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.
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.
The cartoon that shows the terrorists who perpetrated the #CharlieHebdo massacre in Paris, being pursued by a thousand pens – and fleeing them – has gone viral on the Internet. True, the pen has some power and it can sting, to the point that Islamic terrorists killed those who wield the pen or the brush, as in the case of the journalists & cartoonists of#CharlieHebdo, who had reproduced the cartoons of Danish paper Jyllands-Posten, that showed the Prophet with a bomb in his turban and done some more.
But in the true world, the AK47 is mightier than the pen – and terror cannot be fought with peace marches, cartoons, goodwill and the kind of platitudes being mouthed by everybody, including by the many Muslims who tweeted “the French banned the veil, these cartoons insulted our Prophet – but still we against this kind of violence “.
More than that, nothing has changed: those pens who indirectly condone terrorism by always defending Islam are still there. Yesterday night on CNN, an Indian ‘Bobby’ Ghosh (formerly with the Time magazine), who has been against so called ‘islamophobia’ for years and once postulated that “to a believing Muslim, the perception may be that ‘burning the Koran is much worse than burning the Bible, because the koran is directly from God while the Bible isn’t” again mouthed with confidence his stupidities. Or the Financial Times of London, which more or less condoned this massacre by writing: ‘Charlie Hebdo is a bastion of the French tradition of hard-hitting satire. It has a long record of mocking, baiting and needling Muslims.’
Here In India, before news of massacre was known, the awful @SagarikaGhose wrote in the @HindustanTimes “Yes we Khan”, equating Hindu Fundamentalism with Muslim terrorism, when there is no statistical comparison: did any Hindus kill the director of #PK or @amirkhan, who made a point of mocking Hindu Gods and gurus a hundred more times than #CharlieHebdo mocked the Prophet?
Make no mistake: whatever the Indian or western Media and the enduring leftist intellectuals, who are like cockroaches that never die, say, the battle between Islam and the Free world is a war and it will not be won by the pen, but by weapons. To keep on saying, like some of my good and well-meaning friends “that these terrorists are only few isolated maniacs and that the rest of Islam is peaceful’ is a grave mistake, for nearly every Muslim in the world feels that insulting the Prophet cannot be forgiven and we have not seen the six million French Muslims or any other Muslim community in the world, descending in the streets, together to protest what is done in the name of the Koran. Their joining peace marches has no value.
How is it possible that in India, the home of the last living Knowledge in the world, one forgets the eternal message of the Bhagavad Gita : that when your freedom is endangered, your women, your borders, your culture, your very life, it is all right to use force against force, that war may be the last resort against Evil.
The battle between Islam and Democracy may be the second Kurukshetra war…
You, and your clique in the CCP, may not know the Kantian value of every individual human being : It Is Absolute…
Equal to yours, if not more. The reminder becomes necessary because, in your worship at the alter of power, you have forgotten what it is to be a man, even while you act in his name, in his cause.
Why else would kill hundreds of thousands of innocent Tibetan people, as if they were nothing ?
As if they had no purpose of their own …
As if they were not raised by the soft loving touch of their parents on their cheek while they grew …
As if they mean nothing to the children they are raising with tender care …
As if they have no love for the land they tread and nurture and live by …
You presume you know better than the people, whose affairs you rule, when you do not. No one does. Which is why history has consigned all ‘dictatorial’ forms of government to the dustbin and has in its stead fostered democracy … the system in which the rulers must go back to the people and ask to know their will.
You presume, President Xi, and do not know. Or perhaps, you know and do not care. More likely, you know and are afraid to heed, for the wrath of the very people you rule in the name of !
President Xi, Free Tibet today, before it is too late. Before you are chased by the millions and are lynched like ordinary criminals and murderers that your party and your government is.
This essay arose of a conversation that remained incomplete, largely because of the apparent unfamiliarity my interlocutor had with the subject, which factor lent an air of abstraction to the matter despite it being so obvious and close a phenomenon to ourself. The difficulty at the core of its seeming obtruseness was two-fold : one, the meaning we carry of the terms are so very formal that they remain distant from ourself, compared to the carnal and electronic objects that readily engage the youth of our day; and two, any attempt to segregate the entities, and their phenomenal effervescence in our mind, fails to start because we ourself are too caught up in the mix to lay out the categories at play separately, sequentially and seamlessly between the universe yonder, our world at hand, and the heady couldron of vitality playing things up as feelings, emotions and thoughts in our mind.
The universe is the endless expanse, the mother set, containing all the astronomical and heavenly bodies, visible and invisible, known and mysterious. It includes our world and our self within it.
The world about us reduces to “our” world for all practical purposes, with objects that actually occupy our memory and mind more or less, in some way or other. The entities come in all shape and form, state of animation and consciousness, nature and character, and value to ourself in the long and short term.
The self — our self — is the being we are, the person who decides the right and wrong for ourself, who is curious and who engages with the objects in our world, who notices the feeling and identifies with the prevailing will and emotion, happy or sad, enthused or indifferent.
The Personal Phenomena
Our individual being involves our world and our self, with all the objects and entities about us, which we live in the midst of and value, positively and negatively, often in the same single thing, person or being. There is a wider world out there, distinct from our world, that we are either not intimately aware of or to which we are indifferent because it does not touch us, that does not engage us in the least for now. But our living being is restricted to all that affects us, physically or by their presence in our memory, in the way it makes our vitality rise and ebb, outward to action or inward to feeling quickened or depressed, draws our emotion to flare with a will of its own, triggers our thought stream hither and thither, making our desire next sprout or dry, and leads our self through an experience memorable or forgettable.
Our experience of life, and indeed our life itself, is an endless train of such streaming consciousness constituted of this mix : feelings and emotions, will and thought, desire and knowledge, memory and more, with the self — the sense we have of ourself — often helpless like a ball ricocheting from the walls upon a momentum imparted in unknown past or an oarless boat in the middle of flowing waters. What we gather along the journey in life, through our growing up years, is knowledge and memory of the character or nature of things, person or individual beings, usually in binary terms : happy, or not. Each encounter or recall of this summary sense, as it happens, brings in its trail the emotion and will that our psychological or attitudinal behaviour, caution or enthusiasm and more extreme expressions at the juncture. And thus life continues to happen : happy or sad, or in the pall of any other shade in between.
The Exploring And Analysing Self
There are several reasons why we wake up to need of reviewing the momentum of the personal phenomena upon which we are carried, and to the burning will to intervene. Often it is the consequences, material and mental, that leave us dissatisfied, inadequate, delinquent or destitute. Or, usually in comparison with our peers or with inspiration from other people’s lives past or present, there is a sense of not doing justice to what we have and what more we could do with greater control over our phenomenal being, with empowering our psychological self at making the most of our situation, spotting opportunities and playing up to our strengths. Too, it is extremely deflating to our self-esteem to realise that we are living the animal way, to our lowest nature, or are being merely passive or reactive to our happennings. And lastly, we might discover that the unexamined knowledge we have gathered is mostly untrue, that we need to revisit each as they come and bring our conclusion up to date. Whatever the cause, we then want to put an end to our self-cipher outside-in existence and steel ourself to imposing our will inside-out, to being what and how we want ourself to be and experiencing a life by our own choices than by what fate or our world has thus far deemed it to be.
A true awakening is more a phase than a moment : outwardly langorous and dilated but hyperactive inwardly. In that state of concentrated awareness, we refuse to be moved even as we go through the motions and insist on observing and knowing the details of our personal phenomena as it occurs : the feeling caused by an object on our world, the emotion representative of our reaction to it, our will that automatically presents itself … that jucture when we can choose to react or contemplate the pros and cons of alternate courses, the thoughts at reviewing the object, the feeling and the emotion, the will we were ready to commit ourself to, and the state of our own being, the quality of our self … We hold ourself at it, intending to exhaust the fulness of one series : object, feeling, emotion to the object and to the feeling it causes, the will and the choices, the doubts, the light on ourself, and the values we hold to ourself in the shadows of our each thought and glance at the categories and their possibilities thus laid out.
Our Self And Our Values
To fast forward, we may now observe the continuous series of categories laid out before us, connecting seamlessly the universe and the self :
Of the above, we notice, animals are arrested by their emotions and accompanying will; and so are we. The only interactive behaviour that sets them to peace, and is hence both necessary and sufficient, is love. And so it with us, as far as others are involved and our interactive behaviour goes.
However, as human beings with the power to be pro-active, to change ourselves and our world about us, we need to choose our values and therefore need to know what works, which yields what and how. The knowledge and values are already indicated by our history, our myths, our texts ancient and modern, our epics, our traditions and our ways of life. It is upto each one of us to inform ourself, know and choose for ourself, and to embark upon that journey of examining and clarifying from experience that which is absolute and invariable and those that are relative and dependent upon situation and circumstance.
Some truths are universal though :
— Feelings are nature’s means to reveal itself to us. Men do not cause feelings, our world does. We do not stop feeling except when we are literally or sort of dead.
— Emotions are our own and arise almost always from the dark and unexamined part of our within. They are mostly wasteful except when prompted of love.
— Our mind is a means and an instrument to feel, examine and know our world, our emotions and will, our memory and impressions from past, as also to sense the state and quality of our self and the values we associate with.
— The values we choose and commit ourselves to provides a firm unshakeable ground to ourself; nothing else does. The self committed to values empowers the will to choose the right course of action; nothing else does.
— There is no truth apart from our self. It is lost in the mind, in thoughts and habitual emotions, in addictive feelings, when we begin our search for our self. The process of extricating our self and living in the light of its truth is the eternal way.
The daily I read is a Congress Party mouthpiece, spiritedly in opposition to the ruling National Democratic Alliance. However, going through it today left me palpably happy at how remakably well this country is now governed, thanks to the people of India who chose Narendra Modi to lead the nation’s affairs. The marked degree of difference, compared to how it was during the preceeding decade under the UPA regime, was underscored by an observation of the Supreme Court headlined even by the avowedly antagonistic news and reports the Times Of India routinely carries … ” Stop acting like UPA on Ganga : SC to govt “. To mimick the media, I visualise “sources” reporting Manmohan Singh, the previous captive Prime Minister : “I am delighted and the country is relieved with my (and my Party’s) removal from power …” As I am, and vast majority of people are !
Let me sum up some of the other news that fills me with an euphoric state of well-being :
On his first visit to Kargil as PM, Modi minced no words in stating that Pakistan continues to sponsor terror missions in India, even while emphasising that the neighbour has finally lost the capacity and will for facing a frontal war. Our neighbour has launched four since 1947 and has been soundly, humiliatingly beaten in every one of them. Expectedly, the editorial faults the plain-speak saying, “Modi chiding Pakistan for pursuing a proxy war does nothing to improve bilateral relations.” It would prefer the Indian Prime Minister to adopt a gentler approach, the one which has done nothing to arrest the violence triggered from across our borders and which the people are frankly tired of !
It comforts me that the Govt is now redressing a wrong perpetuated by successive previous regimes that never found it worthwhile to award the country’s highest honour to Dhyan Chand, the hockey wizard who kept India on the top in the game for over two decades. However the cause of my delight is not limited to the person but to the overarching question : What kind of a country do we want ? What national values must we reinforce with our day-to-day decisions ? It rankles that the UPA govt had the great man, the nation’s pride, in its last year’s honours list but went for a promoted candidate instead — the little master of cricket, Sachin Tendulkar, who is reported to have gained enough from brand equity garnered from his exploits in the field.
The removal of Gandhi-Nehru name from our national schemes and projects is as a much a matter of my happiness as the hashtags #CongressMuktaBharat and #CorruptionFreeIndia I have actively supported and promoted. A country that has largely shunned such personality intense and cult promotions, the practice reminds me that horribly misplaced slogan coined during the infamous Emergency days : Indira is India — India is Indira … reducing a nation to a person and blowing up a person to equal the oldest nation on earth !
Today, the country premier crime and corruption investigating agency has dared to move a note regarding ‘irregularities’ public sector bank appointments at senior levels and, consequently, the Govt will review several of the suspicious ones. The action would be symbolic of the clean-up this country sorely needs to stem this pervasive corruption that has come to characterise our affairs. The President has given the nod for review of 12 university vice-chancellor appointees, several during the very last days of the previous regime.
Now even the senior-most founding leader of the much promising and even more abysmally disappointing Aam Aadmi Party has aired his despair of its undemocratic working, inviting all manner ‘sad’ whisperings and lamenting advisories. But the development is exactly along the lines I have viewed the fakeness built into outfit from the start. I am looking forward to its early demise, especially since Delhi has been far better managed since the Party’s govt led by its ‘national convenor’ resigned after merely 49 days at its helm. Look at some of them here below :
ON FAST TRACK – Govt sets deadline for 245 services
Chasing neighbourhood cops to get a no-objection certificate for a passport won’t be necessary now as Delhi Police has committed to a 20-day deadline for it.
This and 244 more services by various state departments, civic agencies and Delhi Police have been brought under the Delhi Time-bound Service Delivery Act as an Independence Day gift. Already , 116 services by 24 departments are covered by the Act.
Delhi Police has committed to issuing copies of FIRs to complainants within a day, and complete verification of tenants and servants in 20 days.
NDMC has promised to remove obstructions from roads in one day . It will sanction building plans in one day and complete mutation of property in seven days. Even the corporations have agreed to sanction building plans for residential development within 30 days.
Bus passes for students, the physically disabled and senior citizens will be issued in a day . The higher education department may agree to issue provisional certificates within 15 days.
The department of women and child development has committed to sanction pension to widows and women in distress within 45 days.
The notification of these is likely by the end of this week. The law governing time-bound delivery of services prescribes penalties for officers who harass the public with delays.
There is much else to commend the New India : Happy India today. Old boys have now come to join hands to boost infrastructure and the image of govt schools. The judiciary has become extra conscious of their intervention powers : The High Court demanded a report status of kids’ parks by Oct 29. Tourist arrivals remain on the up despite much negative publicity the country has received over the past decade …
On political front in the states, the mindless ‘minority appeasement’ for vote-bank is coming apart. A quiet campaign to cut the Samajvadi Party leader Azam Khan down to size appears to be at work in Uttar Pradesh. The casteist Bahujan Party’s Mayawati has refused to have any truck with SP, in the latter’s bid to form a joint front against the nationalist BJP. The other ‘joint front’ in Bihar saw a mere few hundred listeners, when the buildup was for hundreds of thousands !
Prime Minister might dare to continue with his habit of speaking extempore while addressing the nation from the ramparts of Red Fort, after his Govt launches state-of-the-art warships INS Kolkata and INS Kamorta. The aircraft carrier INS Vikramaditya was commissioned in June this year. There are 44 warships currently on order in Indian shipyards valued at over Rs 2000 billion, These are part of the plan to steadily build a three-dimensional blue-water Navy capable of taking care of India’s huge strategic interests in the region stretching from the Persian Gulf to the Malacca Strait.
Beti (daughter) … drive in 100 dists with worst sex ratio. The Women and Child Development Minister Maneka Gandhi has set a 2-year deadline for Implementation. It is one of highest national priority : Save Our Daughters – Educate Our Daughters. It assures stringent action against erring medical practitioners and monitoring of health clinics. The government had allotted Rs 100 crore for the scheme in the Union Budget. India has one of the worst sex ratios, earning the dubious title of “country with missing girls“.
The Govt has stood by its declared intent of not allowing FDI in multi-brand retail … But you get the streaming causes behind my delight, right ? !
I believe, it celebrates a transfer the “transfer of power,” from British colonials to Indian occupiers.
India is independent, more or less, depending entirely on how you as a family and as an individual have been able to milk the opportunities it threw up along its course through 66 years. An objective look is unconvincing : there are the Western nations who have leveraged their spoils from this country, and others, with their new found enterprise and apetite for more. They are the first world, with privileges to set the agenda and the terms. That renders other countries less than independent. Diversity and respect for it is more lip service than real; its preservation is more frowned upon than encouraged.
The second world, Russia et al, take their cues from first world’s leadership : the exploitative national interest. It works for them; not for others less fortunate, in might or economic endowment.
Then, in Indian context, is unhappy Pakistan and hegemonising China. They both deliver the “cuts” that makes this nation bleed and mired.
Most Indians are neither free nor empowered to be. All the international debilitents have their internal equivalent who betray the country’s interests, people welfare, development opportunities, social collation, cultural cohesion, political focus and centeredness.
I pray. The world wouldn’t be with much of its enablers and positive moderation without India.
The pic below is a metophor for how India is poised today. Let’s wish ourselves well … blooming tentatively.
He was a braveheart who never gave up fighting for his freedom and the for independence of the State of Mewar. The battles he fought against the might of Mughal emperor, Akbar, through victory and defeat, are the stuff of inspiring legend since they happened some 500 years ago.
Born May 9, 1540, patriotic Pratap exemplifies bravery, chivalry and sacrifice through the struggle between Rajput confederacy he led and the invading alien hordes. His was a Hindu nationalist’s crusade against relentless Muslim aggression, much in the mould of Prithviraj Chauhan, brothers Harihar and Bukka, Guru Gobind Singh, Chhatrapati Shivaji and Chhatrasal Bundela’s against powerful armies of the same religious, cultural and administrative enemy.
Maharana Pratap perceived Mughals as foreigners who had invaded India and, though smaller in resource, he refused to surrender to guile, entreaty or threat even in his defeat. His own father, Udai Singh, had condemned the house of Man Singh for their marriage with unclean foreigners and Pratap Singh continued to address Akbar as a ‘Turk’ and not an emperor. Pratap’s resistance did not falter his army’s defeat in the Battle of Haldighati when, on the run, he had to wander in the hilly woods of Aravalis and despite being reduced to starvation.
In perspective, Maharana Pratap’s was a sacred mission rather than a wager for power. He remained true lifelong to his vow of not indulging in comforts of palace life till he had recaptured his entire kingdom from the Mughals. The conciliatory offers he received from Akbar were lucrative and beyond precendent, in terms of jagirs and subedaris, but within the Mughal suzerainty. There were others around him who agreed for far less; but not Pratap. He turned away six diplomatic missions while his own brothers and several chieftains entered vassalitude for a life guarantee of much wealth and status. The sole goal that Pratap breathed, woke up and slept with, was to recover his ancestral seat of Chittor.
Pratap pursued his guerrilla war from his hideout in wilderness of the Aravallis. He raided the outlying check-posts, fortresses and encampments of his adversary, some of whom were Hindu vassals appointed by the Mughal in the wake of Pratap Singh’s defeat at Haldighati. He was much assisted by Bhamashah, who along with his brother Tarachand plundered Mughal territories in Malwa and offered large booty to Pratap to carry on his fight against the Mughals. The Bhil tribals of Aravalli hills provided Pratap with their support in war and with their help and expertise in living off the forest during his exile.
With the fund at his disposal, Pratap organised a major attack — Battle of Dewar — in which he gave a crushing defeat to his foes and was able to regain much of the lost territories of Mewar, except Chittor.
Pratap’s Mayra Cave hideout was spacious enough to serve as his armoury. It had a stable for the horses and a kitchen in which, legend reads, his family also had to partake pancakes made of grass because there was nothing else to satiate their pangs of hunger.
Maharana Pratap died at Chavand on 29 January 1597, of injuries sustained in a hunting accident.
His life is an inspiration as a giant spirit and a leader of men who never moved away from honesty, freedom and truth.
Daniel Ellsberg, author of Secrets: A Memoir of Vietnam and the Pentagon Papers, was accused in 1971 of violating the Espionage Act and of theft and conspiracy, for copying the so-called Pentagon Papers. The judgment was overturned in 1971 after he presented evidence to the court of the U.S. government misconduct, including illegal wiretapping.
Many people compare Edward Snowden unfavorablytome, for leaving the country and seeking asylum rather than face trial as I did. The country in which I stayed was a different America, long ago.
After the New York Times was prevented from publishing the Pentagon Papers – on June 15, 1971, the first of a newspaper censorship in American history – and I had given a copy to the Washington Post (which was also prohibited from publishing it), I went underground with my wife, Patricia, for thirteen days. My goal (quite similar to Snowden’s travel to Hong Kong) was to elude the vigilance while preparing – with the crucial help of a number of people yet unknown to the FBI – for the sequential distribution of the Pentagon Papers among 17 other newspapers, given the two prohibitions. The last three days of the period passed in defiance of a warrant. LikeSnowden today, I was a “fugitive from justice”.
However, when I gave myself to be held in Boston, after having given out the last copies of the papers in my possession the night before, I was released on bail the same day. Later, when the accusations were compounded against me, from three to a dozen initial charges, which carried a possible sentence of 115 years, my bail increased to $ 50,000. But during the two years that I was tried, I was free to talk to the press and public, at rallies and conferences. At the end of the day, I was part of a movement against a war that is still going on. Helping to end the war was my outstanding concern, which I could not have done from abroad, and it never entered my head to leave the country.
There is not the slightest possibility that this experience will be repeated today, let alone that a trial could be terminated by revealing actions of the White House against a criminal defendant, as it clearly was in Richard Nixon era.
I have the hope that the revelations of Snowden will trigger a movement that rescues our democracy, but he could not be part of that movement had he stayed here. There is null chance that he might be released on bail, as I was. On the other hand, he would be in a prison cell as Bradley Manning, in solitary confinement.
Snowden would be confined in total isolation, even longer than that suffered by Manning during his three years in prison before recentstart of his trial. The Special Rapporteur on Torture of United Nations on Manning described the conditions as “cruel, inhuman and degrading treatment” (this would be realistic foundation in most countries to grant on Snowden’s request for asylum, if they could resist the intimidation and bribery by United States).
Snowden believes he has done nothing wrong. I absolutely agree. More than 40 years after the publicationof of the Pentagon Paperswithout permissionon my part, these leaks are still the lifeblood of a free press and our republic.
One of the lessons of the Pentagon Papers and Snowden leaks is simple : secrecy corrupts, as does power.
Daniel Ellsberg (1931), legendary civil rights activist, became famous for leaking in 1971 the New York Times called Pentagon Papers, which revealed the involvement of the U.S. in Vietnam. PhD in Economics from Harvard, is also known for the “Ellsberg paradox” in the field of mathematical theory of decision.
Adapted from Dr Kenneth Chandler’sOrigins Of Vedic Civilisation
What is Rig Veda and the Vedic literature ?
What is the Vedic tradition really about ?
What is Vedic Cognition and How is it Passed On ?
The Rig Veda was not “created” out the human imagination, as works of poetry or literature are created. Unlike poetry or literature, the Veda is experienced and then the experience of the Veda is recited in hymns that directly express the experience of the Veda. This is called Vedic cognition. Cognition means that the Vedic rishis or seers heard what is there in the universal field of consciousness and they sang out the sounds that they heard.
This experience is what the recited sounds of the Veda express. But the hymns of the Rig Veda are not about the Veda, as if the expression were something different from the Veda itself, which they were describing. The rishis heard the Veda and saw its structure, and this sound itself is expressed in the hymns of the Rig Veda. The experience of the Rig Veda flowed through the rishis into the hymns of the Rig Veda.
The hymns of the Rig Veda sought out those rishis who were fully awake and made themselves known to them, and the rishis passed on these hymns in a long unbroken tradition that endures to the present. The Rig Veda, the most ancient hymns of the Vedic tradition, has been preserved over time by a method of memorisation and recitation, and passed over from father to son in an unbroken sequence over vast stretches of time. By two pundits chanting the hymns (and by chanting them forwards and backwards), a method of ensuring their purity was established that allowed these hymns to be passed on over thousands of years without loss. The Veda we possess today, unbelievable as it may seem, is thus an expression of the sounds heard many thousands of years ago.
It was only in relatively recent times, probably around 3000 BC, that the Veda and Vedic literature, were committed to writing. Before that Veda was an oral tradition.
There are at least 40 distinct branches of the Veda and the Vedic literature. These include, first and foremost, the Rig Veda samhita, and the Sama Veda, Yajur Veda, and Atharva Veda. These four bodies of sound are what is meant by the Veda. In addition to the Veda, the Vedic literature includes 36 branches, all based on the Veda itself : six branches of Vedanga, six branches of Upanga, and six branches of Ayur-Veda, for example. All branches of Vedic literature are considered, like the Veda itself, uncreated or eternal structures of knowledge.
The extent of the Veda and the entire Vedic literature is vast, huge—much larger, for example, than the remaining body of literature of all of ancient Greece and Rome. There are ten volumes of the Rig Veda alone in one of the best editions available in English (the Wilson translation). There are 54 books of Kalpa, just one of six branches of the Vedangas. There are 18 books of Puranas. The Itihasa includes the Ramayana and the Mahabharata, the latter printed in an English edition having 20 volumes. There are thus, for example, over a hundred volumes in just these four branches of the Veda and the Vedic literature.
Seers see this vast body of the Veda and the Vedic literature as a systematic body of literature that has a detailed, intricate structure in every part, and all systematically related in a whole. It is systematic in the sense that is not a random collection of books that were written over vast stretches of time, but it forms a complete whole, with a comprehensive organisation and structure. Each of the books of Vedic literature relates in a systematic way to all the others and each forms an essential part of the whole of Vedic literature.
The Veda itself, which is expressed in the Vedas, exists in the unmanifest field of unbounded pure consciousness, called param vyoman. This is a universal silent field of consciousness that pervades everything in the universe. Since it is all-pervading, it pervades the body and mind of every individual. It exists on the most subtle, or fine scale, of activity. It is smaller than the smallest particle of the atomic nucleus. It is on a scale smaller than the smallest quark and lepton. It is the field of consciousness in its least excited state. Everything in nature is an excitation of this field. All particles of matter and force are excited states of this one all-pervading field.
To know the Veda, which is everywhere as the most subtle foundation of the world, we have only to take our awareness from the excited states of consciousness to the least excited state of consciousness. By taking our awareness from the active, gross level of activity to the silent field of pure consciousness, we allow our individual mind to become settled and stilled to that state of wakeful silence, and in that state the mind spreads out to identify with the all-pervading field of consciousness. On that level of awareness, the entire Veda and Vedic literature can be directly experienced as the fabrics of our own consciousness. We simply dive from the surface level of activity to the silent all-pervading depth where consciousness is eternally awake and interacting within itself. This self-interaction of consciousness as its flows from unity into diversity is the Veda. It is the eternal reality at the foundation of everything that exists in the observable manifest world.
The Veda has a structure. It is structured in the form of mandalas, or circles. The structure of the Veda and the Vedic literature is a flow of knowledge, not a static, frozen structure. As the eternal consciousness flowing within itself and knowing itself, it flows and creates within itself a structure that is dynamic and flowing. This flowing structure of Veda is an eternal flow of pure knowledge of the self as it unfolds knowledge of itself. It is the flow of consciousness as it knows itself while it flows from unity to diversity. It is the flow of self-knowledge within consciousness, giving rise to the entire diversity of creation. It is the flow of the oneness of eternal pure consciousness into the many formed unity of the Veda and, from there, to the forms and phenomena of the manifest universe, the visible material world.
The first flow of knowledge of the Veda is the flow from the One into the many. The eternal oneness of pure Being or pure consciousness knows itself. And in knowing itself, it breaks itself into many. The infinite One collapses into a point, and into infinitely many points. These points of consciousness are finite, separate, isolated points of individual consciousness. But they are all ultimately points of the one infinite whole of consciousness. Each is a collapsed point of the infinite whole, and in the process of returning to wholeness, the finite points of consciousness expand back into the infinite One from which they began. This is the fundamental process of creation that is expressed in the Rig Veda and in the Vedic literature.
The Rig Veda expresses this process in sound. The Rig Veda is essentially this sequence of vibrations that manifest as the process of consciousness knowing itself. It unfolds out of the process of consciousness knowing itself. This entire process is a necessary sequence of sounds that unfold the pure knowledge of consciousness to itself. It is the eternal murmuring of consciousness to itself.
The Rig Veda does not describe the process in articulate language, using descriptive terms, the way a scientist might describe an object of nature. The vibrations of consciousness as it moves within itself create unmanifest sounds in the unmanifest field of pure consciousness, which manifest as the sound of the Veda, and these sounds within the infinite field of pure consciousness become the vibrations that manifest in the forms and phenomena of physical creation.
The basic process of consciousness knowing itself takes the form of a collapse of the infinite whole of pure consciousness into finite points of consciousness. This process of infinity collapsing to a point, and the points expanding into infinity, is the basic process that structures the Veda. It is the process by which the eternal Oneness of pure consciousness knows itself.
The Rig Veda has a marvelous structure in which each of the parts reflects the structure of the whole. Thus, for example, the First Mandala of the Rig Veda, which gives the meaning of the Veda as a whole, has 192 suktas. The Tenth Mandala has the same number of suktas, mirroring the gaps between the suktas of the First Mandala. This is not an accidental structural parallel, but an indication of the intricately interlocked structure of the Veda as a whole. This kind of structural identity is reiterated in many places throughout Vedic literature.
First Syllable, First Verse…
The first syllable of the Rig Veda, “Ak,” could be seen as containing the whole Rig Veda within itself. It represents the collapse of the continuum of flow of infinite wholeness to its own point. The “A” sound represents flow or continuum, and the “k” sound represents the stop, or collapse of the flow. This sound is actually the process of the infinite whole of consciousness collapsing to its point values. The line however continues …
The traslation above is purely “Adhiyajñika“, in accord with Sayana’s commentary of 14th Century AD. It interprets the Vedic rik at ritual level in terms of performance of works accompanying its utterance. It entirely misses the Ādhyātmika sense that the mantra includes at the spiritual and psychological level in terms of being, individual and universal, commonly signified with use of terms such as God, Heaven, etc. And, lastly, there is always the Ādhidaivika or naturalistic or cosmological sense the reader or hearer obtains, pertaining to phenomenal creation and its laws observed in nature.
The unstrung Adhyatmika sense is included in the syllables as herebelow :
Agnim [Arc : to illuminate + Nī : to lead]
Īle [Īḍ : to praise, to glorify]
Purohitaṃ [Pṝ : full, complete, first
+ Hu : to sacrifice, to conduct]
Yajñasya [Yaj : to exalt, to offer]
Devam [Div(u) : to shine with power]
Ṛtvijaṃ [Ṛ : to guide rightly, to steer
+ Vij : to arouse, to strengthen]
Hotāraṃ [(1) Hve : to call;
(2) Hu : to sacrifice, conduct]
Ratna [Ram : to be or make content, to please]
Dhātamaṃ [(1) Dhā: to put, to order, to set in place;
Left unstrung, the sense which arises with utterance of syllable would fill the heart and intellect in accord with one’s own age, exposure and acquired sagacity, leaving the individual with his own meaning overall as his mind would string the parts up.
One such Adhyatmika translation would perhaps read thus :
Praise, the Prime Illuminator
Who lights up all and enlightens;
The Supreme who offers all
Whose exalted act
At first offered all in creation;
Who gloriously shines of own power
Who vests strength in each to arise;
Who rightly guides and steers all
With the call to our being
To be, to be blissful and content;
And sets each to order
In our own place.
The material or naturalistic is not attempted here for want of context.
In line with the spiritual sense offered above, the first syllable of the Rig Veda is elaborated and commented on in the first 24 richa (verses), which are further elaborated in the corresponding 24 pada (phrases) of the next eight richa, giving 192 meaning of the syllable Ak or [Arc]. These all emerge from the 24 sandhi (gaps) of the first richa. From the 192 gaps between the 192 akshara (syllables) of richa 2-9, emerge the 192 suktas of the First Mandala of the Rig Veda.
The 192 sandhi between the 192 suktas of the first Mandala give rise to the 192 suktas of the Tenth Mandala, a circular structure that precisely fills the gaps of the First Mandala. Similarly, the gaps between the nine richas of the first sukta are elaborated in Mandala 2-9 of Rig Veda, unfolding the total Rig Veda with all its ten Mandalas.
The whole of the Rig Veda has therefore a marvelous and intricately interwoven structure that is beyond the capacity of the human mind to create. It was not created, but cognised by the seers of ancient India. This is part of the reason that seers recognise the tradition and agree that the Veda and the Vedic literature is “eternal” or uncreated.
*** See Tony Nader, The Human Physiology : Expression of Veda and the Vedic Literature,
(Vlodrop, Holland: Maharishi Vedic University Press, 2000), p. 57.
The Three-in-One Structure of Pure Knowledge
The flow of Rishi, Devata, and Chhandas in the Structure of the Veda is one other structure of the Veda that is basic to understanding the Veda. In the process of knowing itself, the infinite pure consciousness, which is eternal knows itself, creates a division within itself of knower, known, and process of knowing. This is necessary for it to know itself. It is both eternally one and yet eternally three—knower, knowing, and known—making a three-in-one structure of self-knowing consciousness.
This is another fundamental feature of pure consciousness that it is both eternally one and eternally many. From the three-fold structure of knower, known, and process of knowing, consciousness continues to reflect on itself, giving rise to many more reiterations of itself, until the one has evolved into the diversity of the entire Veda.
This threefold structure of pure knowledge, that it is one and three at the same time, seers call “the three-in-one structure of pure knowledge.” It is expressed in the Veda in the terms rishi (knower), devata (process of knowing) and chhandas (known). Every sukta of the Rig Veda has a structure of rishi, devata, and chhandas, which is announced at the beginning of the hymn. There are infinitely many values of rishi, infinitely many values of devata, and infinitely many values of chhandas. These provide the basic key to understanding the structure of the Rig Veda, as well as Sama, Atharva, and Yajur Veda.
Not only the Veda but all of Vedic literature reflects this structure of knower, knowing, and known. Each branch of the Vedic literature flows out of the mechanics of self-knowing consciousness. The Vedic literature, with its six-fold organisation, reflects the process of movement from rishi, to devata, to chhandas, and from chhandas back to devata and rishi. This process is the basic process that structures the entire Rig Veda and the entire Vedic literature. It is the process of self-knowing consciousness.
Readers are encouraged to rediscover the structure of the entire Veda and Vedic literature. This is an immense voyage of discovery into a new world of knowledge that has been lost for thousands of years. It is a journey into the fabric of our own consciousness. It is regaining lost knowledge of our own infinite Self.
To capture the story of any civilisation is easy but only in parts.
The whole narrative, especially its beginning, is impossible.
Material in this series of essays has been sourced from diverse websites.
I include them here because I believe our present truth derives from its civilisation origins, even as we hurtle towards catastrophes caused by degenerate values, inferior belief systems, ever so subtle but globally entrenched feudalism in governments, democratic or not, in manipulated power heirarchies of regressive and aggressive societies, and in the pyramidal finance structure managed transnationally to collect and pull, direct and push massive finance flows …
Are we still in the same line of human civilisational aspiration and enterprise, best evident at its source ?
Or is it long since hijacked by some neo-feudals and subverted by swarm of power brokers ?
Let’s revert to some glimpses of our civilisational facts and inscrutable truths.
* * *
The first three chapters of Kenneth Chandler’s Origins Of Vedic Civilisation makes for a good start. It is a scholarly work in progress.
Few Images. Some Facts.
A picture of a king seated in yoga ‘Padmasan‘ posture, with Pipili Leaf adorning his head, was found in the ancient city of Mohenjo-daro in the Indus valley. Mark Kenoyer, the University of Wisconsin anthropologist, describes this figure as “seated in a yogic posture.” He characterises it as a deity with three faces, feet in a yogic posture extending beyond the throne, with seven bangles on each arm, and a pipili plant showing over his head.
The Katha Upanishad of the Vedic tradition relates a metaphor in which the individual self is the lord of the mind-body chariot, intellect the charioteer, and the senses are the horses. “He who has no understanding…” the Upanishad say, “his senses are out of control, as wicked horses are for a charioteer.” Exactly the same metaphor is found in Plato’s Phaedrus, which uses the image of a chariot moving through heaven and falling to earth when the self, the charioteer, allows the horses, representing sense and appetite, to get out of control.
The Vedic practice of performing sacrificial rites also has echoes in the religious practices of Greece and Israel. In the Odyssey, Odysseus makes sacrificial offerings of a bull to the gods, and in Israel, in the Old Testament, there are many descriptions of burnt offerings of animals to the gods. These practices have their roots in more ancient Vedic rites.
Fragments from Empedocles’ book on Purification give the same definition of ” health ” that the Charaka Samhitaof the Vedic tradition did more than two thousand years earlier. Heraclitus defines “health” as a balance of the fundamental elements (earth, air, fire and water) in all parts of the body, each part ideally having the proportion proper to it. Plato’s Timaeus defines health in the same way.
Ancient legends in Greece speak of the early Pre-Socratics as traveling to India. Thales, Pythagoras, Empedocles, Democritus, and Plato were all fabled to have made the journey. These deserve a skeptical respect as sources of credible possibilities. Commentators on the early Greeks from around the first and second century BC have written on these legends. While these journeys may or may not have taken place, it is not unthinkable, for there were well established commercial routes between India and Greece along the Silk Road, protected by Persian king, as well as between ports on the Red Sea that linked Greece with India in a thriving spice trade.
Plotinus in the third century AD set out from Alexandria (a city famed for its esoteric knowledge) on an expedition to India to gain more experiential knowledge of the transcendent. The expedition never completed the journey, so that Plotinus never arrived in India, but Plotinus believed that it was the place to learn about the transcendental unity of Being. If anything specifically Vedic brought about the Greek awakening that occurred in the early sixth century BC, it was not ideas or concepts from India, but the introduction of a technique of transcending to experience pure consciousness. Plato writes about a “fair word” that a physician of Thrace gave to Socrates to enable him to become immortal and gain self-knowledge.
Connie Mantas has been a devotee of Adi Da since the early 1970’s. She is a registered nurse who at the time worked with the dying. Connie was taken through a remarkable experience by Avatar Adi Da . . . Avatar Adi Da walked over to her during a gathering at His House at The Mountain Of Attention, and asked her to lie down on the floor next to Him. He lay flat on His back next to her and closed His eyes, saying “Now do exactly as I do.” Then, through silent Instruction, He guided her through the patterns of conditional existence that are experienced in the death transition.
First there was an explosion of inner sounds. Then I felt the layers of the body-mind release and fall away. “I” was separating out from the physical body and seemed to fly upwards, whirling through dark space at an incredible speed. I was moving toward an overwhelming, brilliant light. At one point, I recall slipping through a kind of “grid” as a speck of consciousness.
For an instant, I did seem to lose all self-awareness, but throughout the rest of the experience I was aware of the most remarkable clarity. I found that I felt more familiar and at ease traveling without the body than when I was dragging it along, anchored to it by my usual physical-body identification. I felt myself to be alive as Consciousness, at ease as the witness of mind and attention.
At different moments in this Cosmic journey, I felt the deep urges of the body-mind drawing me back towards embodiment, and I sensed the frustration of having no physical body through which to enact or fulfill desires. This made a stunning impression on me, and I remember feeling how foolish it would be to waste the opportunity of a human lifetime to do the [spiritual practice] that could help free me of the binding attachments I had now seen so clearly.
Then I became aware of a loud buzzing or humming sound as I slowly came back into [identification with] the body-mind, taking on each layer [or sheath], starting with the most subtle. The inner sounds quieted until once again I was aware of lying on the floor.
When I opened my eyes, the face of Beloved Adi Da was right next to mine, and He was grinning at me with a gigantic smile. He opened His mouth and started to laugh. It was more than a laugh — it was a victorious and triumphant Shout, glorious to hear. Instead of being awestruck by this remarkable journey I had just taken with Him, I felt sheer marvel at Who He Is. I felt, “Yes! There is this great scheme of conditional existence, of which human embodiment is a part. But first, and most importantly, HE IS THE MASTER OF IT ALL! And I have a relationship with That One!”
Without exchanging a word with me, Beloved Adi Da got up, walked to His Chair and began a discourse on death and the “grid” through which we pass at death. This was one of the first occasions at which Beloved Adi Da spoke of the total pattern of phenomena, or the Cosmic Mandala, as He would later describe it. As always, He had one primary message — no experience, high or low, is the answer to our suffering. No “one” survives in the Great Plastic of forms. Only Consciousness Itself persists, the Eternal “I”, the Self-Existing and Self-Radiant Condition of all, Beyond the grid of appearances.
What are some objective metrics for quality of governance ?
01 Number and Effectiveness of autonomous institutions directly accessible to public to lodge grievances, complaints, suggestions… pertaining to public admn personnel, machinery, policy and performance.
02 The Ratio of what it costs to avail basic necessities – food, clothes, shelter, health care, transportation – to what is the avg per capita GDP.
03 True Unemployment ratio to employable pool available in different skill, education, age groups.
04 Price rise year -on-year compared to rise in income strata wise.
05 Satisfaction Level of the poorest strata with public welfare and distribution system.
06 Number of health care personnel per 1000 population nationally and region, area, locality wise.
07 Availability and Cost of justice … to common populace.
08 Period it takes to dispose judicial cases.
09 Backlog of cases pending in law courts.
10 Ease of filing FIR with police, its disposal period and rate of conviction.
Adapted from confessional narration of a US military veteran in Iraq. He speaks of war crimes, crimes against humanity, and the coverup. The testament took the same courage as the evidence revealed by Bradley Manning and Edward Snowden. When and how will this madness stop ?
Does anybody understand what letter below means to us : about us, our government, its neo imperial adventures … and their consequences.
The “unspeakable horrors” are telling. For what ?
If you are a US citizen and are convinced with an answer, any worthwhile answer, please enter in the comment section.
Daniel Somers. Letter featured on http://fe.gd/yC9 .
Daniel Somers was a veteran of Operation Iraqi Freedom. He was part of Task Force Lightning, an intelligence unit. In 2004-2005, he was mainly assigned to a Tactical Human-Intelligence Team (THT) in Baghdad, Iraq, where he ran more than 400 combat missions, interviewed countless Iraqis, and interrogated dozens of insurgents and terrorist suspects. Daniel suffered greatly from PTSD and had been diagnosed with traumatic brain injury and several other war-related conditions.
On June 10, 2013, Daniel wrote the following letter to his family before taking his life.
Daniel was 30 years old. His wife and family have given permission to publish it.
I am sorry that it has come to this.
The fact is, for as long as I can remember my motivation for getting up every day has been so that you would not have to bury me. As things have continued to get worse, it has become clear that this alone is not a sufficient reason to carry on. The fact is, I am not getting better, I am not going to get better, and I will most certainly deteriorate further as time goes on. From a logical standpoint, it is better to simply end things quickly and let any repercussions from that play out in the short term than to drag things out into the long term.
You will perhaps be sad for a time, but over time you will forget and begin to carry on. Far better that than to inflict my growing misery upon you for years and decades to come, dragging you down with me. It is because I love you that I can not do this to you. You will come to see that it is a far better thing as one day after another passes, during which you do not have to worry about me or even give me a second thought. You will find that your world is better without me in it.
I really have been trying to hang on, for more than a decade now. Each day has been a testament to the extent to which I cared, suffering unspeakable horror as quietly as possible so that you could feel as though I was still here for you. In truth, I was nothing more than a prop, filling space so that my absence would not be noted. In truth, I have already been absent for a long, long time.
My body has become nothing but a cage, a source of pain and constant problems. The illness I have has caused me pain that not even the strongest medicines could dull, and there is no cure. All day, every day a screaming agony in every nerve ending in my body. It is nothing short of torture. My mind is a wasteland, filled with visions of incredible horror, unceasing depression, and crippling anxiety, even with all of the medications the doctors dare give. Simple things that everyone else takes for granted are nearly impossible for me. I can not laugh or cry. I can barely leave the house. I derive no pleasure from any activity. Everything simply comes down to passing time until I can sleep again. Now, to sleep forever seems to be the most merciful thing.
You must not blame yourself. The simple truth is this: During my first deployment, I was made to participate in things, the enormity of which is hard to describe. War crimes, crimes against humanity. Though I did not participate willingly, and made what I thought was my best effort to stop these events, there are some things that a person simply can not come back from. I take some pride in that, actually, as to move on in life after being part of such a thing would be the mark of a sociopath in my mind. These things go far beyond what most are even aware of.
To force me to do these things and then participate in the ensuing coverup is more than any government has the right to demand. Then, the same government has turned around and abandoned me. They offer no help, and actively block the pursuit of gaining outside help via their corrupt agents at the DEA. Any blame rests with them.
Beyond that, there are the host of physical illnesses that have struck me down again and again, for which they also offer no help. There might be some progress by now if they had not spent nearly twenty years denying the illness that I and so many others were exposed to. Further complicating matters is the repeated and severe brain injuries to which I was subjected, which they also seem to be expending no effort into understanding. What is known is that each of these should have been cause enough for immediate medical attention, which was not rendered.
Lastly, the DEA enters the picture again as they have now managed to create such a culture of fear in the medical community that doctors are too scared to even take the necessary steps to control the symptoms. All under the guise of a completely manufactured “overprescribing epidemic,” which stands in stark relief to all of the legitimate research, which shows the opposite to be true. Perhaps, with the right medication at the right doses, I could have bought a couple of decent years, but even that is too much to ask from a regime built upon the idea that suffering is noble and relief is just for the weak.
However, when the challenges facing a person are already so great that all but the weakest would give up, these extra factors are enough to push a person over the edge.
Is it any wonder then that the latest figures show 22 veterans killing themselves each day? That is more veterans than children killed at Sandy Hook, every single day. Where are the huge policy initiatives? Why isn’t the president standing with those families at the state of the union? Perhaps because we were not killed by a single lunatic, but rather by his own system of dehumanization, neglect, and indifference.
It leaves us to where all we have to look forward to is constant pain, misery, poverty, and dishonor. I assure you that, when the numbers do finally drop, it will merely be because those who were pushed the farthest are all already dead.
And for what? Bush’s religious lunacy? Cheney’s ever growing fortune and that of his corporate friends? Is this what we destroy lives for ?
Since then, I have tried everything to fill the void. I tried to move into a position of greater power and influence to try and right some of the wrongs. I deployed again, where I put a huge emphasis on saving lives. The fact of the matter, though, is that any new lives saved do not replace those who were murdered. It is an exercise in futility.
Then, I pursued replacing destruction with creation. For a time this provided a distraction, but it could not last. The fact is that any kind of ordinary life is an insult to those who died at my hand. How can I possibly go around like everyone else while the widows and orphans I created continue to struggle? If they could see me sitting here in suburbia, in my comfortable home working on some music project they would be outraged, and rightfully so.
I thought perhaps I could make some headway with this film project, maybe even directly appealing to those I had wronged and exposing a greater truth, but that is also now being taken away from me. I fear that, just as with everything else that requires the involvement of people who can not understand by virtue of never having been there, it is going to fall apart as careers get in the way.
The last thought that has occurred to me is one of some kind of final mission. It is true that I have found that I am capable of finding some kind of reprieve by doing things that are worthwhile on the scale of life and death. While it is a nice thought to consider doing some good with my skills, experience, and killer instinct, the truth is that it isn’t realistic. First, there are the logistics of financing and equipping my own operation, then there is the near certainty of a grisly death, international incidents, and being branded a terrorist in the media that would follow. What is really stopping me, though, is that I simply am too sick to be effective in the field anymore. That, too, has been taken from me.
Thus, I am left with basically nothing. Too trapped in a war to be at peace, too damaged to be at war. Abandoned by those who would take the easy route, and a liability to those who stick it out—and thus deserve better. So you see, not only am I better off dead, but the world is better without me in it
This is what brought me to my actual final mission. Not suicide, but a mercy killing. I know how to kill, and I know how to do it so that there is no pain whatsoever. It was quick, and I did not suffer. And above all, now I am free. I feel no more pain. I have no more nightmares or flashbacks or hallucinations. I am no longer constantly depressed or afraid or worried
I am free.
I ask that you be happy for me for that. It is perhaps the best break I could have hoped for. Please accept this and be glad for me.
Pre – Islam And The New Religion : Dominance and Discord
Islam is more than a religion. It also conceives of a state upholding a totalitarian political ideology that aims to overthrow all systems of governments and establish a worldwide theocratic dictatorship. In that aspect, Islam is comparable with Marxist-Leninism, Maoism, erstwhile Colonial excuse of “white man’s burden,” and Vatican’s programme for “growing its flock” through induced conversions.
There are some materials on which to base a description of pre-Islamic religion, particularly in Mecca and the Hejaz, a region in the west of present-day Saudi Arabia. The book originally compiled by Ibn Ishaq around 740 AD, The biography of the Prophet, gives an insight into the conditions pervailing in Mecca around Prophet’s time. The Qur’an, and the Hadith with recorded oral traditions, give some hints as well. Islamic commentators have elaborated these hints into an account that, while coherent, is doubted by academics in part or in whole.
Many of the tribes in Arabia practiced Judaism. Christianity is known to have been active in the region before the rise of Islam, especially unorthodox, possibly gnostic forms of it. Before the emergence of Islam, the Ka’aba in Mecca housed the idols of 360 Arab deities and would eventually be destroyed by the followers of Muhammad, when the prophet took the city in 630 CE. Muhammad’s pre-revelation beliefs came from the Hanifs, derived from Rabi`ah Bedouins; they were a group of Arab monotheists in the Abrahamic tradition.
Some of the elders of Muhammad’s Quraish family, and Muhammad himself when he was young, were in fact the most ardent worshippers and priests at the Kaaba shrine, around which the whole of the transit town came up. The great change which the self-declared prophet later sought to effect was seen as needless, monumentally hideous, and unviable to boot. He had it imposed through force and fear. Most apostasised after Muhammad’s death, and the same methodology had to be adopted all over again by Abu Bakr.
The people of Mecca, and subsequently of the rest of Asia, opposed the monochromatic beliefs of Islam and the dry artless way of life it recommended, such as are in practice even today in the Arabian peninsula. Contrary to how most people in Asia lived, the Islamic society was without individual freedoms of expression and thought, music and choice of avenues for creative fulfillment. It was way different, abominal to many, from the free and colourful way in which people before its rise or outside its pale lived, dressed and believed, expressed sadness and joy, worshipped and sang, and partook in each other’s lives without a religious authority cracking a whip, snooping upon them and regulating their priorities.
No religious wars were fought among people in North Arabia untill then, though the South saw such battles between Jews and Christians, particulary when Nu Dhuwas converted to Judaism. Muhammad’s new religion brought irreconciliable values into their midst, which finally led to ”jihad” and genocide at Medina. For a time, Muhammad embraced the peace of Sakina – the spirit of tranquillity related to the Hebrew Shekhinah. He agreed to terms in the Treaty of Hudaybiyah, but only for a while. When he had the force of numbers, the ‘prophet of peace’ turned away from the spirit of concord and marched upon Mecca, smashed the idols of Kaaba, and ordered the slave singer Sarah to be killed the same day. Other singers, who sang in praise of beauty and diversity, had their tongues cut out. Centuries old shrines of the Goddess were desecrated and destroyed.
Before Islam, the Kaaba was a holy shrine where all religions were respected. From time to time, leading thinkers and poets would converge at Kaaba in that spirit of cooperation, made it possible by their acceptance of all manner of viable life views. The place provided a space of indwelling tranquility, in which women were safe from any threat of violence or enforced cloistering. They were able to freely express themselves and act as they saw fit. It was the home ground in which both sexes could meet in safety from repression, where all people could describe their life accounts and spiritual experiences on an equal footing.
* * *
Gabriel disclosed the ‘truth’ to Muhammad in the mountain cave of Hira Parvat and gave Muhammad the Quran. I do not know what to make of the fact that the name ” Hira Parvat ” consists of two words with origins in the Indian sub-continent; both the terms ” hira ” and ” parvat ” are still commonly used by natives of the Indian peninsula when they wish to mean “diamond” and “mountain” !
“Allah” was a pre-existing deity in pagan Arabia. In pre-Islamic days, which Muslims refer to as Jahaliyah or “Covered In Ignorance,” or Days of Ignorance, the religious background of the Arabs was pagan and animistic. Through moon, sun, stars, planets, animals, wells, trees, stones, caves, springs and other natural objects, people could establish a connection with their respective deity.
At Mecca, “Allah” was the chief of the gods and the special deity of the Quraish community, the Prophet’s own tribe. Allah had three daughters : Al Uzzah (Venus), most revered of all and pleased with human sacrifice; Manah, the goddess of destiny; and Al Lat, the goddess of plant world. The three daughters of Allah were considered very powerful over all things. Therefore, their intercession on behalf of the worshiper was of great significance.
How did the pre-Islamic Arabs live ?
Why did they oppose the prophet ?
In pre-Islamic period, every household among the settled traders or agriculturists had an idol of a god or goddess. There were hundreds of sacred groves, places of pilgrimage, and temples that were sanctuaries containing images of the entire range of diverse gods.
The temples, in addition to being the religious focus of the Arabs, were also cultural centres of learning. It was the venue of literary and poetry competitions, and of glorious festivals that were held from time to time throughout the year.
The virtues most prized by people of Arabia were bravery in battle, patience in misfortune, loyalty to one’s tribe, and generosity to the needy and the poor. They proudly upheld the value of tolerance in matters of religious practice and belief. The respect they showed towards other people’s religions were fully in keeping with their evolved tradition.
The status of women was that of pride and equal respect. How could it be otherwise with a people whose deities were goddesses ! Women married men of their choice and were financially independent. They were entrepeneurs, artisans, poets and even warriors. The woman Muhammad married later in life, Khadija, was not only a wealthy merchant but also in a position to choose her own husband.
Curiously, and very pertinently, Hindbint ‘Utbah was the wife of Muhammad’s early chief enemy, Abu Sufyan, who was then the Chief of Mecca. It must again be mentioned in passing that the name – Hind – has its obvious origin in the Indian subcontinent.
The proud spouse participated in the battlefield when Muhammad thrust a war upon her people. And when Abu Sufyan, her husband, surrendered Mecca to Muhammad without a fight, she caught hold of him in the marketplace and cried, “Kill this fat greasy bladder of lard ! What a rotten protector of the people !“
While baptising Hind into his new faith, Muhammad asks her not to commit adultery. And she, claiming her heritage and established practice that then prevailed, defiantly reminded him : ” A free woman does not commit adultery !“
Tradition admits that ” Muhammed’s grandfather and uncles were hereditary priests of the Ka’aba temple, which housed 360 idols.” There are elements in current Islamic practice, of circumambulation around the Ka’aba and of veneration for Sangey Aswad or the Black Stone embedded in the south-east wall of Ka’aba, which connect its pre-Islamic past with Hindu custom.
* * *
Overall, Islam is unviable and incompatible with the rest of mankind, and there is an immediate need in all non-Islamic societies to remove the Islamic belief system out of their values perspective, in order to still be open to the other religions and diverse faiths. With its divisive and barbaric commands for believers against all disbelievers, the Muslim’s violent prosecution of Jews, Zoroastrians, Shias, Hindus, Christians, Sikhs, Bahai, Ahmadis… has continued right upto modern times.
It’s still hidden to one who looks behind the exclusive facade of institutional mansions, the opaque but intimately connected finance monoliths, or the normative narration of events in history. There is an impenetrable paving we meet of people, arrangement, thought and ideology, that seems understandable, human and benign. There is no evidence that it all directed by a small group of people who, merely by and for their wealth, have taken it upon their selves to buy off or co-opt all powers within a global structure in their fight against any egalitarian idea sufficiently radical or a people’s movement that is truly implacable.
For some time now in post-colonial era, the world has heard of that small interconnected clique of master puppeteers — the Bilderderg Group — headed by the Rothschilds and Rockfellers. The first were the primary beneficiary of manipulations through British and European colonial empires; the second, through the American dominance in the 20th Century. These hard-to-spot beneficiaries have no nationality, no preferred side amongst winners and losers. To them, all sides are manipulable and every situation is an opportunity : to profit from; to raise the capitalist structure that funnels the wealth up to their appointed coffers; and to institute the unequal hierarchy so as to keep the population striving and engaged but within the feudal values that perpetuate the segregation of “haves” and “have-nots”.
It is certainly a very, very smart global set up. The ultimate power holders are invisible. The world has gone from being miserable to worse. Populations have risen but there are no Louis anymore to guillotine. The national constitutions are framed at their behest, and copied or minimally modified from one country to another. There are no grave enough punishments for economic crimes. And in no case can they be traced back to those faceless entities who congregate occasionally but entirely unannounced.
However, of late, some of the data now available are revealing of the consequences of this global governorship. Recent Boston Consulting Group’s Global Wealth report concludes that the wealthiest 1 percent now control 39 percent of the world’s wealth. A summary was carried by CNBC @ http://www.cnbc.com/id/100780163 . That concentration is likely to increase in the coming years as the wealth of the wealthy grows faster than overall global wealth. The number of millionaires in the world surged by 10 percent year, reaching 13.8 million. The study predicts that global wealth will grow around 4.8 percent a year over the next five years—though millionaires will see their wealth grow nearly twice as fast.
A Freeman Project study of land scam in UK traces the conquered rights, feudal ownership and Crown grants carried over in modern times by property rights built into the constitution. As a result, the cost of land for a dwelling is 300 times of that available for agriculture. The realty-finance market is cartelised and structured to make an off-the-shelf dwelling 7 times costlier than a self-constructed one; the situation feeds on the fact that most people do not have the lump sum required to build one.
The same study goes on to report that about 125 thousand families, with 600 thousand people, are homeless in Britain. More shockingly, about 10 times the space required to house these homeless people are already built and existing but are lying empty, unoccupied. Alongwith cartelised capitalist urbanisation processes, the overall economic progression has given all the advantages to the wealthy : just about 3% of the population today possesses 74% of the total land in United Kingdom. Data on these facts are available @ http://www.projectfreeman.com/landscam.htm .
An allied Freeman study relates to increasing corporatisation of national governments. A stream in it pertains to business dynasties, which it describes as a “fraudulent flock of conspiring cohorts.” It points to a very directed process that has formed corporations aggregate, as distinct from corporates sole … a development that has lent greater muscle to finance and the wealthy, and has brought in the presence of “too big to fail” perception in governments and national regulatory bodies. It points out that, in 2009, 18 of the top 20 global corporations, by assets they possess, were in banking or diversified financials business; the remaining 2 were insurance companies. The top 7 in UK had assets exceeding that of the entire country. The Freeman page @ http://www.projectfreeman.com/dynasties-business.htm offers more interesting information.
In continuation, one face of this select lot of the controlling few is well known … to be continued…
In one such interaction on Facebook that covered Left extremists and Sustainability issues, I found his views worthy of reiteration here, on my blog. He expresses well …
Compassion and respect, not extremism …
” One could be a tribal sympathiser, critical of Capitalism (not liberal democracy, mind you, which unfortunately has come to be associated with capitalism) and its rapacious destruction of the environment and society, especially that of the tribals, but sympathising with the poor and being critical of those who exploit and oppress them does not mean being sympathetic to the Maoists.
Rapacious Capitalism is a zero sum game …
“There are farmers who have become millionnaires in indore too, and in the vicinity of most cities, but these are still few in number compared to the total number of farmers in and around these cities. The statement holds good for India entire, where farming has become a loss making profession. Even America, which has become 95% urban by looting the whole world, will find it impossible to survive if it stops doing so. Its a zero sum game – urban prosperity for a few is built on misery for the many across the world. It’s an unpalatable truth that cannot be wished away by resorting to sophistry. Gurgaon is sinking under its own load and the day is not far when it will collapse !!
Yes, it’s a zero sum …
“We are going over the same ground again and again. The zero sum game is a very correct depiction of the natural world because it is based on the first and second laws of thermodynamics. I would advise you to do a deep study of those before suggesting me to read more sophistry based on neo-classical economics, which itself is based on unscientific assumptions. Simon’s book is dated and current exorbitantly rising prices of metals in particular, and commodities and food in general, have taken the bottom out of his reasoning. Anyway there is no point in continuing this debate because it is endless. We can debate with each other endlessly without agreeing, but we cannot do so with nature. The time is not far when nature will hit back with a vengeance… The present selfish mode of development is going to lead to disaster then there will be a reversion to communitarian, unselfish and egalitarian modes. If not, we will all perish !!
Tribal rights with self-rule …
“Not just tribal rights but tribal self-rule of a new kind, in which there is equality and justice for women; because the traditional tribal societies are highly patriarchal. Regarding Maoists, the best thing to do is to ignore them altogether. Their locus and modus operandi ensures they will remain peripheral to both the tribal and the country’s future. It is the Indian State, which continually mismanages its responses, that has led to the Maoists being able to do what they are doing.
Churchill’s Secret War, through wreaking famine …
“To understand this one will have to digress first a bit. Madhusree Mukerjee has written an excellent book called “Churchill’s Secret War”, in which she details on the basis of original historiography how the British Government, led by Churchill, deliberately caused the Great Bengal Famine of 1943 in which, according to conservative estimates, 3 million people were killed.
The Just Rebels, possessed and ruthless …
“What is more interesting in this book is her history of the Tamralipta Jatiya Sarkar. When the Quit India
Movement was announced on 9th August 1942, the Gandhians in south Bengal region of Tamluk, led by Matangini Hazra, came out onto the streets in large numbers. The British response was to fire on them. Hazra and others died; many were arrested. Those who escaped their fate felt that there was only one way to respond to the British : set aside non-violent methods and take to an underground armed struggle.
“But the only way they could, with their rudimentary arms, was to fight a guerrilla war while ensuring that their movements were not reported to the British. So they conducted a hugely efficient programme of annihilating all the informers. So efficient was this programme that not only were all the informers eliminated but a pervasive fear was created among the people. Effectively, all information flow to the British stopped and the Tamralipta Jatiya Sarkar or Tamralipta “national government” was able to rule over their small region for three years. It was only after Gandhi came out of jail and admonished them for what they had done that they gave up their armed struggle and surrendered to the police in 1946.
Recent Darbha Ghati attack by Maoists …
“The important point that comes out of this story is that, for any guerrilla struggle to survive, the rebels
must eliminate all informers, present and potential. And this is what the Maoists have done very efficiently in rural areas; there is little information flow to the Indian State about their local movements. It is inconceivable that, in the recent attack, 200 heavily armed Maoists could have gathered in the Darbha Ghati just 30 kilometers from Jagdalpur without the local people knowing about it. But such is the fear of reprisal on informers by the Maoists that no information of this build up leaked to the police. All they had was an alert from the Centre that Maoist cadre were collecting in Bastar in large numbers for a strike, but nothing about where exactly this was to be executed. Saddled with this information blindness, the team that went to Sukma failed to follow Standard Operating Procedures yet again and came back along the same route, all in one group, and got annihilated. One is left wondering whether the security establishment dealing with the Maoists is a professional institution or a bunch of fools.
How the Maoists succeed …
“That the Maoists do not have an urban connection is a myth. Many politbureau members like Kobad Gandhi have been arrested from urban areas and are now in jail. It is impossible in the present day to conduct an armed struggle in a remote rural area without urban support of various kinds. There is an active urban network of the Maoists that secretly works to provide them with arms and ammunitions, funds, and technical and medical support. While the State may find it difficult to get informers in the rural areas, it is not so in urban areas where the population is too vast and the Maoists operate too secretly for them to be able to eliminate all informers. The State, in its efforts to curtail the Maoists, will obviously crackdown on their urban support lines and in this it has gained considerable success even if tailors, merchants and doctors like Binayak Sen have had to suffer in the process.
Our concern …
“I repeat, the conflict between the State and the Maoists is none of our concern; but for the tribals who die in it, due to operations from both sides, are. We should condemn the murder of tribals regardless of whether it is the State or the Maoists who are killing them, even if it is that of a killer like Mahendra Karma. We should leave both parties to their shenanigans and concentrate on our own struggles.
The immutable laws of thermodynamics …
“I had asked you to study the laws of thermodynamics and not Georgescu Rogen’s suspect attempt at conflating thermodynamics with economics, which has been rightly critiqued by many. That is why I did not mention his name or the later Marxist extensions of his theories or give links to the voluminous literature along these lines. I will now try to show from first principles, in a simple way, that a lay person can also understand how an “anarchist” interpretation can be done of these laws !!
“The first law says that energy is conserved and, due to the fact that energy and matter are interchangeable, matter too is conserved. So the total energy (including matter) in a closed system like the earth is constant and cannot be increased or decreased. Actually, the earth is an open system because meteorites crash into it from time to time, delivering matter, and the sun continually pumps energy into it; but the meteorite contribution is minimal and the sun’s energy is difficult to convert usefully, for machines to do our work.
“Therefore, if one form of energy or matter, especially non renewable energy or matter source, is depleted then it will be converted into another form, limiting the possibilities of its use in future. If soils are exhausted of their natural nutrients and, after some time, artificial nutrients are also exhausted, then it will not be possible to grow food anymore. Similarly, if fresh water sources are exhausted, we will face a more serious crisis. This can be extended to innumerable more examples that are today creating serious problems of sustainability.
“Theoretically, it is possible to convert any form of matter into any other form; there is substitutability potential for energy from matter. But, in practice, this is difficult and requires huge centralised systems which, even if invented, may create their own unforeseen problems. This is why, for all practical purposes, life on earth is a zero sum game.
“Now coming to the more difficult second law : any form of work converts some amount of energy expended into heat energy, which dissipates into the environment increasing disorder due to the increase in temperature within a closed system.
“Fortunately, the earth is not a closed system; it can release the added energy into space. Also, through photo synthesis, plants continually convert solar energy into bound energy we have in wood and food they sythesise. Animals eat this bound energy and do work, producing heat energy in the process. Some of these plant and animal remains have been transformed into fossil fuels, which too have bound energy. However, when we burn these fuels, their energy becomes unbound and contribute heat to the environment.
“Normally, due to the fact that the earth is an open system, the exponentially increasing production of heat energy would not have been a problem because it is miniscule compared to the solar energy added to the earth’s biosphere. But now, due to the increasing concentration of green house gases, especially carbon dioxide, we are slowly converting the earth into a closed system. The pathways to dissipation of heat into space is getting increasingly choked. Simultaneously, we are decimating plant life that convert unbound energy into bound energy. Climate change is a serious reality because of the twin factors we have just described.
The anarchist suggestion …
“We all must pause and seriously ponder over this transition of earth from being an open system it was to being a closed system it is now turning into. The world is experiencing a dangerous rise in temperatures on account of non-dissipation of heat we are adding to our biosphere. Yes, what I am saying is that there is a serious problem and not that there is no solution to it. Since the solution is not yet known, many people are working on it.
“As an anarchist, I feel the solution is in moderating our consumption. Mindful use of matter and energy would regulate the rate of our approach to ecological catastrophy. Ever since the neolithic revolution ten thousand years ago, humans have continually increased their exploitation of nature and it has now reached a crescendo. We need to have a relook at what we are doing. I may be wrong but that is my preference. It is still possible to have a high level of development with environmentally clean technologies, if implemented in a decentralised and egalitarian manner.
“The first ever, and possibly the most succinct, anarchist statement is :
Ishavasyam idam sarvam yat kincha jagatyam jagat
Tena tyaktena bhunjitha maa gridha kasvid dhanam
“Even though this is from the famoust spiritual text Ishavasya Upanishad, as an atheistic anarchist I translate it thus –
All of these in the universe
Belong to Nature;
Partake of it with moderation.
Do do not covet but ponder –
Who do these riches belong to !
“Let us all heed the rational view : There is a severe crisis, of apocalyptic scale, we are building up through our own doing, through the capitalist greed we have allowed for ourselves and the consumerist lifestyle they propagate globally, repeatedly, day in and day out, for their own profit.”
In conversation … I have the highest of regard for my elder and friend, Sh Basudeb Sen, a learned soul, a tall human being and an independent director for decades. We have agreed on much and differed occasionally on matters that concerns us as individuals, as people and part of global community. This little conversation took place lately on the ruins of Nalanda !
It started with my observation to a pic you can view down below :
How #Islam was advanced … Terribly sad event in 1193 AD, when Nalanda University was ransacked, burnt and thousands of Buddhists beheaded by the #Muslim fanatic Bakhtiyar Khilji , a Turk …
The picture of the ruins of Nalanda University was accompanied with a small introduction …
In 1193, the Nalanda University was sacked by the fanatic Bakhtiyar Khilji , a Turk. The event is seen by scholars as a late milestone through the decline of Buddhism in India.
The Persian historian Minhaj-i-Siraj , in his chronicle Tabaqat-I-Nasiri , reported that many of the monks there were burned alive and thousands beheaded as Khilji tried his best to uproot Buddhism and plant Islam by the sword. The library continued to burn for several months and “smoke from smouldering manuscripts hung for days, like a dark pall over the low hills.”
Nalanda was reknowned far and wide … one of the world’s first, perhaps the only residential university then. It had dormitories for students. In its prime, the institution accommodated over 10,000 students and 2,000 teachers, and was considered an architectural masterpiece. It was marked by a lofty wall and a gate that led to eight separate compounds, ten temples, many meditation halls and classrooms. Within it were were lakes and parks, and a library housed in a nine-storied building that had long rows of books of knowledge and several sections for producing meticulous copies of texts globally in demand.
The subjects taught at Nalanda University covered every field of knowledge, and its portals attracted students and scholars from Korea, Japan, China, Tibet, Indonesia, Persia and Turkey. During the period of Harsha, the monastery is reported to have owned 200 villages, given as grants for its upkeep.
The Tang Dynasty Chinese pilgrim Xuanzang has left for us detailed accounts of the university, as it was in the 7th Century. He described how the regularly laid-out towers, forest of pavilions, harmikas and temples, seemed to “soar above the mists in the sky” so that, from their cells, the monks “might witness the birth of the winds and the clouds.”
The pilgrim states, “An azure pool winds around the monasteries, adorned with full-blown cups of the blue lotus; dazzling red flowers of the lovely kanaka hang here and there; and outside, groves of mango trees offer the inhabitants their dense and protective shade.”
* * *
Sh Sen wrote in his comment on my observation :
“Why look at the past ?
“(Today) Terrorists and religious fundamentalists have become much more commercially organised in the business of large scale destruction and killing. We have many many Khiljis and their networks operationg all over the World now.”
Though the thought was very pertinent, I found in it a tiresomeness about our history, those events in our past that “dead and gone.”
I believe looking at the past, as it was, is to look at the truth – our own truth.
Proliferation of terrorists and fundamentalists today is, to a great extent, a consequence of us, and the world, having satisfied ourselves with little understanding of our historical truths. As a result, we are without crucial information to orient and strategise our collective steps through a complicated present, and to create a preferred future for ourselves.
We have even gone about laying a thick layer of fake and fabricated narrative over the facts in our past … a monumental error that keeps us, as a people and as a nation, in the darkness of mere emotional ding-dongs, without the clarity of evidence and data backed knowledge of how we are placed in the present, and why.
That leaves us with little idea of our real strengths, weaknesses and threats, with an entirely dissipated orientation to opportunities and diffused attention to what could have been certain steps to our desired future.
The word to us – in India – reads thus :
My countrymen, the reason we are very poor at identifying our national projects and strategies rests in great measure to our inability to look squarely into the face of our historical truths ?
I may assure you that if we had been good at driving ourselves with a sense of purpose and direction, our land would have been largely free of these puny but bloated identities – liguistic, regional and religious – we carry to war amongst ourselves …
The Jain way of life was contemporaneous with the rise of Buddhism, after the catastrophic developments about 1900 BC, when the Vedic convictions were seriously in question. Yet, it was Buddhism that took to prominence with the advent of the third Buddha, Siddhartha Gautam. There are 24 Tirthankars, enlightened ones, in Jain tradition; but this particular belief system was widely embraced only with rise of Mahavir, about 1200 years after Gautam Budha.
Jain Arhats or Tirthankars reject the Buddhist doctrine of momentariness of everything. They say : If there is no permanent soul, then even attaining worldly fruit in life will be impossible; for, without that individual agency to regulate, the action or effort of one person would have its consequences reaped by another. Because there is a permanent soul, we have this conviction, ” I, who previously did the deed, am the person who now reaps its consequences.”
The soul remains constant through the previous and the subsequent period; the discriminating Jain Arhats reject as untenable the doctrine of momentary existence, in which the soul is said to last only an instant and has no continuity from the previous to the subsequent moments. They define existence as “that which possesses an origin, an end, and an [intermediate] duration.” Therefore, the Arhats exhorted, they who seek the summum bonum of being (human) must not accept the doctrine of Buddha, and should rather honour only the Arhat doctrine.
The Arhat’s nature has been thus described by Arhachchandra-suri : “The divine Arhat is the supreme lord, the omniscient one, who has overcome all faults, desire, etc. He is adored by the three worlds, and is the declarer of things as they are.”
But may it not be objected that no such omniscient soul can enter the path of proof, since none of the five affirmative proofs can be found to apply, as has been declared by Tautatita [Bhatta Kumarila] ? The latter says :
1. No omniscient being is seen by the sense here in this world by ourselves or others ; nor is there any part of him seen which might help us as a sign to infer his existence.
2. There is no injunction (vidhi) of scripture which reveals an eternal omniscient one, nor can the meaning of the explanatory passages (arthavada) be applied here.
3. His existence is not declared by those passages which refer to quite other topics ; and it cannot be contained in any emphatic repetitions (anuvada), as it had never been mentioned elsewhere before.
4. An omniscient being who had a beginning can never be the subject of the eternal Veda ; and how can he be established by a man-made and spurious “Veda” ?
5. Do you say that this omniscient one is accepted on his own word ? How can you establish either when they thus both depend on reciprocal support ?
6. If you say, the saying is true because it was uttered by one omniscient, and this proves the Arhat’s existence, how can either point be established without some previously established foundation ?
7. But they who accept a supposed omniscient, on the baseless word of a parviscient, know nothing of the meaning of a real omniscient’s words.
8. And again, if we now could see anything like an omniscient being, we might have a chance of recognising him by the [well-known fourth] proof, comparison (upamana).
The Jains reply as follows : The supposed contradiction of an Arhat s existence, derived from the failure of the five affirmative proofs, is untenable because there are proofs, as inference, etc, which do establish his existence. In fact, any soul will become omniscient when, its natural capacity for grasping all objects remaining the same, the hindrances to such knowledge are removed.
Interestingly, the Jains hold the soul to be a substance and not a person ! They say, “Whatever thing has a natural capacity for knowing any object will, when its hindrances to such knowledge are done away, actually know it, just as the sense of vision cognises form directly when the hindrances of darkness, etc, are removed. Now there is such a soul, which has its hindrances done away, its natural capacity for grasping all things remaining unchanged; therefore there is an omniscient being. Nor is the assertion unestablished that the soul has a natural capacity for grasping all things ; for, otherwise, it could not be maintained that knowledge can be produced by the authoritative injunction of a text * ; nor could there be the knowledge of universal propositions, such as in our favourite argument, ” All things are indeterminate from the very fact of their existence”. Of course, a follower of Nyaya (logic) will grant that universal propositions can be known, though he will dispute the truth of this particular one, because we [Jains] are convinced that there are certain special means to destroy these obstructions, viz. the three ” gems ” of right intuition, etc. By this charm too, all inferior assaults of argument are also countered.
* The teachers of Purva Mimamsa accept that the soul has a natural capacity for grasping all things ; they allow that the knowledge embracing all things can be produced by the discussion of injunctions and prohibitions, as is said by Sankara in his commentary on the Sutras.
But the Naiyayiks (logicians) may interpose, “You talk of the pure intelligence which, after all hindrances are done away, sees all objects, having sense-perception at its height; but this is irrelevant, because there can be no hindrance to the omniscient, as from all eternity he has been always liberated.” We reply that there is no proof of your eternally liberated being. There cannot be an omniscient who is eternally “liberated.” The very fact of his being liberated suggests that, like other liberated persons, he was previously “bound” ; and if the latter is absent, the former must be too, as is seen in the case of the ether.
“But is not this being’s existence definitely proved by his being the maker of that eternal series of effects, the earth, etc ? For, according to the well-known argument, the earth etc must have had a maker because they have the nature of effects, as a jar.” This argument, however, will not hold, because you cannot prove that they have the nature of effects. You cannot establish this premise from the fact of earth being composed of parts, because this supposition falls upon the horns of a dilemma ! Does this “being composed of parts” mean (i) the being in contact with the parts ; (ii) the being in intimate relation to the parts ; (iii) the being produced from parts ; (iv) the being as the substance in intimate relation ; or (v) the being as the object of an idea involving the notion of parts ?
The Jains continue to decimate the logic behind the premise : Not the first, because it would apply too widely, as it would include ether which, though not itself composed of parts, is in contact with the parts of other things ; nor the second, because it would similarly include genus, etc. as this resides in a substance by intimate relation, and yet is itself not composed of parts ; nor the third, because this involves a term ( ” produced ” ) just as much disputed as the one directly in question ; nor the fourth, because its neck is caught in the pillory of the following alternative : Do you mean by your phrase used above that it is to be a substance, and to have something else in intimate relation to itself, or do you mean that it must have intimate relation to something else, in order to be valid for your argument ? If you say the former, it will equally apply to ether, since this is a substance, and has its qualities through intimate relation with other things ; if you say the latter, your new position involves as much dispute as the original point, since you would have to prove the existence of intimate relation in the parts, or the so-called ” intimate causes,” which you mean by ” something else.”
We use these terms in compliance with your terminology ; but, of course, from our point of view, we do not allow such a thing as ” intimate relation,” as there is no proof of its existence. Nor can the fifth alternative be allowed, because this would reach too far. as it would include soul, etc, since soul can be the object of an idea involving the notion of parts, and yet it is acknowledged to be not an effect. Nor can you maintain that the soul may still be indiscerptible in itself but, by reason of its connection with some thing possessing parts, may metaphorically become the object of an idea involving the notion of parts ; because there is a mutual contradiction in the idea of that which has no parts and of that which is all-pervading, just as the atom which is indiscerptible but is not all-pervading.
And, moreover, is there only one maker ? Or, again, is he independent ? In the former case your position will apply too far, as it will extend erroneously to palaces, etc, where we see for ourselves that it is the work of many different men such as carpenters, etc, and, in the second case, if all the world were produced by this one maker, all other agents would be superfluous. As it has been said in the ” Praise of Jina” :
1 ” It is said, there is one eternal maker for the world, all-pervading, independent, and true. But we have none of these inextricable delusions, whose teacher art thou.”
And again :
2 ” There is here no maker acting by his own free will, else his influence would extend to the making of a mat. What would be the use of yourself or all the artisans, if Iswara (God) fabricates the three worlds ? “
Therefore it is right to hold, as we do, that omniscience is produced when the hindrances are removed by the three means we have alluded to. And an objection cannot be be made that ” right intuition,” etc, are impossible, as there is no other teacher to go to, because this universal knowledge can be produced by the inspired works of former omniscient Jinas. We accept an eternal succession of revealed doctrines and omniscient teachers, like the endless series of seed springing from shoot and shoot from seed. So much for this preliminary discussion.
The well-known triad called the three gems as right intuition, etc, are thus described in the Param-agama-sara (which is devoted to the exposition of the doctrines of the Arhats) … ” Right intuition, right knowledge and right conduct are the path of liberation.” This has been thus explained by Yogadeva :
When the meaning of the predicaments, the soul, etc, has been declared by an Arhat in exact accordance with their reality, absolute faith in the teaching, i.e., the entire absence of any contrary idea, is “right intuition.” And to this effect runs the Tattvartha-Sutra, “Faith in the predicaments is right intuition.” Or, as another definition gives it, “Acquiescence in the predicaments declared by a Jina is called right faith ; it is produced either by natural character or by the guru’s instruction.” “Natural character” means the soul’s own nature, independent of another’s teaching; “instruction” is the knowledge produced by the teaching of another in the form of explanation, etc.
” Right knowledge ” is a knowledge of the predicaments, soul, etc, according to their real nature, undisturbed by any illusion or doubt ; as it has been said, “That knowledge, which embraces concisely or in detail the predicaments as they actually are, is called right knowledge by the wise.”
This knowledge is fivefold : mati, sruta, avadhi, manas-paryaya, and kevala; they mean as stated herebelow –
1. Mati … by which one cognises an object through the senses and the mind, all obstructions of knowledge being removed.
2. Sruta … the clear knowledge produced by mati, all the obstructions of knowledge being removed.
3. Avadhi … knowledge of special objects caused by the removal of hindrances, which is effected by ” right intuition,” etc.
4. Manas-paryaya … clear definite knowledge of another’s thoughts, manifest upon removal of all obstructions raised by the veil of envy.
5. Kevala … pure unalloyed knowledge, for the sake of which ascetics practise penance.
6. The first of these (mati) is not self-cognised, the other four are. Thus it has been said –
True knowledge is proof which nothing can contradict, which manifests itself as well as its object ; it is both supersensuous and is itself an object of cognition.
Right conduct is the abstaining from all actions tending to evil courses that have effects constituting the mundane. This has been explained at length by the Arhat : “Right conduct is relinquishing the entire blamable impulses ; this has been subjected to a five-fold division, as the five great vows – ahimsa, sunrita, asteya, brahmacharya, and aparigraka.”
Ahimsa is avoidance of injury to all life, movable or immovable, by any act of thoughtlessness. Kind, salutary and truthful speech is called sunrita. That speech is not truthful which is prejudicial and unkind to others. Not taking what is not given is declared to be asteya.
The vow of brahmacharya (chastity) is eighteen-fold, viz. abandonment of all desires, heavenly or earthly, in thought, word and deed, whether by one’s own action or consent, or by causing another to act. Aparigraha is renouncing of all delusive interest in everything that exists or not ; since bewilderment of thought may arise from a delusive interest even in the unreal.
7. When carried out by the five states of mind in a five-fold order, these great vows produce the eternal abode.
The full account of the five states of mind has been given in the following passage [of which we only quote one sloka] –
” Let him uphold the vow of sunrita uninterruptedly by abstinence from laughter, greed, fear and anger, and by deliberately avoiding speech;” and so forth.
Convergence of these three – right intuition, right knowledge, and right conduct – produce liberation.
Tattvas or predicaments are two : jiva and ajiva. The soul, jiva, is pure intelligence ; the non-soul, ajiva, is pure non-intelligence. Padmanandin has thus said :
” The two highest predicaments are soul and non-soul ; discrimination is the power to discriminate between the two, while pursuing what is to be pursued and rejecting what is to be rejected. The affection, etc, of the agent are to be rejected ; these are objects for the non-discriminating. The supreme light of knowledge alone is to be pursued, which is defined as upayoga.”
Upayoga or “true culmination of the soul’s activity” takes place when vision truly perceives and recognises the soul’s innate nature ; but as long as the soul, by the bond of pradesa and mutual interpenetration of form it produces between the soul and the body, considers itself as identified with its actions and with the body that they produce and form, knowledge may rather be defined as ” the cause of the soul’s cognition of itself being other than these.”
Intelligence (chaitanya) is common to all souls, and is the real nature of the soul viewed as parinata i.e. as it is in itself. But under the influence of upasamakshaya and kshayopasama, the soul appears in its “mixed” form, as possessing both, jiva and ajiva. Or again, by the influence of actions as they arise, it assumes the appearance of foulness, etc.
Hence has it been said by Vachakacharya : ” The aupasamika, the kshayika, and the mixed states are the nature of the soul. So too are the audayika and the parinamika.”
The aupasamika state of the soul arises when all the effects of past actions have ceased, and no new actions arise to affect the future. The Kshayika state arises when there is absolute cessation of actions and their effects, as in final liberation. The “mixed” (misra) state combines both these, as when water is partly pure. The audayika state is when actions arise exerting an inherent influence on the future. The Parinamika state is the soul’s innate condition, as pure intelligence, etc, and disregarding its apparent states. This nature, in one of the above-described varieties, is the character of every soul, whether happy or unhappy.
It is further explained : ” Not different from knowledge and yet not identical with it ; in some way both different and the same ; knowledge is its first and last form ; such is the soul described to be.”
If you say that, ” As difference and identity are mutually exclusive, we must have it as one or the other; that the soul is both is absurd” ; we reply, that there is no evidence to support you when you characterise it as absurd. Only a valid non-perception can thus preclude a suggestion as absurd ; but this is not found in the present case, since (in our opinion, the advocates of the Syad-vada) it is perfectly notorious that all things present a mingled nature of many contradictory attributes.
Others lay down a different set of tattvas from the two mentioned above, jiva and ajiva ; they hold that there are five astikayas or categories : jiva, akasa, dharma, adharma, and pudgala. To all these five we can apply the idea of “existence” (asti), as connected with the three divisions of time, and we can similarly apply the idea of ” body ” (kaya) from their occupying several parts of space.
The jivas (souls) are of two kinds, “mundane” and “released.” The mundane soul reincarnates from birth to birth ; these are again divided into two : those possessing an internal sense (samanaska), and those without it (amanaska). The former possesses the power of apprehension, talking, acting and receiving instruction ; the latter are without this power. These latter are also divided into two, as ” locomotive ” (trasa) or ” immovable ” (sthavara). The “locomotive” are those possessing at least two senses [touch and taste], as shell-fish, worms, etc, and are thus of four kinds : as possessing two, three, four, or five senses. The “immovable” are earth, water, fire, air, and trees. But here a distinction must be made. The dust of the road is properly “earth,” but bricks, etc, are aggregated ” bodies of earth,” and that soul by whom this body is appropriated becomes ” earthen-bodied,” and that soul which will hereafter appropriate it is the “earth-soul.” The same four divisions must also be applied to the others, water, etc. Now the souls which have appropriated or will appropriate the earth, etc, as their bodies, are reckoned as “immovable” ; but earth, etc, and the ” bodies of earth,” etc, are not so reckoned because they are inanimate. These other immovable things, and such as only possess the one sense of touch, are considered as ” released,” since they are incapable of passing into any other state of existence.
Dharma, adharma, and akasa are singular categories [and not generic], and they have not the attribute of ” action,” but they are the causes of a substance’s change of place. Dharma, “merit,” and adharma, “demerit,” are well known. They assist souls in progressing or remaining stationary in the universally extended sky [or ether] characterised by light, and also called Lokakasa; hence the presence of the category “merit” is to be inferred from progress, that of ” demerit ” from frozen station. The effect of akasa is seen when one thing enters into the space previously occupied by another. Pudgala body possesses touch, taste, and colour.
Bodies are of two kinds, atomic and compound. Atoms cannot be enjoyed; the compounds are binary and other combinations. Atoms are produced by separation of these binary and other compounds, while these arise from the conjunction of atoms. Compounds sometimes arise from separation and conjunction combined ; hence they are called pudgalas, because they “fill” (pur), and “dissolve” (gal). Although ” time ” is not properly an astikaya, because it does not occupy many separate parts of space [as mentioned in the definition], still it is a dravya [or tattva], as the definition will hold ; “substance” (dravya) possesses “qualities and action.” Qualities reside in substance but do not themselves possess qualities, as the general qualities, knowledge, etc, of the jiva, and form, etc, of the body, and the power of causing progress, stationariness, and motion into a place previously occupied, in the case respectively of ” merit,” ” demerit,” and akasa.
” Action ” (paryaya) has thus been defined ; the actions of a substance are, as has been said, its existence, its production, its being what it is, its development, its course to the end, as, e.g., in the knowledge of objects, as of a jar, etc, happiness, pain, etc ; in the pudgala, the lump of clay, the jar, etc ; in merit and demerit, the special functions of progress, etc. Thus there are six substances or tattvas [i.e. the five mentioned above and ” time “].
Others add more tattvas … Asrava is described as the movement of the soul called yoga, through its participation in the movement of its various bodies. As a door opening into the water is called asrava, because it causes the stream to descend through it, so this yoga is called asrava because by it, as by a pipe, actions and their consequences flow in upon the soul. Or, as a wet garment collects the dust brought to it from all sides by the wind, so the soul, wet with previous sins, collects, by its manifold points of contact with the body, the actions which are brought to it by yoga. Or as, when water is thrown on a heated lump of iron, the iron absorbs the water altogether, so the jiva, heated by previous sins, receives from all sides the actions which are brought by yoga (mixing of the soul with the body and actions).
Kashaya (” sin,” ” defilement “) is so called because it ” hurts ” the soul by leading it into evil states ; it comprises anger, pride, delusion, and lust. Asrava is two-fold, good or evil. Thus abstaining from doing injury is a good yoga of the body ; speaking what is true, measured and profitable, is a good yoga of the speech. These various subdivisions of asrava have been described at length in several Sutras. ” Asrava is the impulse to action with body, speech, or mind, and it is good or evil as it produces merit or demerit,” etc. Others, however, explain it thus : ” Asrava is the action of the senses which impels the soul towards external objects ; the light of the soul, coming in contact with external objects by means of the senses, forms the knowledge of respective objects or bodies.”
Bandha, ” bondage,” is when the soul, by the influence of “false intuition,” “non-indifference,” ” carelessness,” and “sin”, and also by the force of yoga, assumes various bodies occupying many parts of space, which enter into its own subtile body and which are appropriate to the bond of its previous actions. As has been said : “Through the influence of sin the individual soul assumes bodies suitable to its past actions; this is, bondage.”
The causes of bondage are false intuition, non-indifference, carelessness, and sin.
(a) “False intuition” is twofold, either innate from one’s natural character, as when one disbelieves Jain doctrines due to influence of former evil actions, or by influence of another’s teaching.
(&) ” Non-indifference ” is the non-restraint of the five senses, and the internal organ, from the set of six, earth, etc.
(c) “Carelessness” (pramada) is want of effort to practise the five kinds of samiti, gupti, etc.
(d) ” Sin ” consists of anger, etc. Here we must make the distinction that false intuition, etc, cause those kinds of bondage called sthiti and anubhava; yoga [or asrava] causes kinds called prakriti and pradesa.
” Bondage ” is fourfold, as has been said : ” Prakriti, sthiti, anubhava, and pradesa are its four kinds.”
I. Prakriti means “the natural qualities,” as bitterness or sweetness in the vimba plant or molasses.
2. Sthiti lasts beyond billions of units of time.
3. Anubhava is effect produced in different material bodies caused by our actions ; there exists a special capacity (anubhava) for producing their respective effects.
4. Pradesa is the entrance into the different parts of the soul by the masses, made up of an endless number of parts, of the various bodies which are developed by the consequences of actions.
Samvara is the stopping of asrava by which the influence of past actions (karma) is stopped from entering into the soul. It is divided into gupti, samiti, etc. Gupti is the withdrawal of the soul from that ” impulse ” (yoga) which causes mundane being. It is threefold, as relating to body, speech or mind. Samiti is acting so as to avoid injury to all living beings.
Moksha ( or Nirvana)
Moksha is the attainment with which there is an entire absence of all future actions, as all causes of bondage (false perception, etc) are ceased forever ; and, since all past actions are abolished in the presence of their causes, there arises the absolute release from all actions. As it has been said : “Moksha is the absolute release from all actions through decay (nirjard} of all actuated and potential causes of bondage and mundane being.”
Then the soul rises upward to the end of the world. As a potter’s wheel, whirled by a stick and by hands, moves on even after these have stopped until the impulse is exhausted, so the previous repeated contemplations of the embodied soul for the attainment of moksha exert their influence even after they have ceased and bear the soul onward to the end of the world.
Others hold moksha to be abiding in the highest regions, the soul being absorbed in bliss with its knowledge unhindered and itself untainted by any pain or impression thereof.
” The doctrine of the syad-vada arises from our everywhere, rejecting the idea of the absolute …” If a thing absolutely exists, it exists altogether, always, everywhere and with everybody, and no one at any time or place would ever make an effort to obtain or avoid it. The whole is thus summed up : Four classes of our opponents severally hold the doctrine of existence, non-existence, existence and non-existence successively, and the doctrine that everything is inexplicable (anirvachaniyata) ; three other classes hold one or other of the three first theories combined with the fourth.
Now, when they meet us with the scornful questions, ” Does the thing exist ? ” etc, we have a ready answer, ” It exists in a certain way,” etc. Syad-vada ascertains the entire meaning of all things. Thus said the teacher in the Syadvada-Manjari :
“A thing of an entirely indeterminate nature is the object only of the omniscient ; a thing partly determined is held to be the true object of scientific investigation. When our reasoning based on one point proceed in the revealed way, it is called the revealed Syad-vada, which ascertains the entire meaning of all things.”
” All other systems are full of jealousy from their mutual propositions and counter-propositions ; only the doctrine of the Arhat has no partiality and equally favours all sects.”
The Jaina doctrine has thus been summed up by Jinadatta-suri :
” The hindrances belonging to vigour, enjoyment, sensual pleasure, giving and receiving, sleep, fear, ignorance, aversion, laughter, liking, disliking, love, hatred, want of indifference, desire, sorrow, deceit … these are the eighteen faults (dosha) according to our system. The divine Jina is our Guru, who declares the true knowledge of the tattwas. The path of emancipation consists of knowledge, intuition and conduct. There are two means of proof (pramana) in Syad-vada doctrine – sense-perception and inference. All consists of the eternal and the non-eternal ; there are nine or seven tattwas. The jiva, the ajiva, merit and demerit, asrava, samvara, landha, nirjard, mukti … we will now explain each.
“ Jiva is defined as intelligence ; ajiva is all other than it ; merit means bodies which arise from good actions, demerit the opposite ; asrava is the bondage of actions, nirjard is the unloosing thereof ; moksha arises from destruction of the eight forms of karma or “action.” But by some teachers ” merit ” is included in samvara and ” demerit ” in asrava.
” Of the soul that has attained the four infinite things and is hidden from the world, and whose eight actions are abolished, absolute liberation is declared by Jina. The Swetambaras are the destroyers of all defilement, they live by alms, they pluck out their hair, they practise patience, they avoid all association, and are called Jain Sadhus. The Digambaras pluck out their hair, they carry peacocks tails in their hands, they drink from their hands, and they eat upright in the giver’s house; these are the second class of the Jain Rishis.
“A woman attains not the highest knowledge, she enters not Mukti, so say the Digambaras ; but there is great division on this point between them and the Swetambaras.”
I do not know what fate the 2014 elections will usher. In my own hope however, it is certain that the reins of the country’s administration pass into your hands. Hence in addressing this letter to you, I write to the future Prime Minister of India.
All that is wrong in this country today is well known : people are desperate, frustrated, unhappy and are without any inspiration or hope of an improved life. A perverse reversal of behavior pervades the nation everywhere : national interest, public welfare and the intent of alleviating the wretched lot of the people is singularly absent; mutual goodwill and respect among citizens has largely evaporated. Devotion to duty is a matter of the past.
The condition of people connected with land is deplorable; men are without work and have little opportunity to earn an honest livelihood, women find it extremely difficult to keep the family together. Alcohol is cheap, corrupt schemes to handout doles abound, yet managing food, education, health needs is impossible for most. Some workcan be had in the city, but life is hell … people are treated like dogs, without a helpful hand or considerate terms, in dirtiest of cubby-holes. Not much is left after fending off the land sharks, children’s education is often an impossible dream, the water is usually not potable enough, sanitation is lacking, and ailments are treated by dangerous quacks.
This describes the lot of sixty per cent of our country’s population. The next thirty per cent are a little better and in somewhat improved situation. But rarely is anyone in a position to help the needy; most cannot and the few who can have their conscience turned upon their selves.
Socially, we are a divided people, accentuated by the politics about us over past some decades. Justice is too formal, costly and captive to well-oiled speech, legal brokers and money in our pocket. The populace suffers from inferior life-views and values system of mind-catchers with alien religious texts and wads of charity; the insensitivity of people with any status to speak of only reopens their wounds. Each on his mustache, while others sleep with their misery.
These are not conditions that foster hope and pride. Far astrayed from the Sanatan way of this land, selfishness rules and meanness pays, corrupt ways are rewarded, our young girls humiliated and women dishonoured. There is contempt for nature and its bounty is routinely degraded; widespread environmental damage is reduced to departmental sagacity; contaminated water bodies have stopped being the collosal loss they signify … all under the very noses of people charged with responsibility. In such a disappointing dispensation and dysfunctional system, what else could be expected ? Brazen murders, rape, theft, robbery, chaos and disorder, waste, inaction, loss ? Cost overuns by 10,000 % have been heard of but mean nothing to men who matter; inflation is just a number game; and corruption of our most sacrosanct of offices is passed off as characterstic of the times.
I believe that solutions package for the problems cited above is also well known. Yes, our financial market and institutions must be equipped to differentiate between honest savings and dishonest wealth, capital for the eddies and that with nationalist intent. Our country’s interest would not be served by chugging along with US policy and falling in line with its laws. Quits as, a compilation of our nation’s history will never be effected by scholars of the West or historians closed to our literary records.
Sir, this country needs a powerful center and our citizens’ interests will be served by decentralised governance. But, in today’s context, how will it happen without you aspiring single-mindedly for that one position, from where the urgently desired changes can caused to flow ?
For us, the nation, and alternate order the world is waiting for.