It was the English class in school. The teacher, a swarthy man with somewhat liberal political leanings, strode into the class: “Today we shall be studying a poem by the white American poet Robert Frost, Fire and Ice. Dandadipa, stand up and read the poem aloud.”
Dandadipa did as directed by the teacher:
“Some say the world will end in fire,
Some say in ice.
From what I’ve tasted of desire
I hold with those who favor fire.
But if it had to perish twice,
I think I know enough of hate
To say that for destruction ice
Is also great
And would suffice.”
The teacher then turned to Lootika and said: “Lootika, stand up and tell the class what you think about this poem you just heard.”
Lootika: “I think, if by world we mean the earth, undoubtedly, the end will come by fire. By fire I…
View original post 2,415 more words
1. A brief note for those interested in learning rather than sectarianism: The attempt by abrahma-s to study mAdhva-s or rAmAnuja-s should be understood carefully. It should NOT be understood as mAdhva-s sharing some features with abrahma-s; which is clearly superficial
2. Understanding mAdhva-s & abrahma-s as “sharing” them gives a false impression that these so-called “shared” features independently originated among abrahma-s, or are an original insight by them, & therefore the mAdhva-s too have evolved in a similar pattern as the abrahma-s.
3. So, for instance, let’s take one such “shared” feature, that brahman is only an effective cause (nimitta kAraNa) & not the material cause (upAdAna kAraNa) of the universe. Of the 3 major schools of vedAnta, only mAdhva-s argue this. The rAmAnuja-s & advaitin-s argue otherwise.
4. This is one feature that attracted abrahma attention to mAdhva-s. However, mAdhva-s aren’t the only ones to boldly…
View original post 742 more words
“The stupid cannot become wise, and the non-existent cannot become existent, nor can the existent go into non-existence.”
Of all beings in this field, the only one capable of turning away from the incessant stream of phenomena, from mundane existence and the life of the field, is human being. This being roams the field while standing on the fence between the two worlds; facing the world he’s standing against The Abyss. But he is standing against the abyss in such a way that one could even say man is the abyss staring into the world.
Every night after a long day of work in the field, after planting my seeds, I takes off this human disguise and withdraw back into that abyss, I return home.
In every man, woman, and child that wakes up from sleep, in all beings starting from the first cause up until now, I alone have…
View original post 311 more words
Sharvamanyu and Vidrum arrived at the campus where Somakhya and Lootika were in their final days of college. Sharvamanyu had already been working for several months while Vidrum had just completed the last but one of his major exams for the time being and had a couple of days free. Hence, he joined Sharvamanyu to see his old friends whom they had not met in a while. Under their favorite haunt of the elephant apple tree Vidrum brought up the issue of their impending dispersal: “These may be the last few days we ever see each other. Somakhya here has remarked that companions in life are like a vesture, which when old is cast off. He would cite the Sanskrit cliché ‘vāsāṃsi jīrṇāni’. Since, you two would be going away in the near future we though we should have that more serious conversation that in past I did not much…
View original post 1,771 more words
I am trying to help a dear friend of mine, herself a recent breast cancer survivor, to raise money for a breast cancer awareness walk. Any donations are appreciated. Here are the links:
From Nazanin: “Washington DC’s Stride Against Breast Cancer Walk is tomorrow and I haven’t reached my fundraising goal yet. Please help me to reach my goal for this very important cause by clicking bellow. Any donation as low as $5 will count and will be appreciated. Thanks for your support.”
One philosophical question which we have often ponder about is: Are numbers “real”? One way to approach this question is via figurate numbers, where numbers directly manifest as very tangible geometry. This idea has deep roots in our tradition: as we have noted before, the square numbers and their link to odd numbers is directly represented in the square vedi-s of the śrauta ritual. Another basic type of figurate numbers, the triangular numbers, are presented in the early yavana philosophical tradition of the Pythagoreans and play an important role in Platonic thought. Thus, we suspect that contemplation on figurate numbers played an important role in the ancestral philosophical tradition on the ārya-s and the yavana-s. Here we will illustrate some well-known and basic features of figurate numbers to show how geometric conceptualization of them allows one to easily understand and derive certain properties of theirs.
View original post 1,596 more words