crowdlined in the future. 

The feverish rapidity of internal happenings, involving the self trapped in this river of life, consumes every bit of its breath and attention. Life inundates it with day-to-day hurries across roles, situations, dualities and all things in between its extremes : small and big, rich and poor, high and low, light and dark, said and unsaid, strong and weak, health and illness, sober and drunk, hunger and satisfaction.

Hunger is what the self inevitably returns to, for food and sex, money and power, love, society and companionship, and rest. It is hunger that defines this phenomenal perpetuity called life, long or short. There is no exit from hunger for the existential self of animal or man.

Encounters with death of loved ones and excruciating experiences of separation fill the self with pervasive chasm, fearful and abysmal, and with that excessive sense of irredeemable loss. For a time, such experiences render identities meaningless and relationships miserable. One then lives with questions that have no answers.

* * *

The Vedas are a compilation of utterances of seer selves, from hoary times in prehistory to later eras over succeeding millennia, who systematically transcended the individuating and featuring adjuncts to their being. At the end, they merged in their own Truth Value in Unconditioned Universal Being (Existence), Undifferentiated Infinite Bliss and Absolutely Unattached Witness Self. The all-subsuming experience, the Vedas inform, is of one homogeneous fullness, complete and timeless, wholly without object and feature, memory or mind.

Whilst the experience is both immediately direct and absolutely overwhelming, it also completely transforms the life perspective, values and belief system, sense or meanings the individual self has of itself, of object beings and things, and of the universe. It quenches all curiosity, completely removes all fear, want and will, and this inevitable relatedness and conditioning automatic to the individual being. The only memory on the Substratum, which the realised self identifies with, is that of its experience of its own Supreme Truth : the Self Infinite.

Those earliest of Vedic seers, who came back thus transformed, made it their lifelong vocation (not profession) to revisit that transcendent Truth as frequently as they could in order to describe as accurately as possible that indescribable experience of the Supreme or True Being common to entire creation and to discover those cosmogonical principles that connect the observed material effects with that First Cause. Later, we find the sages laying down systematic courses for others to individually pursue to regain their own ontological ultimate Truth Value, on one hand, and infusing coded practices to inculture entire communities into the reality of unmanifest universal spiritual root of all life everywhere. Practices were designed to engage all community individuals in contemporaneous generations.

The Vedas present a body of knowledge and practices that brought the individual to electable Vidya, which led individuals to becoming better, more free, collectively happier and aligned, as opposed to their naturally sensual object orientation marked by hunger and lust, quest for status and power, security for oneself regardless of others’ fears, passing pleasures that yielded to abiding pain, and massive reign of apathy or indifference.

The individual’s journey through reversal of orientation against the naturally programmed grain of its existential being is long, exhaustive and demanding. It generates much friction and heat, and despair; but every inch of success also adds a quantum to one’s personal capacity for seeded focus, strength of will, and self-control. It enabled the seers to suprahuman application, perhaps over millennia of unbroken tradition of bequeathed knowledge and skills, the way to negotiate within, and to self-enlighten. The Vedas themselves speak of it severally about those early sages and teachers; they recall, with unreserved gratitude and reverence, the earliest spiritual pioneers who discovered the “light” in the deepest recess of their own hearts, how it illumined their within and the world without, on one hand, and connected their selves with that boundlessly helpful consciousness which was cosmic in extent and universal in nature, on the other.

The output of these early Vedic seers, both at charting individual courses and at detailing coded community practices, was stupendous and astonishing. What we have of it today is less than one-tenth of the entire body of work compiled by Ved Vyas in 4th Millennium BC. Each of the four Vedas had more than one recension or school…

The 20th Century Yogi Exemplar Sri Aurobindo says, “The Veda is the creation of an early intuitive and symbolical mentality…” That is how it seems ten millennia later. Indisputably, in its own setting in time, it would have been elitist for long as a band of yogis would have attempted to bring the heavens on to earth, constantly innovating to organise human life in its light, establish immortality of the soul in the face of daily death, and anchor existence to its abiding truth value amidst experience of its certain transience. It would have been impossible without an intuitive schema with universal appeal or symbols that shone bright enough in common awareness to keep people from going too far astray.

In the next few parts we shall further explore the warp and woof of Vedic perspectival web that oozed the sacred and raised humans in the image of gods.

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

The last discussion concluded with the Truth Value of existentistial self of man : the undifferentiated Bliss Self and the unattached Witness Self, both normally unavailable or unattainable to the Mind- or Intellect-I, which are covered in ignorance and lost to their own truth because of their object orientation. The individual self must empty itself of all domain cluster identifications on one hand and, on the other, wait on integration with progressively expanded awareness illumining hitherto unveiled inner substratum that is indescribably rich in formed consciousness of all kinds known and unknown, remembered and forgotten.

It’s a spiritual, self-involved journey marked with urgent earnestness, a saga of self effort that must end at…

— either flooding the mind with unreserved love, unformed by this or that object, people or thing,

— or lighting up the intellect with valid, uncontradicted truths to such extent, in sharpness and expanse, as to trigger the coming to fore of the one glorious and effulgent Truth of all truths.

It is an empirical fact that the individual self, after its animal experiences, is at best engaged in ideas and thoughts, or with facts that however do not leave it much the wiser about its own truth. The existential self is given to experiencing feelings that it regards as its own, most of which arise or form without its consent. It is constantly pushed or pulled into doing things and very occasionally to choose its own wants except when, time permitting, it reflects upon its experience with particular persons, beings and things with which it relates, its desire and will, attachment and revulsion, misery and joy, or upon recall from past experiences impressed in memory.

It is time we understood the mind itself more closely and completely, perhaps with its likeness to a model we are familiar with : the computer.


The computer has a RAM that is alive with current concerns, objective or subjective, in our face just then and relevant associations if recalled, such as we are constantly engaged during are our waking hours. It has an object or memory, our desire or revulsion as it involuntarily happens on account of a source in the veiled substratum of our individual beinghood.

The veiled mother-memory ground of substratum could be likened to ROM of the computer. Most of its content, preformed information about things and pre-programmed self defining knowledge, are archived from hoary past unknown, unremembered and unavailable to the present, awake conscious individual lost in its RAM engagements. They spontaneously arise from the Mother Ground, of which too the affected Consciousness individuates, as it happens after we wake up from deep sleep.

This internal, individuating and self-qualifying phenomena causes our identity to autorun and makes the Monitor come alive with prevailing sense–linked RAM inputs drawn from the surroundings and the ROM archives. The individuation of consciousness brings at once in its trail all the formed knowledge pertaining to this body anchored identity, the place and surroundings, ideas about the objects between the floor and the ceiling, earth and the sky. Of the remembered knowledge, that in respect of a few are more detailed, in depth and familiarity or belongingness, than others and the rest only generally…until the self comes to this sense it has of itself.

The Intellect, operating within the Mind domain, is the CPU available to both the individual, when he consciously punches in his wants with or without exercising due discrimination, and the powerful subconscious embedded in the substratum. In general, like animals, human beings do not operate out of the intellect — the CPU — and only the rare few, trained or cultured, exercise its input controls in the full awareness of possibilities that could be manifest or the in-built techniques to actuate the inner processes.

The Monitor, in the mind, engages two selves, the experiencing existential Mind-I and the witnessing truth-centered Intellect-I. For ease of expression, let us call them Existential Self and Spiritual Self respectively. The respective means for the individual being to fulfill itself, with subsuming into its own Truth Value, are through flooding the Mind with Love for the Undifferentiated Bliss Self and filling the Intellect with the Knowledge of the Unattached Witness Self.

There is a pre-established worldwide web (www) extending over the world of objects, people and things sensed, and over inner domains felt in the mind and understood by the intellect. Every objected sensed or recalled from memory either arrests the self or not. The self engages with the object if it continues to linger in its attention; the process does not start or is soon aborted if the Mind-I, supported by Vital-I, is not emotionally stimulated; or, if the Intellect-I concludes an absence of interest due to  lack of opportunity of obtaining gains for the self from a close, continued encounter. Whether out of compulsion or choice, the encounter itself may continue our relationship from past, establish anew in the present or be an investment for the future.

Life demands and requires a more motivated involvement of the individual, in its relatedness with objects, than a passive or reactive response to things. The individual must frequently start with passion or want, or drive resonating in vitality and echoing in the will. It would assess in mind the need for action or initiatives to be taken in accord with the desire. The person would have to decide in the intellect on its course of action from among alternates in perception, while priming up, and direct its vital powers to move the body and limbs appropriately. It is the power of the self to set all its domains to work for defined goals and specific objectives.

It is also how a human being exhausts itself of its built up emotions and its keyed up will. This noticeable exhaustion, combined with the transient nature of consequences of even the most pleasurable of choices, makes the seeker turn away from the everyday charade and look about for the electable option to pursue. It also moves the teacher or guide to admit such seeker pupils to his refuge.

— ° —

In sum, the mind is too many things at once, and capable of adding an endless range of subtexts to metamorphosed, object oriented self-forms. It makes us wonder at the chasm between how the word is commonly used and what it entails and actually means. We will carryover this rise of  guru–shishya tradition in preVedic times and pare how knowledge devoted to the Truth Value of man came to be codified in the Vedas and began to be methodically practised along several Yoga streams.

Summer Interludes

Around this day last month, Ihad watched the movie Bahubali-2 and was pleased by its cinematic values that took its story home, into the hearts of people.

I do not watch TV nor go to theatres to watch a movie. Except once in a blue moon, when I mostly snooze through it. It therefore surprised me that I went out for this one, saw it with eyes wide awake, and I now wish to talk about it.

Bahubali 2 is a creation that springs up on a sea of big belief and is powered by mountains of values, both human and cinematic. Its storyline is historical fiction about a namesake who was a mighty prince, celebrated king and later a revered sage.

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The movie earned big success and much heartburns from industry moghuls, who’d raked in a tenth at the counters. I believe, it was out and out the movie makers belief in his own vision of things, regardless of its accuracy or relevance to existential concerns of humankind. It was a fantasy presented exceedingly well that entertained and gave much joy to its audience starved of real life heroism and emulatory personal values. It celebrated skills, good nature and success even before the creation succeeded with the audience.


This report prepared by Harsh Mander, one of the well known Maoist sympathisers among India’s ideologically left cabal, shapes the perennially emotional class-divide meme, as always from behind narrow statistical data. He picks on numbers that compare wealth of the rich with that of the poor since 2000. What it delivers in effect is that emotive, politically evergreen and socially divisive statement on the “worsening class divide.” It is a belaboured, high pitch conclusion that purposely touts concern for those segments of population that have traditionally drawn the attention of political minds and their intellectual crusaders.

“The high decibel growth led to 12-fold increase in wealth for the richest 10% people since 2000, while for the poorest 10% the income jumped by just three times…” Just three times, the lament underscores, compared to twelve of the most well-heeled rich, who have all the advantages of education, information and resources in comparison.

It’s a miracle worthy of celebration than cause for cries for social justice, I believe, that even the extremely marginal and economically paralysed people have actually improved their lot by three times instead of sliding further into the abyss. It reminds me of at least 50 odd supportive policies and targeted schemes promoted by PM Modi’s government to transfer benefits in cash and kind, facilitate economic security for poorest and weakest segments of society, provide for their basic and survival needs, and bring new and old world opportunities to their doorsteps.

How much more should it be ? 12% or more, the author seems to suggest, and at least higher than what it was. A sense of aspirational dissatisfaction could be understood and would indeed be welcome. But that isn’t how the commentary on available data is framed. It picks quarrel, rabble rousing the dying committed converts to socialist ideology in order to infuse them with life.

Sad. Doubly sad for wasted talent of the author and the chorus singers he is addressing. It will only serve to spread darkness and spur destruction of the good momentum the economy has gained since May 2014. It is a call for the impossible when things are bound to further improve if we just kept at our effort along besting ourselves in the possible realm.

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I am travelling, having a window view of fields getting prepared for the kharif season. There are areas that seem parched. But the trees cheer me up, young ones especially. They’d grow up tall and spread wide, as environmental and economic assets. Proliferating seababuls are protein rich cattle feed. The fruit trees, mango and jamuns, are virtually culture savers. There are peepuls and odd banyans, and lovely neems with shining light green new leaves. They all are a feast to my city tired eyes.

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The next part of the Vedic Yoga series is still incubating… It is gathering values and strengths and will be presented shortly.

Thank you, for appreciating the previous parts.

Human Evolution And Civilisational Spread

This absorbing read has a wide-time canvas covering hundreds of thousands of years, bringing to view an understanding of how mankind may have evolved, moved long distances, civilisationally rose through many a period in many a land in yet hoary times, and was cyclically destroyed.

The article linked here presents an overarching proposal of realistic overview inclusive of scientifically discovered exceptional facts, sidelined and buried by the academia in the West, which continues to herald and propagate add-on information along these straight line ancient world and prehistoric theories NatGeo brings to life, but which are thought up in 19th Century religious bias and nicely cobbled up by politically prejudiced visionaries of an Europe on the cusp of colonial dominance.

The proposal presented by the author spectacularly departs from those erroneous oft-beaten views of prehistory, spread over continental far lands and phenomenal happenings timed more complicatedly than theories in vogue have the capacity to admit. The alternate view is based on reasons picked up from the same common pool of discovered facts available world wide. The historical layout it offers may still not be accurate, nor exhaustive, but it does sound more plausable with inclusion of facts that historians in the West have ignored because they did not fit into their pet simplifying themes, of which Out Of Africa, Aryan Invasion Theory, and Aryan North and Dravidian South Divide in Indian subcontinent, are most persistent and loud.

The alternate view introduced better integrates facts than other prevailing speculations of human history.

Click here for accessing the main article


The Life Question, Without An Answer

“What is the point in leading such a miserable life ?” says the woman who attempted to end her life. It’s a vital question, not a rhetorical query that one flings in a group of friends or an intellectual matter that we may want to settle over a coffee table.


Her life was already on line. The question needed no answer; in fact, it was an explanation after she had already given up on her life, on the world, on people who held theirs habitually, routinely. The question is asked by most of us some time or other, with perhaps the same hemmed in intensity. But we perhaps allowed ourselves to divert our mind or slept thereafter. Life resumes in the same humdrum but we instinctively recoil from asking it again. We choose to find value in small happenings, even where none existed, than be on that edge where life ends.

I find myself singularly exhausted of opinions, advice or thought. There is will, wishing God would come to rescue the woman who must have felt compelled to ask that question several times.

I wish she could see herself as a vast capacity of karma, not limited to little bundle she was facing just then, and multiple opportunities to reincarnate herself.

I wish she would take herself forward along the sanatan way and have the smiling Krishna in her heart for company.

I wish she has a worship corner to visit, sit or stand in, and leave the world outside at its boundary. May she light a lamp or incense at the alter and converse with her Maker.

May she be nourished and regain her capacity to bear.

Bhaskaracharya : Astronomer Mathematician

Bhaskaracharya was a sage genius, born in Shak Era 1036 (1114 AD), who wrote the seminal work Siddhanta Shiromani when he was just 36 years old. It’s a work of great scholarship, presenting detailed astronomical facts and astounding mathematical solutions sans theory. The work stayed as an acknowledged reference for about 700 years and the facts therein started being rediscovered in the West almost 500 years later. Its proposals may have since been improved upon but they remain uncontradicted to this day.

The entire work can be read here. I really am not qualified to introduce its serious content and the details it covers. It starts with an invocation saluting the “Supreme Being” and sets the stage with a conversation between the Knowledge-Soul projected by the Sun and the latter’s devotee, Maya, who had prayed for knowledge of astronomy. The science is thence presented pronto, without ado, with amazing clarity, exhaustively and patiently communicated step by step, topic by topic, with pauses for do-it-yourself familiarity, coverage review and recap, until the phonomenon, involved methodology or instrumentation being considered is completely elucidated.

It is complex science, deep and principled, that the text lyrically explains. Its 13 chapters and hundreds of topical items indexed at the end truly boggle the mind, coming from an era when the Christian world was entering into its medieval, darkly vicious phase and the Islamic scourge was spreading fast and wide with barbarity and trails of massacre, plunder and destruction, and long lines of uprooted slaves.

After waxing poetically on “six seasons” in Chapter 12, the author introduces himself at end of the work, before serving the “appendix.” He writes of his village in the Sahyadri ranges, his father who taught him, and his own education. He mentions, “I have studied eight books of grammar, six texts of medicine, six books on logic, five books of mathematics, four Vedas, five books on Bharat Shastras, and two Mimansas.”

Astounding, to look at the knowledge “Bhaskar” acquired in about 30 years of studentship ! Mastering each of the Vedas, medicine texts, Shastras or Mimansas is in itself a lifelong vocation. He however calls himself a poet and in all probability subscribed to Vedanta school of thought, living in accord with its evolved beliefs and values system.

Salutations, many humble salutations to you, Acharya !

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

In the previous part, we extended our discussion of the gross to subtle domains of individual being to include the Intellect and Bliss, which is the subtle-most in the series. The effects of the Bliss domain are transcendental, and are not to be mistaken for transient pranic effects like happiness or joy. Its impact on the individual being is transformative or traumatic, depending on how prepared the person was for total erasure of body-identified idea and drives and was consciously expectant of being completely unbound and being absolutely boundless.

The Bliss-I is the supreme Truth Value common to all individual beings. There is no separate, object oriented self out there, in that Bliss Infinite domain. But, for that fact, and the fact that access to it is beyond, way beyond the underpinned reach of the existential self, the domain itself is not an imagined ideal or a mere epiphanous idea. It leaves an eternally indelible memory with the Intellect-I upon return, of our universal nature at source, which recall overwhelms the mind with peace and calm, floods the prana with love without an object, and the body with gratitude and compassion for all things and beings in creation.


However, before that would  happen, it takes a long if-ever while for a person to identify with the curious, search-and-know nature of the Intellect domain and to bring the Knowledge-I self centre stage through every doing and over every preoccupation of the existential self : doubts and thoughts of the mind, emotions and will that arise in prana, and actions or behaviour of the body.

With that deepened knowledge orientation a yogi is born, devoted entirely to perceiving the object truths and realising the subjective Truth of all truths.

In time, the lifelong practitioner of yoga progresses in the esoteric art of witnessing and reflecting even while engaging  and indulging. One then notes the power of objects, people and things we live with or encounter, to affect the existential self profoundly, urgently and arrestingly. One finds oneself addictively attached to a few particular things and habitually given over to a periodical routine however refreshed or disrupted one might occasionally feel or believe. That, the drive by vital desires pre-infesting us is inexorable and is tamely followed by the insatiated mind. Even when unattained, the alluring objects continue to hold their appeal for us, drawing the mind towards them, leaving us less than happy and frequently twisted or deformed to an extent that spirals into unintended complications. It takes a long time to heal from their affliction and a lifetime to free ourself of their roots embedded deep within us.

We keep ourself safe from danger through exercising caution, raising protective barriers, and use a range of means to neutralise threats. But there’s nothing to save us from our own wants, the need for particular experience and the desire to have experience it once more. That’s how powerful emotional, pranic flares are; they move the Mind-I and do not stop pushing it towards or away from the object until it gives in.

The Witness Self, peering over the Knowledge-I of the intellect domain, is an equal Truth Value of our being along with the Bliss Self. The mind, prana and body domains, with their passing objects and transient effects, essentially cover the individual self with ignorance, in the unawareness of its own Truth Value. This domain cluster restricts the Mind-I to desiring, doing and experiencing, giving the existential self a false but rivetted sense of reigning supreme and keeping the witness, truth-identified self unconsulted and way off beyond the margins of its awareness.

The aspiring seeker advances in his quest for truth when he identifies with the witness self, the one rooted in truth. With great, constant self-effort and usually after countless failures, he relinquishes his comforting but severely limiting definition of himself formed by these shifting, domain appropriate qualifications, as this desiring and experiencing existential wet-with-ignorance self. That transitioning of one’s identity from being the experiencing self to being the witness self is a definitively transformative stage in the spiritual, evolutionary journey of man.

Yoga practice charts the details of the path that leads a committed aspirant to attain the Bliss-Witness-Self identity. And Vedas are designed for entire mankind to reach its tripartite Truth Value goals. We shall mention the third, Existence, as we proceed with our discussion.


… to be continued …


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

The multi-tier existential self of man — the I — was analysed in the previous part of this series. It is not the self-in-itself, which is unqualified and absolutely unfeatured; it hence ever surpasses our objective detection and discovery.

What continues to be in our consideration is the existential self 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. Just as the Knowledge-I of man is marginalised while the experiencing existential self prevails, riding on prana or vitality flares or engaged with an sense-object or occupied in passing thought, the Bliss domain pervading the intellect is not even revealed until the Knowledge-I accesses or chances upon a truth with capacity for infinite expanse.

As a domain, Bliss is the adjunct qualifier, the cloak, of undifferentiated self. The Bliss-I, self proper to the domain, is of another quantumly superior order compared to these many existential individual selves anchored to as many bodies on earth. We might have noticed the gulf between the word “Bliss” as it means in common usage and the hard to describe meaning it signifies in the spiritual context herein explained. To avoid introducing inaccuracies, we will not add an explanatory word to flesh out the Bliss-I-Self common to all living beings. Which is not to say that our discussion on the subject is exhausted.

Though the Bliss-I is the supreme self a man can evolve to be, sans this sense of being a tiny speck separated from others… limited, finite and transient, few have experienced this transcendental truth of ourself.

For now, we conclude that the Bliss-I is ultimate, seemingly suprahuman Truth Value of the existential self of man. We will bring this subject back into our discussion a little later, after revisiting the nature and functions of mind.


… to be continued …


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

There is a world that inludes us, in which our being is apparently born, and there is this world we each have, as we grow up, in particular to ourself. The two are not the same, not just in their expanse but also as entities.

Truth Value

of  World–Body–Prana–Mind–I

The first — the world which includes us all — is like a word, a sound without a listener; the second is what it means to us. We are optional, dispensable to the first, the One. The second — the world we hold within, as meanings — is diverse and impossible without us. We do not know the One in truth and always have this urgent need to know. The second already forms to ourself, among many such worlds we are not even aware of, particular to other individual beings who we do even know. We have an equally constant, lifelong need to question this world, particular to ourself, for its truth value. This questioning remains a passive one in all of us except with a few in whom it shapes up as an urgent quest.

One of the first reduction we observe of ourself starts with physical, mentally proximate objects, places, things or people that are included in the world particular to ourself, their respective meanings for ourself, and happenings or events in our experience involving them that we must live or deal with, hate or desire. They are our world in particular to which our senses are drawn and our mind preoccupies with.

That spatial extension of ourself, anchored in things we possess and people who possess ourself, starts from our body, with which our self identifies. Its surface demarcates the spatial domains we regard as within, internal to ourself, and without, external to us.

As an existential individual being, we are the World-Body-I or simply the Body-I. It manifests the desires and hates, wants and apathy we each carry for things and people in our world.

A look further within reveals the prana, the vitality coursing through the body, functioning in and taking inputs from the senses, powering our drives, and moving our organs and limbs to their respective functional freedoms. It packs energy into emotions and becomes available to our will or resolve.

The emotional flares are largely involuntary and the power available to our will mostly dissipates or is overtaken by the next one that seizes our willfulness.

As this sensing and empowered existential being, the aware individual with capacity to choose and act, we are the World-Body-Prana-I or simply the Prana-I. It holds the power of One but, in the absence of a higher calling or focus on a larger purpose, is spent largely on basic survival needs, food and sex, unexamined wants and fears, selfish desires and personal hates.

That is, it is restated, until we acquire the ability to subject our emotion to scrutiny by our mind, which is the still more immediate or proximate inner domain to our self than the body. The mind is both a tool to doubt, analyse and investigate, and a repository of known consequences we have suffered or enjoyed in past, on account of actions flowing from our will-backed emotions or mind-mediated choices, most of which “knowledge” changes and modifies in time. Our memory includes mutating ideas and knowledge of few settled truths learnt by consistent results in experience over time.

Finally, the mind also weaves this cloak of ideated qualifications we have of ourself, of the person we believe we are to our self from moment to moment, depending on the prevailing emotion, thought, concern or purpose preoccupying us.

In the light of presentation so far, we are the World-Body-Prana-Mind-I or simply the Mind-I, as which we present ourself and interact with others, if we have not deliberately modified the true-to-ourself persona for role-playing purposes.


… to be continued …


Beleaguered Trump. Hobbled US.

It is reported that the US Dept of Justice, deciding suo moto without consulting the White House, has appointed former FBI chief to repry communications transacted between Trump team’s and the Russian establishment and investigate their relationship, pointedly for the effect it has had on the 2016 Presidential election and risks it might now pose to US interests in the larger geopolitical game.

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To a dispassionate onlooker abroad as I, with concerns about what is happening right now on global chessboard, the decision, warranted or not, seems both institutionally welcome and politically extreme. The first restores primacy to institutional framework, its constituted checks and balances over the powerful office of the POTUS, in general, and protection against harm the whimsical and closed door decision eddies of an almighty First Executive could pose, in particular. It signals a return to more transparent functioning of the Federal Govt, with vetted professionals in the lead answerable to the Congress and the people of the United States.

On the other hand, to investigate an incumbent POTUS is fraught with possibly paralysing outcomes all the way. To start with, leadership of a president-in-the-dock is bound to project negatively in federal administrative offices, among citizens everywhere, and both friends and adversaries globally. That in itself would be an unacceptable cost to any nation, and more so to the world’s mightiest with historical obligations. And then, at its logical conclusion upon findings that holds the President complicit and guilty, what is to happen ?

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I believe Trump has the immunities guaranteed to the office unless he is impeached and removed. That would be a very long drawn affair, a period when the POTUS will still all his Executive power to decide on matters domestic and international. What if he, in his beleguered state of mind, makes debilitating decisions for the US or the global community ? With Republican control over both House and Senate, what if the impeachment campaign fails to pass muster ? It raises images that are terrible any which way we look.

I hope what follows, in the days and months to come, remains sane and partial to continuity than an abrupt hobbling of beaconous power of the office of the President of the United States. The ordered investigation must restrict itself to the goal of asserting the constituted powers of federal institutions and, I believe, must especially eschew toeing the politically extreme line signalled by Hillary Clinton’s recently announced “going forward” program. That kind of brinkmanship caused by a total inability to accept democratic electoral decision, either egotistically or on pressure brought upon by donors and funding entities with their own agenda, will only result in setbacks for american people and horrible global consequences.

Let the air clear up, please. Beleaguer Trump to make a welcome point. For nothing is worth hobbling or paralysing the nation.

Thank you.


My Propah Hindu Brother…

Love you, don’t I ?


I yet note with concern your censorious line on a citizen’s simple observation on a marraige that was conducted under a few non-traditional rules and values. Here’s my appeal that I hope you will consider dispassionately, with that generosity of heart your belief system greatly values.

“I admire your insistence on doing things “propah.” I sense that you are a votary of propah Hindu ways, long cultured in this exalted land of Bharat.

“But in view of widespread disregard by the laity of all things propah, and their compulsory preference for unregimented ways, you would be greatly dissapointed most of the time and sharply critical of most people you meet or come across — people who currently inhabit this country of ours. What to do, these multitudes drown out your purifying call to abide by scriptural standards and adopt the propah Hindu way of being and living.

“The good thing is that this nation will actually be led by precisely these commoners who do not wear their propah antecedents on their sleeve. They live the historical continuity of Sanatan regard, values and beliefs, and personal worshipful ways, but without overstating the “rules” and being obsessed about them with missionary zeal. They are the embracing people of this land who will to refuse to judge others for their personal belief subscriptions and their chosen way of life. They will not insist on measuring their every small or big departures from the propah line laid by pundits like you before putting them in the dock.

“Don’t get me wrong, I do not in the least oppose your choice of belief and mission for yourself. Far from it, I look upon it as a welcome diversity. But I do take umbrage to this imposition of the same on other simpler minded compatriots, who are merely trying to aspire and exert at making their lives a little better than before, both for themselves and for others.”


God And I

The heading sounds grander than what I intend to write. This is on behalf of those on a quest sans belief : the yoga practitioners, who will accept the truth only as it is, as risen in his own heart and directly perceived in experience, and validated over the long term.

As an aside, for the benefit of readers, I may mention that the yoga I speak of is not the yoga appropriated by and now in vogue in the West.

There are exactly three sutras in Patanjali’s Yoga Sutra that refer to God :

One, God is the Adi Guru, the one Teacher of all, those who practice yoga and those who guide or teach.

This specifies the relationship between God and I, the seeking self, even though is not to be construed as one among these many seeking selves. He is not seen or known, at least not yet, but we are informed that He is the eternal, foremost Teacher of all teachers and aspirants ever.

Two, He (God) is free of karma, of impressions carried of past experience, action or desire, retained in memory or deepest subconscious.

That is the very goal of the yoga practitioner : to be thus free, absolutely liberated, without the faintest trace of this impressed sense of doership or awareness of own choices and doings that humans have, of desiring and revolting drives and every other motivation kind in between, which result in retained impressions of the experience then gained and felt and summed up over time. These impressed memory become the source of subsequent flares of desire, attachment or revulsion, and the entire cycle repeats till perpetuity unless consciously and appropriately intervened by the individual with such a purpose.

This Sutra not only describes how the individual self compares with God but posits Him as the aspiring yogi’s ideal, as One who is worthy of remembering so as to constantly clarify and point the supreme yogic attainment towards which the individual in quest should progress.

And, three, our success at yoga, through its practice, is accelerated by our absolute trust in Him.

Never mind the fact that God is yet unseen and unknown, the self capable to reposing total trust in God, the eternal Teacher, such as to presume His blessing and personal assurance of the aspirant’s success at yoga, adds to his capacity to endure failures, to persevere at furrowing through the practice until the next milestone is attained.

This in fact is the also the long but certain way along which I, the yogi, comes to deepen its sense of His presence, for real, by succeeding to attain those herculean milestones of yoga that previously had seemed virtually impossible to realise.


PS : Yoga is unifying with our own true self, the one which remains constant, unchanging and unaffected, unattached, unqualified and featureless. There is no gain in yoga but series of giving up; no new acquisition, just resurfacing to fore of our own witnessing self, long buried deep and covered thick.

Yoga practice covers well-defined eight fold steps that need to be graduated through over a period of time. What is equally crucial and seldom underscored is vairagya, renunciation, giving up, that must accompany the practice.

The criteria for spotting what is true rests in its universal and immutable validity. The I we perceive of our self is changing from moment to moment. The true self is eternally unblinking witness, unmoving, unattached and unqualified.

Success is stillness of mind in which an object in view or awareness reflects as it is. The object could be gross or material or it may be subtle such as a word, thought or knowledge. However, there are several interim milestones practioners attain along the way.

My Wife, Who Isn’t !

Don’t get me wrong. I am not about to meltdown reminiscing about my wife. I am not divorced nor widowed either. The woman I have lived with for 34 years is still with me. She still anticipates vacuously, with her intent look, and smiles easily. And she is still bossy while taking care of the household and while she strings up the people who are a part of it.

Who she isn’t, and what she no longer is, is being my wife. Nothing in her behaviour says, “I am yours.” Even the notion I might have — that, she is mine — exists no more. She has sons who are hers, wherever they might be in the city or abroad. The kitchen is hers, the spoken daughters in neighbouring households are hers, their children too. To them all, she is theirs. But me ? Dear, dear… I am just the tea she has with morn and eve, and the meal trays she puts on the teetable beside my easy chair or the fruit tray she lays on the table top. That’s who or what we placidly “own” of each other.


The real excitement starts with the conversations we have, though the looks we glare are pregnant with intensely pleasurable interest, being full of clues we give to other to enter ourselves, as younger people would during foreplay. Expectedly. what we shower after, with our sight, depends on rub we’ve given to each other during the exchange, with our words or the enveloping thoughts behind them.

Best results are guaranteed when we avoid injecting our own want of the moment in the conversation. It would only give the other an opportunity to deny, with or without a chide, if it is not assessed to be an understandably common and reasonable need. Mention of a juvenile want would elicit a welcome laughter but no more. Anything more personal would be scoffed at. A physical prelude would be more firmly boxed in.

Whither wife, I wonder, when I must introduce the household Chief as “my wife.” Mine, in our mutual context, is a practical lie. What everyone agrees, and I readily nod, is that she is a fine woman. One of the finest, a few visibly gush. Yeah, yeah, I concede being happily tickled to hear that. And my heart soars on a smile across my face when I actually see the diva flitting about from one appointed session of her group of “great gamblers” to being the star in another congregation of women singing and dancing, joking and laughing, to their fill. Frequently, the day would find her strut up to one adjacent door or more with a tray of tasty, flavourful creations from her aromatic kitchen.

Life is full while she is neither mine nor a wife to me. It is simple, unentangled, and reaching out, with her transparent zeal to include the good but shy, the alive but reticent, into her friendly cover and ready occasional embrace. She is the life that carries me through waking up, my ruminations and sleep. It is the oneness between the distance we seriously feign to unfailingly avoid the mud of me and mine in our relationship, and of this hard bound sexist role one must fill, in a defined mould cast by the other.

Thank you, my dear.

Did I say “my” ? Oh dear, dear…


#AAP’s Morning Showed This Day

Browsing through a couple blogs I put up in January 2014, about a year after AAP led by Arvind Kejriwal announced itself, as the new political kid on the block, and few moths before the watershed general elections that saw India’s current Prime Minister emerge on the national political firmament. My thought then seems uncanny when I read it today, as if it could foresee the very reasons why Kejriwal’s outfit would end as it now has, humiliatingly rejected in every election that has since followed with but one exception, in Delhi with 13 million voters, which too has scathingly cast AAP aside in its just concluded civic elections. Let me present what blogged diary says.

The New Political Kid On The Block

AAP … rose rather spectacularly on “anti-corruption” plank and the promise of setting a new “people-centered” and participatory governance paradigm. Emerging as the second largest party in the State Assembly, it now forms a minority government with the help of Congress Party — one the AAP’s founder Arvind Kejriwal (AK) had denounced as the mother of corruption in the country and had declared never to have any truck with it before or after the election.

I have been happy with the political churn but have been critical of AAP and AK.

First, I believe that the political developments that have thrown up AAP is good for political evolution in our country … but I look upon it in a historical perspective and not in the way of salvation, a finality emerged on the back of a hero.

Second, anybody who promises perfection, totality, claims all honesty for himself and damns everybody else, and stands up as a missionary … is obviously a fool or a top conman.

Third, I will anyday go along with mere sincerity and a collective with a sense of history, continuity and purpose, even if imperfect.

Perhaps, this will explain my stance on AAP and Arvind Kejriwal.

I find AAP bumbling and blundering, insincere and easily compromising, though possibly well-meaning.

Frankly, after taking the support of #CongressParty
#AAP has lost all locus standi to being a crusader against corruption.

But there are enough emotional, “useful” idiots out there ! Some of their early proposals are outright Nehruvian that have kept the country scarcity bound, maximising taxation and incentivising poverty and riddling the society with vitually dozens of factions and fractions for meagre pie with the exchequer. The artificial measures have left the general public divided on account of being discriminated against for a variety of caste, region and language factors and not directly by the income criteria. The resulting angst and widespread heartburn has left the population mired in avoidable fraternal viciousness.

On Twitter : Now Yogendra Yadav of AAP wants more reservations, quotas. Mate, you just lost AAP a huge block of votes.

So, with AAP’s new wave of reservations, quota and subsidies on way, I wrote :

IITian or not … #AAP
I would never ever place the affairs of our nation and our countrymen in the hands of inexperienced, insincere, good-for-nothing motley crowd of power-grabbers !
Then, there was this ridiculous insistence on public referendums on every matter however minor, technical or complicated…
Huh … it’s funny how people expect the harried and hurried masses, over 40% of whom are still illiterate and over 70% do not have a breather from mere subsistence concerns, to know enough about factors and nuances of everything under the sun, to have an informed and a well-considered opinon !

The close proximity of AAP with the “most corrupt” Congress Party was getting too snug … and my fears of mutual co-option between the two rang clear when Congress declared that it would “halt the oppostion’s juggernaut under Narendra Modi” with the help of AAP. The partnership was an ominous distraction and put paid to all the anti-corruption crusade of the new political outfit.

I see the AAP becoming a side kick, then an affiliate of the corrupt and incapable Congress Party over time. Its members have all launched themselves on a dream career, the country and countrymen be damned !

Which brings me to two off-the-cuff reasons why I do not trust AAP for now and the reason why I stand to oppose Arvind Kejriwal politically  :

— Individuals can make a difference but only through leadership, capability and effecting change in the system and its processes. I have seen little of the character necessary to such leadership, no evidence of capability nor of the calm and patience necessary to bringing in any systemic change. There have been dream statements, clarion calls announcing pious intent … but nothing more. AK’s casual remark that “it is not rocket science” shows how little he knows about what he is stepping into. Transferring 800 DJB officers ! It already shows how far off they are from anything meaningful, long-term and substantial.

Meanwhile, the political dynamics has already overtaken them, with the “corrupt” party honchos, their allies and cliques digging into their capacity for the damage they can do, were they brought before courts of law and, conversely, of the help they can be if these AAP upstarts mind their ways and work along with them. And mind it, their capacity is mammoth, brutal and pervasive.

The anti-Modi, anti-BJP focus alone is purposeful to the AAP-Congress lot … for survival and for winning at the hustings. Under the circumstances, riding the “beat the opposition at all cost” tiger, whither the strength to stand their ground and retain their focus on anti-corruption crusade ? Whither any meaningful and substantial departure from business as usual ?

ON THE OTHER HAND, the opposition BJP did usher a departure when they came into power between 1999 and 2004. Its current Prime Ministerial candidate, Narendra Modi, may not be perfect but has proven capabilities as an administrator and problem-solver and as a leader of people. The party is no pushover; they can stand their ground without seeming radical. Its Chief Minister Parrikkar, in Goa, is doing it gradually : both at inflation control and effective governance. Nothing spectacular but good, which suummed up over time, would be great for the people of his State. So are its other Chief Ministers … without promising perfection or announcing that they would change human nature itself, or that they are angels and everyone with them are drawn from the land of the virtuous.

Overall, I find it foolish to put much on AAP or AK. Already there is evidence that they are having to compromise and are getting sucked into the political quagmire. The task is admittedly difficult : there are hundreds of whorls and vortices clamouring for attention and ringing in challenges to capability and character.

But, of course, if AAP and AK still show the character and the moral fibre, and the ability to think on their feet … godspeed to them. I’d be happy to be proved wrong !

The Emotional Overeach Ominously Continues…

AAP is already getting a little tiring, with usual faux pas and evidence of ugly clay-footedness of those who has been tom-tommed as incorruptible and presented as ushers of radical departure in Indian politics. But the relevance of latest political developments is assuming a seriously sombre spectre. Not because of the new political kids on the block per se but on account of how they have been lapped up by big-money subversionists, fronted by Ford Foundation, and how these personal ambitions have chosen to be co-opted by the mother of corruption, the Congress Party.

The danger is compounded by perfectly well-meaning people who would not admit to their poor judgement and get off their emotional momentum even when faced with evidence of AAP — Common Man’s Party — being without any leadership quality or character, capability or competence.

There are tell-a-tale signs of AAP leaders being launched proper into the clique that expects to “rule” the country, that links seamlessly with the international coterie which has inherited the colonialist’s mantle for power over third world countries. The foil is perfect in the midst of emotional “idiots” willing to suspend their discrimination and their critical eye.

Unfortunately, democracy and federal structure permits emotionally charged social divisions  in the name of historical, regional, lingual and devised causes. Economic under-development becomes imperative to these “invisible” forces at work; it keeps national unity quite an obscure concern for the vast majority who remain too poor and un-empowered to think of themselves as one, 1.2 billion strong people.

Its business at usual : corruption will remain but cosmetically dressed up to elude perception; money stashed abroad will continue to increase, to be brought in whenever subversive intervetions are required; the semblence of democracy will exist as a charade, without a unifying national consciousness.

AAP phenomenon is a blip before the global oligarchy at work. The real danger is to the home-grown nationalist BJP and its well-received leader, Narendra Modi !

AAP leaders have been fond of taking turns and fonder still of taking U-turns. The sinister developments of late have its convergence with well-marked anti-India, pro-jihadi intellectuals and with people supportive of insurgents into its fold. The everyday flip-flops were bad enough; but the absence of any emphasis on governance and scant regard to promises made to the public is loud and unnerving.

How about governance ?
Roads, new schools n colleges, buses, emergency services, water bodies …

People supportive of the new outfit, the “useful idiots” who have no idea of the future misery they are building up today, have gone on to question the psychology behind those who have publicly expressed their doubts : How about capability, by evidence from past; character, by consistency between speech and action; and performance, from Day one in office ?

Surajit Dasgopta, who spent time in close proximity, writes about AAP supremo Arvind Kejriwal :”In the mornings that I spent with Kejriwal having breakfast at his house, in the long drives where I would be in a car with him, over the dinners that I had with him, in the corner room of the IaC and AAP’s office at Kaushambi, Ghaziabad, I realized this man actually did not mean that he hated to be dogmatic, andhence did not want to commit himself to any ideology. Actually, this man was too intellectually challenged to be able to fathom any philosophy of governance. You raise the issue, and he would instantly get irritated. “मुझे इस पर बात ही नहीं करनी! (I just don’t want to talk about it)” was his standard response.

“In a morning of November 2012 when we were busy discussing the launching event slated for the 26th of the month, I was witness to Kejriwal dismissing a young woman from the Nav Bharat Party like that. The poor, energetic, young lady was trying to impress upon him the virtue of individual liberty and a free market.

“Paraphrasing what Kejriwal said to the young woman in Hindi, I quote him: “I have seen a lot of governments. None is either left or right. They are all centrist. As and when we make a government, we have to toe more or less the same line.” This dismissive remark exposes two things. One, he simply does not know the subject he is speaking about. Two, he is going to offer India nothing new.”


It might be good to recall the accomodating and generous welcome we all expansively gave when Rajiv Gandhi and Manmohan Singh came on board, “Come now, he looks honest, speaks well. He will surely do some good,” Then we wondered why it all turned out to be exponentially worse than before. Perhaps, Deming’s by now proven and accepted theory would explain … It’s the system that matters, not individuals. Arvind Kejriwal and his AAP has come a long way from where he started and is now a part of the same matrix !

Amidst news of history-sheeters for candidates in general elections to be held in another 3-4 months, I found suggestons of going slow on voicing my concerns unacceptable … The trouble with ignoring the tell-a-tale signs was that we’ll have to live with compounded damages for the next 5 years ! In my assessment, it was not AAP but Narendra Modi of BJP who was the real outsider here, who is also strong and resourceful enough to usher in a totally different kind of politics anchored in Nation First, Zero Corruption, People-Centered Bureaucracy and Development… all of which has received utter contempt of successive government regimes since long.

There was one more reason why I trusted @narendramodi !
His intimate familiarity with Vivekananda… and his vision, in which the nation is always held as the first.

In comparison, the AAP upstart says, “we don’t have a vision but our intent is good.” What is intent without a vision, I wonder, in the context of public administration ?

When AAP well-wishers cringed at well-reasoned criticism, it was expected. But when they pleaded for lenient view of facts unfolding before us, they also projected a presumed “error” on part of critics. I wondered why it is difficult for AAP supporters to appreciate that there could be people out there who might have lesser tolerance to mere emotional appeals and tall promises, and who might insist on consistency and accountability at highest levels of public administration, if only because it is so very important for our country and our countrymen. The highest political offices were no nursery or training ground for novices.

So when the country’s first women IPS, Kiran Bedi, who had set matters to better course wherever she’d been placed, came out in support of BJP and Narendra Modi, I understood her decision. Time and again, Modi has laid out a vision for the country’s future that has been equally well-received by the industry and the people at large. He has actually implemented such a time bound plan for his home state, with special focus in areas most neglected — girl education, women empowerment, solar power, civic amenities. The Party itself was better organised, completely republican, nationalist to core, and with more qualified and experienced team by far. The recent assembly elections showed to a great extent how wide its national appeal was. Even in Delhi, where its performce was least impressive, AAP undercut the Congress Party base in the main, not of BJP. The Congree, of course, was completely rejected by the voting public.

I chose an opportunity to lay out my understanding and stance to an AAP supporter in these words :

01 AAP came on a plank of radical departure. Now, you having to urge that what they are doing has always been done is a pathetic admission of things being same as before… that far from anything radically different from past, the AAP represents business as usual.02 But of course, it’s never “the usual” or the same with matters like reservation and subsidy; it is always worsening the situation, exponentially, by the day : the economics of poverty, in which people receive doles to waste on alchohol or consume and excrete and never the any better, beyond their subsistence level of existence.

02  So too, with reservations : the politics of scarcity. I see it not only ineffective and ugly, it is also immorally discriminatory and hence unconstitutional. How can the State discriminate in as basic a need as survival and livelihood ? Is the other person in the same economic level, with comparable dire wants, any the less worthy of survival and livelihood opportunity ?

Now, if AAP is pursuing what is done by present and previous governments, then we expect it to extend the same immoral and unonstitutional measures into law and order and judicial areas, too ! The present Union Home Minister is on record in this regard : deal leniently with crimes done by minorities; set up separate courts for them. Is that also to be expected from AAP ?

03 In a worsening scenario, shall we be extending such special treatment in the case of defence and emergency services ! Defend the minorities first; save the minorities first. Is that what you will be defending next ?

If you’ve missed it, in drummed up din of the media and prejudiced catcalls, the BJP has at least tried, and States which it governs are actually implementing with spectacular success : an economic political policy defined by abundance. All of them provide cheap enough but payable water and electric supply services ! In warped and twisted environment established by successive Congress govts, that seems pretty much radical to me.


That is what I understood, I reported  …

Politics Of Scarcity-002

No, I am not going to lynch anyone publicly. There are too many … who’ve been fooled by #AAP !
But why wouldn’t people remember :
EVERYBODY has feet of clay. The one who makes no attempt to hide that could indeed be a friend ! The one who does can only con you and, in fact, is a demon in the making. We’ve seen too many by now …
Then, true enough, came on air someone who knew what he was talking about : serious, damning and categorical ! The former R&AW intelligence officer deemed AAP pro-jihadi and anti-national, executing a script extended by inimical quarters in Pakistan, publicly challenging AAP and its leader Prashant Bhushan to take him to court on that !
And Medha Patkar lent her support to to AAP … She was one who was discussing with a US citizen, in the business of channelling international funding and dishing out awards to pliant “leaders” with capacity for stalling development projects in the country, how she had influence amongst the judiciary !

And Ford Foundation was common to both Medha Patkar and Arvind Kejriwal…

Journal : Sunday, 23rd April, 2017

Temperatures have shot up to 43 deg C during daytime. Nights are still somewhat bearable, between 23 to 27 deg C. People have begun to prefer the pavement outdoors for that open space and slight breeze, even for that whiff as cars whiz by; that is, not everyone out there is homeless. Speaking of which, there was a storm yesterday which raised some thanks to the lips, despite it being a dusty and dirty one. As a result, it a notch cooler today, humid but the sun less beating and scorching. Weather woes shall continue through burning May, sweaty June, hot humid interregnums in rainy July and August, followed by the second, shorter summer in September and October, tapering into cooler November days. This different kind of abundance, of excessive heat will borne in languidity. The showers, usually sporadic in these parts around the national capital, should bring some poets to life.


It is indisputable, India needs to keep its guard up against an expansionist China. The good thing is that Chinese leadership is not warmongering. It will not go to war until it is inevitable and unless it is winnable. That however is no cause for comfort or relaxation in peace. It will always test for opportunities to expand its agenda envelope materially, psychologically and militarily.

What I emphasise is that if we keep building our state of preparedness to a triumphant strategy, such that China knows that a war with India is not winnable, and do not stop meeting and looking into their eye, we would be attack proof.

That preparedness is going strong, well on the way, in India, strategically as well as assetwise. Where we still appear weak in this context is cyber warfare, both in disseminating information and in systems hacking of assets on land, sea and space. At least there is little info on our capacity in this regard.


The post and comments by an FB friend gathered perception to what things mean to us, why and how. The perception domain is like the tip of an iceberg, of which just one-tenth is exposed or objective and nine-tenth is subjective, of which none is better placed to look into than the person himself. Yet, this major part remains unexamined, as it happens.

Our perception domain extends from material object, just so many points in the gross space, to the endlessly vast inner, progressively subtle extension in which the subject’s self could be situated. The inner domain extends along a vertical axis and is actually an asymptotal cone, expanding infinetely at the subtle-most abode of the Self.

The inward axis is symbolically denominated by the seven chakras, each qualifying the perceiver with capacity for ever more subtle sight … defining the meaning of what is in our eye. They are : Base, which qualify us with survival concerns including food and organic or physiological processes; Pleasure, Self-Serving and -Satisfying concerns; Competitive Status, Strength and Power concerns; Heart, Love and Happiness concerns; Spiritual, Unworldly concerns; Spiritually Attained, Post Fulfillment concerns; and Liberated, Spiritually Quenched, Total Freedom from all concerns. Thereupon reigns the indescribable Witness Self –within — Self Infinite experience of I-without-another.

Here on, I can only indicate the many dimensions of gathered thought pithily :

1 Hume’s Empiricism has just one dimension, that of gross present. It is incapable of reflecting upon all those subjective, subtle and causal extensions no human being is without but which, as it happens, remains unexamined. The three terms — Gross, Subtle and Causal — are denominative of different Spaces with their respective universes, which is before, within and behind every person, as a matter of fact. Not everybody is aware of the Subtle phenonomena and none that I know, including myself, is privy to the Causal. These three Great Spaces have different nature, objects and laws.

2 Kant’s apriori categories of subjective knowledge very partially cover the subtle domain explained above. It suffers the same shortcomings as Hume’s in the Western mind… We tend to look upon Kant’s proposition objectively, when the presentation regards wholly subjective matters. Rather, we better understand it when we read up and imbibe the reality circumscribed by (A) Patanjali’s Yoga Sutras that mention … Panch Pramana; Threefold Samadhis — Vitarka, Vichaar and Kaivalya; Word–Meaning–Knowledge; Place — Species — Time (or Age), etc. etc… and (B) say, Durga Stuti, which goes on to fetch universal subtle constituents of Manifest Being in the series “या देवी सर्वभूतेषु…” or in BhagvadGita, where the Supreme Being attempts to point to his own presence in diverse things, people, and ways.

3 It’s only when the entire asymptotic expanse is traversed, offering all possible views — true, truer and supreme, would a man rest in knowledge that is the Truth of truths, and can thence intuit the truth of all things, completely and immutablly. That’s how the Vedic seers perceived the universe in a single of sand, the Kenopanishad answers to “What is that, knowing which all this is known ?”, and the Mundaka wraps up all Being in three letters of AUM, with fourth (.) as the abode of Immanent Supreme.

There is no clarity of any thing, being, person or event, and any time. We will have to think up meanings as we go along until then, and believe in them.


A neighbourhood gossip I heard that you might find entertaining as well :

A husband wrote back to his wife that hasn’t received his salary this month, so he is sending a hundred kisses instead, and that he loved her very much.

After about ten days, his wife replied that she had paid those they owed with the kisses, particularly how the landlord had insisted on a tight embrace in addition, with her up against the wall, to square up on his dues.

She further informed her husband that she had only ten more kisses left with her against the twelve that would be required for what was due to the gardener. The man was an unruly rustic, more like a wild bull. “But you, dear husband, need not worry,” assured the wife, for she would give back to him no less and actually looked forward to the transaction. Finally, she wrote, she loved him very much too.

I would not be able to recount what happened thereafter, dear reader, because I did not hear that part. What do you think would have happened ? Did the husband fall ill ? Did he scramble to send the salary amount by express transfer ? Or, did he himself actually rush back home ?

Do let me know.

Reason The Truth Into Experience

Nan yar ? Who am I ? This one question was Raman Maharishi‘s constant advice to everyone who sought their way to identifying with the supreme truth.


One implication in what the master suggests is obvious. To ask, “Who am I ?” of myself is to admit that I am not what I think or believe I am. But before we broach upon the positive and unspoken content within that suggestion, there is a need to understand the whole method by which our questioning and reasoning about the truth also leads us to the experience of the supreme truth. It is the summum bonum of all yoga practice — karma, bhakti, raaj and gyan.

The Method

1  Dreamed In 

A man’s life, his daily and extraordinary experiences, are his mind that sucks the person into itself and keeps him, like the dreamer inextricably absorbed in his dream. The dream and the dreamer are inseparable until the dream is suffused with his subjectivity, lending reality to people, things and events occuring in the dream, making them really happen to oneself. One then eats the mango in the dream and feels happy of its flavour. It fills our appetite. Or, one would walk miles and feel tired in his bones. One would take care at a river bank to avoid slipping into the water and getting wet. And we would be frantic, miserable with fear facing a lion staring at us while letting out a bone chilling roar. Our cries for help and our prayer to be saved would be real. The suffused subjectivity is psychologically viscous enough to absorb us into the dream, trapping our self in the thick of the dream.

2  Dreamed At

Sometime, I or someone will find this dream defined being unsatisfactory. We would make an effort to reclaim ourselves for our own self, perhaps at creating an objective way to be in, and as I choose for myself, or be at our own leisure without anything or anyone other than myself to qualify my being. While thus applied, one of the first result of our effort gathers our subjectivity back to oneself, as it happens in a half dream state when we know we are the audience to this objectively perceived dream playing out before us, like a moving picture on celluloid screen or a drama enacted on stage. Then, just then, I know that I am apart from the dream, which however affects me because of habitual associations I passively allow to remain in effect, to continue to lend reality to the play, until I hear the alarm or otherwise decide to heave myself up.

3  Dreamed Out

Our self effort to reclaim ourselves would one day result in us being adequately empowered against every cause affecting our self, every effect they might impress on myself, feelings, emotions and will, thoughts or ideas, and potential to resurface as memory at a moment in future. to qualify my feelings once again. But no more. As a result of my self effort, I am sharply aware at all times of what is I, me and mine, and all that is non-I. I can feel and watch the latter come in every one of their myriad forms and it particular power to affect me. There is never a time when I am un- or ill-prepared to deal with their approach, their power to claim my subjectivity and decide for myself. As a result, I am fully awake to myself and every thing or person in my environment, what they truly mean to me in terms of value, relevance and irrelevance, and obligations due to each. The critical eye is all time open, awake and available to me. There is never a possibility, even remotely, of an error on my part in setting my priority or of failing to act as appropriate when due. I am not assailed by the thought of any happening or event in future nor does the past mean anything other than what I choose for it to be. There is never a dream in my life anymore. There is a mind I constantly watch over, and use as I will, but not a faintest chance of me being sucked into it.

4  Dream Free

Finally, I am ever away from all things and people, feelings and emotins, mind and will and thought. Even the thought of myself, of being local to a body form, disappears. There is nothing dead anymore, nothing alive, nothing other than I, which I am pervading all, being all, and immanent. I am the Self, being and witnessing the Self. I am One without a second.

* * *

To illustrate the method…

There was a time when I’d concentrate on a hypothetical situation : say, travelling at speed of light.

One, I — the observer — would have a rest mass extended to infinity, regardless what I weighed on earth.

Two, I would be a photon — light — for nothing else is known to move at the speed of light.

Given one and two above, I would be diffused all over the universe, illuminating every point of space (and every speck of matter) in it.

But where then would I be moving from or to ? Since I would be already be everywhere, my own speed (at that of light) makes no sense just then, even while the hypothesis has ordained that phenomenal event.

Reasonably, one, I would be in a state of infinite rest, forever exceeding all bodies that would have disappeared into irredeemable past.

Two, I would ever precede all forms that now fill the universe and all events which then seemed to be in endless future.

Thus, there is I and nothing other than I; never was otherwise, ever will thus be.

I immanent, without a second.

* * *

Well, what do I apply the method on ?

I  What am I when I am dead ? It was famously the first realisation of Raman Maharshi, in his actually simulated experience while chose to lay dead, breathless and totally withdrawn, without sense, feeling or thought. Dead yet conscious as a witness but without a sense or even the faintest of memory of what or who I thought I was.

II  What am I while I am deep asleep, without a sense or a dream ? I am one with Vitality Universal, Prana, of which all body is infused with life, the heart beats and organs works, and of which every life is powered. It is I, all life, exceeding each and all collectively, making time in the biological clock ticking in every being.

III  What am I while I dream in ? I am the lord of this body-mind-karma complex unit, creating all by myself these animate and inanimate forms in the dream for karmic experience of the one who is caught in the dream. I am the Soul or Atman, the reflection of One Universal in this body mind unit, witnessing and aiding the entrapped ego-for-itself-being to experience, learn, and liberate itself.

IV  What am I while I am dream at ? I am the ego-for-itself-being, then caught while dreaming in, with the sense of who I am in this body, with this mind, these thoughts and impressions of experiences from before. I inexhaustably desire to be happy, joyous and pleased, and am forever daunted by the electable task of attaining resolute equanimity, fixed calm and abiding peace. I bring my disquiet and my dissatisfactions to this being, this world of mine, while I am awake. I tire of them and go back to dream and fall deep asleep but begin anew when I am awake with the same desires, same thirst for more of the same.

 V  What am I when I have dreamed out ? I have empowered myself against the hold and power of desires upon myself, against passing frames of affections, emotions and wills. I have acquired the capacity to unwaveringly focus on chosen goals, values — justice, beauty and common good than personal pleasure or indulgence — and I firmly keep a clear perspective of life in view to direct myself to the right path, with decisions proper by my moral and ethical expectations.


When we stand beside our new, gorgeous looking car, beaming with pride, to pose for the camera, we identify ourself with our valuable possession saying to ourself, “I am the owner of this beauty.”

The onlooker can see the car and the man, err, the clothed body of the man. He is not able though to see the “I” the man is silently alluding to.

Where is the I ?

What is the stuff it is constituted of ?

Admittedly, it impossible to place it on the table in order to study it. It will still prove elusive even after the man is carefully disected into pieces. Yet, as sure as sunrise on eastern horizon in the morning, there is this I we are certain of before all else, of this mind, its feelings and thoughts.

Happy discoveries !

Savitri : Part II

Savitri : The Mahabharata Story

… Continued …
That evening, returning home after her first encounter with Satyavan and knowing of Satyavan’s blind father’s story, Savitri’s first care was to share with her mother those strange overpowering emotions she had felt for the young Prince and her deeply felt affinity for his old parents, for the sad happenings in the life of the old King who now lived as a hermit in the anchorage she often visited. The queen understood how affected her daughter was and shortly rushed to her husband, the king of Madra, to communicate her own fears.
“Now what is it, my gentle queen, that makes you feel so rushed ?” She told him, between smiles and tears, all she had heard from Savitri. The Madra king sighed and replied, “I fear much, of our daughter’s future, my dear. What are this Satyavan’s family’s antecedents, their belief and values system ? Not knowing aught, can we discuss with them our Savitri’s future ? It is such a delicate matter.”
A few days after, as if to allay the king’s doubts, Narad Muni came to Madra palace. Old and gray but of cheerful countenance, everybody loved to see the gossip gathering and freely spreading son of Great Brahma. Yet Narad Muni’s visit was never without serious significance for the individual or family he visited. The Madra monarch too hoped that he would be benefited by the Muni’s ability to look into the future and by his sage advice.
“Now welcome, welcome, dear old friend ! All hail, and welcome you once again !” Barely were the greetings exchanged when in glided Savitri like a strain of beautiful music, filling the room.
“And who is this bright one, say, whose radiance dispels the chamber’s gloom ? Is she an Apsara or fay ?” The Muni enquired, though he well knew Savitri’s identity.
“No Sire, this is my one, my only child.”
“And… married ?”
“No. Sire.”
“The seasons pass, so make haste, O King,” the Muni remarked with a smile.
“That is the very matter, O Sage, on which I urgently need your wise counsel. Savitri has seen a youth at the hermitage, to whom in very deed her heart inclines.”
“And who is he ?”
“My daughter, tell the Sage his name and family. Speak as to men who best love thee.”
Savitri turned to them her modest face and answered calm and clear, while the sage listened with animated interest.
“Ah, no ! Ah, no,” cried the Muni. “It cannot be. Choose another, my dear !”
“And why should I ? When I have given my heart away, though in thought, how can I take back ? Forbid it, Heavens ! I know no crime in him or his.”
“Believe me, Child, my reasons shall be clear in time. I speak not wildly. Trust me on this.”
“No, I cannot break a plighted faith and I cannot bear a wounded conscience.”
“Oh, forsake this fancy, my dear. Of it spring dark forebodings and my despair.” The Sage was visibly perturbed as he intensely beseeched.
“It may not be…” The King of Madra opined with a faraway look but stopped to hear the speakers by turns, doubt writ large on his face. He tentantively interposed, “O Sage, you mean well. But is this young man, Satyavan, entirely unworthy of my daughter ? Tell me, in some detail.”
“No, I must clarify, Satyavan would be a very capable and worthy groom. He is more godly than mere human but is still not suited for your daughter. The great Soor Sena was his ancestor and no king has been as good and kind as Dyaumat Sena, his blind father. Yet, this relationship between Savitri and Satyavan would bring great misery on her, as their stars are heavily mismatched by the heavens.”
“What exactly, O Muni, is the bar ? Even if his father’s kingdom is lost, even while his family’s wealth is gone, Satyavan’s merit still remains as a shining star. None of their misfortune takes away the greatness instituted in his lineage. I care not for riches, worldly power, or rank of the youth who my daughter finds worthy enough to serve. I will accept him as my son who is well brought up, who is pure, wise and brave. And in this instance, thanks to Fates, I see no hindrance; no, not one.”
“Since you insist, O King, hear the truth, fated and fatal. On this day a year later, the young Prince shall die, leaving the happy child bereaved for the rest of long life. Hence I suggest…”
The monarch was stunned into silence through a long pause in the conversation. But he knew, the future was an open book to Brahma’s son. Sweat broke on his brow as he shuddered at the thought of her widowed daughter. Coming from the great sage himself, the King knew, the jinx was certain to happen. No, he resolved, even the possibility of such a mishap cannot be brought upon his child.
The King of Madra gently took Savitri’s palm into his own and said, almost pleadingly :
“Savitri, my dear, no child can give away her own hand into marraige. A pledge, as you have made, is nought while it remains unsanctionèd. And here, if I correctly understand, there was no pledge at all. It was but a thought, a shadow that barely crossed your mind. You are therefore free to review and reform your view upon hearing our good counsel. What has been on your may hence be clean forgot and cannot be binding in the eyes of the gods.
“And think well you must upon the dreadful curse of widowhood : the vigils, fasts and penances; no life is worse than the hopeless one of a widow. For while it lasts, days follow, one after another, in one long monotonous circle, blank and drear. Less painful would it be to be bound on some bleak rock, without a chance of ever becoming free, with just the ocean’s melancholy voice for company. No, my dear, no ! You must make a different choice amongst the several already before us. If that be a sin, let the sin be upon me.”
Hearing her father speak with weakness out of concern for her fated future, young Savitri stood up to face him with unblanched cheeks and clear eyes, like a statue come alive strong and firm. Even in the meek grace of her virginhood, her words were somewhat austere :
“Father, once and only once do all submit to Destiny. Such is God’s command for us humans and the gods in heaven. Once, and only once, so it is writ, does a woman pledge her faith and hand. Once, and only once, can a sire say unto his beloved daughter in presence of the Great Witness of the Sacred Fire, “I give thee away to this man.”
“Once, and only once, Father, have I given my heart and faith, and it is now past recall. With conscience, none have ever striven without failing, and none may strive without a fall. My vow for Satyavan was not the less solemn because it was not uttered before others and thus remained unheard. And oh! my dear father, my sin will not be less, if I should now deny the feeling I then felt and now feel within. I may remain unwedded to my dying day, my father dear, but I shall not vow for another. It is well, if so thou will. But, say, can a man balk Fate, or break its chain ?
“If Fate so rules, that I should feel the miseries of a widow’s life, can man’s device repeal the doom ? The strife between Humanity and Fate seems unequal : none have on earth what they desire; death comes to all, soon or late. And peace is but a wandering fire; expediency leads the wild astray. What is right must be our guiding star; duty must be our watchword, come what may. Judge for me, Father ! Godfather Narad Muni ! Judge for me the wise course to take.”
Silence descended in the hall after Savitri concluded her thought on the matter. She meekly looked up to both. Her father, though he patiently heard her, still seemed loathe to give his sanction to her pledge for Satyavan. But Narad Muni found the words to exclaim : “Bless thee, my child ! ‘Tis not for us to question the Almighty will, though cloud on cloud loom ominous. In gentle rain they may distil.” At this cue, the monarch too agreeably spoke : “Be it so ! I sanction what my sage friend approves. All praise to Him, whom praise we owe. My child shall wed the youth she loves.”

Justice Is Beauty That Laws Try To Sketch.

Justice is the beauty of people to be human, to remain humane.

What else can a human be ? He can be subhuman, beastly; perhaps, out of anger or outrage at first and then because of a certain inability to control oneself, check the momentum and rise back to regain the ground of trust, love and compassion.

Justice does not just lie in the beauty of loving and trusting people; it is the beauty itself, of man. It is rooted in that beauty and takes all its justification from it, both in all that needs to be done to create a just environment, so that men are not pushed into becoming beasts, and all that must be avoided, its excesses and its dicatates to serve itself regardless of the beauty it is meant to protect and serve. The lines it must scrupulously contain itself within set up justice for what it is, as an essential means at serving the beauty our humanity could rise or evolve into.

Beauty is the truth of man and justice the goal of our polity. It is not a thesis and has less to do with philosophy than with peace in our hearts. Justice is more of a spiritual pursuit than a legal argument. It is the truth that laws try to sketch; the latter rarely come close to delivering the beauty in our maker’s intent.

Beauty is the maker’s program for man.

Justice is dharma, the adjunct within that encompassing truth of man.

The Wheel Of Dharma