Transforming India Quotes

India has always had a strange way with her conquerors. In defeat, she beckons them in, then slowly seduces, assimilates and transforms them.

How many mental health problems, from drug addiction to self-injurious behavior, start as attempts to cope with the unbearable physical pain of our emotions? If Darwin was right, the solution requires finding ways to help people alter the inner sensory landscape of their bodies. Until recently, this bidirectional communication between body and mind was largely ignored by Western science, even as it had long been central to traditional healing practices in many other parts of the world, notably in India and China. Today it is transforming our understanding of trauma and recovery.

A mature person has the integrity to be alone. And when a mature person gives love, he gives without any strings attached to it: he simply gives. And when a mature person gives love, he feels grateful that you have accepted his love, not vice versa. He does not expect you to be thankful for it – no, not at all, he does not even need your thanks. He thanks you for accepting his love. And when two mature persons are in love, one of the greatest paradoxes of life happens, one of the most beautiful phenomena: they are together and yet tremendously alone, they are together so much so that they are almost one. But their oneness does not destroy their individuality; in fact, it enhances it: they become more individual. Two mature persons in love help each other to become more free. There is no politics involved, no diplomacy, no effort to dominate. How can you dominate the person you love? Just think over it. Domination is a sort of hatred, anger, enmity. How can you even think of dominating a person you love? You would love to see the person totally free, independent; you will give him more individuality. That’s why I call it the greatest paradox: they are together so much so that they are almost one, but still in that oneness they are individuals. Their individualities are not effaced; they have become more enhanced. The other has enriched them as far as their freedom is concerned. Immature people falling in love destroy each other’s freedom, create a bondage, make a prison. Mature persons in love help each other to be free; they help each other to destroy all sorts of bondages. And when love flows with freedom there is beauty. When love flows with dependence there is ugliness. Remember, freedom is a higher value than love. That’s why, in India, the ultimate we call moksha. Moksha means freedom. Freedom is a higher value than love. So if love is destroying freedom, it is not of worth. Love can be dropped, freedom has to be saved; freedom is a higher value. And without freedom you can never be happy, that is not possible. Freedom is the intrinsic desire of each man, each woman – utter freedom, absolute freedom. So anything that becomes destructive to freedom, one starts hating it. Don’t you hate the man you love? Don’t you hate the woman you love? You hate; it is a necessary evil, you have to tolerate it. Because you cannot be alone you have to manage to be with somebody, and you have to adjust to the other’s demands. You have to tolerate, you have to bear them. Love, to be really love, has to be being-love, gift-love. Being-love means a state of love. When you have arrived home, when you have known who you are, then a love arises in your being. Then the fragrance spreads and you can give it to others. How can you give something which you don’t have? To give it, the first basic requirement is to have it.

The peculiar predicament of the present-day self surely came to pass as a consequence of the disappointment of the high expectations of the self as it entered the age of science and technology. Dazzled by the overwhelming credentials of science, the beauty and elegance of the scientific method, the triumph of modern medicine over physical ailments, and the technological transformation of the very world itself, the self finds itself in the end disappointed by the failure of science and technique in those very sectors of life which had been its main source of ordinary satisfaction in past ages. As John Cheever said, the main emotion of the adult Northeastern American who has had all the advantages of wealth, education, and culture is disappointment. Work is disappointing. In spite of all the talk about making work more creative and self-fulfilling, most people hate their jobs, and with good reason. Most work in modern technological societies is intolerably dull and repetitive. Marriage and family life are disappointing. Even among defenders of traditional family values, e.g., Christians and Jews, a certain dreariness must be inferred, if only from the average time of TV viewing. Dreary as TV is, it is evidently not as dreary as Mom talking to Dad or the kids talking to either. School is disappointing. If science is exciting and art is exhilarating, the schools and universities have achieved the not inconsiderable feat of rendering both dull. As every scientist and poet knows, one discovers both vocations in spite of, not because of, school. It takes years to recover from the stupor of being taught Shakespeare in English Lit and Wheatstone's bridge in Physics. Politics is disappointing. Most young people turn their backs on politics, not because of the lack of excitement of politics as it is practiced, but because of the shallowness, venality, and image-making as these are perceived through the media--one of the technology's greatest achievements. The churches are disappointing, even for most believers. If Christ brings us new life, it is all the more remarkable that the church, the bearer of this good news, should be among the most dispirited institutions of the age. The alternatives to the institutional churches are even more grossly disappointing, from TV evangelists with their blown-dry hairdos to California cults led by prosperous gurus ignored in India but embraced in La Jolla. Social life is disappointing. The very franticness of attempts to reestablish community and festival, by partying, by groups, by club, by touristy Mardi Gras, is the best evidence of the loss of true community and festival and of the loneliness of self, stranded as it is as an unspeakable consciousness in a world from which it perceives itself as somehow estranged, stranded even within its own body, with which it sees no clear connection. But there remains the one unquestioned benefit of science: the longer and healthier life made possible by modern medicine, the shorter work-hours made possible by technology, hence what is perceived as the one certain reward of dreary life of home and the marketplace: recreation. Recreation and good physical health appear to be the only ambivalent benefits of the technological revolution.

She liked the way a ray of mild autumn sun infiltrating the thick cluster of trees caught a reddish orange leaf swirling in the wind and transformed it golden yellow. She liked that it wasn’t a leaf she recognised, that she could name or associate with her past.

The single most sacred pilgrimage you will ever make is the one right where you are.

I think of Krishna and his deep blue eyes. It is said, in the hidden scriptures in India, that to focus on the eyes of the Lord is the highest spiritual practice a human being can proform. It's suppose to be equal to the greatest act of charity, which Jesus describes in the Bible as sacrificing one's life to save the life of another. The Vedas, the Bible, it's true, they overlap a lot. Maybe gazing into Krishna's eyes... Pain...Pain...Pain... Is equal to Christ's sacrifice. I'm only suffering this pain to protect John. It doesn't matter that he won't see me. I still love him, I will always love him. And in this exquisitely agonizing moment, I realize he refused to see me because he wanted to force me to see him inside. Ah, that's the key! This practice of visualizing that I'm staring into Krishna's blue eyes, I've done it before. But this is the first time I see him staring back at me! The Agony comes, and it does not get transformed into bliss. If anything it is worse than before. Except for one thing. The pain does not obliterate my sense of "I." I'm still Sita, the last vampire.

Searching for the best solution is by far the best excuse for inaction.

Padre Crittle: … While resting on the side of the road I saw Amah Singh, one of the oldest Sikh inhabitants of Kamaing. He was walking very slowly with the aid of a bamboo. When he saw me he stopped and begged for something to eat. “Only half a biscuit , Sahib, only half a biscuit.” I am sure that he did not believe me when I told him I hadn’t got half a biscuit in the world …

During my travels in India I met a man at an ashram who was about 45-50. A little older than everyone else. He tells me a story. He had retired and he was traveling on a motorcycle with his wife on the back. While stopped at a red light, a truck ran into them from behind and killed his wife. He was badly injured and almost died. He went into a coma and it was unclear if he’d ever walk again. When he finally came out of it and found out what had happened, he naturally was devastated and heartbroken. Not to mention physically broken. He knew that his road ahead of rehabilitation, both physically and psychologically, was going to be hard. While he had given up, he had one friend who was a yoga teacher who said, “We're going to get you started on the path to recovery.” So, she kept going over to his place, and through yoga, helped him be able to walk again. After he could walk and move around again, he decided to head to India and explore some yoga ashrams. While he was there he started to learn about meditation and Hinduism and Buddhism. He told me that he never would have thought he’d ever go down this path. He would have probably laughed at anyone who goes to India to find themselves. I asked, “Did you get what you were hoping for?” He said, "Even though I lost my wife, it turned out to be the greatest thing that ever happened to me because it put me on this path.

Although European thinkers see the Greeks as their intellectual forebears, the Greeks themselves looked toward the East for the sources of true wisdom-to Egypt, Persia, and, during the early centuries of the common era, India.

What Raja Ram Mohun Roy began as a reform movment early in the 19th century Devendranath Tagore made into a religion. It transformed the Bengali middle class. Rabindranath Tagore expanded that religion into a culture. And that culture became Nehru’s politics.

India has always had a strange way with her conquerors. In defeat, she beckons them in, then slowly seduces, assimilates and transforms them. Over the centuries, many powers have defeated Indian armies; but none has ever proved immune to this capacity of the subcontinent to somehow reverse the current of colonisation, and to mould those who attempt to subjugate her. So vast is India, and so uniquely resilient and deeply rooted are her intertwined social and religious institutions, that all foreign intruders are sooner or later either shaken off or absorbed.

Similar to the Bodhisattvas of India, the Buddhist way-showers, I play the role of the guide along the esoteric trail and aim to bring the seeker across the water. There I wait and watch from the shore as the pilgrim continues. This is not my journey; I have brought the sojourner to this place, to this state of grace and divine connection, and I set my intention and prayers that all is well. Great Spirit – be with us now!

Mahendravarman Pallava, who lived from 571 to 630 ce, was the third monarch of the great Pallava dynasty, which ruled much of South-east India from the third to the ninth century,

From those fingers up, there was a transition brewing in her daughter, some kind of transformation.

Dream, Dream, Dream Dreams transform into thoughts And thoughts result in action. On

is

It took nearly 300 years, but the intellectual treasures gathered by the Barmakids in the House of Wisdom in Baghdad had finally made their way to the extremities of western Europe.

Rajendra Chola was understandably proud of his overseas military achievements and the loot it had generated, and he had it all recorded on the south wall of his Great Temple at Tanjore in 1027.

The massacre transformed Udham Singh. Vengeance took over his life, and for the next twenty years, though he would be given numerous chances to live a happy and fulfilling existence, he would continue his quest, travelling thousands of miles, meeting a variety of people, learning what he needed, trying to become the avenging angel for his people. A man born with so little, who wanted to be so much more.

I am the daughter of a mother who would never change...The refusal to modify her aspect, her habits, her attitudes was strategy for resisting American culture, for fighting it, for maintaining her identity...When my mother returns to Calcutta, she is proud of the fact that, in spite of almost fifty years away from India, she seems like a woman who never left. I am the opposite. While the refusal to change was my mother's rebellion, the insistence on transforming myself is mine...All my life I've tried to get away from the void of my origin. It was the void that distressed me, that I was fleeing...Writing, I discovered a way of hiding in my characters, of escaping myself. Of undergoing one mutation after another. One could say that the mechanisms of metamorphosis is the only element of life that never changes. The journey of every individual, every country, every historical epoch, of the entire universe and all it contains, is nothing but a series of changes, at times subtle, at times deep, without which we would stand still. The moments of transitions in which something changes, constitute the backbone of all of us. Whether they are a salvation or a loss, they are moments we tend to remember. They give a structure to our existence. Almost all the rest is oblivion.

One of the great creations of Mexican Catholicism was the appearance of the Virgin of Guadalupe to a Mexican Indian, on the same hill where, before the Conquest, a pre-Hispanic goddess had been worshiped. Catholicism was able to take root in Mexico by transforming the ancient gods into the saints, virgins, and devils of the new religion. Nothing similar could occur in India with Muslim monotheism or Protestant Christianity, both of which saw the cult of images, of saints and virgins, as idolatry. The Christianity imported by the British was poor in rites and ceremonies, but full of moral and sexual rigidity. In other words: the exact opposite of popular Hinduism. Similarly, in Christian asceticism, the central concept is redemption; in India, it is liberation. These two words encompass opposite ideas of this world and the next, of the body and the soul.

Several of the early Turkic sultans were energetic iconoclasts and made a point of building their mosques from the rubble of destroyed temples, in some of which can still be seen the defaced sculptures of their Hindu and Jain predecessors.

Within a few centuries, a hybrid Indo-Islamic civilisation had emerged out of the meeting of these two worlds, along with hybrid languages, such as Deccani and Urdu, which mixed the Sanskrit-derived vernaculars of India with Turkish, Persian and Arabic words.

A set of Javanese bronzes bear a strikingly close relationship with an unusual eighth-century twelve-armed image of the Bodhisattva Avalokitesvara at Nalanda which seems to have been modelled on an original, portable figurine brought to the island by Vajrabodhi.

In the eighth century, the first mosque in South Asia was built by the Ummayyad conquerors near the mouth of the Indus at Banbhore, not far from Karachi airport today. This was a frontier between the Islamicate and Indic worlds which stayed in place for 300 years.

There are even references to women priests officiating at Cambodian temples, and evidence that these roles passed by matrilineal descent. This was something Jayavarman II insisted upon even in the lineage of his imperial Brahmins who performed the royal inaugurations.24

These conquests were often marked by violence and the destruction of Hindu, Jain and Buddhist sites. In what would become the capital of the new Delhi Sultanate, the slave general Qutb ud Din Aibak destroyed as many as twenty-seven temples before building the Qutb Minar.

There was one other aspect of South-east Asian life that remained untouched by Indian influence: the high status of women. In Cambodia women remained owners and disposers of property, something from which the Laws of Manu and wider Indian Brahmanical tradition excluded them.

The Indian countryside has transformed into this wasteland of near-terminal despair and increasingly impossible survival, by new technologies, forced integration with globalized markets, and an uncaring state. For a sector which employs half the population, contributes a sixth of the GDP, the state allocates as little as a twentieth of total public investment. It is no wonder, then, that tens of thousands of farmers each year poison or hang themselves; and millions of the young flee, when they can, to wherever they can, while they still can. Unequal

A similar fate awaited the nearby monastery of Vikramashila, which had become the leading centre of Tantric Buddhist scholarship. By the thirteenth century ‘there were no traces left, the Turushka soldiery having razed it to the ground and thrown the foundation stones into the Ganges

Though Harsha was himself a Hindu, and had recently established a forerunner of the great Kumbh Mela on the banks of the Ganges, he was also a generous patron to the Buddhists, especially those of Nalanda to whom he had given an enormous brass image as well as more than a hundred villages as an endowment.

Angkor Wat, is on its own four times the size of the entire Vatican City. Unlike the brittle polity founded by Charlemagne, and soon lost by his immediate successors, the Khmers of Angkor ruled, for several hundred years, a vast kingdom that by the twelfth century was probably the richest and most powerful state on earth.

The failure of India's public institutions to keep pace with the dramatic political, economic and social transformations under way has led to severe gaps in governance. The end result of this disjuncture has been a proliferation of grand corruption - a malaise made up of a diverse array of regulatory, extractive, and political rent-seeking activities.

YEARLY OATH AGAINST CORRUPTION “I ________________ do swear in my name, in the name of my spouse ________ and my children _______, … and _______ or my parents _______, ________ or Mother India that I will not take bribes in any form, cash or kind, while holding the office of the ________ and I will not knowingly allow anyone under my charge to take bribes in any form, cash or kind.

This was in turn related to the Golden Ratio, which Fibonacci realised was something which kept reappearing in nature: the spiralling of the chambers of the nautilus shell, for example, obeys this ratio.59 Although Fibonacci’s Liber Abaci contains the earliest known description of the sequence outside India, the sequence had been described by Aryabhata as early as the sixth century.

If only minorities vote for the Congress, how can we win ?' Raod said to a friend. In his book on Ayodhya, Rao blames Congressmen for a 'subconscious inhibition that any expression of [Hinud] religious sentiment on our part, even if we felt it strongly, would be seen as ''non-secular''. As a result, the BJP became the sole repository and protector of the Hindu religion in the public mind.

Some aspects of Indian civilisation made almost no impression on South-east Asia. The caste hierarchy, for example, never crystallised in the region in the way it did in India, and ideas of ritual impurity and elaborate bans on eating with members of different castes completely failed to take root. Most South-east Asians also rejected vegetarianism and retained a particular fondness for pork.

Aryabhata correctly concluded, a full thousand years before Copernicus and Galileo, that the earth rotates about its axis daily, and that the apparent movement of the stars is a relative motion caused by the rotation of the earth, contrary to the prevailing view that it was the sky that rotated. What he got wrong was believing that the sun revolved around the earth rather than the other way round.

Sometimes, in the ancient writing samples found in the Indian subcontinent, we find that a mixture of Harappan and Brahmi features has been used. This definitely points towards a continuous evolutionary process that transformed the Harappan script into the later day Brahmi. This also explains why many of the Harappan signs seem to have been simply carried forward (even in actual form) in the Brahmi script.

This free mixing of Hinduism and Buddhism is a striking feature of South-east Asian religion from this time onwards. As a Chinese report noted, ‘The people all learn the Brahminical writings and greatly reverence the law of the Buddha.’ The Buddha and the Hindu gods accommodated each other and often appear folded in with local religious practices including ancestor worship, fertility ceremonies, and naga and yakshi

It was when first Toledo and then the rest of Spain fell to the Christian Reconquista at the end of the eleventh century, and the libraries of al-Andalus began to be accessed by scholars from the north, that these brilliant Indian ideas first made their way into Christian Europe. There they changed for ever not just ways of doing business and accounting, but ways of thinking about numbers and time, as well as physics and metaphysics.

Ethics based on this faultily quoted verse have changed nothing in post-Gandhi India, save the color of its administration. From a hungry man’s point of view, though, it’s all the same who makes him hungry. I submit that he may even prefer a white man to be responsible for his sorry state if only because this way social evil may appear to come from elsewhere and may perhaps be less efficient than the suffering at the hand of his own kind. With an alien in charge, there is still room for hope, for fantasy. Similarly in post-Tolstoy Russia, ethics based on this misquoted verse undermined a great deal of the nation’s resolve in confronting the police state. What has followed is known all too well: six decades of turning the other cheek transformed the face of the nation into one big bruise, so that the state today, weary of its violence, simply spits at that face. As well as at the face of the world.

India is a land where contradictions will continue to abound, because there are many Indias that are being transformed, with different levels of intensity, by different forces of globalization. Each of these Indias is responding to them in different ways. Consider these coexisting examples of progress and status quo: India is a nuclear-capable state that still cannot build roads that will survive their first monsoon. It has eradicated smallpox through the length and breadth of the country, but cannot stop female foeticide and infanticide. It is a country that managed to bring about what it called the ‘green revolution’, which heralded food grain self-sufficiency for a nation that relied on external food aid and yet, it easily has the most archaic land and agricultural laws in the world, with no sign of anyone wanting to reform them any time soon. It has hundreds of millions of people who subsist on less that a dollar a day, but who vote astutely and punish political parties ruthlessly. It has an independent judiciary that once set aside even Indira Gandhi’s election to parliament and yet, many members of parliament have criminal records and still contest and win elections from prison. India is a significant exporter of intellectual capital to the rest of the world—that capital being spawned in a handful of world class institutions of engineering, science and management. Yet it is a country with primary schools of pathetic quality and where retaining children in school is a challenge. India truly is an equal opportunity employer of women leaders in politics, but it took over fifty years to recognize that domestic violence is a crime and almost as long to get tough with bride burning. It is the IT powerhouse of the world, the harbinger of the offshore services revolution that is changing the business paradigms of the developed world. But regrettably, it is also the place where there is a yawning digital divide.

Flowers in your garden always turn in the direction of light because they instinctively recognize their source of energy, strength & renewal. Let you become the source of light, hope, faith, sincerity, inspiration & love in your world. Let you remind yourself that you are complete in all senses & that you have God gifted beauty, abilities & talents. Let you uncover these gifts, nurture & develop these further to improve yourself & your world. Let your reflection & energy has the potential to transform everything surrounding you in ways that enable them to function at a higher level & ultimately be of greater purpose. Let all your actions, reciprocation & interactions with others & yourself be filled with grace & ease today. Let your body, mind & soul sing together in harmony to make you more happy both inside & outside while ending all kind of pretence, deceit & hypocrisy in you. Let you find more joy, peace & blessings with each passing day. Stay Healthy, Playful & Successful!

The second step in the full comprehension of the idea of zero took place with Brahmagupta, author of the Sindhind that would find its way to Abbasid Baghdad. He made it his job to continue and correct the work of Aryabhata about one hundred years after the latter’s death. Brahmagupta was to treat the zero symbol as a number just like the other nine, rather than merely as a void or an absence.33 This meant developing rules for doing arithmetic using this additional symbol along with the other nine.

The pramantha, or instrument of the manthana (fire-sacrifice), is conceived under a purely sexual aspect in India, the fire-stick being the phallus or man, and the bored wood underneath the vulva or woman. The fire that results from the boring is the child, the divine son Agni. (Pl. XIIIb.) The two pieces of wood are ritually known as pururavas and urvasi, and, when personified, are thought of as man and woman. The fire is born12 from the genitals of the woman. Weber gives the following account of the fire-producing ceremony:

Very rarely do such curriculums get written down at this period; to find such great Sanskrit erudition such a long way from India is astonishing. Far from being on the periphery of the Indic literary world, Cambodia seems to have been a remarkably sophisticated centre of poetry, theatre and epigraphy, and one of the principal centres of the assiduous study and deployment of perfect Sanskrit grammar at a time when that sacred language was the universal medium of learning all the way from the mountains of Afghanistan to the distant shores of Bali.

The Barmakids were also genuine polymaths and their gaze extended west as well as east. To supplement the translations that they had commissioned from Sanskrit, they began to commission translations from Greek, bringing Euclid’s Elements and Galen’s On the Natural Faculties into Arabic for the first time, as well as works by Hippocrates, Aristotle and Dioscorides.54 In this way they made available to inquisitive scholars in Baghdad the most important western classical works of maths, geometry and astronomy, seeding what would soon turn into a great flowering of scholarship.

For Jinnah, Partition was a constitutional way out of a political stalemate, as he saw it, and not the beginning of a permanent state of hostility between two countries or two nations. This explains his expectation that India and Pakistan would live side by side ‘like the United States and Canada’, obviously with open borders, free flow of ideas and free trade. It is also the reason why Pakistan’s Quaid-i-Azam insisted that his Malabar Hill house in Bombay be kept as it was so that he could return to the city where he lived most of his life after retiring as Governor-General of Pakistan.

By the end of the eleventh century, the Spanish Christian Reconquista of al-Andalus was well under way, and the westward frontier of the Islamic world was in retreat. As a patchwork of small Christian kingdoms began to be established south of the Pyrenees, many Spanish (or ‘Mozarab’) Christians educated in Córdoba, Toledo and Granada began emigrating into the Christian bridgeheads in northern Spain, bringing with them many of the luxuries and discoveries that the Arabs had introduced: lemons, Seville oranges and sugar cane, as well as cotton and mulberries for silk farming. They also built sophisticated gardens and the irrigation systems

the people of Funan believed that their state had been founded by a south Indian Brahmin named Kaundinya. He is said to have arrived with a javelin, or in one version a magical bow given to him by a hero of the Mahabharata, Asvatthaman, son of Drona, from whom the Pallava princes in Kanchipuram also claimed descent. A local nymph princess, Mera – from whose name the word Khmer may derive – the daughter of the local naga king, paddled out to meet him when his boat first appeared over the horizon. Kaundinya then shot an arrow into her boat, frightening Mera into marrying him. He gave her clothes to wear, and Shiva himself presided over the ceremony.

Ironically, support for the idea of Pakistan was strongest in regions where Muslims were a minority and Jinnah, as well as most of his principal lieutenants, belonged to areas that would not fall in Pakistan. To emerge as chief negotiator on behalf of Muslims, Jinnah and the All-India Muslim League had to prove their support in the Muslim majority provinces. ‘Such support’, Jalal points out, ‘could not have been won by too precise a political programme since the interests of Muslims in one part of India did not suit Muslims in others.’ Jinnah invoked religion as ‘a way of giving a semblance of unity and solidity to his divided Muslim constituents’.

Mathematicians initially overcame the problem of denoting empty spaces in decimal place-value notation by drawing a space-holder dot where there was a missing entry. This was probably first tried out around 3000 bce in the temples of Sumer, not far from what would become Baghdad. The innovation was passed on to both the Babylonians and the Persians, but it was in India that the use of a circle gave rise to the present-day symbol 0 for zero. It was also the Indians who named that symbol sunya, meaning emptiness or the void, linking it to a fundamental concept in Indian Buddhist philosophy.29 From this word came the Arabic zifr and hence the English ‘cipher’.30

You, my Master, Michael Scot, most great philosopher, wrote to my Lord [Frederick II] about the book on numbers which some time ago I composed and transcribed to you … I have given the complete doctrine of numbers according to the method of the Hindus, which method I have chosen as superior to others in this science … [Now] complying with your criticism, your more subtle examining circumspection, to the honour of you and many others, I with advantage corrected this work … Further, if in this work is found insufficiency or defect, I submit it to you for correction.68 Fibonacci need not have worried. The 1228 edition of Fibonacci’s manuscript was enthusiastically copied and recopied

Although the King has a south Indiansounding Sanskrit name, his grandfather, the chief credited with founding the dynasty, is clearly indigenous Javanese: he is called Kadungga, implying that the same family dynasty continued to rule while changing their names and court language. The transformation, in other words, came not with the sword or conquest but peacefully, possibly with intermarriage, as local chieftains took on the Brahmins’ new religion and, with it, new Hindu names, titles and rituals. The adoption of Indian practices, in other words, came voluntarily over generations, with conversion and influence, and not by conquest and military subjection, as earlier Indian historians once believed.

It was a hugely significant moment: with one stroke of the pen, in return for a relatively modest payment of Rs2.6 million,* and Clive’s cynical promise on behalf of the Company to govern ‘agreeably to the rules of Mahomed and the law of the Empire’, the Emperor agreed to recognise all the Company’s conquests and hand over to it financial control of all north-eastern India. Henceforth, 250 East India Company clerks backed by the military force of 20,000 Indian sepoys would now run the finances of India’s three richest provinces, effectively ending independent government in Bengal for 200 years. For a stock market-listed company with profit as its main raison d’être, this was a transformative, revolutionary moment.

Brahma had decreed that demon Daruka would not die at the hands of a man, beast, or god. This left him vulnerable only to attacks by women. The devas, tormented by Daruka, sought the aid of the goddess Parvati, who immersed herself in the poison locked in Shiva’s throat and transformed into Kali, the dark one. When she returned to Mount Kailas after killing the demon, her skin was black, her eyes red, her teeth like fangs, her tongue blood smeared. She hardly looked like a wife. Shiva laughed. Hurt, the goddess performed austerities, bathed in a river, and transformed into Gauri, the bright one. Her golden skin, shapely eyes, pearllike teeth, and smile aroused Shiva. He embraced her and they made love. Shiva Purana, Linga Purana

Buddhist Psychology You can use enlightening Buddhist practices to transform your life. Unfortunately, many people do not know it, but the Buddhist Dharma, or teaching, is actually a scientific system of psychology, developed in India and further refined in Tibet. It is a psychology that works. I call it a „joyous science of the heart“ because it is based on the idea that while unenlightened life is full of suffering, you are completely capable of escaping from that suffering. You can get well. In fact, you already are well; you just need to awaken to that fact. And how do you do this? By analyzing your thought patterns. When you do, you realize that you are full of „misknowledge“ - misunderstandings of yourself and the world that lead to anger, discontent, and fear. The target of Buddhist practice and the constant theme of this book is the primal misconception that you are the center of the universe, that your „self“ is a fixed, constant, and bounded entity. When you meditate on enlightened insights into the true nature of reality and the boundlessness of the self, you develop new habits of thinking. You free yourself from the constraints of your habitual mind. In other words, you teach yourself to think differently. This in turn leads you to act differently. And voila! You are on the path to happiness, fulfillment, and even enlightenment. The battle for happiness is fought and won or lost primarily within the mind. The mind is the absolute key, both to enlightenment and to life. When your mind is peaceful, aware, and under your command, you will be securely happy. When your mind is unaware of its true nature, constantly in turmoil, and in command of you, you will suffer endlessly. This is the whole secret of the Dharma. If you recognize delusion, greed, anger, envy, and pride as the main enemies of your well-being and learn to focus your mind on overcomming them, you can install wisdom, generosity, tolerance, love, and altruism in their place. This is where enlightened psychology can be most useful. Psychology and philosophy are really one entity in Buddhism. They are called the inner science, the science of the human interior. In the flow of Indian history, it is fair to say that the Buddha was a great explorer of the human interior rather than some sort of religious prophet. He came into the world at a time when people were just beginning to experiment with self-exploration, but mostly in an escapist way, using their focus on the inner world to run away from the sufferings of life by entering a supposed realm of absolute quiet far removed from everday existence. The Buddha started out exploring that way too, but then realized the futility of escapism and discovered instead a way of being happier here and now. (pp. 32-33)

One of the reasons for this cataclysmic change of destinies was the inherent weakness of a decaying agricultural empire of the Mughals which after more than two hundred years of rule over vast areas of India, was at its terminal stage and needed a small push to crumble like a house of cards.That push was given by six East India Companies of different European countries which had extracted rights to trade with India from the Mughals but transformed themselves as the arbiters and protectors of several Indian states. In this process they not only became rich but also militarily strong because in the twilight years of the Mughal empire, deteriorating security environment necessitated to arm themselves to protect their economic interests. Because of their inherent superiority as representatives of rising industrial powers, they had access to modern techniques and technology of warfare, which turned out to be the decisive factor in capturing vast territories in India.

The archaeologists who made the study noted that ‘Southern Indian ancestry was estimated at 42–49%’ for the Cambodian individual whose remains they were studying. They identified ‘Irula, Mala, and Vellalar’ caste types as the most likely South Asian contributors to the ancient individual’s genome. These are all specifically low-caste non-Brahmin groups. It appears that we are dealing with the emigration of a large and socially varied group of Indian individuals, leading to intermarriage with Cambodians and the emergence of mixed-marriage families. This implies a varied mercantile diaspora rather than just the boatloads of literate Brahmins who record their own presence on inscriptions. It also helps explain the presence of non-Vedic, non-Brahmanical Tamil folk and village guardian deities like Aiyanar turning up from the beginning in shrines across the region, where he seems to have been worshipped as the Protector of Travellers and the Night Guardian of Reservoirs

Sadhana The body responds the moment it is in touch with the earth. That is why spiritual people in India walked barefoot and always sat on the ground in a posture that allowed for maximum area of contact with the earth. In this way, the body is given a strong experiential reminder that it is just a part of this earth. Never is the body allowed to forget its origins. When it is allowed to forget, it often starts making fanciful demands; when it is constantly reminded, it knows its place. This contact with the earth is a vital reconnection of the body with its physical source. This restores stability to the system and enhances the human capacity for rejuvenation greatly. This explains why there are so many people who claim that their lives have been magically transformed just by taking up a simple outdoor activity like gardening. Today, the many artificial ways in which we distance ourselves from the earth—in the form of pavements and multi-storied structures, or even the widespread trend of wearing high heels—involves an alienation of the part from the whole and suffocates the fundamental life process. This alienation manifests in large-scale autoimmune disorders and chronic allergic conditions. If you tend to fall sick very easily, you could just try sleeping on the floor (or with minimal organic separation between yourself and the floor). You will see it will make a big difference. Also, try sitting closer to the ground. Additionally, if you can find a tree that looks lively to you, in terms of an abundance of fresh leaves or flowers, go spend some time around it. If possible, have your breakfast or lunch under that tree. As you sit under the tree, remind yourself: “This very earth is my body. I take this body from the earth and give it back to the earth. I consciously ask Mother Earth now to sustain me, hold me, keep me well.” You will find your body’s ability to recover is greatly enhanced. Or if you have turned all your trees into furniture, collect some fresh soil and cover your feet and hands with it. Stay that way for twenty to thirty minutes. This could help your recovery significantly.

In the Palacolithic period, for example, when agriculture was developing, the cult the Mother Goddess expressed a sense that the fertility which was transforming human life was actually sacred.Artists carved those statues depicting her as a naked pregnant woman which archaeologists have found all over Europe, the Middle East and India.The Great Mother remained imaginatively important for centuries.Like the old Sky God, she was absorbed into later pantheons and took her place alongside the older deities.She was usually of powerful of the gods, certainly more powerful than the Sky God, who remained a rather shadowy figure.She was called Inana in ancient Sumeria, Ishtar in Babylon, Anat in Canaan, Isis in Egypt and Aphrodite in Greece, and remarkably similar stories were devised in all these cultures to express her role in the spiritual lives of the people.These myths were not intended to be taken literally but were metaphorical attempts to describe a reality that was too complex and elusive to express in any other way.These dramatic and evocative stories of gods and goddesses helped people to articulate their sense of powerful but forces that surrounded them.

Whatever their DNA contribution to the region, the Brahmins did bring with them from India three crucial gifts that proved irresistible right across the region: Sanskrit, the art of writing and the stories of the great Indian epics. No Indian import had a deeper or more long-lasting impact than the deeds of the heroes of the Mahabharata and the Ramayana. From the fifth century, right on through to the dance and shadow puppetry of the present day, these would remain a major feature in the art and culture of South-east Asia.26 In time, even the landscape of South-east Asia began to be renamed under the influence of the great epics and the stories of their respective heroes, the Pandava brothers and Lord Rama. The earliest inscription in Khmer territories dating from the fifth century records that a ruler in what is now Laos took the Indic name Devanika and the grandiose Sanskrit title Maharajadhiraja, ‘King of Kings’. This happened during a ceremony when the King installed an image of Shiva under the lingam-shaped mountain that towered over his capital of Champasak. There he consecrated a tank which he named Kurukshetra, after the plain to the north of Delhi where the great battle of the Mahabharata was fought

One of the most important of these truths—a new ethic of interaction—began to surface in various places around the globe, but ultimately found clear expression in the philosophy of the ancient Greeks. Instantly I could see the Birth Visions of hundreds of individuals born into the Greek culture, each hoping to remember this timely insight. For generations they had seen the waste and injustice of mankind’s unending violence upon itself, and knew that humans could transcend the habit of fighting and conquering others and implement a new system for the exchange and comparison of ideas, a system that protected the sovereign right of every individual to hold his unique view, regardless of physical strength—a system that was already known and followed in the Afterlife. As I watched, this new way of interaction began to emerge and take form on Earth, finally becoming known as democracy. In this method of exchanging ideas, communication between humans still often degenerated into an insecure power struggle, but at least now, for the first time ever, the process was in place to pursue the evolution of human reality at the verbal rather than the physical level. At the same time, another watershed idea, one destined to completely transform the human understanding of spiritual reality, was surfacing in the written histories of a small tribe in the Middle East. Similarly I could also see the Birth Visions of many of the proponents of this idea as well. These individuals, born into the Judaic culture, knew before birth that while we were correct to intuit a divine source, our description of this source was flawed and distorted. Our concept of many gods was merely a fragmented picture of a larger whole. In truth, they realized, there was only one God, a God, in their view, that was still demanding and threatening and patriarchal—and still existing outside of ourselves—but for the first time, personal and responsive, and the sole creator of all humans. As I continued to watch, I saw this intuition of one divine source emerging and being clarified in cultures all over the world. In China and India, long the leaders in technology, trade, and social development, Hinduism and Buddhism, along with other Eastern religions, moved the East toward a more contemplative focus. Those who created these religions intuited that God was more than a personage. God was a force, a consciousness, that could only be completely found by attaining what they described as an enlightenment experience. Rather than just pleasing God by obeying certain laws or rituals, the Eastern religions sought connection with God on the inside, as a shift in awareness, an opening up of one’s consciousness to a harmony and security that was constantly available.

A friend of mine who spent years in India with a great teacher from the ancient forest tradition tells a moving story... Years after his beloved teacher had died, he was back in India staying at the home of his guru's most devoted Indian disciple. "I must show you something," the disciple said to my friend one day. "This is what he left for me." My friend was excited, of course. Any trace of his teacher was nectar to him. He watched as the elderly man opened the creaking doors of an ancient wooden wardrobe and took something from the back of the bottom shelf. It was wrapped in an old, dirty cloth. "Do you see?" he asked my friend. "No. See what?" The disciple unwrapped the object, revealing an old, beat-up aluminum pot, the kind of ordinary pot one sees in every Indian kitchen. Looking deeply into my friend's eyes, he told him, "He left this for me when he went away. Do you see? Do you see?" "No, Dada," he replied. "I don't see." According to my friend, Dada looked at him even more intensely, this time with a mad glint in his eyes. "You don't have to shine," he said. "You don't have to shine." He rewrapped the pot and put it back on the bottom shelf of the wardrobe. My friend had received the most important teaching... He did not have to transform himself in the way he imagined: He just had to learn to be kind to himself. If he could hold himself with the care Dada showed while clutching the old pot, it would be enough. His ordinary self, wrapped in all of its primitive agony, was precious too.

that night she dreamed of employing an army of women cleaners who would set forth across the planet on a mission to clean up all the damage done to the environment they came from all over Africa and from North and South and South America, they came from India and China and all over Asia, they came from Europe and the Middle East, from Oceania, and from the Antarctic, too she imagined them all descending in their millions on the Niger Delta and driving out the oil companies with their mop and broom handles transformed into spears and poison-tipped swords and machine guns she imagined them demolishing al the equipment used for oil production, including the flare stacks that rose into the skies to burn the natural gas, her cleaners setting charges underneath each one, detonating from a safe distance and watching them being blown up she imagined the local people cheering and celebrating with dancing, drumming and roasted fish she imagined the international media filming it- CNN, BBC, NBC she imagined the government unable to mobilize the poorly paid local militia because they were terrified by the sheer numbers of her Worldwide Army of Women Cleaners who could vaporize them with their superhuman powers afterwards, she imagined legions of singing women sifting the rivers and creeks to remove the thick slicks of grease that had polluted them and digging up the land until they'd removed the toxic sublayers of soil she imagined the skies opening when the job was fone and the pouring of pure water from the now hygienic clouds for as long as it took for the region to be thoroughly cleansed and replenished

Aurobindo’s orientation has yielded important new insights into the thought of the Vedic seers (rishi), who “saw” the truth. He showed a way out of the uninspiring scholarly perspective, with its insistence that the Vedic seers were “primitive” poets obsessed with natural phenomena like thunder, lightning, and rain. The one-dimensional “naturalistic” interpretations proffered by other translators missed out on the depth of the Vedic teachings. Thus Sūrya is not only the visible material Sun but also the psychological-spiritual principle of inner luminosity. Agni is not merely the physical fire that consumes the sacrificial offerings but the spiritual principle of purifying transformation. Parjanya does not only stand for rain but also the inner “irrigation” of grace. Soma is not merely the concoction the sacrificial priests poured into the fire but also (as in the later Tantric tradition) the magical inner substance that transmutes the body and the mind. The wealth prayed for in many hymns is not just material prosperity but spiritual riches. The cows mentioned over and over again in the hymns are not so much the biological animals but spiritual light. The Panis are not just human merchants but various forces of darkness. When Indra slew Vritra and released the floods, he not merely inaugurated the monsoon season but also unleashed the powers of life (or higher energies) within the psyche of the priest. For Indra also stands for the mind and Vritra for psychological restriction, or energetic blockage. Aurobindo contributed in a major way to a thorough reappraisal of the meaning of the Vedic hymns, and his work encouraged a number of scholars to follow suit, including Jeanine Miller and David Frawley.2 There is also plenty of deliberate, artificial symbolism in the hymns. In fact, the figurative language of the Rig-Veda is extraordinarily rich, as Willard Johnson has demonstrated.3 In special sacrificial symposia, the hymn composers met to share their poetic creations and stimulate each other’s creativity and comprehension of the subtle realities of life. Thus many hymns are deliberately enigmatic, and often we can only guess at the solutions to their enigmas and allegorical riddles. Heinrich Zimmer reminded us: The myths and symbols of India resist intellectualization and reduction to fixed significations. Such treatments would only sterilize them of their magic.

Elephanta caves, Mumbai-- I entered a world made of shadows and sudden brightness. The play of the light, the vastness of the space and its irregular form, the figures carved on the walls: all of it gave the place a sacred character, sacred in the deepest meaning of the word. In the shadows were the powerful reliefs and statues, many of them mutilated by the fanaticism of the Portuguese and the Muslims, but all of them majestic, solid, made of a solar material. Corporeal beauty, turned into living stone. Divinities of the earth, sexual incarnations of the most abstract thought, gods that were simultaneously intellectual and carnal, terrible and peaceful. ............................................................................ Gothic architecture is the music turned to stone; one could say that Hindu architecture is sculpted dance. The Absolute, the principle in whose matrix all contradictions dissolve (Brahma), is “neither this nor this nor this.” It is the way in which the great temples at Ellora, Ajanta, Karli, and other sites were built, carved out of mountains. In Islamic architecture, nothing is sculptural—exactly the opposite of the Hindu. The Red Fort, on the bank of the wide Jamuna River, is as powerful as a fort and as graceful as a palace. It is difficult to think of another tower that combines the height, solidity, and slender elegance of the Qutab Minar. The reddish stone, contrasting with the transparency of the air and the blue of the sky, gives the monument a vertical dynamism, like a huge rocket aimed at the stars. The mausoleum is like a poem made not of words but of trees, pools, avenues of sand and flowers: strict meters that cross and recross in angles that are obvious but no less surprising rhymes. Everything has been transformed into a construction made of cubes, hemispheres, and arcs: the universe reduced to its essential geometric elements. The abolition of time turned into space, space turned into a collection of shapes that are simultaneously solid and light, creations of another space, made of air. There is nothing terrifying in these tombs: they give the sensation of infinity and pacify the soul. The simplicity and harmony of their forms satisfy one of the most profound necessities of the spirit: the longing for order, the love of proportion. At the same time they arouse our fantasies. These monuments and gardens incite us to dream and to fly. They are magic carpets. Compare Ellora with the Taj Mahal, or the frescoes of Ajanta with Mughal miniatures. These are not distinct artistic styles, but rather two different visions of the world.

What is WordPress? WordPress is an online, open source website creation tool written in PHP. But in non-geek speak, it’s probably the easiest and most powerful blogging and website content management system (or CMS) in existence today. Many famous blogs, news outlets, music sites, Fortune 500 companies and celebrities are using WordPress. WordPress is web software you can use to create a beautiful website, blog, or app. We like to say that WordPress is both free and priceless at the same time. There are thousands of plugins and themes available to transform your site into almost anything you can imagine. WordPress started in 2003 with a single bit of code to enhance the typography of everyday writing and with fewer users than you can count on your fingers and toes. Since then it has grown to be the largest self-hosted blogging tool in the world, used on millions of sites and seen by tens of millions of people every day. You can download and install a software script called WordPress from wordpress.org. To do this you need a web host who meets the minimum requirements and a little time. WordPress is completely customizable and can be used for almost anything. There is also a servicecalled WordPress.com. WordPress users may install and switch between different themes. Themes allow users to change the look and functionality of a WordPress website and they can be installed without altering the content or health of the site. Every WordPress website requires at least one theme to be present and every theme should be designed using WordPress standards with structured PHP, valid HTML and Cascading Style Sheets (CSS). Themes: WordPress is definitely the world’s most popular CMS. The script is in its roots more of a blog than a typical CMS. For a while now it’s been modernized and it got thousands of plugins, what made it more CMS-like. WordPress does not require PHP nor HTML knowledge unlinke Drupal, Joomla or Typo3. A preinstalled plugin and template function allows them to be installed very easily. All you need to do is to choose a plugin or a template and click on it to install. It’s good choice for beginners. Plugins: WordPress’s plugin architecture allows users to extend the features and functionality of a website or blog. WordPress has over 40,501 plugins available. Each of which offers custom functions and features enabling users to tailor their sites to their specific needs. WordPress menu management has extended functionalities that can be modified to include categories, pages, etc. If you like this post then please share and like this post. To learn more About website design in wordpress You can visit @ tririd.com Call us @ 8980010210

Think about it,” Obama said to us on the flight over. “The Republican Party is the only major party in the world that doesn’t even acknowledge that climate change is happening.” He was leaning over the seats where Susan and I sat. We chuckled. “Even the National Front believes in climate change,” I said, referring to the far-right party in France. “No, think about it,” he said. “That’s where it all began. Once you convince yourself that something like that isn’t true, then…” His voice trailed off, and he walked out of the room. For six years, Obama had been working to build what would become the Paris agreement, piece by piece. Because Congress wouldn’t act, he had to promote clean energy, and regulate fuel efficiency and emissions through executive action. With dozens of other nations, he made climate change an issue in our bilateral relationship, helping design their commitments. At international conferences, U.S. diplomats filled in the details of a framework. Since the breakthrough with China, and throughout 2015, things had been falling into place. When we got to Paris, the main holdout was India. We were scheduled to meet with India’s prime minister, Narendra Modi. Obama and a group of us waited outside the meeting room, when the Indian delegation showed up in advance of Modi. By all accounts, the Indian negotiators had been the most difficult. Obama asked to talk to them, and for the next twenty minutes, he stood in a hallway having an animated argument with two Indian men. I stood off to the side, glancing at my BlackBerry, while he went on about solar power. One guy from our climate team came over to me. “I can’t believe he’s doing this,” he whispered. “These guys are impossible.” “Are you kidding?” I said. “It’s an argument about science. He loves this.” Modi came around the corner with a look of concern on his face, wondering what his negotiators were arguing with Obama about. We moved into the meeting room, and a dynamic became clear. Modi’s team, which represented the institutional perspective of the Indian government, did not want to do what is necessary to reach an agreement. Modi, who had ambitions to be a transformative leader of India, and a person of global stature, was torn. This is one reason why we had done the deal with China; if India was alone, it was going to be hard for Modi to stay out. For nearly an hour, Modi kept underscoring the fact that he had three hundred million people with no electricity, and coal was the cheapest way to grow the Indian economy; he cared about the environment, but he had to worry about a lot of people mired in poverty. Obama went through arguments about a solar initiative we were building, the market shifts that would lower the price of clean energy. But he still hadn’t addressed a lingering sense of unfairness, the fact that nations like the United States had developed with coal, and were now demanding that India avoid doing the same thing. “Look,” Obama finally said, “I get that it’s unfair. I’m African American.” Modi smiled knowingly and looked down at his hands. He looked genuinely pained. “I know what it’s like to be in a system that’s unfair,” he went on. “I know what it’s like to start behind and to be asked to do more, to act like the injustice didn’t happen. But I can’t let that shape my choices, and neither should you.” I’d never heard him talk to another leader in quite that way. Modi seemed to appreciate it. He looked up and nodded.

In the period 1519–1939, an estimated 5,300,000 people, whom scholars delicately dub ‘unfree migrants’, were carried on British ships, of whom approximately 58  per  cent were slaves, mainly from Africa, 36  per  cent were indentured labour, mainly from India, and 6  per  cent were transported convicts, both from India and other colonies. If nothing else, this British endeavour, motivated as always by the simple exigencies of the colonial project, transformed the demography of dozens of countries, with consequences that can still be seen today.

The family has long been a haven in a heartless world, the one place immune to market forces and economic calculations, where the personal, the private, and the emotional hold sway. Yet, that is no longer the case: everything that was once part of private life--love, friendship, child rearing--is being transformed into packaged expertise to be sold back to confused, harried Americans... From dating services that train you to be the CEO of your love life to wedding planners who create a couple's "personal narrative"; from nameologists (who help you name your child) to wantologists (who help you name your goals); from commercial surrogate farms in India to hired mourners who will scatter your loved one's ashes in the ocean of your choice.

The body responds the moment it is in touch with the earth. That is why spiritual people in India walked barefoot and always sat on the ground in a posture that allowed for maximum area of contact with the earth. In this way, the body is given a strong experiential reminder that it is just a part of this earth. Never is the body allowed to forget its origins. When it is allowed to forget, it often starts making fanciful demands; when it is constantly reminded, it knows its place. This contact with the earth is a vital reconnection of the body with its physical source. This restores stability to the system and enhances the human capacity for rejuvenation greatly. This explains why there are so many people who claim that their lives have been magically transformed just by taking up a simple outdoor activity like gardening.

Within the time span of a single generation surrounding the year 1500, Leonardo, Michelangelo, and Raphael created their many masterworks of the High Renaissance, revealing the birth of the new human as much in da Vinci's multiform genius and the godlike incarnations of the David and the Sistine Creation of Adam as in the new perspectival objectivity and poietic empowerment of the Renaissance artist; Columbus sailed west and reached America, Vasco da Gama sailed east and reached India, and the Magellan expedition circumnavigated the globe, opening the world forever to itself; Luther posted his theses on the door of the Wittenberg castle church and began the enormous convulsion of Europe and the Western psyche called the Reformation; and Copernicus conceived the heliocentric theory and began the even more momentous Scientific Revolution. From this instant, the human self, the known world, the cosmos, heaven and earth were all radically and irrevocably transformed. All this happened within a period of time briefer than that which has passed since Woodstock and the Moon landing. (p. 4)

Fasal is an online system that connects farmers in rural India directly with market agents and other buyers. Via Fasal, farmers can quickly learn the price of goods at a number of nearby markets, choose the sales location most advantageous to them, and use the data to negotiate a better deal, a challenge that exists around the world.2 Sangeet Choudary, one of the authors of this book, led the commercialization and launch of the Fasal initiative. One of the challenges facing Choudary and his team was figuring out what kind of communications infrastructure they could use to enable producers and consumers to share value units. They realized that the big advantage working in their favor was cell phones. More than half of Indian farmers, even the poorest, own and use cell phones. In fact, as in much of the developing world, cell phone use in rural India has spread rapidly. Cellular telephony, with its instant communications capability, became the conduit for the market data the small farmers so desperately needed.

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There are a few large and successful firms in most industries. 2. These successful companies are becoming even more successful. 3. Weak companies are getting weaker. Numbers 1 and 2 are direct conclusions of the research, and number 3 is an indirect but logical outcome of 1 and 2. As I wrote earlier, our investing experience in India is not different from what research from the United States, the United Kingdom, or Europe says. Our investee companies have been gaining share over the competition over decades. Some examples are Berger in the paint industry, Supreme in plastic pipes, Voltamp in industrial transformers, Page in innerwear, Havells and V-Guard in consumer electricals, Amara Raja in batteries, Info Edge in job boards, MRF in tires, and Ratnamani in specialty steel pipes. In India, too, great businesses continue to be great, and poor businesses continue to suffer. The observation that “stasis is the default” does not respect national boundaries.

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IN MANY RESPECTS, modern-day India counted as a success story, having survived repeated changeovers in government, bitter feuds within political parties, various armed separatist movements, and all manner of corruption scandals. The transition to a more market-based economy in the 1990s had unleashed the extraordinary entrepreneurial talents of the Indian people—leading to soaring growth rates, a thriving high-tech sector, and a steadily expanding middle class. As a chief architect of India’s economic transformation, Prime Minister Manmohan Singh seemed like a fitting emblem of this progress: a member of the tiny, often persecuted Sikh religious minority who’d risen to the highest office in the land, and a self-effacing technocrat who’d won people’s trust not by appealing to their passions but by bringing about higher living standards and maintaining a well-earned reputation for not being corrupt. Singh and I had developed a warm and productive relationship. While he could be cautious in foreign policy, unwilling to get out too far ahead of an Indian bureaucracy that was historically suspicious of U.S. intentions, our time together confirmed my initial impression of him as a man of uncommon wisdom and decency; and during my visit to the capital city of New Delhi, we reached agreements to strengthen U.S. cooperation on counterterrorism, global health, nuclear security, and trade.

Perhaps one of the greatest jokes of my life is that I first went to India to be spiritualized, and I came home humanized.

Some people have culturally specific gender categories, such as the Two Spirit people in many Native American tribes, the fa’afafine of Samoa, the hijra of India, the sekrata of Madagascar, and the muxes of Mexico. These cultures recognize more than two genders, and often people in these additional gender categories were historically held in high esteem or considered spiritually powerful in some way.

Western nations originally conceived the World Health Organization and the United Nations to embody liberal ideologies implemented via a democratic structure of one nation, one vote,” India’s leading human rights activist, Dr. Vandana Shiva, told me. “Gates has single-handedly destroyed all that. He has hijacked the WHO and transformed it into an instrument of personal power that he wields for the cynical purpose of increasing pharmaceutical profits.

I view God as the source of all things. I liken religion to a language that we use to communicate with the divine, depending on our culture. If you’re born in India, you may be raised Hindu or Muslim. If you’re raised in the Deep South of America, you might be a conservative Christian. Where we’re born, when we’re born, and the religious beliefs of those around us shape our views on faith. I don’t believe there is a single right or wrong faith; all are different paths to the same destination so long as compassion is a priority. Religion acts as a snapshot of doctrine from a particular point in time.

The mantle of progress shifted, however, in the early modern period as a result of two great maritime expeditions that took place at the end of the fifteenth century. In the course of six years in the 1490s, the foundations were laid for a major disruption to the rhythm of long-established systems of exchange. First Christopher Columbus crossed the Atlantic, paving the way for two great land masses that were hitherto untouched to connect to Europe and beyond; then, just a few years later, Vasco da Gama successfully navigated the southern tip of Africa, sailing on to India, opening new sea routes in the process. The discoveries changed patterns of interaction and trade, and effected a remarkable change in the world’s political and economic centre of gravity. Suddenly, western Europe was transformed from its position as a regional backwater into the fulcrum of a sprawling communication, transportation and trading system: at a stroke, it became the new mid-point between east and west.

At exactly 10 a.m. the next Thursday, when her session would have been starting, Suzy went into the study, gathered the few pages of the new novel, and threw them in the bin. She had very little idea what to replace them with, except that it was not going to be set in India. It didn’t go well, but Suzy rather expected that, was reconciled to it. Her depression had been transformed, as Freud had recommended, into ordinary unhappiness. That was fine with Suzy: makers of things are necessarily unhappy, it goes with the job description.

If you were to hear on the radio that the Buddha is going to reappear on Gridhrakuta Mountain and the public is invited to join him for walking meditation, all the seats on all the airplanes to India would be booked, and you might feel frustrated, because you want to go, also. Even if you were lucky enough to get a seat on that plane, it still might not be possible for you to enjoy practicing walking meditation with the Buddha. There would be so many people, most of whom don’t know how to practice breathing in and out and dwelling in the present moment while walking. What is the use of going there? Look deeply at your intention. Do you want to fly halfway around the world so that later you can say you were with the Buddha? Many people want to do just that. They arrive at a place of pilgrimage, unable to be in the here and the now. After a few minutes of seeing the place, they rush to the next place. They take pictures to prove they were there, and they are eager to return home to show their friends. “I was there. I have proof. That is me standing beside the Buddha.” That would be the desire of many of the people who would go there. They are not able to walk with the Buddha. They are not able to be in the here and the now. They only want to say, “I was there, and this is me standing beside the Buddha.” But it is not true. They were not there. And that is not the Buddha. “Being there” is a concept, and the Buddha that you see is a mere appearance. You cannot photograph the real Buddha, even if you have a very expensive camera. If you don’t have the opportunity to fly to India, please practice walking at home, and you can really hold the hand of the Buddha while you walk. Just walk in peace and happiness, and the Buddha is there with you. The one who flies to India and returns with his photo taken with the Buddha has not seen the real Buddha. You have the reality; he has only a sign. Don’t run around looking for photo opportunities. Touch the real Buddha. He is available. Take his hand and practice walking meditation. When you can touch the ultimate dimension, you walk with the Buddha.

Then, in the nineteenth century, during the rise of the East India Company and the Victorian Raj, English gradually replaced Persian, and India became instead part of the Anglosphere. To master English was now the route to advancement, and Indians who wished to get ahead had to abandon, or at least sublimate, much of their own culture, becoming instead English-speaking ‘Brown Sahibs’, or what V. S. Naipaul called ‘Mimic Men’.

Mes Aynak is a remote site, even by Afghan standards. Bin Laden used the caves at the bottom of the valley to train the men who carried out the 9/11 attacks, and by the time the excavations were in full swing the shadowy Taliban had returned and had begun leaving deadly IEDs along the road, demanding protection money. But the archaeologists carried on regardless because of the importance of the site and the imminent threat to its existence. This was due not to the Taliban themselves but to the Chinese state mining company which had bought the valley from the Afghan government and planned to turn it into the world’s second-largest open-cast copper mine.

Never again would Buddhism receive the scale of imperial patronage devoted to it during the reign of the Empress Wu; never again would the civilisations of India and China be bound together so intimately.

The reach and wealth of such Andhra mahanavika sea captains are clear from the gold seal of one such Buddhist captain which was found as far away as the western coast of peninsular Thailand.95

With believers concentrated mainly in Iran and India, Zoroastrianism is much smaller than the major global religions: between 100,000–200,000 followers by some estimates.

The monasteries acted as urban enclaves in the countryside where prosperous Buddhist farmers could borrow money from the monks and invest it in family trading voyages. The monks would later be rewarded by pious donations when the merchants returned from successful expeditions funded by monastic credit,

The same Yavanas ‘whose prosperity never waned’ and who supplied ‘cool fragrant wine’ also appear with surprising regularity in early Tamil poetry, and their presence is hinted at by the Roman coins and other expensive western trade goods which have turned up in many monastic sites.

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The same textiles depicted in the murals of Ajanta have turned up at excavations on the Red Sea coast of Egypt.92

The flourishing Indo-Mediterranean trade brought great prosperity to the Indian coast. The annual arrival of fleets of Roman merchants with considerable sums of gold and silver to exchange for the luxuries available at the ports transformed the economies of this region. A single hoard recently found in a sand dune at Kottayam in Kerala, for example, consisted of a large brass bowl containing 8,000 gold aurei, worth some 800,000 sesterces of imperial money – a considerable fortune.