Collated by Tusar Nath Mohapatra My life as ideology
Indic Concept of Itihasa
Itihasa is not history. It is not fact. But it is the truth. Confusing? Let me try to explain
Did the Gita actually happen on the battlefield? Doesn’t matter. It happened somehow or the other, some place or the other, some plane or the other. It could have happened on the battlefield. But the facts are not important. It happened.
Somehow Sri Krishna gave his Poorna yoga to Arjuna. It could have been in a flash of insight. It could have happened earlier. No matter. Thus it was. That is what the word Itihasa means
Mahabharata is one of the greatest epics in world literature. It was not a reality show. Something must have happened which inspired the mind of India. But we get caught up in details as if they had reporters. A spiritual occult reality is not reported as external fact but through suggestions, hints, Itihasa. It happened but not in the rigid ways the mind works. So go by the Truth, not by dry external fact
https://x.com/AmazingVedas/status/2102620132849967545
Vedic Music and Sanskrit Alphabet
I will try to make my posts as simple as possible. The feedback I get is some readers don’t understand my posts even though they love them. I often use the Bhagavad Gita for examples since it is smaller than the Veda and uses a Vedic and mantrik approach to poetry
Let us take Gita 1.19
स घोषो धार्तराष्ट्राणां हृदयानि व्यदारयत् ।
नभश्च पृथिवीं चैव तुमुलोऽभ्यनुनादयन् ॥
Let us look at the first pada only. What are the sounds? You may notice that we have sounds like gha- and dha- that are not seen in European languages. Also, notice the ta- sound that is unique to Indic languages and the anunasika sounds at the end. 5 varnas at least that are used only in Sanskrit or its descendants
Try to pronounce it to yourself. When we translate this into English the reverberation is lost. The sound of the first pada and the whole shloka transports us to the field of battle. This is the power of Sanskrit alphabets and the range they give to the poets. Poets in Indic languages are blessed to have this range and power
https://x.com/AmazingVedas/status/2102783669220016279
Explore Bhagavad Gita 2.30–2.32 with @PariksithSingh the eternal Self, the call of Swadharma, and the deeper meaning of righteous action. Watch full session youtu.be/yQL0bJkufUQ?si… @MakrandParanspe @AmazingVedas
https://x.com/sriaurobindochr/status/2102745799641981382
Celebration of Ayurveda Day at Sri Aurobindo School of Integral Education, Srikshetra to sensitize the children to the essence of local & seasonal food, diet, exercise & swachhata in maintaining a healthy life @AtariKolkata @RiceIcar @icarindia @AgriGoI @moayush @KatakaDM
https://x.com/kvkcuttackcrri/status/2102732337033437556
What questions must we ask of consciousness? Eva Jablonka argues that when studying consciousness from a biological angle, we shouldn’t be asking why we perceive things in certain ways, but rather why we perceive things at all. Jablonka is an evolutionary theorist and geneticist whose work pushes biology beyond a strictly gene-centred view of life. Tap here for her full interview. iai.tv/video/consciou…
https://x.com/IAI_TV/status/2102768141164064917
In his first book taking direct aim at philosophy, On the Equality of All Things, Carlo Rovelli doesn't hold back. He targets analytic philosophy's return to realism, which he argues has either failed to reckon with the science of Einstein and Bohr, or gotten stuck insisting that mind, spirit, or consciousness must be something special. In this interview with the IAI's Ozbir Kip, Rovelli makes his case plainly: electrons and minds, stones and laws, judgments and galaxies are not fundamentally different in nature. Neither science nor philosophy, he argues, will ever reach ultimate reality. Tap here to read the interview in full. iai.tv/articles/carlo…
https://x.com/IAI_TV/status/2102473096317772053
Despite a widespread European decline in church attendance, surveys show young Westerners are more drawn to mysticism than their grandparents. | bit.ly/4t3Ol3G Will the future be one where we see a return to an open acceptance of mysticism and spirituality? David Pearce, Naomi Goulder, and Rupert Sheldrake debate.
https://x.com/IAI_TV/status/2102783551540285944
The Vienna Circle tried to turn ethics and politics into science, while Wittgenstein recoiled at this idea. F.P. Ramsey argued they were both wrong. bit.ly/3Vv0iUV Cheryl Misak @MisakCheryl and David Edmonds discuss why these issues are more pressing today than ever.
https://x.com/IAI_TV/status/2102813017784143902
6. This series is an act of transmission. Not primarily an argument – an attempt to pass forward the vocabulary, the framework, the sense of what the civilization is and what it is worth, in the format that reaches the person who will not read the primary sources but who will read this. The secondhand dealer in ideas, in Hayek’s formulation – making thinkable for millions what the primary producer made possible. Every piece is a link in the chain. The chain runs from Homer to Aristotle to Cicero to Augustine to Aquinas to Montesquieu to Burke to Tocqueville to Hayek to this feed to the person reading it now. The chain is only as strong as its weakest link. The weakest links are the ones the long march attacked. This is an attempt at repair.
https://x.com/Kristof_Poland/status/2102462540425166887
That is why the book places Catholicism alongside the other ideologies of the nineteenth century—not above or apart from politics, and not just something appropriated by conservatives, liberals, or nationalists, but an ideological formation in its own right. Catholic writers reworked older traditions to address the defining questions of the age—what made authority legitimate, what liberty meant, what bound individuals together in society. 3/4
https://x.com/GlaucoSchettini/status/2102819883205431577
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Page numbers in italic type indicate footnotes Adler, Felix, 94–7, 99, 101, 105, 119 Africa, European knowledge of, 41–5 Agbebi, Mojola, 97 Algeria, 81, 93, 206, 211 …
ideas on race innate or perfectible, 23–4, 29–30, 38–41, 43–5, 51–3 Jameson’s
sketch, 47, fig. 2 Rastafarianism challenging, 183–4, 186 rebutted, 11–12, 102, 106–7 …
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