tag:blogger.com,1999:blog-14206828247634696722024-02-18T22:01:50.163-08:00ParikramaUnknownnoreply@blogger.comBlogger40125tag:blogger.com,1999:blog-1420682824763469672.post-79994875886493360822024-02-15T08:56:00.000-08:002024-02-16T10:26:45.735-08:00Cave to City and Back<p>Once upon a time in a little known Hyderabadi (Deccan) Urdu daily I read two couplets by a little known Pakistani poet whose name I have forgotten, probably because he is <a href="https://karwan.news/7500/iftikhar-nasim/" target="_blank">little known</a>:</p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiWM2LmPrUe3-gRv2yl3_x3zBvTOt3v_G6-Te6AsjvjEOcZPs0Wafog3ugQCOVzqU8iXoyAhkzLyrq9UFMGQX-3tG5QOOzctGbyEYNgwJ0BLYc_bHzV7-WLJgndALbNojC_kphwbJMLKimDVi8sv3RNWfHkFUzg71cxQ-oVR35plJrWwVYDVFjYR2S3hyphenhyphenk/s397/caveyogipng.png" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="282" data-original-width="397" height="223" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiWM2LmPrUe3-gRv2yl3_x3zBvTOt3v_G6-Te6AsjvjEOcZPs0Wafog3ugQCOVzqU8iXoyAhkzLyrq9UFMGQX-3tG5QOOzctGbyEYNgwJ0BLYc_bHzV7-WLJgndALbNojC_kphwbJMLKimDVi8sv3RNWfHkFUzg71cxQ-oVR35plJrWwVYDVFjYR2S3hyphenhyphenk/w314-h223/caveyogipng.png" width="314" /></a></div><p style="text-align: center;"><span face=""Jameel Noori Nastaleeq", "Nafees Web Naskh", mehr, "Noto Nastaliq Urdu", Helvetica, Arial, sans-serif" style="background-color: white; color: #222222; font-size: 20px; text-align: justify;">شکوہ بے جا تو نہیں دنیا کے اس کمرے میں</span><br style="background-color: white; box-sizing: border-box; color: #222222; font-family: "Jameel Noori Nastaleeq", "Nafees Web Naskh", mehr, "Noto Nastaliq Urdu", Helvetica, Arial, sans-serif; font-size: 20px; text-align: justify;" /><span face=""Jameel Noori Nastaleeq", "Nafees Web Naskh", mehr, "Noto Nastaliq Urdu", Helvetica, Arial, sans-serif" style="background-color: white; color: #222222; font-size: 20px; text-align: justify;">کس طرح مختلف افراد کو رکھا جائے</span></p><p style="text-align: center;"><span face=""Jameel Noori Nastaleeq", "Nafees Web Naskh", mehr, "Noto Nastaliq Urdu", Helvetica, Arial, sans-serif" style="background-color: white; color: #222222; font-size: 20px; text-align: justify;">شہر بنتے گئے مگر انساں</span><br style="background-color: white; box-sizing: border-box; color: #222222; font-family: "Jameel Noori Nastaleeq", "Nafees Web Naskh", mehr, "Noto Nastaliq Urdu", Helvetica, Arial, sans-serif; font-size: 20px; text-align: justify;" /><span face=""Jameel Noori Nastaleeq", "Nafees Web Naskh", mehr, "Noto Nastaliq Urdu", Helvetica, Arial, sans-serif" style="background-color: white; color: #222222; font-size: 20px; text-align: justify;">آج تک غار سے نہیں نکلا</span></p><div style="text-align: center;"><span style="background-color: white; color: #222222; font-family: arial; text-align: justify;">शिकवा बेजा तो नहीं दुनिया के इस कमरे में<br /></span><span style="background-color: white; color: #222222; font-family: arial; text-align: justify;">किस तरह मुख़्तलिफ़ अफ़्राद को रखा जाए।</span></div><div style="text-align: center;"><span style="font-family: arial;"><br /></span></div><div style="text-align: center;"><span style="font-family: arial;">शहर बनते गए मगर इन्साँ<br /></span><span style="font-family: arial;">आज तक ग़ार से नहीं निकला।</span></div><div style="text-align: center;"><span style="font-family: arial;"><br /></span></div><div style="text-align: center;"><br /></div><div style="text-align: center;"><span style="background-color: white; color: #222222; font-family: arial; text-align: justify;">Not baseless is this petulance</span></div><div style="text-align: center;"><span style="background-color: white; color: #222222; font-family: arial; text-align: justify;">In our global nursery</span></div><div style="text-align: center;"><span style="background-color: white; color: #222222; text-align: justify;"><span style="font-family: arial;">How diversity can make sense</span></span></div><div style="text-align: center;"><span style="background-color: white; color: #222222; text-align: justify;"><span style="font-family: arial;">In a single soulful tapestry</span></span></div><div style="text-align: center;"><span style="background-color: white; color: #222222; font-family: arial; text-align: justify;"><br /></span><span style="font-family: arial;">The urban jungle pervades life </span></div><div style="text-align: center;"><span style="font-family: arial;">From cradle to the grave<br /></span><span style="font-family: arial;">But Man has not emerged </span></div><div style="text-align: center;"><span style="font-family: arial;">From his primordial Cave</span></div><p style="text-align: justify;">Some say that those who leave the cities for the Himalayas and other wilderness, walking into icy climate in a loincloth, through foothills infested with cobras, leopards and tigers, and competing for real estate with predators are surely escapists. Others say they just got fed up of playing pretend and wanted to confront existence. Many urban <i>sadhaks</i> won't even bathe with cold water these days.</p><p style="text-align: justify;">Here I am, sitting in my mancave in the basement of a home in the exurbs of a large city, close to farmland and not too far from wilderness. Threw together some thoughts in the table below. Criticism welcome.</p><p style="text-align: justify;"><table border="0" cellpadding="0" cellspacing="0" class="MsoNormalTable" style="border-collapse: collapse; mso-padding-alt: 0in 0in 0in 0in; mso-yfti-tbllook: 1184;">
<tbody><tr style="height: 27.2pt; mso-yfti-firstrow: yes; mso-yfti-irow: 0;">
<td style="border: solid windowtext 1.0pt; height: 27.2pt; padding: 0in 5.4pt 0in 5.4pt; width: 101.8pt;" valign="top" width="136">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-margin-top-alt: auto;"><b><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";"> </span></b><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></p>
</td>
<td style="border-left: none; border: solid windowtext 1.0pt; height: 27.2pt; mso-border-left-alt: solid windowtext 1.0pt; padding: 0in 5.4pt 0in 5.4pt; width: 94.65pt;" valign="top" width="126">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-margin-top-alt: auto;"><b><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";">Hunter-Gatherer</span></b><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></p>
</td>
<td style="border-left: none; border: solid windowtext 1.0pt; height: 27.2pt; mso-border-left-alt: solid windowtext 1.0pt; padding: 0in 5.4pt 0in 5.4pt; width: 102.8pt;" valign="top" width="137">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-margin-top-alt: auto;"><b><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";">Transhumance</span></b><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></p>
</td>
<td style="border-left: none; border: solid windowtext 1.0pt; height: 27.2pt; mso-border-left-alt: solid windowtext 1.0pt; padding: 0in 5.4pt 0in 5.4pt; width: 94.55pt;" valign="top" width="126">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-margin-top-alt: auto;"><b><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";">Agriculture</span></b><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></p>
</td>
<td style="border-left: none; border: solid windowtext 1.0pt; height: 27.2pt; mso-border-left-alt: solid windowtext 1.0pt; padding: 0in 5.4pt 0in 5.4pt; width: 82.5pt;" valign="top" width="110">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-margin-top-alt: auto;"><b><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";">Professions</span></b><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></p>
</td>
</tr>
<tr style="height: 14.0pt; mso-yfti-irow: 1;">
<td style="border-top: none; border: solid windowtext 1.0pt; height: 14.0pt; mso-border-top-alt: solid windowtext 1.0pt; padding: 0in 5.4pt 0in 5.4pt; width: 101.8pt;" valign="top" width="136">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-margin-top-alt: auto;"><b><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";">Freedom
and Success</span></b><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></p>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; height: 14.0pt; padding: 0in 5.4pt 0in 5.4pt; width: 94.65pt;" valign="top" width="126">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-margin-top-alt: auto;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";">Winner
takes all; Freedom to overcome any obstacle by any means<o:p></o:p></span></p>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; height: 14.0pt; padding: 0in 5.4pt 0in 5.4pt; width: 102.8pt;" valign="top" width="137">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-margin-top-alt: auto;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";">Team with
most possessions wins; Freedom to migrate and set one’s own borders<o:p></o:p></span></p>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; height: 14.0pt; padding: 0in 5.4pt 0in 5.4pt; width: 94.55pt;" valign="top" width="126">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-margin-top-alt: auto;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";">Winner
society assimilates loser society; Freedom from unpredictable pain<o:p></o:p></span></p>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; height: 14.0pt; padding: 0in 5.4pt 0in 5.4pt; width: 82.5pt;" valign="top" width="110">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-margin-top-alt: auto;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";">Promotion
to greater stability, enjoyment and rights<o:p></o:p></span></p>
</td>
</tr>
<tr style="height: 14.0pt; mso-yfti-irow: 2;">
<td style="border-top: none; border: solid windowtext 1.0pt; height: 14.0pt; mso-border-top-alt: solid windowtext 1.0pt; padding: 0in 5.4pt 0in 5.4pt; width: 101.8pt;" valign="top" width="136">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-margin-top-alt: auto;"><b><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";">Cultivation</span></b><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></p>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; height: 14.0pt; padding: 0in 5.4pt 0in 5.4pt; width: 94.65pt;" valign="top" width="126">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-margin-top-alt: auto;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";">Instincts
and intuition through observation; Parasitic = take what I can whenever
needed<o:p></o:p></span></p>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; height: 14.0pt; padding: 0in 5.4pt 0in 5.4pt; width: 102.8pt;" valign="top" width="137">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-margin-top-alt: auto;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";">Balance
and harmony through control; Husbandry = cultivate, manipulate and enjoy
cyclically; optimize ownership for richness and mobility<o:p></o:p></span></p>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; height: 14.0pt; padding: 0in 5.4pt 0in 5.4pt; width: 94.55pt;" valign="top" width="126">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-margin-top-alt: auto;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";">Innovation;
Maximize gains; Plan for adversity; Diversify society<o:p></o:p></span></p>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; height: 14.0pt; padding: 0in 5.4pt 0in 5.4pt; width: 82.5pt;" valign="top" width="110">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-margin-top-alt: auto;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";">Relationships;
Skills; Giving and receiving help<o:p></o:p></span></p>
</td>
</tr>
<tr style="height: 14.0pt; mso-yfti-irow: 3;">
<td style="border-top: none; border: solid windowtext 1.0pt; height: 14.0pt; mso-border-top-alt: solid windowtext 1.0pt; padding: 0in 5.4pt 0in 5.4pt; width: 101.8pt;" valign="top" width="136">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-margin-top-alt: auto;"><b><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";">Defense
and Offense</span></b><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></p>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; height: 14.0pt; padding: 0in 5.4pt 0in 5.4pt; width: 94.65pt;" valign="top" width="126">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-margin-top-alt: auto;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";">Pack
mentality<o:p></o:p></span></p>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; height: 14.0pt; padding: 0in 5.4pt 0in 5.4pt; width: 102.8pt;" valign="top" width="137">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-margin-top-alt: auto;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";">Herd +
Sheepdogs + Herder mentality<o:p></o:p></span></p>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; height: 14.0pt; padding: 0in 5.4pt 0in 5.4pt; width: 94.55pt;" valign="top" width="126">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-margin-top-alt: auto;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";">Hierarchical
specialization<o:p></o:p></span></p>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; height: 14.0pt; padding: 0in 5.4pt 0in 5.4pt; width: 82.5pt;" valign="top" width="110">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-margin-top-alt: auto;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";">Individual
contributor<o:p></o:p></span></p>
</td>
</tr>
<tr style="height: 13.2pt; mso-yfti-irow: 4;">
<td style="border-top: none; border: solid windowtext 1.0pt; height: 13.2pt; mso-border-top-alt: solid windowtext 1.0pt; padding: 0in 5.4pt 0in 5.4pt; width: 101.8pt;" valign="top" width="136">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-margin-top-alt: auto;"><b><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";">Law and
Ethos</span></b><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></p>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; height: 13.2pt; padding: 0in 5.4pt 0in 5.4pt; width: 94.65pt;" valign="top" width="126">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-margin-top-alt: auto;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";">At any
point in time, one becomes either a predator or prey; Every relationship is
based on need; An individual is at the mercy of Nature; All individuals and
groups are parts of a whole<o:p></o:p></span></p>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; height: 13.2pt; padding: 0in 5.4pt 0in 5.4pt; width: 102.8pt;" valign="top" width="137">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-margin-top-alt: auto;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";">Herd must
trust and obey the shepherd, and sheepdogs help enforce that; Certain
mysteries are not to be questioned; We as a group are different from others<o:p></o:p></span></p>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; height: 13.2pt; padding: 0in 5.4pt 0in 5.4pt; width: 94.55pt;" valign="top" width="126">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-margin-top-alt: auto;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";">Sharing,
fairness, compassion, questioning, innovation, freedom from excessive
punishment and threat; Signaling virtue is important; Our group is better
than others<o:p></o:p></span></p>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; height: 13.2pt; padding: 0in 5.4pt 0in 5.4pt; width: 82.5pt;" valign="top" width="110">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-margin-top-alt: auto;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";">Clear role
definition; Honest work; rules-based competition; Procrastinator; doing the
minimum of what's needed<o:p></o:p></span></p>
</td>
</tr>
<tr style="height: 14.0pt; mso-yfti-irow: 5;">
<td style="border-top: none; border: solid windowtext 1.0pt; height: 14.0pt; mso-border-top-alt: solid windowtext 1.0pt; padding: 0in 5.4pt 0in 5.4pt; width: 101.8pt;" valign="top" width="136">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-margin-top-alt: auto;"><b><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";">Conflict
and Cooperation</span></b><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></p>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; height: 14.0pt; padding: 0in 5.4pt 0in 5.4pt; width: 94.65pt;" valign="top" width="126">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-margin-top-alt: auto;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";">Conflict
is eternal, cooperation is provisional; Big fish eat small fish; Bodies are
expendable but the life force is priceless and not to be wasted; Power is in
always being prepared; Sudden strike or snatch when need and opportunity
intersect<o:p></o:p></span></p>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; height: 14.0pt; padding: 0in 5.4pt 0in 5.4pt; width: 102.8pt;" valign="top" width="137">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-margin-top-alt: auto;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";">Conflict
and cooperation are in balance; Incrementally amass wealth and power; Be
hardy, stoic, enjoy simple things, live long, don’t develop attachments<o:p></o:p></span></p>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; height: 14.0pt; padding: 0in 5.4pt 0in 5.4pt; width: 94.55pt;" valign="top" width="126">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-margin-top-alt: auto;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";">Cooperation
is paramount, conflict is to be contained or avoided; Incremental progress;
Creature comforts and conveniences are a sign of power and prosperity<o:p></o:p></span></p>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; height: 14.0pt; padding: 0in 5.4pt 0in 5.4pt; width: 82.5pt;" valign="top" width="110">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-margin-top-alt: auto;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";">Competition
helps refine skills; Cooperate to learn and share knowledge and benefits;
Enjoy life; Bear with adversity<o:p></o:p></span></p>
</td>
</tr>
<tr style="height: 13.2pt; mso-yfti-irow: 6;">
<td style="border-top: none; border: solid windowtext 1.0pt; height: 13.2pt; mso-border-top-alt: solid windowtext 1.0pt; padding: 0in 5.4pt 0in 5.4pt; width: 101.8pt;" valign="top" width="136">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-margin-top-alt: auto;"><b><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";">Power</span></b><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></p>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; height: 13.2pt; padding: 0in 5.4pt 0in 5.4pt; width: 94.65pt;" valign="top" width="126">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-margin-top-alt: auto;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";">Survival<o:p></o:p></span></p>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; height: 13.2pt; padding: 0in 5.4pt 0in 5.4pt; width: 102.8pt;" valign="top" width="137">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-margin-top-alt: auto;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";">Heroism<o:p></o:p></span></p>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; height: 13.2pt; padding: 0in 5.4pt 0in 5.4pt; width: 94.55pt;" valign="top" width="126">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-margin-top-alt: auto;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";">Prosperity<o:p></o:p></span></p>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; height: 13.2pt; padding: 0in 5.4pt 0in 5.4pt; width: 82.5pt;" valign="top" width="110">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-margin-top-alt: auto;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";">Progress<o:p></o:p></span></p>
</td>
</tr>
<tr style="height: 13.2pt; mso-yfti-irow: 7;">
<td style="border-top: none; border: solid windowtext 1.0pt; height: 13.2pt; mso-border-top-alt: solid windowtext 1.0pt; padding: 0in 5.4pt 0in 5.4pt; width: 101.8pt;" valign="top" width="136">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-margin-top-alt: auto;"><b><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";">Religious
Mode</span></b><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></p>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; height: 13.2pt; padding: 0in 5.4pt 0in 5.4pt; width: 94.65pt;" valign="top" width="126">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-margin-top-alt: auto;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";">Shamanism<o:p></o:p></span></p>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; height: 13.2pt; padding: 0in 5.4pt 0in 5.4pt; width: 102.8pt;" valign="top" width="137">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-margin-top-alt: auto;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";">Legalism<o:p></o:p></span></p>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; height: 13.2pt; padding: 0in 5.4pt 0in 5.4pt; width: 94.55pt;" valign="top" width="126">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-margin-top-alt: auto;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";">Tolerance
and Non-violence<o:p></o:p></span></p>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; height: 13.2pt; padding: 0in 5.4pt 0in 5.4pt; width: 82.5pt;" valign="top" width="110">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-margin-top-alt: auto;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";">Honesty
and diligence<o:p></o:p></span></p>
</td>
</tr>
<tr style="height: 14.0pt; mso-yfti-irow: 8;">
<td style="border-top: none; border: solid windowtext 1.0pt; height: 14.0pt; mso-border-top-alt: solid windowtext 1.0pt; padding: 0in 5.4pt 0in 5.4pt; width: 101.8pt;" valign="top" width="136">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-margin-top-alt: auto;"><b><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";">Autonomy
and Community</span></b><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></p>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; height: 14.0pt; padding: 0in 5.4pt 0in 5.4pt; width: 94.65pt;" valign="top" width="126">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-margin-top-alt: auto;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";">Each one
responsible for himself; Survivalist ethic<o:p></o:p></span></p>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; height: 14.0pt; padding: 0in 5.4pt 0in 5.4pt; width: 102.8pt;" valign="top" width="137">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-margin-top-alt: auto;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";">Loyalty
and contribution to the tribe is paramount; All are equal in the tribe, but
some are more equal than others; Sacrifice oneself for the tribe<o:p></o:p></span></p>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; height: 14.0pt; padding: 0in 5.4pt 0in 5.4pt; width: 94.55pt;" valign="top" width="126">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-margin-top-alt: auto;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";">Fractal
localism; Birds of a feather will flock together<o:p></o:p></span></p>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; height: 14.0pt; padding: 0in 5.4pt 0in 5.4pt; width: 82.5pt;" valign="top" width="110">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-margin-top-alt: auto;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";">Desires
facilities to proudly work as a cog in the machine<o:p></o:p></span></p>
</td>
</tr>
<tr style="height: 13.2pt; mso-yfti-irow: 9;">
<td style="border-top: none; border: solid windowtext 1.0pt; height: 13.2pt; mso-border-top-alt: solid windowtext 1.0pt; padding: 0in 5.4pt 0in 5.4pt; width: 101.8pt;" valign="top" width="136">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-margin-top-alt: auto;"><b><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";">Mother
Nature</span></b><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></p>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; height: 13.2pt; padding: 0in 5.4pt 0in 5.4pt; width: 94.65pt;" valign="top" width="126">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-margin-top-alt: auto;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";">Everything
is controlled by one’s individual relationship with Her<o:p></o:p></span></p>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; height: 13.2pt; padding: 0in 5.4pt 0in 5.4pt; width: 102.8pt;" valign="top" width="137">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-margin-top-alt: auto;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";">Organize,
learn from and work with Nature<o:p></o:p></span></p>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; height: 13.2pt; padding: 0in 5.4pt 0in 5.4pt; width: 94.55pt;" valign="top" width="126">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-margin-top-alt: auto;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";">Nature is
nice to look at but painful to be close to; Conquer and benefit from Nature
through innovation and organization; God is beneficent<o:p></o:p></span></p>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; height: 13.2pt; padding: 0in 5.4pt 0in 5.4pt; width: 82.5pt;" valign="top" width="110">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-margin-top-alt: auto;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";">Not close
to rhythms of Nature but may believe in “God”<o:p></o:p></span></p>
</td>
</tr>
<tr style="height: 14.0pt; mso-yfti-irow: 10;">
<td style="border-top: none; border: solid windowtext 1.0pt; height: 14.0pt; mso-border-top-alt: solid windowtext 1.0pt; padding: 0in 5.4pt 0in 5.4pt; width: 101.8pt;" valign="top" width="136">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-margin-top-alt: auto;"><b><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";">Sexuality</span></b><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></p>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; height: 14.0pt; padding: 0in 5.4pt 0in 5.4pt; width: 94.65pt;" valign="top" width="126">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-margin-top-alt: auto;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";">Undifferentiated;
Likes and dislikes almost irrelevant; The act matters when needed; Polyandry
also acceptable<o:p></o:p></span></p>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; height: 14.0pt; padding: 0in 5.4pt 0in 5.4pt; width: 102.8pt;" valign="top" width="137">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-margin-top-alt: auto;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";">Specific
likes and dislikes; Polygamy, the more women the greater you are; Consent not
that important and abduction is macho<o:p></o:p></span></p>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; height: 14.0pt; padding: 0in 5.4pt 0in 5.4pt; width: 94.55pt;" valign="top" width="126">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-margin-top-alt: auto;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";">Specific
likes and dislikes; Monogamous ideal but polygamy exists; Consent is
important<o:p></o:p></span></p>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; height: 14.0pt; padding: 0in 5.4pt 0in 5.4pt; width: 82.5pt;" valign="top" width="110">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-margin-top-alt: auto;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";">Stable or
serial monogamy by consent<o:p></o:p></span></p>
</td>
</tr>
<tr style="height: 14.0pt; mso-yfti-irow: 11;">
<td style="border-top: none; border: solid windowtext 1.0pt; height: 14.0pt; mso-border-alt: solid windowtext 1.0pt; mso-border-bottom-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext 1.0pt; padding: 0in 5.4pt 0in 5.4pt; width: 101.8pt;" valign="top" width="136">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-margin-top-alt: auto;"><b><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";">Value</span></b><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></p>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; height: 14.0pt; mso-border-bottom-alt: solid windowtext .5pt; mso-border-right-alt: solid windowtext 1.0pt; padding: 0in 5.4pt 0in 5.4pt; width: 94.65pt;" valign="top" width="126">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-margin-top-alt: auto;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";">Knowledge
of (or rather connectedness with) the whole<o:p></o:p></span></p>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; height: 14.0pt; mso-border-bottom-alt: solid windowtext .5pt; mso-border-right-alt: solid windowtext 1.0pt; padding: 0in 5.4pt 0in 5.4pt; width: 102.8pt;" valign="top" width="137">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-margin-top-alt: auto;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";">Honor<o:p></o:p></span></p>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; height: 14.0pt; mso-border-bottom-alt: solid windowtext .5pt; mso-border-right-alt: solid windowtext 1.0pt; padding: 0in 5.4pt 0in 5.4pt; width: 94.55pt;" valign="top" width="126">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-margin-top-alt: auto;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";">Social
status and prosperity<o:p></o:p></span></p>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; height: 14.0pt; mso-border-bottom-alt: solid windowtext .5pt; mso-border-right-alt: solid windowtext 1.0pt; padding: 0in 5.4pt 0in 5.4pt; width: 82.5pt;" valign="top" width="110">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-margin-top-alt: auto;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";">Knowledge
of the parts, work and pleasure; Circumscribed empathy<o:p></o:p></span></p>
</td>
</tr>
<tr style="height: 14.0pt; mso-yfti-irow: 12;">
<td style="border-top: none; border: solid windowtext 1.0pt; height: 14.0pt; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 101.8pt;" valign="top" width="136">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-margin-top-alt: auto;"><b><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";">Release</span></b><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></p>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; height: 14.0pt; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 94.65pt;" valign="top" width="126">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-margin-top-alt: auto;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";">Unimpeded
Existence<o:p></o:p></span></p>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; height: 14.0pt; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 102.8pt;" valign="top" width="137">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-margin-top-alt: auto;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";">Glory and
Heaven<o:p></o:p></span></p>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; height: 14.0pt; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 94.55pt;" valign="top" width="126">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-margin-top-alt: auto;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";">Wisdom,
command, accomplishment<o:p></o:p></span></p>
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<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; height: 14.0pt; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 82.5pt;" valign="top" width="110">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-margin-top-alt: auto;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";">Security,
aesthetic entertainment and indulgence<o:p></o:p></span></p>
</td>
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<tr style="height: 14.0pt; mso-yfti-irow: 13;">
<td style="border-top: none; border: solid windowtext 1.0pt; height: 14.0pt; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 101.8pt;" valign="top" width="136">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-margin-top-alt: auto;"><b><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";">Vedic
Archetype</span></b><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></p>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; height: 14.0pt; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 94.65pt;" valign="top" width="126">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-margin-top-alt: auto;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";">Rishi<o:p></o:p></span></p>
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<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; height: 14.0pt; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 102.8pt;" valign="top" width="137">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-margin-top-alt: auto;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";">Deva<o:p></o:p></span></p>
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<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; height: 14.0pt; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 94.55pt;" valign="top" width="126">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-margin-top-alt: auto;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";">Arya<o:p></o:p></span></p>
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<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; height: 14.0pt; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 82.5pt;" valign="top" width="110">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-margin-top-alt: auto;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";">Bhakta<o:p></o:p></span></p>
</td>
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<tr style="height: 14.0pt; mso-yfti-irow: 14; mso-yfti-lastrow: yes;">
<td style="border-top: none; border: solid windowtext 1.0pt; height: 14.0pt; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 101.8pt;" valign="top" width="136">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-margin-top-alt: auto;"><b><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";">Varnic Model<o:p></o:p></span></b></p>
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<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; height: 14.0pt; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 94.65pt;" valign="top" width="126">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-margin-top-alt: auto;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";">Brahmin<o:p></o:p></span></p>
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<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; height: 14.0pt; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 102.8pt;" valign="top" width="137">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-margin-top-alt: auto;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";">Kshatriya<o:p></o:p></span></p>
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<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; height: 14.0pt; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 94.55pt;" valign="top" width="126">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-margin-top-alt: auto;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";">Vaishya<o:p></o:p></span></p>
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<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; height: 14.0pt; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 82.5pt;" valign="top" width="110">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0in; mso-margin-top-alt: auto;"><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman";">Shudra<o:p></o:p></span></p>
</td>
</tr>
</tbody></table><br /></p>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-1420682824763469672.post-74506675558135305532022-01-20T10:48:00.016-08:002022-01-21T15:02:14.663-08:00Princess Fitna<div class="separator" style="clear: both; text-align: left;">Among his lesser known accomplishments, Aurangzeb imprisoned his favorite daughter Zeb-un-nisa for life. Zeb was born almost exactly 9 months after Aurangzeb's <i>nikah</i> with his chief consort, the Safavid Irani Dilras Banu, but given that he was what Jehangir would have called a <i>majzoob-e-madarzad</i> -- absorbed in holy rapture right from the mother's womb (or in Jehangir's sense of the term, a congenital idiot) -- we can safely rule out that he had put the bun in the oven before the <i>qabools</i> were uttered. </div><div class="separator" style="clear: both; text-align: left;"><br /></div><div class="separator" style="clear: both; text-align: left;">She quickly grew to become a favorite daughter. He once showered 30,000 gold pieces on Zeb when she had become a <i>hafizah</i> of the Qur'an. But she also loved music and the fine arts, and was herself a singer of some renown. She was a fine poetess in Persian, and wrote under the name Makhfi - the one disguised, concealed. Her collected works are available as the <a href="https://archive.org/details/dvnimakhf00zebuuoft/page/126/mode/2up?view=theater" target="_blank">Divan-e-Makhfi</a>. </div><div class="separator" style="clear: both; text-align: left;"><br /><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEjKtdyhl5qKXe5PV3k07mECHemWcr6czQDl4P_O_-vm7JxNOO3YsvujlvvMYhtghGYzfX97FG6b2SnAq0kR_AvMkIXHrZZSqt331Jh91IOoxRwcL1oX2iGqlZx8cCG4Dtqbs2ypmaxtR-Vh0F6uUzLio_5tvDzcMlN7fj1BvwGXWoLAOc0TTuchrrzu=s641" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="641" data-original-width="541" height="320" src="https://blogger.googleusercontent.com/img/a/AVvXsEjKtdyhl5qKXe5PV3k07mECHemWcr6czQDl4P_O_-vm7JxNOO3YsvujlvvMYhtghGYzfX97FG6b2SnAq0kR_AvMkIXHrZZSqt331Jh91IOoxRwcL1oX2iGqlZx8cCG4Dtqbs2ypmaxtR-Vh0F6uUzLio_5tvDzcMlN7fj1BvwGXWoLAOc0TTuchrrzu=s320" width="270" /></a></div></div><div class="separator" style="clear: both; text-align: left;"><br /></div><div class="separator" style="clear: both; text-align: left;">When Aurangzeb ascended the blood-spattered throne, Zeb was only 21, but he was already discussing affairs of state with her. He would send all the princes of court to welcome her when she swung by. None of these honors were afforded to her 3 younger sisters.</div><div class="separator" style="clear: both; text-align: left;"><br /></div><div class="separator" style="clear: both; text-align: left;">But Aurangzeb was a Sufi in the mould of Imam Rabbani (whose missionary career grew wings after the death of Akbar and the ascent of Jehangir). As his walk of faith entered steeper territory, his tolerance levels were thrown off kilter. </div><div class="separator" style="clear: both; text-align: left;"><br /></div><div class="separator" style="clear: both; text-align: left;">No one really knows why Aurangzeb turned on Zeb. Some say it was because she wrote sympathetically to her younger brother Muhammad Akbar who had publicly accused Aurangzeb of not being Islamic enough -- of all things political, he chose this accusation... I suppose when a revolution is in progress, ambitious people fall over one another to declare their devotion to the cause.</div><div class="separator" style="clear: both; text-align: left;"><br /></div><div class="separator" style="clear: both; text-align: left;">Another theory is that she had a brief affair with the son of the <i>vazir</i> of Shahjehanabad - but whispers of her secret trysts and affairs were not uncommon before, she being a single woman with privileges and all that. </div><div class="separator" style="clear: both; text-align: left;"><br /></div><div class="separator" style="clear: both; text-align: left;">But those were minor, as affairs go. The major portion of dalliance and pining was reserved for the Maratha Shivaji, whom she is also rumored to have helped escape Mughal captivity, and whose meteoric rise and legacy single-handedly destroyed the Mughal empire.</div><div class="separator" style="clear: both; text-align: left;"><br /></div><div class="separator" style="clear: both; text-align: left;">Whatever the truth is, she was charged with <i>fitna,</i> sedition, her accumulated wealth was seized, her pension canceled, and she was placed under lifelong incarceration in a fort. A refreshing change in parenting from Shah Jehan's incest fetish.</div><div class="separator" style="clear: both; text-align: left;"><br /></div><div class="separator" style="clear: both; text-align: left;">I'd imagine that being a bird in a cage is every Persian poet's ecstatic nightmare, at least the melancholy and defiant ones (meaning most of them). Our princess, like all spinsters, was telling everyone she is lonesome-coz-she's-too-wholesome, and so her poetry is set to that register since the good times when she was abbu's favourite.</div><div class="separator" style="clear: both; text-align: left;"><br /></div><div class="separator" style="clear: both; text-align: left;"><div class="separator" style="clear: both; text-align: center;"><span style="font-size: medium;">سر گرانی نرود از سر او تا دم صور</span></div><div class="separator" style="clear: both; text-align: center;"><span style="font-size: medium;">هرکه او مست به دامان ایاغی نبود</span></div><div class="separator" style="clear: both; text-align: center;"><br /></div><div class="separator" style="clear: both; text-align: center;">तुरही-धमन तक भारी </div><div class="separator" style="clear: both; text-align: center;">रहेगा सिर उसका।</div><div class="separator" style="clear: both; text-align: center;">सोम के प्यालों से जो </div><div class="separator" style="clear: both; text-align: center;">न सहस्कृत हो पाया॥</div><div class="separator" style="clear: both; text-align: center;"><br /></div><div class="separator" style="clear: both;">"'Til Israfil's (Raphael's) trumpet blows (to herald the Resurrection), that sullen, heavy-headed inebriation (of materialism) never leaves one / Who is not instead intoxicated from the chalice of the Wine (of Enlightenment)."</div></div><div class="separator" style="clear: both; text-align: left;"><br /></div><div class="separator" style="clear: both; text-align: left;"><div class="separator" style="clear: both; text-align: center;"><span style="font-size: medium;">عشق چون آید برد هوش دل فرزانه را</span></div><div class="separator" style="clear: both; text-align: center;"><span style="font-size: medium;">دزد دانا میکشد اول چراغ خانه را</span></div><div class="separator" style="clear: both; text-align: center;"><br /></div><div class="separator" style="clear: both; text-align: center;">आकर काम चित्त-बोध को</div><div class="separator" style="clear: both; text-align: center;">मोह लेता है कुछ ऐसे ।</div><div class="separator" style="clear: both; text-align: center;">चोर सियाना जो देहली-दीप को </div><div class="separator" style="clear: both; text-align: center;">चुरा लेता है पहले॥</div><div class="separator" style="clear: both; text-align: center;"><br /></div><div class="separator" style="clear: both;">"Love comes and robs the heart of wit and wisdom / Like the clever thief who snatches the lamp of the household first."</div><div class="separator" style="clear: both;"><br /></div><div class="separator" style="clear: both;"><div class="separator" style="clear: both;"><div class="separator" style="clear: both; text-align: center;"><span style="font-size: medium;">مخفی هر لحظه من از بخت سؤالی دارم</span></div><div class="separator" style="clear: both; text-align: center;"><span style="font-size: medium;">تا به یک بار کند لب به جواب آلوده</span></div><div class="separator" style="clear: both; text-align: center;"><br /></div><div class="separator" style="clear: both; text-align: center;">मख़्फ़ी पृच्छा है मेरी </div><div class="separator" style="clear: both; text-align: center;">दिष्टि से पल पल।</div><div class="separator" style="clear: both; text-align: center;">कि वह होंठ पर एक बार लाए </div><div class="separator" style="clear: both; text-align: center;">उत्तर का कश्मल॥</div><div class="separator" style="clear: both; text-align: center;"><br /></div><div class="separator" style="clear: both;">"Makhfi, I question Luck every passing moment / Hoping that Her lips be tainted with an answer just once."</div><div class="separator" style="clear: both;"><br /></div><div class="separator" style="clear: both;"><div class="separator" style="clear: both; text-align: center;"><span style="font-size: medium;">گرچه من لیلی اثاثم دل چو مجنون بینواست</span></div><div class="separator" style="clear: both; text-align: center;"><span style="font-size: medium;">سر به صحرا میزدم لیکن حیا زنجیر پاست</span></div><div class="separator" style="clear: both; text-align: center;"><br /></div><div class="separator" style="clear: both; text-align: center;">यद्यपि हूँ लैला सरीखी, </div><div class="separator" style="clear: both; text-align: center;">मजनूँ-सा है अवाक् मन।</div><div class="separator" style="clear: both; text-align: center;">मरुमुख है मस्तक किन्तु </div><div class="separator" style="clear: both; text-align: center;">पैरों पर है लाज का बन्धन॥</div><div class="separator" style="clear: both; text-align: center;"><br /></div><div class="separator" style="clear: both;">"Although I am Leyla, my heart is voiceless like Majnun; / I have turned my head toward the desert wilderness, but chastity and shame enchain my feet."</div><div class="separator" style="clear: both;"><br /></div><div class="separator" style="clear: both;"><div class="separator" style="clear: both; text-align: center;"><span style="font-size: medium;">خورشید جهان تابم و نشناخت مرا کس</span></div><div class="separator" style="clear: both; text-align: center;"><span style="font-size: medium;">افسوس که صاحب نظران را نظری نیست</span></div><div style="text-align: center;"><br /></div><div style="text-align: center;">आदित्य हूँ जगताप और </div><div style="text-align: center;">न किसी ने पहचाना।</div><div style="text-align: center;">खेद, कि विचक्षणों ने </div><div style="text-align: center;">वह दिव्यचक्षु न जाना॥</div><div style="text-align: center;"><br /></div><div>"I am the light of the world, and no one recognized Me; / Alas, those with eyesight do not possess vision (or, so-called experts lack the right theoretical framework and insight)."</div><div><br /></div><div><div style="text-align: center;"><span style="font-size: medium;">مخفیا در روز محشر بینصیب از کوثر است</span></div><div style="text-align: center;"><span style="font-size: medium;">زبان در کام کش مخفی و پای صبر در دامن</span></div></div><div style="text-align: center;"><br /></div><div style="text-align: center;">मख़्फ़िया यम-सदन में रहेगी </div><div style="text-align: center;">अभागिन ऋत-पान से ।</div><div style="text-align: center;">तालू में रखें जीभ-खेचरी मख़्फ़ी</div><div style="text-align: center;">और धीरज-पाद आँचल में॥</div><div style="text-align: center;"><br /></div><div>"Makhfi, the concealed one, is not destined to drink of the fount of Kauthar on the Day of Resurrection & Judgment; / Tuck your Tongue into your palate, Makhfi, and pull your feet of Patience under your skirt."</div><div><br /></div><div><div style="text-align: center;"><span style="font-size: medium;">آنکه دست دوستی بر دامن حیدر نزد</span></div><div style="text-align: center;"><span style="font-size: medium;">که آخر پنجه شاه ولایت دست من گیرد</span></div></div><div style="text-align: center;"><br /></div><div style="text-align: center;">नरसिंह के वसन को जो</div><div style="text-align: center;">न छूआ मैत्री का हाथ।</div><div style="text-align: center;">कि गुरुराज के नखाग्र से हि </div><div style="text-align: center;">हो मेरा कर-संघात॥</div><div style="text-align: center;"><br /></div><div>"For the one who hasn't yet placed the hand of alliance upon the robe of Haidar (the lion, Ali), / May the tips of the paws of the King of Guruship grab mine."</div><div><br /></div><div>Aurangzeb had replaced the customary Hindu Rajput chief queen with a Muslim Irani from Safavid Persia, but being remotely Shi'a under a Rabbani-inspired dispensation can be tricky.</div><div><br /></div><div>A friend said to me recently: geopolitics is all-pervading. </div></div></div></div></div></div><p></p>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-1420682824763469672.post-30086926097401906412021-03-26T00:53:00.006-07:002021-03-26T01:12:22.746-07:00Angry Schismatic Monotheism<h2 class="clickable-header top-level-header" id="continued-prosyletizing-tendencies" style="background-color: #f4f4f4; box-sizing: border-box; color: #212529; font-family: siddhanta, NotoSansDevanagari-Regular, NotoSansKannada-Regular, NotoSansTelugu-Regular, NotoSansTamil-Regular, NotoSansMalayalam-Regular, NotoSansOriya-Regular, NotoSansBengali-Regular, NotoSansGujarati-Regular, NotoSansGurmukhi-Regular, NotoSerifTibetan-Medium, NotoSansBrahmi-Regular, serif; font-weight: 500; line-height: 1.2; margin-bottom: 0.5rem; margin-top: 0px;"><span style="font-size: small; text-align: justify;"><i>Khordad saal mubarak.</i> Quickly dumping an old conversation: a brief case study of Zoroastrianism as an Angry Schismatic Monotheism and it's life-cycle. </span></h2><div><h2 class="clickable-header top-level-header" id="continued-prosyletizing-tendencies" style="background-color: #f4f4f4; box-sizing: border-box; color: #212529; font-family: siddhanta, NotoSansDevanagari-Regular, NotoSansKannada-Regular, NotoSansTelugu-Regular, NotoSansTamil-Regular, NotoSansMalayalam-Regular, NotoSansOriya-Regular, NotoSansBengali-Regular, NotoSansGujarati-Regular, NotoSansGurmukhi-Regular, NotoSerifTibetan-Medium, NotoSansBrahmi-Regular, serif; font-weight: 500; line-height: 1.2; margin-bottom: 0.5rem; margin-top: 0px;"><span style="font-size: small; text-align: justify;"><br /><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg-2-I1m2vLRThWmQfl8pJ9GmBe7jwnXfNaFVCfLRu8BusML33sday2mzmxyMgnfTIAF4czEa0_1QWlpWhLqeOQvST0Fs4Q0rBTQ1rPs_IXILCNkJ911akVw_Y8m8cfuJ29FmwWjRIH6Ag/s676/schizo.PNG" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="510" data-original-width="676" height="241" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg-2-I1m2vLRThWmQfl8pJ9GmBe7jwnXfNaFVCfLRu8BusML33sday2mzmxyMgnfTIAF4czEa0_1QWlpWhLqeOQvST0Fs4Q0rBTQ1rPs_IXILCNkJ911akVw_Y8m8cfuJ29FmwWjRIH6Ag/w320-h241/schizo.PNG" width="320" /></a></div>I differentiate 'Angry Schismatic Monotheism' from 'Integral Dharmic Monotheism' in its inner state of mind and external relationships - with no regard for textbook definitions of 'monotheism'. The idea of 'one' Supreme Being is not alien to 'pagan' faith traditions and certainly not Hinduism. While it is ridiculous to speak of numerical 'one' for an entity beyond space and time (and therefore number), even more nuanced discussions of a 'one' fail to consider the intensional and extensional semantic warp and woof that results in an almost predictable pattern of behaviour and culture: mental maps, moulding of affects and economy of instincts. </span></h2></div><div><h2 class="clickable-header top-level-header" id="continued-prosyletizing-tendencies" style="background-color: #f4f4f4; box-sizing: border-box; color: #212529; font-family: siddhanta, NotoSansDevanagari-Regular, NotoSansKannada-Regular, NotoSansTelugu-Regular, NotoSansTamil-Regular, NotoSansMalayalam-Regular, NotoSansOriya-Regular, NotoSansBengali-Regular, NotoSansGujarati-Regular, NotoSansGurmukhi-Regular, NotoSerifTibetan-Medium, NotoSansBrahmi-Regular, serif; font-weight: 500; line-height: 1.2; margin-bottom: 0.5rem; margin-top: 0px;"><span style="font-size: small; text-align: justify;">This is reflected in the balance and relationship between Bhakti and Shakti, or devotional and political expression (where devotional is original spiritual creativity rather than dogmatic passion). If one is excessively impassioned and the outreach connected with the other is remarkably lacklustre, it is a symptom to be considered. Hopefully of interest to Dharmic traditions.</span></h2></div><div><span style="text-align: justify;"><br /></span></div><h2 class="clickable-header top-level-header" id="continued-prosyletizing-tendencies" style="background-color: #f4f4f4; box-sizing: border-box; color: #212529; font-family: siddhanta, NotoSansDevanagari-Regular, NotoSansKannada-Regular, NotoSansTelugu-Regular, NotoSansTamil-Regular, NotoSansMalayalam-Regular, NotoSansOriya-Regular, NotoSansBengali-Regular, NotoSansGujarati-Regular, NotoSansGurmukhi-Regular, NotoSerifTibetan-Medium, NotoSansBrahmi-Regular, serif; line-height: 1.2; margin-bottom: 0.5rem; margin-top: 0px; text-align: justify;"><span style="font-size: small;">Borrowing from Hinduism</span></h2><p style="text-align: justify;"><span face="siddhanta, NotoSansDevanagari-Regular, NotoSansKannada-Regular, NotoSansTelugu-Regular, NotoSansTamil-Regular, NotoSansMalayalam-Regular, NotoSansOriya-Regular, NotoSansBengali-Regular, NotoSansGujarati-Regular, NotoSansGurmukhi-Regular, NotoSerifTibetan-Medium, NotoSansBrahmi-Regular, serif" style="background-color: #f4f4f4; color: #212529;">According to their own <a href="https://www.youtube.com/watch?v=aRaTLZxmAuk&t=55s" target="_blank">internal narrative</a>, there was an internecine war, they lost and were pushed out, and then Zarathushtra Spitama brought a people in despair “glad tidings” and new moral courage. The cosmic dispensation had kathenotheistically revolved, it was said, and the people of Ahura had now been chosen over the people of the Daevas. Nevertheless, Zarathushtra himself and many Magi and others after that continued to borrow or steal knowledge and tradition from the Hindus. This and other details are also recorded by Roman students of this tradition – The 4th century CE, Roman historian Ammianus Marcellinus made the following observations in his Rerum gestarum libri 23.6.31-36: “When Zoroaster had boldly made his way into the unknown regions of Upper India, he came to a certain woody retreat, of which with its tranquil silence the Brahmans, men of sublime genius, were the possessors. From their teaching he learnt the principles of the motion of the world and of the stars, and the pure rites of sacrifice, as far as he could; and of what he learnt he infused some portion into the minds of the Magi, which they have handed down by tradition to later ages, each instructing his own children, and adding to it their own system of divination.” Asho Zarathushtra converted the chieftains of a few immediate kshatriya clans, and then they later created a confederacy. They also infused this modified Brahminical knowledge into other existing priesthoods in the Middle East – the Magi were an existing pre-Zoro priesthood in that region.</span></p><h2 class="clickable-header top-level-header" id="continued-prosyletizing-tendencies" style="background-color: #f4f4f4; box-sizing: border-box; color: #212529; font-family: siddhanta, NotoSansDevanagari-Regular, NotoSansKannada-Regular, NotoSansTelugu-Regular, NotoSansTamil-Regular, NotoSansMalayalam-Regular, NotoSansOriya-Regular, NotoSansBengali-Regular, NotoSansGujarati-Regular, NotoSansGurmukhi-Regular, NotoSerifTibetan-Medium, NotoSansBrahmi-Regular, serif; line-height: 1.2; margin-bottom: 0.5rem; margin-top: 0px; text-align: justify;"><span style="font-size: small;">Continued prosyletizing tendencies</span></h2><p style="background-color: #f4f4f4; box-sizing: border-box; color: #212529; font-family: siddhanta, NotoSansDevanagari-Regular, NotoSansKannada-Regular, NotoSansTelugu-Regular, NotoSansTamil-Regular, NotoSansMalayalam-Regular, NotoSansOriya-Regular, NotoSansBengali-Regular, NotoSansGujarati-Regular, NotoSansGurmukhi-Regular, NotoSerifTibetan-Medium, NotoSansBrahmi-Regular, serif; margin-bottom: 1rem; margin-top: 0px; text-align: justify;">Thus, Zoroastrianism expanded by conversion of existing priesthoods in addition to chieftains – just as Islam would later do in Persia. Further, with time, this confederacy expanded and began to convert people of not just other clans but other ‘ethnicities’. It was a strongly proselytizing faith, and also an imperialistic one. Eventually, a particular confederation clicked and they rapidly expanded and created a new empire in the Middle East and C. Asia. Their policy was to offer the faith to select elites among the conquered peoples, but generally not to force it upon them. However, temples specifically of the Devas in the Middle East *were* destroyed as a matter of ideology - the winning of temporal power lead to acting out a vengeance they nursed. Other non-Deva cults could continue to practice safely, as <i>dhimmis</i> of a sort. Other peoples near the Caucasus such as some Armenians, Ossetians, etc. were also converted, and near-Hellenic peoples as well.</p><h2 class="clickable-header top-level-header" id="strengthening-of-jati-exclusivity-during-distress-from-greek-invasion" style="background-color: #f4f4f4; box-sizing: border-box; color: #212529; font-family: siddhanta, NotoSansDevanagari-Regular, NotoSansKannada-Regular, NotoSansTelugu-Regular, NotoSansTamil-Regular, NotoSansMalayalam-Regular, NotoSansOriya-Regular, NotoSansBengali-Regular, NotoSansGujarati-Regular, NotoSansGurmukhi-Regular, NotoSerifTibetan-Medium, NotoSansBrahmi-Regular, serif; line-height: 1.2; margin-bottom: 0.5rem; margin-top: 0px; text-align: justify;"><span style="font-size: small;">Strengthening of Jati-exclusivity during distress from Greek invasion</span></h2><p style="background-color: #f4f4f4; box-sizing: border-box; color: #212529; font-family: siddhanta, NotoSansDevanagari-Regular, NotoSansKannada-Regular, NotoSansTelugu-Regular, NotoSansTamil-Regular, NotoSansMalayalam-Regular, NotoSansOriya-Regular, NotoSansBengali-Regular, NotoSansGujarati-Regular, NotoSansGurmukhi-Regular, NotoSerifTibetan-Medium, NotoSansBrahmi-Regular, serif; margin-bottom: 1rem; margin-top: 0px; text-align: justify;">The first great setback was the Macedonian invasion by Alexander. Massive libraries and centers of knowledge were destroyed. After the invasion, the Greeks wanted to blend the two civilizations, and even adopt and patronize the local Zoroastrian priesthoods. But now, after intense humiliation including their daughters’ arranged marriage to Greek generals and other events, the Iranian nobility was unwilling to acknowledge that this new Hellenic nobility could also blend in with their civilization. They began to cite the lack of genetic qualification, since the positions of the “7 chosen clans” of the Avesta were already taken! The dialogue via books written by Zoroastrian priests during those centuries of Seleucid rule is interesting to read. They even cited the bad breath of Hellenic princesses as a sign of inferiority – possibly referring to dietary habits. It is unknown how far the Seleucids were willing to acculturate as they wooed the Persians, but clearly the entrenched priesthood and the Iranic aristocracy were behaving like hedgehogs.</p><p style="background-color: #f4f4f4; box-sizing: border-box; color: #212529; font-family: siddhanta, NotoSansDevanagari-Regular, NotoSansKannada-Regular, NotoSansTelugu-Regular, NotoSansTamil-Regular, NotoSansMalayalam-Regular, NotoSansOriya-Regular, NotoSansBengali-Regular, NotoSansGujarati-Regular, NotoSansGurmukhi-Regular, NotoSerifTibetan-Medium, NotoSansBrahmi-Regular, serif; margin-bottom: 1rem; margin-top: 0px; text-align: justify;">During this period, they created a strict birth-based qualification by divine right – whereas during the great Achaemenian times, it was enough to be a 3-generational progeny of “Arya”. The Seleucids were finally driven off the Iranian plateau by the Ashkanis (Parthians). Having liberated their homeland and regained political sovereignty, they failed to change the rules and social modalities. An entrenched priest-king nexus was definitely alienated from the masses by that time. Instead of creating more liberal modalities for an infusion of new blood and fresh talent, they actually made it even more severe.</p><h2 class="clickable-header top-level-header" id="initial-acceptance" style="background-color: #f4f4f4; box-sizing: border-box; color: #212529; font-family: siddhanta, NotoSansDevanagari-Regular, NotoSansKannada-Regular, NotoSansTelugu-Regular, NotoSansTamil-Regular, NotoSansMalayalam-Regular, NotoSansOriya-Regular, NotoSansBengali-Regular, NotoSansGujarati-Regular, NotoSansGurmukhi-Regular, NotoSerifTibetan-Medium, NotoSansBrahmi-Regular, serif; line-height: 1.2; margin-bottom: 0.5rem; margin-top: 0px; text-align: justify;"><span style="font-size: small;">Initial flirtation with Christian influence and later rejection</span></h2><p style="background-color: #f4f4f4; box-sizing: border-box; color: #212529; font-family: siddhanta, NotoSansDevanagari-Regular, NotoSansKannada-Regular, NotoSansTelugu-Regular, NotoSansTamil-Regular, NotoSansMalayalam-Regular, NotoSansOriya-Regular, NotoSansBengali-Regular, NotoSansGujarati-Regular, NotoSansGurmukhi-Regular, NotoSerifTibetan-Medium, NotoSansBrahmi-Regular, serif; margin-bottom: 1rem; margin-top: 0px; text-align: justify;">“Yazdegerd I’s reign was a landmark for the Christians in Iran. With the counsel of Roman bishop Marutha, he acknowledged the Church of the East in 410; this led to the establishment of the Iranian church, which would declare its independence from the Roman church in 424. … One of his gestures of generosity was to permit Christians to bury their dead, which Zoroastrians believed tainted the land. The number of Christian elites in the bureaucracy increased, a flow which continued until the fall of the empire in 651.”</p><p style="background-color: #f4f4f4; box-sizing: border-box; color: #212529; font-family: siddhanta, NotoSansDevanagari-Regular, NotoSansKannada-Regular, NotoSansTelugu-Regular, NotoSansTamil-Regular, NotoSansMalayalam-Regular, NotoSansOriya-Regular, NotoSansBengali-Regular, NotoSansGujarati-Regular, NotoSansGurmukhi-Regular, NotoSerifTibetan-Medium, NotoSansBrahmi-Regular, serif; margin-bottom: 1rem; margin-top: 0px; text-align: justify;">"Abda, the bishop of Ohrmazd-Ardashir in Khuzestan, and a band of Christian priests and laity levelled a Zoroastrian fire temple in c. 419–420; the court summoned them to answer for their actions. … Although Abda hesitated to answer, a priest in his entourage replied: “I demolished the foundation and extinguished the fire because it is not a house of God, nor is the fire the daughter of God.” Abda refused to have the fire temple rebuilt, and he and his entourage were executed. At another location, a priest had a sacred fire put out and celebrated mass there. Yazdegerd I, forced to yield to pressure from the Zoroastrian priesthood, changed his policy towards the Christians and ordered them persecuted.”</p><h2 id="schism-of-the-liberals" style="background-color: #f4f4f4; box-sizing: border-box; color: #212529; font-family: siddhanta, NotoSansDevanagari-Regular, NotoSansKannada-Regular, NotoSansTelugu-Regular, NotoSansTamil-Regular, NotoSansMalayalam-Regular, NotoSansOriya-Regular, NotoSansBengali-Regular, NotoSansGujarati-Regular, NotoSansGurmukhi-Regular, NotoSerifTibetan-Medium, NotoSansBrahmi-Regular, serif; line-height: 1.2; margin-bottom: 0.5rem; margin-top: 0px; text-align: justify;"><span style="font-size: small;">Schism of the liberals</span></h2><p style="background-color: #f4f4f4; box-sizing: border-box; color: #212529; font-family: siddhanta, NotoSansDevanagari-Regular, NotoSansKannada-Regular, NotoSansTelugu-Regular, NotoSansTamil-Regular, NotoSansMalayalam-Regular, NotoSansOriya-Regular, NotoSansBengali-Regular, NotoSansGujarati-Regular, NotoSansGurmukhi-Regular, NotoSerifTibetan-Medium, NotoSansBrahmi-Regular, serif; margin-bottom: 1rem; margin-top: 0px; text-align: justify;">Eventually, this ossification gave rise to several waves of new ideologies to counter Zoroastrian “orthodoxy”, movements that became very popular, such as Mazdakism, etc. “In 484, Persian king Peroz I was killed on campaign, and most of the Sasanian army was destroyed. This disastrous defeat provoked a crisis of succession and touched off more than a decade of unrest, during which time a renegade Zoroastrian priest named Mazdak (who preached common ownership of possessions—and women) became an influential figure. Mazdak eventually fell out of favour, and Khusro I had him executed in the late 520s. But Mazdakism lived on, and influenced Islamic mystical sects well into the Middle Ages. Soviet scholars, enamoured of Mazdak’s proto-communism, also took up the cause of Mazdakism, and tended to extol it above any other aspect of Iranian history.”</p><p style="background-color: #f4f4f4; box-sizing: border-box; color: #212529; font-family: siddhanta, NotoSansDevanagari-Regular, NotoSansKannada-Regular, NotoSansTelugu-Regular, NotoSansTamil-Regular, NotoSansMalayalam-Regular, NotoSansOriya-Regular, NotoSansBengali-Regular, NotoSansGujarati-Regular, NotoSansGurmukhi-Regular, NotoSerifTibetan-Medium, NotoSansBrahmi-Regular, serif; margin-bottom: 1rem; margin-top: 0px; text-align: justify;">These were anti-establishmentarian, anti-clergy, and eventually anti-Zoroastrian and anti-Iranic, as we shall see. Not only were these widely popular with the masses who felt “oppressed” or “excluded”, but these movments eventually shaved off sections of the elite priesthood – sections that knew there was only flimsy scriptural grounds for the hidebound caste-basis of their current society.</p><p style="background-color: #f4f4f4; box-sizing: border-box; color: #212529; font-family: siddhanta, NotoSansDevanagari-Regular, NotoSansKannada-Regular, NotoSansTelugu-Regular, NotoSansTamil-Regular, NotoSansMalayalam-Regular, NotoSansOriya-Regular, NotoSansBengali-Regular, NotoSansGujarati-Regular, NotoSansGurmukhi-Regular, NotoSerifTibetan-Medium, NotoSansBrahmi-Regular, serif; margin-bottom: 1rem; margin-top: 0px; text-align: justify;">Some very gifted members of the aristocracy had defected to these new rebellious ideologies and schisms, and eventually they created their own counter-priesthoods or cabals. This movement was periodically crushed – but continued to survive, eventually reaching the conclusion that something radical had to be done to dislodge the entrenched priest-royal aristocracy. The aristocracy, meanwhile, always used the argument of the “protection” of the faith from the Greeks and now Romans, whom they were constantly at strategic war with.</p><h2 class="clickable-header top-level-header" id="salman-aka-mobed-dinyar-aka-ruzbeh" style="background-color: #f4f4f4; box-sizing: border-box; color: #212529; font-family: siddhanta, NotoSansDevanagari-Regular, NotoSansKannada-Regular, NotoSansTelugu-Regular, NotoSansTamil-Regular, NotoSansMalayalam-Regular, NotoSansOriya-Regular, NotoSansBengali-Regular, NotoSansGujarati-Regular, NotoSansGurmukhi-Regular, NotoSerifTibetan-Medium, NotoSansBrahmi-Regular, serif; line-height: 1.2; margin-bottom: 0.5rem; margin-top: 0px; text-align: justify;"><span style="font-size: small;">Salman a.k.a. Mobed Dinyar a.k.a. Ruzbeh</span></h2><p style="background-color: #f4f4f4; box-sizing: border-box; color: #212529; font-family: siddhanta, NotoSansDevanagari-Regular, NotoSansKannada-Regular, NotoSansTelugu-Regular, NotoSansTamil-Regular, NotoSansMalayalam-Regular, NotoSansOriya-Regular, NotoSansBengali-Regular, NotoSansGujarati-Regular, NotoSansGurmukhi-Regular, NotoSerifTibetan-Medium, NotoSansBrahmi-Regular, serif; margin-bottom: 1rem; margin-top: 0px; text-align: justify;">It is a little known story, that Salman al-Farsi, one of the key companions of Muhammad, was a member of a radical Mazdaki sect. Salman was one of Muhammad’s closest companions, advisors and aides, and was himself an aristocratic Persian convert whose tactical AND gnostic knowledge Muhammad thrived on. Tactically, most famous was his idea at the Battle of Khandaq (the Trench) that saved Islam from being snuffed out in the bud. This “Salman” was originally “Ruzbeh”, and was a fully anointed Zoroastrian high-priest (mobed) whose initiatic name was Mobed “Dinyar”.</p><p style="background-color: #f4f4f4; box-sizing: border-box; color: #212529; font-family: siddhanta, NotoSansDevanagari-Regular, NotoSansKannada-Regular, NotoSansTelugu-Regular, NotoSansTamil-Regular, NotoSansMalayalam-Regular, NotoSansOriya-Regular, NotoSansBengali-Regular, NotoSansGujarati-Regular, NotoSansGurmukhi-Regular, NotoSerifTibetan-Medium, NotoSansBrahmi-Regular, serif; margin-bottom: 1rem; margin-top: 0px; text-align: justify;">It is said that Mobed Dinyar became affiliated with the new Mazdaki sect of Zoroastrianism, to which the Zoroastrian orthodoxy was vehemently opposed, and so the young Mobed Dinyar bore a grudge against Zoroastrian orthodoxy and was part of a movement to subvert it from within. The Mazdakis did have some royal Sassani support for a time, and so the intra-priesthood power-struggle involved heavy-weights on both sides. The lopsided anti-people policies of the pro-orthodoxy Sassanians was an additional reason the Mazdakis wanted change at any cost. Quite likely the renegade priest Modeb Dinyar and other Mazdakis thought that they needed a force from outside also to topple and finish off the old order and inject Mazdaki ethics into society.</p><h2 class="clickable-header top-level-header" id="muslim-adaption-of-mazdaki-memes" style="background-color: #f4f4f4; box-sizing: border-box; color: #212529; font-family: siddhanta, NotoSansDevanagari-Regular, NotoSansKannada-Regular, NotoSansTelugu-Regular, NotoSansTamil-Regular, NotoSansMalayalam-Regular, NotoSansOriya-Regular, NotoSansBengali-Regular, NotoSansGujarati-Regular, NotoSansGurmukhi-Regular, NotoSerifTibetan-Medium, NotoSansBrahmi-Regular, serif; line-height: 1.2; margin-bottom: 0.5rem; margin-top: 0px; text-align: justify;"><span style="font-size: small;">Muslim adaption of Mazdaki memes</span></h2><p style="background-color: #f4f4f4; box-sizing: border-box; color: #212529; font-family: siddhanta, NotoSansDevanagari-Regular, NotoSansKannada-Regular, NotoSansTelugu-Regular, NotoSansTamil-Regular, NotoSansMalayalam-Regular, NotoSansOriya-Regular, NotoSansBengali-Regular, NotoSansGujarati-Regular, NotoSansGurmukhi-Regular, NotoSerifTibetan-Medium, NotoSansBrahmi-Regular, serif; margin-bottom: 1rem; margin-top: 0px; text-align: justify;">What are some Mazdaki Zoroastrian memes? Mazdak instituted communal possessions and social welfare programs. He has been seen as a proto-socialist. In some ways Mazdakism was a Zoroastrian heresy, deliberately rubbishing some sacred totems. Mazdakism was also a typical gnostic sect that believed in “12 powers”, etc., which later played itself out in the “12 imams” descending from Muhammad. Also recall the “12 tribes of Israel” found in Mormonism and other Western Gnostic orders.</p><p style="background-color: #f4f4f4; box-sizing: border-box; color: #212529; font-family: siddhanta, NotoSansDevanagari-Regular, NotoSansKannada-Regular, NotoSansTelugu-Regular, NotoSansTamil-Regular, NotoSansMalayalam-Regular, NotoSansOriya-Regular, NotoSansBengali-Regular, NotoSansGujarati-Regular, NotoSansGurmukhi-Regular, NotoSerifTibetan-Medium, NotoSansBrahmi-Regular, serif; margin-bottom: 1rem; margin-top: 0px; text-align: justify;">The Prophet had great regard for Salman, and once told his companions, “There is a race of people who will even go all the way to the moon in order to gain knowledge.” When they asked which nation (qaum) that was, the Prophet tapped Salman (sitting next to him) on the thigh and said, “his nation”. Salman also became the first historical person to make a translation of the Qur’an into a different language – Persian in this case – immediately after the invasion of Iran by the Arabs. (His translation and attempt to immediately Persianize Islam was unfruitful).</p><p style="background-color: #f4f4f4; box-sizing: border-box; color: #212529; font-family: siddhanta, NotoSansDevanagari-Regular, NotoSansKannada-Regular, NotoSansTelugu-Regular, NotoSansTamil-Regular, NotoSansMalayalam-Regular, NotoSansOriya-Regular, NotoSansBengali-Regular, NotoSansGujarati-Regular, NotoSansGurmukhi-Regular, NotoSerifTibetan-Medium, NotoSansBrahmi-Regular, serif; margin-bottom: 1rem; margin-top: 0px; text-align: justify;">Apart from social organization and individual responsibility, Zoroastrian memes can be seen in Islamic gnosis as well as practice. For example, in terms of practice, the 5 daily prayers of Islam are a direct replica of the standard Zoroastrian practice: Havan Gah -> Salat-ul-Fajr (dawn) Rapithwin Gah -> Salat-al-Dhuhr (noon) Uzyeirin Gah -> Salat-al-Asr (afternoon) Aiwisruthrem Gah -> Salat-al-Maghreb (dusk) Ushahin Gah -> Salat-al-Isha (night)</p><p style="background-color: #f4f4f4; box-sizing: border-box; color: #212529; font-family: siddhanta, NotoSansDevanagari-Regular, NotoSansKannada-Regular, NotoSansTelugu-Regular, NotoSansTamil-Regular, NotoSansMalayalam-Regular, NotoSansOriya-Regular, NotoSansBengali-Regular, NotoSansGujarati-Regular, NotoSansGurmukhi-Regular, NotoSerifTibetan-Medium, NotoSansBrahmi-Regular, serif; margin-bottom: 1rem; margin-top: 0px; text-align: justify;">There were pre-existing Zoroastrian pockets in Arabia specially in Yemen among the ruling elites who were the vassals of either the Sassanid or the earlier Achaemenid dynasties. Also, there were small Zoroastrian pockets in the fishing villages of the Persian Gulf. All these ere converted to Shi’ite Islam. As a rule, wherever you see Shia pockets today in the Arabian Peninsula, namely where Arabia meets the Persian Gulf and in the mountains of Yemen, there existed pockets of Zoroastrians in the ancient past. All this because of the schism from within, due to an imposed, immobile social order that defied history.</p><p style="background-color: #f4f4f4; box-sizing: border-box; color: #212529; font-family: siddhanta, NotoSansDevanagari-Regular, NotoSansKannada-Regular, NotoSansTelugu-Regular, NotoSansTamil-Regular, NotoSansMalayalam-Regular, NotoSansOriya-Regular, NotoSansBengali-Regular, NotoSansGujarati-Regular, NotoSansGurmukhi-Regular, NotoSerifTibetan-Medium, NotoSansBrahmi-Regular, serif; margin-bottom: 1rem; margin-top: 0px; text-align: justify;">Even linguistically the imprint is deep. Almost all the words in the Qur’an that deal with the Paradise and certain gnostic concepts are Persian in origin (e.g. “firdaus” and “deen”). Also, the angels Harut and Marut who knew all the sciences and arts according to the Qur’an are of definite Zoroastrian origin. The idea of future Mahdi (Zoroastrian Saoshyant), the “bridge” of consciousness to the other realms (Avestan ‘chinvat’), etc. are all Zoroastrian. Even the “night journey” of Prophet Mohammad is a copy from the fictional journey of a priest mentioned in the Zoroastrian Arda Viraf.</p><h2 class="clickable-header top-level-header" id="attack" style="background-color: #f4f4f4; box-sizing: border-box; color: #212529; font-family: siddhanta, NotoSansDevanagari-Regular, NotoSansKannada-Regular, NotoSansTelugu-Regular, NotoSansTamil-Regular, NotoSansMalayalam-Regular, NotoSansOriya-Regular, NotoSansBengali-Regular, NotoSansGujarati-Regular, NotoSansGurmukhi-Regular, NotoSerifTibetan-Medium, NotoSansBrahmi-Regular, serif; line-height: 1.2; margin-bottom: 0.5rem; margin-top: 0px; text-align: justify;"><span style="font-size: small;">Attack</span></h2><p style="background-color: #f4f4f4; box-sizing: border-box; color: #212529; font-family: siddhanta, NotoSansDevanagari-Regular, NotoSansKannada-Regular, NotoSansTelugu-Regular, NotoSansTamil-Regular, NotoSansMalayalam-Regular, NotoSansOriya-Regular, NotoSansBengali-Regular, NotoSansGujarati-Regular, NotoSansGurmukhi-Regular, NotoSerifTibetan-Medium, NotoSansBrahmi-Regular, serif; margin-bottom: 1rem; margin-top: 0px; text-align: justify;">The renegade priest Mobed Dinyar (aka Salman al-Farsi) was instrumental in orchestrating the attack on the Persian Empire (while reaching a compromise with the Byzantines) and he weakened the defence of the Persians with the connivance of sympathetic Mazdaki insiders in the court of the Emperor after making promises of positions of power-sharing and pelf to his collaborators. So Salman is the link to internal Persian defectors. This undercurrent of subversion and tension within Iran also explains the wholesale conversion and defection of significant portions of Persian aristocracy immediately after the Islamic invasion. The “inversion” angle within Islamic hadith is also prominent – with the greatest hate-speech reserved for those communities whose memes have been adopted and/or inverted to the maximum. Early Islamic hadiths have the greatest hatred for Jews, followed closely by the Zoroastrians. Still, just like Imam Ali translated 40 Hebrew scrolls into Arabic as his unique contribution, so did other senior companions translate and experiment with Zoroastrian works, including the ritual of the smokeless fire.</p><h2 class="clickable-header top-level-header" id="salmans-return" style="background-color: #f4f4f4; box-sizing: border-box; color: #212529; font-family: siddhanta, NotoSansDevanagari-Regular, NotoSansKannada-Regular, NotoSansTelugu-Regular, NotoSansTamil-Regular, NotoSansMalayalam-Regular, NotoSansOriya-Regular, NotoSansBengali-Regular, NotoSansGujarati-Regular, NotoSansGurmukhi-Regular, NotoSerifTibetan-Medium, NotoSansBrahmi-Regular, serif; line-height: 1.2; margin-bottom: 0.5rem; margin-top: 0px; text-align: justify;"><span style="font-size: small;">Salman’s return</span></h2><p style="background-color: #f4f4f4; box-sizing: border-box; color: #212529; font-family: siddhanta, NotoSansDevanagari-Regular, NotoSansKannada-Regular, NotoSansTelugu-Regular, NotoSansTamil-Regular, NotoSansMalayalam-Regular, NotoSansOriya-Regular, NotoSansBengali-Regular, NotoSansGujarati-Regular, NotoSansGurmukhi-Regular, NotoSerifTibetan-Medium, NotoSansBrahmi-Regular, serif; margin-bottom: 1rem; margin-top: 0px; text-align: justify;">Mobed Dinyar aka Salman al-Farsi had also become very controversial in the Islamic community because of an incident, when he ran away and left the Prophet and his group. He did so because he felt there was something evil or wrong with it, and this was around the time of the “Satanic Verses”. Later the Prophet retracted those verses and said they had been whispered by Satan and not by Allah. Some time after that retraction, Salman returned to the community and the Prophet publicly forgave him so that other community members did not attack him. Still, many were angry with him for such a humiliating gesture that disturbed a lot of junior members’ faith. After the Prophet died, some hadiths narrate how Salman would often be taunted and called names for betraying the Prophet that time. </p><p style="background-color: #f4f4f4; box-sizing: border-box; color: #212529; font-family: siddhanta, NotoSansDevanagari-Regular, NotoSansKannada-Regular, NotoSansTelugu-Regular, NotoSansTamil-Regular, NotoSansMalayalam-Regular, NotoSansOriya-Regular, NotoSansBengali-Regular, NotoSansGujarati-Regular, NotoSansGurmukhi-Regular, NotoSerifTibetan-Medium, NotoSansBrahmi-Regular, serif; margin-bottom: 1rem; margin-top: 0px; text-align: justify;">Thus, while the Macedonian invasion and rule for centuries did not break the integrity of Zoroastrianism in spite of massive destruction of knowledge-bases… the inner schism due to entrenched aristocracy and immobile social structures past their use-by date did the job and eventually orchestrated the second great invasion via a faith that they themselves co-created. They were all expecting a “Saoshyant” to come and restore Iranian religion to some just and graceful state, and a section of them thought Islam was it. More mistakes after that calamity.</p><h2 class="clickable-header top-level-header" id="snowballing-defections" style="background-color: #f4f4f4; box-sizing: border-box; color: #212529; font-family: siddhanta, NotoSansDevanagari-Regular, NotoSansKannada-Regular, NotoSansTelugu-Regular, NotoSansTamil-Regular, NotoSansMalayalam-Regular, NotoSansOriya-Regular, NotoSansBengali-Regular, NotoSansGujarati-Regular, NotoSansGurmukhi-Regular, NotoSerifTibetan-Medium, NotoSansBrahmi-Regular, serif; line-height: 1.2; margin-bottom: 0.5rem; margin-top: 0px; text-align: justify;"><span style="font-size: small;">Snowballing defections</span></h2><p style="background-color: #f4f4f4; box-sizing: border-box; color: #212529; font-family: siddhanta, NotoSansDevanagari-Regular, NotoSansKannada-Regular, NotoSansTelugu-Regular, NotoSansTamil-Regular, NotoSansMalayalam-Regular, NotoSansOriya-Regular, NotoSansBengali-Regular, NotoSansGujarati-Regular, NotoSansGurmukhi-Regular, NotoSerifTibetan-Medium, NotoSansBrahmi-Regular, serif; margin-bottom: 1rem; margin-top: 0px; text-align: justify;">After the Arab invasion, as I said, a large part of the Iranian nobility that sensed the impending techtonic shifts for a long time, defected to Islam. More importantly, so did a significant part of the priestly and scholarly class – not just the Mazdaki-type radicals, but even some of the silent members who were part of the status quo by default. Most of the founders of Islamic jurisprudence, the Sunni madhabs, and even those who systematized and reformed the Arabic script and grammar – were all Persian converts.</p><p style="background-color: #f4f4f4; box-sizing: border-box; color: #212529; font-family: siddhanta, NotoSansDevanagari-Regular, NotoSansKannada-Regular, NotoSansTelugu-Regular, NotoSansTamil-Regular, NotoSansMalayalam-Regular, NotoSansOriya-Regular, NotoSansBengali-Regular, NotoSansGujarati-Regular, NotoSansGurmukhi-Regular, NotoSerifTibetan-Medium, NotoSansBrahmi-Regular, serif; margin-bottom: 1rem; margin-top: 0px; text-align: justify;">Nevertheless, the wholesale capitulation of Iran under Arabs was unexpected, even by the radical subversives and defectors. While Iranians were needed to run the affairs of administration, they were unable to engineer a Persianization campaign. Instead, it began to look increasingly like Iran would become Arabized like Syria (a process well laid-out in Islam, to make non-Arabic converts into “<span style="box-sizing: border-box;">mu’arrabeen</span>”).</p><p style="background-color: #f4f4f4; box-sizing: border-box; color: #212529; font-family: siddhanta, NotoSansDevanagari-Regular, NotoSansKannada-Regular, NotoSansTelugu-Regular, NotoSansTamil-Regular, NotoSansMalayalam-Regular, NotoSansOriya-Regular, NotoSansBengali-Regular, NotoSansGujarati-Regular, NotoSansGurmukhi-Regular, NotoSerifTibetan-Medium, NotoSansBrahmi-Regular, serif; margin-bottom: 1rem; margin-top: 0px; text-align: justify;">The evolution of gnostic schools within Islam were continually borrowing from Mithraism, Manichaeism, Zoroastrianism and Buddhism. Many of its most famous adepts were executed by the Caliphs on suspicion of heresy. But they had all tried to write and preach using an Islamic metaphor, because only that was permissible.</p><p style="background-color: #f4f4f4; box-sizing: border-box; color: #212529; font-family: siddhanta, NotoSansDevanagari-Regular, NotoSansKannada-Regular, NotoSansTelugu-Regular, NotoSansTamil-Regular, NotoSansMalayalam-Regular, NotoSansOriya-Regular, NotoSansBengali-Regular, NotoSansGujarati-Regular, NotoSansGurmukhi-Regular, NotoSerifTibetan-Medium, NotoSansBrahmi-Regular, serif; margin-bottom: 1rem; margin-top: 0px; text-align: justify;">Thus, a counter-movement was afoot, though suppressed in Iran, to keep some form of Persian language and culture alive.</p><h2 class="clickable-header top-level-header" id="military-efforts" style="background-color: #f4f4f4; box-sizing: border-box; color: #212529; font-family: siddhanta, NotoSansDevanagari-Regular, NotoSansKannada-Regular, NotoSansTelugu-Regular, NotoSansTamil-Regular, NotoSansMalayalam-Regular, NotoSansOriya-Regular, NotoSansBengali-Regular, NotoSansGujarati-Regular, NotoSansGurmukhi-Regular, NotoSerifTibetan-Medium, NotoSansBrahmi-Regular, serif; line-height: 1.2; margin-bottom: 0.5rem; margin-top: 0px; text-align: justify;"><span style="font-size: small;">Military efforts</span></h2><p style="background-color: #f4f4f4; box-sizing: border-box; color: #212529; font-family: siddhanta, NotoSansDevanagari-Regular, NotoSansKannada-Regular, NotoSansTelugu-Regular, NotoSansTamil-Regular, NotoSansMalayalam-Regular, NotoSansOriya-Regular, NotoSansBengali-Regular, NotoSansGujarati-Regular, NotoSansGurmukhi-Regular, NotoSerifTibetan-Medium, NotoSansBrahmi-Regular, serif; margin-bottom: 1rem; margin-top: 0px; text-align: justify;">One noteworthy attempt to throw off the oppressive Arab yoke was by by <a href="https://en.wikipedia.org/wiki/Babak_Khorramdin" target="_blank">Babak Khorramdin</a>.</p><p style="background-color: #f4f4f4; box-sizing: border-box; color: #212529; font-family: siddhanta, NotoSansDevanagari-Regular, NotoSansKannada-Regular, NotoSansTelugu-Regular, NotoSansTamil-Regular, NotoSansMalayalam-Regular, NotoSansOriya-Regular, NotoSansBengali-Regular, NotoSansGujarati-Regular, NotoSansGurmukhi-Regular, NotoSerifTibetan-Medium, NotoSansBrahmi-Regular, serif; margin-bottom: 1rem; margin-top: 0px; text-align: justify;">Another attempt was by <a href="https://en.wikipedia.org/wiki/Abu_Muslim" target="_blank">Abu Moslem al-Khorasani</a>.</p><h2 class="clickable-header top-level-header" id="cause-for-incompleteness" style="background-color: #f4f4f4; box-sizing: border-box; color: #212529; font-family: siddhanta, NotoSansDevanagari-Regular, NotoSansKannada-Regular, NotoSansTelugu-Regular, NotoSansTamil-Regular, NotoSansMalayalam-Regular, NotoSansOriya-Regular, NotoSansBengali-Regular, NotoSansGujarati-Regular, NotoSansGurmukhi-Regular, NotoSerifTibetan-Medium, NotoSansBrahmi-Regular, serif; line-height: 1.2; margin-bottom: 0.5rem; margin-top: 0px; text-align: justify;"><span style="font-size: small;">Cause for incompleteness</span></h2><p style="background-color: #f4f4f4; box-sizing: border-box; color: #212529; font-family: siddhanta, NotoSansDevanagari-Regular, NotoSansKannada-Regular, NotoSansTelugu-Regular, NotoSansTamil-Regular, NotoSansMalayalam-Regular, NotoSansOriya-Regular, NotoSansBengali-Regular, NotoSansGujarati-Regular, NotoSansGurmukhi-Regular, NotoSerifTibetan-Medium, NotoSansBrahmi-Regular, serif; margin-bottom: 1rem; margin-top: 0px; text-align: justify;">In both cases, while they struck blows and even achieved military success – and they had the support of the remaining Zorosatrian priesthood in Iran – … they did not reinstall Zoroastrianism after victory, but merely settled for an Iranicized school of Islam, where the new faith would remain but the cultural equations would be altered. Why did they not take the opportunity to reinstall the Zoroastrian priesthood? Because a large part of the intelligentsia were not in favour of them making a comeback. It is a measure of their unpopularity.</p><p style="background-color: #f4f4f4; box-sizing: border-box; color: #212529; font-family: siddhanta, NotoSansDevanagari-Regular, NotoSansKannada-Regular, NotoSansTelugu-Regular, NotoSansTamil-Regular, NotoSansMalayalam-Regular, NotoSansOriya-Regular, NotoSansBengali-Regular, NotoSansGujarati-Regular, NotoSansGurmukhi-Regular, NotoSerifTibetan-Medium, NotoSansBrahmi-Regular, serif; margin-bottom: 1rem; margin-top: 0px; text-align: justify;">In addition, the new avenues for power projection and economic markets opened up by Islamic conquest, from Andalusia through Egypt to Iran were too good to not align with. Egypt especially was already showing signs of being susceptible to alliance with an Iranic-lead Islam rather than the Arab (and later the Shi’a presence in Egypt).</p><h2 class="clickable-header top-level-header" id="rustic-pagans" style="background-color: #f4f4f4; box-sizing: border-box; color: #212529; font-family: siddhanta, NotoSansDevanagari-Regular, NotoSansKannada-Regular, NotoSansTelugu-Regular, NotoSansTamil-Regular, NotoSansMalayalam-Regular, NotoSansOriya-Regular, NotoSansBengali-Regular, NotoSansGujarati-Regular, NotoSansGurmukhi-Regular, NotoSerifTibetan-Medium, NotoSansBrahmi-Regular, serif; line-height: 1.2; margin-bottom: 0.5rem; margin-top: 0px; text-align: justify;"><span style="font-size: small;">Rustic pagans</span></h2><p style="background-color: #f4f4f4; box-sizing: border-box; color: #212529; font-family: siddhanta, NotoSansDevanagari-Regular, NotoSansKannada-Regular, NotoSansTelugu-Regular, NotoSansTamil-Regular, NotoSansMalayalam-Regular, NotoSansOriya-Regular, NotoSansBengali-Regular, NotoSansGujarati-Regular, NotoSansGurmukhi-Regular, NotoSerifTibetan-Medium, NotoSansBrahmi-Regular, serif; margin-bottom: 1rem; margin-top: 0px; text-align: justify;">It is noteworthy that within Iran, much of the countryside remained Zoroastrian for centuries. The urban centers and upper classes, though, were Islamized. The serfs and part of the mercantile classes were allowed to remain Zoroastrian. The biggest pushes to forcibly convert them came – not under Arab rule – but under later “native” Iranic-nationalist Shi’a rule, the Safavis and the Qajars.</p><h2 class="clickable-header top-level-header" id="early-settlements" style="background-color: #f4f4f4; box-sizing: border-box; color: #212529; font-family: siddhanta, NotoSansDevanagari-Regular, NotoSansKannada-Regular, NotoSansTelugu-Regular, NotoSansTamil-Regular, NotoSansMalayalam-Regular, NotoSansOriya-Regular, NotoSansBengali-Regular, NotoSansGujarati-Regular, NotoSansGurmukhi-Regular, NotoSerifTibetan-Medium, NotoSansBrahmi-Regular, serif; line-height: 1.2; margin-bottom: 0.5rem; margin-top: 0px; text-align: justify;"><span style="font-size: small;">Early settlements</span></h2><p style="background-color: #f4f4f4; box-sizing: border-box; color: #212529; font-family: siddhanta, NotoSansDevanagari-Regular, NotoSansKannada-Regular, NotoSansTelugu-Regular, NotoSansTamil-Regular, NotoSansMalayalam-Regular, NotoSansOriya-Regular, NotoSansBengali-Regular, NotoSansGujarati-Regular, NotoSansGurmukhi-Regular, NotoSerifTibetan-Medium, NotoSansBrahmi-Regular, serif; margin-bottom: 1rem; margin-top: 0px; text-align: justify;">Some of the mercantile Zoroastrian communities had already set up small communities in India’s Gujarat just before Islam. After the invasion, part of the aristocracy and priesthood fled to join them. Later, more merchants followed, and also people of the professions. These together formed the Parsi community, comprising the 4 castes of Iranian orthodoxy.</p><p style="background-color: #f4f4f4; box-sizing: border-box; color: #212529; font-family: siddhanta, NotoSansDevanagari-Regular, NotoSansKannada-Regular, NotoSansTelugu-Regular, NotoSansTamil-Regular, NotoSansMalayalam-Regular, NotoSansOriya-Regular, NotoSansBengali-Regular, NotoSansGujarati-Regular, NotoSansGurmukhi-Regular, NotoSerifTibetan-Medium, NotoSansBrahmi-Regular, serif; margin-bottom: 1rem; margin-top: 0px; text-align: justify;">During the extermination drive by the Qajars, when life for Zoroastrians was extremely humiliating – being treated as untouchables as per the Islamic concept of “nijasah” – many came to India in the last 2 centuries. These formed the “Irani” Zoroastrians, who are distinct from the “Parsis” in, both, culture and also ideology and attitude – more on this later.</p><p style="background-color: #f4f4f4; box-sizing: border-box; color: #212529; font-family: siddhanta, NotoSansDevanagari-Regular, NotoSansKannada-Regular, NotoSansTelugu-Regular, NotoSansTamil-Regular, NotoSansMalayalam-Regular, NotoSansOriya-Regular, NotoSansBengali-Regular, NotoSansGujarati-Regular, NotoSansGurmukhi-Regular, NotoSerifTibetan-Medium, NotoSansBrahmi-Regular, serif; margin-bottom: 1rem; margin-top: 0px; text-align: justify;">The evolution of gnostic schools within Islam were continually borrowing from Mithraism, Manichaeism, Zoroastrianism and Buddhism. Many of its most famous adepts were executed by the Caliphs on suspicion of heresy. But they had all tried to write and preach using an Islamic metaphor, because only that was permissible. One such, a Kurd called Shahabuddin Suhrawardy, was also executed on accusation of being Zoroastrian. He had gone to the extent of calling the angel of revelation Soroush instead of Jibreel. Kurds are the stereotypical 'sardarjis' of the Middle East, and can be rather bold and in-your-face, and this guy was not even making any effort to substitute Zoroastrian terminology with Arabic. One of his disciples, Azar Kaivan, was from a practicing Zoroastrian family. After his guru’s execution, he fled to Gujarat, and set up a gnostic school at Navsari.</p><ul style="background-color: #f4f4f4; box-sizing: border-box; color: #212529; font-family: siddhanta, NotoSansDevanagari-Regular, NotoSansKannada-Regular, NotoSansTelugu-Regular, NotoSansTamil-Regular, NotoSansMalayalam-Regular, NotoSansOriya-Regular, NotoSansBengali-Regular, NotoSansGujarati-Regular, NotoSansGurmukhi-Regular, NotoSerifTibetan-Medium, NotoSansBrahmi-Regular, serif; margin-bottom: 1rem; margin-top: 0px;"><li style="box-sizing: border-box; text-align: justify;">1. The Zoroastrians in India were mainly priestly and mercantile. There is little evidence of them nurturing a military ethic among their small community – but that is understandable because I doubt if their Hindu hosts would have been comfortable with that. However, at one point the Hindu sovereign did demand that 500 able Zoroastrian young men volunteer to fight the impending Mohammedan attack. I don’t remember the details of this episode, but anyway the end result was utter defeat of the Hindus and all 500 Zoro comrades were wiped out.</li><li style="box-sizing: border-box; text-align: justify;">2. Since the invasion of Iran and after, there is no evidence of Parsis inviting any Hindu sovereigns to launch an attack on Iran to push back the Islamics. We see no strategic collaboration between Hindus and Iranians in two thousand years. Even during Seleucid rule, Hindus made the Seleucids tributaries, rather than aid the Iranics to overthrow them.</li><li style="box-sizing: border-box; text-align: justify;">3. The Khshnoomi histories of Iran mentioned a 100-year period of Indian rule over Iran, with distaste. I don’t know what period this refers to specifically.</li><li style="box-sizing: border-box; text-align: justify;">4. As the Parsis settled in India, they Sanskritized themselves, wrote in Sanskrit, and adopted many Hindu articles and practices in their own ceremonies. They were also instructed that they could live and practice here, but not proselytize among the Hindus. However, initial waves of immigrants were allowed to marry local widows, since there were more males than females. The modern Parsis add that these were “brahmin widows”, but there is no evidence of that.</li><li style="box-sizing: border-box; text-align: justify;">5. Some Zoroastrian immigrants to India under Islamic rule found that it was more profitable to become tutors in Persian language and culture to India’s new Islamic nobility. Even as late as the 1800’s we see that. E.g., Mirza Ghalib’s own tutor was a Zoroastrian immigrant from Iran.</li><li style="box-sizing: border-box; text-align: justify;">6. The FIRST immigrant influx of Zoroastrians to India was much earlier – to Punjab, not Gujarat – after Alexander’s invasion. The massive refugee influx was a point of deliberation for Chanakya and others – about whether to allow them to settle or not. Chanakya, if I recall correctly, was against allowing them to settle, or if they were allowed to settle, to completely Hinduize and not maintain any separateness or cultural links with Persia.</li></ul><h2 class="clickable-header top-level-header" id="jati-exclusivism-during-post-british-times" style="background-color: #f4f4f4; box-sizing: border-box; color: #212529; font-family: siddhanta, NotoSansDevanagari-Regular, NotoSansKannada-Regular, NotoSansTelugu-Regular, NotoSansTamil-Regular, NotoSansMalayalam-Regular, NotoSansOriya-Regular, NotoSansBengali-Regular, NotoSansGujarati-Regular, NotoSansGurmukhi-Regular, NotoSerifTibetan-Medium, NotoSansBrahmi-Regular, serif; line-height: 1.2; margin-bottom: 0.5rem; margin-top: 0px; text-align: justify;"><span style="font-size: small;">Jati-exclusivism during post-British times</span></h2><p style="background-color: #f4f4f4; box-sizing: border-box; color: #212529; font-family: siddhanta, NotoSansDevanagari-Regular, NotoSansKannada-Regular, NotoSansTelugu-Regular, NotoSansTamil-Regular, NotoSansMalayalam-Regular, NotoSansOriya-Regular, NotoSansBengali-Regular, NotoSansGujarati-Regular, NotoSansGurmukhi-Regular, NotoSerifTibetan-Medium, NotoSansBrahmi-Regular, serif; margin-bottom: 1rem; margin-top: 0px; text-align: justify;">The release of Islamic oppression and the beginning of prosperity under the British was, counter-intuitively, the death-knell for Zoroastrianism. After the British usurped India, the Parsis became one of their closest compradores. This was because of the inherent race hierarchy theory of the European colonialists, and that put the Parsis very high on that totem pole. Skin colour became a prized possession for Parsis. Moreover, as they imbibed the new colonial masters’ theories, they began to reform their own doctrines accordingly. They accepted the “Aryan race” theory completely, and reinterpreted their scripture accordingly, rejecting their own traditional narratives.</p><p style="background-color: #f4f4f4; box-sizing: border-box; color: #212529; font-family: siddhanta, NotoSansDevanagari-Regular, NotoSansKannada-Regular, NotoSansTelugu-Regular, NotoSansTamil-Regular, NotoSansMalayalam-Regular, NotoSansOriya-Regular, NotoSansBengali-Regular, NotoSansGujarati-Regular, NotoSansGurmukhi-Regular, NotoSerifTibetan-Medium, NotoSansBrahmi-Regular, serif; margin-bottom: 1rem; margin-top: 0px; text-align: justify;">Further, like Brahmoism and other neo-Vedanta movements, they also tried to show that their scriptures were compatible with every new-fangled philosophy coming out of the Paris and Vienna circles. Further, they began to expunge parts of their own theories and practices that were incompatible with European sensibilities. For example they denied any practice of “idol worship” in Zoroastrian history, although ancient Fire Temples had many deity forms along all sides, of the Yazatas, etc. They said these were merely decorated, and not “worshipped”, whatever that means – because the Zend Avesta itself worships them. They said there was no concept of reincarnation in Zoroastrianism – although for centuries they believed in it – though frankly I am not certain if that acceptance of reincarnation was an osmosis from the Gandhara-Buddhist and later Gujarati-Hindu proximity.</p><p style="background-color: #f4f4f4; box-sizing: border-box; color: #212529; font-family: siddhanta, NotoSansDevanagari-Regular, NotoSansKannada-Regular, NotoSansTelugu-Regular, NotoSansTamil-Regular, NotoSansMalayalam-Regular, NotoSansOriya-Regular, NotoSansBengali-Regular, NotoSansGujarati-Regular, NotoSansGurmukhi-Regular, NotoSerifTibetan-Medium, NotoSansBrahmi-Regular, serif; margin-bottom: 1rem; margin-top: 0px; text-align: justify;">Anyway, they denied any relation, and all in all, wanted to show that Zoroastrianism was much closer to Western Christianity – and yet “Aryan” and not “Semitic”. Similarly, they revamped their Fire Temples, no longer sat on the floor in traditional manner but instead on chairs or pews. Most importantly, they emptied their faith tradition of any overt emotive content, making their congregations stiff-upper lip affairs. Gone were the bhakti and singing, gone were the lamentations while reading the mystical journeys of Arda Viraf. It became a more “philosophical” cult – and I know from my own family that that is sorely dissatisfying for the rank and file Parsi, and especially their women. Even today, many “spiritual” seekers among Parsis end up pursuing some form of Hinduism or Buddhism. The women had to westernize, not just in terms of education, but also some of the “liberal” thought currents. As you know, many of them became part of this liberal socialite crowd. Jinnah’s wife was Ruttie, a Parsi.</p><p style="background-color: #f4f4f4; box-sizing: border-box; color: #212529; font-family: siddhanta, NotoSansDevanagari-Regular, NotoSansKannada-Regular, NotoSansTelugu-Regular, NotoSansTamil-Regular, NotoSansMalayalam-Regular, NotoSansOriya-Regular, NotoSansBengali-Regular, NotoSansGujarati-Regular, NotoSansGurmukhi-Regular, NotoSerifTibetan-Medium, NotoSansBrahmi-Regular, serif; margin-bottom: 1rem; margin-top: 0px; text-align: justify;">Basically, just as we had Macauliffe done to Sikhism, we had a MAHA-Macauliffe done to the Parsis. Now they tried to connect this to their faith by suggesting that the truly revolutionary changes in the world and their own community was a harbinger of the awaited Saoshyant, and a revival or Zoroastrianism was imminent. They had hitched their hopes for a Zorosatrian revival onto the Anglo-Saxons, and the Brit Queen became “aapro raani”. They were so totally taken in with this race-theory and the apparently anti-Christian currents in the West, that they thought that the Brits (and now the Americans) would deliver Iran-zameen to them on a platter, and a new pan-Euro-Iranian “Aryan” civilization will emerge. Even today, the Yazidis and other Kurdish (especially Kurdish Zoroastrian groups) think the US is about to create an independent Kurdistan any month now. Yet, we repeatedly see their hopes dashed, even as they completely hitch their fate to the Anglo-Saxon, but not the Hindu.</p><p style="background-color: #f4f4f4; box-sizing: border-box; color: #212529; font-family: siddhanta, NotoSansDevanagari-Regular, NotoSansKannada-Regular, NotoSansTelugu-Regular, NotoSansTamil-Regular, NotoSansMalayalam-Regular, NotoSansOriya-Regular, NotoSansBengali-Regular, NotoSansGujarati-Regular, NotoSansGurmukhi-Regular, NotoSerifTibetan-Medium, NotoSansBrahmi-Regular, serif; margin-bottom: 1rem; margin-top: 0px; text-align: justify;">Weak and recidivist cultures must choose their allies carefully, and never succumb to flattery by other powerful civilizations offering to be allies and saviours. It may be more prudent to join hands with allies who are also still weak and suffer from the same enemies, and whose full interest lies in helping you also – i.e., they need you as much as you need them.</p><h2 class="clickable-header top-level-header" id="irani-zorastrians" style="background-color: #f4f4f4; box-sizing: border-box; color: #212529; font-family: siddhanta, NotoSansDevanagari-Regular, NotoSansKannada-Regular, NotoSansTelugu-Regular, NotoSansTamil-Regular, NotoSansMalayalam-Regular, NotoSansOriya-Regular, NotoSansBengali-Regular, NotoSansGujarati-Regular, NotoSansGurmukhi-Regular, NotoSerifTibetan-Medium, NotoSansBrahmi-Regular, serif; line-height: 1.2; margin-bottom: 0.5rem; margin-top: 0px; text-align: justify;"><span style="font-size: small;">Irani Zorastrians</span></h2><p style="background-color: #f4f4f4; box-sizing: border-box; color: #212529; font-family: siddhanta, NotoSansDevanagari-Regular, NotoSansKannada-Regular, NotoSansTelugu-Regular, NotoSansTamil-Regular, NotoSansMalayalam-Regular, NotoSansOriya-Regular, NotoSansBengali-Regular, NotoSansGujarati-Regular, NotoSansGurmukhi-Regular, NotoSerifTibetan-Medium, NotoSansBrahmi-Regular, serif; margin-bottom: 1rem; margin-top: 0px; text-align: justify;">The “Irani” Zoroastrians who migrated to India were different from the “Parsis”. They spoke modern Persian, and followed the Fasli and Qadimi calendars, while the Indian Parsis follow the Shahenshahi system. More importantly, the Irani Zoroastrians are liberal – they believe in accepting converts, while the Parsis are now very conservative – since after British rule their supposed “racial purity” became their top asset. Moreover, they had fully imbibed the caste-philosophy, and now hold that Zoroastrianism is a faith specially designed only for those with a particular genetic imprint – and so there is no question of converting. This is rather strange, because my own mother’s family – who are high priests – are actually of Turanian Tatar descent, and not even really core Iranian. They were clearly converted much after Zarathushtra, and became acculturated after they had conquered Merv in Khorasan – present day Turkmenistan.</p><p style="background-color: #f4f4f4; box-sizing: border-box; color: #212529; font-family: siddhanta, NotoSansDevanagari-Regular, NotoSansKannada-Regular, NotoSansTelugu-Regular, NotoSansTamil-Regular, NotoSansMalayalam-Regular, NotoSansOriya-Regular, NotoSansBengali-Regular, NotoSansGujarati-Regular, NotoSansGurmukhi-Regular, NotoSerifTibetan-Medium, NotoSansBrahmi-Regular, serif; margin-bottom: 1rem; margin-top: 0px; text-align: justify;">As a result of this caste-mentality, the Parsis refused even to convert increasing numbers of Iranian seekers. There was a trend during the Shah’s time when it looked like he was very sympathetic to them, and large numbers of Indian Parsis were even migrating to Iran. After the Islamic revolution they cannot officially convert anyone. But a golden couple of decades were lost, because the Parsi Panchayat in India refused to accept Iranian converts. Today, after the breakup of the Soviet Union, there was a huge movement in Tajikistan and even Russia towards Zoroastrianism – but once again the Parsi Panchayat disallowed conversions. One “renegade” Parsi priest who started an institute in Mumbai to train Russian and Tajik converts – was physically attacked and officially ostracized by the Parsi panchayat.</p><h2 class="clickable-header top-level-header" id="schism-of-the-liberals-again" style="background-color: #f4f4f4; box-sizing: border-box; color: #212529; font-family: siddhanta, NotoSansDevanagari-Regular, NotoSansKannada-Regular, NotoSansTelugu-Regular, NotoSansTamil-Regular, NotoSansMalayalam-Regular, NotoSansOriya-Regular, NotoSansBengali-Regular, NotoSansGujarati-Regular, NotoSansGurmukhi-Regular, NotoSerifTibetan-Medium, NotoSansBrahmi-Regular, serif; line-height: 1.2; margin-bottom: 0.5rem; margin-top: 0px; text-align: justify;"><span style="font-size: small;">Schism of the liberals (again)</span></h2><p style="background-color: #f4f4f4; box-sizing: border-box; color: #212529; font-family: siddhanta, NotoSansDevanagari-Regular, NotoSansKannada-Regular, NotoSansTelugu-Regular, NotoSansTamil-Regular, NotoSansMalayalam-Regular, NotoSansOriya-Regular, NotoSansBengali-Regular, NotoSansGujarati-Regular, NotoSansGurmukhi-Regular, NotoSerifTibetan-Medium, NotoSansBrahmi-Regular, serif; margin-bottom: 1rem; margin-top: 0px; text-align: justify;">“Liberal” Parsi women increasingly marry outside the community, and many men do, too. At first the Parsi Panchayat ruled that only if both parents are Parsi, can one call oneself Parsi. It was then amended to father being Parsi. A whole community has emerged of children of Parsi mothers and non-Parsi fathers who want to practice. They now have their own Fire Temples – not recognized by the Panchayat. I don’t know whether this is an “evolution” or a final “dispersal” for the community. There are a lot of Westerners who profess an interest in Zoroastrianism – but without training in rituals and adopting a certain lifestyle, it is only airy philosophical fluff.</p><p style="background-color: #f4f4f4; box-sizing: border-box; color: #212529; font-family: siddhanta, NotoSansDevanagari-Regular, NotoSansKannada-Regular, NotoSansTelugu-Regular, NotoSansTamil-Regular, NotoSansMalayalam-Regular, NotoSansOriya-Regular, NotoSansBengali-Regular, NotoSansGujarati-Regular, NotoSansGurmukhi-Regular, NotoSerifTibetan-Medium, NotoSansBrahmi-Regular, serif; margin-bottom: 1rem; margin-top: 0px; text-align: justify;">The dynamics between later Hinduism and Buddhism is worth studying to understand why we have since had this repeated process of counter-religions and counter-priesthoods emerging in India, that often mutate to become not just an antinomian voice within the civilization but downright anti-national. The Indic and transnational Buddhist mercantile networks were at the forefront of arguing for peace and compromise with the new Islamic empire. Little did they know that they would be culled once their role as useful idiots was complete. The hostile foreigner has taken advantage of (1) the intrinsic disaffection and grievance that these counter-religions had against Vedic civilization, and (2) their transnational links. The leaders of these movements were often drawn from gifted ex-members of the Vedic upper class, who had an insider’s knowledge of its own weaknesses or hypocrisy.This is exactly what eventually happened to Zoroastrianism also after their reinstatement post-Seleucids – and is incredibly still happening in Mumbai… Most of the litigation and agitation is from liberal Parsis who are typically also Communists. I know UVW who, with her husband, is a prominent activist for Adivasi rights – they’re both hard Left. Her other pastime is to defy and litigate against the Parsi Panchayat. They both also think Hinduism is the cause of all evils. When she needs a spiritual retreat, she goes for a Buddhist Vipassana course! smile emoticon You will find a similar pattern with leaders of most Leftist movements in India, whose leadership comes overwhelmingly from those with a brahmin caste background.</p><p style="background-color: #f4f4f4; box-sizing: border-box; color: #212529; font-family: siddhanta, NotoSansDevanagari-Regular, NotoSansKannada-Regular, NotoSansTelugu-Regular, NotoSansTamil-Regular, NotoSansMalayalam-Regular, NotoSansOriya-Regular, NotoSansBengali-Regular, NotoSansGujarati-Regular, NotoSansGurmukhi-Regular, NotoSerifTibetan-Medium, NotoSansBrahmi-Regular, serif; margin-bottom: 1rem; margin-top: 0px; text-align: justify;">In order to resolve the devolving cycle of repeated attrition and disaffection, some sound sociological, organizational and psychological principles need to be discerned.</p>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-1420682824763469672.post-56178386625839372832020-12-19T00:15:00.017-08:002020-12-19T10:33:52.021-08:00Gun and Gomukh<p>Is Kshatram relevant to personal spirituality? Or is its domain mainly political organization and self-defence? Popular notions of Varna-vyavastha today would suggest that the fount of spiritual and material knowledge is Brahmana, Kshatriya is the energetic implementer, organizer and protector, and so on.</p><p></p><blockquote><b>Spiritual Capital </b><span style="font-family: Wingdings;">à</span> Cultural Capital <span style="font-family: Wingdings;">à</span>Social Capital <span style="font-family: Wingdings;">à</span><b>Political Capital </b><span style="font-family: Wingdings;">à</span>Economic Capital <span style="font-family: Wingdings;">à</span>Infrastructure Capital <span style="font-family: Wingdings;">à</span> And so on</blockquote><p>On a related note, is the Khalsa now irrelevant, since Aurangzeb is dead? Or is it the razor's edge that makes Dharma relevant? Common to hear that Khalsa was a stopgap arrangement in order to beat back Islamic jihadis, and should have been disbanded later on. Instead, a martial Khalsa remains the backbone that many have wanted broken, and Nihangs are the equivalent of the Juna Akhada in that region. Why so?</p><h3 style="text-align: left;">Don't be Autistic</h3><p>A closer reading of the Indic tradition suggests there were always two, not one, founts of spiritual knowledge and power. In fact, this isolation and autism of knowledge culture and martial culture is a massive self-goal for the civilization:</p><p><span></span></p><blockquote><p><span>"The nation that will insist on drawing a broad line of demarcation between the fighting man and the thinking man is liable to find its fighting done by fools and its thinking done by cowards."</span><br /></p><p><span>-- William Francis Butler, <i>The Great Lone Land</i></span></p></blockquote><p>Butler was an officer in the British Army in the second half of the 1800's and early 1900's, and served in various parts of their colonial empire, including Burma, India and North America. He had a passion for history and biography. His superiors saw merit in his recommendations on how to encroach upon and establish authority over native peoples with the least amount of disruption, and those ideas were put to good use. The goal of a colonial is to make sure, in some cases, that the colonized people retain a productive usefulness, and even though they may be rebellious and yearn for autonomy, they should be permanently neutered as a civilization - never really able or even willing to play the big game of global domination. The quote above must be seen in that context.</p><p>The Vedic/Hindu tradition does not appear to draw a hard line at all, explicitly stating that the two are inseparable:</p><p></p><blockquote><p>यत्र ब्रह्म च क्षत्रं च सम्यञ्चौ चरतः सह।</p><p>तं लोकं पुण्यं प्रज्ञेषं यत्र देवाः सहाग्निना॥</p><p>- यजुर्वेदः २०.२५</p><p>"Where Brahma and Kshatra march united, like the Devas with Agni, that society has merit and wisdom." - YajurVeda 20.25</p></blockquote><p>Segregation and super-specialization will naturally lead to autism, preening narcissism and the lack of empathy those carry with it, thus making one unfit for spiritual leadership.</p><p></p><h3 style="text-align: left;">Don't be Ghey</h3><p>Further, the ultimate state of samadhi is often juxtaposed with the character and spirit required for true martyrdom in battle, a mind unrattled by fear or hatred, but absorbed in love of Vishnu and ferocious devotional service to the Devatas:</p><p></p><blockquote><p>द्वौ सम्मताविह मृत्यू दुरापौ</p><p>यद् ब्रह्मसन्धारणया जितासुः।</p><p>कलोवरं योगरतो विजह्याद्</p><p>यद् अग्रणीर्वीरशयेऽनिवृत्तः॥</p><p>- श्रीमद् भागवतम् ६.१०.३३</p><p>"There are two ways to meet a glorious death, and both are very rare. One is to die engaged firmly in Yoga (union), in a state of absorption in The Brahman (Supreme Being) and having mastered the mind and life-force. The second is to die on a battlefield of bravehearts, leading men from the front, and never turning one's back in retreat. These two kinds of death are recommended in the shaastra as glorious." - Shrimad Bhagavatam 6.10.33</p></blockquote><p></p><p>And there is no suggestion that one is a 'lesser jihad', either. Or that one is merely a metaphor for the real, greater, inner struggle. Perhaps the metaphorizing tendency is attractive to a people who are easily convinced they have no option left except 'inner' struggle, in order to sublimate their frustrations.</p><p>The one important difference is that martyrdom here has a psycho-social dimension - it is achieved in the company of similarly minded bravehearts, both on one's own side and the adversary's.</p><h3 style="text-align: left;">Don't be an Adrenalized Nutcase</h3><p>However, Kshatram (Lordly Power) is not synonymous with Balam (Might). The two terms are used separately:</p><p></p><blockquote><p>क्षत्रेण क्षत्रं जयति बलेन बलम् अश्नुते यस्यैवं विद्वान् ब्रह्मणो राष्ट्रगोपः पुरोहितस् तस्मै विशः संजानते सम्मुखा एकमनसो यस्यैवं विद्वान् ब्रह्मणो राष्ट्रगोपः पुरोहितः।</p><p>- ऐतरेयारण्यकम् ८.४०.२५</p><p>"By lordly power he conquers lordly power (Kshatram - power generation and projection)</p><p>By might he attains might (Balam - use of force),</p><p>Who hath for Purohita to guard the dominion a brahmana with this knowledge, </p><p>For him are his people in harmony, with one aspect and one mind, </p><p>Who hath for Purohita to guard the kingdom a brahman with this knowledge."</p><p>- Aitareya Aranyaka 8.40.25</p></blockquote><p></p><p>Thus, political capital must be rooted directly in spiritual capital, not social or cultural or intellectual capital, although those logically precede the manifestation of political capital.</p><p>How does political capital form? Essentially, it is Dharmic people bonding over a learning curve, in activities that are expansionary in nature rather than introspective, purely aesthetic, intellectual or merely as consumers of existing culture. That can only happen by tapping into an original creativity free from restlessness and a preoccupation with exercising available force.</p><h3 style="text-align: left;">Kshatriya Parampara does not mean Political Dynasty (nor Vyayamshalas)</h3><p>But even if one had enough <i>bhang</i> to tranquilize Shakasthana, it would not lead to the generation of a valuable spiritual product without <i>yajna</i> and <i>tapasya</i>. The core texts of Dharma hold Rajarshis belonging to Kshatriya Paramparas to be responsible for the generation of critical and widely used Darshanic material. In the Bhagavad Gita, spoken on a battlefield by one Kshatriya to another:</p><p></p><blockquote><p>श्रीभगवान् उवाच</p><p>इमं विवस्वते योगं प्रोक्तवान् अहम् अव्ययम्।</p><p>विवस्वान् मनवे प्राह मनुरिक्ष्वाकवेऽब्रवीत्॥1॥</p><p>एवं परम्परा प्राप्तम् इमं राजर्षयो विदुः।</p><p>स कालेनेह महता योगो नष्टः परन्तप॥४.२॥</p><p>"Bhagavan said, 'I instructed this imperishable science of yoga to Vivasvan, the Sun Devata, and He instructed it to Manu, the father of Mankind, who in turn taught it to King Ikshvaku. This supreme science was received through the disciplic succession and understood by Rajarshis (saintly kings) as such. But in course of time the succession was broken, and the science lost, O Scorcher of Enemies."</p></blockquote><p><span> </span><span> </span><span> - Bhagavad Gita 4.1-2 </span> </p><p></p><p>In his commentary to 4.2, Adi Shankara uses the word Kshatriya Parampara explicitly: एवं क्षत्रिय-परम्परा-प्राप्तम् इमं राजर्षयः राजानश्च विदुः इमं योगम्। </p><p>Shri Madhva specifies what particular Darshanic elements are being referred to: बुद्धेः परस्य माहात्म्यं कर्मभेदो ज्ञानमाहात्म्यं चोच्यतेऽस्मिन्नध्याये। पूर्वानुष्ठितश्चायं धर्म इत्याह इममिति।</p><p>Shri Jayatirtha further elaborates that the idea of <i>Jnana-Karma-Samuchchaya</i>, as distinct from <i>Jnana-Karma-Samanvaya</i>, is the Kshatriya take on process philosophy. Adi Shankara ji recommends <i>samanvaya</i>, which entails that one engages in Karmas (ritual processes as well as worldly activities) until one has certain realizations (Jnana), after which those can be abandoned as one graduates to higher echelon inner processes solely of Jnana, and so on. Upon attaining <i>jivan-mukti</i>, even Jnana, Veda, etc. are no longer of any use. Whereas the <i>samuchchaya</i> process philosophy of the Kshatriya Parampara holds that Karma and Jnana are helically intertwined throughout one's life. A Karma will continue to yield different fruits of Jnana as one matures, and the Jnana one accrues will make the simplest of Karmas blossom and reveal deeper secrets. Thus, they inhere in one another. Even after complete liberation, such a yogi will continue to perform Karmas and teach Jnana purely for the devotional pleasure of the Supreme Being (<i>Bhakti</i> is its own reward - तत्स्वरूपत्वात् in Narada Bhakti Sutras), and in order to set an example for the rest of society, as Prahlada Maharaja did.</p><p>Jayatirtha further states that this also means that Grihastha Ashrama must not be neglected, circumvented or abandoned, and that only through Karma is one's knowledge perfected. After all, the first 6 chapters of the Bhagavad Gita discuss in some detail how Karma and Sankhya find their consilience in Buddhi, intellect. All these subjects are directly sourced from Kshatriya Parampara.</p><p>The historical problem mentioned by Krishna is that, because of its nature, and because it sits at the commanding heights of political power, Kshatriya Parampara often tends to die out, and needs to be revived from time to time by eternally liberated souls.</p><h3 style="text-align: left;">Two Engines of Spirituality</h3><p>In a shloka that could earn Him the ire of the proletariat, petit bourgeoisie and feminists all at once, Shri Krishna calls women, Vyshyas and Shudras 'tainted births':</p><p></p><blockquote><p>मां हि पार्थ व्यपाश्रित्य योऽपि स्युः पापयोनयः।</p><p>स्त्रियो वैश्यास्तथा शूद्रास्तेऽपि यान्ति परां गतिम्॥९.३२॥</p><p><span>"O Son </span>of Prtha, though they be of tainted birth, women, Vyshya and Shudra, attain to the highest Path once they take shelter of Me."</p><p>- Bhagavad Gita 9.32</p></blockquote><p></p><p></p><p>That leaves us with Brahmanas and Kshatriyas as untainted. Note, some interpret the verse as meaning that 'tainted births' are a separate class from women, Vyshya and Shudra - but in any case, Brahmana and Kshatriya Varna are being considered a cut above the rest.</p><p>This clubbing of Brahma and Kshatra as a higher echelon category of being is common. Another example, speaking of the Atman Itself:</p><p></p><blockquote><p>यस्य ब्रह्म च क्षत्रं च उभे ओदनः भवतः। मृत्युर्यस्योपसेचनम् क इत्या वेद यत्र सः॥कठ १.२.२५॥</p><p>"He to Whom the Brahmanas and Kshatriyas are as rice, and death itself as <i>daal</i>, how thus shall one know of where He abides?"</p><p>- Katha Upanishad 1.2.25</p></blockquote><p></p><h3 style="text-align: left;">The Pragmatist Sovereign and the Idealist Officer</h3><p>But what is the inter-relationship between the Varnas? There are many views, and Indic tradition is such that any text that is devoted to a particular Varna or Ashrama will extol its subject Varna, Ashrama or Sampradaya above all, as is only appropriate. Nevertheless, some are considered the abstract essence or at least a very high-level view of matters. Bhishma Pitamaha's discourses on his bed of arrows is one such. After glorifying the characteristics and place of the other 3 Varnas, he has this to say about Kshatriya (Mahabharata, Shanti Parva, 63.24-29):</p><p></p><blockquote><p>बाह्वायत्तं क्षत्रियैर् मानवानां लोकक्षेष्ठः धर्मम् आसेवमानैः।</p><p>सर्वे धर्माः सोपधर्मास् त्रयाणां राज्ञो धर्माद् इति वेदाच् छृणोमि॥२४॥</p><p>"The best dharma of this world of men, which depends upon the strength of one's arms, is served by Kshatriyas. All the dharmas of the other 3 Varnas are subordinate to (and protected under) Raja Dharma. Thus do I hear from Veda." (24)</p></blockquote><p></p><p>Kshatra is built on the mentality of developing physical strength: the strength of one's limbs and cherishing of weapons. The worship of Strength is in order to develop the strength to Worship.</p><p></p><blockquote><p>यथा राजन् हस्तिपदे पदानि संलीयन्ते सर्वसत्त्वोद्भवानि।</p><p>एवं धर्मान् राजधर्मेषु सर्वान् सर्वावस्थान् सम्प्रलीनान् निबोध॥२५॥</p><p>"Just as the footprints of all essential created beings are subsumed in the footprint of an elephant, understand, O King, that all dharmas and their various states of being are included within Raja Dharma." (25)</p></blockquote><p></p><p></p><blockquote><p>अल्पाश्रयान् अल्पफलान् वदन्ति धर्मान् अन्यान् धर्मविदो मनुष्याः।</p><p>महाश्रयं बहुकल्याणरूपं क्षात्रं धर्मं नेतरं प्राहुरार्याः॥२६॥</p><p>"Less inclusive (more specialized) and less fruitful are other dharmas, say men who study Dharma. The broadest and greatest service to the summum bonum is afforded by Kshaatra dharma and none other, say the Aryas." (26)</p></blockquote><p></p><p>Other dharmas are susceptible to autism and can lose sight of the big picture, lose the living touch with all sections of society, and may not experience the relevance of all occupational lifestyles to spiritual health and balance.</p><p></p><blockquote><p>सर्वे धर्मा राजधर्मप्रधानाः सर्वे वर्णाः पाल्यमाना भवन्ति।</p><p>सर्वस् त्यागो राजधर्मेषु राजंस्त्यागं धर्मं चाहुरग्र्यं पुराणम्॥२७॥</p><p>"Raja dharma is primary to all other dharmas. All Varnas are protected and nourished by it. O King, every kind of sacrifice and relinquishment is included in the duties of a Kshatriya. And sacrifice is considered the most archaic and best of Dharma." (27)</p><p>मज्जेत् त्रयी दण्डनीतौ हतायां सर्वे धर्माः प्रक्षयेयुर्विबुद्धाः।</p><p>सर्वे धर्माश्चाश्रमाणां हताः स्युः क्षात्रे त्यक्ते राजधर्मे पुराणे॥२८॥</p><p>"If the Policy of Punishment dies out, then the Vedas shall sink (to Patala) and all dharmas shall wither and become comatose. The dharmas of all Ashramas shall also die out if the archaic Kshatra is abandoned or lost control of." (28)</p></blockquote><p></p><p>Once a society loses its Kshatriyahood and sovereignty, all other Varnas merely hark to their natural strengths and run on auto-pilot, as it were, climbing whatever ladders are placed before them by their new colonial masters. The various <i>Jatis </i>become ladder-climbers, but none of them become nations that actually build ladders and landings for others to climb. Thus, they keep modifying and 'adapting' their dharma to circumstances wrought by Adharmics, rationalizing every such adjustment by specious logic, until their dharma dies out completely over the generations, while they individually scale the heights of 'success' as defined by the parameters of their colonized environment. Alternatively, a group may choose to remain in stubborn defiance of the changes in environment and turn inward, segregating itself to remain "pure", and as a result will simply fail to exercise any influence and gradually sink to the bottom. As Guru Gobind Singh said: राज बिना नहीं धरम चलै हैं। धरम बिना सब डलै मलै हैं॥ "Without sovereignty Dharma does not work. Without Dharma, everything is out of place."</p><p>The sovereign must be a pragmatist, and the officers of the state must be idealists. If the sovereign tries to act like an idealist and the officers of state try to play the role of pragmatist, it is an inversion of Dharma. The apparent 'faults' of Rama are only from an idealist perspective, not a pragmatist. Kshatra social hierarchy is based on pragmatic and politic requirement and qualification, with a will to exercise autonomous power and cultivate strength. Whereas an intellectual Brahminical hierarchy is based on highlighting ritual principle and preserving a theoretical model of idealized reality. For the Kshatriya mind, only scripture and science that rests on the edge of the sword of optimizing sovereignty in Present Time is relevant, all else being of only academic interest.</p><p>Denzil Ibbetson's book 'Panjab Castes' dwells on the devolution of society there once Kshatriya castes were defeated or destroyed - their role as the fount of social honour (bestowing station and rank to individuals and groups) fell upon the Brahmins, and the implementation of that principle changed, resulting in a gradual transformation of Hindu society there. Later, under the Sikh Gurus, the Kshatriya principle was restored, and society there once again underwent a transformation. </p><p></p><blockquote><p>सर्वे त्यागा राजधर्मेषु दृष्टाः सर्वा दीक्षा राजधर्मेषु चोक्ताः।</p><p>सर्वा विद्या राजधर्मेषु युक्ताः सर्वे लोका राजधर्मे प्रविष्टाः॥२९॥</p><p>"In Raja Dharmas, all sacrifices can be seen. In Raja Dharmas, all initiations are uttered. In Raja Dharmas, there is a consilience of all systems of knowledge and art. In Raja Dharma are all worlds joined." (29)</p></blockquote><p></p><p>For someone or a group of individuals to be able to cultivate the qualification and exercise the responsibilities of Kshatriya dharma, they would need to make every type of sacrifice, cultivate every type of strength and ability, experience every initiation and grow into maturity, and with the eye of individuation be able to perceive the interconnectedness of various facets of life and society. </p><h3 style="text-align: left;">Koel and Crow</h3><p>Kshatriya Darshanic material can appear deceptively similar to what is today considered Brahminical sampradaya - the japa, kirtan, vratas, nitya-karmas, meditation. E.g., Sikhi is sought to be held as from the same mould as other Bhakti Movement sampradayas, with merely regional/caste differences. But is it? Did any other sampradaya create a school that anyone with qualifications can join and transform himself? An infrastructure of charities and places of worship that serve whichever wider community they are part of, a martial Khalsa culture that fought from Assam to the Deccan, a Nirmala scholarly Vedantic limb that today is a recognized center at Kashi, created mainly from lower caste aspirants at that time? No, there is a Varnic difference at play here.</p><p>Kshatriya organizational attitudes can also appear deceptively similar to Angry Schismatic Monotheisms of the West Asian variety - individuation from the stalk of society, rebellious sovereignty, disregard for certain idealist 'traditions', identity based on Maryada, and so on. E.g., Sikhi is accused of imitating 'Abrahamism' in several respects. But is it? No, there is a fundamental and vast Dharmic difference here.</p><p>So in both cases, this is a false superimposition. काक-पिक-न्यायः - the 'logic of the crow and the koel' - both appear almost identical, but sing very different tunes. Instead of premature judgment based on superficial reading or mere social acquaintance, better to immerse and experience the moral and transformative undercurrents of a sampradaya, its adhishthata Devata. Hineinfühlung.</p><h3 style="text-align: left;">Gun and Gomukh</h3><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiupA5W7YzSIci8IIGguTvGjM4tjVBs_f_ok3Z1wmMO1UvuZNu-_7CXlpwT845NJkqARUatKI-g12GodQvmAjSIB0ICSSXcy3lKoamnv4h-oXqeuPNDaFO2kVO0PTIMeDBMxUfQ_t0vM-s/s618/gomukhi.JPG" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="618" data-original-width="464" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiupA5W7YzSIci8IIGguTvGjM4tjVBs_f_ok3Z1wmMO1UvuZNu-_7CXlpwT845NJkqARUatKI-g12GodQvmAjSIB0ICSSXcy3lKoamnv4h-oXqeuPNDaFO2kVO0PTIMeDBMxUfQ_t0vM-s/s320/gomukhi.JPG" /></a></div>Mao said that power flows from the barrel of a gun, but sustainable power flows when it is mated with the rosary, in that cloth bag (gomukh or gomukhi) this soldier is carrying. <br /><p></p><p class="MsoNormal"><o:p></o:p></p><div>Kshatram and Balam are incumbent not just upon the actual sovereign, but for the vast majority of individuals who consider themselves citizens of a free nation. It must form a vital component of invdividual <i>sadhana</i>, no matter what Varna they belong to. Service to Rashtra is one of the limbs of <i>sadhana</i>, and each person is a brick in building Rashtra. In future posts, let's take a brief look at this, in theory and historically. </div><div><br /></div><div>Until then, don't be ghey.</div>Unknownnoreply@blogger.com1tag:blogger.com,1999:blog-1420682824763469672.post-36695615357448350702019-09-19T14:08:00.003-07:002019-12-02T11:36:26.725-08:00Pilgrim, not Tourist<div dir="ltr" style="text-align: left;" trbidi="on">
In memory of a trip to Iceland a couple of winters ago, for the Ásatrú rather than the Aurora, where I missed meeting the devotees, but chanced upon the Lights:<br />
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I had wanted to attend a service of the Ásatrú pagans at a temple there. On the appointed day, having spent most of the day in the south-east, I had to drive back cross-country to Reykjavik in the evening. I left my friends at a hotel and started the long drive westward.<br />
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On the way, I stopped to get gasoline. Narrow, unlit, icy highways, one lane on each side with no divider. It was <a href="https://en.wikipedia.org/wiki/Ekadashi" target="_blank">Ekadashi</a> that fortnight, and I was tired. A quick 20 minute nap was a good idea for a weary, fasting traveler. So I parked at the gas station and pulled back my seat.<br />
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Two hours later, I woke up. Once again, everyone who knows me was right - I can never seem to wake up on time. I would have cursed out loud, but what's the point of fasting from food while entertaining negative thoughts? So I decided to drive onward. A narcoleptic's only solace is an awake solitude, and my mind was fresh.<br />
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About 30 minutes on the high road, even in the dark, from the corner of my eye, I spotted a person off to the side, setting up a tripod for his camera. Moments later it struck me that I had read how the Lights can be photographed using such equipment. I peered out and saw a clear, star-studded sky. I pulled off to the side the next opportunity, stepped out and stood scanning the sky. As my eyes adjusted and searched. I saw them, dancing gently. I stood gazing at the subtle cosmic display for about 45 minutes, until it felt too cold. Then got back in and drove on. In about 5 minutes of driving, the skies were cloudy again. The following day, when some French and Polish fellow-travelers caught up with me in Reykjavik, they couldn't believe it. In their 10 days there, they didn't get a glimpse.<br />
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Ever since, I've noticed Ekadashis tend to close with a surprise. To the hot springs, volcanic geysers and dancing night lights of the far north:<br />
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<span lang="SA" style="font-family: "siddhanta"; font-size: 14pt; line-height: 150%;">स तु देशो विसूर्योऽपि तस्य भासा प्रकाशते ।</span><span style="font-family: "siddhanta"; font-size: 14pt; line-height: 150%;"><span lang="SA">सूर्यलक्ष्म्याऽभिविज्ञेयस्तपतेव
विवस्वता ॥४.४३.५७॥</span></span><br />
"That region has light and heat as if from a sun, even though there isn't one."<br />
Kishkinda Kānḍa, 4.43.57</blockquote>
And offerings from India to the <a href="https://www.sacred-texts.com/neu/poe/poe.pdf" target="_blank">Poetic Edda</a>:<br />
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<a href="http://freya.theladyofthelabyrinth.com/?page_id=493" target="_blank">"Helvegen"</a> <span style="font-family: "siddhanta"; font-size: 13.5pt;">इति गीतस्य भाषान्तरणं कर्तुं मम प्रयासोऽयम् -</span><br />
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Norwegian—————————————————--English translation<br />
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Hvem skal synge meg—————————————Who shall sing me<br />
i daudsvevna slynge meg———————————-into the death-sleep sling me<br />
når eg på Helvegen går————————————When I walk on the Path of Death<br />
og dei spora eg trår er kalda, så kalda—————--and the tracks I tread are cold, so cold<br />
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<span lang="SA" style="font-family: "siddhanta"; font-size: 14pt; line-height: 150%;">का माम् गास्यति रे</span><span style="font-family: "siddhanta"; font-size: 14pt; line-height: 150%;"><o:p></o:p></span></div>
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<span lang="SA" style="font-family: "siddhanta"; font-size: 14pt; line-height: 150%;">मृत्यु-स्वप्ने पाशयन्ती रे ।<o:p></o:p></span></div>
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<span lang="SA" style="font-family: "siddhanta"; font-size: 14pt; line-height: 150%;">भूर्गतौ चरामि यदा</span></div>
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<span lang="SA" style="font-family: "siddhanta"; font-size: 14pt; line-height: 150%;">तन्वर्तनिः सदा शीना</span><span style="font-family: "siddhanta"; font-size: 14pt; line-height: 150%;">, <span lang="SA">अतिशीना॥</span><o:p></o:p></span></div>
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Eg songane søkte——————————————-I sought the songs<br />
Eg songane sende——————————————I sent the songs<br />
då den djupaste brunni————————————when the deepest well<br />
gav meg dråper så ramme——————————--gave me the drops so touched<br />
av Valfaders pant——————————————-of Death-fathers wager<br />
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<span lang="SA" style="font-family: "siddhanta"; font-size: 14pt; line-height: 28px;">अहं गाथां प्रार्थये</span><span style="font-family: "siddhanta"; font-size: 14pt; line-height: 28px;"><o:p></o:p></span></div>
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<span lang="SA" style="font-family: "siddhanta"; font-size: 14pt; line-height: 28px;">ऽहं गाथां समार्पये ।</span><span style="font-family: "siddhanta"; font-size: 14pt; line-height: 28px;"><o:p></o:p></span></div>
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<span lang="SA" style="font-family: "siddhanta"; font-size: 14pt; line-height: 28px;">गभीरतमात् यदा कूपात्</span><span style="font-family: "siddhanta"; font-size: 14pt; line-height: 28px;"><o:p></o:p></span></div>
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<span lang="SA" style="font-family: "siddhanta"; font-size: 14pt; line-height: 28px;">बिन्दून् अदात् स्पृष्ट्वा</span></div>
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Alt veit eg, Odin———————————————--I know it all, Odin<br />
var du gjømde ditt auge————————————where you hid your eye<br />
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<span lang="SA" style="font-family: "siddhanta"; font-size: 14pt; line-height: 19.9733px;">क्व गूहसे स्वनेत्रम् ।</span><span style="font-family: "siddhanta"; font-size: 14pt; line-height: 19.9733px;"><o:p></o:p></span></div>
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Årle ell i dagars hell—————————————-early in the days end<br />
enn veit ravnen om eg fell——————————--still the raven knows if I fall<br />
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Når du ved Helgrindi står ———————————When you stand by the Gate of Death<br />
og når du laus deg må riva———————————-And you have to tear free<br />
skal eg fylgje deg———————————————--I shall follow you<br />
over Gjallarbrua med min song—————————--across the Resounding Bridge with my song<br />
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<span lang="SA" style="font-family: "siddhanta"; font-size: 14pt; line-height: 28px;">मोचयितव्यश् छित्त्वा ।</span><span style="font-family: "siddhanta"; font-size: 14pt; line-height: 28px;"><o:p></o:p></span></div>
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Du blir løyst frå banda som bind deg!———————--You will be free from the bonds that bind you!<br />
Du er løyst frå banda som batt deg!————————--You are free from the bonds that bound that you!<br />
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<span lang="SA" style="font-family: "siddhanta"; font-size: 14pt; line-height: 19.9733px;">मोक्ष्यसे बन्धनाद् येनासि बद्धः।</span><span style="font-family: "siddhanta"; font-size: 14pt; line-height: 19.9733px;"><o:p></o:p></span></div>
<span lang="SA" style="font-family: "siddhanta"; font-size: 14pt; line-height: 19.9733px;">मुक्तोऽसि बन्धनाद् येनासी र्बद्धः।</span><br />
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Quote from Håvamål -- The High One's Speech, Poetic Edda<br />
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Døyr fe, døyr frender——————————————-Cattle die, kinsmen die<br />
Døyr sjølv det sama——————————————--You yourself will also die<br />
men ordet om deg aldreg døyr——————————but the word about you will never die<br />
vinn du et gjetord gjevt—————————————--if you win a good reputation<br />
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<span lang="SA" style="font-family: "siddhanta"; font-size: 14pt; line-height: 28px;">म्रियन्ते गावो म्रियन्ते गोत्रिणः</span><span style="font-family: "siddhanta"; font-size: 14pt; line-height: 28px;"><o:p></o:p></span></div>
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<span lang="SA" style="font-family: "siddhanta"; font-size: 14pt; line-height: 28px;">मरिष्यसे स्वयमपि त्वम्।</span><span style="font-family: "siddhanta"; font-size: 14pt; line-height: 28px;"><o:p></o:p></span></div>
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<span lang="SA" style="font-family: "siddhanta"; font-size: 14pt; line-height: 28px;">तवोद्दिश्य न मरिष्यते श्लोकं</span></div>
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<span lang="SA" style="font-family: "siddhanta"; font-size: 14pt; line-height: 28px;">यदि विन्दसे सुकीर्तिं परम्॥</span><span style="font-family: "siddhanta"; font-size: 14pt; line-height: 28px;"><o:p></o:p></span></div>
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<span lang="SA" style="font-family: "siddhanta"; font-size: 14pt; line-height: 19.9733px;"><br /></span></div>
Døyr fe, døyr frender ——————————————--Cattle die, kinsmen die<br />
Døyr sjølv det sama———————————————-You yourself will also die<br />
Eg veit et som aldreg døyr————————————I know one that never dies<br />
dom om daudan kvar——————————————-the reputation of those who died<br />
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<span lang="SA" style="font-family: "siddhanta"; font-size: 14pt; line-height: 28px;">म्रियन्ते गावो म्रियन्ते गोत्रिणः</span><span style="font-family: "siddhanta"; font-size: 14pt; line-height: 28px;"><o:p></o:p></span></div>
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<span lang="SA" style="font-family: "siddhanta"; font-size: 14pt; line-height: 28px;">मरिष्यसे स्वयमपि त्वम्।</span><span style="font-family: "siddhanta"; font-size: 14pt; line-height: 28px;"><o:p></o:p></span><br />
<span style="font-family: "siddhanta";"><span style="font-size: 18.6667px;">एकं तु जानाम्यहम् अमृतम्</span></span></div>
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<span style="font-family: "siddhanta"; font-size: 14pt;">मृत्यूत्तरं सुयशः परम्॥</span></div>
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<span style="color: white;"><span lang="SA" style="font-family: "siddhanta"; font-size: 14pt; line-height: 28px;">म्रियन्ते गावो म्रियन्ते गोत्रिणः</span><span style="font-family: "siddhanta"; font-size: 14pt; line-height: 28px;"><o:p></o:p></span></span></div>
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<span style="color: white;"><span lang="SA" style="font-family: "siddhanta"; font-size: 14pt; line-height: 28px;">मरिष्यसे स्वयमपि त्वम्।</span><span style="font-family: "siddhanta"; font-size: 14pt; line-height: 28px;"><o:p></o:p></span></span></div>
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<span style="color: white;"><span lang="SA" style="font-family: "siddhanta"; font-size: 14pt; line-height: 28px;">अम्रियमाणं जानाम्येकम्</span><span style="font-family: "siddhanta"; font-size: 14pt; line-height: 28px;"><o:p></o:p></span></span></div>
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<span lang="SA" style="color: white; font-family: "siddhanta"; font-size: 14pt; line-height: 28px;">जीवितचराणां यशःकायम्॥</span><o:p></o:p></div>
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Unknownnoreply@blogger.com2tag:blogger.com,1999:blog-1420682824763469672.post-67999630721404794372016-07-20T22:14:00.005-07:002016-07-21T08:27:57.713-07:00"Ghadar di Goonj" - Reverberations of The Mutiny (1857)<div dir="ltr" style="text-align: left;" trbidi="on">
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjjnsZ_wPD0ALMWIYpMP5xzyv506ykP5UzPszcjKeNuCGlPXxwWzjhjXbsbWKbHKBDjcAd61TpXniKYVsD8K46HJSWqqly3BW-ATBiZYwyaAevxdKWQlQXESnSdAHbJxquTiiDzwICE9L4/s1600/ghadar+pic.JPG" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjjnsZ_wPD0ALMWIYpMP5xzyv506ykP5UzPszcjKeNuCGlPXxwWzjhjXbsbWKbHKBDjcAd61TpXniKYVsD8K46HJSWqqly3BW-ATBiZYwyaAevxdKWQlQXESnSdAHbJxquTiiDzwICE9L4/s320/ghadar+pic.JPG" width="221" /></a></div>
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The uprising in 1857 saw an outpouring of literature, mostly song and poetry, in Punjabi and Hindustani. I am dumping my translation attempts of a select few here on this blog. The poet-fighters did not leave us their names.</div>
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One of the high points of humour in our history textbooks is the suggestion that the uprising of 1857 was sparked by the induction of cartridges greased with pork and tallow. Curiously, there is no mention of this in these passionate verses, which dwell on more uninteresting details like systematic exploitation and destitution, famine and hunger, genocide and the crushed spirit of a people, humiliation and honour - a society kept reeling off center as a matter of state policy.<br />
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The apathy had set in so deep, that the poems bemoan a lack of sufficient response, while still clinging on to hope, expecting this would at least sow the seeds and mark the new dispensation as an Outsider firmly in the consciousness of the people.<br />
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<br />
<br />
1. A poster: "Manifest Nation"<br />
<blockquote>
Now for this manifest nation<br />
in us grows infatuation, </blockquote>
<blockquote>
As mutinous propaganda<br />
finds leaven day by day, </blockquote>
<blockquote>
And the overlordship of strangers<br />
feels like an abomination!</blockquote>
2. A poem: "India's Ravaged Face"<br />
<blockquote class="tr_bq">
Judgment Day shall find only this,<br />
My tongue, my self-expression:<br />
'A servant of Indian people, I,<br />
This India is my nation.' </blockquote>
<blockquote class="tr_bq">
An atom of broken ruins<br />
Of India's ravaged face:<br />
That is my full address,<br />
My only name and trace. </blockquote>
<blockquote class="tr_bq">
In blood and humiliation,<br />
Properly Indian I remain,<br />
This is my solar religion,<br />
My only family name. </blockquote>
<blockquote class="tr_bq">
Everyday Mother India's people<br />
Sit and stand regretfully;<br />
If only my lot were more like that,<br />
But such is not my destiny! </blockquote>
<blockquote class="tr_bq">
Oh India, in your martyrdom<br />
Should I lose my life, my head,<br />
Then I would think my everlasting life<br />
Is to this world be dead. </blockquote>
3. A poem commemorating May 10, 1857: "Burst Dams of Choked Tears"<br />
<blockquote>
We mark this blessed day in memory,<br />
This hallowed day in Indian history;<br />
When extraordinary waves of mutiny<br />
Rolled across the land from mountains to sea. </blockquote>
<blockquote>
The directions pulsed with hot energy,<br />
And martyrdom flashed quite regularly;<br />
Every Indian became sworn devotee<br />
Whose heart and soul throbbed for liberty. </blockquote>
<blockquote>
The siren screamed "Destroy!" nationally,<br />
"You! Kill that fork-tongued, greedy feringhee!"<br />
"Stake the nation's flag to flutter freely!"<br />
"Take back your throne, your crown and glory!" </blockquote>
<blockquote>
A mysterious voice spoke sorrowfully,<br />
To the evening breeze as it blew gently:<br />
"This rebel message of such gravity,<br />
Must vault to the heart of each Hindustani!" </blockquote>
<blockquote>
Every ear heard it more attentively,<br />
Every child in India, and the elderly:<br />
"Finished is darkness and atrocity -<br />
Just dislodge their violent monopoly!" </blockquote>
<blockquote>
So stand up no matter who you may be,<br />
Mature in years or the young and sprightly,<br />
Wipe out the nation's disgrace completely,<br />
Now grip ye the sword and the spear firmly! </blockquote>
<blockquote>
The brokenness of India's great polity,<br />
Broken people of India weep in self-pity,<br />
Exhausted by chaos, dying hungry,<br />
In the vice grip of famine and feringhee. </blockquote>
<blockquote>
Everywhere homelessness spreads rampantly,<br />
Possessed, they fall upon the enemy;<br />
Seeing the state of affairs in the country<br />
Burst dams of choked tears and longanimity.</blockquote>
4. A poem: "It Was For Us They Dithered Not"<br />
<blockquote>
For the sake of the life of sacrifice, passionate are we;<br />
Set in our hearts was freedom from these shackles of slavery. </blockquote>
<blockquote>
Propaganda for mutiny was all the mulla's sermon,<br />
Possessed guardian of this celebration was the brahmin. </blockquote>
<blockquote>
Giving up preoccupation with domestic responsibility,<br />
All became a pain in the neck to British monopoly. </blockquote>
<blockquote>
Not an 'uff' of doubt in ascending the hangman's noose,<br />
'Twas for us they dithered not in doubt for life to lose. </blockquote>
<blockquote>
Pandey made his sacrifice for our own sake,<br />
Like Tantya, Nana and Ahmad Shah, and in their wake. </blockquote>
<blockquote>
They sowed the seeds of freedom with their own blood pure,<br />
Alas, as keepers we fell behind in ignorant stupor! </blockquote>
<blockquote>
Cowards like us aren't to be found anywhere in this age;<br />
Who is there with heart so stony that it won't outrage? </blockquote>
<blockquote>
Over there were lost the lives of lakhs of India's progeny,<br />
Till their final breaths they clutched on to the nation's dignity. </blockquote>
<blockquote>
Lakshmi Bai fought on that battleground a manly game;<br />
Soldiers, women, children - all became moths to the flame. </blockquote>
<blockquote>
In a fiery heart does 'REBEL' the leaping flames stoke,<br />
Further bloodshed shall the colour of ripened martyrs provoke. </blockquote>
<blockquote>
Suddenly there was ignited a world of seditious ire;<br />
Here were firangi 'investigators', there were homes set afire. </blockquote>
<blockquote>
That felicitous day in May, today its anniversary,<br />
When the sherbet was martyrdom, and our elders drank it happily. </blockquote>
<blockquote>
Therefore, my love, take this oath upon your life's vitality,<br />
Very soon shall we drive away our India's slavery! </blockquote>
5. A poem: "By the Outsider"<br />
<blockquote>
Awakes the bless'd destiny of India from sleep,<br />
Manifest in her people as a caring deep. </blockquote>
<blockquote>
The Mutiny revived us, faces wet with spray,<br />
Indifference from our negligent hearts driven away!</blockquote>
<blockquote>
Reaching India these rays of holistic progress,<br />
Beating it from our homeland is heavy darkness.</blockquote>
<blockquote>
Shrunken figures shall now leaven with puberty,<br />
Their constitutions newly inclined to the country!</blockquote>
<blockquote>
The veil of indifference from our hearts pure,<br />
Has been lifted now by the Outsider.</blockquote>
I will update this page with more if and when I get to it.</div>
Unknownnoreply@blogger.com3tag:blogger.com,1999:blog-1420682824763469672.post-69193097094577398772016-04-15T11:32:00.001-07:002017-02-08T22:10:31.423-08:00Between Friendliness and Fascism<div dir="ltr" style="text-align: left;" trbidi="on">
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Continuous, complex, micro and macro movements of Divergence and Convergence define the murmurations of a flock of birds in flight, as they do human interactions in a dynamic civilization. Attitude determines altitude. A broken wing is a non-starter. </div>
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"He who conceals his hatred has lying lips, and whoever utters slander is a fool."<br />
- Proverbs, 10:18</blockquote>
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In torrid India, being seen as cool has always been popular: Never offend, never take offence; let bygones be bygones; rather be naive than confrontational. In the Indian Olympics, love is a losing game and the nice guy wins gold; where it is better not to see or know than be appalled at motives and agendas, and a <i>saumya</i> Bollywood Miss Congeniality is the most popular goddess of the season. It is almost religious commandment:</div>
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<blockquote class="tr_bq">
तृणाद् अपि सुनीचेन<br />
तरोर् इव सहिष्णुना ।<br />
अमानिना मानदेन<br />
कीर्तनीयः सदा हरिः ॥ </blockquote>
<blockquote class="tr_bq">
"Humbler than even a blade of grass,<br />
Tolerant and stoic like a tree,<br />
Always giving respect but not expecting any in return,<br />
Only being like that, can one sing praise to the Lord!"</blockquote>
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Of course, idolization of such ideals happens only in cleft cultures. Indian etiquette tries to stay true to the Golden Rule: "I will talk down to you before you talk down to me." It manifests as moralizing, class contempt, intellectual intimidation, or just plain bullying - depending on one's naturally designed<i> Varna, </i>I presume.</div>
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This schizophrenic <i>sabhyata</i> generates a diversity of political ideologies and moral mechanisms to achieve self-control at an individual level (varying attitudes on wealth and ambition, on diet, on the meaning of ritual, on sexual ethics and celibacy, on theological doctrine, on the role of the <i>Rashtra</i> in the individual's <i>sadhana</i>,<i> </i>etc.)... and achieve social control or influence at a Subcontinental level (casteism, religious fascism, Marxist yahoos, "chosen people" syndrome, real and imagined "victimhood" narratives).<br />
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The <a href="http://parikramah.blogspot.com/2013/02/asmita-politics-vs-identity-politics_18.html" target="_blank">politics of Asmita</a> is not for people who can't think beyond merely <i>managing</i> <b>divergence</b> to minimize its chaotic potentials, instead of <i>capitalizing</i> on its creative evolutionary potentials; it is not for those to whom 'service' and 'conflict' are unrelated - as for those who sloganeer only half the doctrine: अहिंसा परमो धर्मः, <span class="IVILX2C-sb-X" id="t-t">धर्महिंसा तथैव च - "Non-violence is the highest Dharma, and so is violence for the sake of Dharma."</span><br />
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Perhaps Indians are imbalanced in the Divergence-Convergence cycle of civilization - scattering but not gathering, or conserving but not evolving:</div>
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The fundamentally meta-cultural Arya system assimilated many peoples and cultures due to its integral Asmita process philosophy. But that is only half the cycle. The Arya system also excreted out certain subcultures and peoples from time to time - and in doing so it first freed new possibilities, then selected some in a perpetual cycle of the Principle of Selection:</div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhva8veJFf5mOTrHch76K3_vJAb1NoPcBHExx1fn4jnt803RE9PzdSMgVIspuWMYlohxdpLBo0nZhQVF48blAlOAk28qSCq6zZr4jcIeUCa55ShHBBO9HcY65dACAAzVzgIOao_xOYRMbo/s1600/Div+Conv+-+Choices.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="198" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhva8veJFf5mOTrHch76K3_vJAb1NoPcBHExx1fn4jnt803RE9PzdSMgVIspuWMYlohxdpLBo0nZhQVF48blAlOAk28qSCq6zZr4jcIeUCa55ShHBBO9HcY65dACAAzVzgIOao_xOYRMbo/s320/Div+Conv+-+Choices.jpg" width="320" /></a></div>
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That excretion can happen in two ways: One, when Arya civilization is dynamic and evolving, then excretion happens when some subcultures choose not to evolve because their intellectual priesthoods prefer a legalistic social control or personal behavioral discipline over the mercurial, curious, loving, spiritually intoxicated and unpredictable current of the soul. Therefore, the Vedic exhortation to make war against the "illiberal", with the help of Indra (as Soma). This is the first way of excretion - like moulting old skin. It creates choice, and it continuously learns from circumstance in the light of fundamentals. The second, decadent, way is when those illiberal priesthoods are dominant, and they exile or excommunicate people who dare to be creatively different in their own journey, or are less than deferential to authority and its set paths. It kills choice, and suffocates Nature's dynamic of Necessity and Possibility.</div>
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This much is well understood in India. But the second half of the cycle is not given due justice holistically, either in the modern democratic space, or even by many schools of traditional Vedanta. The hoped-for denouement is a cataclysmic convergence upon a choice, or at least to set up new hierarchies based on the next stage of evolution of meanings, values, and purposes. But perhaps this is understood in an autistic fashion - in a limited individual sphere disconnected from the interpersonal social empathy and political energy. Politically, a mobilization in favour of new, better values, meanings and purposes - or conversely the creative re-tribalization of society back to fresh recognition of rudiments - is de-emphasized, or condemned as uncool, or even inherently Fascist.</div>
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For sure, there is some truth to the danger of Fascism in this process. After all, the second half of the cycle is an attempt to seek control of the self and society by re-normalizing social and interpersonal values, hierarchies and potentials on a new cultural platform. No matter how high these new ideals and values, the attempt at self-control and communal power is fraught with dangers of excess. This suppresses the other interlinked aspects of the soul - such as friendliness, a deeper understanding of reality, and how to oppose an adversary while taking responsibility for him, by being invested in understanding his/her viewpoint and devoting energy to communicating, rather than being contemptuously indifferent or fearfully insular. In this, service and conflict are closely related. [See <a href="http://parikramah.blogspot.com/2013/04/the-dasyu-dasa-dynamic-vs-class.html" target="_blank">Dasyu-Dāsa dynamic vs. "class struggle" theory</a>] These form 3 points of an equilateral triangle. If one vertex widens too much, then the other two angles will be suppressed; if one is suppressed, the other two will become obtusely wishy-washy:</div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhUY-ApZmMEMzv4b97glA15oDS8ptz8Mww5hyphenhyphenrlHFVHHRo-nzDZYFO3rIBXg3fqzLu51gFBE16gdhy0hXR1HbgAmeW8HbpPfBLGE4CgLeSaGc9R6DhTekYvclW8AyFgnhLiiHt1KXJ78Tg/s1600/ARC.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="176" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhUY-ApZmMEMzv4b97glA15oDS8ptz8Mww5hyphenhyphenrlHFVHHRo-nzDZYFO3rIBXg3fqzLu51gFBE16gdhy0hXR1HbgAmeW8HbpPfBLGE4CgLeSaGc9R6DhTekYvclW8AyFgnhLiiHt1KXJ78Tg/s320/ARC.jpg" width="320" /></a></div>
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One is reminded of wise words from someone whose selective glorification of the rudiments of noble Samurai culture lead to Japanese fascism - exactly what he cautions against:</div>
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"Discipline in self-control can easily go too far. It can well repress
the genial current of the soul. It can force pliant natures into
distortions and monstrosities. It can beget bigotry, breed hypocrisy,
or habituate affections."</div>
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- Inazo Nitobe, <i>Bushido: The Soul of Japan</i></div>
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Taken from<i>:</i></div>
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<a href="https://www.tofugu.com/japan/bushido/" target="_blank">BUSHIDO: THE WAY OF TOTAL BULLSHIT</a></div>
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At the moment, Indian civilization is one up on Bushido, because it could be walking down two opposite ways of total bullshit simultaneously. One, of totally Friendly wishy-washy "all is well" refusal to confront direct provocations, or call out invidious agendas and double standards, and always be at the receiving end of a social dialectic. This is the type who still thinks its OK to have roads and cities named after people like Aurangzeb, or who gush unequivocally over Kipling. Two, of totally clumsy, culturally inept and weak-but-aggressive Hindutva that scores triumphant self-goals (because a majority of Hindus are walking down the first path of total bullshit) and gets painted into the Fascist corner. This is like the squint-eyed <i>pracharak</i> who scowled at the camera and threatened a 'Ghar Wapasi' devoid of brotherly love.</div>
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That some sort of Divergence is in process is a foregone conclusion. It remains to be seen if the Gurus who can shepherd Convergence will find themselves in positions of influence when the time is right.</div>
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A classic touchstone of the Divergence Convergence process was Dr. Ambedkar - he sacrificed congenial etiquette and chose confrontation to break entrenched aristocratic priesthoods and their hypocritical ideologies - though he himself was educated and mentored by people from that very same aristocratic background. But he also pointed out the boundaries of that divergence, when he went to the radical extent of declaring conversion to non-Indic faith-systems as "denationalization" (which I do not subscribe to as a general rule):</div>
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Further, he also pointed towards the Convergence he preferred - championing the cause of the mass revival of Sanskrit literacy, for example, for a new platform for diversity to re-normalize Indian subcultures and society:</div>
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<a href="http://parikramah.blogspot.com/2013/04/sanskrit-20-and-diversity-policy-1.html" target="_blank">Sanskrit 2.0 and Diversity Policy - 1</a></div>
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What is happening is a natural process of nonsense begetting nonsense:
for every pinko Leftist at JNU there will soon be an opposite on the
Right. The former misuses Ambedkar's name by highlighting only a portion of his Divergence-Convergence schema to further social division. The latter hates Ambedkar because he broke affinity with the medieval tradition.</div>
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An example of scattering but not gathering: The emergence of Sikhism from Hinduism that was struggling against foreign oppression was a spectacular example of constructive Divergence and Convergence over an inter-generational span. It learned from circumstance, returned to fundamentals, created choice at various levels of society, and imbued it with <a href="https://en.wikipedia.org/wiki/Charhdi_Kala" target="_blank">Charhdi Kala</a> and regenerated both wings: Bhakti and Shakti. But in present time, there is a failure to harvest and develop those memes again - as a continuing <b>process</b> within the civilization, rather than as purely schismatic cult. Instead, yet another cleft has been introduced by a hidebound Sikh priesthood and superficially appreciative Hindus. The excretion in process is of the illiberal type on the Sikh side, and of the obtusely liberal type on the other.</div>
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Theologically, this manifests as a new trend of irrational aversion to "monotheism" among politically-aware Hindutva, under the spell of a shallow Atheism, or a neo-Advaita philosophy of compromise that makes a hodge-podge of possibilities by scuttling the Principle and Process of Selection. The rich and deep tradition of Indic Monotheism gets the short shrift - Any similarity with historical manifestations of Christian or Islamic monotheism is seen as identitical. There is an unwillingness to distinguish differences between an Infinite but Unique Monotheism that bounds the two ends of the Divergence-Convergence process of Selection, and a fundamentally Angry Schismatic Monotheism that chokes the process of discovery. There is a discomfort with accepting that some level of violence may be part of both processes, but its role and employment in each differ significantly in value, meaning and purpose. Here is another view on this subject by an author I love, and who is of non-theistic bent:</div>
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<a href="http://swarajyamag.com/magazine/gods-god-unity-unit" target="_blank">Gods, God, Unity, Unit</a> - by Aravindan Neelakandan</div>
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In my view, there is only one way to gather all parts of society and all Varnas of human into one flock. Perhaps, only when the civilization can gather itself to the Gurus to learn the holistic process of Divergence-and-Convergence that sits in the lap of the Monotheistic Infinite, can the flock take flight again.</div>
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Happy Ram Navami! </div>
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Unknownnoreply@blogger.com3tag:blogger.com,1999:blog-1420682824763469672.post-3548061879549704362014-04-28T01:22:00.001-07:002014-04-30T16:11:39.047-07:00Policy and Law: Moral consequences in the Here and Hereafter<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-family: inherit;">Ethics, Policy and Law are concerned with distinguishing 'right' from 'wrong' and enforcing a balance of right in society. But do diferent religious-cultural backgrounds have a different colouring effect on Policy and Law? If so, do jurisprudence and policy frameworks conceived in the West and East complement or pervert one another? The service-relationship between the Conscious and Subconscious minds determines the semantics of Policy and Legal systems.</span><br />
<span style="font-family: inherit;"><br /></span>
<span style="font-family: inherit;">If only a Way existed so that each human being could know right from wrong, the world would be a better place, both, in the Here and Hereafter. Below are two different approaches found in the world. Whether the 'Hereafter' means the ever-present 'subconscious' or a </span>postmortem<span style="font-family: inherit;"> destination is immaterial. It all depends on what one's reference of communication is - a Person or Book?</span></div>
<span style="font-family: inherit;"><br /></span>
<span style="color: #660000; font-family: inherit;"><b>Dharma - Personal Fountainhead</b></span><br />
<span style="font-family: inherit;">Yudhi<span style="background-color: white;">ṣṭ</span>hira was Dharmar</span><span style="background-color: white;">ā</span><span style="font-family: inherit;">ja, king of Dharma. When <i>K.</i> recommended that he lie about </span><span style="font-family: inherit;">A<span style="background-color: white; text-align: center; text-indent: 32px;">ś</span>vatth<span style="background-color: white;">ā</span>ma's death in order to throw the latter's father Dro<span style="background-color: white; text-align: center; text-indent: 32px;">ṇ</span>a into grief-stricken confusion, </span>Yudhi<span style="background-color: white;">ṣṭ</span>hira hesitated to lie. Immediately the wheels of his chariot, which hitherto spun two inches off the earth, hit the floor. The common people's version says that this happened because he lied. But the theological commentaries say it happened because he <i>hesitated </i>to lie on <i>K.</i>'s suggestion. धर्मं तु साक्षाद् भगवत् प्रणीतम् - "Dharma is what is laid down for enactment directly by the Lord, without proxy." The word s<span style="background-color: white;">āk</span><span style="background-color: white;">ṣ</span><span style="background-color: white;">āt is important - it means immediate, live, without proxy.</span><br />
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After passing from this world, Yudhi<span style="background-color: white;">ṣṭ</span>hira passes a test of patience, loyalty and intelligence: He reaches Heaven, only to find that it was filled with his erstwhile enemies, the Kauravas. He was then taken to Hell where his brothers and wife were suffering bitter torments. Shocked by the blood and gore he saw there, his initial reaction was to flee. But then he made a value judgment - he decided it was preferable to endure Hell with good people he loved than enjoy Heaven in the company of evil. Eventually this also turned out to be an illusion to test him, as Indra soon revealed. But significantly, the commentaries point out that it also served to atone for his sin of having lied to his guru, Dro<span style="background-color: white; text-align: center; text-indent: 32px;">ṇ</span>a - a breach of loyalty to someone he loved.<br />
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So, it was in his Hereafter that Yudhi<span style="background-color: white;">ṣṭ</span>hira atoned for the lie, and not in the Here & Now of Kuruk<span style="background-color: white;">ṣ</span>etra. In the Present Moment of Kuruk<span style="background-color: white;">ṣ</span>etra, Yudhi<span style="background-color: white;">ṣṭ</span>hira paid for not heeding the amoral impetus of K.'s advice. His connection with his Lord fell short of intention without reservation. Whereas in the Hereafter he atoned for the overt lie by way of commitment to a value - its meaning and purpose re-orienting his intelligence after he overcome the initial impetus of the reactive mind.<br />
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धर्मं तु साक्षाद् भगवत् प्रणीतम्<br />
न वै विदुर्ऋषयो नापि देवाः ।<br />
न सिद्ध-मुख्या असुरा मनुष्याः<br />
कुतो नु विद्याधर-चारणादयः ॥</blockquote>
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<span style="font-family: inherit;">"<span style="background-color: white; text-align: justify; text-indent: 32px;">Real religious principles (Dharma) are directly enacted by the Supreme Personality of Godhead. Although fully situated in the mode of goodness, even the great Seers who occupy the uppermost Heavens cannot ascertain the real religious principles, nor can the demigods nor the leaders of the Heaven of the Perfected Souls, to say nothing of the Demonic Titans, ordinary human beings, and other Celestial beings."</span></span> </blockquote>
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<span style="font-family: inherit;"><span style="background-color: white; text-align: justify; text-indent: 32px;">~ Srimad Bhagavatam, 6.3.19</span></span></blockquote>
The word s<span style="background-color: white;">āk</span><span style="background-color: white;">ṣ</span><span style="background-color: white;">āt above is key - "immediate, witnessed live, without proxy". So in the Dharmic traditions, ultimate morality is based on connectedness, not on proxies such as a book, an ideology, and the diktats of a reigning priesthood. [</span><a href="http://parikramah.blogspot.com/2014/03/head-heart-connectedness-working-around.html" target="_blank">Head, Heart & Connectedness: Browsing the marketplace of identities</a>].<br />
<span style="background-color: white;"><br /></span>
<span style="background-color: white;">Morality is discovered as a circumstantial undercurrent rather than depicted as an overt isolated quality. [</span><a href="http://parikramah.blogspot.com/2013/02/false-moral-equivalence-exterior.html" target="_blank">Moral equivalence - Exterior manifestations vs. Undercurrents</a>]. In other words, morality is consequential, not deontological.<br />
<span style="background-color: white;"><br /></span>
<span style="background-color: white;">The desideratum - connectedness - is achieved through using up one's gifts in the energetic service of goodness, and by making a sacrifice based on intelligence - rather than surrendering one's intelligence to priestcraft. [</span><a href="http://parikramah.blogspot.com/2013/04/the-dasyu-dasa-dynamic-vs-class.html" target="_blank">The Dasyu-Dāsa dynamic vs. "class struggle" theory</a>]<br />
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That intelligence suggests a different formula for different conditions of existence, and different circumstances of time, place and maturity of stakeholders. [<a href="http://parikramah.blogspot.com/2013/04/the-resurrection-of-karma-kanda.html" target="_blank">The Resurrection of the Karma Kanda</a>]. Therefore, great law-givers are humans, albeit of transcendental intelligence. Being human, every law codex has an expiry date, nothing absolute about it. Thus, it is not surprising that Hindu civilization, for example, has had various codices of law (dharma-<span style="background-color: white; text-align: center; text-indent: 32px;">ś</span><span style="background-color: white;">ā</span>stras) at different times and in different areas <span style="font-family: inherit;">- the smritis of Manu, Apastamba, <span style="background-color: #f7f7f7; line-height: 18.200000762939453px;">Baudhayana, Gautama, Vasishta, Parasara. None of them are absolutely sacrosanct, all of them yielding way to others. In modern times, sadhus campaigning on behalf of political Hindutva go from village to village brandishing the Constitution of the Republic of India as a modern smriti that has to be upheld as sacred law - and the intentions of its authors in the Preamble be honored rather than subverted in letter and spirit. </span></span><br />
<span style="background-color: white;"><br /></span>
<span style="background-color: white;">Priestcraft and cultural solutions are only scaffolding to support one at various stages of the journey home. Later it becomes a resource base to contribute one's own experience and knowledge to, for the sake of future seekers. [</span><a href="http://parikramah.blogspot.com/2013/05/priest-craft-managed-solutions-vs.html" target="_blank">Priest-craft: Managed solutions vs. Unmanaged customizations</a>].<br />
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<b><span style="color: #660000;">Religious-Ideological 'Scripture' - Impersonal Template</span></b><br />
In a tradition that is religious in a purely ideological sense (or obversely dubbed "secular", i.e., shy of the domination of a religious priesthood), morality is measured purely by overt affiliation with a certain dogma and set of beliefs.<br />
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At this level of 'thought', a book and variegated literature in pursuance of its contents become the direct word of God. The book is not a proxy in this consideration, it is God Himself. It is not that God is experienced immediately (not via 'feelings' or a 'spirit') in the Word, but rather that a recorded word is itself God, whose human-intelligible interpretations bring one experience of God in the Hereafter. It is not that the Sabbath was made for Man, but that Man was made for the Sabbath. At this level of existence, memory processes are such that Commemoration of a historical event is mistaken for Remembrance of a Living God. At this level of existence, preference is given to commemorating the cultural products (sanskriti) of some previous spiritual process instead of personal implementation of a living spiritual process (sabhyat<span style="background-color: white;">ā</span>).<br />
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Of course, even within a Dharmic framework, for the seeker who is not self-realized, who lacks connectedness of conscience with the divine, books and disciplines are necessary and a virtue. But even in that case, the adherence to tenets and practices is subordinated to the subtle immediate connection, and this is so clearly emphasized by Dharmic scripture that the maxim is "Dharma is subtle (sukshma)", not overt. Whereas in a non-Dharmic context, all logic is subordinated to the word of 'scripture', and it becomes almost totally deductive. In the post '<a href="http://parikramah.blogspot.com/2014/03/yukta-vairagya-proper-merger-of.html" target="_blank">Yukta-Vairagya: Natural merger of Classical & Sacred</a>' I quoted:<br />
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<a href="http://www.youtube.com/watch?v=m2XKY3IoM78" style="background-color: white; color: #015782; font-family: Arial, Tahoma, Helvetica, FreeSans, sans-serif; font-size: 13px; line-height: 18.200000762939453px; text-decoration: none;" target="_blank">YOUTUBE: Discussion of Madhusudana Saraswati's Prasthāna-Bheda - by Shri Narendra Khapre</a> </blockquote>
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Why and when would one ignore a religious scripture? It says: "If it interrupts or impedes a purushārtha (one of the 4 natural human dynamics of righteousness, ambition, sensuality, and liberation)." That's an essentially classical view. But in a purely sacred dāsa-kūṭa tradition, or an Abrahamic religion like Islam, it goes something like this: Refer to your awliya (saints and their predecessors), but if their justifications contradict the statements of the sahābā (Companions of the Prophet), then reject it and go with that of the Companions, and if the words of a Companion contradict that of the Prophet and Qur'an, then bypass that and go with the Qur'an and prophetic Sunna. In other words, its "logic" is purely deductive and has no anchor point in the real world in Present Time.</blockquote>
In the Dharmic context, the classical is the substrate of all 'sacred' experiments, until one reaches full self-realization. Whereas in the non-Dharmic context, the sacred is the substrate of all culture and observation, and anything that does not fit into that framework is discarded or suppressed.<br />
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<b><span style="color: #660000;">Empiricism vs. Legalism</span></b><br />
The logical framework of Dharmic spirituality devolves to Experientialism, whereas the logical framework of <span style="font-family: inherit;">religious-ideological spirituality devolves to Legalism. </span><br />
<span style="font-family: inherit;"><br /></span>
<span style="font-family: inherit;">Even in <span style="background-color: white; line-height: 18.200000762939453px; text-indent: -24px;">dāsa-kūṭa</span><span style="background-color: white; line-height: 18.200000762939453px;"> traditions within the Dharmic context, after delineating a million do's and don'ts - all with the purpose of pleasing the Lord - the final "how to" is invariably येन-केनापि - "somehow or the other!" - ultimately leaving it to the intense desire and inventiveness of the seeker after launching himself/herself from that framework. In this context, social law and its punishments serve to preserve the integrity of the classical tradition and culture (</span></span>sabhyat<span style="background-color: white;">ā</span><span style="font-family: inherit;"><span style="background-color: white; line-height: 18.200000762939453px;">), rather than enforce individual morality which is a matter of personal experience and the nuances of one's specific family background.</span></span><br />
<span style="font-family: inherit;"><span style="background-color: white; line-height: 18.200000762939453px;"><br /></span></span>
<span style="font-family: inherit;"><span style="background-color: white; line-height: 18.200000762939453px;">But i</span></span>n the Legalistic framework of Islam, satisfaction in the pure duplication of the Prophet Muhammad's (pbuh) actions in different circumstances is considered the pinnacle of self-realized morality (a philosophy finding its full expression in the works of Imam Rabbani a.k.a. Sheikh Ahmed Sirhindi). In the legalistic framework of Islam (fiqh), all actions pertaining to every aspect of living can be pigeon-holed into one of five groups:<br />
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Fardh - Those commands of Allah (recorded in scripture) which are obligatory, without which one falls from one's status as a faithful believer. </blockquote>
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Wajib - An act that usually accompanies a Fardh, and are practically compulsory - unless there is a very good scriptural precedent to omit it in a special circumstance. </blockquote>
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Sunnat-e-muakkadah - A habit or act of the Prophet Muhammad (pbuh) that is extremely desirable to imitate. To omit its performance now and them can be overlooked, but to become habitually neglectful of it is a sign that one is misguided. </blockquote>
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Sunnat-e-ghair muakkadah - A habit or act of the Prophet Muhammad (pbuh) that the Prophet himself often omitted without any reason - thus freeing the faithful from the obligation to deductive reasoning. However, performance of even such occasional or arbitrary acts of the Prophet brings great reward and are highly encouraged. </blockquote>
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Mustahab - Those actions that are to be encouraged, but are not compulsory. There is no harm if one omits it, but there is reward in doing it </blockquote>
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Mubah - Those actions that are neither encouraged nor discouraged, such as whether to wear a green or red shirt. </blockquote>
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Makrooh - Acts considered disgusting to Allah, the performance of which is not forbidden but highly discouraged nevertheless. In certain extenuating circumstances they may be done, or even encouraged. </blockquote>
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Haraam - Those acts that are forbidden. Anyone who denies the forbidden nature of such acts is considered an unbeliever. There is reward in refraining from such acts. </blockquote>
All except Haraam acts are considered 'Halaal' - those that do not make one lose one's status as a believer. The entire spectrum of action (halaal to haraam) is based on "authenticated texts" as transmitted by bona fide transmitters. It is these personal ethics that are to be enforced via state law. The nuances of one's specific family and cultural background are to be wiped off if they are not a smooth fit to this curve.<br />
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<b><span style="color: #660000;">Law, Policy and Interpersonal Culture</span></b><br />
In a Dharmic situation, the law serves policy, and policy serves the civilization and culture of self-realization. In a non-Dharmic situation, cannibalized cultures are made to serve policy, and policy serves the fullest possible implementation of the law in any given condition of existence.<br />
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In that non-Dharmic context, while the law and its intent is clear, a wise policy is to be used to realize its implementation. Violence is a last resort, though the threat of violence and the overwhelm of power is apparently encouraged in some cultures more than others. At the best of times, polite admonishment is the best policy, often just with the eyes. At the worse of times, one uses lies and dissimulation, subversion and overt complaints, negotiations and treaties in order to protect or further the cause. Somewhere inbetween these two extremes is a love of doing battle.<br />
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I think whether Dharmic or non-Dharmic, there is a fair overlap in policy choices, and one cannot determine the Dharmic quotient merely from a snapshot of policy. But perhaps by observation of long-running policy trends, and discerning the service-relationships between law, policy and interpersonal culture, one can draw conclusions. The 'modes of doing' are common to the human condition in general. [See table in '<a href="http://parikramah.blogspot.com/2013/09/be-do-have-creative-imagination-faith.html" target="_blank">Be Do Have: Creativity, Faith, Works and Witnessing</a>'].<br />
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The basic equations between the three definitely has a huge bearing on inter-personal relationships and also inter-communal relationships [<a href="http://parikramah.blogspot.com/2013/02/blasphemy-and-multicultural-democracy.html" target="_blank">Blasphemy and Multicultural Democracy</a>]. For example, in the command-obedience scheme, this Qur'anic command assumes extraordinary importance: "al Amr bil Ma'aroof wal nahi an'il Munkar" - "To enjoin what is good and to forbid what is wrong". But "good" and "wrong" are values that have no real empirical basis here, except as handed down to "believers". So the Shi'a considers it his godly duty to curse and condemn the other 3 Caliphs and several Companions of the Prophet (pbuh) who were politically in a different faction from 'Ali (rs) - because the Shi'a needs to forbid to his fellow Muslims and human beings the wrong guidance they may be getting from those people who are not chosen by the Lord. On the other hand, the Sunni needs to forbid and condemn this blasphemy of the Shi'as, who dare to blaspheme the holy Companions who descended onto this Earth to participate in Muhammad's divine career ("leela", as it were), and are all sacrosanct by association despite any apparent human imperfections. Their apparent imperfections must be seen in terms of various paths to tawheed (cognition of Oneness) and attraction to Muhammad (who is perfect), and so every Muslim chooses to emulate one or the other holy Companion based on something that draws him to that Companion's character, something he can identify with. By denigrating large sections of Companions and questioning several hadiths, the Shi'as are spreading mischief and doubt among the Muslim ummah and its perfect system for approaching tawheed. Therefore, the Shi'a and the Sunni are locked in mutual condemnation, one reacting to the other. The only time this death-spiral pauses and transforms into unity is when the non-Muslim casts a shadow, for the non-Muslim threatens things that both Shi'a and Sunni consider even more sacred than their mutual differences. Therefore, this is a tribalistic mindset, where blood and faction are closely related.<br />
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<b><span style="color: #660000;">Justice and Mercy</span></b><br />
A tendency towards Haraam acts is to be punished both Here on earth as well as in the Hereafter. Wherever possible, Haraam is to be discouraged by a combination of "fear and hope", as formulated by the master theologian Ghazali. In implementing the system, legalism is again the prime recourse - in which case an interesting philosophical turn comes into sight - the relationship between Justice and Mercy. True Mercy is only in the Hereafter, for all practical purposes. A very telling hadith (narration) from the Prophet's times is as follows:<br />
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From Sahih Muslim 4206 - </blockquote>
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"'Abdullah b. Buraida reported on the authority of his father: There came to the Prophet (S) a woman from Ghamid and said: 'Allah's Messenger (S), I have committed adultery, so purify me.' He turned her away. On the following day she said: 'Allah's Messenger (S), why do you turn me away? Perhaps you turn me away as you turned away Ma'iz. By Allah, I have become pregnant.' He (S) said: 'Well, if you insist upon it, then go away until you give birth to (the child).' </blockquote>
<blockquote>
When she was delivered she came with the child (wrapped) in a rag and said: 'Here is the child whom I have given birth to.' He (S) said: 'Go away and suckle him until you wean him.'<br />
When she had weaned him, she came to the Prophet (S) with the child who was holding a piece of bread in his hand. She said: 'Allah's Apostle, here is he as I have weaned him and he eats food.' </blockquote>
<blockquote>
Prophet (S) entrusted the child to one of the Muslims and then pronounced punishment. And she was put in a ditch up to her chest and he commanded the people and they stoned her.<br />
Khalid b Walid came forward with a stone which he flung at her head, and there spurted blood on the face of Khalid and so he abused her. Allah's Apostle (S) heard Khalid's curse. </blockquote>
<blockquote>
Thereupon he (S) said: 'Khalid, be gentle. By Him in Whose Hand is my life, she has made such a repentance that even it a wrongful tax collector were to repent, he would have been forgiven.' </blockquote>
<blockquote>
Then giving command regarding her, he prayed over her and she was buried."</blockquote>
The believer woman in this case displayed a sterling quality of taking responsibility for her crime. Her penitence was simply in undergoing the prescribed torment in the Here, in order to absolve herself of consequences in the Hereafter. According to this level of consideration, her voluntary shame in this world contributed to her honour in the next. This consideration is common to mindsets characterized by a dipole of honour and shame, or sin and redemption.<br />
<br />
<b><span style="color: #660000;">Honesty and Introspection</span></b><br />
Among communities with such a non-dharmic legalistic mindset are to be found several individuals who are 'honest' and friendly in terms of saying what they think and doing what they say - but they frankly cannot be apologetic for what has been prophesied, no matter how seemingly absurd, hypocritical, or horrific. Their reasoning and responsibility for personal value judgments operates within a very limited jurisdiction, one of deductions from scripture. This is quite unlike Yudhi<span style="background-color: white;">ṣṭ</span>hira.<br />
<br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhShidDf9fuso-rRSBNP88xys1PQ9et7F9RtX9jPLuYAiJF4sRaZJbQoNyJXtptO6sVfmYaEmKQY7RWcYiWCVS6ngZCC7ZNrh-So7VkipN7AV5197qqReCzQyjJ9fUTo2EDQaUPk832ovs/s1600/rishikesh-flood-submerged-shiva-statue.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhShidDf9fuso-rRSBNP88xys1PQ9et7F9RtX9jPLuYAiJF4sRaZJbQoNyJXtptO6sVfmYaEmKQY7RWcYiWCVS6ngZCC7ZNrh-So7VkipN7AV5197qqReCzQyjJ9fUTo2EDQaUPk832ovs/s1600/rishikesh-flood-submerged-shiva-statue.jpg" height="194" width="320" /></a></div>
There is something strange with their 'honesty '. It contains no part of that introspection in the sense of being the Observer separate from the Observed (<a href="https://archive.org/details/drgdrsyaviveka030903mbp" target="_blank">drg-drshya viveka</a>). Any 'introspection' is very superficial, about who is promiscuous (ayyash, aubash) or a devious cheat (makkaar), and who isn't.<br />
<br />
The majority of the discourse in such cultures tends to externalize blame to conspiratorial non-believers, while being equally swift to tackle 'traitors' within. Such 'honesty' necessarily has a cruel edge to it. At the same time, the sense of responsibility is displays is equally macabre, albeit sometimes inspiring - a tribute to human nature and its willingness to sacrifice for righteousness, no matter what culture one is from.<br />
<br />
It is rather chilling to realize that, given the naivete human intelligence is capable of, human societies can gain their sense of righteousness from rather primitive religiosity and 'honesty', as much as from a deeper introspective Dharma. It does appear that the Lord is equally generous with his blessings of righteousness (and all the powers that flow from that certainty) to both, the divine and the daemon. Perhaps when the river of Karma breaches its banks and the tide overwhelms everything including the Lord, it will be left to humans to realize that the locus of actual salvation is the Person within.</div>
Unknownnoreply@blogger.com2tag:blogger.com,1999:blog-1420682824763469672.post-14589902419015370832014-03-15T01:42:00.003-07:002016-12-20T07:31:38.422-08:00Yukta-Vairagya: Natural merger of Classical & Sacred<div dir="ltr" style="text-align: left;" trbidi="on">
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhGvoPLJzDgUBaEVwnWGJ28ApKeeoe4n7IaCQwIZDEoPXNzp2_4NNKfVHibOOjde9_K7Tk_opEbGKw34noBmUb84w61Ah8rMse6qjorHJo6Cb1ojGhJ_TwbmkjC9b3-KQub_xzS-gUy6Ys/s1600/sone+pe+suhaga.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="240" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhGvoPLJzDgUBaEVwnWGJ28ApKeeoe4n7IaCQwIZDEoPXNzp2_4NNKfVHibOOjde9_K7Tk_opEbGKw34noBmUb84w61Ah8rMse6qjorHJo6Cb1ojGhJ_TwbmkjC9b3-KQub_xzS-gUy6Ys/s1600/sone+pe+suhaga.jpg" width="320" /></a></div>
The Hindi metaphor, <i><a href="http://sawaal.ibibo.com/homework/what-mean-sone-pe-suhaga-948676.html" target="_blank">sone pe suhaga</a> </i>(borax on gold) refers to an ideal amalgam of two things - one intrinsically valuable, the other worthless by itself but possessing some useful reactive properties with the thing of value. Gold in native state is a dull metal that has no glitter or resemblance to what we know as gold. It gains its aesthetic brilliance and practical value when borax is added to it, with heat.<br />
<br />
My friend Rajesh A. (<a href="http://forums.bharat-rakshak.com/viewtopic.php?p=1605346#p1605346" target="_blank">BRF</a>) reasons that there is a distinction between '<i>sabhyata</i>' - the process - and '<i>sanskriti</i>' - the product - of civilization. In this view, patriotic dedication to nation-building and security is a legitimate form of worship [the conversation was in response to this blogpost: <a href="http://parikramah.blogspot.com/2014/03/head-heart-connectedness-working-around.html" target="_blank">Head, Heart & Connectedness: Browsing the marketplace of identities</a>].<br />
<br />
Unfortunately, its common to hear pseudo-liberals in India and outside say things like: "Transcending religion and culture is the goal of human evolution. The sooner religion dies out, the less problems the world will have." But there is a difference between transcendence and mere deracination.<br />
<br />
Personal confusion (at an individual level) or petty politics (at an organizational or national level) is based around an artificial conflict between "sacred" values and "classical" worldly values, or between cultural-spiritual and material issues. Whereas mature personal ethics or organizational politics is based around an amalgamation of the sacred and the classical in a sort of annealing process. Like that Hindi metaphor, <i>sone pe suhaga</i>. Isha Upanishad, mantra 11:<br />
<blockquote class="tr_bq">
<span style="color: #660000;">विद्यां चाविद्यां च यस्<br />तद् वेदोभयं सह ।<br />अविद्यया मृत्युं तीर्त्वा<br />विद्ययामृतम् अश्नुते ॥ </span></blockquote>
<blockquote class="tr_bq">
"Only one who can learn the process of nescience (classical worldly knowledge) and that of transcendental knowledge (spiritual culture) side by side can transcend the influence of repeated birth and death and enjoy the full blessings of immortality."</blockquote>
In a genuine annealing process of the self or of nation-building, the hard dichotomy between 'sacred' and so-called 'profane' melts away in favour of dovetailing and then amalgamation. This has been described by the paradoxical term <i>yukta-vairagya</i> (harnessed in renunciation) in the terminology of the bhakti shāstras. Amalgamation of the numinous and the phenomenal applies as much to the nation (rāshtra) as it does to the individual. Some observations of the characteristics of these two configurations (corrections and additions are welcome):<br />
<br />
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<b>Characteristics...<o:p></o:p></b></div>
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<b>“Classical”<o:p></o:p></b></div>
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<b>“Sacred”<o:p></o:p></b></div>
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Learning by:<o:p></o:p></div>
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<!--[if !supportLists]--><span style="font-family: "symbol";">·<span style="font-family: "times new roman"; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Training and creative
evolution.<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 16.35pt; text-indent: -0.25in;">
<!--[if !supportLists]--><span style="font-family: "symbol";">·<span style="font-family: "times new roman"; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Practice.<o:p></o:p></div>
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<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; height: 45.0pt; mso-border-bottom-alt: solid windowtext .5pt; mso-border-right-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 2.5in;" valign="top" width="240"><div class="MsoListParagraphCxSpMiddle" style="margin: 0in 47.35pt 8pt 17.1pt; text-indent: -0.25in;">
<!--[if !supportLists]--><span style="font-family: "symbol";">·<span style="font-family: "times new roman"; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Letting go of concepts,
and by co-creative (or service-oriented) involution.<o:p></o:p></div>
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<!--[if !supportLists]--><span style="font-family: "symbol";">·<span style="font-family: "times new roman"; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Practice.<o:p></o:p></div>
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Recognition of value by:<o:p></o:p></div>
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<!--[if !supportLists]--><span style="font-family: "symbol";">·<span style="font-family: "times new roman"; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Perception and estimation
of observable characteristics.<o:p></o:p></div>
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<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; height: 30.0pt; mso-border-bottom-alt: solid windowtext .5pt; mso-border-right-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 2.5in;" valign="top" width="240"><div class="MsoListParagraphCxSpLast" style="margin-left: 17.1pt; text-indent: -0.25in;">
<!--[if !supportLists]--><span style="font-family: "symbol";">·<span style="font-family: "times new roman"; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Immediate perception of
contextual quiddity beneath observable data.<o:p></o:p></div>
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Social scope:<o:p></o:p></div>
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<!--[if !supportLists]--><span style="font-family: "symbol";">·<span style="font-family: "times new roman"; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Objective.<o:p></o:p></div>
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<!--[if !supportLists]--><span style="font-family: "symbol";">·<span style="font-family: "times new roman"; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Results of and in This
world.<o:p></o:p></div>
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<!--[if !supportLists]--><span style="font-family: "symbol";">·<span style="font-family: "times new roman"; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Subjective.<o:p></o:p></div>
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<!--[if !supportLists]--><span style="font-family: "symbol";">·<span style="font-family: "times new roman"; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Results of and in Other
world.<o:p></o:p></div>
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Epistemological scope:<o:p></o:p></div>
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<!--[if !supportLists]--><span style="font-family: "symbol";">·<span style="font-family: "times new roman"; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Extensional.<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 16.35pt; text-indent: -0.25in;">
<!--[if !supportLists]--><span style="font-family: "symbol";">·<span style="font-family: "times new roman"; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Normative.<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 16.35pt; text-indent: -0.25in;">
<!--[if !supportLists]--><span style="font-family: "symbol";">·<span style="font-family: "times new roman"; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Descriptive.<o:p></o:p></div>
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<!--[if !supportLists]--><span style="font-family: "symbol";">·<span style="font-family: "times new roman"; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Intensional.<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 17.1pt; text-indent: -0.25in;">
<!--[if !supportLists]--><span style="font-family: "symbol";">·<span style="font-family: "times new roman"; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Positive.<o:p></o:p></div>
<div class="MsoListParagraphCxSpLast" style="margin-left: 17.1pt; text-indent: -0.25in;">
<!--[if !supportLists]--><span style="font-family: "symbol";">·<span style="font-family: "times new roman"; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Prescriptive.<o:p></o:p></div>
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Type of reality:<o:p></o:p></div>
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<!--[if !supportLists]--><span style="font-family: "symbol";">·<span style="font-family: "times new roman"; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>By experiment and
agreement.<o:p></o:p></div>
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<!--[if !supportLists]--><span style="font-family: "symbol";">·<span style="font-family: "times new roman"; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>By a priori personal
conviction.<o:p></o:p></div>
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Attitude to change vs
fixity:<o:p></o:p></div>
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<!--[if !supportLists]--><span style="font-family: "symbol";">·<span style="font-family: "times new roman"; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Uses a probabilistic
model, which models uncertainty itself as an element.<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 16.35pt; text-indent: -0.25in;">
<!--[if !supportLists]--><span style="font-family: "symbol";">·<span style="font-family: "times new roman"; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Emphasis on continuity of
sabhyatā – the civilizing process that generates culture.<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 16.35pt; text-indent: -0.25in;">
<!--[if !supportLists]--><span style="font-family: "symbol";">·<span style="font-family: "times new roman"; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Seeks continuity and
permanence as observer of constant change.<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 16.35pt; text-indent: -0.25in;">
<!--[if !supportLists]--><span style="font-family: "symbol";">·<span style="font-family: "times new roman"; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Wants devotional activity
(seva) to serve Time.<o:p></o:p></div>
</td>
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<!--[if !supportLists]--><span style="font-family: "symbol";">·<span style="font-family: "times new roman"; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Uses a deterministic
model, which strives to root out uncertainty.<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 17.1pt; text-indent: -0.25in;">
<!--[if !supportLists]--><span style="font-family: "symbol";">·<span style="font-family: "times new roman"; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Emphasis on continuity of
sanskriti – the cultural products of the civilizing process.<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 17.1pt; text-indent: -0.25in;">
<!--[if !supportLists]--><span style="font-family: "symbol";">·<span style="font-family: "times new roman"; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Seeks permanence in
escape and transcendence from temporal change.<o:p></o:p></div>
<div class="MsoListParagraphCxSpLast" style="margin-left: 17.1pt; text-indent: -0.25in;">
<!--[if !supportLists]--><span style="font-family: "symbol";">·<span style="font-family: "times new roman"; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Wants to achieve a state
where Time is in the service of the devotional
activity (leela).<o:p></o:p></div>
</td>
</tr>
<tr style="height: 15.0pt; mso-yfti-irow: 7;">
<td style="background: yellow; border-top: none; border: solid windowtext 1.0pt; height: 15.0pt; mso-border-bottom-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-right-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 113.0pt;" valign="top" width="151"><div class="MsoNormal">
Pedagogical type:<o:p></o:p></div>
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<!--[if !supportLists]--><span style="font-family: "symbol";">·<span style="font-family: "times new roman"; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>vyāsa-kūṭa<o:p></o:p></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; height: 15.0pt; mso-border-bottom-alt: solid windowtext .5pt; mso-border-right-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 2.5in;" valign="top" width="240"><div class="MsoListParagraphCxSpLast" style="margin-left: 17.1pt; text-indent: -0.25in;">
<!--[if !supportLists]--><span style="font-family: "symbol";">·<span style="font-family: "times new roman"; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>dāsa-kūṭa<o:p></o:p></div>
</td>
</tr>
<tr style="height: 104.35pt; mso-yfti-irow: 8;">
<td style="background: yellow; border-top: none; border: solid windowtext 1.0pt; height: 104.35pt; mso-border-bottom-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-right-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 113.0pt;" valign="top" width="151"><div class="MsoNormal">
Typical method of
communication:<o:p></o:p></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; height: 104.35pt; mso-border-bottom-alt: solid windowtext .5pt; mso-border-right-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 165.75pt;" valign="top" width="221"><div class="MsoListParagraphCxSpFirst" style="margin-left: 16.35pt; text-indent: -0.25in;">
<!--[if !supportLists]--><span style="font-family: "symbol";">·<span style="font-family: "times new roman"; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>By demonstration or
argument.<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 16.35pt; text-indent: -0.25in;">
<!--[if !supportLists]--><span style="font-family: "symbol";">·<span style="font-family: "times new roman"; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Peer-reviewed agreement
by individuals considered 'qualified'.<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 16.35pt; text-indent: -0.25in;">
<!--[if !supportLists]--><span style="font-family: "symbol";">·<span style="font-family: "times new roman"; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Specialization of
knowledge and authority.<o:p></o:p></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; height: 104.35pt; mso-border-bottom-alt: solid windowtext .5pt; mso-border-right-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 2.5in;" valign="top" width="240"><div class="MsoListParagraphCxSpMiddle" style="margin-left: 17.1pt; text-indent: -0.25in;">
<!--[if !supportLists]--><span style="font-family: "symbol";">·<span style="font-family: "times new roman"; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>By suggestion or
insinuation.<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 17.1pt; text-indent: -0.25in;">
<!--[if !supportLists]--><span style="font-family: "symbol";">·<span style="font-family: "times new roman"; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Gradual creeping or sudden
invasive ideological mould.<o:p></o:p></div>
<div class="MsoListParagraphCxSpLast" style="margin-left: 17.1pt; text-indent: -0.25in;">
<!--[if !supportLists]--><span style="font-family: "symbol";">·<span style="font-family: "times new roman"; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Generalization of
knowledge and authority.<o:p></o:p></div>
</td>
</tr>
<tr style="height: 30.0pt; mso-yfti-irow: 9;">
<td style="background: yellow; border-top: none; border: solid windowtext 1.0pt; height: 30.0pt; mso-border-bottom-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-right-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 113.0pt;" valign="top" width="151"><div class="MsoNormal">
Type of logic:<o:p></o:p></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; height: 30.0pt; mso-border-bottom-alt: solid windowtext .5pt; mso-border-right-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 165.75pt;" valign="top" width="221"><div class="MsoListParagraphCxSpFirst" style="margin-left: 16.35pt; text-indent: -0.25in;">
<!--[if !supportLists]--><span style="font-family: "symbol";">·<span style="font-family: "times new roman"; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Inductive.<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 16.35pt; text-indent: -0.25in;">
<!--[if !supportLists]--><span style="font-family: "symbol";">·<span style="font-family: "times new roman"; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Ascending process.<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 16.35pt; text-indent: -0.25in;">
<!--[if !supportLists]--><span style="font-family: "symbol";">·<span style="font-family: "times new roman"; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Elevationism.<o:p></o:p></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; height: 30.0pt; mso-border-bottom-alt: solid windowtext .5pt; mso-border-right-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 2.5in;" valign="top" width="240"><div class="MsoListParagraphCxSpMiddle" style="margin-left: 17.1pt; text-indent: -0.25in;">
<!--[if !supportLists]--><span style="font-family: "symbol";">·<span style="font-family: "times new roman"; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Deductive.<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 17.1pt; text-indent: -0.25in;">
<!--[if !supportLists]--><span style="font-family: "symbol";">·<span style="font-family: "times new roman"; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Descending process.<o:p></o:p></div>
<div class="MsoListParagraphCxSpLast" style="margin-left: 17.1pt; text-indent: -0.25in;">
<!--[if !supportLists]--><span style="font-family: "symbol";">·<span style="font-family: "times new roman"; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Salvationism.<o:p></o:p></div>
</td>
</tr>
<tr style="height: 53.5pt; mso-yfti-irow: 10;">
<td style="background: yellow; border-top: none; border: solid windowtext 1.0pt; height: 53.5pt; mso-border-bottom-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-right-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 113.0pt;" valign="top" width="151"><div class="MsoNormal">
Mass vs. significance:<o:p></o:p></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; height: 53.5pt; mso-border-bottom-alt: solid windowtext .5pt; mso-border-right-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 165.75pt;" valign="top" width="221"><div class="MsoListParagraphCxSpFirst" style="margin-left: 16.35pt; text-indent: -0.25in;">
<!--[if !supportLists]--><span style="font-family: "symbol";">·<span style="font-family: "times new roman"; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Bias towards
significance.<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 16.35pt; text-indent: -0.25in;">
<!--[if !supportLists]--><span style="font-family: "symbol";">·<span style="font-family: "times new roman"; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Does not attach
importance to physical mass or its force.<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 16.35pt; text-indent: -0.25in;">
<!--[if !supportLists]--><span style="font-family: "symbol";">·<span style="font-family: "times new roman"; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Considers clearing of
mental mass and its reactive mental force as highly desirable.<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 16.35pt; text-indent: -0.25in;">
<!--[if !supportLists]--><span style="font-family: "symbol";">·<span style="font-family: "times new roman"; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Subtle contempt for mass
as purely temporal and its mental force as impinging on clarity of conscious
thought.<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 16.35pt; text-indent: -0.25in;">
<!--[if !supportLists]--><span style="font-family: "symbol";">·<span style="font-family: "times new roman"; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Prefers subsuming lower significance
with larger significance rather than force-reduction of Other or Self.<o:p></o:p></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; height: 53.5pt; mso-border-bottom-alt: solid windowtext .5pt; mso-border-right-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 2.5in;" valign="top" width="240"><div class="MsoListParagraphCxSpMiddle" style="margin-left: 17.1pt; text-indent: -0.25in;">
<!--[if !supportLists]--><span style="font-family: "symbol";">·<span style="font-family: "times new roman"; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Bias towards mass and its
force.<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 17.1pt; text-indent: -0.25in;">
<!--[if !supportLists]--><span style="font-family: "symbol";">·<span style="font-family: "times new roman"; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Attached to maximum
demonstration of mass and its physical or emotive force whenever possible.<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 17.1pt; text-indent: -0.25in;">
<!--[if !supportLists]--><span style="font-family: "symbol";">·<span style="font-family: "times new roman"; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Considers mental mass and
its emotive force as mystical source and causative.<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 17.1pt; text-indent: -0.25in;">
<!--[if !supportLists]--><span style="font-family: "symbol";">·<span style="font-family: "times new roman"; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Subtle contempt or
neglect of intellectual significance as being manufactured and therefore less
‘real’, with presence of mass being primary reality.<o:p></o:p></div>
<div class="MsoListParagraphCxSpLast" style="margin-left: 17.1pt; text-indent: -0.25in;">
<!--[if !supportLists]--><span style="font-family: "symbol";">·<span style="font-family: "times new roman"; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Prefers force-reduction
of Other, and sometimes of Self, in confrontation and negotiation.<o:p></o:p></div>
</td>
</tr>
<tr style="height: 184.9pt; mso-yfti-irow: 11;">
<td style="background: yellow; border-top: none; border: solid windowtext 1.0pt; height: 184.9pt; mso-border-bottom-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-right-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 113.0pt;" valign="top" width="151"><div class="MsoNormal">
Propagation pattern:<o:p></o:p></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; height: 184.9pt; mso-border-bottom-alt: solid windowtext .5pt; mso-border-right-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 165.75pt;" valign="top" width="221"><div class="MsoListParagraphCxSpFirst" style="margin-left: 16.35pt; text-indent: -0.25in;">
<!--[if !supportLists]--><span style="font-family: "symbol";">·<span style="font-family: "times new roman"; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Scatter-gather pattern of
survival and propagation, or other multi-vector type of algorithms to allow itself
to learn and evolve.<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 16.35pt; text-indent: -0.25in;">
<!--[if !supportLists]--><span style="font-family: "symbol";">·<span style="font-family: "times new roman"; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Alternating between
syncretism (bee-like gathering from diverse flowers) and detached cooking /
abstraction of essence.<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 16.35pt; text-indent: -0.25in;">
<!--[if !supportLists]--><span style="font-family: "symbol";">·<span style="font-family: "times new roman"; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Not averse to sacrificing
quantitative mass to extract qualitative significance.<o:p></o:p></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; height: 184.9pt; mso-border-bottom-alt: solid windowtext .5pt; mso-border-right-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 2.5in;" valign="top" width="240"><div class="MsoListParagraphCxSpMiddle" style="margin-left: 17.1pt; text-indent: -0.25in;">
<!--[if !supportLists]--><span style="font-family: "symbol";">·<span style="font-family: "times new roman"; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Greedy algorithms, or any
linear quantitative pattern like an incremental tree structure to encyst the
individual mind or involve a society.<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 17.1pt; text-indent: -0.25in;">
<!--[if !supportLists]--><span style="font-family: "symbol";">·<span style="font-family: "times new roman"; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Alternating between expansion
and consolidation.<o:p></o:p></div>
<div class="MsoListParagraphCxSpLast" style="margin-left: 17.1pt; text-indent: -0.25in;">
<!--[if !supportLists]--><span style="font-family: "symbol";">·<span style="font-family: "times new roman"; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Averse to sacrificing
mass and its force, re-interprets significance to accommodate maximum mass-force
at any given time.<o:p></o:p></div>
</td>
</tr>
<tr style="height: 277.6pt; mso-yfti-irow: 12;">
<td style="background: yellow; border-top: none; border: solid windowtext 1.0pt; height: 277.6pt; mso-border-bottom-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-right-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 113.0pt;" valign="top" width="151"><div class="MsoNormal">
Symbiotic/competitive
strategy:<o:p></o:p></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; height: 277.6pt; mso-border-bottom-alt: solid windowtext .5pt; mso-border-right-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 165.75pt;" valign="top" width="221"><div class="MsoListParagraphCxSpFirst" style="margin-left: 16.35pt; text-indent: -0.25in;">
<!--[if !supportLists]--><span style="font-family: "symbol";">·<span style="font-family: "times new roman"; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Cuckolds sacred spaces
for thought seeding and power projection, without asserting ownership of it.<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 16.35pt; text-indent: -0.25in;">
<!--[if !supportLists]--><span style="font-family: "symbol";">·<span style="font-family: "times new roman"; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Infiltrates the
associative command networks of the sacerdotal and puts its own ideas on
those communication lines.<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 16.35pt; text-indent: -0.25in;">
<!--[if !supportLists]--><span style="font-family: "symbol";">·<span style="font-family: "times new roman"; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Employs one set of sacred
memes to differentiate itself from competing classical cultures and their
memes.<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 16.35pt; text-indent: -0.25in;">
<!--[if !supportLists]--><span style="font-family: "symbol";">·<span style="font-family: "times new roman"; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>OR alternatively, it
facilitates interfaith dialogue between competing sacerdotal networks in
order to create new significance via forceless subsuming of competing significance.<o:p></o:p></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; height: 277.6pt; mso-border-bottom-alt: solid windowtext .5pt; mso-border-right-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 2.5in;" valign="top" width="240"><div class="MsoListParagraphCxSpMiddle" style="margin-left: 17.1pt; text-indent: -0.25in;">
<!--[if !supportLists]--><span style="font-family: "symbol";">·<span style="font-family: "times new roman"; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Marries or takes
ownership of classical culture and uses it as a carrier for legitimacy of its
own cognitions or commands.<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 17.1pt; text-indent: -0.25in;">
<!--[if !supportLists]--><span style="font-family: "symbol";">·<span style="font-family: "times new roman"; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Subverts the liberality
of the classical culture to protect its own freedom to operate.<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 17.1pt; text-indent: -0.25in;">
<!--[if !supportLists]--><span style="font-family: "symbol";">·<span style="font-family: "times new roman"; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Uses the complex
thought-products of the carrier for argument – albeit in a reductionist form.<o:p></o:p></div>
<div class="MsoListParagraphCxSpLast" style="margin-left: 17.1pt; text-indent: -0.25in;">
<!--[if !supportLists]--><span style="font-family: "symbol";">·<span style="font-family: "times new roman"; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Employs its classical
carrier culture to envelop and project power into the classical space of
another competing sacerdotal network. Ultimately wishes force-reduction of
competing sacred networks – to demolish or derogate competing sacred spaces
and their material symbols.<o:p></o:p></div>
</td>
</tr>
<tr style="height: 31.0pt; mso-yfti-irow: 13;">
<td style="background: yellow; border-top: none; border: solid windowtext 1.0pt; height: 31.0pt; mso-border-bottom-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-right-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 113.0pt;" valign="top" width="151"><div class="MsoNormal">
Socio-political
fingerprint:<o:p></o:p></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; height: 31.0pt; mso-border-bottom-alt: solid windowtext .5pt; mso-border-right-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 165.75pt;" valign="top" width="221"><div class="MsoListParagraphCxSpFirst" style="margin-left: 16.35pt; text-indent: -0.25in;">
<!--[if !supportLists]--><span style="font-family: "symbol";">·<span style="font-family: "times new roman"; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Elite formation in
different fields with agreeable or submitted mass base in tow.<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 16.35pt; text-indent: -0.25in;">
<!--[if !supportLists]--><span style="font-family: "symbol";">·<span style="font-family: "times new roman"; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Formal and institutional
relationships.<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 16.35pt; text-indent: -0.25in;">
<!--[if !supportLists]--><span style="font-family: "symbol";">·<span style="font-family: "times new roman"; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Diversification of social
opportunity into formal roles based on qualification.<o:p></o:p></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; height: 31.0pt; mso-border-bottom-alt: solid windowtext .5pt; mso-border-right-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 2.5in;" valign="top" width="240"><div class="MsoListParagraphCxSpMiddle" style="margin-left: 17.1pt; text-indent: -0.25in;">
<!--[if !supportLists]--><span style="font-family: "symbol";">·<span style="font-family: "times new roman"; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Based on Individual
cognition, demonstrated abilities, and aesthetic / ethical orientation.<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 17.1pt; text-indent: -0.25in;">
<!--[if !supportLists]--><span style="font-family: "symbol";">·<span style="font-family: "times new roman"; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Relationships are
personal.<o:p></o:p></div>
<div class="MsoListParagraphCxSpLast" style="margin-left: 17.1pt; text-indent: -0.25in;">
<!--[if !supportLists]--><span style="font-family: "symbol";">·<span style="font-family: "times new roman"; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Re-tribalization of
society, forging of discrete, homogenous caste-collectives based on
identification with a general aesthetic or orientation.<o:p></o:p></div>
</td>
</tr>
<tr style="height: 105.0pt; mso-yfti-irow: 14;">
<td style="background: yellow; border-top: none; border: solid windowtext 1.0pt; height: 105.0pt; mso-border-bottom-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-right-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 113.0pt;" valign="top" width="151"><div class="MsoNormal">
Cultural attitude:<o:p></o:p></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; height: 105.0pt; mso-border-bottom-alt: solid windowtext .5pt; mso-border-right-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 165.75pt;" valign="top" width="221"><div class="MsoListParagraphCxSpFirst" style="margin-left: 16.35pt; text-indent: -0.25in;">
<!--[if !supportLists]--><span style="font-family: "symbol";">·<span style="font-family: "times new roman"; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Celebration of diversity.<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 16.35pt; text-indent: -0.25in;">
<!--[if !supportLists]--><span style="font-family: "symbol";">·<span style="font-family: "times new roman"; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Cultural relativism.<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 16.35pt; text-indent: -0.25in;">
<!--[if !supportLists]--><span style="font-family: "symbol";">·<span style="font-family: "times new roman"; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Liberalism.<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 16.35pt; text-indent: -0.25in;">
<!--[if !supportLists]--><span style="font-family: "symbol";">·<span style="font-family: "times new roman"; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Multipolar world order.<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 16.35pt; text-indent: -0.25in;">
<!--[if !supportLists]--><span style="font-family: "symbol";">·<span style="font-family: "times new roman"; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Emphasis on different entitlements
earned on adherence to universal values underlying diverse aesthetic
preferences or orientations.<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 16.35pt; text-indent: -0.25in;">
<!--[if !supportLists]--><span style="font-family: "symbol";">·<span style="font-family: "times new roman"; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Preference for democratic
institutions.<o:p></o:p></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; height: 105.0pt; mso-border-bottom-alt: solid windowtext .5pt; mso-border-right-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 2.5in;" valign="top" width="240"><div class="MsoListParagraphCxSpMiddle" style="margin-left: 17.1pt; text-indent: -0.25in;">
<!--[if !supportLists]--><span style="font-family: "symbol";">·<span style="font-family: "times new roman"; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Celebration of
exclusivity.<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 17.1pt; text-indent: -0.25in;">
<!--[if !supportLists]--><span style="font-family: "symbol";">·<span style="font-family: "times new roman"; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Hierarchical specificity.<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 17.1pt; text-indent: -0.25in;">
<!--[if !supportLists]--><span style="font-family: "symbol";">·<span style="font-family: "times new roman"; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Asserts its own
socio-political separateness.<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 17.1pt; text-indent: -0.25in;">
<!--[if !supportLists]--><span style="font-family: "symbol";">·<span style="font-family: "times new roman"; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Unipolar dispensation.<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 17.1pt; text-indent: -0.25in;">
<!--[if !supportLists]--><span style="font-family: "symbol";">·<span style="font-family: "times new roman"; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Emphasis on equal entitlements
based on affiliation to totalitarian uniformity (mistaken for "universal"
and “egalitarian”).<o:p></o:p></div>
<div class="MsoListParagraphCxSpLast" style="margin-left: 17.1pt; text-indent: -0.25in;">
<!--[if !supportLists]--><span style="font-family: "symbol";">·<span style="font-family: "times new roman"; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Preference for absolute
monarchy.<o:p></o:p></div>
</td>
</tr>
<tr style="height: 60.0pt; mso-yfti-irow: 15;">
<td style="background: yellow; border-top: none; border: solid windowtext 1.0pt; height: 60.0pt; mso-border-bottom-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-right-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 113.0pt;" valign="top" width="151"><div class="MsoNormal">
Via media:<o:p></o:p></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; height: 60.0pt; mso-border-bottom-alt: solid windowtext .5pt; mso-border-right-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 165.75pt;" valign="top" width="221"><div class="MsoListParagraphCxSpFirst" style="margin-left: 16.35pt; text-indent: -0.25in;">
<!--[if !supportLists]--><span style="font-family: "symbol";">·<span style="font-family: "times new roman"; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Participation in
formation of mainstream outlets of social discourse and educational networks.<o:p></o:p></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; height: 60.0pt; mso-border-bottom-alt: solid windowtext .5pt; mso-border-right-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 2.5in;" valign="top" width="240"><div class="MsoListParagraphCxSpLast" style="margin-left: 17.1pt; text-indent: -0.25in;">
<!--[if !supportLists]--><span style="font-family: "symbol";">·<span style="font-family: "times new roman"; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Individual authority,
around whom a small group forms aloof from mainstream society, which then
uses plug-ins to the mainstream via willing individuals (disciples or
agents).<o:p></o:p></div>
</td>
</tr>
<tr style="height: 30.0pt; mso-yfti-irow: 16; mso-yfti-lastrow: yes;">
<td style="background: yellow; border-top: none; border: solid windowtext 1.0pt; height: 30.0pt; mso-border-bottom-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-right-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 113.0pt;" valign="top" width="151"><div class="MsoNormal">
Polarity on
psycho-spiritual spectrum:<o:p></o:p></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; height: 30.0pt; mso-border-bottom-alt: solid windowtext .5pt; mso-border-right-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 165.75pt;" valign="top" width="221"><div class="MsoListParagraphCxSpFirst" style="margin-left: 16.35pt; text-indent: -0.25in;">
<!--[if !supportLists]--><span style="font-family: "symbol";">·<span style="font-family: "times new roman"; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Partial towards Daivic
side of spectrum.<o:p></o:p></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; height: 30.0pt; mso-border-bottom-alt: solid windowtext .5pt; mso-border-right-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 2.5in;" valign="top" width="240"><div class="MsoListParagraphCxSpLast" style="margin-left: 17.1pt; text-indent: -0.25in;">
<!--[if !supportLists]--><span style="font-family: "symbol";">·<span style="font-family: "times new roman"; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Partial towards Asuric
side of spectrum.<o:p></o:p></div>
</td>
</tr>
</tbody></table>
<br />
<b><span style="color: #660000;">Dangerous dichotomies of Classical & Sacred - process and precedence</span></b><br />
Problems arise when the sacred and classical memes are at odds within the individual or the body politic. Isha Upanishad, mantra 9:<br />
<blockquote class="tr_bq">
<span style="color: #660000;">अन्धं तमः प्रविशन्ति<br />येsविद्याम् उपासते ।<br />ततो भूय इव ते तमो<br />य उ विद्ययां रताः ॥ </span></blockquote>
<blockquote class="tr_bq">
"Those who engage in the culture of purely phenomenal processes shall enter into the darkest region of ignorance. Worse still are those engaged solely in the culture of so-called transcendental knowledge."</blockquote>
Two circumstances can result in problems such as blind fanaticism, OR deracination mistaken for transcendence. The first is imbalance between attention due to "classical" phenomenal and "sacred" numinous processes, where one overwhelms the other. E.g., Communist or theocratic societies. The second is the artificial separation between the sacred and classical, in a way that hinders the continuous process of their interaction. E.g., artificial pseudo-secularism and separation of church and state as evolved from a particular civilization with an adverse historical experience with a particular type of sacred memeplex.<br />
<br />
The healthy interaction of the sacred and classical is not facilitated by either of the above two types of nation-building experiments. Rather, it is facilitated by a fleshed-out varṇāshrama operating as per the laws governing the harmonies between the 4 main purushārthas - dharma (physical and metaphysical laws), artha (ambition for possession or havingness), kāma (pleasure), moksha (spiritual release). And what is the operator precedence assigned to these fundamental instincts in Indian civilization? Following is from a lecture at <a href="http://www.samskritabharatiusa.org/" target="_blank">Samskrita Bharati</a> California. It talks about how to approach Vedic literature, what to read and in what sequence, and what to avoid reading/following:<br />
<blockquote class="tr_bq">
<a href="http://www.youtube.com/watch?v=m2XKY3IoM78" target="_blank">YOUTUBE: Discussion of Madhusudana Saraswati's Prasthāna-Bheda - by Shri Narendra Khapre</a></blockquote>
<b>Why and when would one ignore a religious scripture? It says: "If it interrupts or impedes a purushārtha."</b> That's an essentially classical view. But in a purely sacred <span style="text-indent: -24px;">dāsa-kūṭa</span> tradition, or an Abrahamic religion like Islam, it goes something like this: Refer to your awliya (saints and their predecessors), but if their justifications contradict the statements of the sah<span style="text-indent: -24px;">ā</span>b<span style="text-indent: -24px;">ā</span> (Companions of the Prophet), then reject it and go with that of the Companions, and if the words of a Companion contradict that of the Prophet and Qur'an, then bypass that and go with the Qur'an and prophetic Sunna. In other words, its "logic" is purely deductive and has no anchor point in the real world in Present Time.<br />
<br />
Now as the above lecture indicates, Madhusudana Saraswati's compilation is not merely an individual's opinion, but rather it is a commentary on a civilization's classical tradition. In that traditional opinion, a particular historical source is to be bypassed if it impedes the Purush<span style="text-indent: -24px;">ā</span>rthas. The purush<span style="text-indent: -24px;">ā</span>rthas are rooted in the real world in Present Time. It is based on the individual's current condition, and even then it is not merely prescriptive for different conditions, but actively involves the personal judgment and decisions of the individual. It is a descriptive tradition rather than prescriptive - the prescriptive texts of various <span style="text-indent: -24px;">dāsa-kūṭa</span> sects are embedded within this tradition.<br />
<br />
At the same time, the lecture talks about the meaning of "Bh<span style="text-indent: -24px;">ā</span>rata". Being a Bh<span style="text-indent: -24px;">ā</span>rata (or Bh<span style="text-indent: -24px;">ā</span>ratiya) is to undertake tapas for the love of knowledge, or for knowledge of love. <i>Bh<span style="text-indent: -24px;">ā</span>rata</i> = One who is addicted (<i>rata</i>) to pursuing Light (<i>bh<span style="text-indent: -24px;">ā</span></i>) even at the cost of everything, like a moth is drawn to a flame. So the etymological derivation of "Bh<span style="text-indent: -24px;">ā</span>rata" itself extols Light - the light of cognition and knowledge and love. It is not biased either towards an obsession with "salvation" or an obsession with "elevation" to some esoteric knowledge. It is an innate neediness for cognition and learning and serving that process only. <b>In sum, Dharma = logical Buddhi + unselfish Heart.</b><br />
<br />
Among all types of nations and cultures and their respective configurations of the sacred and the classical, only the one with a Bh<span style="text-indent: -24px;">ā</span>rata culture is chosen by the Vedic gods. A premature or wrongly-ordered form of 'release' is either a half-baked pseudo-liberal deracination from sacred culture; or a horrible perversion by an essentially malicious sacred core wherein the individual becomes captive or compulsive, his intelligence clouded.<br />
<br />
<b><i><span style="color: #660000;">Pehle devālaya phir shauchālaya</span></i></b><br />
Clearly, those political forces whose agenda is obsessed with sacred fetishes are for the worse. They are fascist fanatics who will eventually create a contra-survival situation for the rāshtra, first spiritually and then materially. Kauṭilya warns:<br />
<blockquote class="tr_bq">
अन्नहीनो दहेद् राष्ट्रं मन्त्रहीनश्च ऋत्विजः ।<br />
यजमानं दानहीनो नास्ति यज्ञसमो रिपुः ॥ </blockquote>
<blockquote class="tr_bq">
"There's no enemy like a <i>yajna </i>(sacred sacrifice)<br />
...that leaves the food reserves of the nation depleted,<br />
...and/or that is executed by an intermediary (priesthood, brotherhood, etc.) that doesn't understand the meanings of the mantras,<br />
...and/or and that is commissioned by one who doesn't understand the meaning of charity."</blockquote>
Therefore, as Modi put it, <i><a href="http://articles.economictimes.indiatimes.com/2013-10-02/news/42617531_1_narendra-modi-toilets-hindutva" target="_blank">pehle shauchalaya, phir devalaya</a>:</i><br />
<i><br /></i>
<br />
<div class="separator" style="clear: both; text-align: left;">
<iframe allowfullscreen='allowfullscreen' webkitallowfullscreen='webkitallowfullscreen' mozallowfullscreen='mozallowfullscreen' width='320' height='266' src='https://www.youtube.com/embed/71BHRpVwguA?feature=player_embedded' frameborder='0'></iframe></div>
<br />
<span style="color: #660000;"><b>Cultural Nationalism</b></span><br />
On the other hand, the Rāṣtra (civilizational dominion) has its roots in paurohitya (cultural wizardry; spiritual meaning and purpose for civilization). A Rāṣtra disconnected from visionary guidance will not be on a firm footing or endure very long. Brahminical varṇa is placed clearly and unambiguously as the reference frame for kṣatriya varṇa, where the brahmaṇa is a context (śarman) from which the kṣatriya operates. Only when Kshātra and Paurohitya are yoked, will the mercantile class be observant of national justice, This common sense significance of purohita to rāṣtra is in ancient sources like the Aitareya Aranyaka (8.40.25):<br />
<blockquote class="tr_bq">
क्षत्रेण क्षत्रं जयति बलेन बलम् अश्नुते यस्यैवं विद्वान् ब्रह्मणो राष्ट्रगोपः पुरोहितस् तस्मै विशः संजानते सम्मुखा एकमनसो यस्यैवं विद्वान् ब्रह्मणो राष्ट्रगोपः पुरोहितः । </blockquote>
<blockquote class="tr_bq">
"By lordly power he conquereth lordly power (<i>kṣatram </i>- soft power projection),<br />
By might he attaineth might (<i>balam </i>- hard power projection),<br />
Who hath for Purohita to guard the dominion,<br />
A Brahmaṇ with this knowledge,<br />
For him are his people in harmony,<br />
With one aspect and one mind,<br />
Who hath for Purohita to guard the kingdom<br />
A Brahmaṇ with this knowledge."</blockquote>
Thus, those political forces whose guiding ideology does not go beyond supposedly pragmatic secular preoccupations - at the cost of the sacred soul of the rāshtra - are also making a fundamental error. By limiting the national discourse only to material issues, they corrode away the spiritual-cultural basis of nationhood instead of allowing it to evolve in a healthy manner by contact with the torrent of the material world and its flux.<br />
<br />
Unless democratic politics at a national level goes hand-in-hand with a genuine liberal <i>personal</i> culture and civilization, it will be subverted or abused by non-liberal cultural and civilizational forces that deliberately or unwittingly undermine the very idea of the empowerment of the individual in relation to the collective.<br />
<br />
Conversely, in order to fight off a non-liberal "sacred" meme, one needs to draw on one's own "sacred" memes and deploy them strategically, both, as sources of inspiration as well as means of aggression. An appraisal of the overall balance of sacred and classical memes within one's own culture would constitute the risk assessment of doing so. For instance, 90% of Hindu or Buddhist core source literature is liberal spiritual in content, whereas 90% of Islamic or even some Christian core source literature is blood-curdling. The risk assessment to intrinsic liberalism in deploying the sacred is clearly different in each case, and anyone who tries to slip in a false moral equivalence between the two is either ignorant or a liar. Whence the Dharmic case for ecstatic religious-cultural deployment:<br />
<blockquote class="tr_bq">
<span style="color: #660000;">॥ इन्द्रं वर्धन्तो अप्तुरः कृण्वन्तो विश्वं आर्यं अपघ्नन्तो अराव्णः ॥ </span></blockquote>
<blockquote class="tr_bq">
"Augmented by Indra's (Soma's) strength, civilize the world by destroying the non-liberal and jealous ones." ~ Rigveda 9.63.5</blockquote>
See also: <a href="http://parikramah.blogspot.com/2013/05/service-and-conflict-war-religion.html" target="_blank">Violence and Kshātra: War, Religion & Philosophy</a></div>
Unknownnoreply@blogger.com2tag:blogger.com,1999:blog-1420682824763469672.post-50709747694449321052014-03-06T19:43:00.003-08:002017-05-09T14:11:40.602-07:00Head, Heart & Connectedness: Browsing the marketplace of identities<div dir="ltr" style="text-align: left;" trbidi="on">
I was wondering why a disproportionately large number of Hindu political thinkers identify themselves as "atheist", while that does not seem to be the case with Hindu spiritual leaders and teachers. Are they contrapuntal considerations of the same truth-stream? What are the risks involved?<br />
<br />
At least over the last 100 odd years, the "atheist"and "theist" labels have been used to analyze Indian religious and philosophical systems. Those are Western Christian labels, of course. But even before that, the "astika" and "nastika" labels were used within India to categorize different sects. Astika were those sects that accepted the "authority" of the Veda (can be theistic or atheistic schools), while nastika were those that did not require the Vedic word as evidence (again, can be theistic or atheistic schools).<br />
<br />
I think intellectual categorizations (created essentially for the purpose of debate) are often taken too far, and they obscure the big picture, knocking the student off center as he tries to fit himself or herself into this or that category.<br />
<br />
Rather, categories are best used by the student to understand various phases of his own experience as an integral individual approaching completion. He/she may wax and wane through various categories, but always remains an entity at the intersection of all categories (and transcendental to them) rather than trying constantly to belong to one or the other category or label (उपाधि).<br />
<br />
In the same vein, this astika/nastika and also the theist/atheist division are themselves false dichotomies introduced as exclusive categories at some point into the socio-political discourse.<br />
<br />
If Sikhism is called nastika just because Guru Nanak poetically or rhetorically coaxes us to give up being obsessed with the words of the Veda, then the Bhagavad Gita must also qualify as a nastika text:<br />
<blockquote class="tr_bq">
याम् इमां पुष्पितां वाचं<br />
प्रवदन्त्यविपश्चितः ।<br />
वेद-वाद-रताः पार्थ<br />
नान्यद् अस्तीति वादिनः ॥<br />
कामात्मनः स्वर्ग-परा<br />
जन्म-कर्म-फल-प्रदाम् ।<br />
क्रिया-विशेष-बहुलां<br />
भोगैश्वर्य-गतिं प्रति ॥ </blockquote>
<blockquote class="tr_bq">
"Men of small knowledge are much attached to the flowery words of the Vedas, which recommend various fruitive activities for elevation to heaven, good birth and karma, power, and so forth. Being desirous of sense gratification and opulent life, they say that there is nothing more to religion than this." - Bhagavad Gita 2:42-43</blockquote>
Here, Krishna denigrates the Vedic karma-kanda, or at least those who remain confined to the karma-kanda worldview. The BG isn't considered anti-Vedic; it's one of the <i>prasthana-traya</i> in Vedanta. But this passage is no less denigrating than any verse from the honorable Guru Granth that brushes aside those who remain addicted to Vedic karma-kanda. So if Sikhi gets classified as 'nastika' (and therefore non-Hindu), then does that make the Gita a nastika text, too?<br />
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Similarly, is the Bhagavad Gita the epitome of Hindu theism? Or does the Gita leave the door open for atheism? Krishna seems to be quite comfortable with atheism as an alternative route to better spiritual ability, at least at a preliminary point in the process:<br />
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अव्यक्तोsयम् अचिन्त्योsयम्<br />
अविकार्योsयम् उच्यते ।<br />
तस्माद् एवं विदित्वैनं<br />
नानुशोचितुम् अर्हसि ॥<br />
अथ चैनं नित्य-जातं<br />
नित्यं वा मन्यसे मृतम् ।<br />
तथापि त्वं महाबाहो<br />
नैनं शोचितुम् अर्हसि ॥ </blockquote>
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"It is said that the soul is invisible, inconceivable and immutable. Knowing this, you should not grieve for the body. If, however, you think that the soul [or the symptoms of life] is always born and dies forever, you still have no reason to lament [because you know it is destined to end anyway], O mighty-armed." - Bhagavad Gita 2:25-26</blockquote>
So since the Gita has no problem with its disciple NOT believing in any metaphysical existence, doesn't that mean that it is OK with, both, atheism or theism? Or rather that those words from Western categories have a very limited significance within the Indic context?<br />
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This sort of categorization or labeling is practically nonsensical, in my humble opinion. Rather, a nastika or negating condition is an inherent part of the Vedic understanding of Existence and how to DEAL with it constructively. My 2 cents on where such classifications and dialectic devices fit into the larger picture:<br />
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<b>Consideration<o:p></o:p></b></div>
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<b>Definition<o:p></o:p></b></div>
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<b>Example from Vedic Source<o:p></o:p></b></div>
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<span lang="HI" style="font-family: "mangal" , serif; font-size: 12pt;">सत्यम् </span><span style="font-family: "mangal" , serif; font-size: 12pt;">/</span><span style="font-family: "mangal" , serif; font-size: 12pt;"> </span><span lang="HI" style="font-family: "mangal" , serif; font-size: 12pt;">याथातथ्यम्</span><span lang="HI" style="font-family: "arial" , sans-serif; font-size: 12pt;"> </span><span style="font-family: "arial" , sans-serif; font-size: 12pt;"> (<i>Satyam</i>)<o:p></o:p></span></div>
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<b><span style="font-family: "arial" , sans-serif; font-size: 12pt;">As-Is</span></b><span style="font-family: "arial" , sans-serif; font-size: 12pt;">-ness</span><span style="font-family: "arial" , "sans-serif"; font-size: 12pt;"><o:p></o:p></span></div>
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<span style="font-family: inherit;">The condition of immediate creation without persistence, and is the condition of existence which exists at the moment of creation and the moment of destruction, and is different from other considerations in that it does not contain survival.<o:p></o:p></span></div>
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<span style="font-family: inherit;"><span lang="SA">कूटस्थ अनादि </span>– <span style="font-family: inherit;">Hi</span>ghest or fundamental eternality.</span><o:p></o:p></div>
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<span lang="SA" style="font-family: "mangal" , "serif"; font-size: 10pt;">स पर्यगाच्छुक्रम् अकायम् अव्रणम्</span><o:p></o:p></div>
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<span lang="SA" style="font-family: "mangal" , "serif"; font-size: 10pt;">अस्नाविरं शुद्धम् अपाप-विद्धं</span><o:p></o:p></div>
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<span lang="SA" style="font-family: "mangal" , "serif"; font-size: 10pt;">कविर्मनीषी परिभूः स्वयंभूर्</span><o:p></o:p></div>
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<span lang="SA" style="font-family: "mangal" , "serif"; font-size: 10pt;">याथातथ्यतो</span>s<span lang="SA" style="font-family: "mangal" , "serif"; font-size: 10pt;">र्थान् व्यदधाच्छाश्वतीभ्यः समाभ्यः ।</span><o:p></o:p></div>
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<span style="font-family: inherit;">“Such a person must factually know the greatest of all, the Personality of Godhead, who is unembodied, omniscient, beyond reproach, without veins, pure and uncontaminated, the self-sufficient existence as is, who has been fulfilling everyone's desire since time immemorial.”<o:p></o:p></span></div>
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<span style="font-family: inherit;">– Isha Upanishad, mantra 8</span><o:p></o:p></div>
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<span lang="HI" style="font-family: "mangal" , serif; font-size: 12pt;">यज्ञः</span><span style="font-size: 13.5pt;"> (<i>Yajna</i>)</span><span style="font-size: 13.5pt;"><o:p></o:p></span></div>
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<b><span style="font-size: 13.5pt;">Modified-Is</span></b><span style="font-size: 13.5pt;">-ness</span></div>
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<span style="font-family: inherit;">It is the consideration which introduces a vector change in an As-Is-ness, and therefore time and persistence, into an As-Is postulate in order to obtain persistence or continuity, i.e. Dharma.</span><span lang="AR-SA" style="font-family: "arial" , sans-serif; font-size: 13.5pt;"><o:p></o:p></span></div>
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<span lang="SA" style="font-family: "mangal" , "serif"; font-size: 10pt;">ऋतं च मे</span>s<span lang="SA" style="font-family: "mangal" , "serif"; font-size: 10pt;">मृतं च मे</span>s<span lang="SA" style="font-family: "mangal" , "serif"; font-size: 10pt;">यक्षमं च मे</span>s<span lang="SA" style="font-family: "mangal" , "serif"; font-size: 10pt;">नामयच्च मे जीवातुश्च मे दीर्घायुत्वं च मे</span>s<span lang="SA" style="font-family: "mangal" , "serif"; font-size: 10pt;">नमित्रं च मे</span>s<span lang="SA" style="font-family: "mangal" , "serif"; font-size: 10pt;">भयं च मे सुगं च मे शयनं च मे सूषा च मे सुदिनं च मे यज्ञेन कल्पितम् ।</span><o:p></o:p></div>
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<span style="font-family: inherit;">“May my <i>Rtam</i>, my immortality, my freedom from decay, my life, my longevity, my freedom from non-aligned (unallied) forces, my freedom from fear, my happiness, my inactive rest (lying down safely), my beautiful dawn (rising), and my lovely day be created (<i>kalpita</i>) by <i>Yajna</i>.”<o:p></o:p></span></div>
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<span style="font-family: inherit;">– Yajur Veda, 18.6</span><span style="color: #212121; font-family: "lucida console"; font-size: 10.5pt;"><o:p></o:p></span></div>
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<span lang="HI" style="font-family: "mangal" , serif; font-size: 12pt;">ऋतम्</span><span lang="HI" style="font-family: "mangal" , serif; font-size: 13.5pt;"> </span><span style="font-size: 13.5pt;">(<i>Rtam</i>)<o:p></o:p></span></div>
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<span style="font-size: 13.5pt;">(</span><span lang="HI" style="font-family: "mangal" , serif; font-size: 12pt;">आस्तिक</span><span style="font-size: 13.5pt;">)<o:p></o:p></span></div>
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<b><span style="font-size: 13.5pt;">Is</span></b><span style="font-size: 13.5pt;">-ness</span></div>
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<span style="font-family: inherit;"><span class="apple-converted-space">It </span>is an apparency of existence brought about by the continuous alteration of an As-Is postulate. When agreed upon, this is called reality.<o:p></o:p></span></div>
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<span style="font-family: inherit;"><span lang="SA">प्रवाहत अनादि – </span>Eternality of flowing from source.</span><o:p></o:p></div>
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<span lang="HI" style="font-family: "mangal" , serif; font-size: 12pt;">अनृतम्</span><span lang="HI" style="font-family: "mangal" , serif; font-size: 13.5pt;"> / </span><span lang="HI" style="font-family: "mangal" , serif; font-size: 12pt;">मिथ्या</span><span lang="HI" style="font-size: 13.5pt;"> </span><span style="font-size: 13.5pt;">(<i>Anrtam</i> / <i>Mithya</i>)<o:p></o:p></span></div>
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<span style="font-size: 13.5pt;">(</span><span lang="HI" style="font-family: "mangal" , serif; font-size: 12pt;">नास्तिक</span><span style="font-size: 13.5pt;">)<o:p></o:p></span></div>
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<b><span style="font-size: 13.5pt;">Not-Is</span></b><span style="font-size: 13.5pt;">-ness</span></div>
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<span style="font-family: inherit;">It is the effort to handle, or gain control over, or gain freedom from an Is-ness by reducing its condition through the application of force. It is an inferior apparency and cannot entirely vanquish an Is-ness<span lang="SA">.</span><span lang="SA"></span><o:p></o:p></span></div>
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<span style="font-family: inherit;">It is likely to eventually succumb and become subsumed under that existing Is-ness. (Therefore, the creation of a new, bigger Is-ness via a fresh Modified-Is-ness is the wiser option if the intention is really abrogation.)<o:p></o:p></span></div>
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<span style="font-family: inherit;">The skillful application of an opposing Not-Is-ness<i> </i>is essential to serving the persistence of the Is-ness.</span></div>
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<span lang="SA" style="font-family: "mangal" , "serif"; font-size: 10pt;">ऊँ इति सत्यं नेत्यनृतं । तद् एतत् पुष्पं फलं वाचो यत् सत्यं, स हेश्वरो यशस्वी कल्याणकीरतिर् भवितोः पुष्पं हि फलं वाचः सत्यं वदति । अथैतन् मूलं वाचो यद् अनृतं तद् यथा वृक्ष आविर्मूलः शुष्यति स उद्वर्तते, तस्माद् अनृतं न वदेद् दयेत त्वनेन । पराग् वा एतद् रिक्तं अक्षरं यद् एतद् ऊँ इति तद् यत् किंचोम् इत्याहात्रैवास्मै तद्रिच्यते स यत् सर्वं ऊँ कुर्याद् रिञ्च्याद् आत्मानं स कामेभ्यो नालं स्यात् । अथैतत् पूर्णं आभ्यात्मं यन् नेति, स यत् सर्वं नेति ब्रूयात् पापिकास्य कीर्तिर् जायेत, सैनं तत्रैव हन्यात् । तस्मात् काल एव दद्यात् काले न दद्यात् तत् सत्यानृते मिथुनी-करोति, तयोर् मिथुनात् प्रजायते भूयान् भवति ।</span><o:p></o:p></div>
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<span style="font-family: inherit;">“’Yes’ (<i>Aum</i>) is affirmation and ‘no’ (<i>na</i>) is negation. And affirmation is the most beautiful fruit and flower of language. Whoever speaks the flower and fruit of language will become a famous ruler with a spotless reputation, i.e., he who speaks positive affirmation. However, the root of language itself is negation. Just as a tree whose roots are exposed must dry out and perish, so too must a human being dry out and perish if he allows negation to be sounded, for he exposes his own roots. Therefore, he should not allow negation to be sounded, and instead should exercise caution. Truly, ‘yes’ (<i>Aum</i>) is a forward-looking, an outgoing syllable. Whenever he says ‘yes’ (<i>Aum</i>) to someone, he gives something away. And if he were to say it to everyone, he would not leave enough for his own needs, for he would have given himself away completely. But ‘no’ is a syllable turned in on itself, a full [remaining syllable]. If he were to say ‘no’ to everyone, his reputation would be loaded with curses. And this would crush him on the spot. Therefore, there is a time when one should give and a time when one should not give. In this way he makes a united pair out of affirmation and negation, and through this pair he becomes more than he was before.”<o:p></o:p></span></div>
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<span style="font-family: inherit;">– Aitareya Aranyaka 2.3.6</span><o:p></o:p></div>
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Bhakti, as the very substance of consciousness, is transcendental to "beliefs", and cannot be bottled in any philosophy, theistic or atheistic. Of course, ideas can give it shape and form, protect and direct it, and help to grow and develop one's ability to have more bhakti. Ideas depend on scale and perspective. So also, it looks like the Gita, or Hinduism in general, is a very different approach to "religion" or "philosophy" as defined in the Christian West or in Islam. It is bigger than "beliefs" and operates at a different level than mere affirmations and/or negations (and their attendant philosophical justifications).<br />
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It may be that Hindu spiritual leaders concern themselves more with higher echelon processes like <i>Satyam</i>, <i>Yajna </i>and <i>Rtam</i>, while Hindutva politicians seem focused on defence of a sense of control or freedom from an overwhelming effect, especially by the application of <i>Anrtam</i>. Wisely or not - that will depend on the deference and sincere relationship of the "rational" or "religious" Hindutva politician to true spiritual leaders and their long-term vision. Time stands poised like a hooded cobra over ideological and material politics, either to strike dead, or to serve and protect.<br />
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A friend commented on the "atheist" posturing of several Hindutva leaders (<a href="http://forums.bharat-rakshak.com/viewtopic.php?p=1604379#p1604379" target="_blank">BRF</a>):<br />
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""Atheism" or describing oneself as "atheist" while being "Hindutva leaders" comes out possibly of both a linguistic as well as philosophical difficulty. </blockquote>
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Linguistic - because one feels pressurized or an urge not to identify with what passes currently for "theism" or the "theist" version of contemporary "Hinduism". They are reacting against the conventional imagery of "theism". </blockquote>
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"Philosophically - because the primary language of expression, required also for the very necessary political mobilization on all fronts at both internal Desh "educated" levels as well as abroad [spiritual as well as material] is English. That is an extremely inadequate language to accurately describe the insights from the core of Vedic or post-Vedic explorations.<br />
Theism-atheism, god-no-god-beyond-god, ityadi - all are inadequate descriptions of the concept of the spiritual matrix of reality/world/universe/life from the core of "Hindu" thought that transcends all of those hard-boundary mutually exclusive categories. Now how to explain that in "English"?!!! So better stick to "atheism" as the label. </blockquote>
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"Having said that, some of the "leaders" might be desperately resolving their own issues of feeling the need to distance themselves from what they have subconsciously been conditioned to look down upon as "superstition" [a la selective and pseudo moralism of the later Abrahamic], and atheism is a convenient shield to defend oneself from having to sympathetically look on those "superstitions" as sometimes little understood or non-long-forgotten ancient insights and symbolic representations of those insights in natural processes and life. </blockquote>
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"People here have found my attitude towards RJM [Ram Janma Bhumi] building a strange contradiction to my supposedly otherwise "rational" no-ritualistic attitude. But I navigate this minefield without any dilemma. I have not formally worshiped at any pilgrimage or temples, but I have done the "parikramas" keeping the "hardship" aspect in mind with full respect. Even if I do not always participate in rituals, I deeply sympathize and have my respects for the underlying symbolisms. They are my ancestors own, almost often a poetical rendering of deeply symbolic insights into nature and life. It is crucial to respect the rituals and understand their full import as a coded passing on of our ancestral civilization's understandings at their times. </blockquote>
<blockquote class="tr_bq">
"Hindutva leaders should take a neither-reject-nor-accept attitude to the past accumulation of such stuff. There is no need to feel ashamed of them, nor is it necessary to get bogged down in the formal magical enchantment of the rituals and their symbolisms, and have a deep appreciation as to what they stand for, and how they really should be looked at and that regard and appreciation passed onto the next generations in one unbroken continuity of ever-increasing philosophical insight."</blockquote>
I think so , too. Hindu political thinkers are making a statement rejecting western categories. But its still interesting why they choose "atheism" as the most convenient label. They often introduce themselves as such. Perhaps it is a ruse to avoid being equated with other "religious fundamentalists" such as the inevitable comparison with Pakistani Islamists, or with heavily funded Evangelicals that a running amuck in vast swathes of India. Or is it because the Abrahamics have decided among themselves that they have a monopoly over what they call "monotheism", and so the Indic is turning away in disgust at being shut out, and rejecting the Western 'theism' itself? Or is it because they are distancing themselves from their own confused inability to make sense of the Hindu Pauranic traditions? (I remember reading Arun Shourie ji's book on Hinduism [a person whom I otherwise have the greatest respect for], and I couldn't believe the shallowness of his "rational" critique, pointing out so-called "conrtadictions" without being able to offer any perspective, like it was nothing more than priestcraft over a rather ignorant and superstitious civilization.)<br />
<br />
In his classic 'The Decline and Fall of the Roman Empire', Edward Gibbons devotes considerable attention to the religious-philosophical currents prevalent at the time of the beginning of that decay. In it, he points out the dry, speculative, aloof and cynical philosophical trends that were fashionable among the educated elites in stark contrast with the devotional and somewhat superstitious attitudes of the masses whom they looked down upon. This internal cynicism and disconnect between the intellectual and emotive streams within the people and the body politic as a whole was a symptom of the beginning of the end of true creative energy in that civilization.<br />
<br />
नास्ति बुद्धिर् अयुक्तस्य<br />
न चायुक्तस्य भावना ।<br />
न चाभावयतः शान्तिः<br />
अशान्तस्य कुतः सुखम् ॥<br />
<br />
"One who is not connected [with the divine through a spiritual process] does not have a sound transcendental intellect, and neither does he have a steady flow of feeling in his heart. There is no tranquility and contentment without a steady and full heart, and without peace how can there be happiness?" - Bhagavad Gita 2.66<br />
<br />
Whatever be the case with Hindutva political leaders and thinkers, in my humble opinion the inclination to identify with "atheism" and their aloofness from the <i>kumbha-mela </i>of popular Hinduism could backfire in other ways - at a civilizational level - if their intellectual stances and hearts are not tempered with a real adherence and connection to the processes of spiritual development. In this respect, it appears that only Narendra Modi appears to stand apart from the others at this time. In a marketplace of identities, his Asmita seems a bit more connected than any other.</div>
Unknownnoreply@blogger.com2tag:blogger.com,1999:blog-1420682824763469672.post-10539547858590975112014-02-21T00:10:00.001-08:002014-02-21T16:39:24.984-08:00Varnashrama: Between Method & Madness<div dir="ltr" style="text-align: left;" trbidi="on">
Ideological & political approaches should balance and combine emotion and intellect. Politics based purely on the philosophy of "Its the economy, stupid" is less reliable than fiat currency. Politics based purely on primitive emotion is a compelling example for human devolution.<br />
<br />
Discussing Judaism, Christianity and Islam in contrast with Indic religions, a friend suggested: "Founding roots of Abrahamic [religion] is the ill-digested follow-on from Krishna's battlefield Bhagavat stressing the personal-relationship with humanoid 'God' but minus the understanding of karma and re/incarnation." Regardless of whether the distinction holds in general, here are some preliminary considerations on the difference between Vedic and non-Vedic ideological approaches to civilization:<br />
<br />
Aitareya Aranyaka, 3.2.3 says: "एष पन्था एष कर्मैतत् सत्यम् एतं वायौ ।" - "He is the Path(s), the Way/Method, the Truth, (in) the Life (life force)."<br />
<br />
This is almost verbatim to Jesus' famous words, "I am the Way, the Truth, the Life...".<br />
<br />
Similarly, in the Isha Upanishad, and in various variations in many other Hindu texts we find the phrases like "सो sह्म्" - "I am He/That". And "यो sसावसौ पूरुषः सो sहमस्मि ।" - "The He that is that Person, He is I". Again, apparently from the same loom as Jesus' words "I am that 'I am'".<br />
<br />
Jesus is supposed to be the firstborn son of God, born from the very body of God, and non-different from Him. Similarly, in Hinduism, Brahma, the Creator, is born from the body of Garbhodakashayi Vishnu, and is the very first emanation born directly from Him.<br />
<br />
If you look for any of Jesus' cryptic words and instructions in the Vedas, Aranyakas, Brahmanas, Upanishads, and Puranas, you will find all of them directly in them. Typically fleshed out copiously and in a far richer context in all cases.<br />
<br />
Those words and descriptions and their contexts have been there in the Vedas and its literature before Christianity, before the recorded history of Judaism.<br />
<br />
Those words were also understood very differently by the Hindus and other Vedic peoples for tens of thousands of years.<br />
<br />
There is no dearth of exclusive devotion to God in a henotheistic or monotheistic way in Hinduism.<br />
<br />
But it is still very different from the alleged monotheism of Christianity or Islam.<br />
<br />
I trust it will be as fascinating to you to explore this crucial difference, as it has been for me.<br />
<br />
<b><span style="color: #660000;">Vedic and non-Vedic religion: A matter of epistemology</span></b><br />
<br />
1. The map is not the territory.<br />
<br />
<ul style="text-align: left;">
<li>When parts of a map are described, it does not actually describe the real territory. </li>
<li>The material sense perceptions are like a lower-order map of a higher order reality. </li>
<li>Moreover, in a holonymic semantic model of the universe (or multiverse), the actual territory also contains a map of itself in some part of itself. So the whole is made up of its parts (easy to understand), but each part also contains the whole within it, recursively. </li>
<li>Optimal perception and observation of reality requires "objective silence" and cannot be achieved by mere intensional or extensional paradigms of analysis.</li>
<li>Faith with understanding and works determine Karma. "Surrender with intelligence", not "surrender your intelligence".</li>
</ul>
<div>
Mobius' transformations nicely depicts it mathematically:</div>
<div>
<br /></div>
<br />
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<iframe allowfullscreen='allowfullscreen' webkitallowfullscreen='webkitallowfullscreen' mozallowfullscreen='mozallowfullscreen' width='320' height='266' src='https://www.youtube.com/embed/JX3VmDgiFnY?feature=player_embedded' frameborder='0'></iframe></div>
<br />
A non-Vedic philosophy or religion does not distinguish between the synecdoche and metaphor of scriptural word-maps, and the reality of the process. It does not distinguish between the addictive effects of psycho-physical 'feelings' and 'emotions' and the reality of psycho-spiritual mellows. It does not have a holonymic semantic, but rather is limited to a purely associative semantic logic. It is entangled in intensional or extensional ideologies, far removed from objective silence. It eventually devolves to faith at the cost of either understanding or works.<br />
<br />
2. Time has a linear as well as cyclic component.<br />
<br />
<ul style="text-align: left;">
<li>A psycho-spiritual model must account for regressive as well as progressive movement along the psychological time-track as viewed by the individual. </li>
<li>'Sacred' and 'classical' values must be balanced in combination.</li>
<li>The individual spiritually involves and evolves cyclically only via numerous 'births' and 'deaths' - psychological and physical.</li>
<li>There is no scarcity of physical bodies - yet Life is precious.</li>
<li>See also: <a href="http://parikramah.blogspot.com/2013/05/priest-craft-managed-solutions-vs.html" target="_blank">Priestcraft: Managed Solutions versus Unmanaged Customizations</a></li>
</ul>
<br />
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi1GvC8H35suEeS_WkEHWUVHFl-ejgF2VHABhO74jqvan3Oohqdd2HqAwikKdvFBI50WHNFI_9cArujDlAjs6B6eEr87AIeHTgbQ0RzuvJopJzyDY3Jo7UQZv-2HnCvgoTs7S3L0gD67Zk/s1600/karma.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi1GvC8H35suEeS_WkEHWUVHFl-ejgF2VHABhO74jqvan3Oohqdd2HqAwikKdvFBI50WHNFI_9cArujDlAjs6B6eEr87AIeHTgbQ0RzuvJopJzyDY3Jo7UQZv-2HnCvgoTs7S3L0gD67Zk/s1600/karma.jpg" height="320" width="320" /></a>A non-Vedic philosophy or religion is based on a predominantly linear concept of time. Moreover, it is riddled with obligatory introjections that cause the adherent to, well, adhere fixedly to some particular point on the time-track - such as an obsession with one particular prophet, book, god, etc. as a singular or final pinnacle in a hierarchy limited by space-time. The ideology misuses the 'sacred' as a carrier for political ambition, and it cuckolds the 'classical' to lend itself respectability. The time-horizon is limited to a single lifetime of the current physical body, to the extent of projecting it into an afterlife in heaven or hell (as the case may be). It socially engineers managed solutions and elitist priestcraft at the cost of a spiritual culture of individual, unmanaged customization.<br />
<br />
[A word here on the Vedic perspective of Karma and rebirth: Some Western "Indologist" types with their 'Aryan' race-based theories have been trying to suggest that the concept of Karma and rebirth is not present in the 'Aryan' Vedas, and was a later development within 'Upanishadic' Hinduism. Bollocks, of course.]<br />
<br />
From a RigVeda verse on cremation, 10.16.3 -<br />
<blockquote class="tr_bq">
<span style="color: #660000;">सूर्यं चक्षुर्गच्छतु वातमात्मा द्यां च गच्छ पृथिवीं च धर्मणा ।<br />अपो वा गच्छ यदि तत्र ते हितमोषधीषु प्रति तिष्ठा शरीरैः ॥ </span></blockquote>
<blockquote class="tr_bq">
"To the Sun let your Eyes go,<br />
To the Wind your Life-breath.<br />
By the good Deeds you have done,<br />
Go to the Heaven and then come back again<br />
To live on the Earth or take to the Waters<br />
If you are comfortable with it.<br />
Remain in the Herbs with the bodies you intend to take."</blockquote>
And another one. RigVeda 10.16.2 -<br />
<blockquote class="tr_bq">
<span style="color: #660000;">श्रुतं यदा करसि जातवेदो ' थेमेनम् परिदत्तात् पितृभ्यः ।<br />यद् गच्छात्यसूनीतिमेतामथा देवानां वाशनीर्भवाती ॥ </span></blockquote>
<blockquote class="tr_bq">
"When the Supreme Lord gives the soul rebirth and facilitates another mother-father duo based on the fruits of Karma, then the soul inherits that particular type of life-force dynamics, and becomes engaged with the sensory apparatus."</blockquote>
<b><span style="color: #660000;">Between Method & Madness</span></b><br />
<br />
Caught between the intoxication of devotion and the method of the intellect, what is the way? Seen from the perspective of Vaishnava bhakti texts like the <i>Bhakti-rasamrita-sindhu</i> 1.2.101 -<br />
<br />
श्रुति-स्मृति-पुराणादि<br />
पञ्चरात्र-विधिं विना ।<br />
ऐकान्तिकी हरेर्भक्तिर्<br />
उत्पातायैव कल्पते ॥<br />
<br />
"Devotion to the Lord that ignores the method and concepts of Vedic literatures like the Upaniṣads, Purāṇas and Nārada-pañcarātra is <b>merely an unnecessary upheaval in society</b>." (History stands witness!)<br />
<br />
That perspective is intimately related to progress over multiple "births-and-deaths" - <i>Bhagavad Gita</i> 7.19 -<br />
<br />
बहूनां जन्मनामन्ते<br />
ज्ञानवान् मां प्रपद्यते ।<br />
वासुदेवः सर्वमिति<br />
स महात्मा सुदुर्लभः ॥<br />
<br />
"After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare."<br />
<br />
That said, all such arrangements without true devotion is useless labour - <i>Shrimad Bhagavatam</i> 1.2.8 -<br />
<br />
धर्मः स्वनुष्ठितः पुंसाम्<br />
विश्वक्सेन-कथासु यः ।<br />
नोत्पादयेद् यदि रतिम्<br />
श्रम एव हि केवलम् ॥<br />
<br />
"The occupational activities a man performs according to his own position are only so much useless labor if they do not provoke attraction for the message of the Personality of Godhead."<br />
<br />
See also: <a href="http://parikramah.blogspot.com/2013/02/blasphemy-and-multicultural-democracy.html" target="_blank">Blasphemy and Multicultural Democracy</a> for a comparison of the basic principles of a Vedic devotional religion and a non-Vedic one.<br />
<br />
<b><span style="color: #660000;">Varnashrama Dharma: Completing a Cycle of Action & Cycle of Thought</span></b><br />
<br />
The four psycho-physical modes and the four psycho-spiritual modes are the matrix in which the method and madness can operate.<br />
<br />
The 4 <i>varnas</i> (psycho-physical modes) are phases of a cycle of Action. It is a psycho-physical process within the individual as well as the body politic.<br />
<br />
The 4 <i>ashramas </i>(psycho-spiritual modes) are phases of a Cycle of Thought. It is meant to discharge life-force so as to best channel the progress of civilization.<br />
<br />
Quoting Shrimad Bhagavatam 5.19.19:<br />
<br />
अस्मिन्नेव वर्षे पुरुषैर् लब्ध-जन्मभिः शुक्ल-लोहित-कृष्ण-वर्णेन स्वारब्धेन कर्मणा दिव्य-मानुष-नारक-गतयो बह्व्य आत्मन आनुपूर्व्येन सर्वा ह्येव सर्वेषां विधीयन्ते यथा-वर्ण-विधानं अपवर्गश्चापि भवति ।<br />
<br />
"The people who take birth in this land are divided according to the modes of material nature — the modes of goodness [sattva-guṇa], passion [rajo-guṇa], and ignorance [tamo-guṇa]. Some of them are born as exalted personalities, some are ordinary human beings, and some are extremely abominable, for in Bhārata-varṣa one takes birth exactly according to one's past Karma. If one's situation is ascertained by a bona fide method according to the four social modes [brāhmaṇa, kṣatriya, vaiśya and śūdra] and the four spiritual modes [brahmacārī, gṛhastha, vānaprastha and sannyāsa], one's life discharges itself to perfection."<br />
<br />
Quoting from the Viṣṇu Purāṇa (389), Parāśara Muni says:<br />
<br />
वर्णाश्रमाचारवता<br />
पुरुषेण परः पुमान् ।<br />
विष्णुर् आराध्यते पन्था<br />
नान्यत् तत् तोष-कारणम् ॥<br />
<br />
"The Supreme Personality of Godhead, Lord Viṣṇu, is worshiped by the proper execution of prescribed duties in the system of varṇa and āśrama. There is no other way to satisfy the Lord."<br />
<br />
Needless to say, the theoretical framework of Varnashrama itself can be treated in an erroneous epistemological non-Vedic way. In which case it is <i>asuri</i> varṇāśrama, not <i>daivi </i>varṇāśrama. Varnashrama is based on the classifications of "guna-karma" (quality and cultivation), as the Bhagavad Gita explains clearly. As the Bhagavatam's story goes, the asuras (demons) developed a perfect varṇāśrama society, but it did not please Vishnu, whereas even the imperfect varṇāśrama of the society of devas (gods) apparently pleased Him no end.</div>
Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-1420682824763469672.post-23456467437505774432013-12-21T06:38:00.000-08:002017-09-06T11:52:10.216-07:00Brahma's Lotus Arse: A Hindutva view of LGBT issues<div dir="ltr" style="text-align: left;" trbidi="on">
Recently the bizarre stance taken by the Supreme Court of India in criminalizing homosexuality has been in the news. Taken in an isolated sense, it is a matter of concern to most right-thinking people, whatever be their political orientation. It is also surprising that supposedly 'Hindutva' forces have chimed in with an asinine note in this debate on LGBT issues. India is a society in unprecedented flux, which over the past 60 years has seen an unprecedented re-alignment of social forces (for better justice and empowerment) in modern history - all through the ballot rather than the bullet. Just like there can be good things from this flux, there is apparently the possibility of ignorance that emerges from this churning, too.<br />
<br />
<b><span style="color: #660000;">Political Identity</span></b><br />
Political orientation - exactly like sexual and gender identity - is not a bipolar case of 'left' and 'right', 'male' or 'female'. Therefore it should be apparent to the discerning that the BJP is a political bandwagon that is <u>not</u> equivalent to 'Hindutva' as a political philosophy. The BJP as a political vehicle has its own share of <i>Dilli billis</i> who are politician passengers rather than statesmen drivers with an ideological vision. One can read up on the "D4" within the BJP to get an idea of the wheels-within-wheels of the political forces that run this country - on both sides of the political spectrum and across party lines. There is conflict between them and, say, Modi.<br />
<br />
There is nothing special in the fact that there are "communal" forces of all stripes in India (or any other society), most of them as Congress affiliates and some of them in the opposition. There is also nothing special that there are "liberal" forces on all sides, and so it should not be surprising that there are truly liberal forces that form an intrinsic part of 'Hindutva'. This essay here tries to put forward a 'Hindutva' liberal view on LGBT issues. Its also worth noting apologetically that every country has its pseudo-liberal jackasses. Their fashionable cerebral musings are blissfully disconnected from other parts of their own brains. Unfortunate societies must wait for Time to show fully the actual fruits of a generation's reckless experiments with truth. A more holistic perspective serves the purpose better.<br />
<br />
<b><span style="color: #660000;">Sexuality and Psychophysical Identities</span></b><br />
Sexuality and even gender identity is a continuum, not merely a polarity of male-female. This is true even biologically within one individual's composite body of all types of cells, irrespective of the body's aggregate gender. The fact that sexuality is a continuum with many 'overlapping' areas even in 'mainstream' society can be seen with classifications of sexual preferences such as "gynandrophilia" (attraction for transsexuals), etc. Statistically, it has been noted to emerge as an increasingly preferred customer choice in escort services, pornography, etc. Among Hinduism one sees deity forms of various intersections of categories of species and gender identity, such as the iconic <i>ardha-nareeshwara</i> form (check out the 'lotus' diagram below).<br />
<br />
Gender differences range from 'absolute' to merely a matter of degree. 'Absolute' differences are sex-dichotomous differences, such as the presence or absence of gender-specific genital organs. On the other hand, a greater number of gender differences are sex-dimorphic and therefore only a mater of statistical degree, such as stature, behaviors and psychological and other abilities (typically complementary). These categories of psycho-physical differentiation are a product of, both, nature and nurture.<br />
<br />
However, even the 'absolute' differences are developmentally a matter of degree of elimination, sharing the same 'substrate' (in an ontological, or better called 'morphogenetic', sense). For instance, in order to become 'male', the foetus goes through a de-feminization (and thereby masculinization) process. <b>The 'female' is the default path for the psycho-physical development of the human being</b>, in the sense that gene actions that result in the formation of 'absolute' female-specific systems are merely eliminated. This idea is supported by the fact that there are no female-specific genes or hormones that correspond to the hormones active in males only. Therefore, the Vedas switch to female deities at particular points in the spiritual journey. [Agniveer: 1. <a href="http://agniveer.com/woman-sunrise/" target="_blank">Vedas on Woman – "Sunrise of enlightenment"</a>; 2. <a href="http://agniveer.com/category/society/woman/page/2/" target="_blank">Vedas on Woman – "Foundation of knowledge"</a>]<br />
<br />
Thus, in a psycho-spiritual and psycho-physical process of self-discovery, there is a good possibility of having to discover and pass through a beingness that strides and encompasses gender identities. In the end, <i>atman </i>is said to be asexual - or rather pan-sexual. Along the way, as part of a process of self-discovery, there appears to be a phase of homo-eroticism, i.e., developing a sort of intimate comfort - or even admiration - for the morphological body of the same gender as one's current mortal coil. In some Dharmic systems, this phase, like many other phases, seem to be projected on the <i>ishta devata</i>. E.g., there are detailed descriptions of the spiritual body, including all private parts, of chosen deities, both male and female. Clearly, these were not meant for the meditations of devotees of the opposite sex, and of course these are not lustful flights either. But they do indicate a 'transmutation' of eros and its perspective.<br />
<br />
It follows that tendencies like homophobia would become a deep-seated developmental block in spiritual life. It may or may not be the case that there are healthier paths for the common man to self-discovery than those manifested by LGBT, but the fact is that LGBT is relatively uncommon by nature as much as by nurture. Therefore, it should be treated with the humility, respect and wonder that is due to all such relative phenomena of nature that are the products of crises or blurs of identity. If destiny is born out of crisis, and if the spiritual task is to derive new order out of chaos, then the revulsion to outliers and counter-examples to common set identities is counter-productive across all <i>purushaarthas</i> and for socio-political <i>varnashrama</i>.<br />
<br />
<b><span style="color: #660000;">Justice, Ethics & Experience</span></b><br />
Law (prescription and proscription) should ideally set the contours for spiritual life within a particular society. Criminalization of homosexuality does the opposite at this point in our society. Unbelievably, in India homosexuality is being legally conflated with pedophilia and bestiality, perhaps because a lot of homosexual conditioning happens in such contexts as the systematic buggery of street children as a form of abuse and gang dynamics, turning into a cycle of the abused becoming the abuser. Promiscuity also may be a problem within consensual homosexual social circles, but that is partly related to their lack of space and status in society. It is not inherent in LGBT orientations, but is a combination of legitimate LGBT tendencies with other illegitimate tendencies common to all sexual orientations - such as lust, abusiveness, irresponsibility and other forms of perversity.<br />
<br />
So the legal position is tantamount to aiding in the nurture of perversity by compartmentalizing a particular psycho-physical tendency and pushing it down into a vicious spiral instead of containing (regulating) and edifying it into virtue. The law should promote fidelity and discourage promiscuity and abuse. Criminalizing homosexuality serves no purpose whatsoever. However, in my humble opinion, a useful debate could be had on whether same-sex couples can be "married" in the same cultural form as regular couples, or whether it should be differentiated for cultural purposes (if not legal). Perhaps it calls for containment but not ostracism, definitely for unbiased edification and not visceral condemnation in the garb of religion or culture.<br />
<br />
In some ancient societies they actually took the opposite stance of elevating the status of people with mixed gender identities, etc. For example, in Oaxaca (Mexico), even today the old tradition persists, that if one offspring happens to be 'transsexual', he/she wears distinguishing jewelry and inherits the entire family property - and then may choose to re-distribute it one way or another. Et cetera. I guess the purpose behind such traditions must have been to uphold such a minority cases of "freaks" of nature so that the aam abdul can wonder about the fixed conceptions around identities that are common in society, and also to induce a sense of spiritual responsibility as an antidote to a vicious spiral of promiscuity or persecution that often stems from identity crises.<br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh4s838JPmP5Tk0GZPOxjlJ2U6aqTO74YQEIkjJOEIp5LbNxeMNAAMRbinhMlCns2LpOOZ0Rpi8PEW31nBgXoVctwPxM2g72xKlWF1ASXiu-1C0QEKkSCJuZsS758c_vxQC25OK0y0ZlhA/s1600/lotus++LGBT.png" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="275" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh4s838JPmP5Tk0GZPOxjlJ2U6aqTO74YQEIkjJOEIp5LbNxeMNAAMRbinhMlCns2LpOOZ0Rpi8PEW31nBgXoVctwPxM2g72xKlWF1ASXiu-1C0QEKkSCJuZsS758c_vxQC25OK0y0ZlhA/s320/lotus++LGBT.png" width="320" /></a></div>
<br />
देवोsदेवान् जघनतः<br />
सृजति स्मातिलोलुपान् ।<br />
त एनं लोलुपतया<br />
मैथुनायाभिपेदिरे ॥<br />
<br />
"The God Brahma then created the Demons from his buttocks, overly concupiscent. Due to excessive sexual lust, they approached Him for copulation." - The Bhagavatam, 3:20:23<br />
<br />
In its morphology, the Bhagavatam or any Vedic text is interesting. One could think of the <a href="http://en.wikipedia.org/wiki/Homunculus" target="_blank">homunculus</a>. Even by its own devotional logic, Brahma (with the four-lobed head) is the Supreme Being's first-born son, and Brahma's blessed arse rests on the Lotus emanating from Vishnu's own navel, the source of everything. </div>
Unknownnoreply@blogger.com1tag:blogger.com,1999:blog-1420682824763469672.post-16717218490363178492013-11-27T15:47:00.004-08:002013-11-29T08:44:33.293-08:00One Being, Many Vectors: Sanity in Politics & Religion<div dir="ltr" style="text-align: left;" trbidi="on">
<b>Veda could be characterized as an unlimited collection of sane points of view, and a rejection of not-so-sane 'packaged' half-truths that come bundled with beliefs, affiliations, etc.</b> एकं सत् विप्रा बहुधा वदन्ति । "Truth is One, the learned call it by many Names." - RigVeda 1.164.146<br />
<br />
'Sanity' is measurable in terms of a genuine relationship with all branches of knowledge, and holistic processes to recognize that knowledge. A point of view that answers more questions than it causes to be raised, and which offers a pragmatic process of further cognition and more mature questions, is worthy of being adopted. A point of view that does not square with reasonably related branches of knowledge, or that has no pragmatic method to it, is worthy of rejection. [Check out <a href="http://agniveer.com/what-is-vedic-religion/" target="_blank">Agniveer: 'What is Vedic Religion?'</a>]<br />
<br />
The fact that there are unlimited points of view is emphasized in Hindu philosophy itself -<br />
<blockquote class="tr_bq">
तर्कोsप्रतिष्टः श्रुतयो विभिन्ना<br />
नासावृषिर्यस्य मतं न भिन्नम् ।<br />
धर्मस्य तत्तवं निहितं गुहायाम्<br />
महाजनो येन गतः स पन्थाः ॥</blockquote>
<blockquote class="tr_bq">
- Yudhishthira in The Mahabharata, Vana-parva, 313.117</blockquote>
"Dry arguments are inconclusive. A philosopher/teacher/prophet (<i>muni</i>) whose opinion does not differ from others is not considered a purified intellect. Simply by studying the <i>shrutis</i> (books that were "heard" by the teachers), which are multifarious, one cannot come to the right path by which Dharma is understood. The solid truth of Dharma is hidden in the heart of an unadulterated, self-realized person. Consequently, as the <i>shaastras </i>confirm, one should accept whatever progressive path the great ones advocate."<br />
<br />
<b>Enlightened seers all have a unique and different point of view! This is an astonishing assertion of Hinduism.</b> Yet Dharma is one and unified, as is the multifarious tree of knowledge - i.e. there is a consilience of knowledge.<br />
<br />
<b>It also says that dry argument without reference to being-ness (a<i>smita</i>) is always inconclusive.</b> Cultural or civilizational identity is clearly a component to understanding. A particular culture will have a greater bandwidth for truth if it can accommodate a greater diversity of the civilizational spectrum, including the deracinated sections of society.<br />
<br />
Therefore, "Hinduism" cannot be defined by some kind of doctrinal manifesto like most typical "religions". Rather, it appears to be a broad culture of a never-ending curiosity about truth. Finito.<br />
<br />
<span style="color: #4c1130;"><b>The Politics of Hindutva</b></span><br />
<br />
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Then there is the consideration of the political philosophies derived from a Vedic mindset. On his bed of arrows on the battlefield of Kurukshetra, the grandsire Bhishma equated Politics with the practice of <i>sannyasa</i>.<br />
<br />
The set of political philosophies claiming affiliation with the Veda has come to be called Hindutva in the current day and age. [Insert: Some people differentiate Hinduva from Raj Dharma (<a href="http://forums.bharat-rakshak.com/viewtopic.php?p=1549061#p1549061" target="_blank">BRF</a>).]<br />
<br />
Like a true philosophy, it ought to have a consideration from different vectors. It would be wonderful for India's social and political discourse at large if educated sections of its people could break out of their old, encrusted categories and recognize the fundamentals of Hindutva, as outlined above in this blogpost -- and then <i>participate </i>in it and enrich it, for there is plenty of space for many viewpoints, and plenty of need for different methods to tackle India's (and the world's) varied problems in its various regions.<br />
<br />
But many currently think of the political philosophy of Hindutva as a monolithic, opportunist juggernaut that can be pigeonholed into some Western category (like "right-wing" ideology), and whose internal differences of opinion are only ramifications within that category. But the fact is that it doesn't really fit any Western category. Even using a Western lens, an honest survey shows that there are as many clearly leftist people within Hindutva as there are right-wingers. <b>Hindutva can easily occupy both sides of the aisle, even in its current nascent form.</b><br />
<br />
It is actually a different <i>dynamic </i>of governance, i.e., one based on a different form of social and cultural capital -- created on an evolving civilizational resource rooted in native experience rather than one imported and "thrust fully formed" on the civilization. Yet, some tendentious opinion-makers have tried to bury its distinct diversity and subtle nuances under some rather unsettling labels imported from other civilizations with a very different historical experience. Once that is done, it becomes a matter of forcing an identification based on the merest similarity. This semantic confusion is sheer insanity. Such an intellectual priesthood and its sepoys have become active carriers of this contagion, with little regard for real facts and honest analysis.<br />
<br />
<b><span style="color: #4c1130;">Old order must pass</span></b><br />
<b><span style="color: #4c1130;"><br /></span></b>
In the Vedas, there is an eternal Truth (<i>satyam</i>), and a continuously changing modality of Truth (<i>Rtam</i>). Cultural nationalism means to create a system for the recognition of the modal nature of old and new truths through time, where dynamic <i>Rtam</i> can be fostered, and where static half-truths that try to monopolize, limit, or distort it can be weeded out as time flows by. <b>For sure, there will be ideological casualties - not to be construed as 'victims'.</b> From the post <a href="http://parikramah.blogspot.com/2013/03/bruce-lee-and-bhakti-2.html" target="_blank">'Bruce Lee and Bhakti - 2'</a> -<br />
<blockquote class="tr_bq">
"Politically, it follows that all bona fide sectarian cultures must point to the unified Tree of supra-subjective knowledge. The ideological sources of any religious or ideological sect can be objectively evaluated for this complete structure and continuity with Knowledge. If it fails in this due to a fixation on one point in history, one personality, or one obsession with an ideal, then its destruction is written in the stars and the politics of Dharma must aid this process. Any political party that seeks to prevent their destruction is doing so at the cost of the general sanity of the environment."</blockquote>
But if pseudo-"secular" mavens of spin and their gullible 'educated' consumers in India cannot bring themselves to understand this cultural nationalism and break out of their ignorant prejudices, then to quote Bob Dylan's lyric:<br />
<blockquote class="tr_bq">
Come mothers and fathers<br />
Throughout the land<br />
And don't criticize<br />
What you can't understand<br />
Your sons and your daughters<br />
Are beyond your command<br />
Your old road is<br />
Rapidly agin'<br />
Please get out of the new one<br />
If you can't lend your hand<br />
For the times they are a-changin'.<br />
- (<a href="http://www.youtube.com/watch?v=vCWdCKPtnYE" target="_blank">link to song</a>)</blockquote>
</div>
Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-1420682824763469672.post-63698553611489582412013-09-17T16:32:00.000-07:002013-09-17T18:25:14.024-07:00Good Critic, Bad Critic<div dir="ltr" style="text-align: left;" trbidi="on">
<div class="tr_bq">
My pathbreaking research has revealed that the Bollywood blockbuster "<i><a href="http://en.wikipedia.org/wiki/Dilwale_Dulhania_Le_Jayenge" target="_blank">Dilwale dulhaniya le jayenge</a></i>" ("The possessor of a heart carries away the bride") was named after a mantra from the RigVeda. I know you think I'm a bullshitter, but at least everyone agrees that Bollywood's dons of doggerel are plagiarists. If you don't believe me, I can show you. Its from the RigVeda's Saraswati Suktam:</div>
<blockquote class="tr_bq">
उत त्वः पश्यन् न ददर्श वाचं , उत त्वः श्रृण्वन् न श्रृणोत्येनम् ।<br />
उतो त्वस्मै तन्वं विसस्रे जायेव पत्य उषति सुवासाः ॥ ऋग्वेदः १०.७१.४ </blockquote>
<blockquote class="tr_bq">
"One man looks at the Word, yet he does not see Her; One listens but does not hear Her.<br />
But to another has She shown Her beauty, like a fond well-dressed bride does to her husband."<br />
- RigVeda 10.71.4</blockquote>
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The enlightened person, whose ignorant heart has been set alight by knowledge, who becomes an intoxicated bard in pursuance of the Veda, is often called <i>kavi</i> in Sanskrit - a poet. I'm told that this is not your cheap Urdu poetaster, churning out cliched or mawkish rhyme for a bit of notoriety or wallow, but rather someone whose transactions are of a different type, whose fame is of a different frequency.<br />
<br />
But the mantra is not about the Poet, it is about the hearer, about ways of listening or reading. <i>Shravanam</i>.<br />
<br />
This word "<i>dilwala</i>" is Persian pidgin in north-India. The Sanskrit word is "<i>sahridaya</i>" - "companion or possessor of a heart". I came across this thoughtful editorial in the Sanskrit language Sudharma newspaper of September 11, 2013 - A translation:<br />
<blockquote>
<a href="http://sudharma.epapertoday.com/?yr=2013&mth=9&d=11" target="_blank">कविसहृदयाख्यं तत्त्वम् ।</a> The reality of what is called 'Poet' and of the 'Possessor of a sincere, learned heart' </blockquote>
<blockquote>
"The reality of Saraswati (Goddess of Speech, Knowledge) is won by the Poet, and by the Possessor of a heart", said <a href="http://en.wikipedia.org/wiki/Abhinavagupta" target="_blank">Abhinavagupta</a>. "Those who, <b>by constant practice and devotion to the poetry</b> acquire the ability to identify and become part of (something) in the clear, illustrative imagination of the heart's mirror, they become participants in the relationships of the heart and are possessors of the heart," said he. <b>In the hands lies creativity, so also in the possession of a heart lies the ability for bliss.</b> But its not as if all who read poetry or all who watch theater are knowers of the poet's heart. Only some have that ability. Thus it is heard: </blockquote>
<blockquote>
"One man looks at the Word, yet he does not see Her;<br />
One listens but does not hear Her." </blockquote>
<blockquote>
In the world, as poets are rare, so also are possessors of hearts. Just like poetic talent, the ability for critique and reflection is also obtained only by the Grace of God. By the ability for critique and reflection, the possessor of a heart knows the inner state of the poet, and discovers new meanings, too. <b>What the sun doesn't see, that the poet sees; and what even the poet doesn't see, that the reflective critic sees.</b> But some critics turn into academic commentators. They only seek the faults in the poet. Where the meaning is complex, there they say it is obvious and literal and cast it away. Where the meaning is clear they re-describe it in complex ways. They increase the readers' perplexity. In this way, many an interpreter has perverted reality. They aren't possessors of hearts. <b>Only he is a possessor of a heart who sets aside envy and emulation and reads poetry for the joy of poetry.</b> The reality of Saraswati is in, both, the poet and the possessor of a heart. If there were no possessors of hearts, then the poet's work is wasted. If there was no poet, then the possessors of hearts would have no bliss. May both increase!</blockquote>
So the devoted practice and duplication is not blind admiration, says the editor; it is a sympathetic, reflective critique.<br />
<br />
Secondly, this line was intriguing: "What the sun doesn't see, that the poet sees; and what even the poet doesn't see, that the reflective critic sees." It reminded me of a verse famous in the Mahabharata:<br />
<blockquote class="tr_bq">
अष्टौ श्लोकसहस्राणि अष्टौ श्लोकशतानि च<br />
अहं वेद्मि शुको वेत्ति सञ्जयो वेत्ति वा न वा </blockquote>
<blockquote class="tr_bq">
"Eight thousand and eight hundred verses there are,<br />
That I know and Shuka knows but Sanjaya (the author) may or may not know." </blockquote>
<blockquote class="tr_bq">
-Mahabharata, Adi Parva 1.81</blockquote>
Around this verse is built the theory of the "Hidden Bharata", one that isn't available in the popular epic's text. Now if I were an Idiot, or a clever Nazi or colonial Western Indologist, or a traditionalist upper caste Hindu clansman, I might go digging for the relics of this 8800 verse Holy Grail in Tibet or Turkey, or deep in the family archives of a particular caste-collective. Nothing wrong with that, of course - after all, <b>"What one has not yet learned to use, one must first learn to waste",</b> be it time, money, energy or intelligence. But this Hidden Bharata seems to have been pursued more as an <i>idea</i> by those Hindu spiritual leaders who worked with the fundamentals. For example, one finds an echo of it in the texts of Bengal Vaishnavism, where Lord Shiva says:<br />
<blockquote class="tr_bq">
अहं वेद्मि शुको वेत्ति<br />
व्यासो वेत्ति न वेत्ति वा ।<br />
भक्त्या भागवतं ग्राह्यं<br />
न बुद्ध्या न च टीकया ॥ </blockquote>
<blockquote class="tr_bq">
"[Lord Śiva said:] 'I may know; Śuka may know; and Vyāsa may or may not know the Śrīmad-Bhāgavatam. For the spotless Purāṇa can be grasped only through devotional service, not by material intelligence, mental speculation or philological commentaries.'" </blockquote>
<blockquote class="tr_bq">
- <a href="http://vedabase.net/cc/madhya/24/313/en" target="_blank">Chaitanya Charitamrta, Madhya, 24.313</a> </blockquote>
If "<i>dilwala</i>" is pidgin, the above tried to address the Indian side, the <i>sahridaya</i>. The Persian equivalent would be <i>saheb e delaan</i>. Its a phrase that is found in Persian mysticism going back to Zoroastrian and Mithraic times, they say. And so is the word <i>khudaa</i>, which means Self-evident (<i>khud aashkaar</i>) according to the mystics. Some of its best expression is in the poetry of <a href="http://ganjoor.net/hafez/ghazal/sh5/" target="_blank">Hafez</a>:<br />
<blockquote class="tr_bq">
<div style="text-align: center;">
<span style="font-size: large;">دل می رود ز دستم صاحب دلان خدا را</span></div>
<div style="text-align: center;">
<span style="font-size: large;">دردا که راز پنهان خواهد شد آشکارا </span></div>
</blockquote>
<blockquote class="tr_bq">
<div style="text-align: center;">
"My heart is slipping out of my hands, O possessors of hearts, for Self-evidence's sake!</div>
<div style="text-align: center;">
Alas, the hidden secret will become manifest!"</div>
</blockquote>
As the editor said, "In the hands lies creativity, so also in the possession of a heart lies the ability for bliss." Here, our man is moving beyond creativity and 'doing' (service), towards an encounter that the possessor of a heart is entitled to. (Conversely, in a condition of confusion and disorientation, "<i>dil pey mat ley, haath mein ley!</i>").<br />
<br />
Control + Duplication = Communication;<br />
Control + Communication = Having [ref. <a href="http://parikramah.blogspot.com/2013/09/be-do-have-creative-imagination-faith.html" target="_blank">Be Do Have: Creativity, Faith, Works and Witnessing</a>]<br />
<br />
Its probably better to draw close to the original Veda before one spends time on academic interpretations and the theories of linguists, archaeologists and other "researchers" who have little identification with the Veda, or instead have an attitude of envy, usurpation or malice towards Vedic civilization or India. In other words, if they haven't paid their dues at the altar of the Veda and Vedanga, <b>duplicating its practice</b> as per its own clear native specifications, then their theories and critiques are worth nothing - or more harmful than useful.</div>
Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-1420682824763469672.post-1260515314630303172013-09-12T19:24:00.002-07:002013-11-12T13:07:34.193-08:00Be Do Have: Creativity, Faith, Works and Witnessing<div dir="ltr" style="text-align: left;" trbidi="on">
<div class="tr_bq" style="text-align: justify;">
The Biblical Jesus Christ reportedly said that the Kingdom of Heaven is already within those he speaks to. But he also said that the Kingdom of Heaven cannot be seen until one is born again. He also confirmed the ancient notion of the mission to establish the Kingdom of God on Earth. </div>
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<br /></div>
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<div style="text-align: justify;">
Being, Doing and Having (a thing) probably have little in common with one another, except the thing in itself. They are <i>distinct mediums</i> in which that thing is realized, knowledge of that thing is gained, and bliss of that thing is experienced - <i>mediums</i> of Time and Eternality, of Motion and Survival. Probably like the difference between the mediums in which creatures of the Earth, the Atmosphere and the Heavens operate. According to the Veda, they are three containers in which the cosmic fire (Agni) burns.</div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiFY5L8OtsNiJxlr4F0WysKyou_jvvigSqrMYBZwJRuBNTcHHI8ar3iDKuEoXbOuvnfg7iGZgW5O7pgtH5QMRVLLhNj7O-PEPKUruZWVbfroQpExCHQLfkui3HO-uveiRMNksJg_bxMVns/s1600/do-be-do-posters.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="216" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiFY5L8OtsNiJxlr4F0WysKyou_jvvigSqrMYBZwJRuBNTcHHI8ar3iDKuEoXbOuvnfg7iGZgW5O7pgtH5QMRVLLhNj7O-PEPKUruZWVbfroQpExCHQLfkui3HO-uveiRMNksJg_bxMVns/s320/do-be-do-posters.jpg" width="320" /></a></div>
<div style="text-align: justify;">
If Being, Doing and Having are not treated as distinct, then the proverbial dog apparently keeps chasing its own tail, knowledge becomes Mechanical, and bliss becomes mere Entertainment to kill Time. A rather hellish wheel of action and Reaction.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
The 3 may also have a logical order at the level of Individual agreement - Being precedes Doing, and Having follows.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
That could appear counter-intuitive. Some may think that in order to truly Be something, one has to first Do something in order to Have some qualification, at which point there is social agreement that one is that thing. That's also true - at the level of social or Political agreement. As stated in another blogpost [<a href="http://parikramah.blogspot.com/2013/09/the-forest-and-village-individual.html" target="_blank">The Forest and the Village</a>] - "The Political level keeps the Individual level honest, and vice versa."</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
<b><span style="color: #660000;">The Earth and the Atmosphere: Being and Doing</span></b></div>
<div style="text-align: justify;">
The Sacrifice, Yajna, is to be <i>conceived</i> first in Heaven, then wrought on Earth: </div>
<blockquote class="tr_bq">
देव-विशः कल्पयितव्या इत्याहुस् ;<br />
ताः कल्पमाना अनु मनुष्यविशः कल्पन्त इति । </blockquote>
<blockquote class="tr_bq">
सर्व विशः कल्पते यज्ञो sपि ।<br />
तस्यै जनतायै कल्पते यत्रैवं विद्वान् होता भवति । </blockquote>
<blockquote class="tr_bq">
"'The subjects of the Gods should be brought into order', they say;<br />
'As they are brought into order, the subjects of Mankind come into order.'" </blockquote>
<blockquote class="tr_bq">
"All the subjects come into order, the sacrifice comes into order also.<br />
All is in order for that people where there is a Wizard knowing thus."</blockquote>
<blockquote class="tr_bq">
- from <a href="http://titus.uni-frankfurt.de/texte/etcs/ind/aind/ved/rv/ab/ab.htm?ab009.htm" target="_blank">Aitareya Brahmana 1.9</a></blockquote>
<div style="text-align: justify;">
So then, the first phase of Yajna is postulated by someone who has already seen the Heavens, and then heard by and refined within the Individual researchers (encompassing their most confidential relationships as well as circumstance). The work then is to remove all obstacles so as to refine one's intention to the point of Being without reservation. Then each one takes ownership of Work. This is Consecration (<i>diksha</i>). </div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
The adjacent phase of Yajna is in working to create that Heavenly postulate on Earth. It is the translation of the Individual idea to the social or Political. It is an effort in building civilization, or supporting it in balance, or destroying its hypertrophic (<i>ugra-karmic</i>) excesses.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
Of course, there is a feedback loop between the two phases, between conception, working, reformation and re-working. </div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
The progression of one's sense of reality and objective relationships could be described somewhat as follows (in ascending order):</div>
<br />
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<b><span style="font-size: 14pt;">Modes of Doing</span></b><span style="font-size: 14.0pt;"><o:p></o:p></span></div>
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</tr>
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<b><span style="font-size: 12pt;">Waiting</span></b><b><span style="font-size: 12.0pt;"> <o:p></o:p></span></b></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<span lang="AR-SA" style="font-family: "Mangal","serif"; font-size: 12.0pt;">परिचर्या</span><span lang="SA" style="font-family: Arial, sans-serif; font-size: 12pt;"><o:p></o:p></span></div>
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<!--[if !supportLists]-->-<span style="font-size: 7pt;">
</span><!--[endif]--><span dir="LTR"></span>Passive
hope based on waiting for future advent of an avatara or savior, rather than
observation<o:p></o:p></div>
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<!--[if !supportLists]-->-<span style="font-size: 7pt;">
</span><!--[endif]--><span dir="LTR"></span>Simple
patience and happiness devoid of ambition<o:p></o:p></div>
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<b><span style="font-size: 12pt;">Hiding <o:p></o:p></span></b></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<span lang="SA" style="font-family: Mangal, serif; font-size: 12pt;">अप्यय</span><span style="font-size: 12pt;"><o:p></o:p></span></div>
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<!--[if !supportLists]-->-<span style="font-size: 7pt;">
</span><!--[endif]--><span dir="LTR"></span>Occultation
of the cynosure from Earthly observation<o:p></o:p></div>
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<!--[if !supportLists]-->-<span style="font-size: 7pt;">
</span><!--[endif]--><span dir="LTR"></span>Personal
renunciation, etc.<o:p></o:p></div>
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<br /></div>
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<b><span style="font-size: 12pt;">Protecting <o:p></o:p></span></b></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<span lang="SA" style="font-family: Mangal, serif; font-size: 12pt;">गोप्तृत्व</span><span lang="SA" style="font-family: Mangal, serif; font-size: 12pt;"><o:p></o:p></span></div>
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<!--[if !supportLists]-->-<span style="font-size: 7pt;">
</span><!--[endif]--><span dir="LTR"></span>Confidential
preservation and transmission<o:p></o:p></div>
<div class="MsoListParagraphCxSpLast" style="margin: 0in 0in 0.0001pt 17.1pt; text-indent: -0.25in;">
<!--[if !supportLists]-->-<span style="font-size: 7pt;">
</span><!--[endif]--><span dir="LTR"></span>Covert
affiliation while pretending to be a very dutiful part of inimical mainstream
<o:p></o:p></div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 17.1pt;">
<span style="font-size: 10pt;">[Like a wife secretly having an extra-marital
affair and being extra-diligent in her duties to her husband to avoid
suspicion or address her conscience]<o:p></o:p></span></div>
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<b><span style="font-size: 12pt;">Defending <o:p></o:p></span></b></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<span lang="AR-SA" style="font-family: "Mangal","serif"; font-size: 12.0pt;">जय</span><span style="font-size: 12pt;"><o:p></o:p></span></div>
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<!--[if !supportLists]-->-<span style="font-size: 7pt;">
</span><!--[endif]--><span dir="LTR"></span>Open<span lang="SA" style="font-family: Arial, sans-serif;"> </span>expression
of one's affiliations by violently or peacefully confronting contra-postulates<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin: 0in 0in 0.0001pt 17.1pt; text-indent: -0.25in;">
<!--[if !supportLists]-->-<span style="font-size: 7pt;">
</span><!--[endif]--><span dir="LTR"></span>The
struggle to create social and political space for activity<o:p></o:p></div>
<div class="MsoListParagraphCxSpLast" style="margin: 0in 0in 0.0001pt 17.1pt; text-indent: -0.25in;">
<span style="font-size: 7pt;"> </span><!--[endif]--><span dir="LTR"></span><o:p> </o:p></div>
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<b><span style="font-size: 12pt;">Owning <o:p></o:p></span></b></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<span lang="SA" style="font-family: "Mangal","serif"; font-size: 12.0pt; mso-bidi-language: SA;">स्वतन्त्रता</span><span lang="SA" style="font-family: Mangal, serif; font-size: 12pt;"><o:p></o:p></span></div>
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<!--[if !supportLists]-->-<span style="font-size: 7pt;">
</span><!--[endif]--><span dir="LTR"></span>Identification
and belonging to a reality and its cultural symbiotes<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin: 0in 0in 0.0001pt 17.1pt; text-indent: -0.25in;">
<!--[if !supportLists]-->-<span style="font-size: 7pt;">
</span><!--[endif]--><span dir="LTR"></span>Sense
of belonging not requiring justifications or reasons<o:p></o:p></div>
<div class="MsoListParagraphCxSpLast" style="margin: 0in 0in 0.0001pt 17.1pt; text-indent: -0.25in;">
<span style="font-size: 7pt;"> </span><!--[endif]--><span dir="LTR"></span><o:p> </o:p></div>
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<b><span style="font-size: 12pt;">Taking Responsibility<o:p></o:p></span></b></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<span lang="SA" style="font-family: Mangal, serif; font-size: 12pt;">दास्य</span><span style="font-size: 12pt;"><o:p></o:p></span></div>
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<!--[if !supportLists]-->-<span style="font-size: 7pt;">
</span><!--[endif]--><span dir="LTR"></span>Cognition
of one's Basic Purpose as formed in first 2.5 years of life<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin: 0in 0in 0.0001pt 17.1pt; text-indent: -0.25in;">
<!--[if !supportLists]-->-<span style="font-size: 7pt;">
</span><!--[endif]--><span dir="LTR"></span>Service
involvement<o:p></o:p></div>
<div class="MsoListParagraphCxSpLast" style="margin: 0in 0in 0.0001pt 17.1pt; text-indent: -0.25in;">
<span style="font-size: 7pt;"> </span><!--[endif]--><span dir="LTR"></span><o:p> </o:p></div>
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<b><span style="font-size: 12pt;">Achieving Control<o:p></o:p></span></b></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<span lang="SA" style="font-family: Mangal, serif; font-size: 12pt;">संयम</span><span style="font-size: 12pt;"><o:p></o:p></span></div>
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Responsibility, Knowledge and Control
increase and decrease with one another in a virtuous or vicious spiral.
<o:p></o:p></div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in;">
<span style="font-size: 10pt;">[If one takes Responsibility f</span><span style="font-size: 10pt;">o</span><span style="font-size: 10pt;">r something, it increases one’s Knowledge
of it and results in increased Control of that field of activity, which generates
an expanded scope of responsibility, and so on.]<o:p></o:p></span></div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in;">
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<b><span style="font-size: 12pt;">Physical Death</span></b><b><span style="font-size: 12pt;"><o:p></o:p></span></b></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<span lang="SA" style="font-family: Mangal, serif; font-size: 12pt;">द्विजत्व</span><span style="font-size: 12pt;"><o:p></o:p></span></div>
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<!--[if !supportLists]-->-<span style="font-size: 7pt;">
</span><!--[endif]--><span dir="LTR"></span>Experiencing
physical death and being born again.<o:p></o:p></div>
<div class="MsoListParagraphCxSpLast" style="margin: 0in 0in 0.0001pt 17.1pt; text-indent: -0.25in;">
<!--[if !supportLists]-->-<span style="font-size: 7pt;">
</span><!--[endif]--><span dir="LTR"></span>Death
(<span lang="SA" style="font-family: Mangal, serif;">यम</span>) as Teacher<o:p></o:p></div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 17.1pt;">
<span style="font-size: 10pt;">[I am not sure if physical death can be
experienced by yogic method. According to Acharya Madhva, in the Katha
Upanishad, Nachiketa experiences actual death by Vajashrava’s words, and is not drawing near to Yama simply in meditative trance.]<o:p></o:p></span></div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 17.1pt;">
<br /></div>
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<br />
... and so on, leading to higher, aesthetic, and ecstatic (disembodied) modes of Doing.<br />
<br />
<div style="text-align: justify;">
The exercise of mature free will and self-determinism is fundamental. Compulsion or hustle and haste in Political identification, or invalidation of an Individual's sense of ownership would immediately lower Individual responsibility and push the Individual down that scale -- to a reality of Hiding, or Waiting, or a sense of the reality being in Occultation, etc. All types of cult and sectarian doctrines and mythologies could be mapped along this spectrum.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
<i>Diksha</i> brings one to the point of active ethics and Taking Responsibility. Any mode inferior to that does nothing active to bring the Kingdom of Heaven closer. Yet, the superior modes of activity must be grounded in the inferior modes, which provide orientation. Otherwise they become mere fruitive activities. Infinite patience, treating the world in good faith and affinity (<i>bhakti</i>) are the foundation of true <a href="http://parikramah.blogspot.com/2013/04/the-resurrection-of-karma-kanda.html" target="_blank">Vedic Karma Kanda</a>.</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
But then, in order to actually see the realm of Heaven the Individual apparently has to be born again (<i>dwija</i>). For only in a newborn can the seed of an idea be planted and its own native fruit be observed in present time. An idea transmitted between older 'grown-ups' is merely grafted onto an existing creeper. The newborn is a clean slate, in a limited sense. Whence the logic of renewal, renascence into fresh youth, as in the Zoroastrian <i>frasho-kereti</i> (Sanskrit <i>praso-kriti</i>).</div>
<div style="text-align: justify;">
<br /></div>
<div style="text-align: justify;">
<b><span style="color: #660000;">The Heavens: Thanking and Having</span></b></div>
<div style="text-align: justify;">
So the Being and Doing are not complete without Having as its fruit. And Having is probably not possible until after being born again, not just psychologically but by experiencing physical death, and witnessing Heaven Itself, the fruit of the Yajna. For to see is to believe:</div>
<blockquote>
ऋतं वाव दीक्षा सत्यं दीक्षा, तस्माद् दीक्षितेन सत्यं एव वदितव्यम् । </blockquote>
<blockquote>
"The consecration is holistic arrangement, the consecration is truth; therefore, by one who is consecrated should truth alone be spoken." </blockquote>
<blockquote>
अथो खल्वाहुः -<br />
"को sर्हति मनुष्यः सर्वं सत्यं वदितुम् ।<br />
सत्य-संहिता वै देवा, अनृत-संहिता मनुष्या" इति ॥ </blockquote>
<blockquote>
Rather they say -<br />
"What man is capable of speaking all truth? ;<br />
The Gods are of truth composed, but Men of a false-disorder composed!" </blockquote>
<blockquote>
विचक्षणवतीं वाचं वदेच् ;<br />
"चक्षुर्वै विचक्षणं, वि ह्येनेन पश्यति" इति । </blockquote>
<blockquote>
He should speak using (the word) 'discerning' (विचक्षण - faultless vision, a product of a wise heart); </blockquote>
<blockquote>
"The discerning is the eye itself, for by it he sees distinctly", they say. (i.e., seeing is believing, as compared to hearing/reading about it, inferring it, or imagining it, etc.) </blockquote>
<blockquote>
एतद् ध वै मनुष्येषु सत्यं निहितं यच्चक्षुस् तस्माद् आचक्षाणं आहुः - "अद्राग्" इति । </blockquote>
<blockquote>
Now the eye/witnessing is truth deposited among men; therefore, to him that narrates they say - "Hast thou seen?" </blockquote>
<blockquote>
स यद्यदर्शम् इत्याहाथास्य श्रद्दधाति । </blockquote>
<blockquote>
If he replies, "I have seen", then him they believe. </blockquote>
<blockquote>
यद्यु वै स्वयं पश्यति, न बहूनांचनान्येषां श्रद्दधाति । </blockquote>
<blockquote>
But if a man himself sees, he believes not even many others (who may all agree on a different version). </blockquote>
<blockquote>
तस्माद् विचक्षणवतीम् एव वाचं वदेत् , सत्योत्तरा हैवास्य वाग् उदिता भवति भवति । </blockquote>
<blockquote>
Therefore should he speak using (the word) 'discerning' (विचक्षण); his uttered speech then is essentially true. </blockquote>
<blockquote>
- from <a href="http://titus.uni-frankfurt.de/texte/etcs/ind/aind/ved/rv/ab/ab.htm?ab006.htm" target="_blank">Aitareya Brahmana 1.6</a></blockquote>
A person who has completed the Yajna in all 3 phases utters postulates. Such an Individual's postulates are food for another Individual seeker's research, and the basis of sound nation-building.<br />
<br />
<div style="text-align: justify;">
Browsing around, I heard a teacher, <a href="http://www.youtube.com/watch?v=oy4xLmKdAks" target="_blank">Shriman Arya Naresh</a>, practically define Yajna (Devotional Offering) concisely as:</div>
<div style="text-align: justify;">
<i style="text-align: left;"><b><br /></b></i></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiKL92FXbT5lmok4T0UNI3uTnemgFIaKpI0QV3x_xlZWPyqS8QTS3kWpKb6CLH0CGbU_s93bzKv3DumXhF7VTOiaa4WtWz4ijrZ6n5M3D9mOcexSZ8zF-iieGVEB9ZDtXwsaKw0IDobj3I/s1600/BHARATA_PERFORMS_YAJNA.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiKL92FXbT5lmok4T0UNI3uTnemgFIaKpI0QV3x_xlZWPyqS8QTS3kWpKb6CLH0CGbU_s93bzKv3DumXhF7VTOiaa4WtWz4ijrZ6n5M3D9mOcexSZ8zF-iieGVEB9ZDtXwsaKw0IDobj3I/s320/BHARATA_PERFORMS_YAJNA.jpg" width="255" /></a></div>
<div style="text-align: justify;">
<i style="text-align: left;"><b>OM ka dhyaan</b></i><span style="text-align: left;"> (ऊँ का ध्यान) - Meditation on the Word.</span></div>
<div style="text-align: justify;">
<span style="text-align: left;"> </span></div>
<div style="text-align: justify;">
<b style="text-align: left;"><i>Ved ka gyaan</i></b><span style="text-align: left;"> (वेद का ज्ञान) - Knowledge of Vedas, i.e. knowledge about knowingness itself. </span></div>
<div style="text-align: justify;">
<span style="text-align: left;"><br /></span></div>
<div style="text-align: justify;">
<b style="text-align: left;"><i>Yajna ka anushthaan</i></b><span style="text-align: left;"> (यज्ञ का अनुष्ठान) - The execution of Yajna, in ritual and in society. </span></div>
<div style="text-align: justify;">
<span style="text-align: left;"><br /></span></div>
<div style="text-align: justify;">
<b style="text-align: left;"><i>Sanskaari santaan</i></b><span style="text-align: left;"> (संस्कारी सन्तान) - Raising children through good mental cultivation that protects and instructs the life force and facilitates creative imagination. </span></div>
<div style="text-align: justify;">
<span style="text-align: left;"><br /></span></div>
<div style="text-align: justify;">
<b style="text-align: left;"><i>Raashtra hit balidaan</i></b><span style="text-align: left;"> (राष्ट्र हित बलिदान) - Sacrifice for the benefit of the nation and civilization.</span></div>
<div style="text-align: justify;">
<span style="text-align: left;"><br /></span></div>
<div class="tr_bq" style="text-align: justify;">
It spans the Individual and the Political. Indian youth seem to be getting involved at different levels - spiritual, ideological or social - in the political reformation of the nation and its ecology. It may still lack focus, direction, or sophistication, and one hopes it is not too late. Also, all talk of cultural nationalism will turn out to be no different from petty identity politics without genuine guidance and understanding.</div>
</div>
Unknownnoreply@blogger.com2tag:blogger.com,1999:blog-1420682824763469672.post-39469309345878961712013-09-11T18:10:00.000-07:002013-09-12T22:30:03.058-07:00The Forest and the Village: A case for Cultural Nationalism<div dir="ltr" style="text-align: left;" trbidi="on">
<div style="text-align: justify;">
<a href="http://parikramah.blogspot.com/2013/09/be-do-have-creative-imagination-faith.html" target="_blank">Be, do, have</a>. Creativity is ultimately about 'doing', but is preceded by reflective 'being', and completed by the satisfaction of a non-material 'having'. Doing obviously involves pragmatism, and is social and Political in scope. But being and having are Individual in scope, and if not recognized as such will go out of control.</div>
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<b>Individuation</b> is to see any thing, not pigeon-holed as a member of a particular category of existence, but as an intersection of various categories. E.g., a human being is not material or animal or mental or intellectual or spiritual, but some intersection of them all. Dharma, artha, kama and moksha are not in conflict with one another (except in the holiest of holies!), but interconnected by self-determinism. Etc.</div>
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<b>Politicization</b> is the division of society into categories and vested interests for the purpose of governance. Governance means <b>Control</b> of parts, effective <b>Communication</b> between parts and as an organism, and an ability to deliver (<b>Have</b>) something of value to society at large. Of course, it all depends on that civilization's definition of value. E.g., the U.S. is an example of a body politic designed to deliver an American dream to its constituents, who are all in pursuit of happiness, and to cure other civilizations of their nightmarish ideals. Any nation-state from the Islamic Ummah is an example of a body politic designed to deliver the peace and tranquility of Islam to all humble members, and to inflict the peace of the graveyard on those not so humble. India is an example of a body politic that currently doesn't know its elbow from its arse. Etc.</div>
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The Political level keeps the Individual level honest, and vice versa. <strike>Sort of like how wives keeps their husbands honest and vice versa.</strike> Perhaps when Individuation is not balanced by contact with Political socialization, then it leads to ideological corruption - moral distortions. When Politicization is not balanced by relinquishment with a focus on Individuation, then it leads to material corruption - cultural and psycho-somatic malaise.</div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjnlnRs1DGJ5he_0l_FhWdgTHB4xbwt10kR7X8suPOgqCPDN2GqykhhnDyW7H-az6foDylXJhEcuTQtDkB1-zRO4B1OpKqqXOYJr4GvRrKJRy9Gs_8ze9I1CCRLF9MEzl_zXWusmQ_lvKg/s1600/krsna+and+gopas.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjnlnRs1DGJ5he_0l_FhWdgTHB4xbwt10kR7X8suPOgqCPDN2GqykhhnDyW7H-az6foDylXJhEcuTQtDkB1-zRO4B1OpKqqXOYJr4GvRrKJRy9Gs_8ze9I1CCRLF9MEzl_zXWusmQ_lvKg/s320/krsna+and+gopas.jpg" width="236" /></a></div>
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<b>Cultural nationalism</b>, not merely a <b>civic nationalism</b>, can help bridge this gap and restore balance. In cultural nationalism, the entire body politic can itself personify and individuate - around a form of the spiritual cynosure of its civilization. Thus, it can restore Control, Communication and a sense of Having and belonging. A useful experiment in cultural nationalism needs good-natured, wise, strong and skillful wizardry - the kind that Murli Manohar Joshi doesn't have.</div>
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In India, politicization for 60 years operated on a ramifying societal division of vested interests, done at the cost of some older categories of socialization. For a period, this was good for the nation and for democratic empowerment. The founding fathers of the US also agree in the Publius Papers that the greater the division and diversity of interest groups, the more stable a republican democracy. But the dereliction of higher-level civilizational awareness and values, education in the native humanities, and ethics at the individual level has caused a cancer in the political process within India. Rather than playing within the limits of a soft diversity, it has played into the hands of hard lobbies beholden to external forces. Because of the loss of this moral compass, the political process has been hijacked by forces with a fundamental hatred of the civilization's native substrate. Thus, at this delicate juncture, many Indians find themselves debating the 'Idea of India' parallel to the groundswell of anxiety about pervasive corruption. Not a bad start, though hopefully not too late.</div>
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The continuous movement back and forth from Individuation to Political socialization, from spiritual reality to transactional pragmatism, from the <i>paramarthika </i>to the <i>vyavaharika</i>, is a theme in Veda. It is intrinsic to the idea of the cycle of 'Work' or 'Doing' (karma). Following is a passage from the Aitareya Brahmana, which provides an ancient understanding of the following:</div>
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1. Meanings of the "4 yugas" (phases of Time and Movement) - satya, treta, dwapara, kali</div>
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2. Thought vs. Action - i.e., culture - and both their relation to "karma"</div>
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3. Relation of body and soul - role of a thriving body (physical or political), free of psycho-somatic or cultural illness. </div>
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4. Destiny (bhaagya) - and how it can be modified based on Individual modes of consciousness.</div>
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5. Non-clutching to any truths of Political socialization ("the Village"), but to keep moving to and from the "Forest" of creative individuation. (This is a famous verse supposedly also quoted often by The Buddha to his disciples).</div>
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अथ हैक्ष्वाकं वरुणो जग्राह, तस्य होदरं जज्ञे ।</div>
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तद् उ ह रोहितः शुश्राव, सो sरण्याद् ग्रामं एयाय ।</div>
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तं इन्द्रः पुरुषरूपेण पर्येत्योवाच -</div>
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नाना श्रान्ताय श्रीरस्तीति रोहित शुश्रुम ।</div>
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पापो नृषद्वरो जन इन्द्र इच्चरतः सखा ॥</div>
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"Then Varuna seized Aikshvaaka; his belly swelled up. </div>
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This Rohita heard; he went from the forest to the village.</div>
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To him Indra came in human form and said -</div>
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'Manifold is the prosperity of him who is weary (after great effort), so we have heard O Rohita;</div>
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Evil is he who stays put among men, Indra is the comrade of the wanderer.'"</div>
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चरैवेति चरैवेति वै मा ब्राह्मणो sवोचद्,</div>
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इति ह द्वितीयं संवत्सरं अरण्ये चचार ।</div>
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सो sरण्याद् ग्रामं एयाय, तं इन्द्रः पुरुषरूपेण पर्येत्योवाच -</div>
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पुष्पिण्यौ चरतो जङ्घे भूष्णुरात्मा फलग्रहिः ।</div>
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शेते sस्य सर्वे पाप्मानः श्रमेण प्रपथे हताश् ॥</div>
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"'Keep moving.' (Thinking) this Brahman has bidden me 'wander', </div>
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He wandered for a second year in the wild. </div>
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He came from the forest to the village. To him came Indra in human form and said - </div>
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'Flower-like the thighs (or shanks/heels) of the wanderer, his body grows and is fruitful;</div>
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All his sins go into remission, slain by the toil of his journeying.'"</div>
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चरैवेति चरैवेति वै मा ब्राह्मणो sवोचद्,</div>
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इति ह तृतीयं संवत्सरं अरण्ये चचार ।</div>
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सो sरण्याद् ग्रामं एयाय, तं इन्द्रः पुरुषरूपेण पर्येत्योवाच -</div>
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आस्ते भग आसीनस्योर्ध्वस् तिष्ठति तिष्ठतः ।</div>
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शेते निपद्यमानस्य चराति चरतो भगश् ॥</div>
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"'Keep moving.' (Thinking) this Brahman has bidden me 'wander',</div>
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He wandered for a third year in the wild. </div>
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He came from the forest to the village. To him came Indra in human form and said - </div>
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'The fortune of him who sits also sits, that of him who stands also stands erect;</div>
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That of him who reclines lies prone, the fortune of him that moves shall move indeed.'"</div>
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चरैवेति चरैवेति वै मा ब्राह्मणो sवोचद्,</div>
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इति ह चतुर्थं संवत्सरं अरण्ये चचार ।</div>
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सो sरण्याद् ग्रामं एयाय, तं इन्द्रः पुरुषरूपेण पर्येत्योवाच -</div>
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कलिः शयानो भवति संजिहानस् तु द्वापरः ।</div>
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उत्तिष्ठंस् त्रेता भवति कृतं संपद्यते चरंश् ॥</div>
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"'Keep moving.' (Thinking) this Brahman has bidden me 'wander', </div>
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He wandered for a fourth year in the wild. </div>
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He came from the forest to the village. To him came Indra in human form and said - </div>
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'Kali he becomes who lies down to sleep, Dwapara when he rises awake;</div>
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Treta when he stands erect, and Krta (Satya) when he gets moving.'"</div>
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चरैवेति चरैवेति वै मा ब्राह्मणो sवोचद्,</div>
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इति ह पञ्चमं संवत्सरं अरण्ये चचार ।</div>
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सो sरण्याद् ग्रामं एयाय, तं इन्द्रः पुरुषरूपेण पर्येत्योवाच -</div>
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चरन् वै मधु विन्दति चरन् स्वादुं उदुम्बरम् ।</div>
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सूर्यस्य पश्य श्रेमाणं यो न तन्द्रयते चरंश् ॥</div>
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"'Keep moving.' (Thinking) this Brahman has bidden me 'wander', </div>
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He wandered for a fifth year in the wild. </div>
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He came from the forest to the village. To him came Indra in human form and said - </div>
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'Journeying, one finds honey, journeying, the sweet Udumbara fruit;</div>
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Consider the pre-eminence of the sun, who wearies never of wandering.'"</div>
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- Aitareya Brahmana 7.15 (verses 1-5)</div>
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References:</div>
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1. <a href="http://agniveer.com/understanding-self-hinduism/" target="_blank">Agniveer: Understanding the Self in Hinduism</a></div>
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2. <a href="http://titus.uni-frankfurt.de/texte/etcs/ind/aind/ved/rv/ab/ab.htm" target="_blank">Sanskrit text of the Aitareya Brahmana</a></div>
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3. <a href="http://archive.org/stream/rigvedabrahmana00keitgoog#page/n319/mode/2up" target="_blank">An English translation attempt of the Aitareya Brahmana</a></div>
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Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-1420682824763469672.post-74113969177968101282013-05-23T21:14:00.003-07:002016-12-22T01:39:57.063-08:00Violence and Kshātra: War, Religion & Philosophy<div dir="ltr" style="text-align: left;" trbidi="on">
The recent roadside butchery of a serviceman in Londonistan is a high-visibility, low-impact advertisement for <i>jihad</i>. It happens all the time in India. It can be thought-provoking, amusing and also chilling to observe the reactions within the Muslim community in the wake of every such incident.<br />
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It is familiar to hear the <i>taqiyyah</i> on TV of some Muslim representatives telling non-Muslims that '<i>jihad</i>' is primarily an act of self-improvement or a struggle against social injustice, rather than an act of war or violence. But there are several other Muslim <i>sheikhs</i>, intellectuals<i> </i>and bloggers now emerging who are more frank and philosophically succinct in that <i>jihad</i> was indeed primarily defined as an act of battle. However, they still do draw a line between legitimate <i>jihad </i>and anarchist terrorism. E.g.:<br />
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Blog - <i>The Humble "I"</i>: <a href="http://thehumblei.com/2013/05/23/terrorism-is-to-jihad-as-adultery-is-to-marriage/" target="_blank">Terrorism is to Jihad as Adultery is to Marriage</a></blockquote>
In their everyday lives and drawing room discussions, the initial reaction is embarrassment, irritation or self-pity at the real or imagined stares and uncomfortable silences of colleagues at the workplace or fellow travelers on the metro or bus. There is some condemnation of the perps not being good Muslims. But when that starts happening, there is always the wise voice that reminds the gathering that according to the widespread interpretation of Islam even major sins do not constitute a breach of <i>Iman</i> (faith in the eyes of Allah), so one should not judge the perps on that count. Besides, the political cause brandished by the perps cannot be brushed away, one is reminded - the US has invaded Muslim countries.<br />
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In discussions that follow, many of those that initially condemn the perps then jump to the defence of the Saudis, who are not to be unfairly considered the prime petrodollar proliferators of these <i>takfiri</i> ideologies, but rather as those who support the schooling of the most hardened fighters in legitimate <i>jihads</i> such as the ongoing one in Syria, while dealing equally swiftly and mercilessly with anarchic criminals and terrorists. The discussion then veers around to how such criminals who bring Islam a bad name are affected by psychiatric illnesses.<br />
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My feeling is that while clinical or sub-clinical psychological problems may play a big part in such behaviors, the fact that such criminals seem to most easily find support for their paranoid schizophrenic tendencies in particular types of ideology is not being considered. For doctrinal adherents, the same ideology that famously breeds the most admirably hardened jihadis in West Asia, Af-Pak and Africa is not to be blamed if these lunatics misuse it. I've heard the analogy used: a good car cannot be blamed in an accident involving a crazy driver.<br />
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In their worldview, there are obvious injustices in the world, such as the West invading Muslim countries to exploit their resources. Therefore, a "complete system" covering all aspects of life must involve the use of violence and the priming of the mind to clinically execute acts of violence against an oppressor or anyone who displeases Allah. That the violent component of the philosophy is in the mould of a religion seems to be the hardiest, most viable, sleekest and most powerful solution to them, an unbeatable gift, and they frankly or secretly admire it and are proud of it. In fact, Napoleon and Hitler and many a military leader have recorded their secret admiration of Islam and its rugged utility, and wished they had such a system at their disposal in their nations. It does not strike its adherents as having any inherent problems whatsoever. The spartan warrior's religion, the prophet-king or his viceregent, these are romanticized. </div>
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In this vein, a certain predominant cultural meme comes to the surface in Islamic society. It is a meme that is in every society including our own - but Islamic society is the only one to invest it with the crown of spiritual potential in a particular way... One therefore often sees Muslim youth, even in the West, become part of the subculture of War and Death that is anyway always there in the West. A sample:</div>
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<b>Chris Hedges' "<i>War is a force that gives us meaning</i>"</b></blockquote>
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<span style="font-family: inherit;">"Sarajevo in the summer of 1995 came close to Dante’s inner circle of hell. The city, surrounded by Serb gunners on the heights above, was subjected to hundreds of shells a day, all crashing into an area twice the size of Central Park. Ninety-millimeter tank rounds and blasts fired from huge 155-millimeter howitzers set up a deadly rhythm of detonations. </span></blockquote>
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<span style="font-family: inherit;">Multiple Katyusha rockets – whooshing overhead – burst in rapid succession; they could take down a four- or five-story apartment building in seconds, killing or wounding everyone inside. There was no running water or electricity and little to eat; most people were subsisting on a bowl of soup a day. It was possible to enter the besieged city only by driving down a dirt track on Mount Igman, one stretch directly in the line of Serb fire. The vehicles that had failed to make it lay twisted and upended in the ravine below, at times with the charred remains of their human cargo inside.</span></blockquote>
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<span style="font-family: inherit;">Families lived huddled in basements, and mothers, who had to make a mad dash to the common water taps set up by the United Nations, faced an excruciating choice – whether to run through the streets with their children or leave them in a building that might be rubble when they returned.</span></blockquote>
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<span style="font-family: inherit;">The hurling bits of iron fragmentation from exploding shells left bodies mangled, dismembered, decapitated. The other reporters and I slipped and slid in the blood and entrails thrown out by the shell blasts, heard the groans of anguish, and were, for our pains, in the sights of Serb snipers, often just a few hundred yards away. The latest victims lay with gaping wounds untended in the corridors of the hospitals that lacked antibiotics and painkillers. </span></blockquote>
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<span style="font-family: inherit;">When the cease-fires broke down, there would be four to five dead a day, and a dozen wounded. It was a roulette wheel of death, a wheel of fire that knew no distinctions of rank or nationality. </span></blockquote>
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<span style="font-family: inherit;">By that summer, after nearly four years of fighting, forty-five foreign reporters had been killed, scores wounded. I lived – sheltered in a side room in the Holiday Inn, its front smashed and battered by shellfire – in a world bent on self-destruction,a world where lives were snuffed out at random.<br />...<br />I learned early on that war forms its own culture. The rush of battle is a potent and often lethal addiction, for war is a drug, one I ingested for many years. It is peddled by mythmakers, historians, war correspondents, filmmakers, novelists, and the state – all of whom endow it with qualities it often does possess: excitement, exoticism, power, chances to rise above our small stations in life, and a bizarre and fantastic universe that has a grotesque and dark beauty. It dominates culture, distorts memory, corrupts language, and infects everything around it, even humor, which becomes preoccupied with the grim perversities of smut and death. </span></blockquote>
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<span style="font-family: inherit;">Fundamental questions about the meaning, or meaninglessness, of our place on the planet are laid bare when we watch those around us sink to the lowest depths. </span></blockquote>
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<span style="font-family: inherit;">War exposes the capacity for evil that lurks not far below the surface within all of us. And this is why for many war is so hard to discuss once it is over. </span></blockquote>
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<span style="font-family: inherit;">The enduring attraction of war is this: Even with its destruction and carnage it can give us what we long for in life. It can give us purpose, meaning, a reason for living. Only when<br />we are in the midst of conflict does the shallowness and vapidness of much of our lives become apparent. Trivia dominates our conversations and increasingly our airwaves. </span></blockquote>
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<span style="font-family: inherit;"><b>And war is an enticing elixir.</b> It gives us resolve, a cause. It allows us to be noble. And those who have the least meaning in their lives, the impoverished refugees in Gaza, the disenfranchised North African immigrants in France, even the legions of young who live in the splendid indolence and safety of the industrialized world, are susceptible to war’s appeal.</span></blockquote>
That subculture of Death, whether it expresses itself as a fascination with arms, or a Goth fad, is present in all human societies, more in some than in others. But rarely does it find itself as the crowning jewel of religious faith. This is even stronger than other ideologies such as Communism that have also traditionally glorified bloody guerrilla tactics and terror.<br />
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In my humble opinion, if the philosophical consideration of violence were truly defensive in spirit, or as a creative destruction and a means to an end, it would never be cast in the mould of religion itself - such as the <i>jihadi</i> meme. Rather, the comprehensive philosophical justification of violence would probably be cast in the mould of a fight against precisely such a cult of glorified and religiously directed violence or domination. To quote the famous mantra:<br />
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॥ इन्द्रं वर्धन्तो अप्तुरः कृण्वन्तो विश्वं आर्यं अपघ्नन्तो अराव्णः ॥ </blockquote>
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"Augmented by Indra's (Soma's) strength, civilize the world by destroying the non-liberal and jealous ones." ~ Rigveda 9.63.5</blockquote>
It appears that the fundamentalism of each viewpoint on violence could be rooted in different spheres. Violence (and sex) are forces that contain information that most humans cannot consciously process. To overlay that with the significance of religious commandment is dicey, so the fundamentals are key. Recently a friend pointed out (<a href="http://forums.bharat-rakshak.com/viewtopic.php?p=1460168#p1460168" target="_blank">BRF</a>):<br />
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Modern brain research shows there are three layers of the brain: reptilian, middle and neocortex and reflect evolution. The reptilian brain is the one that provides the auto responses and the neocortex all the pleasant high thinking that allows human society to develop and prosper. A religious "philosophy" that is plugged into the wellsprings of violence is fashioned for the reptilian brain and reinforces the auto responses of hostility.</blockquote>
The world renowned neuroscientist <a href="http://en.wikipedia.org/wiki/Vilayanur_S._Ramachandran" target="_blank">V.S. Ramachandran</a>, who also shares an interest in different classes of religious experience, wrote a book "<i>The Tell-Tale Brain: A Neuroscientist's quest for what makes us human</i>" (<a href="http://www.tantor.com/Extras/B0064_TellTaleBrain/B0064_TellTaleBrain_PDF_1.pdf" target="_blank">PDF here</a>), which is also a good read in this regard.<br />
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There are strong indications of this link between <i>jihadism</i> and brain function. Sometimes this 'reptilian' limbic brain is channeled for purposes of law and order-and-consolidation, and at other times it is channeled for purposes of aggression-without-reservation. It manifests itself in the bedroom as on the battlefield. Consider this revelation in the Qur'an about how a man should respond to his wife if they get into a disagreement -<br />
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Qur'an 4:34 (<a href="http://quran.com/4/34" target="_blank">link</a>) - "Men are the maintainers of women because Allah has made some of them to excel others and because they spend out of their property; the good women are therefore obedient, guarding the unseen as Allah has guarded; <i>and (as to) those on whose part you fear desertion, admonish them, and leave them alone in the sleeping-places and beat them; then if they obey you, do not seek a way against them;</i> surely Allah is High, Great."</blockquote>
The part in italics is what happens between dysfunctional couples from a particular strata of society anyway (more widespread in certain cultures). If they get into a disagreement, the husband first "admonishes" her. If she remains stubborn, they probably withdraw sexually and become silently hostile for a while. If it gets nasty, then it comes down to physical abuse ('fighting and fucking' syndrome). Numerous such cases are found in any society. This, then, is Allah's revelation in the Qur'an. One could say that it is a civilizing guideline - not to beat her right away, but to first admonish, then stop sleeping with her, and use physical intimidation as a last resort, and to forgive and reconcile if she surrenders, rather than seek divorce prematurely. But still this civilizing force doesn't rise above the basic idea of male possession and authority over the female, or the <i>right</i> to use physical intimidation. This equation is only one cultural mode of male-female relationships, a caveman ethic which has its legitimate place and attraction in the larger scheme of things. It is an integral part of the relationship, but one doesn't find the other, liberal modes of this relationship discussed adequately in the Qur'an. It is true that Islamic law and subsidiary literature is full of exhortations to kindness towards ones spouse, the joys of marriage, etc., but they all have as the background this basic tone. Therefore, it is possible to say that the Qur'an dwells mostly on one brain mode of thought, relationship and action. That mode has its own validity, but when it is not balanced out by comprehensive discussion on other modes, then it is very problematic.<br />
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To extend the brain analogy: When something is cast in the mould of the reptilian brain, the person identifies with it possessively. It becomes the end, not the means. It produces irrational not rational thought. It is no longer "philosophical" even if specious arguments are used to show how there is obvious justification for its form and action. Even when those motivator justifications are no longer there in the environment, they will be manufactured. Thus, there is an undercurrent of either provocation or reaction.<br />
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In the above Vedic mantra on <i>dharma-yuddha</i> to make the universe Arya (noble), it is the mobilized mass of "non-liberal" elves-turned-orcs that is sought to be fought and civilized. Here also there is reaction involved, no doubt, but it is not provocative in the same way as a cult of violence. It is a war meme, no doubt, but the difference is subtle. It is the difference between the Sikh Khalsa and Aurangzeb's forces. A post from another blog on this mantra:<br />
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Blog: Kal Chiron: <a href="http://kalchiron.blogspot.de/2011/03/civilize-world-in-what-context.html" target="_blank">"कृण्वन्तो विश्वं आर्यं " - Civilize the world - In what context?</a></blockquote>
The Vedic idea of war is truly philosophical, rather than religious and pseudo-philosophical. Because the Veda has a prominent line of thought against the Dasyu-Dāsa combine that generates illiberal tendencies in society as a means of control and expansion of political power. This has been blogged here earlier [<a href="http://parikramah.blogspot.com/2013/04/the-dasyu-dasa-dynamic-vs-class.html" target="_blank">The Dasyu-Dāsa dynamic vs. "class struggle" theory</a>]. A friend pointed out (<a href="http://forums.bharat-rakshak.com/styles/subsilver2/imageset/icon_post_target.gif" target="_blank">BRF</a>):<br />
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Even if one observes these traits to be common in Islamic society, one should still give credit to Islam that it has mastered the reptilian brain behavior and made a science out of it, and learned how to both bolster it as well as how to channelize it. The elites in Islamic societies often use it to their political ends. </blockquote>
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This mastery however shows a neo-cortical behavior. </blockquote>
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So even if an individual or most individuals in Islamic societies may display reptilian brain behavior, at the forest level, there are cold calculations.</blockquote>
It must be recognized that the religious commandment-philosophy of <i>jihad</i> is a very refined tool, indeed. It is not merely a childish, "irrational" eccentricity. Communist anarchists have a secret admiration for the ability of Islamist elites to mobilize "Koran rage" demonstrations across the planet. As the Prophet Muhammad (pbuh) is reported to have said, "If one can ride the Ego like a well-trained and blinkered horse, one will reach the goal very swiftly."<br />
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And that is true. But it is the other ingredients of training and of being human that make the difference between whether one is riding a horse or a tiger. Separating the means and the end is a big part of sanity. If Service is the end, then Conflict is only a means. In terms of <i>varna</i>, the <i>kshatriya</i> must always be trained to be strictly subordinate to the <i>brāhmana</i> limb of consciousness or society;<i> </i>never the other way around.<br />
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As per Swami Dayananda Saraswati's commentary (Arya Samaj), the Vedas say that a Complete Man (Arya) is one who has the following abilities:<br />
1. Domesticate animals (and the animal within) to perform constructive works for nation-building,<br />
2. Cook a delicious meal from a balanced assortment of natural ingredients for a mainly lacto-vegetarian diet,<br />
3. Use weapons expertly in battle - not in rage, but channeled with the clinical intention of killing or repulsing the enemy who hates him,<br />
4. Know the science and art of music, especially for Vedic chants.<br />
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Personally, I'm almost there - I've been domesticated by women, I love honoring a well-cooked meal, I get an adrenaline rush just by watching martial arts on TV, and I prefer music to white noise any day.<br />
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Unknownnoreply@blogger.com3tag:blogger.com,1999:blog-1420682824763469672.post-8074519399064557502013-05-17T15:01:00.003-07:002013-05-18T14:58:08.202-07:00Priest-craft: Managed solutions vs. Unmanaged customizations<div dir="ltr" style="text-align: left;" trbidi="on">
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<b>The name and signature of any particular element is of primary importance in changing a cultural, psychological or technical system. </b>For instance, these days the main problem in discussing Indian religious and secular culture is semantic confusion. Terms like "religion" are used from a purely Christo-Islamic perspective, rather than understood from within the 'pagan' Indic context. 'Hinduism' is called a "religion" by secularists, and 'Hindutva' fundamentalism is compared to Islamic fundamentalism. This is ludicrous. Similarly, within the cacophony of 'Hindutva' aspirants, many do conflate reinforcement of tradition with an all-inclusive eternal philosophy, thus justifying the reservations some opponents may have. [See <a href="http://parikramah.blogspot.com/2013/05/shifting-goalposts-fundamentalist-and.html" target="_blank">'Triangulating Hindutva: The Fundamentalist, Reformist & Traditionalist'</a>].</div>
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<b><span style="color: #660000;">Two kinds of <i>dharmas</i> - faith-based and ethics-based</span></b><br />
There are two main categories of Dharma (broadly, Ethics). In its most comprehensive and truly universal sense, it is One Sanatana Dharma (eternal Dharma), or the Philosophia Perennis that Western philosophers have tried to discern. Then there are the several dharmic applications that are bound by purpose, culture, etc.<br />
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Among these applied dharmas, there are again two types - those dharmas that are received as "<b>managed</b>" solutions for the individual or a society, and those that are received as "<b>unmanaged</b>" solutions for the individual or society. This blogpost focuses on these two.<br />
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Consider an analogy that is applicable to, both, the individual as well as a society. The figure below describes an operating environment. Its substrate is an operating system that provides an unlimited set of resources, mapping logics, etc. But at the very top, the actual observed behaviour only reflects that part of this fundamental system that is allowed to shine through. Even those parts that are allowed to shine through may be intercepted and over-ridden. Most other aspects may be suppressed, or masked.<br />
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Between this fundamental operating substrate and the externally observed behaviour lie solutions that have been installed in the environment. There are Managed solutions (A and B) and Unmanaged customizations (C and D). Each of these either masks or modifies certain inherent, pre-existing elements of the system.<br />
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<b><span style="color: #660000;">Unmanaged Customizations</span></b><br />
When elements are deployed using an Unmanaged solution, the effects deployed <i>over-write</i> (not merely <i>over-ride</i>) any previous effects of the same name and signature within the environment.<br />
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Secondly, after deployment it is as if the initial solution's "wrapper" is of no consequence. It is discarded and the bundle of contents simply becomes part of the native environment and reacts with it like a solute does with a solvent. </div>
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In this way, the contents forever become part and parcel of that environment - they can never be deleted as a finite package of elements, but their net effect can be over-written or transformed based on future additions and reactions. </div>
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Since it over-writes (not over-rides) an element, the only way to restore that element to its pre-customized state would be to somehow re-connect with the fundamental systemic substrate wherever it may be accessible, query it, and then duplicate the desired element in the environment via a new Unmanaged customization.</div>
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<b><span style="color: #660000;">Managed Solutions</span></b></div>
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When a bundle of elements is deployed using a Managed solution, then post-deployment it remains in its "wrapper", insulated from the native context of the environment it is deployed in. It seeks to stay as a bundle within its own bubble context, and duplicate its effects as is, rather than by adding to the net effect of the native environment. It uses the native environment's resources for its own operation, giving back only its intended effects to change the native environment.</div>
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Any chance interaction with the native environment through a hole in the wrapper can cause Byzantine behaviour requiring troubleshooting. </div>
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It over-rides (not over-writes) any corresponding elements of the same name and signature of past solutions, by superimposing its own effects as is. Only those effects of a past managed solution continue to shine through that are not explicitly over-ridden within the new managed solution. </div>
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If the managed solution is deleted then all its effects are deleted as if it were never there. Any effects of underlying system or older managed solutions then reappear in Application Behaviour (without having to reconnect or deploy another solution).</div>
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Another thing about Managed solutions is that they always need the external vendor (who built it) or his explicit legatee for any issue that crops up - hence it is called a 'Managed' solution. If the contract and dependency on the external vendor is broken, then the managed solution could stall and not yield any effects, or even create problems with no one to make even a show of troubleshooting. A period of such chronic misbehaviour ought to be a justifiable case for deleting it (or at least removing the wrapper and converting it into an Unmanaged solution). But hostile priesthoods and selfish anti-national politicians have a vested interest in reinforcing the wrapper by reinforcing isolation (ghettoization or caste-exclusivity) and contracting out to an elite core group.</div>
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<b style="text-align: justify;"><span style="color: #660000;">Dharman and Brahman</span></b><br />
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Dharman is an Unmanaged Way to deploy different selected potentials of Brahman. Therefore in the Bharata culture, discussion of Dharman is anterior to Brahman. The human body and its cultural symbiotes are like the wrapper needed for the potentials to be deployed, and thereafter is of no karmic consequence to the actual realization of the potentials. Whereas in non-Dharmic "religions", the Brahmanic potentials are sought to be deployed without the context of Dharma, and therefore are deployed as managed solutions, in which the integrity of the wrapper is very important for predictable behaviour. Even without a hierarchical priesthood, when such non-Dharmic religions deploy themselves as a franchised network, their ideological integrity and sanctity of their idolized scriptures of personalities is of critical importance to their survival. Whereas in a Dharmic <i>pantha</i> those are only via media, intrinsic but not critical, because of the constant awareness of the Perennial Philosophy that is the real substrate, rather than obsession with a particular historical time, place, form or event.</div>
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<b><span style="color: #660000;">The Wrapper</span></b></div>
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Where the wrapper is considered fundamental, there karma is cumulative - whether it is good karma or bad karma. 'Wrapper' can be a particular book, personality cult, organizational hierarchy, caste system, etc. When the wrapper is not considered fundamental in an Unmanaged customization, there karma is being changed directly - either rightly or dangerously, depending on the contents deployed and the state of the context.</div>
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<b><span style="color: #660000;">Tone of the Context</span></b></div>
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Lastly, it would be an omission to not acknowledge that if the environmental context itself comes alive and becomes an active participant in the process rather than merely a passive recipient, that is a real game-changer. If people spilled out onto the streets, beside themselves with humble joy and creative enthusiasm, it is a game-changer. Similarly, if bloody revolution and conspiracy is in the air, that is also a game-changer - and then it doesn't matter if the society is moving towards "democracy", because certain types of forces will win power anyway.</div>
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<span style="color: #660000;"><b>Priests, Politicians and Wizards</b></span></div>
<span style="text-align: justify;">Clearly, one way the effects of a Managed Solution can be masked is by inventing and deploying another managed solution that hides and overrides it, element for element. But this is playing the same faith game, and susceptible to the same limitations as the problematic Managed solution. If the new managed solution is deleted then the older managed solution's effects again reappear. A cult that is tightly controlled by a priesthood can be deprogrammed much more easily than an ideology that survives as a franchised network that injects itself culturally into the mainstream discourse. </span><br />
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The other way to block its effects is to deploy new behaviors via an Unmanaged solution, which would have the effect of modifying the mainstream discourse itself in a way that inoculates it from evil invasion.</div>
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Using Managed solutions to modify and correct the evil effects of older Managed solutions is a typical dialectic process - it is unidirectional and can only move forward without ever regaining original virginity. </div>
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Using Unmanaged customization is double-edged - it depends on what is being injected into the mainstream, and whether there exists a real, live channel of communication with the fundamental substrate. Only that live channel can ensure right customization at any stage.</div>
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This is the task that must be accomplished by the interplay between a nation's governing Constitution, its public discourse (education, media, etc.) and religious movements.</div>
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<b><span style="color: #660000;">Retrospective</span></b><br />
At different points in the last 1400 years, the local System Administrators have cooperated in the deployment of different modules of certain Managed solutions that seek to suppress or exploit the native environment. Feudal Casteism, Islam, Christianity and now pseudo-secularist Marxism are cases in point. One finds that the priest-hoods controlling these Managed solutions jockey with rival priesthoods in a mutually convenient musical chairs, as long as the environment isn't fundamentally altered.<br />
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One had to then find another Managed Solution B for the initial Managed Solution A, that changed 'A' just enough that an Unmanaged Solution strategy could be used later on. This is what several Indian social, political and religious reformers initiated over the last few centuries.<br />
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Thus, Dharma-friendly Managed solutions do need to be crafted in order to "contain" the more harmful and invasive effects of the exploitative Managed solution -- but only as a stop gap measure before all are deleted and the system is reset via an Unmanaged refurbishment. That deletion can safely be undertaken only after an Unmanaged component can be deployed that has a live connection with the fundamental substrate. E.g. Cloud Resource in the diagram above.<br />
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Buddhism itself was an attempt to reconnect with the fundamentals and reset the environment - but when Buddhism itself became a Managed solution and the <i>sangha</i> wrapper assumed ascendancy in league with mercantile or government interests, it only served to deracinate existing religious applications, without following it up with reinvigorating the fundamentals and re-aligning with Veda. I believe this happened partly because the tone of the environmental context was not optimal for the kind of discourse that could lead to real change; rather, it caused conservatism even when there was desire for political peace in the post-Ashokan period.<br />
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<b><span style="color: #660000;">Secularism and Paganism</span></b><br />
One can observe the operation of different memes based on how they were deployed, and the historical order in which they were deployed. India as a civilization is "wounded", i.e., it still retains its fundamental operating basis to a large extent, but has borne the brunt of every possible effort and stratagem to destroy that basis. Other civilizations are twice-deracinated - their fundamental operating basis has been ruthlessly destroyed by one Managed Solution and its Unmanaged counterparts, and then they have suffered a second round of the same. E.g., Russia and generally the Slavic nations were first deracinated by Christianity, and then by Communism. When Communism was deleted, the Church re-surfaced to some extent (modified by the mainstream discourse). The Islamic world is once deracinated, while within it subcultures like Persia are twice deracinated like Slavic nations. With the West the situation is still different for reasons of political economy, and there are ambiguous attempts to try to dissolve Christianity as an Unmanaged solution within its secular context. In each case, the solutions to return to a holistic state will be slightly different. In all cases, a return to secularism, or I daresay paganism, are important. In the case of India, this is important to consider as an advantage and a repository. Paganism is essentially the name given by hostile Managed solutions to native host environments.<br />
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<b><span style="color: #660000;">Administrative Policy</span></b><br />
Practically speaking, how to engineer the optimal dynamics between Managed and Unmanaged solution? Simply by preventing or countering the necessary things that a wrapped, bundled and strings-tied managed solution needs to deploy and survive. In this regard, the "<i>neti neti</i>" process is relevant in terms of self-definition, as an individual or as a civilization.<br />
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It would then be an interesting exercise to jot down how governmental policy can incorporate Dharmic ethics by being an able System Administrator with sound policy on the kinds of Managed and Unmanaged solutions that can be deployed in the system, as well as the relative order in which they are deployed.<br />
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As a guideline, a truly secular government cannot extend active support to Managed solutions, though it may have a policy of, say, incentivizing faith-based initiatives applicable to all. However, the government can actively ensure that all Managed solutions have a level playing field. Native Managed solutions must be protected from Managed solutions with wealthy and powerful foreign vendors and priesthoods. E.g., a principle of reciprocity can be introduced - if your country will not allow XYZ to be deployed in your environment, we cannot allow you to sponsor the deployment of ABC in our environment. Or, a low ceiling on foreign-funding to NGO's active in deployment of Managed solutions can be set by governmental policy.<br />
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However, a truly secular government can and must define its value system in Dharmic terms, in terms of its overall worldview. This worldview has, for instance, been talked about at length by India's Constitutional fathers such as Dr. B.R. Ambedkar. The revitalization of certain Dharmic memes in the mainstream are an important part of this. E.g., Dr. Ambedkar was a vigorous advocate of Sanskritization. [See <a href="http://parikramah.blogspot.com/2013/04/sanskrit-20-and-diversity-policy-1.html" target="_blank">'Sanskrit 2.0 and Diversity Policy - 1'</a>].<br />
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The government also has a responsibility to ensure that the 'PH value' of the Indic solvent remains Dharmic. That means not just in name but in actual values. Practically, that means that all pseudo-'Dharmic' impostor memes in our society need to be broken down, especially when they have outlasted their legitimate purpose and usefulness. That means any structures or forms that are obsessed with reinforcing the need for their "wrapper" - the fixed integrity of their priesthood, bodies and cultural exclusivity based on being legatees of some past vendor.<br />
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<b><span style="color: #660000;">Rushdie and Naipaul</span></b><br />
Salman Rushdie says regarding his transforming relationship with Muslim culture in the Subcontinent and Pakistan in particular, in his novel <i>Shame</i>: “I tell myself this will be a novel of leavetaking, my last words on the East from which, many years ago, I began to come loose […] It is part of the world to which, whether I like it or not, I am still joined, if only by elastic bands.” This mirrors the condition of Western 'secularism' and its relationship with Christianity. Many Indians from different communities would echo the same sentiment to some extent or another. On the other hand, V.S. Naipaul calls India a wounded civilization and wants to heal a historical wrong while criticizing the agencies of those crimes. A comprehensive Dharmic secularism should encompass both these good aspirations within a larger process.<br />
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Indian secularism does need some Modi-fication. A truly Secular Government would not discriminate based (primarily) on belief-system, but rather on its ethical effect in the environment. In other words, government should not practice मतभेद but rather धर्मविवेक. Secondly, government does this not by fiat, but by coordinating with grassroots Dharmic organizations and by stakeholders in the national discourse under an overarching constitutional framework.<br />
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The upshot of this is that no belief-system can consider itself immune to criticism or questioning, either in terms of its beliefs or the actions and opinions of its people.<br />
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Unknownnoreply@blogger.com2tag:blogger.com,1999:blog-1420682824763469672.post-51870717500446075222013-05-08T18:20:00.004-07:002013-05-13T10:23:05.169-07:00Triangulating Hindutva: The Fundamentalist, Reformist & Traditionalist<div dir="ltr" style="text-align: left;" trbidi="on">
Some lessons can be learned from the electoral loss in Karnataka for forces purporting to represent 'Hindutva'. The loss of bastions like Mangalore is attributed by some to the foolhardiness of those leaders who reduced 'Hindutva' to moral policing and protecting old superstitions in the name of tradition.<br />
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It is also immediately relevant to point out that a slap in the face of 'traditionalist' activism is by no means equivalent to a defeat for 'Hindutva', but is rather a very welcome shift for its most dynamic vectors at the present time. Consider this post on another blog:<br />
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Kal Chiron's Blog: <a href="http://kalchiron.blogspot.com/2013/03/rise-of-narendra-modi-return-of.html" target="_blank">Rise of Narendra Modi - Return of Savarkar's stream of thought?</a></blockquote>
<b><span style="color: #660000;">Time-binding Hindutva</span></b><br />
It is not the place of 'traditionalists' to lead anything or set the tone for a movement like Hindutva. But they must always be carried along and their proper place is to act as strong 'buffers' to channel the stream, delineate its survival routes, and assert its beingness - <i>Asmita</i>. But it is the 'fundamentalists' who must lead Hindutva, intellectually as well as in terms of setting its social programme.<br />
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Without trying to pigeonhole any individual as a 'traditionalist', 'fundamentalist' or 'reformist', how can we define these terms in a schema of form and substance? A friend suggested (at <a href="http://forums.bharat-rakshak.com/viewtopic.php?p=1431929#p1431929" target="_blank">BRF</a>):<br />
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There are of course "<b>traditionalists</b>" who like to retain all the evolutionary changes that have taken place in their ideological framework over the years as well as in its implementation in society! Then there are "<b>reformists</b>" who accept the religious framework as it stands but say that the society should deprecate certain practices, making them congruent with current thinking on ethics. Then there are "<b>secularists</b>" who cannot wait to throw off their religion underpinning their civilization for a variety of reasons, shame for it being one of them, atheism another. </blockquote>
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... What about "<b>fundamentalists</b>"? Considering that Sanatan Dharma goes back to the dawn of human civilization itself, that kind of fundamentalism would mean reaching quite a bit back. It is going back to the Rishis themselves, and to try to understand their message! ... "Fundamentalism" on [any] issue however need not detract from the fact that one can still remain a traditionalist as far as culture, rituals and other spiritual and philosophical endeavors are concerned.</blockquote>
Unlike other species, General Semantics considers the human being to be a <a href="http://evans-experientialism.freewebspace.com/korzybski_timebind01.htm" target="_blank">time-binding</a> organism, i.e., humans transmit experience cumulatively from one generation to another, usually via symbols. Knowledge regarding material form and method is constantly to be revised and changing in present time, flowing eternally like a torrent (प्रवाहतः अनादि). Knowledge regarding spiritual principles is eternally unchanging and inherent in all 'being' and 'becoming' (कूटस्थ अनादि). When both are transmitted together, then the integrity of Dharma and her civilization is maintained.<br />
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Experience that is transmitted down generations is called Agama (आगम) in Sanskrit. The foregoing description of 'fundamentalists', 'reformists' and 'traditionalists' (apart from 'rejectionists'/'secularists') reminds one of the classification of Agama according to the Vaikhanasa and Pancharatra schools of the orthodox Vaishnavas. the Pancharatra says that Agamas are handed down in 3 forms:<br />
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1. दिव्य - Divine: Directly revealed by the Lord of all Mankind, Narayana, to Mankind via the Rishis.<br />
2. मुनिभाषित - Spoken to Sages: Handed down and interpreted by the self-realized philosophers of different schools at different times, places and for different levels of cultural maturity.<br />
3. आप्तमनुजप्रोक्त - Spoken by reliable and authentic persons: This has been written down and transmitted by individuals deemed trustworthy by virtue of their ethical character, intellectual acumen, clarity of memory, etc.<br />
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The first can be considered the fundamentals, such as the Veda. The fundamentalist harks back to those rudiments via meditation and epiphany. The second can be considered the speculative exegesis, such as the Upanishads and their extensions in the <i>smritis</i>. The reformist engages in this search as a process of managing the house politically at all times. The third can be considered pure traditionalism, which limits itself to duplication and admiration of what is written in the 'shastras' that were written at one time in pursuance of an Upanishadic method.<br />
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<b><span style="color: #660000;">First Formalism, then Propaganda</span></b><br />
In my humble opinion, as a precursor to propaganda, there is a need to create a greater awareness of a core ideological formalism of a high standard for Hindutva that can hold its own against any ideological adversary. Up until now, Hindutva ideologies have been individually propagated by fundamentalists (e.g., Swami Dayananda Saraswati), by reformists (e.g., Swami Vivekananda), or by traditionalists (e.g., Bhaktivedanta Swami Prabhupada). Each one of these tried to subsume or derogate the other strands in order to mobilize certain sections of society that were ripe for their propaganda focus. The political philosophers of Hindutva, such as Sitaram Goel, Ram Swarup, the RSS ideologues, Savarkar, etc. must be extended in order to do a sound job of consolidating and managing these strands, which can sometimes appear divergent and sometimes complementary. It would help the general awareness of all proponents of Hindutva as well as its opponents, to have a clear picture of the political schema into which all these tendencies find a coherent place.<br />
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<b><span style="color: #660000;">Good and Bad Fundamentalists - Context dependent</span></b><br />
Unlike Abrahamic cultures (esp. Islam), in the Hindutva context, the 'fundamentalists' are best suited to define the mainstream public and political discourse of the civilization, because of its yogic rudiments and fundamentally liberal undercurrents. Whereas the 'traditionalists' are best suited in defining the extremes and populating the margins, and therefore its outer contours and different stages and schools of its spiritual process. (For a schema of 'balance' verses unbalanced phases of growth, see previous blogpost: <a href="http://parikramah.blogspot.com/2013/02/can-hindutva-do-yoga.html" target="_blank">'Can Hindutva do Yoga?'</a>)<br />
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Notice that the reverse is true in the context of non-Dharmic societies. E.g., in Abrahamic cultures, it is in the interest of sanity that the 'fundamentalists' are marginalized and not allowed to dominate the mainstream discourse or establish a rule by religious law. Because that will read to violent radicalization. (To some extent that is true of non-Vedic Dharmic religions also, such as Jainism, Buddhism, etc., though here the radicalization is non-violent and of abnegation.) In such cases, the 'reformists' or so-called 'moderates' must be helped to hold that fort, and the 'traditionalists' may be corralled into religious institutions that serve society. 'Secularism' may be encouraged as a temporary bridge to moving away from a deracinated, exclusivist cultism and discovering Dharma (via any of the 3 co-ordinates).<br />
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This is simply because there is a difference in the 'fundamentals' of the Vedic and non-Vedic, or more generally of the Dharmic and non-Dharmic. In Abrahamic societies, the irrational and violent 'right-wing' draws on scripture and the associated excitement of reliving the lives of its traditional exemplars, whereas the reasonable and pacifist left-wing appeals to rationalism, compassion, balance, etc. But it is seen that in Dharmic societies, the progressive, pacifist and reasonable leaders who advocate 'balance' typically draw on scripture and the religious exemplars, whereas the right-wingers appeal to a sense of outrage, national emergency, some grievance, or the need to preserve old traditional forms in this so-called 'Kaliyuga'. (This includes Lankan Buddhist extremist clergy or Dharmic clergy anywhere else).<br />
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But 'Hindutva' is best interpreted entirely in present time, from its rudiments, and taking all modern and existing currents in its sweep. It must also be open-ended, and not succumb to "definitions" demanded or imposed by others. Its programme should be to complete all incomplete civilizational iterations and strengthen the earlier fundamental iterations. (See previous blogpost on civilizational iterations: <a href="http://parikramah.blogspot.com/2013/02/lotus-identity-india-rising.html" target="_blank">'Identity and Learning: Worlds within worlds'</a>)<br />
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<b><span style="color: #660000;">The Parting of the Waters </span></b><br />
It may be significant that the encrustation of the 'traditionalist' constituency for 'Hindutva' has received a well-deserved setback, opening the way for the 'fundamentalists' and 'reformist' vectors to take control at this point. Meanwhile, the Congress and its casteist litter find themselves increasingly veering towards the extremely shrill "secularist" or "rejectionist" end - a prelude to their ultimate irrelevance or subsumation within a Dharmic viewpoint. Could this polarization of extremes and their insanities be clearing a passage for the sane but strong Vedic fundamentalists to lead the wandering Bharatas across to their native land?</div>
Unknownnoreply@blogger.com2tag:blogger.com,1999:blog-1420682824763469672.post-30638220917070674212013-05-07T00:27:00.005-07:002014-04-25T18:31:02.328-07:00Subsume all their Shibboleths<div dir="ltr" style="text-align: left;" trbidi="on">
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In an intellectual competition, the goal is not just to find truth, but also to achieve certain political aims, such as winning over another person's mind and heart, or splitting the opposition and putting them at cross-purposes. In comparing two ideas, how does one not get caught in a false dichotomy? The practice of <i><a href="http://en.wikipedia.org/wiki/Purva_paksha" target="_blank">purva-paksha</a> </i>is healthy and encourages a shift in the learner's understanding - but it is not immune to false dichotomy, and a <i>siddhanta</i> that is in contradiction to its Other is not an uncommon outcome. That could leave the Other just where it is, without winning it over and putting it into a new perspective as part of the Self.</div>
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The dialectic process is not immune to false dichotomies because of the way false data works within the psyche. As indicated in an earlier blogpost '<a href="http://parikramah.blogspot.com/2013/02/psychohistory-vs-dumb-dialectics_20.html" target="_blank">Psychohistory vs. Dumb Dialectics</a>': "It is an epistemological observation that if the human mind is first possessed of an untruth, and is then confronted with a truer piece of data (true w.r.t the self), then it first rejects the new data via a process of Othering. Any synthesis subsequently formed is of less truth value than the newly introduced data, though it may be better than the untrue figment that was used as the starting point."</div>
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Therefore, first of all there is a necessity for a sound epistemic technique to strip false data as a prerequisite to a selection of importances from a stream of data. If I understand correctly, the <i>purva-paksha</i> offered in the formative phases of the 'Hindutva' worldview by thinkers such as Rajiv Malhotra ji are such an attempt at stripping false data, mostly by a process of Othering, and by working at the points of greatest strain or inability in the body politic. </div>
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Not unexpectedly, one finds that carping "intellectuals" like to point out that this process of Othering is rather divisive. They fail to take a process view of things, and want to pigeonhole 'Hindutva' into a 'rightist' or 'leftist' paradigm upon arrival. This is rather silly, considering the vast and deep tradition that 'Hindutva' seeks to serve. 'Hindutva' as a relative of the word 'Sindhu' itself means oceanic. And its seed is 'Veda' - knowingness.</div>
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So then, what sort of cognition does Veda look forward to as a desirable outcome of contemplation? Agni (Fire) is the "first among worshipables", the first among the 33 Divinities, the "One who gathers all the others." In RigVeda 1.1.4 we find as per <span style="text-align: left;">Swami Dayananda Saraswati's translation and interpretation</span>:</div>
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"O Agni, only that sacrifice goes to the Divinities which is of knowledge that you have encompassed on all sides and pervaded through and through, after it is free of schism and contradiction."</blockquote>
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One operative word in the above mantra is <i>vishwa-taH</i>, signifying a universality that encompasses the world of knowledge. Therefore, a false knowingness that sets up one "truer" or "greater" fetish to loom over another token idea is in itself in violent opposition and contradiction to the Other - even if it shows itself to be complete and consistent in itself, on its own arbitrary self-referential authority. Such would not be a sacrifice of knowledge fit to reach the Gods. It may be eulogized in the puerile antics between idol-breaker and idol-maker, nothing more. </div>
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These themselves may be incomplete phases in a process (for there is nothing inherently wrong with violence), but usually they aren't. A stellar example of when it is the case would be that of <a href="http://en.wikipedia.org/wiki/Bhai_Kanhaiya" target="_blank">Bhai Kanhaiya</a>, disciple of Guru Tegh Bahadur. On the battlefield at Anandpur Sahib, he would fight against the Islamists, and then walk around serving water to the thirsty among the wounded and the dying. It dismayed many of his fellow-disciples that he was serving water to enemy wounded as much as to his own. When they reported this to the Guru, he smiled approvingly, for he must have known that his sacrifice was reaching the Divinities and wasn't merely a fratricidal orgy between earthlings. Brother Kanhaiya simply said in his defence that he saw his Guru's light reflected in every fallen soldier, enemy or his own. History is witness that Brother Kanhaiya's goat-skin water-pouch probably did more to establish the line between Dharma and Adharma that day than did his sword. </div>
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But intellectually, in terms of logic, how does one describe this universalism better? After first stripping false data via Othering followed by a relentless criticism of its hypocrisies, one must then subsume its remaining truth into one's own <i>siddhanta</i>. This can be done by demonstrating how what is true in it is a special case of one's own model, which is free from its limitations. An example would be how Einstein's theory of Relativity can show that Newtonian mechanics are a special case of its own equations at speeds much slower than the speed of light.</div>
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The universalism of the Veda is truly an intellectual universalism, while a subjective affective adherence to a token is a matter of free choice and personal preference (<i>ishta</i>). Whereas the much-touted "universalism" of the Abrahamic systems is actually a totalitarianism.<br />
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If Hindutva has to truly evolve and occupy both sides of the aisle, then it has to develop coherence in its worldview - so that there is only a soft diversity between its opposing parties rather than a hard diversity that threatens the affinity and integrity of its civilization. Even the founding fathers of the United States had envisioned only a soft diversity as beneficial, rather than a hard one.</div>
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As an example, I would take this excellent blogpost at Indosphere: <a href="http://indospheric.blogspot.in/2013/03/rejecting-dialectic-of-western.html" target="_blank">Rejecting the Dialectic of Western Materialism</a>. In it, the author exposes the historical origins of the favourite shibboleths and obsessions of different strands of Western political and social philosophy, and rejects them as the neuroses they truly are. He then rejects the silly and typical attempts by the Other (including Oxfart-educated Indians who are more-or-less deracinated from Hindu civilization) to label or force-fit Indic philosophical or political movements into this Western framework:</div>
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I would caution very strongly against applying such categories as "Capitalist", "Socialist", "Liberal", or even "Right-wing" and "Left-wing" to anything within the Indian system. Not just because they are foreign, but because the very assumptions from which these classifications derive are completely disjointed from an Indian worldview. </blockquote>
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For example, there is a pernicious idea that the traditional Vaishya Dharma, or the relationship of Indian mercantile classes to wealth, is essentially "capitalist." This could not be further from the truth. "Capitalism" is a form of sophistry developed by the apologist Adam Smith to philosophically justify the accumulation of wealth as a natural outcome of Protestant work ethic, in the face of pre-existing memes in Western materialism that glorified poverty. Socialism is a response to Capitalism that re-establishes the glorification of poverty without the earlier tone of overt religiosity. This entire back-and-forth proceeds across a playing field whose geography is dictated by the contours of Western Materialism. The precepts of Western Materialism themselves could not be further removed from the way in which Vaishya Dharma regards the concepts of wealth and prosperity. </blockquote>
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Indian Vaishya Dharma is nothing at all like Capitalism, because in our view, the accumulation of wealth is itself a task consonant with divinity; there is no sophistry required, and nothing to apologize for. To cast one thing in the mold of the other, is like asking Pt. Bhimsen Joshi to sing Raga Maalkauns in "F sharp minor, allegro moderato". It's meaningless.</blockquote>
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This is an excellent method to put the Other's affective obsessions in their right place, and then introduce a cleaner, more refined terminology in Sanskrit to put an area of life and living in perspective. </div>
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Further, in order to round off that argument, I would add the following to show that the sentiment of compassion and charity, as well as the glorification of poverty does find a place within the Indosphere, though in a far more well-rounded context. One point that occurred to me was that the Indic philosophical eye (i.e., <i>jyotisha</i>) also does include in its field of vision a "<i>daridra-yoga</i>" case which can be dovetailed via spiritual method to draw closer to God. In this conjunction of karma and circumstance, poverty or deprivation can also be meaningfully dovetailed to draw closer to God. E.g., the Sudama-Krishna relationship. Even here there is fulfillment in the Lord via charity, and Sudama drew closer to the Lord via poverty - though not by glorification of it but by embarrassment and humility.</div>
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By showing the Libtards, Maovadis and Macaulayputras that their classifications are included as special cases within a larger, more intellectually and spiritually fulfilling paradigm, one is more likely to win over converts. Apart from defectors, one would also be able to bracket and broadside the bigoted and the prostituted among them, for they may globetrot as much as their patrons can afford, but they won't find a concept to cover their intellectual poverty with. Therefore, one must surround them on all sides and encompass them wholly so they have nothing to hide behind. Subsume all their shibboleths.</div>
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Unknownnoreply@blogger.com2tag:blogger.com,1999:blog-1420682824763469672.post-63665982584688289132013-04-28T20:33:00.002-07:002013-04-28T21:36:20.671-07:00Sanskrit 2.0 and Diversity Policy - 2<div dir="ltr" style="text-align: left;" trbidi="on">
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As regards globalization, whether people are willing to notice it or not the choice is actually between Succumb via haphazard Anglicization, and Control via methodical Sanskritization.</div>
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Since independence, India and other countries with Sanskrit as classical base language have not put in any effort to reconnect with it. Rather, they have preferred a strategy of patronizing the various Prakrits, along with assigning English the status of a lingua franca for modernization. Given the circumstances, perhaps this strategy had some benefits. But clearly, it has run its course and hit a wall, creating a cultural crisis of sorts. Development and modernization is under way, but the Prakrits are hardly able to stand their ground or develop without losing their footing, their cultural character. </div>
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The Prakrits try to fabricate indigenous terminology using Sanskrit root words (when they can avoid absorbing an English word directly), but the end result for the speaking populace is a language that sounds rather artificial and stilted - partly because of an artificial methodology of Sanskritization, and partly because the populace is no longer connected with spoken and written Sanskrit <b>directly</b>. </div>
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Rather, the better way is to have Sanskrit revived as a parallel language, whose usages then seep into the Prakrits via a natural process - just like how English words are currently trickling into the Prakrits. The natural process that works with English will then work with Sanskrit, too; but with English it leads to a strange, miscegenation - a creole - whereas with Sanskrit it will be a native, classical upgrade.</div>
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Another effect of Anglicization is that the Prakrits are forced to become uniform and "modern" in their cultural tenor. They are unable to remain in their cultural orbit, but are forced to reflect - however awkwardly - the affectations of "modernity". With Sanskrit as a platform to manage modernity, a multi-orbit cultural system within Indic civilization can persist without distortion, and each Prakrit can remain comfortably at a desired distance from "modernity".</div>
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With Sanskrit in the saddle, India will be able to embrace globalization much better, without losing its own cultural footing. Moreover, it will make available the tremendous knowledge resources buried in Sanskrit, to itself and the world at large. The Prakrits - and English - can then flourish each in their own spheres, with Sanskrit as a platform.</div>
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Presented below are thoughts put together by a friend along with other participants at a forum (<a href="http://forums.bharat-rakshak.com/viewtopic.php?p=1419614#p1419614" target="_blank">BRF</a>). The model below is civilizational, not national. That means it is scalable to many countries and regions outside India that have a historical civilizational connection with Sanskrit, or aspire to re-establish a lost connection with Sanskriti, or aspire to create a new relationship afresh. The rest of this post reproduces his summary of thoughts on <u>guiding principles for a policy framework for Sanskritization</u>:</div>
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I have earlier often spoken of the need to have a Bharatiya language as India's Operating System if India hopes to be able to position itself as an independent civilizational pole in the world, and I have long favored Sanskrit 2.0 to take up that role.</div>
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<b>The only way to preserve diversity in India is to provide the people of India with a platform which ensures its preservation.</b></div>
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What we have built today in the form of ethno-linguistic states is an acknowledgement of this diversity among the major ethno-linguistic groups, but within the region of authority of these ethno-linguistic groups we have allowed a process of reckless homogenization to the detriment of all smaller ethno-linguistic groups. One could even say, we have thrown the sheep to the wolves.</div>
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Now the problem is that the concept of federalization that we have started with the Center-State paradigm with respect to linguistic issues, we have failed to pursue the principle any further. Every ethno-linguistic group in India should have been given the authority and resources to preserve its literature, its stories, its music, its songs, its linguo-cultural heritage. However for all minority ethno-linguistic groups within the various states this has not been assured.</div>
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It is true, that within a certain region, the people need to deal with the administrative system in a standard medium, so as to make the functioning of the state run smoothly, but that in itself is no reason to emasculate the lingual heritage of a people, to let it die.</div>
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<b>Each ethno-linguistic group should have the fundamental right to preserve its culture and the state needs to ensure that through the provision of suitable laws, their implementation, provision of resources and sufficient infrastructural encouragement.</b></div>
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However in order to get there, there is a need for various parties to understand a few principles:</div>
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<b><span style="color: red;">I. "Principle of Respect for One's Language"</span></b> - <i>One has a right to demand respect for one's ethno-linguistic autonomy from a higher level of political authority, only if one is willing to give the same level of autonomy to ethno-linguistic groups within one's own sphere of political authority.</i> If a state wishes that its language be given due respect by the Central Govt. then it too should respect the language of the various ethnic minority groups within the state, and provide the group with the resources to maintain their own language.<br />
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<b><span style="color: red;">II. "Principle of Need for Upward Compatibility"</span></b> - <i>Every individual should be empowered to be upward compatible with all levels of cultural-political environments of which he is a part of.</i> As such it is important to enable the citizen to learn all of the following languages: "Four-Language Vertical Integration Formula"!<br />
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Community-Language for (e.g. Tula, Toda, Maithili, Brij, Haryanvi, ...)<br />
State-Language (e.g. Bengali, Marathi, Hindi, Tamil, Kannada, Malayalam, ...)<br />
National Language (e.g. Sanskrit 2.0)<br />
Mandatory Foreign Language (e.g. English)<br />
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<b><span style="color: red;">III. "Principle of Need for Cross-Peer Administrability"</span></b> - <i>One needs to work together with one's peers with whom one shares an environment, a common language being an essential feature of that environment and an essential condition for smooth working. Again every granular environment has peer granular environments which all share a higher environment. It is the higher environment's responsibility to be able to administer the granular sub-environments with minimum level of problems arising out of linguistic incompatibilities.</i> The environment may be a village, a state, the nation or the world.<br />
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<b><span style="color: red;">IV. "Principle of Recognition of Linguistic Dominance"</span></b> - <i>If we go about creating a federal structure consisting of regions of various levels of political granularity like nation, states, districts, tehsils, villages, etc., there would be some dominant ethno-linguistic group with a smattering of minorities in the given region. Even as it is important that minority rights be accepted, ethno-linguistic minorities would have to agree to recognize the dominant status of the majority ethno-linguistic group and thus to allow the official language of that political granularity level to be based on the language of the dominant group.</i> Depending on the size of the minorities, the official language may have to concede some space to the minority languages as well and to integrate some part of their vocabulary into its own vocabulary and structure.<br />
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<b><span style="color: red;">V. "Principle of Linguistic Neutrality"</span></b> - <i>In environments where it is not possible for some dominant ethno-linguistic group to politically assert its claim to define the official language of a certain region of political granularity over the objections and potentially resistance from other ethno-linguistic groups, all the linguistic stake-holders should agree to adopt a neutral language as the common official language. Neutrality can be accepted based on the "Principle of Equal Disadvantage in Learning".</i> If all ethno-linguistic groups must exert a more or less equal effort in learning the language, then it could be considered neutral. Such a language can come from various sources - a foreign origin, a common ancestral classical language, or a language of small ethno-linguistic minority from among the group such that a maximum number of people among those concerned would have to exert themselves.<br />
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<b><span style="color: red;">VI. "Principle of Common Cultural Space"</span></b> - <i>When there is a need to have common language mediums applicable across various ethno-linguistic groups, the commonality should be searched for in some common platform which allows the reproduction of the linguistic psyche of the various ethno-linguistic groups involved rather to be searched in an equally foreign language, a language too alien to reproduce the thought patterns of the people involved.</i><br />
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<b><span style="color: red;">VII. "Principle of Classicism"</span></b> - <i>When there is a need to have common language mediums applicable across various ethno-linguistic groups, then one should also try to adopt a language through which much of the past glory of a culture and its literature can be made accessible. It is also important to choose a language where its rules of grammar have been written down.</i><br />
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<b><span style="color: red;">VIII. "Principle of Linguistic Purity"</span></b> - It is obvious that with time languages change. New technologies, new scientific research, new paradigms of organization, new forms of cultural expression, new products for consumption, all necessitate an enlargement of vocabulary. Many of these novelties may arise in other language spaces. If the foreign words or expressions have an etymology based on functionality or references to nature, then it may be possible to reproduce those foreign words using a similar etymological process in one's own language. However if the etymology was culturally based, it would be much more difficult to reconstruct the words or expressions in own language. In this case, one should simply import these foreign words into one's own language. <i>Unless some foreign word or expression has no equivalent in the own language, or one wants to express some nuance which can only be expressed through the use of the foreign term, the foreign word or expression should be discouraged in the own language.</i><br />
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<b><span style="color: red;">IX. "Principle of Love for Vernacular Language"</span></b> - <i>Every individual should feel proud of his mother tongue, so much so that the individual should try to preserve his own family's particular variant of his mother tongue. One should be cognizant that the official language of the area may not be the vernacular language, and if the moment is opportune, then one should always try to converse in one's own mother tongue.</i><br />
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<b><span style="color: red;">X. "Principle of Consideration for Protocol"</span></b> - One is often confronted with situations where multiple contexts are applicable - work place language, language of the political unit, languages of the higher levels political granularity, presence of community members, presence of guests from other language spaces, etc. <i>Everyone has to make a call which language to speak based on all these factors. An understanding of such protocols in society does help.</i><br />
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Just a little effort to bring some clarity to the confusion!<br />
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Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-1420682824763469672.post-50953703332081738592013-04-28T00:49:00.002-07:002013-04-30T02:18:13.126-07:00Sanskrit 2.0 and Diversity Policy - 1<div dir="ltr" style="text-align: left;" trbidi="on">
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There are numerous reasons why individuals and groups anywhere in the world have chosen to make the Sanskrit language a part of their lives and societies. Curiously, in India one would expect a much greater appreciation of its value and potential than one currently finds, but fortunately a self-corrective grassroots movement is already afoot. Perhaps until this generation the time was not right. Now it appears that its time is come.<br />
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<b><span style="color: #38761d; font-size: large;">Founding Vision</span></b><br />
<a href="https://en.wikipedia.org/wiki/B._R._Ambedkar" target="_blank">Dr. B.R. Ambedkar</a>, who chaired the drafting committee of the Constituent Assembly and shaped modern India's Constitution, strongly favoured Sanskrit as the national language. He was a lifelong Sanskrit enthusiast, and was also the first Member of Parliament to speak briefly in Sanskrit in the House. <a href="http://analkumar.blogspot.de/2010/05/blog-post.html" target="_blank">Newspaper report posted here</a>. </div>
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A friend pointed out: </div>
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<span style="background-color: #f7f7f7; font-family: inherit; line-height: 18.196022033691406px; margin: 0px; padding: 0px; text-align: start; text-decoration: none;"><a href="http://www.scribd.com/doc/106367408/Report-of-the-Sanskrit-Commission-1956-1957-Complete" target="_blank">REPORT OF THE SANSKRIT COMMISSION 1956-1957</a></span></div>
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The move to have Sanskrit had support in three crucial quarters, during the discussions in Constituent Assembly and within the Congress:</div>
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1) Scheduled Castes: B.R. Ambedkar was strongly in favor of making Sanskrit as India's National Language.</div>
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2) Muslims: Shri Naziruddin Ahmad (formerly Muslim League) made a strong appeal to have Sanskrit.</div>
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3) South India: Many Tamil members were also in favor.</div>
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Reproduced below is a quote from the above linked report:</div>
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As already indicated, the Constituent Assembly did not give a smooth sailing to the Bill on Hindi as the Official Languages. The majority which decided such a vital issue was one of the narrowest. During the few stormy days of the Constituent Assembly's discussion of this question, the impasse was sought to be solved by some members by proposing Sanskrit as the Rastrabhasa; and the late <b>Dr.B.R. Ambedkar</b>, who as the Law Member, was piloting the bill, was also reported to have favoured that proposal. In the course of the discussion of this question in the Assembly, several members, including some ardent protagonists of Hindi, paid due homage to Sanskrit. Apart from all this, the only other Indian languages for the adoption of which as the Rastra bhasha a regular amendment was moved, and discussion on which took a good part of the time of the Assembly, was Sanskrit.<br />
As <b>Shri Naziruddin Ahmad</b>, advocating Sanskrit, put it on the floor of the House, a language that is adopted for the whole country, where so many languages are spoken, should be impartial, a language which is not the mother-tongue of any area, which is common to all regions, and the adoption of which will not prove an advantage to one part of the country and a handicap to all other parts. The late <b>Lakshmi Kanta Maitra</b>, who moved the amendment seeking to replace Hindi by Sanskrit as the Official Languages, observed in the Assembly, that, if Sanskrit was accepted, "all the jealousies, all this bitterness will vanish with all the psychological complex that has been created ............. there will not be the least feeling of domination or suppression of this or that". Thus, neutrality (or not being the spoken language of any section) has been urged as the first criterion of a National Language. That is why efforts were being made to create in Europe quite a new languages like Esperanto, to be used as the International Language perfected for this very purpose of all-India use through all these centuries, why throw it away? The neutrality of Sanskrit is not a mere negative quality; it is also the positive virtue of having grown by incorporating into itself elements from all other languages of the country. In this respect again, Sanskrit, which, as has been pointed out elsewhere, is a synthesis of the best in all the cultural constituents of India, can truly claim to have been developed and enriched by every part of India.</blockquote>
<span style="text-align: left;">My friend adds: I think that one vote by President Rajendra Prasad which clinched the choice in favor of Hindi, really changed the whole course of world history (if I may be so bold as to say that)! I am trying to retrace the steps. If Sanskrit had been adopted, English would not have been necessarily continued after its foreseen initial 15 years! However the report deserves to be read regardless of the above reason!</span><br />
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If there is one leader whose persona, ideas and preferences encompassed all the tremendous practical socio-political changes of 60 years of Indian independence, it is not Mahatma Gandhi, not Sardar Patel, not Nehru, but rather is Dr. Ambedkar. Many of his more talked about ideas on social reformation have created the greatest realignment of social forces in any nation in modern history - through the ballot rather than the bullet. His ideas on economic policy are still relevant, and the intention behind the Constitution's diversity policy are spelled out in the Preamble - to create a confidence and freedom in India that would lead to a fresh round of <b>consilience of subcultures and a re-standardization of the civilizational discourse at a new normal</b>, for a new age. A critical part of this standardization process was a linguistic platform that could serve the civilizational bandwidth. In this, he was not alone in identifying that Sanskrit is the natural choice, and he advocated an aggressive Sanskritization of India as a critical medium of bringing great value and deeply buried resources back onto the worktable, as well as to level out cultural iniquities across the land.<br />
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Because of Ambedkar's visionary advocacy of Sanskrit, it is not surprising that a biography of the father of India's Constitution has been written in Sanskrit - in verse!- a distinction not owned by any other national leader. The report below is heartwarming because of the story it tells, the penitent inspiration felt by the author, his devotion, and the pains borne in accomplishing the task...<br />
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<a href="http://www.thehindu.com/news/national/ambedkars-first-biography-in-sanskrit/article509336.ece" target="_blank">Ambedkar’s first biography in Sanskrit</a></blockquote>
Many of Ambedkar's ideas in other spheres have borne fruit, or are in the process of bearing fruit. But the renaissance of Sanskrit lags behind the rest. Along with some governmental agencies, grassroots organizations such as <a href="https://www.google.com/search?q=samskrita+bharati&rlz=1C1ARAB_enUS493US493&aq=0&oq=samskrita&aqs=chrome.1.57j0l3j62l2.3242j0&sourceid=chrome&ie=UTF-8#hl=en&rlz=1C1ARAB_enUS493US493&sclient=psy-ab&q=samskrita+bharati+&oq=samskrita+bharati+&gs_l=serp.3..0l4.2311.2311.0.2704.1.1.0.0.0.0.63.63.1.1.0...0.0...1c.1.11.psy-ab.6NuwgCGey0k&pbx=1&bav=on.2,or.r_cp.r_qf.&fp=c44357041a90c502&biw=1086&bih=517" target="_blank">Samskrita Bharati</a> are actively bridging the gap, and this is a revolution that gives every individual citizen the rare opportunity to personally be part of a history-changing aspect of civilization-building.<br />
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<b><span style="color: #38761d; font-size: large;">Self-Improvement</span></b></div>
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Note that Sanskrit serves not 'nation-building' but 'civilization-building', because Sanskrit by its very nature as a meta-language is global in its bandwidth. Internationally, several countries already use it as a root language, and several more can sign up at whatever level of affiliation they feel comfortable with. Therefore, an individual living anywhere can contribute to this civilization-building by partaking of it, for it is a part of an interpersonal process of one's own self-improvement.<br />
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In his survey of the entire spectrum of human intelligence, the philosopher and political mentor <a href="https://en.wikipedia.org/wiki/Madhavacharya" target="_blank">Vidyaranya</a> put down Sanskrit grammar and linguistics as one of the grades of knowledge and training in a hierarchy of 16 steps that lead from the base to the sublime in human semantics (see <a href="http://www.gutenberg.org/catalog/world/readfile?fk_files=1886106&pageno=5" target="_blank">Sarva Darshana Sangraha</a>). For Sanskrit grammar not only gives better form to an evolving natural language, but attempts to model speech itself according to the fullest scale of semantic expression. Therefore, it is a civilizing medium for the edification of the human mind.</div>
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<span style="font-size: large;"><b><span style="color: #38761d;">Sky and Earth: </span></b><b><span style="color: #38761d;">Sanskrit and Other Languages</span></b></span><br />
Because of this, Sanskrit has a unique relationship to all Prakrits. The Prakrits are vernacular languages in India or any other country that participates in Sanskriti (a culture of refinement). Since its most ancient times, Sanskrit has itself borne the mark of all Prakrits who participated in the culture of Sanskriti. Even the language of the Vedas is considered distinct from nearby Iranic languages because it bears the stamp of "Dravidian" phonetics from South India in its very rudiments. Conversely, a classical Dravidian language like Tamil reveals in its heart an inseparable contribution from Sanskrit in all its aspects, even in its word for "yes" (आम्) / ஆம்)!<br />
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<b>Sanskrit does not compete with Prakrits for mindshare</b>, but instead it absorbs their matter and distills it - and then returns the favour by enriching them with a more refined product. Consider an analogy:<br />
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Under the warmth of a shared sun, water evaporates from the various rivers, seas, ponds, even the most contaminated gutters, marshes and swamps, and forms clouds in the skies. Depending on the direction of the winds of time, the clouds move and discharge their distilled product. Similarly, Sanskrit has traditionally always absorbed material from all the subcultures that formed part of a shared sphere of civilization, and dispensed its influence on communities related to those fields of human endavour that most absorbed that civilization in any particular era. It re-formed, crystallized and standardized words and meanings according to the best knowledge of the day, and replenished those same Prakritic sources with semantically adjusted words that were standardized across the civilizational span at any given point in time.</div>
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Therefore, the Prakrits contribute to Sanskrit, and vice versa. They have a mother-father relationship, and enhance not just one another, but contribute differently and in parallel to the psychological and intellectual development of the children that speak both. May this union revive and prosper.<br />
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<b><span style="color: #38761d; font-size: large;">Reasons, reasons, reasons</span></b><br />
Most of the reasons given above are applicable to anyone on the planet, any society that is searching for a methodical approach to globalization, a psycho-linguistic superstructure that can encompass and re-crystallize its diverse cultural patterns without threatening the integrity of their local native culture and language. This is a real challenge in today's world. Languages propagating by sheer economic influence compete for mindspace and cannot interface very well with local languages, or if they do it leads to an ugly creole replacing the original. No wonder there is quite a bit of...er...<i><a href="http://www.youtube.com/watch?v=YR12Z8f1Dh8" target="_blank">kolaveri</a></i> among cultural vigilantes everywhere about the watered-down pop culture.<br />
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One landmass colliding with another will lead to distortions or submergence. But a language that intrinsically operates at a higher human level than the bazaar would answer the need. A sky and earth relationship; the sky does not interfere with the diversity underneath, and yet influences it substantively via changes in states and modes.<br />
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Of course, many of the people of India have no need for reasons to learn Sanskrit any more than they have a reason to love their fathers. It is directly connected with their identity, their <a href="http://parikramah.blogspot.com/2013/02/asmita-politics-vs-identity-politics_18.html" target="_blank"><i>Asmita</i></a>. Or one could say that the people of India have a special reason to learn Sanskrit - because the sky is so high!</div>
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Unknownnoreply@blogger.com2tag:blogger.com,1999:blog-1420682824763469672.post-63342359210311832922013-04-19T01:12:00.000-07:002013-04-19T10:58:55.288-07:00Owais and Owaisi: Two halves of Jarasandha<div dir="ltr" style="text-align: left;" trbidi="on">
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What sort of civilizational context can best manage its form and contents? Are some civilizational contexts better than others at this?<br />
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Doctrines or dogmas, priesthoods and caste-collectivization...these are part and parcel of any scientific, religious, or aesthetic tradition. How is this political and ideological creation best related with the undercurrent of knowledge and cognition itself? When does it protect and facilitate the growth of the tree of knowledge, and when does it merely feed off of and eventually suffocate its own host?</div>
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Recently, there was outrage over an incendiary hate-speech by Akbaruddin Owaisi close to Hyderabad city in south India. Basically, he portrayed Hinduism as a ludicrous and crass religious culture that was violent towards Moslems without any provocation, and he threatened that angry Moslems would overrun India if Hindu self-assertion develops any further traction.</div>
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The moniker "Owaisi" is used in Islamic Sufism to refer to a spiritual method named after one Hazrat Owais al-Qarani, a contemporary and devotee of the Prophet Muhammad (pbuh). "Owaisi" means someone who can be in the presence of and take teachings from the Prophet directly, across space and time, without an intermediary teacher. Taken as an individual, Owais is one of my favourite spiritual exemplars from any tradition. But odd as it may seem, Owais-like spiritual power and violent Islamism have not necessarily been antithetical to one another, ever since the very first generation of Islamic history. Its not even too strange a coincidence that this hate-monger bears Owais' name. </div>
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Pause for thought. Isn't it interesting that any spiritual movement observed in any tradition tends to yield two bifurcated social products after the passing of its founder - one connected to the founder by some structured physical association and an authorized, historical 'caste' setup to preserve and propagate; and the other a free-zone of emulation and continuous experimentation and seeking. Depending on historical circumstances, the movement can fuse these two halves, and expand and consolidate. But it inevitably keeps creating certain imbalances and problems. In fact, the greater the persistence it derives from the <i>purushaarthic</i> dynamics, the more trenchant the future sociological problem can be. Must this dogma-driven or caste-collectivized daemon be annihilated once it serves its purpose? If so, are the circumstances for its own annihilation created and set in motion by the enlightened founder? How?</div>
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The Vedas and most of its branches comprising Hinduism, Sikhism, etc. do speak of a spiritual potency that must go hand-in-hand with temporal strength. This is the basis of the <i>purushaarthas</i>, of the twin swords of <i>miri</i> and <i>piri</i>. But in which forge they are conceived and in whose hands these two swords become one...can make a world of difference. <b>Conceived one way, a <i>Dharmic </i>context will contain and manage the dogmatic evolution and/or caste-order, and keep existing schools as mere portals to the ever-flowing stream of Dharma. But conceived another way, an <i>Adharmic </i>context will keep causing a series of convulsions to justify its dogma and/or collectivized caste-order, and it can be contained (or better annihilated) only by an outside force.</b></div>
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Recall the story of <a href="http://en.wikipedia.org/wiki/Jarasandha" target="_blank">Jarasandha</a>. Brihadratha was the king of Magadha. His wives were the twin princesses of Varanasi. While he led a full life, he was unable to have children for a very long time. Frustrated, he retreated to the deep forest, approached and served the sage Chandakaushika. The sage took pity on him and gifted him a fruit, telling him to give it to his wife who would then become pregnant. But the sage did not know that the king had two wives. In a schizophrenic turn of mind, as it were, Brihadratha split the fruit in half and gave it to both of them. Soon both the wives became pregnant and gave birth to two halves of a human body. These two lifeless halves were very horrifying to view. So Brihadratha ordered these to be thrown in the forest. A demoness (<i>rakshasi </i>- one who is compulsively 'protective') named "Jaraa" found these two pieces and held each of these in her two palms. Incidentally, when she brought both of her palms together, the two pieces fused together giving rise to a living child. The child cried loudly which created panic in Jaraa. Not having the heart to devour a living child, the demoness gave it to the king and explained to him all that had happened. The father named the boy Jaraasandha (literally meaning "joined by Jaraa").</div>
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The Prophet Muhammad, even at the height of his spiritual and temporal power, was heckled by backbiters for being "<i>abtar</i>" - a frayed end, a lineage "cut off" - meaning one who has no living son to become his heir. It was an issue that frustrated the Prophet, and an entire short chapter of the Qu'ran was ostensibly revealed by Allah assuaging the Messenger and reflecting that same spite back on those detractors.<i> </i>(<a href="http://quran.com/108" target="_blank">Qur'an, Chapter 108</a>). </div>
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<span class="Arabic" id="fon1" style="background-color: white; color: black; direction: rtl; font-family: PDMS_IslamicFont, _PDMS_IslamicFont, Tahoma, Arial; line-height: 48px; margin: 0px; padding: 0cm; text-align: -webkit-right;"><span id="mspan1">انا اعطینک الکوثر</span></span><br />
"Lo! We have given thee al-Kawthar (the refreshing fount at the gates of Paradise)"</div>
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<span class="Arabic" style="background-color: white; color: black; direction: rtl; font-family: inherit; line-height: 48px; margin: 0px; padding: 0cm; text-align: -webkit-right;"><span style="line-height: 26px; text-align: -webkit-left;"><br /></span></span></div>
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<span class="Arabic" id="fon2" style="background-color: white; color: black; direction: rtl; font-family: PDMS_IslamicFont, _PDMS_IslamicFont, Tahoma, Arial; line-height: 48px; margin: 0px; padding: 0cm; text-align: -webkit-right;"><span id="mspan2">فسل لربک وانحر</span></span><br />
"So pray unto thy Lord, and sacrifice."</div>
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<span class="Arabic" style="background-color: white; color: black; direction: rtl; font-family: inherit; line-height: 48px; margin: 0px; padding: 0cm; text-align: -webkit-right;"><span style="line-height: 26px; text-align: -webkit-left;"><br /></span></span></div>
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<span class="Arabic" id="fon3" style="background-color: white; color: black; direction: rtl; font-family: PDMS_IslamicFont, _PDMS_IslamicFont, Tahoma, Arial; line-height: 48px; margin: 0px; padding: 0cm; text-align: -webkit-right;"><span id="mspan3">ان شانیک هو الابتر</span></span></div>
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<span style="background-color: white; line-height: 26px; text-align: left;"><span style="font-family: inherit;">"Lo! it is thy insulter (and not thou) who is cut off (without posterity)."</span></span></div>
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But politically, the issue of succession was to eventually devolve into dispersion and schism immediately after the Prophet's death (a saga still playing out in Sunni-Shi'a violence). In fact, the prospect of Islam as a living tradition was stillborn. Horrific internecine war, plague and general dispersion followed. To resolve this death spiral the Islamic community was forged as a regimented Khilafat (Caliphate) under the iron hand of the first two Caliphs, especially Omar Ibn al-Khattab, who used to walk the streets of Medina with a whip in hand. Thus regimented, he successfully diverted that aggression outward, attacked neighboring Persia and hit the jackpot. The rest is history.</div>
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What are the traces of bifurcation here? The obvious one is well-known: 'Ali, the Prophet's son-in-law and father of his grandsons, had claimed the mantle of, both, spiritual and temporal leadership. But the other senior Companions (who were also related to the Prophet, having given their daughters in marriage to him) claimed that they had the senior right to political leadership. Indeed, some of the later founders of the Sunni schools of jurisprudence said that in terms of <i>fadheelat</i> (excellence of virtue), the order of precedence puts Abu Bakr at the highest, Omar second, Osman third, and 'Ali fourth; but 'Ali was first in a separate spiritual category all by himself. Thus, according to this line of thought in the dominant school of Islam, the legacy of the Prophet could be split into two parts, and they were given to two different spiritual lineages connected to him by family ties. </div>
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But there is a further, more interesting, and more subtle trace of bifurcation: Much to the consternation of all present, before passing away the Prophet actually bestowed his cloak on a completely different person with no family relationship - Owais al-Qarani, a camel-herder and a saintly personage in Yemen who had never met the Prophet in person, but was supposedly in communion with him telepathically. Not only did Owais have no tribal or family relation with the Prophet, he is not even considered a Companion by any Sunni school, since a Companion must by definition have been in the physical association of the Prophet and/or have served in the association of other Companions at least once. We will come back to Owais again later in this post.</div>
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The uneasy cleavage of the spiritual and the temporal was always problematic throughout Islamic history. For a long time, "Sufism" was a continuation of pre-existing spiritual cultures from the surviving remnants of Mithraic, Buddhist, Zoroastrian, neo-Platonic and Christian traditions of the Middle East, Egypt and India. Most Sufism at one time was considered outright heresy, and throughout its history its cutting-edge spiritual teachers were honored with the cutting-edge of the Caliph' temporal sword slicing their necks. Then the revered <a href="http://en.wikipedia.org/wiki/Al-Ghazali" target="_blank">Imam Ghazali</a> came and brokered a theoretical truce, claiming to show that Sufism could be fused with Islam, and that in fact the two could execute a very useful twinship. Thereafter, just as Guns and Bibles would later pioneer European colonialism, so did Swords and Sufis first set that template for expansion and consolidation.</div>
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But what makes this twinship a Jarasandha? The Bhagavad Gita, too, was spoken on a battlefield, so how is that different? Well, Ghazali wanted to fuse spirituality with Islam only insofar as it subordinated itself to the absolute dominance of the regimen of shari'ah and its supervising priesthood, its caste-collective, and its dogmas. He still attacked most spiritual schools of the time with vitriol. He wanted the spiritually packaged "Sufism" to be a cooling fount of ablution, with which the devout could soothe their agitations and refresh mind and spirit before re-entering the mosque.</div>
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Now the shari'ah is fundamentally based on the idea that in the person of the Prophet and his ways is the truth, and the perfect duplication of the truth is the true method. In the ways in which different Companions of the Prophet did this are reportedly found paths to the truth, and the shari'ah models them perfectly. Most often, this duplication of the truth is of the form of <i>imitation</i>. In fact, the satisfaction of simply imitating the behaviors of the Prophet was considered the greatest and most complete stage of self-realization according to the next great teacher who gave Islamism its ideological form - <a href="http://en.wikipedia.org/wiki/Ahmad_Sirhindi" target="_blank">Imam Rabbani</a>, or Sheikh Ahmad Sirhindi, who lived in India during Moghal times. Thus, given matching circumstances, there is no sin in the devout committing apparently graceful or terrifying actions, as long as he does so in the consciousness of its alignment with the calculus of shari'ah, just like an automaton servant. Indeed, there is merit in performing all such apparently beautiful or terrifying acts with the force of an intention without reservation.</div>
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But most Indic traditions would consider a different permutation - that religious and social regimen, and case studies of the behaviors of spiritual exemplars, are at best a parallel track to individual spiritual knowingness, and that the inter-relation between the two is the subject of ethics. Emulation, not imitation, is emphasized - in fact, imitation is considered dangerous in Vedanta, which says that acts must be based on <i>adhikara</i>, spiritual qualification. Imitation of the amoral acts of higher beings is spiritually harmful, like a form of 'spiritual pedophilia':</div>
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धर्म-व्यतिक्रमो दृष्ट</div>
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ईश्वराणां च साहसम् ।</div>
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तेजीयसां न दोषाय</div>
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वह्नेः सर्व-भुजो यथा ॥ </div>
</blockquote>
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"The transgressions of Dharma observed, by the Great Controllers seemingly audacious...To such spiritually potent beings this is no blemish, like the fire that devours all and remains pure." - <a href="http://vedabase.net/sb/10/33/29/en" target="_blank">Srimad Bhagavatam, 10.33.29</a></div>
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Owais al-Qarani was someone who had only heard of the Prophet and his new religion, and became a devotee at heart. He had a blind mother to take care of, and so he would herd camels for part of the day and use the proceeds to lead a simple life. Before his death, when the Prophet Muhammad said that he wished to bequeath his mantle to a man named Owais in Yemen, all the Companions were shocked, most had never even heard of him. They inquired, "If he is such a great devotee of Allah and His Messenger, why has he never even come to see you once, where was he to serve the cause of Islam during all the battles?" It is said that the Prophet defended Owais' absence on the grounds of some provisions of shari'ah law, saying that since he had a blind mother to care for, he was exempt. As unconvincing as this was, the Companions couldn't object, and the Prophet sent his cloak with Omar and 'Ali - along with a request to Owais to intercede and save all Muhammad's followers on Judgment Day. Both of them found Owais in the wilderness of Yemen, in a state of meditation. (It was later said that Owais would spend hours in such meditation, and would sometimes be so absorbed in his Prophet that when the Prophet lost a tooth at the Battle of Uhud, Owais's own tooth reportedly dropped off at that very moment.) They gave him the cloak along with the Prophet's request. Owais reluctantly accepted it and asked for some time to meditate alone. He took his time, and heard a voice say, "We have forgiven most of the Companions". But Owais was persistent with his Lord: "I want forgiveness for all his believers." He continued to meditate on the Lord. But it is said that curiosity and impatience got the beter of Omar and he started to walk up to Owais. Seeing him approach, Owais was distracted. He told Omar, "If you had not disturbed me, I would not have worn this cloak until God had bestowed all of Muhammad's followers to me."</div>
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Later many second generation Moslems would come to Owais to see him and ask him for spiritual advice. Once they told Owais of an old Companion who had now dug his own grave and was residing in it day and night waiting for his time to arrive, so he could pledge allegiance to Allah and His Messenger one all-important, final time. Owais went to see the man, and found him weak. Owais said: "You have given 30 years to your coffin and your grave, allowing them to come between you and God. They have become your idols." It is said that the man saw the light of Owais and through him realized how much time he had wasted; with a cry he lay his head down and passed on from this world.</div>
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Haram Ibn Hayyam said, "I went to visit Owais al-Qarani. He asked the reason for my visit. I explained that I felt a peace in his holiness' presence. To which Owais replied: 'I have never seen anyone who knows what is God, and yet finds more peace and comfort in the presence of another being.'"</div>
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Haram Ibn Hayyam requested Owais, "Give me a <i>hadith </i>from the holy Prophet." He replied, "Though I have heard a great deal about him, I never met him. I would not want to engage in story-telling and <i>hadith</i>. I have far too much work to get on with and this is not among them."</div>
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"And choose a friend who is able to free you from all else."</div>
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"An aim is required before embarking on an action. Therefore, if your aim is to find God and His Messengers, then surely you will reach your aim."</div>
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Owais said, "I wanted a high position in life, I found it in modesty. I wanted leadership, I found it in giving advice. I wanted dignity, I found it in honesty. I wanted greatness, I found it in poverty. I wanted lineage, I found it in virtue. I wanted majesty, I found it in contentment. I looked for peace and found it in asceticism."</div>
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Later on in old age, after his mother had passed away, Owais went and joined the faction of 'Ali. He volunteered at the Battle of Saffein. Apparently, he wasn't much of a warrior. He was martyred there. <span style="text-align: center;">They say:</span></div>
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<b><span style="font-size: large;">شود رد ابد بو جهل در دامن پیامبر</span></b></div>
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<b><span style="font-size: large;">اویس در بیابان یمن گردد به حق بینا</span></b></div>
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"Even so close to the robe of the Messenger, 'Bu Jahl passed Eternity by;</div>
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While Owais witnessed the Truth in the wilderness of Yemen!"</div>
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Jarasandha had a persistence, power and vitality that was preternatural. In the end he was killed by Bhima, the son of Vayu (vitality itself), who was Hanuman in a previous life, and the great teacher Madhva claimed to be his next incarnation. Bhima was the most certain of the five Pandavas, never hesitating in doubt, and had an intention that was without any reservation, especially when it came to annihilating an enemy. Bhima could marry a demoness and produce a devotee of Dharma from that union who would martyr himself for the Lord. Bhima would satisfy himself by drinking the blood of the slain Duhshasana. Bhima's intention was clear and without reservation, even though many of his actions inspire horror or disgust in lovers of Dharma.</div>
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After an interminable fight and numerous unsuccessful methods to handle Jarasandha, Bhima eventually killed Jarasandha by a method insinuated by <i>K.</i> - Bhima tore Jarasandha's body into its two unfused halves. Then he flung each half cross-wise in the opposite direction. Thus, the two halves could not merge back into one and resurrect.</div>
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Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-1420682824763469672.post-39598148600856810172013-04-10T14:54:00.006-07:002013-10-02T17:43:35.301-07:00The Dasyu-Dāsa dynamic vs. "class struggle" theory<div dir="ltr" style="text-align: left;" trbidi="on">
What is the relationship between conflict and service? Anything on social justice and political transformation in the Vedas (supposedly accused of feudal casteism)? Actually I think understanding the injustices of politics, economics and ideology/religion as a Dasyu-Dāsa dynamic from all angles is far more enlightening as a theory than the demagoguery of half-baked "class struggle" semantics found in Marxist historiography. The former offers an insight, the latter only incites. The former is a truer observation and is psychological, the latter is opportunistic and based on justified thought conceived in an unstable condition.<br />
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There is a prominent sentiment in the Veda that calls upon the divinity <i>Indra</i>, Thunder-wielder, for help in liquidating those corrupt crackpots who play power games solely on the strength of being high-born, exclusive esoteric mystics, saviors from an oppressive foe, charismatics, fortuitous chosen races, and whatnot, and who instigate or mobilize large numbers of brainwashed orcs to wield political power:<br />
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Rg Veda 6.42.04:<br />
अस्मा अस्मा इदन्धसोSध्वर्यो प्र भरा सुतम् ।<br />
कुवित्समस्य जेन्यस्य शर्धतोSभिशस्तेरवस्परत् ॥<br />
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"To him, Adhvaryu! yea, to him give offerings of the juice expressed.<br />
Will he not keep us safely from the spiteful curse of each presumptuous high-born foe?"<br />
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Rg Veda 6.19.12:<br />
जनं वज्रिन्महि चिन्मन्यमानमेभ्यो नृभ्यो रन्धया येष्वस्मि ।<br />
अधा हि त्वा पृथिव्यां शूरसातौ हवामहे तनये गोष्वप्सु ॥<br />
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"Give up the people who are high and haughty to these men and to me, O Thunder-wielder!<br />
Therefore upon the earth do we invoke thee, where heroes win, for sons and kine and waters."<br />
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This "high-born" foe is apparently the "<i>Dasyu</i>", who often lead the "<i>Dāsas</i>". A friend explained: The problem starts with development of personality-cults, whether in the form of deities or their spokespersons on earth. Elite sense of entitlement to power, but marginalization within the elite, leads to search for mobilization outside the elites. Once the non-elite has been mobilized to destroy intra-elite competitors, the new-power goes back to older elite drives. This is when personality cult develops - and a new elite base forms, often accompanied by sequential purges to reduce the number of competitors for power, and a coterie reinforces the personality cult. Net result - a society of "dāsas" under an elite super-personality. A slave society in more ways than one.<br />
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[Later in the Pauranic shift of Indian civilization, Indra is humiliated and sidelined, especially in the Vaishnava tradition which is historically associated with a birth-based, feudalistic, agrarian, hierarchical caste order. I wondered whether this change in Indra's popular image has anything to do with changing sociological circumstances or necessities of the time, but I am not qualified to comment on it.]<br />
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But "dāsa" in the Veda doesn't always mean the enemy, though it most often refers to an enemy. Yet, its greatest heroes also have "dāsa" in their names. The central Bhārata protagonist of the War of Ten Kings is called Sudās, and his illustrious father is called Divodāsa. The Vedic root "dās" (दास्) is understood by most to have the sense of "being used up" or "to yield up". A friend explained: "Dāsa" has a self-deprecating connotation when used in a proper name. But original usage for 'dāsa' is not as a collective noun meaning captive slave who provides service. It's originally used for enemies in Rg Veda. Even the root of this verbal noun is 'dāsati' which is used in the sense of destroy/assail/attack. The verb used in RgVeda for captive or fettered is gṛbhīta; and it's never used for 'dāsa'.<br />
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He adds: Leave alone the question of religious sanction for slavery; even if someone were to use secondary texts to assert slavery as a mainstream institution in Vedic India, the burden of proof is on them to corroborate it with actual archaeological evidence. Just compare the pictorial evidence of slavery in Pompeii for instance; evidence in Egypt; Scythian slave trade. There is just no comparison in India. Since Vedic India did not have monumental construction; instead it had strict rules for food and ritual and other spiritual disciplines, what could these hypothetical slaves do for the owners?<br />
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In Vedic spirituality, there seems to have been a warning against associating any permanent material property with a so-called divine significance. No grandiose stupas, temples, mosques, cathedrals. Even the custom altar for the Fire ritual was itself burned down after the exercise was completed. Ritual was drilled and performed as a sensory training routine and an interpersonal objective process. Thus, the spiritual foci of Vedic civilization were logical and honest, and not meant to be based on ways and means of priest-craft, politics, and mass hypnotism.<br />
<br />
The Vedic foci were not merely elevationist, nor mainly salvationist, but rather noetic - i.e., it has components for regressive, progressive, linear and cyclical motion on the Time line, and is therefore able to be holistic in its understanding and holographic in it mental map and imagination. This is different from those spiritual/ideological cultures or cults (religious or Marxist, etc.) built around just an elevationist-salvationist dipole. The political dynamics of Vedic civlization was meant to be a discourse around holistic civilizational purpose rather than solely around economic gain, or social stability, or annihilation in a metaphysical ideal.<br />
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But how would one connect the transformation of the root dās' meaning from "destroy/assail" to "servant", especially when humble servitude is different from humiliating, forced slavery? My sense is that dās has the sense of 'to punish' or 'to use up'. Just like in English one can say, 'to punish a jar of whiskey'. So then dās could mean either to destroy something by force, or to use it up in willing service. So "Divodāsa" would mean 'one who is used up in service by the divinities'. After all, this body is wasted by Time anyways, better to offer it to be used up in conscious service by the divinities, for the sake of Divine Civilization.<br />
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What one feels one cannot "<i>have</i>" (possess with satisfaction), one must make better <i>use </i>of. What one feels one is unable to even use freely, one must first be made able to <i>waste</i>. The perspective of knowledge is that there is no scarcity of bodies (or material) - though Life is precious. The perspective of Ignorance is that all economics is based on scarcity and that in turn influences psychology.<br />
<br />
My friend corroborates: I agree with you. Turns out dāsa' isn't the only word with this dual meaning. Even the word 'aryaḥ' (plural) and 'ariḥ' (singular) are often used in two ways:<br />
- devout or suppliant when used for oneself before Gods<br />
- then in some verses as a generic collective for enemies.<br />
<br />
E.g., Rg Veda 8.48.8: ... mā no aryo anukāmaṃ parādāḥ<br />
Addressed to Indu: "Give us not to our enemy's will/wish."<br />
<br />
Rg Veda 2.12.6 ... so aryaḥ puṣtīrvija ivā mināti<br />
"He (Indra) diminishes the possessions of the enemy like (a gambler) reduces the stake."<br />
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Now that's interesting. Usage of "ariḥ" as enemy is common, but I don't often come across it used for devotee!<br />
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Coming back to the point - So "dāsa" can be good or bad. How so? It depends on who/what is being served, or rather who or what is using up one's resources and body. If the Dasyu is your master, then surely it is a negative term in the Veda. If the Devas are one's beloved, then it is positive. (See also a previous post on this blog: <a href="http://parikramah.blogspot.com/2013/02/human-command-potentials-and-roles-in.html" target="_blank">"Human command potentials and roles in Civilization"</a>.) So every mobilization, religious or not, has a particular <b>context </b>and an <b>undercurrent </b>that deserves attention. One cannot draw a false moral equivalence.<br />
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Given that in its Vedic fundamentals, Hinduism has a clear antipathy to the Dasyu-Dāsa dynamic, it is strange that one finds so many manifestations of this dynamic that crept into Hindu civilization over the last 14 centuries. Something went rotten at the political heart of the civilization, some <a href="http://parikramah.blogspot.com/2013/04/the-resurrection-of-karma-kanda.html" target="_blank">ethical Condition</a> was mis-handled, something was displaced, first subtly from within, and later overtly and brutally under foreign occupations. It has been a long and humiliating 14 century exile, but one which has its treasures of devotion, purpose, identity, learning and being able to discriminate good from evil.<br />
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Some more on these fundamentals:<br />
- Agniveer: <a href="http://agniveer.com/vedas-and-daas/" target="_blank">Vedas and Dāsa</a>.<br />
- Agniveer: <a href="http://agniveer.com/vedas-dasyu-hinduism/" target="_blank">Vedas and Dasyu in Hinduism</a>.<br />
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Lastly, as tiresome as it is, one can't put the pen down without a note about the spurious "Aryan-Dravidian" Apartheid race theories used by European colonial historians to misinterpret the Veda. "Dāsa" doesn't mean a "Dravidian" race. In fact, the heroic King Sudās calls several of his enemies "dāsa", including those who are "Arya". Arya was a cultural term. Thus, the large coalition of enemy nations ranged against our Sudas were depicted as an army of Dāsas lead by Dasyus, and they included some clans that were Arya and some that weren't. Whereas Sudās' own allies included Arya and non-Arya too. The Veda is far too complex and subtle for the tendentious interpretations of baser motivations to fly too far for too long.<br />
<br />
...aaand the necessary disclaimer - All this is assuming one can reasonably assign Sanskrit meanings to the sonic data stream of the Veda - in itself a highly creative and speculative exercise based on cognitive states and scientific observation, as well as the strictest grammatical analysis of sound patterns. In one sense one can say that the poor speculative Vedic derivations of older colonial Western Indologists and Indian Marxists is also valid, as a reflection of their own metacognitions on life and the world and its interpersonal semantics.<br />
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Thus again, understanding the Dasyu-Dāsa dynamic from all angles is far more enlightening as a theory than the incitement of half-arse "class struggle" semantics found in Marxist historiography. This Marxist narrative is used by all manner of inimical forces in India today, to attack the core. (See a previous blogpost on this: <a href="http://parikramah.blogspot.com/2013/02/psychohistory-vs-dumb-dialectics_20.html" target="_blank">"Psychohistory vs. Dumb Dialectics"</a>.) In India, the field of work associated with the political Left is ripe for an injection of better ideologies, and the emergence of a genuine "Hindutva" Left is much needed.<br />
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Already a lot of grassroots work is being done. <a href="http://en.wikipedia.org/wiki/K._N._Govindacharya" target="_blank">K.N. Govindacharya</a>, after he withdrew from the BJP and took a sabbatical, has been involved in a certain direction which is noteworthy. Per Wiki: Today he believes that challenges before the nation have to be confronted on three fronts - creative, intellectual and agitational. Therefore, he founded three organizations to fight on the following fronts:<br />
<br />
1. <a href="http://www.bharatvikassangam.com/" target="_blank">Bharat Vikas Sangam</a>: This is a working for needed model of economic development directed towards swadeshi and decentralisation.<br />
2. Kautilya Shodh Sansthan: This is a research organisation working in the civilization context of Bharat.<br />
3. <a href="http://www.swabhiman.in/" target="_blank">Rashtriya Swabhiman Andolan</a>: This organisation opposes the anti people and anti nature policies of the governments without having any political aspiration of its own.<br />
<br />
One hopes such efforts proliferate. There are a lot of sincere individuals doing grassroots work to relieve social and economic injustices, but they are often duped into swallowing the narrative woven by well-funded NGOs and their ideological networks that are frankly ignorant or actively inimical to India's civilizational interests. Therefore, ideological creativity and better networking are essential. Vedic textual memes such as the Dasyu-Dāsa dynamic offer a more mature narrative for the benefit of all.<br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgEYZIxUoLHX5gJs-NSFjqcJV8xlOmnOkcDZixhl37_P3pT9FOWyHsQCDrQMQDx3tMxjDaFoewpj1KFnrpNT4Xz4tdZziaz01taaEetxukJ1t61m4VGqfomKkwZA-Go_tG85SVwss6SMz4/s1600/Bangkok-Airport-Churning-of-Milk-Ocean-5.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="188" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgEYZIxUoLHX5gJs-NSFjqcJV8xlOmnOkcDZixhl37_P3pT9FOWyHsQCDrQMQDx3tMxjDaFoewpj1KFnrpNT4Xz4tdZziaz01taaEetxukJ1t61m4VGqfomKkwZA-Go_tG85SVwss6SMz4/s320/Bangkok-Airport-Churning-of-Milk-Ocean-5.jpg" width="320" /></a></div>
Here is an elaborate sculpture at Thailand's Bangkok International Airport, depicting the churning of the Milk Ocean by the tug of war between the Devas and the Asuras. [Would funding such a public cultural artifact be possible for the Government of India? Or is only a photo of the Taj Mahal "secular" enough to be included in all its cultural advertisements?]</div>
Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-1420682824763469672.post-58832115703705128842013-04-02T16:16:00.001-07:002013-04-15T11:43:12.218-07:00The Resurrection of the Karma Kanda<div dir="ltr" style="text-align: left;" trbidi="on">
Happy Easter to all.<br />
Is it better to have a fundamentally progressive or hidebound <b>Constitutional </b>framework for civilization, law, spiritual life, etc.? In what matters does one adopt a liberal <b>Policy</b>, and in what is conservatism better sense? When are permissive and draconian <b>Acts </b>justified? Can a permissive or draconian Act telescope into a conservative or liberal Policy respectively? And can all relevant combinations of these be used to serve a fundamentally progressive (or alternatively a fundamentally hidebound) Constitution?<br />
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The proposal here is that the Semantics of any Data depends on the Condition or Phase of the 'organism' relative to Time, and so the Action taken on Data depends on the Condition. (An 'organism' here can be the individual, family, clan, organization, portion of an organization, nation, civilization, the Earth taken as a whole - or any stream of data, etc..)<br />
<br />
In understanding Constitutional purpose, one could consider <i>Prakriti </i>and <i>Purusha</i> and their interrelationship. Purusha may have considerable residual knowledge of its own...but the knowledge in which an 'organism' is interested is information concerning the Laws of Purusha and Prakriti as they apply to the composite 'organism'. The Laws of this interaction are known as Maya, which spans the gamut of Realism, from empiricism to magical realism. Each and every organism develops in the ratio that it understands and utilizes these laws correctly. All Learning of these laws springs from a disorderly entanglement where Purusha has impinged too suddenly or sharply on Prakriti with little regard for the advice of Time. As Purusha withdraws and frees itself of this entanglement, the Data of Prakriti's virginal states and its effects upon those becomes observable - and thereby converted to Experience. In the process, entrapped Life-force is also freed - and so Learning of these Laws occurs. Further, all of the philosophical reasoning behind Policy (the use of these Laws in proper order relative to Time) is made when Purusha returns over Prakriti for an orderly and harmonious winning over.<br />
<br />
Very few knowledge-cultures have tried to model these organismic Laws via a Purusha-Prakriti model. This ought to be an area of special interest to observers of trends in world affairs today, its problems and proposed solutions from different cultures. Islam models its Laws via its own science of jurisprudence (<i>usool ul fiqh</i>), and the laws of what it considers the "subjugation" (<i>taskheer</i>) of Prakriti by Purusha. Therefore, the priesthood of <i>fiqh</i> and <i>shari'ah</i> proposes and disposes along the lines of this model, and the semantics of the Islamic model gives an indication of its purpose and Constitutional tone. Western jurisprudence, and in particular Anglo-Saxon jurisprudence, is of a different Constitutional tone from Islamic <i>shari'ah</i>, but due to a particularly painful and confused historical experience with religion, it has shied away from boldly including certain metaphysical angles in its co-ordinates, and therefore it lacks 'altitude' and relies on compartmentalization. What does the Veda say of the laws of Policy and Activity, and what is the wingspan of its semantics?<br />
<br />
Since Vedic sound is fundamentally a stream of Data, its Semantics and therefore its application would change based on the Condition of the organism in question. But for over a millennia in India, the Vedic stem of Acts<i> </i>(कर्मकाण्ड) has come to mean solely the acts of ceremonial and sacrificial rite. That's from Vedic commentators like Sayana (14th c. AD), Mahidhara (16th c. AD) and Uvata (11th c. AD), who were all very recent interpreters from the 'medieval' era. External shocks to India's body politic had begun by the 5th century AD. By their times, key centers and flows of Vedic civilization were already under occupation and continuous life-threatening attack, and it was in political retreat, fighting deep on its own home turf for survival. It was, as explained below, in a condition of Non-existence in several parts of the subcontinent, a condition of Treachery in several crucial areas, even co-opted into a condition of Covert Liability or Active Enmity in key areas, and generally in a condition of Danger in the subcontinent as a whole. Therefore, that medieval assignment of meanings to Veda must be seen as very contextual - for a lockdown of Veda into words and action, or the lockdown of political economic organization into hereditary caste duties, could be an appropriate mechanism in one or two of those Conditions, but not most others.<br />
<br />
Ethics (Dharma) itself is unconditional and therefore eternal, <i>sanatana</i>. But its ethical laws of application depends on time, place, and the cultural maturity of stakeholders. A wrong-headed application is unethical, because it doesn't benefit the greatest number of stakeholders in the greatest number of ways (in a given circumstance), and therefore endangers personal or social integrity.<br />
<br />
Wrong-headed applications are fundamentally due to improper understanding, though an incomplete understanding is often most eager to take an entrenched 'principled' stand. Wrong-headed applications can be due to venality and corruption. Here, opportunity, expediency, threats and worries aren't entities that come knocking - rather, they occupy the castle and inform it. Wrong-headed applications can be due to ignorance or apathy. "'Tis is not ours to question why," they say. Or a fatalistic misunderstanding of 'Karma' and other metaphysical angles.<br />
<br />
In all cases wrong-headedness is a crooked combination of all three above. Set right, real Karma can be performed with true purpose - for Karma Yoga is the enactment of Dharma, and is always a felicitous joy [BG <a href="http://www.bhagavad-gita.org/Gita/verse-09-02.html" target="_blank">9.2</a>], a spirited challenge and a love affair. Its primary components are Spiritual sacrifice (यज्ञ), Material giving (दान), and Psychological annealing (तपस्) [BG <a href="http://www.bhagavad-gita.org/Gita/verse-18-05.html" target="_blank">18.5</a>].<br />
<br />
I've heard that over 2000 years ago there was a massive shift from from the Vedic to Pauranic Hinduism in Greater India - probably following the divorce of the Iranic stem from the Indic core. I've heard some knowledgeable people think aloud that the time is come for a shift back to the Vedic. Therefore, the significance of the theory and application of the Karma-kanda of Purva Mimamsa as given in the Vedangas must be revitalized, reinterpreted in its broadest sense, and made a foundation for nation-building. For a few centuries, it had become fashionable in populist Pauranic schools to deride it publicly and keep it as the preserve of the priesthood. Almost 2 centuries ago, the first sentiments for modern Indian freedom and internal reform began when Swami Dayananda gave the call 'Back to the Vedas'. Even before that, Sikhism took some decisive steps in that direction that changed India's history as well as the Middle East / C. Asia. (It would be an interesting exercise to see in which Conditions below both these movements succeeded and in which they faltered.)<br />
<br />
The following is a series of Conditions of the ethical integrity of the 'organism'. As given by the rules of shiksha and other Vedangas, the basic task is to be able to:<br />
1. First estimate (ऊहा) the current ethical Condition and trend-line of the 'organism' in question.<br />
2. Apply the correct formula for that Condition thoroughly, until it ceases to be applicable and there is a change in Condition.<br />
<br />
One can estimate what Condition formula to apply only by closely observing <b>trends</b>. This is done by inspecting <b>stats over time</b>. (A single stat is meaningless.) If the correct Condition is not estimated and some wrong formula is applied, or the correct formula is misapplied, then the organism drops one Condition lower.<br />
<br />
The Conditional formula is the <b>Code of Conduct</b> to be used to stay healthy and maintain the integrity of the 'organism' under that Condition, and prevent it from going into a dwindling spiral. The steps of the formula are to be applied energetically, in the same exact order and sequence, and without adding needless or redundant steps. Cease to apply when stats indicate it.<br />
<br />
One can wreak an organism by applying the wrong formula in the wrong Condition. The universe is made that way. An example of this would be Arjuna's pseudo-wisdom in the 2nd chapter of the Bhagavad Gita, which K. dismisses as प्रज्ञावादांश्च भाषसे, and "not a heaven-bound" (अस्वर्ग्यं) code of action in the present circumstance. Arjuna was about to fall into a dwindling spiral. Conditional formulae are part and parcel of the Activity of the universe.<br />
<br />
Applying the right formula always works, no matter how dull or stupid the person who is applying it. Intelligence and brilliance can change the speed of recovery or expansion, but the end phenomenon itself is an inevitable product of acting on the formula and nothing else. The humble idiot who applies it correctly is better than the blooming genius who deviates from the laws of Action due to his egotistical fancy. This is the essence of <i>karma-kanda</i> philosophy as I understand it. Of course, the dull one who is unable to estimate the Condition and apply the formula exactly will naturally be remiss.<br />
<br />
If the organism lacks the ability to observe its own Conditions and use the formulae, then expansion and survival is entirely a matter of chance or fate - regardless of how good its ideas are. Ideas alone do not attract Grace and Mercy.<br />
<br />
An attempt to list the Conditions in ascending order, from lower to higher. In another sense, all 12 Conditions or Phases are equal, especially in Meditation. Corrections and feedback is welcome:<br />
<br />
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<b><span style="font-size: 13.5pt;">Condition<o:p></o:p></span></b></div>
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<b><span style="font-size: 13.5pt;">Indicators<o:p></o:p></span></b></div>
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<b><span style="font-size: 13.5pt;">Formula<o:p></o:p></span></b></div>
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<span style="font-size: 12.5pt;">Chaos<o:p></o:p></span></div>
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<br /></div>
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<span lang="SA" style="font-family: Mangal, serif; font-size: 12pt;">अनवस्था</span><span style="font-size: 13.5pt;"><o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<span lang="SA" style="font-family: Mangal, serif; font-size: 10pt;">(</span>as opposed to<o:p></o:p></div>
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<span lang="SA" style="font-family: Mangal, serif; font-size: 12pt;">वर्णव्यवस्था)<o:p></o:p></span></div>
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<!--[if !supportLists]--><span style="font-family: Symbol;">·<span style="font-family: 'Times New Roman'; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Total
chaos and dispersion.<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin: 0in 0in 0.0001pt 0.1in; text-indent: -0.1in;">
<!--[if !supportLists]--><span style="font-family: Symbol;">·<span style="font-family: 'Times New Roman'; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Any
set of factors or circumstances which do not seem to have any immediate
solution.<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin: 0in 0in 0.0001pt 0.1in; text-indent: -0.1in;">
<!--[if !supportLists]--><span style="font-family: Symbol;">·<span style="font-family: 'Times New Roman'; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Random
motion of <b><u>all</u></b> ‘particles’ of the system. <b><u>No</u></b>
factor is clearly understood.<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin: 0in 0in 0.0001pt 0.1in; text-indent: -0.1in;">
<!--[if !supportLists]--><span style="font-family: Symbol;">·<span style="font-family: 'Times New Roman'; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Unpatterned
flows. All particles randomly interact and stay in the area. No particle
leaves the area and hence there is no product.<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin: 0in 0in 0.0001pt 0.1in; text-indent: -0.1in;">
<span style="font-family: Symbol; font-size: medium; text-indent: -0.1in;">·</span><span style="font-size: 7pt; text-indent: -0.1in;"> </span><span style="font-family: inherit; text-indent: -0.1in;">It is a b</span><span style="text-indent: -0.1in;"><span style="font-family: inherit;">a</span>sic cause of dullness and
stupidity.</span></div>
<div class="MsoListParagraphCxSpLast" style="margin: 0in 0in 0.0001pt 0.1in;">
<br /></div>
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Control resolves Confusion.</div>
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<br /></div>
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1. Locate oneself in
Present Time and Space. </div>
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“Realize <i>where</i> you are and what space you deserve to occupy.” </div>
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<br /></div>
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To be able to fix attention on even <u>one</u> factor or particle of the system, and
then seeing other particles in some relation to it is enough to remove this
condition.</div>
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<br /></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
Confusion can be conflated with Treachery (below). First apply group
formula for Confusion, then apply Treachery formula (below) and continue on
all the way up.</div>
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<br /></div>
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<span style="font-size: 12.5pt;">Treachery by Inaction<o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<span lang="SA" style="font-family: Mangal, serif; font-size: 12pt;">स्वधर्मत्याग</span><o:p></o:p></div>
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<!--[if !supportLists]--><span style="font-family: Symbol;">·<span style="font-family: 'Times New Roman'; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Betrayal
after trust - by inaction.<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin: 0in 0in 0.0001pt 0.1in; text-indent: -0.1in;">
<!--[if !supportLists]--><span style="font-family: Symbol;">·<span style="font-family: 'Times New Roman'; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>A
failure due to lack of will to fulfill the roles and responsibilities one has
within the organism, and betrayal of the functions and purposes of the group.<o:p></o:p></div>
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<br /></div>
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1. Remedy criminal inaction by finding a sense of being.</div>
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<br /></div>
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“Realize <i>that</i> you are.” <i>Asmita</i> is Sanskrit for “I am-ness” and signals
pride and identity.</div>
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<br /></div>
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<br /></div>
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<span style="font-size: 12.5pt;">Active Enemy<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: Mangal, serif;">अरिः</span></div>
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<br /></div>
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<!--[if !supportLists]--><span style="font-family: Symbol; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;">·<span style="font-family: 'Times New Roman'; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Avowed
and knowing enemy to survival of an individual, group, project or
organization.</div>
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1. Focus and resolution of identity and othering. “Find out <i>who</i>
you really are.”</div>
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<br /></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
Would include political defections, religious conversions, etc to
remove this condition.</div>
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<span style="font-size: 12.5pt;">Uncertainty<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<span lang="SA" style="font-family: Mangal, serif; font-size: 12pt;">संशय</span><o:p></o:p></div>
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<!--[if !supportLists]--><span style="font-family: Symbol;">·<span style="font-family: 'Times New Roman'; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Crisis
of belonging.<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin: 0in 0in 0.0001pt 0.1in; text-indent: -0.1in;">
<!--[if !supportLists]--><span style="font-family: Symbol;">·<span style="font-family: 'Times New Roman'; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Cannot
make up one’s mind about an individual, group, project, etc.<o:p></o:p></div>
<div class="MsoListParagraphCxSpLast" style="margin: 0in 0in 0.0001pt 0.1in; text-indent: -0.1in;">
<!--[if !supportLists]--><span style="font-family: Symbol;">·<span style="font-family: 'Times New Roman'; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Being
a cause of uncertainty, which complicates decisive action with cloudy details
or sham profundity.<o:p></o:p></div>
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1. Inform oneself honestly of the actual intentions and activities of
that group or person, without bias or rumours.</div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
2. Examine the stats of that person or group.</div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
3. Based on the greatest good for the greatest number of universal
purushaarthas, decide whether it is best to attack, harm, contain or help
that person or group.</div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
4. Evaluate oneself or one’s own group as to intentions and
objectives.</div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
5. Evaluate one’s own stats and group stats.</div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
6. Join or remain in or befriend the one which progresses towards the
purushaarthic summum bonum. Announce the fact publicly to both sides.</div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
7. Do everything possible to improve the stats of the person or group
one has remained in or joined.</div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
8. <span lang="SA" style="font-family: "Mangal","serif"; font-size: 10.0pt; mso-ansi-font-size: 11.0pt; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-language: SA; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">तपस् </span>- Suffer
on up the Conditions in the chosen group if wavering in it or harming it
earlier has lowered its status. </div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<br /></div>
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</tr>
<tr>
<td style="border-top: none; border: solid windowtext 1.0pt; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 76.5pt;" valign="top" width="102"><div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<span style="font-size: 12.5pt;">Covert Liability<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<span lang="SA" style="font-family: Mangal, serif; font-size: 12pt;">द्रोह</span><span style="font-size: 13.5pt;"><o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<br /></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 166.5pt;" valign="top" width="222"><div class="MsoListParagraphCxSpFirst" style="margin: 0in 0in 0.0001pt 0.1in; text-indent: -0.1in;">
<!--[if !supportLists]--><span style="font-family: Symbol;">·<span style="font-family: 'Times New Roman'; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>The
being has ceased to simply be Non-existent and irrelevant (below), and has taken on the colour of an
enemy.<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin: 0in 0in 0.0001pt 0.1in; text-indent: -0.1in;">
<!--[if !supportLists]--><span style="font-family: Symbol;">·<span style="font-family: 'Times New Roman'; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Careless
or malicious and knowing damage caused to projects, activities, etc.<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin: 0in 0in 0.0001pt 0.1in; text-indent: -0.1in;">
<!--[if !supportLists]--><span style="font-family: Symbol;">·<span style="font-family: 'Times New Roman'; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>This
Condition is assigned after a long, unchanging pattern of conduct is detected
and observed.<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin: 0in 0in 0.0001pt 0.1in; text-indent: -0.1in;">
<!--[if !supportLists]--><span style="font-family: Symbol; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;">·<span style="font-family: 'Times New Roman'; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Often
covert. Being cannot be trusted.</div>
<div class="MsoListParagraphCxSpLast" style="margin: 0in 0in 0.0001pt 0.1in;">
<br /></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 297.0pt;" valign="top" width="396"><div class="MsoNormal" style="margin-bottom: 0.0001pt;">
1. Have that being decide who its real friends are.</div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
2. Offer that being the opportunity deliver an effective blow to
enemies of the group it has been pretending to be part of - despite personal
danger in taking this action.</div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
3. Make up the damage one has done by personal contribution far
beyond the ordinary demands of a group member.</div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
4. Apply for re-admission to the group by asking personal permission
of each member, and rejoining only by majority permission. If refused, repeat
steps 1-4 until one is allowed to join again.</div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<br /></div>
</td>
</tr>
<tr>
<td style="border-top: none; border: solid windowtext 1.0pt; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 76.5pt;" valign="top" width="102"><div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<span style="font-size: 12.5pt;">Non-existence<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<span lang="SA" style="font-family: "Mangal","serif"; font-size: 12.0pt; mso-ansi-font-size: 11.0pt; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-language: SA; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">असत्</span><o:p></o:p></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 166.5pt;" valign="top" width="222"><div class="MsoListParagraphCxSpFirst" style="margin: 0in 0in 0.0001pt 0.1in; text-indent: -0.1in;">
<!--[if !supportLists]--><span style="font-family: Symbol;">·<span style="font-family: 'Times New Roman'; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Not
mattering. Not affecting matter, energy, space and time. Becoming
non-existent or fossilized or merely nominal.<o:p></o:p></div>
<div class="MsoListParagraphCxSpLast" style="margin: 0in 0in 0.0001pt 0.1in; text-indent: -0.1in;">
<!--[if !supportLists]--><span style="font-family: Symbol;">·<span style="font-family: 'Times New Roman'; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Every
new appointee begins in this Condition. He tries to start off in a Condition
of Power because he is self-aware of the position he holds - but other
terminals have no reality on this yet.<o:p></o:p></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<br /></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 297.0pt;" valign="top" width="396"><div class="MsoNormal" style="margin-bottom: 0.0001pt;">
1. Find all communication channels related to one’s post.</div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
2. Make oneself known on all comm channels. Find out from other
terminals what’s going on, limited by security pledges and NTK rules.</div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
3. Study the system and discover what is needed or wanted. Do a
detail survey and appraisal.</div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
4. Do, produce or present, as the case may require.</div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
If formula is applied intelligently, one enters the Bypass zone of
the Condition of Danger. Then one must apply that formula.</div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
The inhale and exhale of an organism is the give and take of vital
particles such as information, skills, leadership roles, wealth, research knowledge,
and genetic heritage – in decreasing order of velocity.</div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<br /></div>
</td>
</tr>
<tr style="height: 344.65pt; mso-yfti-irow: 7;">
<td style="border-top: none; border: solid windowtext 1.0pt; height: 344.65pt; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 76.5pt;" valign="top" width="102"><div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<span style="font-size: 12.5pt;">Danger<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<span lang="SA" style="font-family: Mangal, serif; font-size: 12pt;">संकट</span><o:p></o:p></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; height: 344.65pt; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 166.5pt;" valign="top" width="222"><div class="MsoListParagraphCxSpFirst" style="margin: 0in 0in 0.0001pt 0.1in; text-indent: -0.1in;">
<!--[if !supportLists]--><span style="font-family: Symbol;">·<span style="font-family: 'Times New Roman'; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Danger
is assigned when a Condition of Emergency (below) has lasted for too long.<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin: 0in 0in 0.0001pt 0.1in; text-indent: -0.1in;">
<!--[if !supportLists]--><span style="font-family: Symbol;">·<span style="font-family: 'Times New Roman'; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Or
a statistic plunges very steeply.<o:p></o:p></div>
<div class="MsoListParagraphCxSpLast" style="margin: 0in 0in 0.0001pt 0.1in; text-indent: -0.1in;">
<!--[if !supportLists]--><span style="font-family: Symbol; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;">·<span style="font-family: 'Times New Roman'; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Or
a senior post finds itself wearing the hat of another activity because it is
in trouble.</div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; height: 344.65pt; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 297.0pt;" valign="top" width="396"><div class="MsoNormal" style="margin-bottom: 0.0001pt;">
1. Bypass – ignore the agencies normally in charge and handle under
direct control.</div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
2. Handle situ and any danger in it.</div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
3. Publicly assign Danger condition to the area.</div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
4. Assign each individual in the Danger area a personal Danger
condition and have them apply the individual Danger formula (derived below)
in their personal spheres.</div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
5. <b>Reform</b> - reorganize the activity so that condition does not
recur.</div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
6. Recommend firm <b>Policy</b> so that in future the condition will
be better detected and/or prevented.</div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
Personal Danger formula:</div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
1. Bypass habits and normal routines.</div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
2. Handle the situ and any dangers in it.</div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
3. Consciously assign self a Danger condition.</div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
4. Examine personal ethics, identify out-points, use self-discipline
to straighten it out. Write-up a confessional of out-points searching proper
memory of time, place, form of deviation, and actual event. This action
usually produces a small to medium <b>miracle</b> in life – and one becomes
acutely and ecstatically aware of all-pervading metaphysical powers and
forces of ethics in the universe.</div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
5. Reorganize your life so that Danger condition is not continually
happening to you.</div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
6. Formulate and adopt a firm policy that can detect and prevent in
future.</div>
</td>
</tr>
<tr>
<td style="border-top: none; border: solid windowtext 1.0pt; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 76.5pt;" valign="top" width="102"><div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<span style="font-size: 12.5pt;">Emergency<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<span lang="SA" style="font-family: Mangal, serif; font-size: 12pt;">आपत्काल</span><o:p></o:p></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 166.5pt;" valign="top" width="222"><div class="MsoListParagraph" style="margin: 0in 0in 0.0001pt 0.1in; text-indent: -0.1in;">
<!--[if !supportLists]--><span style="font-family: Symbol; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;">·<span style="font-family: 'Times New Roman'; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Stats
are declining. OR Stats are not changing.</div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 297.0pt;" valign="top" width="396"><div class="MsoNormal" style="margin-bottom: 0.0001pt;">
1. Promote the group/organization. In case of individual – produce
more efficiently.</div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
2. <b>Change the operating basis.</b> Working harder on same
operating basis and expecting change is Lahori logic. If one promotes one’s
group and idea but does not change operating basis, one will head for another
Emergency condition. Another positive example: Over the past 1000 years,
Indian civilization changed one aspect of its operating basis by moving to
Prakrits, and later even assimilated foreign Prakrits to some extent (Persian,
English). That was in a different Condition. Today the Condition is again
changing, and it is time to create a new operating basis again and bring in
Sanskrit 2.0.</div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
3. <b>Economize.</b> </div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
4. Prepare to deliver.</div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
5. Stiffen discipline/ethics against corruption, improve work culture
and commitment. Ultimately life itself will discipline the individual, so
might as well save oneself and one’s dependents some trouble.</div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<br /></div>
</td>
</tr>
<tr>
<td style="border-top: none; border: solid windowtext 1.0pt; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 76.5pt;" valign="top" width="102"><div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<span style="font-size: 12.5pt;">Normalcy<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<span lang="SA" style="font-family: "Mangal","serif"; font-size: 12.0pt; mso-ansi-font-size: 11.0pt; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-language: SA; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">सामान्य</span><o:p></o:p></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 166.5pt;" valign="top" width="222"><div class="MsoListParagraphCxSpFirst" style="margin: 0in 0in 0.0001pt 0.1in; text-indent: -0.1in;">
<!--[if !supportLists]--><span style="font-family: Symbol;">·<span style="font-family: 'Times New Roman'; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Routine
or gradual increase in stats. <o:p></o:p></div>
<div class="MsoListParagraphCxSpLast" style="margin: 0in 0in 0.0001pt 0.1in; text-indent: -0.1in;">
<!--[if !supportLists]--><span style="font-family: Symbol; mso-bidi-font-family: Symbol; mso-fareast-font-family: Symbol;">·<span style="font-family: 'Times New Roman'; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>It
comes close to “stability”<span lang="SA" style="font-family: Mangal, serif; font-size: 10pt;"> (</span><span lang="SA" style="font-family: Mangal, serif;">निर्विकार</span><span lang="SA" style="font-family: Mangal, serif; font-size: 12pt;">)</span>, but static stability (no increase, no decrease) does
not exist in the universe. Therefore, if there is no gradual increase, there
will be no stability.</div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 297.0pt;" valign="top" width="396"><div class="MsoNormal" style="margin-bottom: 0.0001pt;">
1. Don’t change anything. Monitor stats and maintain system.</div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
2. Justice factor is mild and reasonable. No draconian action.</div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
3. Everytime a stat changes for the better, find out what caused it.
Then incorporate that without abandoning anything else that was being done
before.</div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
4. Everytime a stat worsens slightly, find out why and remedy it
systemically.</div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
5. Keep jockeying between 3 and 4 – when some change happens, get the
change factor off the lines.</div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<br /></div>
</td>
</tr>
<tr>
<td style="border-top: none; border: solid windowtext 1.0pt; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 76.5pt;" valign="top" width="102"><div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<span style="font-size: 12.5pt;">Prosperity<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<span lang="SA" style="font-family: Mangal, serif; font-size: 12pt;">समृद्धि</span><o:p></o:p></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 166.5pt;" valign="top" width="222"><div class="MsoListParagraphCxSpFirst" style="margin: 0in 0in 0.0001pt 0.1in; text-indent: -0.1in;">
<!--[if !supportLists]--><span style="font-family: Symbol;">·<span style="font-family: 'Times New Roman'; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Positive
statistical line goes steeply up.<o:p></o:p></div>
<div class="MsoListParagraphCxSpMiddle" style="margin: 0in 0in 0.0001pt 0.1in; text-indent: -0.1in;">
<!--[if !supportLists]--><span style="font-family: Symbol;">·<span style="font-family: 'Times New Roman'; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Affluence
in isolation or in partnership or as subordinate to another.<o:p></o:p></div>
<div class="MsoListParagraphCxSpLast" style="margin: 0in 0in 0.0001pt 0.1in; text-indent: -0.1in;">
<!--[if !supportLists]--><span style="font-family: Symbol;">·<span style="font-family: 'Times New Roman'; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span><b><u>Prosperity is the most risky of all Conditions.</u></b> If one does not spot it and apply the formula, one can
fall off the roof and fall splat on the street below. Spotted and handled
well, it can be a leap over the moon.<o:p></o:p></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 297.0pt;" valign="top" width="396"><div class="MsoNormal" style="margin-bottom: 0.0001pt;">
1. Economize. Don’t buy or devote any money, time, energy or faith to anything
that has a future commitment to it. </div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in;">
a. Remove all
needless or dispersed actions that did not contribute to present Condition.</div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
2. <b>Pay off</b> every bill and debt possible. Fulfill as many obligations as possible reasonably.</div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
3. Invest the remainder in service facilities, service readiness. Make it more possible
to <b>deliver</b>.</div>
<div class="MsoNormal" style="margin: 0in 0in 0.0001pt 0.5in;">
a. Make every
action count and don’t engage in useless actions. Every new action must be of
the same kind as those that did contribute. Consolidate gains, <b>don’t let
complacency set in. </b>No downhill or roller-coaster.</div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
4. Discover what caused the Condition of Prosperity and strengthen it
for the time being.</div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<br /></div>
</td>
</tr>
<tr>
<td style="border-top: none; border: solid windowtext 1.0pt; mso-border-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 76.5pt;" valign="top" width="102"><div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<span style="font-size: 12.5pt;">Power<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<span lang="SA" style="font-family: Mangal, serif; font-size: 12pt;">प्रभुः</span><o:p></o:p></div>
</td>
<td style="border-bottom: solid windowtext 1.0pt; border-left: none; border-right: solid windowtext 1.0pt; border-top: none; mso-border-alt: solid windowtext .5pt; mso-border-left-alt: solid windowtext .5pt; mso-border-top-alt: solid windowtext .5pt; padding: 0in 5.4pt 0in 5.4pt; width: 166.5pt;" valign="top" width="222"><div class="MsoListParagraphCxSpFirst" style="margin: 0in 0in 0.0001pt 0.1in; text-indent: -0.1in;">
<!--[if !supportLists]--><span style="font-family: Symbol;">·<span style="font-family: 'Times New Roman'; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Stats
in a very high range - a Normal trend in a higher octave, so to speak.<o:p></o:p></div>
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<!--[if !supportLists]--><span style="font-family: Symbol;">·<span style="font-family: 'Times New Roman'; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Power
is not a short-term stat . It is a trend that can be relied upon.<o:p></o:p></div>
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<!--[if !supportLists]--><span style="font-family: Symbol;">·<span style="font-family: 'Times New Roman'; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>It
is a Normal in such high range, that it is total abundance.<o:p></o:p></div>
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<!--[if !supportLists]--><span style="font-family: Symbol;">·<span style="font-family: 'Times New Roman'; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>In
this range, there may be a slight dip here and there, but it is still Power.<o:p></o:p></div>
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<!--[if !supportLists]--><span style="font-family: Symbol;">·<span style="font-family: 'Times New Roman'; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Creates
leisure and security.<o:p></o:p></div>
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<br /></div>
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1. Don’t disconnect from past associations from previous Conditions.
Take ownership and responsibility for one’s past friends, family, mates, caste, inter-caste buddies and acquaintances, and all other connections.</div>
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2. Write up one’s record of one’s service role and its details. This
is essential for the next incumbent in same role. Next incumbent for the post
must know what <i>not</i> to change.</div>
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3. Make the post occupiable by someone else who is qualified.</div>
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<br /></div>
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This is the Condition for Relinquishment (<span lang="SA" style="font-family: Mangal, serif; font-size: 10pt;">त्याग
</span>/ <span lang="SA" style="font-family: Mangal, serif; font-size: 10pt;">संन्यास).</span><o:p></o:p></div>
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<br /></div>
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<span style="font-size: 12.5pt;">Transfer of Power<o:p></o:p></span></div>
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<br /></div>
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<span lang="SA" style="font-family: "Mangal","serif"; font-size: 12.0pt; mso-ansi-font-size: 11.0pt; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-language: SA; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">संक्रान्ति</span><o:p></o:p></div>
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or<o:p></o:p></div>
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<span lang="SA" style="font-family: "Mangal","serif"; font-size: 12.0pt; mso-ansi-font-size: 11.0pt; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-language: SA; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">परम्परा<o:p></o:p></span></div>
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<!--[if !supportLists]--><span style="font-family: Symbol;">·<span style="font-family: 'Times New Roman'; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Handing
over power or being overtaken by another in a mutually beneficial
transaction.<o:p></o:p></div>
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<!--[if !supportLists]--><span style="font-family: Symbol;">·<span style="font-family: 'Times New Roman'; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>Only
2 circumstances require transfer of power – very successful or very
unsuccessful. This Condition is for the very successful case. One takes over
a new or collapsed post in a Condition of Non-existence. But a going concern
is taken over in Transfer of Power.<o:p></o:p></div>
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<br /></div>
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<!--[if !supportLists]--><span style="font-family: Symbol;">·<span style="font-family: 'Times New Roman'; font-size: 7pt;">
</span></span><!--[endif]--><span dir="LTR"></span>This
is the Condition for Meditation (<span lang="SA" style="font-family: Mangal, serif; font-size: 10pt;">ध्यान) </span>and Devotion to the Supreme Being (<span lang="SA" style="font-family: Mangal, serif; font-size: 10pt;">भक्ति)</span>.<o:p></o:p></div>
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1. Don’t change anything. All pressure points may come in on the new
incumbent at once. <b>Resist them</b> in the same way the predecessor did (appropriate <i>varnic</i> शमो दम). <b>Don’t
<u>do</u> anything.</b> </div>
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2. Keep learning and observing. Apply Normal Condition formula if
necessary.</div>
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3. Study the Policy docs and Admin record. Learn and follow patterns
and activity.</div>
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4. Issue no orders that are not instructed as routine by
predecessors. </div>
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5. Innovate nothing, change nothing.</div>
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6. Write up one’s own record of observations.</div>
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<br /></div>
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“Change nothing until you are thoroughly familiar with your new zone
of power.”</div>
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<br /></div>
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<b>Special Note: <o:p></o:p></b></div>
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A Danger Condition can occur by a violation of the Transfer formula. To
remedy it:</div>
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1. Observe, question, and draw up a list of what was previously
successful in one’s zone of control.</div>
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2. Observe, question, and draw up a list of what was unsuccessful in
one’s zone of control.</div>
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3. Get the successful actions in.</div>
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4. Knock off all unsuccessful actions.</div>
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5. Shrug off all tendencies to frantically cope or “defend”.</div>
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6. Sensible get back into a working structure.</div>
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<br /></div>
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